blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
A
SERMON
Preached
on
Christmas-Day
.
HEB.
2.17
.
Wherefore
in
all
things
,
it
behoved
him
to
be
made
like
unto
his
brethren
—
THis
high
Feast
of
the
Nativity
of
our
blessed
Saviour
is
called
by
Saint
Chrysostome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
great
Metropolitane
Feast
;
For
as
to
the
chief
City
the
whole
Countrey
resort
,
Thither
the
tribes
goe
up
,
saith
David
,
even
the
tribes
of
the
Lord
,
Psal.
122.
So
all
the
Feast-dayes
of
the
whole
yeare
,
all
the
passages
and
periods
of
our
Saviours
blessed
oeconomy
,
of
that
great
work
of
our
Redemption
;
all
the
solemn
commemorations
of
the
blessed
Saints
and
Martyrs
meet
and
are
concentred
in
the
joy
of
this
Feast
:
If
we
will
draw
them
into
a
perfect
Circle
,
we
must
set
the
foot
of
the
Compasse
upon
this
Deus
similis
factus
,
God
was
made
like
unto
man
;
but
if
we
remove
the
Compasse
,
and
deny
this
Assimilation
the
Incarnation
of
Christ
,
there
will
be
no
roome
then
for
the
glorious
company
of
the
Apostles
;
For
the
Noble
Army
of
Martyrs
,
the
Circumcision
is
cut
off
,
the
Epiphany
disappears
,
our
Easter
is
buried
,
and
the
Feast
of
the
holy
Ghosts
Advent
is
past
,
and
gone
from
us
,
as
that
mighty
wind
which
brought
it
in
.
Blot
out
these
two
words
,
Puer
natus
,
a
Child
is
born
,
the
Son
of
God
made
like
unto
us
,
and
you
have
wip'd
the
Saints
all
out
of
the
Kalendar
.
We
will
not
now
urge
the
solemn
Celebration
of
it
,
that
hath
been
done
already
by
many
,
who
have
thought
it
a
duty
not
onely
of
the
Closet
,
but
the
Church
,
and
a
fit
subject
for
Publique
Devotion
,
and
upon
this
account
Antiquity
lookt
upon
it
with
joy
and
Gratitude
,
as
upon
a
Day
which
the
Lord
had
made
,
and
Saint
Austin
commends
this
Anniversary
Solemnity
,
as
delivered
to
after-Ages
either
from
the
Apostles
themselves
,
Vel
ab
ipsis
Apostolis
,
vel
plenariis
conciliis
instituta
&c.
Aug.
p.
118.
or
decreed
by
Councells
,
and
devoutly
retain'd
in
all
the
Churches
of
the
world
.
But
we
doe
not
now
urge
it
;
for
when
power
speaks
,
every
mouth
must
be
stopped
,
Logick
hath
no
sinews
,
an
argument
no
strength
,
Antiquity
no
Authority
,
Councells
may
erre
,
the
Fathers
were
but
children
,
all
Churches
must
yield
to
one
,
and
the
first
Age
be
taught
by
the
last
;
speech
is
taken
from
the
faithfull
Counsellors
,
and
judgement
from
the
Aged
,
Job
12,20
.
and
but
yesterday
that
monster
was
discovered
,
which
the
Churches
for
so
many
Centuries
of
yeares
heard
not
of
,
and
so
made
much
of
it
,
and
embraced
it
,
which
they
must
have
run
from
,
or
abolisht
,
if
their
eye
had
been
as
cleare
,
and
quick
as
theirs
of
after-Times
.
I
doe
not
stand
up
against
Power
,
I
should
then
forget
him
,
whose
memory
we
so
much
desire
to
celebrate
,
who
was
the
best
teacher
,
and
the
greatest
example
of
Obedience
;
what
cannot
be
done
,
cannot
oblige
,
and
where
the
Church
is
shut
up
,
every
mans
Chamber
,
every
mans
Breast
may
be
a
Temple
,
and
every
day
a
Holy-day
,
and
he
may
offer
up
in
it
the
Sacrifice
of
prayse
and
Thanksgiving
to
the
blessed
Son
of
God
;
who
came
and
dwelt
amongst
us
,
and
was
made
like
unto
us
,
which
is
the
onely
End
of
the
Celebration
of
this
Feast
:
Christ
is
made
like
unto
us
,
is
as
true
,
when
every
man
tells
himself
so
,
and
makes
melody
in
his
heart
,
as
when
ti
's
preached
in
the
great
Congregation
;
but
it
sounds
better
,
and
is
heard
further
,
and
is
the
sweeter
Musique
,
when
all
the
people
say
Amen
;
when
with
one
heart
,
and
one
soule
,
and
in
one
place
they
give
glory
to
their
Saviour
,
who
that
he
might
be
so
,
factus
est
similis
he
was
made
like
unto
them
.
Wherefore
in
all
things
it
behoved
him
to
be
made
like
unto
his
Brethren
.
My
Text
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
principle
in
Divinity
,
and
is
laid
down
unto
us
in
the
forme
of
a
Modall
proposition
,
which
,
as
we
are
taught
in
our
Logick
,
consists
of
two
parts
,
the
Dictum
,
and
the
Modus
;
1.
the
proposition
,
Christ
is
made
like
unto
us
;
2.
the
modification
,
or
qualification
of
it
with
an
Oportuit
,
or
Debuit
,
It
behoved
him
so
to
be
:
In
the
Dictum
or
proposition
our
meditations
are
directed
to
Christ
and
his
Brethren
,
and
we
consider
,
quid
Christus
,
quid
nos
,
what
Christ
is
,
and
what
we
were
.
God
he
was
from
all
eternity
,
in
the
fulnesse
of
time
factus
similis
,
made
like
unto
us
.
Nos
viles
pulli
,
nati
infoelicibus
ovis
.
We
miserable
naked
sinners
;
Enemies
to
God
,
at
such
a
distance
from
him
,
so
farre
from
the
least
participation
of
the
Divine
Nature
,
that
we
were
fallen
from
the
Integrity
and
first
Honor
of
our
own
,
facti
similes
made
like
indeed
,
but
if
a
Prophet
,
and
a
king
,
if
David
draw
our
picture
,
similes
jumentis
quae
pereunt
,
let
our
sorrow
and
shame
interpret
it
like
to
the
Beasts
that
perish
,
but
now
facti
filii
Dei
by
Christs
assimilation
to
us
,
made
like
unto
God
,
exalted
by
his
Humiliation
,
raysed
by
his
descent
,
magnified
by
his
minoration
,
Candidati
Angelorum
,
lifted
up
on
high
to
a
sacred
emulation
of
an
Angelicall
estate
;
with
songs
of
joy
and
Triumph
we
remember
it
,
and
it
is
the
joy
of
this
Feast
fratres
Domini
,
the
Brethren
of
Christ
.
Thus
with
a
mutual
aspect
Christs
humility
looks
upon
the
exaltation
of
our
Nature
,
and
our
exaltation
looks
back
again
upon
Christ
,
and
,
as
a
well
made
picture
lookes
upon
him
that
looks
upon
it
,
so
Christ
drawn
forth
in
the
similitude
of
our
flesh
looks
upon
us
,
whilst
we
with
joy
and
Gratitude
have
our
eyes
set
upon
him
:
They
answer
each
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
are
parallels
.
Christ
made
like
unto
men
,
and
again
,
men
made
like
unto
him
,
so
like
,
that
they
are
his
Brethren
:
Christ
made
like
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
things
will
fill
up
the
office
of
a
Redeemer
,
and
men
made
like
unto
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
things
which
may
be
required
at
the
hands
of
those
who
are
Redeemed
;
his
obedience
lifted
him
up
to
the
crosse
,
and
ours
must
lift
us
after
him
,
and
be
carried
on
by
his
to
the
End
of
the
world
;
And
as
we
find
it
in
Relatives
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
a
kind
of
Convertency
in
these
Terms
,
Christ
and
his
Brethren
,
Christ
like
unto
his
Brethren
,
and
these
Brethren
like
unto
Christ
.
Christ
is
ours
,
and
we
are
Christs
,
saith
the
Apostle
,
1
Cor.
3.
and
Christ
Gods
.
And
in
the
last
place
,
the
modification
,
the
Debuit
,
It
behoved
him
,
carries
our
thoughts
to
those
two
common
Heads
,
or
places
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Convenience
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Necessitie
of
it
,
and
these
two
in
Civil
Acts
are
one
;
for
what
becomes
us
to
doe
,
we
must
doe
,
and
t
is
necessary
we
should
doe
it
:
what
should
be
done
,
is
done
,
and
it
is
impossible
it
should
be
otherwise
say
the
Civilians
,
because
the
law
supposeth
obedience
,
Impossibilitas
juris
which
is
the
Complement
and
perfection
of
the
law
;
and
this
Debuit
looks
equally
on
both
,
both
on
Christ
,
and
his
Brethren
,
if
in
all
things
it
behoved
Christ
to
be
like
unto
his
Brethren
,
which
is
the
benefit
,
Heaven
and
Earth
will
conclude
,
men
and
Angels
will
inferre
Debemus
,
that
it
behoveth
us
to
be
made
like
unto
Christ
,
which
is
the
Duty
.
My
Text
then
is
divided
equally
between
these
two
Termes
Christ
and
his
Brethren
:
That
which
our
devotion
must
contemplate
in
Christ
is
,
First
,
his
Divine
:
2.
his
Humane
Nature
:
3.
the
union
of
them
both
;
for
1.
we
cannot
but
make
a
stand
,
and
enquire
quis
ille
?
who
he
was
who
ought
to
doe
this
;
and
in
the
2.
place
enquire
of
his
Humane
nature
;
For
we
find
him
here
flesh
of
our
flesh
and
Bone
of
our
Bone
,
Assimilatum
made
like
unto
us
;
what
can
we
say
more
?
Our
Apostle
tells
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
things
,
and
then
will
follow
the
union
of
them
both
exprest
in
this
passive
fieri
in
this
his
assimilation
,
and
the
Assumption
of
our
Nature
,
which
all
fill
us
with
admiration
,
but
the
last
rayseth
it
yet
higher
(
and
should
rayse
our
love
to
follow
him
in
his
Obedience
)
quod
debuit
,
that
it
behoved
him
that
the
dispensation
of
so
wonderfull
,
and
Catholique
a
benefit
must
be
Translated
tanquam
ex
officio
,
as
a
matter
of
Duty
.
The
end
of
all
,
is
the
end
of
all
,
Our
salvation
,
the
end
of
our
Creation
,
the
end
of
our
Redemption
,
the
end
of
this
assimilation
,
and
the
last
end
of
all
,
the
glory
of
God
,
which
sets
an
oportet
upon
Man
as
well
as
upon
Christ
,
and
then
his
Brethren
and
he
will
dwell
together
in
unity
:
Onely
here
is
the
difference
,
our
obligation
is
the
easiest
,
t
is
but
this
,
to
be
bound
and
obliged
with
Christ
,
to
set
our
hands
to
that
bond
,
which
he
hath
sealed
with
his
Bloud
;
no
heavy
Debet
to
be
like
unto
him
,
and
by
his
condescension
so
low
to
us
,
to
raise
our selves
neerer
to
him
,
by
a
holy
and
diligent
imitation
of
his
obedience
,
which
will
make
up
our
last
part
,
and
serve
for
application
.
And
in
the
first
place
,
we
aske
with
the
Prophet
,
quis
ille
?
who
is
he
that
cometh
?
who
is
he
that
must
be
made
like
unto
us
?
what
is
done
?
and
who
did
it
?
of
so
neere
a
relation
,
that
we
can
hardly
abstract
the
one
from
the
other
;
and
if
one
eye
be
leveld
on
the
fact
,
the
other
commonly
is
fixed
on
the
hand
that
did
it
;
Magnis
negotiis
ut
magnis
Comediis
edecumati
apponuntur
actores
;
Great
Burdens
require
equall
strength
to
beare
them
,
matters
of
moment
are
not
for
men
of
weak
abilities
and
slight
performance
,
nor
every
Actor
for
all
parts
;
To
lead
Captivity
Captive
,
to
bring
prisoners
to
Glory
,
to
destroy
Death
,
to
shut
up
the
gates
and
mouth
of
Hell
,
these
are
Magnalia
,
wonderfull
things
,
not
within
the
sphere
of
common
Activity
.
We
see
here
,
many
sonnes
there
were
to
be
brought
unto
Glory
at
the
10.
v.
but
in
the
way
there
stood
sinne
to
Intercept
us
,
the
feare
of
Death
to
Enthrall
us
,
and
the
Divell
ready
to
devour
us
,
and
we
,
what
were
we
?
Rottennesse
our
mother
,
and
wormes
our
Brethren
,
lay
us
in
the
ballance
,
lighter
then
vanity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
men
fallen
below
the
condition
of
men
,
lame
and
impotent
,
not
able
to
move
one
step
in
these
wayes
of
Glory
,
living
Dead
men
;
quis
novus
Hercules
?
who
will
now
stand
up
for
us
?
who
will
be
our
Captaine
?
we
may
well
demand
quis
ille
?
who
he
is
?
Some
Angel
we
may
think
,
sent
from
Heaven
,
or
some
great
Prophet
;
No
:
inquest
is
made
in
this
Epistle
,
neither
the
Angels
,
nor
Moses
returned
;
The
Angels
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
no
wise
,
Glorious
Creatures
indeed
they
are
,
Caelestiall
spirits
,
but
yet
Ministring
spirits
,
in
all
purity
serving
the
God
of
purity
,
saith
Naz
:
not
fit
to
intercede
,
but
ready
at
his
Beck
,
[
](A40891-e14350-b)o
o
Nazianz.
Orat.
43.
with
wings
indeed
,
but
not
with
Healing
under
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
second
lights
too
weak
to
enlighten
so
great
a
Darknesse
;
their
light
is
their
Obedience
,
and
their
fairest
Elogium
,
Ye
Angels
,
that
doe
his
will
;
they
were
but
finite
Agents
and
so
not
able
to
make
good
an
infinite
losse
,
they
are
in
their
own
Nature
mutable
,
and
so
not
fit
agents
to
settle
them
who
were
more
mutable
,
more
subject
to
change
then
they
;
not
able
to
change
our
vile
bodies
,
much
lesse
able
to
change
our
soules
,
which
are
as
immortall
as
they
,
but
are
lodgd
in
a
Tabernacle
of
Flesh
,
which
will
fall
of
it self
,
and
cannot
be
raised
againe
,
but
by
his
power
,
whom
the
Angels
worship
;
In
prison
we
were
,
and
Cui
Angelorum
?
written
on
the
doore
;
miserable
Captives
,
so
deplorably
lost
,
that
the
whole
Hierarchie
of
Angels
could
not
help
us
.
And
if
not
the
Angels
,
not
Moses
sure
,
though
he
were
neerest
to
God
,
and
saw
as
much
of
his
Majesty
as
Mortality
was
able
to
bear
;
the
Apostle
tells
us
,
he
was
Faithfull
in
his
House
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
a
servant
,
but
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
a
sonne
;
smite
he
did
the
Aegyptians
,
Heb.
3.5
.
and
led
the
people
like
sheep
through
the
wildernesse
,
but
he
who
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Captaine
of
our
salvation
as
he
is
stiled
at
the
10.
v.
was
to
cope
with
one
more
terrible
then
Pharoah
and
all
his
Host
,
to
put
a
Hook
into
the
Nostrills
of
that
great
Leviathan
,
to
lead
not
the
people
alone
,
but
Moyses
himself
through
darknesse
and
death
it self
,
able
to
uphold
and
settle
an
Angel
in
his
Glorious
estate
,
and
to
rayse
Moyses
from
the
dead
.
Not
Moyses
then
,
but
one
greater
then
Moyses
;
not
the
Angels
,
but
one
whom
the
Angels
worship
,
who
could
command
a
whole
Legion
of
them
;
or
if
a
Prophet
,
the
great
Prophet
which
was
to
come
;
if
an
Angel
,
the
Angel
of
the
Covenant
,
Certe
hic
Deus
est
;
Ask
the
Divells
themselves
,
and
when
he
lived
,
they
roard
it
out
.
Ask
the
Centurion
and
they
that
watched
him
at
his
Death
,
and
they
speak
it
with
Feare
and
Trembling
:
Truly
this
was
the
Sonne
of
God
.
Christ
then
our
Captaine
is
the
Sonne
of
God
;
but
God
hath
divers
sonnes
,
some
by
Adoption
,
and
then
he
is
made
so
;
some
by
Nuncupation
,
and
then
he
is
but
called
so
;
and
some
by
Creation
,
and
then
he
is
created
so
;
for
they
who
rob
and
devest
him
of
his
Essence
,
yet
will
yeild
him
his
Title
,
and
though
they
deny
him
to
be
God
,
yet
will
call
him
his
Sonne
.
We
must
follow
then
the
Philosophers
Method
in
his
description
of
morall
happinesse
,
proceed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
way
of
Negation
,
and
to
establish
him
in
his
right
of
filiation
tell
you
,
he
is
not
a
Sonne
,
not
Adoptivus
filius
his
,
Adopted
sonne
,
who
by
some
great
merit
of
his
could
so
dignifie
himself
,
as
to
deserve
that
Title
,
which
was
the
Dreame
,
or
rather
Invention
of
Photinus
.
—
Imitatur
adoptio
prolem
.
Adoption
is
but
a
supply
,
a
grafting
of
a
strange
Branch
into
another
stock
,
but
he
whose
name
is
the
Branch
growes
up
of
himself
,
of
the
same
stock
and
root
,
Deus
de
Deo
,
God
of
God
,
very
God
of
very
God
,
made
manifest
in
the
flesh
,
2.
not
Nuncupativus
,
his
son
by
Nuncupation
,
his
Nominall
sonne
,
such
a
one
as
Sabellius
,
and
the
Patro-passiani
fancied
,
as
if
the
Father
had
been
assimilated
,
and
so
called
the
sonne
,
impiously
making
the
Father
,
the
Sonne
,
and
the
Holy
Ghost
not
three
persons
but
three
names
:
Lastly
,
not
filius
Creatus
his
Created
Sonne
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
meere
Creature
,
and
of
a
distira●t
Essence
from
his
Father
as
the
more
riged
Arians
,
nor
the
most
excellent
Creature
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
substance
like
unto
the
Father
,
but
not
consubstantiall
with
him
,
as
the
more
moderate
,
whom
the
Fathers
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
halfe
Arians
conceived
;
To
these
Heretiques
we
reply
non
est
Filius
Dei
,
he
is
not
thus
the
sonne
of
God
;
and
as
Aristotle
tells
us
,
that
his
Morall
happinesse
is
the
chiefest
good
,
but
not
that
good
,
which
the
voluptuary
fancieth
,
the
Epicures
good
;
nor
that
which
ambition
flyes
to
,
the
Politicians
good
;
nor
that
,
which
the
contemplative
man
abstracteth
,
an
universal
Notion
and
Idea
of
Good
;
so
may
the
Christian
by
the
same
Method
consider
his
Saviour
his
chiefest
blisse
and
happinesse
,
and
by
way
of
Negation
draw
him
out
of
these
foggs
and
mists
,
where
the
wanton
and
unsanctified
wits
of
men
have
placed
him
,
and
bring
him
into
the
bosome
of
his
Father
,
and
fall
down
and
worship
God
and
man
Christ
Jesus
.
Behold
a
voyce
from
Heaven
spake
it
,
This
is
my
beloved
sonne
;
we
may
suspect
that
voyce
,
when
Photinus
is
the
Echo
,
an
Angel
from
Heaven
said
vocabitur
,
he
shall
be
called
the
sonne
of
the
most
High
.
Our
Faith
starts
back
and
will
not
receive
it
,
if
Sabellius
make
the
Glosse
;
our
Saviour
himself
speaks
it
,
Ego
&
pater
unum
sumus
,
I
and
the
Father
am
one
.
The
truth
it self
will
be
corrupted
,
if
Arius
be
the
Commentator
,
to
these
we
say
he
is
not
thus
the
Sonne
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Naz.
Or.
39.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
contract
the
personality
with
Sabellius
,
or
to
divide
the
Deity
with
Arius
are
blaspemies
in
themselves
Diametritrically
opposed
,
but
equally
to
the
truth
.
The
Captaine
of
our
salvation
is
the
sonne
of
God
,
begotten
,
not
made
,
the
brightnesse
of
his
Father
,
streaming
from
him
as
light
from
light
;
his
Image
,
not
according
to
his
humane
Nature
,
but
according
to
his
divine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Image
and
Character
not
of
any
qualities
in
God
,
but
of
his
person
,
the
true
stamp
of
his
substance
,
begotten
as
brightnesse
from
the
light
,
as
the
Character
from
the
Type
,
as
the
word
from
the
mind
,
which
yet
doe
not
fully
declare
him
;
quis
enarrabit
?
saith
the
prophet
,
who
shall
declare
his
generation
?
And
who
more
fit
to
teach
us
,
then
he
who
came
out
of
the
bosome
of
God
?
who
more
fit
to
give
us
laws
,
then
God
himself
?
what
tongue
of
men
or
Angels
can
so
well
expresse
his
will
,
as
the
word
which
was
made
flesh
,
and
pitcht
his
tent
,
dwelt
amongst
us
,
opened
a
Schoole
as
it
were
,
to
teach
all
that
would
learn
the
way
unto
Happinesse
?
or
what
expectient
could
Wisdome
have
found
out
so
apt
and
powerfull
to
draw
our
Love
out
of
these
labyrinths
and
mazes
wherein
it
wanders
and
divides
it self
,
to
take
it
from
these
painted
and
false
Glories
,
and
bring
it
back
and
fix
it
on
that
which
is
eternall
,
as
this
,
to
bow
the
Heavens
and
come
down
,
and
in
our
flesh
,
and
as
man
to
instruct
men
,
to
gaine
them
in
their
own
likenesse
,
to
tell
them
he
was
not
that
onely
,
which
they
saw
,
but
of
the
same
essence
with
his
Father
,
which
they
could
not
see
?
so
that
here
is
Majesty
and
Humility
joyned
,
and
united
in
one
to
draw
them
out
of
darknesse
,
into
that
great
light
,
which
shall
discover
and
lay
open
unto
them
,
the
deformity
,
the
ugliness
,
the
deceitfulness
of
those
flattering
objects
,
in
which
our
thoughts
,
desires
,
and
endeavours
met
as
in
their
center
.
And
if
this
infinite
and
unconceivable
love
of
God
in
manifesting
himself
in
our
flesh
,
doe
not
draw
and
oblige
us
,
if
these
bonds
of
love
will
not
hold
and
fetter
us
to
a
regular
obedience
,
which
must
begin
and
perfect
our
peace
,
then
we
are
past
the
reach
of
any
Argument
which
men
or
Angels
can
bring
,
and
no
chaines
can
hold
us
,
but
those
of
Everlasting
Darknesse
.
And
indeed
his
eternall
Generation
by
it selfe
would
but
little
avail
us
,
for
Majesty
is
no
medicine
for
our
Malady
,
we
who
are
children
of
the
Time
,
have
need
of
a
Captaine
which
must
be
born
in
Time
;
we
were
sick
of
an
Eritis
sicut
Dii
,
a
bold
and
foolish
ambition
and
affectation
to
be
Gods
:
and
this
disease
became
Epidemicall
,
we
all
would
be
Independent
,
be
our
owne
Law-givers
,
our
owne
God
;
Pride
threw
us
down
,
and
Nothing
but
Humility
,
the
exinanition
of
the
Son
of
God
could
raise
us
:
And
we
may
observe
in
the
7th
.
of
Esay
,
God
bids
Ahaz
ask
a
sign
not
onely
è
coelo
,
from
Heaven
,
but
è
terra
,
from
the
earth
beneath
,
è
profundis
,
from
the
lowest
depth
,
quia
utrumque
copulavit
(
it
is
S.
Basils
note
upon
that
place
)
because
at
the
Union
of
the
Godhead
with
our
Nature
,
there
was
a
neere
Conjunction
with
Heaven
and
Earth
.
A
sign
from
Heaven
is
a
great
Grace
,
but
we
would
have
a
sign
from
earth
too
;
and
here
we
have
it
;
Factus
similis
,
he
was
made
like
unto
his
Brethren
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
God
amongst
Men
,
a
God
on
the
Earth
is
a
signe
indeed
.
And
therefore
in
the
next
place
as
he
is
Deus
de
patre
,
God
of
his
Father
,
so
he
is
Homo
de
matre
,
Man
of
his
Mother
;
the
Son
of
God
and
the
Son
of
Mary
.
Will
you
have
a
sign
?
here
it
is
,
a
signe
to
be
adored
,
and
a
sign
to
be
wondred
at
,
and
a
sign
to
be
spoken
against
,
saith
old
Simeon
,
a
sign
è
profundis
,
we
may
say
from
the
deep
abyss
of
his
mercy
.
Ecce
expectat
nasci
sua
membra
quae
fecit
,
Behold
the
Heavens
are
the
work
of
his
fingers
,
yet
he
suffered
himself
to
be
fashioned
in
the
womb
of
a
Virgin
,
took
of
Man
what
he
abounds
with
,
to
be
Born
,
and
Dye
,
digested
into
members
,
knit
together
with
sinewes
,
built
up
with
bones
,
covered
with
our
flesh
,
inveloped
with
skin
,
raised
up
to
the
perfect
similitude
,
nay
drawn
down
to
the
low
condition
of
his
Creature
;
he
would
be
any
thing
but
sin
,
to
redeem
him
from
Sin
,
and
save
him
,
and
descend
so
low
as
the
Grave
,
and
as
Hell
it self
,
to
raise
him
to
a
capability
,
and
hope
of
Heaven
and
Immortality
.
Mira
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
wonderfull
condescention
,
a
wonderfull
fall
from
his
Throne
to
the
Womb
,
from
his
dwelling
place
on
high
to
dwell
in
the
Flesh
,
from
his
Angels
Gloria
in
Excelsis
,
Glory
be
to
God
on
high
,
to
the
Shepherds
,
vidimus
in
praesepi
,
we
have
seen
him
in
the
Cratch
,
from
the
Seraphins
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Holy
,
Holy
,
Holy
,
to
the
Jewes
bitter
Sarcasme
,
Come
down
from
the
Crosse
,
from
riding
on
the
Cherubin
to
the
hanging
on
the
Tet
,
Mirabilis
descensus
,
this
was
a
wonderfull
descent
,
nor
could
we
think
God
could
do
it
,
but
that
we
know
,
he
can
do
more
than
we
can
think
.
Where
was
that
hand
that
made
and
fashioned
us
,
that
meated
the
Heavens
and
measured
out
the
Waters
,
that
weighed
the
Mountains
in
scales
?
where
was
that
voyce
which
thundered
from
Heaven
,
that
mighty
voyce
which
broke
the
Cedars
of
Libanus
?
where
was
that
God
that
was
from
everlasting
?
Doe
we
not
stand
at
gaze
,
and
put
on
wonder
?
Doe
we
not
tremble
to
say
it
?
and
yet
to
say
it
,
as
we
should
,
is
Salvation
.
Latuit
in
Humilitate
majestas
,
That
Majesty
lay
hid
in
Humility
,
that
Power
was
in
Frailty
;
That
Hand
in
the
Crotch
,
and
in
the
Clouts
,
that
Voyce
in
an
Infant
not
able
to
speak
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Naz.
Nazianz.
orat
.
38.
The
God
of
Spirits
was
incarnate
,
he
that
was
invisible
was
seen
,
he
that
could
not
be
touched
,
handled
;
we
have
seen
with
our
eyes
,
we
have
heard
him
,
our
hands
have
handled
him
,
saith
S.
John
;
He
that
was
from
everlasting
had
a
beginning
;
he
that
was
the
Son
of
God
Factus
similis
,
made
the
Son
of
Man
like
unto
his
Brethren
.
We
cannot
put
on
too
much
caution
and
reverence
when
we
speak
of
God
;
De
Deo
vel
seriò
loqui
periculosum
,
ne
fortè
Deo
indigna
loquamur
.
Our
tongue
will
be
as
the
pen
of
a
ready
writer
,
and
run
too
fast
,
if
feare
do
not
hold
it
,
and
it
is
very
dangerous
to
speak
of
that
Majesty
which
is
at
such
an
infinite
distance
from
us
,
that
it
is
far
safer
to
adore
,
than
discourse
of
it
;
the
Christian
world
hath
been
too
daring
and
bold
with
him
,
to
speak
of
him
what
they
please
,
and
then
to
teach
him
to
speak
,
to
make
a
language
of
their
owne
,
and
say
it
is
his
;
although
the
words
be
such
,
as
were
never
heard
from
Heaven
,
nor
can
be
found
in
the
Book
of
the
Generation
of
Jesus
Christ
;
If
we
be
his
Disciples
,
when
we
speak
to
him
,
or
of
him
,
let
us
use
his
own
words
,
for
then
he
will
better
understand
us
,
and
we
shall
better
understand
one
another
;
for
when
we
set
up
a
Mint
of
our
own
,
and
take
to
our selves
the
royalty
of
coynage
,
whatsoever
we
work
out
,
we
send
abroad
as
current
,
though
the
character
and
stamp
present
more
of
our
own
Image
,
than
his
;
when
we
will
be
over-witty
,
commonly
we
are
over-seen
;
God
is
made
like
unto
Men
:
if
the
words
were
not
his
,
we
should
not
dare
to
speak
them
;
but
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
submission
and
minoration
of
Christ
,
and
if
he
will
descend
so
low
,
if
he
will
take
our
likeness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
takes
it
in
good
part
,
Naz.
16.
●b
.
and
is
well
pleased
to
learn
these
words
from
us
,
because
they
are
his
own
:
Like
a
man
,
a
man
of
sorrowes
,
a
worm
and
no
man
,
a
despised
,
rejected
man
,
he
will
have
us
call
him
so
,
he
hath
put
it
into
our
Creed
,
and
counts
it
no
disparagement
.
He
set
a
time
for
it
,
and
when
the
Appointed
time
came
,
he
was
made
like
unto
us
,
and
all
Generations
may
speak
it
to
his
glory
,
to
the
end
of
the
world
.
Before
he
appeared
darkly
wrapped
up
in
Types
,
veyled
in
Dreames
,
beheld
in
Visions
,
that
he
appeares
in
the
likenesse
of
our
Flesh
,
that
he
appeares
,
and
speaks
,
and
suffers
in
our
Flesh
,
is
the
high
prerogative
of
the
Gospel
.
And
here
he
publisheth
himself
in
every
way
of
representation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
our
Image
,
or
likenesse
,
in
the
forme
of
a
servant
,
our
very
picture
,
a
living
picture
,
a
picture
drawn
out
to
life
indeed
,
such
a
picture
,
as
one
man
is
of
another
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
way
of
Comparison
;
for
how
hath
he
spread
and
dilated
himself
by
a
world
of
comparisons
?
He
is
a
Shepherd
to
guide
and
feed
us
,
a
Captaine
to
leade
us
,
a
Prophet
to
teach
us
,
he
is
a
Priest
,
and
he
is
the
Sacrifice
for
us
,
he
is
Bread
to
strengthen
us
;
he
is
a
vine
to
refresh
us
;
he
is
a
Lamb
,
that
we
may
be
meek
,
he
is
a
Lyon
that
we
may
be
valiant
,
he
is
a
Worm
,
that
we
may
be
patient
;
he
is
a
Doore
,
to
let
us
in
;
and
the
way
through
which
we
passe
into
life
;
he
is
any
thing
,
that
will
make
us
like
him
;
sinne
,
and
error
,
and
the
Devil
hath
not
appeared
in
more
shapes
to
deceive
and
destroy
us
,
then
Christ
hath
to
save
us
.
Lastly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
his
exemplary
virtues
,
and
those
raised
to
such
a
high
pitch
of
perfection
,
that
neither
the
cursed
Heretiques
,
nor
the
miscreant
Turk
,
nor
the
Devil
himself
could
reach
,
and
blemish
it
;
never
was
righteousnesse
in
his
verticall
point
,
but
in
him
,
where
it
cast
not
the
least
shadow
for
envy
or
detraction
to
walk
in
,
for
amongst
all
the
Heresies
the
Church
was
to
cope
withall
,
we
read
of
none
that
called
his
piety
into
question
;
and
all
this
propter
nos
for
our
sakes
;
that
in
his
Meeknesse
we
may
shut
up
our
Anger
,
in
his
Humility
abate
our
Pride
,
in
his
Patience
still
and
charm
our
Frowardnesse
,
in
his
Bounty
spend
our selves
,
in
his
Compassion
and
Bowels
melt
our
stony
hearts
,
and
in
his
perfect
Obedience
beat
down
our
Rebellion
:
not
in
the
Cloud
,
or
in
the
fiery
Pillar
,
not
in
Darknesse
and
Tempest
,
not
in
those
wayes
of
his
,
which
are
as
hard
to
finde
out
,
as
the
passage
of
an
arrow
in
the
aire
,
or
a
ship
in
the
sea
,
but
in
tegmine
carnis
,
as
Arnobius
speaks
,
under
no
other
Covert
,
than
that
of
our
Flesh
,
so
like
us
,
that
we
may
take
a
pattern
by
him
.
This
indeed
may
seem
an
indignity
to
God
,
and
in
all
ages
there
have
been
found
some
,
who
have
thought
so
;
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Heathen
,
who
in
Tatianus
in
plain
terms
tel
the
Christians
they
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
betray
too
great
a
folly
in
believing
it
,
but
even
Christians
themselves
and
children
of
the
Church
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Naz
:
calls
them
,
ill
lovers
of
Christ
,
who
did
rob
him
with
a
complement
,
and
to
uphold
his
honour
,
did
devest
him
of
his
Deity
;
and
whilest
with
great
shew
of
piety
and
reverence
,
they
stood
up
to
remove
from
God
the
Nature
,
they
unadvisedly
put
upon
him
the
weaknesse
of
man
,
drew
him
out
to
our
distempers
and
sick
constitution
,
as
if
God
were
sicut
homo
as
man
,
like
unto
us
in
our
worst
complexion
,
who
are
commonly
very
tender
and
dainty
what
likenesse
we
take
,
and
affect
that
similitude
alone
,
which
presents
us
greater
,
and
fairer
than
we
are
;
For
our
pictures
present
not
us
,
but
a
better
face
,
and
a
more
exact
proportion
,
and
with
it
,
the
best
part
of
our
wardrobe
;
we
are
but
grashoppers
,
but
would
come
forth
and
be
seen
taller
than
we
are
by
the
head
and
shoulders
;
in
the
largenesse
and
height
of
an
Anakim
.
This
opinion
we
have
of
our selves
,
and
therefore
are
too
ready
to
perswade
our selves
,
that
God
is
of
our
mind
;
and
,
that
God
will
descend
so
low
,
or
take
the
likenesse
of
a
mortall
;
though
he
tell
us
so
himself
,
yet
we
will
not
believe
it
,
which
is
to
measure
out
the
immense
goodnesse
and
wisdome
of
God
,
by
our
Digite
and
Scantling
,
by
the
imaginary
line
of
a
wanton
and
sick
fancy
,
to
bound
and
limit
his
determinate
will
,
to
teach
God
,
and
put
our
owne
shapes
upon
him
,
to
confine
him
to
a
Thought
,
and
then
Christ
hath
two
Persons
,
or
but
one
Nature
,
a
Body
,
and
not
a
Body
,
is
a
God
alone
,
or
a
Man
alone
,
the
whole
body
of
Religion
and
our
Christian
Faith
,
must
shiver
and
flie
to
pieces
.
Nos
autem
non
sic
:
but
we
have
not
so
learned
Christ
;
not
learned
to
abuse
and
violate
his
great
love
,
and
call
it
good
manners
,
and
then
urge
our
fears
,
and
unprescribed
and
groundlesse
jealousies
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
shall
his
honour
be
the
lesse
because
he
hath
laid
it
down
for
our
sakes
?
Naz.
ib.
shall
he
lose
in
his
esteem
because
he
fell
so
low
for
our
advancement
?
or
can
we
be
afraid
of
that
Humility
,
which
purchased
us
glory
,
and
returned
in
triumph
with
the
keyes
of
Hell
,
and
of
Death
?
He
made
himself
a
Sheepherd
,
and
laid
down
his
life
for
his
Sheep
,
and
shall
we
make
that
an
argument
,
that
he
is
not
a
King
?
He
clothed
himself
with
our
Flesh
,
he
lights
a
Candle
,
he
sweeps
the
House
,
descends
to
low
Offices
for
our
sake
,
so
far
from
being
ashamed
of
our
Nature
,
that
he
made
hast
to
assume
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
and
dost
thou
impute
this
to
God
?
No
:
to
us
his
Humility
is
as
full
of
wonder
,
as
his
Majesty
;
Non
erubescimus
de
Christo
,
we
are
not
ashamed
of
the
man
Christ
,
expecting
the
leisure
of
nine
moneths
Travel
,
passing
through
and
enduring
the
loathsome
Contumelies
of
our
Nature
,
born
in
a
Stable
,
cradled
in
a
Cratch
,
wrapped
up
in
Clouts
,
poor
and
despised
,
non
de
crucifixo
Christo
,
not
of
our
crucified
Lord
hanging
on
the
Cross
,
but
wonder
heighteneth
our
joy
,
and
joy
raiseth
our
wonder
,
and
we
cry
out
with
S.
Austin
,
Oh
prodigia
!
oh
miracula
!
Oh
prodigie
,
oh
miracle
of
Mercy
!
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
!
oh
the
strangenesse
of
this
New
Birth
!
with
the
Wise-wen
,
we
open
our
Treasuries
,
and
present
him
gifts
,
and
worship
him
as
a
King
,
though
we
finde
him
in
a
manger
.
And
this
is
signum
è
terra
,
a
sign
from
the
depth
,
from
the
low
condition
of
our
Flesh
;
factus
similis
,
saith
the
Apostle
,
Psal.
40.
made
like
unto
his
Brethren
;
corpus
aptasti
mihi
,
saith
he
himself
in
the
Psalm
,
a
Body
hast
thou
prepared
me
,
so
like
us
,
that
the
Divel
himself
as
quick-sighted
as
Marcion
or
Manes
took
him
for
no
other
,
and
was
entrapped
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
outward
garment
and
vaile
of
his
flesh
,
and
venturing
upon
him
as
man
found
him
a
God
,
Naz.
Or.
39.
and
striking
at
the
First
Adam
was
overcome
with
the
Second
,
beat
down
and
conquered
with
that
blow
which
he
levelled
.
But
as
he
hath
taken
our
Flesh
,
must
he
take
our
Soul
too
?
may
not
his
Divinity
as
Apollinarius
fancied
,
supply
the
place
of
our
better
part
?
shall
we
not
free
him
from
those
passions
and
affections
,
which
when
they
move
and
are
hot
within
us
,
our
common
Apologie
is
,
Humanum
est
,
that
we
are
but
men
?
No
:
to
S.
Hilaries
Corporatio
we
must
adde
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
if
S.
Hilaries
incorporating
of
Christ
will
not
reach
home
,
their
inhumanition
will
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
draw
them
together
,
and
unites
them
both
,
both
body
and
soul
;
he
came
to
save
both
,
and
both
he
took
,
to
free
the
body
from
Corruption
,
and
the
soul
from
Sin
,
to
refine
our
Drosse
into
Silver
,
and
our
Silver
into
pure
Gold
,
to
raise
our
Bodies
to
the
Immortality
of
our
Souls
,
and
our
Souls
to
the
purity
of
the
Angels
,
perfect
God
and
perfect
Man
,
of
a
reasonable
Soul
,
and
humane
Flesh
subsisting
.
And
now
being
made
up
of
the
same
Mould
and
Temper
,
having
taken
from
man
what
makes
and
constitutes
man
,
being
the
same
wax
as
it
were
,
why
may
he
not
receive
the
same
impressions
of
Love
and
Joy
,
Grief
and
Feare
,
Anger
and
Compassion
,
affectus
sensualitatis
,
even
those
affections
which
are
seated
in
the
sensitive
part
?
Behold
him
in
the
Temple
with
a
Scourge
in
his
Hands
,
&
you
will
say
he
was
angry
:
Goe
with
him
to
Lazarus
his
Grave
,
and
you
shall
see
his
Sorrow
dropping
from
his
eyes
:
Mark
his
eye
upon
Jerusalem
,
and
you
shall
see
the
very
bowels
of
Compassion
.
Follow
him
to
Gethsemane
,
and
the
Evanglist
will
tell
you
,
he
began
to
be
grievously
troubled
.
Ecce
tota
haec
Trinitas
in
Domino
,
saith
Tertull.
Tert.
de
Anim.
c.
1.
Behold
here
is
this
whole
Trinity
in
our
Lord
;
1.
Rationale
,
the
Rationall
part
;
for
he
teacheth
what
he
learnt
,
disputes
with
the
Pharisees
,
and
instructeth
the
people
in
those
wayes
which
reason
commends
as
the
best
and
readiest
to
lead
them
to
the
End
.
2.
Indignativum
,
the
Irascible
power
which
breaths
it self
forth
in
woes
and
bitter
Invectives
against
the
Scribes
and
Pharisees
.
3.
Concupiscentivum
,
the
Concupiscible
Appetite
;
for
he
desires
,
he
earnestly
desires
to
eat
the
Passeover
with
his
Disciples
:
We
may
be
bold
to
say
,
and
it
is
Gratitude
,
and
not
Blasphemy
to
say
it
;
angry
he
was
,
and
joy
he
did
,
and
breath
forth
his
desires
,
and
grieve
,
and
feare
,
similis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
like
in
all
things
,
but
with
this
huge
difference
;
In
all
these
no
ataxie
or
disorder
,
not
the
least
stoop
nor
declination
from
reason
;
no
storme
in
his
Anger
,
no
frensie
in
his
joy
,
no
woman
in
his
Teares
,
no
wanton
in
his
Love
,
no
coward
in
his
Feare
,
like
unto
us
in
passion
,
but
not
bowed
or
misled
by
passion
like
unto
us
.
In
us
they
are
as
so
many
severall
winds
driving
us
to
severall
points
;
and
almost
at
the
same
time
,
our
Fear
hath
a
relish
of
Hope
,
and
our
Hope
is
allayed
with
some
Fear
;
our
desires
contradict
themselves
;
we
would
and
we
would
not
,
and
we
know
not
what
we
would
have
;
our
sorrow
will
ebbe
out
into
Anger
,
our
Anger
flowes
uncertainly
,
sometimes
it
swells
into
Joy
if
it
be
not
checkt
,
and
if
it
be
,
and
we
misse
our
end
,
it
frets
,
and
wasts
,
and
consumes
it self
,
and
is
neer
lost
in
that
flood
of
sorrow
which
it
brought
in
;
nunquam
sumus
singuli
,
we
are
never
long
the
same
men
,
but
one
passion
or
another
rises
in
us
,
&
troubles
us
a
while
,
and
so
makes
way
for
another
,
such
a
perplexed
middle
,
such
a
lump
of
contradictions
is
man
.
Thus
it
is
in
us
;
but
in
him
they
are
straight
and
even
lines
drawn
to
their
right
center
:
his
anger
on
Sin
,
his
love
on
Piety
,
his
joy
on
the
great
Work
he
had
to
doe
,
his
Feare
was
his
Jealousie
lest
we
should
fall
from
him
;
when
he
grieved
it
was
that
others
did
not
so
;
when
he
seemed
most
moved
,
in
better
temper
than
we
are
when
we
pray
.
All
our
qualities
he
had
,
which
were
indetectabiles
,
as
the
Schooles
speak
,
which
implyed
no
defect
of
Grace
,
nor
detracted
from
his
all-sufficient
satisfactory
righteousnesse
,
poenam
sine
culpa
,
those
affections
which
might
make
him
sensible
of
Smart
,
but
not
obnoxious
to
Sin
,
and
in
him
they
were
not
properly
passions
,
Euseb.
Episc.
Thessal
.
apud
Phot.
Biblioth.
cod
.
CLXII
.
saith
Eusebius
Bishop
of
Thessalonica
,
but
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
naturall
operations
,
which
did
shew
him
to
all
the
world
,
as
it
were
,
with
an
Ecce
,
Behold
the
man
,
and
thus
he
condemned
sin
in
the
flesh
,
Rom.
v.
3.
that
is
in
those
punishments
which
his
flesh
endured
;
he
that
tells
us
he
was
like
unto
us
in
all
things
,
brings
in
his
exception
,
at
the
fourth
chap.
v.
3
.
yet
without
sin
,
for
his
miraculous
conception
by
the
holy
Ghost
was
a
sure
and
invincible
Antidote
against
that
poyson
of
the
Serpent
,
and
so
presented
him
an
innocent
and
spotlesse
Lambe
fit
for
a
Sacrifice
.
We
have
now
filled
up
S.
Pauls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
found
our
Captaine
God
and
Man
Christ
Jesus
like
unto
us
in
all
things
;
we
have
beheld
him
in
intimis
naturae
,
in
the
very
bowels
,
as
it
were
,
and
entrailes
of
our
nature
,
nay
in
sordibus
naturae
,
in
the
vilenesse
of
our
Nature
;
searching
and
purging
the
whole
Circle
and
compasse
of
it
,
and
working
out
our
corruption
from
the
very
root
;
we
have
consider'd
him
in
that
height
,
which
no
mortall
eye
can
reach
,
in
his
Divine
nature
,
and
we
have
lookt
upon
him
,
where
he
might
be
seen
,
and
heard
,
and
felt
in
his
Humane
nature
;
we
must
now
with
a
reverent
,
and
fearfull
hand
but
touch
at
the
passive
sieri
,
which
points
out
to
the
union
of
both
the
Natures
in
one
Person
,
the
Apostle
tels
us
,
Debuit
fieri
similis
,
That
it
behoved
him
to
be
made
like
unto
his
brethren
.
And
to
the
apprehension
of
this
union
,
as
to
the
knowledge
of
God
,
we
are
led
by
weak
and
faint
representations
drawn
from
sensible
things
,
and
we
are
led
by
negations
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
quomodo
,
is
best
answered
by
non
hoc
modo
,
not
after
this
manner
;
Factus
est
,
he
was
made
like
unto
us
,
t
is
true
,
but
not
so
as
flesh
and
Bloud
may
imagine
,
or
a
wanton
and
busie
wit
conceive
;
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Basil
,
not
by
any
mutation
of
his
divine
essence
,
Basil
de
Hum.
Christi
Gen.
sine
periculo
status
sui
saith
Tertull.
without
any
danger
of
the
least
alteration
of
his
state
,
his
glory
did
not
take
from
him
the
forme
of
a
servant
,
nor
did
this
Assimilation
lessen
or
alter
him
in
that
,
by
which
he
was
equall
to
his
Father
,
nor
did
the
mystery
of
godlinesse
bring
any
detriment
to
the
Deity
.
G.
Nyssen
calls
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Tertullian
,
Deum
carne
mixtum
in
his
Apologie
,
(
and
Austin
,
Greg.
Nyssen
.
Cath.
or
.
c.
27.
and
Cyprian
,
and
Irenaeus
use
the
same
phrase
)
a
God
mixt
with
our
nature
,
but
not
so
as
a
drop
of
water
cast
into
a
vessel
of
wine
,
and
turned
into
that
substance
,
in
which
it
is
lost
,
as
Eutyches
fancied
,
but
as
the
soule
and
body
though
two
distinct
Natures
grow
into
one
man
,
so
did
the
Godhead
assume
the
manhood
without
confusion
of
the
Nature
,
or
distinction
of
the
persons
;
united
as
the
Sunne
and
the
light
,
saith
Justin
Martyr
,
as
a
graft
to
a
plant
say
others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Basil
:
as
in
a
fiery
sword
,
there
are
two
distinct
Natures
,
the
fire
,
and
the
sword
;
two
distinct
acts
,
to
cut
,
and
to
burne
;
and
two
distinct
effects
,
cutting
and
Burning
;
from
whence
ariseth
one
common
effect
,
to
cut
burning
,
and
to
burne
cutting
;
all
which
with
all
the
representations
which
the
wit
of
man
can
find
out
,
cannot
expresse
it
,
but
leave
us
in
our
gaze
and
wonder
,
whilst
the
manner
of
it
is
hid
from
our
eyes
,
and
removed
further
out
of
sight
,
then
when
we
first
lookt
after
it
.
Those
beasts
which
came
too
neer
to
this
mountaine
,
this
high
mystery
,
were
strucken
through
with
a
Dart
,
and
staggerd
in
the
very
attempt
,
and
left
to
walk
uncertainly
in
that
mist
and
darknesse
,
which
their
too
daring
curiosity
had
cast
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
saith
Nazianzen
,
Naz.
orat
.
26.
hot
and
busie
wits
they
were
;
Arius
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
subtill
sophister
;
Nestorius
of
a
quick
wit
and
voluble
tongue
;
Apollinarius
,
the
stoutest
Champion
the
Church
had
against
Arius
,
in
comparison
of
whom
some
thought
the
great
Athanasius
to
be
but
a
child
in
understanding
(
not
to
mention
Cer
inthus
,
Valentinus
,
Eutiches
)
these
pressing
too
forward
upon
this
great
mystery
,
were
struck
blind
at
the
doore
,
and
running
contrary
wayes
,
met
all
in
this
,
that
they
ran
the
hazard
of
their
own
soules
,
and
of
that
which
should
be
as
deare
to
them
,
the
peace
of
the
Church
.
Be
not
then
too
inquisitive
to
find
out
the
manner
of
this
union
,
for
the
holy
Father
seales
up
thy
lips
,
that
thou
mayst
not
once
think
of
Asking
the
question
,
Just.
Mart.
and
tells
thee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
thou
art
not
like
to
meet
with
an
answer
;
and
what
greater
folly
can
there
be
then
to
attempt
to
do
that
,
which
cannot
be
done
?
or
to
search
for
that
,
which
is
past
finding
out
?
or
to
be
ever
a
beginning
,
and
never
make
an
end
?
Search
the
scriptures
,
for
they
are
they
that
testifie
of
him
,
testifie
that
he
was
God
blessed
for
evermore
;
that
,
that
word
which
was
Godw
,
as
also
made
flesh
,
that
he
was
the
Son
of
God
and
the
Sonne
of
man
,
the
manner
how
the
two
Natures
are
united
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Basil
.
ib.
unsearchable
,
unfoordable
,
and
the
knowledge
of
it
,
if
our
narrow
understandings
could
receive
it
,
would
not
adde
one
haire
to
our
stature
,
and
growth
in
Grace
;
that
he
is
God
and
man
,
that
the
two
Natures
are
united
in
one
person
,
who
is
thy
Saviour
and
mediator
,
is
enough
for
thee
to
know
,
and
to
rayse
thy
nature
up
to
him
.
Take
the
words
as
they
lye
,
in
their
Native
purity
and
simplicity
,
and
not
as
they
are
hammered
and
beat
out
,
and
stampt
by
every
hand
,
by
those
who
will
be
Fathers
,
not
Interpreters
of
Scripture
,
and
beget
what
sense
they
please
,
and
present
it
not
as
their
own
,
but
as
a
child
of
God
.
Then
Lo
,
here
is
Christ
,
and
there
is
Christ
,
this
is
Christ
,
and
that
is
Christ
,
thou
shalt
see
many
images
and
characters
of
him
,
but
not
one
that
is
like
him
,
an
imperfect
Christ
,
a
half
Christ
,
a
created
Christ
,
a
fancied
Christ
,
a
Christ
that
is
not
the
Son
of
God
,
and
a
Christ
that
is
not
the
Son
of
Man
;
and
thus
be
rowled
up
and
down
in
uncertainties
,
and
left
to
the
poore
and
miserable
comfort
of
Conjecture
,
in
that
,
which
so
far
as
it
concerns
us
,
is
so
plain
and
easie
to
be
known
.
Doe
thoughts
arise
in
thy
heart
?
do
doubts
and
difficulties
beset
thee
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Justin
Martyr
,
thy
Faith
is
the
solution
,
and
will
soon
quit
thee
of
them
,
and
cast
them
by
;
thy
Faith
not
assumed
,
or
insinuated
into
thee
,
or
brought
in
,
as
thy
vices
may
be
,
by
thy
education
,
but
raised
upon
a
holy
hill
,
a
sure
foundation
,
the
plain
and
expresse
Word
of
God
,
and
upheld
and
strengthned
by
the
Spirit
.
Christian
,
dost
thou
believe
?
Thou
hast
then
seen
thy
God
in
the
Flesh
,
from
Eternity
,
yet
born
;
Invisible
,
yet
seen
;
Immense
,
and
circumscribed
;
Immortall
,
yet
dying
;
the
Lord
of
life
,
and
Crucified
;
God
and
man
Christ
Jesus
.
Amaze
not
thy self
with
an
inordinate
feare
of
undervaluing
thy
Saviour
;
wrong
not
his
love
,
and
call
it
thy
Reverence
;
why
should
thoughts
arise
in
thy
Heart
?
his
power
is
not
the
lesse
,
because
his
mercy
is
great
,
nor
doth
his
infinite
love
shadow
or
detract
from
his
Majesty
;
for
see
,
He
counts
it
no
disparagement
to
be
seen
in
our
flesh
,
nor
to
be
at
any
losse
,
by
being
thus
like
us
;
our
Apostle
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
was
a
Decorum
in
it
,
and
it
behoved
him
to
be
like
unto
his
Brethren
.
Debuit
;
It
behoved
him
.
That
Christ
was
made
like
unto
us
,
is
the
joy
of
this
Feast
,
but
that
he
ought
to
be
,
is
the
wonder
and
extasy
of
our
joy
;
that
he
would
descend
is
mercy
,
but
that
he
must
is
our
astonishment
:
Oportet
and
Debet
are
binding
termes
and
words
of
Duty
.
Had
our
Apostle
said
,
It
behoved
us
that
he
should
be
made
like
unto
us
,
it
had
found
an
easy
belief
,
the
debuit
had
been
placed
in
loco
suo
,
in
its
proper
place
,
on
a
sweating
brow
,
on
dust
and
putrefaction
,
on
the
face
of
a
captive
;
All
will
say
it
Behoved
us
much
;
but
to
put
a
Debet
upon
the
Son
of
God
,
to
make
it
a
Decorum
,
a
beseeming
thing
for
him
to
become
Flesh
,
to
be
made
like
unto
us
;
to
set
a
Rubie
in
Clay
,
a
Diamond
in
Brasse
,
a
Chrysolet
in
baser
Metall
,
and
say
,
it
is
placed
well
there
,
to
worry
the
Lambs
for
the
Wolf
,
to
take
the
Master
by
the
throat
for
the
Debt
of
a
Prodigall
,
and
with
an
Oportet
to
say
it
should
be
so
;
to
give
a
gift
,
and
call
it
a
Debt
,
is
not
out
usuall
language
on
earth
:
on
Earth
it
is
not
,
but
in
Heaven
it
is
the
proper
Dialect
,
fixed
up
in
Capitall
letters
on
the
Mercy
Seat
,
the
joy
of
this
Feast
,
the
Angels
Antheme
,
Salvator
Natus
,
a
Saviour
is
born
,
and
if
he
will
be
a
Saviour
,
an
Undertaker
,
a
Surety
,
such
is
the
Nature
of
Fidejussion
and
Suretiship
,
debet
,
he
must
,
it
behoveth
him
,
as
deeply
engaged
as
the
party
,
whose
surety
he
is
.
And
let
us
look
on
the
aptnesse
of
the
meanes
,
and
we
shall
soon
find
that
this
Foolishnesse
of
God
(
as
the
Apostle
calls
it
)
is
wiser
than
men
,
and
this
weaknesse
of
God
is
stronger
than
men
,
1
Cor.
1.25
.
&
that
the
oportet
is
right
set
.
For
medio
existente
conjunguntur
extrema
,
if
you
will
have
extremes
to
meet
,
you
must
have
a
middle
line
to
draw
them
together
,
and
behold
here
they
meet
,
and
are
made
unum
,
one
,
Ephes.
2.14
.
saith
the
Apostle
,
the
proprieties
of
either
Nature
being
entire
,
and
yet
meeting
and
concentring
themselves
,
as
it
were
,
in
one
person
;
Majesty
puts
on
Humility
;
Power
,
Infirmity
;
Eternity
,
Mortality
;
by
the
one
he
dyes
for
us
,
by
the
other
he
riseth
again
;
by
the
one
he
suffers
as
Man
,
by
the
other
he
conquers
as
God
;
in
them
both
he
perfects
and
consummates
the
great
work
of
our
redemption
.
And
this
Debuit
reacheth
home
to
each
part
of
my
Text
,
to
Christ
as
God
.
The
same
hand
that
made
the
vessell
,
when
it
was
broken
,
and
so
broken
,
that
there
was
not
one
sherd
left
to
fetch
water
at
any
pit
,
to
repaire
and
set
it
together
again
,
that
it
may
receive
and
contain
the
water
of
life
,
ut
qui
fecit
nos
reficeret
,
that
our
Creation
and
Salvation
should
be
wrought
by
the
same
hand
,
and
turned
about
upon
the
same
wheele
.
Next
we
may
set
the
debuit
upon
his
person
,
and
he
is
media
persona
a
middle
person
,
and
the
office
will
best
fit
him
,
even
the
office
of
a
Mediator
;
and
then
,
as
he
is
the
Son
of
God
,
who
is
the
Image
of
the
Father
,
and
most
proper
it
may
seem
to
him
to
repair
that
Image
,
which
was
defaced
,
and
well
neere
lost
in
us
.
For
we
had
not
onely
blemished
this
Image
,
but
set
the
Devils
face
and
superscription
upon
Gods
coyne
;
for
Righteousnesse
there
was
Sin
;
for
Purity
,
Pollution
;
for
Beauty
,
Deformity
;
for
Rectitude
,
Perversenesse
;
for
the
Man
,
a
Beast
;
scarce
any
thing
left
by
which
he
might
know
us
,
venit
filius
ut
iterum
signet
,
the
Son
comes
,
and
with
his
blood
revives
again
the
first
character
,
marks
us
with
his
owne
signature
,
imprints
the
Graces
of
God
upon
us
,
makes
us
current
money
,
and
that
his
Father
may
know
us
,
and
not
cast
us
off
for
refuse
silver
,
shewes
him
his
face
.
Lastly
,
it
reacheth
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
assimilation
it self
,
and
layes
hold
on
that
too
;
made
like
he
was
,
and
debuit
,
he
ought
to
be
so
,
to
satisfie
in
the
same
nature
which
had
offended
,
carnem
gestare
propter
meam
carnem
,
to
take
flesh
for
my
flesh
,
and
a
soul
for
my
soul
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
purge
and
refine
me
in
my
own
,
to
wash
and
cleanse
the
corruption
of
my
flesh
in
the
immense
Ocean
of
his
Divinity
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
things
to
be
made
like
unto
his
Brethren
.
Debuit
looks
on
all
his
Godhead
,
on
his
Person
,
on
his
Assimilation
.
God
,
no
Man
or
Angell
;
The
second
person
in
Trinity
,
not
the
Father
,
or
the
holy
Spirit
;
made
like
unto
his
Brethren
;
his
bare
naked
Divinity
,
though
it
might
have
saved
us
,
yet
it
was
not
so
fit
,
and
at
too
great
a
distance
for
us
.
Debuit
slumbers
every
storm
,
answers
every
doubt
,
scatters
our
feares
,
removes
our
jealousies
,
and
builds
us
up
in
our
most
holy
faith
;
Though
he
be
God
,
though
he
be
the
wisdome
of
God
,
though
he
be
the
Son
of
God
,
yet
debuit
he
ought
to
be
made
like
unto
us
to
restore
his
Creature
,
to
exalt
his
Nature
,
and
in
our
own
shape
and
likeness
,
in
our
own
flesh
,
to
pay
down
the
price
of
our
Redemption
.
So
then
debuit
fieri
,
here
is
an
aptnesse
,
and
conveniency
,
but
debet
he
ought
,
vox
ista
importat
necessitatem
,
it
behoved
him
,
implyes
also
a
kind
of
necessity
.
That
God
could
be
made
like
mortall
man
is
a
strange
Contemplation
,
but
that
he
would
is
a
rise
and
exaltation
of
that
;
but
debuit
,
that
he
ought
,
superexalteth
that
,
and
sets
it
at
a
higher
pitch
,
but
that
he
must
be
so
,
that
necessity
in
a
manner
brings
him
down
,
were
not
his
love
as
infinite
as
his
power
,
would
stagger
and
amaze
the
strongest
faith
;
who
would
believe
such
a
report
?
But
he
speaks
it
himself
,
and
it
was
the
fire
of
his
love
that
kindled
in
him
,
and
then
he
spake
it
with
his
tongue
,
oportet
,
he
must
die
,
and
if
die
,
be
born
;
not
onely
is
,
but
would
not
would
;
but
ought
;
not
ought
,
but
of
necessity
must
be
made
like
unto
his
Brethren
.
I
say
,
a
strange
contemplation
it
is
,
for
there
need
no
such
forcible
tye
,
no
such
chaine
of
necessity
to
hold
him
,
libere
egit
,
what
he
did
he
did
freely
;
nothing
more
free
,
and
voluntary
,
more
spontaneous
then
this
his
Assimilation
;
for
as
if
he
had
slacked
his
pace
,
and
delay'd
his
Fathers
expectation
,
and
not
come
at
the
appointed
period
of
time
,
he
suddenly
cryes
,
Lo
,
I
come
,
in
the
volume
of
thy
book
it
is
written
of
me
,
that
I
should
doe
thy
will
,
oh
God
,
Psal.
40.7.8
.
vers.
he
calls
it
his
desire
,
and
he
had
it
written
in
his
heart
;
T
is
true
,
libere
fecit
,
this
condescension
,
this
his
assimilation
was
free
,
and
voluntary
,
with
more
cheerfulnesse
,
and
earnestnesse
undertaken
by
him
,
then
't
is
received
now
by
us
(
it
is
our
shame
and
sinne
,
that
we
dare
not
compare
them
;
that
he
should
be
so
willing
to
be
like
us
,
and
we
should
be
so
unwilling
to
be
like
him
)
but
if
we
look
back
upon
the
precontract
which
past
between
his
Father
and
him
,
we
shall
then
see
a
Debuit
,
a
kind
of
necessity
laid
upon
him
,
our
Saviour
himself
speaks
it
to
his
Blessed
mother
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
2.49
.
I
must
go
about
my
Fathers
businesse
;
we
may
measure
his
love
by
the
Decree
,
that
is
,
we
cannot
measure
it
,
for
the
decree
is
eternall
;
before
the
foundation
of
the
world
was
laid
was
this
foundation
laid
an
everlasting
foundation
to
lay
Gold
and
Silver
upon
,
all
the
rich
&
precious
Promises
of
the
Gospel
,
to
lay
our
obedience
and
conformity
to
him
,
upon
;
and
upon
them
both
,
upon
his
love
,
and
our
obedience
raise
our selves
up
to
that
eternity
,
which
he
hath
purchased
and
promised
to
all
his
Brethren
that
are
made
like
unto
him
.
Infinite
love
,
eternall
love
,
that
which
the
eye
of
Flesh
may
count
a
dishonour
,
was
his
joy
,
his
perfection
,
his
love
,
which
put
a
Debuit
upon
him
,
a
necessity
,
and
brought
him
after
a
manner
,
under
the
strict
and
peremptory
Terms
of
an
obligation
,
under
a
necessity
of
being
borne
,
a
Necessity
of
obedience
,
a
Necessity
of
dying
;
Debuit
taketh
in
all
and
presenteth
them
to
our
Admiration
,
our
joy
,
our
love
,
our
obedience
,
and
Gratitude
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
every
way
,
and
in
all
things
it
behoved
him
to
be
made
like
unto
his
Brethren
.
The
application
.
We
have
now
run
the
full
compasse
of
the
Text
,
and
we
find
our
Saviour
in
every
point
of
it
similem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
like
in
all
things
;
and
now
to
apply
it
;
If
Christ
be
like
unto
us
,
then
we
also
ought
to
be
like
unto
him
,
and
ought
to
have
our
Assimilation
,
our
Nativity
,
by
the
way
of
Analogy
and
by
the
rules
of
proportion
,
answerable
to
his
.
For
to
this
end
was
he
made
like
unto
us
,
you
will
say
,
That
he
may
save
us
;
nay
,
but
that
he
may
present
us
to
his
Father
by
the
virtue
of
his
assimilation
made
like
unto
him
;
for
without
this
he
cannot
save
us
.
Behold
here
am
I
,
and
the
Children
which
thou
hast
given
me
;
Holy
as
I
am
holy
,
Just
as
I
am
just
,
Humble
as
I
was
humble
;
A
man
conformable
to
Christ
is
the
glory
of
this
Feast
.
Father
,
I
will
that
they
whom
thou
hast
given
me
(
and
he
gives
him
none
,
but
those
who
are
like
him
)
may
be
,
where
I
am
:
Heaven
hath
received
him
,
and
it
will
receive
none
but
those
,
who
are
like
him
,
not
those
that
name
him
,
not
those
who
set
his
name
to
their
fraud
,
to
their
malice
,
to
their
perjury
,
to
their
Oppression
;
not
those
many
Antichrists
,
whose
whole
life
is
a
contradiction
to
him
:
All
that
he
requires
at
our
hands
,
all
our
Gratitude
,
all
our
duty
is
drawn
together
,
and
consists
in
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
like
unto
him
.
To
be
like
unto
him
?
why
,
who
would
not
be
like
unto
him
?
who
would
not
be
drawn
after
his
similitude
?
Like
him
we
all
would
be
in
his
Glory
,
in
his
Transfiguration
on
mount
Tabor
;
oh
by
all
meanes
build
us
here
a
Tabernacle
;
but
like
him
in
the
cratch
,
like
him
in
the
wildernesse
,
like
him
in
his
daily
converse
with
men
,
like
him
in
the
High
priests
Hall
,
like
him
in
the
Garden
,
like
him
on
the
Crosse
,
here
we
start
back
and
are
afraid
of
his
countenance
:
In
humility
,
in
hunger
,
in
sweat
,
in
colours
of
Bloud
,
few
there
be
that
would
be
thus
drawn
:
But
,
if
we
will
be
his
Brethren
,
this
is
the
copy
we
must
take
out
,
these
be
our
postures
,
these
our
Colours
;
bathed
in
his
Bloud
,
t
is
true
,
but
withall
bathed
in
the
waters
of
Affliction
,
bathed
in
our
own
teares
,
and
bathed
in
our
own
Bloud
;
we
meet
and
cope
with
the
Devil
in
this
our
wildernesse
;
we
walk
honestly
,
as
in
the
day
;
in
that
day
,
which
he
hath
made
.
We
have
our
Agony
in
our
Contrition
;
and
in
our
Regeneration
we
hang
upon
the
Crosse
;
There
our
lusts
and
affections
are
fastned
as
it
were
with
nayls
,
their
strength
taken
from
them
,
that
they
cannot
move
in
any
opposition
to
Christ
,
but
our
anger
turns
from
our
brother
who
is
like
him
,
and
is
levell'd
on
sin
,
which
is
most
unlike
him
;
our
love
shuts
it self
to
the
world
,
and
opens
it self
to
receive
him
;
The
hardship
we
undergoe
,
brings
in
our
fellowship
with
him
;
our
suffering
with
him
doth
assimilate
us
,
and
in
a
manner
Deify
us
;
our
following
him
in
all
his
wayes
drawes
us
as
neer
to
him
,
as
Flesh
and
Bloud
can
approch
;
and
our
joy
,
our
greatest
triumph
is
in
this
our
Assimilation
,
and
thus
we
come
forth
like
unto
him
.
And
in
the
next
place
,
as
he
was
factus
made
like
unto
us
,
so
are
we
facti
similes
made
like
unto
him
;
we
are
not
borne
so
,
we
are
not
so
by
chance
,
we
cannot
think
our selves
,
we
cannot
talk
our selves
into
his
likenesse
,
nor
will
he
imprint
it
in
us
whilst
we
sleep
,
or
doe
worse
;
this
picture
,
this
Resemblance
is
not
drawn
out
with
a
thought
,
or
a
word
.
How
many
be
there
who
take
his
name
,
yet
are
not
like
unto
him
,
because
they
will
not
be
made
so
?
Christians
they
are
sine
sanguine
&
sudore
,
without
bloud
or
sweat
,
drawn
out
not
by
an
obedient
will
,
but
a
flattering
fancy
;
they
struggle
not
with
Temptation
,
for
they
love
it
,
they
fight
not
against
their
Flesh
,
but
nourish
,
and
cherish
it
,
make
it
their
labour
and
ambition
to
please
it
;
they
have
no
feare
,
no
Trembling
,
no
Agony
,
no
Crosse
,
nay
they
beat
their
fellow
servants
and
persecute
them
,
because
they
are
like
him
;
crucifie
him
in
his
members
every
day
,
and
yet
present
themselves
to
the
world
as
his
children
,
as
the
very
pictures
of
our
Saviour
,
and
so
soon
like
him
,
that
they
will
never
be
made
so
.
When
we
see
men
fast
and
pray
,
not
that
they
have
done
evill
,
but
that
they
may
do
more
,
(
the
Pharisees
did
so
)
when
we
see
men
bowing
before
him
,
when
they
are
ready
to
lift
up
their
heele
against
him
,
when
we
heare
their
Hosannas
to
day
,
and
their
Crucifyes
to
morrow
(
the
Jewes
did
so
)
when
we
see
men
follow
him
as
his
Disciples
,
and
call
him
their
Master
,
and
then
sell
him
for
some
pieces
of
silver
,
deliver
him
to
their
Lusts
,
their
Ambition
,
their
Covetousnesse
,
(
Judas
did
so
,
the
son
of
perdition
,
and
so
nothing
like
unto
a
Saviour
)
when
we
see
men
wash
their
hands
as
if
they
were
clear
of
all
guilt
,
and
yet
in
a
Tumult
leave
Christ
and
his
Religion
to
be
tom
in
pieces
,
and
trod
under
feet
,
and
to
make
their
peace
,
care
not
what
becomes
of
him
;
(
Pilate
did
so
)
when
we
see
men
tempting
Christ
,
to
turn
stones
into
bread
,
to
do
that
by
miracle
,
for
which
he
hath
fitted
its
ordinary
proper
meanes
;
(
the
Devil
did
so
)
when
we
see
these
men
(
and
the
world
is
full
of
such
)
shall
we
say
that
they
are
like
unto
Christ
?
we
may
say
as
well
,
that
the
Pharisees
were
like
him
,
and
the
Jewes
were
like
him
,
and
Judas
was
like
him
,
and
Pilate
was
like
him
,
and
the
Devil
himselfe
was
like
him
,
as
they
.
No
:
a
Christian
is
not
so
soon
made
up
,
does
not
grow
up
a
perfect
man
in
Christ
in
a
moment
;
For
though
our
first
conversion
be
in
an
instant
,
yet
it
is
not
so
in
an
instant
,
but
that
it
is
wrought
in
us
by
meanes
,
and
a
new
making
there
is
,
whensoever
we
are
made
Christians
.
To
be
like
unto
Christ
is
a
work
of
Time
,
and
we
grow
up
to
this
similitude
by
degrees
;
our
Faith
meets
with
many
rubs
and
difficulties
to
passe
over
;
For
how
often
doe
we
ask
our selves
the
question
,
How
should
this
be
?
and
then
when
by
prayer
and
meditation
,
and
our
continued
exercise
in
piety
,
we
have
got
the
victory
,
we
build
and
establish
our selves
in
our
most
holy
Faith
.
Our
Hope
,
what
is
it
but
a
conclusion
gathered
by
much
pains
and
experience
,
by
curious
and
watchful
observation
,
by
a
painful
peregrination
through
all
the
powers
of
our
souls
,
and
actions
of
our
life
?
and
when
with
great
contention
we
have
settled
these
,
and
see
an
evenness
and
regularity
in
them
all
,
then
we
rest
in
hope
.
And
for
our
Charity
,
it
is
called
the
labour
and
work
of
Charity
,
for
we
must
force
out
the
love
of
the
World
,
before
we
bring
in
the
love
of
our
Brethren
;
we
must
deny
our
covetousness
,
before
we
can
give
a
peny
;
deny
our
appetite
,
deny
our selves
,
before
we
can
taste
of
the
powers
of
the
world
to
come
;
we
must
maintain
a
tedious
war
against
the
flesh
,
and
be
unlike
our selves
,
before
we
can
be
like
unto
Christ
;
as
he
was
made
like
unto
us
,
so
must
we
be
made
like
unto
him
:
and
this
is
our
union
with
him
,
and
we
are
made
one
,
even
as
he
,
and
his
Father
are
one
.
To
draw
the
Parallel
yet
neerer
;
as
there
was
a
debuit
upon
Christ
,
so
there
is
upon
us
,
as
it
behoved
him
to
be
made
like
unto
us
,
so
it
behoveth
us
to
be
like
unto
him
:
In
the
volume
of
the
book
it
is
written
of
him
,
and
in
the
same
volume
we
shall
finde
it
written
of
us
,
that
we
should
doe
his
will
,
and
have
his
law
in
our
heart
,
and
in
this
as
in
other
things
,
Nihil
prius
intuendum
,
quam
quod
decet
;
our
first
thought
should
be
what
will
become
us
;
To
see
Nero
an
Emperour
with
his
Fiddle
,
or
Harp
,
or
in
his
Buskins
acting
upon
a
Stage
;
to
see
Domitian
catching
of
Flyes
,
or
Hercules
at
the
Distaffe
;
what
an
incongruous
thing
is
it
?
An
humble
Christ
,
and
a
proud
Christian
;
a
meek
Christ
,
&
a
bloody
Christian
;
an
obedient
Christ
,
and
a
traiterous
Christian
;
Christ
in
an
agony
,
and
a
Christian
in
pleasure
;
Christ
fasting
,
and
a
Christian
rioting
;
Christ
on
the
Crosse
,
and
the
Christian
in
a
Mahometicall
Paradise
,
non
bene
conveniunt
,
there
is
no
decorum
in
it
,
nothing
but
Soloecisme
&
Absurdity
,
which
even
offends
their
eyes
who
commit
the
same
,
so
boldly
,
as
if
it
carried
with
it
some
elegancy
;
no
:
debet
,
and
oportet
,
we
must
act
our
parts
with
art
,
and
a
decorum
,
do
that
,
which
behoveth
us
,
and
it
is
a
debt
,
and
a
debt
which
we
must
be
paying
to
our
lives
end
,
to
our
last
breath
,
and
then
we
shall
take
our
Exit
with
applause
.
Lastly
,
to
draw
the
Parallel
to
the
full
;
Oportet
,
it
is
not
onely
becoming
us
,
but
Necessary
;
for
if
a
kind
of
Necessity
lay
upon
Christ
by
his
contract
with
his
Father
,
to
be
made
like
unto
us
,
a
great
necessity
will
lie
upon
us
,
by
our
covenant
with
him
,
to
be
like
unto
him
;
a
Necessity
,
and
woe
unto
us
,
if
we
be
not
.
It
is
unum
necessarium
,
it
is
that
one
thing
Necessary
,
and
there
is
nothing
Necessary
for
us
,
but
it
.
For
run
to
and
fro
the
world
,
and
in
that
great
Emporium
and
Mart
of
Toyes
and
Vanities
,
find
out
one
thing
that
is
necessary
,
if
you
can
,
though
you
search
it
,
as
the
Prophet
speaks
,
with
Candles
:
Is
it
necessary
to
be
rich
?
Behold
Dives
in
Hell
,
and
Lazarus
in
Abrahams
Bosom
.
Is
it
necessary
to
be
Noble
?
Not
many
noble
are
chosen
.
Is
it
necessary
to
be
Learned
?
where
is
the
Scribe
?
where
is
the
disputer
of
this
world
?
Every
thing
hath
its
Necessity
from
us
,
not
from
it self
;
for
of
it self
it
cannot
shew
any
thing
that
should
make
it
so
:
It
is
we
that
file
these
chaines
,
and
fashion
these
nayles
of
Necessity
,
and
make
her
hand
of
Brasse
:
Riches
are
necessary
,
because
we
are
covetous
;
Honour
is
necessary
,
because
we
are
proud
,
and
love
to
have
the
preheminence
;
Pleasure
is
necessary
,
because
we
love
it
more
than
God
;
Revenge
is
necessary
,
because
we
delight
in
blood
.
Lord
,
how
many
Necessaries
do
we
make
,
when
there
is
but
one
?
one
,
sine
quo
non
debemus
,
without
which
we
ought
not
,
and
sine
quo
non
possumus
,
without
which
we
cannot
be
happy
,
and
that
is
our
assimilation
,
and
being
made
like
unto
Christ
,
in
whom
alone
all
the
Treasuries
of
Wisdome
,
and
Riches
,
and
Honour
,
all
that
is
necessary
for
us
,
are
to
be
found
.
And
now
,
to
conclude
,
we
have
two
Nativities
,
Christs
Nativity
and
ours
;
he
made
like
unto
us
by
a
miraculous
Conception
,
and
we
again
made
like
unto
him
by
the
same
spirit
of
Regeneration
,
ad
illum
pertinuit
propter
nos
nasci
,
ad
nos
propter
illum
renasci
,
saith
S.
Austin
:
his
love
it
was
to
be
born
for
us
,
and
our
Duty
it
is
to
give
him
Birth
for
Birth
,
and
to
be
born
again
in
him
;
And
then
as
thou
art
merry
at
his
Feast
,
he
will
rejoyce
at
thine
,
even
celebrate
thy
birth-day
,
Come
let
us
rejoyce
,
saith
he
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
was
meet
we
should
make
merry
,
for
these
my
brethren
were
dead
,
but
are
alive
,
they
were
lost
,
but
they
are
found
;
they
were
like
unto
the
Beasts
that
perish
,
but
they
are
now
made
like
unto
me
:
Ands
as
Christ
had
an
Antheme
at
his
Birth
,
a
full
quire
of
the
Heavenly
Host
praysing
God
,
so
shall
we
at
ours
,
Joy
and
Triumph
at
the
birth
of
a
Christian
,
at
his
assimilation
to
Christ
;
for
every
reall
resemblance
of
Christ
is
an
Angels
feast
,
and
Angels
,
and
Archangels
,
and
Dominations
,
and
Powers
,
shall
triumph
at
these
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
this
Feast
of
our
Regeneration
,
and
be
glad
spectators
of
our
growth
in
Christ
,
rejoyce
to
see
us
of
the
same
mind
,
every
day
liker
and
liker
to
him
,
till
we
grow
to
ripenesse
and
maturity
to
be
perfect
men
in
Christ
Jesus
,
and
being
made
like
unto
him
,
at
last
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
equall
to
the
Angels
,
and
with
Angels
and
Archangels
,
and
all
the
Company
of
Heaven
cry
aloud
:
saying
,
Salvation
,
Honour
,
Power
,
Thanksgiving
,
be
unto
him
that
sitteth
upon
the
Throne
,
and
to
him
that
was
made
like
unto
us
,
even
to
the
Lamb
for
evermore
.
Amen
.
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
A
SERMON
Preached
on
Good-Friday
.
ROM.
8.32
.
He
that
spared
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
give
us
all
things
?
The
Introduction
.
GOds
benefits
come
not
alone
,
but
one
gift
is
the
pledge
of
another
,
the
grant
of
a
mite
,
the
assignment
of
a
Talent
;
a
drop
of
dew
from
Heaven
is
a
Prognostique
of
a
gracious
showre
,
which
nothing
can
draw
dry
but
Ingratitude
;
the
Father
might
well
say
,
S.
Dionys.
de
divin
.
Nom.
p.
200.
that
the
love
of
God
was
as
a
constant
and
endlesse
Circle
from
Good
,
to
Good
,
in
Good
,
without
error
,
or
inconstancy
,
rowling
and
carrying
it self
about
in
an
everlasting
gyre
.
He
spared
not
,
but
delivered
up
his
sonne
for
us
all
,
saith
the
Text
,
but
how
many
gifts
did
usher
in
this
?
for
he
gave
him
often
in
the
Creation
of
the
world
;
for
by
him
were
all
things
made
,
and
without
him
was
made
nothing
that
was
made
:
when
God
gives
,
Joh.
1.3
he
gives
his
Sonne
;
for
as
we
ask
,
so
he
gives
in
his
name
whatsoever
we
ask
;
every
action
of
God
is
a
gift
,
and
every
gift
a
tender
of
his
Sonne
,
an
art
to
make
us
capable
of
more
.
Thus
the
Argument
of
Gods
love
is
drawn
à
minori
ad
majus
,
from
that
which
seems
little
,
to
that
which
is
greater
;
from
a
Grain
to
a
Harvest
,
from
one
Blessing
to
a
Myriad
,
from
Heaven
to
thy
Soul
,
and
from
thy
Creation
to
thy
Redemption
,
from
his
Actions
to
his
Passion
,
which
is
the
true
authentique
instrument
of
his
love
.
Here
his
love
was
in
its
Zenith
,
in
its
Verticall
point
,
and
in
a
direct
line
casts
its
rayes
of
comfort
on
his
lost
Creature
:
Here
the
Argument
is
at
the
highest
,
and
S.
Paul
drawes
it
down
à
majori
ad
minus
,
and
the
Conclusion
is
full
,
full
of
all
comfort
to
all
.
He
that
gives
a
Talent
,
will
certainly
give
a
Mite
;
he
that
gives
his
Son
wil
also
give
Salvation
,
and
he
that
gives
Salvation
will
give
all
things
which
may
work
it
out
,
qui
tradidit
,
he
that
delivered
his
Son
is
followed
with
a
quomodo
non
?
how
shall
he
not
with
him
give
us
all
things
?
quomodo
non
?
It
is
impossible
it
should
be
otherwise
,
so
that
Christ
comes
not
naked
,
but
clothed
with
Blessings
;
he
comes
not
empty
,
but
with
the
Riches
of
Heaven
,
with
the
Treasuries
of
Wisdom
and
Happinesse
;
Christ
comes
not
alone
,
but
with
troops
of
Angels
,
with
glorious
Promises
and
Blessings
;
nay
to
make
good
the
quomodo
non
,
to
make
it
unanswerable
,
unquestionable
;
It
is
his
Nakednesse
that
clotheth
us
,
his
Poverty
that
enricheth
us
,
his
no
Reputation
that
ennobles
us
,
his
minoration
that
makes
us
great
,
and
his
Exinanition
,
his
emptying
himself
that
fills
us
,
and
the
tradidit
is
an
instrument
of
conveyance
,
his
being
delivered
for
us
,
delivers
to
us
the
possession
of
all
things
.
Qui
non
pepercit
,
who
spared
not
his
owne
Son
,
but
delivered
him
,
&c.
In
which
words
there
is
a
cloud
,
and
a
cloud
of
Blood
,
the
cloud
of
Christs
Passion
,
for
so
most
interpreters
in
plain
termes
expound
the
tradere
by
in
mortem
exponere
,
making
his
delivery
to
be
nothing
else
,
but
an
exposing
him
to
shame
,
and
misery
,
and
death
:
we
need
not
stand
upon
it
;
a
tradidit
were
enough
,
for
he
is
no
sooner
out
of
his
hands
,
but
he
becomes
a
man
of
sorrowes
:
a
tradidit
were
enough
,
but
here
is
a
non
pepercit
,
he
spared
him
not
,
so
spared
him
not
,
that
he
delivered
him
up
,
and
so
delivered
him
up
,
that
he
spared
him
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
same
thing
expressed
by
two
severall
words
to
make
it
sure
.
A
cloud
then
there
is
,
and
a
cloud
of
Blood
,
but
it
distills
in
a
sweet
showre
of
Blessings
,
and
we
see
a
light
in
this
cloud
,
by
which
we
may
draw
that
saving
conclusion
,
quomodo
non
?
How
shall
he
not
with
him
give
us
all
things
?
Here
then
is
an
assignment
made
to
Man-kind
:
1.
Christ
given
:
2.
Given
for
us
all
:
and
last
of
all
the
full
streame
of
his
Blessings
issuing
out
with
his
blood
;
with
him
we
have
all
things
.
The
Division
.
Or
,
because
it
is
a
work
of
infinite
love
,
we
will
call
it
scalam
amoris
,
the
scale
,
or
ladder
of
love
;
and
then
the
steps
,
the
parts
considerable
will
be
these
:
1.
The
person
delivered
,
Tradidit
proprium
Filium
,
he
delivered
his
own
Son
.
2.
The
delivery
and
manner
of
it
,
tradidit
&
non
pepercit
,
he
delivered
and
spared
him
not
.
3.
The
persons
for
whom
,
pro
nobis
omnibus
,
for
us
all
;
And
these
will
in
the
last
place
,
the
end
of
all
,
the
end
of
his
Delivery
,
the
end
of
all
his
Sufferings
,
and
make
us
bold
to
challenge
the
Devil
and
all
the
world
,
and
ask
the
question
,
quomodo
non
?
how
shall
he
not
with
him
give
us
all
things
?
Qui
tradidit
proprium
filium
,
Who
delivered
his
own
Son
.
He
spared
not
,
but
delivered
his
Son
;
Tradidit
proprium
filium
,
his
own
Son
.
and
this
though
we
make
it
the
first
step
,
yet
indeed
it
is
the
top
of
the
ladder
,
and
the
highest
pitch
of
his
love
,
from
which
the
light
of
his
countenance
shines
upon
us
,
and
shewes
us
that
he
loved
us
as
his
own
Son
,
nay
more
than
his
own
Son
;
and
in
this
his
manifestation
of
his
love
,
is
rather
a
Father
to
us
than
to
him
;
de
suo
periclitatur
,
ut
nos
lucretur
,
saith
the
Father
;
to
gain
us
,
he
is
willing
in
a
manner
to
be
himself
at
a
losse
,
and
to
win
us
from
slavery
,
endanger
his
own
,
quasi
orbitatis
haurit
doborem
;
he
will
spoyle
and
rob
himself
to
enrich
us
,
and
to
make
us
his
children
,
deliver
up
his
own
.
Naz.
or
.
38.
A
strange
contemplation
it
is
,
and
Nazianzen
shuts
it
up
in
admiration
,
counsels
us
to
sit
down
and
reverence
it
with
silence
.
For
can
God
delight
to
make
his
own
Son
a
Sacrifice
,
who
would
not
suffer
Abraham
to
doe
his
command
,
and
offer
up
his
?
or
might
he
not
have
taken
an
Angel
for
his
Son
,
as
he
did
a
Ramme
for
Isaac
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
reason
can
be
given
for
this
his
Delivery
?
Here
the
object
is
so
radiant
,
that
it
confounds
the
sense
,
and
we
scarce
can
see
it
when
we
look
upon
it
;
his
love
at
such
an
height
,
that
our
contemplation
cannot
reach
it
;
and
though
in
plain
terms
we
are
told
that
it
was
done
,
yet
we
are
slow
of
heart
to
believe
it
;
and
therefore
Photinus
adopted
a
Son
,
Arrius
created
one
,
horruit
Marcion
,
Marcion
was
afraid
of
the
very
thought
:
Deliver
up
he
might
an
adopted
Son
,
some
excellent
creature
,
or
a
phantasme
,
but
started
back
and
would
not
come
neer
to
subscribe
that
he
delivered
up
his
own
Son
.
His
own
Son
in
their
Divinity
,
was
a
Son
by
Creation
,
or
a
Son
by
Adoption
,
or
a
Son
in
Appearance
,
which
is
not
a
Son
.
But
this
groundlesse
and
indiscreet
care
of
Gods
Honour
,
was
a
great
sin
against
it
,
and
S.
Ambrose
observes
,
that
they
who
denied
this
for
fear
,
were
far
worse
,
and
more
injurious
to
Christian
Religion
,
than
they
who
denied
it
for
stomack
;
this
pretence
of
his
Honour
more
dangerous
than
perversenesse
and
pertinacy
:
for
when
pride
,
or
vain-glory
,
or
ambition
,
shape
and
polish
an
Errour
,
it
is
as
soon
discovered
as
the
hands
that
wrought
it
;
but
when
a
shew
of
love
,
and
piety
,
and
zeale
,
paint
and
commend
it
,
and
send
it
abroad
in
this
glory
,
uncautelous
and
ignorant
men
are
soon
taken
with
it
,
never
doubt
,
but
yield
,
and
are
quickly
deceived
,
and
count
it
their
Duty
and
Religion
to
be
so
.
But
why
should
we
fear
where
no
fear
is
?
why
should
we
fear
to
disparage
him
,
when
he
is
so
well
pleased
to
humble
himself
?
why
should
we
be
wiser
than
God
?
why
should
we
offend
and
scandalize
Christ
as
Peter
did
?
Be
this
far
from
the
Lord
,
from
the
Son
of
God
,
that
is
,
let
God
forbid
that
which
he
will
have
done
?
why
should
we
check
his
Wisdome
?
or
be
troubled
at
his
Love
?
when
God
will
deliver
him
,
to
talk
of
improbability
,
or
incongruity
,
or
impossibility
,
is
to
speak
against
God
;
If
he
will
deliver
him
,
his
will
be
done
,
and
he
that
rests
in
Gods
will
doth
best
acknowledge
his
Majesty
.
It
was
his
will
to
deliver
him
,
and
this
cleares
all
doubts
,
and
beats
down
every
imagination
that
exalteth
it self
against
it
;
If
he
will
do
it
,
we
have
but
one
word
left
us
for
answer
,
Amen
,
let
it
be
done
:
he
hath
wisdome
and
power
to
attend
his
will
,
and
who
are
we
that
darken
counsel
with
words
without
knowledge
?
when
we
fall
down
at
his
foot-stoole
and
acknowledge
his
infinite
power
;
when
we
say
,
He
onely
can
do
wondrous
works
;
when
we
in
all
humility
acknowledge
that
he
can
do
more
than
we
can
think
;
that
he
can
uphold
us
when
we
are
ready
to
fall
,
enrich
us
in
poverty
,
strengthen
us
in
weaknesse
,
supply
us
with
all
necessary
meanes
and
encouragements
in
this
our
race
;
when
we
preach
it
on
the
house
tops
,
that
he
can
tread
down
all
our
enemies
under
our
feet
,
and
bind
Satan
in
chains
;
when
we
believe
and
rely
on
it
,
that
he
is
able
to
immortalize
our
flesh
,
to
raise
us
out
of
the
dust
,
and
set
us
in
heavenly
places
,
we
think
we
have
raised
our
magnificats
to
the
highest
,
and
indeed
a
Christian
need
not
set
his
Songs
and
Hallelujahs
to
a
higher
note
;
but
yet
we
do
not
rise
so
high
,
nor
so
fully
expresse
him
,
as
when
we
give
him
an
absolute
will
;
He
doth
what
he
will
in
Heaven
,
and
in
Earth
;
non
vox
hominem
sonat
.
This
can
belong
to
none
but
the
highest
,
to
God
the
King
of
Kings
,
and
Lord
of
Lords
;
and
this
makes
him
Lord
paramount
,
and
commander
of
all
.
For
even
his
omnipotency
seems
to
submit
and
vayle
to
his
will
,
and
is
commanded
by
it
;
for
many
things
he
doth
not
doe
,
not
because
he
cannot
,
Dei
posse
velle
est
,
T●r●…l
.
advers.
Praxeam
.
c.x.
&
non
posse
nolle
,
saith
Tertull
,
he
can
do
what
he
will
,
and
what
he
will
not
do
,
we
may
say
he
cannot
do
;
quod
voluit
,
&
potuit
,
&
ostendit
,
but
what
he
would
do
,
he
could
&
did
:
what
his
Son
?
his
own
Son
?
his
beloved
Son
,
as
infinite
and
omnipotent
as
himself
?
shall
he
be
delivered
?
yes
,
tradidit
illum
,
he
delivered
him
,
because
he
would
,
quia
voluit
;
his
will
is
that
which
opens
the
windowes
of
heaven
,
and
shuts
them
again
;
that
binds
and
looses
,
that
plants
and
roots
up
,
that
made
the
world
and
will
destroy
it
;
his
will
it
was
that
humbled
his
Son
,
and
his
will
it
was
that
glorified
him
.
He
might
not
have
done
it
,
not
have
delivered
him
;
he
might
,
without
the
least
impairing
of
his
Justice
,
have
kept
him
in
his
bosome
,
&
never
shewed
him
to
the
world
;
but
as
he
begatus
again
of
the
word
of
Truth
,
so
he
delivered
up
his
Son
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quia
voluit
,
because
he
would
.
For
as
in
the
Creation
God
might
have
made
man
as
he
made
the
other
creatures
by
his
dixit
,
by
his
word
alone
,
but
would
not
,
but
wrought
him
out
of
the
Earth
,
and
was
the
Potter
which
formed
and
shaped
him
out
of
the
Clay
with
his
own
hands
:
so
in
the
great
work
of
our
Redemption
,
he
did
not
send
a
Moyses
,
an
Angel
,
a
Cherubin
,
or
Seraphim
,
but
tradidit
proprium
filium
,
delivered
up
his
own
Son
,
&
in
this
delivery
gave
a
price
infinitely
above
that
which
he
brought
,
motal
,
sinfull
men
,
which
were
of
no
value
at
all
,
but
that
he
made
them
;
and
he
payes
down
not
a
Talent
for
a
Talent
,
but
a
Talent
for
a
Mite
,
for
Nothing
,
for
that
which
had
made
it self
worse
than
nothing
;
his
Son
,
for
those
who
stood
guilty
of
Rebellion
against
him
,
and
his
love
for
the
world
,
which
was
at
enmity
with
him
.
And
thus
he
was
pleased
to
buy
his
own
will
and
love
in
us
,
and
by
this
his
infinite
love
to
bound
as
it
were
his
infinite
power
,
his
infinite
wisdome
,
and
his
illimited
will
;
for
here
his
power
,
his
wisdome
,
his
will
,
may
seem
to
have
found
a
non
ultra
,
he
cannot
do
,
he
cannot
find
our
,
he
cannot
wish
for
us
more
,
than
what
he
hath
done
in
the
delivery
of
his
Son
.
And
now
,
if
we
ask
,
what
moved
his
will
?
not
sure
any
lovelinesse
,
or
attractivenesse
in
the
object
;
there
was
nothing
to
be
seen
but
loathsomnesse
and
deformity
,
and
that
enmity
which
might
sooner
move
him
to
wrath
,
than
compassion
,
and
make
him
rather
send
down
fire
and
brimstone
,
then
his
Son
:
That
which
moved
him
was
in
himself
,
not
to
be
found
in
the
world
,
which
stood
out
against
him
,
and
when
he
did
come
,
would
not
receive
him
,
but
was
bound
up
in
his
own
bowels
of
mercy
and
compassion
;
he
loved
us
in
our
blood
,
and
loving
us
he
bid
us
live
,
and
that
we
might
live
,
delivered
up
his
own
Son
to
death
.
For
his
mercy
was
the
Orator
to
move
his
will
,
and
being
mercifull
,
he
was
also
willing
to
help
us
;
Mercy
is
all
our
plea
,
and
it
was
his
motive
,
and
wrought
in
him
a
will
,
a
cheerful
will
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Saint
James
;
it
rejoyceth
against
Judgement
;
though
we
had
forgot
our
Duty
,
yet
would
not
he
forget
his
Mercy
,
but
hearkned
to
it
,
and
would
not
continere
misericordias
,
Ps●l.
77
●
.
shut
up
his
tender
mercies
in
Anger
,
which
is
a
Metaphor
taken
from
martiall
affaires
;
for
in
a
siege
an
Army
doth
compasse
in
a
Town
or
Castle
,
that
they
may
play
upon
it
in
every
place
,
the
Greeks
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
shut
it
up
as
in
a
net
.
This
is
it
which
the
Prophet
David
calls
claudere
,
or
continere
,
to
shut
up
his
mercy
in
anger
;
the
Septuagint
renders
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
make
a
trench
about
it
and
besiege
it
.
Now
the
goodnesse
of
God
,
and
his
love
to
his
Creature
,
would
not
suffer
him
thus
to
shut
up
his
tender
Mercies
,
as
a
Fort
or
Town
is
shut
up
to
be
undermined
,
and
beat
upon
,
and
overcome
;
but
as
the
besieged
many
times
make
sallyes
upon
the
enemy
,
so
the
love
and
mercy
of
our
God
brake
forth
even
through
his
anger
,
and
gained
a
conquest
against
the
legions
of
his
wrath
.
Let
the
World
be
impure
,
let
Men
be
sinners
,
let
Justice
be
importunate
,
let
Power
be
formidable
,
and
Vengeance
ready
to
fall
,
yet
all
must
fall
back
,
and
yield
to
the
Mercy
and
Love
of
God
,
which
cannot
be
overcome
,
nor
bound
,
nor
shut
up
,
but
will
break
forth
,
and
make
way
through
all
opposition
,
through
sin
,
and
all
the
powers
of
darknesse
,
which
besiege
and
compasse
it
about
,
and
will
raise
the
siege
,
drive
off
and
chase
away
these
Enemies
,
and
to
conquer
Sin
,
will
deliver
up
his
Son
for
the
Sinner
.
And
this
was
aenigma
amoris
,
saith
Aquinas
;
this
was
the
riddle
,
or
rather
the
mystery
of
his
love
to
pose
the
wisdome
of
the
world
:
I
may
say
,
being
Love
,
and
infinite
,
it
is
no
riddle
at
all
,
but
plain
and
easie
:
for
what
can
love
doe
that
is
strange
?
what
can
it
doe
amisse
?
that
which
moved
him
to
do
it
,
shewes
plainly
that
the
end
for
which
he
did
it
,
was
very
good
:
Dilexit
nos
,
he
loved
us
,
is
the
best
commentary
on
Tradidit
Filium
,
he
delivered
his
Son
for
us
,
and
takes
away
all
scruple
and
doubt
;
for
if
we
can
once
love
our
Enemies
,
it
is
impossible
but
that
our
Bowels
should
yern
towards
them
,
and
our
will
be
bent
and
prone
to
raise
them
up
even
to
that
pitch
and
condition
,
which
our
love
hath
designed
;
and
if
our
love
were
of
that
nature
,
Heavenly
as
he
is
Heavenly
,
or
but
in
some
forward
degree
proportioned
to
his
,
we
should
see
nothing
that
were
difficult
,
nothing
that
were
absurd
,
nothing
that
might
misbecome
us
,
which
might
promote
or
advantage
them
:
if
our
Love
have
heat
in
it
,
our
Will
will
be
forward
and
earnest
,
and
we
shall
be
ready
to
lay
down
our
lives
for
them
.
For
Love
is
like
an
Artificiall
Glasse
,
and
when
we
looke
through
it
,
an
Enemy
appears
a
Friend
;
Disgrace
,
Honour
;
Difficulties
Nothing
.
When
he
saw
us
weltring
in
our
blood
,
his
love
was
ready
to
wash
us
;
when
we
ran
from
him
,
his
love
ran
after
us
to
apprehend
us
;
when
we
fought
against
him
as
enemies
,
his
love
was
a
Prophet
;
Loe
all
these
may
be
my
children
.
What
speak
we
of
Disgrace
?
his
Love
defends
his
Majesty
,
and
exalts
this
Humility
of
his
son
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
saith
Plato
,
Love
hath
this
priviledge
that
it
cannot
be
defamed
,
and
by
a
kind
of
Law
hath
this
huge
advantage
,
to
make
Bondage
,
Liberty
;
Disgrace
,
Honourable
;
Infirmity
,
Omnipotent
:
who
can
stand
up
against
Love
,
and
say
,
why
didst
thou
this
?
Had
Marciou
,
and
Photinus
,
and
Arrius
,
well
weighed
the
force
and
priviledge
of
Love
;
their
needlesse
fear
,
I
may
say
,
their
bold
and
irreverent
fear
would
have
soon
vanished
,
nor
would
they
have
denied
Christ
to
be
the
Son
of
God
,
quia
tradidit
,
because
he
delivered
him
up
for
us
,
but
have
seen
as
great
glory
in
his
Humility
,
as
in
his
Glory
,
and
would
have
faln
down
and
worshipt
God
and
man
,
even
this
crucified
Lord
of
life
,
Christ
Jesus
.
Love
will
doe
any
thing
for
those
whom
it
looks
,
and
stayes
upon
.
If
you
ask
a
coat
,
it
gives
the
cloak
also
;
if
you
defire
her
to
goe
a
mile
,
she
will
goe
with
you
twaine
,
and
is
never
weary
,
though
she
passe
through
places
of
horror
and
danger
;
if
you
be
in
the
most
loathsome
dungeon
,
in
the
valley
and
shadow
of
death
,
she
forsakes
you
not
,
but
will
go
along
with
you
.
Must
the
Son
of
God
be
delivered
?
Love
sends
him
down
,
Charitas
de
coelo
demisit
Christum
,
it
was
Love
that
bowed
the
Heavens
,
when
he
descended
;
must
he
suffer
?
Love
nayles
him
to
the
Crosse
,
and
no
power
could
doe
it
,
but
Love
.
Must
he
be
sacrificed
?
Love
calls
it
a
Baptisme
,
&
coarctatur
,
how
is
Love
straitned
till
the
Sacrifice
be
slain
?
Must
he
dye
?
Must
the
Son
of
God
dye
?
Love
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
perfection
,
Heb.
2.10
.
So
,
though
he
be
the
Son
of
God
,
though
we
were
his
enemies
,
yet
Love
reconcileth
all
these
seeming
contradictions
,
resolves
every
doubt
,
tunes
these
jarring
strings
,
and
out
of
this
discord
maketh
that
melody
which
delighteth
both
men
and
Angels
,
and
God
himself
;
even
that
melody
,
whereof
our
love
should
be
the
resultance
.
He
loved
us
,
and
then
the
Conclusion
doth
sweetly
and
naturally
follow
,
Non
pepercit
,
he
spared
not
his
owne
Son
,
but
delivered
him
up
.
And
so
from
the
Person
,
we
passe
to
the
Delivery
it self
,
Tradidit
,
&
non
pepercit
,
He
delivered
,
and
spared
him
not
.
Tradidit
et
non
pepercit
.
The
Oeconomy
and
glorious
dispensation
of
our
Lord
and
Saviour
Jesus
Christ
is
here
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
delivery
;
and
delivered
he
was
,
First
,
into
the
Virgins
womb
,
for
that
was
a
strange
descent
,
and
even
then
began
his
passion
;
Nasci
se
patitur
,
saith
Tertullian
,
Tert.
de
patient
.
he
suffer'd
himself
to
be
fashion'd
in
the
womb
,
took
of
man
,
what
is
proper
and
naturall
to
him
,
to
be
Born
and
dye
.
Here
he
was
drawn
out
and
fitted
,
made
an
object
for
the
malice
of
men
,
and
the
rage
of
the
Divell
to
work
on
;
here
he
was
made
a
mark
for
his
enemies
to
shoot
at
,
here
he
had
a
back
for
the
whip
,
and
flesh
to
be
ploughed
,
a
face
to
be
spit
upon
,
a
body
to
be
nayld
to
the
Crosse
;
here
he
was
built
up
as
a
Temple
,
to
be
beat
down
again
with
axes
and
Hammers
,
with
misery
and
Affliction
.
Mira
traditio
!
a
strange
delivery
it
was
of
the
sonne
of
God
into
the
womb
of
a
Mortall
,
yet
tradidit
illum
he
thus
delivered
him
.
And
being
Borne
,
what
was
his
whole
life
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
delivery
of
him
,
from
sorrow
to
sorrow
,
from
misery
to
misery
,
from
poverty
to
shame
,
from
derision
to
malice
,
from
malice
,
to
death
?
this
was
the
pomp
and
Ceremony
,
with
which
he
was
brought
to
his
Crosse
,
and
from
thence
to
his
grave
.
Deliver
me
not
into
the
hands
of
my
enemies
,
saith
David
.
Behold
,
his
freinds
were
his
enemies
:
what
creature
was
there
to
whom
he
was
not
deliver'd
?
Deliver'd
to
the
Angels
,
to
keep
him
(
you
will
say
)
in
all
his
wayes
;
but
what
need
had
he
of
an
Angels
assistance
,
whose
wisdome
reached
over
all
?
what
need
he
an
Angels
tongue
to
comfort
him
who
was
Lord
of
the
Angels
,
and
who
with
his
voyce
could
have
destroyed
the
Universe
?
but
now
he
,
who
could
turne
stones
into
Bread
,
who
could
work
it
out
of
nothing
,
as
he
did
in
the
multiplying
of
the
loaves
,
is
content
toreceive
an
Almes
from
the
hand
of
his
Minister
.
Deliver'd
to
Joseph
and
Mary
,
Luk.
2.51
.
subject
to
them
.
to
whom
,
saith
the
Text
,
he
was
obedient
:
Deliver'd
from
Annas
to
Caiaphas
,
from
Caiaphas
to
Pilate
;
from
Pilate
to
Herod
;
from
Herod
to
Pilate
againe
,
and
from
Pilate
to
the
Jewes
,
to
doe
with
him
what
they
pleased
;
deliver'd
to
all
the
creatures
,
to
heat
,
and
to
cold
,
to
the
thornes
which
gored
him
,
to
the
whip
which
made
long
furrows
in
his
flesh
;
to
then
ayles
,
which
fastned
him
;
to
the
speare
which
peirced
him
;
to
the
Crosse
which
rack'd
him
;
to
the
grave
,
which
swallowed
him
;
deliver'd
to
the
Divell
himself
,
and
the
power
of
darknesse
:
No
creature
from
the
highest
to
the
lowest
,
to
which
he
was
not
delivered
;
deliver'd
in
his
body
and
his
soule
;
in
every
part
of
his
body
,
in
those
,
which
seem'd
to
be
free
from
paine
,
his
tongue
,
which
their
cruelty
toucht
not
;
for
he
that
was
man
,
yet
had
nothing
of
the
impatience
of
man
,
complain'd
of
Thirst
;
he
said
I
thirst
:
Deliver'd
up
to
a
quick
and
lively
sense
of
paine
,
for
many
times
extremity
of
paine
takes
it
away
,
and
it
is
lost
in
it self
,
but
here
paine
did
quicken
his
sense
;
the
more
he
endured
,
the
more
sensible
he
was
;
the
more
he
suffer'd
,
the
more
feeling
he
had
;
his
last
gasp
was
breathed
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
a
strong
loud
voyce
;
deliver'd
he
was
to
envy
which
deliver'd
him
,
saith
the
Text
;
to
treachery
which
betray'd
him
;
to
malice
,
which
laid
on
sure
strokes
;
to
pride
,
which
scorned
him
;
to
contempt
,
which
spet
upon
him
;
to
all
those
furious
passions
which
turne
men
into
Divells
;
from
such
a
delivery
we
all
cry
Good
Lord
deliver
us
.
But
thus
deliver'd
he
was
not
onely
to
men
,
but
to
the
passions
of
men
,
to
the
wild
and
brutish
passions
of
his
enemies
,
to
the
rage
of
Devills
;
and
in
the
next
place
,
not
onely
to
their
passions
,
but
his
own
,
which
as
man
he
carryed
about
with
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
my
soule
is
troubled
,
John
12.27
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
an
Agony
,
Luk.
22.44
.
quae
sentitur
prius
quam
discitur
,
which
none
can
tell
what
it
is
,
but
he
that
hath
felt
it
,
and
none
ever
felt
such
an
Agony
but
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
is
grievously
vexed
.
Matth.
26.38
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
soule
was
very
heavy
,
for
these
severall
expressions
the
Evangelists
give
us
;
Trouble
,
vexation
,
an
Agony
,
heavinesse
in
his
soule
,
these
were
the
bitter
ingredients
which
fill'd
up
his
cup
so
full
,
that
he
made
it
his
prayer
to
have
it
taken
out
of
his
hand
;
the
consideration
of
which
hath
induced
some
to
conceive
,
that
the
sense
of
his
paine
had
so
weakned
his
intellectuall
faculties
,
that
he
forgat
himself
;
non
fuit
haec
meditata
Christi
oratio
,
saith
Calvin
,
Calvin
.
Harm●
.
&
in
locum
his
paine
was
so
great
that
it
gave
no
time
or
leisure
to
his
reason
,
to
weigh
what
he
said
,
which
in
effect
is
,
he
spake
he
knew
not
what
.
But
we
may
truly
say
,
non
fuit
haec
Interpretis
meditata
oratio
,
this
Author
did
not
well
understand
,
nor
consider
what
he
wrote
,
and
might
seeme
not
well
to
have
advised
with
his
reason
,
that
would
leave
wisdome
it self
without
the
use
of
it
;
no
question
it
was
the
language
of
a
bleeding
Heart
,
and
the
resultance
of
his
grief
,
for
grieve
he
did
and
feare
;
and
he
who
as
God
could
have
commanded
a
Legion
of
Angels
,
as
man
had
need
of
one
to
comfort
him
.
He
was
deliver'd
up
to
his
passions
to
afflict
,
not
swallow
him
up
;
no
disorder
,
no
jarr
with
reason
,
which
was
still
above
them
;
no
sullennesse
in
his
grief
,
no
despaire
in
his
complaints
;
no
unreasonableness
in
his
thoughts
;
not
a
thought
which
did
rise
amisse
;
not
a
word
which
was
misplaced
;
not
a
motion
which
was
not
regular
;
he
knew
he
was
not
forsaken
,
when
he
asked
,
why
hast
thou
forsaken
me
?
the
bitternesse
of
the
cup
struck
him
into
a
feare
,
when
his
obedience
call'd
for
it
;
he
prayed
indeed
,
that
this
cup
might
passe
from
him
,
which
was
not
,
as
some
think
,
the
cup
of
his
Crosse
and
passion
,
but
this
cup
of
his
Agony
;
in
which
prayer
it
is
plaine
he
was
heard
,
for
the
Text
tells
us
,
there
stood
by
an
Angel
from
God
to
comfort
,
and
strengthen
him
,
Luk.
22.43
.
For
being
of
the
same
mould
and
temper
,
he
was
willing
to
receive
the
same
impressions
,
which
are
so
visible
in
man
,
of
sorrow
and
feare
,
even
those
affections
which
are
seated
in
the
sensitive
part
,
and
without
which
misery
and
paine
have
no
tooth
at
all
to
bite
us
;
for
our
passions
are
the
sting
of
misery
,
nor
could
Christ
have
suffered
at
all
,
if
he
had
been
free
from
them
;
if
misery
be
a
whip
,
't
is
our
passion
,
and
fancy
that
make
it
a
Scorpion
:
what
could
malice
hurt
me
,
if
I
did
not
help
the
blow
?
what
edge
had
an
injury
,
if
I
could
not
be
angry
?
what
terror
had
death
,
if
I
did
not
feare
?
It
is
opinion
and
passion
that
makes
us
miserable
;
take
away
these
,
and
misery
is
but
a
name
.
Tunde
,
Anaxarchum
enim
non
tundis
,
you
touch
not
the
Stoick
though
you
bray
him
in
a
morter
.
Deliverd
then
he
was
to
these
passions
,
to
feare
,
and
to
grief
,
which
strein'd
his
body
,
which
rackt
his
joynts
,
which
stretched
his
sinews
,
which
trickled
down
in
clods
of
bloud
,
exhaled
themselves
through
the
pores
of
his
flesh
in
a
bloudy
sweat
;
the
fire
that
melted
him
was
his
feare
and
his
grief
.
Da
si
quid
ultra
est
;
is
there
yet
any
more
,
or
can
he
be
delivered
further
?
not
to
despaire
,
for
it
was
impossible
;
not
to
the
torments
of
Hell
,
which
could
never
seize
on
his
innocent
soule
;
but
Irae
Dei
,
to
the
wrath
of
God
,
which
wither'd
his
heart
like
Grasse
,
and
burnt
up
his
bones
like
a
Hearth
;
and
brought
him
even
to
the
dust
of
death
.
Look
now
upon
his
countenance
,
it
is
pale
and
wan
;
upon
his
heart
,
it
is
melted
like
wax
;
look
upon
his
Tongue
,
it
cleaves
to
the
roof
of
his
mouth
:
what
talk
we
of
Death
?
the
wrath
of
God
is
truely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
fearfullest
,
and
terriblest
thing
in
the
world
;
the
sting
of
sin
,
which
is
the
sting
of
Death
.
Look
into
your
own
soules
;
That
weake
apprehension
of
it
,
which
we
sometimes
have
,
what
a
night
and
darknesse
doth
it
draw
over
us
?
what
a
night
?
nay
what
a
Hell
doth
it
kindle
in
us
?
what
torments
do
we
feele
,
the
Types
and
sad
representations
of
those
in
the
bottomlesse
pit
?
how
do
our
delights
distast
us
?
our
desires
strangle
themselves
?
what
a
Tophet
is
the
world
?
and
what
Furies
are
our
Thoughts
?
what
do
we
see
,
which
we
do
not
turne
from
?
what
do
we
know
which
we
would
not
forget
?
what
do
we
think
,
which
we
do
not
startle
at
?
or
do
we
know
what
to
think
?
now
what
rock
can
hide
us
?
what
mountaine
can
cover
us
?
we
are
wearie
of
our selves
,
and
could
wish
rather
not
to
be
,
then
to
be
under
Gods
wrath
;
were
it
not
for
this
,
there
would
be
no
Law
,
no
Conscience
,
no
Divell
,
but
with
this
the
Law
is
a
killing
letter
,
the
Conscience
a
Fury
,
and
the
Divell
a
Tormentor
.
But
yet
there
is
still
a
difference
between
our
apprehension
and
his
,
for
alas
!
to
us
his
wrath
doth
not
appeare
in
its
full
Horror
,
for
if
it
did
we
should
sooner
dye
,
then
offend
him
.
Some
do
but
think
of
it
,
few
think
of
it
as
they
should
,
and
they
that
are
most
apprehensive
,
look
upon
it
as
at
distance
,
as
that
which
may
be
turned
away
;
and
so
not
fearing
his
wrath
,
treasure
up
wrath
against
the
day
of
wrath
.
To
us
,
when
we
take
it
at
the
nearest
,
and
have
the
fullest
sight
of
it
,
it
appears
,
but
as
the
cloud
did
to
Elias
servant
,
like
a
mans
hand
;
but
to
Christ
the
Heavens
were
black
with
clouds
and
winds
,
and
it
showred
down
upon
him
,
as
in
a
tempest
of
fire
and
brimstone
;
(
we
have
not
his
eyes
,
and
therefore
not
his
apprehension
;
we
see
not
so
much
deformity
in
sin
as
he
did
,
and
so
not
so
much
terrour
in
the
wrath
of
God
.
)
It
were
Impiety
and
Blasphemy
to
think
that
the
blessed
Martyrs
were
more
patient
than
Christ
,
Cujus
natura
patientia
,
Tert.
de
patient
.
saith
Tert.
whose
very
nature
was
patience
,
yet
who
of
all
that
noble
Army
ever
breathed
forth
such
disconsolate
speeches
?
God
indeed
delivered
them
up
to
the
saw
,
to
the
wrack
,
to
the
teeth
of
Lions
,
to
all
the
engines
of
cruelty
,
and
shapes
of
death
,
but
numquid
deseruit
?
they
never
cryed
out
they
were
forsaken
;
he
snatched
them
not
from
the
rage
of
the
perescutor
by
a
miracle
,
but
behold
a
greater
miracle
.
—
Rident
superantque
dolores
Spectanti
similes
—
Sil.
It
〈◊〉
.
1.
In
all
their
Torments
they
had
more
life
&
joy
in
their
countenance
,
than
they
who
looked
on
,
who
were
more
troubled
with
the
sight-than
they
were
with
the
punishment
;
their
Torture
was
their
Triumph
;
their
Afflictions
were
their
Melody
;
of
Weak
they
were
made
Strong
.
Tormenta
,
carcer
,
ungulae
,
Prudent
.
Eubal
.
Atque
ipsa
poenarum
ultima
Mors
,
Christianis
ludus
est
.
Torments
,
Racks
,
and
Strapadoes
,
and
the
last
Enemy
,
Death
it self
,
were
but
a
recreation
and
refreshment
to
the
Christians
,
who
suffered
all
these
with
the
patience
of
a
stander
by
.
But
what
speak
we
of
Martyrs
?
Divers
sinners
(
whose
ambition
never
reacht
at
such
a
Crown
,
but
rather
trembled
at
it
)
have
been
delivered
up
to
afflictions
and
crosses
,
nay
to
the
anger
of
God
;
but
never
yet
any
,
nay
not
those
who
have
despaired
,
were
so
delivered
as
Christ
;
we
may
say
that
the
Traitor
Judas
felt
not
so
much
,
when
he
went
and
hanged
himself
;
For
though
Christ
could
not
despaire
,
yet
the
wrath
of
God
was
more
visible
to
him
than
to
those
that
doe
,
who
beare
but
their
owne
burden
,
when
he
lay
pressed
under
the
sinnes
of
the
whole
world
.
God
in
his
approches
of
Justice
,
when
he
comes
toward
the
sinner
to
correct
him
,
may
seem
to
go
like
the
Consuls
of
Rome
with
his
Rod
and
his
Axes
carried
before
him
;
many
sinners
have
felt
his
rod
,
and
his
Rod
is
Comfort
;
in
his
Frown
,
Favour
;
and
in
his
Anger
,
Love
;
and
his
Blow
may
be
a
Benefit
;
but
Christ
was
struck
as
it
were
with
his
Axe
;
others
have
trembled
under
his
wrath
,
but
Christ
was
even
consumed
with
the
stroke
of
his
hand
.
For
being
delivered
to
his
wrath
,
his
wrath
delivers
him
to
these
Throwes
and
Agonies
;
delivers
him
to
Judas
,
who
delivers
,
nay
betrayes
him
to
the
Jewes
,
who
deliver
him
to
Pilate
,
who
delivered
him
to
the
Cross
,
where
the
Saviour
of
the
world
must
be
murthered
,
where
Innocency
and
Truth
it self
hangs
betweene
two
Thieves
.
I
mention
not
the
Shame
,
the
Torment
of
the
Cross
,
for
the
Thieves
endured
the
same
.
But
his
soul
was
crucified
more
than
his
body
,
and
his
heart
had
sharper
nailes
to
pierce
it
,
than
his
hands
or
his
feet
.
Tradidit
&
non
pepercit
,
he
delivered
him
,
and
spared
him
not
.
But
to
rise
one
step
more
;
Tradidit
&
deseruit
,
he
delivered
,
and
in
a
manner
forsook
him
,
restrained
his
influence
,
denied
relief
,
withdrew
his
comfort
,
stood
,
as
it
were
a
far
off
,
and
let
him
fight
it
out
unto
death
;
he
looked
about
and
there
was
none
to
help
,
even
to
the
Lord
he
called
,
but
he
heard
him
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
27.46
.
he
roared
out
for
the
very
grief
of
his
heart
,
and
cryed
with
a
loud
voyce
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
And
could
God
forsake
him
?
when
he
hung
upon
the
Crosse
,
did
he
not
see
the
joy
which
was
set
before
him
?
Yes
he
did
,
but
not
to
comfort
,
but
rather
torment
him
,
Altissimo
Divinitatis
consilio
actum
est
,
ut
gloria
militaret
in
paenam
,
saith
Leo.
By
the
counsell
of
the
Godhead
it
was
set
down
and
determined
,
that
his
Glory
should
adde
to
his
Punishment
,
that
his
Knowledge
,
which
was
more
clear
than
a
Seraphins
,
should
increase
his
Grief
;
his
Glory
,
his
Shame
;
his
Happinesse
,
his
Misery
;
that
there
should
not
onely
be
Vinegar
in
his
Drink
,
and
Gall
in
his
Honey
,
and
Mirrhe
with
his
Spices
;
but
that
his
Drink
should
be
Vinegar
;
his
Honey
,
Gall
;
and
all
his
Spices
as
bitter
as
Mirrhe
;
that
his
Flowers
should
be
Thorns
;
and
his
Triumph
,
Shame
.
This
could
sin
do
,
and
can
we
love
it
?
This
could
the
love
and
the
wrath
of
God
do
,
his
love
to
his
Creature
,
and
his
wrath
against
sin
:
And
what
a
delivery
,
what
a
desertion
is
this
,
which
did
not
deprive
him
of
strength
,
but
enfeeble
him
with
strength
;
which
did
not
leave
him
in
the
dark
,
but
punish
him
with
light
?
what
a
strange
delivery
was
that
,
which
delivered
him
up
without
comfort
,
nay
which
betrayed
and
delivered
up
his
comforts
themselves
?
what
misery
equall
to
that
which
makes
Strength
a
Tormenter
,
Knowledge
a
Vexation
,
and
makes
Joy
&
Glory
a
Persecution
?
There
now
hangs
his
sacred
Body
on
the
Cross
,
not
so
much
afflicted
with
his
passion
,
as
his
Soul
was
wounded
with
compassion
,
with
compassion
on
his
Mother
,
with
compassion
on
his
Disciples
,
with
compassion
on
the
Jewes
who
pierced
him
,
for
whom
he
prayes
,
Tantam
patienteam
nemo
unquam
perpetravit
.
Tert.
de
Patientia
.
when
they
mock
him
,
which
did
manifest
his
Divinity
as
much
as
his
miracles
;
with
compassion
on
the
Temple
,
which
was
shortly
to
be
levelled
with
the
ground
;
with
compassion
on
all
Mankind
,
bearing
the
burden
of
all
,
dropping
his
pity
and
his
blood
together
upon
them
;
feeling
in
himself
the
torments
of
the
blessed
Martyrs
,
the
reproch
of
his
Saints
,
the
wounds
of
every
broken
heart
,
the
poverty
,
diseases
,
afflictions
of
all
his
Brethren
to
the
end
of
the
world
;
delivered
to
a
sense
of
their
sins
,
who
feel
them
not
,
and
to
a
sense
of
theirs
who
grone
under
them
;
delivered
up
to
all
the
miseries
and
sorrowes
,
not
onely
which
he
then
felt
,
but
which
any
men
,
which
all
men
have
felt
,
or
shall
feel
to
the
time
the
Trump
shall
found
,
and
he
shall
come
again
in
Glory
.
The
last
delivery
was
of
his
soul
,
which
was
indeed
traditio
,
an
yielding
it
up
,
a
voluntary
emission
or
delivering
it
up
into
his
Fathers
hands
;
praevento
carnificis
officio
,
saith
the
Father
,
he
prevents
the
spear
,
and
the
hand
of
the
Executioner
,
Tert.
A
pol.
and
gives
up
the
Ghost
.
What
should
I
say
?
or
where
should
I
end
?
who
can
fathome
this
depth
?
The
Angels
stand
amazed
,
the
Heavens
are
hung
with
black
,
the
Earth
opens
her
mouth
,
and
the
Grave
hers
,
and
yields
up
her
dead
;
the
veyl
of
the
Temple
rends
asunder
,
the
Earth
trembles
,
and
the
rocks
are
cleft
,
but
neither
Art
nor
Nature
can
reach
the
depth
of
this
wisdom
and
love
;
no
tongue
,
neither
of
the
living
nor
of
the
dead
,
neither
of
men
or
Angels
,
are
able
to
express
it
.
The
most
powerfull
Eloquence
is
the
Threnody
of
a
broken
heart
,
for
there
his
death
speaks
it self
,
and
the
vertue
and
power
of
it
reflects
back
again
upon
him
,
and
reacheth
him
at
the
right
hand
of
God
,
where
his
wounds
are
open
,
his
merits
vocal
,
interceding
for
us
to
the
end
of
the
world
.
We
have
now
past
two
steps
and
degrees
of
this
scale
of
love
with
wonder
and
astonishment
,
and
,
I
hope
,
with
grief
and
love
,
Tradidit
pro
nobis
.
For
us
sinners
.
passed
through
a
field
of
Blood
to
the
top
of
mount
Calvarie
,
where
the
Son
of
God
,
the
Saviour
of
the
World
,
was
nailed
to
the
Crosse
,
and
being
thus
lifted
up
upon
his
Crosse
,
he
looketh
down
upon
us
to
draw
us
after
him
.
Look
then
back
upon
him
who
looks
upon
us
,
whom
our
sins
have
pierced
,
and
behold
his
blood
trickling
down
upon
us
;
which
is
one
ascent
more
,
and
brings
in
the
persons
for
whom
he
was
delivered
,
First
,
for
us
.
Secondly
,
for
us
all
.
Now
this
pro
nobis
,
that
he
should
be
delivered
for
us
,
is
a
contemplation
full
of
delight
and
comfort
,
but
not
so
easie
to
digest
;
for
if
we
reflect
upon
our selves
,
and
there
see
nothing
but
confusion
and
horrour
,
we
shall
soon
ask
our selves
the
question
,
why
for
us
?
why
not
for
the
lapsed
Angels
,
who
fell
from
their
estate
as
we
did
?
They
glorious
Spirits
,
we
vile
Bodies
;
they
heavenly
Spirits
,
we
of
the
earth
earthly
,
ready
to
sink
to
the
earth
,
from
whence
we
came
;
they
immortall
Spirits
,
we
as
the
Grasse
,
withered
before
we
grow
;
yet
he
spared
not
his
Son
,
to
spare
us
,
but
the
Angels
that
fell
he
cast
into
Hell
,
and
chained
them
up
in
everlasting
darknesse
,
2
Pet.
2.4
.
We
may
think
that
this
was
munus
honorarium
,
that
Christ
was
delivered
for
us
for
some
worth
or
excellency
in
us
;
no
,
it
was
munus
eleemosynarium
,
a
gift
bestowed
upon
us
in
meere
compassion
of
our
wants
;
With
them
he
deales
in
rigour
,
and
relents
not
;
with
us
in
favour
and
mercy
,
and
seeks
after
us
,
and
layes
hold
on
us
,
when
we
were
gone
from
him
,
as
far
as
sin
and
disobedience
could
carry
us
out
of
his
reach
:
It
was
his
love
,
it
was
his
will
to
doe
so
,
and
in
this
we
might
rest
;
but
Divines
will
tell
us
,
that
man
was
a
ritter
object
of
mercy
than
they
,
quia
levius
est
alienâ
mente
peccare
quam
propriâ
,
because
the
Angels
sin
was
more
spontaneous
,
De
Angelis
quibusdam
suâ
sponte
corruptis
,
corruptio●
gens
Daemonum
evasit
.
Tert.
Apol.
c.
22.
wrought
in
them
by
themselves
;
man
had
importunam
arhorem
,
that
flattering
and
importuning
Tree
,
and
that
subtill
and
seducing
Serpent
,
to
urge
and
sway
him
from
his
obedience
;
Man
had
a
Tempter
,
the
Angels
were
both
the
temptation
and
tempters
to
themselves
;
Man
took
in
Death
by
looking
abroad
,
but
the
Angels
by
reflecting
upon
themselves
,
gazed
so
long
upon
their
own
Beauty
,
till
they
saw
it
changed
into
horrour
and
deformity
;
and
the
offence
is
more
pardonable
,
where
the
motive
is
ab
extrinseco
,
from
some
outward
assoile
,
than
where
it
grows
up
of
it self
.
Besides
,
the
Angels
did
not
all
fall
,
but
the
whole
lump
of
mankind
was
leavend
with
the
same
leaven
,
and
pity
it
may
seem
,
that
so
noble
a
Creature
made
up
after
Gods
own
Image
,
should
be
utterly
lost
.
These
reasons
with
others
we
may
admit
,
though
they
may
seem
rather
to
be
conjectures
than
reasons
,
and
we
have
not
much
light
in
Scripture
to
give
them
a
fairer
appearance
;
but
the
Scripture
is
plain
,
that
he
took
not
the
Angels
,
Heb.
2.16
.
he
did
not
lay
his
hands
upon
them
,
to
redeem
them
to
liberty
,
and
strike
off
their
Bonds
,
and
we
must
goe
out
of
the
world
to
find
out
the
reason
,
and
seek
the
true
cause
in
the
bosome
of
the
Father
,
nay
in
the
bowels
of
his
Son
,
and
there
see
the
cause
why
he
was
delivered
for
us
written
in
his
Heart
;
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Tit.
3.4
.
the
love
of
God
to
mankind
,
and
what
was
in
mankind
but
enmity
and
hostility
,
sinne
and
deformity
,
which
are
no
proper
motives
to
draw
on
his
love
?
and
yet
he
loved
us
,
and
hated
sinne
,
and
made
haste
to
deliver
us
from
it
;
Dilexisti
me
,
domine
,
plusquam
te
,
quando
mori
voluisti
pro
me
,
saith
Aust.
Lord
when
thou
dyedst
for
me
,
thou
madest
it
manifest
,
that
my
soule
was
dearer
to
thee
,
then
thy self
;
such
a
high
esteeme
did
he
set
upon
a
Soule
,
which
we
scarce
honour
with
a
thought
,
but
so
live
,
as
if
we
had
none
.
For
us
men
then
,
and
For
us
Sinners
was
he
delivered
,
the
Prophet
Esay
speaks
it
,
and
he
could
not
speake
it
so
properly
of
any
,
but
him
,
He
was
wounded
for
our
transgressions
,
and
broken
for
our
Iniquities
,
So
that
he
was
delivered
up
not
onely
to
the
crosse
,
E●
53.
and
shame
,
but
to
our
sinnes
which
nayled
him
to
the
crosse
,
which
crucified
him
not
onely
in
his
Humility
,
but
in
his
glory
,
now
he
sits
at
the
right
hand
of
God
,
and
puts
him
to
shame
to
the
end
of
the
world
.
Falsò
de
Judaeis
querimur
,
why
complain
we
of
the
Jewes
malice
?
or
Judas's
treason
?
of
Pilates
injustice
?
we
,
we
alone
are
they
,
who
crucifyed
the
Lord
of
life
;
Our
Treachery
was
the
Judas
which
betrayed
him
;
Our
malice
,
the
Jew
which
accused
him
;
our
perjury
,
the
false
witnesse
against
him
;
our
Injustice
,
the
Pilate
that
condemned
him
;
our
pride
scorned
him
;
our
envy
grinned
at
him
;
our
luxury
spet
upon
him
;
our
covetousnesse
sold
him
;
our
corrupt
bloud
was
drawn
out
of
his
wounds
;
our
swellings
prickt
with
his
Thornes
;
our
sores
launced
with
his
speare
,
and
the
whole
Body
of
sinne
stretched
out
and
crucified
with
the
Lord
of
life
.
Tradidit
pro
nobis
,
he
delivered
him
up
for
us
sinners
;
no
sinne
there
is
,
which
his
bloud
will
not
wash
away
,
but
finall
impenitency
,
which
is
not
so
much
a
sinne
,
as
the
sealing
up
of
the
body
of
sinne
,
when
the
measure
is
full
;
pro
nobis
,
for
us
sinners
;
for
us
?
for
us
the
progeny
of
an
arch-traytor
,
and
as
great
traytors
as
he
,
take
us
at
our
worst
;
if
we
repent
,
he
was
delivered
for
us
,
and
if
we
do
not
repent
,
yet
he
may
be
said
to
be
delivered
for
us
,
for
he
was
delivered
for
us
to
that
end
that
we
might
repent
.
Pro
nobis
,
Pro
nobis
omnibus
,
so
us
all
.
for
us
men
,
and
for
us
sinners
he
was
deliver'd
;
pro
infirmis
,
for
us
when
we
were
without
strength
;
pro
impiis
,
for
us
when
we
were
ungodly
;
pro
peccatoribus
,
for
sinners
;
Rom.
5.6,7
.
for
so
we
were
consider'd
in
this
great
work
of
our
Redemption
,
and
thus
high
are
we
gone
on
this
scale
and
ladder
of
love
.
There
is
one
step
more
,
pro
nobis
omnibus
,
he
was
deliver'd
for
us
all
,
all
,
not
consider'd
as
elect
,
or
reprobate
,
but
as
men
,
as
smners
,
for
that
name
will
take
in
all
,
for
all
have
sinned
.
And
here
we
are
taught
to
make
a
stand
,
and
not
to
touch
too
hastily
,
and
yet
the
way
is
plaine
and
easie
;
pro
omnibus
,
for
all
;
this
some
will
not
touch
,
and
yet
they
doe
touch
,
and
presse
it
with
that
violence
,
that
they
presse
it
almost
into
nothing
,
make
the
world
not
the
world
,
and
whosoever
not
whosoever
,
but
some
certaine
men
,
and
turne
all
into
a
few
,
deduct
whom
they
please
out
of
all
people
,
Nations
,
and
Languages
,
and
out
of
Christendome
it self
,
and
leave
some
few
with
Christ
upon
the
Crosse
,
whose
persons
he
beares
,
whom
they
call
the
elect
,
and
meane
themselves
;
sic
Deus
dilexit
mundum
,
so
God
loved
the
world
,
that
is
the
Elect
,
say
they
,
John
3.16
.
they
are
the
world
,
where
t
is
hard
to
find
them
;
for
they
are
called
out
of
it
,
and
the
best
light
we
have
,
which
is
of
Scripture
,
discovers
them
not
unto
us
in
that
place
;
and
if
the
Elect
be
this
world
which
God
so
loved
,
then
they
are
such
Elect
,
which
may
not
believe
,
and
such
elect
as
may
perish
,
and
whom
God
will
have
perish
,
if
they
doe
not
believe
.
T
is
true
,
none
have
benefit
of
Christs
death
but
the
Elect
,
but
from
hence
it
doth
not
follow
,
that
no
other
might
have
had
;
theirs
is
the
kingdome
of
heaven
,
but
are
not
they
shut
out
now
,
who
might
have
made
it
theirs
?
God
,
saith
Saint
Peter
,
would
not
that
any
should
perish
,
2
Pet.
3.8
.
and
God
is
the
Saviour
of
all
men
,
saith
Saint
Paul
,
but
especially
of
those
that
believe
,
1
Tim.
4.10
.
all
,
if
they
believe
,
and
repent
;
and
those
who
are
obedient
to
the
Gospel
,
because
they
doe
;
the
bloud
of
Christ
is
powred
forth
on
the
Believer
,
and
with
it
he
sprinkles
his
heart
,
and
is
saved
;
the
wicked
trample
it
under
their
foot
,
and
perish
.
That
the
bloud
of
Christ
is
sufficient
to
wash
away
the
sinnes
of
the
world
,
nay
of
a
thousand
worlds
;
that
Christ
paid
down
a
ransome
of
so
infinite
a
value
,
that
it
might
redeeme
all
that
are
or
possibly
might
be
under
that
Captivity
;
that
none
are
actually
redeemed
,
but
they
who
make
him
their
Captaine
,
and
doe
as
he
commands
;
that
is
,
believe
and
repent
;
or
to
speak
in
their
own
language
,
none
are
saved
but
the
elect
:
In
this
all
agree
,
in
this
they
are
Brethren
,
and
why
should
they
fall
out
,
when
both
hold
up
the
priviledge
of
the
believer
,
and
leave
the
rod
of
the
stubborne
Impenitent
to
fall
upon
him
?
The
death
of
Christ
is
not
applyed
to
all
,
say
some
;
It
is
not
for
all
,
say
others
;
the
virtue
of
Christs
meritorious
passion
is
not
made
use
of
by
all
,
say
some
;
it
was
never
intended
,
that
it
should
,
say
others
;
and
the
event
is
the
same
,
for
if
it
be
not
made
use
of
and
applyed
,
it
is
as
if
it
were
not
,
as
if
it
had
never
been
obtain'd
;
onely
the
unbeliever
is
left
under
the
greater
condemnation
,
who
turned
away
from
Christ
who
spake
unto
him
,
not
onely
from
heaven
,
but
from
his
crosse
,
and
refused
that
grace
which
was
offer'd
him
,
which
could
not
befall
him
,
if
there
had
never
been
any
such
overture
made
;
for
how
can
he
refuse
that
which
never
concern'd
him
?
how
can
he
forfeit
that
pardon
,
which
was
never
seal'd
?
how
can
he
despise
that
spirit
of
grace
,
which
never
breathed
towards
him
?
They
who
are
so
tender
and
jealous
of
Christs
bloud
,
that
no
drop
must
fall
,
but
where
they
direct
it
,
doe
but
veritatem
veritate
concutere
,
undermine
,
and
shake
one
truth
with
another
;
set
up
the
particular
love
of
God
to
believers
,
to
overthrow
his
generall
love
to
Mankind
;
confound
the
virtue
of
Christs
passion
,
with
the
effect
,
and
draw
them
together
within
the
same
narrow
compasse
;
bring
it
under
a
Decree
,
that
it
can
save
no
more
then
it
doth
,
because
it
hath
its
bounds
set
,
hitherto
it
shall
go
and
no
further
,
and
was
ordained
to
quicken
some
,
but
to
withdraw
it selfe
from
others
as
shut
out
and
hid
from
the
light
and
force
of
it
,
or
having
any
Title
to
it
,
long
before
ever
they
saw
the
sunne
;
And
thus
they
shorten
the
hand
of
God
,
when
it
is
stretched
out
to
all
;
bound
his
love
,
which
is
profferred
to
all
,
stint
the
bloud
of
Christ
,
which
gusheth
out
upon
all
;
and
circumcise
his
mercy
,
which
is
a
large
cloak
,
saith
Bernard
,
large
enough
to
cover
all
;
and
the
reason
is
no
better
then
the
position
,
quod
vis
esse
charum
,
effice
ut
sit
rarum
,
to
make
salvation
more
precious
and
estimable
,
it
must
be
rare
;
Then
't
is
most
glorious
when
t
is
a
peculiar
;
when
t
is
entayld
on
a
few
;
why
should
the
love
of
God
be
a
common
thing
?
I
answer
,
why
should
it
not
be
common
,
since
he
is
pleased
to
have
it
so
?
why
should
he
cast
away
so
many
,
to
endeare
a
few
?
and
can
there
be
any
glory
in
that
priviledge
,
which
is
writ
with
the
bloud
of
so
many
millions
?
why
should
it
not
be
common
,
since
he
would
have
it
not
onely
common
,
but
communicated
to
all
,
and
expresses
himself
as
one
grieved
,
and
troubled
,
and
angry
,
because
it
is
not
so
?
why
should
we
feare
Gods
love
should
be
cast
away
by
being
proferd
to
many
?
His
love
of
friendship
and
complacency
to
those
whom
he
calls
his
Friends
,
cannot
be
lost
,
but
is
as
eternall
as
himself
,
it
assists
,
and
upholds
them
,
and
will
crown
them
everlastingly
.
Nor
is
his
generall
love
of
good
will
and
affection
lost
,
though
it
be
lost
;
for
it
is
ever
with
him
,
even
when
the
wicked
are
in
hell
.
Plus
est
bonitas
Dei
,
quam
beneficentia
;
Christs
bloud
is
ever
in
the
Flow
,
though
there
be
but
few
that
take
the
Tide
,
and
are
carried
along
with
it
;
Gods
goodnesse
is
larger
then
his
Beneficence
;
he
doth
not
doe
what
good
he
can
,
or
rather
,
he
doth
not
doe
what
good
he
would
,
because
we
fall
back
,
and
will
not
receive
it
;
we
will
not
suffer
him
to
be
good
,
we
will
not
suffer
him
to
be
mercifull
,
we
will
not
suffer
him
to
save
us
.
This
is
the
condemnation
of
the
world
,
John
3
19.
that
light
came
into
the
world
,
and
men
loved
darknesse
more
then
light
.
Ap●l
.
Flor.
1.
The
Philosopher
will
tell
us
of
the
Indians
,
ad
nascentem
solem
siti
sunt
,
tamen
in
corpore
color
noctis
est
,
they
live
at
the
very
rising
of
the
sunne
,
yet
their
Bodies
are
black
and
swarthy
and
resemble
the
night
;
so
many
there
be
,
who
live
in
the
very
Region
of
light
,
where
the
Beames
fall
upon
them
hot
and
pure
,
and
are
darted
at
their
very
eyes
,
and
yet
remaine
the
Children
of
darknesse
:
Facit
infidelitas
multorum
ut
Christus
non
pro
omnibus
moriatur
,
qui
pro
omnibus
mortuus
est
,
saith
Saint
Ambrose
;
Christ
was
deliverd
for
all
,
is
a
true
proposition
;
it
is
Infidelity
alone
that
can
make
it
Hereticall
,
and
yet
t
is
true
still
,
though
to
him
that
believes
not
,
it
is
of
no
more
use
then
if
it
were
false
;
he
was
delivered
for
thee
,
but
thou
wilt
not
receive
it
;
his
passion
is
absolute
,
but
thou
art
impenitent
;
he
dyed
for
Judas
who
betrayed
him
,
but
will
not
save
Judas
that
despaired
,
and
hang'd
himself
:
Infidelity
,
and
impenitency
are
the
worst
Restrictives
which
limit
and
draw
down
to
particulars
,
a
proposition
so
profitably
generall
,
and
bound
so
saving
a
universall
,
that
contract
and
sink
all
into
a
few
.
To
conclude
this
;
Christs
hanging
on
the
Crosse
looks
upon
all
,
but
all
doe
dot
cast
an
eye
,
and
look
up
in
faith
upon
him
;
he
was
deliver'd
to
deliver
all
,
but
all
will
not
be
deliver'd
:
Omnis
natura
nostra
in
Christi
hypostasi
invixit
,
Our
whole
nature
was
united
in
Christs
person
;
not
the
persons
of
a
few
,
but
our
whole
nature
,
and
our
whole
nature
is
of
compasse
large
enough
to
take
in
all
;
and
in
that
common
nature
of
man
he
offered
up
himself
on
the
Crosse
,
for
the
sinne
of
all
,
that
he
might
tollere
peccatum
mundi
,
take
away
the
sinne
of
the
world
,
destroy
the
very
species
and
being
of
it
;
which
though
it
be
not
done
,
cannot
be
imputed
to
any
scantnesse
,
or
deficiency
of
virtue
in
his
bloud
,
which
is
of
power
to
purge
out
sinne
wheresoere
it
is
,
if
the
heart
that
fosters
it
,
be
ready
and
willing
to
receive
and
apply
it
:
And
in
this
common
nature
of
man
,
not
from
Abraham
or
David
,
but
from
the
first
man
Adam
himself
,
as
Saint
Luke
carryes
up
his
Genealogy
,
did
Christ
offer
up
himself
upon
the
Crosse
;
and
in
this
common
nature
,
he
presents
himself
before
his
Father
,
and
now
God
looks
upon
Christ
and
mankind
,
as
our
eye
doth
upon
light
,
and
colours
,
which
cannot
be
seen
without
light
;
before
this
light
came
into
the
world
,
we
were
covered
over
with
darknesse
,
and
deformity
,
and
God
could
not
look
upon
us
,
but
in
anger
;
but
through
this
common
light
we
may
be
seen
and
be
beloved
,
we
may
be
seen
with
pleasure
;
for
as
he
was
delighted
in
his
Sonne
,
so
in
him
he
is
well
pleasd
in
those
sonnes
which
he
shall
bring
with
him
to
glory
;
but
it
we
will
fully
withdraw
our selves
from
this
light
,
then
doth
his
soule
hate
us
.
Christ
is
the
brightnesse
of
his
Glory
,
light
enough
for
God
to
look
through
upon
a
thousand
worlds
,
multiplyed
a
thousand
times
;
and
if
we
doe
not
hide
our selves
from
it
,
hide
our selves
in
the
cavernes
of
Earth
in
the
world
;
If
we
doe
not
drown
our selves
in
the
bottome
of
the
Sea
,
in
the
deluge
of
our
lusts
;
if
we
doe
not
bury
our selves
alive
in
stubborne
impenitency
;
if
we
doe
not
stop
up
all
the
passages
of
our
soules
,
if
we
doe
not
still
love
darknesse
,
and
make
it
a
pavilion
round
about
us
;
he
will
look
upon
us
through
this
light
,
and
look
lovingly
upon
us
with
favour
and
Affection
,
he
will
look
upon
us
,
as
his
purchase
,
and
he
that
deliver'd
him
for
us
,
will
with
him
give
us
all
things
;
which
is
the
end
of
all
,
the
end
of
this
his
being
delivered
,
and
offers
it self
to
our
consideration
in
the
last
place
.
The
end
.
With
him
he
gives
all
things
.
He
delivered
,
he
sent
,
he
gave
him
,
for
all
these
expressions
we
find
to
make
him
a
Gift
:
He
is
the
desire
,
and
he
is
the
riches
of
all
Nations
,
so
that
,
as
whatsoever
we
do
we
must
do
,
so
whatsoever
we
have
we
receive
in
his
name
:
The
name
of
Jesus
,
saith
S.
Peter
of
the
impotent
man
,
Act●
3.
hath
made
this
man
strong
;
by
his
name
we
are
justified
,
by
his
name
we
are
sanctified
,
and
by
his
name
we
shall
enter
into
glory
,
with
him
we
have
all
things
,
for
in
him
are
all
the
treasuries
of
Riches
and
Wisdome
;
we
may
think
of
all
the
Kingdomes
of
the
earth
and
the
glory
of
them
,
but
these
come
not
within
the
compasse
,
nor
are
to
be
reckoned
amongst
his
Donations
.
For
as
the
Naturalists
observe
of
the
glory
of
the
Rainbow
,
that
it
is
wrought
in
our
eye
,
and
not
in
the
cloud
,
and
that
there
is
no
such
pleasing
variety
of
colours
there
,
as
we
see
;
so
the
pomp
and
riches
,
&
glory
of
this
world
are
of
themselves
nothing
,
but
are
the
work
of
our
opinion
,
and
the
creations
of
our
fancy
,
have
no
worth
,
nor
price
,
but
what
our
lusts
and
desires
set
upon
them
,
luxuria
his
pretium
fecit
,
't
is
our
luxury
,
which
hath
raised
the
market
,
and
made
them
valuable
and
in
esteem
,
which
of
themselves
have
nothing
to
commend
them
,
and
set
them
off
.
My
covetousnesse
makes
that
which
is
but
earth
a
God
;
my
ambition
makes
that
which
is
but
aire
,
as
heaven
;
and
my
wantonnesse
walks
in
the
midst
of
pleasures
,
as
in
a
Paradise
;
there
is
no
such
thing
as
Riches
and
Poverty
,
Honour
and
Peasantry
,
Trouble
and
pleasure
,
but
we
have
made
them
,
and
we
make
the
distinction
;
there
are
no
such
plants
grow
up
in
this
world
of
themselves
,
but
we
set
them
,
and
water
them
,
and
they
spread
themselves
,
and
cast
a
shadow
,
and
we
walk
in
this
shadow
,
and
delight
or
disquiet
our selves
in
vain
.
Diogenes
was
a
King
in
his
tub
,
when
great
Alexander
was
but
a
Slave
in
the
world
which
he
conquered
;
how
many
heroick
persons
lie
in
chains
,
whilest
folly
and
basenesse
walk
at
large
?
and
no
doubt
there
have
been
many
,
who
have
looked
through
the
paint
of
the
pleasures
of
this
life
,
and
beheld
them
as
monsters
,
and
then
made
it
their
pleasure
and
triumph
to
contemn
them
.
And
yet
we
will
not
quite
exclude
and
shut
out
riches
,
and
the
things
of
this
world
,
from
the
summe
,
for
with
Christ
they
are
something
,
and
they
are
then
most
valuable
,
when
for
his
sake
we
can
fling
them
away
;
for
it
is
he
alone
that
can
make
Riches
a
gift
,
and
Poverty
a
gift
;
Honour
a
gift
,
and
Dishonour
a
gift
;
Pleasure
a
gift
,
and
Trouble
a
gift
;
Life
a
gift
,
and
Death
a
gift
;
by
his
power
they
are
reconciled
and
drawn
together
,
and
are
but
one
and
the
same
thing
;
for
if
wee
look
up
into
heaven
,
there
we
shall
see
them
in
a
neer
conjunction
,
even
the
poor
Lazar
in
the
rich
mans
bosom
.
In
the
night
there
is
no
difference
to
the
eye
between
a
Pearl
and
a
Pibble-stone
,
between
the
choicest
beauty
and
most
abhorred
deformity
.
In
the
night
the
deceitfulnesse
of
riches
,
and
the
glory
of
affliction
lie
hid
,
and
are
not
seen
,
or
in
a
contrary
shape
,
in
the
false
shape
of
terrour
where
it
is
not
,
or
glory
,
where
it
is
not
to
be
found
;
but
when
the
light
of
Christs
countenance
shines
upon
them
,
then
they
are
seen
as
they
are
,
and
we
behold
so
much
deceitfulnesse
in
the
one
,
that
we
dare
not
trust
them
,
and
so
much
hope
and
advantage
in
the
other
,
that
we
begin
to
rejoyce
in
them
,
and
so
make
them
both
conducible
to
that
end
for
which
he
was
delivered
,
and
our
convoyes
to
happiness
.
All
things
is
of
a
large
compasse
,
large
enough
to
take
in
the
whole
world
,
but
then
it
is
the
world
transformed
&
altered
,
the
world
conquered
by
Faith
,
the
world
in
subjection
to
Christ
;
All
things
are
ours
,
when
we
are
Christs
;
for
there
is
a
Civil
Dominion
and
right
to
these
things
,
and
this
we
have
jure
creationis
,
by
right
of
Creation
,
for
the
earth
is
the
Lords
,
and
he
hath
given
it
to
the
sons
of
men
;
and
there
is
an
Evangelical
Dominion
,
not
the
power
of
having
them
,
but
the
power
of
using
them
to
his
glory
,
that
they
may
be
a
Gift
;
and
this
we
have
jure
adoptionis
,
by
right
of
Adoption
,
as
the
sons
of
God
,
begotten
in
Christ
.
Christ
came
not
into
the
world
to
purchase
it
for
us
,
or
enstate
us
in
it
,
he
did
not
suffer
that
we
might
be
wanton
,
nor
was
poor
that
we
might
be
rich
,
nor
was
brought
to
the
dust
of
death
,
that
we
might
be
set
in
high
places
;
such
a
Messias
did
the
Jewes
look
for
,
and
such
a
Messias
doe
some
Christians
worse
than
the
Jewes
frame
to
themselves
;
and
in
his
name
they
beat
their
fellow-servants
,
and
strip
them
,
deceive
and
defraud
them
,
because
they
fancy
themselves
to
be
his
,
in
whom
there
was
found
no
guile
,
and
they
are
in
the
world
as
the
mad
Athenian
was
on
the
shore
;
every
ship
,
every
house
,
every
Lordship
is
theirs
;
and
indeed
they
have
as
fair
a
title
to
their
brothers
estate
,
as
they
have
to
the
kingdome
of
Heaven
,
for
they
have
nothing
to
shew
for
either
.
I
remember
in
2
Corinth.
4.4
.
S.
Paul
calls
the
Divel
the
God
of
this
world
,
and
these
,
in
effect
,
make
him
the
Saviour
of
the
world
;
for
(
as
if
he
had
been
lifted
up
and
nailed
to
the
Crosse
for
them
)
to
him
every
knee
doth
bow
,
nor
will
they
receive
the
true
Messias
,
but
in
this
shape
:
for
thus
they
conceive
him
giving
gifts
unto
men
,
not
spirituall
,
but
temporall
,
not
the
Graces
of
the
Spirit
,
Humility
,
Meeknesse
,
and
Contentednesse
;
but
Silver
and
Gold
,
dividing
Inheritances
,
removing
of
Land-marks
,
giving
to
Ziba
Mephibosheths
land
,
making
not
Saints
,
but
Kings
upon
the
earth
;
and
thus
they
of
the
Church
of
Rome
have
set
it
down
for
a
positive
truth
,
that
all
civil
Dominion
is
founded
in
Grace
,
that
is
,
in
Christ
;
a
Doctrine
which
brings
with
it
a
Pick-lock
,
and
a
Sword
,
and
gives
men
power
to
defraud
or
spoyle
whom
they
please
,
and
to
take
from
them
that
which
is
theirs
,
either
by
fraud
or
by
violence
,
and
to
do
both
in
the
name
and
power
of
Christ
.
But
let
no
man
make
his
charter
larger
than
it
is
,
and
in
the
Gospel
we
finde
none
of
such
an
extent
,
which
may
reach
to
every
man
,
to
every
corner
of
the
earth
,
which
may
measure
out
the
world
,
and
put
into
our
hands
any
part
of
it
,
that
either
our
wit
or
our
power
can
take
in
;
for
Christ
never
drew
any
such
conveyance
,
the
Gospel
brought
no
such
tidings
,
but
when
labour
and
industry
have
brought
them
in
,
sets
a
seal
,
imprints
a
blessing
on
them
,
sanctifies
them
unto
us
by
the
Word
,
and
by
Prayer
,
and
so
makes
them
ours
,
our
servants
to
minister
unto
,
and
our
friends
to
promote
,
and
lift
us
forward
into
everlasting
habitations
.
Our
Charter
is
large
enough
,
and
we
need
not
interline
it
with
those
Glosses
,
which
the
Flesh
and
the
love
of
the
World
will
soon
suggest
;
with
Christ
we
have
all
things
,
which
work
to
that
end
,
for
which
he
was
delivered
:
we
have
his
commands
,
which
are
the
pledges
of
his
love
,
for
he
gave
us
them
that
he
might
give
us
more
,
that
he
might
give
us
a
Crown
:
we
have
his
promises
of
immortality
and
eternall
life
;
Faciet
hoc
,
nam
qui
promisit
est
potens
,
he
shall
do
it
,
for
he
is
able
to
perform
it
:
with
him
every
word
shall
stand
,
he
hath
given
us
faith
,
for
that
is
the
gift
of
God
,
to
apprehend
and
receive
them
,
and
hope
to
lift
us
up
unto
them
:
He
hath
given
us
his
Pastors
to
teach
us
(
that
is
scarce
looked
upon
as
a
gift
)
but
then
he
hath
given
us
his
Angels
to
minister
unto
us
,
and
he
hath
given
us
his
Spirit
,
fills
us
with
his
Grace
,
if
we
will
receive
it
,
which
will
make
his
commands
,
which
are
now
grievous
,
easie
;
his
Promises
,
which
are
rich
,
profitable
,
which
may
carry
us
on
in
a
regular
and
peaceable
course
of
piety
and
obedience
;
which
is
our
Angel
,
which
is
our
God
,
and
we
call
it
Grace
.
All
these
things
we
have
with
Christ
,
and
the
Apostle
doth
not
onely
tell
us
that
God
doth
give
us
them
;
but
to
put
it
out
of
doubt
,
puts
up
a
quomodo
non
?
challenges
,
as
it
were
the
whole
world
to
shew
,
how
it
should
be
otherwise
,
How
will
he
not
with
him
give
us
all
things
?
And
this
question
addes
energy
,
and
weight
,
and
emphasis
,
and
makes
the
position
more
positive
,
the
affirmation
more
strong
,
and
the
truth
of
it
more
perswasive
and
convincing
,
shall
he
not
give
us
all
things
?
It
is
impossible
but
he
should
;
more
possible
for
a
City
upon
a
hill
to
be
hid
,
than
for
him
to
hide
his
favour
from
us
;
more
possible
for
Heaven
to
sink
into
Hell
,
or
Hell
to
raise
it self
up
to
his
Mercy-seat
,
than
for
him
to
with-hold
any
thing
from
them
to
whom
he
hath
given
his
Son
:
Impossible
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
most
inconvenient
,
as
that
which
is
against
his
Wisdome
,
Naz.
Or.
36.
his
Justice
,
his
Goodnesse
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
abhorrent
to
his
will
to
deny
us
any
thing
:
In
brief
,
if
the
Earth
be
not
as
Iron
,
the
Heavens
cannot
be
as
Brasse
,
God
cannot
but
give
,
when
we
are
fit
to
receive
,
and
in
Christ
we
are
made
capable
;
and
when
he
is
given
,
all
things
are
given
with
him
,
nay
more
than
all
things
,
more
than
we
can
desire
,
more
than
we
can
conceive
;
when
he
descends
,
Mercy
descends
with
him
in
a
ful
shower
of
Blessings
to
make
our
Souls
as
the
Paradise
of
God
,
to
quicken
our
Faith
,
to
rouze
up
our
Hope
,
and
in
this
Light
,
in
this
Assurance
,
in
this
Heaven
we
are
bold
with
S.
Paul
to
put
up
the
question
against
all
Doubts
,
all
Feares
,
all
Temptations
that
may
assault
us
,
He
that
sparede
not
his
own
Son
,
but
delivered
him
up
for
us
all
,
how
shall
he
not
with
him
give
us
all
things
?
The
Conclusion
.
And
now
we
have
passed
up
every
step
and
degree
of
this
scale
and
ladder
of
love
,
and
seen
Christ
delivered
and
nailed
to
the
Crosse
,
and
from
thence
he
looks
down
,
and
speaks
to
us
to
the
end
of
the
world
,
Crux
patientis
fuit
Cathedra
docentis
,
the
Crosse
on
which
he
suffered
was
the
Chaire
of
his
profession
,
and
from
this
Chair
we
are
taught
Humility
,
constant
Patience
,
and
perfect
Obedience
,
an
exact
art
and
method
of
living
well
,
drawn
out
in
severall
lines
,
so
that
what
was
ambitiously
said
of
Homer
,
that
if
all
Sciences
were
lost
,
they
may
be
found
in
him
,
may
most
truly
be
said
of
his
Crosse
and
Passion
,
that
if
all
the
characters
of
Innocency
,
Humility
,
Obedience
,
Love
,
had
been
lost
,
they
might
here
be
found
in
libro
vitae
agni
,
in
the
Book
of
the
Life
,
nay
of
the
Death
of
the
Lamb
,
slain
from
the
foundation
of
the
World
,
yet
now
nailed
to
the
Crosse
.
Let
us
then
with
Love
and
Reverence
look
upon
him
,
whothus
looks
upon
us
,
put
on
our
Crucified
Jesus
,
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Chrys.
every
Vertue
,
his
Humility
,
his
Patience
,
his
Obedience
,
and
so
bear
about
with
us
the
dying
of
our
Lord
,
and
draw
the
picture
of
a
Crucified
Saviour
in
our selves
.
To
this
end
was
he
delivered
up
for
us
,
to
this
end
we
must
receive
him
,
that
we
may
glorifie
God
,
as
he
hath
glorified
him
on
earth
,
for
Gods
Glory
and
our
Salvation
are
twisted
together
,
and
wrought
as
it
were
in
the
same
thred
,
are
linked
together
in
the
same
bond
of
Peace
,
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
.
Thus
it
runs
,
and
it
runs
on
evenly
in
a
stream
of
love
.
Oh
,
how
must
it
needs
delight
him
to
see
his
Gift
prosper
in
our
hands
,
to
see
us
delivering
up
our selves
to
him
who
was
thus
delivered
for
us
;
to
see
his
purchase
,
those
who
were
bought
with
this
price
,
made
his
peculiar
people
!
Lift
then
up
the
gates
of
your
souls
,
that
this
King
of
Glory
may
come
in
:
If
you
seek
Salvation
,
you
must
seek
the
glory
of
God
;
and
if
you
seek
the
glory
of
God
,
you
shall
find
it
in
your
Salvation
:
Thou
may'st
cry
,
loe
here
it
is
,
or
loe
there
it
is
,
but
here
it
is
found
:
The
Jew
may
seek
salvation
in
the
Law
;
the
Superstitious
in
Ceremony
,
and
bodily
exercise
;
the
Zelot
in
the
Fire
and
in
the
Whirlwind
;
the
phantastick
lazy
Christian
in
a
Thought
,
in
a
Dream
;
and
the
profane
Libertine
in
Hell
it self
:
Then
,
then
alone
we
find
it
,
when
we
meet
it
in
conjunction
with
the
glory
of
God
,
which
shines
most
gloriously
in
a
Crucified
Christ
,
and
an
Obedient
Christian
,
made
conformable
to
him
,
and
so
bearing
about
in
him
the
markes
of
the
LORD
JESUS
.
To
conclude
then
:
Since
God
hath
delivered
up
his
Son
for
us
all
,
and
with
him
given
us
all
things
;
let
us
open
our
hearts
and
receive
him
,
that
is
,
Believe
in
his
name
,
that
is
,
be
faithfull
to
him
,
that
is
,
love
him
,
and
keep
his
Commandements
,
which
is
our
conformity
to
his
Death
,
and
then
he
will
give
us
;
what
will
he
give
us
?
he
will
heap
gift
upon
gift
,
give
us
power
to
become
the
Sons
of
God
.
Let
us
receive
him
,
take
in
Christ
,
take
him
in
his
Shame
,
in
his
Sorrow
,
in
his
Agony
,
take
him
hanging
on
the
Crosse
,
take
him
,
and
take
a
pattern
by
him
;
that
as
he
was
,
so
we
may
be
troubled
for
our
sins
,
that
we
may
mingle
our
Teares
with
his
Blood
,
drag
our
Sin
to
the
Bar
,
accuse
and
condemn
it
,
revile
and
spit
in
its
Face
,
at
the
fairest
presentment
it
can
make
;
and
then
naile
it
to
the
Crosse
,
that
it
may
languish
and
faint
by
degrees
,
and
give
up
the
Ghost
,
and
die
in
us
,
and
then
lye
down
in
peace
in
his
Grave
,
and
expect
a
glorious
Resurrection
to
eternall
life
,
where
we
shall
receive
Christ
,
not
in
Humility
,
but
in
Glory
,
and
with
him
all
his
Riches
,
and
Abundance
,
all
his
glorious
Promises
,
even
Glory
and
Immortality
,
and
Eternall
life
.
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
A
SERMON
Preached
on
Easter-Day
.
REV.
1.18
.
I
am
he
that
liveth
,
and
was
dead
,
and
behold
I
live
for
evermore
,
Amen
,
and
have
the
keyes
of
Hell
and
of
Death
.
WE
do
not
ask
,
of
whom
speaketh
S.
John
this
?
or
who
is
he
that
speaks
it
?
for
we
have
his
character
drawn
out
in
lively
colours
in
the
verses
going
before
my
Text.
The
Divine
calls
him
a
voyce
,
ver.
12.
when
he
meanes
the
man
who
spake
it
.
I
turned
to
see
the
voyce
that
spoke
with
me
;
and
in
the
next
verse
tells
us
,
he
was
like
to
the
Son
of
man
in
the
midst
of
the
seven
golden
Candlesticks
,
governing
his
Church
,
setting
his
Tabernacle
amongst
men
;
not
abhorring
to
walk
amongst
them
,
and
to
be
their
God
,
Le●
.
26.11,12
.
that
they
might
be
his
people
.
Will
ye
see
his
Robes
and
Attire
?
Clothed
he
was
with
a
garment
down
to
the
foot
,
which
was
the
Garment
of
the
High
Priest
,
and
his
was
an
unchangeable
Priesthood
,
Heb.
7.24
.
and
he
had
a
golden
Girdle
,
or
Belt
,
as
a
King
,
v.
13.
for
he
is
a
King
for
ever
,
and
of
his
kingdome
there
shall
be
no
end
:
Righteousnesse
shall
be
the
girdle
of
his
loynes
,
and
Faithfulnesse
he
girdle
of
his
reines
,
Es.
11.5
.
His
head
and
his
haires
were
white
as
wooll
,
v.
14.
and
as
white
as
snow
,
his
Judgement
pure
and
uncorrupt
,
not
byassed
by
outward
respects
,
not
tainted
or
corrupted
by
any
turbulent
affection
,
but
smooth
,
&
even
as
waters
are
,
when
no
wind
troubles
them
;
His
eys
as
a
flame
of
fire
,
piercing
the
inward
man
,
searching
the
secrets
of
the
heart
,
nor
is
there
any
action
,
word
,
or
thought
,
which
is
not
manifest
in
his
sight
:
His
feet
like
unto
fine
brasse
,
sincere
and
constant
,
like
unto
himself
in
all
his
proceedings
,
in
every
part
of
his
Oeconomy
;
his
voyce
as
many
waters
,
v.
15.
declaring
his
fathers
will
,
with
power
,
and
authority
,
sounding
out
the
Gospel
of
peace
to
all
the
world
:
and
last
of
all
out
of
his
mouth
went
a
sharp
two-edged
sword
,
v.
16.
not
onely
dividing
asunder
the
soul
,
and
the
spirit
,
but
discerning
the
thoughts
and
intents
of
the
heart
,
and
taking
vengeance
on
those
who
persecute
his
Church
.
His
Majesty
dazled
every
mortall
eye
;
his
Countenance
was
as
the
Sun
shining
in
his
strength
;
and
now
of
him
who
walks
in
the
midst
of
his
Church
,
whose
Mercy
is
a
large
Robe
reaching
down
to
the
feet
,
who
is
girt
with
Power
,
who
is
clothed
with
Justice
,
whose
Wisdom
pierceth
even
into
darknesse
it self
,
whose
Word
is
heard
from
one
end
of
the
world
to
the
other
,
whose
Majesty
displayes
its
beams
through
every
corner
of
it
,
we
cannot
but
confesse
with
Peter
,
This
is
Christ
,
the
Sonne
of
the
living
God
.
And
can
the
Saviour
of
the
world
,
the
desire
of
the
Nations
,
the
glory
of
his
Father
;
can
Beauty
it self
appeare
in
such
a
shape
of
Terrour
?
shall
we
draw
out
a
mercifull
Redeemer
with
a
warriours
Belt
?
with
eyes
of
Fire
?
with
feet
of
Brasse
?
with
a
voyce
of
Terrour
?
with
a
sharp
two-edged
Sword
in
his
mouth
?
Yes
:
such
a
High
Priest
became
us
,
who
is
not
onely
mercifull
,
but
just
;
not
onely
meek
,
but
powerfull
;
not
onely
fair
,
but
terrible
;
not
onely
clothed
with
the
darknesse
of
Humility
,
but
with
the
shining
robes
of
Majesty
;
who
can
dye
,
and
can
live
again
,
and
live
for
evermore
;
who
suffered
himself
to
be
judged
and
condemned
,
and
shall
judge
and
condemne
the
world
it self
.
S.
John
indeed
was
troubled
at
this
sight
,
and
fell
down
as
dead
,
but
Christ
rouzeth
him
up
,
and
bids
him
shake
off
this
feare
;
for
he
is
terrible
to
none
,
but
those
who
make
him
so
;
to
Hereticks
,
and
Hypocrites
,
and
Persecutors
of
his
Church
,
to
those
who
would
have
him
neither
wise
,
nor
just
,
nor
powerfull
,
non
accepimus
iratum
,
sed
fecimus
,
he
is
not
angry
till
we
force
him
,
&
't
is
rather
our
sins
that
turn
back
again
upon
us
as
furies
,
than
his
wrath
,
that
makes
him
clothe
himself
with
vengeance
,
and
draw
his
sword
:
To
S.
John
,
to
those
that
bow
before
him
,
he
is
all
Sweetnesse
,
all
Grace
,
all
Salvation
,
and
upon
these
,
as
upon
St.
John
,
he
layes
his
right
hand
,
quickens
and
rouzeth
them
up
:
Feare
not
,
neither
my
girdle
of
Justice
,
nor
my
eyes
of
fire
,
nor
my
feet
of
brasse
,
nor
my
mighty
voice
,
nor
my
two-edged
sword
;
for
my
Wisdom
shall
guide
you
,
my
power
shall
defend
you
,
my
Majesty
shall
uphold
you
,
and
my
Mercy
shall
crown
you
.
Fear
not
,
I
am
the
first
and
the
last
;
more
humble
than
any
,
more
powerfull
than
any
,
scorned
,
whipped
,
crucified
,
and
now
highly
exalted
,
and
Lord
of
all
the
world
.
I
am
he
that
liveth
,
and
was
dead
,
and
behold
I
live
for
evermore
,
&c.
Which
words
I
may
call
(
as
Tertullian
doth
the
Lords
Prayer
)
breviarium
Evangelii
,
the
breviary
,
or
summe
of
the
whole
Gospel
,
or
with
Austin
,
symbolnm
abbreviatum
,
the
Epitome
and
abridgement
of
our
Creed
,
and
such
a
short
Creed
we
find
in
Tertullian
,
which
he
calls
Regulam
veram
,
immobilem
&
irreformabilem
,
the
sole
,
immutable
,
unalterable
rule
of
Faith
,
and
then
The
articles
or
parts
will
be
these
—
-
1.
The
Death
of
Christ
,
I
was
dead
.
-
2.
The
Resurrection
of
Christ
,
with
the
effect
and
power
of
it
,
I
am
he
that
liveth
.
-
3.
The
duration
,
and
continuance
of
his
life
,
which
is
to
all
eternity
,
I
live
for
evermore
.
-
4.
Power
of
Christ
,
which
he
purchased
by
his
death
,
the
power
of
the
keyes
;
I
have
the
keyes
of
Hell
,
and
of
Death
.
And
these
,
-
1.
Are
ushered
in
with
an
Ecce
,
Behold
,
that
we
may
consider
it
.
-
2.
Sealed
&
ratified
with
an
Amen
,
that
we
may
believe
it
.
That
there
be
not
in
any
of
us
,
as
the
Apostle
speaks
,
an
unbelieving
heart
to
depart
from
the
living
God
:
I
am
he
that
liveth
,
and
was
dead
.
And
of
the
death
of
Christ
we
spake
the
last
day
:
Par:
1.
we
shall
onely
now
look
upon
it
in
reference
to
the
Resurrection
,
consider
it
as
past
;
for
it
is
fui
mortuus
,
I
was
dead
;
and
in
this
we
may
see
the
method
and
proceeding
of
our
Saviour
,
which
he
drew
out
in
his
blood
,
which
must
sprinkle
those
who
are
to
be
saved
,
and
make
them
nigh
unto
him
to
follow
in
the
same
method
,
à
morte
ad
vitam
,
Luke
24.25
Heb.
2.20
from
suffering
to
glory
,
from
death
to
life
.
Tota
ecclesia
cum
Christo
computatur
ut
una
persona
,
Christ
and
his
Church
are
in
computations
but
one
person
;
he
ought
to
suffer
,
and
we
ought
to
suffer
;
they
suffer
in
him
,
and
he
in
hem
,
to
the
end
of
the
world
;
nor
is
any
other
method
,
either
answerable
to
his
infinite
Wisdome
and
Justice
,
which
hath
set
it
down
in
indelible
characters
,
nor
to
our
mortall
and
frail
condition
,
which
must
be
bruised
,
before
it
can
be
healed
;
must
be
levelled
with
the
ground
,
before
it
can
be
raised
up
;
quicquid
Deo
convenit
,
Tetuil
.
homini
prodest
,
that
which
is
convenient
for
Christ
,
is
profitable
for
us
;
that
which
becometh
him
,
we
must
wear
as
an
ornament
of
grace
unto
our
head
;
there
is
an
oportet
set
upon
both
,
he
ought
,
and
we
ought
first
to
suffer
,
and
then
to
enter
into
glory
;
to
die
first
,
that
we
may
rise
again
.
And
first
,
it
cannot
consist
with
the
wisdome
of
God
,
that
Christ
should
suffer
and
die
,
and
we
live
as
we
please
,
and
the
reign
with
him
,
and
so
pass
à
deliciis
in
delicias
,
from
one
paradise
to
another
;
that
he
should
overcome
the
Divel
for
those
who
will
be
his
vassals
;
that
he
should
foile
him
in
his
proud
temptations
,
for
those
who
will
not
be
humble
;
beat
off
his
sullen
temptation
,
for
those
who
will
distrust
and
murmure
;
that
he
should
make
his
victorious
death
commeatum
delinquendi
,
a
licence
and
charter
for
all
generations
to
fling
away
their
weapons
,
and
not
strike
a
stroke
:
If
he
should
have
done
this
,
we
could
not
have
taken
him
for
our
Captaine
,
and
if
we
will
not
enter
the
lists
,
he
will
not
take
us
for
his
Souldiers
;
non
novimus
Christum
si
non
credimus
,
we
do
not
know
Christ
,
if
we
believe
him
not
to
be
such
a
one
as
he
is
,
a
Captaine
that
leads
us
,
as
Moses
did
the
children
of
Israel
through
the
Wildernesse
full
of
fiery
Serpents
,
into
Canaan
;
through
the
valley
of
death
into
life
.
Nor
is
it
expedient
for
us
who
are
not
born
,
but
made
Christians
,
(
and
a
Christian
is
not
made
with
a
thought
)
whose
lifting
up
supposes
some
dungeon
,
or
prison
in
which
we
formerly
were
;
whose
rising
looks
back
into
some
grave
.
Tolle
certamen
,
ne
virtus
quidem
quicquam
erit
,
take
away
his
combat
with
our
spiritual
enemies
,
with
afflictions
and
tentations
,
&
Religion
it self
were
but
a
bare
name
,
and
Christianity
,
as
Leo
the
tenth
is
said
to
have
called
it
,
a
fable
.
What
were
my
Patience
,
if
no
misery
did
look
towards
it
?
what
were
my
Faith
,
if
there
were
no
doubt
to
assoile
it
?
what
were
my
Hope
,
if
there
were
no
scruple
to
shake
it
?
what
were
my
Charity
,
if
there
were
no
misery
to
urge
it
,
no
malice
to
oppose
it
?
what
were
my
Day
,
if
I
had
no
Night
?
or
what
were
my
Resurrection
,
if
I
were
never
dead
?
Fui
mortuus
,
I
was
dead
,
saith
the
Lord
of
life
,
and
it
is
directed
to
us
,
who
do
but
think
we
live
,
but
are
in
our
graves
,
entombed
in
this
world
(
which
we
so
love
)
compassed
about
with
enemies
,
covered
with
disgraces
,
raked
up
,
as
it
were
,
in
those
evils
,
which
are
those
locusts
which
come
out
of
the
smoke
of
the
bottomlesse
pit
;
&
when
we
hear
this
voice
,
&
by
the
vertue
and
power
of
it
look
upon
these
,
and
make
a
way
through
them
,
we
rise
with
Christ
,
our
hope
is
lively
,
and
our
faith
is
that
victory
,
which
overcometh
the
world
.
Nor
need
this
Method
seeme
grievous
unto
us
,
for
these
very
words
,
Fui
mortuus
I
was
dead
,
may
put
life
and
light
into
it
,
and
commend
it
,
not
onely
as
the
truest
,
but
as
a
plaine
and
easie
method
:
For
by
his
Death
we
must
understand
all
those
fore-running
miseries
,
all
that
he
suffer'd
before
his
death
,
which
were
as
the
Traine
,
and
Ceremony
,
as
the
officers
of
the
High
priest
to
lead
him
to
it
;
as
poverty
,
scorne
and
contempt
,
the
burden
of
our
sinnes
,
his
Agony
and
bloudy
sweat
,
which
we
must
look
upon
as
the
principles
of
this
Heavenly
science
,
by
which
our
best
master
learned
to
succour
us
in
our
sufferings
,
to
lift
us
up
out
of
our
graves
,
and
to
rayse
us
from
the
dead
.
There
is
life
in
his
death
,
and
comfort
in
his
sufferings
;
for
we
have
not
such
an
High
priest
,
who
will
not
help
us
,
but
which
is
one
,
and
a
chief
end
of
his
suffering
and
death
who
is
touch'd
with
the
feeling
of
our
Infirmities
,
and
is
mercifull
and
faithfull
,
Heb.
2.17
.
hath
not
onely
power
,
(
for
that
he
may
have
,
and
not
shew
it
)
but
a
will
and
propension
,
a
desire
,
and
diligent
care
to
hold
up
them
who
are
ready
to
fall
,
and
to
bring
them
back
,
who
were
even
brought
to
the
Gates
of
death
.
Indeed
mercy
without
power
can
beget
but
a
good
wish
,
Saint
James
his
complementall
charity
;
Be
ye
warmed
,
and
be
ye
filled
,
and
be
ye
comforted
,
which
leaves
us
cold
,
and
empty
,
and
comfortlesse
:
and
Power
without
mercy
,
will
neither
strengthen
a
weak
knee
,
nor
heale
a
broken
heart
,
may
as
well
strike
us
dead
,
as
revive
us
;
but
Mercy
and
Power
,
when
they
meet
and
kisse
each
other
,
will
work
a
miracle
,
will
uphold
us
when
we
fall
,
and
rayse
us
from
the
dead
,
will
give
eyes
to
the
blind
,
and
strength
to
the
weak
,
will
make
a
fiery
furnace
a
Bath
,
a
Rack
a
Bed
,
and
persecution
a
Blessing
,
will
call
those
sorrowes
that
are
,
as
if
they
were
not
;
such
a
virtue
,
and
force
,
such
life
there
is
in
these
three
words
,
I
was
dead
.
For
though
his
compassion
and
mercy
were
coeternall
with
him
as
God
,
yet
as
man
,
didicit
,
he
learnt
it
.
He
came
into
the
world
,
as
into
a
Schoole
,
and
there
learnt
it
by
his
sufferings
and
death
,
Heb.
5.8
.
For
the
way
to
be
sensible
of
anothers
misery
,
is
first
to
feele
it
in
our selves
;
it
must
be
ours
,
or
if
it
be
not
ours
,
we
must
make
it
ours
,
before
our
heart
will
melt
;
I
must
take
my
brother
into
my self
,
I
must
make
my self
as
him
,
before
I
help
him
;
I
must
be
that
Lazar
that
beggs
of
me
,
and
then
I
give
;
I
must
be
that
wounded
man
by
the
way
side
,
and
then
I
powre
my
oyle
and
wine
into
his
wounds
,
and
take
care
of
him
;
I
must
feele
the
Hell
of
sinne
in
my self
,
before
I
can
snatch
my
Brother
out
of
the
fire
.
Compassion
is
first
learnt
at
home
,
and
then
it
walks
abroad
,
and
is
eyes
to
the
blind
,
and
feet
to
the
lame
,
and
heales
two
at
once
,
both
the
miserable
,
and
him
that
comforts
him
;
for
they
were
both
under
the
same
disease
,
one
as
sick
as
the
other
;
I
was
dead
,
and
I
suffer'd
,
are
the
maine
strength
of
our
Salvation
.
For
though
Christ
could
no
more
forget
to
be
mercifull
,
then
he
could
leave
off
to
be
the
sonne
of
God
,
yet
before
he
emptyed
himself
,
and
took
upon
him
the
forme
of
a
servant
,
sicut
miseriam
expertus
non
era
,
ita
nec
miscricordiam
experimento
novit
,
saith
Hilary
,
as
he
had
no
experience
of
sorrow
,
so
had
he
no
experimentall
knowledge
of
mercy
and
compassion
;
his
own
hunger
moved
him
to
work
that
miracle
of
the
loaves
,
for
it
is
said
in
the
Text
,
He
had
compassion
on
the
multitude
;
his
poverty
made
him
an
Crator
for
the
poore
,
and
he
begs
with
them
to
the
end
of
the
world
;
He
had
not
a
hole
to
hide
his
head
,
and
his
compassion
melted
into
tears
at
the
sight
of
Jerusalem
:
When
he
became
a
man
of
sorrowes
,
he
became
also
a
man
of
compassion
.
And
yet
his
experience
of
sorrow
,
in
truth
,
added
nothing
to
his
knowledge
,
but
rayseth
up
a
confidence
in
us
to
approach
neer
unto
him
,
who
by
his
miserable
experience
is
brought
so
neer
unto
us
,
and
hath
reconciled
us
in
the
Body
of
his
flesh
,
Coloss.
1.21
.
for
he
that
suffer'd
for
us
,
hath
compassion
on
us
,
and
suffers
and
is
tempted
with
us
,
even
to
the
end
of
the
world
;
on
the
Crosse
with
Saint
Peter
,
on
the
Block
with
S.
Paul
,
in
the
fire
with
the
Martyrs
,
destitute
,
afflicted
,
tormented
:
would
you
take
a
view
of
Christ
looking
towards
us
with
a
melting
eye
?
you
may
see
him
in
your
own
soules
,
take
him
in
a
groane
,
mark
him
in
your
sorrow
,
behold
him
walking
in
the
clefts
of
a
broken
heart
,
bleeding
in
the
gashes
of
a
wounded
spirit
;
or
,
to
make
him
an
object
more
sensible
,
you
may
see
him
every
day
begging
in
your
streets
;
when
he
tells
you
,
He
was
dead
,
he
tells
you
as
much
;
In
as
much
as
the
children
were
partakers
of
flesh
and
Bloud
,
he
also
himself
took
part
of
the
same
,
and
in
our
flesh
was
a
hungry
,
was
spet
upon
,
was
whipt
,
was
nayld
to
the
Crosse
,
which
were
as
so
many
parts
of
that
discipline
,
which
taught
him
to
be
mercifull
;
to
be
mercifull
to
them
who
were
tempted
by
hunger
,
because
he
was
hungry
;
to
be
mercifull
to
them
who
were
tempted
by
poverty
,
because
he
was
poore
;
to
be
mercifull
to
those
who
tremble
at
disgrace
,
because
he
was
whipt
;
to
be
mercifull
to
them
,
who
will
not
,
yet
will
suffer
for
him
;
who
refuse
and
yet
chuse
,
tremble
and
yet
venture
;
are
afraid
,
and
yet
dye
for
him
;
because
as
man
he
found
it
a
bitter
Cup
,
and
would
have
had
it
passe
from
him
,
who
in
the
dayes
of
his
flesh
offer'd
up
prayers
,
and
supplications
with
strong
crying
and
teares
for
mortall
men
,
for
weak
men
,
for
sinners
:
pertinacissimè
durant
quae
discimus
experientiâ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ari●…
.
An●…
.
post.
l
2.
c.
xix
.
This
experimentall
knowledge
is
so
rooted
and
fix'd
in
him
,
that
it
cannot
be
removed
now
,
no
more
then
his
naturall
knowledge
;
he
can
as
soon
be
ignorant
of
our
actions
as
our
sufferings
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
the
Philosopher
,
Experience
is
a
collection
of
many
particulars
registred
in
our
memory
;
and
this
experience
he
had
,
and
our
Apostle
tells
us
didicit
,
he
learnt
it
,
and
the
Prophet
tells
us
,
he
was
vir
sciens
infirmitatum
,
Es.
53.
a
man
well
read
in
sorrowes
,
acquainted
with
grief
,
and
carryed
it
about
with
him
from
his
Cradle
to
his
crosse
;
and
by
his
Fasting
and
Tentation
,
by
his
Agony
;
and
bloudy
sweat
,
by
his
precious
Death
and
Buriall
he
remembers
us
in
famine
,
in
Tentation
,
in
our
Agony
;
he
remembers
us
in
the
houre
of
death
,
in
our
grave
(
for
he
pitties
even
our
dust
)
and
will
remember
us
in
the
day
of
judgement
.
We
have
passed
through
the
hardest
part
of
this
Method
,
and
yet
it
is
as
necessary
as
the
end
;
for
there
is
no
coming
to
it
without
this
;
no
peace
without
trouble
,
no
life
without
death
;
Not
that
life
is
the
proper
effect
of
death
;
for
this
cleare
streame
flowes
from
a
higher
,
and
purer
fountaine
,
even
from
the
will
of
God
,
who
is
the
fountaine
of
life
,
which
meeting
with
our
obedience
(
which
is
the
conformity
of
our
will
to
his
)
maketh
its
way
with
power
through
fire
and
water
,
as
the
Psalmist
speaks
,
through
poverty
and
contumilies
,
through
every
cloud
and
tempest
,
through
darknesse
,
and
death
it self
,
and
so
carryes
it
on
,
to
end
and
triumph
in
life
:
I
was
dead
,
that
was
his
state
of
humility
;
but
I
am
alive
,
that
's
his
state
of
Glory
;
and
is
in
the
next
place
to
be
consider'd
.
Vivo
,
I
am
alive
;
Christ
hath
spoken
it
,
who
is
truth
it self
,
and
we
may
take
his
word
for
it
,
for
if
we
will
not
believe
him
when
he
sayes
it
,
neither
should
we
believe
,
if
we
should
see
him
rising
from
the
dead
.
And
this
his
life
and
resurrection
is
most
conveniently
placed
in
that
,
Non
dabis
,
thou
wilt
not
suffer
thy
holy
one
to
see
corruption
;
for
what
stronger
reason
can
there
be
found
out
in
matters
of
faith
then
the
will
&
pleasure
of
that
God
,
who
brings
mighty
things
to
pass
?
&
to
this
end
Saint
Paul
cites
the
2.
Psalme
,
and
S.
Peter
the
16.
and
in
this
the
humble
soule
may
rest
,
and
behold
the
object
in
its
glory
,
and
so
gather
strength
to
rayse
it self
above
the
fading
vanities
of
this
world
,
and
so
reach
,
and
raise
to
immortality
.
What
fairer
evidence
then
that
of
Scripture
?
what
surer
word
then
the
word
of
Christ
?
He
that
cannot
settle
himself
on
this
,
is
but
as
S.
Judes
cloud
,
carryed
about
with
every
wind
,
wheel'd
and
circled
about
from
imagination
to
imagination
;
now
raysed
to
a
belief
that
it
is
true
,
and
anon
cast
down
into
the
midst
of
darknesse
;
now
assenting
,
anon
doubting
,
and
at
last
pressed
down
by
his
own
unstablenesse
into
the
pit
of
Infidelity
.
He
that
will
not
walk
by
that
light
which
shines
upon
him
,
whilst
he
seeks
for
more
,
must
needs
stumble
and
fall
at
those
stones
of
offence
,
which
himself
hath
laid
in
his
own
way
;
why
should
it
be
thought
a
thing
incredible
,
that
God
should
raise
the
dead
to
life
?
If
such
a
thought
arise
in
a
Christian
,
Acts
26.8
.
reason
never
set
it
up
:
I
verily
thought
my self
,
saith
Saint
Paul
in
the
next
verse
,
but
it
was
when
he
was
under
the
Law
,
and
he
whose
thoughts
are
staggered
here
,
is
under
a
worse
law
,
the
law
of
his
members
,
his
lusts
,
by
which
his
thoughts
and
actions
are
held
up
,
as
by
a
law
;
is
such
a
one
that
studies
to
be
an
Atheist
,
is
ambitious
to
be
like
the
beasts
that
perish
,
and
having
nothing
in
himself
,
but
that
which
is
worse
than
nothing
,
is
well
content
to
be
annihilated
.
For
why
should
such
a
temptation
take
any
Christian
?
why
should
he
desire
clearer
evidence
?
why
should
they
seek
for
demonstration
?
or
that
the
Resurrection
of
Christ
should
be
made
manifest
to
the
eye
?
That
is
not
to
seek
to
confirm
and
establish
,
but
to
destroy
their
faith
;
for
if
these
truths
were
as
evident
as
it
is
that
the
sun
doth
shine
when
it
is
day
,
the
apprehension
of
them
were
not
an
act
of
our
faith
,
but
of
our
knowledg
;
and
therefore
Christ
,
saith
Tertullian
,
shewed
not
himself
openly
to
all
the
people
at
his
Resurrection
,
ut
fides
non
mediocri
praemio
destinata
,
Tert.
Apol.
non
nisi
difficultate
constaret
,
that
faith
,
by
which
we
are
destined
to
a
crown
,
might
not
consist
without
some
difficulty
,
but
commend
it self
by
our
obedience
,
the
perfection
and
beauty
whereof
is
best
seen
in
making
its
way
through
difficulties
:
and
so
Hilary
,
Habet
non
tam
veniam
quàm
praemium
,
Hil.
l.
8.
de
Trin.
ignorare
quod
credis
,
not
perfectly
to
know
what
thou
certainly
believest
,
doth
so
little
stand
in
need
of
pardon
,
that
it
is
that
alone
which
drawes
on
the
reward
.
For
what
obedience
can
it
be
for
me
to
assent
to
this
,
that
the
whole
is
greater
then
the
part
?
that
the
Sun
doth
shine
?
or
any
of
those
truths
which
are
visible
to
the
eye
?
what
obedience
is
it
to
assent
to
that
which
I
cannot
deny
?
but
when
the
object
is
in
part
hidden
,
in
part
seen
;
when
the
truth
we
assent
to
,
hath
more
probability
to
establish
it
,
then
can
be
brought
to
shake
it
,
then
our
Saviour
himself
pronounceth
,
Blessed
are
they
who
have
not
seen
,
and
yet
have
believed
.
Besides
,
it
were
in
vain
he
should
afford
us
more
light
who
hath
given
us
enough
;
for
to
him
that
will
not
rest
in
that
which
is
enough
,
nothing
is
enough
.
When
he
rained
down
Manna
upon
the
Israelites
;
when
he
divided
the
red
sea
,
&
wrought
wonders
amongst
them
,
the
Text
sayes
,
For
all
this
they
sinned
still
,
and
believed
not
his
wondrous
works
.
The
Pharisees
saw
his
miracles
,
yet
would
have
stoned
him
;
they
saw
him
raise
Lazarus
from
the
dead
,
and
would
have
killed
them
both
.
The
people
said
,
He
hath
done
all
things
well
;
yet
these
were
they
that
crucified
the
Lord
of
life
.
Did
any
of
the
Pharisees
believe
in
him
?
we
might
ask
,
Did
any
of
his
Disciples
believe
in
him
?
Christ
himself
calls
them
Fools
and
slow
of
heart
to
believe
what
the
Prophets
had
foretold
;
their
Feare
had
sullied
the
evidence
,
that
they
could
not
see
it
,
the
Text
sayes
they
forsook
him
and
fled
.
And
the
reason
of
this
is
plain
;
For
though
faith
be
an
act
of
the
understanding
,
yet
it
depends
upon
the
will
,
and
men
are
incredulous
,
not
for
want
of
those
meanes
which
may
raise
a
faith
,
but
for
want
of
will
to
follow
that
light
which
leads
unto
it
;
do
not
believe
because
they
will
not
,
and
so
bear
themselves
strongly
upon
opinion
preconceived
,
beyond
the
strength
of
all
evidence
whatsoever
;
when
our
affections
and
lusts
are
high
and
stand
out
against
it
,
the
evidence
is
put
by
and
forgot
,
and
the
object
,
which
calls
for
our
eye
and
faith
,
begins
to
disappear
and
vanish
,
and
at
last
is
nothing
;
quot
voluntates
,
tot
fides
,
so
many
wills
,
Hilary
.
so
many
Creeds
;
for
there
is
no
man
that
believes
more
than
he
will
.
To
make
this
good
,
we
may
appeale
to
men
of
the
slendrest
observation
,
least
experience
;
we
may
appeale
to
our
very
eye
,
which
cannot
but
see
those
uncertain
and
uneven
motions
,
in
which
men
are
carried
on
in
the
course
of
their
life
.
For
what
else
is
that
that
turnes
us
about
like
the
hand
of
a
Diall
,
from
one
point
to
another
?
from
one
perswasion
to
a
contrary
?
How
comes
it
to
pass
that
I
now
embrace
what
anon
I
tremble
at
?
what
is
the
reason
that
our
Belief
shifts
so
many
Scenes
,
and
presents
it self
in
so
many
severall
shapes
?
now
in
the
indifferency
of
a
Laodicaean
,
anon
in
the
violence
of
a
Zelot
?
now
in
the
gaudiness
of
Superstition
,
anon
in
the
proud
&
scornful
slovenry
of
factious
Profaneness
?
that
they
make
so
painfull
a
peregrination
through
so
many
modes
and
forms
of
Religion
,
and
at
last
end
in
Atheist
?
what
reason
is
there
?
there
can
be
none
but
this
,
the
prevalency
and
victory
of
our
sensitive
part
over
our
reason
,
and
the
mutability
,
yea
,
and
stubbornesse
of
our
will
,
which
cleaves
to
that
which
it
will
soon
forsake
,
but
is
strongly
set
against
the
truth
,
which
brings
with
it
the
fairest
evidence
,
but
not
so
pleasing
to
the
sense
.
This
is
it
which
makes
so
many
impressions
in
the
mind
:
Self-love
,
and
the
love
of
the
world
,
these
frame
our
Creeds
,
these
plant
and
build
,
these
root
and
pull
down
,
build
up
a
Faith
,
and
then
beat
it
to
the
ground
,
and
then
set
up
another
in
its
place
.
A
double-minded
man
,
saith
S.
James
,
is
unstable
in
all
his
wayes
.
Remember
,
2
Tim.
2.8
.
saith
S.
Paul
,
that
Jesus
Christ
of
the
seed
of
David
was
raised
up
from
the
dead
,
according
to
my
Gospel
;
that
is
a
sure
foundation
for
our
faith
to
build
on
,
and
there
we
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fair
and
certain
pledges
of
it
,
which
are
as
a
Commentary
upon
ego
vivo
,
I
live
,
or
as
so
many
beams
of
light
to
make
it
open
and
manifest
to
every
eye
;
which
give
up
so
fair
an
evidence
,
that
the
malice
of
the
Jew
cannot
avoid
it
.
Let
them
say
his
Disciples
stole
him
away
,
whilest
their
stout
watchmen
slept
;
what
,
stole
him
away
?
and
whilest
they
slept
?
it
is
a
dream
,
and
yet
it
is
not
a
dream
,
it
is
a
studied
lye
,
and
doth
so
little
shake
,
that
it
confirmes
our
faith
;
so
transparent
,
that
through
it
we
may
behold
more
clearly
the
face
of
truth
,
which
never
shines
brighter
,
than
when
a
lye
is
drawn
before
it
,
to
vaile
and
shadow
it
.
He
is
not
here
,
he
is
risen
,
if
an
Angel
had
not
spoken
it
,
yet
the
Earthquake
,
the
Clothes
,
the
clothes
so
diligently
wrapt
up
,
the
Grave
it self
did
speak
it
;
and
where
such
strange
impossibilities
are
brought
in
to
colour
and
promote
a
lye
,
they
help
to
confute
it
;
id
negant
quod
ostendunt
,
they
deny
what
they
affirm
,
and
malice
it self
is
made
an
argument
for
the
truth
.
For
it
we
have
a
better
verdict
given
by
Cephas
,
and
the
twelve
:
1
Cor.
12.15
.
We
have
a
cloud
of
witnesses
,
five
hundred
brethren
at
once
,
who
would
not
make
themselves
the
Fathers
of
a
lye
,
to
propagate
that
Gospel
,
which
either
makes
our
yea
,
yea
,
and
nay
,
nay
,
or
damnes
us
;
nor
did
they
publish
it
to
raise
themselves
in
wealth
and
honour
;
for
that
teacheth
them
to
contemn
them
,
and
makes
poverty
a
beatitude
,
and
shewes
them
a
sword
,
and
persecution
,
which
they
were
sure
to
meet
with
,
and
did
afterwards
in
the
prosecution
of
their
office
,
and
publication
of
that
faith
;
nor
could
they
take
any
delight
in
such
a
lye
,
which
would
gather
so
many
clouds
over
their
heads
,
and
would
at
last
dissolve
in
that
bitternesse
,
which
would
make
life
it self
a
punishment
,
and
at
last
take
it
away
;
and
how
could
they
hope
that
men
would
ever
believe
that
,
which
themselves
knew
to
be
a
lie
?
These
witnesses
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
many
and
beyond
exception
.
We
have
the
blood
too
,
the
testimony
of
the
Martyrs
,
who
took
their
death
on
't
,
and
when
they
could
not
live
to
publish
it
,
laid
down
their
life
,
and
sealed
it
with
their
blood
.
And
therefore
we
,
on
whom
the
ends
of
the
world
are
come
,
have
no
reason
to
complain
of
distance
,
or
that
we
are
removed
so
many
ages
from
the
time
wherein
it
was
done
;
for
now
Christ
risen
is
become
a
more
obvious
object
than
before
;
the
diversity
of
mediums
have
increased
&
multiplied
it
;
we
see
him
in
his
word
,
we
see
him
through
the
blood
of
Martyrs
,
&
we
see
him
with
the
eye
of
faith
;
Christ
is
risen
&
alive
,
secundum
scripturas
,
saith
S.
Paul
,
and
he
repeats
it
twice
in
the
same
chapter
.
Offenderunt
Judaei
in
Christum
lapidem
(
it
is
S.
Austins
,
&
let
it
passe
for
his
sake
)
when
the
Jew
stumbled
at
him
he
presented
but
the
bignesse
of
a
stone
,
but
our
infidelity
will
find
no
excuse
,
if
we
see
him
not
now
,
when
he
appears
as
visible
as
a
mountain
.
Vivo
,
Vivo
,
that
is
,
vivifico
,
I
give
life
.
saith
Christ
,
I
am
alive
;
there
is
more
in
this
vivo
than
a
bare
rising
to
life
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
liveth
,
is
as
much
as
he
giveth
life
;
there
is
virtue
and
power
in
his
Resurrection
,
a
power
to
abolish
Death
,
2
Tim.
1.10
.
and
to
bring
life
and
immortality
to
light
,
a
power
to
raise
our
vile
bodies
,
and
a
power
to
raise
our
viler
souls
;
shall
raise
them
?
nay
,
he
hath
done
it
already
conresuscitati
,
we
are
risen
together
with
him
,
and
we
live
with
him
;
for
we
cannot
think
that
he
that
made
such
haste
out
of
his
own
Grave
,
can
be
willing
to
see
us
rotting
in
ours
.
From
this
vivo
it
is
,
that
though
we
dye
,
yet
we
shall
live
again
,
Christs
living
breathes
life
into
us
,
and
in
his
Resurrection
he
cast
the
modell
of
ours
;
Idea
est
eorum
quae
fiunt
exemplar
aeternum
,
saith
Seneca
;
and
this
is
such
a
one
,
an
eternall
pattern
for
ours
;
Plato's
Idea
,
or
common
form
,
by
which
he
thought
all
things
have
their
existence
,
is
but
a
dream
to
this
,
this
is
a
true
and
reall
,
an
efficacious
,
working
pattern
.
For
as
an
Artificer
hath
not
lost
his
art
,
when
he
hath
finished
one
piece
,
no
more
did
Christ
his
power
,
when
he
had
raised
himself
,
which
as
he
is
,
is
everlasting
,
and
it
worketh
still
to
the
end
of
the
world
;
perfectum
est
exemplar
minùs
perfecti
,
that
which
he
wrought
upon
himself
is
most
exact
and
perfect
,
a
fit
pattern
of
that
which
he
means
to
work
on
us
,
which
will
be
like
to
his
indeed
,
but
not
so
glorious
.
And
now
ego
vivo
,
I
live
,
is
as
loud
to
raise
our
hope
,
as
the
last
trump
will
be
to
raise
our
bodies
;
and
how
shall
they
be
able
to
hear
the
sound
of
the
trump
,
who
will
not
hear
the
voice
of
their
Saviour
?
ego
vivo
,
Christ
life
derives
its
vertue
and
influence
on
both
;
on
the
Body
,
with
that
power
which
is
requisite
to
raise
a
body
now
putrified
,
and
incinerated
,
and
well
near
annihilated
;
and
on
the
Soul
,
with
such
a
power
which
is
fitted
to
a
soul
,
which
hath
both
understanding
and
will
,
though
drawn
and
carried
away
from
their
proper
operations
for
which
they
were
made
:
we
do
not
read
of
any
precept
to
bind
us
,
or
any
counsel
to
perswade
us
to
contribute
any
thing
,
or
put
a
hand
to
the
resurrection
of
our
bodies
,
nor
can
there
be
,
for
it
will
to
be
done
whether
we
will
or
no
;
but
to
awake
from
the
pleasant
sleep
of
sin
,
to
be
renewed
and
raised
in
the
inward
man
,
to
die
to
sin
,
and
be
alive
to
righteousness
,
we
have
line
upon
line
,
and
precept
upon
precept
;
and
though
this
life
of
Christ
work
in
us
both
the
will
and
the
deed
,
yet
a
necessary
and
a
law
lies
upon
us
,
and
wo
will
be
unto
us
,
if
we
work
not
out
our
salvation
.
By
his
power
we
are
raised
in
both
,
but
not
working
after
the
same
manner
;
there
will
be
a
change
in
both
:
as
the
flesh
at
the
second
,
so
the
soul
at
this
first
resurrection
must
be
reformata
&
Angelificata
,
must
be
spiritualized
,
refined
,
and
angelified
,
or
rather
Christificata
,
if
I
may
so
speak
,
Christified
,
drawing
in
no
breath
but
his
,
having
the
same
mind
which
was
in
Christ
Jesus
.
Whilst
our
bed
is
in
the
darkness
,
whilst
corruption
is
our
Father
,
and
the
worm
our
Mother
and
Sister
,
we
cannot
be
said
to
be
risen
;
and
whilest
all
the
alliance
we
have
is
with
the
world
,
whilest
it
is
both
Father
,
and
Mother
,
and
Sister
to
us
;
whilest
we
mind
earthly
things
,
we
are
still
in
our
graves
,
nay
in
hell
it selfe
,
Death
hath
dominion
over
us
;
for
let
us
call
the
world
what
we
please
,
our
Habitation
,
our
Delight
,
our
Kingdome
,
where
we
would
dwell
for
ever
,
yet
indeed
it
is
but
our
Grave
:
If
we
receive
any
influence
from
Christs
life
,
we
shall
rise
fairly
;
not
with
a
Mouth
,
which
is
a
Sepulchre
,
but
with
a
Tongue
,
which
is
our
Glory
;
not
with
a
withered
hand
,
but
with
a
hand
stretched
out
to
the
needy
;
not
with
a
gadding
Eye
,
but
an
eye
shut
up
by
covenant
not
with
an
itching
but
with
an
obedient
eare
;
not
with
a
heart
of
stone
,
but
with
a
heart
after
Gods
own
heart
.
Our
life
,
saith
the
Apostle
,
Colos.
3.3
.
is
hid
with
Christ
in
God
,
and
whilest
we
leave
it
there
,
by
a
continuall
meditation
of
his
meritorious
suffering
,
by
a
serious
and
practicall
application
of
his
glorious
Resurrection
,
we
hide
it
in
the
bosome
of
Majesty
,
and
no
dart
of
Satan
can
reach
it
.
When
we
hide
it
in
the
mineralls
of
the
earth
,
in
the
love
of
the
world
,
he
is
the
Prince
of
the
world
,
and
is
there
to
seize
on
it
;
when
we
hide
it
in
malicious
and
wanton
thoughts
,
they
are
his
baits
to
catch
it
;
when
we
hide
it
in
sloth
and
idlenesse
,
we
hide
it
in
a
grave
which
he
digged
for
us
,
we
entomb
our selves
alive
,
and
as
much
as
in
us
lies
bury
the
Resurrection
it self
;
but
when
we
hide
it
in
Christ
,
we
hide
it
in
him
who
carrieth
healing
and
life
in
his
wings
;
when
we
do
per
Christum
Deum
colere
,
worship
God
through
Jesus
Christ
our
Lord
,
and
put
our
life
in
his
hands
,
then
the
life
of
Christ
is
made
manifest
in
our
mortall
flesh
,
2
Cor.
2.4
.
then
we
have
put
off
the
old
man
,
and
in
a
manner
put
off
our
mortality
,
we
are
candidati
aeternitatis
,
as
Tertul.
speaks
,
candidates
for
eternity
,
and
stand
for
a
place
with
Abraham
and
Isaac
,
for
we
have
the
same
God
,
and
he
is
not
the
God
of
the
dead
,
but
of
the
living
.
We
see
now
what
vertue
and
power
there
is
in
this
vivo
,
Vivo
in
aeternum
.
I
live
for
evermore
.
in
the
life
of
Christ
:
But
we
must
rise
yet
higher
,
even
as
high
as
eternity
it self
;
for
as
he
lives
,
so
behold
he
lives
for
evermore
;
a
Priest
for
ever
,
and
a
King
for
ever
,
Heb.
7.16
.
being
made
not
after
the
law
of
a
carnall
Commandement
,
after
that
law
which
was
given
to
men
,
that
one
should
succeed
another
,
but
after
the
power
of
an
endlesse
life
,
the
Apostle
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
life
that
cannot
be
dissolved
,
that
cannot
part
from
the
body
.
And
thus
,
as
he
lives
for
evermore
,
so
whatsoever
issues
from
him
is
like
himself
,
everlasting
;
the
beams
as
lasting
as
the
light
,
his
Word
endureth
for
ever
;
his
Law
is
eternall
,
his
Intercession
eternall
,
his
Punishments
eternall
,
and
his
Reward
eternall
.
Not
a
word
which
can
fall
to
the
ground
,
like
ours
who
fall
after
it
,
and
within
a
while
breath
out
our
souls
as
we
do
our
words
,
and
speak
no
more
:
Not
lawes
which
are
framed
and
set
to
the
times
,
and
alter
and
change
as
they
do
,
and
at
last
end
with
them
;
but
which
shall
stand
fast
for
ever
,
aeterae
ab
aeterno
,
eternall
as
he
is
eternall
;
he
hath
spoken
this
once
,
and
he
will
speak
no
more
:
not
an
Intercession
which
may
be
silenced
with
power
,
but
imprinted
in
him
,
and
inseparable
from
him
,
and
so
never
ceasing
;
an
Intercession
which
omnipotency
it self
cannot
withstand
;
and
his
punishment
not
transitory
,
which
time
may
mitigate
or
take
away
,
but
an
everlasting
worm
;
not
a
Reward
which
may
be
snatched
out
of
our
hands
,
but
lasting
as
the
Heavens
,
nay
as
Christ
himself
;
and
they
who
would
contract
and
shrink
it
up
in
the
one
,
and
so
make
a
temporary
,
perishing
everlastingness
,
(
which
shall
last
as
long
as
it
lasts
)
do
stretch
beyond
their
line
,
which
may
reach
the
right
hand
,
as
well
as
the
left
,
and
put
an
end
of
the
Reward
,
as
they
would
do
to
the
Punishment
,
for
of
the
one
,
as
well
as
of
the
other
it
is
said
,
that
it
shall
be
everlasting
;
all
that
flowes
from
him
is
like
himself
,
yesterday
,
and
to
day
,
and
the
same
for
ever
.
And
such
an
High
Priest
it
became
us
to
have
,
who
was
to
live
for
ever
;
for
what
should
we
do
with
a
mortall
Saviour
?
or
what
can
a
mortall
Saviour
do
for
us
?
what
could
an
arm
of
flesh
,
a
withering
,
dying
arm
avail
us
?
shadow
us
to
day
,
and
leave
us
to
morrow
,
raise
us
up
now
,
and
within
a
while
let
us
fall
into
the
dust
,
and
at
last
fall
down
and
perish
with
us
.
Man
is
weak
and
dieth
,
man
given
up
the
ghost
,
and
where
is
he
?
where
is
(
I
will
not
say
Alexander
or
Caesar
)
but
where
is
Moses
,
that
led
his
people
through
the
red
sea
?
where
are
his
lawes
?
where
is
David
?
S.
Peter
speaks
it
freely
,
that
he
was
both
dead
and
buried
,
and
that
his
Sepulchre
was
with
them
unto
that
day
;
but
the
son
of
David
is
ascended
into
Heaven
,
is
our
Priest
for
ever
,
and
lives
for
evermore
.
And
this
title
of
eternity
is
wrought
in
his
Girdle
and
Garment
,
may
be
seen
in
his
Head
and
Eyes
of
fire
,
adorns
his
burning
feet
,
is
engraven
on
his
sword
,
may
be
read
in
his
countenance
,
and
platted
in
his
crown
,
and
doth
well
become
his
power
,
his
wisdome
,
his
justice
,
his
goodnesse
;
for
that
which
is
not
eternall
is
next
to
nothing
;
what
power
it
that
which
sinks
?
what
wisdome
is
that
which
failes
?
what
riches
are
they
that
erish
?
what
mercy
is
that
which
is
as
the
morning
dew
,
which
soon
falls
,
and
is
as
soon
exhaled
and
dryed
up
again
?
Vertue
were
nothing
,
Religion
were
nothing
,
Faith
it self
were
nothing
,
but
in
reference
to
eternity
;
Heaven
were
nothing
,
if
it
were
not
eternall
;
Eternity
is
that
which
makes
every
thing
something
,
which
makes
every
thing
better
than
it
is
,
and
addes
lustre
to
light
it self
;
I
live
evermore
,
gives
life
unto
all
things
.
Eternity
is
a
fathomlesse
ocean
,
and
it
carries
with
it
pow●r
,
and
wisdome
,
and
goodnesse
,
and
an
efficacious
activity
,
a
gracious
and
benevolent
power
,
a
wise
and
provident
goodness
;
for
if
he
live
for
evermore
,
then
is
he
independent
;
if
he
be
independent
,
then
is
he
most
powerfull
;
and
if
he
be
most
powerfull
,
then
is
he
blessed
;
and
if
be
blessed
,
then
is
good
:
He
is
powerfull
,
but
good
:
good
,
but
wise
;
and
these
,
Goodnesse
,
and
Care
,
and
Wisdome
,
and
a
diligent
care
for
us
meet
in
him
,
who
lives
for
evermore
,
and
works
on
us
for
our
eternall
salvation
.
And
first
,
as
he
lives
for
evermore
,
so
he
intercedes
for
us
for
evermore
,
and
he
can
no
more
leave
to
intercede
for
us
,
than
he
can
to
be
Christ
;
for
his
Priesthood
must
faile
before
his
Intercession
;
because
this
power
of
helping
us
is
everlastingly
and
inseparably
inherent
in
him
.
St.
Paul
joyns
them
together
,
his
sitting
at
the
right
hand
of
God
,
and
his
interceding
of
us
,
Rom.
8.34
.
so
that
to
leave
interceding
were
to
leave
the
right
hand
of
God
,
where
he
looks
down
upon
us
,
is
present
with
us
,
and
prepares
a
place
for
us
;
his
Wounds
are
still
open
,
his
Merits
are
still
vocall
,
his
Sufferings
are
still
importunate
,
his
everlasting
presenting
of
himself
before
his
Father
,
is
an
everlasting
prayer
,
Jesus
at
the
right
hand
of
the
father
,
more
powerfull
than
the
full
vials
,
the
incense
,
the
prayers
,
the
grones
,
the
sighs
,
the
roarings
of
all
the
Saints
that
have
been
,
or
shall
be
to
the
end
of
the
world
;
and
if
he
sate
not
there
,
if
he
interceded
not
,
they
were
but
noise
,
nay
,
they
were
sins
;
but
his
intercession
sanctifies
them
,
and
offers
them
up
,
and
by
him
they
are
powerfull
;
and
by
this
power
,
the
sighs
,
the
breathing
,
the
desires
of
mortall
,
fading
men
,
ascend
the
highest
heavens
,
and
draw
down
eternity
.
And
this
is
a
part
of
his
Priestly
office
,
which
he
began
here
on
earth
,
and
continues
for
us
,
makes
it
compleat
,
holds
it
up
to
the
end
of
the
world
.
Again
,
this
title
of
eternity
is
annexed
to
his
Regality
,
and
is
a
flower
of
his
Crown
,
not
set
in
any
but
his
;
Thou
art
a
King
for
ever
,
cannot
be
said
to
any
mortall
.
Did
he
not
live
for
evermore
,
he
could
not
threaten
eternall
death
nor
promise
everlasting
life
;
for
no
mortall
power
can
rage
for
ever
,
but
passeth
,
as
lands
do
from
one
Lord
to
another
,
lyes
heavy
on
them
,
and
at
last
sinks
to
the
ground
with
them
all
;
nor
can
the
hand
that
must
wither
and
fall
off
,
reach
forth
a
never-failing
reward
;
Infinitude
cannot
be
the
issue
and
product
of
that
which
is
finite
,
and
bounded
within
a
determined
period
.
And
this
might
open
a
wide
and
effectuall
door
unto
sin
,
and
but
leave
a
sad
and
disconsolate
entrance
for
Vertue
and
Piety
,
which
is
so
unsatisfying
to
flesh
and
blood
,
that
the
perseverance
in
it
requires
no
lesse
a
power
,
than
that
which
Eternity
brings
along
with
it
,
to
draw
it
on
.
How
bold
and
daring
would
men
be
before
the
Sun
and
the
People
?
what
joy
and
delight
would
fill
them
,
did
not
the
thought
of
a
future
and
endless
estate
pierce
sometimes
through
them
,
and
so
make
some
vent
to
let
it
out
?
when
the
evill
that
hangs
over
them
is
but
a
cloud
,
which
will
soon
vanish
,
few
men
are
so
serious
as
to
look
about
and
seek
for
shelter
.
Post
mortem
nihil
est
,
Ipsaque
mors
nihil
,
there
is
nothing
after
death
,
and
death
it self
is
nothing
;
sets
up
a
chair
for
the
Atheist
to
sit
at
ease
in
,
from
whence
he
looks
down
upon
those
,
who
are
such
fools
,
as
to
be
vertuous
,
and
smiles
to
see
them
toil
and
sweat
in
such
rugged
and
unpleasing
wayes
,
carried
on
with
a
fear
on
the
one
side
,
and
a
hope
on
the
other
,
of
that
which
will
never
be
.
And
indeed
,
how
weary
,
and
how
soon
weary
would
men
be
of
doing
good
,
if
there
were
not
a
lasting
recompence
,
if
they
were
not
half
perswaded
(
for
a
ful
perswasion
is
but
rare
)
that
there
were
something
laid
up
in
everlasting
habitations
?
Honour
,
Repute
,
and
Advantage
,
these
may
bring
forth
a
Hypocrite
,
these
may
bind
on
the
phylacteries
on
a
Pharisee
;
but
nothing
can
raise
up
a
Saint
,
but
eternity
;
nor
can
that
which
fleeteth
and
passeth
away
build
us
up
in
a
holy
faith
:
and
then
there
would
be
no
such
ship
as
Faith
,
which
might
feare
a
wreck
,
2
Tim.
1.19
.
no
such
anchor
as
Hope
;
our
faith
were
vain
,
our
hope
were
also
vain
,
and
we
were
left
to
be
tossed
up
and
down
on
the
waves
of
uncertainty
,
having
no
haven
to
thrust
into
,
but
that
which
is
as
turbulent
&
uncertain
as
the
sea
it self
,
and
with
it
ebbs
and
flowes
,
and
at
last
will
ebb
into
nothing
.
But
vivo
in
aeternum
,
I
live
for
evermore
,
derives
an
eternity
to
that
which
in
it self
is
fading
,
makes
our
actions
which
end
in
the
doing
of
them
,
and
are
gone
and
past
,
eternall
;
our
words
,
which
are
but
wind
,
eternall
;
and
our
thoughts
which
perish
with
us
,
eternall
;
for
we
shall
meet
them
again
,
and
feel
the
effect
of
them
to
all
eternity
:
It
makes
Hell
eternall
,
that
we
may
flie
from
it
;
and
Heaven
eternall
,
that
we
may
presse
towards
it
,
and
take
it
by
violence
.
Christs
living
for
ever
,
eternizeth
his
threatnings
,
and
makes
them
terrible
;
his
promises
,
and
makes
them
perswasive
and
eloquent
;
eternizeth
our
faith
and
hope
,
eternizeth
all
that
is
praise-worthy
,
that
they
may
be
as
a
passe
,
or
letters
commendatory
to
prevaile
and
procure
us
admittance
into
his
presence
,
who
onely
hath
immortality
,
and
can
give
eternall
life
.
This
is
the
vertue
and
operation
of
this
vivo
in
aeternum
,
I
live
for
evermore
;
for
though
a
time
will
come
when
he
shall
not
govern
,
and
a
time
when
he
shall
not
intercede
,
yet
the
power
of
his
Scepter
,
the
vertue
of
his
Intercession
is
carried
on
along
with
the
joy
and
happiness
of
the
Saints
,
as
the
cause
with
the
effect
,
even
to
all
eternity
,
and
shall
have
its
operation
in
the
midst
of
all
our
glorious
ravishments
,
and
shall
tune
our
Halellujahs
,
our
songs
of
Thanksgiving
to
this
our
Priest
and
King
that
lives
for
evermore
.
We
pass
now
from
the
duration
and
continuance
of
his
life
,
to
his
power
.
He
hath
the
keyes
of
Hell
and
of
Death
.
Habeo
claves
,
I
have
the
keyes
,
is
a
metaphoricall
speech
;
Et
metaphorae
feracissimae
controversiarum
,
saith
Martin
Luther
,
Metaphors
are
a
soyl
wherein
controversies
will
grow
up
thick
,
and
twine
,
and
plat
themselves
one
within
the
other
,
whilest
every
man
manures
them
,
and
sowes
upon
them
what
seed
he
please
,
even
that
which
may
bring
forth
such
fruit
,
which
may
be
most
agreeable
to
his
taste
and
humour
.
Lord
what
a
noyse
have
these
keyes
made
in
the
world
?
you
would
think
they
were
not
keyes
,
but
bells
,
sounding
terrour
to
some
,
and
making
others
more
bold
and
merry
than
they
should
be
:
Some
have
gilded
them
over
,
others
have
even
worn
and
filed
them
quite
away
,
put
them
into
so
many
hands
,
that
they
have
left
none
at
all
.
For
though
they
know
not
well
what
they
are
,
yet
every
man
takes
courage
enough
to
handle
them
,
and
let
in
,
and
let
out
whom
they
please
;
one
faction
turns
them
against
another
,
the
Lutheran
against
the
Calvinist
,
and
diabolifies
him
;
and
the
Calvinist
against
the
Lutheran
,
and
superdiabolifies
him
.
The
Church
of
Rome
made
it
a
piece
of
wisdome
to
shut
us
out
,
and
all
that
will
not
bow
unto
her
,
as
subordinate
and
dependent
on
that
Church
;
which
was
but
idle
physick
,
which
did
neither
hurt
nor
good
,
but
was
as
a
dart
sent
after
those
who
wee
gone
out
of
reach
;
a
curse
denounced
against
those
who
heard
it
,
and
blest
themselves
in
it
;
indeed
a
point
of
ridiculously
affected
gravity
,
such
as
that
Church
hath
many
:
for
what
prejudice
could
come
to
us
by
her
shutting
us
out
,
who
had
already
put
our selves
out
of
her
Communion
?
unlesse
you
will
think
the
valour
of
that
Souldier
fit
for
Chronicle
,
who
cut
off
the
head
of
a
man
who
was
dead
before
.
I
have
the
keyes
,
saith
Christ
,
and
it
is
most
necessary
he
should
keep
them
in
his
hands
;
for
we
see
how
dangerous
it
may
prove
to
put
them
into
the
hand
of
a
mortall
man
,
subject
to
passions
,
and
too
often
guided
and
commanded
by
them
;
and
we
know
what
Tragedies
the
mistaking
of
the
keyes
have
raised
in
the
world
.
And
yet
he
that
hath
these
keyes
,
this
power
,
hath
delegated
also
a
power
to
his
Apostles
,
not
onely
to
preach
the
Gospel
,
but
to
correct
those
who
disobey
it
.
I
would
not
attribute
too
much
to
the
Pastors
of
the
Church
,
in
this
dull
and
iron
,
or
rather
in
this
wanton
age
,
where
any
thing
,
where
nothing
is
thought
too
much
for
them
,
where
all
hath
been
preaching
till
all
are
Preachers
;
yet
I
cannot
but
think
they
have
more
than
to
speak
in
publick
,
which
,
't
is
thought
,
every
Christian
may
do
.
They
are
the
Ambassadours
of
Christ
,
set
apart
on
purpose
in
Christs
stead
,
to
minister
to
his
Church
;
nay
,
but
to
rule
and
govern
his
Church
(
it
is
S.
Pauls
phrase
)
and
they
carry
about
with
them
his
commission
,
a
power
delegated
from
him
to
sever
the
Goats
from
the
Sheep
,
even
in
this
life
,
that
they
may
become
sheep
(
to
segregate
them
,
Abstin●r●
.
Cyp.
Segregare
,
exauctorare
,
virgâ
Pastorali
serire
.
Hier.
&c.
to
abstein
,
or
withhold
them
,
to
exauctorate
them
,
to
throw
them
out
,
to
strike
them
with
the
pastorall
rod
,
to
anathematize
them
,
&c.
this
was
the
language
of
the
first
and
purest
times
)
which
by
degrees
fell
in
its
esteem
by
some
abuse
of
it
,
by
being
drawn
down
from
that
most
profitable
and
necessary
end
for
which
it
was
given
,
which
at
last
brought
all
Religion
into
disgrace
:
nor
indeed
could
it
be
otherwise
;
for
if
upon
the
abuse
of
a
thing
we
must
straight
call
for
the
beesome
to
sweep
it
away
,
what
can
stand
long
in
its
place
?
the
Temple
is
prophaned
,
that
must
down
to
the
ground
,
Liberalty
is
abused
,
shut
up
your
purse
and
your
bowels
together
;
Prayer
is
abused
,
and
turned
into
babling
,
tack
up
your
tongues
to
the
roof
of
your
mouth
;
nay
,
every
thing
in
the
world
is
abused
;
if
this
argument
be
good
,
the
world
it self
should
long
since
have
had
its
end
.
But
such
a
power
Christ
did
leave
unto
his
Church
,
and
the
neglect
of
it
on
the
one
side
,
and
the
contempt
of
it
on
the
other
,
hath
brought
in
that
lukewarmness
,
that
indifferency
amongst
the
professors
of
Christianity
,
which
,
if
God
prevent
not
,
will
at
last
shake
and
throw
down
the
profession
it self
,
and
fill
the
world
with
Atheists
,
which
will
learn
by
no
Masters
but
such
as
instruct
fools
,
nor
acknowledge
any
keyes
but
those
which
may
break
their
head
.
But
indeed
we
have
had
these
keyes
too
long
in
our
hands
,
for
though
they
concern
us
,
yet
are
they
not
the
keyes
in
the
Text
,
nor
had
we
lookt
upon
them
,
but
that
those
of
the
Romishparty
,
wheresoever
they
find
the
keyes
mentioned
,
take
them
up
and
hang
them
on
their
Church
;
But
we
must
observe
a
difference
betwixt
the
keyes
of
the
kingdome
of
Heaven
,
which
were
given
to
Peter
,
and
the
keyes
of
Hell
and
of
Death
;
although
with
them
,
when
the
keyes
are
seen
,
Heaven
and
Hell
are
all
one
.
For
the
keyes
of
David
,
which
opens
and
no
man
shuts
,
and
shuts
and
no
man
opens
,
were
not
given
to
the
Apostles
,
but
are
a
regality
and
prerogative
of
Christ
,
who
onely
hath
power
of
life
and
death
,
over
Hell
and
the
Grave
;
who
therefore
calls
himself
the
first
and
the
last
,
because
although
when
he
first
publisht
his
Gospel
,
he
died
and
was
buried
,
yet
he
rose
again
to
live
for
ever
,
so
to
perfect
the
great
work
of
our
salvation
,
and
by
his
power
to
bind
those
in
everlasting
chains
who
stood
out
against
him
,
and
to
bring
those
that
bow
to
his
Scepter
out
of
prison
into
liberty
,
and
everlasting
life
.
The
power
is
his
alone
,
and
he
made
it
his
by
his
sufferings
(
He
was
obedient
to
death
,
therefore
God
did
highly
exalt
him
)
became
a
Lord
by
putting
on
the
form
of
a
servant
;
but
he
hath
delegated
a
power
to
his
Apostles
,
and
those
that
succeed
them
,
to
make
us
capable
,
sit
subjects
for
his
power
to
work
upon
,
which
neverthelesse
will
have
its
operation
and
effect
;
either
let
us
out
,
ot
shut
us
up
for
ever
under
the
power
of
Hell
and
of
Death
:
were
not
he
alive
and
to
live
for
evermore
,
we
had
been
shut
up
in
darknesse
and
oblivion
for
ever
;
but
Christ
living
infuseth
life
into
us
,
that
the
bonds
of
Hell
and
of
Death
can
no
more
hold
us
than
they
can
him
.
There
is
such
a
place
as
Hell
,
but
to
the
living
members
of
Christ
there
is
no
such
place
;
for
it
is
impossible
it
should
hold
them
,
and
you
may
as
well
place
Lucifer
at
the
right
hand
of
God
,
as
a
true
Christian
in
Hell
:
for
how
can
light
dewll
in
darknesse
?
how
can
purity
mix
with
stench
?
how
can
beauty
stay
with
horrour
?
If
Nature
could
forget
her
course
,
and
suffer
contradictories
to
be
drawn
together
,
and
to
be
both
true
,
yet
this
is
such
a
contradiction
,
which
unless
Christ
could
die
again
(
which
is
impossible
)
can
never
be
reconciled
.
Heaven
and
earth
may
passe
away
,
but
Christ
lives
for
evermore
,
and
the
power
and
vertue
of
his
life
is
as
everlasting
as
everlastingnesse
it self
.
And
againe
,
There
was
a
pale
Horse
,
Rev.
6.8
.
and
his
name
that
sate
on
him
was
death
,
and
he
had
power
to
kill
with
the
sword
,
with
hunger
,
and
with
the
beasts
of
the
Earth
;
but
now
he
doth
not
kill
us
,
he
doth
but
stagger
,
and
sling
us
down
,
to
rise
again
and
tread
him
under
our
feet
,
and
by
the
power
of
an
everliving
Saviour
to
be
the
Death
of
death
it self
.
Death
was
a
king
of
terrors
,
and
the
Feare
of
death
made
us
slaves
,
Heb.
2.15
.
brought
us
into
servility
,
and
bondage
all
our
life
long
,
made
our
pleasures
lesse
delightfull
,
and
our
virtues
more
tedious
then
they
are
,
made
us
tremble
,
and
shrink
from
those
Heroique
undertakings
for
the
truth
of
God
;
but
now
they
in
whom
Christ
lives
,
and
moves
,
and
hath
his
Being
,
as
in
his
own
,
dare
look
upon
him
in
all
his
horror
,
expeditum
morti
genus
,
saith
Tertull
:
and
are
ready
to
meet
him
,
in
his
most
dreadfull
march
,
with
all
his
Army
of
Diseases
,
racks
,
and
Tortures
;
and
as
man
before
he
sinned
knew
not
what
Death
meant
,
and
Eve
familiarly
conversed
with
the
Serpent
,
so
doe
they
with
death
,
and
having
that
Image
restored
in
them
are
secure
and
feare
it
not
;
for
what
can
this
Tyrant
take
from
them
?
Their
life
?
that
is
hid
with
Christ
in
God
:
It
cannot
cut
them
off
from
pleasure
,
for
their
delight
is
in
the
Lord
:
It
cannot
rob
them
of
their
treasure
,
for
that
is
laid
up
in
heaven
:
It
can
take
nothing
from
them
,
but
what
themselves
have
already
crucified
,
their
Flesh
:
It
cannot
cut
off
one
hope
,
one
thought
,
one
purpose
;
for
all
their
thoughts
,
purposes
and
hopes
were
leveld
not
on
this
,
but
on
another
life
.
And
now
Christ
hath
his
keys
in
his
hand
,
Death
is
but
a
name
,
it
is
nothing
,
or
if
it
be
something
,
it
is
such
a
thing
,
that
troubled
S.
Austin
to
define
what
it
is
:
we
call
it
a
punishment
,
but
indeed
it
is
a
benefit
;
a
favour
,
even
such
a
favour
,
that
Christ
who
is
as
Omnipotent
,
as
he
is
everlasting
,
who
can
work
all
in
all
,
though
he
abolished
the
Law
of
Moses
,
the
law
of
Ceremonies
,
yet
would
not
abrogate
this
law
,
by
which
we
are
bound
over
unto
death
,
because
it
is
soprofitable
and
advantageous
to
us
;
it
was
threatned
,
it
is
now
a
promise
,
or
the
way
unto
it
;
for
death
it
is
,
that
lets
us
in
that
which
was
promis'd
;
it
was
an
end
of
all
,
it
is
now
the
beginning
of
all
;
it
was
that
,
which
cut
off
life
,
it
is
now
that
,
through
which
,
as
through
a
gate
,
we
enter
into
it
;
we
may
say
,
it
is
the
first
point
and
moment
of
our
After-eternity
,
for
t
is
so
neer
unto
it
,
that
we
can
hardly
sever
them
;
for
we
live
,
or
rather
labour
,
and
fight
,
and
strive
with
the
world
,
and
with
life
it self
(
which
is
it self
a
temptation
)
and
whilst
by
the
power
of
our
everliving
Christ
,
we
hold
up
and
make
good
this
glorious
contention
,
and
fight
and
conquer
,
and
presse
forward
towards
the
mark
,
either
nature
faileth
,
or
is
prest
down
with
violence
,
and
we
dye
,
that
is
our
language
;
but
the
spirit
speaketh
after
another
manner
,
we
sleep
,
we
are
dissolved
,
we
fall
in
pieces
,
our
bodies
from
our
soules
,
and
we
from
our
miseries
and
Temp●…tions
;
and
this
living
,
everliving
Christ
gathers
us
together
again
,
breaths
life
and
eternity
unto
us
,
that
we
may
live
and
reign
with
him
for
evermore
.
And
so
I
have
viewed
all
the
parts
of
the
Text
,
being
the
maine
Articles
of
our
faith
,
1.
Christs
death
,
2.
his
life
,
3.
his
eternall
life
;
and
last
of
all
,
his
power
of
the
keys
;
his
Dominion
over
hell
and
death
;
we
will
but
in
a
word
fit
the
Ecce
,
the
behold
in
the
Text
,
to
every
part
of
it
,
and
set
the
seale
to
it
,
Amen
,
and
so
conclude
.
And
first
,
we
place
the
Ecce
the
behold
,
on
his
death
;
he
suffer'd
and
dyed
,
that
he
might
learne
to
have
compassion
on
thy
miseries
and
on
thy
dust
,
and
rayse
thee
from
both
,
and
wilt
thou
learne
nothing
from
his
compassion
?
wilt
thou
not
by
him
,
and
by
thy
own
sinnes
and
miseries
,
which
drew
from
him
teares
of
Bloud
,
learne
to
pitty
thy self
?
wilt
thou
still
rejoyce
in
that
iniquity
which
troubled
his
spirit
,
which
shed
his
bloud
,
which
he
was
willing
should
gush
out
of
his
heart
,
so
it
might
melt
thine
,
and
work
but
this
in
thee
to
pitty
thy self
?
we
talk
of
a
first
Conversion
,
and
a
second
,
and
I
know
not
what
Cycles
and
Epicycles
we
have
found
out
to
salve
our
irregular
motion
in
our
wayes
to
blisse
;
if
we
could
once
have
compassion
on
our selves
,
the
work
were
done
;
and
when
were
you
converted
?
or
how
were
you
converted
?
were
no
such
hard
questions
to
be
answer'd
;
for
I
may
be
sure
I
am
converted
,
if
I
be
sure
that
I
truly
pitty
my self
;
shall
Christ
onely
have
compassion
on
thy
soule
?
But
then
again
,
shall
;
he
shed
his
bloud
for
his
Church
,
that
it
may
be
one
with
him
and
at
unity
in
it self
,
and
canst
thou
not
drop
a
teare
when
thou
seest
this
his
body
thus
rent
in
pieces
,
as
it
is
at
this
day
?
when
thou
seest
the
world
,
the
love
of
the
world
break
in
and
make
such
havock
in
the
Church
,
(
oh
't
is
a
sad
contemplation
)
will
none
but
Christ
weep
over
Jerusalem
?
Secondly
,
let
us
look
upon
him
living
,
and
not
take
our
eye
from
off
him
,
to
fill
and
feed
,
and
delight
it
with
the
vanities
of
this
world
;
with
that
which
hath
neither
life
nor
spirit
;
with
that
,
which
is
so
neer
to
nothing
;
with
that
which
is
but
an
Idol
?
Behold
he
liveth
,
that
which
thou
so
dotest
on
,
hath
no
life
,
nor
can
it
prolong
thy
life
a
moment
:
who
would
not
cease
from
man
whose
,
breath
is
in
his
nostrills
?
and
then
what
madnesse
is
it
to
trust
in
that
which
hath
no
breath
at
all
?
shall
Christ
present
himself
alive
to
us
,
and
for
us
,
and
shall
we
lay
hold
of
corruption
&
rottennesse
?
and
when
heaven
opens
it self
to
receive
us
,
run
from
it
into
a
charnell-house
,
and
so
into
hell
it self
?
But
then
,
in
the
third
place
,
Behold
he
lives
for
evermore
,
and
let
not
us
bound
and
imprison
our
thoughts
within
a
span
,
and
when
immortality
is
offer'd
,
affect
no
other
life
but
that
which
is
a
vapour
:
Let
us
not
rayse
that
swarme
of
thoughts
,
which
must
perish
,
Colos.
3.3
.
but
build
up
those
works
upon
our
everliving
Saviour
which
may
follow
us
,
follow
us
through
the
huge
and
unconceivable
tract
of
eternity
.
Doth
our
Saviour
live
for
evermore
?
and
shall
we
have
no
spirit
in
us
,
but
that
which
delights
to
walk
about
the
earth
,
and
is
content
to
vanish
with
it
?
Eternity
is
a
powerfull
motive
to
those
who
never
have
such
pensive
thoughts
,
as
when
they
remember
their
frailty
,
and
are
sick
even
of
health
it self
,
and
in
a
manner
dead
with
life
,
when
they
consider
it
as
that
blessing
which
shall
have
an
end
.
Eternity
is
in
our
desire
,
though
it
be
beyond
our
apprehension
;
what
he
said
of
time
,
is
truer
of
eternity
,
if
you
doe
not
ask
what
it
is
,
we
know
,
but
if
you
ask
,
we
are
not
able
to
answer
,
and
resolve
you
,
or
tell
you
what
it
is
;
when
we
call
it
an
infinite
duration
,
we
doe
but
give
it
another
name
,
two
words
for
one
(
a
short
Paraphrase
)
but
we
doe
not
define
what
it
is
.
And
indeed
our
first
conceptions
of
it
are
the
fairest
;
for
when
they
are
doubled
,
and
redoubled
,
they
are
lost
in
themselves
,
and
the
further
they
extend
themselves
,
the
more
weary
they
are
,
and
at
greater
losse
in
every
proffer
,
and
must
end
,
and
rest
at
last
in
this
poore
,
unsatisfying
thought
,
that
we
cannot
think
what
it
is
.
Yet
there
is
in
us
a
wild
presage
,
an
unhandsome
acknowledgment
of
it
,
for
we
fancy
it
in
those
objects
,
which
vanish
out
of
sight
,
whilst
we
look
upon
them
;
we
set
it
up
in
every
desire
,
for
our
desires
never
have
an
end
.
Every
purpose
of
ours
,
every
action
we
doe
is
Aeternitati
sacrum
,
and
we
doe
it
to
eternity
,
we
look
upon
riches
as
if
they
had
no
wings
,
and
think
our
habitations
shall
endure
for
ever
;
we
look
upon
honour
,
as
if
it
were
not
Aire
,
but
some
Angel
confirm'd
,
a
thing
bound
up
in
eternity
;
we
look
upon
beauty
,
and
it
is
our
heaven
,
and
we
are
fixt
and
dwell
on
it
,
as
if
it
would
never
shrivel
,
nor
be
gathered
together
as
a
scroule
;
and
so
in
a
manner
make
mortality
it self
eternall
.
And
therefore
since
our
desires
doe
so
far
enlarge
themselves
,
and
our
thoughts
doe
so
multiply
,
that
they
never
have
an
end
,
since
we
look
after
that
which
we
cannot
see
,
and
reach
after
that
,
which
we
cannot
graspe
,
God
hath
set
up
that
for
an
object
to
look
on
,
which
is
eternall
indeed
,
in
the
highest
Heavens
;
and
as
he
hath
made
us
in
his
own
image
,
so
in
Christ
,
who
came
to
renew
it
in
us
,
he
hath
shewed
us
a
more
excellent
way
unto
it
,
&
taught
us
to
work
out
eternity
even
in
this
world
,
in
this
common
shop
of
change
;
to
work
it
out
of
that
in
which
it
is
not
,
which
is
neer
to
nothing
,
which
shall
be
nothing
;
to
work
it
out
of
riches
,
by
not
trusting
them
;
out
of
honour
by
contemning
it
;
out
of
the
pleasures
of
this
world
by
loathing
them
;
out
of
the
flesh
,
by
crucifying
it
;
out
of
the
world
by
overcoming
it
;
and
out
of
the
Divell
himself
by
treading
him
under
our
feet
.
For
this
is
to
be
in
Christ
,
and
to
be
in
Christ
,
is
to
be
for
evermore
.
Christ
is
the
eternall
Sonne
of
God
,
and
he
was
dead
,
and
lives
,
and
lives
for
evermore
,
that
we
may
dye
and
live
for
evermore
,
and
not
onely
attaine
to
the
Resurrection
of
the
dead
,
but
to
eternity
.
Last
of
all
,
let
us
look
upon
the
keys
in
his
hand
,
and
knock
hard
,
that
he
may
open
to
us
,
and
deliver
our
soule
from
hell
,
and
make
our
grave
not
a
prison
,
but
a
Bed
to
rise
from
to
eternall
life
;
or
if
we
be
still
shut
in
,
we
our selves
have
turn'd
the
key
against
our selves
;
for
Christ
is
ready
with
his
keyes
to
open
to
us
;
and
we
have
our
keys
too
;
our
key
of
knowledge
to
discerne
between
Life
and
Death
,
and
our
key
of
Repentance
,
and
when
we
use
these
,
Christ
is
ready
to
put
his
,
even
into
our
hands
,
and
will
derive
a
power
unto
us
mortalls
,
unto
us
sinners
,
over
hell
and
death
.
And
then
in
the
last
place
,
we
shall
be
able
to
set
on
the
Seal
,
the
Amen
,
&
be
confirmed
in
the
certainty
of
his
Resurrection
and
power
;
by
which
we
may
raise
those
thoughts
,
and
promote
those
actions
,
which
may
look
beyond
our
threescore
yeares
and
ten
,
through
all
successive
generations
,
to
immortality
,
and
that
glory
which
shall
never
have
an
end
.
This
is
to
shew
and
publish
our
faith
by
our
works
,
as
S.
James
speaks
,
this
is
from
the
heart
to
believe
it
,
as
S.
Paul
;
for
he
that
thus
believes
it
from
the
heart
,
cannot
but
be
obedient
to
the
Gospel
,
unless
we
can
imagine
there
could
be
any
man
that
should
so
hate
himself
,
as
thus
deliberately
to
cast
himself
into
,
and
to
run
from
happinesse
,
when
it
appeares
in
so
much
glory
:
He
cannot
say
Amen
to
life
,
who
kills
himself
,
for
that
which
leaves
as
soul
in
the
grave
is
not
faith
,
but
fancy
;
when
we
are
told
that
honour
cometh
towards
us
,
that
some
golden
shower
is
ready
to
fall
into
our
laps
,
that
content
and
pleasure
will
ever
be
neer
,
and
wait
upon
us
,
how
loud
and
hearty
is
our
Amen
?
how
do
we
set
up
an
Assurance-office
to
our selves
?
and
yet
that
which
seemes
to
make
its
approch
towards
us
,
is
as
uncertain
as
uncertainty
it self
;
and
when
we
have
it
,
passeth
from
us
,
and
(
as
the
ruder
people
say
of
the
Devil
)
leaves
a
noysome
and
unsavoury
scent
behind
it
,
and
we
look
after
it
,
and
can
see
it
no
more
:
but
when
we
are
told
that
Christ
liveth
for
evermore
,
and
is
coming
,
is
certainly
coming
with
reward
and
punishment
,
vox
fancibus
haeret
,
we
can
scarce
say
Amen
,
so
be
it
.
To
the
world
,
and
pomp
thereof
we
can
say
Amen
,
but
to
Heaven
and
Hell
,
to
eternity
we
cannot
say
Amen
,
or
if
we
do
,
we
do
but
say
it
.
For
conclusion
then
:
The
best
way
is
to
draw
the
Ecce
and
the
Amen
,
the
Behold
,
and
our
assurance
together
,
so
to
study
the
death
and
life
,
the
eternall
life
and
the
power
of
our
Saviour
,
that
we
may
be
such
proficients
as
to
be
able
with
S.
Paul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
meet
the
Resurrection
,
Phil.
3.11
.
to
look
for
and
hasten
the
coming
of
the
Lord
,
when
his
Life
,
and
Eternity
,
and
Power
,
shall
shine
gloriously
,
to
the
terrour
of
those
who
persecute
his
Church
,
and
to
the
comfort
of
those
who
suffer
for
Righteousnesse
sake
;
when
that
Head
which
was
a
forge
of
mischief
and
cruelty
,
that
Hand
which
touched
the
Lords
Anointed
,
and
did
his
Prophets
harm
,
shall
burn
in
hell
for
ever
;
when
that
Eye
which
would
not
look
on
vanity
,
shall
be
filled
with
glory
;
that
Eare
which
hearkned
to
his
voice
,
shall
heare
nothing
but
Hallebujahs
,
and
the
musick
of
Angels
;
and
that
Head
which
was
ready
to
be
laid
down
for
this
living
,
everliving
,
powerfull
Lord
,
shall
be
lifted
up
,
and
crowned
with
glory
and
honour
for
evermore
.
Which
God
grant
,
&c.
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
A
SERMON
Preached
on
Whitsunday
.
JOHN
16.13
.
Howbeit
,
when
He
the
spirit
of
truth
is
come
,
he
will
lead
you
into
all
truth
.
WHen
the
spirit
of
truth
is
come
,
&c.
and
behold
he
is
come
already
,
and
the
Church
of
Christ
in
all
ages
hath
set
apart
this
day
for
a
memoriall
of
his
coming
;
a
memoriall
of
that
miraculous
and
unusuall
sound
,
that
rushing
wind
,
those
cloven
tongues
of
fire
,
And
there
is
good
reason
for
it
,
that
it
should
be
had
in
everlasting
remembrance
:
For
as
he
came
then
in
solemn
state
upon
the
Disciples
,
in
a
manner
seen
&
heard
,
so
he
comes
,
though
not
so
visibly
,
yet
effectually
to
us
,
upon
whom
the
ends
of
the
world
are
come
,
that
we
may
remember
it
:
though
not
it
a
mighty
wind
,
yet
he
rattles
our
hearts
together
;
though
no
house
totter
at
his
descent
,
yet
the
foundations
of
our
souls
are
shaken
;
no
fire
appears
,
yet
our
breasts
are
inflamed
;
no
cloven
tongues
,
yet
our
hearts
are
cloven
asunder
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
day
to
a
Christian
is
a
day
of
Pentecost
;
his
whole
life
a
continued
holy-day
,
wherein
the
Holy
Ghost
descends
both
as
an
Instructer
and
a
Comforter
,
secretly
and
sweetly
by
his
word
characterizing
the
soul
,
imprinting
that
saving
knowledge
,
which
none
of
the
Princes
of
this
world
had
,
not
forcing
,
not
drawing
by
violence
,
but
sweetly
leading
,
and
guiding
us
into
all
truth
.
When
He
the
spirit
of
truth
is
come
,
&c.
In
which
words
we
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Epiphany
,
or
Apparition
of
the
blessed
Spirit
,
as
Nazianzen
speaks
,
or
rather
the
promise
of
his
coming
and
appearance
;
and
if
we
well
weigh
it
,
there
is
great
reason
that
the
Spirit
should
have
his
Advent
,
as
well
as
Christ
his
,
that
he
should
say
,
Lo
I
come
,
Psal.
40.
For
in
the
volume
of
the
book
it
is
written
of
him
,
that
the
spirit
of
the
Lord
should
rest
upon
him
,
Es.
11.2
.
and
I
will
pour
out
my
spirit
upon
all
flesh
,
Joel
2.28
.
Christus
legis
,
Spiritus
Sanctus
Evangelii
complementum
,
Christs
Advent
for
the
fulfilling
of
the
Law
,
and
the
Spirits
for
the
fulfilling
and
compleating
of
the
Gospel
;
Christs
Advent
to
redeem
the
Church
,
and
the
Spirits
Advent
to
teach
the
Church
;
Christ
to
shed
his
blood
,
and
the
Spirit
to
wash
and
purge
it
in
his
blood
;
Christ
to
pay
down
the
ransome
for
us
Captives
,
and
the
Spirit
to
work
off
our
fetters
;
Christ
to
preach
the
acceptable
year
of
the
Lord
,
and
the
Spirit
to
interpret
it
,
for
we
may
soon
see
,
that
the
one
will
little
availe
without
the
other
;
Christs
Birth
,
his
Death
,
and
Passion
,
Chists
glorious
Resurrection
,
but
a
story
in
Archivis
,
good
newes
sealed
up
,
a
Gospel
hid
,
till
the
Spirit
come
and
open
it
,
and
teach
us
to
know
him
,
Phil.
3.10
.
and
the
vertue
and
power
of
his
Resurrection
,
and
make
us
conformable
to
his
death
.
This
is
the
summe
of
these
words
,
and
in
this
we
shall
passe
by
these
steps
or
degrees
.
First
,
carry
our
thoughts
to
the
promise
of
the
Spirits
Advent
,
the
miracle
of
this
day
,
cùm
venerit
,
when
the
spirit
of
truth
comes
;
in
a
sound
to
awake
them
,
in
wind
to
move
them
,
in
fire
to
enlighten
and
warm
them
,
in
tongues
to
make
them
speak
.
Secondly
,
consider
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
work
and
employment
of
the
Holy
Ghost
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
shall
lead
you
into
all
truth
.
In
the
first
we
meet
with
1.
nomen
personae
,
(
if
we
may
so
speak
)
a
word
pointing
out
to
his
person
,
the
demonstrative
pronoune
ille
,
when
he
shall
come
.
2.
Nomen
naturae
,
a
name
expressing
his
nature
,
he
is
a
spirit
of
truth
,
and
then
we
cannot
be
ignorant
whose
spirit
it
is
.
In
the
second
we
shall
find
Nomen
officii
,
a
name
of
office
and
administration
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
,
from
whence
comes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
leader
or
conducter
in
the
way
,
for
so
the
Holy
Ghost
vouchsafed
to
be
their
leader
and
conducter
,
that
they
might
not
erre
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
keep
on
in
a
strait
and
even
course
in
the
way
.
And
in
this
great
office
of
the
Holy
Ghost
,
we
must
first
take
notice
of
the
lesson
he
teacheth
;
it
is
Truth
.
Secondly
,
the
large
extent
of
this
lesson
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
leads
into
all
truth
.
Thirdly
,
The
method
and
manner
of
his
discipline
,
which
will
neerly
concern
us
to
take
notice
of
;
it
is
ductus
,
a
gentle
and
effectuall
leading
;
he
drives
us
not
,
he
drawes
us
not
by
violence
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
here
;
he
takes
,
as
it
were
,
by
the
hand
,
and
guides
and
leads
us
into
all
truth
.
Cùm
venerit
ille
spiritus
veritatis
,
When
He
the
spirit
of
truth
,
&c.
And
first
,
though
we
are
told
by
some
,
that
where
the
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
added
to
fo
,
there
we
are
to
understand
the
person
of
the
Holy
Ghost
,
yet
we
rather
lay
hold
on
the
pronoun
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ille
,
when
he
the
spirit
of
truth
shall
come
,
he
shall
lead
you
;
which
points
out
to
a
distinct
person
:
For
if
with
Sabellius
he
had
onely
meant
some
new
motion
in
the
Disciples
hearts
,
or
some
effect
of
the
Spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
had
been
enough
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
He
,
designes
a
certain
person
;
and
ille
he
,
in
Christs
mouth
,
a
distinct
person
from
himself
.
Besides
,
we
are
taught
in
the
Schools
,
Actiones
sunt
suppositorum
,
actions
and
operations
are
of
persons
;
now
in
this
verse
Christ
sayes
that
he
shall
lead
them
;
and
before
he
shall
reprove
the
world
;
and
in
the
precedent
chapter
he
shall
testifie
of
me
,
which
are
proper
and
peculiar
operations
of
the
blessed
Spirit
,
and
bring
him
in
a
distinct
person
from
the
Father
and
the
Son
.
And
therefore
S.
Augustine
rests
upon
this
dark
and
generall
expression
.
The
Holy
Ghost
communicates
both
of
the
Father
and
the
Son
,
is
something
of
them
both
,
whatsoever
we
may
call
it
;
whether
we
call
him
the
Consubstantiall
and
Coeternall
communion
and
friendship
of
the
Father
and
the
Son
;
or
with
Gerson
,
and
others
of
the
Schools
,
Nexum
Amorosum
,
the
Essentiall
Love
,
and
Love-knot
of
the
undivided
Trinity
.
But
we
will
wave
these
more
abstruse
and
deeper
speculations
,
in
which
,
if
we
speak
not
in
the
Spirits
language
,
we
may
sooner
lose
than
profit
our selves
,
and
speak
more
than
we
should
,
whilest
we
are
busie
to
raise
our
thoughts
and
words
up
to
that
which
is
but
enough
:
It
will
be
safer
walking
below
amongst
those
observations
,
which
as
they
are
more
familiar
and
easy
,
so
are
they
more
usefull
,
and
take
what
oare
we
can
find
with
ease
,
than
to
dig
deeper
in
this
dark
mine
,
where
if
we
walk
not
warily
,
we
may
meet
with
poysonous
fogs
and
damps
instead
of
treasure
.
We
will
therefore
in
the
next
place
enquire
why
he
is
called
the
Spirit
of
Truth
,
for
divers
attributes
he
hath
;
he
is
called
the
Spirit
of
Adoption
,
Rom.
8.15
.
the
Spirit
of
Faith
,
2
Cor.
4.13
.
the
Spirit
of
Grace
,
of
Love
,
of
Joy
,
of
Zeale
;
for
where
he
worketh
,
Grace
is
operative
,
our
Love
is
without
dissimulation
;
our
Joy
is
like
the
joy
of
heaven
,
as
true
,
though
not
so
great
;
our
Faith
a
working
faith
,
and
our
Zeal
a
coale
from
the
Altar
,
kindled
from
his
fire
;
not
mad
and
raging
,
but
according
to
knowledge
;
he
makes
no
shadowes
,
but
substances
;
no
pictures
but
realities
;
no
appearances
but
truths
;
a
Grace
that
makes
us
highly
favoured
,
a
precious
and
holy
Faith
,
full
and
unspeakable
Love
,
ready
to
spend
it self
,
and
zeal
to
consume
us
;
of
a
true
existence
,
being
from
the
spirit
of
God
,
who
alone
truly
is
:
but
here
the
spirit
of
Truth
,
yet
the
same
spirit
that
planteth
grace
and
faith
in
our
hearts
,
that
begets
our
Faith
,
cilates
our
Love
,
works
our
Joy
,
kindles
our
Zeal
,
and
adopts
us
in
Regiam
familiam
,
into
the
Royall
Family
of
the
first-born
in
Heaven
:
but
now
the
spirit
of
Truth
was
more
proper
;
for
to
tell
men
perplext
with
doubts
,
that
were
ever
and
anon
(
and
sometimes
when
they
should
not
)
asking
questions
of
such
a
Teacher
,
was
a
seal
to
the
promise
,
a
good
assurance
they
should
be
well
taught
,
that
no
difficulty
should
be
too
hard
,
no
knowledge
too
high
,
no
mystery
too
dark
and
obscure
for
them
,
but
Omnis
veritas
,
all
truth
should
be
brought
forth
and
unfolded
to
them
,
and
have
the
vayle
taken
from
it
,
and
be
laid
open
and
naked
to
their
understanding
.
Let
us
then
look
up
upon
and
worship
this
spirit
of
Truth
,
as
he
thus
presents
and
tenders
himself
unto
us
,
as
he
stands
in
opposition
to
two
great
enemies
to
Truth
;
as
1.
Dissimulation
,
2.
Flattery
;
and
then
,
as
he
is
true
in
the
lessons
which
he
teacheth
,
that
we
may
pray
for
his
Advent
,
long
for
his
coming
,
and
so
receive
him
when
he
comes
.
And
first
,
dissemble
he
doth
not
,
he
cannot
;
for
dissimulation
is
a
kind
of
cheat
,
or
jugling
,
by
which
we
cast
a
mist
before
mens
eyes
,
that
they
cannot
see
us
;
it
brings
in
the
Divel
in
Samuel's
mantle
,
and
an
enemy
in
the
smiles
and
smoothness
of
a
friend
;
it
speakes
the
language
of
the
Priest
at
Delphos
,
playes
in
ambiguities
,
promises
life
,
As
to
King
〈◊〉
,
who
a
〈…〉
slew
.
when
death
is
neerest
,
and
bids
us
beware
of
a
chariot
,
when
it
means
a
sword
,
No
,
this
spirit
is
an
enemy
to
this
,
because
a
spirit
of
truth
,
and
hates
these
in
volucra
dissimulationis
,
this
folding
and
involvednesse
,
these
clokes
and
coverts
,
these
crafty
conveyances
of
our
own
desires
to
their
end
,
under
the
specious
shew
of
intending
good
to
others
;
and
they
by
whom
he
speaks
,
are
like
him
,
and
speak
the
truth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
3.12
.
in
the
simplicity
and
godly
sincerity
of
the
spirit
,
not
in
craftinesse
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
handling
the
Word
of
God
deceitfully
,
2
Cor.
4.2
.
Eph.
4.14
.
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
in
the
slight
of
men
,
throwing
a
Die
,
&
what
cast
you
would
have
them
,
noting
their
Doctrine
to
men
and
the
times
,
that
is
,
not
to
men
and
the
times
,
but
to
their
own
ends
,
telling
them
of
Heaven
,
Wisdom
1.5
.
when
their
thoughts
are
in
their
purse
.
This
holy
spirit
of
Truth
flies
all
such
deceit
,
and
removes
himself
far
from
the
thoughts
which
are
without
understanding
,
and
will
not
acquit
a
dissembler
of
his
words
;
there
is
nothing
of
the
Divels
method
,
nothing
of
the
Die
,
or
hand
,
no
windings
nor
turnings
in
what
he
teacheth
,
but
verus
vera
dicit
,
being
a
spirit
of
truth
,
he
speaks
the
truth
,
and
nothing
but
he
truth
,
and
for
our
behoof
and
advantage
,
that
we
may
believe
it
,
and
build
upon
it
,
and
by
his
discipline
raise
our selves
up
to
that
end
,
for
which
he
is
pleased
to
come
and
be
our
teacher
.
And
as
he
cannot
dissemble
,
so
in
the
next
place
,
flatter
us
he
cannot
;
the
inseparable
mark
and
character
of
the
evill
spirit
,
qui
arridet
ut
saeviat
,
who
smiles
upon
us
,
that
he
may
rage
against
us
,
lifts
us
up
that
he
may
cast
us
down
;
whose
exaltations
are
foiles
,
whose
favours
are
deceits
,
whose
smiles
and
kisses
are
wounds
;
for
flattery
is
as
a
glasse
for
a
fool
to
look
upon
,
and
so
become
more
fool
than
before
;
it
is
the
fools
eccho
,
by
which
he
hears
himself
at
the
rebound
,
and
thinks
the
wiseman
spoke
unto
him
;
and
it
proceeds
from
the
father
of
lies
,
not
from
the
spirit
of
truth
;
who
is
the
same
yesterday
,
and
to
day
,
and
for
ever
;
who
reproves
drunkennesse
,
though
in
a
Noah
;
adultery
,
though
in
a
David
;
want
of
faith
,
though
in
a
Peter
,
and
layes
our
sins
in
order
before
us
:
his
precepts
are
plain
,
his
law
is
in
thunder
,
his
threatnings
earnest
and
vehement
;
he
calls
Adam
from
behind
the
bush
,
strikes
Ananias
dead
for
his
hypocrisie
,
and
for
lying
to
the
holy
Spirit
deprives
him
of
his
own
.
Thy
excuse
to
him
is
a
libell
,
thy
pretence
fouler
than
thy
sin
;
thy
false
worship
of
him
is
blasphemy
,
and
thy
form
of
godlinesse
open
impiety
;
and
where
he
enters
the
heart
,
Sin
(
which
is
the
greatest
errour
,
the
grossest
lye
)
removes
it self
,
heaves
and
pants
to
go
out
,
knocks
at
our
breast
,
and
runs
down
at
our
eyes
,
and
we
hear
it
speak
in
sighs
and
grones
unspeakable
,
and
what
was
our
delight
,
becomes
our
torment
.
In
a
word
,
he
is
a
spirit
of
truth
,
and
neither
dissembles
,
to
decieve
us
,
nor
flatters
,
that
we
may
deceive
our selves
;
but
verus
vera
dicit
,
being
truth
it self
,
tells
us
what
we
shall
find
to
be
most
true
,
to
keep
us
from
the
dangerous
by-paths
of
errour
and
misprision
,
in
which
we
may
lose
our selves
,
and
be
lost
for
ever
.
And
this
appears
,
&
is
visible
in
those
lessons
and
precepts
which
he
gives
,
which
are
so
harmonious
,
so
consonant
,
so
agreeing
with
themselves
,
and
so
consonant
and
agreeable
to
that
Image
after
which
we
were
made
,
to
fit
and
beautifie
it
when
it
is
defaced
,
and
repaire
it
when
it
is
decayed
,
that
so
it
may
become
in
some
proportion
:
&
measure
like
unto
him
that
made
it
:
for
this
spirit
doth
not
set
up
one
precept
against
another
,
nor
one
text
against
another
;
doth
not
disanul
his
promises
in
his
threats
,
nor
check
his
threats
with
his
promises
;
doth
not
forbid
all
Feare
in
confidence
,
nor
shake
our
confidence
,
when
he
bids
us
feare
;
doth
not
set
up
meeknesse
to
abate
our
zeale
,
nor
kindles
zeale
to
consume
our
meeknesse
;
doth
not
teach
Christian
liberty
,
to
shake
off
obedience
to
Government
,
nor
prescribes
obedience
,
to
infringe
and
weaken
our
Christian
liberty
.
This
spirit
is
a
spirit
of
truth
,
and
never
different
from
himself
,
never
contradicts
himself
,
but
is
equall
in
all
his
wayes
;
the
same
in
that
truth
which
pleaseth
thee
,
and
that
which
pincheth
thee
;
in
that
which
thou
consentest
to
,
and
that
which
thou
runn●st
from
;
in
that
which
will
rayse
thy
spirit
,
and
that
,
which
will
wound
thy
spirit
:
And
the
reason
why
men
who
talk
so
much
of
the
spirit
doe
fall
into
grosse
and
pernicious
errors
,
is
from
hence
,
that
they
will
not
be
like
the
spirit
in
this
,
equall
,
and
like
unto
themselves
in
all
their
wayes
;
that
they
lay
claime
to
him
in
that
Text
which
seemeth
to
comply
with
their
humour
,
but
discharge
,
and
leave
him
in
that
which
should
purge
it
;
that
upon
the
beck
,
as
it
were
,
of
some
place
of
Scripture
,
which
upon
the
first
face
and
appearance
,
looks
favourably
upon
their
present
inclinations
,
they
run
violently
on
this
side
,
animated
and
posted
on
by
that
which
was
not
in
the
Text
,
but
in
their
lusts
and
fancy
,
and
never
look
back
upon
other
testimonies
of
divine
Authority
,
that
Army
of
evidences
,
as
Tertullian
speaks
,
which
are
openly
prest
out
and
marshall'd
against
them
,
which
might
well
put
them
to
a
halt
and
deliberation
;
which
might
stay
and
drive
back
their
intention
,
and
settle
them
at
last
in
the
truth
,
which
consists
in
a
moderation
betwixt
two
extremes
:
For
we
may
be
zealous
,
and
not
cruell
;
we
may
be
devout
,
and
not
superstitious
;
we
may
hate
Idolatry
,
and
not
commit
Sacriledge
;
we
may
stand
fast
in
our
Christian
liberty
,
and
not
make
it
a
cloak
of
maliciousnesse
;
if
we
did
follow
the
spirit
in
all
his
wayes
,
who
in
all
his
wayes
is
a
Spirit
of
truth
;
for
he
commandeth
zeale
,
and
forbids
Rage
;
he
commends
devotion
,
and
forbids
superstition
;
he
condemns
Idolatry
,
yea
,
and
condemns
sacriledge
;
he
preacheth
liberty
,
and
preacheth
obedience
to
superiours
,
and
in
all
is
he
same
spirit
.
And
this
spirit
did
come
,
His
Advent
.
and
Christ
did
send
him
;
and
in
the
next
place
,
to
this
end
he
came
,
to
be
our
leader
,
to
guide
us
in
the
wayes
of
truth
,
to
help
our
infirmities
,
to
be
our
conduct
,
to
carry
us
on
to
the
end
;
which
is
nomen
officii
,
the
name
of
his
office
,
and
Administration
,
which
one
would
think
,
were
but
a
low
office
for
the
spirit
of
God
,
and
yet
these
are
magnalia
spiriûts
,
the
wonderfull
things
of
the
spirit
,
and
doe
no
lesse
proclaime
his
divinity
then
the
Creation
of
the
world
;
we
wonder
the
blind
should
see
,
the
lame
goe
,
the
deaf
heare
,
the
dead
be
raysed
up
,
but
doth
it
not
follow
,
pauperes
Evangelizantur
,
Mat.
11.5
.
the
poore
receive
that
Gospel
?
weigh
it
well
,
and
in
the
Ballance
of
the
fanctuary
,
as
great
a
miracle
as
the
former
.
And
this
his
Advent
and
coming
was
free
and
voluntary
,
and
though
he
was
sent
from
the
Father
,
and
the
sonne
,
yet
sponte
venit
,
he
came
of
his
own
accord
,
and
he
not
onely
comes
,
but
sends
himself
,
say
the
schooles
,
as
he
dayly
works
those
changes
and
alterations
in
his
creature
.
These
words
to
be
sent
,
and
to
come
,
and
the
like
,
Dicit
Mittam
,
ut
propriam
autoritatem
oftendat
;
Tum
denique
veniet
,
quo
verbo
spiritûs
potestas
indicatur
.
Naz.
Or.
37.
are
not
words
of
diminution
or
disparagement
:
He
came
in
no
servile
manner
,
but
as
a
Lord
;
as
a
friend
,
from
a
friend
as
in
a
letter
,
the
very
mind
of
him
that
sent
it
;
which
shewes
an
agreement
,
and
concord
with
him
that
sent
him
,
but
implyes
no
inferiority
,
no
degree
of
servility
or
subjection
.
Yet
some
there
have
been
,
who
have
stumbled
at
the
shadow
which
this
word
hath
cast
,
or
indeed
at
their
own
,
and
for
this
made
him
no
more
then
a
Creature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
supernumerary
God
,
brought
in
to
serve
,
and
minister
,
and
no
distinct
person
of
the
blessed
Trinity
.
But
what
a
grosse
error
,
what
foule
ingratitude
is
this
,
to
call
his
goodnesse
servility
?
his
coming
to
us
,
submission
and
obedience
?
and
count
him
not
a
God
,
because
by
his
gracious
operation
,
he
is
pleased
to
dwell
in
men
,
and
make
them
his
Tabernacle
?
why
may
we
not
as
warrantably
conceive
so
of
either
person
?
For
God
(
with
reverence
to
so
high
a
Majesty
)
serves
us
more
then
we
doe
him
,
who
are
nothing
,
but
by
his
breath
and
power
;
he
serves
us
every
day
,
nay
,
he
Feedeth
they
young
Ravens
that
call
upon
him
.
He
knocks
at
our
doores
,
he
intreats
,
waits
,
suffers
,
commands
us
to
serve
one
another
,
commands
his
Angels
to
serve
,
&
minister
unto
us
;
res
rationesque
nostras
curat
,
he
keeps
our
Accounts
numbers
our
teares
,
watcheth
our
prayers
,
in
our
misery
in
the
deepest
dungeon
he
is
with
us
.
And
these
are
no
disparagements
,
but
Arguments
of
his
excellency
,
and
infinite
goodnesse
,
and
faire
lessons
to
us
,
not
to
be
wanting
to
our selves
,
and
our
brethren
,
who
have
God
himself
thus
carefully
waiting
upon
us
;
and
to
remember
us
,
that
to
serve
our
brethren
,
is
to
exalt
and
advance
and
rayse
us
up
to
be
like
unto
him
.
When
we
wash
our
brethrens
feet
,
when
we
bind
up
their
wounds
,
when
we
sit
down
in
the
dust
with
them
,
when
we
visit
them
in
prison
,
and
minister
to
them
on
their
bed
of
sicknesse
,
we
may
think
we
debase
our selves
,
and
doe
decrease
as
it
were
;
but
it
is
our
honour
,
our
Crown
,
our
conformity
to
him
,
who
was
the
servant
of
God
,
and
our
servant
,
and
made
himself
like
unto
us
,
that
he
might
serve
us
in
his
flesh
,
and
doth
so
to
the
end
of
the
world
invisibly
by
his
spirit
.
T
is
the
spirits
honour
to
be
sent
,
to
be
a
leader
,
a
conduct
,
and
though
sent
he
be
,
yet
he
is
as
free
an
Agent
as
the
sonne
,
and
the
sonne
as
the
Father
.
Tertullian
calls
him
Christi
vicarium
,
Christs
vicar
here
on
earth
to
supply
his
place
;
but
that
argues
no
inequality
,
for
then
the
sonne
too
must
be
unequall
to
the
Father
;
for
his
Angel
,
his
Messenger
he
was
,
and
went
about
his
fathers
businesse
.
And
to
conclude
this
;
in
a
farr
remote
,
and
more
qualifyed
sense
we
are
his
vicars
,
his
deputies
,
his
Stewards
here
on
earth
,
and
't
is
no
servility
,
't
is
our
honour
and
glory
to
doe
his
business
to
serve
one
another
in
love
,
to
be
Servants
,
to
be
Angels
(
I
had
almost
said
)
to
be
holy
Ghosts
one
to
another
?
John
20.21
.
As
my
Father
sent
me
,
saith
our
Saviour
to
his
Disciples
,
so
send
I
you
,
and
he
sends
us
too
,
who
are
Haereditarii
Christi
Discipuli
,
Christs
Disciples
by
inheritance
and
succession
,
that
every
one
as
he
is
endowed
from
above
,
should
serve
him
,
by
serving
one
another
;
and
though
our
serving
him
cannot
deserve
that
name
,
yet
is
he
pleased
to
call
it
helping
him
;
that
we
should
help
him
to
feed
the
hungry
,
to
guide
the
blind
,
and
teach
the
ignorant
,
and
so
be
the
Spirits
Vicars
,
as
he
is
Christs
;
that
Christ
may
fill
us
more
and
more
with
his
spirit
,
which
may
guide
and
conduct
us
through
the
manifold
errors
of
this
life
,
through
darkness
and
confusion
,
into
that
truth
which
may
lead
us
to
bliss
.
The
Spirits
lesson
.
For
as
he
is
a
spirit
of
Truth
,
so
in
the
next
place
,
the
lesson
which
he
teacheth
is
Truth
,
even
that
truth
,
which
is
an
Art
,
(
Saint
Austin
calls
it
so
)
and
a
law
to
direct
and
confine
all
other
Arts
,
quâ
praeeunte
seculi
fluctus
calcamus
,
which
goes
before
us
in
our
way
,
and
through
all
the
surges
of
this
present
world
,
brings
us
to
the
presence
of
God
,
who
is
truth
is
self
;
a
truth
,
which
leads
us
to
our
Originall
,
to
the
Rock
,
out
of
which
we
were
hewen
,
and
brings
us
back
to
our
God
,
who
made
us
not
for
the
vanities
of
this
world
,
but
for
himself
;
an
Art
to
cast
down
all
Babells
,
all
towring
and
lofty
imaginations
,
which
present
unto
us
falshoods
for
truths
,
appearances
for
realities
,
plagues
for
peace
;
which
scatter
and
divide
our
soules
,
powre
them
out
upon
variety
of
unlawfull
objects
,
which
deceive
us
in
the
very
nature
,
and
end
of
things
.
For
as
this
spirit
brought
life
and
immortality
to
light
,
2
Time
.
1.10
.
(
for
whatsoever
the
prophets
and
great
Rabbies
had
spoken
of
immortality
,
was
but
darknesse
in
comparison
of
this
great
light
)
so
it
also
discovered
the
errors
,
and
horror
of
those
follies
which
we
lookt
upon
with
love
and
admiration
,
as
upon
heaven
it self
.
What
a
price
doth
luxury
place
on
wealth
and
riches
?
what
horror
on
nakednesse
and
poverty
?
How
doth
a
jewell
glitter
in
my
eyes
,
and
what
a
slurr
is
there
upon
virtue
?
what
Glory
doth
the
pomp
of
the
world
present
,
and
what
a
sad
and
sullen
aspect
hath
righteousnesse
?
How
is
God
thrust
out
,
and
every
Idol
,
every
vanity
made
a
God
?
but
the
truth
here
,
which
the
spirit
teacheth
,
discovers
all
,
pulls
off
the
vayle
,
shewes
us
the
true
countenance
and
face
of
things
,
that
we
may
not
be
deceived
;
shewes
us
vanity
in
riches
,
folly
in
honour
,
death
and
destruction
in
the
pomp
of
this
world
;
makes
poverty
a
blessing
,
and
misery
happinesse
,
and
death
it self
a
passage
to
eternity
;
placeth
God
in
his
Throne
,
and
man
where
he
should
be
,
at
his
footstoole
,
bowing
before
him
,
which
is
the
readiest
way
to
be
lifted
up
unto
him
,
and
to
be
with
him
for
evermore
.
In
a
word
,
a
truth
of
power
to
unite
us
to
our
God
,
that
brings
with
it
the
knowledge
of
Christ
,
the
wisdome
of
God
,
which
presents
those
precepts
and
doctrines
which
lead
to
happinesse
;
a
truth
that
goes
along
with
us
in
all
our
wayes
,
waits
on
us
on
our
bed
of
sicknesse
,
leaves
us
not
at
our
death
,
but
followes
us
,
and
will
rise
again
with
us
unto
judgement
,
and
there
either
acquit
or
condemn
us
,
either
be
our
Judge
or
Advocate
.
For
if
we
make
it
our
friend
here
,
it
shall
then
look
lovely
on
us
,
and
speak
good
things
for
us
;
but
if
we
despise
it
,
and
put
it
under
our
basest
desires
and
vile
affections
,
it
will
then
fight
against
us
,
and
triumph
over
us
,
and
tread
us
down
into
the
lowest
pit
.
Christ
is
not
more
gracious
then
this
truth
to
them
that
love
it
;
but
to
those
who
will
not
learne
,
shall
be
Tribulation
and
anguish
;
the
Sun
turn'd
into
Bloud
,
the
world
on
fire
,
the
voyce
of
the
Archangel
,
the
Trump
of
God
,
the
severe
countenance
of
the
Judge
will
not
be
more
terrible
then
this
truth
to
them
that
have
despised
it
.
For
Christ
Jesus
shall
judge
the
secrets
of
the
heart
,
acquit
the
just
,
condemn
the
impenitent
,
according
to
this
truth
which
the
spirit
teacheth
,
according
,
saith
Saint
Paul
,
to
my
Gospel
,
Rom.
2.16
.
The
large
extent
of
this
lesson
.
This
is
the
lesson
,
The
spirit
teacheth
truth
;
let
us
now
see
the
extent
of
it
,
which
is
large
and
universall
;
for
the
spirit
doth
not
teach
us
by
halves
,
doth
not
teach
some
truths
and
conceal
others
,
but
teacheth
all
truth
,
makes
his
disciples
and
followers
free
from
all
errors
that
are
dangerous
,
and
full
of
saving
knowledge
.
For
saving
knowledge
is
all
indeed
,
that
truth
which
brings
me
to
my
end
,
is
all
,
and
there
is
nothing
more
to
be
known
;
I
desired
to
know
nothing
but
Christ
and
him
crucified
,
saith
S.
Paul
,
1
Cor.
2.2
.
here
his
desire
hath
a
Non
ultra
;
this
truth
is
all
,
this
joyns
heaven
and
earth
together
,
God
and
man
,
mortality
and
immortality
,
misery
and
happiness
in
one
,
drawes
us
neer
unto
God
,
and
makes
us
one
with
him
.
This
is
the
Spirits
lesson
,
Commentum
Divinitatis
,
the
invention
of
the
divine
Spirit
,
as
faith
is
called
the
gift
of
God
,
not
onely
because
it
is
given
to
every
believer
,
(
and
too
many
are
too
willing
to
stay
till
it
be
given
)
but
because
this
spirit
first
found
out
the
way
to
save
us
by
so
weak
a
means
as
Faith
.
And
as
he
first
found
it
out
,
so
he
teacheth
it
,
and
leaves
out
nothing
,
not
a
tittle
,
not
an
Iota
,
which
may
serve
to
compleat
&
perfect
this
Divine
Science
.
In
the
book
of
God
are
all
our
members
written
;
All
the
members
?
yea
,
and
all
the
faculties
of
our
soul
;
and
in
his
Gospel
,
his
Spirit
hath
framed
rules
and
precepts
to
order
and
regulate
them
all
in
every
act
,
in
every
motion
,
and
inclination
;
which
if
the
Eye
offend
,
pluck
it
out
,
if
the
Hand
,
cut
it
off
;
which
limit
the
understanding
to
the
knowledg
of
God
,
which
bind
the
will
to
obedience
,
and
moderate
&
confine
our
Affections
,
level
our
hope
,
fix
our
joy
,
stint
our
sorrow
,
which
frame
our
speech
,
compose
our
gesture
,
fashion
our
Apparel
,
set
and
methodize
our
outward
behaviour
.
Instances
in
Scripture
,
in
every
particular
,
are
many
and
obvious
;
and
what
should
I
more
say
;
for
the
time
would
faile
me
to
mention
them
all
:
In
a
word
then
,
this
truth
,
which
the
spirit
teacheth
,
is
fitted
to
the
whole
man
,
fitted
to
every
member
of
the
body
,
to
every
faculty
of
the
soule
,
fitted
to
us
in
every
condition
,
in
every
relation
;
it
will
reign
with
thee
,
it
will
serve
with
thee
,
it
will
manage
thy
riches
,
it
will
comfort
thy
poverty
,
ascend
the
throne
with
thee
,
and
sit
down
with
thee
on
the
dunghill
;
it
will
pray
with
thee
,
it
will
fast
with
thee
,
it
will
labour
with
thee
,
it
will
rest
and
keep
a
Sabbath
with
thee
;
it
will
govern
a
Church
,
it
will
order
thy
Family
;
it
will
raise
a
kingdome
within
thee
,
it
will
be
thy
Angel
to
carry
thee
into
Abrahams
bosome
,
and
set
a
crown
of
glory
upon
thy
head
.
And
is
there
yet
any
more
?
or
what
need
more
than
that
which
is
necessary
?
There
can
be
but
one
God
,
one
Heaven
,
one
Religion
,
one
way
to
blessednesse
,
and
there
is
but
one
Truth
,
and
that
is
it
which
the
Spirit
teacheth
;
and
this
runs
the
whole
compass
of
it
,
directs
us
not
onely
ad
ultimum
,
sed
usque
ad
ultimum
,
not
onely
to
that
which
is
the
end
,
but
to
the
means
,
to
every
step
,
and
passage
,
and
approch
,
to
every
help
and
advantage
towards
it
,
and
so
unites
us
to
this
one
God
,
gives
us
right
to
this
one
Heaven
,
and
brings
us
home
to
that
one
end
for
which
we
were
made
.
And
is
there
yet
any
more
?
Yes
,
particular
cases
may
be
so
many
and
various
,
that
they
cannot
all
come
within
the
compass
of
this
truth
,
which
the
spirit
hath
plainly
taught
;
't
is
true
,
but
then
,
for
the
most
part
they
are
cases
of
our
own
making
;
cases
which
we
need
not
make
,
cases
sometimes
raised
by
weakness
,
sometimes
by
wilfulness
,
sometimes
even
by
sin
it self
,
which
reignes
in
our
mortall
bodies
,
and
to
such
,
this
lesson
of
the
Spirit
is
as
an
Ax
to
cut
them
,
off
.
But
be
their
Originall
what
it
will
,
if
this
truth
reach
them
not
,
or
if
they
bear
no
Analogy
or
affinity
with
that
which
the
Spirit
hath
taught
,
nor
depend
upon
it
by
any
evident
and
necessary
consequence
,
they
are
not
to
be
reckoned
in
the
number
of
those
which
concern
us
,
because
we
are
assured
that
he
hath
led
us
into
all
truth
that
is
necessary
.
Some
things
indeed
there
are
,
which
are
indifferent
in
themselves
,
quae
lex
nec
vetat
nec
jubet
,
which
this
Spirit
neither
commands
not
forbids
,
but
are
made
necessary
by
reason
of
some
circumstance
of
time
,
or
place
,
or
quality
,
or
persons
(
for
that
which
is
necessary
in
it self
,
is
alwayes
necessary
)
and
yet
are
in
their
own
nature
indifferent
still
;
veritas
ad
omnia
occurrit
,
this
truth
(
which
is
the
spirits
lesson
)
reacheth
even
these
,
and
containes
a
rule
certain
and
infallible
,
to
guide
us
in
them
(
if
we
become
not
lawes
unto
our selves
,
and
fling
it
by
)
to
wit
,
the
rules
of
Charity
and
Christian
prudence
,
to
which
if
we
give
heed
,
it
is
impossible
we
should
miscarry
.
It
is
the
love
of
our selves
the
love
of
the
world
,
not
charity
,
or
spirituall
wisdome
,
which
make
this
noyse
abroad
,
which
rend
the
Church
in
pieces
,
and
work
this
desolation
on
the
earth
;
it
is
the
want
of
conscience
,
the
neglect
of
conscience
in
the
common
and
known
wayes
of
our
duty
,
which
have
raised
so
many
needless
cases
of
conscience
,
which
if
men
had
not
hearkened
to
their
lusts
,
had
never
shewn
their
head
;
had
been
,
what
indeed
they
are
,
nothing
:
the
acts
of
charity
are
manifest
,
1
Cor.
13.
She
suffereth
long
,
even
injuries
and
errours
,
but
doth
not
rise
up
against
that
which
was
set
up
to
enlarge
and
improve
her
.
Charity
is
not
rash
to
beat
down
every
thing
that
had
its
first
rise
and
beginning
from
Charity
;
is
not
puffed
up
,
swells
not
against
a
harmless
,
yea
,
and
an
usefull
constitution
,
though
it
be
of
man
.
Doth
not
behave
it self
unseemly
,
layes
not
a
necessity
upon
us
of
not
doing
that
which
lawful
authority
even
then
styles
an
indifferent
thing
,
when
it
commands
it
to
be
done
.
Charity
seeketh
not
her
own
,
treads
not
the
publique
peace
under
foot
,
to
procure
her
own
;
Charity
is
not
provoked
,
checks
not
at
every
feather
,
nor
startles
at
that
monster
,
which
is
a
creation
of
our
own
:
Charity
thinketh
no
evil
,
doth
not
see
a
Serpent
under
every
leaf
,
nor
Idolatry
in
every
bow
of
Devotion
;
if
we
were
charitable
,
we
could
not
but
be
peaceable
;
if
that
which
is
the
main
of
the
Spirits
lesson
,
did
govern
mens
actions
,
there
would
be
abundance
of
peace
so
long
as
the
moon
endureth
.
Multa
facienda
sunt
non
jubente
lege
,
sed
liberâ
charitate
,
saith
Austin
,
Charity
is
free
to
do
,
&
suffer
many
things
which
the
Spirit
doth
not
expresly
command
,
and
yet
doth
command
in
generall
,
when
it
commands
and
enjoyns
obedience
to
Authority
,
which
hath
no
larger
circuit
to
walk
and
shew
it self
in
,
than
in
things
in
themselves
indifferent
,
which
it
may
enioyn
for
orders
sake
,
and
the
advantage
of
those
things
which
are
necessary
,
which
are
already
under
a
higher
and
more
binding
law
,
than
any
Potentate
or
Monarch
of
the
earth
can
make
.
The
acts
,
I
say
,
of
Charity
are
manifest
,
but
those
of
Christian
prudence
are
not
particularly
designed
,
Prudentia
respicit
ad
siagularia
.
because
that
eye
is
given
us
to
view
and
consider
particular
occurrences
and
circumstances
,
and
it
depends
upon
those
things
which
are
without
us
;
whereas
Charity
is
an
act
of
the
will
,
and
here
,
if
we
would
be
our selves
,
or
rather
,
if
we
would
not
be
our selves
,
but
be
free
from
by-respects
,
and
unwarrantable
ends
,
if
we
would
divest
our selves
of
all
hopes
or
feares
of
those
things
which
may
either
shake
,
or
raise
our
estates
,
we
cannot
be
to
seek
.
For
how
easy
is
it
to
a
disengaged
and
willing
mind
to
apply
a
generall
precept
to
particular
actions
?
especially
if
Charity
fill
our
hearts
,
which
is
the
bond
of
perfection
,
and
the
end
and
complement
of
the
Law
,
which
indeed
is
our
spirituall
wisdome
?
In
a
word
,
in
these
cases
,
when
we
goe
to
consult
with
our
reason
,
we
cannot
erre
,
if
we
leave
not
Charity
behind
us
;
or
if
we
should
erre
,
our
charity
would
have
such
an
influence
upon
our
errour
,
that
it
should
trouble
none
but
our selves
:
for
Charity
beareth
all
things
,
believeth
all
things
,
hopeth
all
things
,
endureth
all
things
.
And
this
is
the
extent
of
the
Spirits
lesson
;
and
if
in
other
truths
more
subtill
than
necessary
we
are
to
seek
,
it
matters
not
,
for
we
need
not
seek
them
;
for
it
is
no
sin
not
to
know
that
which
I
cannot
know
,
it
is
no
sin
to
be
no
wiser
than
God
hath
made
me
;
or
what
need
our
curiosity
rove
abroad
,
when
that
which
is
all
,
and
alone
concerns
us
,
lies
in
so
narrow
a
compasse
?
In
absoluto
&
facili
aeternitas
,
Hil.
de
Trin.
saith
Hilary
,
the
way
to
heaven
may
seem
rough
and
troublesome
,
but
it
is
an
easy
way
,
easy
to
find
out
,
though
not
so
easy
at
our
first
onset
to
walk
in
,
and
yet
to
those
that
tread
and
trace
it
often
,
as
delightfull
as
Paradise
it self
.
See
,
God
hath
shut
up
Eternity
within
the
compasse
of
two
words
,
Believe
and
Repent
,
which
is
a
full
and
just
commentary
on
the
Spirits
lesson
,
the
summe
of
all
that
he
taught
,
lay
your
foundation
right
,
and
then
build
upon
it
;
because
God
loved
you
in
Christ
,
do
you
love
him
in
Christ
;
love
him
and
keep
his
commandements
,
than
which
no
other
way
could
have
been
found
out
to
draw
you
neer
unto
God
.
Believe
and
Repent
,
this
is
all
.
Oh
wicked
abomination
,
whence
art
thou
come
to
cover
the
earth
with
deceit
,
with
malice
?
what
defyance
,
what
contentention
,
what
gall
and
bitternesse
amongst
Christians
?
and
yet
this
is
all
,
Believe
and
Repent
.
The
pen
,
the
tongue
,
the
sword
,
these
are
the
weapons
of
our
warfare
.
What
ink
,
what
blood
hath
been
spilt
in
the
cause
of
Religion
?
how
many
Innocents
defamed
?
how
many
Saints
anathematized
?
how
many
millions
cut
down
with
the
sword
?
yet
this
is
all
,
Believe
and
Repent
.
We
hear
the
noyse
of
the
whip
,
and
the
ratling
of
the
wheeles
,
and
the
prancing
of
the
horses
;
the
horseman
lifteth
up
his
bright
speare
and
his
glittering
sword
,
Nah.
3.2,3
.
Every
part
of
Christendome
almost
is
a
stage
of
war
,
and
the
pretence
is
written
in
their
banners
,
(
you
may
see
it
waving
in
the
aire
)
for
God
and
Religion
;
and
this
is
all
,
Believe
and
Repent
.
Who
would
once
think
the
pillars
of
the
earth
should
be
thus
shaken
that
the
world
should
be
turned
into
a
worse
Chaos
than
that
out
of
which
it
was
made
?
that
there
should
be
such
wars
and
fightings
amongst
Christians
,
for
that
which
is
shut
up
and
brought
unto
us
in
these
two
words
,
Believe
and
Repent
?
for
all
the
truth
,
which
is
necessary
,
which
will
be
sufficient
to
lift
us
to
our
end
,
and
raise
us
to
happinesse
,
can
make
no
larger
a
circumference
than
this
;
this
is
the
Law
and
the
Prophets
,
or
rather
,
this
is
the
Gospel
of
Christ
;
this
is
the
whole
will
of
God
;
in
this
is
knowledge
,
justification
,
redemption
and
holiness
;
this
is
the
Spirits
lesson
,
and
all
other
lessons
are
no
lessons
,
not
worth
the
learning
,
further
than
they
help
and
improve
us
in
this
.
In
a
word
,
this
is
all
in
all
,
and
within
this
narrow
compass
we
may
walk
out
our
span
of
time
,
and
by
the
conduct
of
the
same
Spirit
,
in
the
end
of
it
attain
to
that
perfection
and
glory
,
which
shall
never
have
an
end
.
And
so
from
the
lesson
and
extent
of
it
,
we
passe
to
the
manner
and
method
of
the
spirits
Teaching
;
it
is
not
Raptus
,
a
forcible
and
violent
drawing
,
but
ductus
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
)
a
gentle
leading
,
and
guiding
into
all
truth
:
Ducet
vos
,
He
shall
lead
you
into
all
truth
.
And
now
we
know
our
Teacher
,
and
the
Lesson
,
it
will
be
good
to
know
the
method
of
this
Discipline
;
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
shall
lead
you
,
which
implyes
a
capability
,
a
preparednesse
,
a
willingnesse
in
them
to
be
led
;
and
the
spirit
that
leadeth
us
,
teacheth
us
also
to
follow
him
;
not
to
resist
him
,
that
he
may
lead
us
;
not
to
grieve
him
by
our
backwardnesse
,
that
he
may
fill
us
with
joy
;
not
to
quench
him
,
that
he
may
enlighten
us
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Tim.
1.6
.
to
stir
up
his
gifts
,
that
they
dye
not
in
us
.
Now
this
promise
was
directly
and
primarily
made
to
the
Apostles
,
whose
Commission
was
extraordinary
,
even
as
large
as
the
whole
world
,
and
therefore
needed
the
spirits
guidance
in
a
more
high
and
eminent
manner
;
the
gifts
of
Tongues
,
and
diversities
of
graces
,
which
might
fit
them
for
so
great
a
work
,
that
as
their
care
,
so
their
power
might
be
as
universall
as
the
world
.
And
yet
to
them
it
was
given
in
measure
,
and
where
measure
is
,
there
are
degrees
,
for
they
were
lead
by
degrees
,
not
streight
to
all
truth
,
but
by
steps
,
and
approches
.
Saint
Peter
himself
was
not
wrapt
up
as
his
pretended
successor
into
the
chaire
of
truth
,
to
determine
all
at
once
;
for
when
pentecost
was
now
past
,
he
goes
to
Caesarea
,
and
there
learnes
more
then
he
did
at
Jerusalem
,
sees
that
in
the
sheet
which
was
let
down
to
the
earth
,
which
he
heard
not
from
the
Tongues
,
and
of
a
truth
now
perceived
what
he
did
not
before
,
Acts
10.34
.
that
God
was
no
accepter
of
persons
,
that
now
the
partition-wall
was
broken
down
,
that
Jew
and
Gentile
were
both
alike
,
and
the
Church
,
which
was
formerly
shut
up
in
Judea
,
was
now
become
Catholique
;
a
Body
,
which
every
one
that
would
,
might
be
a
member
of
.
Besides
,
though
the
Apostles
were
extraordinarily
and
miraculously
inspired
,
yet
we
cannot
say
,
they
used
no
meanes
at
all
to
bring
down
the
blessed
Spirit
;
for
t
is
plaine
,
they
did
wait
for
his
coming
,
they
did
pray
for
the
truth
,
they
did
labour
for
the
truth
,
they
did
conferre
one
with
another
,
met
together
in
counsel
,
deliberated
before
they
did
determine
;
nor
could
they
imagine
they
had
the
spirit
in
a
string
,
and
could
command
him
as
they
please
,
and
make
him
follow
them
whithersoever
they
were
pleased
to
go
.
And
then
between
us
and
the
Apostles
there
is
a
maine
difference
,
nor
can
we
expect
an
ocular
and
visible
descent
;
and
therefore
if
we
will
be
taught
by
the
spirit
,
we
must
use
the
meanes
which
the
same
spirit
hath
prescribed
in
those
lessons
which
he
first
and
extraordinarily
taught
the
Apostles
,
and
not
make
use
of
his
name
to
misinterpret
interpret
those
lessons
which
he
taught
,
or
bring
in
new
of
our
own
,
and
as
new
,
so
contrary
to
them
;
for
what
is
new
,
must
needs
be
contrary
,
because
he
then
taught
all
truth
,
and
what
is
more
then
all
,
is
nothing
;
what
is
more
then
all
truth
must
needs
be
a
lye
.
Nor
did
he
lead
them
into
all
truth
for
themselves
alone
,
but
for
all
those
who
should
come
after
them
,
for
all
generations
to
the
end
of
the
world
;
he
made
them
Apostles
,
sent
them
to
make
us
Christians
,
to
make
that
which
he
taught
them
,
a
rule
of
life
,
and
to
fix
it
on
the
Church
as
on
a
pillar
,
that
all
might
read
it
,
that
none
should
adde
to
it
,
or
take
away
from
it
;
and
for
this
they
are
called
a
Foundation
,
Ephes.
2.20
and
we
are
said
to
be
built
upon
them
(
Jesus
Christ
being
the
head
corner-stone
)
which
we
could
not
be
,
if
their
testimony
were
so
scant
and
defective
,
that
there
were
left
a
kind
of
necessity
upon
us
to
hew
and
square
out
what
stones
we
please
,
and
lay
a
new
one
of
our
own
to
cast
down
theirs
,
and
beare
up
whatsoever
our
insolent
and
boundlesse
lusts
will
lay
upon
it
:
And
now
what
s
become
of
my
Text
?
for
if
this
be
admitted
,
we
cannot
say
the
spirit
led
them
;
for
what
leading
is
that
,
which
leaves
us
so
farre
behind
at
such
a
distance
from
the
end
,
that
in
every
age
he
must
come
againe
,
and
take
us
by
the
hand
,
and
draw
us
some
other
way
,
even
contrary
to
that
which
he
first
made
known
?
and
what
an
all
is
that
,
to
which
every
man
may
adde
what
he
please
,
even
to
the
end
of
the
world
?
for
every
mans
claim
and
Title
to
the
spirit
is
the
same
,
as
just
&
warrantable
in
any
as
in
one
;
&
when
they
speak
contrary
things
,
the
evidence
is
the
same
,
that
is
,
none
at
all
,
unless
this
be
a
good
Argument
,
he
hath
the
spirit
,
because
he
sayes
so
;
which
is
as
strong
on
his
side
,
that
denyes
it
upon
the
same
pretence
:
Amongst
the
sonnes
of
men
there
are
not
greater
fooles
then
they
,
who
have
nothing
to
say
for
what
they
say
,
but
that
they
say
it
,
and
yet
think
this
nothing
enough
,
and
that
all
Israel
are
bound
to
hearken
to
them
,
as
if
God
himself
did
speak
.
And
this
is
an
evil
,
a
folly
,
a
madnesse
,
which
breaths
no
where
but
in
Christendome
,
never
heard
of
in
any
other
body
or
society
,
but
that
of
Christians
;
for
though
many
Governours
of
Common-wealths
did
pretend
to
a
kind
of
commerce
and
familiarity
with
some
God
,
or
Goddess
,
when
they
were
to
make
a
law
;
yet
we
doe
not
read
of
any
(
as
farre
as
I
remember
)
that
did
put
up
the
same
pretence
,
that
they
might
break
it
;
but
when
the
law
was
once
promulg'd
,
there
was
nothing
thought
of
,
but
obedience
,
or
punishment
.
But
Christians
who
have
the
best
Religion
,
have
most
abused
it
,
have
play'd
the
wantons
in
that
light
in
which
they
should
have
walkt
with
feare
and
trembling
;
and
finding
themselves
at
losse
,
finding
no
satisfaction
to
their
pride
and
ambition
,
to
their
malice
,
and
lusts
,
from
any
lesson
the
Spirit
hath
yet
taught
,
have
learnt
an
Art
to
suborne
something
of
their
own
to
supply
that
defect
,
and
call
it
a
Dictate
of
the
spirit
.
Nor
was
this
evill
of
yesterday
,
or
which
befell
the
weakest
onely
;
for
the
Divell
hath
made
use
of
it
in
all
ages
,
as
of
the
fittest
Engine
to
undermine
that
truth
which
the
spirit
first
taught
.
Tertullian
as
wise
a
man
as
the
Church
then
had
,
being
not
able
to
prove
the
Corporiety
of
the
soule
by
scripture
,
flyes
to
private
Revelation
in
his
Book
De
anima
non
per
aestimationem
,
sed
Revelationem
;
what
he
could
not
uphold
by
reason
and
judgment
,
Post
Ioannem
quoque
prophetiam
meruimus
conscqui
,
&c.
Tertull.
de
Anim
,
c.
ix
.
montanizans
.
he
strives
to
make
good
by
Revelation
;
for
we
,
saith
he
,
have
our
Revelations
as
well
as
Saint
John
:
Our
sister
Priscilla
hath
plenty
of
them
;
her
traunces
in
the
Church
;
she
converses
with
Angels
,
and
with
God
himself
,
and
can
discerne
the
hearts
and
inward
thoughts
of
men
.
Saint
Hierome
mentions
others
,
and
in
the
dayes
of
our
fore-fathers
Calvin
many
more
,
Calvin
.
contra
Libert
.
who
applyed
the
name
of
the
spirit
to
every
thing
that
might
facilitate
and
help
on
their
designe
,
as
parish
priests
(
it
is
his
resemblance
)
would
give
the
name
of
six
or
seven
severall
Saints
to
one
image
,
that
their
offerings
might
be
the
more
.
I
need
not
goe
so
farre
back
for
instance
.
Our
present
age
hath
shewen
us
many
who
have
been
ignorant
,
yet
wiser
then
their
Teachers
,
so
spirituall
,
that
they
despise
the
word
of
God
,
which
is
the
dictate
of
the
spirit
(
for
this
monster
hath
made
a
large
stride
from
forreigne
parts
,
and
set
his
foot
in
our
coasts
)
If
they
murder
,
the
spirit
moved
their
hand
,
and
drew
their
sword
;
if
they
throw
down
Churches
,
it
is
with
the
breath
of
the
Spirit
;
if
they
would
bring
in
parity
,
the
pretence
is
,
the
Spirit
cannot
endure
that
any
should
be
supreme
,
or
Pope
it
but
themselves
;
our
humour
,
our
madnesse
,
our
malice
,
our
violence
,
our
implacable
bitternesse
,
our
railing
and
reviling
must
all
go
for
inspirations
of
the
spirit
;
Simeon
and
Levi
,
Absolon
and
Achitophel
,
Theudas
and
Judas
,
the
Pharisees
and
Ananias
,
they
that
despise
the
holy
Spirit
of
God
,
these
Scarabees
bred
in
the
dung
of
sensuality
,
these
Impostors
,
these
men
of
Belial
must
be
taken
no
longer
for
a
generation
of
vipers
,
but
for
the
scholars
and
friends
of
the
holy
Ghost
;
whatsoever
they
do
,
whithersoever
they
goe
,
He
is
their
leader
,
though
it
be
to
hell
it
felf
.
May
we
not
make
a
stand
now
,
and
put
it
to
the
question
,
whether
there
be
any
holy
Ghost
,
or
no
?
and
if
there
be
,
whether
his
office
be
to
lead
us
?
Indeed
these
appropriations
,
these
bold
and
violent
ingrossings
of
the
blessed
Spirit
have
,
I
fear
,
given
growth
to
conceits
well
neer
as
dangerous
,
that
the
spirit
doth
not
spirare
,
breaths
no
grace
into
us
,
that
we
need
not
call
upon
him
;
that
the
text
which
telleth
us
,
the
holy
Ghost
leadeth
,
is
the
holy
Ghost
that
leads
us
;
that
the
letter
is
the
spirit
,
and
the
spirit
the
letter
;
an
adulterate
piece
new
coyned
,
an
old
Heresie
brought
in
a
new
dress
and
tire
upon
the
stage
again
;
that
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
strange
unheard
of
Deity
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
ascriptitious
and
supernumerary
God
;
Nazianz
Or.
37.
Quis
veterum
vel
recentium
adoravit
spiritum
?
quis
oravit
?
&c.
sic
Macedoniani
,
&
Eunomiani
,
Ibid.
I
might
say
that
it
is
more
dangerous
than
this
:
for
to
confess
the
Spirit
,
and
abuse
him
,
to
draw
him
to
as
an
accessary
and
abettor
,
nay
as
a
principall
,
in
those
actions
which
nature
it self
abhors
and
trembles
at
,
is
worse
than
out
of
errour
to
deny
him
.
For
what
a
Spirit
,
what
a
Dove
is
that
which
breathes
nothing
but
gall
and
wormwood
?
but
fire
and
brimstone
?
what
a
Spirit
is
that
,
which
is
ever
pleading
and
purveying
for
the
flesh
?
what
a
Spirit
is
that
which
is
made
to
bear
witnesse
to
a
lie
?
for
as
Petrarch
tells
us
,
Nihil
importunius
erudito
stulto
,
that
there
is
not
a
more
troublesome
creature
in
the
world
,
than
a
learned
foole
;
so
the
Church
of
Christ
and
Religion
never
suffered
more
than
by
carnall
men
,
who
are
thus
spirit-wise
;
for
by
acknowledging
the
Spirit
,
and
making
use
of
his
name
,
they
assume
unto
themselves
a
licence
to
do
what
they
please
,
and
work
wickednesse
,
not
onely
with
greedinesse
,
but
cum
privilegie
,
with
priviledge
and
authority
;
which
whilest
others
doubt
of
,
though
it
be
not
onely
an
Error
,
but
Blasphemy
,
yet
parciùs
insaniunt
,
they
are
not
so
outragiously
made
.
But
yet
we
must
not
put
the
spirit
from
his
office
,
because
dreams
,
or
rather
the
evaporations
,
of
mens
lusts
do
passe
for
revelations
;
or
say
he
is
not
a
leader
into
truth
,
because
wicked
or
fanatick
persons
walk
on
in
the
wayes
of
Errour
,
in
the
wayes
of
Cain
,
or
Corah
,
and
yet
are
bold
to
tell
the
world
,
that
this
spirit
goes
before
them
.
The
mad
Athenian
took
every
ship
that
came
into
the
harbour
to
be
his
,
but
it
doth
not
follow
hence
that
no
wise
and
sober
merchant
knew
his
own
.
To
him
that
is
drunk
things
appeare
in
a
double
shape
and
proportion
,
Geminae
Thehae
,
&
gemini
soles
,
two
cities
,
and
two
suns
for
one
;
but
I
cannot
hence
conclude
that
all
sober
men
do
so
,
nor
can
I
deny
the
Spirits
conduct
,
because
some
men
wander
as
they
please
,
and
run
on
in
those
dangerous
by-paths
,
where
he
will
not
lead
them
:
this
were
to
deny
an
unquestionable
and
fundamentall
truth
;
for
an
inconvenience
to
dig
up
the
foundation
;
because
men
build
hay
and
stubble
upon
it
,
or
because
some
men
have
sore
eyes
,
to
pluck
the
Sun
out
of
its
sphere
.
It
were
indeed
dangerous
to
teach
,
that
the
spirit
did
teach
and
lead
us
,
were
there
not
meanes
to
try
and
distinguish
the
Spirits
instructions
from
the
suggestions
of
Satan
,
or
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
mishapen
lumps
and
abortive
births
of
a
sick
and
loathsome
brain
,
or
our
private
humour
,
which
is
as
great
a
Divel
.
Beloved
,
1.
Epist.
of
St.
John
,
c.
4.
v.
1
,
2.
saith
S.
Joh.
believe
not
every
spirit
,
that
is
,
every
inspiration
,
but
try
the
spirits
,
whether
they
be
of
God
,
for
many
false
Prophets
are
gone
out
into
the
world
,
that
is
,
have
taken
the
chaire
,
and
dictate
magisterially
what
they
please
,
in
the
name
of
the
Spirit
,
when
themselves
are
carnall
.
And
he
gives
the
rule
by
which
we
should
try
them
in
the
next
verse
,
Every
spirit
that
confesseth
Jesus
is
the
Lord
,
is
of
God
,
that
is
,
whosoever
strives
to
advance
the
Kingdome
of
Christ
,
and
to
set
up
the
spirit
against
he
flesh
,
to
magnifie
the
Gospel
,
to
promote
men
in
the
wayes
of
innocency
,
&
perfect
obedience
,
which
infallibly
lead
to
happinesse
,
is
from
God
;
every
such
inspiration
is
from
the
spirit
of
God
;
for
therefore
doth
the
spirit
breath
upon
us
,
that
he
may
make
us
like
unto
God
,
and
so
draw
us
to
him
,
that
where
he
is
we
may
be
also
.
But
then
those
inspirations
which
bring
in
God
to
plead
for
Baal
,
which
cry
up
Religion
to
gain
the
world
,
which
tread
down
peace
and
charity
,
and
all
that
is
praise-worthy
under
feet
,
to
make
way
for
mens
unruly
lust
,
to
pace
it
more
delicately
to
its
end
;
they
that
magnifie
Gods
will
,
that
they
may
do
their
own
;
these
men
,
these
spirits
cannot
be
from
God
:
By
their
fruits
you
shall
know
them
.
For
their
hypocrisie
,
as
well
and
cunningly
wrought
as
it
is
,
is
but
a
poor
cob-web-lawn
,
and
we
may
easily
see
through
it
,
even
see
these
spirituall
men
sweating
and
toyling
for
the
flesh
,
these
spirits
digging
in
the
mineralls
,
and
making
haste
to
be
rich
:
for
though
Gloria
Patri
,
Glory
be
to
God
on
High
,
he
the
Prologue
to
the
Play
,
(
for
what
doth
an
hypocrite
but
play
?
)
yet
the
whole
drift
,
the
businesse
of
every
Scene
and
Act
is
to
draw
and
conclude
all
in
this
,
From
hence
we
have
our
gain
.
The
Angel
or
the
Spirit
speaks
first
,
and
is
the
Prologue
and
Mammon
,
and
the
Flesh
make
up
the
Epilogue
.
Date
manus
,
why
should
not
every
man
clap
his
hands
;
surely
such
Roscii
,
such
nimble
cunning
actors
deserve
a
plaudite
,
By
their
fruits
you
shall
know
them
;
what
spirit
soever
they
have
it
is
not
of
God
;
for
nothing
more
contrary
to
the
flesh
than
this
spirit
,
and
therefore
he
cannot
lead
this
way
,
nor
can
he
teach
any
thing
that
may
flatter
or
countenance
it
;
there
is
nothing
more
against
his
nature
than
this
;
fire
may
descend
,
and
the
earth
may
be
removed
out
of
its
place
;
nature
may
change
her
course
at
the
word
and
beck
of
the
God
of
nature
;
but
this
is
one
thing
which
God
cannot
do
,
he
cannot
change
himself
,
nor
can
his
spirit
breath
any
doctrine
forth
which
savours
of
the
world
,
of
the
flesh
,
or
corruption
;
and
therefore
we
may
,
nay
we
must
suspect
all
those
doctrines
and
actions
,
which
are
said
to
be
the
effects
and
products
of
the
blessed
spirit
,
when
we
observe
them
drawn
out
and
levelled
to
carnall
ends
,
and
temporall
respects
;
for
sure
the
spirit
can
never
beat
a
bargain
for
the
world
,
and
the
truth
of
God
is
the
most
unproportioned
price
that
can
be
laid
out
on
such
a
purchase
.
When
I
see
a
man
rowl
his
eys
,
compose
his
countenance
,
order
and
methodize
his
gesture
,
as
if
he
were
now
on
his
death-bed
,
to
take
his
leave
of
the
world
;
when
I
hear
him
loud
in
Prayer
,
and
as
loud
in
reviling
the
iniquity
of
the
times
;
when
I
see
him
startle
at
a
misplaced
word
,
as
if
it
were
a
thunder-bolt
;
when
I
heare
him
cry
as
loud
for
a
reformation
as
the
Idolatrous
Priests
did
upon
Baal
,
I
begin
to
think
I
see
an
Angel
in
his
flight
and
mount
,
going
up
into
heaven
;
but
then
after
all
this
extaticall
devotion
,
after
all
this
zeal
,
and
in
the
midst
of
all
this
noyse
wherein
I
see
him
stoop
like
the
vultur
,
and
flie
like
lightning
to
the
prey
,
I
cannot
but
say
within
my self
,
Oh
Lucifer
,
son
of
the
morning
,
how
art
thou
fallen
from
heaven
?
how
art
thou
brought
down
to
the
ground
,
nay
to
hell
it self
?
sure
I
am
the
spirit
of
truth
looks
upward
,
moves
upward
,
directs
upward
to
those
things
which
are
above
;
and
if
we
follow
him
,
neither
our
doctrine
nor
our
actions
will
ever
savour
of
this
dung
.
So
then
,
we
see
this
inconvenience
and
mischief
,
which
sometimes
is
occasioned
by
this
doctrine
of
the
Spirits
leading
,
is
not
unavoidable
;
it
is
not
necessary
,
though
I
mistake
,
and
take
the
Divel
for
an
Angel
of
light
,
that
the
holy
Ghost
should
be
put
to
silence
;
though
Corah
and
his
complices
perish
in
their
gainsayings
,
yet
God
forbid
that
all
Israel
should
be
swallowed
up
on
the
same
gulph
.
In
the
third
of
the
first
of
Samuel
,
Samuel
runs
to
Eli
,
when
the
voice
was
Gods
,
but
was
taught
at
last
to
answer
,
Speak
Lord
,
for
thy
servant
heareth
;
though
there
be
many
false
Prophets
,
yet
Micaiah
was
a
true
one
;
and
though
there
be
many
false
Teachers
come
into
the
world
,
yet
the
spirit
of
God
is
a
spirit
of
Truth
,
&
ducet
nos
,
and
he
shall
lead
us
into
all
truth
.
And
that
we
may
follow
as
he
leads
,
we
must
observe
the
wayes
in
which
he
moves
;
for
as
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
way
of
peace
,
Luk.
1.79
.
so
there
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wayes
of
truth
,
and
in
those
wayes
the
spirit
will
lead
us
.
I
may
be
in
viis
iniquitatis
,
in
the
wayes
of
wickednesse
,
in
the
wayes
of
the
Gentiles
,
and
prophane
men
,
in
viis
meis
,
in
my
own
wayes
,
in
those
wayes
which
my
fancy
and
lust
hath
chalked
out
;
on
that
pinacle
and
height
where
my
ambition
hath
placed
me
;
in
that
mine
and
pit
where
my
coverousnesse
hath
buried
me
alive
;
and
in
these
I
walk
with
my
face
from
Jerusalem
,
from
the
truth
,
and
in
these
he
leads
us
not
.
How
can
he
learn
poverty
of
spirit
,
who
hath
no
God
but
Mammon
,
and
knows
no
sin
but
poverty
?
How
can
he
be
brought
down
to
obedience
and
humility
,
who
with
diotrephes
in
S.
John
loves
to
have
preheminence
,
and
thinks
himself
nothing
,
till
he
is
taller
than
his
fellowes
by
the
head
and
shoulders
?
how
can
he
hearken
to
the
truth
who
studies
lies
?
and
doe
we
now
wonder
why
we
are
not
taught
the
truth
,
where
the
Spirit
keeps
open
school
?
there
is
no
wonder
at
all
;
the
reason
why
we
are
not
taught
,
is
because
we
will
not
learn
.
Ambition
soars
to
the
highest
seat
,
and
the
Spirit
directs
us
to
the
ground
,
to
the
lowest
place
;
the
love
of
the
world
doth
fill
our
barns
,
and
the
Spirit
points
to
the
bellies
of
the
poore
,
as
the
better
and
safer
garners
;
my
private
factious
humour
tramples
under
foot
obedience
to
superiours
,
because
I
my self
would
be
the
highest
,
and
challenge
that
as
my
peculiar
,
which
I
deny
to
others
;
but
this
spirit
prescribes
order
.
Doth
Montanus
lead
about
silly
women
,
and
prophesy
?
doth
he
call
his
dreames
revelations
?
Eusebius
tells
us
,
that
the
Spirit
which
led
him
about
was
nothing
else
but
an
inseparable
desire
of
precedency
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
l.
1.
c.
21.
Tert.
coat
.
Valent
.
c.
4.
Doth
Valentinus
number
up
his
Aeones
and
as
many
crimes
as
gods
?
Tertullian
informes
us
that
he
hoped
for
a
Bishoprick
,
but
fell
from
those
hopes
,
and
was
disappointed
by
one
who
was
raised
to
that
dignity
by
the
prerogative
of
Martyrdome
,
and
his
many
sufferings
for
the
truth
.
Doth
Arrius
deny
the
divinity
of
the
Son
?
read
Theodoret
,
and
he
will
shew
you
Alexander
in
the
chaire
before
him
.
Theod.
l.
1.
c.
2.
Doth
Aerius
deny
there
is
any
difference
between
a
Bishop
and
Presbyter
?
the
reason
was
,
he
was
denied
himself
,
and
could
not
be
one
;
so
that
he
fell
from
a
Bishoprick
as
Lucifer
did
from
Heaven
,
whose
first
wish
was
to
be
God
,
and
whose
next
was
that
there
were
no
God
at
all
.
From
hence
these
stirres
and
tumults
in
the
Church
of
Christ
,
from
hence
these
storms
and
tempests
,
which
blow
and
beat
in
her
face
;
from
hence
these
distractions
and
uncertainties
in
Christian
Religion
,
that
it
is
a
matter
of
some
danger
but
to
mention
it
;
which
made
Nazianzen
(
in
some
passion
as
it
may
seem
)
cry
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
I
would
,
saith
he
,
Naz.
Or.
20.
there
were
no
precedency
,
no
priority
,
no
dignities
in
the
Church
,
but
that
mens
estimation
did
onely
rise
from
vertue
;
but
now
the
right
hand
and
the
left
,
the
higher
and
the
lower
place
,
these
terms
of
difference
have
led
men
not
into
the
truth
,
but
into
that
ditch
where
Errour
mudds
it self
.
Caeca
avaritia
,
saith
Maximus
,
covetousness
and
ambition
are
blind
,
and
cannot
look
upon
the
truth
,
though
she
be
as
manifest
as
the
sun
at
noon
;
and
it
fares
with
men
in
the
lust
of
their
eyes
,
in
the
love
of
the
world
,
as
it
did
with
the
man
in
Artemidorus
,
who
dreamt
he
had
eyes
of
gold
,
and
the
next
day
lost
them
,
had
them
both
put
out
;
for
now
no
smell
is
sweet
but
that
of
lucre
,
no
sight
delightfull
but
of
the
wedge
of
gold
;
and
so
by
a
strange
kind
of
Chymistry
they
turn
Religion
into
Gold
,
and
even
by
Scripture
it self
heap
up
Riches
,
and
so
they
lose
their
sight
and
judgement
,
and
savour
not
the
things
of
God
,
but
are
stark
blind
to
that
truth
which
should
save
them
.
But
now
grant
,
that
they
were
indeed
perswaded
of
the
truth
of
that
which
they
defend
with
so
much
noyse
and
tumult
,
yet
this
may
be
but
opinion
and
fancy
,
which
the
love
of
the
world
will
soon
build
up
,
because
it
helps
to
nourish
it
;
and
how
can
we
think
that
the
spirit
did
lead
them
in
those
wayes
,
in
which
self
love
and
desire
of
gaine
did
drive
on
so
furiously
?
for
sure
the
spirit
of
truth
cannot
work
in
that
building
,
where
such
Sanballats
laugh
him
to
scorne
.
Now
all
these
are
the
very
cords
of
vanity
,
by
which
we
are
drawn
from
the
truth
,
and
must
be
broken
asunder
,
before
the
spirit
will
lead
us
to
it
;
for
he
leads
us
not
over
the
Mountaines
,
nor
through
the
bowells
of
the
Earth
,
nor
through
the
numerous
Atomes
of
our
vaine
and
uncertaine
and
perplext
imaginations
,
but
as
the
wisdome
which
he
teacheth
,
so
is
the
method
of
his
Discipline
,
pure
,
peaceable
,
Jam.
3.17
.
and
gentle
,
without
partiality
,
without
hypocrisie
,
and
hath
no
savour
or
relish
of
the
Earth
;
for
he
leads
the
pure
,
he
leads
the
peaceable
,
he
leads
the
humble
.
In
a
word
,
he
leads
those
who
are
lovers
of
peace
and
truth
.
Conclus
.
And
now
to
draw
towards
aconclusion
:
will
you
know
the
wayes
in
which
the
Spirit
walks
,
and
by
which
he
leads
us
?
will
you
know
the
rules
we
must
observe
,
if
we
will
be
the
Spirits
Schollars
?
I
will
be
bold
to
give
them
you
from
one
who
was
a
great
lover
of
truth
,
even
Galen
the
Physician
:
I
can
but
name
them
,
for
the
time
will
not
suffer
me
to
insist
;
they
are
but
four
,
the
first
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
love
of
Truth
;
the
second
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
love
of
Industry
,
a
frequent
meditation
of
the
truth
;
the
third
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
orderly
and
methodicall
proceeding
in
the
pursuit
of
Truth
;
the
last
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
exercitation
,
and
our
conformity
to
the
truth
in
our
conversation
:
And
this
gold
,
though
it
be
brought
from
Ophir
,
yet
may
it
be
usefull
to
adorn
and
beautifie
those
who
are
the
living
temples
of
the
holy
Ghost
.
And
first
,
Love
is
a
passion
imprinted
in
us
to
this
end
,
to
urge
and
carry
us
forward
to
the
truth
,
and
it
is
the
first
of
all
the
passions
,
the
first
of
all
the
operations
of
the
soul
,
the
first
mover
,
as
it
were
,
being
a
strong
propension
to
that
we
love
,
and
which
is
fitted
and
proportioned
to
the
mind
,
seeking
out
the
meanes
,
and
working
forward
with
all
the
heat
of
intention
unto
the
end
;
eminent
among
the
affections
,
calling
up
my
fear
,
my
hope
,
my
anger
,
my
sorrow
;
my
fear
of
not
finding
out
,
yet
in
the
midst
of
fear
raising
a
hope
to
attain
to
it
;
my
sorrow
that
I
find
not
so
soon
as
I
would
;
and
my
anger
at
any
thing
that
is
averse
or
contrary
,
at
any
cloud
or
difficulty
that
is
placed
between
me
and
the
truth
.
The
love
of
Christ
,
saith
S.
Paul
,
constraineth
me
,
2
Cor.
5.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
a
resemblance
taken
from
women
in
travell
)
constraineth
,
urgeth
me
,
worketh
in
me
such
a
desire
,
as
the
pain
in
travell
doth
in
a
woman
to
be
dlivered
;
for
do
we
not
labour
and
travell
with
a
conclusion
,
which
we
would
find
out
?
and
what
joy
is
there
,
when
we
have
?
like
that
of
a
woman
in
travell
,
when
a
man-child
is
brought
into
the
world
.
If
you
love
me
,
keep
my
commandement
,
John
14.15
.
saith
Christ
;
if
you
love
me
not
,
you
cannot
,
but
if
you
love
me
you
will
certainly
keep
them
.
Will
you
know
the
reason
why
the
wayes
of
truth
are
so
desolate
?
why
so
little
truth
is
known
,
when
all
offers
it self
,
and
is
even
importunate
with
us
to
receive
it
?
there
can
be
no
other
reason
given
but
this
,
that
our
hearts
are
congealed
,
our
spirits
frozen
,
and
we
are
coldly
affected
to
the
truth
,
nay
are
averse
and
turn
from
it
;
this
truth
crosseth
our
profit
,
that
our
pleasure
;
other
truths
stand
in
our
light
,
&
obstruct
our
passage
to
that
we
most
desire
.
S.
Paul
speaks
plainly
,
If
the
truth
be
hid
,
it
is
hid
to
them
that
perish
,
2
Cor.
4.3,4
.
in
whom
the
God
of
this
world
hath
fo
blinded
their
mind
,
that
the
light
of
this
truth
should
not
shane
upon
them
;
for
if
we
have
eyes
to
see
her
,
she
is
a
fair
object
,
as
visible
as
the
Sun
;
if
we
do
but
love
the
truth
,
the
spirit
of
truth
is
ready
to
take
us
by
the
hand
and
lead
us
to
it
;
but
those
that
withdraw
themselves
doth
his
soul
hate
.
Now
in
the
next
place
,
this
love
of
truth
brings
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
love
of
Industry
,
for
if
we
love
it
,
it
will
be
alwayes
in
our
thoughts
,
and
we
shall
meditate
of
it
day
and
night
;
for
to
love
seven
yeares
are
but
a
few
dayes
,
and
great
burdens
are
but
small
,
and
labour
is
but
pleasure
,
and
we
walk
in
the
region
of
truth
,
viewing
it
,
and
delighting
in
it
,
gathering
what
may
be
for
our
use
;
we
walk
in
it
as
in
a
Paradise
.
Truth
is
best
bought
when
it
costs
us
most
,
and
must
be
wooed
oft
and
seriously
,
and
with
great
devotion
;
as
Pythagoras
said
of
the
gods
,
Non
est
salutanda
in
transitu
,
is
not
to
be
spoken
with
in
the
By
and
passage
,
is
not
content
with
a
glance
and
slutation
,
and
no
more
;
but
we
must
behold
it
with
care
and
anxiety
,
we
must
make
a
kind
of
peregrination
out
of
our selves
,
and
must
run
and
sweat
to
meet
it
,
and
then
this
spirit
leads
us
to
it
.
And
this
great
encouragement
we
have
,
that
in
this
our
labour
we
never
faile
of
the
end
we
labour
for
;
which
we
cannot
find
in
our
other
endeavours
and
attempts
,
in
which
we
have
nothing
to
uphold
us
under
those
burdens
which
we
lay
upon
our
own
shoulders
,
but
a
deceitful
hope
,
which
carries
us
along
to
see
it self
defeated
,
the
frustration
whereof
is
a
greater
penalty
and
vexation
than
that
which
we
undertook
for
its
sake
.
How
many
rise
up
early
to
be
rich
,
and
before
their
day
shuts
up
are
beggers
?
how
many
climb
to
the
highest
place
,
and
when
they
are
neer
it
,
and
ready
to
fit
down
,
fall
back
into
a
prison
?
But
in
this
we
never
faile
,
the
Spirit
working
with
us
,
and
blessing
the
work
of
our
hands
,
making
our
busie
and
carefull
thoughts
as
his
chariot
,
and
then
filling
us
with
light
;
such
is
the
priviledge
and
prerogative
of
Industry
,
such
is
the
nature
of
Truth
,
that
it
will
be
wrought
out
by
it
;
nor
did
ever
any
rise
up
early
,
and
in
good
earnest
travell
towards
it
,
but
this
spirit
took
him
by
the
hand
and
brought
him
to
his
journeys
end
.
If
thou
seekest
her
as
silver
,
Prov.
2.4,5
.
if
thou
search
for
her
as
for
had
treasure
(
which
because
it
is
hid
we
remove
many
things
,
turn
up
much
earth
,
and
labour
hard
,
that
we
may
come
to
it
)
then
shalt
thou
understand
the
fear
of
the
Lord
,
and
find
the
knowledge
of
God
;
in
which
work
our
industry
and
the
Spirits
help
are
as
it
were
joyned
and
linked
together
.
You
will
say
perhaps
,
that
the
Spirit
is
an
omnipotent
Agent
,
and
can
fall
suddenly
upon
us
,
as
he
did
upon
the
Apostles
this
day
;
that
he
can
lead
us
in
the
way
of
truth
,
though
we
sit
still
,
though
our
feet
be
chained
,
though
we
have
no
feet
at
all
;
but
the
Proverb
will
answer
you
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
God
will
you
may
sail
over
the
sea
in
a
sieve
;
but
we
must
remember
the
Spirit
leads
us
according
to
his
own
will
and
counsel
,
not
ours
;
that
as
he
is
an
Omnipotent
,
so
he
is
a
free
Agent
also
,
and
worketh
,
and
dispenceth
all
things
according
to
the
pleasure
of
his
will
;
and
certainly
he
will
not
lead
thee
,
if
thou
wilt
not
follow
;
he
will
not
teach
thee
,
if
thou
wilt
not
learn
;
nor
can
we
think
that
the
truth
which
must
make
us
happy
is
of
so
easie
purchase
,
that
it
will
be
sown
in
any
ground
,
and
as
the
Divels
tares
grow
up
in
us
,
Nobis
dormientibus
,
whilest
we
sleep
.
The
third
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
method
,
or
an
orderly
proceeding
in
the
wayes
of
truth
;
for
as
in
all
other
Arts
and
Sciences
,
so
in
our
spirituall
wisdome
,
and
in
the
school
of
Christ
,
we
may
not
hand
over
head
huddle
up
matters
as
we
please
,
but
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
keep
an
order
and
set
course
in
our
studies
and
proceedings
:
our
Saviour
Christ
hath
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
6.33
.
seek
first
the
kingdome
of
God
,
and
in
that
kingdome
every
thing
in
its
order
;
there
is
something
first
,
and
something
next
to
be
observed
,
and
every
thing
is
to
be
ranked
in
its
proper
place
:
the
Author
of
the
Epistle
to
the
Hebrews
tells
us
of
principles
of
Doctrine
which
must
be
learned
before
we
can
be
led
forward
to
perfection
;
Heb.
5.13,14
.
of
milk
,
and
of
strong
meat
;
of
plainer
Lessons
before
we
reach
at
higher
Mysteries
;
nor
can
we
hope
to
make
a
good
Christian
,
veluti
ex
luto
statuam
,
as
soon
as
we
can
make
a
picture
,
or
a
statue
out
of
clay
.
Most
Christians
are
perfect
too
soon
,
which
is
the
reason
that
they
are
never
perfect
;
they
are
spirituall
in
the
twinkling
of
an
eye
(
they
know
not
how
,
nor
no
man
else
)
they
leap
over
all
their
alphabet
,
and
are
at
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
end
,
before
they
begin
;
are
at
the
top
of
the
ladder
before
they
have
set
a
foot
to
the
first
step
or
rown
;
they
study
heaven
,
but
not
the
way
to
it
;
they
study
faith
,
but
not
good
works
;
repentance
without
a
change
or
restitution
;
Religion
without
order
;
they
are
as
high
as
Gods
closet
in
heaven
,
when
they
should
be
busie
at
his
foot-stool
;
study
predestination
,
but
not
sanctity
of
life
;
study
assurance
,
but
not
that
piety
which
should
work
it
;
study
heaven
and
not
grace
,
and
grace
but
not
their
duty
;
and
now
no
marvel
if
they
meet
not
with
that
saving
truth
in
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
this
so
great
disorder
and
confusion
;
no
marvel
when
we
have
broke
the
rules
and
order
,
&
not
observed
the
method
of
the
Spirit
,
if
the
Spirit
lead
us
not
,
who
is
a
Spirit
that
loveth
order
,
and
in
a
right
method
and
orderly
course
leads
us
into
the
truth
.
The
last
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
exercitation
and
practice
of
the
truths
we
learn
,
which
is
so
proper
and
necessary
for
a
Christian
,
that
Christian
Religion
goes
under
that
name
,
and
is
called
an
exercise
by
Clem.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Strom.
l.
4.
Al.
Nyssen
,
Cyril
of
Ilierusalem
,
and
others
;
and
though
they
who
lead
a
Monasticall
life
have
laid
claim
to
it
as
their
own
(
they
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
yet
it
may
well
belong
to
every
one
that
is
the
Spirits
Scholar
,
who
is
as
a
Monk
in
the
world
,
shut
up
out
of
it
,
even
while
he
is
in
it
,
exercising
himself
in
those
lessons
which
the
Spirit
teacheth
,
and
following
as
he
leads
,
which
is
to
make
the
world
it self
his
monastery
.
A
good
Chritian
is
the
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Epictet
.
Arrian
.
l.
3.
c.
5.
and
by
this
daily
exercise
in
the
doctrines
of
the
Spirit
,
he
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Stoicks
speak
,
drive
the
truth
home
,
and
make
it
enter
into
the
soul
and
spirit
;
for
as
Auaxagoras
said
well
,
manus
causa
sapientiae
,
't
is
not
the
brain
,
but
the
hand
that
causeth
knowledge
,
Talis
quisque
est
qualibue
delectater
;
inter
artisicem
&
artificium
mira
cognatio
est
.
and
worketh
wisdome
:
for
true
wisdome
,
that
which
the
Spirit
teacheth
,
consists
not
in
being
a
good
Critick
,
or
in
rightly
judging
of
the
sense
of
the
words
,
or
being
a
good
Logician
in
drawing
out
a
true
and
perfect
definition
of
Faith
and
Charity
,
or
discoursing
aptly
and
methodically
of
the
Lessons
of
the
Spirit
;
or
in
being
a
good
Oratour
,
in
setting
out
the
beauty
and
lustre
of
Religion
to
the
very
eye
.
No
,
saith
the
son
of
Syrach
,
He
that
hath
no
experience
knoweth
little
,
Ecclus.
34.10
.
Ex
mandato
mandatum
cernimus
,
by
practising
the
command
we
gain
a
kind
of
familiarity
,
a
more
inward
and
certain
knowledge
of
it
;
If
any
man
will
do
the
will
of
God
,
he
shall
know
the
Doctrine
;
Joh.
7.17
.
in
Divinity
,
and
indeed
in
all
knowledge
whose
end
is
practice
,
that
of
Aristotle
is
true
,
Those
things
we
learn
to
do
we
learn
by
doing
them
;
we
learn
devotion
by
prayer
;
charity
,
by
giving
of
alms
;
meeknesse
,
by
forgiving
injuries
;
humility
and
patience
,
by
suffering
;
temperance
,
by
every
day
fighting
against
our
lusts
;
as
we
know
meat
by
the
taste
,
so
do
we
the
things
of
God
by
practice
and
experience
,
and
at
last
discover
heaven
it self
in
piety
;
and
this
is
that
which
S.
Paul
calls
knowledge
according
to
godlinesse
;
1
Tim.
6.3
.
we
taste
and
see
how
gracious
the
Lord
is
,
we
do
as
it
were
see
with
our
eyes
,
and
with
our
hands
handle
the
word
of
truth
.
In
a
word
,
we
manifest
the
truth
,
and
make
it
visible
in
our
actions
;
and
the
Spirit
is
with
us
,
and
ready
in
his
office
to
lead
us
further
,
even
to
the
inner
house
;
and
secret
closet
of
truth
,
displayes
his
beames
of
light
,
as
we
press
forward
and
mend
our
pace
,
every
day
shining
upon
us
with
more
brightnesse
,
as
we
every
day
strive
to
increase
;
teaching
us
not
so
much
by
words
as
by
actions
and
practice
,
by
the
practice
of
those
vertues
which
are
his
lessons
,
and
our
duties
;
we
learn
that
we
may
practice
,
and
by
practice
we
become
as
David
speaks
,
Psal.
119.99
.
wiser
then
our
teachers
.
to
conclude
,
day
unto
day
teacheth
knowledge
,
and
every
act
of
piety
is
apt
to
promote
and
produce
a
second
,
to
beget
more
light
,
which
may
yet
lead
into
more
,
which
may
at
last
strengthen
&
establish
us
in
the
truth
,
and
so
lead
us
from
truth
to
truth
,
to
that
happy
estate
which
hath
no
shadow
of
falshood
,
but
like
the
Spirit
of
Truth
endureth
for
evermore
.
THE
FIRST
SERMON
.
JAMES
I.
Vers
.
ult
.
Pure
Religion
and
undefiled
before
God
and
the
Father
is
This
,
to
visite
the
fatherlesse
and
widdows
in
their
affliction
,
and
to
keep
himselfe
unspotted
from
the
World
.
NOthing
more
talkt
of
in
the
world
,
then
Religion
,
nothing
lesse
understood
,
nothing
more
neglected
,
there
being
nothing
more
common
with
men
,
then
to
be
willing
to
mistake
their
way
;
to
withdraw
themselves
from
that
,
which
is
indeed
Religion
,
because
it
stands
in
opposition
to
some
pleasing
errour
,
which
they
are
not
willing
to
shake
off
,
and
by
the
help
of
an
unsanctified
,
complying
fancy
,
Multi
sibi
fidem
ipsi
potiut
constitunut
,
quam
accipiunt
,
dum
quae
velunt
sapiunt
,
&
nolunt
sapepere
quae
vera
sunt
,
cum
sapientiae
haecveritas
sit
,
ea
interdum
sapere
,
quae
nolis
.
Hilar.
8.
de
Trin.
V.
22.
to
frame
one
of
their
own
,
and
call
it
by
that
name
.
That
which
flatters
their
corrupt
hearts
,
That
which
is
moulded
and
attempered
to
their
bruitish
desigus
,
That
which
smiles
upon
them
in
all
their
purposes
,
which
favours
them
in
their
unwarrantable
undertakings
,
That
which
bids
them
Go
on
and
prosper
in
the
wayes
which
lead
unto
death
,
That
with
them
is
True
Religion
.
In
this
Chapter
,
and
indeed
in
every
Chapter
of
this
Epistle
,
our
Apostle
hath
made
this
discovery
to
our
hands
:
Some
there
were
,
as
he
observes
,
that
placed
it
in
the
ear
;
did
hear
and
not
do
:
and
rested
in
that
:
some
did
place
it
in
a
formall
devotion
:
did
pray
,
but
pray
amisse
,
and
therefore
did
not
receive
:
some
that
placed
it
in
a
shadow
and
appearance
,
Verse
25.
seemed
to
be
very
religious
,
but
could
not
bridle
their
tongue
,
and
were
safe
they
thought
under
this
shadow
:
others
there
were
,
that
were
partiall
to
themselves
,
despisers
of
the
poor
,
that
had
faith
and
no
works
,
in
the
second
Chapter
,
and
did
boast
of
this
:
others
,
that
had
hell
fire
in
their
Tongue
,
and
carried
about
with
them
a
world
of
iniquity
,
which
did
set
the
wheel
,
the
whole
course
of
Nature
on
fire
,
in
the
third
Chapter
,
and
last
of
all
,
some
he
observed
warring
and
fighting
,
killing
,
that
they
might
take
the
prey
,
and
divide
the
spoil
,
in
the
fourth
Chapter
;
And
yet
all
religious
;
Every
one
seeking
out
death
in
the
errour
of
his
life
,
and
yet
every
one
seeming
to
presse
forward
towards
the
mark
,
for
the
price
of
the
high
calling
of
God
in
Christ
Jesus
.
To
these
,
as
to
men
ready
to
dash
upon
the
rock
and
shipwrack
,
doth
our
Apostle
cry
out
as
from
the
shore
,
to
turn
their
compasse
,
and
steer
their
course
the
right
way
,
and
seeing
them
,
as
it
were
,
run
severall
wayes
all
to
meet
at
last
in
the
common
gulph
of
eternall
destruction
;
He
calls
,
and
calls
aloud
after
them
.
To
the
superstitious
,
and
the
prophane
,
To
the
disputer
and
the
scribe
,
to
them
that
do
but
hear
,
and
to
them
that
do
but
babble
,
To
them
that
do
but
professe
,
and
to
them
that
do
but
beleeve
,
the
word
is
;
Be
not
deceived
,
This
is
not
it
:
but
Haec
est
,
This
is
pure
Religion
is
vox
à
Tergo
,
as
the
Prophet
speaks
,
Esay
30.
a
voice
behinde
them
,
saying
,
This
is
the
way
,
walk
in
it
:
This
is
as
a
light
held
forth
to
shew
them
where
they
are
to
walk
;
as
a
royal
Standard
set
up
to
bring
them
to
their
colours
:
This
doth
Infinitatem
rei
ejicere
,
as
the
Civilians
speak
.
Take
them
from
the
Devils
latitudes
and
expatiations
,
from
frequent
and
fruitlesse
hearing
,
from
loud
,
but
heartless
prayer
,
from
their
beloved
but
dead
faith
,
from
undisciplined
and
malitious
zeal
,
From
noise
and
blood
,
from
fighting
and
warring
,
which
could
not
but
defile
them
,
and
make
them
fit
to
receive
nothing
,
but
the
spots
of
the
world
,
from
the
infinite
mazes
and
by-paths
of
Errour
,
and
brings
them
into
the
way
,
where
they
should
be
,
where
they
may
move
with
joy
and
safety
,
looking
stedfastly
towards
the
End
.
Let
us
now
hear
the
conclusion
of
the
whole
matter
,
whatsoever
Divines
have
taught
,
whatsoever
Councels
have
determined
or
the
schoolmen
defined
:
whatsoever
God
spake
in
the
old
times
,
whatsoever
he
spake
in
these
last
dayes
,
That
which
hath
filled
so
many
volumes
,
and
brought
upon
us
Fatigationem
Carnis
,
that
weariness
of
the
flesh
,
Ecclesia
.
1
2.12
.
which
Solomon
complains
of
,
in
reading
that
multitude
of
Books
,
with
which
the
world
doth
now
swarm
with
,
That
which
we
study
for
,
which
we
contend
for
,
which
we
fight
for
,
as
if
it
were
in
Democritus
his
Well
,
or
rather
,
as
the
Apostle
speaks
,
in
Hell
it self
,
quite
out
of
our
reach
,
or
if
there
be
any
truth
that
is
necessary
,
or
any
other
commandment
,
it
is
briefly
comprehended
in
this
saying
,
even
in
this
of
Saint
James
,
Pure
Religion
,
and
undefiled
before
God
and
the
Father
is
this
,
to
visit
,
&c.
I
way
call
it
the
picture
of
Religion
in
little
;
in
a
small
compasse
,
and
yet
presenting
all
the
lines
and
dimensions
;
the
whole
signature
of
Religion
,
fit
to
be
hung
up
in
the
Church
of
Christ
,
and
to
be
lookt
upon
by
all
,
that
the
people
,
which
are
and
shall
be
born
may
truly
serve
the
Lord
:
May
it
please
you
therefore
a
while
to
cast
your
eyes
upon
it
,
and
with
me
to
view
.
First
,
The
full
proportion
,
and
severall
lineaments
of
it
,
as
it
were
the
essentiall
parts
which
constitute
,
and
make
it
what
it
is
,
and
we
may
distinguish
them
as
the
Jew
doth
the
Law
:
by
Do
,
and
Do
not
;
The
first
is
Affirmative
:
To
do
Good
:
to
visit
the
fatherlesse
and
widdows
in
their
affliction
.
The
second
not
to
do
evil
;
to
keep
our selves
unspotted
from
the
world
.
And
then
secondly
,
to
look
upon
as
it
were
the
colours
and
beauty
of
it
,
and
to
look
upon
it
with
delight
,
as
it
consists
,
First
in
its
purity
,
having
no
mixture
.
Secondly
,
in
its
undefilednesse
,
having
no
pollution
.
And
then
thirdly
,
the
Epigraph
or
title
of
it
,
the
Ratification
or
seal
,
which
is
set
to
it
to
make
it
Authentick
,
which
is
set
to
,
not
of
men
,
or
by
men
:
but
divinâ
manu
by
the
hand
of
God
Himself
,
which
drew
the
first
copy
,
and
pattern
:
For
,
this
is
true
Religion
apud
Deum
&
patrem
with
God
and
the
Father
,
and
as
he
gave
witnesse
to
his
Son
from
Heaven
,
This
is
my
beloved
Son
,
so
doth
he
also
to
Christiain
Religion
,
of
which
he
was
the
Author
and
Finisher
.
Haec
est
,
This
is
it
,
and
in
this
I
am
well
pleased
:
Pure
Religion
and
undefiled
before
God
,
&c.
Let
us
now
in
order
view
these
;
and
these
two
;
To
do
Good
,
and
abstain
from
Evil
,
our
charity
to
others
in
the
one
,
and
our
charity
to
our selves
in
the
last
,
in
being
as
those
Dii
benefici
those
Tutelar
Gods
to
the
Widows
and
Fatherlesse
,
and
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
keep
all
evil
from
our selves
,
I
call
the
effentiall
parts
of
Religion
,
without
which
it
can
no
more
subsist
,
then
a
man
without
a
soul
;
For
as
the
body
without
the
spirit
is
dead
,
even
so
faith
without
works
is
dead
also
.
Not
that
we
exclude
Faith
,
or
Prayer
,
or
Hearing
of
the
Word
;
for
without
faith
religion
is
but
an
empty
name
,
and
it
comes
by
hearing
,
and
is
increased
by
devotion
.
Faith
is
a
foundation
upon
a
Foundation
:
for
as
Truth
is
the
foundation
of
faith
,
Amb.
in
Psal.
118.
so
is
faith
the
Foundation
of
an
Holy
Conversation
,
in
this
we
edifie
our selves
,
and
in
this
we
sustain
and
uphold
others
,
in
this
we
stand
,
and
in
this
we
raise
up
others
;
From
faith
are
the
issues
of
life
,
from
this
,
as
from
a
fountain
flow
those
waters
of
comfort
,
which
refresh
the
widow
,
and
fatherlesse
,
and
that
water
of
separation
,
Num.
31.23
.
which
purifies
us
,
keeps
us
unspotted
,
as
white
as
snow
.
But
our
Apostle
mentions
none
of
these
,
and
I
will
give
you
some
reason
;
at
least
,
a
fair
conjecture
,
why
he
did
not
.
And
first
,
not
Faith
,
we
see
here
where
he
tells
us
what
Pure
Religion
is
,
he
doth
not
so
much
as
name
it
;
for
indeed
,
it
is
the
ground
of
the
whole
draught
and
portrayture
of
Religion
,
and
as
we
observe
it
in
Pictures
it
is
in
shadow
;
not
exprest
,
out
yet
seen
:
supposed
by
Saint
James
,
writing
not
to
Insiders
,
but
to
those
who
had
already
given
up
their
names
unto
Christ
.
And
it
is
like
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Mathematicks
,
which
Tully
calls
Iuitia
Mathematicorum
,
the
beginnings
and
principles
of
that
science
,
which
if
we
grant
not
,
we
can
make
no
further
progresse
in
that
science
.
In
the
sixth
to
the
Hebrews
Saint
Paul
calls
it
a
principle
of
the
Doctrine
of
Christ
:
and
what
necessity
was
there
for
my
Apostle
to
commend
that
unto
them
which
they
already
embraced
,
to
direct
them
in
that
in
which
they
were
perfect
,
to
urge
that
which
they
could
not
deny
;
not
deny
?
nay
,
of
which
they
made
their
boast
all
the
day
long
?
No
:
Saint
James
is
for
Ostende
mihi
,
he
doth
not
once
doubt
of
their
faith
,
but
is
very
carnest
to
force
it
out
,
that
it
may
evaporate
,
and
shew
it self
in
their
works
of
piety
:
Then
faith
is
a
starre
,
2
Tim.
1.19
.
and
when
it
streams
out
light
,
and
the
beams
are
the
works
of
charity
:
Then
faith
is
as
a
ship
,
when
Pure
Religion
is
the
rudder
to
steer
and
guide
it
,
that
it
dash
not
on
a
rock
,
and
ship-wrack
:
Then
faith
is
the
soul
of
the
soul
,
when
by
its
quickning
and
enlivening
power
we
run
the
wayes
of
Christs
commandments
:
pure
creduat
,
pure
ergo
loquantur
,
faith
the
Father
:
Their
belief
is
right
,
therefore
let
their
conversation
be
sincere
,
no
other
conclusion
can
naturally
be
deduced
from
faith
,
and
of
it self
it
can
yeeld
no
other
,
and
this
it
will
yeeld
,
if
you
do
not
in
a
manner
destroy
it
,
and
spoyle
it
of
its
power
and
efficacy
;
for
what
an
unnaturall
inconsequence
is
this
,
I
beleeve
that
Christ
hath
taught
me
,
to
be
mercifull
,
as
my
heavenly
Father
is
mercifull
:
That
charity
hath
the
promise
of
the
world
to
come
,
Therefore
I
will
shut
up
my
bowels
;
this
I
am
sure
is
one
part
of
our
belief
,
if
it
be
not
,
our
Creed
is
most
imperfect
;
and
yet
such
practicall
conclusions
doth
our
avarice
and
luxury
draw
.
Our
faith
is
spread
about
the
world
,
but
our
charity
is
as
a
candle
under
a
bushell
;
the
great
errour
,
and
folly
of
this
our
age
,
which
can
shew
us
multitudes
of
men
and
women
,
which
,
as
the
Apstle
speaks
,
are
ever
learning
,
and
never
able
to
come
to
the
knowledge
of
the
Truth
,
which
have
con'd
their
Creed
by
heart
,
but
have
little
skill
,
or
forgot
their
skill
they
have
,
in
the
royall
Law
;
who
cry
up
faith
as
the
Jews
did
the
Temple
of
the
Lord
,
and
are
very
zealous
for
it
,
yet
suffer
it
to
decay
and
waste
,
till
it
be
dead
,
as
my
Apostle
speaks
,
cat
out
the
very
heart
of
it
,
by
a
carelesse
and
prophane
conversation
,
as
the
Jews
with
their
own
hands
did
set
fire
on
that
Temple
.
which
they
so
much
adored
.
And
this
may
be
a
second
reason
,
why
he
mentions
not
faith
in
his
character
of
Religion
;
for
having
every
where
preacht
up
the
power
and
efficacy
of
faith
,
men
carnally
minded
did
so
fill
their
thoughts
,
with
the
contemplation
of
that
fundamentall
vertue
,
that
they
left
no
roomfor
other
vertues
,
not
so
efficacious
indeed
to
justifie
a
sinner
,
yet
as
necessary
as
faith
it self
:
did
commend
&
extol
the
power
of
faith
,
when
it
had
none
at
all
in
them
,
nay
,
(
which
is
the
most
fatall
miscarriage
of
all
)
did
make
it
an
occasion
,
Rom.
6.6
.
through
which
sinne
revived
,
which
should
have
destroyed
in
them
the
whole
body
and
juncture
of
sin
;
it
being
common
to
men
at
last
to
fix
and
fettle
their
minds
upon
that
object
which
is
most
often
presented
to
their
mindes
,
as
the
Countrey
peasant
having
heard
much
talk
of
the
City
of
Rome
,
began
at
last
to
think
there
was
no
other
City
but
that
:
If
we
look
forward
to
the
second
Chapter
of
this
Epistle
,
we
shall
think
this
more
then
a
conjecture
;
for
there
he
seems
to
take
away
from
faith
its
saving
attribute
,
Numquid
fides
potest
salvmn
sacere
?
Can
faith
save
a
man
?
What
an
Heretick
,
what
a
Papist
would
he
be
,
that
should
but
put
up
this
question
in
these
our
dayes
?
wherein
the
sola
justificat
hath
left
faith
alone
in
the
work
of
our
salvation
:
and
yet
the
question
may
be
put
up
,
and
the
resolve
on
the
negative
may
be
true
;
It
cannot
save
him
certainly
that
saith
he
hath
faith
,
and
hath
not
works
:
And
thus
,
though
he
dispute
indeed
against
Simon
the
sorcerer
,
and
others
,
as
we
may
gather
out
of
Irenaeus
,
yet
in
appearance
he
levels
his
discourse
against
Paul
the
Apostle
:
for
not
by
works
,
but
by
saith
,
faith
Saint
Paul
,
not
by
faith
,
but
by
works
,
saith
Saint
James
,
and
yet
both
are
true
,
the
one
speaking
to
the
Jews
,
who
were
all
for
the
Law
the
other
to
those
who
were
all
for
faith
,
and
to
them
who
had
buried
all
thought
of
good
works
in
the
pleasing
but
deceitfull
contemplation
of
faith
,
he
speaks
no
other
language
,
but
do
this
;
and
exalts
charity
to
the
higher
place
,
that
their
vain
boasting
of
faith
might
not
be
heard
;
for
faith
,
saith
he
,
hath
no
tongue
,
nay
,
no
life
without
her
,
and
thus
in
appearance
he
takes
from
the
one
,
to
establish
the
other
,
and
sets
up
a
throne
for
charity
,
not
without
some
shew
,
and
semblance
of
prejudice
to
faith
.
For
last
of
all
,
to
give
you
one
reason
more
:
Faith
indeed
is
naturally
productive
of
good
works
:
For
what
madnesse
is
it
to
see
the
way
to
eternity
of
blisse
,
and
not
to
walk
in
it
?
Each
article
of
our
Creed
points
out
,
as
with
●e
finger
,
to
some
vertue
to
be
wrought
out
in
the
minde
,
and
publisht
in
the
outward
man
.
If
I
beleeve
that
Christ
is
God
,
it
will
follow
,
I
must
worship
him
:
If
he
died
for
sinne
,
the
consequence
is
plain
enough
,
we
must
die
to
it
:
If
he
so
loved
vs
,
the
Apostle
concludes
,
we
must
love
one
another
:
charity
is
the
proper
effect
of
faith
,
and
upon
faith
,
and
charity
we
build
up
our
hope
,
if
we
beleeve
the
promises
,
and
perform
the
condition
,
if
we
beleeve
him
that
loved
us
,
and
love
him
,
and
keep
his
commandments
,
we
are
in
heaven
already
.
But
yet
we
may
observe
,
that
the
corruption
of
our
hearts
findes
somthing
in
faith
it self
,
to
abate
and
weaken
her
force
,
and
power
,
and
to
take
off
her
activity
,
and
so
makes
the
very
object
of
faith
an
encouragement
to
evil
,
and
(
which
is
a
sad
speculation
)
the
mercy
of
God
,
a
kinde
of
temptation
to
sinne
:
Mercy
is
a
pretious
oyntment
,
and
mercy
breaks
our
head
;
mercy
blots
out
sin
,
and
mercy
revives
it
;
mercy
is
our
hope
,
and
mercy
is
made
our
confusion
:
we
should
sin
no
more
,
but
we
sin
more
and
more
,
because
his
mercy
endureth
for
ever
:
we
turn
the
grace
of
God
into
wantonness
,
and
make
this
Queen
of
his
glorious
attributes
to
wait
on
our
lust
:
of
a
Covering
,
a
purging
,
a
Healing
,
a
saving
,
(
I
tremble
to
speak
it
)
we
make
it
a
damning
mercy
;
for
had
we
not
abused
it
,
had
we
not
relied
upon
it
too
much
,
had
we
not
laid
upon
it
all
our
uncleannesse
,
our
impenitency
,
and
wilfull
obstinacy
in
sinne
,
it
would
have
upheld
us
,
and
lifted
us
up
as
high
as
Heaven
;
but
our
bold
presumption
layes
hold
of
it
,
and
it
flings
us
off
,
and
we
fall
from
it
,
into
the
bottomlesse
pit
.
This
then
we
may
take
for
a
sufficient
reason
,
why
our
Apostle
puts
not
faith
into
his
description
of
Pure
Religion
,
and
in
the
next
place
,
as
he
doth
not
mention
faith
,
so
he
passeth
by
in
silence
,
rather
then
forgets
those
other
excellent
duties
of
prayer
,
and
hearing
the
word
.
For
these
two
,
whatsoever
high
esteem
we
put
upon
them
;
howsoever
we
magnifie
them
till
they
are
nothing
,
till
our selves
are
worse
than
nothing
,
worse
than
the
beasts
that
perish
,
yet
are
they
not
the
end
;
and
their
end
is
perdition
,
who
make
them
so
,
and
think
that
to
aske
a
blessing
is
to
have
it
,
when
they
put
it
from
them
:
or
to
hear
of
God
is
to
love
him
:
to
hear
of
that
happinesse
,
which
he
hath
laid
up
,
is
to
be
in
Paradise
.
The
perfection
of
the
creature
,
saith
the
Philosopher
is
ad
naturae
suae
sinem
pervenire
,
to
attain
to
the
end
for
which
he
was
made
,
and
the
end
of
the
Christian
is
,
to
be
like
unto
Christ
,
that
where
he
is
,
He
may
be
also
;
that
is
his
end
,
that
is
his
perfection
:
Now
to
draw
this
home
,
these
two
,
to
Hear
and
to
Pray
;
do
not
make
us
like
unto
him
,
but
are
sufficient
means
to
renew
the
image
of
God
in
us
,
that
so
we
may
resemble
him
,
they
are
not
the
haven
to
which
we
are
bound
,
but
are
as
prosperous
and
advantagious
windes
to
carry
us
to
it
,
Quod
per
se
bonum
est
,
semper
est
bonum
,
that
which
is
good
in
it self
,
and
for
it self
,
is
alwayes
good
,
as
true
piety
,
true
Religion
,
but
those
duties
which
tend
to
it
,
have
their
reward
or
punishment
as
they
reach
,
or
misse
of
that
end
;
what
is
hearing
,
if
it
beget
not
obedience
?
what
are
prayers
if
they
be
but
the
calves
of
our
lips
?
Oh
,
't
is
a
sad
question
to
be
ask't
,
when
we
shall
see
Christians
full
of
malice
and
deceit
,
Have
they
not
heard
?
they
have
heard
that
malice
shall
destroy
the
wicked
,
that
deceit
is
an
abomination
,
that
oppression
shall
eat
them
up
,
yet
will
be
such
monsters
,
as
if
they
never
heard
;
oh
,
't
is
a
sad
expostulation
to
the
wicked
,
Have
they
not
heard
,
and
as
sad
a
return
may
be
made
to
our
prayers
;
we
may
stretch
out
our
hands
,
and
God
may
hide
his
eyes
from
us
,
we
may
make
many
prayers
and
he
not
hear
,
we
may
lift
up
our
hands
,
and
vocie
unto
Heaven
,
and
our
minde
stay
below
wallowing
in
the
mire
of
foul
pollutions
,
mixt
and
ingendering
with
the
vanities
of
the
world
;
for
as
we
may
fast
to
strife
and
debate
,
so
we
may
pray
to
strife
and
debate
,
as
there
may
be
a
politick
Fast
,
so
our
prayer
may
have
more
in
it
of
craft
than
devotion
,
we
may
make
it
a
trade
,
a
craft
,
an
occupation
,
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stoutly
labor
and
holdout
,
not
to
take
the
kingdom
of
Heaven
,
but
to
devour
widows
houses
;
make
this
Key
of
the
Gates
of
Heaven
,
a
picklock
to
open
Chests
,
and
so
debase
it
to
these
vile
offices
,
which
is
a
sin
,
cujus
non
audeo
dicere
nomen
,
for
which
I
have
no
name
bad
enough
to
give
it
:
and
what
is
Prayer
then
?
what
are
the
means
if
we
rest
in
them
as
in
the
end
?
what
are
they
,
if
we
draw
and
force
them
to
a
bad
end
?
what
are
they
if
we
make
no
use
of
them
at
all
,
or
make
this
sad
and
fatall
use
of
them
;
if
our
Prayers
bring
down
a
curse
;
our
hearing
flatter
us
in
our
disobedience
,
if
we
Hear
,
and
Pray
,
and
Perish
?
These
two
,
and
what
else
of
this
nature
have
their
worth
and
efficacy
from
Religion
,
from
charity
to
our selves
,
&
others
,
which
are
as
the
two
wings
,
on
which
our
prayers
ascend
,
and
mount
to
the
presence
of
God
,
to
bring
down
a
blessing
from
thence
:
These
sanctifie
our
fasts
,
these
open
the
ears
of
the
deaf
,
that
hearing
they
may
hear
and
understand
:
These
consecrate
our
Pulpets
,
and
are
the
best
panegyricks
on
our
Sermons
,
and
make
them
indeed
the
word
of
God
,
powerfull
in
operation
,
and
without
these
our
prayers
are
but
babling
,
and
the
Sermons
,
which
we
hear
,
but
so
many
libels
against
us
,
or
as
so
many
knells
and
sad
indications
,
that
they
,
that
hear
them
,
are
condemned
,
and
dead
already
.
For
again
,
to
visit
the
fatherlesse
and
widows
in
affliction
,
that
is
,
to
be
full
of
good
works
,
and
to
renounce
,
and
abstain
from
the
pleasures
of
the
world
(
for
those
pleasures
we
dote
on
,
those
riches
we
sweat
for
,
are
those
that
bespot
us
)
is
a
far
harder
task
then
to
say
a
hundred
pater
no
sters
,
or
to
continue
our
prayers
,
as
Saint
Paul
did
his
preaching
untill
midnight
,
or
to
hear
a
Sermon
every
day
.
Bid
the
wanton
leave
the
lips
of
the
harlot
:
Acts
20.
bid
the
ambitious
make
himself
equall
to
them
of
low
degree
:
bid
the
mammonist
be
rich
in
good
works
,
and
if
he
do
not
openly
profess
it
,
yet
the
conjecture
will
be
easy
and
probable
,
that
the
wanton
would
chuse
rather
to
fast
twice
in
the
week
with
the
Pharisee
,
than
to
make
himself
an
Eunuch
for
the
Kingdom
of
Heaven
:
the
ambitious
and
covetous
rather
say
their
prayers
(
for
such
can
but
say
them
)
then
to
stay
themselves
in
the
eager
pursuit
of
their
ends
but
so
long
,
as
to
give
an
almes
:
the
ambitious
will
pray
and
hear
,
and
do
any
thing
rather
than
fall
lower
,
and
the
Miser
chain
his
ears
to
the
Pulpit
,
rather
than
to
open
them
to
the
complaint
of
the
poor
:
S.
Basil
observed
it
long
since
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Grat.
ad
Ditescentes
.
and
tels
us
that
he
knew
many
,
who
without
any
great
pains
might
be
brought
,
to
fast
and
pray
,
and
to
perform
all
parts
of
Religion
,
which
were
not
chargeable
,
but
could
not
be
wonne
with
the
most
powerfull
eloquence
,
or
strongest
reason
to
any
part
of
it
,
which
did
cost
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
one
half-peny
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
cheap
Religion
is
as
easy
,
as
cheap
;
but
Go
,
sell
all
that
you
have
,
and
give
to
the
poor
,
is
a
better
pill
,
which
we
hardly
let
down
,
and
with
a
sowre
countenance
,
and
should
we
prescribe
it
now
,
to
men
of
this
Iron
age
,
would
they
not
as
S.
Paul
speaks
in
another
case
,
say
,
that
we
were
out
of
our
wits
?
And
therefore
in
the
last
place
,
These
two
,
if
they
be
truly
in
us
,
are
never
,
can
never
be
alone
,
but
suppose
faith
,
which
is
sigillum
bonorum
operum
,
Serm.
23.
as
Chrysologus
speaks
,
the
seal
to
every
good
work
to
make
it
currant
and
authentick
,
and
he
that
is
perfect
in
these
,
cannot
be
to
seek
in
the
rest
.
He
that
can
govern
a
ship
in
a
storm
,
when
the
Sea
rages
,
and
is
unquiet
,
may
easily
mannage
a
cockboat
in
a
calm
:
he
that
can
empty
himself
to
his
brother
,
that
thinks
the
bellies
of
the
poor
the
best
granaries
for
his
corn
,
and
the
surest
treasury
for
his
money
,
that
can
give
unto
God
the
things
that
are
Gods
,
and
return
them
back
by
the
hands
of
his
Ambassadours
the
poor
,
who
beseech
us
in
his
Name
;
he
that
is
an
exile
at
home
,
and
hath
banisht
himself
from
the
world
,
he
lives
in
,
so
uses
it
,
as
if
he
used
it
not
;
he
that
hates
sin
,
as
an
infectious
plague
,
and
in
a
holy
pride
will
keep
his
distance
from
it
,
though
it
bow
towards
him
in
the
person
of
his
dearest
friend
,
that
can
detest
sacriledge
,
though
his
father
were
intricht
by
it
,
and
passed
it
over
to
him
,
as
an
inheritance
:
He
that
can
thus
keep
himself
unspotted
of
the
world
,
will
lift
up
pure
hands
,
and
beat
down
his
body
and
be
ready
to
hearken
what
the
Lord
God
will
say
;
he
that
sends
up
so
many
sacrifices
to
God
,
he
that
thus
makes
himself
a
sacrifice
,
will
offer
up
also
the
incense
of
his
prayers
:
he
that
can
abstain
from
sinne
,
may
fast
from
meat
,
he
that
hath
broke
his
heart
,
will
open
his
car
:
In
a
word
,
he
that
approves
himself
in
these
two
,
cannot
but
be
active
and
exact
in
the
rest
.
And
now
having
shewed
you
,
what
is
but
shadowed
in
this
picture
and
description
of
Religion
;
let
us
look
upon
the
picture
it self
,
so
look
upon
it
,
that
we
may
draw
it
out
,
and
expresse
it
in
our selves
,
in
every
limb
and
part
of
it
,
that
they
that
behold
us
may
say
,
God
is
in
us
of
a
truth
,
and
glorifie
him
at
the
sight
of
such
religious
men
.
And
first
we
see
Charity
stretching
forth
her
hand
,
and
casting
her
bread
upon
the
waters
,
the
bitter
waters
of
Affliction
,
going
about
to
the
widow
and
fatherlesse
,
and
doing
good
,
doing
all
those
things
which
Jesus
began
to
teach
,
walking
in
love
as
Christ
loved
us
;
Ciem
.
2.
strom.
404.
And
this
we
may
well
call
a
part
of
Religion
,
and
a
fair
representation
of
it
;
for
by
this
the
image
of
the
likenes
of
God
is
repaired
in
us
saith
Bern
,
is
made
manifest
in
us
,
and
as
it
were
visible
to
the
eye
:
For
in
every
Act
of
charity
he
that
dwels
on
High
comes
down
in
the
likeness
of
men
,
speaks
by
the
tongue
,
gives
by
the
hand
of
a
mortal
man
,
moves
in
him
,
&
moves
with
him
to
perfect
this
work
.
This
makes
us
as
God
,
in
stead
of
God
,
one
to
another
:
for
Homint
homo
quid
praestat
?
one
man
is
not
superiour
to
another
,
as
he
is
a
man
(
for
in
the
Heraldry
of
Nature
,
all
are
of
the
same
degree
,
all
are
equal
;
for
all
aremen
)
but
when
charity
filleth
his
Heart
,
and
stretcheth
forth
his
Hand
,
he
takes
the
higher
place
,
the
place
of
God
,
is
his
Embassadour
and
Steward
,
not
of
the
same
Essence
with
God
,
but
bearing
about
with
him
,
his
Image
,
saith
Clem.
Al.
Put
you
on
,
saith
S.
Paul
,
bowels
of
mercy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
elect
of
God
,
when
we
have
put
them
on
,
we
then
are
indeed
the
elect
of
God
,
endowed
with
his
spirit
,
carrying
about
with
us
the
mercies
of
God
,
sent
as
it
were
from
his
mercy
seat
,
with
comfort
and
relief
to
those
,
who
are
minished
and
brought
low
by
oppression
,
affliction
&
sorrow
;
we
may
flatter
our selves
,
and
talk
what
we
please
of
Election
,
and
if
we
please
intail
it
on
a
Faction
,
but
most
sure
it
is
,
without
charity
our
election
is
not
sure
,
and
without
bowels
we
can
be
no
more
Elect
,
then
Judas
the
traytor
was
;
Elect
,
that
is
by
interpretation
,
the
sons
of
perdition
;
It
is
doing
good
alone
that
makes
us
a
Royall
priesthood
,
and
this
Honour
have
all
his
Saints
;
the
kings
of
the
Gentiles
,
saith
our
Saviour
,
exercise
authority
upon
them
,
and
they
that
exercise
authority
over
them
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
benefactors
or
gratious
Lords
,
are
called
what
they
should
be
,
not
what
they
are
,
for
if
they
were
gratious
&
Benefactors
,
then
were
they
kings
indeed
,
annointed
with
the
oil
of
mercy
,
which
is
sent
down
from
Heaven
,
being
from
the
Heaven
,
Heavenly
;
that
day
,
when
this
distilled
not
from
him
on
others
,
Titus
the
Emperour
did
count
as
lost
.
Diem
perdidi
,
so
it
is
in
Sueton
:
but
Zonaras
hath
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
have
not
reigned
to
day
,
this
day
I
was
not
Gods
vicegerent
:
we
read
in
the
book
of
the
Kings
,
that
God
gave
Solomon
a
large
Heart
,
and
Pineda
glosses
it
liberalem
fecit
,
He
made
him
liberall
and
mercifull
;
we
read
that
David
was
a
man
after
Gods
own
heart
,
and
Procopius
upon
that
place
gives
this
as
the
probable
reason
of
this
denomination
,
that
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
lover
of
the
poor
,
mercifull
as
he
is
merciful
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Imitation
gives
us
a
kinde
of
neernesse
,
and
familiarity
with
God
;
that
in
which
we
represent
him
,
Synes.
Epist.
30
makes
as
one
with
him
,
makes
us
as
Christ
speaks
,
his
brother
,
and
sister
,
and
mother
.
This
is
our
affinity
,
this
is
our
honour
,
this
is
in
a
manner
our
Divinity
on
earth
;
For
God
and
man
,
saith
Synesius
have
but
this
one
onely
thing
common
to
them
both
,
and
that
is
,
Heb.
13.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
do
good
;
To
do
good
and
to
distribute
,
forget
not
,
for
with
such
sacrifices
God
is
pleased
.
This
then
may
well
go
for
one
part
,
or
limb
of
Religion
:
And
in
the
next
place
,
as
in
the
visitation
of
the
fatherlesse
and
widows
all
charity
to
our
Brother
is
implyed
,
so
all
charity
to
our selves
is
shut
up
in
this
other
in
keeping
our selves
unspotted
of
the
world
.
And
this
phrase
in
keeping
our selves
,
is
very
significant
,
and
that
its
weight
;
for
those
spots
,
which
so
defile
us
,
and
make
us
such
Leopards
,
are
not
so
much
from
the
world
,
as
from
our selves
,
as
a
cheat
is
not
onely
from
the
cunning
of
the
Impostor
,
but
from
the
want
of
wisdom
and
experience
in
him
that
is
deceived
;
't
is
Ignorance
that
promotes
the
cheat
,
that
draws
the
power
and
faculty
into
Act
,
makes
him
that
hath
a
subtle
wit
,
injurious
,
and
t
is
an
evil
heart
,
that
makes
the
world
contagious
;
for
wisdom
prevents
a
cheat
,
and
watchfulnesse
a
spot
.
This
world
in
it self
hath
nothing
in
it
that
can
defile
us
;
for
God
saw
all
that
he
made
was
good
,
Tertul.
despectaculis
.
c.
2.
and
it
was
very
good
,
but
Nihil
non
est
Dei
,
quod
Deum
offendit
,
there
is
nothing
by
which
we
offend
God
,
but
is
from
God
;
that
beauty
,
which
kindles
lust
,
is
his
gift
;
that
gold
which
hath
made
that
desolation
upon
the
earth
,
was
the
work
of
his
hands
;
he
gives
us
the
bread
we
surfet
on
;
he
filleth
the
cup
,
that
intoxicates
us
;
the
world
is
the
Lords
,
and
all
that
therein
is
,
but
yet
this
world
bespots
us
not
,
because
't
is
his
,
who
cannot
behold
,
much
lesse
could
make
any
unclean
thing
.
We
must
therefore
search
out
another
world
:
and
you
need
not
travell
far
,
1
ep.
2.16
.
for
you
may
stay
at
home
,
and
finde
it
in
your selves
;
S.
John
hath
made
the
discovery
for
you
in
his
first
Epistle
,
where
he
draws
the
map
of
it
,
and
divides
it
to
our
hands
into
three
provinces
or
parts
;
the
first
,
the
lust
of
the
flesh
,
where
unlawfull
pleasures
sport
themselves
;
secondly
,
the
lust
of
the
eyes
,
where
covetousnesse
builds
her
an
house
;
thirdly
,
and
the
pride
of
life
which
whets
a
sword
for
the
Revenger
,
erects
a
throne
for
the
Ambitious
,
raiseth
up
a
triumphant
Arch
for
the
vain-glorious
;
this
is
the
world
,
saith
S.
John
,
even
a
world
of
wickednesse
;
this
inverteth
the
whole
course
of
Nature
,
makes
the
wheel
of
the
Creation
move
disorderly
;
this
world
within
us
,
makes
that
world
without
us
an
enemy
;
makes
beauty
deceitfull
,
wine
a
mocker
,
riches
a
snare
works
that
into
sinne
,
out
of
which
,
we
might
have
made
a
key
to
open
the
gates
of
Heaven
;
drops
its
poyson
under
every
leaf
,
upon
every
object
,
and
by
its
mixture
with
the
world
,
ingenders
that
serpent
,
which
spets
the
poyson
back
again
upon
us
,
and
not
onely
bespots
,
James
1.15
.
and
defiles
,
but
stings
us
to
death
:
for
when
Lust
hath
conceived
it
bringeth
forth
sinne
,
and
when
sinne
is
finished
it
defiles
a
man
,
and
leave
those
spots
behinde
it
,
which
deface
him
,
and
gives
him
a
thousand
severall
shapes
;
the
Schools
call
it
maculam
peccati
the
blot
and
stain
of
sinne
,
which
is
of
no
positive
reality
,
but
a
deprivation
,
and
defect
of
beauty
in
the
soul
,
and
varies
,
as
shadows
do
,
according
to
the
diversity
of
those
bodies
,
that
cast
it
.
We
see
then
,
that
there
is
a
world
within
us
,
as
well
as
without
us
,
and
when
these
two
are
in
conjunction
,
when
our
lust
joyns
it self
to
the
things
of
this
world
,
as
the
prodigall
is
said
to
do
to
a
master
in
a
farr
countrey
,
then
follows
pollution
and
deformity
,
and
as
many
spots
,
as
there
be
sins
,
which
are
as
many
as
the
hairs
of
our
head
;
Beauty
brings
in
deformity
,
riches
poverty
,
plenty
brings
leanness
into
the
soul
;
and
therefore
to
conclude
this
,
to
keep
our
hearts
with
diligence
,
and
to
keep
our selves
unspotted
of
the
world
,
is
a
main
and
principall
part
of
our
Religion
,
and
will
keep
us
members
of
Christ
,
and
parts
of
the
Church
,
when
prophanenesse
,
and
coverousnesse
,
which
is
Idolatry
,
shall
have
laid
her
discipline
,
her
honor
in
the
dust
:
A
man
of
tender
bowels
and
a
pure
heart
is
as
the
Church
;
and
the
gates
of
hell
cannot
prevail
against
him
.
By
this
we
imitate
that
God
we
worship
,
we
draw
neer
unto
him
,
as
neer
as
flesh
and
mortality
will
permit
;
our
escaping
the
spots
and
pollutions
of
this
world
makes
us
followers
of
that
God
,
who
marks
every
spot
we
have
,
and
is
not
touched
,
sees
us
in
our
blood
and
pollution
and
is
not
defiled
,
beholds
all
the
wickednesse
in
the
world
,
and
yet
remains
the
same
for
ever
,
even
goodnesse
and
purity
it self
;
this
makes
us
partakers
,
as
Saint
Peter
speaks
of
the
Divine
nature
,
in
a
word
,
2
Pet.
1.4
.
to
be
in
the
world
and
tread
it
under
our
feet
,
to
be
in
Sodom
,
and
to
be
a
Lot
,
on
the
hills
of
the
robbers
,
and
do
no
wrong
,
to
be
in
the
midst
of
snares
and
not
be
taken
;
to
be
in
Paradise
,
Import
.
and
see
the
Apple
pleasant
to
the
sight
,
to
be
compast
about
with
glorious
objects
of
delight
and
pleasures
,
and
not
to
Taste
or
Touch
or
Handle
,
is
the
neerest
assimilation
that
Dust
and
Ashes
,
that
mortall
man
can
have
to
his
Creator
.
I
may
well
then
call
these
two
the
Essentiall
parts
of
Religion
:
Antigoni
Imaginem
●…otegenes
obliquam
fecit
,
ut
quod
corpore
deerat
,
picturae
potius
deesse
videretur
,
tantumque
eam
partem
oslendit
,
quam
toram
poterat
ostendere
.
Plin.
Nat.
Hist.
l.
35.
c.
11.
of
which
as
you
have
taken
a
short
severall
view
,
so
be
pleased
to
observe
also
their
mutuall
dependance
and
necessary
connexion
;
for
if
either
be
wanting
,
you
spoil
the
whole
peece
;
for
neither
will
my
charity
to
my
brother
entitle
me
to
Religion
,
if
I
be
an
enemy
to
my self
;
nor
my
abstaining
from
evil
Canonize
me
a
saint
,
if
my
goodnesse
be
not
diffusive
on
others
,
and
if
we
draw
out
in
our selves
the
picture
of
Religion
,
but
with
one
of
these
,
we
do
but
like
the
painter
,
who
to
flatter
Antigonus
,
because
he
had
but
one
eye
,
Drew
but
the
half
face
.
For
first
,
to
visit
the
Fatherlesse
and
widdows
,
i.
e.
to
be
plenteous
in
good
works
,
ista
sunt
quasi
incunabula
pietatis
saith
Gregory
,
Augustin
.
these
are
the
very
beginings
and
nurcery
of
the
love
of
God
,
and
there
is
no
surer
,
and
readier
step
to
the
love
of
God
whom
we
have
not
seen
,
then
by
the
love
of
our
Brethren
whom
we
see
;
Gregor.
Tunc
ad
alta
charitas
mirabiliter
surgit
,
cum
ad
ima
proximorum
se
misericorditer
attrahit
,
Then
our
charity
begins
to
improve
itself
,
and
rise
as
high
as
Heaven
,
when
it
bowes
and
descends
,
and
falls
low
,
to
sit
with
a
Brother
in
the
Dust
;
and
if
you
search
the
Scriptures
,
if
you
look
over
Christs
Sermon
on
the
Mount
,
you
will
easily
be
induced
to
beleeve
,
that
the
greatest
service
we
can
do
to
God
,
is
to
serve
one
another
in
love
,
who
made
us
all
,
and
to
this
end
;
alterutra
diligentia
charitatis
,
as
Tertul.
calls
it
;
This
mutual
and
reciprocal
work
of
charity
in
upholding
each
other
,
is
that
which
makes
us
indeed
the
servants
of
Christ
.
Secondly
,
as
compassion
to
our
Brethren
is
a
fair
preparation
to
purity
of
life
,
so
doth
purity
of
conversation
commend
our
liberality
,
and
makes
it
to
be
had
in
remembrance
in
the
sight
of
the
Lord
;
Compassion
in
a
prophane
,
impure
person
,
is
but
a
sudden
forced
motion
,
is
but
by
fits
and
starts
,
for
sure
it
cannot
stay
,
and
dwell
in
such
a
sty
.
He
that
wallows
in
the
pleasures
of
this
world
,
he
that
devotes
himself
to
riot
and
luxury
,
cannot
gain
the
title
of
religious
by
some
cup
of
cold
water
,
some
peece
of
mony
,
which
he
gives
;
He
that
gathers
by
oppression
,
and
then
le
ts
fall
an
Almes
,
doth
but
steal
an
Oxe
to
make
a
Sacrifice
,
perdere
scit
,
Tae
.
1.
Hist.
donare
nescit
,
as
Piso
said
of
Otho
.
He
knows
how
to
blast
and
spoile
,
but
not
how
to
give
an
Almes
;
and
commonly
those
winds
blow
not
out
of
the
Treasury
of
the
Lord
:
this
bounty
flows
not
from
the
clear
Fountain
of
Divine
love
,
but
hath
some
other
spring
.
Thus
to
visit
the
fatherless
and
widows
,
and
to
reach
out
that
hand
unto
them
,
which
is
stained
with
the
blood
of
others
,
is
not
pure
and
undfiled
Religion
,
it
may
be
Bread
,
't
is
not
an
Almes
,
that
is
brought
by
the
Hand
of
an
Oppressor
,
or
Pharisee
.
And
therefore
in
the
next
place
,
as
they
bear
this
fair
correspondence
and
mutually
uphold
each
other
,
so
we
must
not
think
it
possible
to
separate
them
.
For
some
there
be
who
come
on
slowly
to
the
works
of
charity
,
because
they
are
not
guilty
of
those
sins
,
Greg.
Hom.
36.
in
Evang.
which
have
shame
written
in
their
very
foreheads
,
pigri
ad
exercenda
bona
praecipua
,
quia
securi
,
quod
non
commiserint
mala
Graviora
,
as
Greg.
are
very
backward
to
to
good
,
because
they
have
not
been
overforward
to
do
evil
;
dull
and
heavie
,
to
the
performance
of
the
best
deeds
,
because
they
have
not
been
active
in
the
worst
;
men
,
for
the
many
of
them
,
of
more
forecast
,
then
conscience
,
that
owe
their
morality
not
to
the
love
of
God
,
but
the
world
,
knowing
well
enough
,
that
those
vices
which
the
world
cries
down
,
are
commonly
enemies
to
thrift
,
delightful
but
costly
;
there
being
scarce
any
one
of
them
,
which
is
not
a
stake
in
his
way
,
which
makes
haste
to
be
rich
,
and
therefore
they
do
abstain
,
that
they
may
not
abstain
,
abstain
from
these
disgraced
expensive
vices
,
that
their
abstinence
from
these
may
be
as
a
warrant
,
or
commission
for
them
,
to
make
their
Brethren
their
daily
sustenance
,
and
to
eat
them
up
as
they
eat
Bread
,
to
devour
these
Temples
of
the
Holy
Ghost
with
as
little
regret
,
as
they
do
those
,
which
are
made
with
hands
:
And
this
is
a
common
fault
amongst
Christians
;
to
think
the
performance
of
one
part
of
our
Duty
to
be
an
Apologie
for
the
neglect
of
the
other
,
and
that
the
observance
of
some
few
precepts
,
will
absolve
us
from
the
breach
of
the
rest
,
that
a
sigh
is
louder
then
an
oath
,
and
can
sooner
call
down
a
pardon
,
then
the
flying
Book
can
bring
a
curse
;
that
the
diligence
of
the
Eare
will
answer
for
the
boldness
of
the
Hand
:
That
a
Fast
will
make
Sacriledge
a
Virtue
,
and
the
keeping
of
the
seventh
Day
,
acquit
us
of
those
sins
which
we
have
resolved
already
to
corumit
in
the
other
six
.
Indeed
saith
Basil
,
it
is
a
great
deal
easier
to
do
nothing
at
all
,
then
to
finish
and
perfect
a
good
work
.
Thou
shalt
not
kill
,
Thou
shalt
not
commit
Adultery
,
Thou
shalt
not
steal
,
Those
are
Negative
precepts
,
and
require
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
forbeatance
and
sitting
still
;
a
not
drawing
to
the
Harlots
lips
,
a
not
touching
the
wedge
of
gold
,
a
not
taking
up
the
instruments
of
cruelty
,
but
to
love
our
Neighbour
,
as
our
selves
,
to
fell
all
and
give
to
the
poor
,
to
visit
the
Fatherless
and
Widows
in
their
affliction
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
works
fit
for
a
Souldier
,
Basil
in
Ps.
1.
and
strong
man
in
Christ
;
and
we
must
beat
down
many
enemies
,
many
wilde
passions
in
our
way
,
before
we
can
raise
our selves
to
this
height
,
nor
can
any
man
take
this
Honour
to
himself
,
but
he
that
is
called
and
fitted
of
God
,
as
were
Abraham
,
and
Isaac
,
and
those
Patriarcks
and
Apostles
,
who
were
full
of
good
works
:
Both
then
are
required
at
our
hands
,
and
if
God
hath
joyned
them
both
together
,
let
no
man
take
upon
him
to
divorce
or
put
them
asunder
.
For
in
the
next
place
,
these
two
thus
linkt
and
united
together
,
will
keep
Religion
pure
and
undefiled
,
which
I
told
you
were
as
the
colours
and
beauty
of
it
;
the
Beauty
of
Holiness
,
which
hath
its
colour
and
Grace
,
from
whence
it
hath
its
being
and
strength
,
and
if
it
be
true
,
will
shine
in
the
perfection
of
Beauty
.
Religion
,
if
it
be
true
,
and
not
a
name
only
is
,
as
a
virgin
pure
,
and
undefiled
,
and
makes
us
so
,
and
espouses
us
to
Christ
;
and
as
the
father
tells
us
,
Omnia
virginis
,
virgo
sunt
,
all
that
a
virgin
hath
is
so
a
virgin
,
Basil
l.
de
virginitate
.
her
eyes
not
touch't
with
vanity
,
her
ears
not
defloured
with
evil
communication
,
her
thoughts
not
ravish't
with
the
insiliencie
of
wanton
desires
,
her
tast
not
violated
with
studied
dainties
,
and
devised
meats
,
but
in
all
is
like
her self
,
a
Virgin
:
So
is
this
Religion
,
simple
,
and
solid
;
Full
of
it self
,
and
receives
no
Heterogeneous
matter
,
but
is
ever
the
same
,
and
about
the
same
:
There
is
nothing
in
our
love
,
which
sowres
our
Justice
,
nothing
in
our
Justice
to
kill
our
Compassion
,
nothing
in
our
liberality
to
defile
our
Chastity
,
nothing
in
our
Fear
to
beat
down
our
Confidence
,
Tertul.
de
coren
.
mel
.
nothing
in
our
Zeal
to
consume
our
Charity
.
Christianus
nusquam
est
aliud
,
a
true
Religious
man
is
alwayes
himself
.
And
as
it
is
pure
without
mixture
;
so
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
cannot
subsist
with
pollution
and
prophaneness
.
2
Tit.
2.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
now
are
our
Olympicks
.
Now
is
the
great
trial
to
be
made
before
God
and
the
Father
:
and
our
Religion
consists
in
this
,
to
fight
it
out
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
legally
,
a
condition
they
were
bound
to
,
who
were
admitted
to
those
games
and
exercises
:
for
before
they
did
contend
,
in
the
proclamation
was
made
to
this
purpose
,
whether
they
were
not
Servants
or
Theeves
,
or
otherwise
of
an
infamous
life
;
and
if
any
of
these
were
proved
against
them
,
they
were
put
back
;
The
same
proclamation
is
made
from
Heaven
,
to
those
who
enter
our
Olympicks
,
who
enter
Religion
and
give
up
their
names
to
Christ
,
that
they
may
sight
for
mastery
and
be
crowned
;
our
Saviour
tells
them
they
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sit
down
,
and
consider
what
it
is
,
in
which
they
have
ingaged
themselves
,
how
full
of
trouble
,
how
full
of
danger
,
how
many
thorns
and
lets
there
be
in
their
way
,
how
many
Adversaries
;
not
to
think
it
is
enough
to
name
Christ
;
but
when
they
name
him
,
let
them
depart
from
all
Iniquity
,
and
carefully
provide
,
that
the
Integrity
of
their
life
should
rather
commend
their
Religion
,
then
that
their
Religion
should
be
suborned
,
and
brought
in
to
countenance
the
irregularity
of
their
manners
:
For
we
cannot
but
observe
,
that
from
the
corruption
of
mens
lives
,
have
all
those
corruptions
and
mixtures
crept
into
Religion
,
which
carry
with
them
a
neer
likeness
and
resemblance
to
those
spots
,
which
men
have
received
from
the
world
;
Ambition
hath
brought
in
her
mixture
,
and
covetousness
hers
,
and
pleasures
have
dropt
their
poison
,
and
left
their
very
marke
and
characters
in
the
doctrines
of
men
,
which
are
framed
and
fashioned
to
favour
and
advance
that
evil
humor
,
which
doth
first
set
them
up
.
Covetousness
and
Ambition
may
set
up
a
Chair
,
or
Consistory
,
and
from
thence
shall
provision
be
made
to
feed
,
and
nourish
them
both
to
a
monstrous
grouth
:
Nam
ut
in
vitâ
,
l.
12.
c.
prim
.
sic
in
causis
spes
improbas
habent
saith
Quintil.
for
those
unlawful
hopes
,
and
foul
desires
,
which
sway
us
in
our
lives
,
appear
again
,
and
shew
themselves
as
full
of
power
to
pervert
,
and
mislead
us
in
point
of
Doctrine
.
One
would
think
that
the
world
had
nothing
to
doe
in
the
Schoole
of
Christ
,
that
Mammon
could
not
hold
the
pen
of
the
scribe
,
or
conclude
in
the
Schools
,
or
have
a
voice
and
suffrage
in
a
Councel
,
that
mony
,
and
honour
,
and
pleasure
,
could
bring
nothing
to
the
stating
of
a
Question
,
but
through
the
corruptness
of
mens
mindes
,
and
manners
,
it
hath
in
all
ages
so
fallen
out
,
that
these
have
been
the
great
deciders
of
Controversies
,
have
started
Questions
,
and
resolved
them
,
have
called
Councels
,
and
decreed
with
them
;
for
we
may
be
soon
perswaded
it
was
no
other
spirit
then
this
,
which
was
sent
from
Rome
in
a
Cloakbag
to
the
Councel
of
Trent
,
we
say
the
World
;
we
have
seen
enough
to
raise
such
a
Thought
:
That
the
Church
hath
been
governed
,
that
,
That
which
we
call
Religion
,
hath
been
carried
on
by
private
Interest
.
From
hence
are
those
corruptions
of
Truth
,
and
mixtures
in
Religion
;
From
hence
those
Generations
of
Questions
,
those
Catalogues
of
Heresies
;
From
hence
so
many
Religions
,
and
none
at
all
,
for
Faction
cannot
be
Religion
,
(
for
it
cuts
off
the
fairest
part
and
member
she
ha●…
,
which
is
Charity
)
And
thus
,
if
Religion
lose
one
of
these
colours
,
she
loses
her
beauty
;
If
she
be
not
pure
,
she
cannot
long
be
sincere
and
entire
,
and
if
she
be
defiled
,
she
will
receive
Additions
;
the
worship
of
Saints
to
the
worship
of
God
,
the
sire
of
Purgatory
to
the
blood
of
Christ
,
the
indulgence
of
man
,
to
the
free
pardon
of
God
,
Irreverence
and
prophaneness
to
our
hatred
of
superstition
,
and
to
our
zeal
,
oppression
,
and
murder
:
In
a
word
,
if
it
be
not
pure
without
mixture
,
and
undefiled
without
pollution
,
it
is
not
Religion
.
And
now
I
have
shewed
you
the
picture
of
Religion
in
little
,
The
Ratification
.
represented
it
to
you
in
these
two
;
Doing
of
Good
,
and
abstaining
from
Evil
;
filling
the
hungry
with
good
things
,
and
purging
,
and
emptying
our selves
of
all
uncleanness
;
you
have
its
beauty
in
its
Graceful
and
Glorious
Colours
of
Purity
and
Undefiledness
,
Dignum
Deo
speciaculum
,
a
picture
to
be
hung
up
in
the
Church
,
nay
,
before
God
himself
;
for
thus
it
appears
Coram
Deo
&
Pare
before
God
and
the
Father
,
and
hath
its
ratification
from
Him
.
He
was
the
first
that
set
it
up
to
be
lookt
upon
:
He
hath
reveal'd
his
will
by
his
Son
,
who
is
the
wisdome
of
his
Father
,
who
gave
unto
us
the
words
which
his
Father
gave
him
;
which
give
us
a
full
,
John
17.8
.
and
exact
rule
of
life
,
a
method
of
Obedience
and
Glory
,
the
way
to
be
like
him
in
this
world
,
and
to
see
him
in
the
next
,
and
there
needs
no
other
method
,
no
other
way
,
no
other
Rule
,
nor
a
Basil
,
or
a
Benedict
to
enlarge
it
;
nor
is
it
of
so
easie
and
quick
dispatch
,
that
it
hath
left
to
men
leisure
for
further
practice
,
nor
so
imperfect
,
that
it
should
need
supply
from
a
second
Hand
:
why
should
the
fancy
,
the
unsetled
,
whirling
fancy
of
a
man
who
is
ignorant
as
a
beast
before
him
,
take
the
boldness
to
prompt
,
and
instruct
the
wisdome
of
the
Almighty
?
quod
à
Deo
discitur
totum
est
,
all
that
we
need
learn
,
all
that
we
can
learn
,
he
alone
can
teach
us
.
By
this
,
Christian
Religion
hath
the
prerogative
above
all
other
Religions
in
the
world
;
for
though
there
be
many
that
are
called
Gods
as
S.
Paul
speaks
;
1
Cor.
8.5
.
though
there
be
many
that
are
called
religions
,
yet
unto
us
as
there
is
but
one
God
,
so
there
is
but
one
Religion
,
which
is
commentum
divinitatis
the
invention
,
or
rather
the
Revelation
of
the
Deity
,
and
had
no
author
,
could
have
no
author
but
God
himself
.
Take
that
which
seems
to
carry
a
fairer
shew
and
comes
abroad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
like
Agrippa
,
and
Bernice
with
great
pompe
and
ceremony
,
with
voluntary
Humility
,
Blinde
obedience
,
with
Sackcloth
,
and
fasting
,
with
a
pilgrims
staff
,
with
penance
and
satisfaction
;
and
we
know
from
what
hands
it
came
;
ab
Hominibus
&
per
Homines
of
men
,
and
by
men
,
who
,
for
many
of
them
,
drew
Religion
out
of
the
soule
into
the
outward
man
,
betook
themselves
to
this
bodily
exercise
,
as
to
a
Sanctuary
,
so
to
avoid
the
continual
luctations
and
lasting
Agonies
of
the
minde
,
enters
Religion
(
that
is
the
phrase
)
but
carried
little
Charity
,
and
all
those
spots
they
received
from
the
world
along
with
them
.
What
voice
from
Heaven
did
Charles
the
fifth
the
Duke
of
Parma
,
and
others
hear
,
that
having
lived
in
all
state
and
pompe
,
they
should
count
it
meritorious
to
be
buried
in
the
Hood
of
a
Capuchin
?
or
what
satisfaction
is
this
Coram
Deo
&
Pa●re
,
before
God
and
the
Father
?
Again
,
take
that
which
indeed
is
called
Religion
,
and
with
that
noise
and
vehemency
,
as
if
there
were
none
but
that
,
yet
is
as
different
from
it
as
a
picture
from
a
man
;
Take
all
our
mimick
gestures
,
our
forced
and
studied
deportment
,
the
Pharisaical
extermination
of
the
Countenance
,
our
libelling
the
Times
(
which
we
help
to
make
evil
)
our
zeal
,
our
revenge
,
our
indignation
against
sin
in
all
,
but
our selves
,
all
these
are
but
puppets
of
our
own
making
,
a
creation
of
a
sick
and
distempered
fancy
,
and
do
but
justifie
us
Coram
Hominibus
before
men
,
Luke
16.15
.
saith
our
Saviour
,
and
those
too
no
wiser
then
our selves
,
but
that
which
follows
defaceth
all
our
pageantry
,
Spectat
nos
ex
alto
Deus
rerum
arbiter
;
men
see
us
,
who
see
but
our
face
,
but
God
also
is
a
spectator
,
and
He
knoweth
the
Heart
.
Take
that
zeal
,
which
consumes
not
our selves
,
but
others
about
us
;
this
fire
is
not
from
Heaven
,
nor
was
it
kindled
by
the
Father
of
lights
;
that
hand
which
is
so
ready
to
take
a
Brother
by
the
throat
,
was
never
guided
by
the
Author
of
our
Religion
,
who
is
our
Father
:
That
tongue
which
is
full
of
Bitterness
and
reviling
,
was
never
toucht
by
a
Cherubin
,
but
set
on
fire
of
Hell
.
These
are
not
Religions
Coram
Deo
&
Patre
before
God
and
the
Father
,
but
this
Religion
to
do
good
,
and
abstain
from
evil
ex
alto
origine
ducit
acknowledgeth
no
author
but
the
God
of
Heaven
,
hath
God
and
the
Father
to
bear
witness
to
it
,
was
foreshewed
by
the
Prophets
,
chundered
out
by
the
Apostles
and
Christ
himself
,
who
was
the
Author
and
Finisher
of
our
Faith
and
Religion
.
And
this
may
serve
,
The
Application
.
first
,
to
make
us
in
love
with
this
Religion
,
because
it
hath
such
a
founder
as
God
the
Father
who
is
wisdom
it self
,
and
can
neither
be
deceived
,
nor
deceive
us
.
Ye
men
and
Brethren
,
and
whosoever
among
you
feareth
God
,
to
you
is
this
word
of
salvation
sent
;
Acts
13.26
.
sent
to
you
from
Heaven
;
from
God
and
the
Father
;
in
other
things
you
are
very
curious
,
and
ever
desire
to
receive
them
from
the
best
hands
:
what
a
present
is
a
picture
of
Apelles
making
?
or
a
statue
of
Lysippus
?
not
the
watch
you
wear
,
but
you
would
have
it
from
the
best
Artificer
;
and
shall
our
curiosity
spend
it self
on
vanities
,
and
leave
us
careless
,
and
indifferent
in
the
choice
of
that
,
which
must
make
our
way
to
eternity
of
bliss
,
shall
we
make
darkness
our
pavilion
round
about
us
,
and
please
our selves
in
error
,
when
Heaven
bows
and
opens
it self
to
receive
us
?
and
shall
we
worship
our
own
imaginations
,
and
not
hearken
what
God
and
the
Father
shall
say
?
what
a
shame
is
it
when
God
from
Heaven
points
with
his
finger
to
the
rule
;
Haec
est
this
is
it
;
that
we
should
frame
a
Religion
to
our selves
,
that
every
mans
fancy
,
and
humour
,
or
which
is
the
height
of
impiety
,
every
mans
sin
should
be
his
Lawgiver
?
that
when
there
can
be
but
one
,
there
should
be
so
many
Religions
,
Arbitrary
Religions
,
such
as
we
are
pleased
to
have
,
because
they
smile
upon
us
,
and
flatter
and
bolster
up
our
irregular
desires
;
a
Hearing
Religion
,
and
a
Talking
Religion
,
and
a
Trading
Religion
,
a
Religion
that
shall
visit
the
Widow
and
Orphan
,
but
rather
to
devour
,
then
refresh
them
?
Behold
,
and
look
no
farther
,
God
the
Father
hath
made
a
Religion
,
which
is
pure
and
undefiled
to
our
hands
;
and
therefore
as
Seneca
counsels
Polybius
;
when
thou
wouldst
forget
all
other
things
,
Cogita
Caesarem
,
entertain
Caesar
in
thy
thoughts
;
so
that
we
may
forget
all
other
sublimary
,
worldly
,
I
may
say
,
Hellish
Religions
,
let
us
think
of
this
Religion
,
whose
Author
and
Founder
is
God
,
whose
wisdom
is
infinite
,
whose
power
uncontrolable
,
whose
authority
unquestionable
;
for
talk
what
we
will
of
authority
,
the
authority
of
man
is
like
himself
,
and
can
but
binde
the
man
,
and
that
the
frailest
and
earthliest
part
of
him
,
only
God
is
Rex
mentium
the
King
of
our
mindes
,
and
no
authority
in
Heaven
,
or
in
Earth
,
can
binde
or
loose
a
Soule
but
his
,
who
first
breathed
it
into
man
;
Come
then
let
us
worship
and
fall
down
before
God
the
Father
,
the
maker
both
of
us
,
and
our
Religion
.
Again
in
the
second
place
,
if
Saint
James
be
Canonical
,
and
Authentick
,
if
this
be
true
Religion
,
then
it
will
make
up
an
answer
sufficient
to
stop
the
mouth
of
those
of
the
Romish
party
,
who
are
very
busie
to
demand
at
our
hands
a
catalogue
of
Fundamentals
,
and
where
our
Church
was
before
the
dayes
of
Reformation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
it
is
in
the
Proverb
;
These
and
such
like
they
put
up
unto
us
,
as
Archytas
did
his
rattles
into
childrens
hands
,
to
keep
them
from
doing
mischief
;
that
being
busie
,
and
taken
up
with
these
,
we
may
have
less
leisure
to
pull
down
her
Idols
,
or
discover
her
shame
;
Do
they
aske
what
truths
are
Fundamental
?
Faith
supposed
,
as
it
is
;
here
they
are
charity
to
our selves
,
and
others
;
nihil
ultra
scire
,
est
omnia
scire
,
to
know
this
,
is
to
know
all
we
need
to
know
;
for
it
is
not
sufficient
to
know
that
,
which
is
sufficient
to
make
us
happy
?
but
,
Tert.
de
praescript
.
if
nothing
will
satisfie
them
but
a
Catalogue
of
particulars
,
Habent
Mosen
&
Prophetas
,
they
have
Moses
and
the
Prophets
,
they
have
the
Apostles
,
and
if
they
finde
them
not
there
,
in
vain
shall
they
seek
for
them
at
our
hands
;
they
may
if
they
please
seek
them
there
,
and
then
number
them
out
,
as
they
do
their
Prayers
,
by
Beads
,
and
present
them
by
Tale
,
but
if
they
will
yet
know
,
what
is
Fundamental
in
our
conceit
,
and
what
not
,
they
may
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
draw
them
out
with
both
hands
;
for
first
let
them
observe
what
points
they
are
,
in
which
we
agree
with
their
Church
,
and
(
if
they
be
in
Scripture
)
let
them
set
them
down
,
if
they
please
,
as
Fundamental
in
our
account
,
and
on
the
other
hand
,
let
them
mark
in
what
points
we
refuse
Communion
with
them
,
and
they
cannot
but
Think
that
we
esteem
those
points
for
no
Fundamentals
.
And
again
do
they
,
who
measure
Religion
rather
by
the
pomp
and
state
it
carries
with
it
,
then
the
power
and
majesty
of
the
Author
,
whose
command
alone
made
it
Religion
,
ask
us
,
where
our
Religion
was
in
the
dayes
before
there
was
a
withdrawing
from
the
Communion
with
that
Church
,
we
may
answer
;
it
was
here
in
the
Text
;
for
haec
est
this
is
it
;
and
if
they
further
question
us
,
where
it
was
professed
,
we
need
give
no
other
reply
then
this
;
it
was
profest
,
where
it
was
profest
;
if
it
were
not
protest
in
any
place
,
yet
was
it
true
Religion
,
for
the
truth
depends
not
on
the
profession
of
it
,
nor
is
it
less
truth
,
if
none
receive
it
;
but
profest
it
was
even
amongst
them
,
in
the
midst
of
them
,
round
about
them
;
but
wheresoever
it
were
,
Haec
erat
,
this
was
it
,
this
was
true
Religion
before
God
and
the
Father
,
to
visit
the
Fatherless
and
Widows
in
their
Affliction
,
and
to
keep
our selves
unspotted
of
the
World
.
To
conclude
then
.
Conclus.
3.
Men
and
Brethren
,
are
these
things
so
?
and
is
this
only
true
Religion
to
doe
good
and
abstain
from
evil
?
what
a
busie
noise
then
doth
the
world
make
for
Religion
,
when
it
offers
it self
and
falls
so
low
,
offers
it self
to
the
meanest
understanding
,
the
narrowest
capacity
,
and
throws
it self
into
the
embraces
of
any
that
will
love
it
;
Littus
Hyla
,
Hyla
,
Omne
sonabat
,
Religion
is
the
talke
of
the
whole
world
,
it
is
preach't
on
the
house
tops
,
and
it
is
cryed
up
in
the
streets
,
we
are
loud
for
it
,
and
smother
it
in
that
noise
,
we
write
for
it
,
and
leave
it
dead
in
that
letter
,
to
be
found
no
where
but
in
our
books
;
we
fight
for
it
,
and
it
is
drowned
in
the
blood
that
is
spilt
;
and
Saint
James
his
,
that
is
,
Christs
Religion
is
little
thought
of
,
but
trampled
under
foot
in
the
quarrel
:
For
if
this
should
take
place
amongst
the
sons
of
men
,
we
should
have
more
religion
and
less
noyse
;
for
haec
est
,
this
is
it
,
which
alone
is
able
to
slumber
this
noise
,
to
still
the
raging
of
the
Sea
,
and
the
tumults
of
the
people
:
This
would
stay
the
hand
of
the
scribe
to
write
less
,
and
to
more
purpose
;
This
would
break
the
Bow
,
and
cut
the
Spears
,
and
burn
the
Charriots
with
fire
:
Could
this
Religion
,
Could
the
Gospel
of
Christ
prevail
;
Could
we
deny
our selves
,
and
take
up
the
Cross
,
and
keep
our selves
unspotted
from
the
world
,
there
would
be
then
no
wars
,
nor
rumurs
of
wars
:
Let
us
not
deceive
our selves
;
it
is
the
neglect
and
want
of
this
,
that
hath
been
the
main
cause
of
all
these
hot
contentions
and
digladiations
which
have
been
,
and
as
yet
are
in
the
Church
of
Christ
,
I
mean
amongst
those
who
call
one
another
Christians
,
whose
mark
and
badge
it
is
,
to
love
one
another
,
but
they
lie
one
to
another
,
and
love
the
world
,
and
in
a
base
but
fierce
emulation
justle
one
another
out
of
it
,
and
so
lose
the
thing
,
and
retain
nothing
but
the
name
,
which
is
less
then
a
shadow
,
rejoyce
together
at
the
news
of
a
Saviour
,
and
neglecting
this
Religion
in
the
Text
,
are
all
lost
,
are
disciples
of
Christ
,
but
such
disciples
as
shall
be
punished
with
more
stripes
then
they
that
never
heard
of
his
name
.
This
,
this
is
it
,
that
condemns
the
world
;
that
makes
it
an
Aceldama
,
a
field
of
blood
,
as
Hell
it self
,
full
of
confusion
;
for
if
men
had
been
careful
to
walk
by
the
same
rule
,
which
was
as
plain
and
manifest
,
as
if
it
had
been
written
with
the
Sun-beams
,
and
kept
themselves
in
a
joynt
obedience
to
this
Religion
,
to
those
truths
wherein
they
could
not
but
agree
,
and
not
sought
out
many
inventions
,
the
seed-plots
,
and
nurseries
of
contention
and
debate
,
(
for
from
hence
they
spring
,
and
here
they
will
grow
,
and
grow
thick
,
and
multiply
)
if
our
Religion
had
been
pure
and
undefiled
,
it
had
saved
many
a
poor
carkas
from
the
fire
;
and
I
may
be
bold
to
say
,
many
a
soul
from
Hell
;
and
though
mens
opinions
in
other
matters
had
been
as
different
as
their
shape
and
complexion
,
yet
their
agreement
in
the
known
duties
of
Religion
,
would
have
been
a
Fence
and
Bulwark
strong
enough
,
to
have
kept
contention
from
breaking
in
with
fire
and
sword
.
But
when
Ambition
and
Covetousness
and
other
low
and
vile
respects
had
taken
possession
of
the
hearts
of
men
,
then
matter
of
Religion
,
became
matter
of
Faction
,
and
the
fuel
of
that
fire
,
which
consumed
many
,
but
troubled
all
:
then
began
men
to
rack
the
Scriptures
,
to
make
them
speak
what
they
would
have
them
,
even
that
which
might
dilate
their
phylacteries
,
and
stretch
forth
the
Curtains
of
their
Habitation
,
and
feed
that
noxious
humour
in
them
which
was
most
predominant
,
and
like
those
Souldiers
in
Tacitus
malle
victoriam
,
quam
pacem
,
to
desire
not
peace
,
but
victory
;
though
most
times
,
which
side
soever
prevailed
,
it
was
not
so
much
against
an
adverse
party
,
as
the
truth
it self
.
This
hath
been
a
great
,
nay
,
the
greatest
evil
under
the
Sun
,
and
hath
brought
in
so
many
Religions
into
the
world
,
that
many
men
are
not
as
yet
well
resolved
which
to
chuse
,
the
Divels
subtilest
engine
to
bring
in
at
last
an
opinion
,
that
there
is
none
at
all
.
By
this
you
may
see
of
what
soveraign
use
my
Text
is
,
even
as
a
pretious
balm
,
which
can
so
easily
allay
the
swelling
,
and
raging
controversies
,
with
which
the
Church
is
so
much
troubled
,
(
as
some
Philosophers
have
told
us
that
oyle
powred
into
the
sea
when
't
is
most
tempestuous
doth
presently
calme
it
;
Mare
oleo
tranquillatur
.
Plin
Nat.
Phil.
l.
2.
c.
103.
many
have
wished
,
that
there
were
a
Judge
of
controversies
,
which
might
appease
these
broyles
,
with
which
Christendome
is
distracted
;
and
some
have
thought
it
necessary
,
and
therefore
have
set
one
up
,
and
built
a
chair
with
this
priviledge
;
that
he
that
fits
in
it
,
though
he
be
an
Heretick
can
never
erre
.
Behold
here
is
a
Judge
of
controversies
,
teaching
every
man
to
judge
and
give
sentence
of
life
or
death
in
himself
;
if
this
be
his
Religion
,
he
is
alive
,
and
shall
live
for
evermore
,
but
if
he
case
this
behinde
him
,
and
shut
charity
out
of
doors
,
he
is
condemned
already
;
this
is
our
Judge
of
controversies
,
and
I
think
,
we
need
no
more
.
The
Jews
say
,
that
when
Elias
shall
come
,
he
shall
resolve
all
their
doubts
;
Lo
Elias
is
come
already
,
and
in
these
words
of
my
Text
hath
sufficiently
resolved
all
controversies
in
Divinity
,
so
far
forth
as
is
necessary
for
our
information
;
Thou
canst
not
now
aske
what
lack
I
yet
?
for
here
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
that
Jesus
did
teach
,
and
if
we
can
interpret
this
Text
;
that
is
,
express
and
manifest
it
in
our
lives
and
conversation
,
then
have
we
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
confidence
with
God
and
the
Father
.
To
conclude
,
Let
us
therefore
as
many
as
be
perfect
,
be
thus
minded
,
let
us
cleave
to
this
,
and
make
it
our
guide
and
Angel
in
our
way
,
and
if
you
be
otherwise
minded
,
if
in
other
things
less
necessary
you
erre
as
men
,
God
shall
reveal
even
the
same
unto
you
,
as
far
as
his
wisdome
sees
it
necessary
;
it
is
that
excellent
counsel
of
S.
Paul
Phil.
3.15
.
Let
us
be
thus
minded
,
and
let
us
have
this
picture
of
Religion
drawn
out
by
S.
James
ever
hanging
before
our
eyes
,
let
us
look
upon
it
,
let
us
walk
with
it
,
let
us
go
to
bed
with
it
,
let
us
carry
it
about
with
us
whithersoever
we
goe
,
I
was
about
to
say
,
let
us
fall
down
and
worship
it
(
you
need
not
fear
superstition
)
for
this
is
the
worship
of
God
himself
;
Oh
let
it
be
as
an
ornament
to
our
heads
,
let
us
hang
it
up
in
our
best
room
,
our
hearts
,
but
so
as
to
shew
it
to
the
widow
and
the
fatherless
,
Plin.
Neg.
l.
38.8
.
let
us
make
it
,
as
Polycletus
called
his
most
excellent
peece
Canona
a
rule
and
pattern
,
by
which
we
may
draw
and
express
it
,
and
make
it
visible
in
our
life
and
conversation
,
that
men
may
see
it
,
and
glorifie
God
,
even
the
Father
which
is
in
Heaven
,
that
Angels
may
see
it
and
applaud
it
;
that
God
himself
may
see
it
,
and
fix
an
Euge
upon
it
,
well
done
,
for
it
is
done
before
me
,
and
according
to
the
pattern
which
I
set
up
,
and
this
shall
keep
us
at
peace
within
our selves
,
this
shall
make
our
enemies
at
peace
with
us
,
this
shall
be
to
us
Righteousness
,
and
peace
,
and
glory
,
and
peace
shall
be
upon
us
,
as
many
as
walke
according
to
this
rule
and
mercy
and
upon
the
Israel
of
God
.
Which
God
Grant
.
&c.
THE
SECOND
SERMON
.
1
SAM.
3.18
.
And
Samuel
told
Eli
every
whit
,
and
kept
nothing
from
him
.
And
He
said
,
It
is
the
Lord
,
let
him
do
what
seemeth
him
Good
.
THe
words
are
the
words
of
old
Eli
the
Priest
;
and
have
reference
to
that
message
which
yong
Samuel
brought
him
from
the
Lord
,
such
a
message
,
as
did
make
both
the
ears
of
every
one
that
heard
it
tingle
,
ver.
11.
Come
see
the
work
of
sin
,
what
desolation
it
makes
upon
the
Earth
.
Ophni
,
and
Phinehas
,
the
two
prophane
,
and
adulterous
Sons
must
die
:
old
Eli
,
the
indulgent
Father
,
the
High
Priest
must
die
;
Thirty
four
thousand
Israelites
must
fall
by
the
sword
of
the
Philistines
:
The
Arke
,
the
glory
of
Israel
must
be
taken
,
and
be
delivered
up
in
triumph
unto
Dagon
;
this
was
the
word
of
the
Lord
,
which
he
spake
by
the
mouth
of
the
child
Samuel
,
and
not
a
word
of
his
did
fall
to
the
ground
at
the
19.
verse
:
for
what
God
foretells
,
is
done
already
;
with
him
that
calleth
the
things
that
are
not
,
as
if
they
were
,
as
the
Prophet
speaks
,
there
is
no
difference
of
times
,
Nothing
past
;
Nothing
to
come
;
all
is
present
;
So
that
old
Eli
did
see
this
bloody
Tragedy
acted
,
before
it
was
done
;
saw
it
done
before
the
signal
to
Battle
was
given
;
did
see
his
Sons
slain
,
whilst
the
Fleshook
was
yet
in
their
hands
;
himself
fall
,
whilst
he
stood
with
Samuel
;
the
Israelites
slain
before
they
came
into
the
field
,
the
Arke
taken
whilst
it
was
yet
in
the
Tabernacle
;
a
fad
,
and
killing
presentment
,
whether
we
consider
him
as
a
Father
,
or
a
High
Priest
;
a
Father
looking
upon
his
Sons
falling
before
the
Ark
,
which
they
stood
up
and
fought
for
;
as
a
High
Priest
beholding
the
people
slain
,
and
vanquisht
,
and
the
Ark
,
the
Glory
of
God
,
the
Glory
of
Israel
,
in
the
hands
of
Philistines
.
But
the
word
of
the
Lord
is
gone
out
,
and
will
not
return
empty
and
void
;
for
what
he
sayes
shall
be
done
,
and
what
he
binds
with
an
oath
is
irreversible
,
and
must
come
to
pass
,
and
it
is
not
much
material
,
whether
it
be
accomplisht
to
morrow
,
or
next
day
,
or
now
instantly
,
and
follow
as
an
Eccho
to
the
Prediction
,
nam
una
est
scientia
Futurorum
,
Hier.
ad
Pammach.
adversus
errores
Joann
.
Hierosol
.
saith
S.
Hierome
,
for
the
knowledge
of
things
to
come
is
one
and
the
same
:
And
now
it
will
be
good
to
look
upon
these
heavie
Judgments
,
and
by
the
terror
of
them
fly
from
the
wrath
to
come
;
as
the
Israelites
were
cured
by
looking
on
the
Serpent
in
the
Wilderness
;
(
For
even
the
Justice
of
God
,
when
it
speaks
in
thunder
,
makes
a
kinde
of
melody
,
when
it
toucheth
,
and
striketh
upon
an
humble
,
submissive
,
yeelding
heart
.
)
Behold
old
Eli
an
High
Priest
to
teach
you
,
who
being
now
within
the
full
march
,
and
shew
of
the
Enemy
,
and
of
those
judgments
which
came
apace
towards
him
like
an
Armed
man
not
to
be
resisted
,
or
avoided
,
and
hearing
that
from
God
which
shook
all
the
powers
of
his
soul
,
settles
,
and
composes
his
troubled
minde
with
his
consideration
,
That
is
was
the
Lord
:
in
this
silences
all
murmur
,
slumbers
all
impatience
,
buries
all
disdain
,
looks
upon
the
hand
that
strikes
,
bows
,
and
kisseth
it
;
and
being
now
ready
to
fall
,
raiseth
himself
up
,
upon
this
pious
and
Heavenly
resolution
Dominus
est
,
It
is
the
Lord
,
Though
the
people
of
Israel
fly
,
and
the
Philistines
triumph
,
though
Ophni
and
Phinehas
fall
,
Though
himself
fall
backward
,
and
break
his
neck
,
Though
the
Ark
be
taken
,
yet
Dominus
est
It
is
the
Lord
;
let
him
do
what
seemeth
him
good
.
Which
words
are
a
Rhetorical
Enthymeme
,
perswading
to
humility
,
and
a
submissive
acquiescience
under
the
Hand
,
the
mighty
Hand
of
God
,
by
his
power
,
his
justice
,
his
wisdom
,
which
all
meet
and
are
concentred
in
this
,
Dominus
est
,
It
is
the
Lord
.
He
is
omnipotent
,
and
who
hath
withstood
his
power
?
He
is
just
,
and
will
bring
no
evil
without
good
cause
;
He
is
wise
,
&
whatsoever
evil
he
brings
,
he
can
draw
it
to
a
good
end
,
and
therefore
Faciat
quod
bonum
in
oculis
,
let
him
do
what
seemeth
him
good
.
Or
you
may
observe
first
,
a
judicious
discovery
,
from
whence
all
evils
come
.
Dominus
est
,
It
is
the
Lord
.
Secondly
,
a
well-grounded
resolution
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
behave
our selves
decently
,
and
fittingly
,
as
under
the
power
,
and
justice
,
and
wisdom
of
God
,
Let
him
do
what
seemeth
him
good
.
The
first
is
a
Theologicall
Axiome
Dominus
est
,
It
is
the
Lord
,
There
is
no
evil
in
a
City
,
Which
he
doth
not
do
.
The
second
a
conclusion
as
necessary
,
as
in
any
Demonstration
:
most
necessary
I
am
sure
for
weaknesse
to
bow
to
Omnipotency
:
In
a
word
,
The
Doctrine
most
certain
,
Dominus
est
,
It
is
the
Lord
...
All
these
evils
of
punishment
are
from
him
;
and
the
resolution
,
(
which
is
as
the
use
and
application
of
it
)
most
safe
Faciat
quod
bonum
in
oculis
,
Let
him
do
what
seemeth
him
good
.
Of
these
we
shall
speak
in
their
order
:
and
in
the
prosecution
of
the
first
(
for
we
shall
but
touch
upon
,
and
conclude
with
the
last
)
that
you
may
follow
me
with
more
ease
,
we
will
draw
the
lines
by
which
we
are
to
passe
,
and
confine
our selves
to
these
four
particnlars
,
which
are
most
eminent
,
and
remarkeable
in
the
story
.
First
,
that
Gods
people
the
true
professors
may
be
delivered
up
to
punishment
for
sinne
.
Secondly
,
that
in
these
general
judgements
upon
a
people
,
the
good
many
times
are
involved
with
the
evil
,
and
fall
with
them
.
Thirdly
,
that
Gods
people
may
be
delivered
up
into
the
hands
of
Philistines
and
Aliens
,
men
worse
then
themselves
.
Fourthly
,
that
the
Ark
,
The
glory
of
their
profession
,
may
be
taken
away
;
These
four
,
and
then
fix
up
this
inscription
,
Dominus
est
,
It
is
the
Lord
,
and
when
we
have
acquitted
his
Justice
,
and
wisdom
in
these
particulars
,
cast
an
eye
back
upon
the
inscription
and
see
what
beams
of
light
it
will
cast
forth
for
our
direction
.
Dominus
est
,
it
is
the
Lord
,
&c.
And
in
the
first
place
,
of
Ophni
and
Phineas
,
the
Text
tels
us
,
That
they
hearkened
not
unto
the
voice
of
their
Father
,
because
the
Lord
would
destroy
them
,
which
word
Quia
is
not
casuall
,
but
illative
,
2
Ch.
v.
25.
and
implyes
not
the
cause
of
their
sinne
,
but
of
their
punishment
:
they
did
not
therefore
sin
,
because
God
would
punish
them
;
but
they
hearkened
not
to
the
voice
of
their
Father
,
therefore
the
Lord
destroyed
them
,
as
we
use
to
say
,
the
Sun
is
risen
,
because
it
is
day
;
for
the
day
is
not
the
cause
of
the
Suns
rising
,
but
the
Sun
rising
makes
it
day
.
They
were
sons
of
Belial
,
vessels
already
fitted
for
wrath
,
as
we
may
see
,
by
their
many
fowl
enormities
,
and
therefore
were
left
to
themselves
,
and
their
sinnes
,
and
to
wrath
which
at
last
devoured
them
!
Gods
Decree
,
whatsoever
it
be
,
is
immanent
in
himself
,
and
therefore
could
not
because
of
that
disobedience
and
wickednesse
,
which
was
extrameous
and
contrary
to
him
,
nor
could
there
be
any
action
of
Gods
,
either
positive
,
or
negative
joyned
with
it
,
which
might
produce
such
an
effect
,
and
what
need
of
any
such
Decree
or
Action
,
to
make
them
disobedient
,
who
refuse
to
hearken
to
their
Father
,
or
to
harden
them
whose
sinne
was
now
great
before
the
Lord
?
But
we
must
conclude
these
two
within
the
34000.
that
were
slain
;
And
now
,
C
2.17
.
the
delivering
up
the
people
in
such
a
number
to
the
sword
may
seem
to
prejudice
,
and
call
in
question
the
Justice
of
God
,
what
?
His
people
?
His
own
people
,
cull'd
out
of
the
Nations
of
the
earth
,
must
these
fall
by
the
sword
of
these
Aliens
,
these
enemies
to
God
,
that
know
not
his
Name
?
shall
not
the
Judge
of
all
the
earth
do
right
?
yes
he
will
:
for
even
in
this
,
Dominus
est
,
It
is
the
Lord
.
For
as
the
Lord
once
said
to
his
people
:
Es.
L.
1.
where
is
the
bill
of
your
mothers
divorcement
,
whom
I
have
put
away
?
so
here
he
may
ask
,
were
is
that
Bill
,
and
obligation
,
which
I
made
to
protect
you
,
if
there
be
any
brought
forth
,
we
shall
finde
it
rather
like
a
Bill
of
sale
,
then
the
conveyance
of
an
absolute
Gist
:
on
the
one
side
,
God
promiseth
something
on
his
behalf
,
on
the
other
,
there
is
something
required
on
ours
;
Read
the
Covenant
,
and
contract
between
them
:
they
had
his
promise
to
be
their
God
,
and
they
were
the
sons
of
promise
;
Gal.
4.
but
then
,
these
promises
were
conditionall
,
and
in
every
conditionall
promise
,
there
is
an
obligation
and
command
:
I
will
be
their
God
,
that
is
his
promise
,
and
they
shall
be
my
people
,
that
's
their
duty
;
and
if
these
meet
not
,
the
promise
is
void
,
and
of
none
effect
.
There
is
not
a
more
true
and
naturall
glosse
upon
this
promise
,
than
that
of
Azariah
,
in
the
Chronicles
,
2
Chron
15.2
.
Hear
you
men
of
Asa
,
of
all
Judah
,
and
Benjamin
,
The
Lord
is
with
you
whilst
you
are
with
him
;
and
if
you
seek
him
,
he
will
be
found
of
you
,
but
if
you
forsake
him
,
he
will
forsake
you
,
both
must
go
together
,
or
both
are
lost
;
for
if
they
will
be
his
people
,
then
his
promise
is
firm
,
being
found
in
the
eternall
essence
of
God
,
and
so
as
constant
,
and
immutable
as
Himselfe
:
but
if
they
break
his
commandment
,
and
put
it
from
them
:
Then
to
be
their
God
,
were
not
to
be
their
God
;
then
to
make
good
his
promises
were
to
vilisy
,
and
debauch
them
:
This
were
liberalitarem
ejus
mutare
in
servitutem
,
Tertul.
to
turn
his
liberality
into
slavery
,
prodigally
to
pour
the
Pretious
oyl
of
his
goodnesse
into
a
vessell
that
could
not
hold
it
,
to
protect
and
countenance
a
man
of
Belial
;
because
he
bears
the
name
of
an
Israelite
.
And
therefore
in
the
27.
of
Isaiah
at
the
11.
verse
,
where
God
upbraids
his
people
of
folly
,
he
presently
cancells
the
bill
,
and
puts
them
out
of
his
protection
,
Therefore
he
that
made
them
will
not
have
mercy
upon
them
,
he
that
sramed
them
will
shew
them
no
favour
,
what
though
they
be
the
people
which
he
hath
purchased
?
yet
he
will
take
no
care
of
his
own
purchase
;
though
they
be
his
possession
,
he
will
give
them
up
,
he
will
not
do
what
he
promised
,
and
yet
be
Truth
it self
;
for
if
they
do
not
their
Duty
,
he
did
not
promise
;
Though
he
made
them
;
though
he
formed
them
;
yet
he
will
not
own
them
,
but
forsake
and
abhor
his
own
work
;
he
will
surrender
them
up
,
and
deliver
them
to
Destruction
.
Even
here
,
upon
the
forehead
of
a
desolate
,
and
rejected
Israelite
,
we
may
set
up
this
Inscription
,
Dominus
est
,
It
is
the
Lord
.
And
now
,
if
we
look
up
upon
the
Inscription
,
Dorrinus
est
,
It
is
the
Lord
,
we
may
read
and
interpret
it
,
without
a
Guide
,
and
learn
not
to
Trifle
with
God
,
because
he
is
our
Lord
,
not
to
mock
him
with
our
Hypocrisy
,
and
force
in
our
profession
to
countenance
our
Sin
,
to
be
worse
then
Philistines
because
we
are
Israelites
,
to
be
his
Enemies
,
because
we
call
our selves
Gods
people
;
to
be
worse
,
then
Turks
or
Jews
,
because
we
are
Christians
.
Oh
the
Happy
times
of
the
Infant
Church
,
when
the
Pagan
could
finde
nothing
amongst
the
Christians
to
accuse
,
but
their
Name
,
and
then
what
Times
are
These
,
when
you
can
scarce
see
any
thing
commendable
in
the
Christian
,
but
the
Name
?
you
may
call
it
,
if
you
please
,
the
dotage
,
or
blindnesse
,
of
the
Church
;
for
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
;
The
Israelite
,
the
Israelite
,
The
Christian
,
the
Christian
,
the
Protestant
,
the
Protestant
.
This
is
the
Musick
,
with
which
most
use
to
drive
away
the
evil
Spirit
,
all
sad
and
melancholy
thoughts
from
their
hearts
:
but
indeed
,
(
saith
Basil
)
the
Devil
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
daunce
,
and
leap
for
joy
to
hear
it
,
when
he
hears
not
withal
,
the
noise
of
our
groanings
,
of
our
prayers
,
of
our
good
works
,
nor
the
Harmony
of
a
well
tuned
,
and
well
composed
life
to
go
up
to
Heaven
along
with
it
.
Oh
what
pitty
is
it
that
God
should
place
us
in
Paradice
in
a
place
of
pleasure
and
safety
,
and
we
forfeit
it
,
that
he
should
measure
out
unto
us
,
as
it
were
,
by
the
line
,
a
goodly
Heritage
,
and
we
pluck
up
our
own
hedges
,
and
lay
our selves
open
to
every
Wild-Beast
,
that
he
should
make
us
his
people
,
and
we
force
him
to
be
our
Enemy
,
in
a
word
,
that
our
Inheritance
should
begger
us
,
our
security
betray
us
,
and
our
royal
prerogative
undo
us
;
and
further
we
carry
not
this
consideration
.
2.
We
passe
to
the
second
particular
:
and
in
the
second
place
,
in
so
great
a
number
as
34000
,
I
may
say
,
in
the
whole
Common-wealth
of
Israel
(
for
a
Common-wealth
may
suffer
in
a
far
less
Number
)
we
cannot
doubt
,
but
some
there
were
that
fearred
the
Lord
,
and
shall
there
be
,
as
the
Wise-man
speaks
,
2
Eccle.
14.
Horat.
Gen.
18.23
.
the
same
event
to
the
righteous
,
and
the
wicked
,
to
the
clean
,
and
him
that
sacrificeth
not
?
will
God
Incesto
addere
integrum
,
will
he
destroy
,
saith
Abraham
,
the
righteous
with
the
sinner
?
This
indeed
is
the
depth
of
God
;
and
a
great
part
of
the
world
have
been
troubled
at
the
very
sight
of
it
;
but
yet
,
if
we
behold
it
with
that
light
,
which
Scripture
holds
forth
,
we
shall
finde
it
is
not
so
unfordable
,
but
we
shall
make
some
passage
through
it
.
For
,
I
if
we
could
not
make
answer
;
or
render
any
reason
,
yet
this
ought
not
to
prejudice
,
or
call
in
question
the
justice
of
it
,
especially
with
us
men
,
who
are
of
Dull
,
and
slow
understandings
,
and
when
we
have
wearied
our selves
in
searching
out
causes
of
natural
things
,
yet
after
all
our
sweat
and
oyle
cannot
attain
so
far
,
as
to
know
,
why
the
grasse
which
is
under
our
feet
is
green
,
rather
then
purple
,
or
of
any
other
colour
,
and
therefore
far
below
those
Supernaturals
;
and
most
unfit
to
search
out
those
causes
,
which
God
may
seem
to
have
lockt
up
in
his
own
Brest
;
God
is
the
lord
of
all
the
earth
,
Psal.
90.4
.
and
as
the
Prophet
tells
us
a
thousand
years
in
his
sight
are
but
as
one
day
,
so
in
the
case
we
now
speak
of
,
a
thousand
,
a
million
,
a
world
of
men
are
with
him
,
but
as
one
man
,
and
when
the
Lord
Chief
Justice
of
Heaven
and
Earth
shall
sit
to
do
judgement
upon
sinners
(
what
Caligula
once
wantonly
wished
to
the
people
of
Rome
)
all
the
world
before
him
have
but
as
it
were
,
one
neck
,
and
if
it
please
him
,
by
that
jus
pleni
Dominii
,
by
that
full
power
and
Dominion
he
hath
over
his
creature
,
A
Platone
dicitur
,
Deus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vide
Plutarch
.
quaest
convival
.
l.
8.
q.
2.
He
may
,
(
as
he
welneer
did
in
the
Deluge
)
strike
it
off
at
a
blow
.
His
judgements
are
past
finding
out
,
and
therefore
not
to
be
questioned
;
He
is
the
great
Geometrician
of
the
World
,
which
made
all
things
in
number
,
weight
,
and
measure
,
and
hath
infinitely
surpast
all
human
inventions
whatsoever
,
and
therefore
we
cannot
do
him
less
honour
,
then
Hiero
King
of
Sicily
did
to
Archimede
the
great
Mathematician
;
for
when
he
saw
the
Engins
which
he
made
,
and
the
marvellous
effects
which
they
did
produce
,
he
caused
it
to
be
proclaimed
,
that
whatsoever
Archimede
did
after
affirme
,
how
improbable
soever
it
might
seem
,
yet
should
not
once
be
called
into
question
,
but
be
received
and
entertained
as
a
truth
;
Let
the
course
of
things
be
carried
on
as
it
will
,
let
death
passe
over
the
door
of
the
Egyptian
,
and
smite
the
Israelite
,
let
Gods
Thunder
misse
the
house
of
Dagon
,
and
shiver
his
own
Tabernacle
,
yet
God
is
just
and
true
,
and
every
man
a
liar
,
that
dares
but
ask
the
question
;
why
doth
He
this
?
Look
over
the
whole
Book
of
Job
,
and
you
shall
see
how
Job
,
and
his
Friends
are
tost
up
and
down
on
this
great
deep
:
For
it
being
put
to
the
question
,
why
Job
was
thus
fearfully
handled
,
his
Friends
ground
themselves
upon
this
conclusion
;
that
all
affliction
is
for
sin
,
and
so
lay
folly
and
hypocrisie
to
his
charge
,
and
tell
him
roundly
,
that
the
judgement
of
God
had
now
found
him
out
,
though
he
had
been
a
close
irrigular
,
and
with
some
art
and
cunning
hid
himself
from
the
eye
of
the
World
;
but
Job
on
the
contrary
,
as
stoutly
pleads
and
defends
his
innocencie
,
his
justice
,
his
liberality
,
and
could
not
attain
to
the
sight
of
the
cause
,
for
which
Gods
hand
was
so
heavy
on
him
;
why
should
his
Friends
urge
him
any
more
,
Job
30.32
.
or
persecute
him
as
God
?
they
dispute
in
vain
,
for
in
their
answers
,
he
sees
nothing
but
lies
.
At
last
when
the
controversie
could
have
no
issue
,
C.
21.34
.
Deus
è
machina
God
himself
comes
down
from
Heaven
,
and
by
asking
one
question
puts
an
end
to
the
rest
,
Job
.
38.2
.
who
is
this
,
that
darkneth
Counsel
with
words
without
knowledge
?
condemns
Iob
,
and
his
Friends
of
ignorance
,
and
weaknesse
,
in
that
they
made
so
bold
and
dangerous
attempt
,
as
to
seek
out
a
cause
,
or
call
his
judgement
into
question
.
2.
It
may
be
we
may
save
the
labor
that
we
need
not
move
the
question
,
or
seek
any
reason
at
all
,
for
in
these
common
calamities
which
befall
a
people
,
it
may
be
God
doth
provide
for
the
Righteous
,
and
deliver
him
,
though
we
perceive
it
not
.
Some
examples
in
Scripture
make
this
very
probable
;
the
old
World
is
not
drowned
,
till
Noah
be
stript
,
and
in
the
Ark
,
the
shower
of
fire
falls
not
on
Sodom
,
till
Lot
be
escaped
;
Daniel
and
his
fellows
,
though
they
go
away
into
captivity
with
rebellious
Judah
,
yet
their
captivity
is
sweetned
with
honours
and
good
respects
,
in
the
Land
into
which
they
go
,
and
which
was
a
kinde
of
leading
captivity
captive
,
they
had
favour
,
and
were
intreated
as
friends
,
by
their
enemies
,
who
had
invaded
and
spoiled
them
.
And
may
not
God
be
the
same
upon
the
like
occasions
?
How
many
millions
of
righteous
persons
have
been
thus
delivered
,
whose
names
notwithstanding
are
no
where
recorded
?
some
things
of
no
great
worth
are
very
famous
in
the
world
,
when
many
things
of
better
worth
lie
altogether
buried
in
obscurity
caruerunt
quia
vale
sacro
,
because
they
found
none
who
could
or
would
transmit
them
to
posterity
.
Vixere
fortes
ante
Agamemnona
,
no
doubt
,
but
before
and
since
millions
have
made
the
like
escapes
,
though
their
memory
lies
rak'd
up
,
and
buried
in
oblivion
.
But
then
,
suppose
the
righteous
do
taste
of
the
same
cup
of
bitternesse
with
the
wicked
,
yet
it
hath
not
the
same
taste
and
relish
to
them
both
,
for
calamity
is
not
alwayes
a
whip
,
Calamitas
non
est
poena
,
militia
est
minus
.
Foe
lix
.
nor
doth
God
alwayes
punish
them
whom
he
delivers
over
to
the
sword
;
to
lose
my
goods
,
or
life
is
one
thing
,
and
to
be
punisht
,
another
,
it
is
against
the
course
of
Gods
providence
and
justice
,
that
innocency
should
come
under
the
lash
;
Gen
28.23
.
shall
not
the
Judge
of
all
the
earth
do
right
?
yes
,
he
shall
,
and
without
any
breach
of
his
justice
,
take
away
that
breath
of
life
which
he
breathed
into
our
Nostrils
,
though
we
had
not
sinned
after
the
similitude
of
Adams
transgression
;
for
he
may
do
what
he
will
with
his
own
,
and
take
away
our
goods
or
lives
from
us
,
when
and
how
he
pleaseth
,
because
he
is
Lord
over
them
,
and
we
have
nothing
which
we
received
not
from
his
hands
:
God
is
not
alwayes
angry
,
when
he
strikes
,
nor
is
every
blow
,
we
feel
,
given
by
God
the
avenger
,
for
he
may
strike
as
a
Father
;
and
therefore
these
evils
change
their
complexions
,
and
very
natures
with
the
subject
upon
whom
they
are
wrought
,
they
are
,
and
have
the
blacknesse
of
darknesse
in
the
one
,
but
are
as
Angels
,
and
messengers
of
light
to
the
other
,
and
may
lead
the
righteous
through
the
valley
of
death
into
the
land
of
the
living
,
when
the
wicked
are
hewen
down
by
the
sword
,
to
be
fuel
for
the
fire
.
What
though
they
both
be
joyned
together
in
the
same
punishment
,
as
a
Martyr
,
and
a
Thief
in
the
same
chain
,
August
.
de
civitate
Dei
.
l.
1.
c.
8.
yet
manet
dissimilitudo
passorum
,
in
similitudine
passionum
;
though
the
penalties
may
seem
alike
,
yet
the
difference
is
great
betwixt
the
patients
,
though
the
world
perhaps
cannot
distinguish
them
;
and
death
it self
,
which
is
a
key
to
open
the
gates
of
Hell
to
the
one
,
may
be
no
the
other
,
what
the
Rabbles
conceive
it
would
have
been
to
Adam
,
had
he
not
fallen
,
but
osculum
pacis
a
kisse
of
peace
,
a
gentle
,
and
loving
dismission
into
a
better
state
,
to
conclude
this
then
,
a
people
,
a
chosen
people
,
a
people
chosen
out
of
this
choice
,
Gods
servants
,
and
friends
may
be
smitten
,
Josiah
may
fall
in
the
battle
,
Daniel
may
be
lead
into
Captivity
,
John
Baptist
may
lose
his
head
,
and
yet
we
may
hold
up
our
inscription
Dominus
est
it
is
the
Lord
.
And
now
,
let
us
but
glance
upon
the
inscription
,
and
so
passe
to
the
third
particular
;
and
the
first
sight
of
it
may
strike
a
terror
into
us
,
and
make
us
afraid
of
those
sins
,
which
bring
these
general
judgements
upon
a
Nation
,
as
Oppression
,
Prophanenes
,
Sacriledge
,
uncleannesse
(
which
are
as
visible
in
the
story
of
the
Israelites
,
as
their
punishment
)
which
you
see
carry
a
train
,
which
will
enwrap
our
Posterity
,
our
Family
,
our
whole
Country
and
like
the
Dragons
tail
in
the
Revelation
draws
down
the
stars
from
Heaven
,
and
brings
good
men
,
even
the
Saints
of
God
,
within
the
compasse
,
and
smart
of
them
:
parce
Carthagini
,
si
non
tibi
,
said
Tent.
to
Capula
,
if
you
well
not
be
good
to
your self
,
yet
spare
Carthage
,
spare
your
Country
,
spare
the
Charets
of
Israel
and
Horsemen
thereof
,
spare
those
Lots
,
which
keep
your
Sodom
from
burning
,
who
when
a
Nation
is
ready
to
sink
,
and
dissolve
,
bear
up
the
pillars
of
it
,
know
ye
not
that
the
Saints
shall
judge
the
world
saith
Saint
Paul
?
who
being
first
acquitted
by
Christ
,
shall
sit
with
him
as
his
friends
,
and
assessors
,
and
judge
and
condemn
those
sinnes
,
which
brought
them
within
the
reach
of
Gods
temporal
judgements
,
and
over-whelm'd
them
in
the
common
Calamity
and
ruine
of
their
Country
.
3.
We
passe
now
to
the
third
particular
:
and
if
Israel
must
fall
yet
let
her
not
fall
by
the
sword
of
a
Philistine
.
Tell
it
not
in
Gath
nor
publish
it
in
Askelon
was
part
of
the
Threnody
,
and
Lamentation
of
David
on
the
like
occasion
,
and
he
gives
his
reason
;
Lest
the
Daughters
of
the
Philistines
rejoyce
,
and
the
uncircumcised
triumph
:
for
besides
the
misery
to
have
such
an
enemy
rejoyce
in
their
misery
,
2
Sam.
1.20
.
which
will
make
that
affliction
,
which
is
but
a
whip
,
a
Scorpion
;
this
Defeat
might
seem
to
cast
some
disgrace
,
even
upon
their
Religion
;
there
being
nothing
more
common
in
the
world
,
then
to
commend
a
false
Religion
by
some
fatal
miscariage
of
the
professors
of
the
true
;
to
judge
of
Religion
by
its
State
and
spreading
;
to
cry
it
up
for
Orthodox
,
when
the
Church
hath
peace
,
and
to
Anathematize
it
,
as
Heretical
,
when
she
is
Militant
,
and
under
the
Crosse
,
nothing
more
common
with
wavering
and
carnal
men
,
then
to
lull
themselves
asleep
in
most
dangerous
Errors
,
by
no
other
Musick
,
then
the
cryes
,
and
lamentations
of
those
who
oppose
them
:
If
Ophni
and
Phinehas
fall
in
the
battle
,
if
Eli
the
High
Priest
break
his
neck
,
if
the
Ark
be
taken
,
then
Dagon
is
god
;
any
thing
is
god
,
which
is
either
the
work
of
our
hands
,
or
our
Fancy
.
And
therefore
this
may
seem
not
onely
a
rueful
,
but
a
strange
spectacle
,
and
(
as
Diogenes
said
of
Harpalus
a
notorious
,
but
prosperous
Theef
)
testimonium
adversus
Deum
di●ere
to
stand
up
as
a
witnesse
against
God
himself
,
Tul.
de
Nat.
Deer
.
and
the
Government
of
the
World
:
Tertul.
but
the
Father
will
tell
us
malus
interpres
Divinae
providentiae
humane
infirmitas
,
the
weak
and
shallow
considerations
of
men
are
but
bad
interpretations
of
the
providence
of
God
,
the
wit
of
man
,
a
poor
Jacobs
staff
,
to
take
the
height
and
depth
,
the
true
and
full
proportion
of
it
.
For
as
we
cannot
judge
of
the
Beauty
of
the
Vniverse
because
that
in
regard
of
the
condition
of
our
Mortality
,
we
can
be
pleased
but
in
part
of
it
,
and
so
cannot
at
once
,
at
one
cast
of
our
eye
see
the
whole
,
in
which
those
parts
which
offend
us
,
are
at
peace
;
no
more
can
the
Soul
of
man
,
which
is
confined
within
a
clod
of
Earth
,
judge
of
the
course
and
Method
of
that
Providence
,
which
is
most
like
it self
,
in
those
events
which
seem
most
disproportionable
,
which
is
then
most
strait
and
even
,
when
sinners
flourish
,
and
just
men
are
opprest
,
most
equal
when
the
honest
man
hath
not
a
mite
,
and
the
deceitful
a
Talent
,
when
the
true
Prophets
are
fed
with
the
bread
of
affliction
,
and
every
Balaam
hath
his
wages
:
when
Israel
falls
,
and
the
Philistin
prevailes
,
because
we
cannot
behold
him
,
but
in
this
,
or
that
particular
,
but
can
no
more
follow
him
in
all
his
wayes
,
then
we
can
grasp
the
World
in
the
palm
of
our
hands
.
And
by
this
light
we
may
discover
,
first
,
That
true
Religion
cannot
suffer
with
the
professors
of
it
,
but
when
they
are
slain
with
the
sword
,
and
wander
up
and
down
destitute
,
afflicted
,
tormented
,
is
still
the
same
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Basil
,
of
the
same
hue
and
complexion
,
and
in
true
esteem
,
more
faire
and
radiant
,
when
her
poor
witnesses
are
under
a
cloud
,
in
disgrace
,
nay
,
I
will
be
bold
to
say
,
(
and
whosoever
rightly
understands
the
nature
of
Religion
,
will
never
gainsay
it
)
that
if
it
had
not
one
professor
breathing
on
the
Earth
,
not
one
that
did
dare
to
name
,
and
own
her
(
as
Eliah
once
thought
,
there
was
but
one
)
yet
Religion
were
still
the
same
,
reserv'd
in
the
surest
Archives
we
can
imagine
,
even
in
sinu
Dei
in
the
Bosom
of
God
,
the
Law-giver
(
Religion
being
nothing
else
,
but
a
Defluxion
and
emanation
from
him
,
a
beam
of
his
eternal
Law
)
so
that
,
that
which
makes
,
and
Constitutes
a
true
Israelite
,
which
is
one
inwardly
,
as
Saint
Paul
speaks
,
Rom.
1.2
.
and
in
the
spirit
,
hath
too
much
of
Immortality
,
of
God
in
it
to
fall
to
the
ground
,
or
expire
,
and
be
lost
with
the
Israelite
.
Let
not
your
hearts
be
troubled
,
Religion
can
no
more
suffer
,
then
God
himself
.
2.
For
secondly
,
If
Religion
could
suffer
,
it
suffered
more
by
the
Priests
and
peoples
sin
,
then
the
Philistines
sword
:
for
by
them
the
name
of
God
and
Religion
was
evil
spoken
of
,
Isa
52.5
.
and
that
which
cannot
suffer
,
was
made
the
object
of
their
malice
,
and
scorn
;
as
Nazianzen
spake
of
Julians
persecution
,
that
it
was
both
a
Comedy
and
Tragedy
,
Invect
.
secunda
a
Comedy
full
of
scoffs
and
obtrectations
,
and
a
Tragedy
full
of
Horror
,
and
yet
the
Comedy
was
the
most
Tragical
and
bloody
of
the
two
.
And
therefore
God
Jealous
of
his
Honour
,
awakes
as
one
out
of
sleep
,
returns
the
scoff
upon
the
Philistine
;
and
makes
up
the
last
Act
of
this
Tragedy
in
his
blood
;
first
punisheth
the
guilty
Israelite
,
and
then
the
Executioner
,
the
text
sayes
,
He
smote
them
in
the
hinder
parts
,
and
put
them
to
perpetual
shame
,
Psal.
78.66
,
forcing
them
to
make
the
similitude
of
their
Emrods
in
gold
,
and
to
send
them
back
with
the
Ark
as
an
Oblation
for
their
sin
;
so
that
you
see
here
Gods
Method
,
by
which
he
ordinarily
proceeds
:
first
he
prepares
a
sacrifice
as
we
read
Zeph.
1.7
.
that
is
,
appoints
his
people
to
slaughter
,
then
bids
his
Guests
as
it
is
in
the
same
verse
,
sanctificat
vocatos
suos
,
as
the
vulgar
read
it
,
sanctifies
,
that
is
,
sets
apart
these
Philistines
,
that
they
may
be
as
Priests
to
kill
and
offer
them
up
,
and
when
this
is
done
,
God
falls
upon
the
Priests
themselves
,
and
makes
them
a
sacrifice
;
Zeph.
2.4
.
Gaza
shall
be
forsaken
,
Askelon
a
desolation
,
they
shall
drive
out
Ashdod
at
Noon-day
,
and
Ekron
shall
be
rooted
out
:
and
now
we
may
wel
conclude
;
that
God
is
just
in
all
his
wayes
,
and
righteous
in
all
his
judgements
,
and
fix
up
our
inscription
upon
this
particular
also
:
when
Israel
is
delivered
up
into
the
hand
of
the
Philistine
;
D
minus
est
;
it
is
the
Lord
.
And
now
,
if
we
look
well
upon
the
inscription
,
we
shall
finde
it
to
be
like
the
pillar
of
the
cloud
,
Exod.
14.
a
cloud
of
darknesse
to
the
Philistine
,
but
giving
light
to
the
Israelite
.
And
1.
the
Philistine
hath
no
reason
to
boast
of
this
,
as
a
preferment
,
that
he
is
made
the
instrument
of
God
in
the
execution
of
his
judgements
upon
his
people
;
for
we
shall
finde
that
it
hath
been
one
of
the
most
dangerous
,
and
fatal
offices
in
the
World
,
Nebuchadnezzar
was
so
,
God
called
him
to
it
,
Jer.
21.
Go
up
against
the
Land
of
Merathaim
,
or
of
Rebels
,
and
he
did
lead
Israel
into
Captivity
,
but
hear
the
word
of
the
Lord.
How
is
the
Hammer
of
the
Lord
cut
a
sunder
,
and
broke
;
Jerusalem
is
taken
,
but
Shishak
also
shall
fall
,
and
in
the
28.
of
that
Prophesie
,
that
cup
which
was
sent
to
Jerusalem
,
and
the
Cities
of
Judah
,
and
the
kings
thereof
,
and
put
into
their
hands
to
drink
,
at
the
15.
ver.
is
afterward
put
into
the
hand
of
the
king
of
Shishak
to
drink
,
and
to
be
drunken
,
to
spew
,
and
fall
;
Thus
saith
the
Lord
,
you
shall
certainly
drink
it
,
Jer.
25.27.28
.
and
he
gives
the
reason
,
at
the
next
verse
:
for
lo
,
I
begin
to
bring
evil
upon
the
City
,
which
is
called
by
my
Name
,
or
where
my
Name
is
called
upon
;
and
shall
you
go
free
,
shall
you
go
utterly
unpunished
?
if
you
can
raise
such
a
hope
,
then
hear
a
voice
from
Heaven
;
which
shall
dash
it
to
pieces
;
I
have
said
it
,
and
I
will
make
it
good
;
you
shall
not
go
unpunished
v.
29.
I
have
begun
with
my
own
house
,
but
I
am
coming
towards
you
in
a
Tempest
of
fire
,
to
devour
yours
,
I
have
shaken
my
own
Tabernacle
,
and
the
house
of
Dagon
shall
not
,
cannot
stand
.
For
they
,
whom
God
appoints
,
as
Executioners
of
justice
upon
his
people
,
are
like
the
image
,
which
the
Tyrant
saw
in
his
dream
,
Daniel
the
2.
partly
iron
,
and
partly
clay
partly
strong
,
and
partly
broken
.
v.
42.
First
God
findes
them
apt
;
and
fit
,
full
of
malice
,
and
gall
,
(
for
whose
hands
were
fitter
to
fling
stones
at
David
,
then
his
,
whose
mouth
was
full
of
curses
?
who
fitter
to
keep
Gods
people
in
bondage
then
a
Pharaoh
?
or
to
lead
them
into
Captivity
,
then
he
,
whom
God
did
afterwards
drive
into
the
fields
amongst
the
Beasts
?
who
could
have
crucified
the
Lord
of
life
,
but
the
Jews
?
)
and
finding
them
apt
and
fit
,
he
permits
them
,
gives
these
serpents
leave
to
spit
their
poison
,
gives
these
Hang-men
leave
to
do
their
Office
;
This
,
his
not
hindring
them
,
was
all
the
warrant
,
and
commission
they
had
;
G●up
against
the
Land
can
be
no
more
then
this
,
I
know
you
are
upon
your
March
,
and
I
will
not
stand
in
your
way
,
to
stay
you
,
but
you
shall
do
me
service
against
your
wills
,
with
that
malice
which
my
Soul
hates
;
(
for
we
cannot
think
,
that
God
inspired
the
Tyrant
,
or
sent
a
Prophet
to
him
with
the
message
to
bid
him
do
that
,
which
he
threatens
to
punish
)
no
:
he
doth
but
permit
them
,
he
gives
them
leave
to
be
his
Executioners
,
and
in
this
his
permission
is
their
strength
,
they
pursue
the
Israelite
,
and
lay
on
sure
strokes
;
their
malice
is
caried
on
in
a
Chariot
of
four
wheels
,
made
up
of
cruelty
,
impatience
,
ambition
,
impudence
,
and
drawn
as
Bernard
expresses
it
)
with
two
wilde
horses
,
Bern.
in
Cant.
Ser.
39.
earthly
power
,
and
secular
pomp
,
and
now
they
drive
on
furiously
,
and
God
is
as
one
asleep
,
as
one
that
marks
them
not
,
because
he
will
not
hinder
them
,
but
within
a
while
he
will
awake
;
strike
off
their
Chariot
wheels
,
and
restrain
them
,
say
to
them
,
as
he
doth
to
the
swelling
Sea
,
Hitherto
,
you
shall
go
,
and
no
farther
,
and
them
they
are
but
clay
,
they
crumble
,
and
fall
to
nothing
.
Why
should
the
Philistine
boast
himself
in
his
mischief
?
the
goodnesse
of
God
endureth
yet
dayly
,
and
is
every
day
,
Psal.
51.2
.
and
in
every
age
the
same
,
and
it
is
no
concluding
argument
,
that
we
please
God
.
when
we
are
imployed
in
the
punishment
of
those
that
offend
him
,
nor
can
we
thus
argue
,
no
more
then
we
can
attribute
reason
,
and
wisdom
to
an
Asse
,
because
it
pleased
God
once
to
make
use
of
so
contemptible
a
Creature
,
to
reprove
the
folly
of
a
Prophet
.
Secondly
,
it
gives
light
to
the
Israelite
,
by
which
he
may
order
his
steps
,
with
more
caution
and
warinesse
;
For
as
our
Saviour
sayes
we
may
make
a
friend
of
Mammon
,
and
Saint
Chrysostom
adds
even
of
the
Devil
himself
,
so
may
a
true
Israelite
make
a
friend
of
a
Philistine
,
and
they
who
survive
,
may
learn
by
the
34000.
who
were
slain
,
who
being
dead
,
yet
speak
unto
them
and
us
,
to
fly
from
the
wrath
of
God
,
who
when
we
rebell
against
him
,
can
punish
us
by
far
worse
then
our selves
.
Oh
,
who
would
not
look
upon
those
sins
,
as
the
most
horrid
spectacles
in
the
World
,
for
the
punishment
of
which
,
God
should
cull
out
such
instruments
,
that
are
under
a
greater
curse
,
fitter
for
the
fire
then
those
on
whom
they
are
used
?
If
we
go
on
and
continue
in
sin
,
Joel
2.25
.
God
may
send
out
his
great
Army
against
us
,
his
Grashoppers
,
his
Cankerworm
,
and
his
Caterpillar
,
and
eat
up
our
Harvest
;
Habbac
.
2.11
.
He
may
raise
up
every
Creature
,
even
the
timber
out
of
the
wall
to
speak
against
us
;
and
if
we
still
stand
out
against
him
,
he
may
raise
up
some
accursed
Alien
,
some
Philistine
,
some
childe
of
Perdition
to
wreak
his
vengeance
upon
us
;
who
would
not
be
afraid
of
that
cup
of
bitternesse
,
which
must
be
brought
to
him
by
the
hand
of
a
Philistine
?
and
forsake
sin
,
if
not
for
the
punishment
,
yet
for
the
executioner
?
A
sad
sight
it
was
to
see
David
the
Father
whipt
for
his
Adultery
,
by
his
Son
,
and
David
the
King
chastised
by
his
Subject
,
who
should
have
kist
his
Feet
;
2
Sam.
16.11
.
(
he
himself
saies
,
The
Lord
bid
him
doe
it
)
to
see
a
whole
Nation
carried
away
Captive
by
a
man
,
who
did
afterwards
degenerate
into
a
Beast
,
to
see
so
many
thousand
Israclites
fall
at
the
feet
of
Idolaters
,
and
servants
of
Dagon
;
but
the
inscription
is
indeleble
,
what
is
writen
,
is
written
,
Dominus
est
,
it
is
the
Lord
.
4.
But
now
in
the
last
place
:
not
onely
the
Priests
,
and
the
people
,
but
the
Ark
it self
was
delivered
up
:
the
Ark
of
his
Covenant
,
and
the
Ark
of
his
strength
;
Ps.
132.
Exod.
37.
1
Sam.
4.
from
whence
God
gave
his
Oracles
,
wherein
were
the
Tables
of
the
Law
,
and
Testimony
written
by
the
Finger
of
God
,
the
Glory
of
God
,
as
Phinchas
his
wife
calls
it
,
even
this
was
made
a
prey
to
these
cursed
Aliens
,
brought
in
Triumph
into
the
house
of
Dagon
,
at
the
sift
Chapter
.
And
here
we
may
lay
our
hands
upon
our
mouth
,
once
have
I
spoken
,
yea
thrice
,
but
here
is
a
great
depth
,
Horror
and
amazement
;
and
we
may
fear
to
proceed
any
further
.
What
?
defeat
his
own
command
?
deliver
up
his
own
Ordinance
;
what
?
deliver
up
his
strength
into
Captivity
,
and
his
Glorie
into
the
enemies
hands
?
yes
,
even
here
,
Dominus
est
it
is
the
Lord
.
God
did
it
,
because
he
suffered
it
to
be
done
,
did
it
,
tanquam
dormiens
as
one
asleep
,
withdrew
himself
:
when
he
awakes
,
then
he
will
lift
up
his
hand
,
and
it
shall
fall
upon
the
Philistine
,
and
bruise
him
to
pieces
;
then
it
shall
be
his
power
and
irresistible
Arm
,
now
it
is
but
his
connivence
,
and
permission
.
What
the
rage
of
the
Persecutor
,
what
the
Philistine
,
what
the
Devil
doth
,
God
is
said
to
do
,
and
in
many
places
of
Scripture
,
it
is
called
his
will
:
●
.
quia
volens
permittit
,
because
he
willingly
permits
it
,
for
should
he
interpose
his
power
,
it
could
never
be
done
,
2.
Because
he
foretels
and
threatens
it
,
and
binds
it
with
an
Oath
,
as
he
doth
here
,
which
he
would
never
do
,
if
he
meant
to
hinder
it
.
Lastly
,
Though
he
will
not
the
thing
it self
,
as
murder
,
and
Sacriledge
,
and
the
Profanation
of
his
Ark
yet
notwithstanding
some
good
will
of
God
is
accomplished
by
it
;
For
even
in
the
most
horrid
Execution
,
some
good
will
of
God
may
be
accomplisht
,
he
delivers
up
Christ
to
be
Crucified
,
but
his
will
was
to
save
the
World
,
and
he
that
was
willing
his
Son
should
suffer
,
yet
hated
the
Jew
,
and
for
that
very
fact
made
their
house
desolate
,
he
found
them
in
the
gall
of
bitternesse
,
and
left
them
so
,
to
do
his
will
when
they
brake
it
;
the
malice
was
their
own
,
and
God
suffered
them
to
breath
it
forth
,
but
the
issue
,
and
event
was
an
Act
of
Gods
will
,
of
his
wisdom
,
and
power
;
And
thus
he
delivers
up
the
Ark
,
but
it
was
to
preserve
it
,
as
Agesilaus
abrogated
the
Laws
of
L●curgus
,
that
he
might
establish
them
,
ut
semper
essent
aliquan●o
non
fuerunt
,
Valer.
Max.
l.
7.
c.
2
saith
the
Historian
,
they
were
laid
aside
awhile
,
that
they
might
remain
,
and
be
in
force
for
ever
;
so
God
suffers
his
Ark
to
be
lead
into
Captivity
,
that
it
might
conquer
,
first
Dagon
,
and
then
the
Israelite
,
strike
off
his
hypocrisy
,
and
work
,
and
fashion
him
to
the
will
of
God
,
of
whom
the
Ark
was
but
a
representation
;
suffered
it
to
be
removed
for
a
time
,
that
it
might
be
restored
again
both
to
its
place
and
dignity
.
For
we
may
observe
in
these
Israelites
,
what
(
if
we
could
be
impartial
)
we
may
soon
discover
in
our selves
in
the
use
of
those
helps
,
which
God
hath
graciously
afforded
us
:
They
both
honoured
and
dishonored
the
Ark
,
gave
it
too
high
an
esteem
,
and
yet
undervalued
it
,
they
called
it
their
God
,
and
made
it
their
Idol
.
A
strange
contradiction
:
yet
so
visible
in
the
course
and
progresse
of
carnal
worshippers
,
that
he
that
sees
them
in
their
race
,
would
think
they
ran
two
contrary
wayes
at
once
were
very
Religious
,
and
very
profane
,
at
once
did
invade
Heaven
with
violence
,
and
yet
drive
furiously
to
the
lowest
pit
.
And
first
,
we
have
just
reason
to
imagine
,
that
when
the
Ark
was
taken
up
upon
the
Levites
shoulders
,
and
they
sang
let
God
arise
(
which
was
the
set
and
constant
form
)
they
spake
not
by
metaphor
,
but
as
if
indeed
they
had
their
God
on
their
shoulders
:
for
in
the
fourth
Chapter
,
when
Israel
was
smitten
at
the
2.
ver.
let
us
bring
say
they
,
the
Ark
of
the
Covenant
,
at
the
third
:
The
Ark
is
brought
out
,
and
now
victory
is
certain
,
for
when
it
cometh
amongst
us
,
it
willsave
us
say
they
.
But
,
as
Epictetus
once
taught
his
Scholars
,
that
they
should
so
behave
themselves
,
that
they
might
be
an
Ornament
to
the
Arts
,
and
not
the
Arts
unto
them
;
so
the
integrity
of
the
Jew
should
have
been
a
defence
to
the
Ark
,
and
not
the
Ark
made
use
of
,
to
stand
up
for
a
prophane
impenitent
Israelite
.
For
what
a
wile
,
and
sophisme
of
Satan
is
this
,
to
perswade
a
polluted
sinful
soul
,
that
when
he
hath
scornfully
rejected
the
substance
;
(
that
piety
which
should
make
him
strong
in
the
Lord
)
at
the
last
,
in
the
time
of
Danger
,
and
the
furious
approach
of
the
enemy
,
a
shadow
should
stand
forth
,
and
fight
for
him
;
that
when
he
had
broken
the
Law
and
Testimonies
,
not
regarded
the
Oracles
,
forget
all
the
Mercies
of
God
,
and
robd
him
of
his
glory
,
that
then
,
I
say
,
the
shell
,
the
Ark
,
the
Shittim
wood
should
be
as
the
great
power
of
God
to
maintain
his
cause
:
certainly
,
if
this
be
not
a
wile
of
the
Devil
,
I
know
no
snare
he
hath
,
that
can
catch
us
:
if
this
be
not
to
deceive
our selves
,
I
shall
think
there
is
no
such
thing
,
as
error
in
the
World
,
But
again
in
the
second
place
,
and
on
the
contrary
,
as
they
did
Deificare
Arcam
,
as
the
father
speaks
,
even
deifie
the
Ark
,
attribute
more
unto
it
,
then
God
ever
gave
it
,
or
was
willing
it
should
have
;
so
they
did
also
depretiare
vilifie
,
and
set
it
at
naught
:
called
it
their
strength
,
their
glory
,
their
God
,
but
imployed
it
in
baser
offices
then
ever
the
Heathen
did
their
gods
,
who
called
upon
them
,
to
teach
them
,
to
steal
and
deceive
:
Not
long
since
their
Priests
committed
rapes
at
the
door
of
the
Tabernacle
,
Pulcra
laverna
,
Da
mihi
fallere
&c.
Hor.
and
now
they
expect
the
Ark
should
help
those
prophane
miscreants
,
who
had
so
polluted
it
.
Oh
,
the
Ark
,
the
Ark
,
the
glory
of
God
,
that
is
able
to
becalm
,
and
slumber
a
Tempest
,
to
binde
the
hands
of
the
Almighty
,
that
he
shall
not
strike
;
to
scatter
an
Army
;
to
make
kings
to
fly
,
to
crown
a
sinful
Nation
with
victory
,
to
bring
back
an
adulterer
Lanreate
,
a
Ravisher
with
the
spoiles
of
a
Philistine
,
that
shall
be
a
buckler
,
a
protection
to
defend
them
,
who
but
now
defiled
it
;
that
shall
be
their
God
,
which
they
made
their
Abomination
:
bring
forth
the
Ark
and
then
what
are
these
uncircumcised
Philistines
?
God
heard
this
,
saith
the
Psalmist
,
Psal.
78.59
.
and
was
wroth
,
and
greatly
abhorred
Israel
,
and
seeing
that
all
the
cry
was
for
the
Ark
,
no
thought
for
the
statutes
and
Testemonies
,
which
lay
shut
up
in
the
Ark
,
and
oblivion
together
;
seeing
the
signe
of
his
presence
had
quite
shut
him
out
,
of
whose
presence
it
was
a
signe
,
seeing
it
so
much
honored
,
so
much
debased
,
so
sanctified
,
and
so
polluted
,
he
delivers
up
the
people
,
and
the
Ark
together
into
the
Philistines
hands
,
that
they
might
learn
more
from
the
Ark
in
the
Temple
of
Dagon
,
then
they
did
,
when
it
stood
in
their
own
Tabernacle
,
learn
the
right
use
of
it
now
,
which
they
had
so
fouly
abused
,
when
they
enjoyed
it
:
in
a
word
;
strikes
off
their
embroydery
,
that
they
might
learn
to
be
more
glorious
within
.
I
remember
,
there
is
a
constitution
in
the
Imperial
Law
,
st
seudatarius
rem
Feuae
&c.
if
he
that
holdeth
in
see
farm
useth
contrary
to
the
will
,
and
intent
of
the
Lord
,
redit
a
D●menum
,
it
presently
returns
into
the
Lords
power
.
And
we
may
observe
that
the
great
Emperour
of
Heaven
and
earth
proceeds
after
the
same
manner
,
with
his
Leige-men
,
and
homagers
the
Jews
:
for
when
they
fell
to
Idolatry
,
Hos.
2.9
.
and
bestowed
the
corn
and
the
wine
,
which
God
gave
them
,
upon
Baal
,
then
presently
God
takes
to
himself
away
the
corn
in
the
time
thereof
,
and
the
●tne
in
the
season
thereof
,
&
aufer
am
lanam
&
lanam
,
I
will
recover
,
●aith
he
,
my
flax
and
my
wool
,
recover
it
as
my
own
,
thus
unjustly
u●urped
and
detained
by
these
Idolaters
.
I
will
cause
all
her
mirth
to
cease
,
her
Fast-dayes
,
her
New-Moons
,
her
Sabbaths
,
as
if
he
had
said
,
I
will
defeat
my
own
purpose
.
I
will
nullify
my
Ordinance
,
I
will
abolish
my
own
Law
,
I
will
put
out
the
light
of
Israel
,
which
to
my
people
hath
been
,
but
as
a
meteor
,
to
make
them
wander
in
the
crooked
wayes
of
their
own
Imaginations
.
I
will
deliver
the
Creature
from
the
bond
of
corruption
,
which
seems
to
groan
,
and
travel
in
pain
under
these
abuses
of
prophane
men
;
it
being
a
kinde
of
servitude
and
Captivity
to
the
Creature
to
be
dragged
,
and
haled
by
the
lusts
,
and
fancies
,
and
disordinate
affections
of
prophane
men
,
to
be
dragged
to
the
drudgery
of
the
Gibeonices
,
which
I
made
to
be
as
free
,
as
the
Israelite
himself
,
to
be
in
bondage
and
slavery
under
the
pride
,
and
extravagant
desires
,
under
the
most
empty
,
and
brutish
fancies
of
corrupt
men
;
Auferam
;
I
will
take
them
away
,
from
such
unjust
Vsurpers
.
What
should
a
Prodigal
do
with
wealth
?
what
should
a
Robber
do
with
strength
?
what
should
a
boundlesse
oppressor
do
with
power
?
what
should
Ophni
and
Phinehas
,
Adulterers
,
Oppressors
,
a
sinfull
Nation
,
a
people
laden
with
iniquity
,
do
with
the
Ark
of
the
Covenant
of
the
Lord
?
I
will
begin
,
and
I
will
also
make
an
end
.
1
Sam.
3.12
.
This
glory
shall
depart
from
Israel
,
and
the
Ark
shall
be
taken
,
and
here
,
when
the
Ark
is
taken
,
and
the
glory
departed
from
Israel
;
the
word
,
and
inscription
is
still
the
same
,
Dominus
est
:
it
is
the
Lord
.
And
now
,
to
apply
this
last
particular
;
shall
I
desire
you
to
look
up
upon
the
inscription
,
it
is
the
Lord
?
Behold
the
Prophet
Jerem
,
hath
done
it
to
my
hand
.
Ite
ad
Stlo
.
Go
to
my
palace
,
which
was
in
Shiloh
;
where
I
set
my
Name
at
the
first
,
Jer.
7.12
.
and
see
what
I
did
to
it
for
the
wickednesse
of
my
people
.
Go
unto
Shiloh
,
and
there
purge
the
corruption
,
the
plague
out
of
your
hearts
,
wash
off
the
paint
of
your
hypocrisie
with
the
blood
of
these
34000.
Israclites
.
Look
upon
the
Ark
,
but
not
so
to
be
dazled
,
and
dote
on
the
glory
and
Beauty
of
it
,
as
to
lose
the
sight
of
your selves
,
and
those
sinnes
which
pollute
it
.
Look
upon
the
word
and
Sacraments
,
but
not
to
make
them
the
non
ultrà
of
your
worship
,
and
to
rest
in
them
,
as
in
the
end
,
to
eat
,
and
wash
,
and
hear
,
and
no
more
,
to
say
the
word
of
God
is
sweet
,
and
not
to
taste
and
digest
it
,
to
attribute
virtue
and
efficacy
to
the
Sacrament
,
and
yet
be
fitter
to
receive
the
Devil
,
then
the
sop
;
not
at
once
to
magnifie
,
and
prophane
it
,
to
call
it
the
bread
of
life
,
and
make
it
poyson
;
not
to
come
neer
the
Ark
;
not
to
handle
these
Holy
things
without
feeling
;
in
a
word
;
Not
to
make
them
first
an
Idol
;
and
then
nothing
in
this
World
.
For
(
my
brethren
)
it
is
a
very
dangerous
thing
thus
to
over-value
those
things
,
which
in
themselves
are
highly
to
be
esteemed
,
and
are
above
comparison
with
any
thing
in
this
World
:
for
when
we
make
them
more
then
they
are
,
we
in
effect
make
them
lesse
then
they
are
,
and
at
last
nothing
,
of
no
use
at
all
;
nay
we
make
that
a
snare
unto
us
,
which
was
made
a
Help
;
and
as
every
Creature
within
the
bounds
of
its
own
nature
is
useful
,
and
profitable
,
so
also
these
external
helps
,
the
Ark
of
God
,
the
word
and
Sacraments
of
the
Church
,
are
great
blessings
,
and
highly
to
he
Honored
,
whilst
we
use
them
to
that
end
,
for
which
they
were
first
Instituted
,
whilst
we
walk
within
that
compasse
,
and
circle
,
which
God
hath
drawn
,
according
to
that
form
which
he
hath
shewed
us
.
That
Jew
deserves
not
the
name
of
an
Israclite
,
that
should
by
word
or
gesture
dishonour
the
Ark
,
when
we
see
,
he
was
not
permitted
to
touch
it
;
but
then
,
he
that
of
a
signe
of
the
presence
of
God
,
in
the
day
of
Battle
,
shall
make
it
his
God
,
is
so
much
a
Jew
,
that
he
deserves
to
be
flung
out
of
the
Synagogue
.
And
that
Christian
,
that
bows
not
to
the
majesty
of
the
word
,
and
receives
it
not
as
a
letter
,
and
epistle
from
God
,
as
Saint
Augustin
calls
it
;
that
esteems
not
of
the
Sacraments
,
as
those
visible
words
,
the
signes
and
pledges
,
and
conveiances
of
his
great
love
,
and
favour
to
us
in
Christ
,
hath
too
little
of
the
Christian
,
to
make
him
so
much
,
as
one
of
the
visible
Church
;
but
he
that
is
high
in
his
P●negyrick
,
and
ever
calling
:
speak
Lord
,
for
thy
servant
heareth
;
and
then
lies
down
to
sleep
,
or
if
he
be
awake
,
is
onely
active
in
the
denying
the
power
of
that
word
,
he
so
much
magnified
,
and
called
for
,
and
thinks
he
hath
done
all
duties
,
all
offices
to
God
,
if
he
do
but
give
him
the
eare
,
(
which
is
to
trust
in
the
Ark
more
then
in
God
)
He
that
shall
make
the
Sacrament
first
an
Idol
,
and
then
a
seal
,
to
shut
up
Treason
in
silence
,
as
the
Jesuite
,
or
use
it
as
an
Opiate
once
or
twice
in
the
yeer
,
to
quiet
his
conscience
,
his
viaticum
,
and
provision
rather
to
strengthen
him
in
sin
,
then
against
it
;
he
that
shall
thus
magnifie
,
and
thus
debase
it
,
and
thus
exalt
,
and
thus
tread
it
under
foot
,
is
guilty
of
Heresie
,
saith
Erasmus
,
which
is
not
properly
an
Heresie
,
but
yet
such
a
kinde
of
Heresie
,
which
may
make
him
Anathema
,
though
he
be
of
the
Church
,
and
at
last
sever
him
,
as
a
Goat
from
the
Sheep
.
And
now
let
us
Judge
,
not
according
to
the
appearance
,
but
let
us
Judge
righteous
judgement
,
or
rather
(
if
you
please
do
but
judge
according
to
the
appearance
.
Cast
an
eye
upon
these
unhappy
times
,
which
if
they
be
not
the
last
,
yet
so
much
resemble
those
,
which
,
as
we
are
told
,
shall
Vsher
in
the
great
Day
,
that
we
have
great
reason
,
to
look
about
us
,
as
if
they
were
the
last
;
weigh
I
say
,
the
controversies
,
the
businesse
of
these
times
,
and
concerning
those
Duties
,
and
Transactions
,
which
constitute
and
consummate
a
Christian
,
you
shall
finde
as
great
silence
in
our
Disputes
,
as
in
our
lives
and
practice
.
The
great
Heate
and
Contention
is
concerning
Baptisme
and
the
Lords
Supper
,
and
the
Government
and
Disciplien
of
the
Church
,
't
is
not
,
whether
we
should
denie
our selves
,
and
abstain
from
all
fleshly
lusts
,
but
whether
we
may
wash
or
not
,
whether
eat
or
not
,
whether
Christ
may
be
conveighed
into
us
in
Water
,
or
in
Bread
?
whether
he
hath
set
up
a
chaire
of
infallibilitie
at
Rome
,
or
a
Consistory
at
Geneva
,
whether
he
hath
Ordained
one
Pope
,
or
a
Million
?
what
digladiations
?
what
Tragedies
about
these
,
and
if
every
particular
Fancy
be
not
pleased
,
the
cry
is
,
as
if
Religion
were
breathing
out
its
last
,
when
as
true
Religion
consists
not
principally
in
these
;
and
these
may
seem
to
have
been
passed
over
to
us
,
rather
as
favours
and
Honours
,
and
Pledges
of
his
Love
,
then
strict
and
severe
Commands
.
That
we
must
wash
,
and
eat
,
are
Commands
,
but
which
bring
no
Burden
,
or
hardship
with
them
,
the
performance
of
them
being
more
easie
,
as
no
whit
repugnant
to
flesh
and
blood
;
It
is
no
more
,
but
wash
and
be
clean
,
Eat
in
remembrance
of
the
Greatest
Benefit
,
that
ever
man-kinde
received
.
All
the
difficulty
is
in
the
performance
of
the
vow
,
we
make
in
the
one
,
and
the
due
preparation
of
the
soul
for
the
other
,
which
is
the
subduing
of
the
lusts
,
and
Affections
,
the
Beatifying
of
the
inward
man
,
which
is
truely
,
and
most
properly
the
service
of
Christ
,
which
is
the
Ark
of
our
Ark
,
the
Glory
of
our
Glory
,
and
the
Crown
of
all
those
outward
Advantages
,
which
our
Lord
and
Master
hath
been
pleased
to
afford
us
;
Mic.
6.6
.
we
may
say
with
the
Prophet
Micah
,
wherewith
shall
we
come
before
the
Lord
?
or
bow
our selves
before
the
High
God
?
will
he
be
pleased
with
the
diligence
of
our
ear
,
with
our
Washing
and
Eating
,
and
answer
with
him
at
the
eighth
verse
:
He
hath
shewed
thee
oh
man
,
what
he
doth
require
,
to
do
justly
,
and
to
love
mercy
,
and
to
walk
Humbly
with
thy
God
.
Ite
ad
locum
meum
Siolo
.
Goe
to
my
palace
in
Silo
,
and
there
learn
to
disdeceive
your selves
by
their
Example
,
lest
,
if
all
your
Religion
be
shut
up
,
with
theirs
,
in
the
Ark
,
all
in
outward
Ceremony
and
Formality
God
may
strike
both
us
,
and
the
Ark
we
trust
to
,
recover
and
call
back
those
Helps
and
Gracious
advantages
from
such
prodigal
usurpers
.
For
when
all
is
for
the
Ark
,
nothing
for
the
God
it
represents
;
when
we
make
the
Pulpit
our
Ark
,
and
chain
all
Religion
to
it
;
when
the
lips
of
the
Preacher
,
which
should
preserve
knowledge
,
and
be
as
a
Ship
(
as
Basil
speaks
,
to
conveigh
that
Truth
,
which
is
more
precious
,
then
the
Gold
of
Ophir
,
Orat.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
brings
nothing
but
Apes
and
Peacocks
,
loathsome
and
ridiculous
Fancies
?
when
the
Hearers
must
have
a
Song
for
a
Sermon
and
that
too
many
times
,
much
out
of
Tune
,
when
both
Hearer
and
Speaker
act
a
part
,
as
it
were
upon
a
stage
,
even
till
they
have
their
Exit
,
and
go
out
of
the
World
;
when
we
will
have
no
other
Laver
,
but
that
of
Baptisme
,
no
bread
but
that
in
the
Eucharist
;
when
we
are
such
Jewish
Christians
,
as
to
rely
on
the
shell
and
outside
,
on
External
formalities
and
performances
,
more
empty
and
lesse
significant
,
lesse
effectual
then
their
Ceremonies
;
we
have
just
cause
to
fear
,
that
God
may
do
unto
us
,
as
he
did
unto
Shilo
;
or
as
he
threatened
the
same
people
Amos
8.
Send
a
Famine
into
the
land
,
not
a
Famine
of
bread
,
but
of
Hearing
the
word
(
and
such
a
famine
we
may
have
,
though
our
loaves
do
multiply
,
though
Sermons
be
our
dayly
Bread
)
that
he
may
deprive
us
of
our
Sacraments
,
or
deliver
them
up
to
Dagon
,
to
be
polluted
by
superstition
,
or
to
be
troden
under
foot
by
prophaners
(
which
of
the
two
is
the
worst
)
that
we
may
even
loath
,
and
abhor
that
in
which
we
have
taken
so
vain
,
so
unprofitable
,
so
pernicious
delight
;
and
condemn
our selves
,
and
our
own
foul
ingratitude
,
and
with
sorrow
and
confusion
of
Face
subscribe
to
this
Inscription
,
Dominus
est
,
It
is
the
Lord
.
Concl.
And
now
we
have
setled
the
inscription
,
Dominus
est
,
it
is
the
Lord
,
upon
every
particular
;
which
may
seem
at
first
not
so
well
placed
;
but
as
the
head
of
Jupiter
upon
the
body
of
a
Tyrant
;
a
merciful
God
plucking
up
,
and
destroying
his
own
people
,
fighting
for
the
Philistine
against
the
Israelite
,
as
if
a
dead
Israelite
,
were
of
a
sweeter
savour
in
his
Nostrils
,
then
a
dead
Philistine
,
and
the
Ark
were
better
placed
in
the
House
of
Dagon
,
then
in
his
own
Tabernacle
:
but
look
again
,
and
consider
it
aright
,
and
you
will
say
,
it
was
rightly
fixed
.
For
the
wayes
of
God
are
equall
,
Ezek.
18.29
.
but
ours
are
unequal
,
and
nothing
but
the
inequality
of
our
own
,
makes
his
seem
so
;
whilest
he
remaines
the
same
God
in
the
fire
,
and
in
the
Earth-quake
,
which
he
was
in
the
still
voice
,
the
same
when
he
slew
them
,
and
when
his
light
shined
upon
their
,
his
Justice
takes
not
from
his
Mercy
,
nor
his
mercy
from
the
equity
of
his
Justice
;
but
he
is
just
when
he
bindes
up
,
and
merciful
,
when
he
wounds
us
;
his
justice
,
his
wisdom
,
his
mercy
are
over
all
his
works
.
The
same
God
that
overthrew
Pharaoh
in
the
Red
sea
,
that
slew
great
and
mighty
kings
;
did
deliver
up
his
own
people
,
good
and
bad
;
did
deliver
them
into
their
Enemies
hands
;
did
deliver
up
the
Ark
to
Dagon
,
for
his
Justice
,
his
wisdom
,
and
mercy
endure
for
ever
.
And
now
,
having
gone
along
with
old
Eli
in
his
discovery
,
we
cannot
but
take
up
his
resolution
,
let
him
do
what
seemeth
him
good
:
and
we
called
it
Elies
use
,
or
application
of
his
Doctrine
;
and
let
us
(
for
conclusion
)
make
it
ours
;
and
learn
to
kisse
the
Son
lest
he
be
angry
;
nay
,
to
kisse
him
,
to
bow
before
him
when
he
is
angry
,
to
offer
him
up
a
peace-offering
,
our
wills
,
of
more
power
then
a
Hecatomb
,
then
all
our
numerous
Fasts
,
and
Sermons
to
appease
his
wrath
,
and
to
bring
peace
,
and
order
again
into
the
World
;
that
our
wills
being
his
,
being
subdued
by
his
Spirit
,
and
delivered
up
into
that
blessed
Captivity
,
to
be
under
his
Beck
,
and
Command
,
they
may
stand
out
against
all
our
natural
,
and
carnal
desires
,
and
check
and
quiet
them
;
which
is
the
truest
surrendry
we
can
make
,
and
makes
us
of
the
same
minde
with
Christ
,
who
would
not
saith
Hilary
,
Quod
vult
office
did
ipsum
concedi
sibi
non
vult
.
De
Trin.
l.
10.
have
the
granted
which
he
would
have
done
,
did
not
refuse
the
Cup
,
but
desired
it
might
passe
from
him
:
that
as
Saul
,
when
he
was
struck
to
the
ground
,
cryed
out
,
Lord
what
wouldst
thou
have
me
do
?
so
may
we
,
when
his
hand
is
upon
us
,
in
our
trembling
and
astonishment
;
say
,
Lord
what
wouldst
thou
have
us
to
suffer
?
Fiat
voluntas
,
Thy
will
be
done
,
though
it
be
in
our
destruction
.
By
this
we
testifie
our
consent
with
him
,
this
is
our
friendship
with
God
,
and
they
who
(
as
Abraham
was
)
are
Gods
friends
,
have
idem
velle
,
&
i●em
nolle
,
will
,
and
nill
the
same
things
with
him
,
are
ready
Sequi
Deum
,
to
follow
God
in
all
his
wayes
,
when
he
seems
to
withdraw
,
and
when
he
comes
neer
us
,
when
he
shines
upon
us
,
and
when
he
thunders
,
in
what
he
commands
,
and
what
he
permits
,
in
what
he
absolutely
will
do
,
and
what
he
makes
way
for
,
and
will
suffer
to
be
done
,
to
follow
him
in
all
,
Sen.
ep.
96.
and
bow
before
him
,
Non
pareo
Deo
,
sed
assentior
,
&
ex
antmo
illum
,
non
quia
necesse
est
,
sequor
,
saith
the
Heathen
Sencca
;
I
do
not
onely
obey
God
,
and
do
what
he
would
have
me
,
but
I
am
of
his
minde
,
and
whatsoever
is
done
in
Heaven
and
earth
,
is
done
as
I
would
have
it
;
The
world
is
never
out
of
frame
with
me
,
I
see
nothing
but
order
,
and
Harmony
;
no
disturbance
;
no
crossnes
in
the
course
of
things
;
for
that
wisdome
which
is
the
worker
of
all
things
,
is
more
moving
them
any
m●…on
,
Wisd.
7.
and
passeth
,
and
goeth
through
them
all
,
reacheth
from
one
end
to
another
mightily
,
and
draws
every
motion
,
and
action
of
men
to
that
end
,
in
which
if
we
could
see
them
,
we
should
wonder
and
cry
out
,
so
,
so
,
thus
we
would
have
it
.
The
stubornest
knee
may
be
made
to
bow
,
and
Obedience
may
be
constrained
,
Balaam
obeyed
God
,
but
it
was
against
his
will
,
but
the
true
Israelite
doth
it
with
joy
,
and
readinesse
,
and
though
it
be
a
blow
,
counts
it
as
a
favour
;
For
he
that
gave
it
,
hath
taught
him
an
art
,
Psal.
115.3
.
to
make
it
so
Goa
doth
whatsoever
he
will
in
Heaven
and
in
Earth
,
saith
the
Psalmist
,
God
wills
it
,
and
doth
it
,
and
when
●is
done
,
our
will
must
bow
before
it
,
and
we
must
say
with
old
Ele
,
Faciat
quod
bonum
in
oculis
,
let
him
do
what
he
will
.
Take
the
will
of
God
in
those
several
wayes
,
the
Scripture
,
and
the
light
of
reason
hath
discovered
it
to
us
,
and
in
every
kinde
we
must
subscribe
,
and
what
he
doth
we
must
will
,
and
what
he
will
suffer
,
must
seem
good
in
our
eyes
,
and
there
is
voluntas
naturalis
inclinationis
&
aesiderti
,
that
desire
and
inclination
which
naturally
was
in
him
,
to
work
and
wish
the
good
of
his
Creature
,
which
is
the
proper
,
and
natural
effect
of
his
goodnesse
for
he
Created
us
,
for
our
good
,
and
his
Glory
;
and
there
is
another
will
,
voluntas
P●aec●pti
,
the
Law
and
Ordinance
,
which
he
hath
laid
upon
his
Creature
,
which
is
every
where
in
Scripture
called
his
will
;
for
as
he
Ordained
his
Creature
for
good
,
so
he
made
known
unto
it
the
means
,
by
which
it
should
attain
to
that
good
for
which
it
was
at
first
Ordained
.
Now
we
cannot
but
yeeld
in
these
,
for
can
therebe
any
Question
made
whether
we
wil
set
a
fiat
,
and
subscribe
to
our
own
good
?
It
is
strange
that
any
man
should
be
unwilling
that
God
should
love
him
;
unwilling
to
be
happy
,
or
loath
that
way
,
which
so
great
love
hath
designed
to
bring
him
to
this
end
.
The
number
is
but
few
of
those
that
do
this
will
;
but
t
is
the
voice
of
the
whole
Christian
World
,
that
this
will
should
be
done
.
But
there
is
yet
further
,
as
we
may
observe
,
voluntas
accasionata
,
a
secondary
,
and
Consequent
will
in
God
,
not
natural
,
but
occasioned
,
and
to
which
he
is
in
a
manner
constrained
.
The
severity
of
God
,
the
miseries
,
and
afflictions
of
this
life
;
induration
of
will-ful
and
stubborn
sinners
,
eternal
paines
laid
up
in
the
World
to
come
,
are
the
effects
of
this
occasioned
will
.
Besides
this
,
there
is
voluntas
permissionis
his
permissive
will
,
by
which
he
doth
give
way
so
far
,
as
he
thinks
good
to
the
intents
,
and
actions
of
evil
men
:
He
doth
not
command
them
,
He
doth
not
secretly
suggest
them
,
nor
doth
he
incline
the
Agents
to
them
,
nor
incline
the
Philistines
to
invade
that
Land
,
which
is
none
of
theirs
,
but
by
his
infinite
praescience
,
foreseeing
all
actions
,
and
events
possible
,
determines
(
for
reasons
best
known
to
himself
)
to
give
way
to
such
actions
,
which
he
saw
would
be
done
,
if
he
gave
way
;
and
to
these
two
,
we
cannot
but
yeeld
,
unlesse
we
will
deny
him
to
be
God
,
for
if
we
beleeve
him
just
,
or
wise
,
we
cannot
but
say
Fiat
,
let
him
do
what
he
will
;
let
him
be
angry
,
and
let
him
carry
on
his
anger
in
what
wayes
,
and
by
what
means
he
please
;
He
is
our
Father
,
O
Foelicem
,
cui
Deus
dignatur
irasci
,
Te●tul
.
and
loves
us
,
and
if
we
will
be
enemies
to
our selves
,
he
doth
but
an
act
of
Justice
,
and
of
mercy
,
if
he
use
the
rod
,
what
though
he
give
line
to
wicked
men
,
to
do
that
which
his
soul
hates
,
to
suffer
that
to
be
done
which
he
forbids
?
He
permits
all
the
evil
that
is
done
in
the
World
,
if
he
did
not
permit
it
,
it
could
not
be
done
,
and
if
he
did
not
permit
evil
,
Obedience
were
but
a
name
,
for
what
praise
is
it
,
not
to
do
that
,
which
I
cannot
do
?
whatsoever
evil
he
suffers
,
his
Wisdome
is
alwayes
present
with
him
(
for
he
is
Wisdome
it self
)
and
can
draw
that
evil
which
he
but
suffers
to
be
done
,
and
make
it
serve
to
the
Advancement
of
that
good
which
he
will
do
,
he
will
make
it
as
the
hand
of
justice
to
punish
offendors
,
and
execute
his
will
,
and
make
it
as
his
rod
,
or
Discipline
to
teach
sinners
in
the
way
,
if
we
could
once
subdue
our
wills
to
that
will
of
his
,
which
is
visible
in
his
precepts
,
if
we
could
answer
love
with
love
,
and
love
him
,
and
keep
his
Commandments
,
we
should
have
no
such
aversnesse
from
the
other
two
,
no
such
dislike
,
if
he
do
what
he
is
forced
to
do
,
or
permit
that
to
be
done
,
which
he
hath
condemned
already
:
If
we
do
whatsoever
he
commands
us
,
and
be
his
friends
,
what
is
it
to
us
,
though
he
binde
the
sweet
influences
of
the
Pleiades
,
Job
.
38.31
.
Deut.
28.3
.
Job
38.38
.
or
loose
the
bonds
of
Orion
?
though
he
make
the
Heavens
as
brasse
,
and
the
Earth
as
iron
?
though
the
clods
cleave
fast
together
,
and
the
clouds
distil
not
upon
them
?
what
is
it
to
us
,
if
he
beat
down
his
own
Temples
,
when
the
tower
of
Babel
reacheth
up
to
Heaven
?
if
the
black
darknesse
be
in
Goshen
,
and
the
Egyptians
have
light
;
if
fools
sport
and
triumph
in
their
folly
,
and
the
whip
be
laid
on
the
back
of
the
innocent
?
what
is
it
to
us
how
,
or
where
he
casts
about
his
Hail-stones
,
and
coals
of
fire
?
Si
Fractus
illabatur
Orbis
Impavidos
ferient
ruinae
.
Horat.
●d
.
In
all
these
sad
and
dismal
events
,
in
these
judgements
,
which
fall
crosse
with
our
judgement
,
and
(
as
the
eye
of
flesh
looks
upon
them
)
to
the
minde
of
God
himself
,
in
all
these
perplexities
,
these
riddles
of
providence
,
the
friend
of
God
,
is
still
his
friend
,
and
favours
,
nay
,
applauds
whatsoever
he
doth
,
or
is
pleased
to
suffer
to
be
done
,
which
he
would
not
suffer
,
did
not
his
Justice
and
Wisdome
require
it
,
which
is
able
to
make
the
most
crooked
paths
straight
,
to
fill
every
valley
and
level
every
mountain
,
to
work
good
out
of
evil
,
and
so
make
all
those
seeming
extuberancies
,
that
which
to
us
seem'd
disorder
,
and
confusion
,
that
which
our
ignorance
wondered
at
,
smooth
and
plain
and
even
at
the
last
;
Dominus
est
,
it
is
the
Lord
,
when
that
word
is
heard
,
let
every
mouth
be
stopt
,
or
let
it
declare
his
Glory
amongst
the
Nations
,
and
his
wonders
among
the
people
;
at
that
word
,
let
every
knee
bow
both
of
things
in
Heaven
,
and
things
in
earth
;
let
men
and
angels
say
Amen
,
his
will
be
done
,
Dominus
est
,
It
is
the
Lord
,
it
is
the
antecedent
,
and
the
most
natural
consequent
,
or
conclusion
,
that
can
be
drawn
from
it
,
is
this
of
old
Eli
the
High
Priest
;
Faciat
quod
bonum
in
oculis
,
let
him
do
what
seemeth
him
good
.
To
conclude
then
:
when
we
are
thus
wrought
and
fashioned
to
his
hand
and
will
,
thus
meek
and
yeelding
to
his
Scepter
;
when
we
follow
him
in
all
his
wayes
,
and
not
question
,
but
obey
his
Providence
,
which
is
the
bridle
of
the
World
,
and
fit
for
no
hands
but
his
,
when
with
old
Eli
here
,
we
joyn
our
Faciat
;
with
his
fecit
,
and
are
willing
he
should
do
,
whatsoever
is
done
;
when
the
Lord
thunders
from
Heaven
,
and
shoots
his
arrows
abroad
;
when
we
can
look
upon
them
sticking
in
our
own
sides
,
Psa.
19.
and
say
;
thus
,
thus
it
should
be
,
Judicia
Domini
vera
,
the
Judgements
of
the
Lord
are
true
,
and
righteous
altogether
,
then
we
have
the
spirit
of
God
and
we
have
the
wil
of
God
,
and
these
arrows
will
be
to
us
,
as
Jonathans
were
to
David
,
as
signes
,
and
warning
to
fly
from
some
danger
neer
at
hand
,
that
those
evils
we
suffer
may
work
that
patience
,
which
may
make
us
Cooperarios
Dei
(
as
Tertullian
spake
of
Job
)
fellow
workers
with
God
,
Tertul.
De
patient
.
and
joyn
us
with
him
in
the
conquest
of
those
temptations
,
which
they
bring
along
with
them
;
that
our
patience
may
beget
experience
,
how
weak
and
fraile
we
are
,
when
we
are
moved
,
and
guided
by
our
own
will
,
and
this
experience
;
Hope
which
being
founded
on
the
promises
of
the
God
of
truth
,
can
neither
deceive
us
,
nor
make
us
ashamed
,
a
hope
that
our
Ark
will
return
,
and
God
will
restore
to
us
all
those
helps
and
advantages
,
which
he
shall
think
necessary
for
us
in
this
our
warfare
.
He
that
hath
the
will
of
God
,
hath
this
hope
,
built
upon
his
power
,
and
wisdom
,
which
alwayes
accompanies
his
will
;
he
that
hath
the
will
of
God
,
hath
what
he
will
;
hath
power
,
and
wisdom
,
in
the
strength
of
which
we
shall
be
able
to
lift
up
our
heads
,
in
the
midst
of
all
the
busie
noyse
the
World
shall
make
,
be
stedfast
,
and
immovable
,
when
the
tempest
is
loudest
,
and
when
our
sun
shall
be
darkned
,
and
the
stars
fall
from
Heaven
,
when
there
shall
be
Sects
,
and
divisions
,
and
great
perplexity
,
when
our
Ark
shall
be
taken
,
and
the
glory
depart
from
Israel
,
look
upon
all
with
an
eye
of
Charity
,
or
as
Erasmus
speaks
,
with
an
Evangelical
eye
,
and
walk
on
in
a
constant
course
of
piety
,
and
contention
with
those
infirmities
,
which
so
easily
beset
us
,
beating
down
sin
in
our selves
,
though
we
cannot
destroy
errour
in
our
brethren
,
and
so
becomes
as
Nazianzen
once
spake
of
his
people
of
Nazianzum
,
like
the
Ark
of
Noah
,
and
by
this
our
spiritual
Wisdom
,
escape
that
deluge
,
and
Inundation
of
Contention
,
which
hath
neer
overflowed
,
and
swallowed
up
the
whole
Christian
World
,
and
so
walk
upon
these
floods
,
and
waves
,
Christ
himself
going
before
,
till
we
rest
upon
our
Ararat
,
our
holy
Hill
,
that
new
Jerusalem
,
that
City
of
peace
,
where
there
will
be
no
envie
,
no
debate
,
no
Sects
,
no
Divisions
,
no
contentions
,
no
wars
,
no
rumor
of
wars
,
but
love
,
and
peace
,
and
unity
,
and
joy
,
and
unconceivable
bliss
for
evermore
.
THE
THIRD
SERMON
.
COLLOSS
.
26.
As
you
have
therefore
received
Christ
Jesus
the
Lord
,
so
walk
in
him
.
NOthing
more
familiar
in
Scripture
,
then
to
compare
a
Christian
mans
life
to
a
walke
,
and
Christianity
to
a
way
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
According
to
the
way
,
which
they
call
Heresy
,
so
worship
I
the
God
of
my
Fathers
,
saith
Saint
Paul
,
Acts.
24.14
.
and
the
resemblane
fitteth
very
well
.
For
,
as
they
,
who
travell
in
the
way
,
meet
with
variety
of
Objects
,
it
may
be
a
plant
or
Flower
(
saith
Saint
Basil
)
it
may
be
a
Serpent
,
In
Psal.
2.
or
a
Lyon
;
objects
to
delight
them
,
and
objects
to
terrify
them
,
all
to
retard
,
and
deteine
them
,
to
stay
them
longer
from
their
journeys
end
;
so
in
the
course
of
Religion
,
in
our
way
to
happiness
,
every
step
is
with
danger
,
our
pathes
are
ensnared
,
an
our
Progresse
intangled
:
if
a
plant
,
or
Flower
,
Prov.
22.13
.
the
pomp
and
glory
of
the
world
stay
us
not
,
yet
there
is
Leo
in
via
,
a
Lion
in
the
way
,
difficulties
,
2
Cor.
7.5
.
which
we
must
struggle
with
,
and
there
are
Feares
in
the
way
,
fightings
without
,
and
Terrors
:
Intur
causus
ambulamus
,
saith
Austin
,
we
walk
in
the
midst
of
ruine
,
where
every
object
may
prove
a
Temptation
,
and
every
Temptation
an
overthrow
,
nay
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Isidor
:
with
our
ruine
about
us
:
not
onely
the
way
,
but
our
feet
be
slippery
.
Wee
need
not
goe
farre
for
instance
;
for
every
man
may
find
one
in
himself
;
but
we
will
take
this
(
which
Saint
Paul
hath
put
into
our
hands
)
of
the
Colossians
;
the
occasion
of
my
Text
;
and
of
them
Saint
Paul
professes
in
this
Epistle
,
That
they
had
made
a
fair
onset
in
Christianity
;
that
they
were
forward
in
their
way
;
he
beholds
them
with
joy
,
and
rejoyceth
to
see
them
walk
,
to
see
their
order
,
and
their
stedfast
Faith
in
Christ
,
in
the
verse
before
my
Text
:
but
withall
perceiving
some
uneven
steps
,
and
dangerous
swarvings
,
and
declinations
from
the
will
of
Christ
,
and
those
wayes
,
which
his
Wisedome
drew
out
in
the
Gospel
,
he
calls
loud
upon
them
;
and
at
once
commends
,
and
instructs
them
,
armes
them
against
those
false
Teachers
,
who
by
their
mixtures
and
additions
,
had
made
it
another
Gospel
;
commends
them
for
their
choice
of
their
way
,
and
directs
them
how
to
walk
.
In
the
way
they
were
,
but
there
was
Philosophus
in
viâ
,
V●s
.
8.
at
the
Eighth
,
the
Philosopher
in
their
way
,
with
his
subtilties
to
spoile
and
rob
them
;
and
then
the
word
is
,
Nen
o
vos
depraedetur
,
let
no
man
make
a
spoile
of
you
,
draw
you
by
force
out
of
the
way
,
by
the
vaine
deceit
of
Philosophicall
speculations
;
And
there
was
Angelus
in
viâ
,
an
Angel
in
the
way
,
with
his
glorious
excellencies
to
amaze
them
,
v.
18.
and
here
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
no
man
defraud
you
of
your
reward
,
of
that
I
berty
,
which
Christ
hath
granted
you
,
which
makes
a
fair
and
open
way
to
you
,
without
the
mediation
of
Angels
.
Last
of
all
,
There
was
Lex
in
viâ
,
there
was
the
Law
in
the
way
,
with
her
shadows
and
ceremonies
to
deteine
them
,
and
there
word
is
nemo
vos
judicet
,
Let
no
man
judge
or
condemn
you
of
a
Holyday
,
or
new
Moone
,
or
the
Sabbath
Day
,
v.
16.
Harken
not
to
the
Philosopher
,
but
to
him
in
whom
dwelleth
all
the
Fulnesse
of
the
God-head
bodily
,
v.
9.
and
that
wisedome
which
the
Holy
Ghost
teacheth
.
Bow
not
to
an
Angel
;
but
to
him
,
who
is
head
of
all
Principality
,
and
Power
.
v.
10.
And
look
not
unto
the
Law
,
which
is
but
a
shadow
;
but
to
the
Body
,
the
Truth
and
sollidity
of
the
things
themselves
,
which
is
in
Christ
.
These
three
are
all
,
Et
haec
tria
unum
sunt
,
and
these
Three
are
One
,
I
may
say
,
these
Three
Cautions
and
directions
are
but
one
,
at
least
drawn
up
and
collected
in
this
one
,
which
I
have
read
unto
you
;
Three
severall
lines
,
but
meeting
in
this
Center
,
sicut
accepist
is
,
walk
in
Christ
,
as
you
have
received
him
,
which
is
as
a
light
from
Heaven
,
to
direct
us
in
our
way
,
that
we
be
not
taken
by
the
deceit
of
Philosophy
;
That
we
stoop
not
to
the
glory
of
Angels
;
That
we
catch
not
at
the
shadow
,
when
we
should
lay
hold
on
the
substance
:
In
a
word
,
This
keeps
us
close
to
Christ
,
and
his
Doctrine
,
which
must
not
be
mixed
,
or
blended
,
either
with
the
Law
,
or
Philosophy
,
or
that
voluntary
Humility
,
and
worshipping
of
Angels
,
which
is
Idolatry
;
As
ye
have
therefore
received
Christ
Jesus
the
Lord
,
so
walke
in
him
.
At
the
very
hearing
of
which
Exhortation
,
I
know
every
man
will
say
,
That
it
is
good
and
wholsome
counsell
,
well
fitted
and
apply'd
by
Saint
Paul
to
the
errors
,
and
distempers
of
that
Church
,
to
which
he
writ
,
but
not
so
proper
,
nor
applyable
to
ours
;
For
so
farr
are
we
from
being
ensnared
with
Philosophy
,
that
we
see
too
many
ready
to
renounce
both
their
sense
,
and
reason
,
to
be
lesse
then
men
,
nay
to
be
inferior
to
the
beasts
,
neither
to
discourse
,
nor
see
;
not
to
see
,
what
they
see
;
nor
to
know
what
they
cannot
be
ignorant
of
,
that
they
may
be
Christians
,
as
if
Christ
came
to
put
out
our
eyes
,
and
abolish
our
Reason
.
And
for
voluntary
worship
,
there
is
no
feare
of
that
in
them
,
who
will
scarce
acknowledge
any
Obligation
and
can
with
ease
turne
a
Law
into
a
Promise
:
will
that
profane
person
ever
stoop
to
an
Angel
,
who
is
thus
familiar
with
God
himself
?
And
the
Law
;
it
goes
for
a
Letter
,
a
Title
,
and
no
more
;
for
Ceremonies
,
they
were
but
shadows
,
but
are
now
monsters
.
Christ
in
appearance
left
us
two
,
and
but
two
,
and
some
have
dealt
with
them
,
as
they
used
to
do
with
monsters
,
exposed
them
to
scorne
,
and
flung
them
out
;
so
that
this
Counsell
now
in
respect
of
us
,
will
not
appeare
,
as
an
Apple
of
Gold
with
Pictures
of
silver
,
Prov.
25.31
.
but
may
seem
to
be
quite
out
of
its
place
and
Season
.
But
yet
,
let
us
view
it
once
again
,
and
we
shall
find
,
that
it
is
a
generall
Prescript
looking
forward
,
and
applyable
to
every
Age
of
the
Church
,
an
Antidote
against
all
Errors
and
deviations
,
and
if
we
take
it
as
we
should
,
will
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
look
round
upon
all
,
and
either
prevent
,
or
purge
out
all
error
whatsoever
:
For
though
our
errors
be
not
the
same
with
theirs
,
yet
they
may
proceed
from
the
same
ground
,
and
be
as
dangerous
,
or
worse
:
peradventure
,
we
may
bee
in
no
danger
of
Philosophy
,
but
we
may
be
of
our selves
,
and
our
self-love
may
more
ensnare
us
,
then
their
subtilties
can
doe
:
wee
may
be
too
stiff
to
bow
to
an
Angel
;
but
our
eyes
may
dazle
at
the
Power
,
and
excellency
of
men
,
and
wee
may
be
carried
about
from
Doctrine
to
Doctrine
,
from
error
to
error
with
every
breath
of
theirs
,
as
with
a
mighty
wind
;
and
though
we
stand
out
against
the
Glory
of
an
Angel
,
yet
we
may
fall
down
and
miscarry
by
the
example
of
a
mortall
man
:
in
a
word
,
we
may
defy
all
Ceremonies
,
and
yet
worship
our
own
imaginations
,
which
may
be
lesse
significant
then
they
.
Let
us
then
,
as
the
Apostle
elsewhere
speaks
,
suffer
this
word
of
Exhortation
;
let
us
view
,
and
handle
this
Word
of
Life
,
and
it
will
present
us
with
these
two
things
.
1.
A
Christian
mans
Duty
in
these
words
,
Ambulate
in
Christo
,
walk
in
Christ
.
Secondly
,
The
Rule
by
which
we
must
regulate
our
motion
,
and
be
directed
in
our
walk
,
sicu●
accepistis
,
we
must
so
walk
in
Him
,
as
we
have
received
him
,
which
two
,
stand
in
flat
opposition
to
two
maine
Errors
of
our
life
.
For
either
we
receive
Christ
,
and
not
walke
in
him
,
or
walke
in
him
,
but
not
with
a
Sicut
,
not
as
we
have
received
him
;
Of
these
in
their
order
.
As
you
have
received
,
&c.
In
the
handling
of
the
first
,
we
shall
point
,
and
levell
our
discourse
at
these
two
particulars
.
1.
Shew
you
,
That
Christianity
is
not
a
lazy
,
idle
Profession
,
a
sitting
still
,
or
standing
,
a
speculation
,
but
a
walke
.
2ly
,
Wherein
this
walke
or
motion
principally
consists
.
And
first
,
we
find
no
word
so
expressive
,
no
word
more
commonly
used
in
holy
Writ
then
this
,
To
walke
with
God
,
Gen.
16.
To
walk
before
God
,
Gen.
24.40
.
to
walke
by
Faith
,
2
Cor.
5.7
.
To
walke
in
good
Works
,
Ephes.
2.
and
in
divers
other
places
;
For
indeed
,
in
this
one
word
,
in
this
one
syllable
,
in
contained
the
whole
matter
,
the
end
and
summe
of
all
;
All
that
can
be
brought
in
,
to
make
up
the
perfect
man
in
Christ
Jesus
.
For
first
;
This
brings
forth
a
Christian
,
like
a
Pilgrim
,
a
Traveller
,
forgetting
what
is
behind
,
and
weary
of
the
place
he
stands
in
,
counting
those
few
approaches
he
hath
made
as
nothing
,
ever
panting
and
striving
,
gaining
ground
,
and
pressing
forward
to
a
higher
degree
,
to
a
better
place
;
As
there
is
motus
ad
perfectionem
,
a
motion
to
persection
;
so
there
is
motus
in
perfectione
,
a
motion
,
and
progresse
even
in
perfection
it self
;
the
good
Christian
being
ever
perfect
,
and
never
perfect
till
he
come
to
his
journeys
end
.
Secondly
,
It
takes
within
its
compasse
all
those
essentiall
requisites
to
action
.
1.
It
supposeth
faculty
to
discover
the
way
.
2ly
,
A
power
to
act
,
and
move
in
it
.
3ly
,
Will
,
which
is
nothing
else
,
but
principium
actionis
,
as
Tert.
calls
,
the
beginning
of
all
motion
,
the
Imperiall
power
,
which
as
Queen
commands
,
and
gives
act
to
the
understanding
,
senses
,
Affections
,
and
those
faculties
which
are
subject
to
it
;
And
besides
this
,
to
walke
,
implies
those
outward
and
adventitious
helps
;
Knowledge
in
the
understanding
,
and
love
in
the
Will
,
which
are
as
this
Pilgrims
staffe
,
to
guide
and
uphold
him
in
his
way
;
his
knowledge
is
as
the
day
to
him
,
to
walke
as
in
the
Day
,
and
his
Love
makes
his
journey
shorter
,
though
it
be
through
the
wildernesse
of
this
world
,
to
a
City
not
made
with
hands
,
nor
seen
.
For
faculty
without
knowledge
,
Hebr.
11.
is
like
Polyphemus
,
a
body
with
power
to
move
,
but
without
eye-sight
to
direct
,
and
therefore
cannot
chuse
but
offend
and
move
amisse
;
and
faculty
and
knowledge
without
love
,
and
desire
,
are
but
like
a
Body
,
which
wanting
nourishment
,
hath
no
sense
of
hunger
to
make
it
call
for
it
,
and
therefore
cannot
but
bring
leanness
into
the
soul
:
For
be
our
naturall
faculty
and
ability
what
it
will
,
yet
if
we
know
not
our
way
,
we
shall
no
more
walk
in
it
,
then
the
Traveller
sound
of
body
and
limbe
can
goe
the
way
aright
,
of
which
he
is
utterly
ignorant
;
Againe
,
be
our
Abilities
perfect
,
and
let
our
knowledge
be
absolute
,
yet
if
we
want
a
mind
,
and
have
no
love
,
if
we
suffer
our selves
to
be
over-swayed
by
a
more
potent
affection
to
something
else
,
we
shall
never
doe
,
what
we
know
well
enough
,
and
are
otherwise
enabled
to
.
Now
to
walk
in
Christ
takes
in
all
these
:
Faculty
,
Power
,
Will
,
Knowledge
,
Love
;
Then
you
see
a
Christian
in
his
walk
,
rejoycing
as
a
mighty
man
to
run
his
race
,
when
the
Understanding
is
the
Counsellor
,
and
points
out
;
This
is
the
way
,
walk
in
it
;
and
the
will
hath
an
eye
to
the
hand
;
and
direction
of
the
understanding
,
bows
it self
,
and
as
a
Queen
drawes
with
in
those
inferior
faculties
,
the
senses
and
Affections
,
when
it
opens
my
eye
to
the
wonders
of
Gods
Law
,
and
shutts
it
up
by
covenant
to
the
vanity
of
the
world
;
when
it
bounds
my
touch
and
tast
,
with
Touch
not
,
Tast
not
any
forbidden
thing
;
when
it
makes
the
senses
as
windows
to
let
in
life
,
not
death
,
Jer.
9.21
.
and
as
gates
shut
fast
to
the
world
,
and
the
Devill
,
and
lifting
up
their
Heads
to
let
the
King
of
Glory
in
,
when
it
composeth
,
and
tuneth
our
Affections
to
such
a
Peace
,
and
Harmony
,
setting
our
love
to
piety
,
our
anger
to
sinne
,
our
feare
to
Gods
wrath
,
our
hope
to
things
not
seen
,
our
sorrow
to
what
is
done
amisse
,
and
so
frameth
in
us
,
nunc
modulos
Temperantiae
,
nunc
carmen
pietatis
,
as
Saint
Ambrose
speakes
,
now
the
even
measures
of
Temperance
,
now
a
Psalm
of
piety
,
now
the
Threnody
of
a
broken
heart
,
even
those
Songs
of
Sion
,
which
the
Angels
in
heaven
,
and
God
himself
delight
in
;
and
all
these
are
vitually
included
in
this
one
word
,
to
walk
in
Christ
,
and
if
any
of
these
be
wanting
,
what
proffers
soever
we
make
;
what
fancies
soever
we
entertaine
,
what
empty
conceptions
soever
we
foster
,
yet
flesh
and
blood
cannot
raise
it self
on
these
wings
of
wind
,
nor
can
we
be
more
said
to
walk
,
then
they
who
have
been
dead
long
agoe
.
For
so
farre
is
the
bare
knowledge
of
the
way
from
advancing
us
in
our
walke
,
that
it
is
a
thing
supposed
,
and
no
where
under
the
command
,
as
it
is
meerly
speculative
,
and
ends
in
it self
;
no
more
then
to
see
,
or
feele
,
or
heare
,
and
so
essentiall
is
this
motion
of
walking
to
a
Christian
,
that
in
the
language
of
the
Spirit
wee
are
never
truely
said
to
know
,
till
wee
walke
,
and
that
made
imperfect
knowledge
,
which
receives
those
things
,
which
concern
our
peace
,
no
otherwise
then
the
eye
doth
colours
,
or
the
eare
sounds
;
never
being
once
named
or
mentioned
in
the
Scripture
,
but
with
disgrace
;
If
any
man
say
,
I
know
him
,
and
keep
not
his
Commandements
,
he
is
a
lyar
.
1
Joh.
2.4
.
so
that
to
define
our
walking
by
Knowledge
and
speculation
,
is
a
kind
of
Heresy
,
which
rather
deserves
an
Anathema
,
and
should
be
drove
out
of
the
Church
with
more
zeal
and
earnestness
,
then
many
,
though
grosse
,
yet
silly
,
impertinent
errors
,
which
p●sse
abroad
about
the
world
,
but
under
that
name
.
For
1.
this
speculative
knowledge
is
but
a
naked
assent
,
and
to
more
,
and
hath
nothing
of
the
will
:
and
the
understanding
is
not
an
arbitrary
faculty
,
but
necessarily
apprehends
objects
in
that
shape
and
form
they
represent
themselves
;
nor
is
it
deceived
,
even
when
it
is
deceived
(
I
mean
in
things
which
concern
our
walk
)
for
the
bill
and
accusation
against
us
,
is
not
,
that
we
doe
not
,
but
that
we
will
not
understand
;
nolumus
intelligere
ne
cogamur
&
facere
,
saith
Aug.
we
wilnot
know
our
way
,
for
no
other
reason
,
but
because
we
are
most
unwilling
to
take
the
paines
,
and
walk
in
it
.
And
therefore
in
every
Christian
peripatetique
,
there
must
be
something
of
the
Seraphin
,
and
something
of
the
Cherubin
,
there
must
be
heat
,
as
well
as
light
,
love
as
well
as
knowledge
:
for
love
is
active
,
and
will
pace
on
,
Hugo
de
Sancto
vict.
where
Knowledge
doth
but
stand
at
gaze
,
Amor
intrat
,
ubi
cognitio
foris
stat
,
love
is
active
,
and
will
make
a
battery
,
and
forcible
entrance
,
and
take
the
Kingdom
of
heaven
by
violence
,
whilst
Speculation
stands
without
,
and
looks
upon
it
,
as
in
a
Map
.
What
talke
we
of
knowledge
and
speculation
?
It
is
but
a
look
,
a
cast
of
the
mindes
eye
,
and
no
more
,
and
doth
but
place
us
,
as
God
did
Moses
once
upon
mount
Nebo
,
to
see
that
spirituall
Canaan
,
which
we
shall
never
enjoy
;
and
then
what
comfort
is
it
,
to
know
what
Justification
is
,
and
to
want
that
hand
of
a
quick
and
active
faith
,
which
alone
can
lay
hold
on
Christ
?
to
talke
of
Election
,
and
never
make
it
sure
?
to
dispute
of
Paradice
,
and
have
no
title
to
it
?
to
speak
of
nothing
more
,
then
Heaven
,
and
be
an
heire
of
Damnation
?
And
then
,
what
a
fruitlesse
mock-knowledge
is
that
,
which
sets
God
a
walking
,
whilst
we
sleep
and
dreame
?
makes
the
Master
of
the
Vineyard
work
,
and
sweat
,
and
stands
idle
it self
all
the
day
long
?
which
hath
a
full
view
of
what
God
hath
done
before
all
Time
,
and
no
power
at
all
to
move
us
,
to
do
any
thing
in
this
our
day
?
when
we
are
well
seen
in
the
Decrees
of
God
,
and
little
move
in
our
own
Duties
?
when
we
can
follow
God
in
all
his
ways
,
and
tell
how
he
worketh
in
us
,
and
are
afraid
of
that
feare
and
trembling
,
with
which
we
should
work
out
our
Salvation
?
can
speak
largely
of
the
Power
of
Gods
Grace
,
and
resist
it
?
of
perseverance
,
and
fall
more
then
seven
times
a
day
?
This
knowledge
,
I
say
,
is
but
a
bare
assent
,
and
so
far
from
being
enjoyn'd
us
,
that
,
as
the
case
now
stands
,
ignorance
were
the
safer
choice
;
and
rather
then
thus
to
know
him
,
we
may
say
with
the
Apostle
,
Let
him
that
is
ignorant
,
1
Cer.
14.38
.
be
ignorant
still
.
For
in
the
second
place
:
as
we
use
it
,
it
workes
in
us
at
the
most
but
a
weake
purpose
●f
minde
,
a
faint
velleity
,
a
forc'd
involuntary
approbation
,
which
we
would
shake
off
,
if
we
could
,
as
we
do
a
friend
which
speaks
what
we
would
not
hear
,
and
calls
that
poyson
,
which
is
as
Honey
to
our
tast
:
For
who
can
see
such
sights
,
and
not
in
some
degree
be
taken
with
them
?
Who
can
look
upon
the
Temple
,
and
not
ask
,
what
Buildings
are
these
?
who
can
see
the
way
to
life
,
and
not
approve
it
?
but
you
know
,
I
may
purpose
to
rise
;
and
yet
fold
my
hands
to
sleep
?
I
may
commend
the
way
,
and
not
walke
in
it
:
Nay
,
how
often
do
we
pray
,
Give
us
ever
of
this
Bread
of
life
,
and
yet
labour
most
for
this
bread
that
perisheth
;
which
we
at
once
revile
and
embrace
,
and
speak
evill
of
it
,
because
we
love
it
,
when
heaven
is
but
as
a
Picture
,
which
we
look
upon
,
and
wonder
,
and
refuse
,
and
hath
no
better
place
of
reception
,
then
that
common
Inne
of
all
wild
,
and
loose
imaginations
,
the
fancy
?
Christ
is
the
way
:
it
is
in
every
mans
Creed
;
and
if
this
would
make
us
walkers
,
what
a
multitude
of
Sectaries
?
what
a
Herd
of
Epicures
?
what
an
assembly
of
Atheists
?
what
a
congregation
of
fools
?
I
had
almost
said
,
what
a
Legion
of
Devills
might
goe
under
that
name
?
For
even
the
Devills
themselves
have
acknowledged
Christ
,
and
this
way
is
not
evill
spoken
of
,
nay
,
it
is
magnifyed
of
them
who
had
rather
wallow
in
the
mire
,
then
walk
in
it
:
How
is
Christ
made
not
onely
panis
quotidianus
,
our
daily
Bread
,
but
sermo
quotidianus
,
the
talk
of
every
day
and
houre
?
In
our
misery
we
implore
his
help
;
In
his
Name
we
lie
down
,
and
in
his
Name
we
rise
up
,
In
his
Name
we
Prophesy
:
if
afflictions
beat
upon
us
,
he
is
called
upon
to
calme
the
storme
?
If
our
conscience
chide
us
,
we
have
learnt
an
unhappy
art
and
skill
to
force
him
in
to
make
our
Peace
?
We
love
to
talke
of
him
,
we
many
times
leave
our
necessary
callings
,
and
trades
most
unnecessarily
,
but
to
heare
of
him
:
but
all
these
may
be
rather
proffers
,
then
motions
,
rather
pleasing
and
flattering
thoughts
,
then
painfull
ambulations
,
as
St.
Augustine
speaks
of
himself
,
in
his
Confessions
,
Confess
.
l.
8.
c.
5.
cogitationes
similes
conatibus
expergisci
volentium
,
thoughts
like
to
the
endeavours
of
men
half
asleep
,
who
would
be
awak'd
,
and
cannot
,
who
move
and
stirre
,
and
lightly
lift
up
the
head
,
and
then
fall
down
fast
asleep
:
I
have
been
too
liberall
,
and
given
them
more
strength
,
then
they
have
,
I
mean
,
then
these
Gnostiques
give
them
,
whom
they
neither
more
,
nor
stirr
,
but
leave
them
in
their
prospect
,
fast
asleep
.
Or
at
the
best
,
in
the
third
place
,
this
inclination
,
this
approbation
is
but
a
Dreame
,
visus
adesse
mihi
,
&c.
Christ
may
seem
to
walk
with
us
,
when
he
is
not
in
all
our
ways
;
and
as
in
Drames
we
seem
to
perform
many
things
,
we
do
all
things
,
and
we
do
nothing
.
Nunc
fora
,
nunc
lites
,
laeti
modo
pompa
Theatri
,
&c.
Ausonii
Ephemeris
.
We
plead
we
wrestle
,
we
fight
,
we
Triumph
,
we
sayle
,
we
fly
,
we
see
;
not
what
is
,
but
hath
,
or
should
be
done
,
and
all
is
but
a
dreame
:
so
when
we
have
made
a
fancifull
peregrination
through
all
the
pleasant
fields
,
and
rivers
of
milk
,
through
all
the
riches
and
glory
of
the
Gospel
,
and
delights
which
it
affords
;
when
we
have
seen
our
Saviour
in
his
Cratch
,
lead
him
to
mount
Calvary
,
beheld
him
on
his
Crosse
,
brought
him
back
with
Triumph
from
his
grave
,
and
placed
him
at
the
right
hand
of
God
;
wee
may
think
indeed
,
we
have
walked
all
this
while
with
Christ
:
but
when
our
conscience
shall
recover
her
light
,
which
was
darkned
with
the
pleasures
and
follyes
of
this
present
life
,
when
she
shall
dart
this
light
upon
us
,
and
plainly
tell
us
,
that
we
have
not
fasted
with
him
,
that
we
have
not
watched
one
houre
with
him
,
that
we
have
not
gone
about
with
him
doing
good
,
that
we
have
loved
those
enemies
,
which
he
came
to
destroy
,
That
we
have
been
so
farre
from
crucifying
our
flesh
,
that
we
have
crucifyed
him
again
to
fulfill
the
lusts
thereof
;
That
the
world
,
and
not
Christ
hath
been
the
Forme
,
which
moved
us
in
the
whole
course
of
our
life
;
behold
then
it
will
appeare
,
that
all
was
but
a
dreame
.
Foolish
men
that
we
are
,
who
hath
bewitched
us
?
we
dispute
,
we
write
books
,
we
coine
distinctions
,
we
study
for
the
truth
,
we
are
angry
for
the
truth
,
we
lose
our
Peace
for
the
Truth
,
we
fight
for
the
truth
,
we
die
for
the
truth
,
and
when
all
is
done
,
upon
due
examination
,
nothing
is
done
,
but
we
have
spun
a
Spiders
webb
,
which
the
least
breath
of
Gods
displeasure
will
blow
a
way
:
we
have
known
the
way
,
and
approved
it
,
have
subscrib'd
,
that
,
This
is
the
way
,
but
have
made
no
more
progresse
towards
our
journeys
end
,
then
our
picture
;
we
have
but
dreamt
of
life
,
and
are
still
in
the
valley
of
the
shadow
of
Death
.
Conclus
.
And
now
,
what
saies
the
Scripture
?
Awake
thou
that
sleepest
,
that
dreamest
,
and
stand
up
from
the
dead
.
Let
us
not
please
our selves
with
Visions
,
and
Dreames
,
with
the
suborned
flattery
of
our
own
imaginations
;
Let
us
not
think
,
that
if
we
seek
the
way
,
and
like
it
,
and
speak
well
of
it
,
we
are
in
heaven
already
,
or
have
that
hope
,
that
well-grounded
never
failing
Hope
,
which
may
entitle
us
to
it
;
why
should
such
a
thought
arise
in
our
heart
?
a
thought
,
that
makes
us
worse
then
fooles
,
or
mad-men
,
and
will
keep
us
so
,
courting
of
sinne
,
labouring
in
iniquity
,
and
wit
greedinesse
working
out
our
own
destruction
;
a
thought
that
shuts
out
God
,
and
makes
an
open
entrance
for
a
legion
of
Devills
,
and
then
welcomes
,
and
attends
them
;
For
all
the
sinnes
which
the
Flesh
is
subject
to
,
or
the
Devill
can
suggest
,
may
well
stay
,
and
find
a
place
of
rest
,
with
such
a
thought
.
Why
should
we
please
,
and
loose
our selves
in
such
a
Though
?
See
,
here
is
water
,
what
doth
let
me
to
be
baptized
?
said
the
Eunuch
to
Philip
,
Act.
8.
Here
is
light
;
what
hindereth
,
that
we
doe
not
walk
in
it
?
Behold
heaven
opens
it self
,
and
displayes
all
its
beauty
,
and
glory
?
why
do
we
run
from
it
?
Knowledge
directs
,
but
we
will
not
follow
;
Knowledge
perswades
;
but
we
will
not
hearken
;
Knowledge
commands
;
but
we
rebell
:
we
are
Illuminated
,
wee
professe
we
know
Christ
,
but
wee
will
not
be
sanctified
;
For
by
our
Works
we
deny
him
.
Tit.
1.16
.
Our
Knowledge
follows
,
and
pursues
us
,
we
cannot
shake
it
off
;
it
staies
with
us
,
whether
we
will
or
no
;
it
goads
,
it
provokes
,
it
chides
,
it
importunes
,
it
triumphs
within
us
,
but
yet
not
over
us
,
because
those
vanities
,
which
we
are
too
familiar
with
,
will
not
suffer
us
to
yeeld
;
we
cannot
be
ignorant
of
what
we
know
,
but
we
are
too
often
unwilling
to
doe
that
of
which
we
cannot
be
ignorant
;
our
self-love
undoes
us
,
and
our
own
will
drives
us
on
the
rocks
,
whilst
the
light
within
us
points
out
to
the
Haven
,
where
we
should
be
,
and
the
knowledge
within
us
,
which
did
exhort
,
instrust
and
correct
,
is
made
a
witnesse
against
us
,
and
a
Judge
to
condemne
us
to
more
stripes
then
they
shall
feele
,
who
had
not
so
much
as
a
glance
of
light
,
but
did
sit
in
darknesse
,
and
in
the
shadow
of
Death
.
Let
us
them
not
fly
,
but
walk
,
not
hover
aloft
in
the
contemplation
of
what
is
to
be
done
,
but
stoop
down
,
and
doe
it
,
subdue
the
will
to
our
Knowledge
,
the
sense
to
reason
;
let
us
learn
to
walk
;
&
by
walking
,
be
more
learned
,
then
before
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
for
Practice
saith
Naz.
is
to
Knowledge
,
Naz.
Or.
tertia
.
what
Knowledge
is
to
it
,
a
Foundation
,
as
we
build
our
Practice
upon
Knowledge
,
(
for
we
must
know
before
we
can
walk
)
so
we
raise
our
knowledge
higher
,
and
higher
upon
practice
,
as
Heat
helpeth
motion
,
and
is
increast
by
it
,
and
the
torch
burns
brighter
,
being
fann'd
by
that
aire
which
it
inlightens
.
Psal.
25.14
.
The
secret
of
the
Lord
is
revealed
to
them
that
fear
him
,
and
his
Coveuant
to
give
them
more
understanding
,
saith
David
.
Let
us
then
joyne
,
as
St.
Peter
exhorts
;
with
Knowledge
,
Temperance
,
2
Pet.
1.6
.
and
with
Temperance
Patience
,
and
with
Patience
Godliness
,
and
these
will
make
,
that
we
shall
neither
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
idle
,
and
not
walk
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
walk
,
but
to
nopurpose
,
unfruitfull
in
the
knowledge
of
Jesus
Christ
.
For
to
joyne
these
two
,
Knowledge
and
Practice
,
and
to
abound
more
and
more
,
is
to
walk
in
Christ
.
Thus
much
of
the
first
.
2
Part.
And
thus
wee
see
a
Christian
mans
life
is
not
as
empty
,
aery
speculation
,
a
sitting
still
,
or
standing
,
but
a
walke
.
Let
us
now
in
the
second
place
see
,
wherein
this
motion
,
or
walke
principally
consists
:
and
you
may
think
perhaps
,
That
I
shall
now
point
out
to
the
Deniall
of
our selves
,
shew
you
Christ's
Cross
to
take
up
,
and
bid
you
follow
him
;
to
fight
against
the
World
,
and
all
that
is
in
the
world
;
the
lusts
of
the
flesh
,
the
lust
of
the
eyes
,
Joh.
1.2.16
.
and
the
pride
of
life
;
that
it
is
,
To
lay
hold
of
Christ
,
to
love
Christ
,
to
be
Adopted
,
to
be
Regenerate
,
to
be
called
,
and
converted
(
for
with
these
Generalities
the
Religion
of
too
many
is
carried
along
,
and
not
with
the
thing
it self
,
but
the
Name
;
and
with
these
names
and
Notions
they
play
and
please
themselves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
the
silly
Fly
doth
with
the
flame
of
the
Taper
,
till
they
loose
their
wings
and
feet
,
and
are
but
a
body
,
a
Lump
that
can
neither
walk
,
nor
move
;
They
deny
themselves
with
an
Oath
,
and
yet
are
themselves
still
as
greedy
as
rapacious
,
as
before
;
They
take
up
the
Crosse
,
but
't
is
to
lay
it
on
other
mens
shoulders
,
they
follow
Christ
,
but
as
Peter
did
,
afarr
off
,
or
rather
as
the
Jews
,
to
crucify
him
,
They
fight
against
the
world
,
that
is
,
against
one
another
,
who
shall
possesse
it
(
for
even
this
we
doe
not
doe
,
not
fill
our
coffers
,
but
in
the
name
of
Christ
,
and
Religion
.
)
They
lay
hold
on
Christ
,
but
't
is
to
carry
him
along
with
them
,
to
promote
,
and
further
their
designes
.
They
love
him
,
't
is
plaine
they
doe
,
and
yet
no
give
him
a
cup
of
cold
water
,
,
when
he
beggs
at
their
doore
?
They
love
him
,
as
they
doe
one
another
,
til
't
is
put
to
the
Tryall
:
They
are
Adopted
,
but
not
of
his
family
;
Regenerated
,
but
are
liker
to
the
Father
of
lies
,
then
him
,
they
pretend
to
:
They
are
called
,
and
converted
;
For
they
know
the
very
houre
,
and
moment
of
time
when
they
heard
the
voice
,
and
said
Amen
to
it
.
Lord
what
a
noyse
have
these
Phrases
,
these
words
made
in
the
World
;
and
yet
't
is
the
world
still
;
even
a
world
of
wickednesse
?
Sen.
Centrov
.
As
the
Orator
said
of
Figures
,
possumus
sine
his
vivere
,
we
may
live
and
be
saved
with
less
noise
;
for
all
these
signifie
but
one
,
and
the
same
thing
;
To
deny
our selves
,
to
take
up
the
Crosse
,
to
follow
Christ
,
to
fight
against
the
world
,
to
lay
hold
on
Christ
,
to
love
him
,
to
be
Adopted
,
Regenerated
,
and
Converted
,
all
is
no
more
then
this
,
to
believe
in
Christ
,
and
to
be
sincere
,
upright
,
just
,
and
honest
men
.
Yet
these
words
,
and
words
of
Holy
writt
,
the
language
of
the
Spirit
of
God
,
and
they
all
full
and
significant
,
nor
can
I
give
you
a
fairer
Interpretation
of
my
Text
,
He
that
denies
himself
,
walks
in
Christ
:
he
that
loves
Christ
,
walkes
in
him
,
hee
that
is
Adopted
,
Regenerate
,
Converted
,
walks
in
Christ
;
but
this
is
too
generall
,
and
I
see
but
ill
use
made
of
these
excellent
expressions
,
which
should
make
us
better
,
and
through
our
own
wilfull
folly
,
make
us
worse
(
for
we
may
shape
our selves
how
we
list
,
in
our
Fancy
,
and
be
quite
the
contrary
)
we
will
therefore
interpret
this
walk
in
Christ
by
that
of
Saint
Paul
,
1
Cor.
7.13
.
Let
every
man
abide
in
the
same
calling
wherein
he
was
called
,
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
was
called
,
Grot.
in
loc.
points
out
,
and
designes
(
as
a
Learned
man
hath
observed
)
the
time
of
his
Heavenly
Calling
;
and
so
both
callings
are
made
compatible
,
and
friendly
linkt
together
;
my
condition
of
life
in
this
world
,
and
my
calling
to
a
better
,
my
being
a
part
of
the
Common-wealth
,
and
my
being
a
member
of
Christ
.
For
Christ
came
not
to
breake
Relations
,
or
to
disturb
Common-wealths
;
not
to
shut
up
the
Tradesmans
shop
,
or
block
up
the
Sea
to
the
Merchant
,
nor
to
take
the
Husband-man
from
the
Plough
;
and
I
may
doe
all
these
,
and
yet
denie
my self
,
and
take
up
the
Crosse
,
and
fight
against
the
world
;
or
rather
I
cannot
do
all
these
,
unlesse
I
doe
the
other
,
not
abide
in
one
calling
,
as
I
should
,
unlessed
walk
worthy
of
the
other
,
not
be
a
good
Merchant
,
unlesse
I
be
a
god
Christian
(
that
we
doubt
not
)
nay
,
but
not
walk
in
Christ
,
unlesse
we
walke
in
our
Calling
.
The
life
,
saith
Saint
Paul
,
which
I
now
live
in
the
Flesh
,
Gal.
2.20
.
I
live
by
the
Faith
of
the
Son
of
God
;
That
is
,
Those
things
,
which
I
do
pertaining
to
the
flesh
,
and
which
this
naturall
,
mortall
life
requires
,
as
to
eat
,
drink
,
converse
with
others
,
and
to
seek
my
meat
by
the
sweat
of
my
browes
(
which
may
seem
to
have
no
relation
to
a
Spirituall
life
)
I
do
them
in
the
Faith
of
the
Son
of
God
.
For
in
all
these
things
,
I
have
alwayes
an
eye
to
the
rule
of
Faith
,
I
make
that
my
starre
,
my
Compasse
to
steer
by
,
and
my
care
is
,
to
make
every
action
of
my
life
in
my
temporary
,
conformable
and
consonant
to
my
heavenly
calling
.
And
the
reason
is
plain
;
for
even
our
naturall
and
civill
Actions
,
as
farr
as
they
are
capable
of
honestie
or
dishonesty
,
pertaine
or
have
reference
to
faith
;
for
although
Christ
and
his
Religion
do
not
necessitate
,
or
compell
men
to
engage
in
this
,
or
that
particular
Action
,
or
calling
,
yet
notwithstanding
it
is
a
rule
sufficient
to
govern
and
direct
us
in
any
:
to
keep
us
in
a
faire
correspondency
,
and
obedience
to
reason
and
the
will
of
God
;
the
Faith
and
Religion
of
Christ
being
practicall
,
and
having
that
force
,
and
efficacy
,
which
may
be
showne
and
manifested
in
all
the
civill
Actions
of
our
life
.
Wisd.
16.21
.
As
the
Jewish
Rabbies
report
of
the
Manna
,
which
the
Children
of
Israel
did
eat
in
the
Wildernesse
;
that
it
had
this
wonderfull
property
,
that
it
would
fit
it self
to
every
mans
tast
,
and
look
what
Viand
,
what
meat
it
was
,
that
any
was
delighted
with
,
it
would
in
tast
be
like
unto
it
;
so
doth
Christianity
,
like
this
Manna
,
doctâ
quadam
mobilitate
,
by
a
certain
secret
force
,
apply
it self
to
every
Tast
,
to
every
Calling
.
Read
the
Sermon
on
the
Mount
,
and
those
Epistles
which
the
holy
Apostles
sent
to
severall
Churches
,
and
what
is
there
delivered
(
the
Foundation
first
laid
)
then
an
Art
of
Governing
our selves
,
and
conversing
with
men
?
Art
thou
called
to
be
a
Servant
,
1
Cor.
7.21
.
Or
there
it
is
,
art
thou
called
,
being
a
servant
.
Eph.
6
7.
serve
as
in
the
sight
of
Christ
?
Art
thou
called
to
be
a
master
;
Remember
thou
hast
a
Master
in
Heaven
?
Art
thou
a
Husband-man
,
it
will
hold
the
Plough
with
thee
?
Art
thou
a
Trades-man
?
it
will
buy
and
sell
with
thee
?
Art
thou
a
Schollar
?
it
will
study
with
thee
:
if
thou
go
into
the
Vineyard
,
it
will
beare
the
heat
of
the
day
with
thee
,
till
the
Evening
,
and
then
pay
thee
thy
wages
:
if
thou
sell
,
it
will
oversee
thy
weights
and
measures
:
If
we
bargaine
,
it
will
remember
us
,
that
wee
defraud
not
one
another
,
for
this
Counsell
was
given
to
the
Thessalonians
,
who
were
most
of
them
men
of
Trade
,
1
Thess.
4.6
.
and
Merchants
:
When
we
speak
,
he
bids
us
,
cast
away
lying
.
And
thus
doth
Christian
Religion
spread
its
beames
through
every
corner
of
the
Earth
;
shining
upon
us
at
every
turne
,
and
every
motion
,
5.
Ephes
25.
waiting
upon
us
in
every
condition
of
life
,
keeping
every
man
within
the
bounds
of
his
Calling
,
and
Honesty
;
and
whilst
we
follow
this
light
,
walk
within
these
bounds
,
stretch
not
,
as
Saint
Paul
speakes
,
2
Cor.
10.14
.
Beyond
measure
.
beyond
our
line
,
wee
may
be
truly
said
to
walke
in
Christ
.
Vse
.
And
therefore
,
to
make
some
use
of
this
,
Let
us
not
deceive
our selves
,
and
think
we
never
walk
in
Christ
,
but
when
we
walk
to
Church
to
heare
some
Newes
of
him
;
that
when
we
have
shut
him
out
of
our
Houses
,
and
shops
,
wee
shall
be
sure
to
meet
with
him
againe
at
Church
,
that
we
never
serve
him
,
but
in
his
own
House
,
we
have
some
reason
to
feare
,
we
never
serve
him
worse
;
never
Walk
lesse
,
then
when
we
walk
so
farre
;
And
certainly
,
if
the
End
be
better
,
and
more
Noble
then
the
means
to
the
End
,
then
our
Even
and
upright
motion
in
our
severall
conditions
,
must
needs
have
the
preheminence
:
For
here
;
in
the
Church
we
are
called
;
but
there
we
work
in
the
Vineyard
:
Here
we
take
out
our
lesson
,
there
we
con
it
;
here
we
receive
rules
to
guide
us
,
there
we
practice
them
:
Here
Christ
is
formed
in
us
,
there
he
is
manifested
,
as
it
were
,
in
our
flesh
,
in
our
outward
Actions
:
In
a
word
,
here
we
are
taught
to
goe
,
there
we
walk
in
Christ
.
Oh
then
,
let
us
not
so
perversly
Honour
Christ
,
as
to
dishonour
him
,
or
think
,
that
he
that
passed
through
the
contumelies
of
our
nature
,
as
Tert
speaks
,
and
was
made
like
unto
his
brethren
,
should
disdaine
to
be
with
us
,
and
walk
with
us
in
our
Calling
,
be
it
never
so
meane
;
That
Christ
is
disgraced
,
when
we
call
him
into
our
counting-Houses
,
or
our
Shops
;
that
we
do
not
walk
in
Christ
,
when
we
sweat
in
our
calling
.
You
know
what
Saint
John
Baptist
said
to
the
Souldier
,
and
the
Publican
,
and
certainly
,
Luk.
3.14
.
if
the
Publican
in
his
custome-House
,
if
the
Souldier
with
his
sword
in
his
hand
,
may
walk
in
Christ
,
I
know
no
calling
so
meane
,
no
trade
so
low
,
as
to
be
excluded
.
It
was
a
witlesse
,
and
groundless
Etymon
,
which
he
gave
,
who
said
,
they
were
called
mechanick
Arts
,
quia
intellectus
in
iis
quodammodo
moechatur
,
because
the
understanding
in
these
manual
trades
,
seems
to
adulterate
and
pollute
it self
,
for
nothing
can
pollute
a
foul
but
sin
,
and
dishonesty
,
and
the
soul
is
then
most
pure
,
when
passing
as
it
were
through
these
earthy
and
carnall
affaires
,
she
orders
them
aright
,
but
receives
nothing
that
is
earthy
or
carnall
from
them
,
retaining
still
,
in
the
midst
of
these
imployments
,
her
native
and
proper
spirituality
.
In
the
third
of
Gen.
Adam
himself
is
set
to
till
the
ground
;
at
the
6.
Noah
is
a
Ship-wright
,
at
the
24.
you
shall
see
Rebeccah
with
Bracelets
indeed
on
her
armes
,
but
with
a
Pitcher
on
her
shoulder
.
In
the
6
of
the
Judges
,
Gideon
receives
his
Commission
to
be
Captaine
of
Israel
,
whilst
the
flayle
was
in
his
hand
:
And
where
did
our
Saviour
call
the
Disciples
,
but
as
they
were
mending
their
Netts
?
And
to
take
off
this
imputation
,
himself
descended
to
a
Trade
,
was
obedient
to
his
Parents
;
Iustin
Martyr
saies
,
Coll
cum
Tryph.
Judae●
.
he
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ploughs
,
and
yoakes
.
Be
our
calling
what
it
will
,
we
then
walk
truly
in
Christ
,
when
we
walk
honestry
in
it
:
Nor
only
our
attention
,
our
sighes
,
our
groans
,
our
often
mentioning
his
Name
,
but
our
silence
,
our
honesty
,
our
Industry
,
may
make
us
Christian
peripatetiques
.
Let
us
then
,
in
the
name
of
Christ
,
and
Religion
,
abide
in
our
particular
calling
(
be
it
whatsoever
Providence
hath
placed
us
in
,
high
or
low
,
rich
or
poore
)
let
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
abide
in
it
against
all
Temptations
whatsoever
,
beare
them
,
beare
up
against
them
by
his
power
;
keep
a
good
Conscience
against
the
flatteries
of
the
world
;
and
the
loving
and
bitter
menaces
of
Poverty
;
in
his
Name
rise
up
early
,
and
lye
downe
late
,
in
his
Name
cast
out
those
evil
Spirits
,
those
false
suggestions
which
might
hinder
us
in
our
walke
,
and
so
presse
forward
in
a
constant
and
uninterrupted
Motion
,
never
shaken
nor
changed
with
the
manifold
changes
,
and
chances
of
this
sading
World
,
and
then
we
shall
bee
not
onely
Christs
servants
,
but
his
Companions
and
friends
,
he
will
call
us
so
;
and
then
when
Christ
thus
goes
along
with
us
in
all
our
wayes
,
when
we
walke
on
Earth
,
but
by
this
light
from
Heaven
,
we
may
assure
our selves
by
thus
walking
,
wee
walke
in
Christ
.
We
passe
now
from
the
Duty
,
To
walk
in
Christ
,
to
the
manner
,
How
we
must
walke
in
him
,
or
the
Rule
by
which
we
must
regulate
our
motion
;
sicut
accepistis
,
we
must
so
walk
as
wee
have
received
Him
.
Second
Generall
part
.
As
you
have
received
him
,
so
walke
in
him
;
that
is
,
since
you
have
received
him
,
walk
in
him
,
and
in
this
sense
we
may
take
it
;
"
Rest
not
in
the
outward
Profession
,
think
not
,
that
you
are
onely
vessells
to
receive
him
,
but
channells
,
or
conduits
through
which
he
must
be
conveyed
,
even
through
every
veine
,
through
every
faculty
of
your
soul
,
and
every
member
of
your
bodyes
,
and
so
be
made
visible
in
the
actions
of
your
life
.
To
receive
him
,
and
not
to
walk
in
him
,
will
but
swell
and
enlarge
the
burden
of
our
Accounts
;
as
to
receive
any
good
from
him
,
and
not
to
use
it
to
that
end
for
which
it
was
given
,
is
the
worst
evill
that
can
befall
us
.
Many
receive
him
,
because
he
comes
with
so
much
beauty
,
that
they
cannot
refuse
him
,
because
they
are
convinced
,
That
he
is
fairer
then
the
children
of
men
;
and
most
worthy
to
be
received
;
For
not
onely
out
of
the
mouthes
of
babes
and
Sucklings
,
but
out
of
the
mouthes
of
wicked
men
hath
God
ordeined
strength
,
and
wisedom
is
justified
,
not
onely
of
her
friends
,
but
of
her
Enemies
.
Many
receive
him
,
as
it
were
in
a
throng
,
applaud
Christianity
,
dare
not
refuse
it
,
lest
the
multitude
of
those
they
live
with
,
should
confute
and
silence
them
;
Si
nomen
Christi
in
tanta
Gloriâ
non
esset
,
tot
professores
Christisancti
Ecclesia
non
haberet
,
Greg.
Hom.
3
2.
in
Evang.
saith
Greg.
If
the
name
of
Christ
were
not
so
high
,
and
glorious
in
the
world
,
the
Church
would
fall
short
in
her
number
of
Professors
,
whereof
many
make
but
a
proffer
at
christianity
,
for
companies
sake
.
This
the
Apostle
may
seeme
either
to
have
seen
,
or
been
afraid
of
,
either
to
have
had
it
in
his
eye
,
or
in
his
jealousie
,
and
therefore
strives
to
remove
,
or
to
prevent
it
,
for
it
is
farre
the
lesser
evill
,
not
to
know
his
Name
,
then
thus
to
receive
him
,
an
unhappy
ignorance
finding
some
mercy
even
in
judgement
,
of
which
a
fruitlesse
and
ungratefull
knowledge
is
not
capable
.
And
in
this
sense
we
may
take
it
;
but
if
we
look
forward
,
and
consider
the
many
cautions
the
Apostle
puts
up
against
Philosopy
,
Traditions
of
men
,
and
the
Law
of
Ceremonies
,
I
see
not
,
but
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nihil
peregrinum
audite
:
Oecum
.
in
loc.
here
may
be
an
Adverb
of
similitude
and
likenesse
,
and
then
the
sense
will
runne
thus
;
walk
in
him
,
in
that
manner
you
have
received
him
,
as
he
was
presented
and
delivered
to
you
by
me
,
or
as
S.
Iude
interprets
it
,
vers
3.
as
he
was
delivered
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
once
for
all
,
unto
the
Saints
:
Sicut
edocti
estis
.
v.
7.
otherwise
we
receive
him
not
,
or
receive
something
else
for
Christ
,
or
something
more
,
or
something
lesse
then
Christ
.
And
as
the
danger
is
great
,
if
we
receive
him
not
,
so
is
it
no
lesse
if
we
receive
him
not
in
his
owne
shape
,
in
his
full
Beauty
&
Perfection
,
in
which
he
hath
been
pleased
to
present
himself
unto
us
in
his
Gospel
.
The
grand
error
,
and
mistake
of
the
world
is
in
the
manner
of
receiving
him
:
For
as
in
respect
of
his
Person
,
we
find
that
the
Christians
in
former
Ages
could
not
agree
in
the
manner
of
receiving
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Naz.
Or.
26.
but
some
would
receive
him
after
this
manner
,
some
after
another
;
some
a
created
Christ
,
others
a
half
Christ
,
some
through
a
conduit-pipe
,
others
lesse
visible
,
then
a
Type
,
in
an
aeriall
and
fantasticall
body
,
a
Christ
and
not
a
Christ
,
a
Christ
divided
,
and
a
Christ
contracted
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Naz.
and
many
Christs
,
indeed
as
good
none
at
all
:
So
in
the
practicall
part
,
in
respect
of
his
Doctrine
,
we
often
erre
,
and
dangerously
in
the
receiving
him
:
we
say
,
Anathema
to
the
Arrians
,
Manichees
,
and
Anabaptists
,
and
let
them
passe
with
the
censure
of
the
Church
upon
them
;
but
how
we
do
receive
him
?
If
we
will
hearken
to
our selves
,
our
consciences
will
tell
us
;
with
his
curly
locks
,
and
spicy
cheeks
,
with
his
Flaggons
and
his
Apples
,
(
as
he
is
said
to
be
described
in
the
Canticles
)
to
save
sinners
,
but
not
to
command
them
,
with
Gospel
,
and
Mercy
as
much
as
he
wil
,
but
not
with
any
law
;
a
Physitian
that
should
heal
us
,
without
a
Prescript
,
a
King
without
a
Scepter
;
a
Sonne
,
that
will
be
kist
(
we
like
that
well
)
but
not
be
angry
.
Some
receive
him
without
the
Law
,
not
onely
taking
away
the
rigor
of
it
,
but
abolishing
it
quite
,
removing
it
out
of
our
sight
,
not
onely
as
a
Covenant
,
but
as
a
Rule
of
life
to
guide
and
govern
us
,
and
then
the
Christian
is
a
Libertine
:
some
receive
him
with
the
Law
of
works
,
and
make
them
not
onely
a
condition
required
of
a
justifi'd
Person
,
but
a
part
and
helping
cause
of
justifying
a
sinner
,
and
taking
off
the
guilt
,
which
is
the
work
of
Mercy
alone
,
and
then
the
Christian
is
in
part
a
Jew
;
some
receive
him
in
the
very
shape
the
Jews
expected
him
,
with
Drum
and
colours
,
and
then
the
Christian
is
a
man
of
blood
.
Some
receive
him
in
the
shape
of
Elias
,
driving
out
all
that
oppose
him
from
the
Land
of
the
Living
;
and
then
the
Christian
is
a
consuming
fire
.
Some
receive
him
,
not
as
a
sacrifice
for
sinne
,
but
as
an
Abettor
,
and
Countenancer
of
those
foule
Enormities
which
nayl'd
him
to
his
Crosse
;
and
then
the
Christian
is
a
man
of
Belial
.
The
ambitious
receive
him
,
and
with
him
Honor
,
and
the
highest
place
:
The
wanton
gallant
receives
him
,
and
with
him
all
the
vanities
of
the
world
;
a
poore
,
naked
Christ
,
with
silk
and
purple
,
and
delicious
fare
.
The
Covetous
receive
him
,
and
with
him
Mammon
,
and
so
walke
in
a
shadow
,
till
he
fall
into
the
grave
,
which
in
this
is
like
him
;
That
it
will
not
be
satisfyed
,
or
say
,
It
is
enough
:
In
a
word
,
the
Papist
impropriates
him
,
the
Schismatique
divides
him
,
the
Heretick
trades
with
him
.
The
Ambitious
scorne
him
:
The
Covetous
sells
him
,
the
Oppressor
whips
him
,
The
mocker
spits
in
his
face
;
The
Libertine
crucifies
him
againe
,
most
receive
him
,
but
most
of
all
that
most
,
are
enemies
to
the
Crosse
of
Christ
.
And
therefore
in
these
latitudes
and
deviations
,
inter
tot
humanos
errores
,
when
there
are
so
many
errors
and
mistakes
,
it
will
be
necessary
,
to
have
an
eye
to
the
sicut
,
to
the
rule
,
that
we
neither
exceed
,
nor
come
short
,
Scriptura
non
fallit
si
se
Homo
non
sallat
,
Aug.
de
urbis
exerdie
.
saith
Aust.
the
word
received
,
the
rule
cannot
deceive
a
man
,
if
a
man
deceive
not
himself
first
,
and
then
suborne
,
and
force
in
the
rule
,
to
make
good
the
cheat
.
It
is
a
well
of
living
water
;
if
we
do
not
stop
it
,
as
the
Philistines
did
Isaac's
wells
,
and
then
fill
it
with
Dust
,
Gen.
26.15
.
with
earthy
glosses
,
consult
with
flesh
and
blood
,
and
make
that
an
Interpreter
one
of
a
Thousand
.
It
is
a
glasse
,
and
will
shew
thee
the
colour
,
the
full
proportion
of
every
step
,
and
motion
,
if
thou
look
stedfastly
upon
it
,
and
not
goe
away
,
and
forget
,
and
then
look
upon
others
in
their
walke
,
or
make
they
own
fancy
a
glasse
,
like
that
which
Pliny
said
,
did
hang
in
the
Temple
of
Smyrna
,
in
which
thou
mayst
see
every
thing
but
thy selfe
.
It
is
the
Word
of
God
,
Psal
60.56
.
Figurant
verba
mea
,
ut
qui
ceram
premendo
figurat
digitis
,
is
illam
premendo
,
quasi
dolore
afficit
.
who
cannot
lye
,
his
Oracle
,
His
voice
from
heaven
to
thee
walking
here
on
the
Earth
,
and
it
will
direct
thy
steps
,
and
make
thy
pathes
streight
,
if
thou
doe
not
dolorem
verbo
afferre
,
as
David
complains
of
his
enemies
,
bring
grief
unto
it
,
wrest
and
wreath
,
and
shape
,
and
figure
it
by
violence
,
fit
it
to
thy
Action
,
and
make
light
it self
beare
witness
to
a
work
of
darknesse
,
make
that
place
of
Scripture
plead
for
thee
,
which
in
plaine
termes
hath
given
sentence
against
thee
,
and
co●…mned
thee
as
a
Malefactor
;
Ad
omnia
occurrit
veritas
,
the
Rule
will
help
us
at
all
losses
in
our
way
,
if
we
do
not
chuse
and
delight
to
wander
,
and
call
error
it self
Truth
,
because
it
gives
us
of
that
forbidden
fruit
,
which
is
pleasant
to
our
eye
and
tast
,
or
which
our
humour
,
or
fancy
,
or
Lust
have
markt
out
,
as
our
chiefest
happiness
;
for
these
are
the
best
,
and
most
Authentique
Interpreters
of
this
world
.
These
are
the
Doctors
in
our
Israel
.
How
readest
thou
?
that
's
the
rule
;
not
how
thinkest
thou
?
how
wishest
thou
?
how
wouldest
thou
have
it
?
and
we
must
walke
sicut
accepimus
,
as
we
have
received
;
This
is
set
up
against
all
other
sicuts
,
all
other
Rules
whatsoever
,
and
bids
us
beware
of
men
,
beware
of
our selves
,
and
try
every
spirit
;
for
it
is
not
sicut
vidimus
,
as
we
see
others
walke
,
nor
sicut
visum
est
,
as
it
may
seem
good
in
our
own
eyes
(
for
no
man
more
ready
to
put
a
cheat
upon
us
,
then
our selves
)
nor
sicut
visum
est
spiritui
,
as
it
may
seeme
good
to
every
spirit
(
for
we
are
too
prone
,
to
take
every
lying
spirit
,
even
our
owne
(
which
is
but
our
Humour
or
Lust
)
for
our
Holy
Ghost
)
what
Saint
Iohn
said
of
Antichrist
,
may
also
be
said
of
the
spirit
,
we
have
heard
that
the
spirit
shall
come
,
and
behold
now
there
are
many
spirits
,
the
world
is
full
of
them
,
so
that
there
are
as
many
Rules
almost
as
men
,
by
which
they
walk
severall
wayes
,
but
to
the
same
end
,
pressing
forward
to
the
delights
,
and
glory
of
this
world
,
nothing
doubting
of
their
right
and
title
to
the
next
;
thus
joyning
together
God
and
the
World
(
as
Iulian
the
Apostate
did
his
own
statues
,
Naz.
Orat.
3.
Invect
prior
.
and
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
that
they
may
be
worshipt
both
together
.
None
of
these
will
fit
us
,
but
sicut
accepimus
,
as
we
have
received
from
Christ
,
and
his
Apostles
,
which
is
the
onely
,
sufficient
Rule
to
guide
us
in
our
walke
.
And
first
,
not
sicut
vidimus
,
as
we
have
seen
others
walke
;
no
:
though
their
praise
be
in
the
Gospel
,
and
they
are
numbred
amongst
the
Saints
of
God
;
For
as
St.
Bern.
calls
the
examples
of
the
Saints
condimentum
vitae
,
the
sawce
of
our
life
,
to
season
and
make
pleasant
,
what
else
may
proue
bitter
to
us
(
as
Iobs
Dunghill
may
be
a
good
sight
for
me
to
look
upon
in
my
low
estate
,
and
his
patience
may
uphold
me
;
Dauids
Groanes
and
complaints
,
may
tune
my
sorrow
;
Saint
Pauls
labours
,
and
stripes
and
Imprisonment
,
may
giue
me
an
Issue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
10.13
.
a
way
,
a
Power
to
escape
the
like
Temptation
,
by
conquering
it
.
I
may
wash
off
all
my
Grief
with
their
Teares
,
wipe
out
all
disgrace
with
their
contumelies
;
and
bury
the
feare
of
Death
in
their
graves
)
so
they
may
prove
,
if
we
be
not
wary
,
venenum
vitae
,
as
poyson
to
our
life
and
walke
:
For
,
I
know
not
how
,
we
are
readier
to
stumble
with
the
Saints
,
then
to
walke
with
them
,
Readier
to
lie
downe
with
David
in
his
bed
of
lust
,
then
in
his
Couch
of
teares
;
Readier
to
deny
Crist
with
Peter
upon
a
pretense
of
frailty
,
then
to
weep
bitterly
out
of
a
deep
sense
of
our
sinne
:
In
the
errors
and
deviations
of
my
life
,
I
am
Noah
,
and
Abraham
,
and
David
,
and
Peter
,
:
I
am
all
the
Patriarchs
,
and
all
the
Apostles
,
but
in
that
which
made
them
Saints
,
I
have
little
skill
,
and
lesse
minde
to
follow
them
:
It
will
concern
us
then
,
to
have
one
eye
upon
the
Saint
,
and
another
upon
the
rule
,
that
the
Actions
of
good
men
may
be
as
a
prosperous
Gale
to
drive
us
forward
in
our
course
,
and
the
rule
,
the
Compasse
to
steere
by
;
for
it
will
neither
help
nor
comfort
me
,
to
say
,
I
shipwrackt
with
a
Saint
.
My
Brethren
,
saith
Saint
Iames
,
have
not
the
saith
of
Christ
in
respect
of
Persons
,
Iam.
2.1
.
for
it
is
too
common
a
thing
to
take
our
eye
from
the
rule
,
and
settle
it
upon
the
Person
,
whom
we
gaze
upon
till
we
have
lost
our
sight
,
and
can
see
nothing
of
man
,
or
infirmity
in
him
:
His
virtue
and
our
esteeme
,
shines
and
casts
a
colour
,
and
brightness
upon
the
Evill
,
which
he
doth
,
upon
whatsoever
he
saies
,
though
it
be
false
;
or
does
though
it
be
irregular
;
that
it
is
either
lesse
visible
,
or
if
it
be
seene
,
commends
it self
,
by
the
person
that
did
it
,
and
so
steales
,
and
wins
upon
us
unawares
,
and
hath
power
with
us
,
as
a
Law
.
Could
St.
Augustine
erre
?
There
have
been
too
many
in
the
Church
,
who
thought
he
could
not
,
and
to
free
him
from
error
,
have
made
his
errors
greater
then
they
were
by
large
additions
of
their
owne
,
and
fathered
upon
him
those
mishapen
Births
,
which
(
were
he
now
alive
)
he
would
startle
at
,
and
run
from
,
or
stand
up
,
and
use
all
his
strength
to
destroy
:
Could
Calvin
or
Luther
doe
,
or
speak
any
thing
,
that
was
not
right
;
they
that
follow
them
,
and
are
proud
of
their
Names
,
willing
to
be
distinguish'd
from
all
others
by
them
,
would
be
very
Angry
,
and
hate
you
perfectly
,
if
you
should
say
,
they
could
;
and
we
cannot
but
be
sensible
what
strange
effects
,
this
admiration
of
their
Persons
hath
wrought
upon
the
Earth
,
what
a
fire
it
hath
kindled
,
hotter
then
that
of
the
Tyrants
Furnace
;
Dan.
3.
for
the
flames
have
raged
even
to
our
very
doores
.
Thus
the
Examples
of
good
men
,
like
two-edged
swords
,
cut
both
wayes
,
both
for
good
,
and
for
bad
;
and
sinne
and
error
may
be
conveighed
to
us
not
onely
in
the
Cup
of
the
Whore
,
but
in
the
Vessells
of
the
Sanctuary
;
They
are
as
the
Plague
,
and
infect
wheresoever
they
are
,
but
spread
more
contagion
from
a
Saint
,
then
from
a
man
of
Belial
;
in
the
one
they
are
scarce
seene
,
in
the
other
they
are
seen
with
horror
,
in
the
one
,
we
hate
not
the
sinne
:
so
much
as
the
person
,
and
in
the
other
we
are
favourable
to
the
sinne
for
the
persons
sake
,
and
at
last
grow
familiar
with
it
,
as
with
our
freind
.
Nihil
perniciosius
Gestis
sanctorum
,
Luther
de
Abrog
.
priv
.
Miss.
said
Luther
himself
,
There
is
nothing
more
dangerous
,
then
the
Actions
of
the
Saints
,
not
strengthened
by
the
Testimony
of
Scripture
,
and
it
is
farre
safer
to
count
that
a
sinne
in
them
,
which
hath
not
its
warrant
from
Scripture
,
then
to
fix
it
up
for
an
ensample
;
for
it
is
not
good
to
follow
a
Saint
into
the
Ditch
.
Let
us
take
them
,
not
whom
men
(
for
men
may
Canonize
themselves
,
and
others
as
they
please
)
but
whom
God
himself
,
as
it
were
with
his
owne
hand
hath
registred
for
Saints
.
Sampson
was
a
good
man
,
and
hath
his
name
in
the
catalogue
of
beleevers
;
Numb.
25.
Phinehas
a
zealous
man
,
who
staid
the
Plague
,
by
executing
of
judgement
,
but
I
can
neither
make
Sampson
an
argument
to
kill
my self
,
nor
Phinehas
,
to
shed
the
blood
of
an
Adulerer
.
Lib.
2.
de
Baptismo
.
q
4
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Heb.
10.24
.
Saint
Basil
observes
,
that
amongst
those
many
seeming
contradictions
in
Scripture
,
one
is
of
a
fact
,
or
worke
done
,
to
the
Precept
.
The
command
is
,
Thou
shalt
not
kill
:
Sampson
killed
himself
,
Phinehas
with
his
speare
nailes
the
adulterous
couple
to
the
earth
,
but
every
man
hath
not
Sampson's
spirit
,
nor
Phinehas
commission
:
The
Fathers
rule
is
the
rule
of
wisdome
it self
:
when
we
read
in
Scripture
a
fact
commended
,
which
falls
crosse
with
the
Precept
,
we
must
leave
the
Fact
,
and
cleave
to
the
Precept
;
for
examples
are
not
rules
of
life
,
but
provocations
to
good
works
,
sicut
vidimus
,
as
we
have
seene
,
is
not
a
right
sicut
:
sicut
Elias
,
like
as
Elias
,
but
not
to
consume
men
with
fire
;
like
unto
Peter
,
but
not
to
cut
off
a
mans
eare
;
and
like
unto
Saint
Paul
;
but
himself
corrects
it
with
another
sicut
,
1
Cor.
11.1
.
sicut
ego
Christi
,
as
I
am
unto
Christ
.
Secondly
,
But
in
the
next
place
;
if
not
sicut
vidimus
,
as
we
have
seene
others
,
then
not
sicut
visumfuerit
,
as
it
shall
seem
good
in
our
own
eyes
;
for
fancy
is
a
wanton
,
unruly
,
froward
faculty
,
and
in
us
,
as
in
Beasts
,
for
the
most
part
,
supplies
the
place
of
reason
,
vulgus
ex
veritate
pauca
,
Pro
Rose
.
Comaedo
.
ex
opinone
multa
aestimat
,
saith
Tull.
the
Common
people
(
which
is
the
greatest
part
of
mankinde
)
are
lead
rather
by
Opinion
,
then
by
the
truth
(
for
vulgus
is
of
a
larger
signification
then
we
usually
take
it
in
)
because
they
are
more
subject
and
enslaved
to
those
two
turbulent
Tribunes
of
the
soul
,
The
Irascible
,
and
Concupiscible
Appetite
,
and
so
more
opinionative
then
then
those
,
who
are
not
so
much
under
their
command
:
It
is
truly
said
,
Affectiones
sacilè
faciunt
opiniones
,
our
affections
will
easily
raise
up
opinions
;
for
who
will
not
soon
fancy
that
to
be
true
,
which
he
would
have
so
?
which
may
either
fill
his
hopes
,
or
satisfy
his
lusts
,
or
justifie
his
anger
,
or
answer
his
love
,
or
look
friendly
on
that
which
our
wild
Passions
drive
us
to
:
Opinion
is
as
a
wheele
,
on
which
the
greatest
part
of
the
world
are
turned
,
and
wheeled
about
,
till
they
fall
off
severall
waies
into
severall
evills
,
and
doe
scarce
touch
at
Truth
in
the
way
.
Opinion
builds
our
Church
:
chuseth
our
Preacher
,
formeth
our
Discipline
,
frameth
our
gesture
,
measureth
our
Prayers
,
Methodizeth
our
Sermons
:
Opinion
doth
exhort
,
instruct
,
correct
,
Teaches
,
and
commands
;
If
it
say
,
Goe
,
we
goe
,
and
if
it
say
,
Doe
this
,
we
doe
it
;
we
call
it
our
conscience
;
and
it
is
our
God
;
and
hath
more
worshippers
,
then
Truth
.
For
though
Opinion
have
a
weaker
Ground-work
,
then
Truth
,
yet
she
builds
higher
;
but
it
is
but
Hay
and
stubble
,
fit
for
the
fire
.
Good
God
:
what
a
Babel
may
be
erected
upon
a
Thought
?
I
verily
thought
,
saith
Saint
Paul
,
and
what
a
whirlwind
was
that
thought
?
Act.
26.9
.
which
drove
him
to
Damascus
with
Letters
,
and
to
kick
against
the
pricks
.
Shall
I
tell
you
,
it
was
but
Fancy
that
in
Davids
time
beat
downe
the
carved
works
with
Axes
and
Hammers
:
It
was
but
a
Thought
that
destroyed
the
Temple
it self
,
that
killed
the
Prophets
,
and
persecuted
the
Apostles
,
and
crucified
the
Lord
of
life
Himself
.
And
therefore
it
will
concern
us
to
watch
our
Fancy
,
and
to
deal
with
it
as
Mothers
doe
with
their
children
:
who
when
they
desire
that
which
may
hurt
them
,
deny
them
that
,
but
to
still
and
quiet
them
,
give
them
some
other
thing
they
may
delight
in
,
take
away
a
Knife
,
and
give
them
an
Apple
;
so
when
our
Fancy
sports
and
pleaseth
it self
with
vaine
and
aery
speculations
,
let
us
suspect
and
quarrell
them
,
and
by
degrees
present
unto
it
the
very
face
of
Truth
,
as
the
Stoick
speaks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Epict.
fist
and
winnow
our
imaginations
,
bring
them
to
the
light
,
and
as
the
devout
Schoolman
speaks
,
resolve
all
our
effectuall
notious
by
the
Accepistis
,
Gers
.
by
the
Rule
,
and
so
demolish
all
those
Idolls
,
which
our
Passions
by
the
help
of
Fancy
have
set
up
;
for
why
should
such
a
deceit
pass
unquestioned
?
why
should
such
an
Imposture
scape
without
a
marke
?
Thirdly
,
But
now
,
if
we
may
not
walke
sicut
visum
est
,
as
it
seemeth
good
unto
us
,
yet
we
may
sicut
visum
est
Spiritui
sancto
,
as
it
seemeth
good
to
the
Holy
Ghost
;
Yes
,
for
that
is
to
walke
according
to
the
rule
,
for
he
speaketh
in
the
word
,
and
to
walk
after
the
Spirit
,
and
to
walk
by
this
Rule
,
are
one
and
the
same
thing
:
but
yet
the
World
hath
learn'd
a
cursed
Art
,
to
set
them
at
distance
,
and
when
the
Word
turnes
from
us
,
and
will
not
be
drawn
up
to
our
Fancy
,
to
carry
on
our
pleasing
,
but
vaine
imaginations
,
we
then
appeal
to
the
Spirit
;
wee
bring
him
in
,
either
to
deny
his
owne
word
,
or
which
in
effect
is
the
same
,
to
interpret
it
against
his
own
meaning
,
and
so
(
with
Reverence
be
it
spoken
)
make
him
no
better
,
then
a
Knight
of
the
post
,
to
witnesse
to
a
lie
;
This
we
would
doe
,
but
cannot
,
for
make
what
noise
we
will
,
and
boast
of
his
Name
,
we
are
still
at
visum
est
nobis
,
it
is
but
Fancy
still
,
't
is
our
own
spirit
,
not
the
Holy
Ghost
.
For
as
there
be
many
false
Christs
,
so
there
are
many
false
spirits
,
and
we
are
commanded
not
to
beleeve
;
1
Joh.
4.1
.
but
to
try
them
,
and
what
can
we
try
them
by
,
but
by
the
Rule
?
and
as
they
will
say
,
lo
here
is
Christ
,
or
there
is
Christ
,
so
they
will
say
,
Lo
here
is
the
spirit
,
and
there
is
the
spirit
;
The
Pope
laies
claime
to
it
,
and
the
Enthusiast
laies
claim
to
it
,
and
whoso
will
may
lay
claim
to
it
on
the
same
grounds
,
when
neither
hath
any
better
Argument
to
prove
it
by
,
then
their
bare
words
,
no
Evidence
,
but
what
is
forg'd
,
in
that
shop
of
vanities
,
their
Fancy
,
idem
Actio
,
Titioque
.
both
are
alike
in
this
;
And
if
the
Pope
could
perswade
mee
,
that
●e
never
open'd
his
mouth
,
but
the
spirit
spake
by
him
,
I
would
then
pronounce
him
Infallible
,
and
place
him
in
the
chaire
;
and
if
the
Enthusiast
could
build
me
up
in
the
same
faith
,
and
belief
of
him
,
I
would
be
bold
to
proclaim
the
same
of
him
,
and
set
him
by
his
side
,
and
seek
the
Law
at
his
mouth
:
would
you
know
the
two
Grand
Impostors
of
the
World
,
which
have
been
in
every
age
,
and
made
that
desolation
,
which
we
see
on
the
Earth
?
They
are
these
two
;
A
pretended
zeal
,
and
a
pretence
of
the
spirit
.
If
I
be
a
Zealot
,
what
dare
I
not
doe
?
and
when
I
presume
I
have
the
Spirit
,
what
dare
I
not
say
?
what
Action
so
foule
,
which
these
may
not
authorize
?
what
wickedness
imaginable
,
which
these
may
not
countenance
?
what
evill
may
not
these
seale
for
good
,
and
what
good
may
they
not
call
evill
?
oh
take
heed
of
a
false
light
,
and
too
much
fire
;
these
two
have
walkt
these
many
Ages
about
the
Earth
,
not
with
the
blessed
Spirit
,
which
is
a
light
to
illuminate
,
and
as
Fire
to
purge
us
,
but
with
their
father
the
Devil
,
transform'd
into
Angels
of
light
,
and
burning
Seraphins
;
but
have
led
men
upon
those
Precipices
,
into
those
works
of
Darknesse
,
which
no
night
is
dark
enough
to
cover
.
Conclus.
1.
I
might
here
much
enlarge
my selfe
,
for
it
is
a
subject
fitter
for
a
Sermon
,
then
a
part
of
one
,
and
for
a
Volume
,
then
a
Sermon
,
but
I
must
conclude
;
And
for
conclusion
,
let
us
,
whilst
the
light
shineth
in
the
world
,
walk
on
,
guided
by
the
rule
,
which
which
will
bring
us
at
last
to
the
holy
Mount
:
For
objects
will
not
come
to
us
,
but
have
onely
force
to
move
us
to
come
to
them
;
Aeternall
Happiness
is
a
faire
sight
,
and
spreads
its
beames
,
and
unvailes
its
beauty
,
to
win
our
love
,
and
allure
and
draw
us
,
and
if
it
draw
us
,
we
must
up
and
be
stirring
,
and
walke
on
to
meet
it
;
Climachus
.
what
that
devout
Writer
saith
of
his
Monk
,
is
true
of
the
Christian
,
he
is
assidua
naturae
violentia
,
his
whole
life
is
a
constant
continued
violence
against
himself
,
against
his
corrupt
nature
,
which
as
a
weight
hangs
upon
him
,
and
cloggs
and
fetters
him
,
which
having
once
shaken
off
,
he
not
onely
walks
,
but
runns
the
wayes
of
Gods
Commandements
.
Conclus.
1.
Secondly
,
let
us
walke
honestly
,
as
in
the
Day
,
walk
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
becommeth
Christians
,
in
our
severall
stations
,
and
conditions
of
life
,
and
not
think
Christ
dishonoured
,
if
we
mingle
him
with
the
common
Actions
of
our
life
;
For
we
never
dishonour
him
more
,
then
when
we
take
him
not
in
,
and
use
him
not
as
our
guide
and
rule
,
even
in
those
Actions
,
which
for
the
grosnesse
of
the
subject
,
and
matter
they
work
on
,
may
seem
to
have
no
favour
,
or
rellish
of
that
,
which
we
call
Religion
.
Be
not
deceived
;
Ma●um
Rempturb
●i
quam
comam
.
●…ec
.
he
that
thus
take●…
him
in
is
a
Priest
&
a
King
,
the
most
honorable
person
in
the
world
.
Behold
the
profane
Gallant
,
who
walks
and
talks
away
his
l●…e
,
who
divides
himself
between
the
combe
and
the
glass
,
and
had
rather
the
Common-wealth
should
flie
in
pieces
,
then
one
hair
or
his
Periwig
should
be
out
of
its
place
,
to
whom
we
bow
,
and
cringe
to
,
and
sail
down
to
,
as
to
a
Golden
Calf
;
I
tell
you
,
the
meaness
Artizan
that
works
with
his
hands
,
even
he
that
grindes
at
the
Mill
,
is
more
honourable
then
hee
.
Take
the
speculative
,
Phantastique
Zealot
,
the
Christian
Pharisee
,
that
shuts
himself
up
between
the
eare
and
tongue
,
between
hearing
much
,
and
speaking
more
,
and
doing
contrary
,
the
worst
Anchoret
in
the
world
,
being
full
of
Oppression
,
deceit
and
bitterness
;
I
may
be
hold
to
say
,
The
vilest
person
,
he
that
sits
with
the
doggs
of
your
Flock
,
is
more
Honorable
,
more
righteous
then
hee
,
and
of
such
,
as
these
,
Saint
Paul
spake
often
,
Philip.
3.18
.
and
he
spake
it
weeping
,
that
they
did
walk
,
but
walke
as
Enemies
to
the
Cross
of
Christ
.
Let
then
Every
man
move
in
his
owne
Sphere
orderly
,
abide
in
the
Calling
wherein
he
is
called
,
and
in
the
last
place
,
That
we
may
move
with
the
first
mover
Christ
,
the
beginner
and
Author
of
our
walke
,
Let
us
take
him
along
with
us
,
in
all
our
waies
;
Hearken
what
Christ
Jesus
the
Lord
will
say
,
That
we
may
walk
before
him
with
Reverence
,
and
Godly
feare
,
not
sicut
vidimus
,
Heb.
11.28
.
as
we
have
seen
,
but
look
upon
one
another
as
the
two
Cherubims
,
1
King
.
6.
touching
and
moving
one
another
;
but
with
the
Ark
of
the
Testimony
in
the
midst
betwixt
us
,
and
by
that
either
inciting
,
or
correcting
one
another
in
our
walk
;
Secondly
,
not
sicut
visum
suerit
,
not
as
it
shall
seem
good
in
our
own
eyes
;
(
for
nothing
can
be
more
deceitfull
,
then
our
own
thoughts
)
nor
sicut
visum
spiritui
,
not
as
every
spirit
may
move
us
,
which
wee
call
Holy
,
for
it
may
be
a
lying
spirit
,
and
lead
us
out
of
our
way
into
those
evills
,
which
grieve
that
Blessed
Spirit
,
whose
Name
we
have
thus
presumtuously
taken
in
vain
.
But
let
us
walk
,
as
we
have
received
him
,
let
us
joyn
example
with
the
word
,
&
it
will
be
no
more
as
a
meteor
to
mislead
us
,
but
a
bright
morning
Starr
to
direct
us
to
Christ
;
correct
our
fancy
by
the
rule
,
and
it
will
be
sanctum
cogitatorium
,
a
Lymbeck
,
an
holy
elaboratory
of
such
thoughts
,
which
may
fly
as
the
Doves
to
the
windows
of
heaven
;
and
last
of
all
,
try
the
Spirit
by
the
word
(
for
the
word
is
nothing
else
but
the
breathing
and
voice
of
the
Spirit
)
and
then
thou
shalt
be
baptized
with
the
Spirit
and
fire
;
the
Spirit
shal
enlighten
thee
,
and
the
spirit
shall
purge
and
cleanse
thee
,
and
lead
the
into
all
truth
;
shall
breath
comfort
and
strength
into
thee
,
in
this
thy
walk
and
pilgrimage
,
and
thou
shalt
walk
from
strength
to
strength
,
from
virtue
to
virtue
,
even
till
thou
come
to
thy
journeys
end
,
to
thy
Fathers
house
,
to
that
Sabbath
&
rest
,
which
remains
to
the
Children
of
God
.
THE
FOURTH
SERMON
.
JOHN
6.56
.
He
that
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
and
I
in
him
.
THese
words
are
our
Saviours
;
and
it
was
usuall
with
this
our
good
Master
,
by
those
things
,
which
were
visible
to
the
eye
,
to
lift
up
his
hearers
minds
and
thoughts
,
to
spiritual
,
and
Heavenly
things
,
to
draw
his
discourse
from
some
present
occasion
,
or
businesse
in
hand
.
He
curseth
the
fig-tree
,
Math.
21.19
.
Sterilitas
nostra
in
Ficu
Luke
.
11.
which
had
nothing
but
leaves
,
to
correct
our
sterility
,
and
unfruitfulnesse
:
at
the
table
of
a
Pharisee
,
upon
the
sight
of
the
clean
outside
of
his
cup
,
he
discovers
his
inward
parts
full
of
ravening
,
and
wicknesse
:
At
Jacobs
well
,
Iohn
.
4.
he
powreth
forth
to
the
woman
of
Samaria
the
water
of
life
.
After
he
had
supped
with
his
disciples
,
he
takes
the
cup
and
calls
the
wine
his
Blood
,
John
.
15.
and
himself
the
true
Vine
.
Thus
did
Wisdom
publish
it self
in
every
place
,
upon
every
occasion
;
The
well
,
the
Table
,
the
High-way
side
,
every
place
was
a
Pulpit
,
every
occasion
a
Text
,
and
every
good
lesson
,
a
Sermon
.
To
draw
down
this
to
our
present
purpose
;
In
the
beginning
of
this
Chapter
,
he
worketh
a
miracle
,
multiplyes
the
loaves
,
and
the
fishes
,
that
the
remainder
was
more
then
the
whole
,
a
miracle
of
it self
,
able
to
have
made
the
power
of
god
visible
in
him
,
and
something
indeed
it
wrought
with
them
;
for
,
behold
at
the
24.
v.
they
seek
him
,
they
follow
him
over
the
Sea
;
They
ask
him
;
Rabbi
when
camest
thou
hither
?
at
the
next
verse
,
but
our
Saviour
knowing
their
hypocricy
,
answers
them
not
to
what
they
ask
,
but
instructs
them
in
that
they
never
thought
on
.
Verily
,
verily
,
you
seek
me
not
for
the
miracle
,
but
the
loaves
.
v.
26.
But
behold
,
I
shew
you
yet
a
more
excellent
way
:
I
shew
you
bread
better
then
those
loaves
,
better
then
Moses
his
manna
:
behold
I
am
the
bread
of
life
v.
48
and
my
flesh
is
meat
indeed
,
and
my
blood
is
drink
indeed
,
v.
55.
and
he
commends
it
unto
them
by
three
Virtues
,
or
effects
,
1.
That
it
fills
and
satisfies
,
which
neither
the
loaves
,
nor
Moses
his
manna
could
do
:
For
he
that
cometh
to
me
,
that
devoteth
himself
to
me
,
shall
never
hunger
,
and
he
that
beleeveth
in
me
shall
never
thirst
v.
35.
2.
It
is
a
living
bread
,
v.
51.
a
bread
that
gives
life
,
which
Moses
manna
could
not
do
,
but
was
destroyed
with
them
,
that
ate
it
in
the
wildernesse
,
v.
49.
3.
That
it
was
bread
,
which
had
power
to
incorporate
them
,
to
embody
them
,
to
make
them
one
,
and
give
them
union
,
and
communion
with
the
Lord
of
life
,
in
the
words
of
my
Text
,
He
that
eateth
my
flesh
and
drinketh
my
blood
,
that
is
,
(
as
Christ
himself
,
who
best
knew
his
own
meaning
,
interprets
it
)
that
beleeveth
in
me
,
v.
35.
that
so
feeds
on
the
mystery
of
my
Incarnation
,
that
can
look
upon
my
crosse
to
which
my
flesh
was
fastned
,
and
there
with
the
eye
of
faith
behold
,
and
wonder
at
those
rich
treasuries
of
wisdom
,
and
Patience
,
of
Humility
,
of
Obedience
,
and
love
,
which
are
the
truest
title
,
and
superscription
,
which
could
be
written
on
his
Crosse
:
that
can
look
upon
the
several
passages
of
my
blessed
Aeconomy
,
and
receive
,
and
digest
them
,
and
turn
them
into
nourishment
,
that
can
look
upon
my
Birth
,
and
be
regenerate
,
and
born
again
,
upon
my
precepts
,
and
make
them
his
daily
bread
,
upon
my
Crosse
and
be
crucified
to
the
world
,
upon
my
Resurrection
,
and
be
raised
to
newnesse
of
life
,
He
that
thus
eateth
my
flesh
,
and
drinketh
my
blood
,
dwelleth
in
me
and
I
in
him
.
You
have
the
occasion
,
and
sum
of
these
words
;
(
for
more
then
an
allusion
to
our
eating
and
drinking
in
the
Sacrament
,
I
cannot
see
,
and
that
too
,
though
the
Church
of
Rome
would
have
more
,
is
more
then
we
can
prove
)
I
may
call
it
the
true
Character
of
a
Christian
,
and
who
could
draw
it
better
then
Christ
?
it
consists
as
you
see
,
of
two
parts
.
-
1.
The
Christians
,
or
the
Beleevers
part
,
He
dwells
in
Christ
.
-
2.
Christs
part
,
he
dwells
in
every
man
that
is
Regenerate
.
So
that
in
this
our
union
with
Christ
,
there
passeth
a
double
action
,
one
from
us
to
Christ
,
another
from
Christ
to
us
;
and
,
as
in
arched
buildings
,
all
the
stones
do
mutually
uphold
each
other
,
and
if
you
remove
and
take
one
away
,
the
rest
will
fall
;
so
do
these
two
interchangeably
hold
up
and
prove
one
another
:
For
if
we
dwell
not
in
Christ
,
Christ
will
not
dwell
in
us
,
and
if
he
dwell
not
in
us
,
it
is
impossible
we
should
dwell
in
him
;
Or
we
may
resemble
these
two
,
our
relation
to
Christ
,
and
Christs
to
us
,
to
the
two
Cherubins
:
Exod.
25.
covering
the
mercy
seat
with
their
wings
,
and
their
faces
one
to
the
other
,
with
the
Covenant
in
the
midst
between
them
;
and
the
Cherubins
,
though
they
were
both
Cherubins
,
and
very
like
,
yet
were
two
distinct
Cherubins
:
so
though
our
dwelling
in
Christ
,
and
Christs
dwelling
in
us
,
tend
to
the
same
and
,
yet
they
are
two
,
and
the
Covenant
is
in
the
midst
between
them
,
if
we
will
be
his
people
,
he
will
be
our
God
;
if
we
dwell
in
him
,
he
will
dwell
in
us
.
Take
it
then
in
these
two
propositions
or
Doctrines
.
-
1.
That
something
,
some
act
is
required
on
our
parts
,
which
is
here
exprest
by
dwelling
in
him
.
-
2.
Something
is
done
by
Christ
,
some
virtue
,
some
efficacy
proceeds
from
him
,
which
is
here
called
dwelling
in
us
.
In
both
which
is
seen
,
that
mutual
,
interchangeable
reciprocation
between
Christ
,
and
a
Regenerate
Soul
:
as
he
dwelleth
in
Christ
;
so
Christ
dwelleth
in
him
:
and
as
Christ
dwelleth
in
him
,
so
he
dwelleth
in
Christ
;
I
am
my
beloveds
,
and
my
beloved
is
mine
.
He
that
eateth
my
flesh
.
&c.
We
begin
with
the
first
,
that
some
act
of
ours
is
required
,
which
is
here
exprest
by
dwelling
in
him
;
Now
to
dwell
in
Christ
,
is
a
phrase
peculiar
to
this
our
Evangelist
,
and
he
often
useth
it
,
both
here
,
and
in
his
first
Epistle
,
and
it
is
full
,
and
expressive
,
and
operative
,
implying
a
real
,
durable
interest
in
him
,
a
reliance
and
dependance
on
him
alone
,
not
onely
on
his
person
,
(
that
they
are
bold
to
do
,
who
crucifie
him
again
)
but
on
his
offices
,
as
he
is
a
King
to
Govern
us
,
a
Priest
to
mediate
,
and
intercede
for
us
,
and
a
Prophet
to
teach
us
;
such
a
dependance
,
which
makes
us
truely
his
Subjects
,
his
purchase
,
his
Disciples
.
We
usually
say
,
the
lover
dwells
not
in
himself
,
but
in
him
he
loves
,
dwells
there
,
and
delights
in
such
an
habitation
,
nor
is
ever
satisfied
with
pleasures
of
it
,
as
we
read
Gen.
44.
That
Jacobs
soul
was
bound
up
with
the
soul
of
Benjamin
,
his
life
was
knit
with
the
young
mans
life
,
his
life
hanged
and
depended
on
his
;
and
by
this
we
may
discover
,
what
is
meant
by
this
phrase
;
when
our
souls
are
bound
up
with
Christs
,
when
our
understandings
,
wills
,
and
affections
,
are
bound
up
with
his
will
(
for
what
Cassian
speaks
of
his
Monk
,
is
true
of
the
Christian
,
Nescit
judicare
quis
quis
didicit
perfecto
obedire
—
C●ss
l.
4
de
instit
Canob
.
Nescit
judicare
,
he
hath
no
judgement
non
habet
suum
velle
,
he
hath
no
will
of
his
own
)
when
our
understandings
,
wills
,
and
affections
are
his
,
as
if
we
were
but
one
flesh
,
and
one
blood
,
and
one
soul
,
that
we
will
neither
know
,
nor
serve
,
nor
hearken
to
any
,
but
Christ
,
that
we
will
have
no
King
,
no
Priest
,
no
Prophet
,
but
him
,
then
we
dwell
in
him
.
More
particularly
thus
:
if
we
dwell
in
him
,
we
shall
,
first
discover
and
admire
the
majesty
of
Christ
.
Secondly
,
acknowledge
his
power
,
and
love
his
command
.
Thirdly
,
rely
,
and
depend
upon
him
alone
,
as
our
sure
castle
,
and
protection
.
We
shall
dwell
as
it
were
within
the
Beauty
of
his
rayes
,
within
his
Jurisdiction
,
and
under
the
shadow
of
his
wing
.
And
1.
if
we
dwell
in
him
,
we
shall
discover
and
admire
the
Majesty
of
Christ
:
for
we
may
observe
;
every
thing
,
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
in
any
emenency
,
sends
a
kinde
of
Majesty
from
it
,
as
the
Sun
doth
its
Beams
,
which
makes
a
welcome
,
and
pleasing
glide
into
the
minds
of
men
,
and
at
once
strikes
them
with
admiration
,
and
love
;
sometimes
it
appears
in
the
persons
,
sometimes
in
the
manners
,
and
behaviour
of
men
;
sometimes
in
the
order
and
policy
,
of
a
well
governed
Common-wealth
:
so
we
read
,
the
skin
of
Moses
face
after
he
had
talked
with
God
,
did
shine
so
bright
,
that
Aaron
and
the
people
were
afraid
to
come
neer
him
,
Exod.
34.
So
when
holy
Job
went
out
to
the
gate
,
the
young
men
saw
him
,
and
hid
themselves
,
and
the
Aged
arose
and
stood
up
Job
29.8
.
and
it
shewes
it self
in
a
well
ordered
Common-wealth
;
Majestas
est
in
imperin
,
at
●ue
in
omni
Pop.
Rom.
dignitate
Quint.
l.
7.
instit
.
c.
3.
it
was
called
majestas
pop.
Romani
,
the
Majesty
of
the
people
of
Rome
.
Now
if
Christ
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
considered
of
thee
as
one
in
eminnecy
,
and
Supreme
,
thou
wilt
behold
him
,
not
onely
faire
and
lovely
,
but
clothed
with
Majesty
;
I
doe
not
mean
his
Majesty
,
in
his
transfiguration
,
when
his
face
did
shine
as
the
Sun
,
and
his
Disciples
fell
on
theirs
;
Matth
17.
nor
his
Majesty
,
when
he
shall
come
to
judge
the
quick
and
the
dead
(
and
yet
these
are
fit
objects
,
for
the
eye
of
faith
to
look
on
)
but
his
Majesty
in
his
cratch
,
his
Majesty
in
his
Humility
,
his
Majesty
on
the
Crosse
;
(
for
even
there
the
theef
discovered
it
,
and
it
was
imputed
to
him
for
righteousness
,
and
made
the
Crosse
it self
a
gate
and
passage
into
Paradise
.
)
but
these
are
too
remote
,
and
for
the
many
,
we
look
upon
them
as
at
distance
,
have
so
small
regard
of
them
,
as
if
they
concern'd
us
not
,
can
see
Majesty
in
a
lump
of
flesh
,
in
those
that
cannot
save
themselves
,
sooner
then
in
him
we
call
our
Saviour
;
But
then
canst
thou
discover
Majesty
in
him
now
?
Majesty
in
his
discipline
,
Wisdom
in
the
foolishnesse
of
Preaching
,
his
power
in
weaknesse
now
in
this
life
,
when
he
is
whipt
,
and
spit
upon
,
and
crucified
again
,
when
he
lies
cover'd
over
with
disgraces
and
contumelies
,
when
his
Precepts
are
dragged
in
Triumph
after
flesh
and
blood
,
and
whatsoever
it
dictates
;
when
for
one
Hosanna
,
he
hath
a
thousand
crucifige's
,
for
one
formal
Hypocritical
acknowledgement
,
a
thousand
spears
in
his
sides
:
when
the
truth
is
what
we
will
make
it
,
the
Gospel
esteemed
no
more
then
a
fable
,
and
Christ
himself
(
if
we
look
into
mens
lives
)
the
most
disesteemed
thing
in
the
World
:
when
thou
see●st
him
in
this
cloud
,
in
this
disfiguration
,
in
this
Golgotha
,
where
is
thy
faith
,
what
eyes
hast
thou
?
doth
he
not
still
appear
a
worm
,
and
no
man
,
a
man
of
sorrows
?
when
thou
seest
him
thus
,
is
there
any
forme
that
thou
shouldest
desire
him
?
Or
dost
thou
even
now
see
his
Glory
,
as
the
glory
of
the
onely
begotten
Son
of
God
?
1
Joh.
1.14
.
Colos.
2.
doth
he
now
appear
to
thee
,
as
the
head
of
all
principality
and
power
?
canst
thou
see
him
in
that
naked
Lazar
,
that
persecuted
,
forlorn
imprisoned
Saint
?
doth
his
majesty
shine
through
the
vanities
of
this
World
,
and
make
them
loathsome
,
through
they
labour
of
Charity
,
and
make
it
easie
,
through
persecution
,
and
make
it
joyful
?
in
the
midst
of
rage
,
and
derision
,
of
fury
and
contumely
,
is
he
still
to
thee
,
the
King
of
glory
?
then
thou
dwellest
in
him
,
even
in
the
beauty
of
holinesse
.
2.
Secondly
:
if
we
dwell
in
him
,
we
shall
be
under
his
Command
;
For
they
who
command
us
,
do
in
a
manner
,
take
us
into
themselves
,
do
possess
,
and
compasse
,
bound
and
keep
us
in
on
every
side
,
and
if
we
dwell
in
him
,
we
shall
be
within
his
reach
and
power
,
not
have
our
excursions
,
and
run
from
him
into
the
streets
and
high-wayes
again
,
into
Bethaven
,
a
house
of
vanity
.
I
say
,
we
shall
be
under
his
command
,
we
shall
be
his
possession
,
his
propriety
.
For
man
is
a
little
world
,
I
may
say
he
is
a
little
common-wealth
,
Ter.
de
Resurrect.
carn.
c.
40.
Tertullian
calls
him
Fibulam
vtriusque
substantiae
,
the
clasp
or
button
,
which
ties
together
his
divers
substances
and
natures
,
the
soul
and
the
body
,
the
flesh
and
the
spirit
,
and
these
two
are
contrary
one
to
the
other
,
saith
Saint
Paul
,
are
carried
divers
wayes
,
the
flesh
to
that
which
pleaseth
it
,
and
the
spirit
to
that
which
is
proportioned
to
it
,
looking
on
things
,
neither
as
delightful
,
nor
irksome
,
but
as
they
may
be
drawn
in
to
contribute
to
the
Beauty
and
perfection
of
the
soul
.
Gal.
5.15
.
These
lust
,
and
struggle
one
against
the
other
,
and
man
is
the
field
the
Theater
where
this
battle
is
fought
,
and
one
part
or
other
still
prevails
.
Many
times
,
nay
,
most
times
(
God
help
us
)
the
flesh
with
her
sophistry
,
prevailes
with
the
will
,
to
joyn
with
her
against
the
spirit
;
and
then
sin
takes
the
chair
,
the
place
of
Christ
himself
,
and
sets
us
hard
and
heavy
tasks
;
sets
us
to
make
brick
,
but
allows
us
no
straw
,
bids
us
please
and
content
our
selve
,
but
affords
us
no
means
to
work
it
out
.
See
how
Mammon
condemns
one
to
the
mines
,
to
dig
for
Metals
,
and
treasure
,
for
that
money
which
will
perish
with
him
See
how
lust
fetters
another
with
a
look
,
with
the
glance
of
an
eye
,
binds
him
with
a
kisse
,
Rom.
11.12
.
a
kiss
that
will
at
last
bite
like
a
Cockatrice
:
see
how
self
love
drives
us
on
,
as
Balaam
did
his
beast
,
on
the
point
of
the
sword
?
thus
sin
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
exercise
its
force
,
and
power
,
Lord
it
,
and
King
it
,
reign
in
our
mortal
bodies
.
Again
sometimes
,
(
and
why
but
sometimes
?
)
but
sometimes
the
will
sanctified
and
upheld
,
and
encouraged
by
the
spirit
of
Christ
,
takes
the
spirits
part
,
determines
for
it
,
against
the
flesh
,
chuseth
any
thing
which
the
spirit
commends
though
it
be
compa●st
about
with
terrours
,
and
fearful
apparitions
,
though
it
be
irksome
,
and
contrary
to
the
flesh
,
and
then
we
depose
Mamman
,
crucifie
the
flesh
,
deny
our selves
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
separate
our selves
from
our selves
,
Math.
16
24
from
our
wilfulnesse
and
stubbornnesse
and
Animosities
,
and
so
place
Christ
in
his
throne
,
reinstate
our selves
into
his
house
,
his
family
Eph.
3.
into
his
kingdom
,
that
Christ
may
be
all
in
all
.
And
thus
it
is
:
whilst
this
fighting
,
and
contention
last
in
us
,
which
will
be
as
long
as
we
last
in
our
mortal
bodies
;
something
or
other
will
lay
hold
on
us
,
will
have
command
over
us
,
(
for
there
is
no
such
aequi
librium
in
a
Christian
mans
life
,
no
time
when
the
scales
are
so
even
,
or
when
he
hangs
,
(
as
Solomon
is
pictured
,
between
Heaven
and
Hell
)
but
one
side
or
other
still
prevailes
,
either
we
walk
after
the
flesh
,
when
that
is
most
potent
;
or
after
the
spirit
,
when
that
carries
us
along
in
our
way
against
the
sollicitations
,
and
allurements
of
the
flesh
;
one
of
them
is
alwayes
uppermost
.
It
will
therefore
concern
us
to
take
a
strict
account
of
our selves
,
impartially
to
consider
,
to
which
part
our
will
inclines
most
,
whether
it
be
hurried
away
by
the
flesh
,
or
lead
sweetly
,
and
powerfully
on
by
the
spirit
,
to
weigh
it
well
,
which
of
these
bears
most
sway
in
our
hearts
;
whether
we
had
rather
be
led
by
the
spirit
,
or
obey
the
flesh
in
the
lusts
thereof
;
whether
we
had
rather
dwell
in
the
world
with
all
its
pomp
and
pageantry
,
in
a
M●hometical
Paradise
of
all
sensuall
delights
,
or
dwell
with
Christ
,
though
it
be
with
persecutions
.
Suppose
the
devil
should
make
an
overture
to
thee
,
as
he
did
once
to
our
Saviour
,
of
all
the
Kingdoms
of
the
world
,
and
the
flesh
should
plead
for
her self
,
as
she
will
be
putting
in
for
her
share
)
and
shew
thee
honour
and
power
,
all
that
a
heart
of
flesh
would
leap
at
,
in
those
Kingdoms
;
and
on
the
other
side
,
the
spirit
,
thy
conscience
enlightned
should
check
thee
,
and
pull
thee
back
,
and
tell
thee
,
that
all
this
is
but
a
false
shew
,
that
death
and
destruction
are
in
these
kingdoms
vail'd
and
drest
up
,
with
Titles
of
honour
,
in
purple
and
state
;
that
in
this
terrestrial
Paradise
,
thou
shalt
meet
with
a
fiery
sword
,
the
wrath
of
God
,
and
from
this
imaginary
,
painted
heaven
,
be
thrown
into
Hell
it self
.
Here
now
is
thy
tryal
;
here
thou
art
put
to
thy
choice
:
if
thy
heart
can
now
say
,
I
will
have
none
of
these
;
if
thou
canst
say
to
thy
flesh
,
what
hast
thou
to
do
with
me
?
who
gave
thee
authority
?
who
made
thee
a
Ruler
over
me
?
if
thou
canst
say
to
the
spirit
,
thou
art
instead
of
God
to
me
:
if
thou
canst
say
with
thy
Saviour
,
avoid
Satan
,
I
know
no
power
in
Heaven
or
in
earth
,
no
dominion
,
but
Christs
,
then
thou
art
in
his
house
,
in
his
service
(
which
is
no
service
but
the
glorious
liberty
of
the
sons
of
God
)
then
thou
art
in
him
;
thou
mayest
assure
thy self
,
thy
residence
,
thy
abode
,
thy
dwelling
is
in
Christ
.
Thirdly
,
If
we
dwell
in
Christ
,
we
shall
rely
and
depend
on
him
,
as
on
our
tutelary
God
,
and
Protector
,
and
so
we
may
be
said
to
dwell
in
him
indeed
,
as
in
a
house
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
the
Civilian
,
our
fort
,
and
Sanctuary
commune
perfugium
,
saith
Tull.
our
common
place
of
refuge
,
and
what
is
our
hope
?
whither
should
we
fly
but
to
him
?
I
am
thine
,
save
me
,
saith
David
,
because
I
am
thine
,
because
I
have
none
in
Heaven
but
thee
,
and
on
earth
desire
none
besides
thee
:
Thou
art
my
House
,
my
Castle
,
my
Fortresse
and
Defence
,
thou
art
my
Hope
to
the
ends
of
the
World
,
thou
art
my
Christ
.
And
this
is
a
principal
mark
of
a
true
Christian
,
of
a
man
dwelling
in
Christ
,
that
he
wholy
flings
himself
into
his
Protection
,
that
he
here
fixeth
his
hope
,
and
doth
not
busie
himself
to
finde
any
shelter
,
but
here
;
for
as
the
full
perswasion
of
the
Almighty
power
of
God
was
the
first
rise
to
Religion
,
the
fountain
from
which
all
worship
whether
true
or
false
did
flow
,
(
for
without
this
persuasion
there
could
be
none
at
all
)
and
we
finde
this
relying
on
his
power
not
onely
rewarded
,
but
magnified
in
Scripture
,
Heb.
11.
so
the
acknowledgement
of
Gods
wonderful
power
in
Christ
,
by
which
he
is
able
to
make
good
his
rich
and
glorious
promises
,
to
subdue
his
,
and
our
enemies
,
and
do
abundantly
above
all
that
we
can
conceive
,
to
work
joy
out
of
sorrow
,
peace
out
of
trouble
,
order
out
of
confusion
,
life
out
of
death
,
is
the
foundation
,
the
pillar
,
the
life
of
all
Christianity
,
and
if
we
build
not
upon
this
,
if
we
abide
not
,
if
we
dwell
not
here
,
we
shall
not
finde
a
hole
to
hide
our
heads
.
For
man
,
(
such
is
out
condition
)
even
when
he
maketh
his
nest
on
high
,
when
he
thinks
he
can
never
be
moved
,
when
he
exalteth
himself
as
God
,
is
a
weak
,
indigent
,
insufficient
creature
,
subject
to
every
blast
and
breath
,
subject
to
misery
,
as
well
as
to
passion
,
subject
to
his
own
,
and
subject
to
other
mens
passions
,
when
he
is
at
his
highest
pitch
,
shaken
with
his
own
fear
,
and
pursued
with
other
mens
malice
,
rising
,
soaring
up
aloft
,
and
then
failing
,
sinking
,
and
ready
to
fall
;
and
when
he
falls
,
looking
about
for
help
and
succour
:
when
he
is
diminished
and
brought
low
by
evil
and
sorrows
,
he
seeks
for
some
refuge
,
some
hole
,
some
Sanctuary
to
flie
to
,
as
the
sieman
speaks
of
the
Conies
:
they
are
a
generation
not
strong
,
and
therefore
have
their
Burrows
;
to
hide
themselves
in
.
Prov.
30.
Now
by
this
you
may
know
you
dwell
in
Christ
,
if
when
the
tempest
come
,
you
are
ready
to
run
under
his
wing
,
and
think
of
no
house
,
no
shelter
,
no
protection
but
his
.
Talk
what
we
will
of
Faith
,
if
we
doe
not
Trust
,
and
rely
on
him
,
we
doe
not
believe
in
him
;
For
what
is
faith
,
but
as
our
Amen
to
all
his
promises
,
our
subscription
to
his
Wisdom
,
and
power
,
and
goodnesse
,
and
here
we
fix
our
tabernacle
,
and
will
abide
till
the
storm
be
overpast
;
Beleeve
in
him
,
and
not
trust
in
him
?
you
may
say
as
well
the
Jews
did
love
him
,
when
they
nayled
him
to
his
Crosse
.
Why
are
you
fearful
,
Matt.
8.26
.
Oh
ye
of
little
faith
?
said
Christ
to
his
Disciples
;
that
faith
was
little
indeed
,
which
would
let
in
fear
,
when
Christ
the
wisdom
of
the
Father
,
and
mighty
power
of
God
,
was
in
the
ship
:
little
,
lesse
then
a
grain
of
mustardseed
,
which
is
the
least
of
seeds
,
so
little
,
that
what
Christ
calls
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
little
faith
,
he
plainly
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unbelief
Matt.
17.20
.
the
faith
of
this
World
,
the
weak
and
cowardly
faith
of
this
world
,
which
speaks
of
principalities
and
powers
,
speaks
swelling
words
,
and
at
the
sight
of
a
cloud
,
which
is
not
so
big
as
a
mans
hand
,
strikes
in
,
and
is
not
seen
,
but
leaves
us
groaning
under
every
burden
(
for
to
such
a
faith
,
every
light
affliction
is
so
)
leaves
us
to
complaints
and
despaire
,
or
to
those
inventions
,
which
will
plunge
us
in
greater
evils
,
then
those
we
either
suffer
,
or
fear
.
The
unbeleeving
man
,
he
that
dwells
not
in
Christ
,
hath
either
no
place
to
fly
to
,
or
else
that
he
flyes
to
,
is
as
full
of
molestation
and
torment
,
as
that
which
he
did
fly
from
;
he
flies
to
himself
,
from
himself
,
he
flies
to
his
wit
,
and
that
befools
him
,
he
flies
to
his
strength
,
and
that
overthrows
him
,
he
flies
to
his
friend
,
and
he
failes
him
;
he
asks
himself
counsel
,
and
mistrusts
it
,
asks
his
friend
Counsel
,
and
is
afraid
of
it
,
he
flies
to
a
reed
,
for
a
staff
,
to
impotency
,
and
folly
,
and
hath
not
what
he
lookt
for
,
when
he
hath
what
he
lookt
for
,
is
ever
seeking
ease
,
and
never
at
rest
;
and
when
these
evils
without
him
,
stir
up
a
worse
evil
within
him
,
a
confiscience
which
calls
his
sins
to
remembrance
,
what
a
perplext
distracted
thing
is
he
?
what
shifts
,
what
evasions
doth
he
catch
at
?
her
runs
from
room
to
room
,
from
excuse
to
excuse
,
from
comfort
,
to
comfort
,
he
flutters
and
flies
to
and
fro
,
as
the
Raven
,
and
would
rest
though
it
were
on
the
outside
of
the
Ark.
This
is
the
condition
of
those
,
who
are
not
in
Christ
,
but
he
that
dwelleth
in
him
,
that
abideth
in
him
,
knoweth
not
what
fear
is
,
because
he
is
in
him
,
in
whom
all
the
treasuries
of
Wisdom
and
power
are
hid
,
and
so
hath
ever
his
protection
above
him
,
knows
not
what
danger
is
,
for
wisdom
it self
conducts
him
,
knows
not
what
an
enemy
is
,
for
power
guards
him
,
what
misery
is
,
for
he
lives
in
the
Region
of
happinesse
;
he
that
dwells
in
him
,
dwells
in
his
armory
,
cannot
fear
,
what
man
,
what
devil
,
Eph.
7.
what
sin
can
do
unto
him
,
because
he
is
in
his
armory
,
abides
in
him
safely
as
in
a
Sanctuary
,
as
under
his
wing
.
I
know
whom
I
have
trusted
,
saith
Saint
Paul
,
not
the
world
,
not
my
friends
,
2
Tim
1,12
.
not
my
riches
not
my self
,
for
not
onely
the
world
,
and
riches
,
and
friends
,
are
a
thin
shelter
to
keep
off
a
storm
,
but
I
know
nothing
in
my self
,
to
uphold
my self
,
but
,
I
know
whom
I
have
trusted
,
my
Christ
,
my
King
my
,
Governour
and
Counsellor
,
who
hath
taken
me
under
his
roof
,
who
cannot
denie
himself
,
but
in
these
evil
dayes
,
in
that
great
day
,
will
be
my
patron
,
my
defence
,
my
protection
.
And
thus
doth
the
true
Christian
dwell
and
abide
in
Christ
:
1.
admiring
his
majesty
:
2.
Loving
his
command
,
and
3.
by
depending
wholy
upon
his
protection
:
these
three
fill
up
our
first
part
,
our
first
proposition
,
that
some
act
is
required
on
our
parts
,
here
exprest
by
dwelling
in
him
.
2.
part
We
passe
now
to
our
second
;
that
something
is
also
done
by
Christ
in
us
,
some
virtue
proceeds
from
him
,
which
is
here
called
dwelling
in
us
.
There
goes
forth
virtue
,
and
power
from
him
,
from
his
promises
,
and
from
his
precepts
,
from
his
life
,
and
from
his
passion
,
and
death
,
from
what
he
did
,
and
from
what
he
suffered
,
as
there
did
to
the
woman
which
touched
the
hem
of
his
garment
,
that
healed
her
bloody
issue
;
a
power
by
which
he
sweetly
,
and
secretly
,
and
powerfully
characterizeth
our
hearts
,
and
writes
his
minde
in
our
minds
,
and
so
takes
possession
of
them
,
and
draws
them
into
him self
,
in
the
eighth
to
the
Rom.
11.
v.
the
Apostle
tells
us
he
dwelleth
in
us
by
his
spirit
,
and
that
we
are
led
by
the
spirit
in
the
whole
course
of
our
life
,
in
the
second
to
the
Ephes.
the
last
v.
we
are
said
to
be
the
habitation
of
God
through
the
spirit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
tabernacle
,
his
temple
,
which
he
consecrates
,
and
sets
apart
to
his
own
use
and
service
,
there
is
no
doubt
a
power
comes
from
him
,
but
I
am
almost
afraid
to
say
it
,
there
having
been
such
ill
use
made
of
it
;
For
though
it
become
already
(
for
the
Gospel
is
the
power
of
God
unto
salvation
)
yet
is
it
still
expected
,
expected
indeed
rather
then
hoped
for
,
for
when
it
doth
come
,
we
shut
the
door
,
and
set
up
our
will
against
it
,
and
then
look
faintly
after
it
,
and
perswade
our selves
,
it
will
come
at
last
,
once
for
all
;
There
is
power
in
his
prece●ts
,
for
our
reason
subscribes
,
and
signes
them
for
true
,
there
is
power
in
his
promises
,
they
shine
in
glory
,
Rom.
1.16
.
these
are
the
power
of
Christ
to
every
one
that
beleeveth
,
and
how
can
we
be
Christians
,
if
we
beleeve
not
?
but
this
is
his
ordinary
power
,
which
like
the
Sun
in
commune
profertur
is
shewn
on
all
at
once
;
There
yet
goes
a
more
immediate
power
and
virtue
from
him
,
John
3.
●
.
(
we
denie
it
not
)
which
like
the
winde
works
wonderful
effects
,
but
we
see
not
whence
it
cometh
nor
whither
it
goes
,
neither
the
beginning
,
nor
the
end
of
it
,
which
is
in
another
World
;
For
the
operations
of
the
spirit
,
by
reason
they
are
of
another
condition
,
then
any
other
thought
,
or
working
in
us
whatsoever
,
are
very
difficult
and
obscure
,
as
Scotus
observes
upon
the
prologue
to
the
sentences
,
for
the
manner
not
to
be
perceived
,
no
not
by
that
soul
,
wherein
they
are
wrought
,
profuisse
deprehendas
,
quomodo
prefuerunt
non
deprehendes
,
as
Seneca
in
another
case
,
that
they
have
wrought
you
shall
find
,
but
the
secret
,
and
retired
passages
by
which
they
wrought
,
are
impossible
to
be
brought
to
demonstration
.
But
though
we
cannot
discerne
the
maner
of
his
working
,
yet
we
may
observe
,
that
in
his
actions
,
and
operations
,
on
the
soul
of
man
,
he
holds
the
course
even
of
natural
agents
,
in
this
respect
,
that
they
strive
to
bring
in
their
similitude
,
and
likenesse
,
into
those
things
on
which
they
work
,
by
a
kinde
of
force
,
driving
out
one
contrary
with
another
,
to
make
way
for
their
own
form
;
so
Abraham
begat
Isaac
,
and
Isaac
Jacob
,
and
every
creature
according
to
its
own
kinde
,
as
Plato
said
of
Sacrates
wise
sayings
,
that
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
children
of
his
minde
,
so
resembling
him
,
that
you
might
see
all
Socrates
in
them
.
So
it
is
with
Christ
;
where
he
dwells
,
he
worketh
by
his
spirit
something
like
unto
himself
,
he
alters
the
whole
frame
of
the
heart
,
2
Cor.
10.
drives
out
all
that
is
contrary
to
him
,
all
imaginations
,
which
axalt
themselves
against
him
,
never
leaves
purging
,
and
fashioning
us
,
Cal.
4.
till
a
new
creature
,
like
himself
,
till
Christ
be
fully
formed
in
us
.
So
it
is
with
every
one
in
whom
Christ
dwelleth
.
And
this
he
doth
by
the
power
of
his
spirit
:
1.
By
quickning
our
knowledge
,
by
shewing
us
the
riches
of
his
Gospel
,
his
Beauty
and
Majesty
,
the
glory
and
order
of
his
house
,
and
that
with
that
convincing
evidence
,
that
we
are
forced
to
fall
down
,
and
worship
,
by
filling
our
soul
with
the
glory
of
it
,
as
God
filled
the
tabernacle
with
his
Exod.
40.
that
all
the
powers
and
saculties
of
the
soul
are
ravisnt
with
the
sight
,
and
come
willingly
,
as
the
Psalmist
speaks
,
fall
down
willingly
before
him
,
by
moving
our
soul
,
as
our
soul
doth
our
body
,
that
when
he
sayes
go
,
we
go
,
and
when
he
sayes
do
this
,
we
do
it
,
and
so
it
is
in
every
one
in
whom
Christ
dwelleth
.
Secondly
,
he
dwells
in
us
,
by
quickning
and
enlivening
our
faith
,
so
dwells
in
our
hearts
by
faith
,
Eph.
3.17
.
that
we
are
rooted
and
grounded
in
love
;
for
we
read
of
a
dead
faith
J●m
2.20
.
which
moves
no
more
in
the
wayes
of
righteousnesse
,
then
a
dead
man
sealed
up
in
his
grave
,
and
if
the
Son
of
man
should
come
,
he
would
finde
enough
of
this
faith
in
the
World
;
For
from
hence
,
from
this
,
that
our
faith
is
not
enlivened
,
that
the
Gospel
is
not
throughly
beleeved
,
but
faintly
received
cam
formidine
contrarit
,
with
fear
,
or
rather
a
hope
,
that
the
contrary
is
true
,
from
hence
proceed
all
the
errours
of
our
lives
:
from
hence
ariseth
that
irregularity
,
those
contradictions
,
those
inconsequences
in
the
lives
of
men
,
even
from
hence
,
that
we
have
faith
,
but
so
as
we
should
have
the
World
;
we
have
it
,
as
if
we
had
it
not
,
and
so
use
it
,
as
if
we
used
it
not
,
or
which
is
worse
,
abuse
it
,
not
beleeve
and
be
saved
,
but
beleeve
and
be
damned
;
and
we
are
vain
men
,
saith
Saint
James
,
if
we
think
otherwise
,
if
we
think
that
a
dead
faith
can
work
any
thing
;
or
any
thing
but
death
,
but
when
it
is
quickned
,
and
made
a
working
faith
,
when
Christ
dwells
in
our
hearts
by
faith
,
then
it
works
wonders
,
Heb.
11.33
.
2
Cor.
2,11
.
for
we
read
of
its
valour
;
that
it
subdues
kingdoms
,
and
stoppeth
the
mouthes
of
Lions
,
we
read
of
its
policy
;
that
it
discovers
the
devils
enterprises
,
or
devices
,
of
its
medicinal
vertue
,
that
it
purifieth
the
heart
,
and
we
read
too
furta
fidei
,
the
thefts
,
and
pious
depredations
of
faith
,
stealing
virtue
from
Christ
,
and
taking
Heaven
by
violence
,
and
such
a
wonderful
power
it
hath
in
that
soul
,
in
which
Christ
dwelleth
,
it
worketh
out
our
corruption
and
stampeth
his
image
upon
us
,
it
worketh
obedience
in
us
,
which
is
called
the
obedience
of
faith
,
that
is
,
that
obedience
,
Rom.
1.5
.
which
is
due
to
faith
,
and
to
which
faith
naturally
tendeth
,
and
would
bring
us
to
it
,
if
we
did
not
dull
,
and
dead
,
and
hinder
it
.
And
1.
he
worketh
in
us
a
universal
and
equal
obedience
(
for
if
he
dwell
in
us
,
every
room
is
his
)
For
there
are
,
saith
Parisiensis
,
particulares
voluntates
particular
wills
,
or
rather
particular
inclinations
,
and
dispositions
to
this
virtue
,
and
not
to
another
,
to
be
liberal
,
and
not
temperate
,
sober
,
but
not
chasT
,
to
fast
,
and
hear
,
and
pray
,
but
not
to
do
acts
of
mercy
,
which
are
virtues
but
in
appearance
,
and
proceed
from
rotten
,
unsound
principles
,
from
a
false
spring
,
but
not
from
Christ
,
and
so
make
up
a
spiritual
Hermaphrodite
,
a
good
speaker
,
and
a
bad
live
,
a
Jew
,
and
a
Christian
,
Deus
in
uno
homine
Syllas
suisse
credideris
,
Valerius
Max.
l.
6.
c
9.
a
Herod
,
and
a
John
Baptist
,
a
Zelot
a
Phinehas
,
and
an
Adulterer
,
and
as
the
Historian
said
,
two
Sylla's
in
one
man
,
like
a
play-book
,
and
a
Sermon
bound
up
together
;
But
these
I
told
you
,
are
not
true
virtues
,
but
proceed
many
times
from
the
same
principles
,
which
their
vices
do
,
(
for
I
may
be
a
Hypocrite
,
and
a
man
of
Belial
for
the
same
and
)
but
where
Christ
dwells
he
purgeth
the
whole
house
,
not
one
,
but
every
faculty
of
the
soul
,
that
is
the
whole
man
:
as
he
raised
not
a
part
,
but
all
Lazarus
,
for
if
any
part
yet
favour
of
rottennesse
and
corruption
,
we
cannot
say
,
that
Lazarus
is
risen
;
He
worketh
I
say
an
universal
,
equal
obedience
,
which
as
a
Circle
,
consists
in
an
equality
of
life
,
in
every
respect
answering
to
the
command
,
and
working
of
Christ
,
as
a
circle
doth
,
in
every
part
,
look
upon
the
point
,
or
Center
.
2.
Secondly
,
Col.
2.5
.
he
works
in
us
an
even
,
and
constant
obedience
,
the
Apostle
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
firmity
and
stedfastnesse
of
our
faith
in
Christ
;
For
as
the
Philosoper
well
observes
,
that
the
affections
do
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lightly
move
us
,
raise
some
motion
in
the
minde
,
Artic.
l.
2.
Ethic.
c.
1.5
.
trouble
us
,
and
vanish
;
so
that
one
affection
many
times
drives
out
another
,
as
Amnon
did
Tamar
,
our
love
ending
in
batred
,
and
our
sorrow
in
anger
,
and
our
fear
in
joy
;
But
from
virtue
we
are
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
strongly
disposed
to
be
confirmed
,
and
establisht
in
our
actions
:
so
the
reason
of
that
unevennesse
,
that
instability
,
that
inconstancy
in
the
conversation
of
men
,
that
they
are
now
loud
in
their
Hosanna
,
and
anon
,
a
loud
in
their
Crucifige
;
now
in
Abrahams
bosom
,
and
anon
into
Dalilahs
lap
,
now
fighting
,
anon
cursing
,
now
very
seraphical
,
and
anon
wallowing
in
the
mire
,
is
from
this
,
that
they
have
no
other
motive
,
no
other
principle
,
then
peradventure
,
some
private
respect
,
or
some
weak
impression
of
some
good
lesson
they
have
lately
heard
,
some
faint
radiations
from
the
truth
,
and
therefore
can
arise
no
higher
then
the
Fountain
,
and
will
soon
run
out
with
it
;
now
,
it
is
not
so
with
the
true
Christian
,
in
whom
Christ
dwelleth
;
for
he
moves
with
the
Sun
,
which
never
starts
out
of
his
sphere
,
hath
Christ
living
in
him
,
and
the
power
of
the
Gospel
assisting
him
in
every
motion
;
and
so
cannot
have
these
qualms
of
devotion
,
these
waverings
,
this
unevenness
,
these
Cadi-surgia
as
the
Father
calls
them
,
Ephr.
Sycus
1
John
3.9
.
1
Pet.
1.5
.
these
risings
,
and
fallings
,
these
marches
and
Halts
,
these
profers
,
and
relapses
,
because
Christ
is
living
in
him
,
because
the
seed
of
God
abideth
in
him
,
and
he
is
kept
by
this
power
of
Christ
unto
salvation
.
Thirdly
,
he
worketh
a
sincere
,
and
real
obedience
in
that
heart
in
which
he
dwells
,
and
this
is
proper
to
the
true
Christian
;
For
the
actions
of
an
hypocrite
are
not
natural
,
but
artificial
,
not
the
actions
of
a
living
soul
,
but
like
unto
the
motions
of
that
Artificial
body
,
which
Albertus
made
,
not
proceeding
from
any
life
in
them
,
but
forced
as
it
were
by
certaine
wheeles
,
and
Engines
,
by
love
of
a
good
Name
,
by
feare
of
smart
,
or
hope
to
bring
their
purposes
about
,
and
thus
many
times
he
walks
to
his
end
in
the
habit
of
a
Saint
,
when
no
other
appearance
will
serve
;
but
where
Christ
dwells
,
there
is
his
spirit
,
and
where
his
spirit
is
,
there
is
truth
,
and
he
fashioneth
and
shapeth
out
our
affections
to
the
things
themselves
,
makes
our
affections
such
,
as
so
faire
an
object
requires
;
that
as
his
promises
,
so
our
affections
are
yea
,
and
Amen
,
that
as
his
reward
is
real
,
so
is
our
love
to
it
real
,
as
the
Gospel
and
Heaven
and
Christ
is
true
,
so
are
our
affections
towards
them
hearty
and
sincere
;
true
as
he
is
true
,
and
faithful
as
he
is
faithful
.
So
then
(
to
conclude
this
)
Christ
dwelleth
in
every
true
Christian
,
not
as
a
contracted
,
or
divided
Christ
,
as
the
Antient
Hereticks
made
him
,
but
dwells
,
as
the
Apostle
speaks
,
fully
and
plentifully
in
him
.
Secondly
,
he
dwells
in
him
as
Christ
yesterday
,
and
to
day
,
and
the
same
for
ever
;
not
as
Baal
,
now
preent
with
us
,
and
anon
asleep
;
Lastly
,
he
dwelleth
in
him
,
not
as
Marcion
blasphemed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
phantasme
or
apparition
,
(
for
so
he
is
in
every
hypocrite
)
but
true
and
perfect
God
by
the
same
power
his
father
gave
him
,
as
truely
dwelling
in
him
by
his
virtue
and
efficacy
,
as
he
now
doth
in
glory
in
the
highest
Heavens
.
And
now
we
have
seen
both
the
parts
.
1.
Our
part
to
dwell
in
him
.
2.
His
gracious
act
to
dwell
in
us
:
let
us
a
little
look
aback
upon
this
great
light
,
and
see
what
matter
it
will
further
afford
us
for
our
instruction
.
And
1.
we
must
look
back
upon
the
resemblance
;
the
two
Cherubines
,
and
see
how
they
keep
their
places
,
and
not
turn
away
the
face
,
but
eye
each
other
continually
;
and
by
them
learn
,
not
to
turn
away
from
Christ
,
but
to
look
up
upon
the
finisher
of
our
faith
,
as
he
looks
upon
us
,
to
dwell
in
him
as
he
dwells
in
us
,
which
makes
up
our
union
and
communion
with
Christ
,
knits
us
together
in
the
bond
of
love
.
For
as
it
is
between
Christ
and
his
Father
,
so
it
must
be
between
us
and
him
:
John
14.12
.
John
.
17.
I
am
in
the
Father
,
and
the
Father
in
me
,
and
all
mine
is
thine
,
and
thine
mine
,
and
I
glorifie
him
,
and
he
glorifies
me
,
(
and
that
relation
betwixt
him
,
and
his
Father
is
the
ground
,
and
foundation
of
that
reference
,
that
union
which
is
between
Christ
and
a
regenerate
soul
)
and
then
see
how
it
ecchos
between
them
?
my
beloved
is
mine
,
and
I
am
my
well
beloveds
,
I
know
my
sheep
,
and
my
sheep
know
me
,
they
dwell
in
me
,
and
I
in
them
.
Oh
auras
vices
,
Oh
happy
enterchanges
;
Oh
blessed
Reciprocation
,
when
Christ
looks
upon
us
in
love
;
and
we
look
back
upon
him
in
faith
,
working
by
love
;
when
he
shines
upon
us
with
all
his
Graces
,
and
we
reflect
back
again
upon
him
,
not
in
his
person
(
for
he
needs
it
not
,
)
being
the
fulnesse
of
him
,
that
filleth
all
things
,
but
upon
him
in
our selves
,
and
searching
the
inward
man
,
and
decking
and
preparing
a
place
for
him
:
upon
him
in
that
poor
Lazar
,
in
those
his
brethren
,
and
our
brethren
;
nay
,
upon
him
even
in
our
enemies
;
for
even
in
them
,
Matt.
5.44
he
is
pleading
for
them
,
and
commanding
us
to
love
them
;
I
say
unto
you
,
love
your
enemies
.
Nay
further
yet
,
reflect
upon
him
in
his
Enemies
,
and
can
Christ
be
in
his
enemies
?
not
indeed
,
so
neer
,
as
to
dwell
in
them
,
but
so
neer
unto
them
as
to
call
unto
thee
,
to
pray
for
them
to
pity
them
,
John
.
10,16
to
restore
them
:
for
even
they
may
be
in
the
number
of
those
his
other
sheep
:
which
he
will
bring
into
his
ford
.
Oh
remember
the
resemblance
,
but
withal
remember
the
thing
too
,
and
be
very
careful
to
uphold
this
relation
,
this
blessed
reciprocation
between
Christ
and
thy
soul
.
2.
Secondly
,
from
this
great
sight
;
Christ
dwelling
in
man
,
and
man
in
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
let
us
rouse
up
our selves
,
and
take
courage
to
set
a
price
uupon
our selves
,
(
as
Pythagoras
counselled
)
to
honour
and
reverence
our selves
,
to
remember
we
are
men
and
so
have
something
of
God
in
us
,
are
made
partakers
of
the
high
calling
in
Jesus
Christ
,
and
not
to
debase
,
and
dishonour
our selves
,
to
become
vile
in
our
imaginations
,
and
place
them
on
that
,
which
is
so
far
below
the
exalted
nature
of
man
.
And
shall
I
perswade
you
to
think
well
of
your selves
?
I
may
as
well
make
use
of
Logick
,
and
raise
arguments
to
prevail
with
a
hungry
man
to
eat
,
for
how
greedily
do
we
suck
in
air
?
and
what
a
perfume
is
the
death
of
fools
?
in
what
perfection
of
beauty
would
we
be
seen
to
every
man
?
in
what
shape
of
glory
would
we
be
fixt
up
in
their
sancy
?
what
gods
would
we
be
taken
for
?
and
then
praise
is
a
sweet
note
,
and
we
delight
to
heare
it
?
but
what
a
Thunderclap
is
a
reproach
?
how
sick
are
we
of
a
reprehension
?
what
a
losse
is
the
losse
of
another
mans
thought
?
what
an
Anathema
is
it
,
(
't
is
a
vulgar
phrase
)
to
be
out
of
his
books
?
and
yet
,
in
the
midst
of
all
disgraces
,
and
calamities
,
when
we
are
made
the
scorn
of
the
World
,
when
fools
laugh
at
us
,
and
drunkards
sing
of
us
,
nay
,
when
wisemen
condemn
us
amongst
them
all
,
there
is
none
entertaine
a
viler
thought
of
us
,
then
we
do
of
our selves
;
for
we
think
our selves
good
for
nothing
,
but
to
be
evil
.
We
think
indeed
we
highly
honour
our selves
,
when
we
tak
ethe
upper
seat
;
and
place
others
at
our
footstool
,
when
with
Herod
we
put
on
royal
apparel
,
and
make
us
a
name
;
when
men
bow
before
us
,
and
call
us
their
Lords
;
we
think
so
,
and
this
thought
dishonours
us
,
degrades
us
from
that
high
honour
,
we
were
created
to
:
for
is
not
the
life
better
then
meat
?
and
the
body
then
raiment
,
is
not
the
soul
better
then
all
these
?
then
we
honour
our selves
,
when
we
beat
down
our
bodies
,
when
we
beat
down
our
mindes
,
and
make
our selves
equal
to
them
of
low
degree
.
then
we
tread
the
wayes
of
honour
,
look
towards
our
Original
,
the
rock
out
of
which
we
were
hewed
,
are
Candidates
of
bliss
,
stand
for
a
place
in
Heaven
,
to
sit
with
Abraham
and
Isaac
in
the
kingdom
of
God
.
Synes
ep.
57.
For
man
is
a
creature
of
high
descent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
honourable
creature
,
of
a
noble
extraction
;
honourable
no
doubt
,
for
whom
the
Son
of
God
was
content
to
die
,
onely
that
he
might
dwell
in
him
,
and
if
Christ
,
who
knew
well
the
worth
of
a
soul
,
did
so
honour
as
to
unite
our
nature
in
his
person
,
and
lift
up
himself
upon
his
Crosse
,
to
draw
our
persons
after
him
,
then
will
it
necessarily
follow
,
(
and
ingratitude
it self
could
not
deny
the
consequence
)
that
we
also
ought
to
honour
our selves
,
and
not
to
fall
under
the
vanity
of
the
creature
in
a
base
disesteeme
of
our selves
,
as
if
we
were
fit
for
nothing
,
but
to
be
fuel
for
hell
:
in
a
word
,
not
to
make
that
,
a
stews
of
unclaenness
,
a
forge
of
all
mischief
,
a
work-house
of
all
iniquity
,
which
Christ
did
chuse
to
make
his
House
to
dwell
in
,
his
Temple
to
sit
in
,
and
his
Heaven
to
reign
in
.
Oh
,
let
us
remember
our
high
extraction
,
our
heavenly
calling
,
and
not
thus
uncover
our selves
,
be
thus
vile
,
and
base
in
the
sight
and
presence
of
Christ
.
3.
And
that
we
may
thus
honour
our selves
,
our
third
inference
shall
be
for
caution
;
that
we
do
not
deceive
our selves
,
and
think
that
Christ
dwells
in
us
,
when
we
carry
about
us
but
slender
evidence
that
we
dwell
in
him
:
For
it
is
an
casie
matter
to
be
deceived
,
and
we
never
fall
with
such
a
slide
and
easinesse
into
any
errour
,
as
into
that
,
which
is
most
dangerous
,
and
fatal
to
the
soul
.
In
the
affaires
of
this
life
,
Lord
,
how
cautelous
are
we
?
We
ask
counsel
,
we
look
about
us
,
we
use
our
own
eyes
,
and
we
borrow
other
mens
eyes
,
and
if
we
be
over-reacht
,
how
discontent
and
crest-fallen
we
are
,
as
those
who
have
been
beaten
in
battel
,
and
have
lost
the
day
:
but
in
that
,
which
most
concerns
us
,
we
seek
out
many
inventions
,
we
hearken
to
every
false
Prophet
;
to
our selves
the
worst
counsellours
that
are
;
we
study
to
be
deceived
,
and
count
it
a
punishment
to
be
taught
.
And
thus
we
see
,
some
flattering
him
with
their
lips
,
Errantis
p●…na
est
doceri
,
Plat.
some
breathing
forth
blasphemy
,
and
yet
all
Christians
;
some
oppressors
grinding
his
face
,
some
revengers
piercing
his
sides
,
the
Sacrilegious
robbing
him
,
most
treading
him
underfoot
,
and
yet
all
Christians
;
some
free
from
gross
and
open
,
yet
full
of
speculative
,
and
secret
sins
,
of
envie
,
malice
,
and
rancour
,
and
yet
Christians
.
But
not
deceived
:
Christ
may
dwell
in
us
,
with
our
infirmities
,
so
they
be
but
infirmities
,
but
not
with
our
wilfulnesse
and
hypocrity
;
he
that
taketh
courage
to
venture
on
a
sin
,
because
it
is
a
little
one
,
makes
it
a
great
one
,
and
t
is
not
infirmity
,
but
presumption
)
Christ
,
saith
Saint
Bernard
,
was
born
indeed
in
a
stable
,
but
not
in
a
stie
,
and
will
bear
with
something
that
savours
of
the
man
,
of
the
brutish
part
of
the
man
,
but
not
with
those
foul
pollutions
,
those
wilful
abominations
,
not
with
those
sins
which
lay
waste
the
conscience
,
and
devour
all
that
better
part
,
all
that
is
spirit
within
us
;
He
is
indeed
,
a
House
,
a
Sanctuary
for
every
troubled
soul
,
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
common
receptacle
for
all
offenders
,
as
Celsus
bitterly
urged
against
Christ
in
Origen
)
not
a
companion
for
theeves
and
harlots
,
but
a
Physitian
to
heal
them
,
not
a
House
for
every
theefe
to
lurk
in
,
nor
a
Temple
for
Satyrs
and
prophane
persons
to
dance
in
.
If
we
dwell
in
Christ
,
we
dwell
in
a
Lamb
,
which
we
cannot
do
with
so
much
of
the
Lyon
and
Viper
,
so
much
rage
,
so
much
malice
and
venom
within
us
.
Last
of
all
;
some
there
be
(
and
that
not
a
few
)
who
think
they
dwell
in
Christ
,
when
they
joyn
themselves
to
such
a
Church
,
such
a
company
,
such
a
Congregation
,
think
themselves
in
the
Habitations
of
peace
,
when
they
are
in
the
tents
of
Ke●ar
,
of
bloacknesse
and
darknesse
;
and
this
is
the
great
errour
of
those
of
the
Church
of
Rome
,
which
draws
with
it
all
the
rest
,
bears
a
train
like
the
red
Dragons
tail
in
the
Revealtion
,
which
swept
down
a
third
part
of
the
stars
,
and
cast
them
to
the
earth
.
For
doth
she
not
in
a
manner
tell
us
,
that
within
her
Territories
we
are
safe
upon
what
tearms
soever
we
stand
with
Christ
,
and
though
we
dwell
in
Christ
,
that
is
,
perform
all
Christian
duties
,
yet
if
we
dwell
not
in
her
,
be
not
incorporated
with
her
,
our
faith
,
our
hope
,
all
our
endeavours
are
in
vain
,
and
so
instead
of
a
Church
,
have
set
upoan
Idol
,
as
great
an
Idol
as
they
have
made
the
Virgin
Mary
;
For
the
one
as
well
as
the
other
must
go
for
a
mother
of
mercy
.
And
do
we
not
with
grief
behold
it
so
in
other
factions
,
though
as
distant
from
this
,
as
the
East
is
from
the
West
?
do
they
not
meet
in
this
,
to
count
all
goats
,
that
are
not
within
their
fold
;
to
leave
no
way
to
happinesse
,
but
in
their
company
;
do
not
they
look
upon
their
condition
,
as
most
deplorable
,
who
do
not
cast
in
their
lots
with
them
,
who
are
not
of
the
same
collection
,
and
discipline
,
of
their
fraternity
,
which
they
call
the
Church
of
Christ
,
why
should
men
thus
flatter
themselves
?
t
is
not
our
joyning
to
this
particular
Church
,
or
that
new
fancied
,
and
new
gathered
Congregation
,
but
our
dwelling
in
Christ
,
our
eating
his
flesh
,
and
drinking
his
blood
,
our
feeding
on
,
and
digesting
his
Doctrine
,
and
Growing
thereby
,
can
make
us
Christians
,
and
as
an
unnecessary
separating
my self
from
;
so
an
uncharitable
,
and
supercilious
uniting
my self
with
this
,
or
that
Congregation
may
endanger
my
estate
,
and
title
in
Christ
,
and
my
dwelling
in
the
one
,
(
if
I
take
not
heed
)
may
dispossesse
me
of
the
other
.
For
,
I
conceive
,
there
is
no
policy
,
no
discipline
so
essential
to
the
Church
,
as
piety
,
as
our
obedience
to
Christ
.
Suppose
I
were
in
a
wildernesse
?
did
my
soul
lie
,
as
David
speaks
,
amongst
Lions
,
yet
might
I
dwell
in
Christ
:
be
the
government
and
outward
policy
what
it
will
;
nay
,
be
there
but
a
slender
appearance
of
any
,
yet
might
I
dwell
in
Christ
;
nay
,
did
persecution
seal
up
the
Church
doors
,
and
leave
no
power
to
censure
inordinate
livers
;
were
there
no
more
left
then
a
dic
fratri
,
tell
it
to
thy
brother
between
thee
and
him
,
yet
could
I
dwell
in
Christ
,
else
why
was
their
faith
commended
,
who
wandered
up
and
down
in
Sheep-skins
,
and
Goat-skins
,
in
Deserts
and
Mountains
,
in
Dens
,
and
Caves
of
the
earth
?
but
then
,
Heb.
11.
if
we
dwell
not
in
Christ
;
if
we
do
not
love
him
,
and
keep
his
Commandements
,
I
cannot
see
,
what
Church
,
what
Congregation
can
be
a
Sanctuary
to
shelter
us
,
and
our
crying
the
Church
,
the
Church
,
will
be
but
as
the
Jews
crying
the
Temple
,
the
Temple
of
the
Lord
,
but
as
the
sound
of
brasse
,
or
tinkling
of
a
Cymbal
,
a
sad
knell
,
and
fearful
signe
and
indication
of
men
departed
from
Christ
,
and
cast
out
of
doors
,
being
dead
in
their
sins
.
Oh
then
,
let
us
take
heed
,
as
the
Apostle
exhorts
,
that
no
root
of
bitternesse
spring
up
to
trouble
us
,
and
thereby
to
trouble
,
corrupt
,
Heb.
12.15
.
and
defile
many
;
that
we
blesse
not
our selves
in
our
hearts
,
and
say
we
shall
have
peace
,
when
we
walk
in
these
unpeaceable
imaginations
;
call
that
Religion
,
which
is
indeed
sensuality
:
for
when
one
sayes
I
am
of
Paul
,
and
another
I
am
of
Apollos
,
1
Cor.
2.4
.
when
one
sayes
,
I
am
of
this
Congregation
,
and
another
,
I
am
of
that
,
are
yet
not
carnal
?
and
(
we
may
observe
)
he
doth
not
say
,
when
one
is
,
or
when
one
thinketh
he
is
,
but
when
he
sayes
,
that
he
is
,
when
he
is
so
pleased
,
and
delighted
in
it
,
so
rests
upon
it
,
that
he
must
vent
and
preach
,
and
publish
it
to
the
prejudice
,
and
censure
of
others
,
then
when
they
thus
say
it
,
are
they
not
carnal
?
Do
they
not
please
themselves
,
and
commit
folly
in
their
own
souls
;
where
Pride
mixeth
and
ingendereth
with
covetousnesse
and
worldly
respects
,
and
begets
malice
,
debate
,
envy
,
backbiting
,
persecution
,
let
us
then
take
heed
of
this
;
of
this
root
of
bitternesse
,
that
beareth
gall
and
worm-wood
,
and
let
us
watch
over
our selves
,
that
we
embrace
not
a
name
,
for
a
thing
,
a
Company
,
for
a
Church
,
our
humour
,
and
fancy
for
Christ
,
and
that
we
do
not
so
joyn
our selves
with
others
,
that
we
lose
our
hold
,
and
place
in
Christ
.
And
therefore
in
the
last
place
,
let
us
make
a
strickt
survey
,
let
us
impartially
commune
with
our
own
hearts
,
and
see
how
we
have
held
up
the
relation
between
Christ
and
us
,
whether
we
can
truely
say
,
we
are
his
people
,
and
he
is
our
God
;
this
added
to
the
rest
makes
up
a
number
,
an
account
,
without
this
our
joyning
with
such
a
body
,
such
a
company
,
nay
our
appearing
in
his
Courts
,
our
naming
him
,
and
calling
upon
his
name
,
are
but
cyphers
and
signifie
nothing
:
t
is
not
the
Church
,
but
the
spirit
of
Christ
,
and
our
own
consciences
,
which
can
witnesse
to
us
,
that
we
are
inhabitants
of
the
new
Jerusalem
,
and
dwell
in
Christ
,
we
read
in
the
45.
of
Gen.
that
when
Jacob
had
news
that
his
son
Joseph
lived
,
his
heart
fainted
;
for
he
beleeved
them
not
;
but
at
the
sight
of
the
chariots
,
which
Joseph
sent
to
carry
him
,
his
spirit
revived
;
so
it
is
here
:
when
we
shall
be
told
,
or
tell
our selves
(
for
our selves
are
the
likeliest
to
bring
the
news
)
that
we
have
been
of
such
a
Church
,
of
such
a
Congregation
,
and
applaud
our selves
for
such
a
poor
,
and
unsignificant
information
,
blesse
our selves
,
that
the
lines
are
fallen
unto
us
in
so
goodly
a
place
,
when
we
shall
have
well
looked
upon
,
and
examined
all
the
priviledges
,
and
benefits
we
can
gain
,
by
being
parts
of
such
a
body
,
all
this
will
not
assure
us
,
nor
fix
our
anchor
deep
enough
,
but
will
leave
us
to
be
tossed
up
and
down
upon
the
waves
of
uncertainty
,
will
leave
us
fainting
,
and
panting
under
doubt
and
unbelief
;
For
(
to
recollect
all
in
a
word
.
)
Our
admiring
his
Majesty
,
our
loving
his
command
,
our
relying
on
his
protection
,
and
resting
under
the
shadow
of
his
wing
:
Again
,
our
ense
,
and
feeling
of
the
operation
of
the
spirit
of
Christ
,
by
the
practick
efficacy
of
our
knowledge
,
the
actuation
and
quickning
of
our
faith
,
and
the
power
of
it
,
working
a
universal
,
constant
,
sincere
obedience
,
these
are
the
chariots
,
which
Christ
sends
to
carry
us
out
of
Egypt
,
unto
our
celestial
Canaan
,
and
when
we
feel
these
,
and
by
a
sweet
and
well
gained
experience
feel
the
power
of
them
in
our
souls
;
then
we
draw
neer
in
full
assurance
;
then
we
shall
joy
fully
cry
out
with
Jacob
;
it
is
enough
:
then
we
shall
know
,
that
our
Joseph
is
alive
,
and
that
Christ
doth
dwell
,
and
live
in
us
of
a
truth
.
And
now
to
conclude
,
Concl.
and
by
way
of
conclusion
,
to
enforce
all
these
,
to
imprint
and
fasten
them
in
your
hearts
,
what
other
motive
need
I
use
then
the
thing
it self
?
Christ
in
man
,
and
man
in
Christ
:
for
if
honour
,
or
delight
,
or
riches
will
move
us
,
here
they
are
all
,
not
as
the
world
giveth
them
;
but
as
truth
it self
giveth
them
,
a
sight
into
which
the
Angels
themselves
did
stoop
,
and
desire
to
look
into
.
To
be
in
Christ
,
to
dwell
in
Christ
,
if
a
man
did
perfectly
beleeve
it
of
himself
,
that
he
were
the
man
,
non
diusuperstes
maneret
said
Luther
,
he
would
even
be
swallowed
up
,
and
die
of
immoderate
joy
.
Here
now
is
life
and
death
set
before
us
,
Heaven
and
Hell
opened
to
our
very
eye
:
if
we
do
not
dwell
in
him
,
if
we
be
not
united
with
him
,
we
shall
joyn
our selves
with
somthing
else
,
with
flesh
and
blood
,
with
the
glory
and
vanity
of
the
world
,
which
will
but
wait
upon
us
to
carry
us
to
our
grave
,
feed
us
up
and
prepare
us
for
the
day
of
slaughter
:
Oh
who
would
dwel
in
a
Land
darker
then
darknesse
it self
?
who
would
be
united
with
death
?
But
then
,
if
we
dwell
in
him
,
and
he
in
us
,
if
he
call
us
,
my
little
children
,
and
we
cry
Abba
Father
,
then
:
what
then
?
who
can
utter
it
?
the
tongue
of
men
and
Angels
cannot
expresse
it
,
then
as
he
said
to
the
Father
,
all
thine
are
mine
,
and
mine
thine
,
so
all
his
is
ours
,
and
all
that
is
ours
is
his
:
our
miseries
are
his
,
and
when
we
suffer
,
we
do
but
fill
up
that
which
was
behinde
of
the
affliction
of
Christ
.
Col.
2.24
.
He
is
in
bonds
,
in
disgrace
,
in
prison
with
us
,
and
we
bear
them
joyfully
,
for
we
bear
them
with
him
,
who
beareth
all
things
:
our
miseries
,
nay
,
our
sins
are
his
;
he
took
them
upon
his
shoulder
,
upon
his
account
;
he
sweat
,
he
groaned
,
he
died
under
them
,
and
by
dying
took
away
their
strength
,
nay
,
our
good
deeds
are
his
,
and
if
they
were
not
his
,
they
were
not
good
;
for
by
him
we
offer
them
unto
God
,
by
his
hand
,
in
his
name
,
he
is
the
Priest
that
prepares
and
consecrates
them
,
our
prayers
,
our
preaching
,
our
hearing
,
Heb.
13.15
our
alms
,
our
fasting
,
if
they
were
not
his
,
were
but
as
the
Father
calls
the
Heathen
mans
virtues
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
faire
name
,
a
title
of
health
upon
a
box
of
poison
,
Nazianz.
the
letter
Tan
written
in
the
forehead
of
a
reprobate
.
Again
,
(
to
make
up
the
reciprocation
)
as
all
ours
are
his
,
so
all
his
are
ours
;
what
shall
I
say
,
his
poverty
,
his
dishonour
,
his
sufferings
,
his
Crosse
are
ours
;
yes
,
they
are
ours
,
because
they
are
his
;
if
they
had
not
been
his
,
they
could
not
be
ours
,
none
being
able
to
make
satisfaction
but
he
,
none
that
could
transfer
any
thing
upon
man
,
but
he
that
was
the
Son
of
man
,
and
Son
of
God
,
and
his
Miracles
were
orus
;
For
,
for
us
men
,
and
for
our
Salvation
were
they
wrought
:
His
Innocency
,
his
purity
,
his
Obedience
are
ours
;
For
God
so
deales
with
us
,
for
his
sake
,
as
if
we
were
,
as
if
we
our selves
had
satisfyed
.
Let
St.
Paul
conclude
for
me
,
in
that
divine
and
heavenly
close
of
his
third
Chap.
of
the
1.
Ep.
to
the
Cor.
whether
Paul
or
Apollo
,
or
Cephas
,
or
the
word
,
or
life
,
or
death
,
or
things
present
,
or
things
to
come
,
all
are
yours
,
and
you
are
Christs
,
and
Christ
is
Gods
,
and
if
we
be
Christs
,
then
be
we
heires
,
joynt
heires
with
Jesus
Christ
,
as
he
is
heire
,
so
have
we
in
him
,
right
and
title
,
to
be
heires
,
and
so
we
receive
eternal
happinesse
,
not
onely
as
a
gift
,
but
as
an
inheritance
;
in
a
word
,
we
live
with
him
,
we
suffer
with
him
,
we
are
buryed
with
him
,
we
rise
with
him
,
and
when
he
shall
come
again
in
glory
,
we
who
dwell
in
him
now
,
shall
be
ever
with
him
,
even
dwell
and
reign
with
him
for
evermore
.
THE
FIFTH
SERMON
.
EZEKIEL
33.11
.
As
I
live
,
saith
the
Lord
,
I
have
no
pleasure
in
the
death
of
the
wicked
.
Turne
ye
,
Turne
ye
from
your
evill
wayes
:
For
why
will
you
die
oh
House
of
Israel
.
WEE
have
here
a
sudden
and
vehement
out-cry
;
Turne
yee
,
Turne
yee
,
and
those
events
which
are
sudden
and
vehement
(
the
Philosopher
tells
us
)
doe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doe
leave
some
notable
mark
and
improssion
behind
them
;
an
Earthquake
shakes
,
and
dislocates
the
Earth
;
a
Whirlwinde
rends
the
Mountaines
,
and
breakes
in
pieces
the
Rocks
;
what
is
sudden
,
at
once
strikes
us
with
feare
and
admiration
.
Certainly
reverenter
pensandum
est
,
saith
the
Father
,
Greg
,
in
le●
.
This
call
of
the
Prophet
requires
a
serious
,
and
reverend
Consideration
:
For
if
this
vehement
ingemination
be
not
sharpe
and
keene
enough
to
enter
our
Soules
,
and
divide
asunder
the
joynts
and
the
marrow
;
here
is
a
quare
moriemini
;
a
Reason
,
to
set
an
edge
on
them
;
if
his
Gracious
and
Earnest
call
,
his
Turne
,
and
his
Turne
will
not
Turn
us
,
hee
hath
placed
Death
in
the
way
,
that
King
of
Terrours
,
to
affright
us
;
If
we
be
not
willing
to
dye
,
wee
must
be
willing
to
Turne
;
If
wee
will
heare
Reason
;
wee
must
hearken
to
his
Voice
;
and
if
hee
thus
sends
his
Prophets
after
us
,
sends
forth
his
voice
from
Heaven
after
us
;
if
he
make
his
Justice
and
mercy
his
joynt
Commissioners
to
force
us
back
;
If
hee
invite
us
to
Turne
,
and
threaten
us
,
if
wee
doe
not
Turne
;
either
Love
,
or
Feare
must
prevaile
with
us
,
to
Turne
with
all
our
Hearts
.
And
in
this
is
set
forth
the
singular
Mercy
of
our
most
Gracious
God
,
parcendo
admonet
,
ut
corrigamur
poenitendo
;
before
he
strikes
,
hee
speakes
:
When
he
bends
his
Bow
,
when
his
deadly
arrowes
are
on
the
string
;
yet
his
warning
flyes
,
before
his
shaft
;
his
word
is
sent
out
,
before
the
judgement
;
the
light●ing
is
before
his
Thunder
,
Ecce
,
saith
Origen
,
antequam
Vulneramur
,
monemur
;
when
we
(
as
the
Israelites
here
)
are
running
on
into
the
very
Jawes
of
Death
;
when
we
are
sporting
with
our
Destruction
in
articulo
mortis
,
when
Death
is
ready
to
selfe
on
us
,
and
the
pitt
opens
her
mouth
,
to
take
us
in
;
he
calls
and
calls
againe
,
Turne
yee
,
Turne
ye
from
your
evill
Wayes
,
and
if
all
this
be
too
little
,
if
wee
still
venture
on
,
and
drive
forward
in
forbidden
and
dangerous
wayes
,
he
drawes
a
Sword
against
us
,
sets
before
us
,
the
horror
of
Death
it self
;
Quare
moriemini
?
Why
will
you
die
?
still
it
is
his
word
,
before
his
blow
;
his
Convertimini
,
before
his
moriemini
,
his
praelusoria
arma
,
before
his
Decretoria
;
his
blunt
before
his
sharp
;
his
Exhortations
,
before
the
Sentence
:
non
parcit
ut
parcat
,
non
miseretur
,
ut
misereatur
;
he
is
full
in
his
Expressions
,
that
he
may
be
sparing
in
his
wrath
;
he
speakes
words
clothed
with
Death
,
That
we
may
not
die
,
and
is
so
severe
,
as
to
threaten
Death
,
that
hee
may
make
roome
for
his
Mercy
,
and
not
inflict
it
;
Why
will
you
die
?
there
is
Virtue
and
Power
in
it
,
to
quicken
and
rowse
us
up
;
to
drive
us
out
of
our
Evill
wayes
,
that
wee
may
live
for
ever
.
This
is
the
summe
of
these
words
:
The
parts
are
Two
.
1.
An
Exhortation
,
and
Secondly
an
Obtestation
,
or
Expostulation
:
or
a
Duty
;
and
a
Reason
urging
,
and
inforcing
that
Duty
:
The
Exhortation
,
or
Duty
is
plaine
,
Turne
yee
,
Turne
ye
from
your
Evill
wayes
;
The
Obtestation
or
Reason
as
plaine
,
Quarè
moriemini
?
Why
will
yee
Dye
,
oh
House
of
Israel
?
I
call
the
Obtestation
or
Expostulation
,
a
Reason
;
and
good
Reason
I
should
doe
so
;
for
the
Moriemini
is
a
good
Reason
;
That
wee
may
not
Dye
,
a
good
Reason
why
we
should
Turne
;
but
tendered
to
us
by
way
of
expostulation
,
is
another
reason
,
and
makes
the
reason
operative
,
and
full
of
efficacy
;
makes
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
reason
invincible
,
unanswerable
;
For
this
very
expostulation
,
is
an
Evidence
faire
and
plaine
enough
,
that
he
would
not
have
us
die
;
and
then
't
is
as
plaine
;
That
if
we
die
,
we
have
killed
and
destroyed
our selves
against
his
will
:
Of
these
two
then
in
their
order
;
and
first
of
the
exhortation
,
and
Duty
,
in
which
we
shall
passe
by
these
steps
,
or
degrees
;
1.
Look
up
upon
the
Author
;
consider
,
whose
exhortation
it
is
.
2ly
,
The
Duty
itself
;
and
in
the
last
place
,
pugnacem
calorem
,
that
lively
,
and
forcible
heat
of
Iteration
and
Ingemination
,
Convertimini
,
Convertimini
,
Turne
ye
,
Turne
ye
;
the
very
life
and
soul
of
Exhortation
.
Turne
ye
,
Turne
ye
,
saith
the
Lord
.
And
first
,
we
aske
,
Quis
?
who
is
he
that
is
thus
urgent
,
and
earnest
?
and
as
we
read
,
it
is
Ezekiel
the
Prophet
,
and
of
Prophets
,
Saint
Peter
tells
us
that
they
spake
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Pet.
1.21
.
as
they
were
moved
by
the
Spirit
of
God
;
and
they
received
the
word
,
non
auribus
,
sed
animis
,
not
by
the
hearing
of
the
eare
;
but
by
inspiration
,
and
immediate
Revelation
;
by
a
divine
Character
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Bas
in
Isai
.
vis.
1.
and
impression
made
in
their
soules
;
so
that
this
Exhortation
to
Repentance
,
will
prove
to
be
an
Oracle
from
Heaven
,
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
a
Divine
and
Celestiall
remedy
,
to
be
the
prescript
of
Wisedome
it self
,
and
to
have
been
written
with
the
finger
of
God
.
And
indeed
we
shal
find
that
this
duty
of
Turning
,
the
true
nature
of
Repentance
,
was
never
taught
in
the
School
of
Nature
,
never
found
in
its
true
effigies
and
Image
,
in
all
its
lines
and
Dimensions
,
in
the
books
of
the
Heathen
.
The
Aristotelians
had
their
Expiations
;
the
Platonicks
their
purgations
;
The
Pithagoreans
their
Erinnys
;
but
not
in
relation
to
God
,
or
his
Divine
Goodnesse
and
Providence
;
Tert.
de
poenit
.
Et
à
ratione
ejus
tantum
absuit
,
quantum
à
rationus
autore
,
and
were
as
farre
to
seek
of
the
true
reason
,
and
Nature
of
Repentance
,
as
they
were
of
the
God
of
reason
himself
:
many
usefull
lessons
they
have
given
us
,
and
some
imperfect
descriptions
of
it
,
but
those
did
rise
no
higher
then
the
spring
from
whence
they
did
flow
,
from
the
Treasure
of
Nature
,
and
therefore
could
not
lift
them
up
to
the
sight
of
that
peace
and
rest
which
is
eternall
;
They
were
as
waters
to
refresh
them
,
and
they
that
tasted
deepest
of
them
,
had
most
ease
,
and
by
living
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
directions
of
Nature
,
gain'd
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Peace
and
composedness
of
minde
,
which
they
call'd
their
Happinesse
,
and
was
all
they
could
attain
to
.
Tully
and
Cato
had
not
such
divided
,
distracted
souls
,
as
Cataline
,
and
Cethegus
;
Seneca
and
hadnot
those
ictus
&
laniatus
,
Aristot
.
l.
1.
Eth.
c.
13.
those
Gashes
and
Rents
in
his
heart
,
as
Nero
had
;
even
their
Dreames
were
more
sweet
and
pleasant
,
then
those
of
other
men
;
as
being
the
resultancies
,
and
Eccho's
of
those
virtuous
Actions
,
which
they
drew
out
in
themselves
by
no
other
hand
,
then
that
of
Nature
;
which
lookt
not
beyond
that
frailty
,
which
she
might
easily
discover
in
her self
,
and
so
measur'd
out
their
happinesse
but
by
the
Span
,
by
this
present
life
;
or
if
she
did
see
a
glimpse
and
faint
shew
,
of
a
future
estate
,
she
did
but
see
,
and
guesse
at
it
,
and
knew
no
more
.
Reason
it self
did
Teach
them
thus
much
,
that
sin
was
unreasonable
;
Tert.
de
poenit
.
Nature
it self
had
set
a
mark
upon
it
,
omne
malum
aut
timore
,
aut
pudore
suffudit
,
had
either
struck
vice
pale
,
or
died
it
in
a
blush
;
did
either
loose
their
joynts
,
or
change
their
Countenance
,
and
put
them
in
mind
of
their
deviation
from
her
rules
,
by
the
shame
of
the
fact
,
and
the
feare
they
had
to
be
taken
in
it
;
which
two
made
up
that
fraenum
naturae
,
that
bridle
of
Nature
,
to
give
them
a
checque
,
and
Turne
,
but
not
unto
the
Lord
.
For
were
there
ther
Heaven
nor
Hell
,
neither
reward
nor
punishment
,
yet
whilst
we
carry
about
with
us
this
ligh
tof
Reason
,
sinne
must
needs
have
a
soule
face
,
being
so
unlike
unto
Reason
,
and
if
we
would
suffer
her
to
come
in
to
rescue
,
when
our
loose
affections
are
so
violent
,
we
should
not
receive
so
many
foiles
as
we
doe
;
a
naturâ
sequitur
ut
meliora
probantes
,
Quint.
l.
6.
c.
6.
peiorum
poeniteat
,
Not
to
sinne
,
to
forsake
sinne
,
Nature
it self
teacheth
;
but
Nature
never
pointed
out
to
this
board
,
this
planck
of
Repentance
,
to
bring
a
shipwrackt
soul
to
that
haven
of
rest
,
which
is
like
it self
,
and
for
which
it
was
made
Immortall
.
Turne
ye
,
turne
ye
,
is
dictum
Domini
,
a
Doctrine
,
which
came
down
from
Heaven
,
and
was
brought
down
from
thence
by
him
,
who
brought
life
and
Immortality
to
light
.
For
it
was
impossible
,
that
it
should
ever
have
fallen
within
the
conceit
of
any
reasonable
creature
,
to
set
down
and
determine
,
what
satisfaction
was
to
be
made
for
an
offence
committed
against
a
God
of
Infinite
Majesty
,
what
fit
recompence
could
God
receive
from
the
hand
of
Dust
and
Ashes
?
what
way
could
they
find
out
to
redeem
themselves
,
who
were
sold
under
sinne
?
Ten
thousand
Worlds
were
too
little
to
pay
downe
for
the
least
of
those
sinnes
,
which
we
drink
down
,
as
an
Oxe
doth
water
;
The
Occan
would
not
wash
off
the
least
spot
,
that
defiles
us
;
all
the
beasts
of
the
Mountains
will
not
make
a
sacrifice
,
spiritus
fractus
sacrificia
Dei
,
Psal.
51.
Naz
Or.
3.
other
Sacrifices
have
been
the
Inventions
of
men
,
of
the
Chaldeans
and
Cyprians
,
and
but
occasionally
,
and
upon
a
kind
of
Necessity
,
providently
enjoyn'd
by
God
:
but
a
relenting
,
Turning
Heart
,
Naz.
Or.
15.
is
his
Sacrifice
,
nay
his
Sacrifices
,
instar
omnium
,
worth
all
the
Sacrifices
in
the
world
;
his
owne
Invention
,
his
own
Injunction
;
his
owne
dictum
;
his
own
command
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
hath
but
one
Sacrifice
,
and
that
is
the
sacrifice
of
purgation
;
a
clensed
;
purged
,
Contrite
heart
,
a
new
Creature
.
For
when
the
Inventions
of
men
were
at
a
stand
;
when
discourse
and
reason
were
posed
,
and
cold
make
no
progresse
at
all
in
the
wayes
of
Happinesse
,
not
so
farre
as
to
see
our
want
and
need
of
it
;
when
the
Earth
was
barren
,
and
could
not
bring
forth
this
seed
of
Repentance
;
Deus
eam
sevit
,
saith
Tert.
Lib.
de
poenit
.
God
himself
sow'd
it
in
the
world
,
made
it
publici
juris
,
known
to
all
the
world
;
That
he
would
accept
of
a
Turne
of
true
Repentance
,
as
the
onely
means
to
wash
away
the
guilt
of
sinne
,
and
reconcile
the
Creature
to
his
Maker
;
so
that
,
as
Theodoret
called
the
Redemption
of
mankind
,
the
fairest
,
and
most
eminent
part
of
Gods
Providence
and
Wisdome
;
so
may
we
too
,
give
Repentance
a
Place
,
and
share
,
as
without
which
the
former
,
in
respect
of
any
benefit
,
which
can
arise
to
us
,
is
frust
rate
&
of
no
effect
.
Quod
fieri
posse
Cicero
non
putavit
,
&
Lact.
l.
6
de
ver.
cult.
c.
24.
A
thing
indeed
it
is
which
may
seem
strange
to
flesh
and
blood
,
and
Lactantius
tells
us
,
that
Tully
thought
it
impossible
,
but
a
strange
thing
it
may
seem
,
that
the
sigh
of
a
broken
heart
,
should
slumber
a
Tempest
,
That
our
sorrow
should
bind
the
hands
of
Majesty
,
that
our
Repentance
should
make
God
himself
repent
,
and
our
Turne
,
Turne
him
from
his
wrath
,
and
a
change
in
us
,
alter
his
Decree
;
and
therefore
to
Iulian
that
cursed
Apostate
,
it
appear'd
in
a
worse
shape
,
not
onely
as
strange
,
but
as
ridiculous
,
and
where
he
bitterly
derides
Constantine
for
the
profession
of
Christianity
,
he
makes
up
his
scoffe
with
the
contempt
and
derision
of
Repentance
,
Julian
.
Caesar
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
whosoever
is
a
corrupter
or
defiler
of
Women
,
whosoever
is
a
man-slayer
,
whosoever
is
an
uncleane
Person
,
may
be
secure
;
't
is
but
dipping
himself
in
a
little
water
,
and
he
is
forthwith
clean
,
yea
,
though
he
wallow
again
,
and
againe
in
the
same
mire
;
pollute
himself
with
the
same
monstrous
sinnes
;
let
him
but
say
,
he
hath
sinned
,
and
at
the
very
word
,
the
sinne
vanisheth
;
let
him
but
Smite
his
breast
,
or
strike
his
forehead
,
and
he
shall
presently
,
without
more
adoe
,
become
as
white
as
snow
;
And
't
is
no
marvaile
to
hear
an
Apostate
blaspheme
(
for
his
Apostacie
it self
,
was
blasphemy
)
no
more
,
then
't
is
to
heare
a
Devill
Curse
;
both
are
fallen
from
their
first
estate
,
and
both
hate
that
estate
,
from
whence
they
are
fallen
,
and
they
both
howle
together
for
that
which
they
might
have
kept
,
and
would
not
:
upon
Repentance
,
there
is
Dictum
Domini
,
thus
saith
the
Lord
,
and
this
is
enough
to
shame
all
the
witt
;
and
confute
all
the
Blasphemy
of
the
world
;
As
I
live
,
saith
the
Lord
,
I
will
not
the
death
of
a
sinner
,
but
that
he
Turne
:
and
in
this
consists
the
Priviledge
and
power
of
our
Turn
;
this
makes
Repentance
a
Virtue
,
and
by
this
word
,
this
Institution
,
and
the
Grace
of
God
annexed
to
it
,
A
Turne
shall
free
us
from
Death
;
a
Teare
shall
shake
the
powers
of
Heaven
;
a
repentant
Sigh
shall
put
the
Angels
into
Passion
;
and
our
Turning
from
our
Sinne
shall
Turne
God
himself
,
even
Turne
him
from
his
fierce
wrath
,
and
strike
the
Sword
out
of
his
hand
.
Turne
ye
,
Turne
ye
,
then
is
Dictum
Domini
,
a
voice
from
Heaven
,
a
command
from
God
himself
;
And
it
is
the
voice
and
dictate
of
his
Wisdom
,
an
Attribute
which
he
much
delights
in
,
more
then
in
any
of
the
rest
,
saith
Naz.
Orat.
1.
for
it
directs
his
power
,
for
whatsoever
he
doth
,
is
done
in
wisedome
,
in
Order
,
Number
,
and
Measure
,
whatsoever
he
doth
,
is
best
:
his
raine
falls
not
,
his
Arrowes
fly
not
,
but
where
they
should
,
to
the
marke
,
which
his
Wisedome
hath
set
up
;
It
accompanies
his
Justice
,
and
make
his
wayes
equall
,
in
all
the
disproportion
and
dissimilitude
,
which
can
shew
it self
to
an
eye
of
flesh
:
It
made
all
his
Judgements
and
Statutes
;
It
breathed
forth
his
Promises
,
and
Menaces
,
and
will
make
them
good
;
in
Wisedome
he
made
the
Heavens
;
and
in
Wisedome
he
kindled
the
fire
of
Hell
;
nothing
can
be
done
in
this
world
,
or
the
next
,
which
should
not
be
done
:
Againe
,
it
orders
his
Mercy
,
for
though
he
will
have
Mercy
on
whom
he
will
have
Mercy
;
yet
he
will
not
let
it
fall
,
but
where
he
should
,
not
into
any
Vessell
,
but
that
which
is
fit
to
receive
it
:
for
his
Wisedome
is
over
all
his
works
,
as
well
as
his
Mercy
;
he
would
save
us
,
but
he
will
not
save
us
without
Repentance
;
he
could
force
us
to
a
Turne
,
and
yet
I
may
truly
say
,
hee
could
not
,
because
he
is
wise
;
he
would
not
have
us
die
,
and
yet
he
will
desTroy
us
,
if
we
will
not
Turne
;
he
doth
nothing
,
either
good
or
evill
to
us
,
which
is
not
convenient
for
him
,
and
agreeable
to
his
wisedome
.
Nor
can
this
bring
us
under
the
Imputation
of
too
much
boldnesse
,
to
say
;
The
Lord
doth
nothing
,
but
what
is
convenient
for
him
(
for
't
is
not
boldnesse
to
magnifie
his
wisedom
)
They
rather
come
too
neer
,
and
are
bold
with
Maiesty
,
who
fasten
upon
him
those
Counsells
,
and
determinations
,
which
are
repugnant
,
and
opposite
to
his
wisedome
,
and
goodnesse
,
and
which
his
soul
hates
,
as
,
That
hedid
Decree
to
make
some
men
miserable
,
to
that
end
,
that
he
might
make
his
Mercy
glorious
,
in
making
them
happy
;
that
he
did
of
purpose
wound
them
,
that
he
might
heale
them
;
That
he
did
threaten
them
with
Death
,
whose
names
he
had
written
in
the
book
of
Life
;
That
he
was
willing
man
should
sinne
,
that
he
might
forgive
him
;
That
he
doth
exact
that
Repentance
,
as
our
Duty
,
which
himselfe
will
worke
in
us
,
by
an
irresistible
force
;
That
he
commands
,
intreats
,
beseeches
others
to
Turne
and
Repent
,
whom
himselfe
hath
bound
,
and
fetter'd
by
an
absolute
Decree
,
that
they
shall
never
Turne
;
That
he
calls
them
to
Repentance
and
Salvation
,
whom
he
hath
damn'd
from
al
eternity
,
and
if
any
,
certainly
such
Beasts
as
these
,
deserve
to
be
struck
through
with
a
Dart.
No
,
't
is
not
boldness
,
but
Humility
and
Obedience
to
his
will
,
to
say
,
He
doth
nothing
,
but
what
becommeth
him
;
what
his
wisedome
doth
justify
,
and
he
hath
abounded
towards
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Saint
tPaul
,
Ephe.
1.8
.
in
all
Wiedome
and
Prudence
;
His
wisedome
findes
out
the
meanes
of
Salvation
,
and
his
Prudence
orders
,
and
disposeth
them
;
his
wisedome
shewes
the
way
to
life
,
and
his
Prudence
leads
us
through
it
,
to
the
end
;
I
Wisedome
was
from
everlasting
;
Proverb.
8.
and
as
she
was
in
initio
viarum
,
in
the
beginning
of
Gods
wayes
,
so
she
was
,
in
initio
Evangelii
,
in
the
beginning
of
the
Gospel
,
which
is
called
the
wisedome
of
God
unto
salvation
;
and
she
fitted
and
proportioned
meanes
to
that
end
;
means
which
were
most
agreeable
,
and
connaturall
to
it
;
It
found
out
a
way
to
conquer
Death
,
Heb.
2.14
.
and
him
that
hath
the
power
of
Death
,
the
Devill
,
with
the
weapons
of
Righteousness
;
to
digge
up
sinne
by
the
very
Roots
,
that
no
work
of
the
flesh
,
might
shoot
forth
out
of
the
Heart
any
more
,
to
destroy
it
in
its
effects
;
that
though
it
be
done
,
yet
it
shall
have
no
more
force
,
then
if
it
were
annihilated
,
then
if
it
had
never
been
done
,
and
to
destroy
it
in
its
causes
,
that
it
may
be
never
done
againe
;
Immutabile
,
quod
factum
est
:
Quint
l.
7.
to
draw
together
Justice
and
Mercy
,
which
seemed
to
stand
at
distance
,
and
hinder
the
work
,
and
to
make
them
meet
,
and
kisse
each
other
in
Christs
Satisfaction
and
ours
(
for
our
Turne
is
our
satisfaction
,
all
that
we
can
make
)
which
she
hath
joyned
together
,
Condigna
est
satisfatio
mald
facta
corrigere
,
est
correcta
non
reiterare
.
Ber.
de
Just.
Dom.
c.
1.
Satisfactio
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Antiochens
,
conc
.
can
2.
never
to
be
severed
;
his
Sufferings
,
with
our
Repentance
;
his
Agony
with
our
sorrow
,
his
Blood
with
our
Teares
,
his
Flesh
nailed
to
the
Crosse
,
with
our
lusts
Crucified
,
his
death
for
sinne
,
with
our
Death
to
it
;
his
Resurrection
with
our
Justification
:
For
he
bore
our
sins
,
that
he
might
cast
them
away
;
He
shed
his
blood
,
to
melt
our
Hearts
,
and
he
dyed
that
we
might
live
,
and
turn
unto
the
Lord
:
and
he
rose
againe
for
our
Justification
;
and
to
gaine
Authority
to
the
doctrine
of
Repentance
:
Our
convertimini
,
our
Turne
is
the
best
Commentary
on
the
consummatum
est
,
it
is
Finished
;
for
that
his
last
Breath
,
breathed
it
into
the
world
;
we
may
say
,
It
is
wrapt
up
in
the
Inscription
,
Jesus
of
Nazareth
King
of
the
Jewes
;
for
in
him
,
even
when
he
hung
upon
the
Crosse
,
were
all
the
Treasuries
of
Wisdome
and
Knowledge
hid
.
2
Coloss.
3.
In
him
Justice
and
Mercy
are
at
Peace
,
for
to
reconcile
us
unto
God
,
he
reconciled
them
one
to
another
.
The
hand
of
Mercy
was
lifted
up
,
ready
to
seale
our
Pardon
;
we
were
in
our
Blood
,
and
her
voice
was
Live
;
we
were
miserable
,
and
she
was
ready
to
relieve
us
;
our
heart
was
sick
,
and
her
bowells
yearn'd
;
but
then
Justice
held
up
the
Sword
,
ready
to
latch
in
our
sides
;
God
loves
his
Creature
,
whom
he
made
;
but
hates
the
sinner
,
whom
he
could
not
make
;
and
he
must
,
and
yet
is
unwilling
to
strike
:
If
Justice
had
prevail'd
,
Mercy
had
been
but
as
the
morning
Dew
,
and
soon
va●…sh'd
before
this
raging
heat
,
and
if
Mercy
had
swallowed
up
Justice
in
victory
,
his
hatred
of
sinne
,
and
fearfull
menaces
against
it
had
been
but
bruta
fulmina
,
and
had
portended
nothing
;
Deus
purgari
homines
à
peccato
maxime
cupit
,
ideoque
agere
poenitentiam
jubet
.
Lact.
l.
6.
c.
24.
had
been
void
,
and
of
no
effect
;
If
he
had
been
extreme
to
marke
what
is
done
amisse
,
men
had
sinned
more
,
and
more
,
because
there
could
be
no
hope
of
Pardon
;
and
if
his
Mercy
had
seal'd
an
absolute
Pardon
,
men
would
have
walked
delicately
,
and
sported
in
their
Evill
wayes
,
because
there
could
be
no
feare
of
punishment
.
And
therefore
his
wisedome
drew
them
together
,
and
reconciled
them
both
,
in
Christs
propitiatory
Sacrifice
,
and
our
Duty
of
Repentance
;
the
one
freeing
us
from
the
Guilt
,
the
other
from
the
Dominion
of
sinne
;
and
so
both
are
satisfy'd
,
Justice
layes
downe
the
sword
,
and
Mercy
shines
in
perfection
of
Beauty
.
God
hates
sinne
,
but
he
sees
it
condemned
in
the
flesh
of
his
Sonne
,
and
fought
against
by
every
member
he
hath
;
sees
it
punisht
in
him
,
and
sees
it
every
day
punisht
,
in
every
repentant
sinner
,
that
Turnes
from
his
evill
wayes
;
beholds
the
Sacrifice
on
the
Cross
,
and
beholds
the
Sacrifice
of
a
broken
Heart
,
and
for
the
sweet
savour
of
the
one
,
accepts
the
other
,
and
is
at
rest
;
his
death
for
sinne
,
procures
our
Pardon
,
and
our
death
to
sinne
sues
it
out
;
Christ
suffers
for
sinne
,
we
turne
from
it
;
his
satisfaction
at
once
wipes
out
the
guilt
,
and
penalty
,
our
Repentance
by
degrees
,
Tert.
de
anima
.
c.
1.
destroyes
sinne
it self
;
Haec
est
sapientia
de
scholâ
caeli
;
This
is
the
method
of
Heaven
;
this
is
that
Wisedome
which
is
from
above
;
Thus
it
takes
away
the
sinnes
of
the
world
.
And
now
wisedome
is
compleat
;
Justice
is
satisfyed
,
and
Mercy
triumphs
;
God
is
glorified
,
man
is
saved
,
and
the
Angels
rejoyce
;
Tert
de
poenit
.
c.
8.
Heus
tu
peccator
,
bono
animo
sis
,
vides
ubi
de
tuo
reditu
gaudeatur
;
saith
Tert.
Take
comfort
,
sinnner
,
thou
seest
what
joy
there
is
in
heaven
for
thy
returne
;
what
musick
there
is
in
a
Turne
,
which
begins
on
earth
,
but
reaches
up
,
and
fills
the
highest
Heavens
!
A
repentant
sinner
is
as
a
glass
,
or
rather
Gods
own
renewed
Image
,
on
which
God
delights
to
look
;
for
there
he
beholds
his
wisedome
,
his
Justice
,
his
mercy
,
and
what
wonders
they
have
wrought
.
Behold
the
shepherd
of
our
souls
;
see
what
lies
upon
his
shoulders
;
you
would
think
a
poor
Sheep
that
was
lost
;
nay
,
but
he
leads
sinne
and
Death
,
and
the
Devill
in
Triumph
;
and
thou
mayst
see
the
very
brightnesse
of
his
Glory
,
the
fairest
and
most
expresse
Image
of
these
Three
his
most
glorious
Attributes
,
which
are
not
onely
visible
,
but
speake
unto
us
,
to
follow
this
heavenly
Method
,
His
wisedome
instructs
us
,
his
Iustice
calls
upon
us
,
and
Mercy
,
Eloquent
mercy
bespeaks
us
:
a
whole
Trinity
of
Attributes
,
are
instant
and
urgent
with
us
,
To
Turne
à
viis
malis
,
from
our
evill
wayes
;
And
this
is
the
Authority
,
I
may
say
,
the
Majesty
of
Repentance
;
for
it
hath
these
Three
;
Gods
Wisedome
,
and
Iustice
,
and
Mercy
to
seale
and
ratify
it
;
to
make
it
Authentique
.
The
2.
part
.
Turn
ye
,
Turn
ye
.
We
come
now
to
the
dictum
it self
,
and
it
being
Gods
,
and
it
being
Gods
,
we
must
well
weigh
and
ponder
it
;
and
we
shall
find
it
comprehends
the
Duty
of
Repentance
in
its
full
latitude
.
For
as
sin
is
nothing
else
but
aversio
à
Creatore
,
and
conversio
ad
creaturam
,
and
aversion
,
and
Turning
from
God
,
and
an
inordinate
conversion
and
application
of
the
soul
to
the
Creature
;
so
by
our
Repentance
we
doe
referre
pedem
,
start
back
,
and
alter
our
course
,
worke
and
withdraw
our selves
a
viis
malis
,
from
evill
waies
,
and
Turne
to
the
Lord
,
by
cleaving
to
his
Lawes
,
which
are
the
minde
of
the
Lord
;
and
having
our
feet
enlarged
,
run
the
way
of
his
Commandements
.
We
see
a
streight
line
drawne
out
at
length
,
is
of
all
lines
the
weakest
;
and
the
further
,
and
further
you
draw
it
,
the
weaker
and
weaker
it
is
,
nor
can
it
be
strengthened
,
but
by
being
redoubled
,
and
bow'd
,
and
brought
back
againe
towards
its
first
point
.
Eccles.
7.20
.
The
Wise
man
will
tell
us
,
That
God
at
first
made
man
upright
,
that
is
simple
,
and
single
,
and
syncere
;
bound
him
,
as
it
were
to
one
point
;
but
he
sought
out
many
Inventions
,
mingled
himself
,
and
Ingendered
with
Divers
extravagant
Conceits
,
and
so
ran
out
,
not
in
one
,
but
many
lines
,
now
drawne
out
to
that
object
,
now
to
another
,
still
running
further
,
and
further
,
sometimes
on
the
flesh
,
and
sometimes
on
the
world
;
now
on
Idolatry
,
and
anon
on
Oppression
;
and
so
at
a
sad
Distance
from
him
,
in
whom
he
should
have
dwelt
,
and
rested
as
in
his
Center
:
and
therefore
God
seeing
him
gone
so
farr
,
seeing
him
weak
and
feeble
,
wound
,
and
Turned
about
by
the
Activity
of
the
Devill
,
and
sway
of
the
Flesh
,
and
not
willing
to
loose
him
;
ordained
Repentance
as
a
remedy
,
as
the
Instrument
to
bend
and
bow
him
back
again
,
that
he
might
recover
,
and
gain
strength
,
and
subsistencie
in
his
former
,
and
proper
place
;
to
draw
him
back
from
those
Objects
,
in
which
he
was
lost
,
and
so
carry
him
on
forward
to
the
Rock
,
out
of
which
he
was
hewed
:
whilst
he
is
yet
in
viis
malis
,
in
his
evill
wayes
,
all
is
out
of
Tune
,
and
Order
;
for
the
Devil
,
who
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Chrysost.
Hom.
de
poenitent
.
invert
the
order
of
things
,
placeth
shame
upon
repentance
,
and
boldness
,
and
senlessness
,
upon
sinne
;
but
Repentance
is
a
perfect
Methodist
;
upon
our
Turne
,
we
see
the
danger
we
plaid
with
,
and
the
horror
of
those
Paths
,
in
which
we
sported
,
we
see
in
our
flight
,
a
banishment
,
in
every
sinne
a
Hell
,
and
in
our
Turne
a
Paradice
.
Divers
words
we
have
to
expresse
the
true
nature
of
Repentance
,
but
none
more
usuall
,
more
full
and
proper
then
this
of
Turning
;
for
it
includes
all
the
rest
.
It
is
more
,
then
a
bare
knowledge
of
our
sinnes
,
more
then
Griefe
;
more
then
an
acknowledgement
,
or
confession
:
more
then
a
desire
of
change
;
more
then
an
endeavour
;
for
if
we
doe
not
Turne
,
a
Termino
,
in
Terminum
,
from
one
Terme
,
or
state
to
another
;
from
every
sinne
we
now
embrace
,
to
its
contrary
;
If
we
do
not
fly
and
loath
the
one
,
and
rest
and
delight
in
the
other
;
our
knowledge
of
sinne
,
is
but
an
accusation
;
our
Grief
is
but
a
frail
and
vanishing
displacency
,
and
our
Teares
are
our
recreation
;
Iugentibus
lachrymae
quietis
&
recreationis
loco
sunt
.
Mos.
Maimmon
.
Doct.
perplex.
l.
3.
c.
4
s.
our
desires
but
as
Thoughts
,
and
our
Endeavours
,
proffers
;
but
if
wee
Turne
,
and
our
turne
be
reall
,
these
Instruments
,
or
Antecedents
,
These
disposing
and
preparing
Acts
must
needs
be
so
also
,
true
and
reall
:
we
talke
much
of
the
knowledge
and
sense
of
our
sinne
;
when
we
cannot
be
ignorant
of
it
;
of
grief
,
when
we
have
no
feeling
,
of
consession
,
and
acknowledgement
,
when
the
Heart
is
not
broken
,
of
a
de●…re
to
be
Good
,
when
we
resolve
to
be
evill
,
of
our
endeavour
to
leave
off
our
sinnes
,
when
we
seed
,
and
nourish
them
,
and
even
hire
them
to
stay
with
us
,
—
In
udo
est
Maenas
,
et
Attin
.
our
Repentance
is
languid
,
and
faint
,
our
knowledge
without
observation
,
our
grief
without
compunction
;
our
acknowledgement
without
trepidation
;
our
desire
without
strength
,
and
our
endeavour
without
Activitie
:
but
they
are
all
compleat
,
and
made
perfect
in
our
turne
,
and
Conversion
:
If
we
turne
from
our
sinnes
,
then
we
know
them
,
and
know
them
in
their
Deformity
,
and
all
those
Circumstances
,
which
put
so
much
horror
upon
them
;
If
we
Turne
,
our
head
will
be
a
Fountaine
of
Teares
;
Lament.
1.16
.
and
the
Eye
will
cast
out
water
;
our
confession
will
be
loud
and
hearty
;
Our
desire
eager
,
and
impatient
;
and
our
Endeavours
strong
,
and
earnest
and
violent
.
This
turn
is
as
the
hinge
on
which
all
the
rest
move
freely
and
orderly
;
Optima
poenitentia
,
nova
vita
,
saith
Luther
,
the
best
and
truest
Repentance
,
is
a
new
life
,
a
turne
,
carries
all
the
rest
along
with
it
to
the
end
,
The
end
of
our
knowledge
,
of
our
griefe
,
of
our
acknowledgement
,
the
end
of
our
desires
and
endeavours
;
For
we
know
our
sinnes
,
we
bewaile
them
,
wee
acknowledge
them
,
wee
desire
,
and
endeavour
to
leave
them
;
in
a
word
;
we
turne
that
we
may
be
saved
.
1.
The
Knowledge
of
our
sinnes
And
first
,
it
includes
the
knowledge
of
our
sinnes
;
for
he
that
knows
not
his
malady
,
will
neither
seek
for
oure
,
nor
admitt
it
;
Isid.
Pelusiot
.
l.
1111.
ep.
149.
he
that
knows
not
the
danger
of
the
place
he
stands
in
,
will
not
turne
his
face
another
way
;
he
that
dwells
in
it
,
as
in
a
Paradise
,
will
look
upon
all
other
,
that
yeeld
not
the
same
delight
,
as
upon
Hell
it self
;
he
that
knows
not
his
wayes
are
evill
,
will
hardly
go
out
of
them
;
Malum
notum
,
res
est
optima
,
saith
Luther
;
'T
is
a
good
thing
to
know
evill
:
for
the
knowledge
of
that
,
which
is
evill
,
can
have
no
other
end
but
this
;
To
drive
us
from
it
,
to
that
which
is
Good
:
when
sinne
appeares
in
its
uglinesse
,
and
monstrosity
,
when
the
Law
,
and
the
wrath
of
God
,
and
Death
it self
display
their
Terrors
before
our
face
;
That
face
is
more
then
brasse
or
Adamant
,
that
will
not
gather
blackness
,
and
Turne
it self
.
But
this
Prescript
;
To
know
sinne
(
one
would
think
)
should
rather
be
tendred
to
the
Heathen
then
Christians
;
Act
15
20.
Quand●
hoe
Factum
non
est
?
quando
reprehensum
?
Quando
non
P●…missum
,
Cic.
●…o
M.
Caeli●
.
Rom.
1.31
.
To
them
some
sinnes
were
unknowne
,
as
Revenge
,
Ambition
,
Fornication
,
and
therefore
they
are
enjoyn'd
to
absteine
from
it
;
and
yet
even
those
which
the
light
of
Nature
had
discovered
to
them
,
they
did
committ
,
though
they
knew
,
That
they
who
did
commit
them
were
worthy
of
death
:
But
to
Christians
,
it
may
seem
unnecessary
,
for
they
live
in
the
Church
,
which
is
spoliarium
vitiorum
,
Ethic.
3.
c.
22.
a
place
where
sin
is
every
day
revil'd
,
and
disgraced
,
where
it
is
Anatomized
,
and
the
bowells
,
and
entrayles
,
every
sinew
and
veine
of
it
showne
.
I
should
say
,
our
Church
were
reformed
indeed
,
if
we
did
commit
no
sinnes
,
but
those
we
doe
not
know
:
many
things
we
doe
,
saith
the
Philosopher
,
we
may
say
,
most
sinnes
we
commit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
which
reason
perswades
,
but
which
the
flesh
betrays
us
to
;
not
to
which
our
knowledge
leads
us
,
but
our
sensuallity
.
Stat
contraratio
,
Reason
,
when
we
sinne
,
is
not
so
foyled
,
or
beaten
downe
,
but
it
stands
up
against
us
,
and
opposeth
us
to
our
face
;
It
tells
the
Miser
that
Covetousness
is
Idolatry
,
The
wanton
,
that
Lust
is
that
fire
which
will
consume
him
;
the
Revenger
,
that
he
diggs
his
owne
Grave
with
his
sword
;
it
is
indeed
commonly
said
,
That
reason
is
corrupt
,
but
the
Truth
is
,
that
which
we
call
corrupt
reason
,
is
our
passion
or
sensuality
;
for
that
cannot
be
reason
,
which
directs
us
to
that
which
is
unreasonable
;
The
sense
doth
too
oft
get
the
better
,
but
can
never
silence
,
or
corrupt
it
so
,
as
to
call
evill
good
,
or
good
evill
;
For
that
is
the
language
of
the
Beast
,
of
the
sensuall
part
;
and
for
ought
I
see
,
we
may
as
well
assigne
and
Entitle
our
Good
Actions
to
our
sensitive
part
,
when
we
keep
;
as
our
bad
,
to
our
Reason
,
when
we
break
the
Law
.
Reason
never
yeelds
,
and
our
knowledge
is
still
the
same
;
In
Lust
,
it
commends
Chastity
,
in
Anger
Meeknesse
,
in
Pride
Humility
;
when
we
surfeit
on
those
delights
,
which
sinne
brings
with
it
,
our
Reason
plainly
tell
us
,
That
they
are
deadly
Poyson
.
We
need
not
then
,
be
over-sollicitous
to
secure
this
Ingredient
(
the
knowledge
of
our
sinnes
)
to
bring
it
into
the
Recipe
of
our
Repentance
;
for
there
be
but
few
which
we
know
not
,
fewer
which
we
may
not
know
,
if
we
will
,
if
we
will
but
take
the
paines
to
put
it
to
the
question
,
either
before
the
Act
,
what
we
are
about
to
doe
;
or
after
,
what
it
is
,
we
have
done
;
for
it
is
a
Law
,
a
plaine
Law
,
we
are
to
try
it
by
,
not
a
dark
riddle
;
and
if
we
doe
mistake
,
it
is
easy
to
determine
what
it
was
that
did
worke
,
and
frame
,
and
polish
the
cheat
:
Not
a
sinne
,
which
comes
with
open
mouth
to
devour
us
,
and
swallow
up
our
Peace
,
but
is
of
that
Bulke
and
corpulency
,
that
we
cannot
but
see
it
,
and
though
we
may
peradventure
here
Turne
away
our
eye
,
yet
we
cannot
put
it
out
.
Our
knowledge
will
not
forsake
us
,
and
our
Conscience
follows
our
knowledge
,
which
may
sleep
,
but
cannot
die
in
us
;
which
is
an
evill
spirit
,
that
all
the
musick
in
the
world
will
not
ease
us
of
;
and
though
we
set
up
bulwarkes
against
it
,
compasse
our selves
about
with
variety
of
Delights
,
and
fence
our selves
in
with
Honor
and
Power
,
which
we
make
the
weapons
of
unrighteousnesse
;
yet
it
will
at
one
time
or
other
make
its
sallyes
,
and
Eruptions
,
and
Disturb
our
Peace
.
God
hath
placed
it
in
us
,
as
he
fixed
the
Vrim
and
Thummim
on
the
breast-plate
of
judgement
,
Exod.
28.30
.
by
which
he
might
give
answer
unto
us
,
what
we
are
to
doe
;
what
not
to
doe
;
what
we
have
done
well
,
and
what
amisse
;
as
he
did
to
the
Priest
,
who
by
viewing
his
Breast-plate
,
saw
whether
the
people
might
goe
up
,
Esr.
2.63
.
Nehem.
7.15
.
Psal.
19.12
.
Levit.
4.2
.
Heb.
9.7
.
or
not
goe
up
;
but
when
we
have
once
defiled
our
Conscience
,
we
care
not
much
for
looking
towards
it
,
and
we
lose
the
use
of
it
,
in
our
slavery
under
sinne
,
as
they
lost
the
use
of
their
Vrim
and
Thummim
at
the
Captivity
of
Babylon
.
But
then
,
who
knoweth
how
oft
he
offends
?
who
knowes
his
unadvised
errors
?
his
inconsiderate
sinnes
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
ignorances
,
those
which
he
entertaines
,
as
the
Septuagint
renders
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unwillingly
,
which
steale
in
upon
him
at
unawares
,
even
whilst
he
is
busy
in
subduing
others
;
as
we
see
one
part
of
an
Army
may
be
surprized
,
and
fly
,
whilst
the
other
Conquers
;
For
the
best
of
men
,
through
the
frailty
and
mutability
of
their
Nature
,
may
receive
many
such
blowes
,
and
feel
them
not
;
and
it
fares
with
us
in
the
course
of
our
life
,
as
it
doth
with
Travellers
in
their
way
;
many
Objects
,
many
sinnes
we
passe
by
,
and
not
so
much
as
cast
an
eye
that
way
;
which
yet
in
themselves
are
visible
enough
,
and
may
be
seen
,
as
well
,
as
those
we
look
upon
with
some
Care
,
and
sometimes
with
astonishment
:
and
yet
even
these
secret
and
retired
sinnes
are
knowne
and
condemned
both
by
our
Feare
and
Hatred
,
we
know
such
there
be
,
though
we
know
not
what
they
are
,
nor
can
call
them
by
their
Name
;
and
our
begging
Pardon
for
them
,
is
our
defyance
of
them
,
and
declares
not
onely
our
sorrow
for
them
,
but
our
Anger
against
them
;
breathes
Revenge
,
though
we
know
them
not
;
and
shewes
how
roughly
and
disdainfully
we
should
handle
them
,
if
we
did
.
2.
Grief
for
sinne
.
2.
The
Knowledge
then
of
our
sinnes
is
a
thing
presupposed
in
our
Turne
,
and
so
in
the
next
place
is
the
grief
and
sorrow
which
ordinarily
doth
arise
from
such
a
Convincement
:
for
some
displacency
it
will
worke
,
though
not
of
strength
enough
to
move
us
,
or
drive
us
from
that
,
which
we
make
a
Paradice
,
but
is
our
Tophet
;
and
Turne
us
to
imbrace
that
condition
,
and
estate
,
which
at
first
presents
the
horror
of
a
Prison
,
but
is
a
Sanctuary
.
Now
Grief
is
not
sub
praecepto
,
Quint.
decl
.
185.
under
any
command
,
nor
indeed
can
it
be
;
medicamenta
mandata
non
accipiunt
:
you
may
prescribe
Physick
,
but
you
give
it
not
,
with
a
command
;
nor
can
you
say
,
thus
it
shall
worke
:
you
may
exhort
me
to
look
about
me
,
and
consider
my
estate
,
but
you
cannot
bid
me
grieve
;
when
we
wish
men
to
Feare
,
or
Hope
,
to
be
sad
,
or
merry
;
we
speake
improperly
,
and
ineffectually
,
unless
our
meaning
be
,
they
should
enter
into
those
considerations
which
may
strike
a
Feare
,
or
raise
a
Hope
,
worke
a
sorrow
,
or
beget
a
joy
;
the
Apostle
preacheth
to
the
Jewes
.
Act.
2.
puts
his
goad
to
their
sides
,
Acts
2.37,38
.
and
the
Text
saies
,
They
were
pricked
in
their
Hearts
,
and
it
follows
,
Then
Peter
said
unto
them
,
Repent
;
his
words
were
sharpe
,
and
did
prick
them
at
the
heart
,
but
they
were
no
commands
;
the
command
is
Repent
and
be
baptized
;
what
a
Sea
of
words
may
flow
,
and
yet
not
a
drop
fall
from
our
eye
?
what
fearfull
Prognosticks
may
we
see
?
what
mournfull
Threnodies
may
we
heare
,
and
yet
not
be
cast
downe
,
or
change
the
countenance
?
nay
,
what
penance
may
we
undergoe
,
and
yet
not
Grieve
?
For
Grief
followes
the
Apprehension
,
and
knowledge
the
Object
,
and
riseth
and
falleth
with
it
,
vary's
,
as
that
vary's
:
if
our
apprehension
be
cleare
,
our
sorrow
will
be
great
;
if
that
be
pure
,
this
will
be
syncere
,
if
it
be
inward
,
this
will
be
Deep
,
but
if
it
be
superficiall
,
this
will
be
but
in
the
Face
;
if
it
be
flitting
,
and
unsetled
,
this
will
vanish
at
the
sight
of
the
next
object
,
which
presents
it self
with
less
distaste
;
vanish
like
the
lightning
,
which
is
seen
,
and
gone
.
Psal
38.4
.
Sin
is
a
heavy
burden
(
saith
David
)
it
is
so
;
when
't
is
felt
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hard
to
be
borne
;
Moles
,
saith
Austin
;
of
a
great
bulk
,
and
weight
,
and
it
is
not
a
sigh
,
or
a
groane
,
a
forc'd
displacency
,
it
is
not
such
weak
,
faint
Heaves
of
the
Sonle
,
that
can
remove
such
a
Mountain
:
we
see
some
,
who
mourne
like
a
Dove
,
and
chatter
like
a
Crane
,
when
the
hand
of
God
toucheth
them
for
their
sinne
,
who
speake
mournfully
,
look
mournfully
,
goe
mournfully
all
the
day
long
;
who
are
cast
down
(
you
would
think
indeed
)
to
the
lowest
pitt
,
and
't
is
easy
to
mistake
a
Pharisee
,
for
a
Poenitentiary
;
we
read
of
some
who
did
afflict
,
and
Pennance
themselves
with
so
much
severity
,
That
they
fell
in
morbum
poenitentialem
,
as
Rhenanus
observes
upon
Tertull.
into
a
strange
distemper
,
which
they
called
the
poenitentiary
Disease
,
because
it
was
contracted
in
the
daies
of
Penance
;
but
all
this
doth
not
make
up
the
full
face
of
Repentance
,
nor
compleat
our
Turne
.
For
we
may
hang
down
our
head
like
a
Bullrush
;
we
may
fast
,
till
we
have
more
need
of
a
Physitian
,
then
a
Divine
(
and
yet
too
much
need
of
both
)
we
may
even
seem
to
be
afraid
of
our selves
,
to
be
weary
of
our selves
,
to
run
out
of
our selves
,
and
yet
not
Turne
;
For
these
may
be
rather
apparitions
,
then
motions
;
Fasting
Lamentation
,
and
that
displacency
,
which
sin
carries
naturally
along
with
it
,
are
glorious
expressions
,
and
probable
symptomes
of
a
wounded
Spirit
,
but
yet
many
times
,
they
are
nothing
else
but
the
Types
,
and
shadows
of
Repentance
;
many
times
signa
non
signantia
,
signes
indeed
,
but
such
as
signifie
nothing
.
Qui
peccata
deplorat
,
ploranda
minimè
committat
,
saith
Gregoory
,
he
truly
bewailes
his
sin
,
who
doth
no
longer
practice
what
he
will
be
forced
to
bewaile
;
he
gives
a
perfect
account
of
his
debts
,
who
is
resolved
never
to
add
to
the
Bills
,
he
Truly
Turnes
,
who
will
never
look
back
,
Haec
poenitentiae
vox
est
lachrymis
orare
,
saith
Hilar.
Teares
and
Complaints
are
the
voice
and
language
of
Repentance
,
Hil.
in
Ps.
11
S.
and
if
you
see
a
Turne
,
you
see
a
Change
also
in
the
Countenance
;
but
many
Times
,
Vox
est
,
&
praetereà
nihil
;
It
is
the
voice
of
REPENTANCE
,
and
nothing
else
.
For
sorrow
,
and
Dejection
of
minde
have
not
alwaies
the
same
beginnings
,
nor
doe
our
Teares
constantly
flow
from
the
same
Spring
and
Fountaine
;
Omnis
Dolor
Fundatur
in
amore
;
saith
the
Schools
,
all
Grief
is
grounded
on
Love
,
for
as
my
Joy
is
to
have
,
so
my
Grief
is
,
to
want
what
I
love
;
and
ours
may
have
no
better
principle
,
then
the
love
of
our selves
,
and
then
it
comes
,
à
Fumo
peccati
,
from
the
troublesome
smoake
which
finne
makes
,
or
rather
from
the
very
Gall
of
Bitternesse
;
a
Grief
begot
betwixt
Conscience
and
Lust
,
betwixt
the
Deformity
of
sin
,
and
the
pleasure
of
sinne
,
betwixt
the
apprehension
of
a
reall
evill
,
and
the
flattery
of
a
seeming
good
;
when
I
am
troubled
,
not
that
I
have
sinned
,
but
that
it
is
not
lawfull
to
sinne
,
much
disquieted
within
me
,
that
that
sin
,
which
I
am
unwilling
to
fly
from
,
is
a
Serpent
,
that
will
sting
me
to
death
;
That
there
is
Gravell
in
the
Bread
of
deceit
;
That
,
that
unlawfull
pleasure
,
which
is
to
me
as
sweet
as
Honey
,
should
at
last
bite
like
a
Cockatrice
;
That
the
wayes
,
in
which
I
walk
with
delight
,
should
lead
unto
Death
;
That
,
that
sinne
,
which
I
am
unwilling
to
fling
off
,
hath
such
a
Troope
of
Serjants
,
and
Executioners
at
her
heels
;
and
so
it
comes
à
Fumo
Gehennae
,
from
the
smoke
of
the
bottomlesse
Pitt
,
from
feare
of
punishment
,
which
is
farre
from
a
Turne
,
but
may
prepare
,
mature
,
and
ripen
us
for
Repentance
.
But
then
it
may
come
from
the
Feare
of
God
,
wrought
in
us
,
by
the
apprehension
of
his
Justice
and
Mercy
,
and
Dominion
,
and
Power
to
Judge
both
the
quick
&
the
dead
;
and
this
Griefe
is
next
to
a
Turn
,
the
next
and
immediate
cause
of
our
Conversion
,
when
out
of
the
admiration
of
his
Innocence
,
Majesty
and
Goodness
,
I
am
willing
to
offend
my self
for
offending
him
;
and
offer
up
to
him
some
part
of
my
substance
,
the
Anguish
of
my
soul
,
the
Groanes
of
Contrition
,
and
my
teares
,
Anastas
.
Bib.
pairum
.
which
are
ex
ipsa
nostrâ
essentia
,
sicut
sanguis
martyrum
;
from
our
being
and
essence
,
and
are
offer'd
up
,
as
the
blood
of
Martyrs
.
Confession
of
sinne
.
3.
And
this
Grief
will
(
in
the
third
place
)
open
our
mouthes
,
and
force
us
to
a
Confession
and
acknowledgement
of
our
sinnes
)
I
mean
a
sad
and
serious
Acknowledgement
,
which
will
draw
them
out
,
Bas
.
in
Ps.
37.
and
not
suffer
them
to
be
pressed
downe
,
and
settle
like
foule
and
putrifyed
matter
,
in
the
bottome
of
the
soule
,
as
Basil
expresseth
it
;
For
the
least
grief
is
vocall
,
the
least
displacencie
will
open
our
mouthes
;
yea
,
where-there
is
little
sense
,
or
none
,
we
are
ready
to
complaine
;
and
because
St.
Pauls
Humility
brought
him
so
low
,
look
for
an
Absolution
,
if
we
can
say
(
what
we
may
truly
say
,
but
not
with
St.
Pauls
Spirit
)
That
we
are
the
chiefest
of
sinners
.
For
nothing
more
easy
,
then
to
libell
our selves
,
where
the
Bill
takes
in
the
whole
world
;
and
the
Best
of
Saints
,
as
well
as
the
worst
of
sinners
:
How
willing
are
we
to
confesse
with
David
,
That
we
are
conceived
in
sinne
,
and
borne
in
Iniquity
?
how
ready
to
call
our selves
the
Children
of
wrath
,
and
workers
of
all
unrighteousness
?
what
delight
doe
we
take
to
miscall
our
virtues
?
to
finde
Infidelity
in
our
Faith
;
wavering
in
our
Hope
;
Pride
in
our
Humility
;
Ignorance
in
our
Knowledge
,
coldness
in
our
Devotion
,
and
some
degrees
of
Hostility
in
our
very
love
of
God
?
what
can
the
Devil
,
our
great
Adversary
and
Accuser
say
more
of
us
,
then
we
are
well
pleased
to
say
of
our selves
?
But
this
Acknowledgement
is
but
the
product
of
a
lasy
knowledge
,
and
a
faint
,
and
momentary
disgust
,
and
it
comes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Stoicks
speaks
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Epict.
Art.
c.
●
c.
15.1
.
it
is
but
the
calves
of
our
lips
,
not
the
Sacrifice
of
our
Hearts
;
we
breath
it
forth
with
noise
,
and
words
enough
;
we
make
our
sinnes
Innumerable
,
more
then
the
haires
of
our
head
,
or
the
Sands
of
the
Sea-shore
,
but
bring
us
to
a
particular
account
,
and
we
find
nothing
but
Ciphers
;
some
sinnes
of
daily
Incursion
,
some
of
sudden
subreption
,
some
minute
,
scarce
visible
sinnes
,
but
not
the
Figure
of
any
sinne
,
which
we
think
will
make
up
a
Number
:
he
that
will
confesse
himselfe
the
chiefe
of
Sinners
,
upon
the
most
gentle
remembrance
,
upon
the
meekest
reprehension
,
will
be
ready
to
charge
you
,
as
a
Greater
;
or
peradventure
,
Take
you
by
the
Throat
.
But
this
is
not
that
Confession
,
which
ushers
in
Repentance
,
or
forwards
and
promotes
our
Turne
;
it
is
rather
an
Ingredient
to
make
up
the
Cup
of
stupefaction
,
which
we
take
downe
with
Delight
,
and
then
fall
asleep
,
and
dreame
of
safety
;
even
when
we
are
on
the
Brinke
,
and
ready
to
fall
into
the
pitt
.
David
,
't
is
true
,
Aug.
Hom.
4.1
.
In
his
Tribus
S●llabis
Flamm●
sacrificii
ecram
●emino
ascenctit
in
coelum
.
said
no
more
but
peccavi
,
and
his
sinne
was
Taken
away
,
Tantum
valent
,
Tres
syllabae
,
saith
St.
Aust.
such
force
there
was
in
Three
Syllables
;
and
can
there
be
virtue
in
Syllables
?
no
man
can
imagine
there
can
;
but
Davids
Heart
,
saith
he
,
was
now
a
sacrificing
,
and
on
these
three
Syllables
,
the
name
of
that
sacrifice
was
carryed
up
before
the
Lord
,
into
the
highest
heavens
.
If
our
knowledge
of
our
sinnes
be
cleane
,
and
affective
;
if
our
Grief
be
reall
,
then
our
confession
and
acknowledgement
will
be
hearty
,
our
Bowells
will
sound
as
a
Harpe
,
our
Inwards
will
boyle
,
and
not
rest
,
our
heart
will
tremble
,
and
be
Turned
within
us
,
our
Sighes
and
our
Groanes
will
send
forth
our
words
,
as
sad
messengers
of
that
Desolation
,
Is.
16.11
.
Job
.
30.27
.
which
is
within
;
Our
heart
will
cry
out
as
well
as
our
Tongue
;
My
heart
,
my
heart
is
prepared
,
saith
David
,
which
is
then
the
best
,
and
sweetest
Instrument
,
when
't
is
broken
.
4.
Desire
.
4.
And
these
three
in
the
fourth
place
,
will
raise
up
in
us
a
desire
,
secondly
an
endevour
to
shake
off
these
feares
,
and
this
weight
which
doth
so
compasse
about
,
and
infold
us
:
Heb.
12.1
.
for
who
is
there
,
that
doth
see
his
sinnes
,
and
weep
over
them
,
execrate
them
by
his
Teares
,
Fletus
humanarum
necessiatum
verecunda
execratio
.
Sen.
C●nt
.
8.6
.
and
condemn
them
by
his
Confession
,
that
shall
see
sin
clothed
with
Death
;
The
Law
,
a
killing
letter
;
the
Judge
frowning
;
Death
ready
with
his
Dart
,
to
strike
him
through
,
who
would
be
such
a
Beast
,
as
to
come
so
neere
;
and
Hell
opening
her
mouth
to
take
him
in
;
who
will
not
long
,
and
groane
,
and
travaile
in
paine
,
and
cry
out
to
be
delivered
from
this
body
of
Death
?
Quissub
tali
conscientiâ
&
c
?
who
would
live
under
such
a
Conscience
,
which
is
ever
galling
and
gnawing
him
?
what
Prisoner
,
that
feels
his
Fetters
,
would
not
shakethem
off
?
certainly
,
he
that
can
stand
out
against
all
these
Terrours
and
Amazements
;
he
that
can
thwart
and
resist
his
knowledge
,
wipe
off
his
Teares
,
and
fling
off
his
sorrow
,
and
baffle
and
confute
his
owne
acknowledgement
;
he
that
can
slight
his
own
conscience
,
mock
his
Distaste
,
Trifle
with
the
wrath
of
God
,
which
he
sees
neer
him
,
and
play
at
the
very
gates
of
Hell
;
he
that
is
in
profundis
,
in
this
Great
Deep
,
and
will
not
cry
out
,
he
that
knows
what
he
is
,
and
will
be
what
he
is
,
knows
he
is
miserable
,
and
desires
not
a
change
,
is
neere
to
the
condition
of
the
Damned
spirits
,
who
howle
for
the
want
of
that
light
which
they
have
lost
,
and
detest
,
and
Blaspheme
that
most
,
which
they
cannot
have
;
who
because
they
can
never
be
Happy
,
can
never
desire
it
.
But
to
this
condition
we
cannot
be
brought
,
till
we
are
brought
under
the
same
punishment
,
which
neverthelesse
is
represented
to
us
in
this
life
,
in
the
sad
thoughts
of
our
Heart
;
in
the
Horror
of
sinne
;
and
in
a
Troubled
Conscience
,
that
so
we
may
avoid
it
:
The
Type
we
see
now
,
and
to
this
end
,
that
we
may
never
see
the
Thing
it self
;
and
the
sight
of
this
(
if
we
remove
not
our
eye
,
at
the
call
and
enticement
of
the
next
approaching
vanity
,
which
may
please
at
first
,
but
in
the
end
will
place
before
us
,
as
foule
an
Object
,
as
that
,
which
we
now
look
upon
)
will
worke
in
us
a
Desire
,
to
have
that
removed
which
is
now
as
a
Thorn
in
our
eyes
;
a
desire
to
have
Gods
Hand
taken
off
from
us
,
and
that
those
sinnes
too
may
be
taken
away
,
which
made
his
Hand
so
heavy
;
a
desire
to
be
freed
from
the
guilt
,
and
a
desire
to
be
freed
from
the
Dominion
of
sinne
;
a
Desire
that
reacheth
at
Liberty
,
and
at
Heaven
it self
:
Eruditi
vivere
,
est
cogitare
,
saith
Tully
;
Tusc.
q.
l.
5.
Meditation
is
the
life
of
a
Schollar
,
for
if
the
minde
leave
off
to
move
,
and
work
,
and
be
in
agitation
;
the
man
indeed
may
live
,
but
the
Philosopher
is
dead
;
and
vita
Christiani
sanctum
Desiderium
,
saith
Hierom
the
life
of
a
Christian
is
nothing
else
,
but
a
holy
desire
,
drawne
out
and
spent
in
Prayers
,
Deprecations
,
Wishes
,
Obtestations
,
in
Pantings
and
longings
,
held
up
and
continued
by
the
heat
,
and
vigor
,
and
the
endlesse
unsatisfyednesse
of
desire
,
which
(
if
it
slack
or
fayl
,
or
end
in
an
indifferency
,
or
Luke-warmness
)
leaves
nothing
behind
it
,
but
a
lump
,
a
masse
of
Corruption
;
for
with
it
,
the
life
is
gone
,
the
Christian
is
departed
.
5.
Endeavour
.
5.
But
in
the
last
place
;
This
is
not
enough
,
nor
will
it
draw
us
neere
enough
unto
a
Turne
;
there
is
required
,
as
a
true
witnesse
of
this
our
convincement
,
and
sorrow
,
of
the
Heartinesse
of
our
confession
,
and
the
Truth
of
our
desire
;
a
serious
endavour
,
an
eager
contention
with
our selves
,
an
assiduous
violence
against
those
sinnes
,
which
have
brought
us
so
low
,
to
the
dust
of
Death
,
and
the
House
of
the
Grave
:
and
endeavour
to
order
our
steps
;
to
walk
contrary
to
our selves
;
to
make
a
Covenant
with
our
eye
;
to
purge
our
eare
,
to
cut
off
our
hand
;
and
to
keep
our
Feet
;
to
forbeare
every
Act
which
carries
with
it
,
but
the
appearance
of
evill
,
to
cut
off
every
occasion
,
which
may
prompt
us
to
it
,
an
Endeavour
to
work
in
the
Vineyard
,
to
exercise
our selves
in
the
workes
of
Piety
;
to
love
the
faire
opportunities
of
doing
good
,
and
lay
hold
on
them
,
to
be
ambitious
,
and
Inquisitive
after
all
those
Helps
,
and
advantages
,
which
may
promote
this
endeavour
,
and
bring
it
with
more
ease
and
certainty
unto
the
end
:
And
this
is
as
the
heaving
and
strugling
of
a
man
under
a
Burden
;
as
the
striving
in
a
Snare
,
as
the
Throwes
of
a
Woman
in
Travail
,
who
longs
to
be
delivered
;
this
is
as
our
knocking
at
the
Gates
of
Heaven
,
as
our
flight
from
the
wrath
to
come
:
Thus
doe
we
strive
and
fight
with
all
those
defects
,
which
either
nature
began
,
or
custome
hath
confirmed
in
us
;
thus
do
we
by
degrees
work
that
happy
change
;
that
we
are
not
the
same
,
but
other
men
;
Val.
Max.
l.
8.
c.
7.
as
the
Historian
speaks
of
Demosthenes
(
whose
studiousnesse
and
Industry
overcame
the
malignity
of
Nature
,
and
unloos'd
his
tongue
)
alterum
Demosthenem
mater
,
alterum
industria
enixa
est
,
The
mother
brought
forth
one
Demosthenes
,
and
Industry
another
;
so
by
this
our
serious
and
unfeigned
Endeavour
,
eluctamur
per
obstantia
,
we
force
our selves
out
of
those
obstacles
and
encumberances
,
which
detain'd
us
so
long
in
evill
waies
;
we
make
our
way
through
the
Clouds
,
and
darknesse
of
this
world
,
and
are
compassed
about
with
raies
of
light
.
Nature
made
us
men
;
evill
Custome
made
us
like
the
Beasts
,
that
perish
,
and
grace
and
Repentance
make
us
Christians
,
and
consecrates
us
to
Eternity
.
The
Turne
it selfe
,
Or
,
True
Repentance
.
All
these
are
in
our
Turne
,
in
our
Repentance
;
but
all
these
doe
not
compleat
and
perfect
it
;
For
I
am
not
Turn'd
from
my
evill
wayes
,
till
I
walk
in
good
;
I
have
not
shaken
off
one
Habit
,
till
I
have
gain'd
the
contrary
;
I
am
not
truely
Turn'd
from
one
point
,
till
I
have
recovered
the
other
;
have
not
forsaken
Babylon
,
till
I
dwell
in
Jerusalem
;
for
,
Turne
ye
from
your
evill
Wayes
,
in
the
holy
language
is
,
Turne
unto
me
with
all
your
heart
;
worke
out
one
Habit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
2.
Ethic.
c.
1.
with
another
:
let
your
Actions
now
,
controll
and
demolish
those
,
which
you
built
up
so
fast
;
that
which
set
them
up
,
will
pull
them
downe
,
perseverance
,
and
assiduity
in
Action
:
The
liberall
Hand
casts
away
our
Almes
,
and
our
Covetousness
together
:
The
often
putting
our
knife
to
our
throat
,
destroyes
our
Intemperance
;
The
often
disciplining
our
Flesh
,
crucifies
our
Lusts
;
our
acts
of
mercy
,
proscribe
Cruelty
;
our
making
our selves
Eunuchs
for
the
Kingdome
of
Heaven
,
stones
the
Adulterer
;
our
walking
in
the
light
,
is
our
Turne
from
Darknesse
;
our
going
about
,
and
doing
good
,
is
our
voluntary
Exile
,
and
Flight
out
of
the
World
,
and
the
Pollutions
thereof
,
Then
wee
are
Spirituall
,
when
we
walke
after
the
Spirit
;
and
when
wee
thus
walke
,
wee
are
Turn'd
.
I
know
Repentance
,
in
the
Writings
of
Divines
,
is
drawne
out
,
and
commended
to
us
under
more
notions
,
and
considerations
,
then
one
;
It
is
taken
for
those
preparatory
Acts
,
which
fitt
and
qualify
us
for
the
Kingdome
and
Gospel
of
Christ
;
Repent
,
for
the
Kingdome
of
Heaven
is
at
hand
;
Matth.
3.2
.
it
is
taken
for
that
change
,
in
which
we
are
sorry
for
our
sinne
,
and
desire
and
purpose
to
leave
it
,
which
serves
to
usher
in
Faith
and
Obedience
;
but
I
take
it
in
its
most
generall
and
largest
acception
,
for
the
leaving
one
state
and
Condition
,
and
a
constant
cleaving
to
the
contrary
;
for
the
getting
our selves
of
every
evill
Habit
,
and
investing
our selves
with
those
which
are
good
;
or
,
to
speak
with
our
Prophet
;
for
Turning
away
from
wickednesse
,
Ezek.
18.27
.
and
doing
that
which
is
Lawfull
and
right
;
for
casting
away
all
our
Transgressions
,
and
making
us
new
Hearts
,
and
new
Spirits
;
I
am
sure
this
one
Syllable
Turne
,
will
take
in
and
comprehend
it
all
:
for
what
is
all
our
preparation
;
if
when
we
come
neere
to
Christ
,
we
stand
back
?
what
are
the
beginnings
of
obedience
,
if
we
revolt
?
what
is
the
bend
,
or
Turne
of
our
Initiation
,
if
we
Turn
aside
like
a
deceitfull
Bow
?
what
s
out
sorrow
,
if
it
do
but
bow
the
head
;
and
leave
the
Heart
as
wanton
as
before
?
what
's
our
desire
,
if
it
have
but
the
strength
of
a
Thought
?
what
s
our
endeavour
,
if
it
strike
and
contract
it self
,
and
is
lost
at
the
sight
of
the
next
Temptation
?
But
our
Turne
supposeth
all
These
;
and
takes
in
all
the
Dimensions
of
Repentance
,
the
Body
,
and
full
Compasse
of
it
,
and
though
it
be
but
a
word
,
yet
is
as
expressive
and
significant
,
as
any
other
in
Scripture
,
and
conteins
them
all
.
It
includes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
Regeneration
;
for
if
we
Turne
,
we
Turne
à
termino
ad
terminum
,
Titus
.
3.5
.
from
one
Terme
to
another
;
and
as
in
Generation
,
and
our
naturall
Birth
,
there
is
Non
ens
Tale
,
and
ens
Tale
,
a
progresse
,
or
mutation
from
that
which
it
was
not
,
to
that
,
which
it
now
is
,
so
is
it
in
our
Turne
;
It
was
Nehushtan
,
a
rude
peece
of
Brasse
,
it
is
now
a
polisht
Statue
of
Piety
;
It
was
a
Child
of
Wrath
;
Luk.
15.32
.
Rom.
12.2
.
Gal.
3.27
.
it
is
now
a
Child
of
Blessings
;
It
was
dead
,
and
is
alive
;
and
it
takes
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
Renovation
or
Renewing
;
Behold
old
Things
are
passed
away
,
all
things
are
become
New
;
The
sinner
that
Turnes
,
leaves
his
strange
Apparell
,
Gal.
3.27
.
his
Filthy
Raggs
behind
him
,
and
upon
his
Turne
comes
forth
Glorious
in
the
Robes
of
Righteousnesse
?
and
it
comprehends
our
Cleansing
,
Tit.
2.14
.
or
purification
;
He
that
turnes
from
his
evill
wayes
,
hath
purged
out
his
old
Leaven
,
and
is
made
a
new
Lump
.
1
Cor
5,7
.
Repentance
is
as
Physick
to
the
Soule
,
but
not
to
be
given
ad
pondus
et
mensuram
,
so
many
graines
,
and
so
many
Drammes
;
by
measure
,
and
proportion
;
non
est
periculum
,
ne
sit
nimium
,
quod
ei
maximum
debet
,
we
may
take
too
little
,
there
is
no
feare
at
all
,
that
we
should
take
too
much
of
it
;
Repentance
for
our
sinnes
is
the
businesse
of
our
whole
life
;
for
inded
what
is
Perseverance
,
but
an
entire
,
and
continued
Repentance
?
a
constant
turning
away
from
our
evill
wayes
?
when
sinne
hath
corrupted
our
faculties
,
we
purge
it
out
by
Repentance
;
and
when
't
is
dead
we
bury
it
by
Repentance
,
and
it
is
quite
lost
and
forgotten
in
the
wayes
of
Righteousnesse
,
and
being
Turn'd
,
we
never
look
back
,
never
cast
a
Thought
after
it
,
but
with
sorrow
,
and
Anger
,
and
detestation
;
and
when
it
appeares
before
us
,
it
appeares
in
a
fouler
shape
,
in
greater
horror
,
then
we
beheld
it
in
,
when
we
first
fell
upon
our
Knees
for
Pardon
;
For
the
more
Confirm'd
wee
are
in
Goodnesse
,
the
more
abhorrent
we
are
of
Evill
;
and
defy
it
most
,
when
we
stand
at
the
greatest
Distance
;
wee
never
loath
our
Disease
more
,
then
when
wee
are
purged
and
Healthy
.
There
is
another
word
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
hath
a
good
sense
put
upon
it
,
which
yet
the
word
doth
not
naturally
yeeld
,
and
rather
signifies
a
Trouble
of
minde
,
then
a
Turne
,
Matth.
21.32
.
and
it
is
spoken
of
Judas
himself
,
Matth.
27.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
repented
himself
;
and
what
a
Repentance
was
that
,
which
he
should
have
repented
of
?
what
a
Turne
was
that
,
that
choked
him
?
Had
his
Turne
been
right
,
hee
might
have
dyed
a
Martyr
,
who
dyed
a
Traytor
;
and
a
Murderer
of
his
Master
,
and
himself
;
For
this
deep
,
Melancholly
,
L.
27.
c.
2.
De
Aconito
;
Ea
est
natura
,
ut
hominem
occidat
,
nisi
invenerit
quod
in
homine
perimat
.
and
Trouble
of
minde
,
is
like
that
poysonous
Plant
which
Pliny
speaks
of
,
which
if
it
doe
not
take
away
the
Disease
,
kills
the
man
:
Judas
indeed
was
called
the
son
of
perdition
;
but
it
was
because
he
destroyed
himself
.
But
there
is
another
word
,
which
is
more
proper
,
and
more
used
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Turne
,
and
change
of
the
Mind
?
what
?
of
the
understanding
.
There
may
be
such
a
change
,
and
yet
no
Turne
,
no
Repentance
;
for
how
many
have
been
brought
to
a
knowledge
of
their
sinnes
,
who
could
never
be
induced
to
leave
them
?
nay
,
but
of
the
will
!
for
this
sense
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
2.6
.
the
primitive
,
and
those
compounds
of
it
,
doe
beare
,
who
hath
knowne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Minde
,
the
Will
,
the
Decree
of
the
Lord
?
and
God
delivered
up
those
that
retein'd
him
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
1.28
.
to
a
reprobate
mind
,
id
est
,
a
will
to
doe
those
things
which
are
not
convenient
;
1
Tit.
15.16
.
not
to
knowledge
of
evill
,
but
to
the
practise
of
it
;
and
to
those
who
are
defiled
,
saith
Saint
Paul
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
even
their
mind
,
that
is
their
will
is
corrupted
,
as
appeares
by
their
Evill
Workes
in
the
next
verse
:
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
doth
not
signify
a
Good
understanding
,
or
a
good
Mind
or
opinion
;
(
These
will
beget
but
a
Complement
,
but
good
words
,
Depart
in
peace
,
Jam.
2.16
.
be
ye
warmed
and
filled
)
not
a
good
wish
,
but
a
good
Will
,
which
gives
those
things
,
which
are
needfull
for
the
body
;
in
like
manner
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
not
onely
prescience
,
and
fore-sight
,
but
Government
,
Care
,
and
direction
,
which
are
the
free
Actions
of
the
Will
:
wee
might
instance
in
more
;
but
(
to
our
present
purpose
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
primarily
,
and
properly
signifies
an
Act
of
the
Will
,
not
as
it
necessarily
follows
the
Act
of
the
understanding
,
but
as
it
ought
to
follow
by
the
command
of
God
,
although
we
see
,
it
doth
not
alwayes
follow
:
Despisest
thou
the
riches
of
his
Goodnesse
,
Rom.
2.4
.
not
knowing
,
that
is
,
not
willing
to
know
,
that
it
leadeth
thee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
repentance
?
and
he
speakes
to
those
,
who
did
judge
such
things
,
yet
did
the
same
,
vers.
3.
and
did
know
the
will
of
God
.
vers
.
18.
So
;
Repent
,
and
doe
the
first
Workes
,
Revel.
2.5
.
and
in
most
places
it
is
thus
taken
;
you
may
call
it
a
Transmentation
,
but
it
is
a
subduing
and
Turning
of
the
Will
and
Affections
,
that
the
whole
man
may
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nazianz
:
not
the
same
,
but
another
man
;
before
hurryed
away
by
his
passion
;
but
now
walking
by
the
right
rule
,
before
spreading
,
and
diffusing
himself
on
variety
of
unlawfull
Objects
,
now
recollected
into
himself
,
and
looking
forward
on
God
alone
.
Why
will
ye
die
?
The
maine
Turne
,
is
of
the
will
;
For
we
see
the
face
of
it
,
here
in
the
Text
,
is
set
upon
Death
it self
;
and
therefore
to
be
Turned
away
;
'T
is
not
our
Naturall
Concupiscence
;
'T
is
not
the
dulnesse
of
our
understandings
;
'T
is
not
the
violence
of
our
Passion
;
'T
is
not
our
weaknesse
,
that
we
Dye
,
it
is
our
Will
destroyes
us
;
If
the
will
be
Turn'd
,
the
Understanding
is
also
chang'd
,
not
to
know
,
what
it
cannot
be
ignorant
of
;
but
to
be
subservient
,
and
Instrumentall
to
the
Will
,
in
drawing
it
neerer
and
neerer
to
that
end
,
for
which
it
hath
determined
its
Act
;
in
finding
,
and
squaring
out
materialls
,
to
the
building
up
of
this
Temple
of
the
Holy
Ghost
.
For
Heaven
is
Heaven
,
and
Hell
is
Hell
;
Virtue
is
Virtue
,
and
vice
is
vice
to
the
Understanding
;
nor
can
it
appeare
otherwise
;
for
in
these
we
cannot
be
deceived
:
what
Reason
can
that
be
,
which
teacheth
us
to
Act
against
Reason
?
Esau
knew
well
enough
,
that
it
was
a
sinne
to
kill
his
Brother
;
but
his
Reason
taught
him
to
expect
his
Fathers
Funerall
.
Ahab
knew
it
was
a
crying
sinne
to
take
Naboths
Vineyard
from
him
by
violence
;
and
therefore
hee
would
have
paid
down
money
for
it
;
and
his
painted
Queene
knew
as
much
;
but
that
the
best
way
to
take
possession
of
his
Vineyard
,
was
to
dispossess
him
of
his
life
;
and
the
surest
way
to
that
,
was
to
make
him
a
Blasphemer
,
that
was
the
effect
and
product
of
Reason
,
and
Discourse
;
which
is
the
best
servant
when
the
Will
is
Right
;
and
the
worst
when
shee
is
irregular
.
Reason
may
seek
out
many
Inventions
for
Evill
;
and
shee
may
discover
many
helps
and
Advantages
to
promote
that
which
is
good
;
she
may
draw
out
the
method
which
leads
to
both
;
find
out
opportunities
;
bring
in
Encouragements
and
Provocations
to
both
;
but
Reason
never
yet
call'd
Evill
good
,
or
Good
evill
,
2
Thess.
3.2
.
for
then
it
is
not
Reason
;
the
Apostle
hath
joyn'd
both
together
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
they
be
wicked
,
they
are
unreasonable
,
and
absur'd
,
for
they
doe
that
which
Reason
abhorres
,
and
condemnes
at
the
first
presentment
.
So
that
the
will
you
see
,
is
origo
boni
,
&
mali
,
is
the
prinipall
cause
of
Good
and
Evill
;
That
I
will
not
understand
,
when
I
cannot
but
understand
,
is
from
the
will
;
that
the
Judge
is
blind
,
(
when
he
sees
well
enough
what
is
just
,
and
what
is
unjust
)
is
not
from
the
Bribe
,
but
the
Will
;
That
my
feare
shakes
me
,
my
Anger
enflames
me
,
my
Love
Transports
me
,
my
sorrow
casts
me
downe
,
and
my
joy
makes
me
mad
;
That
my
Reason
is
Instrumentall
,
and
Active
against
it self
;
That
my
Passions
rage
,
and
are
unruly
,
is
from
my
will
,
which
being
fastened
to
its
Object
,
drawes
all
the
Powers
of
the
Soul
after
it
.
And
therefore
,
if
the
will
Turne
,
all
these
will
Turne
with
it
,
Turne
to
their
proper
offices
and
Functions
.
The
Understanding
will
be
all
Light
,
and
the
Affections
will
be
all
Peace
,
(
for
the
proper
Act
of
every
Faculty
,
is
its
Peace
)
when
the
Understanding
contemplates
that
Truth
which
perfects
it
;
it
rests
upon
it
,
and
dwells
there
,
as
upon
a
holy
Hill
:
But
when
it
busies
it self
in
those
,
which
hold
no
proportion
with
it
(
as
the
gathering
of
Wealth
;
the
raysing
of
a
Name
;
the
finding
out
pleasures
)
when
it
is
a
Steward
,
and
Purveyor
for
the
Sense
,
it
is
restlesse
,
and
unquiet
:
now
finds
out
this
way
;
anon
another
,
and
by
&
by
disapproves
them
both
,
and
contradicts
it self
in
every
motion
.
When
our
Affections
are
levell'd
on
that
,
Affectiones
ordinatae
sunt
virtutes
.
Gers
.
for
which
they
were
given
us
;
they
lose
their
name
,
and
wee
call
them
Virtues
,
but
when
they
fly
out
after
every
impertinent
Object
,
they
fly
out
in
infinitum
,
and
are
never
at
their
end
and
rest
;
place
Love
on
the
things
of
this
World
,
and
what
a
troublesome
,
Tumultuous
Passion
is
it
,
tiring
it self
with
its
own
Hast
,
and
wasting
and
consuming
it selfe
,
with
its
owne
Heat
:
but
place
it
on
Piety
,
and
there
it
is
,
as
in
its
Heaven
;
and
the
more
it
spends
of
it self
,
the
more
it
is
increased
.
Let
your
Anger
kindle
against
an
Enemy
;
and
it
is
a
Fury
,
that
Torments
two
at
once
;
but
derive
it
,
and
lay
it
on
your
sin
,
and
there
it
sits
as
a
Magistrate
on
a
Tribunall
,
to
worke
your
Peace
.
That
sorrow
,
which
wee
cast
away
upon
Temporall
losses
,
is
a
Disease
,
which
must
be
cured
by
Time
,
but
our
sorrow
for
sinne
,
is
a
Cure
it self
,
is
a
second
Baptisme
;
washes
away
the
Causes
of
that
Evill
,
and
dyes
with
it
,
and
rises
up
againe
in
Comfort
.
That
joy
which
is
rays'd
out
of
Riches
,
and
Pleasure
,
is
rais'd
as
a
Meteor
out
of
dung
,
and
is
whiffed
up
and
downe
,
by
every
winde
and
Breath
;
but
if
it
follow
the
Health
and
Harmony
,
the
good
Constitution
of
the
Soule
;
it
is
as
cleare
,
and
pure
,
and
constant
,
as
the
Heavens
themselves
,
and
may
be
carried
about
in
a
lasting
and
continued
Gyre
,
but
is
still
the
same
.
And
this
Turne
the
Affections
will
have
,
if
the
will
Turne
;
then
they
Turne
their
face
another
way
,
from
Bethaven
to
Bethel
;
from
Ebal
,
to
Garazin
;
from
the
Mount
of
Curses
,
to
the
Holy
Hill
.
We
cannot
Think
,
that
in
this
our
Turne
,
the
Powers
of
the
Soul
are
pull'd
to
pieces
,
that
our
Affections
are
plucked
up
by
the
roots
;
That
our
Love
is
Annihilated
,
our
Anger
destroyed
,
our
Zeal
quencht
;
By
my
Turne
,
I
am
not
dissolved
,
but
better
built
,
I
have
new
Affections
,
and
yet
the
same
;
now
dead
,
and
impotent
to
evill
,
but
vigorous
and
active
in
Good
;
my
steps
are
altered
,
not
my
Feet
,
my
Affections
cut
off
;
the
Character
is
chang'd
,
but
not
the
Book
.
That
sorrow
,
which
covered
my
face
for
the
losse
of
my
Friend
,
is
now
a
Thicker
and
Darker
cloud
about
it
,
because
of
my
sinne
.
That
hope
,
which
stoop'd
so
low
,
as
the
Earth
,
as
the
mortall
and
fading
vanities
of
the
world
,
is
now
on
the
wing
,
raising
it selfe
as
high
as
Heaven
:
That
Zeale
,
which
drove
Saint
Paul
upon
the
very
pricks
,
to
persecute
the
Church
,
did
after
lead
him
to
the
block
,
to
be
crown'd
with
Martyrdome
.
If
the
Will
be
Turned
,
that
is
captivated
,
and
subdued
to
that
Will
of
God
,
which
is
the
Rule
of
all
our
Actions
,
it
becomes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Shop
,
and
Work-house
of
Virtuous
,
and
Religious
Actions
;
and
the
Understanding
and
Affections
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fellow-workers
with
it
,
ready
to
forward
and
Compleat
the
Turne
;
Saint
Bernard
tells
us
,
that
nothing
doth
Burne
in
Hell
but
our
will
;
and
't
is
as
true
,
Nothing
doth
reigne
in
Heaven
but
the
will
:
In
it
are
the
wells
of
Salvation
,
and
in
it
are
the
waters
of
Bitterness
;
in
it
is
Tophet
,
and
in
it
is
Paradise
:
Aug.
Hom.
8.
Totum
habet
,
qui
bonam
habet
voluntatem
,
saith
Austin
,
he
hath
runne
through
all
the
Hardship
,
and
Exercises
of
Repentance
,
who
hath
(
not
changed
his
opinion
,
or
improv'd
his
knowledge
)
but
alter'd
his
will
;
for
the
Turne
of
the
will
supposeth
the
rest
,
but
the
rest
doe
not
necessitate
this
;
when
this
is
wrought
,
all
is
done
:
that
is
,
The
Soul
is
enlightened
,
purged
,
renewed
;
hath
its
Regeneration
,
and
new
Creation
;
in
a
word
;
when
the
Will
is
turn'd
,
the
soul
is
saved
;
The
Old
man
is
a
New
Creature
;
and
this
New
Creature
changes
no
more
,
but
holds
up
the
Turne
,
till
he
be
Turn'd
to
Dust
,
and
raysed
againe
,
and
then
made
like
unto
the
Angels
.
THE
SIXTH
SERMON
.
PART
II.
EZEKIEL
33.11
.
Turne
ye
,
Turne
ye
from
your
evill
wayes
&c.
This
Turn
,
is
a
Turn
of
the
whole
man
,
of
his
understanding
,
his
affections
;
nay
,
of
his
senses
,
of
the
eye
,
and
the
ear
,
from
vanity
of
the
tast
,
from
forbidden
fruit
of
the
touch
,
from
that
which
it
must
not
handle
;
a
Turn
of
the
outward
man
,
as
well
as
the
inward
,
of
his
deportment
,
and
behaviour
,
of
every
motion
,
and
of
every
gesture
;
but
the
principal
and
main
Turn
is
of
the
will
,
from
that
which
is
not
worth
a
look
or
a
thought
,
to
that
which
is
desirable
in
it self
,
and
doth
alone
perfect
,
and
in
a
manner
glorifie
it
in
its
approximation
,
and
union
with
the
will
of
God
:
we
may
say
of
it
,
as
Tertullian
doth
of
the
soul
it self
,
it
is
Totum
hominis
,
Tert
de
Testim
.
animae
.
c.
1.
&
toto
homine
majus
quid
,
it
is
as
the
whole
man
,
and
something
greater
then
the
whole
;
like
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Saint
James
,
the
rudder
and
helm
,
by
which
all
the
other
powers
and
faculties
of
the
soul
,
c.
3.4
.
and
every
member
of
the
body
are
turned
about
,
when
they
are
driven
as
it
were
,
of
fierce
windes
;
and
bindes
them
to
those
objects
,
for
which
they
were
especially
made
,
and
in
which
they
may
rest
,
as
in
a
Haven
.
This
is
the
true
turn
:
but
this
it self
hath
been
turned
;
the
convertimini
turned
about
by
the
winde
of
several
fancies
.
Take
Origens
conceit
;
That
all
things
shall
returne
back
into
God
as
all
things
flowed
from
from
him
at
the
first
;
and
then
this
Turne
may
seem
to
reach
home
to
the
very
devils
themselves
.
Take
the
Novatian
strictness
and
severity
,
and
it
will
not
reach
so
far
as
men
.
Some
we
see
stand
much
upon
an
outward
visible
Turn
;
upon
the
Ceremony
and
pomp
of
Repentance
,
and
so
have
turned
,
and
changed
that
name
,
and
call'd
it
penance
;
others
have
brought
in
Cervam
pro
Iphigeniâ
,
a
beast
instead
of
a
Virgin
,
the
turn
of
an
erring
soul
,
that
will
erre
more
,
and
more
;
or
rather
Exanguem
penitentiam
an
invisible
turn
;
or
a
turn
in
a
picture
;
a
forced
sigh
,
a
seeming
displacency
,
Open
or
private
confession
,
a
very
thought
for
Repentance
.
Some
again
,
extend
Repentance
ad
praeterita
,
and
make
it
reflect
onely
upon
sins
past
,
and
so
leave
us
in
the
very
point
of
turning
,
turning
from
our
evil
wayes
,
but
not
unto
God
,
which
is
an
act
,
they
say
,
not
of
Repentance
,
but
of
spiritual
wisdom
;
and
so
do
tuditare
negotia
in
Lucretius
his
phrase
;
beat
out
work
,
where
there
is
none
,
and
make
a
businesse
,
and
noise
where
they
need
not
;
For
what
turn
is
that
,
which
leaves
us
where
we
were
?
what
repentance
is
that
,
for
which
we
are
not
the
better
?
or
can
we
say
,
the
evil
man
is
changed
,
that
is
not
good
;
that
the
angry
man
is
changed
,
who
is
not
meek
?
or
the
proud
chang'd
,
who
will
not
make
themselves
equal
to
them
of
the
lowest
degree
?
But
thus
the
convertimini
hath
been
turned
about
,
from
the
streets
to
the
Temple
;
from
the
Temple
to
the
closet
,
from
confession
to
a
sigh
;
from
the
eye
and
tongue
,
to
the
heart
,
from
the
heart
to
the
eye
and
tongue
,
and
almost
lost
in
the
dispute
.
Repentance
is
brought
forth
,
and
presented
now
in
this
dresse
,
now
in
that
,
(
you
might
think
she
were
turned
wanton
)
but
few
entertain
her
in
her
own
shape
,
in
that
Matron-like
deportment
,
and
severity
,
which
alwayes
attends
her
,
or
if
they
admit
her
with
a
whip
,
't
is
such
a
one
,
as
ploweth
the
back
,
but
not
toucheth
the
soul
;
the
Doctrine
of
Repentance
hath
filled
many
Volumes
,
but
the
true
practice
of
it
may
be
comprized
in
a
manual
.
And
yet
to
settle
the
turn
upon
its
proper
hinge
,
that
it
may
turn
to
the
rights
(
as
we
say
)
in
this
great
disagreement
,
every
party
speaks
some
truth
;
and
for
ought
appears
,
may
subscribe
one
to
the
other
;
and
the
turn
is
safe
amongst
them
;
for
that
none
denie
.
Must
I
confesse
my
sins
?
the
Protestant
affirmes
it
!
must
I
renounce
my
sins
?
the
Papist
dares
not
denie
it
;
must
I
leave
my
sins
;
it
is
true
,
but
it
is
not
enough
to
make
up
the
turn
;
for
I
may
forbear
the
act
,
and
yet
cleave
to
the
sin
;
I
may
be
an
Adulterer
,
and
not
touch
a
woman
,
and
remain
in
the
stews
,
when
I
am
gone
out
of
it
.
Must
I
beat
down
my
body
,
and
fast
and
pray
,
and
for
a
time
denie
my self
that
which
is
lawful
,
and
which
the
Giver
of
every
good
gift
hath
put
into
my
hands
?
This
is
a
penance
which
the
Protestant
will
allow
;
and
must
I
crucifie
my
lust
,
and
unruly
affections
?
this
sounds
as
loud
,
and
is
as
much
cryed
up
at
Rome
as
at
Geneva
.
Publick
Repentance
hath
the
advantage
of
Antiquity
,
whose
practice
some
have
thought
the
best
Commentary
on
the
Scripture
;
and
the
inward
Turn
is
so
necessary
,
that
even
they
commend
,
and
require
it
,
who
are
setled
on
their
lees
.
Contrition
is
necessary
;
and
new
life
is
necessary
;
to
Turn
from
our
evil
wayes
,
is
necessary
,
and
to
turn
to
God
is
necessary
:
to
abstain
from
evil
is
necessary
,
and
to
do
good
is
necessary
:
so
that
out
of
these
several
characters
,
we
may
draw
out
the
true
definition
of
Repentance
,
as
the
Ancients
are
said
,
out
of
the
several
writings
of
the
Heathen
Philosophers
,
to
have
made
up
a
compleat
body
of
the
practick
part
of
Christian
Philosophy
.
You
will
say
,
they
make
Repentance
a
Sacrament
(
an
error
indeed
,
but
not
so
bold
,
and
pressing
on
the
foundation
,
as
many
other
errours
of
that
Church
are
)
yet
though
it
be
not
a
Sacrament
,
let
ours
be
visible
;
let
our
confession
be
so
hearty
,
that
our
absolution
may
be
sealed
in
Heaven
;
2
Cor.
7.11
.
But
then
they
bring
in
satisfaction
,
't
is
true
,
they
do
,
and
in
another
dresse
,
then
that
,
in
which
the
Ancients
shewed
her
;
even
satisfaction
of
condignity
.
There
is
no
reason
we
should
think
so
,
yet
let
our
indignation
,
our
revenge
,
our
zeal
be
such
,
as
if
we
meant
not
onely
to
Deprecate
;
but
if
it
were
possible
,
to
satisfie
:
each
party
may
make
this
use
of
one
anothers
conceptions
,
even
of
errour
it self
,
to
the
advantage
of
the
truth
;
and
make
that
which
seems
an
argument
against
him
,
a
remedy
,
and
so
fill
up
the
Convertimini
our
Turn
in
every
part
:
God
forbid
,
we
should
be
of
the
same
opinion
in
the
one
,
and
't
will
be
our
greatest
happinesse
to
joyn
together
,
and
yet
,
in
a
holy
emulation
contend
,
who
shall
make
the
fairest
progresse
in
the
other
.
If
others
,
Plut.
in
vitâ
Arist.
as
it
was
observed
of
those
Governours
,
wo
ruled
in
Athens
before
Aristides
,
bring
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
much
ridioulous
unnecessary
stuff
;
(
as
they
did
build
Galleries
,
erect
statues
,
hang
up
pictures
,
and
the
like
)
let
us
with
good
Aristides
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bend
the
whole
course
of
our
policy
to
the
raising
up
of
virtue
,
&
righteousness
;
let
us
bring
in
such
a
Repentance
,
make
such
a
turn
,
which
may
bring
us
forward
towards
happinesse
,
by
our
bringing
forth
fruits
worthy
Amendment
of
life
.
Then
shall
the
ceremonious
part
advance
the
thing
it self
;
and
the
substance
cast
a
lustre
back
again
upon
the
ceremony
:
then
shall
our
verbal
confession
be
made
visible
,
and
our
turn
will
shew
,
that
it
was
more
then
a
voice
.
Then
when
we
thus
end
our
fast
,
it
will
be
plain
,
that
God
was
in
capite
Jejunij
,
that
his
grace
began
it
;
then
shall
our
sorrow
for
our
sin
be
made
perfect
in
our
love
of
goodnesse
,
then
shall
our
rigteousnesse
break
forth
like
the
light
,
and
shine
upon
our
tears
;
and
our
tears
cast
a
glorious
radiation
,
and
reflect
back
again
upon
our
righteousnesse
;
Then
shall
my
piety
make
my
sorrow
Musick
,
and
my
grief
shall
water
my
piety
,
and
make
it
more
abundant
;
my
head
shall
be
a
fountain
of
tears
,
and
my
heart
a
well-spring
of
life
,
and
this
will
make
up
the
Convertimini
,
even
accomplish
and
consummate
my
Repentance
.
Thus
much
in
general
,
of
the
turn
,
and
the
true
Nature
of
Repentance
The
Ingemina
non
Turn
ye
,
Turn
ye
,
We
shall
yet
presse
it
further
,
and
make
it
more
visible
in
its
properties
,
which
we
may
easily
discover
in
this
lively
and
forcible
heat
of
Iteration
,
and
ingemination
of
the
word
;
Turn
ye
,
Turn
ye
;
and
indeed
,
so
remarkable
it
is
,
that
we
cannot
let
it
passe
,
but
must
stay
our
meditations
,
and
fix
them
here
;
even
fix
them
upon
this
vehement
earnestnesse
,
and
urgency
,
which
is
the
very
life
and
soul
of
Exhortation
.
For
some
great
matter
it
must
needs
be
;
some
great
danger
at
hand
,
that
makes
God
thus
call
,
and
call
again
;
that
makes
him
thus
reiterate
his
words
;
turn
ye
,
turn
ye
,
we
may
say
,
his
Wisdom
,
his
Justice
,
his
mercy
constrained
him
;
and
now
he
speaks
,
as
it
were
in
passion
.
From
this
it
is
;
that
Omnipotency
it self
may
seem
to
bow
,
and
descend
,
to
wishes
,
to
Obtestations
,
to
Exhortations
,
to
intreaties
,
which
are
far
below
the
Majesty
of
God
;
and
to
call
upon
us
,
with
more
earnestnesse
of
afflection
,
with
more
heat
,
and
reality
,
then
vile
Dust
and
Ashes
,
then
man
,
impotent
,
perishing
man
,
man
that
is
nothing
,
doth
upon
him
.
What
is
not
one
turn
enough
?
must
my
turn
answer
his
call
?
and
must
I
turn
and
turn
again
?
Nothing
is
enough
to
him
,
because
he
is
Just
,
and
Wise
,
and
Mercifull
,
and
every
turn
is
not
enough
for
us
;
we
cannot
turn
far
enough
from
sin
,
nor
neere
enough
to
him
;
John
17.21
we
are
never
neere
enough
,
till
we
are
one
in
him
,
by
our
obedience
.
The
Heathens
,
we
know
,
fancied
to
themselves
not
onely
Deam
Ageroniam
a
divine
power
to
stirr
them
up
to
action
,
but
stimulam
another
power
to
prick
them
forward
,
and
make
them
more
active
in
that
they
took
in
hand
,
(
for
they
could
make
whatsoever
they
saw
,
or
thought
of
,
whatsoever
they
feared
,
or
desired
,
a
God
;
and
finding
such
a
power
,
place
it
where
they
pleased
)
which
powers
severed
by
them
,
are
truely
united
,
and
one
in
him
,
who
is
truly
one
,
and
alone
hath
power
.
He
is
not
onely
Hortus
to
shake
off
our
sloth
by
exhortation
;
but
Ageronius
to
incite
us
to
action
,
and
to
set
us
a
work
;
to
goad
us
and
drive
us
forward
;
ward
;
Turne
ye
,
Turne
ye
,
this
Ingemination
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
goad
,
and
when
we
delay
,
or
do
but
Turne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Nazianz
speaks
,
when
our
Turne
is
a
halfe
,
imperfect
Turne
,
he
puts
it
toour
sides
,
and
pricks
us
forward
to
Turne
againe
,
he
begins
,
he
forwards
,
hee
facillitates
our
Turne
,
he
urgeth
us
forward
,
nor
will
let
us
shrink
back
,
till
we
have
made
perfect
our
Turne
.
Bas
.
O●m●nent
in
Isai
.
Saint
Basil
calls
it
plainly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Tautologie
;
for
one
Convertimini
had
been
enough
,
had
plainly
expressed
,
what
God
intended
;
but
,
as
if
we
could
never
Turne
enough
,
as
if
we
could
never
Turne
farre
enough
from
our
evil
wayes
,
He
calls
,
and
calls
againe
,
turne
ye
,
even
now
turne
ye
:
Though
you
be
turn'd
,
you
may
not
Turne
to
the
right
way
;
Though
you
be
turned
to
the
right
way
,
you
are
in
danger
still
,
turn
ye
,
turn
ye
,
you
are
not
safe
enough
,
when
you
are
safe
;
nor
turned
enough
when
you
are
turned
,
unlesse
you
turne
againe
.
At
the
beginning
of
the
verse
,
God
is
at
vivo
ego
,
As
I
live
,
saith
the
Lord
,
I
have
no
pleasure
in
the
death
of
the
wicked
;
I
would
have
you
Turne
:
and
an
Oath
,
saith
the
Apostle
,
is
for
confirmation
;
Heb.
6.16
.
and
here
he
ends
the
verse
with
a
vehement
Ingemination
,
Turne
ye
,
Turne
ye
;
and
Tautologies
in
Scripture
,
saith
Saint
Basil
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Apostles
owne
word
,
for
Confirmation
;
Foelices
nos
,
saith
Tert.
happy
we
,
for
whose
sake
God
will
swear
,
but
unhappy
we
,
if
he
swear
in
vaine
(
although
it
cannot
be
in
vaine
)
and
happy
wee
,
for
whose
sake
God
,
who
hateth
Babling
,
will
yet
multiply
words
,
nay
,
reiterate
the
same
;
but
most
unhappy
we
,
if
we
hearken
not
to
his
voice
;
if
our
Turne
and
Conversion
be
not
as
reall
,
as
the
Ingemination
is
loud
and
vehement
;
if
there
be
not
a
Religious
Tautologie
,
a
constant
,
reinforced
,
continued
Turne
in
our
Repentance
.
To
draw
then
the
lines
,
by
which
we
are
to
passe
;
we
may
observe
,
There
be
two
maine
letts
and
hinderances
of
our
Conversion
,
I
may
call
them
retinacula
poenitentiae
,
that
hang
upon
us
,
and
hold
us
back
,
when
we
should
Turne
;
Despaire
on
the
one
side
,
and
Presumption
on
the
other
:
Despaire
makes
it
too
late
to
repent
;
presumption
makes
it
soon
enough
,
though
it
be
never
so
late
;
presumtion
makes
,
and
breakes
a
Resolution
every
day
,
Despaire
will
make
no
more
;
Presumption
makes
an
evening
,
a
bed-time
Repentance
;
she
will
Turne
at
last
;
Despaire
Nullam
,
no
Repentance
at
all
,
Never
,
Never
.
Now
this
Ingemination
is
as
Thunder
to
them
both
;
loud
in
the
eares
of
those
,
that
Despaire
,
turne
yee
,
Turne
yee
,
It
is
not
too
late
;
and
Terrible
in
the
eares
of
those
that
presume
;
Turne
ye
,
Turne
ye
,
It
cannot
be
soon
enough
;
and
as
lightning
,
flashing
in
the
face
of
the
presumptuous
sinner
,
shewing
him
the
horror
of
his
waies
,
and
that
Death
is
in
the
way
;
and
discovering
to
the
drooping
,
or
rather
Dead
soul
,
the
riches
of
his
Mercy
,
That
though
Death
be
in
the
way
;
at
the
very
door
;
yet
Death
is
not
unavoidable
.
From
this
Ingemination
then
,
we
may
gather
,
First
;
Gods
love
to
repentance
,
to
rowse
us
from
Despaire
.
2ly
,
The
necessary
and
essentiall
properties
of
Repentance
;
It
must
be
1.
1.
matura
conversio
,
a
speedy
and
sudden
Turne
:
Turne
ye
,
Turne
ye
,
lest
it
be
too
late
.
2.
2ly
,
Syncera
Conversio
,
a
Turne
,
and
reall
Turne
,
a
Turne
in
good
earnest
:
3.
and
3ly
,
plena
poenitentia
,
as
the
Ancients
used
to
speake
,
a
full
Repentance
,
a
totall
Repentance
;
a
Turne
from
all
our
evill
wayes
;
a
Turne
never
to
look
back
againe
;
and
these
will
keep
us
from
presumption
.
Of
these
in
their
Order
.
Turne
ye
,
Turne
ye
,
is
a
vehement
Ingemination
to
rowse
us
from
Despaire
:
and
indeed
,
no
greater
Argument
can
be
brought
against
despaire
;
then
Gods
Bowels
,
and
Compassion
,
then
his
loud
,
and
open
proffer
of
Mercy
.
For
if
it
were
too
late
to
Turne
,
he
would
not
thus
call
after
us
;
If
we
could
not
Turne
at
all
,
one
call
were
too
many
,
and
then
what
need
this
noyse
?
this
Ingemination
?
bring
in
the
most
despairing
Christian
living
,
and
if
this
voice
from
heaven
awake
him
not
,
I
must
pronounce
him
not
onely
dead
in
sin
,
but
in
Hell
already
.
For
it
is
easy
to
observe
,
That
the
ground
of
all
despaire
is
not
from
hence
;
That
we
cannot
,
but
that
we
will
not
Turne
,
which
much
resembles
that
Despaire
,
which
chaines
the
damned
Spirits
in
the
place
of
torment
;
so
farre
we
are
like
to
them
,
that
we
despaire
for
want
of
Charity
,
which
they
can
never
have
,
nor
the
despairing
Sinner
(
as
he
thinks
)
and
therefore
will
not
have
:
not
for
want
of
Faith
,
which
they
have
,
as
well
as
he
,
and
tremble
:
we
despaire
not
,
I
say
,
for
want
of
Faith
;
For
't
is
plaine
,
If
we
did
not
beleeve
,
we
could
not
Despaire
,
unlesse
,
peradventure
,
we
doe
,
with
some
,
conceive
of
Faith
,
as
that
Instrument
or
habit
,
by
which
we
do
apply
,
and
appropriate
Christs
Merits
,
and
Promises
to
our
soules
,
which
indeed
is
rather
an
Act
of
our
Hope
,
then
of
our
Faith
;
Despaire
being
nothing
else
,
but
the
disability
of
applying
Christs
merits
to
our selves
,
which
is
the
effect
,
not
of
Infidelity
,
but
ungodlinesse
.
For
we
beleeve
,
This
is
the
way
,
and
we
know
we
have
not
walkt
in
it
,
and
so
Despaire
we
are
no
where
in
Scripture
commanded
,
to
be
assured
of
our
Salvation
;
but
we
are
enjoyn'd
in
plaine
Termes
to
make
our
Election
sure
;
nor
are
wee
any where
in
Scripture
forbid
to
Despaire
,
but
if
we
make
not
good
the
Condition
,
we
are
forbid
to
Hope
,
and
in
that
commanded
,
to
love
Christ
,
and
keep
his
Commandements
,
that
we
may
never
despaire
.
Miserable
Dilemma
,
when
Imust
neither
Despaire
,
nor
hope
;
for
I
cannot
let
in
Despaire
,
till
I
have
let
in
that
Monster
sinne
,
which
begat
it
;
and
when
that
is
let
in
,
and
hath
gain'd
the
Dominion
,
there
is
no
room
for
hope
.
Ask
Judas
himself
,
and
he
will
tell
you
,
there
is
a
God
;
for
if
there
were
no
God
,
no
Heaven
,
nor
Hell
,
There
could
be
no
such
thing
as
Conscience
;
Ask
him
againe
;
and
he
will
tell
you
he
is
true
,
or
he
denies
him
to
be
God
;
He
will
tell
you
of
the
riches
of
the
glorious
Mystery
of
our
Redemption
,
Coloss.
1.27
.
and
that
in
Christ
Remission
of
sinnes
was
promised
;
But
his
many
sinnes
,
and
his
late
sinne
of
Betraying
his
Master
,
cast
so
thick
a
Cloud
over
his
Judgement
,
that
he
could
not
see
any
beame
of
Mercy
cast
towards
him
,
and
so
he
concludes
both
against
God
and
himselfe
;
There
is
mercy
for
Thousands
,
but
not
for
him
:
God
calls
sinners
to
Repentance
,
but
not
Judas
,
and
when
all
the
world
may
Turne
,
he
will
goe
and
hang
himself
.
Thus
may
our
sinnes
goe
over
our
heads
,
and
over
those
Mercies
too
,
which
might
be
over
our
sinnes
,
and
make
us
very
witty
to
argue
and
dispute
against
our selves
;
even
dispute
our selves
into
Hell
:
A
neglect
of
our
Duty
begate
Despaire
,
and
Despaire
basely
improves
,
and
augments
our
neglect
;
and
if
we
judge
rightly
,
our
non
posse
is
a
nolle
,
we
cannot
turne
,
because
we
will
not
turne
;
for
if
we
would
but
turne
(
which
we
may
if
we
will
)
Despaire
would
sink
and
vanish
out
of
sight
,
and
mercy
would
shine
forth
through
this
cloud
,
and
give
light
enough
to
fly
farre
from
that
evill
,
the
feare
of
which
had
cover'd
our
faces
,
and
in
a
manner
buryed
us
alive
:
for
a
Despairing
man
is
but
a
dead
carcasse
,
actuated
not
by
a
soule
,
but
a
Devill
.
Wee
need
not
seek
farre
for
Arguments
;
for
despaire
is
an
argument
against
it self
:
For
it
,
there
could
never
be
any
;
the
best
that
we
have
heard
of
,
is
but
the
Logick
of
Fooles
,
which
is
Logick
without
reason
,
I
cannot
hope
,
because
I
cannot
hope
;
'T
is
true
,
he
cannot
hope
,
in
statu
quo
nunc
,
as
they
speake
,
in
the
state
and
condition
he
now
is
;
and
there
is
reason
for
that
;
for
why
should
an
enemy
to
God
,
hope
for
his
favour
?
why
should
Dives
hope
for
a
place
in
Abrahams
bosome
?
and
yet
,
he
may
hope
for
his
favour
,
Resolve
to
turne
from
his
evill
wayes
,
which
will
first
build
up
him
in
righteousnesse
,
and
then
build
up
a
Hope
upon
the
ruines
of
Despaire
.
Sinne
is
the
foundation
of
Despaire
,
and
if
we
repent
not
,
will
beare
it
up
;
but
upon
our
Turne
,
Righteousnesse
casts
downe
the
Foundation
it self
,
and
with
it
Despaire
,
and
in
the
fall
grindes
it
to
peeces
,
and
in
the
place
of
it
Erects
a
Pillar
,
a
saving
Hope
,
a
hope
,
which
is
not
ashamed
to
enter
the
Holy
of
Holyes
,
and
lay
hold
on
the
Mercy-seat
,
which
was
hidden
and
vayl'd
before
.
Quare
contristaris
anima
mea
?
Psal.
43.
Why
art
thou
cast
down
,
Oh
my
soul
?
why
art
thou
troubled
within
me
?
Spera
in
Domino
;
trust
thou
in
the
Lord
,
and
if
thou
fear
him
,
and
leave
thy
evil
wayes
,
thou
mayest
trust
him
;
he
will
not
,
he
cannot
fail
thee
,
thou
hast
him
fettered
,
and
entangled
with
his
own
promises
,
which
are
yea
,
and
Amen
,
and
all
the
power
on
Earth
,
all
the
Devils
in
Hell
,
nay
,
his
own
power
cannot
reverse
them
;
For
his
Justice
,
his
Wisdom
,
his
Mercy
hath
sealed
them
,
Read
his
character
,
(
and
he
made
it
himself
)
He
is
merciful
,
righteous
,
and
full
of
compassion
,
and
Saint
Ambrose
it
was
that
observed
it
,
that
here
is
mercy
twice
mentioned
,
Psal.
116.5
.
and
Justice
but
once
,
and
he
adds
for
our
encouragement
,
what
?
to
hope
,
nay
,
but
to
turn
,
that
we
may
hope
,
In
medio
Justitia
est
,
gemino
septo
inclusa
misericordiae
,
Justice
is
shut
up
in
the
midst
,
and
hedg
d
in
on
every
side
with
Mercy
;
if
thou
turn
from
thy
evil
wayes
,
Mercy
shines
upon
thy
Tabernacle
,
and
Justice
is
the
same
it
was
,
but
confin'd
and
bound
up
,
that
it
cannot
,
that
it
shall
never
reach
thee
to
destroy
thee
:
when
thou
sinnedst
,
he
was
Just
to
punish
thee
;
and
now
thou
turnest
from
thy
evil
wayes
unto
him
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
righteous
Judge
still
,
but
to
receive
thee
,
and
reward
thee
.
They
in
the
Primitive
times
,
who
fell
away
in
times
of
persecution
,
and
afterwards
returned
to
the
bosom
of
the
Church
,
and
confest
and
bewailed
their
Apostasie
(
though
it
were
rather
verbal
then
real
,
and
to
which
they
were
drawn
rather
by
the
fear
of
smart
,
then
hatred
to
the
Gospel
)
were
said
,
by
the
Greek
Fathers
,
Cypr.
〈◊〉
lib.
de
Lapsis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
Saint
Cyprian
interprets
;
Elatum
primâ
victo
:
viâ
hostem
secundo
certamine
superare
,
to
recover
the
field
,
and
by
a
second
onset
,
to
foil
that
enemy
,
who
did
glory
in
a
former
conquest
;
and
to
defie
the
tempter
after
a
fall
.
The
Novatians
,
who
called
themselves
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Puritans
of
those
times
,
(
and
they
had
good
reason
so
to
do
)
as
good
reason
as
a
deformed
man
hath
to
call
him self
Boniface
,
or
a
wicked
man
write
himself
innocent
:
for
they
were
proud
,
mercilesse
,
and
covetous
(
Nazianzens
layes
it
to
their
charge
)
goodly
and
fit
ingredients
to
make
up
that
sweet
composition
of
Purity
;
These
withstood
their
receiving
into
the
Church
,
but
not
without
the
Churches
heaviest
censure
.
Saint
Jerom
,
for
all
their
name
,
calls
them
by
one
quite
contrary
,
Immundissimos
the
impurest
men
of
all
the
world
;
pietatis
paternae
aversarios
,
Nazianz.
or
.
14.
the
Enemies
of
Gods
mercy
and
goodnesse
,
and
Nazianzen
tells
them
their
Religion
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
impudence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ibid.
and
uncleannesse
,
which
had
nothing
but
the
name
of
Purity
,
which
they
made
,
saith
he
,
a
bait
to
catch
and
cajol
the
ignorant
,
and
unwary
multitude
:
who
are
taken
more
with
the
Trumpet
of
a
Pharisee
,
then
with
his
almes
,
and
are
fed
with
shewes
and
pretenses
,
as
they
say
Camelions
are
with
air
.
For
,
as
Basil
,
and
Nazianzen
observe
,
this
severe
Doctrine
of
these
proud
and
covetous
men
,
did
drive
the
offending
Brethren
into
despair
,
and
despair
did
plunge
them
deeper
in
sin
;
left
them
wallowing
in
the
mire
,
in
their
blood
and
pollution
;
being
held
down
by
a
false
opinion
,
that
no
hand
could
draw
them
out
,
and
that
pardon
was
impossible
;
whereas
a
Convertimini
the
Doctrine
of
Repentance
might
have
raised
them
from
the
ground
,
drawn
them
out
of
their
blood
and
failth
:
strengthned
their
feeble
knees
,
and
hands
hat
hang
down
,
put
courage
and
and
life
into
them
,
to
turn
from
that
evil
,
which
had
cast
them
down
,
and
stand
up
to
see
,
and
meet
the
Salvation
of
the
Lord
.
And
this
is
the
proper
and
Natural
effect
of
mercy
,
to
give
sight
to
the
blinde
,
that
they
may
see
,
to
binde
up
a
broken
limb
that
it
may
move
:
and
to
raise
us
from
the
dead
,
that
we
may
walk
,
to
make
us
good
,
who
were
evil
:
For
this
is
shines
in
brightnesse
upon
us
every
day
,
not
onely
to
enlighten
them
,
who
sit
in
darknesse
,
but
many
times
the
children
of
light
themselves
,
who
though
they
sit
not
in
darknesse
,
yet
may
be
under
a
cloud
,
raise
up
,
and
setled
in
the
brain
,
not
from
a
corrupt
,
but
a
tender
,
and
humble
Heart
.
For
we
cannot
think
that
every
man
that
sayes
he
despairs
,
is
cast
away
,
and
lost
;
or
that
our
erroneous
Judgement
of
our
state
,
and
condition
,
shall
be
the
rule
,
by
which
God
will
proceed
against
us
,
and
Judge
us
at
the
last
day
;
that
when
we
have
set
our
hearts
to
serve
him
,
and
have
been
serious
in
all
our
wayes
,
when
we
have
made
good
the
condition
,
i.
e.
our
part
of
the
Covenant
,
as
far
as
the
Covenant
of
Grace
,
and
the
equity
and
gentlenesse
of
the
Gospel
doth
exact
it
,
he
will
refuse
to
make
good
his
part
,
because
we
cannot
think
well
of
our selves
,
and
though
we
have
done
,
what
is
required
,
perswade
our selves
that
we
are
fallen
so
short
in
the
performance
of
our
duty
,
that
we
shall
never
reach
to
the
end
;
in
a
word
;
that
he
will
forbear
to
pronounce
the
Euge
well
done
,
because
we
are
afraid
,
and
tremble
at
all
our
works
,
or
put
us
by
and
reject
us
after
all
the
labour
of
our
charity
,
for
a
melancholly
fit
,
or
condemn
the
soul
,
for
the
distemper
of
the
body
or
some
perturbation
of
the
minde
,
which
he
had
not
strength
enough
to
withstand
,
though
he
were
strong
in
the
Lord
;
and
in
the
power
of
his
spirit
did
cheerfully
run
the
wayes
of
his
Commandements
.
It
were
a
great
want
of
Charity
thus
to
Judge
of
those
,
whose
troublesome
,
and
most
afflicting
errour
was
conceived
and
formed
in
the
very
bowels
of
charity
.
For
sometimes
it
proceeds
from
the
distemper
of
the
body
,
from
some
indisposition
of
the
brain
,
and
if
we
have
formerly
and
do
yet
strive
to
do
him
service
,
he
is
not
so
hard
and
austere
a
Master
,
as
to
punish
us
for
being
sick
.
Sometimes
it
arises
from
some
defect
in
the
judicative
faculty
,
through
which
,
as
we
make
more
Laws
to
our selves
,
and
so
more
sins
then
there
are
;
so
we
are
as
ready
to
passe
sentence
against
our selves
,
not
onely
for
the
breach
of
those
Laws
,
which
none
could
binde
us
to
,
but
our selves
;
but
even
of
those
also
,
which
we
were
so
careful
to
keep
;
for
as
we
see
some
men
so
strong
,
or
rather
so
stupid
,
that
they
think
,
they
do
nothing
amisse
;
so
there
be
others
(
but
not
many
)
so
weak
,
or
rather
so
scrupulous
,
that
they
cannot
perswade
themselves
,
that
they
ever
did
any
thing
well
.
This
is
an
infirmity
and
disease
,
but
it
is
not
Epidemical
.
The
first
are
a
great
multitude
,
which
't
is
hard
to
number
,
quocunque
sub
axe
they
are
in
every
Climate
,
and
in
every
place
,
but
most
often
in
the
Courts
of
Princes
,
and
the
habitations
of
the
Rich
,
who
can
do
evil
,
but
will
not
see
it
,
who
can
make
the
loud
condemnation
of
a
fact
,
and
the
bold
doing
it
,
the
businesse
of
one
,
and
the
same
hour
;
almost
of
one
and
the
same
moment
:
The
other
are
not
many
,
for
they
are
a
part
of
that
little
Flock
,
and
the
good
Shepherd
will
not
drive
them
out
of
the
fold
,
for
the
weak
conceit
they
had
,
that
they
had
gone
too
far
astray
.
For
errour
is
then
most
dangerous
and
fatal
,
when
we
do
that
which
is
evil
,
not
when
we
shun
and
fly
from
it
,
as
from
the
plague
,
and
yet
cannot
beleeve
,
we
are
removed
far
enough
from
the
infection
of
it
.
And
therefore
(
again
)
it
may
have
its
Original
not
onely
from
the
Acrasie
and
discomposedness
of
the
outward-man
,
or
the
weaknesse
in
Judgement
,
or
that
ignorance
of
their
present
estate
(
which
may
happen
to
good
men
,
even
to
those
,
who
have
made
some
fair
proficiency
in
the
School
of
Christ
;
and
to
which
we
are
very
subject
amidst
that
variety
of
circumstances
,
that
perplexity
,
and
multiplicity
of
thoughts
,
which
rise
and
sink
,
and
return
again
,
and
strangle
one
another
,
to
bring
in
others
in
their
place
)
but
it
may
be
brought
in
by
our
very
care
and
diligence
,
and
an
intensive
love
:
For
care
,
and
diligence
,
and
love
,
are
alwayes
followed
with
fears
and
jealousies
:
love
is
ever
a
beginning
,
till
all
be
done
,
and
is
but
setting
out
,
till
she
be
at
her
journeyes
end
.
The
liberal
man
is
afraid
of
his
Almes
,
and
the
Temperate
mistrusts
his
abstinence
;
the
meek
man
is
jealous
of
every
heat
:
pietas
etiam
tuta
pertimescit
,
piety
is
afraid
even
of
safety
it self
,
because
it
is
piety
,
and
cannot
be
safe
enough
.
And
if
it
be
a
fault
thus
to
undervalue
himself
,
it
is
a
fault
of
a
fair
extraction
,
begotten
not
by
blood
or
the
will
of
men
,
not
by
negligence
,
and
wilfulnesse
,
and
the
pollutions
of
the
flesh
,
but
of
care
and
anxiety
,
and
an
unsatisfied
love
,
which
will
sometimes
demur
,
and
be
at
a
stand
,
in
the
greatest
Certainty
;
so
that
,
though
the
lines
be
fallen
to
him
in
a
faire
place
,
and
he
have
a
Goodly
Heritage
,
a
well
setled
spiritual
Estate
,
yet
he
may
sometimes
look
upon
it
,
as
Bankrupts
doe
upon
their
temporall
worne
out
Debts
and
Statutes
,
and
Mortgages
,
and
next
to
nothing
.
Every
man
hath
not
a
place
and
mansion
in
Heaven
,
that
pretends
a
Title
to
it
;
nor
is
every
man
shut
out
,
that
doubts
of
his
evidence
.
This
diffidence
in
our selves
is
commonly
the
mark
and
Character
of
a
Good
man
,
who
would
be
better
;
and
though
he
hath
built
up
his
assurance
as
strong
as
he
can
,
yet
thinks
himself
not
sure
enough
,
but
seeks
for
further
assurance
,
and
fortify's
it
with
his
Feare
,
and
assiduous
diligence
,
that
it
may
stand
fast
for
ever
,
whereas
we
see
too
many
draw
out
their
owne
Assurance
,
and
seale
it
up
with
unclean
Hands
,
with
wicked
hands
,
with
hands
full
of
Blood
.
We
have
read
of
some
in
the
dayes
of
our
Fore-fathers
,
and
have
heard
of
others
in
our
own
,
and
no
doubt
many
there
have
been
,
of
whom
we
never
heard
,
whose
Conversation
was
such
as
became
the
Gospel
of
Christ
,
and
yet
have
felt
that
hell
within
themselves
,
which
they
could
not
discover
to
others
,
but
by
gastly
looks
,
Out-cryes
,
and
deep
Groanes
,
and
loud
complaints
to
them
who
were
neere
them
;
That
Hell
it self
could
not
be
worse
,
nor
had
more
Torments
,
then
they
felt
:
And
these
may
seem
to
be
breath'd
forth
,
not
from
a
broken
,
but
a
perishing
heart
;
to
be
the
very
Dialect
of
Despaire
;
and
indeed
so
they
are
,
for
Despaire
,
in
the
worst
acception
,
cannot
sink
us
lower
then
hell
:
But
yet
we
cannot
,
we
may
not
be
of
their
opinion
,
and
think
(
what
they
say
)
that
they
are
cast
out
of
Gods
sight
;
No
,
God
sees
them
,
looks
upon
them
with
an
Eye
full
of
compassion
,
and
most
times
sends
an
Angel
to
them
,
in
this
their
Agony
,
as
he
did
unto
Christ
,
a
message
of
Comfort
to
rowse
them
up
;
but
if
their
tendernesse
should
yet
raise
doubts
,
and
draw
the
cloud
still
over
them
;
we
have
reason
to
think
(
and
who
dares
say
the
contrary
?
)
that
the
hand
of
Mercy
may
,
even
through
this
cloud
,
receive
them
to
that
Sabbath
and
rest
,
which
remaines
for
the
people
of
God
.
I
speak
of
men
,
who
have
been
severe
to
themselves
,
and
watchfull
in
this
their
Warfare
;
full
of
good
works
,
and
continued
in
them
:
and
,
who
have
many
times
,
when
they
were
even
at
the
gates
of
heaven
,
and
neere
unto
happinesse
,
these
Terrors
and
affrightments
,
who
are
full
of
Charity
,
and
therefore
cannot
be
destitute
of
hope
,
although
their
owne
sad
apprehensions
,
and
the
breathings
of
a
Tender
Conscience
have
made
the
operation
of
it
lesse
sensible
,
and
their
hope
be
,
not
like
Aarons
rod
,
cut
off
,
dryed
up
,
and
utterly
dead
;
but
rather
like
a
tree
in
Winter
,
in
which
there
is
life
and
faculty
,
yet
the
absence
of
the
Sun
,
or
the
cold
benumming
it
,
suffers
no
force
of
life
to
worke
;
but
when
that
draws
neere
,
and
yeelds
its
warmth
and
Influence
,
it
will
bud
and
blossome
,
and
bring
forth
fruit
,
and
leafe
together
.
The
Case
then
of
every
man
that
Despaires
,
is
not
desperate
;
but
we
must
consider
dispair
in
its
Causes
,
which
produce
and
work
it
.
If
it
be
exhal'd
and
drawn
up
out
of
our
corrupt
works
,
and
a
polluted
Conscience
,
the
streame
of
it
is
poysonous
,
and
deleteriall
,
the
very
smoake
of
the
bottomlesse
pit
;
but
if
it
proceed
from
the
distemper
of
the
body
(
which
seises
upon
one
,
as
well
as
another
)
or
a
weakness
of
Judgement
(
which
befalls
many
,
who
may
be
weak
,
and
yet
Pious
)
or
an
excessive
sollicitude
,
and
tendernesse
of
soul
(
which
is
not
so
common
)
we
cannot
think
,
it
can
have
that
force
and
malignity
,
as
to
pull
him
back
,
who
is
now
thus
striving
to
enter
in
at
the
narrow
gate
,
or
to
cut
him
off
from
salvation
,
who
hath
wrought
it
out
with
Feare
and
trembling
.
At
the
Day
of
Judgement
,
the
Question
will
be
,
not
what
was
our
Opinion
,
and
conceit
of
our selves
,
but
what
our
conversation
was
,
and
what
we
thought
of
our
Estate
,
but
what
we
did
to
raise
it
?
not
of
our
fancied
application
of
the
Promises
,
but
whether
we
have
performed
the
Condition
;
For
then
the
Promises
will
apply
themselves
;
God
hath
promised
,
and
he
will
make
it
good
:
we
shall
not
be
askt
what
we
thought
,
but
what
we
did
?
for
how
many
have
thought
themselves
sure
,
who
never
came
to
the
knowledge
of
their
Error
,
till
it
was
too
late
?
How
many
have
called
themselves
Saints
,
who
have
now
their
portion
with
Hypocrites
?
How
many
have
fancied
themselves
into
Heaven
,
whose
wilfull
disobedience
carried
them
another
way
?
on
the
other
side
,
how
many
have
beleeved
,
and
yet
doubted
?
how
many
have
been
synceere
in
the
wayes
of
Righteousnesse
,
and
yet
drooped
?
How
many
have
fainted
,
even
in
their
Savours
Armes
,
when
his
Mercies
did
compassed
them
in
on
every
side
?
how
many
have
been
in
he
greatest
Agony
,
when
they
were
neerest
to
their
Exaltation
?
How
many
have
condemned
themselves
to
hell
,
who
now
sit
crowned
in
the
highest
Heavens
?
I
know
nothing
by
my self
,
2
Cor.
4.4
.
saith
Saint
Paul
,
yet
am
not
thereby
Justified
;
Hoc
dicit
,
Dialogo
adv.
Pelagium
.
ne
forte
quid
per
ignorantiam
deliquisset
,
saith
Saint
Hierom
,
though
he
knew
nothing
,
yet
something
he
might
have
done
amisse
,
which
he
did
not
know
,
and
though
our
Conscience
accuse
us
not
of
greater
crimes
,
yet
our
Conscience
may
tell
us
,
we
may
have
committed
many
sins
,
of
which
she
could
give
us
no
Information
;
and
this
may
cast
a
mist
about
him
,
who
walketh
as
in
the
Day
:
In
a
word
;
a
man
may
doubt
,
and
yet
be
saved
,
and
a
man
may
assure
himself
,
and
yer
perish
;
a
man
may
have
a
groundless
Hope
,
and
a
man
may
have
a
groundlesse
Feare
;
and
when
we
see
two
thus
contrarily
Elemented
,
the
one
drooping
,
the
other
cheerfull
;
the
one
rejoycing
in
the
Lord
,
whom
he
offends
,
the
other
trembling
before
him
,
whom
he
loves
,
we
may
be
ready
to
pitty
the
one
,
and
blesse
the
Condition
of
the
other
,
cast
away
the
Elect
,
and
chuse
the
Reprobate
;
and
therefore
;
we
must
not
be
too
rash
to
Judge
,
but
leave
the
Judgement
to
him
,
who
is
Judge
both
of
the
quick
and
dead
;
and
will
neither
condemne
the
Innocent
,
for
his
Feare
;
or
justifie
the
man
that
goes
on
in
his
sinne
,
for
his
Assurance
.
Take
Comfort
then
thou
disconsolate
soule
,
which
art
strucken
down
into
the
place
of
Draggons
,
and
art
in
this
terror
,
and
anguish
of
heart
;
This
feare
to
thine
is
but
a
cloud
,
and
it
will
drop
down
and
distill
in
Blessings
upon
thy
head
;
This
Agony
will
bring
down
an
Angel
;
This
sorrow
will
be
turned
into
joy
;
and
this
Doubt
answered
,
this
despaire
vanish
,
that
Hope
may
take
its
proper
place
againe
,
the
Heart
of
a
poenitent
.
Thy
Feare
is
better
,
then
other
mens
confidence
,
thy
anxiety
more
Comsortable
,
then
their
security
;
Thy
doubting
more
favoured
,
then
their
assurance
,
Timor
tuus
,
securitas
tua
,
thy
feare
of
Death
will
end
in
the
firme
expectation
of
Eternall
life
.
Though
thou
art
tost
on
a
Tumultuous
Sea
,
thy
Mast
spent
,
and
thy
Tackling
torne
,
yet
thou
shalt
at
last
strike
in
to
shore
;
when
these
proud
Saylors
shall
shipwrack
in
a
Calme
.
Misinterpret
not
this
thy
dejection
of
Spirit
,
thy
sad
and
pensive
Thoughts
,
nor
seek
too
suddenly
to
remove
them
:
an
afflicted
Conscience
,
in
the
time
of
health
,
is
the
most
hopefull
and
Soveraigne
Physick
,
that
is
;
thy
feare
of
Death
is
a
certaine
Symptome
,
and
infallible
signe
of
life
;
there
is
no
Horror
of
the
Grave
to
him
that
lies
in
't
,
Death
onely
is
terrible
to
the
living
,
and
then
there
can
be
no
stronger
argument
that
thou
art
alive
,
then
this
;
that
thou
doubtest
,
thou
art
dead
already
.
And
list
up
thy
head
too
,
Thou
despairing
,
and
almost
Desperate
sinner
,
whom
(
not
thy
many
sins
)
but
thy
unwillingness
to
leave
them
,
hath
brought
to
the
‛
Dust
of
Death
;
who
first
blasphemest
God
,
&
then
drawest
the
punishment
neerer
to
thee
,
then
he
would
have
it
,
and
art
thy
own
Hang-man
and
Executioner
;
not
that
Pardon
is
deny'd
,
but
that
thou
wilt
not
●ue
it
out
:
Look
about
thee
,
and
thou
mayest
see
Hope
comming
towards
thee
,
and
many
Arguments
to
bring
it
in
;
An
Argument
from
thy
soul
,
which
is
not
quite
lost
,
till
it
be
in
hell
,
and
if
thou
wilt
possesse
it
,
it
shall
not
be
lost
;
An
argument
from
thy
will
,
which
is
free
and
mutable
,
and
may
Turne
to
good
,
as
well
as
evill
;
An
argument
from
the
very
Habite
of
sin
,
which
presseth
thee
down
,
which
though
it
be
strong
,
yet
is
it
not
stronger
then
the
grace
of
god
,
and
the
activity
of
thy
will
:
It
is
very
difficult
indeed
,
but
the
Christian
mans
work
is
,
to
overcome
difficulties
:
An
argument
from
those
sholes
and
multitudes
of
offenders
,
who
have
wrought
themselves
out
of
the
power
of
death
,
and
the
state
of
Damnation
;
from
many
,
who
have
committed
as
many
sinnes
as
thou
,
but
this
one
,
of
Despaire
,
from
those
Publicans
and
sinners
,
who
have
entered
into
the
Kingdome
of
Heaven
;
An
argument
from
thy
own
argument
,
which
thou
so
unskilfully
turnst
against
thy self
;
for
it
is
no
argument
;
't
is
but
a
weak
peremptory
conclusion
,
held
up
without
any
Premises
,
or
Reason
that
can
enforce
it
:
For
Despaire
is
but
Pe●itio
Principii
,
proves
,
and
concludes
the
same
,
by
the
same
,
makes
our
sinnes
greater
then
Gods
Mercies
,
because
they
are
so
;
and
Repentance
impossible
,
because
it
is
so
;
Though
the
Soule
be
not
quite
lost
,
till
it
be
lost
for
ever
;
though
the
will
be
free
,
and
Grace
offers
it self
,
though
the
voice
of
God
be
,
Turne
,
Though
multitudes
have
Turn'd
,
and
that
which
hath
been
done
,
may
be
done
againe
:
Though
the
Argument
be
no
Argument
,
yet
despaire
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
against
what
reason
●oever
,
hold
up
the
Conclusion
.
Thou
sayst
,
That
God
cannot
forgive
thee
;
if
he
cannot
,
then
he
is
not
mercifull
,
neither
is
he
just
,
and
so
he
is
not
God
;
and
then
what
needst
thou
despair
?
we
begin
in
sinne
,
proceed
to
Blasphemy
,
and
so
end
in
despaire
.
But
a
God
he
is
,
and
mercifull
;
but
thy
sinnes
are
greater
then
his
Mercies
;
which
is
another
Blasphemy
,
and
brings
in
something
more
Infinite
then
God
,
and
takes
Gods
office
from
him
,
and
dispences
his
Mercies
,
of
which
he
alone
is
Lord
,
and
shuts
up
his
rich
Treasury
of
goodness
,
when
he
is
ready
,
and
willing
to
lay
it
open
;
and
so
ruins
us
,
in
despight
of
God
.
But
thou
saist
,
Though
canst
not
repent
,
which
is
thy
greatest
error
,
and
the
main
cause
of
thy
despaire
(
for
when
the
heart
is
thus
hard
,
it
beats
off
all
succours
,
that
are
offered
,
all
those
meanes
,
which
may
be
as
Oyle
to
supple
it
.
)
Thou
canst
not
,
is
not
true
;
Thou
shouldst
say
,
Thou
wilt
not
Repent
;
for
if
thou
wilt
,
thou
maist
:
for
thou
canst
not
tell
,
whether
thou
canst
repent
or
no
,
because
thou
never
yet
putst
it
to
the
Tryall
,
but
being
in
the
pit
,
didst
shut
the
mouth
of
it
upon
thy self
,
and
stop
it
up
with
a
false
opinion
of
God
,
and
of
thy self
,
with
dark
notions
,
and
worthlesse
conceits
of
Impossibilities
Behold
,
God
calls
after
thee
againe
,
and
againe
,
his
Grace
(
as
a
devout
Writer
speaks
)
is
most
officious
to
take
thee
out
;
his
Mercy
ready
to
embrace
thee
,
if
thou
do
not
stubbornly
cast
her
off
.
Behold
a
multitude
of
penitents
who
have
escaped
the
wrath
to
come
,
and
be●ken
to
thee
,
by
their
example
,
to
follow
after
them
,
and
retire
from
these
Hellish
thoughts
and
conclusions
,
into
the
same
shadow
and
shelter
,
where
they
are
safe
from
those
false
suggestions
,
and
fiery
darts
of
the
enemy
;
and
if
this
will
not
move
thee
,
then
behold
,
the
blood
of
an
immaculate
Lamb
streaming
down
to
wash
away
thy
sins
,
and
with
them
thy
despair
;
to
raise
thee
from
thy
Grave
,
this
sepulchre
of
rotten
bones
&
baneful
Imaginations
,
that
thou
mayest
walk
before
him
in
the
land
of
the
living
;
to
beget
Repentance
,
and
to
beget
a
hope
;
to
pity
us
in
our
tentations
,
who
was
sensible
of
his
own
;
Hebr.
and
to
drive
despair
from
off
the
face
of
the
earth
.
For
why
should
the
name
of
a
Saviour
,
and
despair
be
heard
of
in
the
same
coasts
?
if
it
breath
within
the
curtains
of
the
Church
,
't
is
not
Christ
,
but
the
Devil
,
and
our
sensuality
that
brings
it
in
.
The
end
of
his
coming
was
to
destroy
it
;
for
this
he
came
into
the
world
:
for
this
he
died
:
Ask
Christ
,
saith
Saint
Basil
,
what
he
carries
on
his
Shoulders
?
it
is
the
lost
sheep
:
Ask
the
Angels
,
for
whom
they
rejoyce
?
it
is
for
a
sinner
,
that
repenteth
.
Ask
God
for
what
he
is
so
earnest
,
as
to
call
and
call
again
;
It
is
for
those
who
are
now
in
their
evil
wayes
.
Ask
the
Shepherd
,
and
he
will
tell
you
he
left
ninty
and
nine
,
to
find
but
one
lost
sheep
;
his
desire
is
on
us
,
and
he
had
rather
we
would
be
guided
by
his
Shepherds-staff
,
then
be
broken
by
his
rod
of
iron
;
if
thou
wilt
return
,
returne
;
his
wisdom
hath
pointed
out
to
it
,
as
the
fittest
way
;
His
justice
yeelds
,
and
will
look
friendly
on
thee
,
whilst
thou
art
in
this
way
,
and
mercy
will
go
along
with
thee
,
and
save
thee
at
the
end
;
If
thou
wilt
,
thou
mayest
Turn
;
and
if
thou
wilt
Turn
,
thou
shalt
not
despair
,
or
if
a
cloud
overspread
thee
,
it
shall
vanish
at
the
brightnesse
of
mercy
,
as
a
mist
before
the
Sun
.
Here
then
is
Balm
of
Gilead
;
Turn
ye
,
Turn
ye
,
a
loving
compassionat
call
to
turn
even
those
who
despair
of
turning
;
The
second
hinderance
presumption
.
a
Doctrine
of
singular
comfort
;
but
this
Balm
is
not
for
every
wound
,
nor
will
it
drop
,
and
distill
upon
him
who
goeth
on
in
his
sin
:
for
mercy
is
as
strong
drink
and
wine
,
to
be
given
to
them
who
are
ready
to
perish
,
and
to
such
who
have
grief
of
heart
.
Prov.
31.6
.
Many
times
it
falls
out
by
reason
of
our
presumption
,
and
hardnesse
of
heart
,
that
there
is
more
danger
in
pressing
some
truth
,
then
in
maintaining
errours
;
care
not
for
the
morrow
is
as
Musick
to
the
sluggard
,
and
he
hears
it
with
delight
,
and
folds
his
hands
to
sleep
;
If
we
commend
labour
,
the
covetous
hath
encouragement
enough
to
drudgon
:
to
rise
up
early
,
and
lie
down
late
,
to
gain
the
meat
that
perisheth
,
if
we
but
mention
a
worship
in
spirit
and
truth
,
the
sacrilegious
person
takes
up
his
hammar
,
and
down
goes
ceremony
and
order
,
and
the
Temple
it self
;
how
many
solifidians
hath
free
grace
occasioned
?
how
many
Libertines
,
hath
the
indiscreet
pressing
of
the
freedom
we
have
by
Christ
,
raised
?
the
Gospel
it self
we
see
hath
been
made
the
savour
of
death
unto
death
,
and
mercy
,
malevolent
;
At
what
time
soever
&c.
hath
scarce
with
many
left
any
time
to
repent
,
and
therefore
it
will
concern
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Epist.
20.
ad
Basil
.
Magn.
as
Nazianzen
speaks
with
Art
and
prudence
to
dispence
the
word
of
truth
,
or
as
Saint
Paul
speaks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
cut
it
out
as
they
did
their
sacrifices
,
by
a
certain
method
,
to
give
every
one
his
proper
food
in
due
season
;
for
some
dispositions
are
so
corrupted
,
that
they
may
be
poisoned
with
Antidotes
.
Theod.
Therap
.
Theodoret
observes
that
God
himself
did
not
fully
and
plainly
teach
the
Jews
the
Doctrine
of
the
Trinity
;
lest
that
wavering
and
fickle
Nation
might
have
took
it
by
the
wrong
handle
,
and
made
it
an
occasion
of
relaps
into
that
Idolatrous
conceit
,
which
they
had
learnt
in
Egypt
,
of
worshipping
many
gods
.
The
Novatians
errour
,
who
would
not
accept
of
penance
after
Baptisme
,
so
much
as
once
,
though
no
Physick
for
a
sinner
,
yet
might
have
proved
a
good
Antidote
against
sin
;
for
men
(
had
they
beleeved
it
)
would
(
some
at
least
)
have
been
more
shy
of
sin
,
and
more
wary
in
ordering
their
steps
,
and
shunned
that
sin
,
as
a
Serpent
,
which
would
excommunicate
them
,
and
shut
them
for
ever
out
of
the
Church
.
And
therefore
the
Orthodox
Fathers
(
even
there
where
they
oppose
that
assumed
,
and
unwarranted
severity
of
the
Novatian
)
deliver
the
Doctrine
of
Repentance
with
great
caution
and
circumspection
,
and
a
seeming
reluctancy
;
invite
loquor
,
Ter.
de
penitent
.
Bas.
t
m
1.
Hem.
14.
saith
Tertul.
I
am
made
unwilling
to
publish
this
free
mercy
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Saint
Basil
,
I
speak
the
truth
in
fear
;
for
my
desire
is
,
that
after
Baptisme
you
should
sin
no
more
,
and
my
fear
is
,
you
will
sin
more
,
and
more
upon
presumption
of
Repentance
and
mercy
;
He
would
,
and
he
would
not
publish
the
free
mercy
of
God
in
Christ
,
he
was
bound
to
preach
Repentance
and
yet
he
feared
.
What
means
that
profuse
yet
sparing
tender
of
Gods
mercy
?
these
large
Panegyricks
,
and
as
great
jealousies
?
why
did
they
so
much
extol
Repentance
,
and
yet
male
ominari
presage
such
an
evil
consequence
out
of
that
,
which
they
had
presented
to
all
the
world
in
so
desirable
a
shape
?
But
now
the
Father
was
so
taken
,
so
delighted
with
the
contemplation
of
it
,
discovered
so
much
power
in
it
,
that
he
thought
the
Devils
themselves
in
the
interim
and
time
between
their
fall
and
the
Creation
of
man
,
might
have
reprented
,
and
been
Angels
of
light
still
,
and
now
drawing
in
his
hand
and
putting
it
forth
with
fear
and
trembling
:
before
holding
out
Repentance
,
as
a
board
,
or
planck
to
every
ship-wrackt
soul
,
but
now
fearing
,
lest
Repentance
it self
should
become
a
rock
:
one
would
think
the
holy
Father
himself
were
turned
Novatian
,
and
to
speak
truth
,
that
which
the
Novatians
pretence
,
to
denie
Repentance
after
Baptisme
,
exprest
these
expressions
from
him
,
and
was
the
true
cause
,
which
was
made
him
publish
it
,
with
so
much
fear
,
ne
nobis
subsidia
paenitentiae
blandiantur
,
that
men
might
not
be
betrayed
by
the
flattery
and
pleasing
appearance
of
that
,
which
should
advantage
them
,
and
level
their
thoughts
on
that
benefit
which
it
might
bring
to
them
,
and
boldly
claim
it
as
their
own
:
though
they
are
willing
to
forget
,
and
leave
unregarded
,
that
part
of
it
,
which
should
make
way
,
to
let
it
in
:
and
hearing
of
so
precious
an
Antidote
,
presume
it
will
have
the
same
virtue
and
operation
at
any
time
,
and
so
after
many
delayes
,
make
no
use
of
it
at
all
:
That
the
Doctrine
of
Repentance
might
not
maks
us
stand
in
more
need
of
Repentance
;
in
a
word
:
that
,
that
which
is
a
remedy
,
might
not
by
our
ill
handling
and
applying
it
,
be
turned
into
a
disease
.
Look
into
the
world
,
and
you
will
see
there
is
great
need
of
so
much
fear
,
and
such
a
caution
;
and
that
more
fall
by
presumption
,
then
despair
:
non
am
morbis
,
quam
remedio
laboramus
,
by
our
own
folly
and
the
Devils
craft
,
our
disease
doth
not
hurt
us
so
much
,
as
our
remedy
,
and
Repentance
which
was
ordain'd
,
as
the
best
Physick
to
purge
the
soul
,
is
turned
into
that
poyson
,
that
corrupts
and
kills
it
.
What
wandring
thought
?
what
Idle
word
?
what
prophane
action
is
there
,
which
is
not
laid
upon
this
fair
foundation
.
The
hope
of
pardon
,
which
yet
will
not
bear
up
such
hay
and
stubble
:
we
call
sin
a
disease
,
and
so
it
is
,
a
mortal
one
,
but
presumption
is
the
greatest
,
the
very
corruption
of
the
blood
and
spirits
,
of
the
best
parts
of
the
soul
,
we
are
sick
of
sin
;
t
is
true
,
but
that
we
feel
not
:
but
we
are
sick
,
very
sick
of
mercy
:
sick
of
the
Gospel
,
sick
of
Repentance
,
sick
of
Christ
himself
;
and
of
this
we
make
our
boast
:
and
our
bold
relyance
on
this
,
doth
so
infatuate
us
,
that
we
take
little
care
to
purge
out
the
plague
of
our
heart
,
which
we
nourish
and
look
upon
,
as
upon
health
it self
,
we
are
sick
of
the
Gospel
,
for
we
receive
it
,
and
take
it
down
,
and
it
doth
not
purge
out
,
but
enrage
those
evil
humours
which
discompose
the
soul
:
we
receive
it
as
Judas
did
the
sop
:
we
receive
it
,
and
with
it
a
divel
.
For
this
bold
and
groundlesse
presumption
of
pardon
makes
us
like
unto
him
;
hardens
our
heart
first
,
and
then
our
face
;
and
carries
us
with
the
swelling
sailes
of
impudence
,
and
remorslesnes
,
to
an
extremity
of
daring
,
to
that
height
of
impiety
,
from
which
we
cannot
so
easily
descend
,
but
must
fall
,
and
break
and
bruise
our
salves
to
pieces
:
praesumptio
inverecundiae
portio
,
saith
Tert.
prsumption
is
a
part
and
portion
,
and
the
upholder
of
immodesty
:
and
falls
,
and
cares
not
whither
:
ruins
us
,
and
we
know
not
how
;
abuses
and
dishonours
that
mercy
,
which
it
makes
a
wing
to
shadow
it
,
and
hath
been
the
best
purveior
for
sin
and
the
kingdom
of
darknesse
.
We
read
but
of
one
Judas
in
the
Gospel
,
that
despaired
,
and
hanged
himself
,
and
so
went
to
his
place
;
but
how
many
thousands
have
gone
a
contrary
way
with
lesse
anguish
and
reluctancy
;
with
fair
,
but
false
hopes
,
with
strong
,
but
fained
assurances
,
and
met
him
there
?
Oh
't
is
one
of
the
divels
subt
lest
stratagems
,
to
make
sin
and
hope
of
heaven
to
dwell
under
the
same
roof
,
to
teach
him
who
is
his
vassal
,
to
walk
delicately
in
his
evil
wayes
,
and
to
rejoyce
alwaies
in
the
Lord
,
even
then
,
when
he
fights
against
him
,
to
assure
himself
of
life
,
in
the
chambers
of
death
.
And
thus
every
man
is
sure
;
the
Schismatick
is
sure
,
and
the
Libertine
is
sure
:
the
Adulterer
is
sure
,
and
the
Murderer
is
sure
:
the
Traitor
is
sure
:
they
are
sure
,
who
have
no
savour
,
no
relish
of
Salvation
.
The
Schismatick
hath
made
his
peace
;
though
he
have
no
charity
;
The
Libertine
looks
for
his
reward
,
though
he
do
not
onely
denie
good
works
,
but
contemn
them
.
The
Adulterer
absolves
himself
without
Penance
;
The
Murderer
knows
David
is
entred
Heaven
,
and
hopes
to
follow
him
,
The
Prosperous
Traitor
is
in
Heaven
already
;
his
present
successe
is
a
fair
earnest
of
another
inheritance
that
God
that
favours
him
here
,
will
Crown
him
hereafter
;
Every
man
can
do
what
he
list
,
and
be
what
he
list
,
do
what
good
men
tremble
to
think
of
,
and
yet
sear
not
at
all
,
but
expect
the
Salvation
of
the
Lord
;
first
damn
,
and
then
Canonize
himself
;
For
the
greatest
part
of
the
Saints
of
this
World
,
have
been
of
their
own
Creation
,
made
up
in
the
midst
of
the
land
of
darknesse
,
with
noise
,
with
Thunder
,
and
Earthquakes
,
(
we
may
be
bold
to
say
)
if
Despair
hath
killed
her
thousand
,
presumption
hath
slain
her
ten
thousand
.
Foolish
men
that
we
are
,
who
hath
bewitched
us
,
to
lay
hold
on
Christ
,
when
we
thrust
him
from
us
?
to
make
him
our
own
,
and
impropriate
him
when
we
crucifie
,
and
persecute
him
every
day
?
that
we
had
rather
fancy
and
imagine
,
then
make
our
election
sure
?
that
will
have
health
,
and
yet
care
not
how
they
feed
;
or
what
poison
they
let
down
;
that
make
salvation
an
arbitrary
thing
,
to
be
met
with
when
we
please
,
and
can
as
easily
be
Saints
as
we
can
eat
,
and
drink
,
as
we
can
kill
and
slay
?
good
God
what
mist
and
darknesse
is
this
,
which
makes
men
possest
with
sin
,
which
is
an
enemy
ready
to
devour
them
,
to
be
thus
quiet
and
secure
?
could
,
or
would
we
but
a
little
awake
,
and
consult
with
the
light
of
our
faith
and
reason
,
we
should
soone
let
go
our
confidence
,
and
plainly
see
the
danger
we
are
in
,
whilst
we
are
in
our
evil
wayes
,
and
find
fear
tied
fast
unto
them
;
so
saith
Saint
Paul
,
but
if
you
sin
,
fear
.
For
Christian
security
,
and
hope
of
life
is
the
proper
and
alone
issue
of
a
good
conscience
,
through
faith
in
Christ
purged
from
dead
and
evil
works
,
if
we
will
leave
our
fear
,
we
must
leave
our
evil
works
behinde
us
.
Assurance
is
too
choice
a
piece
,
to
be
beat
out
by
the
fancy
,
and
to
be
made
up
when
we
please
;
at
a
higher
price
,
then
to
be
purchased
with
a
thought
;
it
is
a
work
,
that
will
take
up
an
age
to
finish
it
,
the
engagement
of
our
whole
life
,
to
be
wrought
out
with
fear
and
trembling
,
not
to
be
taken
as
a
thing
granted
;
as
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
so
set
up
as
a
pillar
of
hope
,
when
here
is
no
better
basis
,
and
foundation
for
it
,
then
a
forced
and
fading
thought
;
which
is
next
to
air
,
and
will
perish
sooner
,
the
young
man
in
the
Gospel
,
had
yet
no
knowledge
of
any
such
Assurance
office
;
and
therefore
he
puts
up
his
question
to
our
Saviour
thu
;
Good
Master
,
what
good
thing
shall
I
do
,
that
I
may
enter
into
life
?
He
saw
no
Hope
of
entring
in
,
at
that
narrow
Gate
,
with
such
prodigious
sinnes
:
and
our
Saviours
answer
is
,
Keep
the
Commandements
;
that
is
,
Turne
from
your
evill
waies
.
Be
not
envious
,
malitious
,
Covetous
,
Cruel
,
False
,
Deceitfull
;
Despaire
is
the
Daughter
of
sinne
,
and
darkness
,
but
confidence
is
the
Emanation
of
a
good
Conscience
;
what
flesh
and
Blood
makes
up
,
is
but
a
Phantasme
,
which
appeares
,
and
disappeares
;
is
seen
,
and
vanisheth
;
so
soon
gone
,
that
we
scarce
know
,
whether
we
saw
it
,
or
no
;
there
can
be
no
firme
hope
rais'd
,
but
upon
that
:
which
is
as
Mount
Sion
,
and
standeth
fast
for
ever
;
which
is
our
best
guard
in
our
way
;
nay
,
which
is
our
way
in
this
our
life
,
and
when
we
are
dead
will
follow
us
:
nothing
can
beare
and
afford
it
but
this
;
unum
arbustum
non
alit
duos
Erithacos
;
Eras
.
Adag
.
Sinne
and
Assurance
are
Birds
too
quarrelsome
to
dwell
in
the
same
Bush
,
and
therefore
,
if
you
sinne
,
Feare
,
or
rather
,
Turne
from
your
evill
wayes
,
and
then
you
shall
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Boldness
,
and
Confidence
towards
God
.
We
must
therefore
sink
and
fall
low
,
and
mitigate
our
voice
,
and
speake
more
Faintly
,
and
Remisly
,
when
we
call
after
the
presumptuous
sinner
to
Turne
,
as
if
his
last
period
were
neere
,
and
it
were
almost
too
late
for
him
to
begin
,
not
magnify
Repentance
too
much
,
lest
he
make
it
a
Passe
and
Warrant
to
sinne
againe
,
and
have
more
need
of
it
:
And
we
may
tell
him
what
is
most
true
,
Repentance
is
a
command
indeed
,
but
praeceptum
ex
suppositione
(
as
Aquinas
speaks
)
a
command
not
absolute
,
but
upon
a
Si
,
a
supposition
:
for
we
are
not
commanded
to
repent
,
as
we
are
,
to
beleeve
;
as
we
are
to
feare
God
,
and
Honour
our
Parents
,
but
upon
supposition
:
If
we
sinne
,
we
have
an
Advocate
,
that
will
plead
for
us
:
The
command
,
which
is
absolute
,
is
,
to
doe
his
will
.
Repentance
is
Tabula
post
naufragium
,
saith
Saint
Hierome
,
Naz.
O.
15.
is
as
a
plank
reacht
out
after
Shipwrack
;
but
it
is
better
to
ride
in
the
ship
in
a
calme
,
then
to
hang
on
the
Mast
in
a
Tempest
:
Repentance
is
a
virtue
,
but
of
that
nature
,
that
the
lesse
we
stand
in
need
of
it
,
the
more
virtuous
we
are
,
it
is
a
purgative
potion
,
but
't
is
better
never
to
be
sick
,
then
to
rise
from
our
beds
by
the
help
of
a
Physitian
.
It
was
commendable
in
him
that
could
say
,
He
thanked
God
,
he
was
now
reconciled
to
his
Mother
;
but
he
was
more
praise-worthy
,
who
replyed
;
That
he
thanked
God
,
That
he
was
never
reconciled
to
his
,
for
he
never
offended
her
.
It
is
good
to
Repent
,
but
it
is
better
not
to
sinne
:
Oh
,
it
is
a
great
Happinesse
,
to
be
restored
to
the
Favour
of
God
,
but
it
is
a
greater
,
never
to
lose
it
;
it
is
good
to
appease
him
;
but
't
is
our
safest
course
,
never
to
anger
him
,
in
a
word
;
it
is
better
to
be
ever
with
him
,
then
by
Famine
or
Pestilence
to
be
forced
to
returne
,
better
not
acquire
an
Evil
Habit
,
then
shake
it
off
;
better
never
set
a
step
in
evill
wayes
;
then
to
be
called
out
of
them
with
so
much
noise
;
better
never
erre
,
then
Turne
.
For
conclusion
;
It
will
concerne
us
then
,
not
to
put
too
much
Trust
and
confidence
in
our
Helps
;
not
to
be
carelesse
of
our
health
,
upon
presumption
of
Remedy
;
not
to
sinne
,
because
grace
hath
abounded
;
not
to
spend
prodigally
,
Rom.
upon
hope
of
supply
;
not
to
oblige
our selves
too
farre
,
because
we
see
a
hand
of
●lercy
ready
to
cancell
the
Bill
.
How
many
have
these
Hopes
deluded
?
How
many
have
been
betray'd
by
their
helps
?
how
many
Cities
had
now
stood
,
Fit
,
ut
eâ
parte
capiantur
urbes
quâ
sunt
munitissimae
.
Polyb.
l.
7.
had
they
had
no
other
Walls
but
their
men
?
for
whilst
we
trust
in
these
,
we
neglect
our selves
,
and
so
make
them
not
onely
useless
,
but
disadvantagious
to
us
;
and
we
are
soyled
by
our
strength
,
poysoned
with
our
Physick
,
lost
and
betrayed
in
the
midst
of
our
Fort
,
with
all
our
succours
and
Artillery
about
us
;
we
Trust
in
God
,
and
offend
him
,
look
stedfastly
towards
the
Mercy-seat
,
and
fall
into
the
Bottomless
Pit
.
And
therefore
in
the
last
place
,
let
us
not
be
too
bold
with
his
Mercy
,
Hos
3.
v.
last
.
but
learne
,
To
fear
God
and
his
goodnesse
;
not
to
make
Mercy
an
occasion
of
sinne
,
and
so
consequently
of
Judgement
,
which
she
is
so
ready
to
remove
.
For
at
the
very
name
of
Mercy
,
at
the
sound
of
this
Musique
,
we
lie
downe
and
rest
in
Peace
;
It
is
Mercy
that
saves
us
,
and
we
wound
our selves
to
death
with
Mercy
:
And
as
he
that
lookes
upon
the
Sun
with
a
steady
eye
,
when
he
removes
his
eye
,
hath
the
Image
of
the
Sun
presented
almost
in
every
object
;
so
when
we
have
long
gazed
on
the
Mercy-seat
,
our
eye
begins
to
dazzle
,
and
Mercy
seems
to
shine
upon
us
in
all
our
Actions
,
and
at
all
times
,
and
in
every
place
.
We
see
Mercy
in
the
Law
quite
abolishing
and
destroying
it
,
silencing
the
many
woes
denounced
against
sinners
.
When
we
sinne
,
Mercy
is
ready
before
us
;
That
we
may
do
it
with
lesse
regret
;
That
no
worme
may
gnaw
us
;
when
our
Conscience
chides
,
Mercy
is
at
Hand
,
to
make
our
Peace
.
And
this
in
the
time
of
Health
;
and
when
our
strength
fayleth
,
and
sickness
hath
laid
us
on
our
Bed
;
we
suborne
,
and
corrupt
it
to
give
us
a
visit
then
,
when
we
can
scarce
call
for
it
;
to
stand
by
us
in
this
Evil
day
,
when
we
can
doe
no
good
,
that
we
may
die
in
Hope
,
who
had
no
Charity
;
and
be
saved
by
that
Jesus
,
whom
we
have
Crucifyed
:
And
as
it
falls
out
sometimes
with
men
of
great
Learning
and
Judgement
,
who
can
resolve
every
doubt
,
and
answer
the
strongest
Argument
and
objection
,
yet
are
many
times
puzzled
with
a
peece
of
Sophistry
;
so
it
is
with
the
formal
Christian
;
He
can
stand
out
against
all
motives
and
Beseechings
,
and
all
the
Batteries
of
God
;
all
his
Calls
,
and
Obtestations
against
the
Terrors
of
Hell
,
and
sweet
allurements
of
his
Promises
,
but
is
shaken
and
foyled
with
a
Fallacie
,
with
the
Devills
Fallacie
;
à
Dicto
secundum
quid
,
ad
Dictum
simpliciter
.
That
Mercy
doth
save
sinners
that
Repent
;
and
Therefore
it
saveth
all
;
and
upon
this
Ground
,
which
glides
away
from
us
:
upon
this
reason
,
which
is
no
Reason
,
the
pleasures
,
which
are
but
for
a
season
,
shall
prevail
with
us
,
when
heaven
with
its
blisse
and
eternity
cannot
move
us
,
and
the
trouble
which
Repentance
brings
to
the
flesh
,
shall
affright
us
from
good
,
more
then
the
torments
which
are
eternal
can
from
sin
.
And
therefore
to
conclude
:
Let
us
fear
the
mercy
of
God
,
so
fear
it
,
that
it
may
not
hurt
us
;
so
fear
it
,
that
it
may
embrace
us
on
every
side
;
so
fear
it
,
that
it
may
save
us
in
the
Day
of
the
Lord
Jesus
.
Let
our
song
be
made
up
,
as
Davids
was
of
these
discords
,
Mercy
and
Judgement
.
Let
us
set
and
compose
our
life
by
Judgement
,
that
we
may
not
presume
,
and
Turn
our
fear
by
Mercy
,
Psal.
101.1
.
that
we
may
not
despair
:
remember
we
were
Prisoners
,
and
remember
we
were
Redeemed
:
Remember
we
were
weak
and
impotent
;
and
remember
we
were
made
whole
;
Remember
what
Christ
hath
done
for
us
,
and
remember
what
we
are
to
do
for
our selves
,
and
so
work
out
our
salvation
with
fear
and
trembling
,
and
then
draw
neer
with
a
true
heart
,
in
full
assurance
of
faith
to
the
throne
of
Grace
;
that
Gods
Wisdom
and
Justice
,
and
Mercy
may
guide
us
in
all
our
wayes
,
till
they
bring
us
into
those
new
Heavens
,
wherein
dwelleth
righteousnesse
,
where
God
shall
be
glorified
in
us
,
and
we
glorified
in
him
to
all
eternity
.
THE
SEVENTH
SERMON
.
PART
III.
EZEKIEL
33.11
.
Turne
ye
,
Turne
ye
from
your
evill
wayes
&c.
THE
word
is
loud
;
the
call
sudden
,
and
vehement
,
and
we
have
heard
it
loud
in
the
ears
of
them
that
Despair
;
Turn
,
Turn
ye
,
it
is
not
too
late
;
and
terrible
to
them
that
presume
,
Turn
ye
,
Turn
ye
;
it
is
not
soon
enough
:
and
it
cannot
sound
with
terrour
enough
;
For
,
we
see
,
presumption
is
a
more
general
,
and
spreading
evil
,
and
it
lames
and
criples
us
,
makes
us
halt
in
our
turn
,
that
we
Turn
not
soon
enough
;
or
if
some
judgement
,
or
affliction
Turn
us
about
,
our
Turn
is
but
a
profer
,
a
turn
in
shew
not
in
reality
;
or
if
we
do
Turn
indeed
,
it
is
but
a
turn
by
halfs
;
a
turn
from
this
sin
,
but
not
from
all
;
or
a
false
hope
deludes
us
,
and
we
are
ever
a
turning
,
and
never
turn
.
Our
December
is
our
January
,
our
last
moneth
is
our
first
day
of
the
yeer
,
our
thirty
dayes
hence
,
nay
,
our
last
hour
,
is
to
morrow
,
is
now
,
Cate
cras
prosiciscetur
.
h
e.
post
triginta
dies
.
Plutarch
.
in
vitâ
Cat.
Vtic.
(
as
Cato's
servents
used
to
say
of
him
)
our
picture
is
a
man
;
our
shadows
,
substances
;
our
feigned
repentance
,
true
,
our
limb
is
a
body
,
our
partial
Repentance
,
a
complet
one
,
and
a
single
Turn
from
one
sin
,
universal
.
And
therefore
the
Schools
will
tell
us
,
that
presumption
stands
at
greater
opposition
with
Hope
,
then
with
Fear
.
One
would
think
indeed
,
the
presumption
did
include
a
Hope
,
and
shut
out
Fear
;
and
so
she
doth
,
even
lead
us
madly
over
all
;
over
the
Law
,
and
over
the
Gospel
;
over
the
Threatnings
of
God
;
and
the
wrath
of
God
,
upon
the
point
of
the
sword
,
upon
death
it self
.
But
yet
,
presumption
is
a
deordination
of
Hope
,
rather
a
brutish
temerity
,
a
wilful
rashnesse
;
then
Hope
,
and
moves
contrary
to
her
.
Hope
layes
hold
on
the
promises
;
but
't
is
the
condition
that
stretcheth
forth
her
hand
:
she
looks
up
to
Heaven
,
but
't
is
this
Turn
,
t
is
Repentance
,
that
quickneth
her
eye
.
But
presumption
runs
hastily
to
the
promises
;
but
leapeth
over
the
condition
,
or
treadeth
it
under
her
feet
.
Presumption
is
in
Heaven
already
,
without
grace
;
without
Repentance
;
without
a
Turn
,
or
at
best
it
is
serotina
latewards
,
in
the
evening
,
in
the
shutting
up
of
our
dayes
,
or
ficta
,
a
formall
repentance
,
or
manca
,
a
lame
,
imperfect
Repentance
;
a
false
hope
it
is
,
and
therefore
most
contrary
to
Hope
;
and
therefore
no
Hope
at
all
.
Now
,
this
sudden
,
and
vehement
call
,
should
have
more
force
and
energie
with
it
,
then
to
awake
,
and
startle
us
,
then
to
make
us
,
for
a
while
look
about
.
It
was
so
loud
,
to
hasten
our
repentance
,
to
give
it
a
true
being
,
and
essence
,
&
to
complete
,
perfect
,
and
settle
it
for
ever
.
Our
Repentance
is
our
Sacrifice
,
and
it
must
be
1.
matutinum
sacrificium
,
our
morning
,
early
Sacrifice
.
2.
Vivum
,
a
living
Sacrifice
,
breathing
forth
piety
and
holinesse
;
not
a
dead
carcase
,
or
the
picture
of
Repentance
;
and
3.
integrum
a
Sacrifice
without
blemish
,
perfect
in
every
part
,
and
it
must
be
,
in
the
last
place
juge
sacrificium
a
continued
sacrifice
;
a
Repentance
never
to
be
repented
of
,
a
turn
never
to
turn
,
or
looke
back
again
.
The
First
.
The
first
matutinum
Sacrificium
.
An
early
Sacrifice
.
Sen
ep.
7.
There
is
a
time
for
all
things
under
the
Sun
,
saith
the
wiseman
,
and
it
is
a
great
part
of
wisdom
,
occasionem
observare
properantem
to
watch
,
and
observe
a
fair
opportunity
,
and
not
to
let
it
slip
away
between
our
fingers
,
to
hoyse
up
our
sailes
dum
ventus
operam
dat
,
Hier.
ad
Celantiam
.
Isai.
5.7
.
as
he
in
Plautus
speaks
,
whilst
the
winde
sits
right
to
fill
them
;
and
as
it
is
in
civil
actions
,
so
is
it
in
our
turn
,
in
our
repentance
,
if
we
observe
not
the
winde
:
if
we
turn
not
with
the
wind
,
with
the
first
opportunity
;
we
set
out
too
late
;
when
another
will
come
towards
us
,
is
most
uncertain
;
the
next
winde
cannot
be
so
kinde
,
and
favourable
.
We
confesse
,
Nullus
cunctationis
locus
est
in
eo
consilio
,
qued
non
potest
laudari
nisi
peractum
.
Otho
apud
Tac.
l.
11.
Hist.
advise
and
consultation
in
other
things
is
very
necessary
;
but
full
of
danger
in
that
action
,
where
all
the
danger
is
not
to
do
it
.
Before
we
enter
upon
action
,
to
sit
down
,
and
cast
with
my self
,
what
may
follow
at
the
very
heels
of
it
,
to
look
upon
it
,
to
handle
and
weigh
it
,
to
see
whethere
life
or
death
will
be
the
issue
of
it
;
is
the
greatest
part
of
our
spiritual
wisdom
:
but
after
sin
to
demur
,
when
we
are
running
on
in
our
evil
wayes
to
consult
,
what
time
will
be
best
to
turn
in
;
what
opportunity
we
shall
take
to
repent
,
betrayes
our
ignorance
,
that
when
time
is
we
know
it
not
,
or
our
sloth
,
that
though
we
see
the
very
nunc
,
the
very
time
of
turning
,
though
opportunity
even
bespeaks
us
to
turn
,
yet
we
carelesly
let
it
fly
from
us
,
even
out
of
our
reach
,
and
will
not
lay
hold
on
it
.
Thus
saith
Solomon
,
the
desire
of
the
slothful
slayeth
him
:
he
desires
,
Prov.
21.25
.
but
doth
nothing
to
accomplish
his
desire
;
and
so
he
desires
to
be
rich
,
and
dies
poor
;
he
thinks
his
ambition
will
make
him
great
,
his
covetousnesse
,
rich
;
his
hope
,
happy
;
that
all
things
will
fall
into
his
lap
,
sedendo
,
&
votis
,
by
sitting
still
and
wishing
for
them
:
and
this
keeps
his
hands
within
his
bosom
:
not
so
much
his
sloth
,
as
his
desire
kills
him
.
Turn
ye
,
turn
ye
;
the
very
sound
of
it
,
might
put
us
in
fear
,
that
now
were
too
late
;
that
the
present
time
were
not
soon
enough
;
but
the
present
is
too
soon
with
us
,
we
will
turne
,
we
will
finde
a
convenient
time
,
all
our
turning
is
in
desire
;
desire
delayes
our
turn
;
and
delay
multiplies
it self
to
our
destruction
.
We
will
then
enforce
this
duty
,
1.
From
the
advantage
,
and
benefit
we
may
reap
from
our
strict
observing
of
opportunity
.
2.
from
the
danger
of
delay
.
And
first
opportunitas
à
portu
,
saith
Festus
,
Opportunity
hath
its
denomination
from
the
word
,
which
signifies
a
haven
;
I
may
say
,
Festus
verbo
Opportune
dicitu●
ab
e●
,
quod
navigantibus
maximè
u●iles
,
optatique
sint
portus
.
opportunity
is
a
Haven
,
we
see
,
they
who
are
tossed
up
and
down
on
the
deep
,
make
all
means
,
stretch
their
endeavours
to
the
farthest
,
to
thrust
their
torne
,
and
weather-beat
vessel
into
the
Haven
,
where
they
would
be
;
quam
optati
portus
?
how
welcom
is
the
very
sight
of
it
?
littus
Naufragis
,
the
shore
for
ship-wrackt
persons
,
what
can
they
wish
for
more
?
Behold
,
saith
the
Apostle
,
2
Cor.
6.2
.
now
is
the
accepted
time
;
now
is
the
day
of
Salvation
:
here
is
a
Haven
,
and
the
Tide
is
now
:
Now
put
in
your
broken
vessel
:
now
thrust
in
into
the
Haven
,
opportunity
is
a
prosperous
gale
,
delay
is
a
contrary
winde
,
and
will
drive
you
back
again
upon
the
rocks
,
and
dash
you
to
pieces
.
And
indeed
a
strange
thing
it
is
:
that
in
all
other
things
opportunity
should
be
a
Haven
,
but
in
this
,
which
concerns
us
more
then
any
thing
,
a
Rock
.
The
twilight
for
the
Adulterer
:
Isaacs
funeral
for
Esaus
murder
,
Felix
his
convenient
time
,
for
a
bribe
:
and
to
opportunity
they
fly
,
tanquam
ad
portum
,
as
to
a
Haven
:
the
Adulterer
waits
for
it
,
Esau
wisht
for
it
;
Faelix
sought
for
it
;
what
should
I
say
?
Opportunity
works
Miracles
;
fills
the
hands
with
good
things
;
Raiseth
the
poor
out
of
the
Dung
;
defeateth
Counsells
,
conquers
Kingdoms
;
is
the
best
Physitian
,
and
doth
more
then
Art
can
doe
;
and
without
it
Art
can
do
nothing
;
is
the
best
Politician
,
and
without
it
Wisedome
can
doe
nothing
;
is
the
best
Souldier
;
for
without
it
,
Power
can
doe
nothing
;
It
is
all
in
all
,
in
every
thing
:
but
in
our
Spirituall
Politie
,
and
Warrefare
,
it
hath
not
strength
enough
,
to
Turn
us
about
,
it
is
not
able
to
bow
our
knee
,
or
move
our
Tongue
,
much
lesse
to
rend
a
heart
:
but
such
is
our
extremity
of
folly
,
such
is
the
hardness
of
our
hearts
,
Ipsa
opportunitas
,
&
fit
impietatis
patrocinium
,
one
opportunity
raises
in
us
a
hope
of
another
;
makes
us
waste
our
time
in
the
waies
of
Evill
,
which
should
be
spent
in
our
Returne
;
extends
our
hopes
,
from
day
to
day
,
from
year
to
year
,
from
one
houre
to
another
,
even
till
our
last
minute
,
till
Time
flies
from
us
,
and
opportunity
with
it
:
till
our
last
sand
,
and
when
that
is
run
out
,
there
is
no
more
Time
for
us
;
and
so
no
more
opportunity
.
The
voice
of
Opportunity
is
,
To
day
,
now
,
if
you
will
heare
his
voice
,
harden
not
your
Hearts
;
this
is
his
voice
:
Now
;
't
is
true
;
but
there
may
be
more
nows
then
this
,
(
and
it
is
,
but
,
There
may
be
)
to
morrow
may
yeeld
an
opportunity
:
Thus
we
corrupt
her
language
;
In
my
youth
't
is
true
,
but
I
may
recover
it
in
my
riper
Age
,
my
feeble
Age
will
have
strength
enough
to
Turne
me
,
or
I
may
Turne
in
my
bed
,
when
I
am
not
able
to
Turn
my self
;
Now
?
there
be
more
Nows
,
then
Now
;
what
need
such
haste
?
my
last
prayer
,
my
last
Breath
,
my
last
gasp
may
be
a
Turne
.
Now
this
our
way
uttereth
our
Foolishnesse
;
for
what
greater
folly
can
there
be
,
then
,
when
Grace
and
Mercy
,
when
Heaven
is
offered
;
now
to
refuse
it
?
Plutar.
in
vita
Pelopidae
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
sinne
devour
the
opportunity
,
and
to
morrow
we
will
Turne
,
is
a
speech
,
that
ill
becomes
a
mortalls
mouth
,
whose
breath
is
in
his
Nostrills
,
for
it
may
be
his
last
.
His
age
is
but
a
span
long
;
but
a
hand-breadth
,
pro
nihilo
,
as
nothing
in
respect
of
God
;
the
Septuagint
renders
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tertullian
,
Nullificamina
,
others
,
Nihilitudines
or
,
Nihilietates
,
which
is
,
Nothings
,
and
in
such
a
Nothing
,
shall
I
let
slip
that
opportunity
,
which
may
make
me
something
,
even
eternal
?
Shall
I
make
so
many
removes
?
so
many
delayes
within
the
compasse
of
a
Span
?
whatsoever
my
span
,
my
nothing
may
be
,
my
opportunity
is
not
extended
beyond
this
span
,
is
no
larger
then
this
nothing
:
And
here
is
the
Danger
;
whether
this
Span
be
now
at
an
end
,
and
measure
out
,
I
cannot
tell
:
My
span
may
be
but
a
fingers
breadth
;
my
age
but
a
minute
;
That
which
I
fill
up
with
so
many
Nows
,
so
many
opportunities
,
Nothing
;
and
then
if
I
turn
not
Now
,
I
am
turned
into
Hell
,
where
I
can
never
Turne
;
care
not
then
for
the
morrow
,
let
the
morrow
care
for
it self
;
There
is
no
Time
to
Turne
from
thy
Evill
wayes
,
but
now
.
2.
The
Danger
of
Delay
.
And
First
;
It
is
the
greattest
folly
in
the
World
thus
to
play
with
danger
,
To
seek
Death
first
,
in
the
Errors
of
ourlife
,
and
then
when
we
have
run
out
our
Course
,
when
Death
is
ready
to
devour
us
,
to
look
faintly
back
upon
light
:
For
the
Endeavors
of
a
man
,
that
hath
wearyed
himself
in
sinne
,
can
be
but
weak
and
faint
,
like
the
Appetite
of
a
dying
man
,
who
can
but
think
of
meat
,
and
loath
it
:
The
later
we
Turne
,
the
lesse
able
we
be
to
Turne
;
the
further
we
stray
,
the
lesse
willing
shall
we
be
to
look
back
:
For
sinne
gathers
strength
by
delay
;
devotes
us
unto
it self
;
gaines
a
dominion
Over
us
;
holds
us
as
it
were
in
Chaines
,
and
will
not
soon
suffer
us
,
to
slip
out
of
its
power
:
when
the
will
hath
captivated
it self
under
sinne
;
a
wish
,
a
sigh
,
a
Thought
is
but
a
vaine
thing
,
nor
have
they
strength
enough
to
deliver
us
.
One
Act
begets
another
,
and
that
a
Third
;
many
make
up
a
habit
,
and
evill
Habits
hold
us
back
with
some
violence
:
What
mind
?
what
motion
?
what
Inclination
can
a
man
that
is
drown'd
in
sensuality
,
have
to
God
,
who
is
a
Spirit
?
A
man
that
is
buried
in
the
Earth
(
for
so
every
Covetous
man
is
)
to
God
,
who
sitteth
in
the
highest
heavens
?
He
that
delights
in
the
breath
of
Fools
,
to
the
Honor
of
a
Saint
?
Here
the
further
we
go
;
the
more
we
are
In
;
That
which
is
done
once
,
hath
some
affinity
to
that
which
is
done
often
,
and
that
which
is
done
alwayes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1.
Rhet.
c.
11.
saith
Aristotle
,
when
an
arme
or
Limbe
is
broke
,
it
may
have
any
motion
,
but
that
which
was
naturall
to
it
,
and
if
wee
doe
not
speedily
proceed
to
cure
,
it
will
be
a
more
difficult
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
set
it
in
its
right
place
againe
,
that
it
may
performe
its
natural
functions
:
now
in
sinne
,
there
is
a
deordination
of
the
will
,
there
is
a
luxation
of
that
faculty
;
hence
weakness
seiseth
upon
the
will
,
and
if
we
neglect
the
first
opportunity
;
if
we
doe
not
rectifie
her
betimes
,
and
turne
her
back
againe
,
and
bend
her
to
the
rule
,
it
will
be
more
and
more
infeebled
every
day
;
move
more
irregularly
,
and
like
a
disordered
clock
,
point
to
any
figure
,
but
that
which
should
shew
the
Houre
,
and
make
known
the
time
of
the
day
.
Wee
may
read
this
truth
in
Aged
men
,
saith
Saint
Basil
,
Orat.
ad
Ditescentes
.
when
their
body
is
worne
out
with
Age
,
and
there
is
a
generall
declination
of
their
strength
and
vigour
;
the
mind
hath
a
malignant
influence
on
the
body
,
as
the
body
(
in
their
blood
,
and
youth
)
had
upon
the
mind
,
and
being
made
wanton
,
and
bold
with
the
Custome
of
sinne
,
heightens
,
and
enflames
their
frozen
,
and
decay'd
parts
,
to
the
pursuit
of
pleasures
past
;
though
they
can
never
overtake
them
,
nor
see
them
but
in
Essigie
in
their
Image
or
Picture
,
which
they
draw
themselves
.
They
now
call
to
minde
the
sinnes
of
their
youth
with
delight
;
and
act
them
over
againe
,
when
they
cannot
Act
them
;
as
youthfull
,
as
when
they
first
committed
them
.
They
have
milk
(
they
thinke
)
in
their
Breasts
,
and
marrow
in
their
bones
;
they
periwigg
their
Age
with
wanton
behaviour
:
Their
Age
is
Threescore
and
Ten
;
when
their
speech
and
will
is
but
Twenty
:
They
boast
of
what
they
cannot
Act
,
and
would
be
more
sinfull
,
if
they
could
;
and
are
so
,
because
they
would
.
It
is
a
sad
contemplation
,
how
we
startled
at
sinne
in
our
youth
,
and
how
we
ventured
by
degrees
,
and
engaged
our selves
:
how
fearfull
we
were
at
first
;
how
indifferent
afterwards
;
how
familiar
within
a
while
;
and
then
how
we
were
setled
,
and
hardened
in
it
at
the
last
;
what
a
Devill
sinne
was
,
and
what
a
Saint
it
is
become
?
What
a
Serpent
it
was
,
and
how
now
we
play
with
it
?
we
usually
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Ibid.
Custome
is
a
second
Nature
;
and
indeed
it
follows
,
and
imitates
naturall
motion
;
It
is
weake
in
the
beginning
,
stronger
in
the
Progresse
,
but
most
strong
and
violent
towards
the
end
:
Transit
in
violentiam
voluntas
antiqua
;
That
which
we
will
often
,
we
will
with
eagernesse
,
and
violence
.
Our
first
on-set
in
sinne
,
is
with
feare
and
Reluctation
;
wee
then
venture
further
,
and
proceed
with
lesse
regret
;
we
move
forwards
with
delight
;
Delight
continues
the
motion
,
and
makes
it
customary
;
and
Custome
at
last
drives
and
bindes
us
to
it
,
as
to
our
Center
;
vitia
insolentiora
renascuntur
,
saith
Seneca
:
Sin
growes
more
insolent
by
degrees
,
first
flatters
,
then
commands
,
after
enslaves
,
and
then
betrays
us
:
First
gains
consent
,
afterwards
works
delight
,
at
last
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
shamelesness
in
sinne
;
Jere.
6.15
.
Were
they
ashamed
?
They
were
not
ashamed
:
nay
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nihil
magis
in
naturâ
suâ
laudare
se
dicebat
,
quam
,
ut
ip
sius
verbo
utar
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Suet.
Caligula
.
a
senselesnesse
and
stupidity
in
sinne
;
and
Caligula's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
stubbornnesse
;
and
perverseness
of
disposition
,
which
will
not
let
us
Turne
from
sinne
.
For
by
neglecting
a
timely
remedy
,
vitia
,
mores
fiunt
,
Our
evill
wayes
become
our
manners
,
and
common
deportment
,
and
we
look
upon
them
,
as
upon
that
which
becomes
us
,
upon
an
unlawfull
Act
,
as
upon
that
,
which
we
ought
to
do
:
Nay
,
peccatum
lex
,
sinne
,
which
is
the
Transgression
of
the
Law
,
is
made
a
Law
it self
.
Saint
Austin
in
his
Confessions
calls
it
so
,
Lex
peccati
est
violentia
consuetudinis
.
That
Law
of
sinne
,
which
carries
us
with
that
violence
to
sinne
,
is
nothing
else
,
but
the
force
of
long
Custome
and
Continuance
in
sinne
.
For
sinne
by
Custome
gaines
a
Kingdome
in
our
soules
,
and
having
taken
her
seat
and
Throne
there
,
Lex
alia
in
membris
meis
repugnavit
legi
menti●…
〈◊〉
,
&
Rom●
Lex
n.
peccati
est
violentia
consuetudinis
,
quâ
trahitur
&
tenetur
etiam
invitus
animus
,
eo
merito
,
quo
in
eam
volens
illabitur
.
Aug.
l.
8.
Confess
c.
5.
promulges
Lawes
:
If
she
say
Goe
,
we
goe
;
and
if
she
say
,
Doe
this
,
we
doe
it
:
Surge
,
inquit
,
Avaritia
,
she
commands
the
Miser
to
rise
up
early
,
and
lie
downe
late
,
and
eate
the
bread
of
sorrow
;
she
sets
the
Adulterer
on
fire
,
makes
him
vile
,
and
base
in
his
owne
eyes
;
whilst
he
counts
it
his
greatest
honor
and
preferrment
,
to
be
a
slave
to
his
Strumpet
.
She
drawes
the
Revengers
sword
;
she
feeds
the
intemperate
with
poyson
;
And
she
commands
,
not
as
a
Tyrant
,
but
having
gain'd
Dominion
over
us
,
she
findes
us
willing
subjects
;
shee
Holds
us
Captive
,
and
we
call
our
Captivity
our
liberty
:
Her
poyson
is
as
the
poyson
of
the
Aspick
;
she
bites
us
,
and
we
smile
,
and
Die
,
and
Feele
it
not
.
2.
The
danger
of
delay
in
respect
of
God
.
Secondly
:
It
is
dangerous
in
respect
of
God
himself
,
whose
call
we
regard
not
,
whose
counsels
we
reject
,
whose
patience
we
dally
with
:
whose
Judgements
we
slight
:
to
whom
we
wantonly
turn
the
back
,
when
he
calls
after
us
,
to
seek
his
face
,
and
so
tread
that
mercy
under
foot
,
which
should
save
us
:
and
will
not
turn
yet
,
upon
a
bold
and
strange
presumption
,
that
though
we
grieve
his
spirit
;
though
we
resist
,
and
blaspheme
his
spirit
:
yet
after
all
these
Scorns
,
and
contempts
:
after
all
these
injuries
,
and
contumelies
,
he
will
yet
look
after
us
,
and
sue
unto
us
,
and
offer
himself
,
and
meet
and
receive
us
,
at
any
time
,
we
shall
point
out
,
as
most
convenient
to
turn
in
.
It
is
most
true
:
God
hath
declared
himself
,
and
as
it
were
became
his
own
Herald
,
and
proclaimed
it
to
all
the
world
,
Exod.
34.6,7
.
the
Lord
,
Merciful
,
and
Gracious
,
and
abundant
in
Goodnesse
,
and
Truth
,
keeping
Mercy
for
Thousands
:
for
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
most
lovingly
affected
to
man
,
the
chief
,
and
Prince
of
his
creatures
:
he
longs
after
him
,
he
wooes
him
,
he
waites
on
him
:
His
Glory
and
mans
Salvation
meet
and
kisse
each
other
:
for
it
is
his
Glory
to
crown
him
:
Nor
doth
he
at
any
time
turn
from
us
himself
,
till
we
doat
on
the
world
,
and
sensuality
,
and
divorce
him
from
us
,
till
we
have
made
our
Heaven
below
;
chosen
other
gods
,
which
we
make
our selves
,
and
think
him
not
worth
the
turning
to
.
He
is
alwayes
a
God
at
hand
,
never
goes
from
us
,
till
we
sorce
him
away
by
violence
.
How
many
murmurings
and
rebellions
?
how
many
contradictions
of
sinners
,
hath
he
stood
out
,
and
yet
looked
towards
them
?
how
hath
he
been
prest
,
as
a
Cart
under
sheaves
,
Amos
2.13
.
and
yet
look't
towards
them
?
how
hath
he
been
shaken
off
and
defied
,
and
yet
lookt
towards
them
?
he
receives
David
after
his
Adustery
,
and
murder
,
after
that
complication
of
sins
,
the
least
of
which
,
was
of
force
enough
,
to
cast
him
out
of
Gods
presence
for
ever
;
he
receives
Peter
after
his
denial
,
and
would
have
received
Judas
,
after
his
Treason
;
he
received
Manasses
,
when
he
could
not
live
long
,
and
he
received
the
Theef
on
the
Crosse
,
when
he
could
live
no
longer
.
All
this
is
true
;
His
Mercy
is
infinite
,
and
his
Mercy
is
everlasting
,
and
is
the
same
,
yesterday
,
and
to
day
,
and
for
ever
;
Ter.
de
pudicit
.
c.
10.
But
as
Tertullian
sayes
well
,
non
potest
non
irasci
contumeliis
misericordiae
suae
,
God
must
needs
wax
angry
at
the
contumelies
and
reproaches
,
which
by
our
dalliance
,
and
delay
we
fling
upon
his
mercy
,
which
is
so
ready
to
cover
our
sinnes
.
For
how
can
he
suffer
this
Queen
of
his
Attributes
to
be
thus
prostituted
by
our
lusts
,
to
see
men
bring
sinne
into
the
world
under
the
shadow
of
that
Mercy
,
which
should
take
it
away
;
to
see
men
advance
the
Kingdome
of
Darknesse
,
and
to
fight
under
the
devils
banner
with
this
inscription
and
motto
lifted
up
,
the
Lord
is
mercifull
?
what
hope
of
that
Souldier
,
that
flings
away
his
buckler
?
or
that
condemned
person
,
that
tears
his
pardon
?
or
that
sick
man
that
loves
his
disease
?
and
counts
his
Physick
poyson
?
and
the
Prophet
here
in
my
Text
,
where
he
calls
upon
us
with
that
earnestness
,
Turn
ye
,
turn
ye
,
gives
us
a
fair
intimation
,
that
if
we
thus
delay
,
and
delay
,
and
never
begin
,
a
time
may
come
,
when
we
shall
not
be
able
to
turn
.
It
may
seem
indeed
,
a
harsh
,
and
hard
saying
,
a
Doctrine
not
sutable
with
the
lenity
and
gentlenesse
of
the
Gospel
(
which
breaths
nothing
but
mercy
)
to
conclude
;
that
such
a
time
may
come
,
that
any
part
of
time
,
that
the
last
moment
of
our
time
may
not
make
,
a
now
to
turn
in
:
that
whilest
we
breath
,
our
condition
should
be
as
desperate
,
as
if
we
were
dead
;
that
whilst
we
are
men
,
our
estate
should
be
as
irrevocable
,
as
that
of
the
damned
spirits
,
with
this
difference
onely
,
that
we
are
not
yet
in
the
place
of
torment
,
which
neverthelesse
is
prepared
for
us
,
and
will
as
certainly
receive
us
,
as
it
doth
now
the
Devil
,
and
his
Angels
.
It
is
harsh
indeed
,
but
may
be
very
profitable
,
and
advantageous
for
us
so
to
think
;
that
such
a
time
may
be
,
which
may
be
our
last
;
for
grace
,
though
not
our
last
for
life
,
that
we
may
live
,
and
yet
be
dead
eternally
;
a
time
,
Heb.
10.26
.
when
there
will
remain
no
more
sacrifice
for
sin
.
I
cannot
say
,
we
should
make
it
an
article
of
our
Creed
,
and
yet
I
know
no
danger
in
beleeving
it
;
and
it
may
prove
fatal
to
us
to
disbeleeve
it
,
or
look
upon
it
,
as
such
an
errour
,
which
deserves
to
be
placed
in
the
Catalogue
of
Heresies
.
And
therefore
though
you
subscribe
not
,
yet
there
is
no
reason
,
you
should
Anathematize
it
;
because
we
may
finde
some
parts
of
Scripture
,
which
look
this
way
,
and
so
far
seem
to
enforce
it
,
that
we
have
rather
reason
to
fear
,
that
there
may
be
some
truth
in
it
;
since
our
wilful
delayes
are
but
as
the
degrees
to
it
,
as
the
ready
way
to
that
gulph
,
out
of
which
it
will
be
impossible
to
lift
up
our selves
;
at
least
impossible
in
the
Lawiers
sense
;
impossible
,
as
those
things
which
may
be
,
but
seldom
come
to
passe
;
It
is
a
part
of
wisdome
to
fear
the
worst
,
nor
can
we
be
too
scrupulous
in
the
businesse
of
our
Salvation
.
In
the
15.
of
Genesis
,
and
the
16.
v.
God
tells
Abraham
,
that
he
will
judge
the
Amorites
;
but
he
will
stay
to
the
fourth
generation
,
till
their
iniquity
be
full
,
and
when
it
is
full
,
then
he
will
strike
.
At
23.
of
Matt.
Our
Saviour
thus
bespeaks
the
Pharisees
.
v.
23.
Fill
you
up
the
measure
of
your
forefathers
,
which
is
not
a
command
,
but
a
prediction
,
that
they
should
fill
up
the
measure
of
their
sin
,
and
then
be
ripe
for
punishment
.
For
when
men
have
run
out
the
full
length
of
their
line
,
then
it
is
Gods
time
to
draw
it
in
,
and
give
them
a
check
;
to
pull
them
on
their
backs
,
there
to
be
buried
in
ruine
for
ever
.
When
our
Saviour
beheld
Jerusalem
,
the
Text
tells
us
,
he
wept
over
it
,
wept
over
it
,
as
at
its
funeral
,
as
if
he
now
saw
the
enemy
cast
a
trench
round
about
it
,
as
if
he
saw
it
,
Luk.
29.43
.
lie
level
with
the
ground
.
Will
you
hear
this
Epicedium
,
or
his
Funeral
speech
,
which
he
uttered
with
great
passion
,
and
tears
running
down
his
cheeks
?
Oh
that
thou
hadst
known
the
things
that
belong
to
thy
peace
,
in
hac
die
tuâ
,
even
in
this
thy
day
;
A
day
,
then
they
had
,
but
when
this
day
was
shut
in
,
then
follows
,
nunc
autem
but
now
,
they
are
hid
from
thine
eyes
,
which
ushers
in
that
blacknesse
of
darknesse
for
ever
.
Oh
that
thou
hadst
,
then
was
liberty
of
choice
,
but
Now
,
thou
art
bound
and
fettered
under
a
sad
impossibility
for
ever
.
And
that
we
may
be
thus
bound
hand
and
foot
,
before
we
be
cast
into
utter
darknesse
,
Saint
Paul
doth
more
then
intimate
,
when
he
tells
us
of
the
Gentiles
.
Rom.
1.
That
as
they
did
not
like
to
retain
God
in
their
knowledge
;
to
retain
him
as
a
merciful
God
,
retain
his
love
and
favour
,
by
the
true
worship
of
him
,
he
also
gave
them
over
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
a
reprobate
minde
;
he
left
them
in
that
gall
of
bitternes
,
in
which
they
delighted
,
tradidit
repletos
,
non
replendos
,
Isid.
Pelus
l.
4.
ep.
102
saith
the
father
,
he
gave
them
over
not
be
filled
,
but
being
filled
already
with
all
iniquity
,
he
delivered
them
over
to
a
reprobate
minde
:
they
retained
not
God
in
any
part
of
their
time
,
and
now
that
is
run
out
,
is
at
an
end
;
and
that
time
will
be
no
more
;
they
would
be
evil
,
and
now
they
cannot
be
good
.
The
Jewish
Doctors
had
a
proverb
,
that
God
did
but
in
this
his
proceeding
farinam
jam
molitam
molere
,
but
do
that
,
which
was
done
already
,
to
his
hands
,
grinde
that
corn
that
was
ground
already
,
and
leave
them
,
who
would
be
left
to
themselves
,
and
their
own
hellish
wickednesse
,
which
was
their
ruine
.
For
that
of
Basil
is
most
true
,
Bas
.
Hom.
22.
c.
11.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Judgement
follows
mercy
at
the
heels
,
to
take
revenge
upon
those
,
who
wantonly
abuse
her
;
strikes
them
dead
,
who
would
not
live
,
and
seals
them
up
to
damnation
,
who
were
condemned
already
.
You
may
now
Turn
,
and
he
will
receive
you
;
that
's
the
dialect
of
mercy
,
but
you
shall
not
,
if
you
thus
put
it
off
from
time
to
time
,
that
's
the
voice
of
an
angry
and
despised
God
;
Oh
that
thou
hadst
known
in
this
thy
day
;
see
Mercy
gave
her
a
day
,
and
shined
brightly
in
it
,
by
which
light
she
might
have
seen
the
things
that
concerned
her
peace
?
nunc
autem
,
but
now
,
now
it
is
past
:
are
as
the
black
lines
of
reprobation
,
drawn
out
by
the
hand
of
Justice
:
It
was
thy
day
,
but
now
it
is
shut
up
,
and
now
nox
est
perpetuo
una
dormienda
,
thy
Sun
is
set
for
ever
:
all
is
night
,
eternal
night
;
the
light
is
hid
from
thine
eyes
,
and
thou
shalt
never
see
it
more
.
You
will
say
,
this
was
spoken
to
a
People
,
to
a
Nation
;
't
is
true
:
but
may
it
not
also
be
so
with
every
particular
person
?
may
it
not
be
so
,
with
one
Pharisee
?
with
one
viper
,
as
well
as
with
a
generation
?
was
it
not
so
with
Judas
,
as
well
as
with
Jerusalem
?
I
have
read
that
a
Body
or
a
Society
,
that
a
Common-wealth
may
fall
under
a
censure
,
and
be
subject
unto
penalty
:
yet
bodies
do
not
offend
,
but
in
their
parts
;
't
is
not
Rome
that
commits
the
fault
,
but
Sempronius
or
Titius
,
who
are
parts
of
that
Common-wealth
.
Not
the
Amorites
alone
:
Not
the
sect
of
the
Pharisees
;
not
Jerusalem
alone
,
but
every
man
may
have
Diem
suam
his
allotted
time
,
in
which
he
may
turn
from
his
evil
wayes
;
and
this
day
may
be
a
Feast-day
,
or
a
day
of
trouble
,
it
may
beget
an
eternal
day
,
or
it
may
end
in
the
shadow
of
death
,
and
everlasting
darknesse
.
Oh
that
men
were
wise
,
but
so
wise
as
the
creatures
which
have
no
reason
;
so
wise
,
as
to
know
their
seasons
,
to
discover
hanc
diem
suam
,
this
their
day
,
wherein
they
may
yet
turn
:
that
we
could
but
behold
that
Decretory
hour
,
or
but
place
it
in
our
thoughts
,
or
make
it
our
fear
,
that
such
a
one
there
may
be
,
in
which
Mercy
shall
forsake
us
,
and
Justice
cut
off
our
hopes
for
ever
:
Certainly
we
should
not
make
so
many
Dayes
in
our
year
,
we
should
not
resolve
to
day
,
for
to
morrow
,
and
to
morrow
for
the
next
,
and
so
drive
it
forward
,
till
the
last
sand
,
till
we
can
resolve
no
more
.
For
he
that
thinks
so
lightly
of
eternity
,
to
think
it
may
be
wrought
out
in
a
moment
,
and
yet
will
not
allow
it
so
much
;
but
when
he
please
,
hath
just
cause
to
fear
,
that
his
day
is
past
already
.
Now
though
there
may
be
such
a
day
,
such
a
moment
;
yet
this
day
,
this
moment
,
like
the
day
of
judgement
,
is
not
known
to
any
,
and
it
may
seem
on
purpose
to
be
removed
out
of
our
sight
,
that
we
may
be
jealous
of
every
moment
of
our
life
,
and
when
the
devil
tempts
,
the
World
flatters
,
the
flesh
rebells
,
set
up
this
thought
against
them
,
that
this
may
be
our
last
moment
,
and
if
we
yeeld
now
,
we
shall
be
slaves
for
ever
.
For
as
the
long
suffering
of
God
is
Salvation
,
the
second
of
Pet.
3.15
.
so
is
every
day
,
every
hour
of
our
life
,
such
a
day
,
and
such
an
hour
,
which
carries
along
with
it
eternity
,
Sen.
de
benef.
2.5
.
either
of
pain
,
or
Blisse
.
That
thou
mayest
therefore
turn
now
,
think
that
a
time
may
come
,
when
thou
shalt
not
be
able
to
turn
,
tardè
velle
nolentis
est
,
not
to
be
willing
to
turn
to
thy
God
now
,
is
to
deny
him
,
delay
is
no
better
then
defiance
.
And
why
shouldest
thou
hope
to
be
willing
hereafter
,
whoart
not
willing
now
;
and
art
not
willing
now
,
upon
this
false
,
deceitful
hope
,
that
thou
shalt
be
willing
hereafter
?
Wilful
and
present
folly
is
no
good
presage
of
after-wisdom
,
and
it
is
more
probable
that
a
froward
will
,
will
be
more
froward
and
perverse
,
then
that
after
it
hat
joyned
with
the
vanities
of
this
world
,
and
cleaved
fast
unto
them
,
it
should
bow
,
and
bend
it self
,
to
that
Law
,
which
makes
it
death
to
touch
them
.
He
that
leaps
into
the
pit
,
upon
hope
,
that
he
shall
get
out
,
hath
leapt
into
his
Grave
,
at
least
deserves
to
be
covered
over
with
darknesse
,
and
to
buried
there
for
ever
.
Feare
then
,
lest
the
measure
of
thy
Iniquity
be
almost
full
;
and
perswade
thy self
,
thy
next
sin
may
fill
it
;
Think
,
this
is
thy
Day
,
thy
houre
,
Thy
moment
,
and
though
peradventure
it
may
not
be
;
yet
think
it
may
be
thy
last
;
It
is
no
error
,
though
it
be
an
error
;
For
if
it
be
not
thy
last
,
yet
in
Justice
God
might
make
it
so
:
for
why
should
Heaven
be
offer'd
more
then
once
?
and
if
it
be
an
Error
,
It
is
an
happy
Error
,
and
will
redeeme
us
from
all
those
Errors
,
which
delay
brings
in
,
and
multiplies
:
even
those
Errors
,
which
make
us
worse
then
the
Beasts
that
perish
:
A
happy
error
;
I
may
say
an
Angel
,
that
layes
hold
on
us
,
and
snaches
us
out
of
the
fire
,
out
of
the
common
ruine
,
and
hastens
us
to
our
God
:
A
happy
Error
,
which
frees
us
from
all
other
errors
of
our
life
.
And
yet
,
though
it
may
be
an
errour
(
for
it
is
no
more
,
Then
it
may
be
)
it
is
a
truth
;
for
onely
Now
is
true
;
there
may
be
many
more
Nows
,
't
is
true
;
a
now
to
morrow
,
and
a
now
hereafter
,
and
a
now
on
our
death-bed
,
but
these
are
but
may-bees
,
and
these
potentiall
Truths
concern
us
not
(
for
that
which
may
bee
,
may
not
bee
:
that
which
concerns
us
,
is
an
Everlasting
Truth
,
To
day
,
if
you
will
heare
his
voice
,
harden
not
your
hearts
,
if
you
harden
them
to
day
,
and
stand
upon
May-bees
,
then
they
may
be
stand
for
ever
.
And
therefore
,
if
you
expect
I
should
point
out
to
a
certaine
time
;
The
time
is
now
,
Turne
ye
,
Turne
ye
,
even
now
;
now
the
Prophet
speaks
;
now
the
words
sound
in
your
eares
;
Now
,
if
you
will
heare
his
voice
,
harden
not
your
hearts
.
For
why
was
it
spoken
,
but
that
we
should
hear
it
?
It
is
an
earnest
call
after
us
,
and
if
we
obey
not
,
it
is
an
Argument
against
us
,
That
wee
deserve
to
heare
it
no
more
.
We
are
willing
that
what
we
speake
,
should
stand
;
not
a
word
,
not
a
syllable
,
not
one
tittle
must
fall
to
the
ground
.
If
wee
speak
to
our
servant
,
and
say
Goe
,
he
must
goe
;
and
if
we
say
,
doe
this
,
he
must
doe
it
nunc
,
Now
,
dicto
citiùs
,
as
soon
as
it
is
spoke
.
A
deliberative
pausing
Obedience
,
Obedience
in
the
Future
Tense
,
to
say
,
he
will
doe
it
,
when
he
pleases
,
strips
him
of
his
Livery
,
and
Thrusts
him
out
of
doores
.
And
shall
man
,
who
is
Dust
and
Ashes
,
seek
a
convenient
time
to
Turne
from
his
Evill
wayes
?
shall
our
now
be
when
we
please
?
shall
one
morrow
Thrust
on
another
,
and
that
a
Third
?
shall
we
demurr
and
delay
,
till
we
are
ready
to
be
thrust
into
our
graves
,
or
which
will
follow
,
into
Hell
?
if
the
Lord
saies
,
Turne
ye
,
Turne
ye
,
there
can
be
no
other
time
,
no
other
now
,
but
now
.
All
other
nows
and
opportunities
,
as
our
dayes
,
are
in
his
hands
,
and
he
may
close
,
and
shut
them
up
,
if
he
please
,
and
not
open
them
to
give
thee
another
,
Domini
,
non
servi
negotium
agitur
,
the
business
is
the
Lords
,
and
not
the
servants
,
and
yet
the
businesse
is
ours
too
;
but
the
Time
is
in
his
Hands
,
and
not
in
ours
.
Now
then
Turne
ye
,
now
the
word
sounds
,
and
Eccho's
in
your
eares
.
Againe
,
now
;
now
thou
hast
any
good
Thought
,
any
Thought
,
that
hath
any
relish
of
Salvation
:
For
that
thought
,
if
it
be
not
the
voice
,
Deus
ad
homines
,
imoquod
proprius
est
in
homines
venit
.
Sen.
Ep.
73.
Job
33.16
.
is
the
whisper
of
the
Lord
,
but
it
speaks
as
plain
,
as
his
Thunder
.
If
it
be
a
good
thought
,
it
is
from
him
who
is
the
fountain
of
all
good
,
and
he
speaks
to
thee
,
by
it
,
as
he
did
to
the
Prophets
by
Visions
and
Dreames
.
In
a
Dreame
,
in
a
Vision
of
the
Night
,
I
may
say
,
In
a
Thought
,
he
openeth
the
eares
of
men
,
and
sealeth
their
Instruction
.
And
why
should
he
speake
once
and
twice
,
and
we
perceive
it
not
?
why
should
the
Devil
,
who
seeeks
to
devour
us
,
prevail
with
us
more
,
then
our
God
,
that
would
save
us
?
why
should
an
evill
thought
arise
in
our
hearts
,
and
swell
,
and
grow
,
and
be
powerfull
to
roule
the
Eye
,
to
lift
up
the
head
?
to
stretch
out
the
Hand
?
to
make
our
feet
,
like
Hinds
feet
in
the
wayes
of
Death
?
and
a
holy
Thought
,
a
good
intention
,
which
is
,
as
it
were
,
the
breath
of
the
Lord
,
be
stopped
,
and
checked
,
and
slighted
,
and
at
last
be
chased
away
into
the
land
of
Oblivion
?
why
should
a
good
thought
arise
,
and
vanish
,
and
leave
no
impression
behind
it
?
and
an
evill
thought
increase
and
multiply
,
shake
the
powers
of
the
Soul
,
command
the
will
,
and
every
faculty
of
the
mind
;
every
part
of
the
body
,
and
at
last
bring
forth
a
Cain
and
Esau
,
a
Herod
,
a
Pharisee
,
a
profane
Person
,
an
Adulterer
,
a
Murderer
?
why
should
we
so
soon
devest
our selves
of
the
one
,
and
morari
,
stay
,
and
dwell
,
and
fool
it
in
the
other
?
sport
our selves
,
as
in
a
place
of
pleasure
,
a
Seraglio
,
a
Paradise
?
For
,
let
us
but
give
the
same
friendly
Entertainment
to
the
Good
,
as
we
do
to
the
bad
;
let
us
but
as
joyfully
imbrace
the
one
,
as
we
doe
the
other
;
let
us
be
as
speculative
men
in
the
wayes
of
God
,
as
we
are
in
our
own
,
and
then
we
shall
make
Hast
,
and
not
delay
to
Turne
unto
him
.
We
talke
much
of
the
Grace
of
God
,
and
we
do
but
talke
of
it
:
It
is
in
all
mouthes
;
in
some
it
is
but
a
sound
;
in
others
it
is
scarse
sense
,
in
most
it
is
but
a
loud
,
but
faint
acknowledgement
of
its
power
,
when
it
hath
no
power
at
all
to
move
us
;
an
acknowledgement
of
what
God
can
doe
,
when
we
are
resolv'd
he
shall
work
nothing
in
us
;
we
commend
it
,
and
resist
it
;
pray
for
it
,
and
refuse
it
.
Behold
the
Grace
of
God
hath
appeared
to
all
men
:
appeared
in
the
Doctrine
of
the
Gospel
;
and
appeares
in
those
good
Thoughts
,
which
are
the
proper
Issue
of
t
hat
doctrine
,
and
are
begot
by
this
word
of
Truth
;
and
when
the
heart
sends
them
forth
,
she
sends
them
as
Messengers
of
Grace
,
to
invite
us
,
and
draw
us
out
of
our
evill
wayes
:
and
if
the
Devil
can
raise
such
a
Babel
upon
an
evill
Thought
;
why
may
not
God
raise
up
a
Temple
unto
himself
upon
a
Good
?
I
appeal
to
your selves
,
and
shall
desire
you
to
ask
your selves
the
question
.
How
often
have
you
enjoyed
such
Gracious
ravishing
thoughts
?
How
often
have
you
felt
the
good
motions
of
the
Spirit
?
How
oft
have
you
heard
a
voice
behind
you
,
say
,
Doe
this
?
how
many
checques
?
how
many
inward
Rebukes
have
you
had
in
your
Evill
wayes
?
how
oft
have
these
thoughts
followed
,
and
pursued
you
in
the
wayes
of
Evill
,
and
made
them
lesse
pleasing
?
what
a
dampe
have
they
cast
upon
your
delight
?
what
a
Thorne
have
they
been
in
your
flesh
,
even
when
it
was
wanton
?
How
oft
are
you
so
composed
,
and
byassed
by
these
Heavenly
Insinuations
,
that
heart
and
hand
are
ready
to
joyne
together
,
as
partners
in
the
Turne
?
How
oft
would
you
,
and
yet
will
not
Turne
?
How
oft
are
you
the
Preachers
,
and
tell
your selves
,
Vanity
of
Vanity
,
all
is
Vanity
,
and
that
there
is
no
true
rest
,
but
in
God
?
I
speak
to
those
,
who
have
any
feeling
and
presage
of
a
future
Estate
;
any
Tast
of
the
Powers
of
the
world
to
come
(
for
too
many
we
see
have
not
;
I
speake
this
to
our
shame
)
Now
is
the
Time
;
Now
is
the
Now.
—
nunc
,
nunc
properandus
&
acri
,
Fingendus
sine
fine
rotâ
—
Now
thou
must
turne
the
wheel
about
,
and
frame
and
fashion
thy self
into
a
vessel
of
Honor
,
consecrate
unto
the
Lord
;
makeup
a
Child
of
God
,
the
new
Creature
:
Now
nourish
,
and
make
much
of
these
good
Motions
,
good
inclinations
,
wrought
in
us
either
by
the
Word
of
God
;
or
the
rod
of
God
;
They
are
fallen
upon
us
,
and
entred
into
us
,
but
how
long
they
will
stay
,
how
long
we
shall
enjoy
them
we
cannot
tell
;
a
smile
from
the
World
;
a
Dart
from
Satan
,
if
we
take
not
heed
,
if
we
be
not
tender
of
them
,
may
chase
them
away
.
This
is
the
time
,
this
is
the
Now
;
for
at
another
time
,
being
fallen
from
this
Heaven
,
our
Cogitations
may
be
from
the
earth
,
earthly
,
such
grosse
,
and
durty
thoughts
,
which
will
not
melt
,
but
harden
in
the
Sun
.
Our
Faculties
may
be
corrupt
;
our
Understandings
dull
and
heavy
,
our
wills
froward
and
perverse
;
that
we
shall
neither
will
that
which
is
Good
,
or
so
will
it
,
that
we
shall
not
have
strength
to
bring
forth
,
not
be
able
to
draw
it
into
Act
;
If
we
approve
,
or
look
towards
it
,
we
shall
soon
start
back
,
as
from
an
Enemy
,
as
from
that
which
suits
not
with
our
present
disposition
,
but
is
distastfull
to
it
;
tanquam
fas
non
sit
,
as
if
it
were
some
unlawfull
thing
,
as
we
read
of
the
Sybarite
,
who
was
growne
so
extreamly
dainty
,
that
he
would
fall
into
a
cold
sweat
,
and
faint
at
another
mans
labour
.
Now
,
therefore
,
Now
let
us
close
with
it
,
whilst
it
appear's
in
Beauty
,
whilst
it
is
amiable
in
our
eyes
,
whilst
our
will
begins
to
bend
,
and
our
heart
inclines
to
it
;
for
if
we
let
this
so
faire
an
opportunity
to
passe
,
within
a
while
Vanity
it self
will
appeare
in
Glory
,
and
that
Holinesse
(
which
should
make
us
like
unto
God
)
will
be
taken
for
a
monster
;
There
will
be
Honey
on
the
Harlots
lips
,
and
gall
on
Chastity
;
a
Lordship
shall
be
more
desireable
,
then
Paradise
;
and
three
lives
in
that
,
then
eternity
in
Heaven
;
now
God
is
God
,
and
if
we
doe
not
Now
fall
down
and
worship
him
;
the
next
Now
,
Baal
will
be
God
,
The
world
will
be
our
God
,
and
the
True
God
,
which
but
now
we
acknowledged
,
will
not
be
in
all
our
wayes
.
The
first
now
,
the
first
opportunity
is
the
best
;
the
next
is
most
uncertaine
,
the
next
,
may
be
Never
.
But
now
,
Turne
now
:
Sole
puro
:
in
Times
of
Peace
.
if
we
will
stand
to
distinguish
times
by
the
events
,
as
by
their
severall
faces
;
the
divers
complexions
they
receive
,
either
from
Peace
or
Trouble
,
either
from
Prosperity
,
or
Adversity
;
Then
certainly
,
the
best
Time
to
Turne
to
him
,
is
when
he
turns
his
face
to
us
,
Cum
candidi
fulgent
soles
,
when
he
shines
brightly
upon
our
Tabernacles
;
when
God
speaks
to
us
,
not
out
of
the
Whir
winde
,
but
in
a
still
voice
:
when
Plenty
crownes
the
Commonwealth
,
and
Peace
shadows
it
;
when
God
appeares
to
us
,
not
as
Jupiter
to
Semele
,
in
Thunder
,
but
as
to
Danae
,
in
a
showre
of
Gold
;
whilst
he
stands
as
it
were
at
the
Doore
,
and
intreats
entrance
,
and
not
stay
till
he
knock
with
the
hammer
,
till
he
breake
in
upon
us
with
his
sword
;
because
to
Turne
to
him
now
in
this
Brightnesse
,
will
rather
be
an
Act
of
our
love
,
then
our
feare
,
and
so
make
our
Repentance
a
Free-will
Offering
,
a
Sacrifice
of
a
Sweet
smelling
Savour
unto
God
;
and
make
it
evident
,
that
we
understand
the
Voice
of
his
calling
;
the
language
of
his
Benefits
;
the
miracle
,
which
he
works
,
which
is
to
cure
our
inward
blindness
with
this
Clay
,
with
these
outward
Things
,
that
we
may
see
,
to
Turne
from
our
evill
wayes
,
unto
the
Lord
.
This
is
truely
to
prayse
the
Lord
for
all
his
Benefits
;
this
is
truely
to
Honor
him
;
to
beare
our selves
with
that
Fear
,
and
Reverence
,
that
wee
leave
off
to
offend
this
God
of
Blessings
.
Negat
beneficium
,
qui
non
Honorat
,
he
denies
,
he
despiseth
a
Blessing
,
that
doth
not
thus
Honor
it
:
Ingratitude
is
contumelious
to
God
;
is
the
bane
of
merit
,
the
defacer
of
goodness
:
The
Sepulchre
,
the
Hell
of
all
Blessings
;
for
by
it
they
are
turned
into
a
Curse
;
Ingratitude
loaths
the
light
,
loaths
the
Land
of
Canaan
,
and
looks
for
Milke
and
honey
in
Egypt
.
And
this
is
it
which
the
Prophets
every
where
complaine
of
,
that
the
People
did
enjoy
the
light
of
Gods
Countenance
,
but
by
it
walkt
on
in
their
evill
wayes
,
and
made
no
other
use
of
it
,
then
this
;
That
they
did
per
tantorum
honorum
detrimenta
Deum
contemnere
,
as
Hierome
speaks
,
lose
the
Favour
of
God
,
in
their
contempt
,
and
were
made
worse
by
that
which
should
have
Turn'd
them
from
being
Evill
;
that
being
his
pleasant
plant
,
they
brought
forth
nothing
but
wilde
Grapes
.
And
to
apply
this
to
our selves
;
Dare
we
now
look
back
to
the
former
times
?
what
face
can
turne
that
way
,
and
not
gather
blackness
?
God
gave
us
light
,
and
we
shut
our
eyes
against
it
.
God
made
us
the
envie
,
and
we
were
ambitious
to
make
our selves
,
the
scorne
of
all
Nations
;
he
gave
us
milk
and
honey
,
and
we
turn'd
it
into
Gall
and
Bitternesse
:
God
gave
us
Plenty
,
and
Peace
;
and
the
one
we
loath'd
,
as
the
Jews
did
their
Manna
;
the
other
we
abused
:
our
Peace
brought
forth
a
Warre
,
as
Nicippus
sheep
,
in
Aelian
did
yean
a
Lion
.
God
spake
to
us
by
Peace
,
and
we
were
in
Trouble
,
till
we
were
in
Trouble
,
till
we
were
in
a
Posture
of
Warre
:
God
spake
to
us
by
Plenty
,
and
we
answered
him
by
luxury
:
God
spake
to
us
by
love
,
and
we
answered
him
by
Oppression
:
He
made
our
faces
to
shine
,
and
we
grinded
the
poore
;
He
spake
to
us
in
a
still
voice
,
and
we
defyed
the
Holy
One
of
Israel
.
Every
benefit
of
his
cryed
,
Give
me
my
price
,
and
lo
,
in
stead
of
Turning
from
our
evill
wayes
,
delighting
in
them
;
in
stead
of
leaving
them
,
defending
them
;
In
stead
of
calling
upon
his
Name
,
calling
it
down
to
countenance
all
the
Imaginations
of
our
Heart
,
which
have
been
evill
continually
;
This
was
the
Goodly
price
that
he
,
and
all
his
Blessings
were
prized
at
;
and
then
,
when
this
light
was
thus
abused
;
our
Sun
did
set
,
our
day
was
shut
in
:
That
Now
,
That
Then
had
its
end
;
The
next
call
was
in
Thunder
,
and
he
gave
us
Haile
for
raine
,
and
fla●…
fire
in
our
Land
.
But
such
a
then
,
such
an
opportunity
we
had
,
and
we
may
say
with
shame
,
and
sorrow
enough
,
that
we
have
lost
it
;
but
since
we
have
let
slip
this
time
of
peace
,
this
acceptable
time
,
yet
at
least
,
let
us
turn
now
in
the
storm
,
that
he
may
make
a
calm
;
turn
to
him
in
our
trouble
,
that
he
may
bring
us
out
of
our
distress
;
turn
now
,
when
our
Sun
is
darkned
,
and
our
Moon
turned
into
blood
,
when
the
knowledge
of
his
Law
,
of
true
Piety
begins
to
wax
dim
,
and
the
true
face
,
and
beauty
of
Religion
to
wither
.
When
the
stars
are
fallen
from
Heaven
,
the
teachers
of
truth
,
from
the
Profession
of
truth
,
and
set
that
up
for
truth
,
which
sets
them
up
in
high-places
:
when
the
powers
of
Heaven
are
shaken
,
when
the
pillars
of
the
Church
sink
,
and
break
asunder
into
so
many
Sects
and
divisions
,
which
is
as
musick
to
Rome
,
but
makes
all
walk
as
mourners
about
the
streets
of
Jerusalem
;
when
Religion
,
which
should
be
the
bond
of
love
,
is
made
the
title
and
pretense
of
war
,
the
somentor
of
that
malice
,
and
bitternesse
,
which
desiles
it
,
and
puts
it
to
shame
,
and
treads
it
under
foot
;
Now
when
the
Sea
and
the
waves
thereof
roar
,
when
we
hear
the
noise
and
tumult
of
the
people
,
which
is
as
the
raging
of
the
Sea
,
but
ebbing
and
flowing
with
more
uncertainty
,
and
from
a
cause
lesse
known
;
Now
in
this
draught
and
resemblance
of
the
end
of
the
World
:
when
he
thus
speaks
to
us
in
the
whirl-winde
,
when
he
thus
knocks
with
his
hammer
,
when
he
calls
thus
loud
unto
us
,
turn
ye
,
turn
ye
,
now
let
us
bow
down
our
heads
,
and
in
all
humility
answer
him
;
Ecce
accedimus
,
Behold
we
come
unto
thee
;
For
thou
art
our
Lord
and
God
.
For
,
as
our
Saviour
speaks
of
offences
:
so
may
we
of
these
Judgements
and
Terrours
,
which
he
sends
to
fright
us
to
him
:
Necesse
est
ut
veniant
,
It
must
needs
be
that
they
come
not
only
necessitate
consequentiae
by
a
necessity
of
consequence
,
supposing
the
condition
of
our
nature
,
and
the
changes
,
and
chances
of
a
sinful
world
;
or
rather
supposing
the
corruption
of
mens
manners
,
which
can
produce
nothing
but
tumult
and
sedition
,
but
plagues
and
famine
,
and
war
,
(
for
what
other
fruit
can
grow
upon
such
evil
trees
?
)
but
necessitate
finis
,
in
respect
of
the
end
,
for
which
they
are
sent
;
for
which
God
,
in
whose
power
both
men
,
and
their
actions
are
,
doth
not
onely
,
not
hinder
them
by
his
mighty
hand
,
but
permits
them
,
and
by
a
kinde
of
providence
sends
them
upon
us
,
partly
for
our
trial
,
but
especially
for
our
amendment
;
that
finding
Gall
,
and
worm-wood
upon
every
pleasure
,
and
vanity
of
the
world
;
finding
no
rest
for
our
feet
in
these
tumultuous
waves
,
we
may
flee
to
the
Ark
,
and
turn
to
him
,
with
our
whole
heart
.
And
certainly
,
if
they
work
not
this
effect
,
they
will
a
far
worse
;
if
they
do
not
set
a
period
to
our
sin
,
they
are
then
but
the
beginnings
of
sorrow
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Naz.
but
a
prologue
to
that
long
and
lasting
Tragedy
,
the
sad
Types
,
and
sorerunners
of
everlasting
torments
in
the
bottomlesse
pit
.
As
yet
,
they
may
be
but
an
argument
of
Gods
love
;
the
blows
of
a
Father
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Basil
calls
them
,
Basil
in
10.
Esai
.
Tert.
de
patient
.
11.
blows
to
turn
us
out
of
our
evil
wayes
;
Oh
soelicem
servum
cujus
emendationi
instat
Dominus
,
cui
dignatur
irasci
,
saith
Tert.
Oh
happy
servant
,
whom
God
takes
such
care
to
amend
,
whom
he
thus
diggs
about
,
and
waters
with
his
discipline
of
Affliction
,
whom
he
thus
purgeth
,
that
he
may
bring
forth
fruits
meet
for
repentance
;
whom
he
loves
so
well
,
as
to
be
angry
with
him
,
to
whom
he
gives
this
great
Honor
and
respect
,
as
to
chastise
him
;
quem
admonendi
dissimulatione
non
decipit
,
Ibid.
whom
he
thus
plainly
tells
of
his
sinne
and
danger
,
and
writes
and
imprints
it
,
as
it
were
,
in
his
very
Flesh
;
whom
he
doth
not
in
his
Anger
Dissemble
with
,
and
Deceive
;
that
is
,
whom
he
lets
not
alone
,
that
he
may
ruine
himself
,
seems
to
favour
,
that
he
may
destroy
him
;
not
Toucheth
,
that
he
may
grinde
him
to
peeces
:
Nam
quanta
est
poena
,
nulla
poena
?
not
to
be
punished
at
all
,
is
the
greatest
punishment
of
all
;
and
nothing
is
more
deplorable
,
then
the
happiness
of
a
wicked
man
;
for
when
God
is
silent
,
and
will
speake
no
more
,
then
he
hath
his
Axe
in
his
hand
,
to
cut
us
Downe
,
that
we
shall
beare
no
more
fruit
.
And
such
a
Now
,
such
a
Time
there
may
come
;
when
God
hath
called
againe
and
againe
,
when
he
hath
spoken
to
us
,
and
spoken
within
us
;
when
hee
hath
spoken
to
us
from
his
Mercy-seat
,
and
spoken
in
Thunder
,
that
he
will
speak
no
more
;
and
this
no
doubt
hath
befallen
many
Thousands
,
whom
God
in
Justice
delivered
to
these
chaines
of
Darkness
,
to
be
reserved
to
Judgement
;
whom
he
would
not
frown
upon
,
whom
he
would
not
look
upon
on
,
whom
he
would
not
Trouble
,
whose
eyes
he
would
not
open
;
to
see
the
danger
they
were
in
;
but
as
they
colluded
,
and
Trifled
with
him
,
so
he
laught
at
their
folly
and
madnesse
,
and
left
them
to
themselves
to
run
on
with
pleasure
,
with
Hope
,
with
confidence
untoucht
,
unrebuked
,
unregarded
to
their
Destruction
.
All
that
are
lost
,
are
not
in
Hell
,
for
they
that
are
now
there
,
were
lost
before
,
vivi
,
videntesque
,
even
whilst
they
walkt
in
the
land
of
the
Living
;
lost
,
when
they
were
called
upon
,
and
would
not
heare
;
Lost
in
the
midst
of
Prophets
and
Apostles
;
Lost
in
the
Church
;
Lost
in
the
Mercies
of
God
,
which
they
rejected
;
Lost
in
the
Judgements
of
God
,
which
they
slighted
;
Lost
before
they
were
utterly
lost
;
Lost
when
they
left
God
;
and
when
God
left
them
;
Judas
had
his
Name
,
before
he
hang'd
himself
,
and
before
he
went
to
his
place
,
was
the
son
of
Perdition
.
It
may
seem
strange
indeed
,
but
it
is
True
,
and
there
is
no
reason
it
should
seem
strange
;
for
why
should
it
seem
strange
,
That
God
should
leave
us
once
,
who
have
left
him
so
often
;
That
when
he
can
do
no
more
to
his
Vineyard
,
he
should
pluck
up
the
hedge
,
and
lay
it
open
to
bring
forth
nothing
but
Briars
and
Thornes
:
That
when
we
have
Abused
his
Mercy
,
he
should
be
angry
?
That
when
we
Defy
him
,
he
should
fling
us
off
;
that
when
we
will
be
evill
,
he
should
let
us
alone
.
It
is
our
owne
folly
,
that
makes
it
a
Paxadox
;
our
Ignorance
of
our selves
,
and
our
God
;
Our
High
,
and
vile
esteme
we
have
of
his
Mercy
;
Our
false
glossing
,
and
misinterpreting
his
Judgments
?
these
have
made
it
a
Heresy
,
have
Anathematized
,
and
exploded
it
;
and
now
,
any
Now
,
any
Time
is
soone
enough
with
them
,
who
will
sinne
,
but
would
not
be
punisht
;
who
put
God
from
them
,
but
would
not
be
left
to
themselves
;
who
would
repent
,
and
yet
sinne
;
would
be
saved
,
but
not
Now.
These
are
the
Soloecismes
of
Delay
,
the
contradictions
and
Absurdities
of
wilfull
sinrs
;
and
all
such
who
would
Turn
,
yet
will
goe
on
in
their
sinne
.
It
were
easy
to
fill
our
mouth
with
Arguments
;
but
Delay
in
our
on-sets
and
progresse
to
Eternity
,
is
of
so
foule
and
monstrous
an
aspect
,
that
there
need
no
Tongue
of
Men
or
Angels
to
set
forth
the
horror
of
it
:
every
Eye
that
sees
it
,
must
needs
turne
it self
away
;
every
thought
that
receives
it
,
must
distast
,
and
condemn
it
;
even
the
Heart
,
that
is
deceived
with
it
,
cannot
but
tremble
at
it
.
Amongst
so
many
that
have
perished
;
amongst
so
many
,
that
may
perish
by
it
,
it
never
yet
found
one
Patron
,
any
one
man
,
that
had
a
good
word
for
it
,
or
did
dare
to
say
,
It
were
not
a
sinne
to
trust
to
it
:
Even
when
we
Delay
,
we
condemne
our selves
,
and
yet
still
Hope
,
and
still
Delay
;
wee
condemne
it
in
others
,
and
of
those
who
have
been
long
evill
,
wee
are
too
ready
to
say
,
They
will
never
be
good
.
Hee
that
hearkens
to
the
call
,
and
Turnes
at
the
first
sound
of
it
,
condemnes
it
,
for
he
flings
it
off
,
as
if
Death
were
in
it
;
Hee
that
expects
an
houre
,
when
the
Houre
is
Now
,
condemnes
it
,
condemnes
it
by
his
very
expectation
,
condemnes
it
by
his
fear
?
for
he
that
doth
but
hope
for
such
an
houre
,
cannot
but
entertain
some
fear
that
it
might
never
come
;
and
so
conclude
against
himself
,
that
,
that
opportunity
which
hath
a
being
,
and
subsistence
,
is
far
better
,
and
to
be
preferred
before
that
which
love
of
vanity
,
and
his
hope
hath
made
up
;
which
is
Nothing
,
but
in
expectation
:
thus
we
delay
and
check
,
and
comfort
our selves
,
Bern.
in
Cant.
Ser.
75.
and
yet
delay
,
and
destroy
our selves
,
and
look
for
Salvation
in
medio
Gehennae
saith
Bern.
in
the
midst
of
Hell
,
which
is
wrought
already
,
and
must
be
wrought
out
by
us
in
medio
terrae
in
the
midst
of
the
earth
.
For
Conclusion
then
;
Turne
ye
,
Turne
yee
,
That
is
,
Turn
ye
Now
:
There
is
but
one
Now
;
There
may
be
many
more
:
but
most
True
it
is
;
Hom.
41.
There
is
but
One
.
Tene
quod
certum
,
Dimitte
,
quod
incertum
,
saith
Austin
:
let
us
lay
hold
on
that
which
is
certainly
ours
,
let
us
not
send
our
Thoughts
,
and
hopes
afarr
off
,
to
that
which
hath
no
better
foundation
to
rest
on
,
then
uncertainty
it self
;
let
us
not
hope
to
raise
Eternity
upon
a
Thought
of
that
which
may
bee
,
or
rather
of
that
,
which
may
not
be
;
For
we
may
as
well
consult
and
determine
what
we
will
do
when
we
are
dead
,
as
what
we
will
doe
in
this
kind
,
Hereaster
;
and
if
it
be
never
wrought
out
of
its
contingency
;
if
it
never
come
to
passe
,
the
difference
is
not
great
;
For
that
which
may
be
,
Arestot
.
de
interp.
c.
9.
and
that
which
never
shall
be
,
may
be
the
same
.
That
which
may
be
,
and
may
not
be
,
hath
no
Entity
at
all
,
and
so
cannot
be
the
object
of
our
Knowledge
,
nor
beare
either
an
Affirmation
,
or
Negation
;
and
wilt
thou
settle
a
Resolution
on
such
a
Contingency
?
Resolve
to
doe
that
at
such
a
Time
,
which
thou
canst
not
tell
,
whether
it
will
ever
come
or
no
?
Resolve
upon
that
,
of
which
thou
canst
neither
affirme
,
nor
deny
,
that
it
shall
ever
be
?
wilt
thou
hazard
the
favour
of
God
,
thy
soul
,
and
Salvation
upon
the
hope
of
that
,
which
is
not
,
and
may
be
nothing
?
This
were
to
let
go
Juno
and
embrace
a
cloud
;
to
set
thy
happinesse
on
the
cast
of
a
die
,
to
call
the
things
that
are
not
,
as
if
they
were
(
but
in
vain
)
in
brief
,
to
set
up
an
Idol
,
a
false
hope
,
a
gilded
nothing
,
and
fall
down
,
and
worship
it
,
and
forsake
that
present
opportunity
,
which
is
the
voice
of
God
,
and
bespeaks
us
to
make
no
more
delayes
,
but
to
turn
Now.
The
word
now
sounds
,
and
let
us
hearken
now
:
we
have
been
told
by
him
,
and
we
have
been
told
by
them
,
who
had
it
from
Christ
,
as
Christ
had
it
from
his
Father
,
that
now
is
the
acceptable
time
,
now
is
the
day
of
Salvation
,
and
we
were
never
yet
told
of
any
other
day
.
For
did
ever
yet
any
Prophet
or
Apostle
exhort
you
to
turn
to
morrow
?
At
what
time
soever
,
is
not
when
you
please
;
but
though
you
have
not
yet
lest
your
evil
wayes
,
yet
now
you
may
turn
.
At
what
time
soever
,
is
now
.
Divinity
,
or
the
Doctrine
of
the
Gospel
is
practical
,
and
considers
not
contingencies
,
but
necessaries
;
In
it
there
is
nothing
presented
to
us
in
the
futurtense
,
but
Salvation
;
which
is
a
thing
of
another
world
:
the
means
are
all
derived
to
us
in
the
present
,
To
day
if
you
will
hear
his
voice
;
Deny
your selves
,
take
up
your
Crosse
;
mortifie
your
fleshly
lusts
to
day
,
beleeve
now
,
love
him
now
,
hope
in
him
now
;
that
which
is
to
come
,
or
may
be
,
in
respect
of
our
duty
,
is
not
considerable
in
that
science
,
but
left
in
his
hands
,
who
is
the
Ancient
of
dayes
;
who
is
eternal
,
who
may
indulge
as
many
opportunities
,
as
in
wisdom
,
be
shall
think
fit
,
Dan
7
9
but
his
command
is
Now
,
who
may
receive
us
at
any
time
,
but
bindes
us
to
the
present
.
We
have
been
told
,
nay
,
we
can
tell
our selves
;
that
now
is
better
then
to
morrow
;
that
we
have
but
one
day
,
and
moment
;
which
we
can
call
ours
,
and
after
that
,
Time
may
be
●o
more
:
we
have
heard
,
that
delay
is
a
Tyrant
,
a
Pharaoh
,
and
layes
more
work
upon
us
,
doubles
,
&
trebles
,
nay
,
infinitely
multiplies
our
Task
,
and
yet
allows
,
us
no
straw
,
withdraws
the
means
;
the
helps
and
advantages
we
had
to
turn
,
or
else
makes
us
weak
and
impotent
,
lesse
able
to
use
them
:
delivers
us
over
to
more
difficulties
,
more
pangs
,
and
troubles
,
and
more
tormenting
Agonies
,
then
we
should
have
felt
,
if
we
had
cast
her
off
,
and
begun
betimes
.
And
shall
we
yet
delay
?
we
have
heard
,
that
it
is
a
sinne
to
delay
,
and
makes
sinne
yet
more
sinful
;
that
it
is
the
devils
first
heave
,
to
throw
us
into
that
Gulph
,
out
of
which
we
shall
have
neither
power
,
nor
will
to
come
;
that
it
is
a
leading
sin
,
the
forerunner
to
the
sin
against
the
Holy
Ghost
;
which
shall
never
be
forgiven
;
and
shall
we
yet
delay
?
we
have
been
taught
,
that
it
is
a
high
presumption
to
leave
Christ
working
out
his
part
of
the
covenant
in
his
blood
,
which
was
once
shed
for
us
,
Non
expectat
Deus
frigescentes
Senectu
is
annos
,
nec
emortuam
jam
per
consuetudinem
vitio
rum
consuetudinem
,
vult
longi
praelij
militem
.
Hilar.
in
Psal.
118.
Beth.
and
intercedes
for
us
,
for
ever
,
and
wilfully
to
neglect
our
part
,
and
drive
it
off
,
from
time
to
time
;
from
the
cheerfulnesse
,
and
vigor
of
youth
,
to
the
dulnesse
and
lazinesse
of
old
age
,
to
withered
hands
,
&
trembling
joynts
,
to
weak
memories
,
heavy
hearts
,
and
dull
understandings
;
to
the
unactive
amazednes
;
the
would
but
cannot
of
a
bedrid-sinner
;
then
to
strive
against
sin
,
when
we
are
to
struggle
with
our
disease
,
then
to
do
it
,
when
we
can
do
nothing
,
and
so
,
when
we
cannot
finish
and
perfect
our
Repentance
,
fill
,
and
make
it
up
in
a
Though
,
or
Sigh
,
a
faint
and
sick
acknowledgement
,
which
are
rather
sad
Remonstrances
against
our
former
neglect
and
delay
,
then
Infallible
Testimonies
,
or
Demonstrative
Declarations
of
a
wounded
,
and
Broken
Heart
.
This
we
have
been
told
,
and
shall
wee
yet
delay
?
in
brief
:
we
have
been
taught
,
That
Delay
,
if
we
cut
it
not
off
betimes
,
will
at
last
cut
us
out
of
the
Covenant
of
Grace
;
That
it
will
make
the
Gospel
,
as
killing
as
the
Law
;
The
Promises
,
which
are
yea
,
and
Amen
,
Nothing
to
us
;
that
it
will
make
a
Gracious
God
,
a
consuming
fire
,
and
Jesus
a
Destroyer
:
That
a
dying
man
can
no
more
Turne
to
God
,
then
the
Dead
prayse
him
;
That
after
we
have
thus
scared
our
Consciences
,
drawn
out
our
life
in
a
continued
disobedience
,
the
Gospel
is
sealed
up
,
and
concernes
us
not
at
the
houre
of
Death
,
who
would
not
lay
hold
of
one
houre
of
our
life
,
to
Turne
in
;
and
therefore
cannot
goe
the
same
ordinary
way
to
heaven
with
the
Apostles
,
Agens
poenitentiam
,
&
reconciliatus
cum
sanus
est
,
&
poste
à
benè
viveus
securus
hinc
exit
.
Agens
poenitentiam
ad
ultimum
recenciliatus
,
si
securus
hinc
exit
,
ego
non
sum
securus
,
Aug.
Hom.
41.
and
Martyrs
,
and
the
souls
of
just
men
made
perfect
,
with
those
who
have
put
off
the
old
man
,
and
put
on
the
new
,
with
those
who
have
escaped
the
pollutions
of
the
world
,
and
were
never
againe
entangled
in
them
:
but
are
left
to
that
Mercy
which
was
never
promised
,
and
which
they
have
little
reason
to
hope
for
,
who
have
so
much
abused
it
,
to
their
own
perdition
.
All
that
can
be
said
,
is
scarce
worth
their
Hearing
;
Non
dico
,
salvabuntur
;
non
dico
,
Damnabuntur
,
we
cannot
say
,
they
shall
be
saved
:
we
cannot
say
,
they
shall
be
Damned
:
They
may
be
safe
,
but
of
this
we
cannot
be
sure
;
because
we
have
no
Revelation
for
it
,
but
rathere
for
the
contrary
,
onely
God
is
not
bound
to
Rules
and
Lawes
,
as
man
is
;
no
,
not
to
his
owne
;
but
keepes
to
himself
his
Supreame
right
and
power
entire
,
and
may
doe
what
he
will
with
his
owne
,
and
may
take
that
for
a
Turne
,
which
he
hath
not
declared
to
be
so
;
and
doe
that
which
he
hath
threatned
he
will
not
doe
:
but
't
is
ill
depending
upon
what
God
may
doe
;
for
(
for
ought
that
is
revealed
)
he
will
never
doe
it
,
never
doe
it
to
him
,
who
presumes
he
will
,
because
he
may
;
and
so
puts
off
his
Turne
,
his
Repentance
to
the
last
,
leaves
the
ordinary
way
,
and
trusts
to
what
God
may
doe
,
out
of
Course
;
never
doe
it
to
a
man
of
Belial
,
who
runs
on
in
his
sinnes
,
yet
looks
for
such
a
Charriot
,
to
carry
him
into
Heaven
.
We
have
no
such
Doctrine
,
nor
the
Church
of
Christ
;
Her
voice
is
,
Turne
ye
now
,
at
Last
,
will
be
too
late
;
This
is
the
Doctrine
of
the
Gospel
;
but
yet
the
Judgement
is
the
Lords
.
And
all
this
we
have
heard
,
and
we
cannot
gaine-say
,
or
confute
it
:
and
shall
we
yet
delay
?
Certainly
if
we
know
these
Terrors
of
the
Lord
,
and
not
Turne
now
;
we
shall
hardly
ever
Turne
.
If
we
heare
,
and
beleeve
this
,
and
doe
not
repent
,
we
are
worse
then
Infidells
;
our
Faith
shall
helpe
the
Devill
to
accuse
us
,
and
it
shall
be
easier
for
Sodom
and
Gomorrha
,
then
for
us
;
If
we
heare
this
,
and
still
fold
our
hands
to
sleep
,
still
Delay
;
if
this
noise
will
not
stirr
and
move
us
,
if
this
doe
not
startle
us
in
our
evill
wayes
,
we
have
good
reason
to
feare
,
we
shall
never
awake
,
till
the
last
Trump
;
till
that
day
,
till
the
last
Day
,
which
is
a
Day
of
Judgement
,
as
this
our
day
,
is
of
Repentance
.
We
say
we
beleeve
it
;
that
now
heaven
is
offered
,
and
now
we
must
strive
to
enter
in
;
we
say
,
we
pray
for
it
,
we
hope
for
it
;
we
long
for
it
;
if
we
do
,
Then
Now
is
the
Time
;
Festina
fides
,
Alacris
Devotio
,
spes
impigra
,
Amb.
Epist.
c.
10.
Ep.
82.
saith
Saint
Ambrose
,
Faith
is
on
the
wing
,
and
carries
us
along
,
with
the
speed
of
a
Thought
,
through
all
difficulties
,
through
all
distasts
,
and
affrightments
,
and
will
not
let
us
stay
one
moment
in
the
house
of
vanity
,
in
any
slippery
place
,
where
we
may
fall
,
and
perish
:
Devotion
is
full
of
Heat
,
and
Activity
;
and
Hope
that
is
deferr'd
is
an
Affliction
.
If
we
are
lead
by
the
Spirit
of
God
,
Devotio
est
actualis
voluntas
prompte
faciendi
quae
ad
Dei
cultum
spectant
.
Aquin.
22.
q.
82.
Art.
1.
we
are
lead
apace
;
drawne
suddenly
out
of
those
wayes
,
which
lead
unto
death
;
we
are
called
upon
to
escape
for
our
lives
,
and
not
to
look
behind
us
,
and
(
as
it
was
said
of
Cyprian
)
we
are
at
our
journeys
end
,
as
soon
as
we
fet
out
.
God
speakes
,
and
we
heare
;
he
begins
good
thoughts
in
us
,
and
we
nourish
them
to
that
strength
,
that
they
break
forth
into
Action
;
he
poures
forth
his
Grace
,
Praeproperâ
velocitate
pietatis
paene
ante
coepit
persectus
esse
,
quam
disceret
.
Pontius
Draconus
de
Cypriani
vitâ
.
and
we
receive
it
;
he
makes
his
benefits
his
lure
,
and
we
come
to
his
hand
;
he
thunders
from
heaven
,
and
we
fall
down
before
him
.
In
brief
,
Repentance
is
as
our
Passeover
;
and
by
it
we
sacrifice
our
heart
,
and
we
doe
it
in
the
Bitternesse
of
our
Soul
,
and
we
do
it
in
hast
;
and
so
passe
from
Death
,
to
Life
,
from
darknesse
,
to
Light
,
from
our
evill
wayes
,
to
the
Obedince
of
Faith
:
and
God
passeth
over
us
;
sees
the
blood
our
wounded
Spirits
,
our
Teares
,
our
Contrition
,
and
will
not
now
destroy
us
;
but
feeing
us
so
soon
,
so
farre
removed
from
our
Evill
wayes
,
will
favour
us
,
and
shine
upon
us
;
and
in
the
light
of
his
Countenance
we
shall
walke
on
from
strength
to
strength
,
through
all
the
hardship
,
and
Troubles
of
a
continued
Race
,
to
that
Rest
and
Peace
,
which
is
Everlasting
.
Thus
much
of
the
first
property
of
Repentance
;
it
must
be
matura
Conversio
,
a
speedy
,
and
a
present
Turne
.
Festina
,
&
haerentis
in
Salo
naviculae
funem
magis
praecide
,
quam
solve
.
Hier.
Paulino
.
THE
EIGHTH
SERMON
.
PART
IIII.
EZEKIEL
33.11
.
Turne
ye
,
Turne
ye
from
your
evill
ways
.
For
why
,
&c.
TO
stand
out
with
God
,
and
contend
with
him
all
our
life
long
;
to
try
the
utmost
of
his
patience
,
and
then
in
our
Evening
,
in
the
shutting
up
of
our
Dayes
,
to
bow
before
him
,
is
not
to
Turne
:
nor
have
we
any
reason
to
conceive
any
Hope
;
that
a
faint
Confession
,
or
sigh
should
deliver
him
up
to
Eternity
of
Bliss
,
whom
the
swinge
of
his
lusts
,
and
a
multiplyed
continued
disobedience
have
carryed
along
without
checque
,
or
controul
to
his
chamber
and
Bed
,
and
the
very
mouth
of
the
Grave
;
who
have
delighted
themselves
in
evill
,
till
they
can
do
no
good
:
Delay
,
if
it
ben
ot
fatall
to
all
,
(
for
we
dare
not
give
Lawes
to
Gods
Mercy
)
yet
we
have
just
reason
to
feare
;
it
is
so
to
those
that
trust
to
it
,
and
runne
on
in
their
Evill
wayes
,
till
the
hand
of
justice
is
ready
to
cut
their
Thread
of
life
,
and
to
set
a
period
to
that
,
and
their
sinnes
together
,
Turn
ye
,
Turn
ye
,
that
is
,
now
:
that
it
be
not
too
late
.
The
second
property
,
or
the
Sincerity
of
our
Turn
.
This
ingemination
hath
more
heat
in
it
,
not
onely
to
hasten
our
motion
and
turn
,
but
to
make
it
true
,
and
real
,
and
sincere
;
For
when
God
bids
us
turn
,
he
considers
us
not
,
as
upon
a
stage
,
but
in
his
Church
,
where
every
thing
must
be
done
,
not
acted
,
where
all
is
real
;
not
in
shadow
,
and
representation
:
where
we
must
be
Holy
,
as
he
is
Holy
,
perfect
,
as
he
is
perfect
,
true
as
he
is
true
:
where
we
must
behave
our selves
,
as
in
the
House
of
God
,
which
is
not
pergula
pidoris
a
Painters
shop
,
where
all
is
in
shew
,
nothing
in
truth
;
where
not
the
Garments
but
the
heart
must
be
rent
;
that
as
Christ
our
head
was
crucified
indeed
,
not
in
shew
,
or
in
phantasme
(
as
Marcion
would
have
it
)
so
we
might
present
him
a
wounded
soul
,
a
bleeding
Repentance
,
a
flesth
crucified
,
and
so
joyn
,
as
it
were
,
with
Christ
in
a
real
and
sincere
putting
away
,
and
abolishing
of
sin
.
God
is
truth
it self
:
True
and
faithfull
in
his
promises
;
if
he
speak
he
doth
it
,
if
he
command
it
shal
stand
fast
,
and
therefore
hateth
a
feined
,
forced
,
wavering
,
imaginary
Repentance
,
to
come
in
a
vizor
,
or
disguise
before
him
,
is
an
abomination
;
nor
will
he
give
true
joy
for
feigned
sorrow
,
Heaven
for
a
shadow
;
nor
everlasting
happinesse
for
a
counterfeit
,
momentary
turn
,
Eternity
for
that
which
is
not
,
for
that
which
is
nothing
:
For
Repentance
if
it
be
not
sincere
,
is
nothing
.
The
holy
Father
will
tell
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nazianz.
or
19
that
which
is
feigned
is
not
lasting
;
that
which
is
forced
failes
,
and
ends
,
with
that
artificiall
spring
that
turns
it
about
;
as
we
see
the
wheels
of
a
clock
move
not
,
when
the
Plummet
is
on
the
ground
,
because
the
beginning
of
that
motion
is
ab
extrà
,
not
from
its
internal
Form
,
but
from
some
outward
violence
,
or
Art
without
,
simplex
recti
cura
,
multiplex
pravi
,
there
is
but
one
true
principle
of
a
real
turn
,
Septem
men
.
dacijseget
mendacium
unum
,
ut
verum
videatur
.
Luth.
J
de
Jndulgent
.
(
the
fear
of
God
)
there
may
be
very
many
of
a
false
one
:
as
Martin
Luther
sayd
,
that
one
lie
had
need
of
seven
more
,
to
draw
but
an
apparency
of
truth
over
it
,
that
it
may
passe
under
that
name
;
so
that
which
is
not
sincere
,
is
brought
in
with
a
troop
of
attendants
like
it self
,
and
must
be
set
off
with
great
diligence
,
and
art
;
when
that
which
is
true
commends
it self
,
and
needs
no
other
hand
to
paint
,
or
polish
it
.
What
art
and
labor
is
required
to
smooth
a
wrinckled
brow
?
what
ceremony
?
what
noise
?
what
trumpets
?
what
extermination
of
the
countenance
?
what
sad
looks
?
what
Tragical
deportment
must
usher
in
an
Hypocrite
?
what
a
penance
doth
he
undergoe
,
that
will
be
a
Pharisee
?
how
many
counterfeit
sighs
,
and
forced
grones
?
how
many
Fasts
?
how
many
Sermons
must
be
the
prologue
to
a
false
turn
?
to
a
Nominal
turn
?
for
we
may
call
it
turning
from
our
evil
wayes
;
when
we
do
but
turn
and
look
about
us
,
to
secure
our selves
in
them
;
or
to
make
way
to
worse
:
Ahab
and
Jezebel
did
so
:
Absolon
did
so
:
the
Jows
did
so
;
Isa.
58.4
.
Fast
to
smite
with
the
fist
of
wickednesse
,
and
to
make
their
voice
to
be
heard
on
high
.
A
false
turn
?
wickednesse
it self
may
work
it
;
crast
and
cruelty
may
blow
the
trumpet
in
Sion
,
and
sanctifie
afast
.
A
feigned
repentance
?
Opression
,
policy
,
the
love
of
the
world
,
sin
it self
may
beget
it
,
and
so
advance
and
promote
it self
,
and
be
yet
more
sinsul
,
and
commonly
a
false
turn
makes
the
fairest
shew
,
Plin.
Panegyr
.
appears
in
greater
glory
to
a
carnal
eye
,
then
a
true
;
ingeniosior
ad
excogitandum
simulatio
veritate
,
for
hypocrisie
is
far
more
witty
,
seeks
out
more
inventions
,
and
many
times
is
more
diligent
,
and
laborious
,
then
the
truth
;
because
truth
hath
but
one
work
,
to
be
what
it
is
,
and
takes
no
care
for
outward
pomp
and
ostentation
;
nor
comes
forth
at
any
time
to
be
seen
,
unlesse
it
be
to
propagate
it self
in
others
.
Now
by
this
,
we
may
judge
of
our
turn
,
whether
it
be
right
and
natural
or
no
:
For
as
we
may
make
many
a
false
turn
,
so
there
may
be
many
false
springs
,
or
principles
to
set
us
a
mourning
:
sometimes
fear
may
do
it
;
sometimes
hope
,
sometimes
policy
,
and
in
all
the
love
of
our selves
,
more
then
of
God
;
and
then
commonly
our
Tragedy
concludes
in
the
first
scene
;
nay
in
the
very
prologue
;
our
Repentance
is
at
an
end
in
the
very
first
turn
,
Nemo
potest
personam
diu
ferre
.
Ficta
citò
in
na●urant
suam
recidunt
.
Sen.
1.
de
Clem.
c.
1.
in
the
very
first
shew
;
Ahabs
Repentance
,
a
flash
,
at
the
Prophets
thunder
;
Pharaohs
Repentance
drove
on
with
an
East-wind
,
and
compast
about
with
locusts
;
an
inconstant
,
false
,
and
desultory
repentance
.
I
cannot
better
compare
it
,
then
to
those
motions
by
water-works
:
whilest
the
water
runs
,
the
devise
turns
round
,
and
we
have
some
History
of
the
Bible
presented
to
our
eyes
,
but
when
the
water
is
run
out
,
all
is
at
an
end
,
and
we
see
that
no
more
,
which
took
our
eyes
with
such
variety
of
action
,
and
so
it
is
many
times
in
our
turn
,
(
which
is
no
better
then
a
Pageant
)
whilest
the
waters
of
affliction
beat
upon
us
,
we
are
in
motion
,
and
we
may
present
divers
actions
and
signes
of
true
Repentance
:
Our
eyes
may
gush
out
with
tears
;
we
hang
down
our
head
,
and
beat
our
breast
;
our
tongue
,
our
glory
may
awake
,
and
our
hands
may
be
stretched
out
to
the
poor
;
we
may
cry
peccavi
with
David
;
we
may
put
on
sackcloth
with
Ahab
;
we
may
go
forth
with
Peter
;
but
when
these
waters
of
bitternesse
are
abated
or
cease
,
then
our
motion
faileth
,
and
our
turn
is
at
an
end
:
our
tears
are
dried
up
,
and
our
tongue
silent
,
and
our
hands
withered
,
and
it
plainly
appears
,
that
our
Turn
was
but
artificiall
,
Hier.
l.
2
cp.
10
our
motion
counterfeit
:
and
our
Repentance
,
but
a
kinde
of
puppit-play
:
malorum
vestigia
quasi
in
Salo
posita
,
fluctuant
,
&
prolabuntur
,
saith
Jerom.
The
wicked
walk
in
this
world
,
as
on
the
waves
of
the
sea
;
they
make
a
profer
to
go
and
walk
,
but
they
soon
sink
and
fall
down
,
their
motion
is
wavering
and
inconstant
,
and
he
gives
the
reason
:
Fundamenta
fidei
solida
non
habent
they
have
no
sure
grounding
,
nor
doth
the
love
of
goodnesse
,
but
some
thing
else
thus
startle
and
disquiet
them
in
evil
;
Sauls
whining
at
Samuels
reproof
:
Ahabs
mourning
and
humbling
himself
at
Elijahs
Prophesie
;
Felix
trembling
at
Pauls
preaching
were
not
voluntary
and
natural
motions
,
but
beat
out
by
the
hammer
.
The
loss
of
a
kingdome
:
the
destruction
of
a
Family
;
the
fear
of
judgement
may
drive
any
Saul
to
his
prayers
;
cloath
any
Ahab
with
sackcloth
,
and
bring
motum
trepicationis
a
fit
of
trembling
upon
any
Felix
,
loose
the
joynts
of
any
Heathen
.
For
as
it
is
observ'd
,
that
the
very
Heathen
retained
some
seeds
of
truth
,
and
although
they
had
no
full
and
perfect
sight
of
it
,
but
saw
it
at
a
distance
,
falsum
tamen
ab
absurdo
refutarunt
,
yet
condemned
errour
and
falsehood
by
that
absurdity
which
was
visible
enough
,
and
written
as
it
were
in
its
very
fore-head
:
so
in
the
most
rotten
and
corrupt
hearts
there
are
divinae
Veritatis
semina
,
some
seeds
of
saving
knowledge
,
but
choked
and
stifled
with
the
love
of
vanity
,
and
the
cares
of
this
world
;
and
though
they
do
not
hate
sin
,
yet
the
horrour
of
sin
,
or
that
smart
which
it
brings
along
with
it
,
makes
them
sometimes
turn
away
,
and
make
a
seeming
flight
from
that
sin
which
they
cannot
hate
.
What
therefore
the
Philosopher
speaks
of
friendship
is
here
very
appliable
:
that
friendship
is
most
lasting
,
which
hath
the
best
and
furest
ground
,
which
is
built
and
raised
upon
vertue
:
Arist.
Eth.
8.
c.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
friendship
of
wicked
men
is
as
unconstant
,
and
unstable
as
themselves
:
for
they
want
that
goodnesse
,
which
is
the
confirmation
and
bond
of
love
.
If
it
rise
from
pleasure
,
that
's
a
thinner
vapour
then
a
mans
life
,
and
it
appears
a
lesse
time
and
then
vanisheth
away
:
and
the
friend
goes
with
it
:
if
you
lay
it
on
riches
,
they
have
wings
,
and
that
love
,
which
was
tied
to
them
flies
away
with
them
.
Nothing
can
give
it
a
sure
,
and
firme
being
,
but
that
piety
,
which
is
as
lasting
as
the
Heavens
:
profit
and
pleasure
,
and
by-respects
are
but
threads
of
towe
,
and
when
these
are
broken
,
then
they
,
who
had
but
one
minde
and
soul
,
are
two
again
:
And
so
also
it
is
with
us
in
our
converse
and
walking
with
our
God
;
whose
friends
we
are
,
if
we
keep
his
sayings
,
if
the
love
of
his
name
be
,
as
it
were
the
form
and
principle
,
that
moves
and
carries
us
towards
him
,
if
we
turn
in
his
Name
:
but
if
we
do
it
upon
those
false
grounds
,
upon
such
motives
,
which
will
rather
change
our
countenance
,
and
gesture
,
then
our
minds
,
and
make
us
seem
good
for
a
while
,
Mali
non
apparent
,
ut
plus
liceat
malignari
.
Bern.
in
Cant.
6.6
.
to
be
worse
for
ever
after
:
if
we
vomit
up
our
sin
to
ease
our
stomack
,
and
then
lick
it
up
again
;
if
we
turn
,
that
the
flying
book
of
curses
overtake
us
not
;
we
then
give
him
but
a
single
turn
,
nay
,
the
shadow
of
a
turn
,
for
a
double
call
;
our
Conversion
is
not
Syncere
,
and
True
:
there
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
something
to
strengthen
it
,
that
which
will
make
us
like
him
,
will
knit
and
unite
us
to
him
;
our
Repentance
must
be
fully
sormea
in
our
hearts
,
before
it
speak
in
sorrow
,
or
be
powred
forth
in
Teares
,
or
hang
down
the
head
at
a
Fast
,
before
it
take
the
poenitentiall
Habit
;
our
Turne
must
be
begun
and
continued
by
Faith
and
Obedience
;
and
then
we
shall
not
onely
be
Baptized
in
the
Teares
of
our
Repentance
,
but
withall
receive
our
Confirmation
.
And
let
us
thus
Turne
:
For
first
,
False
Repentance
is
a
sinne
greater
then
that
I
Turne
from
;
because
to
make
a
shew
of
Hatred
to
that
I
most
love
,
is
to
love
it
still
,
and
make
my
guilt
greater
by
an
Additionall
lye
,
to
seem
to
be
sorry
for
that
,
I
delight
in
:
to
forsake
that
,
I
cleave
to
;
to
renounce
that
,
which
I
embrace
:
to
Turn
from
that
,
which
I
follow
after
,
which
makes
our
Condition
,
in
some
respects
,
worse
than
that
of
the
Atheist
,
For
we
doe
not
onely
deny
God
,
but
deny
him
with
a
mock
,
which
is
a
greater
sinne
,
then
not
to
Think
of
him
.
If
we
Profess
we
Turne
,
and
yet
runne
on
;
we
sin
in
professing
that
which
we
do
not
,
and
we
sin
in
not
doing
that
which
we
professe
:
If
we
professe
we
do
it
,
why
then
doe
we
it
not
?
and
if
we
doe
it
not
,
why
doe
we
profess
it
?
A
shew
of
what
I
should
be
,
accuseth
me
,
for
not
being
what
I
shew
,
as
we
see
the
Ape
appeares
more
deformed
,
and
ridiculous
,
because
't
is
like
a
man
,
and
a
Strumpet
is
never
more
despicable
,
then
in
a
Matrons
stole
;
as
Nazianzen
speaks
of
Women
,
that
paint
themselves
,
Naz.
or
.
19.
A
Gel.
Noct.
Attic.
l
1.2
.
Aristippus
in
purp
urâ
sub
magnà
gravitatis
specie
ne
potatur
.
Tert.
Apol.
46.
Athenaei
Deipnos
.
l.
13.
c.
1.
Aristoph
,
Eupolis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
Beauty
shews
them
more
deformed
,
because
't
is
Counterfeit
.
They
very
heathen
could
say
,
Odi
homines
Philosophâ
sententiâ
,
ignavâ
operâ
.
I
hate
those
men
,
who
are
Stoicks
in
word
,
and
Epicures
in
Deed
,
whose
virtue
is
nothing
else
but
a
bare
sentence
in
Philosophy
,
with
some
advantage
from
the
Gowne
and
Beard
.
Sopbocles
,
who
had
no
more
chastity
,
then
what
he
was
to
thank
his
Old
Age
for
,
yet
could
lash
,
and
with
great
bitterness
reproach
Euripides
,
and
passe
this
censure
upon
him
;
That
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
was
very
bitter
against
women
in
his
Tragedies
,
but
more
kinde
then
was
fitting
,
in
his
Chamber
.
The
Comedians
,
to
make
Socrates
ridiculous
to
the
People
,
bring
him
upon
the
Stage
,
measuring
the
leaps
of
Fleas
,
and
disputing
,
and
putting
it
to
the
Question
,
what
part
it
was
they
made
a
noise
at
;
but
never
thought
he
had
sufficiently
exposed
him
to
laughter
,
till
he
brought
him
in
discoursing
of
Virtue
,
and
in
his
very
Lecture
of
Morality
,
stealing
a
peece
of
Plate
:
For
he
knew
nothing
could
be
more
absurd
,
then
for
a
Philosopher
to
play
the
Thief
;
and
then
too
when
he
was
prescribing
the
rules
of
Honesty
.
Now
,
if
the
very
Pagans
,
by
the
light
of
Nature
could
condemne
Hypocrisy
by
their
very
scorne
,
and
deride
and
hate
it
;
no
sentence
can
be
severe
enough
against
it
,
in
a
Christian
:
because
the
Abuse
of
Goodnesse
is
farre
the
greater
,
by
how
much
the
goodnesse
,
which
is
abus'd
,
is
more
Excellent
,
and
levell'd
to
a
better
End
;
and
therefore
a
formal
Penitent
is
the
grossest
Hypocrite
in
the
world
.
Besides
this
in
the
Second
place
;
God
,
who
,
is
Truth
it self
,
stands
in
extreme
opposition
to
all
that
is
feigned
,
and
counterfeit
;
An
Almes
with
a
Trumpet
:
a
Fast
with
a
sowre
face
;
devotion
,
that
devoures
Widows
Houses
,
do
more
provoke
him
to
wrath
,
then
those
vices
,
which
these
outward
Formalities
seem
to
cry
down
:
Nothing
is
more
distastfull
to
him
,
then
a
mixt
,
compounded
Christian
,
made
up
of
a
bended
knee
,
and
a
stiff
neek
;
of
an
attentive
care
,
and
a
Hollow
heart
;
of
a
pale
Countenance
,
and
a
rebellious
Spirit
:
of
Fasting
and
Oppression
;
of
Hearing
and
Deceit
:
of
Cringes
,
and
bowings
,
and
flatteries
,
and
reall
disobedience
;
Absolon's
vow
,
Jehu's
sacrifices
,
Simon
Magus
his
Repentance
;
Ahab's
Fast
,
Non
amat
salsum
eutor
veritans
:
Adulteriam
est
apud
illum
omne
quod
Fingitur
.
Tert
de
Ep.
c.
23.
his
soul
doth
hate
,
or
any
Devil
that
puts
on
Samuel's
Mantle
:
and
he
so
farre
detests
the
meere
outward
performance
of
a
Religious
Duty
,
that
when
he
thunders
from
heaven
,
when
he
breathes
out
his
menaces
and
Threatnings
on
the
greatest
sinners
,
The
burden
is
:
they
shall
have
their
portion
with
Hypocrites
.
In
the
20.
Chapter
of
Exedas
,
at
the
25.
verse
we
reade
.
Non
ascendet
super
Altare
securis
:
Thou
shalt
not
build
an
Altar
of
Hewen
stone
,
nor
shalt
thou
lift
up
a
Toole
upon
it
:
why
not
lift
a
Toole
upon
it
?
They
used
the
Hatchet
saith
Nazianzen
,
to
build
the
Ark
,
to
srame
the
staves
of
Chittim
wood
;
they
wrought
in
Gold
,
and
silver
,
and
Brasse
,
with
Iron
Instruments
,
They
put
a
Knife
to
the
Throat
of
the
Sacrifice
;
yet
here
,
to
life
up
a
Toole
upon
any
stone
of
the
Altar
,
is
to
pollute
it
;
and
why
not
pollute
the
Arke
,
as
well
as
the
Altar
?
the
Father
gives
the
Reason
:
The
stones
of
the
Altar
were
by
the
Providence
of
God
,
and
a
kind
of
miracle
found
fitted
already
for
that
work
,
Eaz
.
Orat.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
,
saith
he
,
whatsoever
is
consecrate
to
God
,
must
not
borrow
from
the
help
of
Art
;
must
not
be
Artificiall
,
but
Naturall
.
If
we
build
an
Altar
unto
God
,
to
sacrifice
our selves
on
,
the
stones
must
be
naturally
fitted
,
not
he
wen
out
by
Art
:
not
a
forced
Grone
,
a
forc'd
acknowledgement
,
artificiall
Teares
,
but
such
as
Nature
sendeth
forth
,
when
our
grief
is
True
.
To
avoid
this
Danger
then
,
let
us
ask
our selves
the
Question
,
whether
we
have
gone
further
in
our
Turne
then
an
Ahab
,
or
an
Herod
,
or
a
Simon
Magus
,
and
even
by
their
feigned
Turne
,
learn
to
make
up
ours
in
Truth
.
For
did
Ahab
mourn
,
and
put
on
Sackcloth
?
did
Herod
heare
John
Baptist
,
and
heare
him
gladly
?
did
Simon
Magus
desire
Peter
to
prya
for
him
,
even
then
,
when
he
was
in
the
Gall
of
bitternesse
?
what
anxiety
?
what
contritiion
must
perfect
my
conversion
?
si
tanti
vitrum
,
quanti
margarita
?
if
glasse
cast
such
a
brightnesse
,
what
must
the
lustre
of
a
diamond
be
?
Aristot
.
Metaph.
2.
And
thus
may
we
make
use
,
even
of
hypocrifie
it self
,
to
establish
our selves
in
the
truth
;
make
Ahab
and
Herod
arguments
and
motives
to
make
our
Repentance
sure
:
For
as
the
Philosopher
well
tells
us
,
that
we
are
not
onely
beholding
to
those
,
who
accurately
handled
the
points
and
conclusions
in
Philosophy
,
but
to
those
also
,
and
even
to
Poets
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
did
light
upon
them
by
chance
;
and
but
glaunce
upon
them
by
allusion
;
so
may
we
receive
instruction
,
even
from
these
Hypocrites
,
who
did
repent
,
tanquam
aliud
agentes
so
slightly
,
as
if
they
had
some
other
matter
in
hand
.
We
must
fast
and
put
on
sackcloth
with
Ahab
;
we
must
hear
the
word
with
Herod
,
we
must
beg
the
prayers
of
the
Church
with
Simon
Magus
,
but
finding
we
are
yet
short
of
a
true
turn
,
we
must
presse
forward
,
and
exactly
make
up
this
divine
science
;
that
our
turn
may
be
real
,
and
in
good
earnest
;
that
it
may
be
finished
after
his
form
,
who
calls
so
loud
after
us
,
that
it
may
be
brought
about
,
and
approved
to
him
,
in
all
sincerity
and
truth
.
Thus
much
of
the
second
property
of
Repentance
.
The
third
property
of
our
Turn
;
It
must
be
total
and
Vniversal
,
The
third
is
:
it
must
be
poenitentia
plena
a
total
and
Universal
conversion
,
a
turn
from
all
our
evil
wayes
.
For
if
it
be
not
total
,
and
Universal
,
it
is
not
true
.
A
great
errour
there
is
in
our
lives
,
and
the
greatest
part
of
mankinde
are
taken
,
pleased
,
and
lost
in
it
:
to
argue
and
conclude
à
parte
ad
totum
,
to
take
the
part
for
the
whole
,
and
from
the
slight
forbearance
of
some
one
unlawful
act
;
from
the
superficial
performance
of
some
particular
duty
to
infer
,
and
vainly
arrogate
to
themselves
,
a
hatred
to
all
,
and
an
universal
obedience
:
as
if
what
Tiberius
the
Emperor
was
wont
to
say
,
of
his
Half-eaten-meats
,
were
true
of
our
divided
,
our
parcel
,
and
curtail'd
Repentance
,
Suet.
Tiber.
Cas.
cap.
34.
Omnia
eadem
habere
,
quae
totum
,
every
part
of
it
,
every
motion
and
inclination
to
newnesse
of
life
,
had
as
much
in
it
,
as
the
whole
body
and
compasse
of
our
Obedience
,
and
there
were
that
mutual
agreement
,
and
sympathy
of
duties
in
a
Christian
,
as
Physitians
say
there
are
of
the
parts
of
a
living
Creature
:
the
same
sapor
and
taste
in
a
disposition
to
Goodness
,
as
in
a
Habit
of
goodness
;
The
same
Heat
and
Heartiness
in
a
Thought
,
as
in
a
constant
,
and
earnest
perseverance
;
in
a
velleity
as
much
activity
,
as
in
a
will
;
as
much
in
a
Pharisees
pale
countenance
,
as
in
Saint
Pauls
severe
discipline
,
Hippocrat
de
locis
in
Homine
and
mortification
;
and
as
Hippocrates
speaks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
least
performance
all
the
parts
of
our
obedience
,
in
a
meer
approbation
,
a
desire
;
in
a
desire
,
a
will
;
in
a
leaving
one
evil
way
,
a
turning
rom
all
,
and
cutting
off
but
one
limb
or
part
,
the
utter
destruction
of
the
whole
body
of
sinne
.
And
therefore
,
as
if
God
did
look
down
from
Heaven
,
and
from
thence
behold
the
children
of
men
;
and
then
saw
how
we
turn'd
,
oen
from
luxury
to
covertousnesse
;
another
from
superstition
to
prophanesse
;
a
third
from
Idols
,
to
sacriledge
;
as
if
he
beheld
us
turning
from
one
sin
to
another
;
or
from
some
great
sin
;
not
another
,
from
our
scandalous
,
and
not
from
our
more
Domestick
,
Retired
,
and
speculative
sins
;
he
sends
forth
his
voice
,
and
that
a
mighty
voice
,
turn
ye
,
turn
ye
,
not
from
one
by-path
to
another
,
not
from
one
sin
,
and
not
another
,
but
turn
ye
,
turn
ye
,
that
you
need
turn
no
more
,
turn
ye
from
all
your
evil
wayes
:
Curt.
l.
6.
c.
3.
In
corporibus
aequis
nihil
nociturum
medici
relinquunt
,
Physitians
purge
out
all
noxious
humours
,
from
sick
and
crazy
bodies
;
and
so
doth
our
great
physitian
of
soules
,
sanctifie
and
cleanse
them
,
that
he
may
present
them
to
himself
,
not
having
spot
or
wrinckle
,
Eph.
5.26,27
.
or
any
such
thing
;
that
they
may
be
Hely
and
without
Blemish
.
For
to
turn
from
one
sin
to
another
,
from
prodigality
to
sorditude
and
love
of
the
world
,
from
extreme
to
extreme
is
to
flee
from
a
Lion
to
meet
a
Bear
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
extremities
are
equalities
:
Amos
5.19
.
though
they
are
extremes
and
distant
,
yet
in
this
they
agree
,
that
they
are
extreames
,
and
though
our
evil
wayes
be
never
so
far
asunder
,
yet
in
this
they
meet
;
that
they
are
evil
.
Superstition
dotes
;
prophanesse
is
mad
,
covetousnesse
gathers
all
;
prodigality
scatters
all
;
rash
anger
destroyes
the
innocent
;
soolish
compassion
spares
the
guilty
.
We
need
not
ask
,
which
is
worst
,
when
both
are
evil
;
for
sin
and
destruction
lie
at
the
door
of
the
one
,
as
well
as
of
the
other
.
To
despise
prophesying
,
and
to
hear
a
Sermon
,
as
I
would
a
song
:
not
to
hear
,
and
to
do
nothng
else
,
but
hear
;
to
worship
the
walls
,
and
to
beat
down
a
Church
;
to
be
superstituious
,
and
to
be
prophane
are
extremes
,
which
we
must
equally
turn
from
,
down
with
superstition
on
the
one
side
;
and
down
with
prophanesse
on
the
other
;
down
with
it
,
even
to
the
ground
:
Because
some
are
bad
,
let
not
us
be
worse
;
and
make
their
sin
a
motive
,
and
inducement
to
us
to
run
upon
a
greater
,
because
some
talk
of
merits
,
be
afraid
of
good
works
;
because
they
vow
chastity
,
pollute
our selves
:
because
they
vow
poverty
,
make
hast
to
be
rich
:
because
they
vow
obedience
,
speak
evil
of
Dignities
.
It
is
good
to
shun
one
rock
,
but
there
is
as
great
danger
if
we
dash
upon
another
.
Superstition
hath
devoured
many
,
but
prophanesse
is
a
gulph
,
which
hath
swallowed
up
more
,
Phod
.
cod
.
77
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Photius
in
his
censure
of
Theodorus
Antiochenus
,
for
that
which
is
opposite
to
that
which
is
worst
,
is
not
good
;
for
one
evil
stands
in
opposition
to
another
,
and
both
at
their
several
distance
,
are
contrary
to
that
which
is
good
;
nor
can
I
hope
to
expitate
one
sin
with
another
;
to
make
amends
for
my
Oppression
,
with
my
wasteful
expences
;
to
satisfie
for
bowing
to
an
Idol
,
by
robbing
a
Church
,
for
contemning
a
Priest
,
by
hearing
a
Sermon
,
for
standing
in
the
way
of
sinners
,
by
running
into
a
conventicle
;
for
I
am
still
in
the
seat
of
the
scornful
;
this
were
first
to
make
our selves
worthy
of
death
,
and
then
to
run
to
Rome
,
or
Geneva
for
sanctuary
:
first
to
be
villaines
,
and
men
of
Belial
,
and
at
last
turn
Papists
or
Schismaticks
;
in
both
we
are
what
we
should
not
be
,
nor
are
our
sins
lost
in
a
faction
:
this
were
nothing
else
,
but
to
think
to
remove
one
disease
with
another
,
and
to
cure
the
cramp
with
a
Fever
.
Turn
ye
,
turn
ye
,
whither
should
we
turn
but
to
God
?
In
hoc
motu
convertit
se
anime
adunitatem
et
identitatem
,
in
this
motion
of
turning
,
Gerson
.
the
soul
strives
forward
through
the
vanities
of
the
world
,
through
all
extreames
,
through
all
that
is
evil
(
though
the
branches
of
it
look
contrary
wayes
)
to
unity
and
Identity
,
to
that
good
which
is
ever
like
it self
,
the
same
in
every
part
of
it
,
and
is
never
contrary
to
it self
;
strives
forward
to
be
one
with
God
,
as
God
is
one
in
us
;
and
as
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
and
the
same
God
in
all
his
commands
;
not
forbidding
one
sin
,
and
permitting
another
;
as
his
wayes
are
equal
,
so
must
our
turn
be
equal
,
not
from
the
right
hand
to
the
left
,
not
from
superstition
,
to
prophanesse
;
not
from
despising
of
prophesie
,
to
Sermonhypocrisy
,
not
from
uncleannesse
to
faction
,
not
from
Riot
to
Rebellion
;
but
a
turn
from
all
Extreams
,
from
all
evil
;
a
collection
and
levelling
the
soul
,
which
before
lookt
divers
wayes
,
and
turning
her
face
upon
the
way
of
truth
,
upon
God
alone
.
If
we
turn
as
we
should
,
if
we
will
answer
this
earnest
,
and
vehement
call
,
we
must
turn
from
all
our
evil
wayes
:
we
use
to
say
,
that
there
is
as
great
a
miracle
wrought
in
our
conversion
,
as
in
the
Creation
of
the
world
,
but
this
is
not
true
,
in
every
respect
;
for
man
,
though
he
be
a
sinner
,
yet
is
something
,
hath
an
understanding
,
will
,
affections
to
be
wrought
upon
;
yet
as
it
is
one
condition
required
in
a
true
miracle
,
that
it
be
perfect
;
so
that
there
be
not
onely
a
change
,
but
such
a
change
,
which
is
absolute
,
and
exact
,
that
it
may
seem
to
be
,
as
it
were
,
a
new
Creation
;
that
water
which
is
changed
into
wine
,
may
be
no
more
water
,
but
wine
;
tht
the
blind
man
do
truly
see
,
the
lame
man
truly
walk
,
and
the
dead
man
truly
live
,
so
is
it
in
our
turn
and
conversion
,
there
is
a
total
and
perfect
change
:
the
Adulterer
is
made
an
Eunuch
for
the
kingdom
of
Heaven
;
the
intemperate
comes
forth
with
a
knife
at
his
throat
;
the
revenger
kisseth
the
hand
that
strikes
him
;
when
we
Turn
,
sinne
vanisheth
,
the
Old
man
is
dead
,
and
in
its
place
,
there
stands
up
a
new
Creature
.
In
the
15.
to
Galatians
,
Saint
Paul
speaking
of
the
works
of
the
flesh
(
which
are
nothing
but
sins
)
and
having
given
us
a
catalogue
,
reckoned
up
many
of
them
,
by
which
we
might
know
the
rest
,
at
last
concludes
.
Of
which
I
tell
you
before
,
as
I
have
told
you
often
,
that
they
who
do
such
things
shall
not
inherit
the
kingdom
of
God
:
where
the
Apostles
meaning
is
not
,
that
they
who
do
all
these
,
or
most
of
these
,
or
many
of
these
,
or
more
then
one
of
these
,
but
they
,
who
die
possest
of
any
one
of
these
shall
have
no
place
in
the
kingdom
of
God
,
and
of
Christ
:
for
what
profit
is
there
to
turn
from
one
sin
,
and
not
all
,
when
one
sin
is
enough
to
make
us
breakers
of
the
whole
Law
,
and
so
liable
to
eternal
death
?
It
is
a
conclusion
in
the
Schools
;
that
whosoever
is
in
the
state
of
any
one
mortal
sin
,
and
turns
not
from
it
,
whatsoever
he
doth
,
do
he
pray
,
or
give
almes
,
bow
the
knee
before
God
,
or
open
his
hand
to
his
brother
;
be
it
what
it
will
in
it self
,
never
so
fair
and
commendable
,
it
is
forth
with
blasted
,
and
defaced
,
and
is
so
far
from
deserving
commendations
,
that
it
hath
no
other
wages
due
to
it
,
but
death
.
I
cannot
say
,
this
is
true
(
for
so
far
as
it
is
agreeable
with
reason
,
so
far
it
must
needs
be
pleasing
to
the
God
of
reason
;
so
far
as
it
answers
the
rule
,
so
far
is
it
accepted
of
him
,
that
made
it
)
nor
can
we
think
,
that
Regulus
,
Fabricius
,
Cato
,
and
the
rest
,
who
do
convitium
facere
Christianis
,
upbraid
and
shame
many
of
us
Christians
,
were
damned
for
their
justice
,
their
integrity
,
their
honesty
;
(
Hell
is
no
receptacle
for
men
so
qualified
,
were
there
nothing
else
to
prepare
and
fit
them
for
that
place
)
but
yet
most
true
it
is
,
that
if
we
be
indued
and
beautified
with
many
vertues
,
yet
the
habit
of
one
sin
is
enough
to
deface
them
,
to
draw
that
night
and
darknesse
about
them
,
that
they
shall
not
be
seen
;
to
put
them
to
silence
,
that
they
shall
have
no
power
to
speak
,
or
plead
for
us
,
in
the
day
of
trial
:
though
they
be
not
sins
,
not
bright
,
and
shining
sins
,
(
for
I
cannot
see
how
darknesse
it self
should
shine
)
yet
they
shall
become
utterly
unprofitable
,
they
may
,
peradventure
lessen
the
number
of
the
stripes
,
but
yet
the
unrepentant
sinner
shall
be
beaten
.
For
what
ease
can
a
myriad
of
vertues
do
him
,
who
is
under
Arrest
?
nay
,
what
performance
can
acquit
him
,
who
is
condemned
already
?
Reason
it self
stands
up
against
it
,
and
forbids
it
:
for
what
obedience
is
that
,
which
answers
but
in
part
?
which
follows
one
precept
,
and
runs
away
from
another
?
and
then
what
imperfect
monsters
should
the
kingdome
of
Heaven
receive
?
a
liberall
man
,
but
not
chast
;
a
Temperate
man
,
but
not
honest
?
a
Zealous
man
,
but
not
Charitable
,
a
great
Faster
,
and
a
great
Impostor
,
a
Beadsman
,
and
a
Theese
;
an
Apostle
,
a
great
Preacher
,
and
a
Traytor
?
such
a
Monsterous
mishapen
Christian
cannot
stand
before
him
;
who
is
a
pure
,
uncompounded
Essence
,
the
same
in
every
Thing
,
and
Every
Where
;
One
and
the
same
,
even
Unity
it self
.
For
againe
;
every
man
is
not
equally
inclin'd
to
every
sinne
:
This
man
loves
that
,
which
another
loathes
,
and
he
who
made
the
Devil
fly
at
the
first
Encounter
,
may
entertaine
him
at
a
second
:
he
that
resisted
him
in
lust
,
may
yeeld
to
him
in
Anger
:
He
who
will
none
of
his
delicates
,
may
fayle
at
his
Terrors
,
and
he
that
feared
not
the
roaring
of
the
Lyon
,
may
be
ensnared
by
the
flattery
of
the
Serpent
.
For
the
force
of
Temptations
is
many
times
quickned
,
or
Dull'd
according
to
the
Naturall
Constitutions
,
and
severall
complexions
of
men
,
and
other
outward
Circumstances
,
by
which
they
may
work
more
coldly
,
or
more
vehemently
upon
the
will
,
and
Affections
.
A
man
of
a
dull
and
Torpid
disposition
is
seldom
Ambitious
;
a
man
of
a
quick
and
active
Spirit
,
seldome
Idle
;
the
Cholerick
man
not
obnoxious
to
those
evills
,
which
melancholly
doth
hatch
;
nor
the
Melancholick
to
those
,
which
Choler
is
apt
to
produce
:
As
hard
a
matter
it
may
be
for
some
men
to
commit
some
one
sinne
,
as
it
is
for
others
to
avoid
it
;
as
hard
a
matter
for
the
Foole
in
the
Gospel
to
have
scattered
his
Goods
,
as
it
was
for
the
other
Foole
the
Prodigall
to
have
kept
them
;
as
hard
a
matter
for
some
to
let
loose
their
Anger
,
as
it
is
for
others
to
curbe
and
bridle
it
:
some
by
their
very
temper
and
Constitution
,
with
ease
withstand
lust
,
but
must
struggle
and
take
paines
to
keep
down
their
Anger
:
Some
can
stand
upright
in
Poverty
,
but
are
overthrown
by
wealth
:
some
can
resist
this
Temptation
by
slighting
it
;
but
must
beat
and
macerate
themselves
,
must
use
a
kind
of
violence
before
they
can
overcome
another
,
which
is
more
sutable
,
and
more
flatters
their
Constitution
:
And
this
we
may
find
by
those
darts
,
which
we
cast
at
one
another
,
those
uncharitable
Censures
we
passe
:
For
how
do
the
Covetous
condemne
and
pity
the
Prodigal
?
and
how
doth
the
Prodigal
loath
and
scorne
the
Covetous
?
How
doth
the
Luke-warme
Christian
abominate
the
Schismaticque
,
and
the
Schismaticque
call
every
man
so
,
if
he
be
not
as
mad
as
himself
?
How
doth
this
man
bless
himself
,
and
wonder
,
that
any
should
fall
into
such
or
such
a
sin
;
when
he
that
commits
it
,
wonders
as
much
,
that
he
should
fall
into
the
Contrary
?
For
the
Enemy
applies
himself
to
every
Humour
,
and
Temper
,
and
having
found
where
every
man
lies
open
to
invasion
,
there
strives
to
make
his
Battery
,
where
every
man
is
most
assaultable
,
and
there
enters
with
such
forces
,
which
we
are
ready
to
obey
:
with
a
sword
,
which
the
Revenger
will
snatch
at
;
with
Riches
,
which
the
Covetous
will
digge
for
;
with
a
dish
of
dainties
,
which
the
Glutton
will
greedily
devour
,
and
what
bait
soever
we
taste
of
,
we
are
in
his
Snare
;
he
hath
his
severall
Darts
,
and
if
any
one
pierce
the
heart
,
he
is
a
Conqueror
:
For
he
knows
the
wages
of
any
one
sinne
unrepented
,
is
death
.
We
are
indeed
,
too
ready
to
flatter
,
and
comfort
our selves
in
that
sinne
,
which
best
complies
with
our
Humour
,
ever
more
to
favour
and
Pardon
our selves
in
some
sinne
or
other
,
and
to
make
our
obedience
to
one
precept
an
Advocate
to
plead
for
us
,
and
hold
us
up
in
the
breach
of
another
;
I
am
not
as
other
men
are
,
there
are
more
Pharisees
then
one
that
have
spoke
it
.
Some
sinne
or
other
there
is
,
either
of
Profit
,
or
pleasure
,
or
the
like
,
to
which
by
Complexion
we
are
inclin'd
,
which
we
too
oft
dispense
with
,
as
willing
it
should
stay
with
us
(
as
Austin
confesses
of
himself
,
that
when
he
prayed
against
Lust
,
he
was
not
very
willing
to
be
heard
,
or
that
God
should
too
soon
divorce
him
from
his
beloved
sinne
)
At
the
same
time
we
would
be
Good
,
and
yet
evill
;
we
would
partake
of
life
,
and
yet
joyne
with
that
,
which
tends
unto
death
:
we
would
be
converts
,
and
yet
wantons
;
we
would
Turne
from
one
sin
,
and
yet
cleave
fast
to
another
.
Oh
let
me
Hugg
my
Mammon
,
saith
the
Miser
,
and
I
le
defy
lust
:
let
me
take
my
fill
of
love
,
saith
the
wanton
,
and
I
le
spurn
at
Wealth
:
Let
me
wash
my
feet
in
the
blood
of
my
enemies
,
saith
the
Revenger
,
and
all
other
pleasure
I
shall
look
upon
,
and
loath
:
I
will
fast
and
pray
,
saith
the
Ambitious
,
so
they
may
be
wings
to
carry
me
to
the
highest
place
,
where
I
had
rather
be
,
then
in
heaven
it self
.
Every
man
may
be
induced
to
abstaine
from
those
sinnes
,
which
either
hinder
not
,
or
promote
that
,
to
which
he
is
carried
by
the
swindge
of
this
naturall
Temper
,
and
disposition
:
And
as
every
Nation
(
in
the
times
of
Darkness
)
had
its
severall
God
,
which
they
worshipt
,
and
neglected
others
;
so
every
man
almost
hath
his
beloved
sinne
,
which
he
cleaves
to
,
and
rather
then
he
will
Turne
from
it
,
will
fling
off
all
respect
,
and
familiarity
to
the
rest
;
will
abstaine
from
evill
in
this
kind
,
so
he
may
take
in
the
other
,
which
is
pleasant
to
him
;
will
be
for
God
,
so
he
may
be
for
Baal
too
;
will
not
Touch
,
so
he
may
Tast
,
will
not
look
on
this
forbidden
Tree
,
so
he
may
pluck
and
Tast
of
the
other
:
And
this
is
to
sport
and
please
our selves
in
that
evill
way
,
which
leads
to
Death
;
For
what
though
I
scape
the
Lion
,
if
the
Beare
teare
me
in
peeces
?
what
is
it
to
leane
our
hand
,
and
rest
upon
the
forbearance
of
some
sinnes
,
if
a
Serpent
bite
us
?
what
is
it
to
Turne
from
many
sinnes
,
and
yet
be
too
familiar
with
that
,
which
will
destroy
us
?
Saul
,
wee
know
,
spared
many
of
the
Amalekites
,
when
Gods
command
was
,
to
put
all
to
the
sword
,
and
the
event
was
;
he
spared
one
too
many
,
for
one
of
them
was
his
Executioner
;
God
bids
us
destroy
the
whole
Body
of
finne
,
to
leave
no
sinne
reigning
in
our
mortall
Bodies
,
and
if
we
favour
and
spare
but
one
,
that
one
,
if
we
Turne
not
from
it
,
will
be
strong
enough
to
Turne
us
to
Destruction
.
For
againe
;
It
is
Obedience
onely
,
that
commends
us
to
God
,
and
that
,
as
exact
,
and
perfect
,
as
the
equity
of
the
Gospel
requires
,
and
so
every
degree
of
sinne
is
rebellion
:
God
requires
totam
voluntatem
,
the
whole
will
for
indeed
)
where
it
is
not
whole
,
it
is
not
at
all
,
it
is
not
a
will
,
and
integram
poenitentiam
,
a
solid
,
entire
,
universall
Conversion
.
True
Obedience
,
saith
Luther
,
non
transit
in
genus
deliberativum
,
doth
not
demurr
and
deliberate
,
I
may
add
,
non
transit
in
genus
judiciale
,
doth
not
take
upon
it self
to
determine
,
which
Commandement
is
to
be
kept
,
and
which
may
be
omitted
;
what
in
it
is
to
be
done
,
and
what
is
to
be
left
undone
.
For
as
our
Faith
is
imperfect
;
if
it
be
not
equall
to
that
Truth
which
is
revealed
;
so
is
our
obedience
imperfect
,
when
't
is
not
equall
to
the
command
,
and
both
are
unavailable
,
because
in
the
one
we
stick
at
some
part
of
the
Truth
reveal'd
,
and
in
the
other
come
short
of
the
command
;
and
so
in
the
one
distrust
God
,
in
the
other
oppose
him
:
what
is
a
sigh
,
if
my
murmuring
drown
it
?
what
is
my
Devotion
,
if
my
Impatience
chill
it
?
what
is
my
Liberality
,
if
my
uncleanness
defile
it
?
what
are
my
Prayers
,
if
my
partiall
obedience
turne
them
into
sinne
?
what
is
a
morsell
of
bread
to
one
poore
man
,
when
my
oppression
hath
eaten
up
a
Thousand
?
what
is
my
Faith
,
if
my
malice
make
me
worse
then
an
Infidell
?
The
voice
of
Scripture
,
the
Language
of
Obedience
is
;
to
keep
all
the
Commandements
;
the
language
of
Repentance
,
to
depart
from
all
Iniquity
.
For
all
the
Virtues
in
the
world
cannot
wash
off
the
guilt
of
one
unrepented
sin
;
Shall
I
give
my
first-born
for
my
Transgression
,
saith
the
Prophet
,
the
fruit
of
my
body
,
for
the
sinne
of
my
soule
?
shall
I
bring
the
merits
of
one
Saint
?
the
supererogations
of
another
?
and
add
to
these
the
Treasure
of
the
Church
?
shall
I
bring
my
Almes
,
my
Devotion
,
my
Teares
;
all
these
will
vanish
at
the
guilt
of
one
sinne
,
and
melt
before
it
,
as
the
wax
before
the
Sun
:
for
every
sinne
is
,
as
Seneca
speaks
of
Alexanders
,
in
killing
Calisthenes
,
Crimen
aeternum
,
Sen.
de
Benef.
an
everpentance
can
redeeme
;
For
,
as
oft
as
it
shall
be
said
,
that
Alexander
slew
so
many
thousand
persians
,
it
will
be
reply'd
,
he
did
so
,
but
withall
,
he
slew
Calisthenes
.
He
slew
Darius
,
't
is
true
,
and
Calisthenes
too
:
He
wan
all
,
as
farre
as
the
very
Ocean
;
't
is
true
,
but
he
killed
Calisthenes
;
and
as
oft
we
shall
fill
our
mindes
,
and
flatter
our selves
with
the
forbearance
of
these
,
or
those
sinnes
,
our
Conscience
will
check
and
take
us
up
,
and
tell
us
;
but
we
have
continued
in
this
,
or
that
beloved
sin
,
and
none
of
all
our
performances
shall
make
so
much
to
our
comfort
,
as
one
unrepented
sinne
shall
to
our
Reproach
.
And
now
because
in
common
esteeme
,
one
is
no
number
,
and
we
scarce
count
him
guilty
of
sin
,
who
hath
but
one
fault
;
Let
us
well
weigh
the
danger
of
any
one
sinne
;
be
it
Fornication
,
Theft
or
Covetousnesse
,
or
the
like
,
be
it
whatsoever
is
called
sinne
;
and
though
,
perhaps
,
we
may
dread
it
the
lesse
,
because
it
is
but
one
,
yet
we
sahll
find
good
reason
to
Turne
from
it
,
because
it
is
sinne
.
And
first
:
Every
particular
sinne
is
of
a
monstrous
aspect
,
being
committed
not
onely
against
the
Law
written
;
but
against
the
Law
of
Nature
,
which
did
then
Characterise
the
soule
,
when
the
soule
did
first
enforme
the
Body
:
for
though
we
call
those
horrid
sinnes
unnaturall
,
which
Saint
Paul
speaks
against
in
the
1.
to
the
romanes
,
yet
in
true
estimation
,
every
sin
is
so
,
being
against
our
very
Reason
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Naz.
or
.
34.
the
very
first
Law
,
written
in
our
hearts
,
saith
Naz.
for
sin
is
an
unreasonable
Thing
,
nor
can
it
desend
it self
by
discourse
,
or
argument
.
If
Heaven
were
to
be
bought
with
sin
,
it
were
no
Purchase
,
for
by
every
evill
work
,
I
forfeit
not
onely
my
Christianity
,
but
my
manhood
;
I
am
robb'd
of
my
chiefest
Jewel
,
and
I
my self
am
the
Theef
.
Who
would
buy
eternity
with
sinne
?
who
would
buy
Immortallity
upon
such
loathed
Termes
:
If
Christ
should
have
promis'd
Heaven
upon
condition
of
a
wicked
life
,
who
would
have
beleeved
there
had
been
either
Christ
or
Heaven
?
And
therefore
it
is
laid
as
an
imputation
upon
man
,
Solum
hoc
animal
Naturae
fines
transgreditur
,
no
Creature
breaks
the
bounds
and
limits
which
Nature
hath
set
,
but
Man
;
and
there
is
much
of
Truth
in
it
;
man
,
when
he
sinnes
,
is
more
unbounded
,
and
irregular
then
a
Beast
.
For
a
Beast
follows
the
conduct
of
his
naturall
Appetite
,
but
man
leaves
his
Reason
behind
,
which
should
be
more
powerful
,
and
is
as
naturall
to
him
as
his
sense
.
Man
,
saith
the
prophet
David
,
that
understands
not
,
is
like
to
the
Beasts
that
perish
;
and
Man
that
is
like
to
a
Beast
,
is
worse
then
he
:
No
Fox
to
Herod
,
no
Goat
to
the
Wanton
;
no
Tyger
to
the
Murderer
;
no
Wolfe
to
the
Oppressor
;
no
Horse-leech
to
the
Covetous
;
for
Beasts
follow
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
instinct
of
Nature
,
by
which
they
are
carried
to
the
Object
;
but
man
makes
Reason
,
which
should
come
in
to
rescue
him
from
sin
,
an
Instrument
of
Evill
;
so
that
his
Reason
,
which
was
made
as
a
help
;
as
his
God
on
Earth
,
serves
onely
to
make
him
more
unreasonable
.
Consider
then
,
though
it
be
but
one
sinne
,
yet
so
farre
it
makes
thee
like
unto
a
Beast
,
nay
worse
then
any
;
though
it
be
one
,
yet
it
hath
a
monstrous
aspect
;
and
then
Turne
from
it
.
Secondly
:
though
it
be
but
one
;
yet
it
is
very
fruitful
,
and
may
beget
another
,
nay
,
multiply
it self
into
a
numerous
issue
,
into
as
many
sins
,
as
there
be
haires
of
thy
head
:
for
as
it
is
truly
said
,
omne
verum
,
omni
vero
consonat
,
there
is
a
kind
of
agreement
,
and
harmony
in
truthes
;
and
the
devout
School-man
tells
us
,
that
the
whole
Scripture
is
but
one
copulative
proposition
,
because
the
precepts
therein
contained
are
many
,
and
yet
one
,
many
in
regard
of
the
diversity
of
those
works
,
that
perfect
them
,
but
yet
one
,
in
respect
of
that
root
of
charity
,
which
begins
them
;
so
peccatum
multiplex
,
&
unum
,
there
is
a
kinde
of
dependencie
between
sins
,
and
a
growth
in
wickednesse
,
one
drawing
,
and
deriving
poyson
from
another
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Epiphanius
speaks
of
heresies
,
Epiphan.
Heres.
Bastlid
.
as
the
Asp
doth
from
the
Viper
,
which
being
set
in
opposition
to
any
particular
vertue
,
creepeth
on
,
and
multiplies
,
and
gathers
strength
to
the
endangering
of
all
.
And
sin
may
propagate
it self
;
first
,
as
an
efficient
cause
,
Removens
prohibens
,
weaking
the
power
of
grace
,
dimming
the
light
of
the
Gospel
,
setting
us
at
a
greater
distance
from
the
brightnesse
of
it
,
making
us
more
venturous
,
taking
off
our
blush
of
modestty
,
which
should
restrain
us
,
one
evil
act
may
dispose
us
to
commit
the
like
,
and
that
may
bring
on
a
thousand
.
Secondly
,
as
a
material
cause
;
one
sin
may
prepare
matter
for
another
;
thy
covertousnesse
beget
debate
;
debate
enrage
thee
more
;
and
that
not
end
but
in
murder
.
Last
of
all
,
as
the
final
cause
,
thou
mayest
commit
theft
for
fornication
,
and
fornication
for
theft
,
that
thou
mayest
continue
a
Tyrant
,
be
more
a
Tyrant
;
that
thou
mayest
uphold
thy
oppression
,
oppresse
more
,
that
thou
mayest
walk
on
in
safety
,
walk
on
in
the
blood
of
the
innocent
,
that
thou
mayest
be
what
thou
art
,
be
worse
then
thou
art
,
be
worse
and
worse
,
till
thou
art
no
more
.
Ambition
leads
Absolon
to
conspiracy
,
conspiracy
to
open
Rebellion
,
Rebellion
to
his
Fathers
Concubines
;
at
last
to
the
Oak
,
where
he
hung
with
three
darts
in
his
side
.
For
sin
,
saith
Basil
,
like
unto
a
stone
,
that
is
cast
into
the
water
,
multiplies
it self
by
infinite
Gyres
,
and
Circles
;
The
sins
of
our
youth
hasten
us
to
the
sins
of
our
age
;
an
the
sins
of
our
age
look
back
upon
the
follies
of
our
youth
;
pride
feathers
my
ambition
,
and
ambition
swells
my
pride
,
gluttony
is
a
pander
to
my
lust
,
and
my
lust
a
steward
to
my
gluttony
:
Sins
seldom
end
,
where
they
begin
,
but
run
on
,
till
they
be
infinite
,
and
innumerable
.
And
now
this
unhappy
fruitfulness
of
sin
may
be
a
strong
motive
to
make
me
run
away
from
every
sin
,
and
fear
one
evil
spirit
,
as
that
which
may
bring
in
a
Legion
.
Could
I
think
,
that
when
I
tell
a
lie
,
I
am
in
a
disposition
to
betray
a
kingdom
;
could
I
imagine
that
when
I
slander
my
Neighbour
,
I
am
in
an
aptitude
to
blaspheme
God
,
could
I
see
luxurie
in
gluttony
,
and
incest
in
luxurie
;
strife
in
covetousness
;
and
in
strife
murder
;
in
idleness
theft
,
and
in
theft
sacriledge
;
I
should
then
Turn
from
every
evil
way
,
and
at
the
sight
of
any
one
sin
,
with
fear
and
trembling
,
cry
out
;
behold
a
troop
cometh
.
But
in
the
Third
place
,
if
neither
the
monstrosity
of
sin
,
nor
the
fruitfulnesse
of
sin
moves
us
,
yet
the
guilt
it
brings
along
with
it
,
and
the
obligation
to
punishment
may
deter
us
:
For
sin
must
needs
then
be
terrible
,
when
she
comes
with
a
whip
in
her
hand
:
indeed
she
is
never
without
one
,
if
we
could
see
it
;
and
all
those
heavy
judgments
which
have
fallen
upon
us
,
and
prest
us
well-neer
to
nothing
,
we
may
impute
to
what
we
please
,
to
the
madnesse
of
the
people
,
to
the
craft
and
covetousnesse
of
some
,
and
the
improvidence
of
others
,
but
t
was
sin
that
called
them
down
,
and
for
ought
we
know
,
Josh.
7.2
.
Sam.
the
last
c.
but
one
.
For
one
sin
as
of
Achan
,
all
Israel
may
be
punisht
;
for
one
sin
,
as
of
David
,
threescore
and
ten
thousand
may
fall
by
the
plague
:
For
Jonahs
disobedience
,
a
Tempest
may
be
raised
upon
all
the
Marriners
in
the
ship
:
and
what
stronger
winde
can
there
blow
then
this
,
to
drive
us
every
one
out
of
every
evil
way
?
how
should
this
consideration
leave
a
sting
behinde
it
,
and
affect
hand
startle
us
?
It
may
be
my
sacriledge
,
may
the
Church-robber
,
It
may
be
my
luxury
,
may
the
wanton
,
It
may
be
my
bold
irreverence
in
the
House
of
God
;
may
the
prophane
man
say
:
whatsoever
sin
it
is
,
it
may
be
mine
,
which
hath
wrought
this
desolation
on
the
earth
;
and
then
what
an
Achan
,
what
a
Jonah
,
what
a
Murderer
am
I
?
I
will
confess
with
Achan
;
build
an
altar
with
David
,
throw
this
Jonah
over-board
,
cast
this
sin
out
of
my
soul
,
that
God
may
turn
from
his
fierce
wrath
,
and
shine
once
again
both
upon
my
Tabernacle
,
and
upon
the
Nation
.
But
in
the
last
place
;
if
his
anger
be
not
hot
enough
in
his
temporal
punishments
;
it
will
hereafter
boyl
and
reake
in
a
Cauldron
of
unquenchable
fire
;
he
will
punish
thee
eternally
for
any
one
sin
habituated
in
thee
,
which
thou
hast
not
turned
from
by
Repentance
.
Saint
Basil
makes
the
punishment
not
onely
infinite
in
duration
,
but
in
degrees
,
and
increase
,
and
was
of
opinion
,
that
the
paines
of
the
damned
are
every
moment
intended
,
and
augmented
,
according
,
as
even
one
sin
may
spread
it self
from
man
to
man
,
from
one
generation
to
another
,
even
to
the
worlds
end
,
by
its
venemous
contagion
and
ensample
.
Think
we
as
meanly
,
and
slightly
,
as
we
will
,
(
swallow
it
without
fear
,
live
in
it
without
sense
,
yet
thus
it
may
(
for
ought
we
can
say
to
the
contrary
)
multiply
and
increase
both
it self
,
and
our
punishment
,
and
this
of
Saint
Basil
may
be
true
.
My
love
of
the
world
may
kindle
my
anger
,
my
anger
may
end
in
murder
,
my
murder
may
beget
a
Cain
,
and
Cain
a
Lamech
,
and
from
Cain
,
by
a
kinde
of
propagation
of
sin
,
may
proceed
a
blody
race
throughout
all
generations
;
and
I
shall
be
punisht
for
Cain
;
and
punisht
for
Lameoh
;
and
as
many
as
the
contagion
of
my
sin
shall
reach
,
and
I
shall
be
punished
for
my
own
sins
;
and
I
shall
be
pinished
for
my
other
mens
sins
(
as
Father
Latimer
speaks
)
,
and
my
punishment
shall
be
every
moment
infinitely
,
and
infinitely
multiplied
,
and
increased
;
a
heavie
and
sad
consideration
it
is
,
and
very
answerable
,
and
proportionable
to
this
loud
and
vehement
ingemination
Convertimini
,
Convertimini
,
Turn
ye
,
Turn
ye
,
able
to
turn
us
,
and
so
to
turn
us
,
that
we
may
turn
from
every
evil
way
.
The
fourth
property
of
our
Turn
,
it
must
be
final
,
carried
on
to
the
end
.
Our
turn
then
must
be
true
,
and
sincere
;
and
it
must
be
universal
;
we
must
turn
with
all
our
Heart
;
and
turn
from
all
our
sins
;
there
is
yet
one
property
more
,
one
thing
more
required
,
that
it
be
final
,
that
we
hold
it
on
unto
the
end
,
for
without
this
the
other
three
are
lost
;
the
speedinesse
,
the
sincerity
,
the
universality
of
our
Repentance
are
of
no
force
,
which
though
it
were
true
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
respect
of
its
essential
parts
,
and
in
respect
of
its
latitude
and
extent
,
yet
is
it
not
true
in
respect
of
its
duration
,
unlesse
we
Turn
once
for
all
,
and
never
fall
back
upon
those
paths
,
out
of
which
horrour
,
grief
,
and
disdain
did
drive
us
;
it
may
work
our
peace
,
and
reconcile
us
for
a
time
;
but
if
we
fail
,
and
fall
back
,
even
our
turn
,
our
former
Repentance
forsakes
us
,
and
mercy
it self
withdraws
,
and
leaves
us
under
that
wrath
,
which
we
were
fled
from
.
And
therefore
in
our
turn
,
this
must
go
along
with
us
,
and
continue
the
motion
;
the
consideration
of
the
great
hazard
we
run
,
when
we
turn
from
our
evil
wayes
,
and
then
turn
back
again
.
For
first
,
as
a
pardon
doth
nullifie
former
sinnes
,
so
it
maketh
our
sins
,
which
we
commit
afterwards
more
grievous
,
and
fatal
;
and
as
it
is
observed
;
that
it
is
the
part
of
a
wise
friend
etiam
leves
suspiciones
fugere
,
to
shun
the
least
suspicion
of
offence
,
Hier.
ad
pau
.
mach
.
&
marcel
.
ne
quod
fortuito
fecit
,
consultò
facere
videretur
,
lest
what
might
formerly
be
imputed
to
chance
or
infirmity
,
may
now
seem
to
proceed
from
wilfulnesse
;
so
when
we
turn
,
and
God
is
pleased
so
far
to
condescend
,
as
to
take
us
to
his
favour
,
and
of
enemies
,
not
onely
make
us
his
servants
,
but
call
us
his
friends
;
it
will
then
especially
concern
us
,
to
abstain
from
all
appearance
of
evil
,
to
suspect
every
object
,
as
the
devils
lurking
place
,
in
which
he
lies
in
wait
,
to
betray
us
;
lest
we
may
seem
to
have
begged
pardon
of
our
sins
,
not
out
of
hatred
,
but
out
of
love
unto
them
,
and
to
have
left
our
sins
for
a
time
,
to
commit
them
afresh
.
We
are
bound
now
,
not
only
in
a
bond
of
common
duty
,
but
of
gratitude
:
for
his
free
favour
is
Numella
,
as
a
clog
,
or
yoke
,
to
chain
and
fetter
,
and
restrain
us
from
sin
,
that
we
commit
not
that
every
day
,
for
which
we
must
beg
pardon
every
day
.
A
reason
of
this
we
may
draw
from
the
very
love
of
God
:
for
the
anger
of
God
,
in
a
manner
,
is
the
effect
,
and
product
of
his
love
:
He
is
Angry
if
we
sin
;
because
he
loved
us
:
he
is
displeased
when
we
yeeld
to
Temptations
;
because
he
loved
us
,
and
his
Anger
is
the
hotter
,
because
his
love
was
excessive
.
As
the
Husband
which
most
affectionately
loves
the
Wife
of
his
youth
,
and
would
have
her
be
as
the
loving
Hinde
,
and
pleasant
Roe
,
Prov.
5.19
.
but
to
himself
alone
,
will
not
allow
so
much
love
from
her
,
as
may
be
conveighed
in
a
look
,
or
the
glance
of
an
eye
;
is
jealous
of
her
very
looks
,
of
her
deportment
,
of
her
garments
,
and
will
have
her
to
behave
her self
with
that
Modesty
and
strangeness
,
ut
quisquis
videat
,
metuat
accedere
,
that
no
man
may
be
so
bold
,
as
to
come
so
neer
,
as
to
ask
the
question
,
or
make
mention
of
love
;
and
all
,
because
he
most
affectionately
loves
her
:
So
much
,
nay
,
farr
greater
is
the
love
of
God
to
our
soules
,
which
he
hath
married
unto
himself
,
in
whom
he
desires
to
dwell
,
and
take
delight
,
and
so
dearly
he
loves
them
,
that
he
will
not
divide
with
the
World
and
the
Flesh
;
but
is
straight
in
Passion
,
if
we
cast
but
a
favourable
ook
,
or
look
friendly
upon
that
sin
,
by
which
we
first
offended
him
;
if
we
come
but
neer
to
that
which
hath
the
shew
of
a
Rival
,
or
Adversary
:
but
if
we
let
our
Desires
loose
,
and
fall
from
him
,
and
Embrace
the
next
Temptation
,
which
wooes
us
,
then
he
counts
us
guilty
of
spirituall
whoredome
,
and
Adultery
;
His
jealousie
is
cruel
as
the
Grave
,
and
this
Jealousie
,
which
is
an
effect
of
his
love
,
shall
smoake
against
us
.
First
,
it
was
Love
and
Jealousie
,
lest
we
might
tender
cur
service
to
strange
gods
,
cast
our
Affections
upon
false
Riches
,
and
deceitfull
pleasures
;
and
now
we
have
left
Life
for
Death
,
preferred
that
which
first
wounded
us
,
before
him
that
cured
us
;
it
is
Anger
and
Indignation
,
that
he
should
lose
us
,
whom
he
so
loved
;
that
wee
should
fling
him
off
,
who
so
loved
us
;
That
he
should
create
,
and
then
lose
us
,
and
afterwards
purchase
,
and
redeeme
us
,
and
make
us
his
againe
,
and
we
should
have
no
understanding
,
but
run
back
againe
from
him
into
Captivity
.
For
in
the
Second
place
;
as
our
sinnes
are
greater
after
reconcilement
,
so
if
they
doe
not
cancell
the
former
Pardon
,
(
as
some
are
unwilling
to
grant
)
yet
they
call
those
sinnes
to
remembrance
,
which
God
cast
behind
his
back
.
For
as
good
Works
are
destroyed
by
sinne
,
and
revive
againe
by
Repentance
,
so
do
our
evils
,
which
are
covered
by
Repentance
,
revive
againe
by
sinne
.
Not
onely
my
Almes
are
devoured
by
oppression
,
my
Chastity
defloured
by
my
uncleanness
;
my
Fasting
lost
in
my
luxurie
;
but
my
former
sinnes
,
which
were
scattered
as
mist
before
the
Sun
,
return
again
,
and
are
a
thick
cloud
between
me
,
and
the
bright
and
shining
mercy
of
God
.
Not
that
there
is
any
mutability
in
God
;
no
:
God
doth
not
repent
of
his
gifts
,
but
we
may
of
our
Repentance
,
and
after
pardon
,
sinne
again
,
and
so
bring
a
new
guilt
upon
our
soules
;
and
not
onely
that
,
but
vengeance
upon
our
Heads
,
for
the
contempt
tempt
of
his
Mercy
,
and
slighting
of
his
former
pardon
.
For
nothing
can
provoke
God
to
Anger
more
,
then
the
abuse
of
his
goodness
and
Mercy
,
nor
doth
his
wrath
burn
more
violently
,
then
when
't
is
first
quencht
,
and
allaid
with
the
Teares
of
a
sinner
,
and
afterwards
kindled
againe
by
his
sinne
.
Then
he
that
was
well
pleased
to
be
reconciled
,
will
question
and
condemne
us
,
and
yet
make
good
his
Promise
;
he
that
forgat
our
sinnes
,
will
Impute
our
sinnes
;
and
yet
be
Truth
it self
.
For
remission
of
sinnes
is
a
continued
Act
,
and
is
,
and
remains
,
whist
the
condition
which
is
required
,
remains
,
but
when
we
faile
in
that
,
the
door
of
Mercy
,
which
before
was
wide
open
unto
us
,
is
shut
against
us
;
for
should
he
Justify
,
and
forgive
him
,
who
breaks
his
Obligation
,
and
returns
to
the
same
place
,
where
he
stood
out
against
God
,
and
fought
against
him
?
shall
he
be
reconciled
to
him
,
who
will
be
againe
his
Enemy
?
if
the
righteous
relapse
,
his
righteousness
shall
not
be
mention'd
,
Ez.
18.21.24
.
nor
shall
the
wickedness
of
the
wicked
be
mentioned
,
if
hee
repent
:
for
the
change
is
not
in
God
,
but
in
our selves
:
aliter
&
aliter
judicat
de
homine
aliter
et
aliter
disposito
,
he
speaks
in
Mercy
to
the
Penitent
,
but
in
anger
to
the
relapsed
sinner
:
The
Rule
of
Gods
Actions
is
constant
,
and
like
himself
;
and
in
this
particular
,
this
is
the
Rule
,
this
his
Decree
:
To
forgive
the
Penitent
,
and
punish
the
relapsed
Sinner
:
So
hee
forgives
the
sinner
when
he
repents
,
and
punisheth
him
when
he
falls
away
.
And
why
should
it
be
put
to
the
Question
,
whether
God
revoke
his
first
Pardon
?
Quid
prodest
esse
,
quod
esse
non
prodest
?
as
Tertull.
speakes
;
if
we
think
he
did
it
not
,
or
cannot
doe
it
;
yet
what
profit
is
it
,
that
,
that
should
remain
,
which
doth
not
profit
?
nay
,
which
doth
aggravate
our
sin
?
or
what
Pardon
is
that
,
which
may
remaine
firme
,
when
he
to
whom
it
was
given
,
for
his
revolt
,
may
be
Turned
into
Hell
?
when
the
Servant
falls
down
,
he
is
moved
with
Compassion
,
Matth.
18.
and
looseth
him
,
and
forgives
him
the
debt
;
But
when
he
takes
his
fellow
servant
by
the
Throat
,
he
delivers
him
to
the
Tormenters
,
till
he
should
pay
the
utmost
farthing
;
because
God
is
ever
like
unto
himself
,
constant
to
his
Rule
;
and
he
forgives
,
and
punisheth
for
this
reason
,
because
he
is
so
,
and
cannot
change
.
For
as
we
begg
our
Pardon
upon
promise
,
so
doth
he
grant
it
upon
supposition
of
perseverance
;
for
he
doth
not
pardon
us
our
sinne
,
that
we
should
sinne
again
;
and
if
we
break
our
Promise
,
we
cut
selves
have
made
a
Nullity
of
the
Pardon
,
or
made
it
of
as
little
Virtue
and
Power
,
as
if
it
had
never
been
.
For
as
the
Schools
tell
us
,
that
the
Sacraments
are
Protestationes
fidei
,
the
Protestations
of
our
Faith
;
so
is
our
Prayer
for
Pardon
,
a
Protestation
and
promise
of
Repentance
,
which
is
nothing
else
,
but
a
continued
obedience
:
we
pray
to
God
,
To
cast
our
Sinnes
behinde
his
back
,
with
this
Resolution
,
to
extirpate
them
;
and
upon
this
Condition
,
God
seales
our
Pardon
,
which
we
must
make
a
motive
,
not
to
sinne
and
fall
back
,
but
to
a
new
life
,
and
Constant
obedience
;
If
we
Turne
,
and
Turne
back
againe
,
he
may
Turne
his
face
from
us
for
Ever
.
Againe
,
in
the
Third
Place
;
we
have
reason
to
arme
our selves
against
Temptation
,
after
Pardon
;
because
by
our
relapse
,
we
doe
not
onely
add
sin
to
sin
,
but
we
are
made
more
inclinable
to
it
,
and
anon
more
familiar
with
it
,
and
so
more
averse
and
backward
to
the
Acts
of
Piety
:
Tert.
l.
1.
ad
uxorem
.
c.
8.
for
as
Tertullian
observes
,
viduitas
operosior
virginitate
,
that
it
is
a
matter
of
more
difficulty
to
remaine
a
Widow
,
then
to
keep
our
Virgin
;
not
to
tast
of
pleasure
,
then
when
we
have
tasted
to
forbeare
:
so
it
is
easier
to
absteine
from
sin
a
first
,
then
when
we
are
once
engaged
;
when
we
have
tasted
of
that
Pleasure
which
commends
it
:
And
then
,
when
we
have
loath'd
it
,
for
some
bitterness
it
had
;
for
some
misery
,
some
Disease
it
brought
along
with
it
;
and
when
that
's
for
got
,
look
towards
it
again
,
and
see
nothing
but
those
smiles
and
allurements
,
which
first
deceived
us
;
we
like
and
love
it
more
,
then
we
did
before
it
gave
us
any
such
distast
;
and
at
last
can
walk
along
with
it
,
though
wrath
be
over
our
heads
,
and
Death
ready
to
devour
us
,
and
what
we
did
before
with
some
reluctancy
,
we
do
now
wiht
greediness
,
we
did
but
lap
before
,
with
some
feare
and
suspition
,
at
last
we
take
it
downe
,
as
the
Oxe
doth
water
.
And
what
an
uneven
,
distracted
course
of
life
is
this
:
to
sin
,
and
upon
some
distast
,
to
repent
,
and
when
that
is
off
,
since
againe
?
and
upon
some
pang
that
we
feel
,
Repent
again
?
and
after
some
ease
,
meet
and
joyn
with
that
,
which
hath
so
pleased
,
which
hath
so
troubled
us
?
The
Stoick
hath
well
observed
,
homines
vitam
suam
amant
simul
,
&
oderunt
;
some
men
at
once
both
hate
,
and
love
themselves
:
now
they
send
a
divorce
to
sinne
,
anon
they
kisse
and
embrace
it
;
now
they
banish
it
,
anon
recall
it
:
Now
they
are
on
the
wing
for
Heaven
,
anon
cleaving
to
the
Dust
;
now
in
their
Zenith
,
and
by
and
by
in
their
Nadir
;
Saint
Ephreem
the
Syrian
,
expresseth
it
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
calls
it
a
falling
rise
,
or
a
rising
fall
,
a
course
of
life
consisting
of
Turning
,
and
Returning
;
in
rising
and
relapsing
;
in
sinning
and
repenting
,
because
men
find
it
more
for
their
ease
,
deprecari
crimen
,
quam
vacare
crimine
,
to
begg
Pardon
for
sinne
committed
,
then
to
forbeare
committing
it
after
,
and
so
sinne
and
Repent
,
and
sin
againe
,
and
as
solemnly
,
by
their
sinne
renounce
their
Repentance
,
as
they
doe
by
their
Repentance
recant
their
sinne
:
We
deale
with
our
beloved
sinne
,
as
Maecenas
did
with
his
Wife
,
Sen.
ep.
114.
quae
cum
unam
habuit
,
millies
duxit
,
saith
Seneca
,
who
had
but
one
,
yet
married
her
,
and
divorced
her
from
him
;
and
then
married
her
againe
,
a
Thousand
times
:
First
we
look
upon
the
painted
face
,
and
Countenance
of
sinne
,
and
are
taken
as
it
were
with
her
Eye
and
Beauty
;
and
wee
draw
neere
,
and
embrace
it
;
but
anon
the
worm
gnaweth
us
,
our
conscience
is
loud
and
troublesom
,
and
then
we
would
put
it
from
us
,
when
it
flatters
,
we
are
even
sick
with
love
;
and
when
it
turns
its
worst
face
towards
us
,
we
are
weary
of
it
,
and
have
an
inclination
,
a
velleity
,
a
weak
and
feeble
desire
to
shake
it
off
:
our
soul
loveth
it
,
and
loatheth
it
,
we
would
not
,
and
we
will
sin
;
and
all
upon
presumption
of
that
mercy
,
which
first
gave
us
ease
;
upon
hope
of
forgiveness
,
quis
enim
timebit
prodigere
,
quod
habebit
posteà
recuperare
?
Tertul.
de
pudicitia
.
c.
9.
for
who
will
be
tender
and
sparing
of
that
,
which
he
hopes
to
recover
,
though
lost
never
so
oft
?
or
be
careful
of
preserving
that
,
which
he
thinks
cannot
be
irrecoverably
lost
?
so
that
Repentance
,
which
should
be
the
death
of
sin
,
is
made
the
security
of
the
Sinner
:
and
that
which
should
reconcile
us
to
God
,
is
made
a
reproach
to
his
mercy
,
and
contumelious
to
his
goodness
;
in
brief
,
that
which
should
make
us
his
friends
,
makes
us
his
enemies
:
we
turn
and
return
,
we
fall
and
rise
,
and
rise
and
fall
;
till
at
last
we
fall
,
never
to
rise
again
:
And
this
is
an
ill
signe
,
a
signe
our
Repentance
was
not
true
,
and
serious
,
but
(
as
in
an
intermitting
fever
)
the
disease
was
still
the
same
,
onely
the
fit
was
over
:
Gravedinosos
quosdam
,
quosdam
tor
ninosor
〈◊〉
mus
,
non
quia
semper
,
sed
quia
saepesunt
.
Tul.
Tusc.
q.
l.
4
Galen
:
de
fanitat
.
Tuendâ
.
or
as
in
an
Epilepsie
,
or
the
falling
sickness
,
it
is
still
the
same
,
is
stil
in
the
body
,
though
it
do
not
cast
it
on
the
ground
,
and
such
a
Repentance
is
not
a
Repentance
,
but
to
be
repented
of
,
by
turning
once
for
all
,
never
to
turn
again
:
or
if
it
be
true
,
we
may
say
of
it
,
what
Galen
said
of
his
art
,
to
those
that
abuse
it
,
who
carry
it
not
,
and
continue
it
to
the
end
,
perindè
est
,
ac
si
omnino
non
esset
,
it
is
as
if
it
were
not
at
all
,
nay
,
it
is
fatal
and
deleterial
:
It
was
Repentance
,
it
is
now
an
accusation
,
a
witness
against
us
,
that
we
would
be
contrà
experimenta
pertinaces
,
&
even
against
our
own
experience
taste
that
cup
again
,
which
we
found
bitter
to
us
,
and
run
into
that
snare
,
out
of
which
we
had
escaped
,
and
turn
back
into
those
evil
wayes
,
where
we
saw
death
ready
to
seise
upon
us
:
and
so
run
the
hazard
of
being
lost
for
ever
.
And
these
four
are
the
necessary
requisities
,
Concl.
and
properties
of
Repentance
;
it
must
be
early
and
sudden
;
upon
the
first
all
:
For
why
should
any
thing
in
this
world
stop
and
stay
us
one
moment
in
our
journey
to
a
better
?
is
not
a
span
of
time
little
enough
to
pay
down
for
Eternity
?
it
must
be
true
and
sincere
;
for
can
we
hope
to
binde
the
God
of
Truth
unto
us
with
a
lie
?
or
can
a
false
Turn
bring
us
to
that
happinesse
which
is
real
?
it
must
be
perfect
,
and
exact
in
every
part
;
for
why
should
we
give
him
lesse
then
we
should
;
who
will
give
us
more
then
we
can
desire
?
or
how
can
that
,
which
is
but
in
part
,
make
us
shine
in
perfection
of
Glory
?
Last
of
all
;
it
must
be
constant
and
permanent
;
for
the
crown
of
life
is
promised
unto
him
alone
,
who
is
faithful
unto
death
;
Turn
ye
,
Turn
ye
,
now
,
suddenly
;
in
reality
,
and
not
in
appearance
,
Turn
ye
from
all
your
evil
wayes
;
Turn
never
to
look
back
again
,
and
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Septuagint
render
it
,
to
turn
for
ever
,
and
so
to
presse
forward
in
the
wayes
of
righteousnesse
,
till
we
are
brought
to
that
place
of
rest
,
where
there
is
no
evil
to
Turn
from
;
but
all
shall
turn
to
our
Salvation
.
Thu
much
of
the
exhortation
;
Turn
ye
,
Turn
ye
;
the
next
is
the
Reason
or
Expostulation
.
For
why
will
you
die
,
O
House
of
Israel
.
THE
NINTH
SERMON
.
PART
V.
EZEKIEL
33.11
.
Turne
ye
,
Turne
ye
from
your
evill
wayes
.
For
why
will
you
die
,
Oh
House
of
Israel
.
WHY
will
you
die
?
is
an
Obtestation
,
or
Expostulation
;
I
called
it
a
reason
,
and
good
reason
I
should
do
so
:
for
the
moriemini
is
a
good
reason
:
that
we
may
not
die
,
a
good
reason
to
make
us
turn
,
but
tendered
to
us
by
way
of
expostulation
,
is
another
reason
,
and
puts
life
and
efficacy
into
it
,
makes
it
a
reason
invincible
,
unanswerable
.
The
Israelite
,
though
now
in
his
evil
wayes
,
dares
not
say
,
He
will
die
,
and
therefore
must
lay
his
hand
upon
his
mouth
,
and
Turn
.
For
God
,
who
is
truely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
free
from
all
passion
,
being
to
deal
with
man
subject
to
passion
,
seems
to
put
it
on
;
exprimit
in
we
have
here
a
large
field
to
walk
over
;
but
we
must
bound
our
discourse
within
the
compass
of
those
observations
,
which
first
offer
themselves
,
and
without
any
force
,
or
violence
,
may
naturally
be
deduced
from
these
words
;
and
we
shall
first
take
notice
of
the
course
,
and
method
God
takes
to
turn
us
,
he
draws
a
sword
against
us
,
he
threatens
death
,
and
so
awakes
our
fear
,
that
our
fear
might
carry
us
out
of
evil
our
wayes
.
Secondly
,
that
God
is
not
willing
we
should
die
;
Thirdly
,
that
he
is
not
any
way
defective
in
the
administration
of
the
means
of
life
.
Last
of
all
,
that
if
we
die
,
the
fault
is
onely
in
our selves
,
and
our
own
will
ruines
us
.
Why
will
ye
die
O
house
of
Israel
?
We
begin
with
the
first
,
the
course
that
God
takes
to
turn
us
;
he
asks
us
why
will
ye
die
?
in
which
we
shall
passe
by
these
steps
,
or
degrees
;
First
,
shew
you
what
fear
is
:
Secondly
,
how
usefull
it
may
be
in
our
conversion
.
Thirdly
,
shew
it
not
onely
useful
;
but
good
and
lawful
,
and
enjoyned
both
to
those
,
who
are
yet
to
turn
,
and
those
who
are
converted
already
:
The
fear
of
death
;
the
fear
of
Gods
wrath
may
be
a
motive
to
turn
me
from
sin
,
and
it
may
be
a
motive
to
strengthen
,
and
uphold
me
in
the
wayes
of
righteousnesse
.
God
commends
it
to
us
,
&
timor
iste
timendus
non
est
,
and
we
need
not
be
afraid
of
this
Fear
.
Quare
moriemini
?
Why
will
ye
Die
?
And
death
is
the
King
of
terrours
;
to
command
our
fear
,
that
seeing
death
in
our
evil
wayes
ready
to
destroy
us
,
Job
.
18.16
.
we
might
look
about
and
consider
in
what
wayes
we
were
,
and
for
feare
of
death
turn
from
sin
,
which
leads
unto
it
;
for
thus
God
doth
Amorem
timore
pellere
,
subdue
one
passion
with
another
,
drive
out
love
with
fear
,
the
love
of
the
world
,
with
the
fear
of
death
;
present
himself
unto
us
in
divers
manners
according
to
the
different
operations
of
our
affections
;
sometimes
with
his
rich
promises
,
to
make
us
Hope
,
and
sometimes
with
fearful
menaces
to
strike
us
with
fear
,
sometimes
in
glory
to
encourage
us
,
and
sometimes
in
a
tempest
,
Clem.
Alexand.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
whirle-winde
to
affright
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
various
,
and
manifold
in
the
dispensation
of
his
goodnesse
,
that
if
hope
drive
us
not
to
the
promises
,
yet
fear
might
carry
us
from
death
,
and
death
from
sin
,
and
so
at
last
beget
a
Hope
;
and
delight
,
and
ravish
us
with
the
glory
of
that
,
which
before
we
could
not
look
upon
.
Now
what
feare
is
,
we
may
guess
by
Hope
,
for
they
are
both
hewed
,
as
it
were
,
out
of
the
same
Rock
;
and
Expectation
is
the
common
matter
,
out
of
which
they
are
framed
;
as
Hope
is
nothing
else
but
an
Expectation
of
that
,
which
is
good
,
so
Feare
,
saith
the
Philosopher
hath
its
beginning
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Arist.
Rhet.
2.
c.
6.
from
the
Imagination
of
some
approaching
Evill
;
where
there
is
Hope
,
there
is
Feare
,
and
where
there
is
Feare
,
there
is
Hope
;
For
he
that
doth
but
feare
some
evill
may
befall
him
,
retaines
some
Hope
,
that
he
may
escape
it
;
and
he
that
hopes
for
that
which
is
desirable
,
stands
in
some
feare
,
that
he
may
not
reach
and
possess
it
;
so
that
you
see
,
Hope
and
Feare
,
though
they
seem
to
look
at
distance
one
upon
the
other
,
yet
are
alwayes
in
Conjunction
;
and
are
levell'd
on
the
same
Object
,
till
they
lose
their
Names
,
and
the
one
end
in
Confidence
,
the
other
in
Despaire
.
Now
of
all
the
Passions
of
the
Mind
,
Feare
may
seem
to
be
the
most
improfitable
;
for
the
Wise-man
will
tell
us
,
it
is
nothing
else
but
the
Betraying
of
those
succours
which
reason
offereth
;
Wisd
17.11
.
Curt.
and
the
Historian
speaking
of
the
Persians
,
who
in
their
flight
flung
away
their
weapons
of
Defence
,
shuts
up
all
with
this
Epiphonema
,
adeo
pavor
ipsa
auxilia
formidat
,
such
is
the
nature
of
Feare
,
that
it
disarmes
us
,
and
makes
us
not
onely
runne
from
Danger
,
but
from
those
Helps
and
Succours
,
which
might
prevent
and
keep
it
off
:
It
matures
and
ripens
mischief
,
anticipates
Evill
,
and
multiplies
it
;
and
by
a
vaine
kind
of
Providence
,
gives
those
things
a
being
which
are
not
—
spe
jam
praecipit
hostem
,
saith
the
Poet
,
It
presents
our
Enemie
before
us
,
when
he
is
not
neere
,
and
latcheth
the
Sword
in
our
Bowels
,
before
the
Blow
is
given
.
And
indeed
,
such
many
times
are
the
effects
of
Feare
:
but
as
Alexander
sometimes
spake
of
that
fierce
and
stately
Steed
Bucephalus
,
qualem
isti
equum
perdunt
,
Curt.
l.
1.
dum
per
imperitiam
,
&
mollitiem
uti
nesciunt
?
What
a
brave
Horse
is
spoil'd
for
want
of
manning
?
so
may
we
of
Feare
;
a
most
usefull
Passion
is
lost
,
because
we
doe
not
mannage
and
order
it
as
we
should
:
for
we
suffer
it
to
distract
and
amaze
,
when
it
should
poyse
and
byas
us
;
we
make
it
our
Enemy
,
when
it
might
be
our
Friend
,
to
guard
and
protect
us
;
and
by
a
Propheticall
presage
,
or
mistrust
,
keep
off
those
Evills
which
are
in
the
approach
ready
to
assault
us
;
for
prudentia
quaedam
Divinatio
est
,
our
Prudencie
,
Vit.
Pompon
Attici
.
which
always
carries
with
it
Feare
,
is
a
kind
of
Divination
.
Our
Passions
are
as
a
winde
,
and
as
they
may
thrust
us
upon
the
Rocks
,
so
they
may
drive
,
and
carry
us
on
to
the
Heaven
where
we
would
be
.
All
is
in
the
right
placing
of
them
,
passiones
aestimantur
objectis
,
our
passions
are
as
the
objects
are
they
look
on
;
and
by
them
they
are
measured
,
and
either
fall
or
rise
in
their
esteeme
;
to
feare
an
Enemy
,
is
cowardize
;
to
Feare
labour
,
is
slothfulnesse
,
to
feare
the
face
of
man
,
is
something
neere
to
baseness
and
servility
;
to
be
afraid
of
a
command
,
because
it
is
difficult
,
is
disobedience
;
but
Pone
Deum
,
saith
Saint
Austin
,
place
God
as
the
Object
;
and
to
Feare
him
,
not
onely
when
he
shines
in
Mercy
,
but
when
he
is
girded
with
Majesty
,
to
feare
him
not
onely
as
a
Father
,
but
a
Lord
;
nay
,
to
feare
him
,
when
he
comes
with
a
Tempest
before
him
,
is
either
a
virtue
,
or
else
leads
unto
it
.
Now
to
shew
you
how
Feare
works
,
and
how
usefull
it
may
be
to
forward
our
Turn
:
we
may
observe
first
,
that
it
works
upon
our
memory
,
revives
those
Characters
of
sin
,
which
long
Custome
had
sullied
and
defaced
,
and
makes
that
Deformity
visible
,
which
the
delight
we
took
in
sin
had
vayl'd
and
hid
from
our
sight
:
when
the
Patriarchs
had
sold
their
Brother
Joseph
into
Egypt
,
for
Ten
yeares
space
,
and
above
,
whilst
they
dreaded
nothing
,
they
never
seem'd
to
have
any
sence
of
their
fact
,
but
lookt
upon
it
as
a
lawfull
,
or
warrantable
sale
,
or
made
as
light
on
't
,
as
if
it
had
been
so
.
Joseph
was
sold
,
and
they
thought
themselves
well
rid
of
a
Dreamer
:
But
when
they
were
now
come
down
into
Egypt
,
Genes.
42.
and
were
cast
into
Prison
,
and
into
a
feare
withall
,
that
they
should
be
there
chain'd
us
as
Captives
,
and
slaves
,
then
,
and
not
till
then
it
appeared
like
an
ill
Bargaine
;
then
they
could
give
it
is
right
name
,
and
call
it
a
sinne
against
their
Brother
:
we
are
doubtlesse
guilty
of
our
Brothers
Death
,
say
they
one
to
another
,
vers.
21.
Said
I
not
(
saith
Reuben
)
that
you
should
not
offend
against
the
Lad
?
at
the
next
verse
.
Thus
whilst
our
Sun
shines
cleare
,
without
cloud
or
Tempest
,
all
Conscience
of
sinne
is
asleep
,
and
we
forget
what
we
have
done
,
even
as
soon
as
we
have
done
it
,
and
it
is
to
us
,
as
if
it
never
had
been
,
or
appeares
in
such
a
shape
,
we
can
delight
in
;
but
when
the
weather
changes
,
and
the
Tempest
is
loud
,
when
the
pale
Countenance
of
death
is
turned
towards
us
;
if
then
our
Countenance
changes
,
because
our
mind
doth
so
;
we
have
other
thoughts
,
and
other
eyes
,
and
by
the
very
sight
of
Death
,
are
led
to
the
sense
of
sinne
;
Now
,
our
sinne
,
which
was
buried
in
Oblivion
,
is
raised
againe
,
and
appears
in
its
own
shape
,
with
that
terror
and
Deformity
,
that
we
begin
to
hate
,
and
at
last
,
are
willing
to
destroy
it
.
Death
hath
a
Terrible
looke
,
but
the
sight
of
Death
may
make
us
live
,
as
the
Brazen
Serpent
did
Heale
those
,
who
were
bitten
in
the
Wilderness
,
onely
by
being
look'd
upon
.
For
,
Secondly
,
Having
a
sense
and
feeling
of
our
sinne
,
we
begin
to
advise
with
our selves
,
and
aske
Counsell
of
our
Reason
,
which
before
we
had
left
behind
us
,
and
our
Thoughts
,
which
were
let
loose
,
and
sent
abroad
after
every
vanity
,
that
came
neere
us
,
are
collected
,
and
turn'd
inward
upon
themselves
,
to
revolve
and
see
what
an
ill
flight
they
made
,
and
what
poyson
they
gathered
,
where
they
sought
for
Manna
;
how
they
were
worse
then
lost
,
in
such
deceitfull
Objects
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Aristot
.
Rhet.
2.
c.
6.
for
Feare
brings
us
,
saith
the
Philosopher
,
to
consultation
.
Call
the
Steward
to
account
,
and
he
is
presently
at
his
Quid
faciam
?
what
shall
I
doe
?
Luke
16.3
.
when
a
King
goes
to
warre
,
and
warre
is
a
bloody
,
and
fearfull
Trade
,
the
text
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
14.31
.
he
fitteth
down
first
,
and
takes
Counsell
.
Feare
is
the
mother
of
a
device
,
and
Consultation
dies
with
feare
;
when
we
presume
,
Counsel
is
but
a
reproach
,
and
is
taken
as
an
Injurie
;
and
when
we
despaire
,
it
is
too
late
.
There
be
three
things
,
saith
Saint
Basil
,
which
perfect
and
consummate
every
Consultation
,
and
brings
it
to
the
end
for
which
it
was
held
:
First
,
we
consult
;
Secondly
,
we
settle
and
establish
our
Consultations
;
and
last
of
all
,
we
gaine
a
Constancy
and
perseverance
in
those
Actions
,
which
our
Consultations
have
engaged
,
and
encouraged
us
in
;
and
all
these
three
we
owe
to
Feare
:
Did
we
not
Feare
,
we
should
not
Consult
:
did
not
Feare
urge
and
drive
us
on
,
we
should
not
determine
;
and
when
this
breath
departeth
,
our
Counsells
fall
,
and
all
our
Thoughts
perish
.
Present
Christ
unto
us
in
all
his
beauty
,
with
his
Spicy
cheeks
,
and
Curled
locks
,
with
hony
under
his
Tongue
,
as
he
is
described
in
the
Canticles
;
present
him
as
a
Jesus
,
and
we
grow
too
familiar
with
him
.
Present
him
on
the
Mount
at
his
Sermon
;
and
perhaps
,
we
will
give
him
the
hearing
.
Present
him
as
a
Rock
,
and
we
see
a
hole
to
run
into
,
sooner
then
a
Foundation
to
lay
that
on
,
which
is
like
him
,
and
we
run
on
with
ease
in
our
evill
wayes
,
having
such
a
friend
,
such
an
indulgent
Saviour
alwaies
in
our
Eye
;
but
present
him
descending
with
a
shout
,
and
with
the
Trump
of
God
,
and
then
we
begin
to
remember
,
that
for
all
these
Evill
wayes
,
we
shall
be
brought
into
Judgement
:
Our
Counsells
shift
,
as
the
wind
blowes
;
and
upon
better
motion
,
and
riper
consideration
,
we
are
ready
to
alter
our
Decrees
:
For
these
three
follow
close
upon
each
other
,
pallemus
,
horrescimus
,
Circumspicimus
,
Plin.
Epist.
saith
Pliny
;
first
Feare
strikes
us
pale
,
then
puts
into
a
fitt
of
Trembling
,
at
last
,
wheeles
us
about
,
to
fee
and
consider
the
danger
we
are
in
,
this
consideration
follows
us
,
nor
can
we
shake
it
off
,
longiorisque
timoris
causa
Timor
est
;
this
wind
increaseth
as
it
goes
,
drives
us
to
consultation
,
carries
us
on
to
determine
,
and
by
a
continued
force
binds
and
fastens
us
to
our
Counsells
.
And
therefore
Aquinas
tells
us
,
that
our
Turne
proceeds
from
the
feare
of
punishment
,
tanquam
à
primo
motu
,
as
from
that
which
first
sets
it
a
moving
;
for
though
true
Repentance
be
the
gift
of
God
,
yet
fear
works
that
Disposition
in
us
,
by
which
we
Turne
,
when
God
doth
Turne
us
;
The
Feare
of
punishment
restraines
us
from
sin
;
in
the
restraint
a
hope
of
Pardon
shewes
it self
,
upon
this
hope
we
build
up
&
strengthen
our
Resolution
,
and
at
last
see
the
horror
of
sin
,
not
in
the
punishment
,
but
in
the
sin
,
hate
our
folly
more
then
the
whip
,
and
our
evill
wayes
more
then
Death
it self
,
which
we
call
a
Filial
feare
,
which
hath
more
of
love
then
feare
,
and
yet
doth
not
shut
out
this
Feare
quite
(
for
a
good
sonne
may
feare
the
Anger
of
a
good
Father
)
and
thus
God
is
pleas'd
to
condescend
to
our
weakness
,
and
accept
this
,
as
our
reasonable
service
,
at
our
hands
,
though
our
chiefest
motive
to
serve
him
at
first
,
were
nothing
else
but
a
flash
from
the
Quare
moriemini
?
nothing
else
but
a
feare
of
Death
.
For
in
the
last
place
;
Bas
.
in
Psal.
32.
this
is
a
principall
effect
of
the
feare
of
punishment
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Basil
,
as
it
brings
us
to
Consultation
,
so
is
it
a
faire
Introduction
to
Piety
it self
.
Feare
takes
us
by
the
hand
,
and
is
a
Schoolmaster
unto
us
,
and
when
Feare
hath
well
disciplin'd
and
Catechised
us
,
then
love
takes
us
in
hand
,
and
perfects
our
Conversion
,
so
that
we
may
seem
to
goe
from
Feare
to
Love
,
as
from
a
School
to
an
Universitie
.
In
the
28.
of
Genesis
,
at
the
Twelfth
verse
,
Jacob
sees
a
Ladder
set
upon
the
Earth
,
and
the
Top
of
it
reaching
up
to
heaven
,
and
we
may
observe
,
that
Jacob
makes
Feare
the
first
step
of
the
ladder
,
for
when
he
awakes
,
as
in
an
extasie
he
cryes
out
,
Quam
terribilis
iste
locus
?
how
dreadfull
is
this
place
?
verse
17.
so
that
feare
is
as
it
were
the
first
rung
and
step
of
the
Ladder
,
and
God
on
the
top
,
and
Angels
Ascending
and
Descending
;
Love
,
and
Zeal
,
and
many
Graces
between
.
Think
what
we
please
,
disgrace
it
if
we
will
,
and
fasten
to
it
the
badge
of
slavery
and
servility
,
it
is
a
blessed
thing
thus
to
feare
,
the
first
step
to
happiness
,
and
one
step
helps
us
up
to
another
,
and
so
by
degrees
we
are
brought
ad
culme
Sionis
,
to
the
top
of
the
Ladder
,
to
the
Top
of
perfection
,
to
God
Himself
,
whose
Majesty
first
wounds
us
with
feare
,
and
then
gently
bindes
us
up
,
and
makes
us
to
love
him
;
who
leads
us
through
this
darkness
,
through
this
dread
and
terror
,
into
so
great
light
,
makes
us
Tremble
first
,
that
we
may
at
last
be
as
mount
Sion
,
and
stand
fast
,
and
firme
for
ever
.
We
now
passe
,
and
rise
one
step
higher
,
to
take
a
view
of
this
feare
of
punishment
,
not
onely
as
usefull
,
but
lawfull
,
and
commanded
not
under
the
Law
alone
,
but
under
the
Gospel
,
as
a
motive
to
Turne
us
from
sinne
,
and
as
a
motive
to
strengthen
and
uphold
us
in
the
wayes
of
Righteousnesse
,
not
onely
as
a
restraint
from
sionne
;
but
as
a
preservative
of
Holiness
,
and
as
a
help
and
furtherance
unto
us
in
our
progresse
in
the
wayes
of
perfection
.
And
here
it
may
seem
a
thing
most
unbefitting
a
Christian
,
who
should
be
led
rather
then
drawn
,
Plat.
l.
de
Rep.
and
not
a
Christian
alone
,
but
any
moral
man
;
and
therefore
Plato
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
illiberal
and
base
disposition
to
be
banisht
the
School
of
morality
;
and
our
great
master
in
Philosophie
makes
punishment
one
of
the
three
things
that
belong
to
slaves
,
as
the
whip
doth
,
saith
Solomon
,
to
the
fooles
back
;
for
to
be
forced
into
goodnesse
,
to
be
frighted
into
health
,
argues
a
disposition
,
which
little
sets
by
Health
or
goodnesse
it self
.
But
behold
a
greater
then
Plato
and
Aristotle
,
our
best
master
,
the
Prince
of
Peace
,
and
love
himselfe
strives
to
awake
,
and
stirre
up
this
kind
of
feare
in
us
,
tells
us
of
Hell
,
and
everlasting
Darkness
,
of
a
Flaming
Fire
,
of
weeping
and
gnashing
of
Teeth
;
presents
his
Father
,
the
Father
of
Mercies
,
with
a
Thunder-bolt
in
his
hand
,
with
Power
to
kill
both
body
and
soul
,
shews
us
our
sinne
in
a
Deaths
Head
,
and
in
the
fire
of
Hell
,
as
if
the
way
to
avoid
sinne
,
were
to
feare
Death
and
Hell
,
ad
if
we
could
once
be
brought
to
feare
to
die
,
we
should
not
die
at
all
.
Many
glorious
things
are
spoken
even
of
this
feare
;
The
Philosopher
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Basan
Ps.
31.
Tert.
de
poenit
.
c.
6.
the
bridle
of
our
Nature
;
Saint
Basil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
bridle
of
our
lusts
;
Tertullian
,
Instrumentum
poenitentiae
,
an
Instrument
to
worke
out
Repentance
;
Pachomius
placeth
it
,
supra
decem
millia
paedagogorum
,
makes
it
the
best
Schoolmaster
of
ten
Thousand
.
Harken
to
the
Trumpet
of
the
Gospel
,
be
attentive
to
the
Apostles
voice
,
what
found
more
frequent
,
then
that
of
Terror
,
able
to
shake
and
divide
a
soul
from
its
sinne
?
Had
Marcion
seen
our
Saviour
with
a
whip
in
his
hand
:
Had
he
heard
him
cursing
the
Figg-tree
,
and
by
that
example
punishing
our
sterility
,
had
he
weigh'd
the
many
woes
he
pronounced
against
sinners
,
perhaps
he
would
not
have
fallen
into
that
impious
conceit
of
two
Gods
;
for
though
the
dispensation
have
not
the
same
aspect
under
the
Law
,
as
under
the
Gospel
;
yet
God
is
the
same
God
still
,
2
Cor.
5.11
.
as
terrible
to
sinners
that
will
not
Turne
,
as
when
he
thundred
from
Mount
Sinai
;
and
if
we
will
not
know
and
understand
these
Terrors
of
the
Lord
,
if
we
make
not
this
use
of
them
,
to
drive
us
unto
Christ
,
and
to
root
and
build
us
up
in
him
,
the
Gospel
it self
will
be
to
us
,
as
the
Law
was
to
the
Jews
,
a
killing
Letter
.
For
again
,
as
Humane
Laws
,
so
Christs
precepts
have
their
force
and
life
from
reward
and
punishment
;
and
to
this
end
,
we
finde
not
onely
scripta
supplicia
,
those
woes
,
and
menaces
,
which
are
written
in
the
Gospel
,
but
God
hath
imprinted
a
fear
of
punishment
in
the
very
hearts
of
men
.
Esse
aliquos
manes
,
&
subterranea
regna
.
Juvenal
.
That
there
remained
punishments
after
life
for
sin
,
was
acknowledged
by
the
very
Heathen
,
and
we
may
easily
be
perswaded
,
that
had
not
this
natural
domestick
fear
come
in
between
,
the
World
had
been
far
more
wicked
then
it
is
,
we
see
many
are
very
inclinable
to
deny
that
there
is
either
Heaven
or
Hell
,
and
would
believe
it
,
because
they
would
have
it
so
,
many
would
be
Atheists
if
they
could
;
but
a
secret
whisper
haunts
and
pursues
them
.
This
may
be
so
,
there
is
an
appointed
time
to
die
,
and
after
that
judgement
may
come
;
There
can
be
no
danger
in
obedience
,
there
may
be
in
sinne
,
and
this
,
though
it
do
not
make
them
good
,
yet
it
restraines
them
from
being
worse
;
quibus
incentivum
impunitas
,
timor
taedium
,
freedom
from
punishment
makes
sin
pleasant
and
delightsome
,
and
so
makes
it
more
sinful
;
but
the
fear
of
punishment
makes
it
irksome
,
brings
those
reluctancies
nd
gnawings
;
those
rebukes
of
Conscience
,
(
for
without
it
,
there
could
be
none
at
all
)
till
the
whip
is
held
up
,
there
is
honey
on
the
Harlots
lips
,
and
we
would
taste
them
often
,
but
that
they
bite
like
a
Cockatrice
:
1
Pet.
5.6
.
non
timemus
peccare
,
timemus
ardere
,
it
is
no
sin
,
we
so
much
startle
at
,
but
Hell
fire
is
too
hot
for
us
.
And
therefore
Saint
Peter
,
when
he
would
work
repentance
,
and
Humility
in
us
,
placeth
us
under
Gods
hand
,
Humble
your selves
under
the
mighty
hand
of
God
,
which
expresseth
his
power
,
his
commanding
Attribute
;
his
Omniscience
findes
us
out
,
his
Wisdom
accuseth
us
,
his
Justice
condemns
us
,
potentia
punit
,
but
't
is
his
hand
,
his
power
,
that
punisheth
us
.
Psal.
78.34
.
Take
away
his
hand
,
and
who
feareth
his
Justice
?
or
regardeth
his
wisdome
?
or
tarrieth
for
the
twi-light
to
shun
his
alseeing
eye
?
but
cum
occidat
,
when
we
are
told
,
that
he
can
kill
,
and
destroy
us
,
then
,
if
ever
,
we
return
,
and
seek
God
Early
.
Again
,
as
the
fear
of
death
may
be
as
Physick
to
purge
and
cleanse
our
souls
from
the
contagion
of
sin
,
so
it
may
be
an
Antidote
and
preservative
against
it
;
it
may
raise
me
when
I
am
fallen
,
and
it
may
supply
me
with
strength
,
that
I
fall
not
again
.
It
is
a
hand
to
lift
me
up
and
it
is
an
hand
to
lead
me
when
I
am
risen
inter
vada
&
freta
through
all
the
dangers
that
attend
me
in
my
way
;
as
it
is
an
introduction
to
piety
,
Tract.
1.
in
Psalm
c.
8.
so
is
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Gr.
Nyssen
,
a
watch
,
a
guard
upon
me
to
keep
me
,
that
no
temptation
,
no
scandal
,
no
stone
of
offence
,
make
me
turn
back
again
into
my
evil
waies
.
For
we
must
not
think
that
when
we
are
Turned
from
our
evill
wayes
,
we
have
left
feare
behind
us
;
no
,
she
may
goe
along
with
us
in
the
wayes
of
Righteousnesse
,
and
whisper
us
in
the
eare
,
that
God
is
the
Lord
most
worthy
to
be
feared
;
she
is
our
Companion
,
and
she
leaves
us
not
,
nor
can
we
shake
her
off
,
till
we
are
brought
to
our
Journeys
end
.
Our
love
,
such
as
it
is
,
may
well
consist
with
Feare
,
Chrysost.
l.
1.
de
compunct.
c.
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
with
the
Feare
of
Judgement
.
Look
upon
the
blessed
Saints
,
David
,
a
man
after
Gods
own
heart
,
yet
he
had
,
saith
Chrysost.
the
memory
of
Gods
Judgements
written
in
his
very
heart
;
his
thoughts
were
busied
with
it
,
his
Meditations
fixt
here
,
and
it
forced
from
him
à
Domine
nè
in
furore
,
Correct
me
not
O
Lord
,
in
thy
angeer
,
nor
chastise
me
in
thy
wrath
.
Hezekiah
,
one
of
the
best
of
the
Kings
of
Judah
,
yet
walkt
in
the
bitterness
of
his
soul
,
did
mourne
like
a
Dove
,
Isa.
38.14
.
and
chatter
like
a
Crane
.
Saint
Paul
builds
up
a
Tribunal
,
and
calls
all
men
to
behold
it
;
Rom.
14.10
.
Wee
shall
all
stand
before
the
Judgement
seat
of
Christ
;
Saint
Hierom
had
the
last
Trump
alwayes
sounding
in
his
eares
,
and
declaring
to
Posterity
the
strictnesse
of
his
life
,
his
Teares
,
his
fasting
,
his
solitarinesse
,
confesses
of
himself
,
Hier.
1.
Tom.
ep.
141.
Ille
ego
,
qui
ob
Gehennae
metum
tali
me
carcere
damnaveram
Scorpiorum
tantum
socius
&
ferarum
—
I
that
condemned
my self
to
so
straight
a
prison
,
as
to
have
no
better
companions
then
Scorpions
and
wild
Beasts
,
for
fear
of
Hell
and
Judgement
did
all
this
,
and
was
not
ashamed
to
acknowledge
,
that
not
so
much
the
love
unto
it
,
nor
the
Author
of
it
,
as
the
dread
of
Hell
,
and
punishment
confin'd
and
kept
him
constant
in
the
practise
of
it
.
And
what
should
I
say
more
?
for
the
time
would
faile
me
to
tell
you
of
other
Saints
of
God
,
who
through
feare
wrought
Righteousness
,
obtained
Promises
,
out
of
weakness
were
made
strong
:
Behold
love
in
its
highest
elevation
,
in
its
very
Zenith
;
behold
it
,
when
it
was
stronger
then
Death
;
look
upon
the
Glorious
Army
of
Martyrs
,
they
had
tryall
of
cruell
mockings
and
scouragings
,
yea
moreover
,
of
Bonds
,
and
Imprisonment
,
they
were
stoned
,
and
slaine
with
the
sword
;
And
greater
love
then
this
hath
no
man
,
saith
our
Saviour
,
then
this
,
that
a
man
lay
downe
his
life
for
his
friend
;
and
yet
Saint
Ambrose
,
upon
the
118.
Psalme
will
tell
us
,
that
this
great
love
was
upheld
and
kept
in
life
.
by
this
gale
of
wind
,
by
Feare
.
That
the
feare
of
one
Death
was
swallowed
up
in
the
feare
of
another
;
the
feare
of
a
temporall
,
ion
the
feare
of
an
Eternal
.
The
bloody
Pagans
,
to
weaken
their
faith
,
Pont.
Diac.
vit.
Cypr.
urged
the
feare
of
present
Death
,
Consule
tibi
;
Noli
animam
tuam
perdere
,
favour
your self
,
cast
not
away
your
life
,
Reverence
your
age
,
and
these
they
thought
suggestions
strong
enough
to
shake
their
Constancy
and
Resolution
;
but
the
consideration
of
the
wrath
of
God
,
and
eternall
separation
from
him
did
strengthen
and
establish
them
:
what
is
my
breath
to
Eternity
?
what
is
the
fire
of
Persecution
,
to
the
fury
of
Gods
wrath
?
what
is
the
rack
to
hell
?
&
sic
animas
posuerunt
,
and
with
these
Thoughts
,
they
laid
down
their
lives
,
and
were
crown'd
with
Martyrdome
.
We
cannot
now
think
,
that
these
Martyrs
sinned
in
setting
before
their
eyes
the
horror
of
Death
,
and
feare
of
Hell
;
or
think
their
love
the
lesse
,
because
they
had
some
feare
,
or
that
their
love
was
lost
in
that
,
which
was
ordain'd
and
commanded
as
a
means
to
preserve
it
.
Their
love
,
we
see
,
was
strong
and
intensive
,
and
held
out
against
that
,
which
laid
them
in
the
dust
;
but
lest
it
should
faint
,
and
abate
,
they
borrowed
some
heat
,
even
from
the
fire
of
Hell
;
and
made
use
of
those
Curses
,
which
God
hath
denounced
against
all
those
,
who
persevere
not
to
the
end
.
The
best
of
men
are
but
men
,
but
flesh
and
blood
subject
to
infirmities
,
so
that
in
this
our
spiritual
warrfare
,
and
Navigation
,
we
should
shipwrack
often
,
did
we
not
lay
hold
of
the
Anchor
of
Feare
,
as
well
as
of
that
of
Hope
;
Each
Temptation
might
shake
us
,
each
vanity
amaze
us
,
each
suggestion
drive
us
upon
the
Rocks
;
but
Anchora
cordis
,
pondus
timoris
,
saith
Gregory
,
the
weight
of
feare
,
as
an
Anchor
poyses
us
,
Greg.
l
6.
Mer.
c.
27.
Ecclus.
9.13
.
and
when
the
storme
is
high
,
settles
and
fastens
us
to
our
resolutions
.
We
walk
in
the
midst
of
snares
,
saith
the
Wise
man
,
and
if
we
swerve
never
so
little
,
one
snare
or
other
takes
us
;
for
there
be
many
:
a
snare
in
our
lusts
,
a
snare
in
the
object
,
a
snare
in
our
Religion
,
and
a
snare
in
our
very
love
,
and
if
feare
come
not
in
to
cool
and
allay
it
,
to
guide
and
moderate
it
,
our
love
may
grow
too
warme
,
too
saucy
and
familiar
,
and
end
in
a
bold
presumption
.
And
therefore
Saint
Paul
,
in
that
his
parable
of
the
Natural
,
and
wild
Olive
,
advising
the
new
engrafted
Gentile
not
to
wax
bold
against
the
root
,
Rom.
11.20
.
makes
feare
a
remedy
,
be
not
high
minded
,
saith
he
,
trust
not
to
your
love
of
him
,
nor
be
over-bold
with
Gods
love
to
you
,
because
he
hath
grafted
you
in
;
but
feare
;
and
he
gives
his
reason
,
for
if
God
spared
not
the
naturall
branches
,
much
lesse
will
he
spare
you
,
verse
21.
Feare
then
of
being
cut
off
,
If
Saint
Pauls
reason
be
good
,
is
the
best
meanes
to
represse
in
us
all
proud
conceits
,
and
highnesse
of
minde
,
which
may
wither
the
most
fruitfull
,
and
flourishing
branch
,
and
make
it
fit
for
nothing
,
but
the
Fire
.
Thus
is
Feare
necessary
,
and
prescrib'd
to
all
sorts
of
men
,
to
them
that
are
fallen
,
that
they
may
rise
,
and
to
them
that
are
risen
,
that
they
may
not
fall
againe
;
for
them
that
are
weake
,
that
they
may
be
strong
;
and
to
those
that
are
strong
,
that
their
strength
deceive
them
not
.
And
yet
an
opinion
is
taken
up
in
the
world
;
That
Feare
was
onely
for
mount
Sinai
;
that
it
vanisht
with
that
smoke
,
and
was
never
heard
of
more
,
when
that
Trumpet
was
laid
by
:
we
will
not
have
this
word
spoken
to
us
any
more
:
There
is
no
blacknesse
,
nor
Darknesse
,
nor
tempest
in
the
Gospel
,
but
all
is
to
be
done
out
of
pure
love
;
That
we
being
delivered
from
our
enemies
,
may
serve
him
without
feare
.
Nor
is
this
conceit
of
yesterday
,
but
the
devill
hath
made
use
of
it
in
all
Ages
,
as
of
an
Engine
to
undermine
,
and
blow
up
the
Truth
it self
,
and
so
supplant
the
Gospel
,
which
is
the
wisedome
of
God
unto
salvation
;
that
so
he
might
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Gr.
Nyssen
speaks
,
sport
with
us
,
in
our
evill
wayes
,
lead
us
on
in
our
dance
and
wantonnesse
of
sinne
,
and
so
carry
us
along
with
musick
and
melody
to
our
Destruction
.
Tertullian
in
his
book
de
Praescriptionibus
adversus
haeret
.
mentions
a
sort
of
Hereticks
,
c.
43.
who
denyed
that
God
was
not
to
be
feared
at
all
,
unde
illis
libera
omnia
,
&
soluta
,
whence
they
took
a
liberty
to
sinne
,
and
let
loose
the
reines
to
all
impiety
.
Saint
Hierom
relates
the
very
same
of
the
Marcionites
,
and
Gnosticks
,
and
it
is
probable
Tertullian
meant
them
;
In
4.
Hos.
for
say
they
,
Iis
,
qui
fidem
habent
nihil
Timendum
.
If
we
have
Faith
,
we
may
bid
Feare
adieu
,
how
many
,
and
how
foul
soever
our
sinnes
be
:
God
regards
what
we
beleeve
,
not
what
we
doe
;
and
if
our
faith
be
true
,
the
obliquity
of
our
Actions
cannot
hurt
us
.
After
these
ex
eodem
semine
,
J.
Gers
.
T.
1.
from
the
same
root
sprung
up
the
Begardi
,
and
Begardae
,
and
others
,
who
from
their
opinion
,
that
no
sinne
could
endanger
the
state
of
those
,
who
were
predestinated
,
and
Justifyed
,
took
their
name
,
and
were
called
praedestinatiani
,
the
Praedestinarians
.
After
these
;
the
Libertines
breath'd
forth
their
Blasphemy
,
with
the
like
Impudence
,
whom
Calvin
wrote
against
,
who
made
sinne
to
be
nothing
else
but
fancy
and
opinion
;
Regeneration
,
a
deposition
and
putting
off
all
Conscience
,
Calvin
.
contra
Errores
Anabaptist
arum
.
a
casting
off
all
feare
and
scruple
,
and
a
returning
into
Paradise
,
where
it
was
a
sin
to
Judge
between
good
and
Evill
:
who
if
they
saw
a
man
appalled
with
the
checks
of
Conscience
,
would
cry
out
;
Oh
Adam
adhuc
aliquid
cernis
?
Oh
Adam
,
dost
thou
yet
see
,
and
discerne
any
thing
?
The
old
man
is
not
yet
crucified
in
thee
;
If
they
saw
any
trembling
,
or
speaking
sadly
of
the
Iudgements
of
God
,
would
reprove
,
and
passe
this
censure
upon
them
;
That
they
had
yet
a
Taste
and
relish
of
the
Apple
;
That
that
morsel
would
choke
them
.
If
they
saw
any
man
displeas'd
with
himself
,
and
cast
downe
because
of
his
sinnes
,
they
called
it
,
The
abiding
of
sinne
in
them
,
and
a
Captivity
under
the
sense
,
and
motions
of
the
flesh
.
With
them
,
Sinne
,
The
old
man
,
The
flesh
,
were
nothing
but
in
opinion
;
and
not
to
think
of
sin
,
to
put
off
this
Opinion
,
was
to
put
on
the
New
man
:
and
amongst
us
,
There
have
been
some
men
,
so
bold
,
or
rather
so
frantick
,
as
to
professe
it
;
and
too
many
so
live
,
as
it
were
true
;
for
there
be
more
Libertines
,
than
those
,
that
goe
under
that
name
.
Thus
hath
the
Divel
in
all
ages
strove
,
and
made
it
is
Master-piece
to
pluck
up
Feare
by
the
very
roots
,
that
no
seed
of
it
might
remaine
;
to
remove
Custodem
inocentiae
,
as
Cyprian
calls
it
,
Epist.
ad
Domasum
.
this
keeper
and
preserver
of
Innocency
,
and
all
other
Virtues
,
and
like
a
subtill
Captaine
,
first
sets
upon
the
Watch
,
that
he
may
with
the
more
ease
enter
the
Soul
of
man
,
and
so
rob
and
spoile
him
of
all
those
riches
,
and
endowments
,
which
are
the
onely
price
of
blisse
and
Eternity
:
And
in
these
latter
dayes
,
he
hath
used
the
same
Art
,
hath
set
up
Faith
,
and
Love
,
against
Fear
;
the
Gospel
against
Christ
;
and
the
Spirit
against
himself
;
That
so
Faith
might
die
;
and
love
wax
cold
;
That
the
good
tidings
might
make
us
forget
our
Duty
,
and
the
Spirit
of
Adoption
,
by
which
we
cry
Abba
Father
,
blot
out
the
memory
of
that
lesson
,
which
hath
declar'd
his
Power
,
and
Taught
us
,
that
he
is
a
Lord
.
Indeed
,
a
weak
Error
it
is
,
and
it
is
an
open
and
casy
observatition
,
That
they
who
please
and
hugg
themselves
in
it
,
are
very
weak
,
even
Children
in
understanding
.
Gerson
,
the
devour
Schoolman
tells
us
,
Mulieres
omnes
propter
infirmitaetem
consilii
m●jores
nostri
in
Tutorum
potestate
esse
voluerunt
.
Cicero
pro
Mutaena
.
it
is
most
commonly
in
Women
,
quarum
aviditas
pertinacior
in
assectu
,
fragilior
in
cognitione
.
Whose
affections
commonly
outrunne
their
understanding
,
who
affect
more
then
they
know
,
and
are
then
most
enflamed
,
when
they
have
least
light
,
and
it
is
in
men
too
,
and
too
many
,
who
are
as
fond
of
their
groundless
Fancies
,
and
ill-built
Opinions
,
as
the
weaknesse
of
that
sex
,
could
possibly
make
them
,
are
as
weak
as
the
weakest
of
women
,
and
have
more
need
of
the
bitt
and
Bridle
,
then
the
Beasts
that
perish
;
what
greater
weaknesse
can
there
be
then
to
follow
a
blind
guide
,
and
deliver
our selves
up
to
our
Fancy
,
and
affective
Notions
,
and
make
them
Masters
of
our
Reason
,
and
the
only
Interpreters
of
that
word
,
which
should
be
a
lamp
to
our
feet
,
and
a
light
to
our
pathes
?
For
if
we
check
not
our
Fancy
and
Affections
,
they
will
run
madding
after
shadows
and
apparitions
,
They
will
shew
us
nothing
but
Peace
in
the
Gospel
,
nothing
but
Love
in
Christianity
;
Nothing
but
Joy
in
the
Holy
Ghost
.
They
will
set
our
Love
and
Joy
on
Wheeles
,
and
then
we
are
straight
carried
up
to
Heaven
in
these
siery
Chariots
.
One
is
Elioas
,
Another
John
Baptist
;
Another
Christ
himself
.
If
the
Virgin
Mary
have
an
Exultat
,
they
have
a
Iubilee
.
If
Saint
Paul
be
in
the
Spirit
,
They
are
above
it
,
and
right
Reason
too
;
and
the
Spirit
is
theirs
,
if
he
put
on
that
shape
,
which
best
likes
them
.
If
he
be
a
Spirit
of
Counsel
;
we
are
his
Secretaries
of
his
Closet
;
and
can
tell
what
he
did
before
all
Times
,
and
Number
over
his
Decrees
at
our
Fingers
ends
:
If
a
Spirit
of
strength
,
we
bid
defiance
to
Principalities
and
Powers
.
If
a
Spirit
of
Wisedome
,
we
are
filled
with
him
,
the
wise-men
,
the
sages
of
the
World
,
though
no
man
could
ever
say
so
,
but
our selves
;
If
a
Spirit
of
Ioy
,
we
are
in
an
Extasy
;
if
of
Love
,
we
are
on
fire
:
But
if
he
be
Spiritus
Timoris
,
a
Spirit
of
Feare
,
there
we
leave
him
,
and
are
at
Ods
with
him
;
we
seem
to
know
him
not
;
and
we
cannot
Feare
at
all
,
because
we
are
bold
to
think
that
wee
have
the
Spirit
.
'T
is
true
;
whilst
we
stand
thus
affected
,
a
Spirit
we
have
;
but
't
is
a
Spirit
of
illusion
,
which
troubles
and
distorts
our
Intellectualls
,
and
makes
us
look
upon
the
Gospel
,
ex
adverso
situ
,
on
the
wrong
side
,
on
that
which
may
seem
to
flatter
our
infirmities
,
but
not
on
that
which
may
cure
them
;
and
as
Tully
told
his
friend
,
That
he
did
not
know
,
Totum
Caesarem
,
all
of
Caesar
;
so
we
know
not
totum
Christum
,
all
of
Christ
:
wee
know
,
and
consider
him
as
a
Saviour
,
but
not
as
a
LORD
,
wee
know
him
in
the
Riches
of
his
Promises
;
but
not
in
the
Terror
of
his
Judgements
;
know
him
in
that
life
,
he
purchas'd
for
Repentant
sinners
,
but
not
in
that
death
he
threatens
to
Unbeleevers
.
For
to
let
passe
the
Law
of
works
,
Heb.
12.20
.
we
dare
not
come
so
neere
as
to
touch
at
that
;
for
we
cannot
endure
that
which
was
commanded
;
Let
us
well
weigh
and
consider
the
Gospel
it self
,
which
is
the
Law
of
Faith
;
was
not
that
establish'd
and
confirmed
with
promises
of
Eternal
life
,
and
upon
penalty
of
Eternall
Death
?
In
the
Gospel
we
are
told
of
weeping
and
gnashing
of
Teeth
,
of
a
condition
,
worse
them
to
the
a
Mill-stone
hanged
about
our
necks
,
and
to
be
throwne
into
the
bottom
of
the
Sea
,
and
by
no
other
,
then
by
the
Prince
of
Peace
,
then
by
Christ
himself
,
who
would
never
have
put
this
feare
in
us
,
if
he
had
knowne
,
that
our
Love
had
had
strength
enough
to
bring
us
to
him
.
And
therefore
in
the
Tenth
of
St.
Matthews
Gospel
,
at
28.
verse
,
he
teacheth
us
how
we
shall
feare
,
Rectâ
methodo
,
he
teacheth
us
to
be
perfect
methodists
in
Fear
,
&
that
we
misplace
not
our
Feare
upon
any
Earthly
Power
,
he
sets
up
a
Ne
Timete
,
Feare
not
them
that
can
kill
the
Body
,
and
when
they
have
done
that
,
have
done
all
,
and
can
do
no
more
;
and
having
taken
away
one
feare
,
he
establisheth
another
,
But
feare
him
who
can
both
cast
Body
and
Soul
into
Hell
fire
;
and
that
we
might
not
forget
it
(
for
such
troublesome
guests
lodge
not
long
in
our
memory
)
he
drives
it
home
,
with
an
Etiam
Dico
,
Yea
,
I
say
unto
you
,
feare
him
.
Now
Him
denotes
a
Person
,
and
no
more
,
and
then
our
feare
may
be
Reverence
,
and
no
more
;
It
may
be
Love
,
it
may
be
Fancy
,
it
may
be
nothing
;
but
qui
potest
is
equivalent
to
quia
potest
,
and
is
the
reason
why
we
must
feare
him
;
even
because
he
can
punish
.
And
this
,
I
hope
may
free
us
from
the
Imputation
of
sinne
,
if
our
Love
be
blended
with
some
Feare
,
and
if
in
our
Obedience
we
have
an
eye
to
the
hand
that
may
strike
us
,
as
well
as
to
that
which
may
fill
us
with
good
things
;
and
if
Christ
,
who
is
the
Wisedome
of
the
Father
,
think
it
fit
to
make
the
Terror
of
Death
an
argument
to
move
us
,
we
cannot
have
Folly
laid
to
our
charge
,
if
we
be
moved
with
the
Argument
:
Fac
,
Fac
,
saith
Saint
Austin
,
vel
timore
poenae
,
si
non
Potes
adhuc
amore
justitiae
.
Doe
it
man
,
Doe
it
,
if
thou
canst
not
,
yet
for
Love
,
of
Justice
,
yet
for
fear
of
punishment
.
I
know
that
of
Saint
Austin
is
true
,
Brevis
differentia
legis
&
Evangelii
Amor
&
Timor
;
Love
is
proper
to
the
Gospel
,
and
Feare
to
the
Law
;
but
't
is
Feare
of
Temporall
punishment
,
not
of
Eternall
,
for
that
may
sound
to
both
,
but
is
loudest
in
the
Gospel
:
The
Law
had
a
whip
to
fright
us
,
and
the
Gospel
hath
a
Worm
to
Gnaw
us
.
I
know
that
the
Beauty
of
Christ
in
that
great
Work
of
Love
,
the
work
of
our
Redemption
,
should
transport
us
beyond
our selves
,
and
make
us
as
the
Spouse
in
the
Canticles
is
said
to
be
,
even
sick
with
love
;
but
we
must
consider
,
not
what
is
due
to
Christ
,
but
what
we
are
able
to
pay
him
,
and
what
he
is
willing
to
Accept
;
not
what
so
great
a
Benefit
might
challenge
at
our
hands
,
but
what
our
Frailty
can
lay
downe
;
for
we
are
not
in
Heaven
already
,
but
passing
towards
it
with
Feare
,
and
trembling
;
And
he
that
brings
forth
a
Christian
in
these
colours
of
Love
,
without
any
mixture
of
Feare
,
doth
but
(
as
it
was
said
of
the
Historian
)
votum
accomodare
non
historiam
,
present
us
rather
with
a
wish
,
then
an
History
,
and
Character
out
the
Christian
,
as
Xenophon
did
Cyrus
,
Non
qualis
est
,
sed
qualis
esse
deberet
,
not
what
he
is
,
but
what
he
should
be
.
I
confesse
,
thus
to
fear
Christ
,
thus
to
be
urged
and
chased
to
Happinesse
,
is
an
Argument
of
Imperfection
:
but
we
are
Men
,
not
Angels
:
We
are
not
in
heaven
already
,
we
are
not
yet
perfect
,
and
therefore
have
need
of
this
kind
of
remedy
,
as
much
need
certainly
,
as
our
first
Parents
had
in
Paradise
,
who
before
they
took
the
forbidden
fruit
,
might
have
seen
Death
written
and
engraved
on
the
Tree
,
and
had
they
observ'd
it
as
they
ought
to
have
done
,
had
not
forfeited
the
Garden
for
one
Apple
:
had
this
Feare
walked
along
with
them
before
the
coole
of
the
Day
,
before
the
rushing
wind
,
they
had
not
heard
it
,
nor
hid
themselves
from
God
:
in
a
word
,
had
they
Feared
,
they
had
not
fell
;
for
they
fell
with
this
Thought
,
that
they
should
not
fall
,
that
they
should
not
die
at
all
:
Imperfection
,
though
it
be
to
Feare
,
yet
't
is
such
an
Imperfection
,
that
leads
to
perfection
;
Imperfection
though
it
be
to
Feare
,
yet
,
I
am
sure
,
it
is
a
greater
Imperfection
to
sin
,
and
not
to
feare
.
It
might
be
wished
perhapps
,
that
we
were
tyed
and
knit
unto
our
God
,
quibusdam
internis
commerciis
,
as
the
devout
School-man
speaks
,
with
those
inward
ligaments
of
Love
,
and
Joy
,
and
Admiration
;
that
we
had
a
kind
of
familiar
acquaintance
and
intercourse
with
him
;
That
as
our
Almes
and
Prayers
,
and
fasting
came
up
before
him
,
to
shew
him
what
we
do
on
earth
;
so
there
were
no
imperfection
in
us
,
but
that
God
might
approach
so
nigh
unto
us
with
the
fulness
of
Joy
,
to
tell
us
,
what
he
is
preparing
for
us
;
that
neither
the
Feare
of
Hell
,
nor
the
Hope
of
Heaven
and
our
Salvation
,
but
the
Love
of
God
and
Goodnesse
,
were
the
only
cause
of
our
cleaving
to
him
;
That
we
might
love
God
,
because
he
is
God
,
and
hate
sinne
,
because
it
is
sinne
,
and
for
no
other
reason
;
that
we
might
with
Saint
Paul
,
wish
the
increase
of
Gods
Glory
,
though
with
that
heavy
condition
of
our
own
Reprobation
:
But
this
is
such
an
Heroick
spirit
,
to
which
every
man
cannot
rise
,
though
he
may
at
last
rise
as
high
as
Heaven
;
this
is
such
a
condition
,
which
we
can
hardly
hope
for
,
whilst
we
are
in
the
flesh
:
we
are
in
the
body
,
not
out
of
the
body
;
we
struggle
with
doubts
,
and
difficulties
;
Ignorance
and
Infirmity
are
our
Companions
in
our
way
,
and
in
this
our
state
of
Imperfection
,
contenti
simus
hoc
Catone
,
Dictum
Augusti
cum
hortaretur
ferenda
esse
praesentia
qualiacunque
sunt
.
Suet.
Octav.
August
.
c.
87.
we
must
be
content
to
use
such
means
,
and
Helpes
,
as
the
Law-giver
himself
will
allow
of
;
and
not
cast
off
fear
,
upon
a
Fancy
that
our
Love
is
perfect
(
for
this
savours
more
of
an
Imaginary
,
Metaphysicall
subtility
,
of
a
kind
of
extaticall
affectation
of
Piety
,
then
the
plaine
and
solid
knowledge
of
Christian
Religion
)
but
continue
our
Obedience
,
and
carry
on
our
perseverance
with
the
Remembrance
of
our
last
end
,
with
this
consideration
;
That
as
under
the
Law
,
there
was
a
curse
pronounced
to
them
that
fulfill
it
not
;
so
under
the
Gospel
,
there
is
a
flaming
fire
to
take
vengeance
of
them
that
obey
it
not
.
2.
Thess.
1.8
.
It
was
a
good
censure
of
Tully
,
which
he
gave
of
Cato
,
in
one
of
his
Epistles
.
Thou
canst
not
,
saith
he
to
his
friend
,
love
and
Honor
Cato
more
then
I
doe
;
but
yet
this
I
observe
in
him
,
optimo
animo
utens
,
&
summâ
fide
nocet
interdum
Reip.
he
doth
endammage
the
Common-wealth
,
but
with
an
Honest
mind
,
and
great
Fidelity
;
l.
2.
ad
Attic.
ep.
1.
for
he
gives
sentence
,
as
if
he
lived
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Platonis
,
non
in
faece
Romuli
,
in
Plato's
Common-wealth
,
and
not
in
the
dreggs
,
and
Rascaltry
of
Romulus
;
And
we
may
passe
the
same
censure
on
these
seraphical
Perfectionists
,
who
will
have
all
done
out
of
pure
Love
,
nothing
out
of
Feare
;
They
remember
not
,
that
they
are
in
fraece
Adami
,
the
off-spring
of
an
Arch-Rebell
,
that
their
father
was
an
Amorite
,
and
their
mother
an
Hittite
,
(
and
that
the
want
of
this
Feare
threw
them
from
that
state
of
Integrity
,
in
which
they
were
created
;
and
by
that
out
of
Paradise
)
and
so
with
great
ostentation
of
love
,
hinder
the
Progresse
of
Piety
,
and
setting
up
to
themselves
an
Idaea
of
Perfection
,
take
off
our
Feare
,
which
should
be
as
the
hand
to
wind
up
the
Plummet
,
which
should
continue
the
motion
of
our
Obedience
;
the
best
we
can
say
of
them
,
is
,
summâ
fide
,
&
pio
animo
nocent
Ecclesiae
;
If
their
mind
be
pious
,
and
answer
the
great
shew
they
make
,
then
with
a
Pious
mind
they
wrong
and
trouble
the
Church
of
Christ
.
For
suppose
I
were
a
Paul
,
and
did
love
Christ
as
Cato
did
Virtue
,
because
I
could
no
otherwise
:
Nunquam
recte
fecit
ut
faces
videretur
,
sed
quià
aliter
facere
non
poterat
.
Vell.
ratere
.
l.
2.
Hist.
suppose
I
did
feare
sinne
more
then
Hell
,
and
had
rather
be
damned
,
then
commit
it
;
suppose
that
every
thought
,
word
,
and
worke
were
Amoris
foetus
,
the
issues
of
my
Love
;
yet
I
must
not
upon
a
speciall
favour
build
a
general
Doctrine
,
and
because
love
is
best
,
make
Feare
unlawfull
,
make
it
sinne
to
feare
that
punishment
,
the
Feare
of
which
might
keep
me
from
sinne
;
for
this
were
in
Saint
Pauls
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
put
a
stumbling-block
in
our
Brothers
way
;
with
my
love
,
to
overthrow
his
feare
;
that
so
at
last
both
Feare
and
Love
may
fall
to
the
ground
:
for
is
there
any
that
will
fear
sinne
for
punishment
,
if
it
be
a
sinne
to
Feare
?
What
's
the
language
of
the
world
now
?
we
heare
of
nothing
,
but
filiall
feare
;
and
it
were
a
good
hearing
,
if
they
would
understand
themselves
(
for
this
doth
not
exclude
the
other
,
but
is
upheld
by
it
:
)
we
are
as
sure
of
happinesse
,
as
we
are
of
Death
,
but
are
more
perswaded
of
the
Truth
of
the
one
,
then
of
the
other
;
more
sure
to
goe
to
heaven
,
then
to
die
,
and
yet
Death
is
the
gate
,
which
must
let
us
in
;
we
are
already
partakers
of
an
Angelicall
Estate
;
we
prolong
our
life
in
our
own
Thoughts
,
to
a
kind
of
Eternity
,
and
yet
can
feare
nothing
;
we
challenge
a
kind
of
familiarity
with
God
,
and
yet
are
willing
to
stay
yet
a
while
longer
from
him
:
we
sport
with
his
Thunder
,
and
play
with
his
Hayl-stones
and
Coales
of
fire
:
we
entertain
him
as
the
Roman
Gentleman
did
the
Emperor
Augustus
,
Macrobius
in
Saturnal
.
coenâ
parcâ
&
quasi
quotidianâ
,
with
course
and
Ordinary
fare
,
as
Saul
in
the
15.
of
the
first
of
Sam.
with
the
vile
,
and
refuse
,
not
with
the
fatlings
,
and
best
of
the
sheep
and
Oxen
;
Did
we
dread
his
Majesty
,
or
think
he
were
Jupiter
vindex
,
a
God
of
Revenge
,
with
a
Thunder-bolt
in
his
hand
,
we
should
not
be
thus
bold
with
him
,
but
feare
,
that
in
wrath
,
and
Indignation
he
should
reply
,
as
Augustus
did
,
Non
putaram
me
tibi
fuisse
tam
familiarem
;
I
did
not
think
I
had
made
my self
so
familiar
with
my
Creature
.
I
know
the
Schools
distinguish
between
a
servile
,
and
Initial
,
and
a
Filial
feare
;
there
is
a
Feare
,
by
which
we
feare
not
the
fault
,
but
the
punishment
,
and
a
feare
which
feareth
the
punishment
,
and
fault
withall
;
and
a
Feare
,
which
feares
no
punishment
at
all
;
I
know
Aquinas
puts
a
difference
between
servile
feare
,
and
the
servility
of
feare
,
as
if
he
would
take
the
soul
from
Socrates
,
and
yet
leave
him
a
man
:
Senec
ep.
These
are
niceties
more
subtill
then
solid
,
in
quibus
ludit
animus
,
magis
quam
proficit
,
which
may
occasion
discourse
,
but
not
instruct
our
understanding
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
As
neer
as
we
can
,
let
us
take
things
as
they
are
in
themselves
,
and
not
as
they
are
beat
out
,
and
fashion'd
by
the
work
,
and
business
of
our
witts
;
and
then
it
will
be
plaine
;
that
though
we
be
sonnes
,
yet
we
may
feare
,
feare
that
Evill
which
the
Father
presents
before
us
,
to
fright
us
from
it
;
that
we
may
make
the
feare
of
Death
an
Argument
to
Turne
us
,
and
a
strong
motive
to
confirme
us
in
the
course
of
our
Obedience
;
that
it
is
no
servility
to
perform
some
part
of
Christs
service
upon
those
termes
,
which
he
himself
allows
,
and
hath
prescribed
to
us
.
Leet
us
call
it
by
what
name
we
please
(
for
indeed
we
have
miscalled
it
,
and
brought
it
in
as
slavish
and
servile
,
and
so
branded
the
command
of
Christ
himself
)
yet
we
shall
find
it
a
blessed
Instrument
to
safeguard
and
improve
our
Piety
;
we
shall
find
,
that
the
best
way
to
escape
the
Judgements
of
God
,
is
,
to
draw
them
neere
,
even
to
our
Eyes
;
For
Hell
is
a
part
of
our
Creed
,
as
well
as
Heaven
;
his
threatnings
are
as
loud
as
his
promises
;
and
could
we
once
feare
Hell
as
we
should
,
we
should
not
feare
it
.
For
I
ask
,
may
we
serve
God
,
sub
intuitu
mercedis
,
with
respect
unto
the
reward
?
it
is
agreed
upon
on
all
sides
,
that
we
may
(
for
Moses
had
respect
unto
the
recompence
of
the
reward
,
and
Christ
himself
did
look
upon
the
Joy
that
was
set
before
him
:
Heb.
11.26
.
Heb.
12.2
.
)
why
then
not
sub
intuitu
vindictae
,
upopn
the
fear
of
punishment
?
will
God
accept
that
service
which
is
begun
,
and
wrought
out
by
the
virtue
and
influence
of
the
reward
?
and
will
he
cast
off
that
servant
,
which
had
an
eye
upon
his
hand
,
and
observed
him
as
a
Lord
?
why
then
hath
God
propounded
both
these
,
both
reward
and
punishment
,
and
bid
us
work
on
in
his
Vineyard
,
with
an
eye
on
them
both
,
if
we
may
not
as
well
feare
him
,
when
he
threatens
,
as
run
to
meet
him
,
when
he
comes
towards
us
,
and
his
reward
with
him
?
let
us
then
have
recourse
to
his
Mercy-seat
,
but
let
us
tremble
also
,
and
fall
downe
before
his
Tribunal
,
and
behold
his
Glory
and
Majesty
in
both
.
But
it
may
be
said
,
and
some
have
thought
it
their
duty
to
say
it
,
that
this
belongs
to
the
wicked
,
to
the
Goates
to
feare
,
but
when
Christ
speaks
to
his
Disciples
,
to
his
Flock
,
the
language
is
,
Nolite
timere
,
feare
not
little
flock
,
Luke
.
12.32
.
for
it
is
your
Fathers
will
to
give
you
a
Kingdome
;
'T
is
true
,
it
is
your
Fathers
will
to
give
it
you
,
and
you
have
no
reason
to
feare
,
or
mistrust
him
;
but
this
doth
not
exclude
the
feare
of
the
wrath
of
God
,
nor
the
use
of
those
meanes
,
which
the
Father
himself
hath
put
into
our
hands
;
not
that
Feare
,
which
may
be
one
help
and
Advance
towards
that
violence
,
which
must
take
it
:
For
our
Saviour
doth
not
argue
thus
;
It
is
your
Fathers
will
to
give
you
a
Kingdome
;
Therefore
persevere
not
for
any
fear
of
punishment
;
but
the
Feare
,
which
Christ
forbids
,
is
the
Feare
of
distrustfulness
,
when
we
feare
as
Peter
did
upon
the
Waters
,
when
he
was
ready
to
sinke
,
and
had
therefore
a
check
,
and
Rebuke
from
our
Saviour
,
why
fearest
thou
,
oh
thou
of
little
Faith
?
so
that
fear
not
little
Flock
,
is
nothing
else
but
a
disswasion
from
infidelity
.
A
Souldier
,
that
puts
no
Confidence
in
himself
,
yet
may
in
his
Captaine
,
if
he
be
a
Hannibal
,
or
a
Caesar
,
(
for
an
Army
of
Harts
may
conquer
(
said
Iphicrates
)
if
a
Lion
be
the
leader
)
so
though
we
may
something
doubt
,
and
mistrust
,
because
we
may
see
much
wanting
to
the
perefection
of
our
Actions
,
yet
we
must
raise
our
diffidence
with
this
perswasion
,
that
the
promise
is
most
certaine
,
and
that
the
power
of
Heaven
and
Hell
cannot
infringe
or
null
it
.
We
may
mistrust
our selves
;
for
of
our selves
we
are
Nothing
;
but
not
the
Promises
of
CHRIST
,
for
they
are
yea
,
and
Amen
.
But
they
are
ready
to
reply
,
that
the
Apostle
St.
Paul
is
yet
more
plaine
,
Rom.
8.15
.
where
he
tells
us
,
That
we
have
not
received
the
spirit
of
Bondage
,
to
feare
again
,
but
the
Spirit
of
Adoption
,
by
which
we
cry
Abba
Father
.
And
it
is
most
true
,
that
we
have
not
received
that
Spirit
;
for
we
are
not
under
the
Law
,
but
under
Grace
,
we
are
not
Jews
,
but
Christians
;
nor
doe
we
feare
againe
,
as
the
Jews
feared
,
whose
eye
was
upon
the
basket
,
and
the
sword
,
who
were
curb'd
,
and
restrain'd
by
the
fear
of
present
punishment
;
and
whose
greatest
motives
to
Obedience
,
were
drawn
from
Temporall
respects
,
and
Interests
;
who
did
feare
the
Plague
,
Captivity
,
the
Philistim
,
the
Catterpillar
,
ad
Palmerworme
,
and
so
did
many
times
forbeare
,
that
which
their
lusts
,
2
Cor.
4.18
.
and
irregular
Appetites
were
ready
to
joyn
with
;
we
have
not
received
such
a
spirit
,
for
the
Gospel
directs
our
look
not
to
those
things
which
are
seene
,
but
to
those
things
which
are
not
seen
,
and
shews
us
yet
a
more
excellent
way
;
But
we
have
received
the
Spirit
of
Adoption
,
we
are
received
into
that
Family
where
little
care
is
taken
for
the
meat
,
that
perisheth
,
where
the
world
is
made
an
Enemy
,
where
we
must
leave
the
morrow
to
care
for
it self
,
and
work
out
our
Salvation
with
feare
and
trembling
,
where
we
must
not
feare
what
man
,
but
what
God
can
doe
unto
us
,
observe
his
hand
,
as
that
hand
which
can
raise
us
up
as
high
as
Heaven
,
and
throw
us
down
to
the
lowest
Pit
;
love
him
as
a
Father
,
and
feare
to
offend
him
;
love
,
and
kisse
the
Sonne
,
lest
he
be
angry
;
serve
him
without
feare
of
any
evill
that
can
befall
us
here
in
our
way
;
of
any
Enemy
that
can
hurt
us
,
and
yet
feare
him
as
our
Lord
and
King
;
for
in
this
his
grant
of
liberty
,
he
did
not
let
us
loose
against
himself
,
nor
put
off
his
Majesty
,
that
we
should
be
so
bold
with
him
,
as
not
to
serve
,
but
to
disobey
him
without
feare
;
nor
doth
this
cut
off
our
Filiation
,
our
relation
to
him
:
for
a
good
sonne
may
feare
the
wrath
of
God
,
and
yet
cry
Abba
,
Father
.
But
then
againe
,
we
are
told
in
Saint
Iohn
,
In
caritate
non
est
timor
;
that
there
is
no
feare
in
love
,
1
John
4.18
.
but
perfect
love
casteth
out
all
feare
,
and
when
he
saith
All
feare
,
he
excepteth
none
;
no
,
not
the
feare
of
punishment
.
l.
de
fugâ
in
persecutione
.
I
know
Tertullian
Interpreting
this
Text
,
makes
this
feare
to
be
nothing
else
,
but
that
lazy
Feare
,
which
is
begot
by
a
vain
and
unnecessary
contemplation
of
Difficulties
;
the
feare
of
a
man
,
that
will
not
set
forward
in
his
journey
,
for
feare
of
some
Lion
,
some
perillous
Beast
,
some
horrible
hardship
in
the
way
;
and
this
is
true
,
but
not
ad
textum
,
nor
doth
it
reach
Saint
Iohns
meaning
;
which
may
be
gathered
out
of
the
third
Chapter
and
16.
verse
,
where
he
makes
it
the
duty
of
Christians
,
to
lay
down
their
lives
for
the
Brethren
,
as
Christ
laid
down
his
life
for
them
;
and
this
we
shall
be
ready
to
doe
,
if
our
love
be
perfect
,
cast
off
all
feare
,
and
lay
downe
our
lives
for
them
;
For
true
love
will
suffer
all
things
,
and
is
stronger
,
then
Death
;
but
love
doth
not
cast
out
the
feare
of
Gods
wrath
,
for
this
doth
no
whit
impaire
our
love
to
him
,
but
is
rather
the
means
to
improve
it
,
when
we
doe
our
duty
,
we
have
no
reason
to
feare
his
Anger
,
but
yet
we
must
alwayes
feare
him
,
that
we
may
goe
on
and
persevere
unto
the
end
;
he
will
not
punish
us
for
our
Obedience
,
and
so
we
need
not
feare
him
,
but
if
we
break
it
off
,
he
will
punish
us
,
and
this
thought
may
strengthen
,
and
establish
us
in
it
:
Let
us
therefore
Feare
,
lest
a
promise
being
left
us
of
entring
into
his
rest
,
any
of
us
should
come
short
of
it
,
Heb.
4.1
.
But
we
may
draw
an
answer
out
of
the
words
themselves
,
as
they
lie
in
the
Text
;
for
't
is
true
indeed
,
Charity
casteth
out
all
feare
,
but
not
simul
&
semel
,
not
at
once
,
but
by
degrees
:
As
that
waxeth
,
our
feare
waines
,
as
that
gathers
strength
,
our
feare
is
infeebled
;
&
perfecta
foras
mittit
,
when
our
Love
is
perfect
,
it
casteth
it
out
quite
.
If
our
Sanctification
were
as
total
,
as
it
is
universal
;
were
our
obedience
like
that
of
the
Angels
,
and
could
never
fail
,
we
should
not
then
need
the
sight
of
Heaven
to
allure
us
,
or
Gods
Thunder
to
affright
us
,
but
it
being
onely
in
part
,
though
in
every
part
,
the
best
of
Christians
in
this
state
of
imperfection
,
may
look
up
upon
the
Moriemini
,
make
use
of
a
Deaths-head
,
and
make
Gods
Promises
,
and
Threatnings
as
subordinate
meanes
to
concurre
with
the
principall
;
as
the
Butteresses
to
help
to
support
the
building
,
that
it
do
not
swerve
,
whilst
the
foundation
of
love
and
Faith
keep
it
,
that
it
do
not
sink
.
For
a
strange
thing
it
may
seem
;
that
when
with
great
zeal
we
cry
down
that
perfection
of
degrees
,
and
admit
of
none
but
that
of
parts
,
we
should
be
so
refin'd
,
and
sublimate
,
as
not
to
admit
of
the
least
tincture
and
admission
of
Feare
.
Now
in
the
next
place
,
as
Feare
may
consist
with
love
,
so
it
may
with
Faith
,
and
with
Hope
it self
,
which
seems
to
stand
in
oppositition
with
it
.
For
first
,
Faith
apprehends
all
the
Attributes
of
God
,
and
eyes
his
threatnings
,
as
well
as
his
Promises
,
and
God
hath
establisht
and
fenc'd
in
his
Precepts
with
them
both
;
if
he
had
not
proposed
them
both
as
objects
for
our
Faith
,
why
doth
he
yet
complain
?
why
doth
he
yet
threaten
?
And
if
we
will
observe
it
,
we
shall
find
some
Impressions
of
Feare
,
not
onely
in
the
Decalogue
,
but
in
our
Creed
.
Iudicare
vivos
&
mortuos
,
to
judge
both
the
quick
and
the
dead
,
are
words
which
sound
with
terror
,
and
yet
an
Article
of
our
Belief
;
And
we
must
not
think
it
concerns
us
to
beleeve
it
,
and
no
more
:
Agenda
,
and
credenda
are
not
at
such
a
distance
,
but
that
we
may
learne
our
Practiques
in
our
Creed
.
His
Omnipotence
both
comforts
,
and
affrights
me
;
his
Mercy
keeps
me
from
despaire
,
and
his
Justice
from
presumption
;
but
then
his
coming
to
judge
both
the
quick
and
the
dead
,
is
my
sollicitude
,
my
anxiety
,
my
feare
.
Nor
must
we
Imagine
,
that
,
because
the
Faith
,
which
gives
assent
to
these
Truths
,
may
be
meerly
Historical
,
this
Article
concerns
the
justifyed
Person
no
more
,
then
a
bare
Relation
,
or
a
history
:
for
the
Feare
of
Judgement
is
so
farre
from
destroying
Faith
in
the
justifyed
person
,
that
it
may
prove
a
soveraigne
meanes
to
preserve
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Bas
.
in
Ps.
32.
as
Basil
speaks
,
to
order
and
compose
our
Faith
,
which
is
ready
enough
to
take
an
unkind
heat
,
if
feare
did
not
coole
,
and
Temper
it
.
In
Prosperity
,
David
is
at
his
non
movebor
,
Ps.
30.6
.
I
shall
never
be
moved
;
Before
the
storme
came
,
Peter
was
so
bold
,
as
to
dare
and
challenge
all
the
Temptations
,
that
could
assault
him
,
Etsi
omnes
,
non
ego
,
although
all
men
deny
thee
,
yet
not
I
,
and
was
puzled
,
Matth.
26.
and
fell
back
at
two
or
three
words
from
a
silly
Maid
:
To
keep
us
from
such
distempers
,
it
will
be
good
to
set
Gods
judgements
alwayes
before
our
eyes
.
And
as
Faith
,
so
Hope
,
which
is
as
the
blood
of
the
soule
,
to
keep
it
in
life
and
cheerfulness
,
may
be
over-heated
;
our
Expectation
may
prove
unsavoury
,
if
it
be
not
season'd
with
some
graines
of
this
salt
;
and
Hope
,
like
strong
wine
,
may
intoxicate
and
stupify
our
sense
,
if
,
as
with
water
,
we
doe
not
mixe
and
temper
it
with
this
Fear
:
Psal.
115.11
.
And
therefore
the
Prophet
David
makes
a
rare
composure
of
them
both
,
Timentes
Confidite
,
ye
that
Fear
the
Lord
,
trust
in
the
Lord
;
as
if
,
where
there
were
no
fear
,
there
were
no
confidence
,
and
without
feare
,
there
were
a
strange
Ataxie
and
disorder
in
the
soul
,
and
our
hope
would
breath
out
it self
,
and
be
no
more
Hope
,
but
presumption
.
Navigamus
,
saith
Saint
Hierom
,
spei
velo
;
we
hoyse
up
the
sayles
of
Hope
:
now
if
the
sayles
be
too
full
,
there
may
be
as
much
danger
in
the
sayle
,
as
in
a
Rock
,
and
not
onely
a
Temptation
,
but
our
hope
may
wrack
us
:
Then
our
Hope
Sayles
on
in
an
even
Course
,
when
feare
,
as
a
contrary
wind
,
shortens
and
stayes
her
;
then
inter
sinus
&
scopulos
,
Psal.
115.11
.
Tert.
de
Idol
.
c.
ult.
she
passeth
by
every
Rock
,
and
by
every
reach
,
tuta
,
si
cauta
:
secura
,
si
sollicita
,
safe
if
wary
,
and
secure
,
if
sollicitous
.
To
recollect
all
,
and
conclude
;
Thus
may
Feare
temper
our
Love
that
it
be
not
too
bold
;
our
faith
,
that
it
be
not
too
forward
,
and
our
hope
,
that
it
be
not
too
confident
;
make
our
Love
Reverent
,
our
Faith
discreet
,
and
our
hope
cautelous
,
that
so
we
may
goe
on
in
a
strait
and
even
course
,
with
all
the
Riches
and
substance
of
our
Faith
from
Virtue
to
Virtue
,
from
one
degree
of
perfection
to
another
.
I
made
Feare
but
a
Buttresse
,
Tert.
de
cult.
Foem
.
c.
2.
Tertullian
calls
it
Fundamentum
,
the
Foundation
of
these
three
Theological
Virtues
,
Faith
,
Hope
and
Charity
;
and
when
is
the
Foundation
most
necessary
?
not
when
the
Timber
is
squaring
,
and
the
walls
rising
,
but
when
it
is
Arched
and
vaulted
,
and
compact
by
its
several
contignations
,
and
made
into
an
house
:
Then
,
not
the
Raine
,
and
the
wind
,
and
the
floods
,
but
if
the
Foundation
be
not
sure
,
mole
suâ
ruit
,
it
s
own
weight
will
shake
and
disjoynt
,
and
throw
it
downe
:
Then
,
when
we
are
shap't
,
and
framed
,
and
built
up
to
be
Temples
of
the
holy
Ghost
,
then
,
Si
non
in
timore
Domini
tenueris
te
instanter
,
if
thou
keep
not
thy self
diligently
in
the
Fear
of
the
Lord
,
in
the
Fear
of
his
displeasure
,
his
wrath
,
and
in
the
fear
of
the
last
account
,
this
house
,
this
Temple
will
soon
be
overthrown
.
For
as
the
Temple
in
the
first
of
Ezra
the
Scribe
,
Ecclus.
27.3
.
was
said
to
be
built
in
great
joy
,
and
great
mourning
,
that
they
could
not
discerne
the
shout
of
joy
,
for
the
noise
of
weeping
:
So
our
spiritual
building
is
rais'd
,
Inter
Apocr
.
cap.
5.
ver.
64
,
65.
and
supported
with
great
hope
,
and
great
feare
,
and
it
may
be
sometimes
we
shall
not
discerne
which
is
greatest
,
our
feare
,
or
our
hope
:
but
when
we
are
strong
,
then
are
we
weak
;
when
we
are
rich
,
then
are
we
poore
;
when
we
hope
,
then
we
feare
;
and
our
weakness
upholds
our
strength
,
our
poverty
preserves
our
wealth
,
and
our
Feare
tempers
our
hope
,
that
our
strength
overthrow
us
not
;
that
our
riches
beggar
us
not
;
that
our
hope
overwhelme
us
not
;
quantò
magis
crescimus
,
tanto
magis
timemus
,
the
more
we
increase
in
Virtue
,
the
more
we
Feare
.
Thus
manente
Timore
,
stat
aedificium
,
whilst
this
Butteresse
,
this
Foundation
of
Feare
lasts
,
the
house
stands
:
Thus
we
work
out
our
Salvation
with
Feare
and
Trembling
.
To
conclude
then
,
I
speak
not
this
to
dead
in
any
soule
any
of
those
Comforts
,
which
faith
,
or
Love
,
or
Hope
have
begotten
in
them
,
or
to
choke
and
stifle
any
fruit
or
effect
of
the
Spirit
of
love
:
No
;
I
pray
with
S.
Paul
,
that
your
love
may
abound
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phil.
1.9
.
yet
more
and
more
,
but
as
it
follows
there
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Knowledge
and
in
all
Judgement
;
that
you
may
discerne
things
that
differ
one
from
another
,
a
Phansy
from
a
Reality
;
a
flash
of
Love
,
from
the
pure
flame
of
love
;
a
notion
of
Faith
,
from
a
true
Faith
;
and
hope
from
presumption
.
For
how
many
sin
?
how
few
think
of
punishment
?
how
many
offend
God
,
and
yet
call
themselves
his
〈◊〉
?
how
many
are
willfull
in
their
disobedience
,
and
yet
per●…●…ory
in
their
hope
?
how
many
runne
on
in
their
evill
wayes
,
〈◊〉
leave
seare
behinde
them
,
which
never
overtakes
them
,
but
is
furthest
off
,
when
they
are
neerest
to
their
journeys
end
,
and
within
a
step
of
the
Tribunal
?
For
that
which
made
them
sinfull
,
makes
them
senseless
,
and
they
easily
subborn
false
comforts
;
the
●…knes
of
the
flesh
,
which
they
never
resisted
,
and
the
Mercy
of
God
,
which
they
ever
abused
,
to
chace
away
all
fear
;
and
so
they
depart
(
we
say
)
in
peace
,
but
are
lost
for
ever
.
Curtius
de
Alexand.
For
as
the
Historian
observes
of
men
in
place
,
and
Authority
,
Cum
se
fortunae
permittunt
etiam
naturam
dediscunt
,
when
they
rely
wholly
upon
their
greatness
and
Authority
,
they
lose
their
very
Nature
,
and
turne
Savage
,
and
quite
forget
that
they
are
men
;
in
like
manner
it
befalls
these
spiritualized
men
,
who
build
up
to
themselves
a
pillar
of
assurance
,
and
leane
and
rest
themselves
upon
it
,
they
lose
their
nature
,
and
reason
,
and
forget
to
feare
,
or
be
disconsolate
,
and
become
like
those
whom
the
Philosopher
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
their
boast
was
,
they
did
not
feare
a
Thunder-bolt
.
Feare
not
them
that
can
kill
the
body
,
saith
our
Saviour
;
whom
doe
they
feare
else
?
who
hath
beleeved
our
report
?
or
to
whom
is
the
arm
of
the
Lord
revealed
?
That
arme
which
breaketh
the
Cedars
of
Libanus
in
peeces
:
That
Arme
,
which
onely
doth
wondrous
works
,
is
ever
lifted
up
,
and
we
sport
,
and
walk
delicately
under
it
,
when
we
tremble
,
and
Couch
under
that
,
which
is
as
ready
to
wither
,
as
to
strike
.
Behold
Dust
and
Ashes
invested
with
Power
:
Behold
man
,
who
is
of
as
neere
kin
to
the
worme
and
Corruption
,
as
our selves
,
and
see
how
he
aws
us
,
and
bounds
us
,
and
keeps
us
in
on
every
side
;
If
he
say
,
Do
this
,
we
doe
it
,
Subscribe
to
that
as
a
Truth
,
which
we
know
to
be
false
,
make
our
yea
,
nay
,
and
our
nay
,
yea
;
renounce
our
understandings
,
and
enslave
our
wills
,
change
our
Religion
,
as
we
do
our
clothes
,
and
fit
them
to
the
Times
and
Fashion
;
pull
down
resolutions
,
cancell
Oathes
;
be
votaries
to
day
,
and
breake
to
morrow
;
surrender
up
our
soules
and
bodies
;
Deliver
up
our
Conscience
,
in
the
midst
of
all
its
Cryings
and
Gain-sayings
,
and
lay
it
down
at
the
foot
of
a
fading
,
transitory
Power
,
which
breathes
it self
forth
as
the
wind
,
whilst
it
seeks
to
destroy
,
which
threatens
,
strikes
,
and
then
is
no
more
.
When
this
Lion
roares
,
every
man
is
afraid
,
is
transelemented
,
unnaturalized
,
unman'd
,
is
made
wax
to
receive
any
impression
from
a
mighty
,
but
mortall
hand
;
and
shall
not
the
God
of
heaven
and
earth
,
who
can
dash
all
this
Power
to
nothing
,
deserve
our
feare
?
shall
we
be
so
familiar
with
him
,
as
to
contemne
him
?
so
love
him
,
as
to
hate
him
?
shall
a
shadow
,
a
vapor
,
awe
us
;
and
shall
we
stand
out
against
Omnipotency
and
Eternity
it self
?
shall
sense
,
brutish
sense
prevaile
with
us
more
,
then
our
Reason
or
Faith
?
and
shall
we
crosse
the
method
of
God
,
make
it
our
Wisedome
to
feare
man
,
and
count
it
a
sin
to
feare
God
?
who
is
only
to
be
feared
?
this
were
to
be
wiser
,
then
Wisedom
it self
,
which
is
the
greatest
folly
in
the
World
.
I
have
brought
you
therefore
to
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
this
School
of
feare
,
set
up
the
Moriemini
,
shewd
you
a
Deaths-Head
to
discipline
and
Catechise
you
,
that
you
may
not
die
,
but
live
,
and
Turne
from
your
evill
wayes
,
and
Turne
unto
him
,
who
hath
the
keyes
of
hell
and
of
Death
,
who
as
he
is
a
Saviour
,
so
is
he
also
a
Judge
,
and
hath
made
Feare
one
Ingredient
in
his
Physick
,
not
onely
to
purge
us
,
but
to
keep
us
in
a
healthfull
Temper
,
and
Constitution
.
And
to
this
,
Promptuor
.
Moral
.
if
not
the
danger
of
our
soules
,
yet
the
noise
of
those
who
love
us
not
,
may
awake
us
.
Stapleton
,
a
Learned
man
,
but
a
malitious
Fugitive
,
layes
it
as
a
charge
against
the
Preachers
of
the
Reformed
Churches
,
that
they
are
copious
and
large
in
setting
forth
the
Mercies
of
God
,
but
they
passe
over
Graviora
Evangelit
,
the
harsher
;
but
most
necessary
passages
of
the
Gospel
,
suspenso
pede
,
lightly
,
and
as
it
were
on
their
Tiptoes
,
and
goe
softly
,
as
if
they
were
afraid
to
awake
their
hearers
:
That
we
are
mere
solifidians
,
and
rely
upon
a
reed
,
a
hollow
and
an
empty
faith
.
Bellarmine
is
loud
,
that
we
doe
per
contemplationem
volare
,
hover
as
it
were
on
the
wings
of
Contemplation
,
and
hope
to
goe
to
heaven
in
a
Dreame
.
Pamelius
in
his
notes
upon
Tertullian
,
is
bold
upon
it
,
That
the
Primitive
Church
did
Anathematize
us
in
the
Marcionists
,
and
Gnostiques
,
and
if
they
were
Hereticks
,
then
we
are
so
.
And
what
shall
we
now
say
?
Recrimination
is
rather
an
objection
,
then
an
Answer
,
and
it
will
be
against
all
rules
of
Logick
,
to
conclude
our
selves
Good
,
because
they
are
worse
;
or
that
we
have
no
Errors
,
because
they
have
so
many
,
and
that
none
can
Erre
but
he
,
that
sayes
he
cannot
,
and
for
which
we
call
him
Antichrist
;
This
bandying
of
Censures
and
Curses
hath
been
held
up
too
long
with
some
loss
and
injury
to
Religion
,
on
both
sides
;
Our
best
way
certainly
to
confute
them
,
is
by
our
practice
;
so
to
live
,
that
all
men
say
,
The
Feare
of
God
is
in
us
of
a
Truth
,
to
weave
Love
and
Feare
into
one
Peece
,
to
serve
the
Lord
in
feare
,
and
rejoyce
in
Trembling
,
Hilar.
in
Fs
.
2.
ut
sit
timor
exultans
,
&
exultatio
tremens
;
that
there
may
be
Trembling
in
our
Joy
,
and
Joy
in
our
Feare
:
not
to
Divorce
Jesus
from
the
LORD
,
nor
the
Lord
from
Jesus
;
not
to
Feare
the
Lord
the
lesse
for
Jesus
,
nor
love
Jesus
the
less
for
the
Lord
,
but
to
joyne
them
both
together
,
and
place
Christ
in
the
midst
;
and
then
there
will
be
a
pax
vobis
,
peace
unto
us
;
his
Oyntment
shall
drop
upon
our
Love
,
that
it
be
not
too
bold
,
and
distill
upon
our
Feare
,
that
it
faint
not
,
and
end
in
despaire
;
that
our
Love
may
not
consume
our
Feare
,
nor
our
Fear
chill
our
love
:
but
we
shall
so
Love
him
,
that
we
do
not
Despaire
,
so
Fear
him
,
that
we
do
not
presume
,
That
we
may
Feare
him
as
a
Lord
,
and
love
him
as
Jesus
;
and
then
when
he
shall
come
in
Glory
to
Judge
both
the
quick
and
the
dead
,
we
shall
find
him
a
Lord
,
but
not
to
affright
us
;
and
a
Jesus
to
save
us
;
our
Love
shall
be
made
perfect
;
All
doubting
taken
from
our
Faith
;
nay
,
Faith
it self
shall
be
done
away
,
and
the
feare
of
Death
shall
be
swallowed
up
in
Victory
,
and
we
who
have
made
such
use
of
Death
in
its
representation
,
shall
never
dye
,
but
live
for
evermore
.
And
this
we
have
learnt
from
the
Moriemini
:
Why
will
you
Die
?
THE
TENTH
SERMON
.
PART
VI.
EZEKIEL
33.11
.
—
why
will
you
die
,
Oh
House
of
Israel
?
WEE
have
lead
you
through
the
Chambers
of
Death
;
through
the
school
of
Discipline
;
The
School
of
feare
.
For
why
will
ye
Die
?
Look
upon
Death
,
and
feare
it
;
and
you
shall
not
Dye
at
all
.
Thus
farre
are
we
gone
.
We
come
now
,
ad
domum
Israelis
,
to
the
House
of
Israel
:
Why
will
ye
die
oh
house
of
Israel
?
For
to
name
Israel
,
is
an
Argument
:
Take
them
as
Israel
,
or
take
them
as
the
House
of
Israel
:
Take
the
House
for
a
Building
,
or
take
it
for
a
family
,
and
it
may
seem
strange
,
and
full
of
Admiration
,
that
Israel
,
which
should
prevaile
with
God
,
should
embrace
Death
;
That
the
House
of
Israel
compact
in
it self
,
should
ruine
it self
:
In
Edom
't
is
no
strange
sight
to
see
men
run
on
in
their
evill
wayes
;
In
Mesheck
,
or
the
Tents
of
Kedar
,
there
might
be
at
least
some
colour
for
a
Reply
;
but
to
Israel
,
it
is
Gravis
expostulatio
,
a
heavy
,
and
full
Expostulation
.
Let
the
Amorites
and
Hittites
;
let
the
Edomites
,
let
Gods
enemies
perish
;
but
let
not
Israel
the
People
of
God
Dye
.
Why
should
they
die
?
The
Devil
may
be
an
Edomite
;
but
God
forbid
he
should
be
an
Israelite
.
The
Quarè
moriemini
?
why
will
ye
Die
?
we
see
,
is
levell'd
to
the
marke
,
is
here
in
its
right
and
proper
place
,
and
being
directed
to
Israel
,
is
a
sharp
and
vehement
exprobration
.
Oh
Israel
,
why
will
ye
die
?
I
would
not
have
you
die
:
I
have
made
you
gentem
selectam
,
a
chosen
people
,
that
you
may
not
Die
:
I
have
set
before
you
Life
and
Death
;
Life
,
that
you
may
chuse
it
,
and
Death
,
that
you
may
run
from
it
;
and
why
will
you
die
?
My
sword
is
drawne
to
affright
,
and
not
to
kill
you
;
and
I
hold
it
up
,
That
I
may
not
strike
:
I
have
placed
death
in
the
way
,
that
you
may
stop
and
retreat
,
and
not
go
on
:
I
have
set
my
Angel
,
my
Prophet
,
with
a
sword
drawne
in
his
Hand
,
That
at
least
you
may
be
as
wise
,
as
the
Beast
was
under
Baalam
,
and
sink
,
and
fall
down
under
your
Burden
.
I
have
imprinted
the
very
Image
of
Death
in
every
sinne
;
will
ye
yet
goe
on
?
will
ye
love
sinne
,
that
hath
such
a
foule
face
,
such
a
terrible
countenance
,
that
is
thus
clothed
,
and
apparrell'd
with
Death
?
Quis
furor
oh
Cives
?
what
a
madnesse
is
this
,
oh
ye
Israelites
?
As
Herod
once
upbraiding
Cassius
for
his
seditious
behaviour
in
the
East
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
wrot
no
more
but
this
,
Herod
to
Cassius
.
Thou
art
mad
;
Philostrat
.
in
vit.
Herodis
.
so
God
may
seem
to
send
to
his
People
.
God
,
by
his
Prophet
,
to
the
Israelites
,
you
are
mad
.
Therefore
doe
my
people
run
on
in
their
evill
wayes
,
Isa.
5.13
.
because
they
have
no
understanding
.
For
now
look
upon
Death
;
and
that
affrights
us
:
Look
upon
God
,
and
he
exhorts
us
:
Reflect
upon
our selves
,
and
we
are
an
Israel
,
a
Church
of
God
.
There
is
no
cause
of
dying
,
but
not
Turning
:
no
cause
of
destruction
,
but
Impenitency
:
If
we
will
not
die
;
we
shall
not
die
;
and
if
we
will
Turne
,
we
cannot
die
at
all
;
for
that
if
we
die
,
God
passeth
sentence
upon
us
,
and
condemnes
us
,
but
kills
us
not
;
but
perditio
tua
ex
te
Israel
,
our
destruction
comes
from
our selves
:
It
is
not
God
,
it
is
not
death
it self
,
that
kills
us
,
but
we
die
,
because
we
will
.
Now
by
this
Touch
,
and
short
descant
on
the
words
so
much
Truth
is
conveyed
unto
us
,
as
may
acquit
and
discharge
God
as
no
way
accessary
to
our
death
:
and
to
make
our
Passage
cleer
and
plain
,
we
will
proceed
by
these
steps
or
degrees
;
draw
out
these
three
Conclusions
.
1.
That
God
is
not
willing
we
should
die
.
2.
That
he
is
so
far
from
willing
our
death
,
that
he
hath
plenteously
afforded
sufficient
meanes
of
life
and
salvation
,
which
will
bring
in
the
Third
and
last
;
That
if
we
die
,
our
death
is
voluntary
;
That
no
other
reason
can
be
given
of
our
death
,
but
our
own
will
.
And
the
due
consideration
of
these
three
,
may
serve
to
awake
our
shame
,
Naz.
Or.
20.
as
death
did
our
feare
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
Nazianzen
speaks
)
another
Help
and
furtherance
to
worke
out
our
Salvation
.
Why
will
ye
die
,
oh
House
of
Israel
?
And
first
,
That
God
is
not
willing
we
should
die
,
is
plaine
enough
;
First
,
from
the
Obtestation
,
or
Expostulation
it self
:
Secondly
,
from
the
Nature
of
God
,
who
thus
expostulates
.
For
1.
why
will
ye
die
?
is
the
voice
of
a
friend
,
not
of
an
enemy
;
He
that
askes
me
,
why
I
will
die
?
by
his
very
Question
assures
me
,
he
intends
not
to
destroy
me
:
God
is
not
as
man
,
that
he
should
lie
;
what
he
works
,
he
workes
in
the
cleer
and
open
day
:
His
fire
is
kindled
to
enflame
us
;
his
water
flows
to
purge
and
cleanse
us
;
his
oyle
is
powred
forth
to
supple
us
;
his
commands
are
not
snares
,
nor
his
Precepts
Accusations
:
He
stamps
not
the
Devill
's
face
upon
his
Coyne
;
He
willeth
not
,
what
he
made
not
,
and
he
made
not
Death
,
saith
the
Wiseman
.
He
wisheth
,
he
desireth
we
should
live
;
he
is
angry
,
Wisd.
1.12
.
and
sorry
if
we
die
.
He
looks
down
upon
us
,
calls
after
us
;
he
exhorts
,
and
rebukes
,
and
even
weepes
over
us
,
as
our
Saviour
did
over
Jerusalem
,
and
if
we
die
,
we
cannot
think
that
he
that
is
life
it self
,
should
kill
us
.
If
we
must
die
,
why
doth
he
yet
complaine
?
why
doth
he
expostulate
?
for
if
the
Decree
be
come
forth
,
if
we
be
lost
already
,
why
doth
he
yet
call
after
us
?
how
can
a
desire
,
or
command
breath
in
those
coasts
,
which
the
power
of
an
absolute
will
hath
laid
waste
already
?
if
he
hath
decreed
we
should
die
,
he
cannot
desire
we
should
live
,
but
rather
the
Contrary
,
that
his
Decree
be
not
void
,
and
of
no
effect
;
otherwise
to
passe
sentence
,
an
irrevocable
sentence
of
Death
;
and
then
bid
us
live
,
is
to
look
for
liberty
and
freedome
,
in
Necessity
,
for
a
sufficient
effect
,
from
an
unsufficient
cause
;
to
command
,
and
desire
that
,
which
himself
had
made
impossible
;
to
ask
a
Dead
man
,
why
he
doth
not
live
,
and
to
speak
to
a
carcasse
,
and
bid
it
walk
.
Indeed
by
some
this
,
why
will
you
die
?
is
made
but
sancta
simulatio
,
but
a
kind
of
holy
dissimulation
,
so
that
God
with
them
,
sets
up
man
as
a
marke
,
and
then
sticks
his
deadly
arrows
in
his
sides
,
and
after
askes
him
,
why
he
will
die
?
And
why
may
he
not
,
saith
one
,
with
the
same
liberty
Damne
a
soul
,
as
a
Hunter
kills
a
Deere
?
(
a
bloody
instance
)
as
if
an
immortall
soul
,
which
Christ
set
at
a
greater
rate
,
then
the
World
it self
,
nay
,
then
his
own
most
pretious
Blood
,
were
in
his
sight
of
no
more
valew
,
then
a
Beast
,
and
God
were
a
mighty
Nimrod
,
and
did
destroy
mens
souls
for
delight
and
pleasure
.
Thus
though
they
dare
not
call
God
the
Author
of
sinne
(
for
who
is
so
sinfull
,
that
could
hear
and
not
Anathematize
it
?
)
yet
others
,
and
those
no
children
in
understanding
,
think
it
a
Conclusion
,
that
will
naturally
,
and
necessarily
follow
upon
such
bloody
premises
;
and
they
are
more
encouraged
by
those
ill-boding
words
,
which
have
dropt
from
their
quills
;
For
say
some
;
vocat
,
ut
induret
;
He
calls
them
to
no
other
end
,
but
that
he
may
harden
them
;
he
hardens
them
,
that
he
may
destroy
them
;
He
exhorts
them
to
turn
,
that
they
may
not
Turn●
;
He
asks
them
,
why
they
will
die
;
that
they
may
run
on
in
their
evill
wayes
,
even
upon
Death
it self
:
when
they
break
his
command
,
they
fulfill
his
will
;
and
't
is
his
pleasure
they
should
sinne
;
't
is
his
pleasure
,
they
should
die
;
and
when
he
calls
upon
them
not
to
sinne
,
when
he
asks
them
,
why
they
will
die
,
he
doth
but
Dissemble
,
for
they
are
dead
already
;
Horribili
decreto
,
by
that
horrible
,
antecedaneous
Decree
of
Reprobation
.
And
now
tell
me
;
If
we
admit
of
this
,
What
's
become
of
the
expostulation
?
what
use
is
there
of
the
obtestation
?
why
doth
he
yet
ask
,
why
will
ye
Die
?
I
called
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
reason
unanswerable
;
but
if
this
Fancy
,
this
Interpretation
take
place
,
it
is
no
reason
at
all
,
why
will
ye
die
?
the
Answer
is
ready
(
and
what
other
answer
can
a
poore
praecondemned
soul
make
?
)
Domine
Deus
tu
nosti
,
Lord
God
thou
knowest
:
Thou
condemnest
us
before
thou
mad'st
us
;
Thou
didst
Destroy
us
,
before
we
were
;
and
if
we
die
,
Even
so
,
Good
Lord
,
For
it
is
thy
good
pleasure
;
Fato
volvimur
,
it
is
our
Destiny
;
or
rather
,
Est
deus
in
nobis
,
not
a
stoicall
fate
,
but
thy
right
hand
,
and
thy
strong
irresistible
Arme
hath
destroyed
us
,
and
so
the
expostulation
is
answered
,
and
the
Quare
mortemini
is
nothing
else
,
but
mortui
estis
,
why
will
ye
die
?
that
's
the
Text
;
the
Glosse
is
,
you
are
dead
already
.
But
in
the
Second
place
,
That
this
expostulation
is
true
and
Hearty
,
may
be
seen
in
the
very
Nature
of
God
,
who
is
Truth
it self
;
who
hath
but
one
property
,
and
Quality
,
saith
Trismegistus
,
and
that
is
Goodness
;
and
therefore
cannot
bid
us
live
,
when
he
intends
to
kill
us
:
For
consider
God
before
man
had
fallen
from
him
by
sin
and
disobedience
,
and
we
shall
see
nothing
but
the
works
of
his
Goodnesse
,
and
Love
.
The
heavens
were
the
workes
of
his
Fingers
;
Basil
.
Hem.
in
Famem
&
sicci●
.
he
created
Angels
,
and
men
,
he
spake
the
word
,
and
all
was
done
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
saith
Basil
:
what
necessity
was
there
,
that
he
should
thus
break
forth
into
Action
?
who
compell'd
him
?
who
perswaded
him
?
who
was
his
Counsellor
?
He
was
All-sufficient
,
and
stood
in
need
of
nothing
,
l.
4.
c.
28.
non
quasi
Indigens
plasmavit
Adam
,
saith
Irenaeus
,
it
was
not
out
of
any
indigencie
,
or
Defect
in
himself
,
that
he
made
Adam
after
his
Image
.
He
was
all
to
himself
before
he
made
any
thing
,
nor
could
millions
of
Worlds
have
added
to
him
.
What
was
it
to
him
,
that
there
were
Angels
made
,
or
Seraphin
,
or
Cherubin
?
he
gain'd
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Athena
.
Legatio
pro
Christianis
.
said
Aristotle
,
for
there
could
be
no
Accession
,
nothing
to
heighten
his
perfection
.
Did
he
make
the
world
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Athenagor
as
calls
it
,
as
an
Instrument
to
make
him
Musick
?
Did
he
cloth
the
Lilies
,
and
dresse
up
Nature
in
various
colours
to
delight
himself
?
or
could
he
not
reigne
without
man
?
saith
Mirandula
?
God
hath
a
most
free
,
and
powerfull
and
immutable
will
,
and
therefore
it
was
not
necessary
for
him
to
work
,
or
to
begin
to
work
,
but
when
he
would
;
for
he
might
both
will
,
and
not
will
the
Creation
of
all
Things
,
without
any
change
of
his
will
,
but
it
pleased
him
out
of
his
goodness
,
thus
to
break
forth
into
Action
:
will
you
know
the
cause
,
saith
the
Sceptique
,
why
he
made
world
?
Sext.
Emperic
.
adv.
Mathemat
.
pag.
327.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
was
good
;
Nihil
ineptius
,
saith
one
,
quam
cogitare
Deum
nihil
agentem
;
There
is
nothing
more
vaine
then
to
conceive
that
God
could
be
idle
,
or
doing
of
nothing
;
and
were
it
not
for
his
Goodnesse
,
we
could
hardly
conceive
him
ad
extrà
agentem
;
working
any
thing
out
of
himself
,
who
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
All-sufficient
,
1
Tim.
1.11
.
and
Blessed
for
evermore
,
infinitely
happy
,
though
he
had
never
created
the
Heaven
,
and
the
Earth
,
though
there
had
neither
been
Angel
or
man
to
worship
him
;
but
he
did
all
these
things
because
he
was
good
.
Bonitas
saith
Tertul.
otium
sui
non
patitur
,
hinc
censetur
,
Tert.
adv.
Marcion
.
l.
2.
si
agatur
,
Goodness
is
an
Active
,
and
restlesse
quality
,
and
it
is
not
,
when
it
is
Idle
;
it
cannot
containe
it self
in
it self
,
and
by
his
Goodness
he
made
man
,
made
him
for
his
Glory
,
and
so
to
be
partaker
of
his
happiness
;
placed
him
here
on
earth
,
to
raise
him
up
to
Heaven
,
made
him
a
living
soul
,
ut
in
vitâ
hac
compararet
vitam
,
that
in
this
short
and
Transitory
life
,
he
might
fit
himself
for
an
Abiding
City
,
and
in
this
moment
work
out
Aeternity
.
Thus
of
Himself
,
God
is
good
,
nor
can
any
evill
proceed
from
him
;
if
he
frowne
,
we
first
move
him
:
if
he
be
angry
,
we
have
provoked
him
;
if
he
come
in
a
Tempest
,
we
have
rais'd
it
;
if
he
be
a
consuming
fire
,
we
have
kindled
it
;
we
force
him
to
be
,
what
he
would
not
be
;
we
make
him
Thunder
,
who
is
all
Light
.
Tert.
advers.
Marc.
l.
2.
c.
11.
Bonitas
ingenita
,
severitas
Accidens
;
Alteram
sibi
,
alteram
rei
Deus
praestitit
,
saith
the
Father
,
his
goodnesse
is
Naturall
,
his
severity
(
in
respect
of
its
Act
)
Accidentall
;
for
God
may
be
severe
,
and
yet
not
punish
;
for
he
strikes
not
till
we
provoke
him
;
his
Justice
,
and
severity
are
the
same
,
as
everlasting
as
himself
,
though
he
never
speak
in
his
wrath
,
nor
draw
his
sword
;
If
there
were
no
Hell
,
yet
were
he
just
,
and
if
there
were
no
Abrahams
Bosome
,
yet
were
he
Good
;
if
there
were
neither
Angel
nor
men
,
he
were
still
the
Lord
,
blessed
for
evermore
;
in
a
word
,
he
had
been
just
though
he
had
never
been
Angry
;
he
had
been
mercifull
,
though
man
had
not
been
miscrable
,
he
had
been
the
same
God
,
just
,
and
good
,
and
mercifull
,
though
sin
had
not
entred
in
by
Adam
,
nor
Death
by
sinne
.
God
is
active
in
Good
,
and
not
in
Evill
,
he
cannot
doe
what
he
doth
detest
and
hate
,
he
cannot
Decree
,
Ordaine
,
or
further
that
,
which
is
most
contrary
to
him
;
he
doth
not
kill
me
before
all
time
,
and
then
in
time
,
aske
me
why
I
will
die
?
He
doth
not
Condemne
me
first
,
and
then
make
a
Law
,
that
I
may
break
it
.
He
doth
not
blow
out
my
Candle
,
and
then
punish
me
for
being
in
the
dark
.
That
the
conviction
of
a
sinner
should
be
the
onely
end
of
his
Exhortations
,
and
Expostulations
cannot
consist
with
that
Goodness
,
which
God
is
,
who
when
he
comes
to
punish
,
Isai.
28.21
.
sacit
opus
non
suum
,
saith
the
Prophet
,
doth
not
his
owne
worke
,
doth
a
strange
work
,
a
strange
Act
,
an
Act
that
is
forced
from
him
,
a
worke
which
he
would
not
doe
.
And
as
he
doth
not
will
our
Death
,
so
doth
he
not
desire
to
manifest
his
Glory
in
it
;
which
(
as
our
Death
)
proceeds
from
his
secondary
,
and
occasion'd
will
;
For
God
,
saith
Aquinas
,
seeks
not
the
manifestation
of
his
Glory
,
Aquin.
2.2
q.
132.
art.
1.
for
his
own
,
but
for
our
sakes
;
His
glory
as
his
Wisdome
,
and
Justice
,
and
Power
,
is
with
him
alwayes
,
as
eternall
as
himself
;
no
Quire
of
Angels
can
improve
,
no
raging
Devil
can
diminish
his
Glory
,
which
in
the
midst
of
all
the
Hallelujahs
of
Seraphin
,
and
Cherubin
,
in
the
midst
of
all
the
Blasphemies
of
men
and
Devills
,
is
still
the
same
;
and
his
first
will
is
to
see
it
in
his
Image
,
in
the
conformity
of
our
wills
to
his
,
where
it
strives
in
the
perfection
of
Beauty
,
rather
then
when
it
is
decay'd
and
defaced
,
rather
then
in
a
Damned
Spirit
;
rather
in
that
Saint
he
would
have
made
,
then
in
that
Reprobate
,
and
cursed
soul
,
which
he
was
forced
to
throw
into
the
lowest
pit
,
and
so
to
receive
his
Glory
,
is
,
that
which
he
would
not
have
,
which
he
was
willing
to
begin
on
Earth
,
and
then
have
made
it
perfect
and
compleat
in
the
highest
Heavens
.
Tert.
ibid.
Exinde
admortem
sed
ante
ad
vitam
;
The
sentence
of
Death
was
pronounced
against
man
,
almost
as
soon
as
he
was
man
;
but
he
was
first
created
to
life
;
we
are
punished
for
being
evill
,
but
we
were
first
commanded
to
be
good
;
his
first
will
is
,
That
we
glorify
him
in
our
Bodies
,
and
in
our
soules
;
but
if
we
frustrate
his
loving
expectation
here
,
then
he
rowseth
himself
up
as
a
mighty
man
,
and
will
be
avenged
of
us
,
and
work
his
Glory
,
out
of
that
which
dishonor'd
him
,
and
write
it
with
our
blood
.
In
the
multitude
of
the
People
,
Prov.
14.28
.
is
the
Glory
of
a
King
,
saith
the
wisest
of
Kings
,
and
more
Glory
,
if
they
be
obedient
to
his
laws
,
then
if
they
rebell
,
and
rise
up
against
him
;
That
Common-wealth
is
more
glorious
,
where
every
man
fills
his
place
,
then
where
the
Prisons
are
filled
with
Theeves
,
and
Traytors
,
and
men
of
Belial
;
and
though
the
Justice
,
and
wisedome
of
the
King
may
be
seen
in
these
,
yet
't
is
more
resplendent
in
those
,
on
whom
the
Law
hath
more
Power
,
then
the
sword
.
In
Heaven
is
the
glory
of
God
best
seen
,
and
his
delight
is
in
it
;
to
see
it
in
the
Church
of
the
First-borne
,
and
in
the
soules
of
just
men
made
perfect
,
it
is
now
indeed
his
will
,
which
primarily
was
not
his
will
,
to
see
it
in
the
Divel
and
his
Angels
.
For
God
is
best
pleased
to
see
his
Creature
man
,
to
answer
to
that
patte●e
,
which
he
hath
set
up
,
to
be
what
he
should
be
,
and
what
he
intended
:
And
,
as
every
Artificer
glories
in
his
work
,
when
he
sees
it
finish't
according
to
the
rule
,
and
that
Idea
,
which
he
had
drawne
in
his
minde
;
and
as
we
use
to
look
upon
the
work
of
our
hands
,
or
witts
,
with
that
favour
and
complacency
we
doe
upon
our
Children
,
when
they
are
like
us
;
so
doth
God
upon
man
,
when
he
appeares
in
that
shape
and
forme
of
Obedience
,
which
he
prescrib'd
;
for
then
the
Glory
of
God
is
carried
along
in
the
continued
streame
,
and
course
of
all
our
Actions
,
breaks
forth
,
and
is
seen
in
every
worke
of
our
Hands
,
is
the
Eccho
of
every
word
we
speak
,
the
result
of
every
Thought
,
that
begat
that
word
;
and
it
is
Musick
in
his
eares
,
which
he
had
rather
heare
,
then
the
weeping
and
howling
of
the
Damned
,
which
he
will
now
heare
,
though
the
time
was
,
when
he
us'd
all
fitting
meanes
to
prevent
it
,
even
the
same
meanes
,
by
which
he
raised
those
,
who
now
glorify
him
in
the
Highest
Heaven
.
God
then
,
is
no
way
willing
we
should
die
;
not
by
his
Naturall
will
which
is
his
prime
,
and
antecedent
will
;
for
Death
cannot
issue
from
the
Fountaine
of
Life
,
and
by
this
will
was
the
Creature
made
in
the
beginning
,
and
by
this
preserved
ever
since
;
by
this
are
administred
all
the
meanes
to
bring
it
to
that
perfection
and
happiness
for
which
it
was
first
made
;
for
the
goodness
of
God
it
was
,
which
first
gave
a
being
to
man
,
and
then
adopted
him
in
spe●…
reg●…i
,
design'd
him
for
immortality
,
and
gave
him
a
Law
,
by
the
fulfilling
of
which
,
he
might
have
a
Tast
of
that
Joy
and
Happinesse
,
which
he
from
all
Eternity
possest
.
And
therefore
secondly
,
not
voluntate
praecepti
,
not
by
his
will
exprest
in
his
command
,
in
his
precepts
,
and
Laws
;
For
under
Christ
,
this
will
of
his
is
the
onely
destroyer
of
Death
,
and
being
kept
and
observ'd
,
swallows
it
up
in
victory
;
for
how
can
Death
touch
him
,
who
is
made
like
unto
the
living
Lord
?
or
how
should
Hell
receive
him
,
whose
conversation
is
in
heaven
?
Ezek.
16.
●1
.
13.21
.
If
we
do
them
,
we
shall
even
live
in
them
,
saith
the
Prophet
,
and
he
repeats
it
often
,
as
if
Life
were
as
inseparable
from
them
,
as
it
is
from
the
living
God
himself
,
by
which
,
as
he
is
life
in
himself
,
so
to
man
,
whom
he
had
made
,
he
brought
life
and
immortality
to
light
.
And
these
his
Precepts
are
defluxions
from
him
,
the
proper
issue
of
his
naturall
and
primitive
desire
,
of
that
generall
Love
of
good-will
which
he
did
beare
to
his
Creature
,
and
the
only
way
to
draw
on
that
love
of
Friendship
,
that
neerer
Relation
by
which
we
are
one
with
him
,
and
he
with
us
,
by
which
he
calls
us
his
Children
,
and
we
cry
Abba
,
Father
;
his
first
will
ordain'd
us
for
good
,
his
second
will
was
publisht
,
and
set
up
as
a
light
,
to
bring
us
to
that
good
,
for
which
we
were
made
and
created
.
But
we
are
told
,
there
is
in
God
,
voluntas
permissionis
,
a
permissive
will
,
or
a
will
of
permission
;
and
indeed
some
have
made
great
use
of
this
wo●d
permission
;
and
have
made
it
of
the
same
necessitating
power
and
efficacy
,
with
that
,
by
which
God
made
the
Heavens
and
the
Earth
,
for
we
find
it
in
Terminis
,
in
their
writings
,
positâ
peccati
permissione
,
necesse
est
ut
peccatum
eveniat
,
that
upon
the
permission
of
sinne
,
it
must
necessarily
follow
,
that
sinne
must
be
committed
;
They
call
it
permission
,
but
before
they
winde
up
their
Discourses
,
the
word
,
I
know
not
by
what
Logick
,
or
Grammar
hath
more
significations
put
upon
it
,
then
God
or
nature
ever
gave
it
.
Tert.
in
vit.
Agr.
Romani
ubi
solitudinem
faciunt
,
pacem
appellant
,
say
the
Ancient
Britons
in
Tacitus
,
The
Romanes
,
where
by
Fire
and
Sword
they
lay
the
Land
waste
,
and
Turne
all
to
a
Wildernesse
,
call
it
Peace
,
so
here
the
word
is
permission
,
but
currente
rotâ
,
whilst
they
are
hot
,
and
busy
in
their
work
,
at
last
it
is
,
Excitation
,
stirring
up
,
Inclining
,
hardning
,
permittere
is
no
lesse
then
Impellere
,
permission
is
Compulsion
,
&
by
their
Chymistry
,
they
are
able
to
extract
all
this
out
of
this
one
word
and
more
,
as
,
That
God
will
have
that
done
,
which
he
forbids
us
to
doe
;
God
doth
not
will
,
what
he
tells
us
,
he
doth
will
;
That
some
are
cast
asleep
from
all
eternity
,
that
they
may
be
Hardned
,
and
all
this
with
them
is
but
permission
.
And
to
make
this
Good
,
we
are
told
That
God
hath
on
purpose
created
some
men
with
an
intent
to
permit
them
to
fall
into
sin
?
and
this
at
first
sight
is
a
faire
Proposition
,
that
carries
Truth
written
in
the
very
forehead
,
but
indeed
it
is
deceitfull
upon
the
weights
,
one
thing
is
said
,
and
another
meant
.
God
hath
created
some
,
and
why
some
,
and
not
all
?
for
no
doubt
the
condition
of
Creation
is
the
same
in
all
.
And
why
with
a
purpose
to
permit
them
to
fall
into
sinne
?
did
he
not
also
create
them
with
a
purpose
,
that
they
should
walk
in
his
Commandements
?
Certainly
both
,
and
rather
the
last
then
the
former
;
for
God
indeed
permits
sinne
,
but
withall
forbids
it
;
but
he
permits
,
nay
he
commands
us
to
doe
his
will
.
Permission
lookes
upon
both
,
both
upon
sinne
,
and
upon
Obedience
;
on
the
one
side
it
meets
with
a
check
,
on
the
other
with
a
Command
,
That
we
may
not
doe
what
is
but
permitted
,
and
Forbidden
,
and
that
we
may
yeeld
ready
Obedience
to
that
which
is
not
permitted
onely
,
but
commanded
.
It
was
a
Custome
amongst
the
Ancients
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
number
and
cast
up
their
Accounts
with
their
fingers
,
Naz.
Or.
3.
as
we
do
by
Figures
and
Counters
,
whence
Orontes
the
Persian
was
wont
to
say
,
Eundem
digitum
nunc
Decem
millia
,
nunc
unum
ostendere
,
that
the
same
finger
with
some
alteration
and
change
,
did
now
signifie
Ten
thousand
,
and
in
another
posture
and
motion
but
one
;
The
same
use
some
men
have
made
of
this
word
permission
,
which
they
did
of
their
fingers
.
In
its
true
sense
,
and
naturall
place
,
it
can
signifie
no
more
then
this
,
A
purpose
of
God
,
not
to
Intercede
by
his
Omnipotency
,
and
hinder
the
committing
of
those
sinnes
,
which
if
he
permitted
not
,
could
not
once
have
a
being
:
but
men
have
learnt
so
to
place
it
,
that
it
shall
stand
for
Ten
Thousand
;
for
Inclination
,
and
excitation
,
and
induration
,
and
all
these
Fearfull
expressions
,
which
leave
men
chain'd
and
Fetter'd
with
an
Inevitable
necessity
of
sinning
,
and
so
make
that
,
which
in
God
is
but
merely
permission
,
infallibly
effective
,
and
so
damne
men
with
gentler
Language
,
and
in
a
soster
phrase
;
he
permits
them
;
That
he
doth
,
that
he
must
doe
;
but
their
meaning
is
,
His
absolute
will
is
,
that
they
should
die
;
and
let
them
shift
as
they
please
,
and
wind
and
Turne
themselves
to
slip
out
of
reach
;
after
all
Defalcations
and
substractions
they
can
make
,
it
will
arise
neere
to
this
Summe
,
which
I
am
almost
afraid
to
give
you
,
That
God
is
willing
we
should
die
.
For
to
this
purpose
,
they
bring
in
also
Gods
Providence
;
To
this
purpose
?
I
should
have
said
,
To
none
at
all
;
For
though
God
rule
the
world
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
this
Law
of
Providence
,
as
Nazianz.
calls
it
,
though
he
disposeth
and
ordereth
all
things
,
and
all
actions
of
men
,
yet
he
layes
not
any
Law
of
Necessity
upon
all
things
.
Aquin.
pri●…
.
part
.
q.
22.
Some
effects
he
hath
fitted
with
necessary
causes
,
that
they
may
infallibly
fall
out
,
saith
Aquinas
,
and
to
other
effects
,
which
in
their
owne
nature
are
contingent
,
he
hath
applyed
Contingent
Causes
,
so
that
,
that
shall
fall
out
Necessarily
,
which
his
Providence
hath
so
disposed
of
,
and
that
Contingently
,
which
he
hath
left
in
a
Contingency
;
and
both
these
in
the
nature
of
things
necessary
and
Contingent
are
within
the
verge
and
rule
of
his
Providence
,
and
he
alters
them
not
,
but
extrà
ordinem
,
when
he
would
doe
some
extraordinary
worke
,
when
he
would
work
a
Miracle
.
The
Sunne
knoweth
his
seasons
,
and
the
Moon
its
going
down
,
and
this
in
a
constant
and
unchangeable
course
,
but
yet
he
commanded
the
Sunne
to
stand
still
in
Gibeon
,
Josh.
10.12
.
and
the
Moon
in
the
valley
of
Ajalon
.
But
then
,
I
think
,
all
Events
are
not
as
necessary
,
as
the
change
of
the
Moon
,
or
the
setting
of
the
Sunne
,
for
all
have
not
so
necessary
causes
:
unlesse
you
will
say
,
to
walk
or
stand
,
to
be
rich
or
poore
,
to
fall
in
battell
,
or
to
conquer
,
are
as
necessary
effects
as
Darknesse
,
when
the
Sun
sets
,
or
Light
,
when
it
riseth
in
our
Horison
:
And
this
indeed
may
bring
in
a
new
kind
of
Predestination
,
to
walke
or
stand
,
to
Riches
,
and
Poverty
,
to
Victory
and
Captivity
,
as
well
as
to
Everlasting
life
,
and
everlasting
perdition
.
But
,
posito
,
sed
non
concesso
,
Let
us
suppose
it
,
though
we
grant
it
not
,
That
the
Providence
of
God
hath
laid
a
Necessity
upon
such
Events
as
these
,
yet
it
doth
not
certainly
upon
those
Actions
which
concerne
our
everlasting
welfare
,
which
either
raise
us
up
to
heaven
,
or
cast
us
downe
to
destruction
.
It
were
not
much
material
(
at
least
a
good
Christian
might
think
so
)
whether
we
sit
or
walke
,
whether
he
predetermine
that
we
be
rich
or
poor
,
that
we
Conquer
or
be
overcome
:
what
is
it
to
me
,
though
the
Sun
stand
still
,
if
my
feet
be
at
Liberty
,
to
runne
the
wayes
of
Gods
Commandements
?
what
is
it
to
me
,
if
the
Moon
should
start
out
of
his
Sphere
,
if
I
lose
not
the
sight
of
that
brightness
,
which
should
direct
me
in
my
way
to
blisse
?
what
were
it
to
me
,
if
I
were
necessitated
to
Beggary
,
so
I
be
not
a
predestinate
Bankrupt
in
the
City
of
the
Lord
?
Let
him
doe
what
he
will
in
Heaven
and
in
earth
;
Let
the
Sun
goe
back
;
let
the
Starres
lose
their
light
,
let
the
Wheele
of
Nature
move
in
a
contrary
way
,
Let
the
pillars
of
the
world
be
shaken
;
Let
him
doe
what
he
will
;
It
concerns
us
not
further
then
that
we
say
,
Amen
,
so
be
it
;
for
we
must
give
him
leave
,
who
made
the
world
,
to
govern
it
:
If
all
other
Events
and
Actions
were
necessary
,
we
might
well
sit
down
,
and
lay
our
hands
upon
our
mouth
;
But
here
't
is
est
de
totâ
possessione
,
we
speak
not
of
Riches
and
Poverty
,
or
faire
weather
and
tempests
,
but
of
Everlasting
life
,
and
everlasting
Damnation
;
and
to
entitle
God
either
directly
or
indirectly
,
to
the
sinnes
and
death
of
wicked
men
,
so
to
lay
the
Scene
,
that
it
shall
appeare
,
though
mask'd
and
vail'd
with
limitations
and
distinctions
,
and
though
they
be
not
positive
,
yet
leave
such
Premises
,
out
of
which
this
conclusion
may
easily
be
drawne
,
is
a
high
reproach
to
Gods
Infinite
Goodnesse
,
a
Blasphemy
,
however
men
wipe
their
mouthes
after
it
,
of
the
greatest
magnitude
(
not
to
speak
the
worst
)
it
is
to
stand
up
,
and
contradict
him
to
his
face
,
and
when
he
swears
,
he
would
not
have
us
die
,
to
proclame
it
to
all
the
world
,
that
there
be
Thousands
whom
he
hath
killed
already
,
and
destroyed
before
they
were
,
and
so
Decreed
to
doe
that
from
all
Eternity
,
which
in
Time
,
he
swore
he
would
not
doe
.
I
speak
not
this
to
rake
the
Ashes
of
any
of
those
who
are
dead
,
who
either
maintained
or
favoured
this
Opinion
,
nor
to
stirr
the
Choler
of
any
man
living
,
who
may
love
this
Child
for
the
Fathers
sake
;
but
for
the
honor
of
God
,
and
his
everlasting
goodnesse
,
which
I
conceive
to
be
strangely
violated
by
this
Doctrine
of
Efficacious
permission
,
or
by
that
shift
and
evasion
of
a
positive
efficiency
joyn'd
(
as
it
is
said
)
inseparably
with
this
permission
of
sinne
,
which
is
so
farre
from
colouring
it
over
,
or
giving
any
lovelinesse
to
it
,
that
it
renders
it
more
horrid
and
deformed
,
and
is
the
louder
blasphemy
of
the
two
,
which
clothes
,
as
it
were
,
a
Devil
,
with
Light
,
which
yet
breaks
through
it
,
and
rages
as
much
,
as
if
he
had
been
in
his
owne
shape
.
Permission
is
a
faire
word
,
and
bodes
no
harm
,
but
yet
it
breathes
forth
that
poysonous
exhalation
,
which
kills
us
;
for
but
to
be
permitted
to
sinne
,
is
to
be
a
child
appointed
to
death
;
The
Ancients
,
especially
the
Athenians
,
did
account
some
words
ominous
,
and
therefore
they
never
us'd
to
speak
them
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
call'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
The
Prison
they
called
the
House
,
The
Hangman
,
Helladius
apud
Photium
.
the
Common
Officer
,
and
the
like
,
and
the
Romanes
would
not
once
mention
Death
,
or
say
,
their
friend
was
dead
,
but
Humanitùs
illi
Accidit
,
we
may
render
it
in
the
Scripture
Phrase
;
He
is
gone
the
way
of
all
flesh
;
what
their
fancy
lead
them
to
;
Religion
should
perswade
us
,
to
think
,
that
some
words
there
be
,
which
we
should
be
afraid
to
mention
,
when
we
speake
of
God
:
Excitacion
to
sinne
,
Inclination
,
Induration
,
Reprobation
,
as
they
are
used
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ill-boading
words
,
but
yet
we
must
not
,
with
the
Heathen
onely
change
the
language
,
and
meane
the
same
thing
,
and
call
it
Permission
,
when
our
whole
Discourse
drives
this
way
,
to
bring
it
forward
,
and
set
it
up
for
a
flat
and
Absolute
Compulsion
:
for
this
is
but
to
plough
the
wind
,
to
make
a
way
,
which
●…oses
of
it self
,
as
soone
as
it
is
made
;
this
is
not
to
Teach
men
,
but
to
amaze
them
.
Sermo
per
deflexus
,
&
anfractus
veritarem
po●rus
qu●…il
,
quam
ostendit
,
saith
Hilary
;
when
men
broach
these
contradictions
to
known
and
common
Principles
,
when
they
make
these
Meanders
,
these
windings
and
turnings
,
in
their
Discourses
,
they
make
it
also
apparent
,
that
they
are
still
in
their
search
,
and
have
not
yet
found
out
the
Truth
.
Let
us
therefore
,
Fontem
à
Capite
f●dere
,
as
neere
as
we
can
,
lay
open
the
ground
of
this
mistake
and
Error
,
and
we
shall
find
it
to
be
an
error
,
as
great
as
this
,
and
hath
the
same
tast
and
relish
with
the
fountaine
from
whence
it
flowed
.
For
they
who
make
Gods
will
,
which
is
but
permissive
,
Effective
,
at
the
very
mention
of
Gods
will
,
Think
of
that
absolute
will
of
his
,
which
cannot
be
resisted
,
by
which
he
made
the
Heavens
,
and
the
earth
,
and
so
acknowledge
no
will
of
God
but
that
which
is
absolute
and
effective
,
as
if
that
will
of
his
,
by
which
he
would
have
us
doe
something
,
were
the
same
with
that
,
by
which
he
will
doe
something
himself
,
and
so
in
effect
,
make
not
onely
the
Conversion
,
but
the
Induration
of
a
sinner
the
worke
of
his
Omnipotency
.
But
were
not
men
blind
to
all
objects
,
but
those
they
delight
to
look
on
,
they
might
easily
discerne
a
great
difference
;
and
that
Gods
will
is
broken
every
Day
.
His
Natural
Desire
,
which
is
his
will
to
save
mankind
,
is
that
fulfilled
?
if
it
were
,
there
could
be
no
Hell
at
all
.
His
command
,
that
is
,
his
will
,
what
moment
is
there
,
wherein
that
is
not
resisted
?
we
are
those
Divells
which
kindle
that
fire
,
which
he
made
not
for
us
;
we
are
those
sonnes
of
Anak
,
those
Gyant-like
fighters
against
Heaven
,
which
break
his
Commands
with
as
great
ease
,
as
Samson
dip
his
Threads
of
Towe
.
We
are
like
those
Leviathans
,
which
break
the
bounds
which
he
hath
set
us
,
that
esteem
Iron
as
straw
,
with
whom
his
Threatnings
,
which
he
darts
at
us
,
are
accounted
as
stubble
,
and
can
we
,
who
so
often
break
his
will
,
say
,
That
his
will
is
alwayes
fulfilled
?
For
againe
,
we
must
not
imagine
,
That
all
things
that
are
done
in
the
world
,
are
the
worke
of
his
hand
,
or
the
effect
of
that
Power
by
which
he
brings
mighty
things
to
passe
,
nor
can
we
so
much
forget
God
and
his
Goodness
,
as
to
imagine
,
that
upon
every
Action
of
man
,
he
hath
set
a
Dixit
,
&
factum
est
,
he
spake
the
word
,
and
it
was
done
,
he
commanded
,
and
it
became
Necessary
;
for
some
Actions
there
be
,
which
God
doth
neither
absolutely
will
,
nor
powerfully
resist
,
but
in
his
Wisedome
permitteth
to
be
done
,
which
otherwise
could
not
be
done
,
but
by
his
permission
;
nor
doth
this
will
of
permission
fall
crosse
with
any
other
will
of
his
;
not
with
his
absolute
will
,
for
he
absolutely
permitteth
them
;
not
with
his
primary
and
Naturall
will
;
for
though
by
his
Naturall
will
,
he
would
bring
men
to
happinesse
,
though
he
forbid
sinne
,
though
he
detest
it
,
as
that
which
is
most
contrary
to
his
very
nature
,
and
which
makes
men
Divels
and
Enemies
to
him
;
yet
he
may
Justly
permit
it
;
and
the
reason
is
plaine
.
For
man
is
not
as
God
,
qui
sibi
sufficit
ad
beatitudinem
,
who
is
all-sufficient
and
Happinesse
it self
,
and
therefore
was
placed
in
an
Estate
,
where
he
might
work
out
his
owne
Happinesse
,
but
still
with
a
Possibility
of
being
miserable
.
And
herein
was
the
Goodnesse
and
Wisedome
of
God
made
visible
;
and
as
from
his
goodnesse
it
is
,
that
he
loved
his
Creature
,
so
in
his
goodnesse
and
Wisedome
he
placed
before
him
Good
and
evill
,
that
he
might
lay
hold
on
Happinesse
,
and
be
good
willingly
,
and
not
of
Necessity
.
For
it
is
Impossible
for
any
Finite
Creature
who
hath
not
his
completenes
,
his
perfection
in
himself
,
to
purchase
heaven
,
but
upon
such
termes
,
as
that
he
might
have
lost
it
,
nor
to
lose
it
,
but
upon
such
Termes
,
as
that
he
might
have
took
it
by
violence
.
For
every
Law
,
as
it
supposeth
a
possibility
of
being
kept
,
so
doth
it
also
a
possibility
of
being
broken
,
which
cannot
be
without
permission
of
sinne
,
Lex
justo
non
est
posita
,
if
Goodnesse
had
been
as
Essentiall
to
man
,
as
his
Nature
and
soule
by
which
he
is
;
if
God
had
interceded
by
his
Omnipotency
,
and
by
an
irresistible
force
,
kept
sinne
from
entring
into
the
world
;
The
Jewes
had
not
heard
the
noise
of
the
Trumpet
under
the
Law
,
nor
the
Disciples
the
Sermon
on
the
Mount
under
the
Gospel
;
there
had
been
no
use
of
the
Comfortable
breath
of
his
Promises
,
nor
the
Terror
of
his
Threatnings
;
for
who
would
make
a
Law
against
that
,
which
he
knows
will
never
come
to
passe
?
a
Law
against
sinne
,
supposeth
a
permission
to
sinne
,
and
a
possibility
of
sinning
.
Lastly
,
it
stands
in
no
shew
of
opposition
to
his
occasion'd
and
consequent
will
;
for
we
must
suppose
sinne
,
before
we
can
take
up
the
least
conceit
of
of
any
will
in
God
to
punish
.
Omnis
poena
,
si
justa
est
,
peccati
poena
est
,
saith
Austin
,
in
his
Retractations
;
all
punishment
that
is
just
,
is
the
punishment
of
sinne
,
and
therefore
God
,
who
of
his
Naturall
Goodnesse
would
not
have
man
commit
sinne
,
out
of
his
Justice
wills
man's
Destruction
,
and
will
not
repent
:
Sic
totus
Deus
bonus
est
,
dum
pro
bono
omnia
est
,
Tert.
l.
2.
adv.
Marcion
.
saith
Tertullian
,
Thus
God
is
entirely
good
,
whilst
all
he
is
,
whether
Mercifull
,
or
severe
,
is
for
Good
:
minus
est
tantummodò
prodesse
,
quia
non
aliud
quid
possit
,
quam
prodesse
,
his
reward
might
seem
too
loose
,
and
not
carry
with
it
that
Intinite
valew
and
weight
,
if
he
could
not
reach
out
his
hand
to
punish
,
as
well
as
to
reward
,
and
some
distrust
it
might
work
in
the
creature
,
That
he
could
not
doe
the
one
,
if
he
could
not
doe
both
:
So
●…en
,
sinne
is
permitted
,
though
God
hate
sinne
;
that
which
brings
us
to
the
gates
of
Death
,
is
permitted
,
though
God
hath
tendered
●…s
will
with
an
Oath
,
That
he
will
not
have
us
die
;
Though
he
forbids
sinne
,
though
he
punish
it
,
yet
he
permitts
it
,
I
have
said
too
little
;
Nay
,
he
could
nor
forbid
,
and
punish
it
,
if
he
did
not
permit
it
.
Yet
permission
is
permission
,
and
no
more
,
nor
is
it
such
a
Trojan
Horse
,
nor
can
it
swell
to
that
bulke
and
Greatnesse
,
as
to
hide
and
conteine
within
it
those
Monsters
of
Fate
and
Necessity
;
of
Excaecation
,
and
excitation
,
of
inclination
,
and
induration
,
which
devoure
a
soule
,
and
cannot
be
resisted
;
which
bind
us
over
unto
Death
,
when
the
noise
is
loud
about
us
,
why
will
ye
die
?
For
this
permissive
Will
of
God
,
or
his
will
of
permission
is
not
operative
,
nor
efficacious
;
neither
is
it
a
remitting
,
or
slackning
of
the
will
of
God
,
upon
which
sinne
,
as
some
pretend
,
must
necessarily
follow
;
nor
is
it
Terminated
in
the
thing
permitted
,
but
in
the
permission
it self
alone
;
for
to
permit
sinne
is
one
Thing
,
and
to
be
willing
that
sinne
should
be
committed
is
another
;
for
it
is
written
in
the
leaves
of
Aeternity
,
That
God
will
not
have
sinne
committed
,
as
being
most
abhorrent
,
and
Contrary
to
his
Nature
,
and
will
,
and
yet
this
permission
of
sinne
is
a
positive
Act
of
his
will
;
for
he
will
permit
sinne
,
though
he
hath
clothed
it
with
Death
,
to
make
us
afraid
of
it
,
and
upon
paine
of
Eternall
Damnation
,
forbids
us
to
sinne
,
though
it
were
his
will
to
permitt
it
.
These
two
;
To
be
willing
to
permit
sinne
,
and
to
be
willing
that
sinne
should
be
committed
,
are
as
different
in
sense
,
as
in
sound
,
unless
we
will
say
,
That
he
who
permits
me
to
be
wounded
,
when
I
would
not
look
to
my self
,
and
hold
up
my
buckler
,
●id
cast
that
Dart
at
me
,
which
sticks
in
my
sides
:
we
have
been
told
indeed
,
Qui
volens
permittit
peccata
,
certè
vult
voluntate
permissivâ
ab
alijs
fieri
,
That
he
that
is
willing
to
permit
sinne
,
by
that
permissive
will
,
is
willing
also
to
have
that
sinne
committed
;
but
it
is
so
unsavoury
,
so
thin
and
empty
a
Speech
,
that
the
least
cast
of
the
Eye
pierceth
through
it
,
a
rotten
stick
whitled
by
unskilfull
hands
,
to
make
a
Pillar
to
uphold
that
Fabrick
of
the
Fancy
,
The
absolute
Decree
of
Reprobation
.
Take
away
this
supporter
,
That
God
will
have
that
to
be
done
,
which
he
permits
,
that
is
,
That
he
will
have
that
to
be
done
,
which
he
forbids
,
and
down
falls
this
Babel
of
Confusion
to
the
ground
.
And
now
what
is
God's
will
?
Haec
est
voluntus
Dei
,
sanctificatio
vestra
;
This
is
his
will
,
even
your
sanctification
;
Saint
Luke
calls
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Counsell
of
God
,
and
so
doth
Saint
Matthew
,
1
Thess
4.3
.
Luk.
7.30
.
his
counsell
his
wish
,
his
desire
,
his
will
,
his
naturall
,
syncere
,
and
constant
will
,
and
it
savours
of
much
vanity
and
weakness
,
to
talke
and
dispute
of
his
Decree
,
which
in
respect
of
particulars
,
must
needs
be
to
us
most
uncertaine
,
when
we
certainly
know
his
will
,
when
he
cries
to
day
if
you
will
heare
his
voice
;
when
his
Precepts
,
his
Laws
are
promulg'd
,
hodie
,
To
Day
,
to
enquire
what
he
did
before
all
Eternity
;
we
may
rest
on
the
Goodnesse
of
God
,
who
would
not
have
created
us
,
Isa.
43.7
.
if
he
had
not
loved
us
;
(
I
have
made
thee
,
I
have
formed
thee
,
I
have
Created
thee
,
saith
God
,
for
my
Glory
)
on
the
Mercy
of
God
,
with
which
it
could
not
consist
,
to
precondemne
so
many
to
Misery
before
they
were
;
upon
the
Justice
of
God
,
which
cannot
punish
without
desert
,
which
could
not
be
in
the
Creature
,
before
he
was
;
and
on
the
Wisedom
of
God
,
which
doth
nothing
,
much
lesse
doth
make
man
for
nought
,
stamp
his
Image
upon
him
,
to
deface
it
,
nor
useth
to
make
and
unmake
,
to
build
,
and
pull
down
,
to
plant
,
and
to
digge
up
;
and
to
the
grace
of
God
,
which
hath
appeared
unto
all
men
,
that
they
may
know
him
to
be
the
True
God
,
and
him
,
whom
he
hath
sent
Christ
Jesus
.
But
now
we
are
told
,
that
some
places
of
Scripture
there
are
,
which
seem
to
give
God
a
greater
hand
in
sinne
,
then
a
bare
,
and
feeble
,
and
uneffective
permission
;
for
in
the
6.
of
Esay
.
9
,
10.
vers
.
God
bids
the
Prophet
,
Goe
,
tell
the
People
,
Crassum
reddito
cor
populi
hujus
,
Make
the
heart
of
this
people
fatt
,
and
their
eares
Heavy
,
lest
they
see
with
their
Eyes
,
and
heare
with
their
Eares
,
and
be
converted
.
Now
to
make
their
heart
fatt
,
and
their
eares
heavy
,
and
to
shut
up
their
eyes
,
is
more
then
a
bare
permission
,
is
in
a
manner
to
destine
,
and
appoint
them
to
Death
;
most
true
;
if
it
can
be
proved
out
of
this
place
,
that
God
did
either
.
But
it
is
one
thing
to
Prophesy
a
Thing
shall
be
done
,
and
another
to
doe
it
;
Hector
in
Homer
foretells
Achilles
Death
,
and
Herod
the
fall
of
Mezentius
in
Virgil
,
and
our
Saviour
the
Destruction
of
Hierusalem
;
but
neither
was
Hectors
Prophesy
the
cause
of
Achilles
Death
,
nor
Herods
of
Mezentius
,
nor
our
Saviour
of
the
Destruction
of
Hierusalem
;
vade
&
dic
,
Goe
,
and
tell
them
;
makes
it
a
plame
prediction
,
what
manner
of
men
they
would
be
,
to
whom
Christ
was
to
speake
,
stubborn
and
refractory
,
and
such
as
would
harden
their
faces
against
the
Truth
.
If
you
will
not
take
this
Interpretation
,
our
!
Saviour
is
an
Interpreter
one
of
a
Thousand
,
nay
,
one
for
all
the
world
,
and
tells
the
multitude
,
that
in
them
was
fulfilled
the
Prophesy
of
Esay
,
which
saith
,
By
hearing
you
shall
heare
,
and
not
understand
,
Matth.
13.14
.
for
this
Peoples
heart
is
waxen
fat
,
and
their
eyes
have
they
closed
,
that
they
might
not
see
.
And
here
,
if
their
eyes
were
shut
,
it
were
fit
one
would
Think
,
they
should
be
open'd
;
True
(
saith
Chrysostome
)
if
they
had
been
borne
blinde
,
or
if
this
had
been
the
immediate
Act
of
God
;
but
because
they
wilfully
shut
their
eyes
,
he
doth
not
say
simply
,
they
do
not
see
,
but
seeing
they
do
not
see
to
shew
what
was
the
cause
of
their
blindnesse
,
even
a
perverse
and
froward
heart
:
they
saw
his
Miracles
;
they
said
he
did
them
by
Beelzebub
.
He
tells
them
that
he
is
come
to
shew
them
the
will
of
God
;
they
are
peremptory
and
resolute
,
that
he
is
not
of
God
,
and
bring
corrupt
Judges
against
their
own
sight
,
and
understanding
,
they
were
justly
punisht
with
the
losse
of
both
:
For
it
is
just
,
that
he
should
be
blind
,
that
puts
out
his
own
eyes
.
Yet
was
not
this
incrassation
or
blinding
through
any
malevolent
influence
from
God
,
but
this
action
is
therefore
attributed
to
God
,
because
whatsoever
light
he
had
afforded
them
,
whatsoever
means
he
had
offered
them
,
whatsoever
he
did
for
them
,
was
through
their
own
fault
and
stubbornness
of
no
more
use
to
them
,
then
colours
to
a
blinde
man
,
or
as
the
Wise-man
speaks
a
messe
of
Pottage
on
a
Dead-mans
Grave
.
We
might
here
Sylvam
ingentem
commovere
,
meet
with
many
other
places
of
Scripture
like
to
this
,
but
we
will
touch
but
one
more
,
and
it
is
that
,
which
is
so
common
in
mens
mouthes
,
and
at
the
first
hearing
conveighs
to
our
understanding
a
shew
and
appearance
of
some
positive
act
in
God
,
which
is
more
then
a
bare
permission
;
For
God
tells
Moses
in
plain
termes
Indurabo
cor
Pharaonis
,
I
will
harden
Pharaohs
heart
.
Exod.
7.3
.
And
here
I
will
not
say
with
Garson
,
aliud
est
litera
,
aliud
est
literalis
sensus
,
that
the
letter
is
one
thing
,
and
the
litteral
sense
another
,
Hil
de
Trin.
l.
8.
but
rather
with
Hilary
,
Optimus
est
lector
,
qui
dictorum
in
telligentiam
ex
dictis
potius
expectet
,
quam
imponat
,
&
retulerit
magis
quam
attulerit
,
he
is
the
best
reader
of
Scripture
,
who
doth
rather
wait
and
expect
what
sense
the
words
will
beare
,
then
on
the
sudden
rashly
fasten
what
sense
he
please
,
and
carry
away
the
meaning
,
not
bring
one
;
nor
cry
this
must
be
the
sense
of
the
Scripture
,
which
his
presumption
formerly
had
set
down
;
Sure
I
am
none
of
the
Fathers
,
which
I
have
seen
,
make
this
induration
,
and
hardning
of
Pharaohs
heart
a
positive
act
of
God
;
not
Saint
Augustine
himself
,
who
was
more
likely
to
look
this
way
then
any
of
the
rest
,
although
he
interprets
this
place
of
Scripture
in
divers
places
;
Augustin
:
Feriâ
4
post
3.
Dominic
:
in
Quadrages
.
Pharaoh
non
potentiae
,
sed
patientiâ
Dei
indurabatur
,
id
.
Ser.
88.
I
will
but
mention
one
,
and
it
is
in
one
of
his
Lent
Sermons
Quoties
auditur
cor
Pharaonis
Dominum
obdurasse
&c.
As
often
as
it
is
read
in
the
Church
that
God
did
harden
Pharaohs
heart
,
some
scruple
presently
ariseth
not
onely
in
the
mindes
of
the
ignorant
Laity
,
but
of
the
Learned
Clergy
,
and
for
these
very
words
the
Manichees
most
Sacrilegiously
condemned
the
old
Testament
,
and
Marcion
rather
then
he
would
yeeld
that
good
and
evil
proceeded
from
the
same
God
,
did
run
upon
a
grosser
impiety
,
and
made
another
,
two
principles
,
one
of
good
,
and
another
of
evil
;
But
we
may
lay
this
,
saith
he
,
as
a
sure
ground
and
an
infallible
Axiome
,
Deus
non
deserit
nisi
prius
deserentem
,
God
never
forsakes
any
man
,
till
he
first
forsake
God
.
When
we
continue
in
sin
,
when
the
multitude
of
our
sins
beget
despair
,
and
despair
obduration
,
when
we
adde
sin
to
sin
,
and
to
make
up
the
weight
that
sinks
us
;
when
we
are
the
worse
for
Gods
mercy
,
and
the
worse
for
his
Judgements
,
when
his
mercy
hardens
us
,
and
his
light
blindes
us
,
God
then
may
be
said
to
harden
our
hearts
,
as
a
Father
by
way
of
upbrayding
may
tell
his
prodigal
and
Thristlesse
son
,
ego
talem
te
feci
,
t
is
my
love
and
goodnesse
hath
occasioned
this
,
I
have
made
thee
so
by
sparing
thee
,
when
I
might
have
struck
thee
Dead
;
I
have
nourished
this
thy
pertinacy
,
although
all
the
Fathers
love
and
indulgency
was
grounded
upon
a
just
hope
and
expectation
of
some
change
and
alteration
in
his
son
.
Look
upon
every
circumstance
in
the
story
of
Pharaoh
,
and
we
cannot
finde
one
,
which
was
not
as
a
Hammer
to
malleat
and
soften
his
stony
heart
,
nor
do
we
read
of
any
,
upon
whom
God
did
bestow
so
much
paines
:
His
ten
plagues
were
as
ten
Commandements
to
let
the
people
go
,
and
had
he
relented
at
the
first
,
saith
Chrysostom
,
he
had
never
felt
a
second
;
so
that
it
will
plainly
appear
,
that
the
induration
and
hardning
Pharaohs
heart
,
was
not
the
cause
,
but
the
effect
of
his
malice
and
rebellion
,
Magnam
mansuetudinem
contemptae
gratiae
major
sequi
solet
ira
vindictae
,
for
the
contempt
of
Gods
mercy
(
and
there
is
mercy
even
in
his
Judgements
)
doth
alwayes
make
way
for
that
induration
,
which
calls
down
the
wrath
of
God
to
revenge
it
.
We
do
not
read
that
God
decreed
to
harden
Pharaohs
heart
,
but
when
Pharaoh
was
unwilling
to
bow
,
when
he
was
deaf
to
Gods
Thunder
,
and
despised
his
Judgements
,
and
scorn'd
his
Miracles
,
God
determined
to
leave
him
to
himself
,
to
set
him
up
as
an
ensample
of
his
wrath
,
to
work
his
Glory
out
of
him
,
to
leave
him
to
himself
and
his
own
lusts
,
which
he
foresaw
would
lead
him
to
ruine
and
destruction
.
But
if
we
will
tie
our selves
to
the
letter
,
we
may
finde
these
several
expressions
in
several
Texts
,
1.
Pharaoh
hardned
his
heart
;
2.
Pharaohs
heart
was
hardned
;
3.
God
hardned
Pharaohs
heart
;
and
now
let
us
Judge
whether
it
be
safer
to
interpret
Gods
induration
by
Pharaohs
,
or
Pharaohs
by
Gods
;
for
if
God
did
actually
and
immediately
harden
Pharaohs
heart
,
then
Pharaoh
was
a
meer
patient
,
nor
was
it
in
his
power
to
let
the
people
go
,
and
so
God
sent
Moses
to
bid
him
do
that
,
which
he
could
not
,
and
which
he
could
not
,
because
God
had
hardned
him
;
but
if
Pharaoh
did
actually
harden
his
own
heart
(
as
't
is
plain
enough
he
did
)
then
Gods
Induration
can
be
no
more
then
a
just
permission
,
and
suffering
him
to
be
hardned
,
which
in
his
wisdom
and
the
course
he
ordinarily
takes
,
he
would
not
,
and
therefore
could
not
hinder
;
sufficit
unus
Huic
operi
,
one
is
enough
for
this
work
of
induration
,
and
we
need
not
take
in
God
;
for
to
keep
to
the
letter
in
the
former
hakes
a
main
principle
of
truth
;
that
God
is
in
no
degree
Author
of
sin
;
but
to
keep
to
the
letter
in
the
latter
cleeres
all
doubts
,
prevents
all
objections
,
and
opens
a
wide
and
effectual
door
to
let
as
in
to
a
cleer
sight
of
the
meaning
of
the
former
;
For
that
man
doth
harden
his
owne
heart
,
is
undeniably
true
;
But
that
God
doth
harden
the
heart
is
denied
by
most
,
is
spoken
darkly
and
doubtfully
by
some
,
nor
is
it
possible
that
any
Christian
should
speak
it
plainly
or
present
it
in
this
hideous
&
monstrous
shape
,
but
must
be
forced
to
stick
and
dresse
it
up
with
some
far
fetcht
,
and
impertinent
limitation
,
or
distinction
.
For
lastly
,
I
cannot
see
,
how
God
can
positively
be
said
to
do
that
,
which
is
done
already
to
his
hand
;
For
induration
is
the
proper
,
and
natural
effect
of
sin
;
and
to
bring
in
God
alone
is
to
leave
nothing
for
the
devil
or
man
to
do
,
but
to
make
Satan
of
a
Serpent
,
a
very
flie
indeed
,
and
the
soul
of
man
nothing
else
but
a
forge
and
shop
to
work
those
sins
in
,
which
may
burn
and
consume
it
everlastingly
.
God
and
nature
speak
the
same
thing
many
times
,
Aristot
l.
7.
Eth.
c.
1.
though
the
phrase
be
different
;
that
wihch
the
Philosopher
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
ferity
and
brutishnesse
of
nature
,
that
in
Scripture
is
called
hardnesse
of
heart
;
for
every
man
is
shaped
and
formed
and
configured
saith
Basil
to
the
actions
of
his
life
,
whither
they
be
good
or
evil
,
one
sin
draws
on
another
,
and
a
second
,
a
third
,
and
at
last
we
are
carried
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
our
own
accord
,
and
as
it
were
by
the
force
of
a
natural
inclination
,
till
we
are
brought
to
that
extremity
of
sin
,
which
the
Philosopher
calls
Ferity
,
a
shaking
of
all
that
is
man
about
us
,
and
the
holy
Ghost
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
reprobate
minde
:
And
such
a
minde
had
Pharaoh
,
1
Rom.
2.8
.
who
was
more
and
more
enraged
by
every
sin
which
he
had
committed
,
as
the
Wolf
is
most
fierce
and
cruel
,
when
he
hath
drawn
and
tasted
blood
.
For
it
is
impossible
that
any
should
accustome
themselves
to
sin
,
and
not
fall
into
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
hardesse
of
heart
,
and
indisposition
to
all
goodnesse
;
and
therefore
we
cannot
conceive
that
God
hath
any
hand
in
our
death
,
if
we
die
,
and
that
dereliction
,
Incrassation
,
excaecation
;
hardnesse
of
heart
are
not
from
God
further
,
then
that
he
hath
placed
things
in
that
order
,
that
when
we
accustome
our selves
to
sin
,
and
contemn
his
grace
,
blindnesse
and
hardnesse
of
heart
will
necessarily
follow
,
but
have
no
relation
to
any
will
of
his
,
but
that
of
permission
;
and
then
this
expostulation
is
real
and
serious
,
Quare
moriemini
?
Why
will
ye
die
?
—
And
now
to
conclude
,
I
have
not
been
so
particular
as
the
point
in
Hand
may
seem
to
require
,
nor
could
I
be
in
this
measure
of
Time
,
but
onely
in
Generall
,
stood
up
in
defence
of
the
Goodness
and
Justice
of
God
;
for
shall
not
the
Judge
of
all
the
Earth
doe
right
?
shall
he
necessitate
men
to
be
evill
,
and
then
bind
them
by
a
Law
to
be
good
?
shall
he
exhort
,
beseech
them
to
live
,
when
they
are
dead
already
?
shall
his
Absolute
Dominion
be
set
up
so
high
,
from
thence
to
ruine
his
Justice
?
This
indeed
,
some
have
made
their
Helena
,
but
't
is
an
ugly
and
ill-favoured
one
;
for
this
they
fight
unto
Death
,
even
for
the
Book
of
life
,
till
they
have
blotted
out
their
names
with
the
Blood
of
their
Brethren
:
This
is
Drest
out
unto
them
as
savoury
meat
set
for
their
palate
,
who
had
rather
be
carried
up
to
heaven
in
Elias
fiery
Charriot
,
then
to
pace
it
thither
with
Trouble
and
paine
.
That
GOD
hath
absolutely
Decreed
the
salvation
of
some
particular
men
,
and
passed
sentence
of
Death
upon
others
,
is
as
Musick
to
some
eares
,
like
Davids
Harpe
,
to
refresh
them
,
and
drive
away
the
Evill
Spirit
.
Et
qui
amant
,
sibi
somnia
fingunt
,
mens
desires
doe
easily
raise
a
belief
,
and
when
they
are
told
of
such
a
Decree
,
they
dreame
themselves
to
Heaven
;
for
,
if
we
observe
it
,
they
still
chuse
the
better
part
,
and
place
themselves
with
the
sheep
at
the
right
Hand
,
and
when
the
Controverly
of
the
Inheritance
of
Heaven
is
on
foot
,
to
whom
it
belongs
,
they
do
as
the
Romanes
did
,
who
,
when
two
Cities
contending
about
a
piece
of
Ground
,
made
them
their
Judge
to
determine
whose
it
was
,
fairly
gave
sentence
on
their
own
behalf
,
and
took
it
to
themselves
:
because
they
read
of
Election
,
elect
themselves
,
which
is
more
indeed
,
then
any
man
can
deny
,
and
more
I
am
sure
,
then
themselves
can
prove
;
And
now
,
Oh
Death
,
where
is
thy
sting
?
The
sting
of
Death
is
sin
,
but
it
cannot
reach
them
,
and
the
strength
of
sinne
is
the
Law
,
but
it
cannot
bind
them
;
for
sinne
it self
shall
Turne
to
the
good
of
these
Elect
and
Chosen
Vessels
;
and
we
have
some
reason
to
suspect
,
that
in
the
strength
of
this
Doctrine
,
and
a
groundless
conceit
that
they
are
these
particular
men
,
they
walk
on
all
the
daies
of
their
life
in
fraud
,
and
malice
,
in
Hypocrisy
and
disobedience
,
in
all
that
uncleannes
and
pollution
of
sinne
,
which
is
enough
to
wipe
out
any
name
out
of
the
Book
of
Life
;
Hoc
saxum
defendit
Manlius
,
Sen.
Controv.
hic
excidit
;
For
this
they
rowse
up
all
their
Forces
,
this
is
their
rock
,
their
fundamentall
Doctrine
,
their
very
Capitol
,
and
from
this
we
may
feare
many
thousands
of
soules
have
been
Tumbled
down
into
the
pit
of
Destruction
:
at
this
rock
many
such
Elect
Vessells
have
been
cast
away
.
Again
,
others
miscarry
as
fatally
on
the
other
hand
;
for
when
we
speak
of
an
absolute
Decree
upon
particulars
,
unto
the
vulgar
sort
,
who
have
not
Cor
in
Corde
,
as
Austin
speaks
,
who
have
their
Judgement
not
in
their
Heart
,
but
in
their
sense
,
they
soon
conceive
a
fatall
necessity
(
and
one
there
is
,
that
called
it
so
,
Fatum
Christianum
,
the
Christian
mans
Destiny
)
they
think
themselves
in
chaines
and
shackles
,
that
they
cannot
Turne
,
when
they
cannot
be
predestinate
not
to
Turne
,
but
to
die
,
because
they
will
not
Turne
.
I
will
give
you
a
remarkable
instance
,
and
out
of
Mr.
Calvin
;
Quintinus
,
Cont.
Libertin
:
And
yet
his
own
followers
use
the
●am
words
,
bring
the
same
Lexis
,
and
Apply
them
as
the
Libertines
did
.
vide
Piscat
.
Aphorismos
.
the
Father
of
the
Libertines
(
as
Calvin
himself
calls
him
)
as
he
rides
in
company
,
by
the
way
lights
upon
a
man
slaine
,
and
lying
in
his
goare
,
and
one
asking
who
did
this
bloody
deed
?
he
readily
replies
,
I
am
he
that
did
it
,
if
thou
desire
to
know
it
;
and
art
thou
such
a
Villaine
,
saith
the
party
againe
,
to
doe
such
an
Act
?
I
did
it
not
my self
,
saith
he
,
but
it
was
God
that
did
it
.
And
being
askt
againe
,
whether
we
may
impute
to
God
those
hainous
sinnes
which
in
Justice
he
will
and
doth
so
severely
punish
?
So
it
is
said
he
,
Thou
didst
it
,
and
I
did
it
,
and
God
did
it
;
for
what
thou
or
I
do
,
God
doth
;
and
what
God
doth
,
that
thou
and
I
do
;
for
we
are
in
him
,
and
he
in
us
,
he
worketh
in
us
,
he
worketh
all
in
all
.
Quintanus
is
long
since
dead
,
but
his
error
dyed
not
with
him
,
Fataliter
consti●utam
est
quando
,
&
quant●perè
unusquisque
nostrum
pietatem
colere
,
vel
non
colere
〈◊〉
.
Piscator
.
ad
●uplicat
.
Vorstij
.
p.
2●8
.
for
it
is
the
policy
of
our
common
Enemy
,
to
remove
our
Eye
as
farre
as
he
can
from
the
Command
,
and
he
cannot
set
it
at
a
greater
distance
,
then
by
fixing
it
on
Eternity
,
that
so
whilst
we
think
upon
the
Decree
,
we
may
quite
forget
the
Command
,
and
never
fly
from
Death
,
because
for
ought
we
know
,
we
are
kill'd
already
,
never
doe
our
Duty
,
because
God
doth
whatsoever
he
will
in
Heaven
and
in
Earth
;
never
strive
to
be
better
then
wee
are
,
because
God
is
all
in
All.
Let
us
then
walk
on
in
a
middle
way
,
and
neither
flatter
,
nor
afflict
our selves
with
the
thought
of
what
God
may
doe
,
or
what
he
hath
done
from
all
Eternity
;
let
us
not
busy
our selves
in
the
fruitlesse
study
of
the
Book
of
Life
,
which
no
man
in
Heaven
or
in
Earth
is
able
to
open
and
look
into
,
but
only
the
Lyon
of
the
Tribe
of
Judah
,
Revel.
5.3,5
.
in
that
Book
,
saith
Saint
Basil
,
Comment.
in
10.
c.
Isai
.
no
names
are
written
,
but
of
them
that
Repent
:
Let
us
not
seek
what
God
Decrees
,
which
we
cannot
find
out
;
but
hearken
to
what
he
Commands
,
which
is
nigh
us
,
even
in
our
mouthes
.
The
Book
of
Life
is
shut
and
sealed
up
:
but
he
hath
opened
many
other
Books
to
us
,
and
bids
us
sit
downe
and
read
them
:
The
Book
of
his
Works
,
of
which
the
Creatures
are
the
leaves
,
and
the
Characters
the
Goodnesse
and
Power
,
and
Glory
of
God
:
and
the
Book
of
his
Words
,
the
Book
of
the
Generation
of
JESVS
CHRIST
,
to
be
known
and
read
of
all
men
;
and
if
these
Words
be
written
in
thy
Heart
,
thy
name
is
also
written
in
the
Book
of
Life
;
And
the
Book
of
thy
Conscience
,
for
the
information
of
which
,
all
the
Books
in
the
world
were
made
,
and
if
thou
read
,
and
study
this
with
care
and
diligence
,
and
an
impartiall
eye
,
and
then
find
there
no
Bill
,
or
Indictment
against
thee
,
then
thou
maist
have
confidence
towards
God
,
that
he
never
past
any
Decree
or
Sentence
of
Death
against
thee
,
and
that
thou
art
ordained
to
Life
.
This
is
the
true
method
of
a
Christian
mans
studies
,
not
to
look
too
stedfastly
backward
upon
Aeternity
;
but
to
look
down
upon
our selves
,
and
ponder
and
direct
our
paths
,
and
then
look
forward
to
eternity
of
Blisse
.
For
Conclusion
;
we
read
of
the
Philosopher
Thales
,
that
lifting
up
his
eyes
to
observe
the
Course
of
the
Starres
,
he
fell
into
the
water
,
which
gave
the
occasion
to
a
Damsell
called
Thressa
,
of
an
ingenious
and
bitter
scoffe
:
That
he
who
was
so
busy
to
see
what
was
done
in
Heaven
,
could
not
observe
what
was
even
before
his
feet
;
and
it
is
as
true
of
them
,
who
are
so
bold
and
forward
in
the
Contemplation
of
Gods
Eternall
Decree
,
many
times
they
fall
dangerously
into
those
Errours
which
swallow
them
up
;
they
are
too
bold
with
God
,
and
so
negligent
of
themselves
,
Talke
more
what
he
does
,
or
hath
done
,
or
may
doe
,
then
do
what
they
should
;
are
so
much
in
Heaven
,
and
to
so
little
purpose
,
that
they
lose
it
;
But
the
Apostles
method
is
sure
,
to
use
diligence
to
make
our
Election
sure
,
and
so
read
the
Decree
in
our
Obedience
,
and
syncere
conversation
,
and
if
we
can
perswade
our selves
,
that
our
Names
are
written
in
the
Book
of
Life
,
yet
so
to
behave
our selves
,
so
to
work
on
with
Feare
and
Trembling
,
as
if
it
were
yet
to
be
done
;
as
it
was
told
the
Philosopher
,
that
he
might
have
seen
the
figure
of
the
Starres
in
the
water
,
but
could
not
see
the
water
in
the
starres
.
All
the
knowledge
we
can
gaine
of
the
Decree
,
is
from
our selves
;
it
is
written
in
heaven
,
and
the
Characters
we
read
it
by
on
Earth
:
are
Faith
and
Repentance
:
if
we
beleeve
,
and
repent
,
then
God
speaks
to
us
from
heaven
,
and
tells
us
,
we
shall
not
die
;
If
we
be
dead
to
sinne
,
and
alive
to
Righteousnesse
,
we
are
enrolled
,
and
our
names
are
written
in
the
book
of
Life
;
here
,
here
alone
is
the
Decree
legible
,
and
if
our
eye
faile
not
in
the
one
,
it
cannot
be
deceived
in
the
other
;
If
we
love
Christ
,
and
keep
his
Commandements
,
we
are
in
the
number
of
Elect
,
and
were
chosen
from
all
Eternity
.
Be
not
then
cast
downe
,
and
dejected
in
thy self
with
what
God
hath
done
,
or
may
do
by
his
absolute
Power
,
for
thou
maist
build
upon
it
;
He
never
saved
an
Impenitent
,
nor
will
ever
cast
away
a
Repentant
sinner
.
Behold
,
he
calls
to
thee
now
by
his
Prophet
;
Quare
morieris
?
Why
wilt
thou
die
?
didst
thou
ever
heare
from
him
,
or
from
any
Prophet
,
a
morieris
,
that
thou
shalt
die
,
or
a
Mortuus
es
,
that
thou
art
dead
already
?
Thou
hast
his
Prayers
,
his
intreaties
,
and
besseechings
,
Expandit
manus
,
he
spreads
forth
his
hands
all
the
day
long
;
Thou
hast
his
wishes
;
Oh
that
thou
wert
wise
,
so
wise
as
to
look
upon
the
moriemini
,
to
consider
thy
last
end
:
Thou
hast
his
Covenant
,
Deut.
23.29
.
which
he
sware
to
our
fore-fathers
Abraham
,
and
his
seed
for
ever
:
His
Comminations
,
his
obtesTations
,
his
expostulations
thou
mayest
read
,
but
didst
thou
ever
read
the
book
of
life
?
Look
on
the
moriemini
,
look
on
the
deaths
head
in
the
Text
,
look
not
into
the
book
of
life
;
thou
hast
other
care
that
lies
upon
thee
,
thou
hast
other
businesse
to
do
;
thou
hast
an
understanding
to
adorn
,
a
will
to
watch
over
,
affections
to
bridle
,
the
flesh
to
crucifie
,
temptations
to
struggle
with
,
the
devil
to
encounter
:
Think
then
of
thy
duty
,
not
of
the
decree
,
and
the
syncere
performance
of
the
duty
will
seal
the
decree
,
and
seal
thee
up
to
the
day
of
redemption
.
It
is
a
good
rule
,
which
Martin
Luther
gives
us
,
Dimitte
Scripturam
ubi
obscura
est
,
tene
ubi
certa
,
where
the
text
is
dark
and
obscure
,
suspend
thy
judgement
,
and
where
it
is
plain
and
easy
,
expresse
and
manifest
it
in
thy
conversation
,
which
is
the
best
descant
on
a
plain
song
.
Thou
readest
,
there
are
vessels
made
to
dishonour
;
whether
God
made
them
so
,
as
some
will
have
it
,
or
they
made
themselves
so
,
as
Basil
and
Chrysostome
interpret
it
,
it
concerns
not
thee
;
That
which
concerns
thee
is
plain
,
thou
mayest
run
and
readit
,
that
thou
must
possesse
thy
vessel
in
honour
,
and
build
up
thy self
in
this
holy
faith
:
the
Quare
moriemini
?
is
plain
,
it
is
plain
that
God
is
not
willing
thou
shouldest
die
,
but
hath
shewed
thee
a
plain
passage
unto
life
;
hath
not
indeed
supplied
thee
with
means
to
interpret
riddles
,
and
untie
knots
,
and
explain
and
resolve
hard
texts
of
Scripture
;
but
he
hath
supplied
thee
with
meanes
of
life
,
brought
thee
to
the
gates
of
paradise
,
to
the
wayes
of
life
,
and
the
wells
of
salvation
.
The
lines
are
fallen
to
thee
in
a
faire
place
.
Behold
,
he
hath
placed
thee
in
Domo
Israelis
,
in
the
house
of
Israel
,
in
domo
salutis
in
the
house
of
salvation
.
Which
is
next
to
be
considered
.
THE
ELEVENTH
SERMON
.
PART
VII
.
EZEKIEL
33.11
.
For
why
will
you
die
,
Oh
House
of
Israel
?
GOD
is
not
willing
we
should
die
;
for
he
is
goodnesse
it self
,
and
no
evil
can
proceed
from
him
,
Or.
quod
Deus
nonsit
Autor
mali
.
no
not
the
evil
of
punishment
;
for
it
is
his
strange
work
,
and
rather
ours
,
then
his
(
saith
Basil
)
for
if
our
sins
did
not
call
and
cry
out
for
it
he
would
not
do
it
,
as
delighting
rather
to
see
his
glory
in
that
Image
which
is
like
him
,
then
in
that
which
is
defaced
,
and
toru
and
mangled
,
and
now
burning
in
hell
;
Ipse
te
subdidisti
poenae
,
that
s
the
stile
of
the
imperial
Law
;
his
wrath
could
not
kindle
,
nor
Hell
burn
,
till
we
did
blow
the
coals
,
we
bring
our selves
under
punishment
,
and
then
he
strikes
,
and
we
die
,
and
are
lost
for
ever
.
It
was
his
goodnesse
that
made
us
,
and
it
was
his
goodness
which
made
a
Law
,
and
made
it
possible
to
be
kept
,
and
in
the
same
streame
of
goodnesse
were
conveighed
unto
us
sufficient
and
abundant
means
,
by
the
right
use
of
which
we
might
be
carried
on
in
an
even
and
constant
course
of
obedience
to
that
Law
,
and
so
have
a
clearer
knowledge
of
him
,
a
neerer
union
with
him
,
a
taste
of
the
powers
of
the
world
to
come
,
a
share
and
part
in
that
fulnesse
of
joy
,
which
is
at
his
right
hand
for
evermore
.
And
why
then
will
you
die
Oh
House
of
Israel
?
And
indeed
,
why
should
Israel
?
why
should
any
of
the
House
of
Israel
die
?
For
take
it
in
the
letter
for
the
Jews
;
Take
it
in
the
application
,
for
us
Christians
;
take
it
for
the
Synagogue
,
which
is
the
Type
,
Rom.
9.6
or
take
it
for
the
Church
,
which
is
Israel
indeed
,
as
the
Apostle
calls
it
,
and
a
strange
thing
it
is
,
and
as
full
of
shame
as
wonder
that
any
one
should
die
in
domo
Israelis
in
the
house
of
Israle
,
or
perish
in
the
Church
;
Si
honoratior
est
persona
major
est
peccantis
invidia
,
Salvian
.
l.
1.
de
Gub.
M.
the
malice
of
sin
is
proportion'd
to
the
person
that
commits
it
;
not
so
strange
a
thing
to
die
in
the
streets
of
Askelon
,
as
in
the
house
of
Israel
,
nor
for
a
Turk
or
Infidel
to
be
lost
as
a
Christian
.
For
though
the
condition
of
the
person
cannot
change
the
species
of
the
sin
(
for
sin
is
the
same
in
whomsoever
it
is
)
yet
it
hath
not
so
foul
an
aspect
in
one
as
in
another
,
cries
not
so
loud
in
the
dark
,
as
in
the
light
,
and
is
most
fatal
,
and
destructive
where
is
most
means
to
avoid
it
;
is
most
mortal
there
where
there
is
most
light
to
discover
its
deformity
.
A
wicked
Israelite
is
worse
then
an
Edomite
,
and
a
bad
Christian
worse
then
a
Turk
or
a
Jew
.
In
domo
Israelis
,
to
be
in
the
house
,
to
be
a
member
of
the
Church
is
a
great
priviledge
,
but
if
we
honour
not
this
priviledge
so
far
,
as
to
make
our
deportment
answerable
,
even
our
priviledge
,
it self
being
abused
and
forfeited
,
will
change
its
countenance
,
and
accuse
,
and
condemn
us
.
We
finde
it
as
a
positive
truth
laid
down
in
the
Schools
,
and
if
it
were
not
in
our
Books
,
common
reason
would
have
shewed
it
us
in
a
character
legible
enough
;
Gravius
peccat
fidelis
,
Aquin.
2.2
.
q.
10
art.
3.
quam
Infidelis
propter
Sacramenta
fidei
quibus
Contumeliam
facit
,
of
all
Idolaters
an
Israelite
is
the
worst
,
and
no
swine
to
the
unclean
Christian
,
no
villain
to
him
,
if
he
be
one
;
for
here
sin
makes
the
deeper
tincture
,
and
impression
,
leaves
a
stain
,
not
onely
on
his
person
,
but
his
profession
;
Flings
contumely
on
the
very
Sacraments
of
his
faith
,
and
casts
a
blemish
on
his
house
and
family
;
whereas
in
an
Infidel
it
hath
not
so
deadly
an
effect
,
but
is
vailed
and
shadowed
by
ignorance
,
and
borrows
some
excuse
from
Infidelity
it self
.
For
first
,
to
speak
a
word
of
the
house
of
Israel
in
the
letter
,
and
so
to
passe
from
the
Synagogue
to
the
Church
.
the
Jews
were
Domestica
Dei
gens
as
Tertullian
calls
them
,
Tert.
Apolt
c.
18.
the
Domestick
,
and
peculiar
people
of
God
,
like
Gideons
fleece
,
full
of
the
dew
of
Divine
Benediction
,
when
all
the
world
was
dry
besides
:
to
them
were
the
Oracles
given
,
those
Oracles
which
did
foretel
the
Messias
,
Rom.
2.3
.
and
by
which
they
might
more
easily
know
him
,
then
the
Gentiles
;
Rom.
9.4
.
to
them
pertained
the
adoption
,
for
they
were
called
the
Children
of
God
:
Deut.
14.1
.
They
had
the
Covenant
written
in
Tables
of
stone
,
and
the
giving
of
the
Law
,
and
constitutions
,
which
might
link
,
and
unite
them
together
into
a
body
and
society
,
and
the
service
of
God
,
they
had
their
sacrifices
,
but
especially
the
Paschal
Lamb
;
and
that
their
memory
might
not
let
slip
his
statutes
,
and
Ordinances
,
he
doth
even
Catechize
their
eyes
,
and
makes
the
least
Ceremony
a
busie
remembrancer
.
Behold
a
Tabernacle
erected
,
Aaron
and
his
sons
appointed
,
the
Sacrifices
slain
,
the
Altars
smoking
,
all
so
many
Ocular
Sermons
.
They
may
behold
Aaron
and
his
sons
ascending
the
Temple
,
laying
all
their
sins
upon
the
head
of
a
sacred
Goat
,
and
so
carrying
them
out
of
the
City
;
they
might
behold
him
entring
the
vail
with
Reverence
:
His
garments
,
Hier.
ad
Fabiol
.
de
vestit
.
sacerd.
his
motion
,
his
Gesture
,
all
were
vocal
,
quicquid
agebat
,
quiequid
loquebatur
,
doctrina
erat
populi
,
saith
Saint
Jerom
,
his
Actions
were
Didacticall
as
well
as
his
Doctrine
,
and
the
priest
himself
was
a
Sermon
,
and
these
were
as
so
many
antidotes
against
death
.
The
23.
and
26.
v.
of
this
Chapter
,
the
Prophet
reproveth
them
for
their
capital
,
and
mortal
sins
,
Adultery
,
murder
,
and
Idolatry
,
and
God
had
sufficiently
instructed
,
and
fortified
them
against
these
.
He
forbad
lust
,
not
onely
in
the
Decalogue
,
but
in
the
S●arrow
Levit.
11.
murder
in
the
Vulture
and
Raven
,
Novatian
.
de
cib
.
Judacicis
and
those
Birds
of
prey
,
ut
Israelitae
murdareatur
pecora
culpatasunt
,
to
sanctifie
and
cleanse
his
people
he
blames
the
Beasts
,
as
unclean
(
which
they
could
not
be
of
themselves
,
because
he
made
them
)
and
laies
a
Blemish
upon
his
other
Creatures
,
to
keep
them
underfiled
,
and
for
to
keep
our
Idolatry
,
he
busied
them
in
those
many
ceremonies
,
1
a.
1ae
.
which
he
ordeined
for
that
end
,
ne
vacaret
Idololatriae
servire
saith
Aquin.
that
they
might
not
have
the
least
leisure
to
be
Idolaters
:
So
that
(
to
draw
up
all
)
they
might
learn
from
the
Law
,
they
might
learn
from
the
Priest
,
they
might
learn
from
the
Sacrifice
,
they
might
learn
from
each
Ceremony
;
they
might
learn
from
men
,
and
they
might
learn
from
beasts
,
to
Turn
from
their
evil
ways
,
Isal.
5.4
.
and
God
might
well
cry
out
Quid
facerem
quod
non
fecerim
?
what
could
I
have
done
,
that
I
have
not
done
?
and
speak
to
them
in
his
grief
,
and
wrath
,
and
indignation
.
Quare
&c.
why
will
ye
die
Oh
House
.
O
house
of
Israel
?
But
to
passe
from
the
Synagogue
to
the
Church
,
which
excells
merito
fidei
,
et
majoris
scientiae
,
in
respect
of
a
clearer
faith
,
and
larger
knowledge
;
to
come
to
the
time
of
Reformation
,
Heb.
9.10
.
in
which
all
things
which
pertain
to
the
full
happinesse
of
Gods
people
,
was
to
be
raised
to
their
last
height
and
perfection
,
to
look
into
the
Law
of
liberty
,
which
lets
usnot
loose
in
our
own
evil
wayes
,
but
makes
us
most
free
by
restraining
and
tying
us
up
,
and
withholding
us
from
those
sins
,
which
the
Law
of
Moses
did
not
punish
;
and
here
Why
will
ye
die
?
if
it
were
before
an
obtestation
,
it
is
now
,
a
bitter
Sarcasme
,
as
bitter
as
death
it self
.
It
is
here
improved
and
drove
home
a
minori
ad
majus
,
by
the
Apostle
himself
,
for
if
that
which
should
be
abolisht
was
glorious
,
2
Cor.
3
11.
much
more
shall
that
which
remaines
,
whose
fruit
is
everlasling
,
be
glorious
.
And
again
,
If
they
escaped
not
who
resused
him
,
who
spake
on
earth
,
from
mount
Sinai
,
by
his
Angel
;
Acts.
7.38
.
how
shall
not
we
escape
,
if
we
turn
away
from
him
who
spake
from
Heaven
by
his
Son
?
For
the
Church
is
a
house
,
but
far
more
glorious
,
built
upon
the
Foundation
of
the
Apostles
and
Prophets
,
Jesus
Christ
himself
being
the
head
corner
stone
,
in
whom
all
the
building
coupled
together
groweth
into
a
Temple
of
the
Lord
.
Colos.
2.20.21
.
the
whole
world
besides
are
but
rubbage
,
as
bones
scattered
at
the
graves
mouth
.
The
Church
is
compact
,
knit
,
and
united
into
a
house
,
and
in
this
house
is
the
Armory
of
God
,
ubi
mille
clipei
,
&
armatura
fortium
,
where
are
a
thousand
Bucklers
,
and
all
the
weapons
of
the
mighty
to
keep
off
death
,
the
helmet
of
Salvation
,
the
sword
of
the
Spirit
,
and
the
shield
of
Faith
to
quench
all
the
Fiery
Darts
of
Satan
;
as
they
be
delivered
into
our
hands
,
Eph.
6.
And
as
it
is
a
House
,
Eph.
3.5
so
is
it
a
Familie
of
Christ
,
of
whom
all
the
Family
of
heaven
and
earth
is
named
;
who
is
M
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
great
Master
of
the
Houshold
.
For
as
the
Pythagorean
,
fitting
and
shaping
out
a
Familie
by
his
Lute
,
required
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
integrity
of
all
the
parts
,
as
it
were
the
set
number
of
the
strings
;
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
apt
composing
and
joyning
them
together
,
as
it
were
the
Tuning
of
the
instrument
;
and
lastly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
skilful
touch
,
which
makes
the
harmony
:
So
in
the
Church
,
if
we
take
it
in
its
latitude
,
there
be
Saints
,
Angels
,
and
Archangels
,
if
we
contract
it
to
the
Militant
(
as
we
usually
take
it
)
there
be
some
Apostles
,
some
Pastors
,
some
Prophets
,
some
Teachers
:
Eph.
4.
there
be
some
to
be
Taught
,
and
some
to
teach
;
some
to
be
governed
,
and
some
to
rule
,
which
makes
up
the
integrity
of
the
parts
,
and
then
these
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Apostle
,
coupled
and
and
knit
together
by
every
joynt
,
by
the
bond
of
charity
,
which
is
the
coupling
and
uniting
vertue
,
as
Prosper
calls
it
,
by
the
unity
of
faith
,
by
their
agreement
in
holinesse
,
having
one
faith
,
one
Baptisme
,
one
Lord
,
and
at
last
every
string
being
toucht
in
its
right
place
,
begets
a
harmony
,
which
is
delightful
both
to
heaven
and
earth
.
For
when
I
name
the
Church
,
I
doe
not
meane
the
stones
and
building
(
some
indeed
would
bring
it
downe
to
this
,
to
stand
for
nothing
,
but
the
walls
)
but
I
suppose
a
subordination
of
parts
(
which
was
never
yet
questioned
in
the
Church
,
but
by
those
,
who
would
make
it
as
invisible
,
as
their
Charity
)
Not
the
foot
to
see
,
and
the
eye
to
walke
,
and
the
Tongue
to
heare
,
and
the
Eare
to
speake
,
not
all
Apostles
,
not
all
Prophets
,
not
all
Teachers
,
but
as
the
Apostle
sayes
it
shall
be
at
the
Resurrection
,
Every
man
in
his
own
Order
.
Naz.
Or.
25.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
Order
is
our
security
and
safe-guard
;
in
a
rout
,
every
man
is
a
Child
of
Death
,
every
throat
open
to
the
Knife
,
but
when
an
Army
is
drawn
out
by
Art
and
skill
,
all
hands
are
active
for
the
Victory
:
Inequality
indeed
of
persons
is
the
ground
of
disunion
and
discord
,
but
Order
draws
and
works
advantage
out
of
Inequality
it self
;
when
every
man
keeps
his
station
,
the
common
Souldier
hath
his
Interest
in
the
victory
,
as
well
as
the
Commander
,
and
when
wee
walke
orderly
,
every
man
in
his
owne
place
,
wee
walk
hand
in
Hand
to
Heaven
and
Happinesse
together
.
For
further
yet
;
In
the
Church
of
God
,
there
is
not
onely
a
union
,
an
Order
,
but
as
it
is
in
our
Creed
,
a
Communion
ef
parts
;
The
glorious
Angels
,
as
ministring
Spirits
,
are
sent
to
guard
us
,
and
no
doubt
,
doe
many
and
great
services
for
us
,
though
we
perceive
it
not
;
The
blessed
Saints
departed
,
though
we
may
not
pray
for
them
,
yet
may
pray
for
us
,
though
we
heare
it
not
,
and
though
the
Church
be
scattered
in
its
Members
,
through
all
the
parts
of
the
world
,
yet
their
hearts
meet
in
the
same
God
.
Every
man
prayes
for
himself
,
and
every
man
prayes
for
every
man
.
Quodest
Omnium
,
esi
singulorum
,
that
which
is
all
mens
,
is
every
mans
,
and
that
which
is
every
mans
,
belongs
unto
the
whole
.
For
though
we
cannot
speak
in
those
high
Termes
of
the
Church
,
as
the
Church
of
Rome
doth
of
her self
,
yet
we
cannot
but
blesse
God
,
and
count
it
a
great
favour
,
and
priviledge
,
that
we
are
filii
Ecclesiae
,
as
the
Father
speaks
,
Children
of
the
Church
,
think
of
our selves
,
as
in
a
place
of
safety
and
advantage
,
where
we
may
find
protection
against
Death
it self
.
Wee
cannot
speak
loud
with
the
Cardinal
,
si
Catholicus
quisquam
labitur
in
peccatum
;
and
,
Bellarm
praefar
.
ad
Controv
.
If
a
Catholique
fall
into
a
sinne
,
suppose
it
Theft
,
or
Adultery
,
yet
in
that
Church
,
he
walketh
not
in
Darkness
,
but
may
see
many
helps
to
salvation
,
by
which
he
may
soon
quit
himself
out
of
the
snare
of
the
Devill
,
maternus
ei
non
deest
assectus
,
she
is
still
a
Mother
,
even
to
such
Children
;
her
shops
of
spirituall
comfort
lie
open
;
there
you
may
buy
Wine
and
Milk
,
Indulgences
and
Absolution
,
but
not
without
money
,
or
money-worth
;
be
you
as
sick
as
you
will
,
and
as
oft
as
you
will
,
There
is
Physick
,
there
are
Cordialls
to
refresh
,
and
restore
you
:
I
dare
not
promise
so
much
in
the
House
of
Israel
,
in
the
Church
of
Christ
,
for
I
had
rather
make
the
Church
a
Schoole
of
Virtue
,
then
a
Sanctuary
for
Offenders
,
and
wanton
sinners
.
We
dare
not
give
it
that
strength
,
to
carry
up
our
Prayers
to
the
Saints
in
heaven
,
or
to
conveigh
their
Merits
to
us
on
Earth
:
wee
cannot
work
and
temper
it
to
that
heat
,
to
draw
up
the
blood
of
Martyrs
,
or
the
works
of
supererogating
Christians
(
who
have
been
such
profitable
servants
,
that
they
did
more
in
the
service
of
God
,
then
they
should
)
into
a
common
Treasury
,
and
then
showre
them
downe
in
Pardons
,
and
Indulgences
;
but
yet
,
though
we
cannot
finde
this
power
the
re
(
which
is
a
Power
to
doe
nothing
)
yet
we
may
find
strength
enough
in
the
Church
to
keep
us
from
the
Moriemini
,
to
save
us
from
Death
:
Though
I
cannot
suffer
for
my
Brother
,
yet
I
may
beare
for
him
,
Gal.
6.2
.
even
portare
onus
fratris
,
beare
my
brothers
burden
;
Though
I
cannot
merit
for
him
,
yet
I
may
work
for
him
;
though
I
cannot
die
for
him
,
I
may
pray
for
him
.
Though
there
be
no
good
in
my
Death
,
nor
profit
in
my
Dust
,
yet
there
may
be
in
my
memory
of
my
good
Counsel
,
my
Advice
,
my
Example
,
which
are
verae
sanctorum
reliquiae
,
Consult
.
Cass
.
c.
de
Relig.
5.
saith
Cassander
,
the
best
and
truest
reliques
of
the
Saints
;
and
though
my
Death
cannot
satisfy
for
him
,
yet
it
may
Catechize
him
,
and
teach
him
how
to
die
;
nay
,
teach
him
how
to
overcome
Death
,
that
he
shall
not
die
for
ever
:
and
by
this
Communion
it
is
,
that
we
work
Miracles
;
that
in
Turning
the
Covetous
,
turning
his
bowels
in
him
,
we
recover
a
dry
Hand
,
and
a
narrow
Heart
;
in
teaching
the
Ignorant
,
we
give
sight
to
the
blind
;
in
setling
the
inconstant
,
wavering
mind
,
we
cure
the
palsie
;
for
we
can
well
allow
of
such
Miracles
as
these
in
the
Church
,
but
not
of
Lyes
.
For
as
there
is
an
Invisible
union
of
the
Saints
with
God
,
so
is
there
of
Christians
amongst
themselves
,
which
union
,
though
the
Eye
of
flesh
cannot
behold
it
,
yet
it
must
appeare
,
and
shine
,
and
be
resplendent
in
those
duties
and
offices
which
doe
attend
this
union
,
which
are
as
so
many
Hands
,
by
which
we
lift
up
one
another
to
happiness
;
As
the
Head
infuseth
life
and
vigor
into
the
whole
body
,
so
must
the
members
also
annoynt
each
other
with
this
Oyle
of
Gladnesse
.
Each
member
must
be
Active
and
Industrious
to
expresse
that
Virtue
,
without
which
it
cannot
be
one
.
Let
no
man
seek
his
owne
,
but
every
man
anothers
Wealth
,
saith
the
Apostle
;
not
seek
his
own
?
1
Cor.
10.24
.
what
more
naturall
to
man
?
or
who
is
neerer
to
him
,
then
he
himself
?
but
yet
he
must
not
seek
his
owne
,
but
as
it
may
bring
advantage
,
and
promote
the
Good
of
others
;
not
presse
forward
to
the
mark
,
but
with
his
hand
stretcht
forth
,
to
carry
on
others
along
with
him
,
not
goe
to
Heaven
,
but
saving
some
with
feare
,
and
pulling
others
out
of
the
fire
,
Ep.
Iud.
23.
and
gathering
up
as
many
,
as
his
Wisedome
and
care
,
and
zeal
towards
God
and
man
can
take
up
with
him
in
the
way
.
And
this
is
necessary
,
even
in
humane
Societies
,
and
those
Politick
Bodies
,
which
men
build
up
to
themselves
,
for
their
Peace
and
security
,
Turpis
est
pars
,
quae
toti
suo
non
Convenit
,
that
is
a
most
unnecessary
superfluous
part
or
Member
,
for
which
the
whole
is
not
the
better
;
ut
in
sermone
literae
,
saith
Austin
,
as
letters
in
a
word
or
Sentence
,
so
men
are
Elementa
Civitatis
,
the
principles
and
parts
which
make
up
the
Syntaxis
of
a
Republique
,
and
he
that
endeavours
not
the
advancement
of
the
whole
,
is
a
Letter
too
much
;
fitt
to
be
expung'd
and
blotted
out
;
but
in
the
Church
,
whose
maker
and
Builder
is
God
,
it
is
required
in
the
highest
degree
,
especially
in
those
transactions
which
may
enlarge
the
Circuit
and
glory
of
it
:
here
every
man
must
be
his
own
,
and
under
Christ
,
his
Brothers
Saviour
;
for
as
between
these
two
Cities
,
so
between
the
happinesse
of
the
one
,
and
the
happinesse
of
the
other
,
there
is
no
Comparison
.
As
therefore
every
Bishop
in
the
former
Ages
,
called
himself
Episcopum
Catholicae
Ecclesiae
,
a
Bishop
of
the
Catholick
Church
,
although
he
had
Jurisdiction
but
over
one
Diocesse
,
so
the
care
and
Piety
of
every
particular
Christian
,
in
respect
of
its
diffusive
Operation
,
is
as
Catholick
as
the
Church
,
every
soul
he
meets
with
,
is
under
his
charge
,
and
he
is
the
care
of
every
soul
;
in
saving
a
soul
from
Death
,
every
man
is
a
Priest
and
a
Bishop
,
although
he
may
neither
invade
the
Pulpit
,
or
ascend
the
Chaire
:
I
may
be
eyes
unto
him
,
Numb.
10.31
.
as
it
was
said
of
Hobab
:
I
may
take
him
from
his
Error
,
and
put
him
into
the
way
of
truth
;
if
he
feare
,
I
may
scatter
it
;
If
he
grieve
,
I
may
wipe
off
his
Teares
;
If
he
presume
,
I
may
teach
him
to
feare
,
and
if
he
despaire
,
I
may
lift
him
up
to
a
lively
Hope
,
that
neither
feare
nor
grief
,
neither
Presumption
,
nor
despaire
swallow
him
up
:
thus
may
I
raise
a
dead
man
from
the
grave
,
a
sinner
from
his
sinne
,
and
by
that
example
many
may
rise
with
him
,
who
are
as
dead
as
he
,
and
so
by
his
friendly
communication
transfuse
our selves
into
others
,
and
receive
others
into
our selves
,
and
so
runne
hand
in
hand
from
the
Chambers
of
Death
.
And
thus
farr
we
dare
extend
the
Communion
of
Saints
,
place
it
in
a
House
,
a
Family
,
a
society
of
men
called
and
gathered
together
by
Christ
;
raise
it
to
the
participation
of
the
Priviledges
and
Charters
granted
by
Christ
;
calling
us
to
the
same
faith
,
leading
us
by
the
same
rule
,
filling
us
with
the
same
Grace
,
endowing
us
with
severall
Gifts
,
that
we
may
guard
and
secure
each
other
;
and
so
settle
it
in
thoe
Offices
and
Duties
,
which
Christianity
makes
common
,
and
God
hath
registred
in
his
Church
,
which
is
the
Pillar
of
Truth
;
where
all
mens
Joyes
and
Sorrows
,
and
Feares
,
and
Hopes
should
be
one
and
the
same
;
And
then
to
die
surrounded
with
all
these
Helpes
,
and
Advantages
,
of
God
above
,
ready
to
Help
us
;
of
men
like
unto
our selves
,
prest
out
as
auxiliaries
to
succour
and
relieve
us
,
of
Precepts
to
guide
us
,
of
Promises
to
encourage
us
,
of
Heaven
even
opening
it self
to
recerve
us
,
then
to
die
,
is
to
die
as
fools
die
,
to
suffer
their
hands
to
be
bound
,
and
their
feet
put
in
fetters
,
and
to
open
their
Breast
to
the
sword
:
for
to
die
alone
,
is
not
so
grievous
,
not
so
imputable
,
as
to
die
in
such
Company
,
to
die
,
where
't
is
no
more
but
to
will
it
,
and
I
might
live
for
ever
.
Oh
how
were
it
to
be
wisht
,
that
we
well
understood
this
one
Article
of
our
Faith
,
the
Communion
of
Saints
,
that
we
knew
to
be
Vessels
to
receive
the
water
of
Life
,
and
Conduits
to
conveigh
it
,
that
wee
would
remember
that
by
every
sinne
,
we
bring
trouble
to
a
Million
of
Saints
,
and
by
our
Obedience
make
as
many
Angels
merry
;
That
when
we
spend
our
portion
amongst
Harlots
,
we
doe
not
onely
begger
our selves
,
but
rob
and
spoil
our
Brethren
;
when
we
yeeld
our selves
to
the
enemy
,
we
betray
an
Army
;
that
we
knew
what
't
were
to
give
Counsell
,
and
what
't
were
to
receive
it
,
what
it
were
to
shine
upon
others
,
and
to
walk
by
their
light
,
that
we
knew
the
Power
,
the
Necessitie
of
a
Precept
,
the
riches
and
Glory
of
a
Promise
;
that
we
would
consider
our selves
,
as
men
amongst
men
invited
to
happiness
,
invited
to
the
same
Royall
FeasT
;
if
this
were
rightly
consider'd
,
we
should
then
ask
our selves
the
question
!
why
should
we
die
?
why
should
we
die
!
not
in
the
wildernesse
amongst
beasts
,
upon
our
Turf
or
stone
,
where
there
is
none
to
help
;
but
in
domo
Israelis
,
in
a
House
,
and
in
the
House
of
Israel
,
where
Health
and
safety
appears
in
every
room
,
&
corner
?
why
should
we
fall
,
like
Samson
,
with
the
house
upon
us
,
and
so
endanger
,
and
bruise
others
with
our
fall
?
If
I
be
a
string
,
why
should
I
jarre
,
and
spoile
the
Harmony
?
If
I
be
a
part
,
why
should
I
be
made
a
Schisme
from
the
body
?
if
I
be
under
Command
,
why
should
I
beat
my
fellow-servants
?
If
a
member
,
why
should
I
walk
disorderly
in
the
Family
?
why
should
I
?
why
should
any
Die
in
Domo
Israelis
?
in
the
House
of
Israel
?
And
now
to
reassume
the
Text
;
Why
will
ye
die
oh
House
of
Israel
?
What
a
fearfull
exprobation
is
it
?
what
can
it
work
in
us
,
but
shame
and
confusion
of
Face
?
Why
will
you
die
?
you
that
have
Christ
for
your
Physician
,
the
Angels
for
your
Ministers
,
the
Saints
for
your
Example
,
the
Church
a
common
shop
of
precious
Balme
,
and
Antidotes
,
who
are
in
Domo
Israelis
,
in
the
House
of
Israel
,
where
you
may
learn
from
the
Priest
,
learne
from
the
Oracles
of
God
,
learn
from
one
another
,
learn
from
Death
it self
,
not
to
die
?
In
this
House
,
in
this
Order
,
in
this
Union
,
in
this
Communion
,
in
the
midst
of
all
these
Auxiliarie
Troops
to
fall
and
miscarry
;
to
have
the
Light
,
Quale
est
de
Ecclesiâ
Dei
in
Ecclesiam
Diaboli
tender●
?
de
coelo
in
coenum
?
Tert.
de
spect.
c.
25.
Aug
de
Civit.
Dei
l.
14.
c.
15.
but
not
to
see
it
,
the
bread
of
Life
,
but
not
to
Tast
it
,
to
die
with
our
Antidotes
about
us
,
to
goe
per
portam
coeli
in
Gehennam
,
thorow
the
House
of
Israel
into
Tophet
,
thorow
the
Church
of
Christ
into
Hell
,
may
well
put
God
to
ask
Questions
,
and
expostulate
,
and
can
argue
no
lesse
then
a
stubborn
and
relentlesse
heart
,
and
not
onely
a
Defect
,
but
a
distast
and
hatred
of
that
Piety
,
quae
una
est
sapientia
in
hac
Domo
,
which
is
the
onely
Wisedome
,
and
most
usefull
in
the
House
of
Israel
,
which
is
our
best
strength
against
our
Enemy
,
Death
.
And
here
to
apply
this
to
our selves
;
let
us
compare
the
state
of
the
House
of
Israel
,
with
the
state
of
the
people
of
this
Nation
,
and
Jerusalem
with
this
City
,
and
we
may
say
,
what
could
he
have
done
more
for
us
,
which
he
hath
not
done
?
onley
his
Blessings
and
priviledges
will
rise
and
swell
,
and
exceed
on
our
side
,
and
so
make
our
Ingratitude
,
and
Guilt
the
greater
.
They
had
their
Priests
and
Levites
,
we
have
our
Pastors
and
Ministers
.
They
had
their
Temple
and
Synagogues
,
we
our
Parochial
Churches
.
They
had
their
Sacraments
,
Circumcision
and
the
Paschall
Lambe
,
we
Baptisme
and
the
Lords
Supper
.
They
had
Moses
preacht
in
their
Synagogues
,
every
Sabbath
Day
,
so
have
we
;
(
I
speak
like
a
Fool
)
wee
have
more
,
the
Gospel
Interpreted
,
or
abus'd
every
Sabbath
Day
,
nay
,
every
day
of
the
week
,
I
had
almost
said
,
every
hour
of
the
day
;
we
are
Baptized
with
a
Sermon
,
and
we
are
married
with
a
Sermon
,
and
we
are
buried
with
a
Sermon
.
When
we
take
our
journey
,
a
Sermon
is
our
farewell
,
and
when
we
returne
,
it
is
our
welcome
home
.
If
we
Feast
,
a
Sermon
is
the
Grace
before
it
,
if
we
sayle
,
a
Sermon
must
weigh
Anchor
;
and
if
we
fight
,
a
Sermon
is
the
Alarum
to
Battell
;
If
we
rejoyce
,
we
call
to
the
Preacher
to
Pipe
to
us
,
that
we
may
dance
(
for
many
times
we
chuse
our
Preachers
,
as
we
do
our
Musicians
by
the
Eare
and
fancy
,
not
by
judgement
;
and
it
must
needs
be
a
rare
choice
,
which
a
Woman
&
ignorance
makes
)
and
such
an
one
is
to
us
as
a
lovely
song
of
one
that
hath
a
very
pleasant
voice
,
Ezek.
33.1
.
and
if
we
be
in
Grief
,
he
must
turn
the
key
and
change
his
note
,
and
mourne
to
us
,
that
we
may
lament
.
A
Sermon
is
the
grand
Sallet
,
to
usher
in
every
dish
;
like
Sosia
or
Davus
in
the
Comedy
,
scarce
any
Scene
,
or
part
of
our
life
without
it
:
It
is
Prologus
Galeatus
,
a
Prologue
that
will
fitt
either
Comedy
or
Tragedy
,
every
purpose
,
every
Action
,
every
business
of
our
Life
.
In
a
word
;
what
had
they
,
which
we
have
not
in
measure
pressed
downe
?
They
had
the
Favour
,
and
Countenance
of
God
,
They
had
the
blessings
of
the
Basket
,
so
had
we
,
if
we
could
have
pinn'd
it
,
and
kept
them
in
,
and
not
plaid
the
wantons
in
this
light
,
and
so
let
them
fly
away
from
us
,
that
we
can
but
look
after
them
,
and
sadly
say
,
we
had
them
;
They
had
Temporall
blessings
,
we
have
Graces
and
spirituall
endowments
,
more
light
,
and
richer
Promises
;
more
and
more
Gracious
Privileges
then
they
;
Their
Administration
was
with
Glory
,
but
burs
is
more
glorious
.
Glorious
things
are
spoken
of
this
City
,
glorious
things
are
seen
amongst
us
,
able
to
deceive
a
Prophet
,
nay
,
if
it
were
possible
,
the
very
Elect
:
For
he
that
shal
see
our
outward
formality
,
the
earnestness
,
the
demureness
,
the
talkativeness
of
our
looks
and
behaviour
,
when
we
flock
and
press
to
Sermons
;
he
that
shall
hear
our
noise
and
zeal
for
Religion
,
our
anger
and
detestation
against
Idolatry
,
even
where
it
is
not
;
he
that
shall
scarcely
hear
a
word
from
us
,
which
sounds
not
as
the
word
of
God
,
he
that
should
see
us
such
Saints
abroad
,
would
little
mistrust
we
should
come
so
short
of
the
honestie
of
the
Pagans
in
our
shops
and
dealings
;
He
that
shall
see
such
a
promising
form
of
godlinesse
cannot
presently
discover
the
malice
,
the
fraud
,
the
uncleannesse
,
the
cruelty
that
lies
wrapt
up
in
it
,
like
a
Devil
in
light
;
He
that
shall
see
this
,
in
the
City
,
cannot
but
say
of
it
,
as
the
Prophet
Samuel
did
of
Eliab
;
Surely
the
Lords
annointed
is
here
.
This
is
the
faithful
City
;
This
is
the
City
of
the
Lord
.
But
God
seeth
not
,
as
man
seeeth
,
nor
lookes
on
the
outward
appearance
but
the
Heart
,
and
may
account
us
dead
for
all
these
glories
,
this
Pageantry
,
for
all
this
noise
,
which
to
him
is
but
noise
,
as
the
sound
of
their
Trumpet
,
who
will
not
fight
his
battels
,
but
fall
off
,
and
runne
to
the
Enemy
,
but
as
a
song
of
Sion
in
a
strange
Land
,
even
in
the
midst
of
Babylon
.
We
read
in
our
Books
that
it
was
a
custome
amongst
the
Romans
,
when
the
Emperor
was
dead
in
honor
of
him
to
frame
his
image
of
wax
,
and
to
perform
to
it
all
Ceremonies
of
state
,
as
if
the
image
were
the
living
Emperour
;
The
Senate
and
Ladies
attended
;
the
Physitians
resorted
to
him
to
feel
his
pulse
,
and
Doctorally
resolved
that
he
grew
worse
and
worse
,
and
could
not
escape
;
A
guard
watcht
him
,
Nobles
saluted
him
,
his
Dinner
and
Supper
at
accustomed
hours
was
served
in
with
water
,
with
sewing
,
and
carving
and
taking
away
;
His
Nobles
and
Gentlemen
waited
as
if
he
had
been
alive
,
there
was
no
Ceremony
forgot
which
state
might
require
;
Thus
hath
been
done
to
a
dead
carcase
,
and
if
we
take
not
heed
,
our
case
may
be
the
same
;
All
our
outward
shewes
of
Churches
,
of
Sermons
,
of
Sacraments
,
our
noyse
and
ostentation
,
which
should
be
arguments
of
life
and
Antidotes
against
death
,
may
be
no
more
,
then
as
funeral
rites
performed
to
a
carcase
,
to
a
Christian
,
to
a
City
whose
iniquities
are
loathsome
,
of
an
ill
smelling
savour
to
God
;
the
great
company
of
preachers
(
whereof
every
one
chuseth
one
according
to
his
lusts
)
may
stand
about
it
,
and
do
their
duty
,
but
as
to
an
image
of
wax
,
or
a
dead
carcase
;
the
bread
of
life
may
be
served
in
,
and
divided
to
it
by
art
and
skill
,
as
every
man
fancies
,
it
may
be
fitted
and
prepared
for
every
palate
when
they
have
no
tast
,
nor
relish
of
it
,
and
receive
no
more
nourishment
,
then
they
that
have
been
dead
long
ago
.
Be
not
deceived
,
benefits
and
burdens
(
thou
hast
laden
me
daily
with
thy
benefits
,
saith
David
)
and
burdens
which
,
if
we
bare
not
well
,
and
as
we
should
do
,
will
grinde
us
to
pieces
:
All
prerogatives
are
with
conditions
,
&
if
the
condition
be
not
kept
,
they
turn
to
scorpions
,
they
either
heal
or
kill
us
,
they
either
lift
us
up
to
Blisse
,
or
throw
us
down
to
destruction
:
there
is
Heaven
in
a
priviledge
,
and
there
is
Hell
in
a
priviledge
,
and
we
make
it
either
to
us
:
We
may
starve
,
whilest
we
hang
on
the
brests
of
the
Church
,
we
may
be
poisoned
with
Antidotes
,
those
mouthes
that
taught
us
,
may
be
opened
to
accuse
us
,
the
many
Sermons
we
heard
,
may
be
so
many
Bills
against
us
;
the
Sacraments
may
condemn
us
,
the
blood
of
Christ
cry
loud
against
us
,
and
our
profession
,
our
holy
profession
put
us
to
shame
.
Hast
thou
been
so
long
with
me
,
and
knowest
thou
not
me
Philip
?
saith
our
Saviour
.
John
14.9
.
Hadst
thou
so
good
a
Master
,
and
art
yet
to
learn
?
hast
thou
been
so
long
with
me
,
and
deniest
thou
me
Peter
?
hast
thou
been
so
long
with
me
,
and
yet
betrayest
me
Judas
?
hath
Christ
wrought
so
many
works
amongs
us
,
and
do
we
go
about
to
kill
and
crucifie
him
?
hath
he
planted
Religion
,
true
Religion
amongst
us
,
and
do
we
go
about
to
digg
it
up
by
the
roots
?
hath
the
Gospel
sounded
so
long
in
our
Eares
,
and
begot
nothing
but
words
?
words
that
are
deceitful
upon
the
Ballance
?
words
which
are
lies
?
so
many
Sermons
,
and
so
many
Atheists
?
so
much
Preaching
and
so
much
defrauding
?
so
many
breathings
and
Demonstrations
of
love
,
and
so
much
malice
in
the
house
of
Israel
?
so
many
Courts
of
Justice
,
and
so
much
oppression
?
so
many
Churches
,
and
so
few
Temples
of
the
Holy
Ghost
?
what
?
professe
Religion
,
and
shame
it
?
cry
it
up
,
and
smother
it
in
the
noise
?
and
for
a
member
of
Christ
,
make
thy self
the
head
of
a
Faction
?
what
?
presse
on
to
make
thy self
better
,
and
make
thy self
worse
?
Go
up
to
the
Temple
to
pray
,
and
prophane
it
?
what
?
go
to
Church
,
and
there
learn
to
pull
it
down
?
why
,
Oh
Why
will
ye
thus
die
O
house
of
Israel
?
Oh
then
,
let
us
look
about
us
with
a
thousand
eyes
,
Let
us
be
wise
and
consider
what
we
are
,
and
where
we
are
;
That
we
are
a
house
,
and
so
ought
,
every
man
to
fill
,
and
make
good
his
place
,
and
murually
support
each
other
;
that
we
are
a
Family
,
and
must
be
active
in
those
offices
,
which
are
proper
to
us
,
and
so
with
united
forces
keep
death
from
entring
in
;
That
we
are
the
Israel
of
God
,
his
chosen
people
,
chosen
therefore
,
that
we
may
not
cast
away
our selves
;
That
we
are
his
Church
,
which
is
the
pillar
,
1
Tim.
3.15
.
and
ground
of
truth
,
a
pillar
to
lean
on
,
that
we
fall
not
,
and
holding
out
,
and
urging
the
truth
,
which
is
able
to
save
us
,
that
we
may
not
die
.
We
have
his
word
to
quicken
us
,
his
Sacraments
to
strengthen
and
confirm
us
;
his
Grace
to
prevent
,
and
follow
us
;
we
have
many
helps
,
and
Huge
advantages
,
and
if
we
look
up
upon
them
,
and
lay
hold
of
them
;
If
we
harken
to
his
word
,
not
resist
his
grace
,
if
we
neither
Idolize
,
not
prophane
his
Sacraments
,
but
receive
them
with
Reverence
,
as
they
were
instituted
in
Love
;
If
we
hear
the
Church
,
if
we
hear
one
another
,
if
we
confirm
one
another
,
if
we
watch
over
our selves
and
one
another
,
Death
shall
have
,
can
nave
no
more
Dominion
over
us
;
we
shall
not
,
we
cannot
die
at
all
;
but
as
many
as
thus
walk
in
the
common
light
of
the
house
of
Israel
;
Peace
shall
be
upon
them
,
and
mercy
,
and
upon
the
Israel
of
God
.
The
introductîon
to
the
last
part
.
And
now
we
must
draw
towards
a
conclusion
,
and
we
must
conclude
and
shut
up
all
in
nobis
ipsis
in
our selves
;
for
if
we
die
,
it
is
quia
volumus
,
because
we
will
die
;
For
Look
above
us
,
and
there
is
God
,
the
living
God
,
the
God
of
life
,
saying
to
us
,
Live
:
Look
before
us
,
and
there
is
death
breathing
terrour
,
to
drive
us
from
it
,
shewing
us
his
Dart
,
that
we
may
hold
up
our
buckler
:
Look
about
us
,
there
are
armories
of
weapons
,
treasuries
of
wisdom
,
shops
of
Physick
,
Balm
and
Ointments
;
helps
and
advantages
,
pillars
and
supporters
to
uphold
us
,
that
we
may
stand
,
and
not
fall
into
the
pit
,
which
opens
its
mouth
,
but
will
shut
it
again
,
if
we
flie
from
it
;
which
is
not
,
cannot
be
,
is
nothing
;
if
we
do
not
digg
it
our selves
.
The
Church
exhorts
,
instructs
,
corrects
;
God
calls
,
invites
,
expostulates
,
death
it self
threatens
us
,
that
we
may
not
come
neer
;
Thus
are
we
compast
about
auxiliorum
nube
,
with
a
Cloud
of
helps
and
Advantages
,
the
Church
is
loud
,
death
is
terrible
,
Gods
Nolo
is
loud
,
I
will
not
the
death
of
a
sinner
,
and
confirmd
with
an
Oath
,
As
he
lives
,
he
would
not
have
us
die
,
and
it
is
plain
enough
,
in
his
Lightning
and
in
his
Thunder
,
in
his
expostulations
,
and
wishes
,
in
his
anger
,
in
his
grief
,
in
his
spreading
out
his
hands
,
in
his
administration
of
all
means
sufficient
to
protect
and
guard
us
from
it
,
and
excludes
all
stoicall
fate
,
all
necessity
of
sinning
or
dying
;
there
is
nothing
above
us
,
nothing
before
us
,
nothing
about
us
,
which
can
necessitate
,
or
binde
us
over
to
death
,
so
that
if
we
die
,
it
is
in
our
volo
,
in
our
will
;
we
die
for
no
other
reason
,
but
that
which
is
not
reason
,
quia
volumus
,
because
we
will
die
.
We
have
now
brought
you
to
the
very
Cell
,
and
Den
of
death
,
where
this
monster
was
framed
,
and
fashioned
,
where
't
was
first
conceived
,
brought
forth
,
and
nurst
up
:
I
have
discovered
to
you
the
Original
,
and
beginnings
of
sin
,
whose
natural
issue
is
death
,
and
shut
it
up
in
one
word
,
the
will
;
that
which
hath
so
troubled
,
and
amuzed
men
in
all
the
ages
of
the
Church
,
to
finde
out
;
That
which
some
have
sought
in
Heaven
,
in
the
bosom
of
God
,
as
if
his
Providence
had
a
hand
in
it
,
and
others
have
raked
Hell
,
and
made
the
devil
the
Author
of
it
,
who
is
but
a
perswader
,
a
soliciter
to
promote
it
;
that
which
others
have
tied
to
the
chain
of
Destiny
,
whose
links
are
filed
by
the
fancy
alone
,
and
made
up
of
air
,
and
so
not
strong
enough
to
binde
men
,
much
lesse
the
Gods
themselves
(
as
't
is
said
)
what
many
have
busied
themselves
in
a
painful
and
unnecessary
search
to
finde
out
,
opening
the
windows
of
Heaven
to
finde
it
there
,
running
to
and
fro
about
the
universe
to
finde
it
there
,
and
searching
Hell
it self
to
discover
it
,
we
may
discover
in
our
own
Breasts
,
in
our
own
heart
,
the
will
the
womb
that
conceives
this
Monster
,
this
Viper
,
which
eats
through
it
,
and
Destroyes
the
Mother
in
the
Birth
;
For
that
which
is
the
beginning
of
Action
,
is
the
beginning
of
sinne
,
and
that
which
is
the
beginning
of
sinne
,
is
the
cause
of
Death
.
In
homine
quicquid
est
,
sibi
proficit
,
Hilar.
in
Ps.
118.
saith
Hilary
,
there
is
nothing
in
man
,
Nothing
in
the
world
,
which
he
may
not
make
use
of
to
avoid
and
prevent
Death
,
and
In
homine
quic-quid
est
,
sibi
nocet
,
there
is
nothing
in
man
,
nothing
in
the
world
,
which
he
may
not
make
an
occasion
and
Instrument
of
sinne
;
That
which
hurts
him
,
may
help
him
;
That
which
Circumspection
and
Diligence
may
make
an
Antidote
,
neglect
and
Carelesness
may
Turn
into
Poyson
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Basil
,
as
goodness
,
so
sinne
is
the
work
of
our
will
,
not
of
Necessity
,
If
they
were
wrought
in
us
against
our
will
,
there
could
be
neither
Good
,
nor
Evill
.
I
call
Heaven
and
Earth
to
witnesse
,
saith
GOD
,
by
his
Servant
Moses
;
I
have
set
before
you
Life
and
Death
,
Blessing
,
and
cursing
;
Deut.
30.19
.
and
what
is
it
to
set
it
before
them
,
but
to
put
it
to
themselves
,
to
put
it
into
their
own
Hands
,
to
put
it
to
their
choice
?
Chuse
then
which
you
will
;
The
Devil
may
tempt
,
the
Law
occasion
sinne
;
Rom.
7.11
.
the
Flesh
may
be
weake
;
Temptations
may
shew
themselves
;
but
not
any
of
these
,
not
all
of
these
can
bring
in
a
necessity
of
Dying
:
For
the
Qeustion
or
Expostulation
doth
not
run
thus
,
Why
are
you
under
a
Law
?
why
are
you
weake
?
or
why
are
you
Dead
?
for
Reasons
may
be
given
for
all
these
,
and
the
Justice
and
Wisedome
of
God
will
stand
up
to
defend
them
;
but
the
Question
is
,
Why
Will
ye
die
?
for
which
there
can
bee
no
other
Reason
given
,
but
our
Will.
And
here
we
must
make
a
stand
,
and
take
our
rise
from
this
one
word
,
this
one
syllable
,
our
Will
,
for
upon
no
larger
foundation
then
this
,
we
either
build
our selves
up
into
a
Temple
of
the
Lord
,
or
into
that
Tower
of
Babel
and
Confusion
,
which
God
will
Destroy
.
We
see
here
,
all
is
laid
upon
the
Will
:
But
such
is
our
Folly
and
madness
;
so
full
of
Contradictions
is
a
wilfull
sinner
,
that
though
he
call
Death
unto
him
both
with
words
,
and
works
;
though
he
be
found
guilty
,
and
sentence
of
Death
past
upon
him
,
yet
he
cannot
be
wrought
into
such
a
perswasion
,
Tert.
Apol.
c.
1.
That
he
was
ever
willing
to
Die
;
nolumus
nostrum
,
quia
malum
Agnoscimus
,
we
will
not
call
sinne
ours
,
because
we
know
it
Evill
;
and
so
are
bold
to
exonerate
and
unload
our selves
upon
God
himself
.
'T
is
true
,
there
is
light
,
but
we
are
blind
,
and
cannot
see
it
;
There
is
Comfort
sounds
every
where
,
but
we
are
deafe
and
cannot
heare
it
,
There
is
supply
at
hand
,
but
we
are
bound
and
fetter'd
,
and
can
make
no
use
of
it
;
There
is
Balm
in
Gilead
,
but
we
are
lame
,
and
have
no
hand
to
apply
it
.
We
complain
of
our
naturall
weakness
;
of
our
want
of
Grace
and
Assistance
;
when
we
might
know
the
Danger
we
are
in
;
we
plead
Ignorance
,
when
we
willingly
yeeld
our
Members
servants
to
sinne
,
we
have
learnt
to
say
,
we
did
not
doe
it
,
plenâ
voluntate
,
with
a
full
Consent
and
will
,
and
what
God
hath
clothed
with
Death
,
we
cloath
with
the
faire
Glosse
of
a
good
Intention
,
and
meaning
;
we
complaine
of
our
Bodies
,
and
of
our
Souls
,
as
if
the
Wisedome
of
God
had
fail'd
in
our
Creation
;
we
would
be
made
after
another
fashion
,
that
we
might
be
good
,
and
yet
when
we
might
be
good
,
we
will
be
evill
;
And
these
Webbs
a
sick
and
unsanctify'd
Fancy
will
soon
spin
out
;
These
are
Receipts
,
and
Antidotes
of
our
own
Tempering
,
devis'd
and
made
use
of
against
the
Gnawings
of
Conscience
:
These
we
study
,
and
are
ready
and
expert
in
,
and
when
Conscience
begins
to
open
,
and
chide
,
these
are
at
hand
to
quiet
it
,
and
to
put
it
to
silence
;
wee
carry
them
about
for
ease
,
and
comfort
,
but
to
as
little
purpose
,
as
the
women
in
Chrysostoms
time
,
bound
the
coines
of
Alexander
the
Great
,
or
some
part
of
Saint
Johns
Gospel
to
ease
them
of
the
Headach
;
for
by
these
Receits
,
and
spells
we
more
envenom
our
souls
,
and
draw
neerer
to
Death
,
by
Thinking
to
fly
from
it
,
and
are
ten-fold
more
the
Servants
of
Satan
,
because
we
are
willing
to
doe
him
service
,
but
not
willing
to
weare
his
Livery
;
and
thus
excusando
exprobramus
,
our
Apologies
defame
us
,
our
false
Comforts
destroy
us
,
and
wee
condemn
our selves
with
an
Excuse
.
To
draw
then
the
lines
,
by
which
we
are
to
passe
;
we
will
take
off
the
Moriemini
,
the
cause
of
our
Death
from
these
.
First
,
from
our
Naturall
weakness
.
Secondly
,
from
the
Deficiency
of
Grace
;
for
neither
can
our
Naturall
weakness
Betray
,
nor
can
there
be
such
a
want
of
Grace
,
as
to
enfeeble
,
nor
hath
Satan
so
much
Power
,
as
to
force
the
will
,
and
so
there
will
be
no
Necessity
of
Dying
,
either
in
respect
of
our
Naturall
weakness
,
or
in
regard
of
Gods
strengthning
hand
,
and
withholding
his
Grace
:
and
then
in
the
second
place
,
that
neither
Ignorance
of
our
duty
,
nor
regret
,
or
reluctancie
of
Conscience
,
nor
any
pretence
,
or
good
Intention
can
make
sin
lesse
sinfull
,
or
our
Death
lesse
voluntary
;
and
so
bring
Death
to
their
Doores
,
who
have
sought
it
out
,
who
have
called
it
to
them
,
who
are
Confederate
with
it
,
and
are
worthy
to
bee
partakers
thereof
.
And
Why
Will
you
Die
,
O
House
of
Israel
?
Why
will
ye
die
?
we
may
perhaps
answer
,
we
are
Dead
already
.
—
Haeret
lateri
lethalis
Arundo
.
The
poyson'd
,
and
Deadly
Dart
is
in
our
sides
:
Adam
sinned
,
and
we
die
:
Omnes
eramus
in
illo
uno
,
cum
ille
unus
nos
omnes
perdidit
,
we
were
all
in
the
loines
of
that
one
man
Adam
,
when
that
one
man
slew
us
all
.
And
this
we
are
too
ready
to
confesse
,
that
we
are
Borne
in
sinne
;
nay
,
we
fall
so
low
,
as
to
damne
our selves
before
we
were
born
,
which
some
may
doe
in
Humility
,
but
most
are
well
content
it
should
be
so
,
well
pleased
in
their
Pedegree
;
well
pleased
to
be
brought
into
the
world
in
that
filth
and
uncleannesse
,
which
God
doth
hate
;
and
make
the
unhappinesse
of
their
Birth
an
Advocate
to
plead
for
those
pollutions
,
for
those
wilfull
and
Beloved
sinnes
,
which
they
fall
into
in
the
remaining
part
of
their
life
,
as
being
the
proper
and
naturall
Issues
of
that
weaknesse
,
and
Impotency
,
with
which
we
were
sent
into
the
world
;
which
is
not
True
in
every
part
;
for
that
weaknesse
,
whatsoever
it
is
,
can
draw
no
such
necessity
upon
us
,
Licentiam
usurpare
praetexto
necessitatis
.
Tert.
de
cul
.
Faem
.
nor
can
be
wrought
into
an
Apology
for
sinne
,
or
an
excuse
for
dying
:
for
to
include
,
and
wrap
up
all
our
Actuall
sinne
in
the
folds
of
Originall
weakeness
,
is
nothing
else
but
to
cancel
our
own
Debts
,
and
Obligations
,
and
to
put
all
upon
our
first
Parents
score
,
and
so
make
Adam
guilty
of
the
sinnes
of
the
whole
world
.
Our
naturall
and
Originall
weakness
,
I
will
not
now
call
into
question
,
since
it
hath
had
such
Grandees
in
our
Church
,
men
of
great
Learning
and
Piety
,
for
its
Nursing
Fathers
,
and
that
for
many
Centuries
of
yeares
;
but
yet
I
cannot
see
why
it
should
be
made
a
Cloak
to
cover
our
other
Transgressions
,
or
why
we
should
miscarry
so
often
,
with
an
Eye
cast
back
upon
our
first
fall
,
which
is
made
ours
,
but
in
another
man
;
nor
any
reason
,
though
it
be
a
plant
watered
by
the
best
Hands
,
why
men
should
be
so
delighted
in
it
,
why
they
should
lie
downe
,
and
repose
themselves
under
its
shadow
;
why
they
should
be
so
willing
to
be
weak
,
and
so
unwilling
to
heare
the
contrary
;
why
men
should
take
so
much
paines
to
make
the
way
to
happiness
narrower
,
and
the
way
to
death
broader
then
it
is
.
In
a
word
;
why
we
should
thus
magnify
a
Temptation
,
and
disparage
our selves
,
why
we
should
make
each
Importunate
object
,
as
powerfull
and
Irresistible
as
God
himself
,
and
our selves
as
Idols
,
even
nothing
in
this
world
.
Magna
pars
humanarum
querelarum
non
injusta
modo
materiâ
,
Petrarch
.
1.3
.
R.
S.
c.
1.
sed
stulta
est
,
the
world
is
full
of
complaints
,
and
excuses
,
but
the
complaints
which
the
world
puts
forth
,
are
for
the
most
,
most
unjust
,
and
void
of
that
reason
,
which
should
present
and
commend
them
.
For
when
our
souls
are
pressed
down
and
overcharged
with
sin
,
when
we
feel
the
Gripes
and
Gnawings
of
our
Conscience
,
we
commonly
lay
hold
on
these
remedies
,
which
are
worse
then
the
disease
,
and
suborne
an
unseasonable
,
and
ill
applied
conceit
of
our
own
natural
weaknesse
,
(
which
was
more
dangerous
then
the
temptation
)
as
an
excuse
and
comfort
of
our
overthrow
,
we
fall
and
plead
we
were
weak
,
and
fall
more
then
seven
times
a
day
,
and
hold
up
the
same
plea
still
,
till
we
fall
into
that
place
where
we
shall
be
muzled
,
and
speechlesse
,
not
able
to
say
a
word
,
where
our
complaints
wil
end
in
curses
,
in
weeping
and
wailing
,
Hierenym
:
Amando
.
and
gnashing
of
teeth
.
Omnes
nostris
vitijs
favemus
,
&
quod
propriâ
facimus
voluntate
ad
naturae
referimus
necessitatem
,
we
are
all
tender
and
favourable
to
our
own
sins
,
and
because
they
pleased
us
,
when
we
committed
them
,
we
are
unwilling
to
revile
them
now
;
but
wipe
off
as
much
of
their
filth
as
we
can
,
because
we
resolve
to
commit
them
again
;
and
those
transgressions
,
which
our
lusts
conceived
,
and
brought
forth
by
the
Midwifry
of
our
will
,
we
remove
as
far
as
we
can
,
and
lay
them
at
the
Door
of
Necessity
,
and
are
ready
to
complain
of
God
and
Nature
it self
.
Now
this
Complaint
against
nature
,
when
we
have
sinned
is
most
unjust
;
For
God
and
nature
hath
imprinted
in
our
Soules
those
common
principles
of
goodnesse
,
as
,
that
good
is
to
be
embraced
,
and
evil
to
be
abandond
;
That
we
must
do
to
others
,
as
we
would
be
done
to
,
those
practick
notions
,
those
anticipations
,
as
the
Stoicks
call
them
of
the
minde
,
Natura
nos
ad
optimam
mentem
genuit
:
Quint.
l.
12.
Inst.
c.
and
preparations
against
sin
and
death
,
which
if
we
did
not
wilfully
stifle
and
choke
,
might
lift
up
our
souls
far
above
those
depressions
of
self
love
and
covetousnesse
,
and
those
evils
,
which
destroy
us
,
quae
ratio
semel
in
universum
vincit
,
which
reason
,
with
the
help
of
Grace
overcomes
at
once
;
For
reason
doth
not
onely
arm
,
and
prepare
us
against
these
inrodes
,
and
incursions
,
against
these
(
as
we
think
)
so
violent
assaults
,
but
when
we
are
beat
to
the
ground
,
checks
and
upbraides
us
for
our
fall
.
Indeed
,
to
look
down
upon
our selves
,
and
then
lift
up
our
eyes
to
him
,
from
whom
cometh
our
salvation
,
is
both
the
duty
and
security
of
the
sons
of
Adam
;
and
when
we
watch
over
our selves
,
and
keep
our
hearts
with
diligence
,
when
we
strive
with
our
inclination
,
and
weaknesse
,
as
well
as
we
do
with
the
temptation
,
then
if
we
fall
,
God
remembers
whereof
we
are
made
,
considers
our
condition
,
that
we
are
but
men
;
and
though
we
fail
,
his
mercy
endureth
for
ever
;
but
to
think
of
our
weaknesse
,
and
then
to
fall
,
and
because
we
came
infirm
,
and
diseased
into
the
world
,
to
kill
our selves
;
to
seek
out
death
in
the
errour
of
our
life
,
to
dally
and
play
with
danger
;
to
be
willing
to
joyn
with
the
temptation
at
the
first
shew
and
approach
,
as
if
we
were
made
for
no
other
end
,
and
then
to
complain
of
weaknesse
,
is
to
charge
God
and
nature
foolishly
,
and
not
onely
to
impute
our
sins
to
Adam
,
but
to
God
himself
;
and
thus
we
bankrupt
our selves
,
and
complain
we
were
born
poor
,
we
criple
our selves
,
and
then
complain
we
are
lame
,
we
deliver
up
our selves
,
and
fal
willingly
under
the
temptation
,
and
then
pretend
it
was
a
son
of
Anack
,
too
strong
for
such
Grashoppers
as
we
,
we
delight
in
sin
,
we
trade
in
sin
,
we
were
brought
up
in
it
,
and
we
continue
in
it
,
and
make
it
our
companion
,
our
friend
,
with
which
we
most
familiarly
converse
,
and
then
comfort
our selves
,
and
cast
all
the
fault
on
our
temper
and
constitution
,
and
the
corruption
of
our
nature
,
and
we
attribute
our
full
growth
in
sin
,
to
that
seed
of
sin
which
we
should
have
choked
,
which
had
never
shot
up
into
the
blade
,
and
born
such
evil
fruit
,
but
that
we
manured
and
watered
it
,
and
were
more
then
willing
,
that
it
should
grow
and
multiply
.
And
this
though
it
be
a
great
sin
,
as
being
the
mother
of
all
those
mishapen
births
,
those
Monsters
,
which
walk
about
the
world
,
we
dresse
and
deck
up
,
and
give
it
a
fair
and
glorious
name
,
and
call
it
Humility
,
which
is
,
saith
Hilary
,
the
hardest
and
greatest
work
of
our
faith
,
to
which
it
is
so
unlike
,
that
it
is
the
greatest
enemy
it
hath
,
and
every
day
weakens
,
and
disenables
it
,
that
it
doth
not
work
by
charity
,
but
leaves
us
Captives
to
the
world
,
and
sin
,
which
but
for
this
conceit
,
it
would
easily
vanquish
,
and
tread
down
under
our
feet
.
We
may
call
it
Humility
,
but
it
is
Pride
;
a
stubborn
,
Humilitas
maximum
Fidei
opus
Hil.
in
Ps.
130.
and
insolent
standing
out
with
God
that
made
us
,
upon
this
foul
,
and
unjust
pretense
,
that
he
made
us
so
,
humilitas
sophistica
,
saith
Pet.
Blasensis
,
the
humility
of
Hypocrites
,
which
at
once
bowes
,
and
pusheth
out
the
horn
,
in
which
we
disgrace
and
condemn
our selves
,
that
we
may
do
what
we
please
,
and
speak
evil
of
our selves
,
that
we
may
be
worse
;
Oh
wretched
men
that
we
are
,
we
groan
it
out
,
and
there
is
musick
in
the
sound
,
which
we
hear
,
and
delight
in
,
and
carry
along
in
our
minde
,
and
so
become
wretched
indeed
,
even
those
miserable
sinners
,
which
will
ever
be
so
.
And
shall
we
call
this
Humility
?
Ep.
ad
Colos.
2.18
.
if
it
be
,
it
is
as
the
Apostle
speaks
,
a
voluntary
humility
,
(
but
in
a
worse
sense
)
he
is
the
humblest
man
,
that
doth
his
duty
;
for
that
Humility
which
is
commended
to
us
in
Scripture
,
lets
us
up
to
heaven
,
this
,
which
is
is
so
Epidemical
,
sinks
us
into
the
lowest
pit
;
that
Humility
bowes
us
down
with
sorrow
;
this
binds
our
hands
with
sloth
;
that
looks
upon
our
imperfections
past
,
this
makes
way
for
more
to
come
;
that
ventures
and
condemns
it self
,
condemns
it self
and
ventures
further
;
this
runs
out
of
the
field
,
and
dare
not
look
upon
the
enemy
;
nec
mirum
,
si
vincantur
,
qui
jam
victi
sunt
,
and
it
is
no
marvail
,
they
should
fall
,
and
perish
,
whom
their
own
so
low
and
groundlesse
opinion
hath
already
overthrown
.
For
first
,
though
I
deny
not
a
derived
weaknesse
,
and
from
Adam
,
though
I
leave
it
not
after
Baptisme
as
subsistent
by
it self
,
or
bound
to
the
Center
of
the
earth
with
the
Manichee
,
nor
washt
to
nothing
in
the
Font
with
others
,
yet
't
is
easie
to
deceive
our selves
,
and
to
think
it
more
contagious
then
it
is
,
more
operative
,
more
destructive
then
it
would
be
,
if
we
would
shake
off
this
conceit
,
and
rowse
our selves
,
and
stand
up
against
it
,
&
ignavia
nostr
fortis
est
,
and
it
may
be
,
it
is
our
sloth
,
and
Cowardize
,
that
makes
it
strong
;
for
certainly
,
there
must
be
more
force
then
this
hath
,
to
make
us
so
wicked
as
many
times
we
are
,
and
there
be
more
promoters
of
the
kingdom
of
Darknesse
in
us
,
then
that
which
we
brought
with
us
into
the
world
.
Lord
,
what
a
noise
hath
Original
sin
made
amongst
the
sons
of
Adam
?
and
what
ill
use
hath
been
made
of
it
?
When
this
Lion
roares
,
all
the
Beasts
of
the
Forrest
tremble
,
and
yet
are
beasts
still
;
we
hear
of
it
,
and
are
astonisht
,
and
become
worse
and
worse
,
and
yet
there
are
but
few
,
that
exactly
know
what
it
is
:
when
we
are
Infants
,
we
do
not
know
that
we
are
so
,
no
more
then
the
Tree
doth
,
that
it
grows
,
much
lesse
can
we
discover
what
poyson
we
brought
with
us
into
the
world
,
which
,
as
it
is
the
nature
of
some
kinde
of
poyson
,
though
it
have
no
visible
operation
for
the
present
,
may
some
years
after
break
forth
from
the
head
to
the
foot
,
in
swellings
,
and
sores
full
of
corruption
,
and
not
be
fully
purged
out
to
our
lives
end
.
Again
,
in
the
opening
and
dawning
of
our
reason
,
we
have
scarse
so
much
light
,
as
to
see
our selves
by
,
and
we
understand
little
more
then
the
rod
,
which
we
soon
forget
,
and
boldly
venture
upon
the
same
fault
,
for
which
we
felt
it
,
and
should
count
it
a
virtue
and
our
bounden
duty
to
do
it
,
but
for
the
smart
it
brings
with
it
,
which
yet
can
work
in
us
little
conscience
of
guilt
.
And
then
in
our
riper
age
,
our
blood
runs
in
our
veines
with
more
heat
,
and
we
are
active
,
and
strong
to
act
over
them
with
some
sense
and
feeling
,
which
we
learnt
but
imperfectly
in
our
nonage
,
which
our
Nurse
pratled
into
us
,
which
servants
read
to
us
with
a
licentious
tongue
,
and
wanton
behaviour
;
and
many
times
we
repeat
and
expresse
those
rudiments
and
principles
of
thrift
,
which
those
who
are
set
over
us
do
commonly
first
teach
,
and
we
shew
our selves
as
perfect
in
them
,
as
those
old
Gray-headed
Atheists
,
that
taught
them
.
These
we
take
up
betimes
;
Wantonnesse
,
Revenge
,
love
of
the
world
,
and
being
used
unto
them
,
they
are
no
burdens
,
and
if
at
any
time
they
wring
us
,
we
have
learnt
so
much
at
Church
,
as
to
cast
them
off
upon
Adam
,
to
ease
our selves
with
the
remembrance
of
our
natural
weakness
,
though
we
know
not
what
it
is
,
nor
have
learnt
it
half
so
perfectly
,
as
we
have
done
those
other
lessons
,
which
have
no
evil
in
them
,
as
we
think
,
but
that
which
is
of
ancient
extraction
,
derived
from
the
first
evil
,
that
was
ever
seen
under
the
Sun
.
But
then
in
our
old
age
,
which
is
a
complication
,
and
collection
of
all
sins
,
as
well
as
diseases
,
how
should
a
dim
eye
discover
it
in
the
midst
of
so
many
evil
habits
wreathed
and
platted
one
within
another
,
covetousnesse
wrought
in
with
luxury
,
and
with
luxury
,
cruelty
,
each
thwarting
,
and
yet
friendly
complying
the
one
with
the
other
?
can
we
now
say
that
these
sins
were
thus
multiplied
,
and
raised
to
such
a
height
by
the
power
and
continued
force
of
that
fatal
Legacie
,
which
our
first
Parents
left
us
?
or
was
this
the
best
crown
wherewith
our
mothers
crowned
us
in
the
day
of
our
conception
?
can
we
labour
and
toyl
?
can
we
affect
and
study
sin
?
can
we
make
it
our
businesse
?
our
ambition
to
walk
in
our
evil
wayes
,
and
say
,
that
we
were
put
in
them
from
the
beginning
,
and
forced
forward
by
the
violent
hand
,
that
first
put
us
in
?
Indeed
,
the
old
man
,
the
old
sinner
is
glad
to
heare
of
another
Old
man
,
although
he
never
intend
to
Crucifie
him
,
nor
well
understands
what
it
is
:
no
more
then
the
vulgar
do
Anti-christ
,
which
in
their
fancy
is
a
Beast
,
and
hath
horns
;
The
multitude
of
years
(
though
Age
be
talkative
,
)
yet
many
times
know
no
more
of
this
primitive
,
and
so
much
famed
evil
,
then
they
who
were
but
of
yesterday
.
For
even
they
who
have
been
brought
up
in
Nob
,
in
the
City
and
University
of
Priests
,
have
not
all
agreed
in
their
discovery
of
this
evil
,
but
have
presented
it
in
so
many
shapes
,
that
it
will
be
hard
to
chuse
,
and
say
this
is
the
right
,
this
,
this
it
is
:
I
am
sure
their
opinions
and
more
,
then
the
sins
can
be
,
which
Original
sin
doth
necessarily
bring
into
act
.
The
Ana-Baptists
in
the
dayes
of
our
forefathers
called
it
Somnium
Augustini
,
Saint
Austins
dream
;
See
Melanct.
l.
c.
de
perc
.
some
make
it
a
sin
,
and
some
a
punishment
onely
,
some
make
it
both
;
some
have
made
it
to
be
nothing
but
the
want
and
deprivation
of
Original
righteousnesse
,
or
an
habitual
aversion
,
and
obliquity
of
the
will
;
others
have
made
it
the
image
of
the
devil
;
There
be
,
that
conceived
the
whole
essence
of
man
to
be
corrupted
;
there
be
that
make
it
an
Accident
,
and
there
have
been
that
have
made
it
a
substance
,
and
there
have
not
been
wanting
those
,
who
have
made
it
nothing
;
All
agree
in
this
;
that
there
is
something
in
us
which
we
must
strive
to
subdue
,
and
keep
under
,
some
call
it
our
natural
inclination
,
which
may
be
the
matter
of
vertue
as
well
as
of
vice
;
others
Original
sin
,
which
to
yeeld
to
,
is
to
die
,
but
to
curb
,
and
restrain
,
to
fight
against
and
to
conquer
,
is
the
great
work
and
Busines
of
a
Christian
.
I
speake
not
this
to
take
away
our
Originall
weaknesse
,
but
to
take
it
away
from
Being
an
excuse
;
For
in
the
Second
place
,
our
Naturall
weakness
is
so
farre
from
excusing
our
sinne
,
or
making
it
less
voluntary
,
That
we
are
bound
by
our
very
profession
,
to
Crucify
this
Old
Adam
in
us
,
to
mortify
our
Earthly
Members
and
lusts
,
non
exerere
quod
Nati
sumus
,
not
to
be
,
what
indeed
we
are
,
to
be
in
the
Body
,
but
out
of
the
Body
,
to
Tame
the
wantonness
of
the
Flesh
:
for
did
we
not
for
this
give
up
our
names
unto
Christ
?
were
we
not
Baptized
in
this
Faith
?
It
is
my
Melancholy
,
saith
the
Envious
,
It
is
my
Choler
;
saith
the
Revenger
;
It
is
my
Blood
,
saith
the
wanton
;
it
is
my
Appetite
,
saith
the
Glutton
;
and
so
every
man
runnes
on
in
his
own
wayes
,
because
the
winde
that
drives
him
,
comes
from
no
other
Treasury
,
but
himself
,
no
other
corner
,
but
his
corrupt
heart
;
fructu
peccatorum
utuntur
,
ipsa
subducunt
,
they
are
content
to
reape
the
fruit
and
pleasure
of
sinne
,
but
withdraw
the
sin
it self
,
and
remove
it
out
of
the
way
:
But
this
is
not
the
right
use
of
our
natural
weakness
,
which
may
be
left
in
us
,
but
(
as
all
agree
)
to
Humble
,
not
disarme
us
,
to
shew
we
are
men
,
weak
and
impotent
in
our selves
,
not
to
make
us
proud
and
Rebellious
against
our
God
,
but
to
set
us
upon
our
Guard
,
and
make
us
bestirre
our selves
,
and
call
up
all
our
Forces
,
and
send
our
Prayers
,
as
Embassadours
to
Heaven
for
help
and
succour
,
against
this
Inmate
,
and
Domestick
Enemy
.
The
Envious
should
purge
his
Melancholy
,
and
rejoyce
with
them
that
rejoyce
,
and
weep
with
them
that
weep
:
The
Cholerick
should
bridle
his
Anger
,
and
make
it
set
before
the
Sunne
;
The
wanton
quench
that
fire
in
his
Blood
,
and
make
himself
an
Eunuch
for
the
Kingdome
of
Heaven
;
Julian
.
Antiochens
.
the
Glutton
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wage
warr
with
his
Appetite
,
and
set
a
knife
to
his
Throat
;
If
this
care
were
Generall
,
if
we
understood
Christianity
aright
,
and
did
strive
and
struggle
with
our selves
(
the
best
Contention
in
the
world
)
If
we
did
doe
an
Act
of
Justice
upon
our selves
,
performe
that
Judicatory
part
of
the
Gospel
,
labour
to
bind
this
Old
Man
in
Chaines
,
and
Crucify
the
flesh
,
with
the
Lusts
and
Affections
,
we
should
not
complaine
,
or
rather
speak
so
contentedly
of
Adams
fall
,
not
bemoane
our selves
,
and
yet
be
pleased
well
enough
in
it
;
nor
take
that
Doctrin
with
the
left
hand
,
which
is
offered
to
us
with
the
right
,
or
,
as
he
spake
in
the
Historian
,
sinistrâ
Dextram
amputare
,
Cut
off
our
right
Hand
with
our
left
,
and
by
a
sinister
,
and
unnecessary
Conceit
of
our
own
weakness
,
rob
and
deprive
our selves
of
that
strength
,
which
might
have
defended
us
from
sinne
and
Death
,
which
now
is
voluntary
,
because
we
cannot
derive
it
from
any
other
Fountaine
,
then
our
owne
Wills
.
For
last
of
all
;
Be
the
Blemishes
in
the
understanding
and
will
,
which
we
are
said
to
receive
by
Adams
fall
,
what
they
may
be
either
by
certain
knowledge
,
or
conjecture
,
yet
we
shall
not
die
,
unless
we
will
;
And
if
such
we
were
all
;
yet
now
we
are
washed
,
now
we
are
sanctified
,
now
we
are
Justified
in
the
Name
of
the
Lord
Jesus
Christ
,
1
Cor.
6.11
.
and
the
Leper
,
who
is
clensed
,
complaines
no
more
of
his
disease
,
but
returns
to
give
Thanks
;
The
blind
man
,
who
is
cured
,
doth
not
run
into
the
Ditch
,
and
impute
it
to
his
former
Blindness
,
but
rejoyceth
that
he
can
now
see
the
Light
,
and
walketh
by
the
light
he
sees
;
and
we
cannnot
without
foul
Ingratitude
Deny
,
but
what
we
lost
in
Adam
,
we
recovered
againe
in
Christ
,
and
that
improved
and
exalted
many
degrees
;
For
not
as
the
offence
,
so
is
also
the
gift
,
saith
the
Apostle
;
For
as
by
the
offence
of
one
,
many
were
made
sinners
,
that
is
,
Rom.
5.15
.
were
under
the
wrath
of
God
,
and
so
consider'd
,
as
if
they
had
themselves
committed
that
sinne
,
so
by
the
Obedience
of
One
,
many
shall
be
made
righteous
,
made
so
,
not
onely
by
Imputation
,
That
we
would
have
,
and
nothing
else
;
have
sinne
removed
,
and
be
sinners
still
)
but
made
so
,
that
is
,
supplyed
with
all
Helps
,
and
with
all
strength
that
is
necessary
,
and
sufficient
to
forward
,
and
perfect
those
Duties
of
Piety
,
which
are
required
at
the
hands
of
a
Justifyed
person
:
for
do
we
not
magnify
the
Gospel
from
the
abundance
of
light
,
and
Grace
which
it
affords
?
Do
we
not
count
the
last
Adam
stronger
then
the
First
?
Is
not
he
able
to
cast
down
all
the
strong
holds
,
all
the
Towring
Imaginations
which
flesh
and
blood
,
though
Tainted
in
the
womb
,
can
set
up
against
him
;
and
therefore
,
if
we
be
truly
(
what
we
professe
our selves
)
Christians
,
this
weakness
cannot
hurt
us
,
and
if
it
Hurt
us
,
it
is
because
we
are
not
Christians
.
To
conclude
:
If
in
Adam
we
were
all
lost
,
In
Christ
we
are
come
home
,
and
brought
neere
to
heaven
,
&
post
Jesum
Christum
,
when
we
have
given
up
our
Names
unto
Christ
,
and
professe
our selves
members
of
that
Mysticall
body
,
whereof
he
is
the
head
,
all
our
Complaints
of
weaknesse
,
and
disabilitie
to
move
in
our
severall
places
,
is
vaine
and
unprofitable
,
and
Injurious
to
the
Gospel
of
Christ
,
which
is
the
Power
of
God
unto
Salvation
;
and
a
grosse
and
angerous
error
it
is
,
when
we
run
on
,
and
please
our selves
in
our
Evill
wayes
,
to
complaine
of
our
Hereditary
Infirmities
,
and
the
weaknesse
and
imperfection
of
nature
;
For
God
may
yet
breath
his
Complaints
and
Expostulations
against
every
son
of
Adam
that
will
not
Turne
;
Though
you
are
weak
;
Though
you
have
received
a
bruise
by
the
fall
of
your
first
Parents
,
yet
in
me
is
your
strength
,
and
then
,
Why
will
you
die
oh
House
of
Israel
?
We
must
now
remove
those
other
pretences
of
Flesh
and
Blood
;
But
in
our
next
and
last
Part.
THE
TWELFTH
SERMON
.
PART
VIII
.
EZEKIEL
33.11
.
Turne
ye
,
Turne
yee
from
your
evill
wayes
:
For
why
will
you
die
,
Oh
House
of
Israel
?
WEe
are
told
,
and
can
tell
our selves
,
that
Sin
is
a
burden
;
and
he
that
lies
under
a
Burden
,
seeks
Ease
;
nor
doth
he
alwaies
ask
Counsell
of
his
reason
to
choose
that
,
which
is
made
and
fitted
to
remove
it
;
but
through
the
importunate
irksomness
of
his
paine
,
he
layes
hold
of
that
which
is
next
,
and
that
s
the
best
:
though
it
leave
him
under
the
same
load
,
and
pressure
,
and
all
his
Art
and
continuance
hath
gain'd
no
more
then
this
,
That
he
thinks
it
lighter
then
it
was
;
when
it
is
the
same
,
but
with
a
large
addition
of
weight
.
And
thus
we
sin
,
but
cannot
perswade
our selves
we
were
willing
to
sinne
:
we
run
upon
our
death
,
and
yet
't
is
that
which
both
our
eye
and
our
will
abhors
:
we
die
;
for
,
1.
we
were
born
weak
,
2.
We
want
means
to
avoid
it
,
3.
We
want
light
to
see
our
wayes
;
4.
We
walk
on
in
them
,
but
we
walk
in
pain
,
and
though
we
make
no
stop
,
yet
we
have
many
a
check
;
we
would
not
,
and
yet
we
will
go
on
,
we
condemn
our selves
for
what
we
do
,
and
do
it
;
and
last
of
all
we
seek
death
,
but
we
mean
life
,
we
do
those
things
,
whose
end
is
death
,
but
to
a
good
end
,
and
so
make
our
way
to
heaven
through
hell
it self
,
intend
well
,
and
do
those
things
which
can
have
no
other
wages
but
death
.
These
are
pillows
which
we
sew
under
our
own
elbows
;
Original
weaknesse
;
want
of
grace
;
ignorance
of
our
wayes
:
the
reluctancy
of
our
Conscience
,
which
we
call
Involuntarines
;
and
if
these
be
not
soft
and
easie
enough
to
sleep
on
,
we
bring
in
a
good
meaning
,
a
good
intention
to
stuff
and
fill
them
up
;
and
on
these
we
sleep
securely
,
as
Sampson
did
in
the
lap
of
Dalilah
,
till
our
strength
go
from
us
,
and
we
grow
weak
indeed
;
fit
for
nothing
,
but
to
grinde
in
his
prison
,
to
do
him
service
,
who
put
out
our
eyes
;
able
to
die
and
perish
,
but
not
able
to
live
;
strong
to
do
evil
,
but
faint
and
feeble
,
and
lost
to
that
which
is
good
.
The
second
pretence
.
For
as
we
have
sought
for
ease
from
the
beginning
of
the
world
,
so
have
we
also
from
the
beginning
of
the
Gospel
,
as
Saint
Mark
hath
it
;
Mark
.
1.1
.
as
we
have
brought
in
the
first
Adam
infecting
and
poysoning
us
;
so
we
would
finde
some
deficiency
in
the
second
,
as
if
that
Grace
which
he
plenteously
spreads
in
our
hearts
,
had
not
vertue
enough
to
expel
and
purge
it
out
,
as
we
pretend
want
of
strength
,
so
we
pretend
want
of
help
and
succour
;
the
want
of
that
Grace
which
we
might
have
,
which
we
have
,
but
will
not
use
;
and
have
nothing
more
common
in
the
world
,
even
in
their
mouths
,
who
know
not
what
it
is
.
What
mention
we
the
many
?
what
talk
we
of
those
,
who
like
those
narrow
mouthed
vessels
receive
but
little
,
because
it
is
powred
out
too
fast
,
and
many
times
have
as
little
feeling
of
what
they
receive
,
as
those
earthen
vessels
,
to
which
we
compared
them
.
Grace
,
it
is
in
every
mans
mouth
,
the
sound
of
it
hath
gone
through
the
earth
,
and
they
hear
it
,
and
Eccho
it
back
again
to
one
another
;
they
talk
and
discourse
of
it
,
and
yet
all
are
not
saved
by
that
Grace
they
talk
of
:
Ebrius
ad
phialam
,
Augustin
mendicus
ad
januam
;
the
drunkard
speaks
of
it
in
his
cups
,
and
by
the
Grace
of
God
he
will
drink
no
more
,
and
yet
drinks
drunk
'till
there
be
no
appearance
in
him
either
of
Grace
or
Nature
,
either
of
the
Christian
or
the
man
;
the
Beggar
he
makes
it
his
Topick
,
and
hopes
it
will
melt
him
he
beggs
of
,
into
compassion
,
which
had
not
power
to
unfold
his
hands
to
work
,
that
he
may
need
no
relief
:
it
sounds
in
every
ear
,
and
every
ear
is
delighted
with
it
,
and
it
is
to
them
as
the
sound
of
a
consecrated
Bell
is
to
the
superstitious
,
and
they
conceive
it
hath
power
to
drive
the
devil
out
of
their
coast
,
whilst
they
not
fall
,
but
run
into
those
temptations
,
which
they
might
have
overcome
by
that
Grace
they
talkt
of
.
What
speak
we
of
these
?
even
they
who
have
a
great
name
for
learning
,
and
are
of
the
first
ranck
and
file
,
have
not
brought
it
forth
to
the
Sun
,
and
people
in
that
simplicity
and
nakednesse
,
that
upon
the
first
sight
they
may
say
,
This
is
it
;
Somtimes
it
is
an
infused
habit
;
somtimes
is
is
a
motion
or
Operation
;
sometimes
they
know
not
how
to
distinguish
it
from
faith
and
Charity
;
it
is
one
and
the
same
,
and
yet
't
is
manifold
:
it
excites
,
and
stirs
us
up
;
it
works
in
us
,
and
it
works
with
us
;
it
prevents
,
and
follows
us
,
and
thus
they
handle
Grace
as
the
Philosophers
do
the
Soul
,
they
tell
us
what
wonders
it
works
,
but
not
its
essence
;
they
tell
us
what
it
doth
,
but
not
plainly
what
it
is
.
But
let
us
take
it
in
its
most
plain
and
vulgar
sense
,
for
that
speciall
,
and
supernatural
Assistance
,
which
promotes
,
and
upholdes
us
in
that
course
,
and
those
Actions
,
which
carry
us
on
to
a
supernatural
end
,
but
not
shut
out
that
Grace
of
God
,
by
Christ
Jesus
by
which
we
are
justified
,
which
in
Scripture
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Grace
and
favour
of
God
,
and
in
most
places
is
opposed
to
the
works
of
the
Law
;
nor
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
gifts
and
graces
,
as
quicknesse
of
wit
,
depth
of
understanding
and
the
like
;
not
in
his
mercies
,
by
which
we
are
so
often
intreated
,
nor
his
promises
,
which
do
even
wooe
,
and
allure
us
,
nor
any
beams
of
the
glory
of
that
gospel
,
which
are
all
agents
and
instruments
in
working
us
out
a
Crown
,
in
bringing
us
to
that
end
,
for
which
we
were
made
,
and
designed
;
and
he
that
shall
look
back
upon
these
,
cannot
conceive
that
God
will
shorten
his
hand
,
and
be
desicient
,
and
wanting
to
us
in
that
help
and
assistance
,
which
is
fit
and
necessary
for
us
in
this
our
race
,
that
he
wil
speak
to
us
by
his
Son
,
speak
to
us
by
his
Blood
;
speak
to
us
by
his
mercies
;
speak
to
us
from
heaven
,
and
then
leave
us
as
the
Ostrich
doth
her
young
ones
in
the
sand
,
open
to
injuries
,
and
temptations
,
naked
and
without
help
to
defend
us
against
that
violence
,
which
may
tread
us
to
death
?
this
certainly
cannot
consist
with
his
Justice
and
his
goodnesse
,
who
having
given
us
Christ
,
will
with
him
give
us
all
things
;
for
how
should
it
be
otherwise
?
saith
Saint
Paul
;
who
giveth
to
all
men
liberally
,
Rom.
8.32
.
Jam.
1.5
.
and
upbraideth
not
,
saith
Saint
Iames
;
and
to
pretend
a
want
of
Grace
,
and
assistance
from
God
,
what
is
it
but
to
cast
all
our
imperfections
upon
him
,
as
well
as
upon
Adam
?
as
if
we
sinned
,
and
were
defective
in
our
duty
,
not
through
our
own
negligence
,
and
corrupt
and
perverse
wills
,
but
because
God
refused
to
give
us
strength
to
do
it
,
gave
us
a
Law
,
and
lest
us
in
fetters
,
bid
us
go
,
and
meet
him
in
our
Obedience
,
when
we
were
as
lame
as
Mephibosbeth
,
and
had
no
servant
to
help
us
;
as
if
the
heavens
were
as
brasse
,
and
denied
their
Influence
,
and
god
did
on
purpose
hide
himself
,
and
withdraw
his
grace
,
that
we
might
fall
from
him
and
perish
.
And
therefore
Hilarie
passeth
this
heavy
censure
upon
it
,
impiae
est
voluntatis
,
it
is
the
signe
of
a
wicked
Heart
,
and
one
quite
destitute
of
those
graces
and
riches
,
which
are
the
proper
Inheritance
of
beleeving
Christians
,
to
pretend
they
therefore
want
them
,
because
they
were
not
given
them
of
God
.
A
dangerous
errour
it
is
;
and
,
we
have
reason
to
fear
,
hath
sunk
many
a
soul
to
that
supine
carelessnes
,
to
that
deadnesse
,
from
whence
they
could
never
rise
again
;
for
this
is
one
of
the
wiles
of
our
enemy
,
not
onely
to
make
use
of
the
flying
and
fading
vanities
of
this
world
;
but
of
the
best
Graces
of
God
,
to
file
and
hath
hammer
them
,
and
make
them
snares
;
and
hath
wrought
temptations
out
of
that
,
which
should
strengthen
us
against
them
:
Faith
is
suborn'd
to
keep
out
Charity
;
the
spirit
of
truth
is
named
to
lead
us
into
errour
,
and
the
power
of
Gods
Grace
hath
lost
its
authority
and
Energie
in
our
unsavorie
and
fruitlesse
Panegyricks
:
we
hear
the
sound
and
name
of
it
,
we
blesse
and
applaud
it
,
but
the
power
of
it
is
lost
,
not
visible
in
any
motion
in
any
Action
,
in
any
progresse
we
make
in
those
wayes
in
which
along
grace
will
assist
us
;
floats
on
the
Tongue
,
but
never
moves
either
heart
,
or
hand
.
For
do
we
not
lie
still
in
our
graves
,
expecting
till
this
Trump
will
sound
?
do
we
not
cripple
our selves
in
hope
of
a
miracle
?
Non
est
honae
&
solidae
fidei
omnia
ad
volumatem
Dei
referre
,
ut
non
intelligamus
aliquid
esse
in
Nobis
ipsis
.
Tertul.
Exhort
.
ad
Castitatem
.
do
we
not
settle
upon
our
lees
,
and
say
,
God
can
draw
us
out
?
wallow
in
our
blood
,
because
he
can
wash
us
as
white
as
snow
?
do
we
not
love
our
sickness
,
because
we
have
so
skilful
a
Physitian
?
and
since
God
can
do
what
he
will
,
doe
what
we
please
?
This
is
a
great
evil
under
the
Sun
,
and
one
principal
cause
of
all
that
evil
that
is
upon
the
earth
;
and
makes
us
stand
still
,
and
look
on
,
and
delight
in
it
,
and
leave
it
to
God
alone
,
and
his
power
to
remove
it
,
as
if
it
concern'd
us
not
at
all
,
and
it
were
too
daring
an
attempt
for
us
mortals
,
the
sons
of
Adam
,
to
purge
and
clense
that
Augaean
stable
,
which
we
our selves
have
filled
with
dung
;
as
if
Gods
wisdom
and
Justice
did
not
move
at
all
,
and
his
mercy
and
power
were
alone
busie
in
the
work
of
our
salvation
;
busie
to
save
the
adulterer
;
for
though
he
be
the
member
of
an
Harlot
,
yet
when
God
will
,
he
shall
be
made
a
member
of
Christ
;
to
save
the
seditious
:
For
though
he
now
breath
nothing
but
Hail-stones
and
coals
of
fire
;
yet
a
time
will
come
,
where
he
shall
be
made
peaceable
,
whether
he
will
or
no
;
to
save
them
who
resolve
to
go
on
in
their
sin
,
for
he
can
check
them
when
he
please
,
and
bring
them
back
to
Obedience
and
holinesse
;
in
a
word
,
to
save
them
,
whose
Damnation
sleepeth
not
.
I
may
say
with
the
Father
,
utinam
mentirer
,
would
to
God
in
this
I
were
a
lier
;
but
we
have
too
much
probability
to
induce
us
to
beleeve
it
,
as
a
truth
;
that
they
who
are
so
ready
to
publish
the
free
and
irresistible
power
of
Gods
Grace
,
and
call
it
his
Honour
;
dishonour
him
more
by
the
Neglect
of
their
duty
,
which
is
quite
lost
,
and
forgot
in
an
unseasonable
acknowledgement
of
what
God
can
,
and
a
lazy
expectation
of
what
he
will
work
in
them
,
and
so
make
God
Omnipotent
,
to
do
what
his
Wisdom
forbids
,
and
themselves
weak
and
impotent
to
do
,
what
by
the
same
wisdom
he
commands
:
and
then
(
when
they
commune
with
their
heart
,
and
finde
not
there
those
longings
and
pantings
after
piety
,
that
true
desire
and
endeavour
to
mortifie
their
earthly
members
,
which
God
requires
,
when
in
this
Dialogue
,
between
one
,
and
himself
,
their
hearts
cannot
tell
them
they
have
watched
one
houre
with
Christ
)
flatter
and
comfort
themselves
,
that
this
emptinesse
,
and
nakednesse
,
shall
never
be
imputed
to
them
by
God
,
who
if
he
had
pleased
,
might
have
wrought
all
in
them
in
a
moment
,
by
that
force
,
which
flesh
and
blood
could
never
withstand
;
And
thus
they
sin
,
and
pray
,
and
pray
and
sin
,
and
their
impiety
and
devotion
like
the
Sun
and
the
Moon
have
their
interchangeable
courses
,
it
is
now
night
with
them
,
and
anon
't
is
day
;
and
then
night
again
,
and
it
is
not
easie
to
discern
which
is
their
day
,
or
which
is
their
night
,
for
there
is
darknesse
over
them
both
;
They
hear
and
commend
vertue
and
piety
,
and
since
they
cannot
but
think
,
that
vertue
is
more
then
a
breath
,
and
that
it
is
not
enough
to
commend
it
,
they
pray
,
and
are
frequent
in
it
,
pray
continually
,
but
do
nothing
;
pray
,
but
do
not
watch
,
pray
,
but
not
strive
against
a
temptation
,
but
leave
that
to
a
mightier
hand
to
do
for
them
,
and
without
them
,
whilst
they
pray
and
sin
;
call
upon
God
for
help
,
when
they
fight
against
him
;
as
if
it
were
Gods
will
to
have
it
so
;
for
if
he
would
have
had
it
otherwise
,
he
would
have
heard
their
prayers
,
and
wrought
it
in
them
;
and
therefore
will
be
content
with
his
Talent
though
hid
in
a
napkin
,
which
,
if
he
had
pleased
,
might
have
been
made
ten
,
and
with
his
seed
again
,
which
if
he
had
spoke
the
word
,
had
brought
forth
fruit
a
hundred
fold
.
Hence
it
comes
to
passe
,
that
though
they
be
very
evil
,
yet
they
are
very
secure
,
this
being
the
triumph
over
their
Faith
,
not
to
conquer
the
world
,
but
to
leave
that
work
for
the
Lord
of
Hosts
Himself
,
and
in
all
humility
to
stay
till
he
do
it
;
for
they
can
do
nothing
of
themselves
,
and
they
have
done
what
they
can
,
which
is
nothing
,
and
now
they
are
heartlesse
,
feeble
,
and
(
if
I
may
so
speak
)
this
do-nothing
devotion
,
which
may
be
as
hot
on
the
tongue
of
a
Pharisee
,
and
tied
to
his
Phylactery
,
must
be
made
a
signe
of
their
election
before
all
times
,
who
in
time
do
those
things
,
of
which
we
have
been
told
often
,
that
they
that
do
them
shall
not
inherit
the
kingdome
of
Heaven
.
I
do
not
derogate
from
the
power
of
Gods
grace
(
they
that
do
,
are
not
worthy
to
feel
it
,
but
shall
feel
that
power
,
which
shall
crush
them
to
pieces
)
they
rather
derogate
from
its
power
,
who
bring
it
in
to
raise
that
obedience
,
which
comming
with
that
tempest
and
violence
,
it
must
needs
destroy
,
and
take
away
quite
;
for
what
obedience
is
there
,
where
nothing
is
done
?
where
he
that
is
under
command
doth
nothing
?
vis
ergo
ista
,
non
gratia
,
saith
Arnobius
,
this
were
not
grace
,
or
royal
favour
,
but
a
strange
kinde
of
emulation
to
gain
the
upper
hand
.
We
cannot
magnifie
the
Grace
of
God
enough
,
which
doth
even
expect
,
and
wait
upon
us
,
John
1.
ep.
2
c.
27.
v.
wooe
,
and
serve
us
;
it
is
that
unction
,
that
precious
ointment
Saint
Iohn
speaks
of
,
but
we
must
not
poure
it
forth
upon
the
hairy
scalp
of
wilful
offenders
,
who
loath
the
means
,
despise
prophecy
,
quench
the
spirit
,
and
so
hinder
it
in
its
operation
,
of
men
,
who
are
as
stubborn
against
Grace
,
as
they
are
loud
in
its
commendations
,
as
active
to
resist
,
as
to
extol
it
;
For
this
is
to
cast
it
away
and
nullifie
it
,
this
is
to
make
it
nothing
by
making
it
greater
,
nay
,
to
turn
it
into
wantonnesse
.
But
it
may
be
said
,
that
when
we
are
fallen
from
God
we
are
not
able
to
rise
again
of
our selves
;
we
willingly
grant
it
;
that
we
have
therefore
need
of
new
strength
,
and
new
power
to
be
given
us
,
which
may
raise
us
up
,
we
denie
it
not
;
and
then
Thirdly
,
that
not
onely
the
power
,
but
the
very
act
of
our
recovery
is
from
God
,
ingratitude
it self
cannot
denie
it
;
and
then
,
that
man
can
no
more
withstand
the
power
of
that
grace
,
which
God
is
ready
to
supply
us
with
,
then
an
infant
can
his
birth
,
or
the
dead
their
Resurrection
;
that
we
are
turned
whether
we
will
or
no
,
is
a
conclusion
,
which
these
premises
will
not
yeeld
.
This
flint
will
yeeld
no
such
fire
,
though
you
strike
never
so
oft
;
we
are
,
indeed
,
sometimes
said
to
sleep
,
and
sometimes
to
be
Dead
in
sin
;
but
it
is
ill
building
conclusions
upon
no
better
Basis
then
a
figure
,
or
because
we
are
said
to
be
dead
in
sin
,
infer
a
necessity
of
rising
when
we
are
called
;
nor
is
our
obedience
to
Gods
inward
call
of
the
same
nature
,
with
the
obedience
of
the
Creature
to
the
voice
and
command
of
the
Creator
(
for
the
Creature
hath
neither
reason
nor
will
as
man
hath
)
nor
doth
his
power
work
after
the
same
manner
in
the
one
as
in
the
other
.
How
many
Fiats
of
God
have
been
frustrate
in
this
kinde
?
how
often
he
hath
he
smote
our
stony
,
and
rocky
hearts
,
and
no
water
flowed
out
?
how
often
hath
he
said
Fiat
lux
let
there
be
light
,
when
we
remained
in
darknesse
?
for
we
are
free
agents
,
and
he
made
us
so
,
when
he
made
us
men
,
and
our
actions
when
his
power
is
mighty
in
us
,
are
not
necessary
but
voluntary
;
not
doth
his
power
work
according
to
the
working
of
our
Fancy
,
nor
lies
within
the
level
of
our
carnal
Imaginations
,
to
do
what
they
appoint
,
but
is
accompanied
,
and
directed
by
that
wisdom
,
which
he
is
,
and
he
doth
nothing
,
can
do
nothing
,
but
what
is
agreeable
to
it
.
As
it
was
said
of
Caesar
in
Lucan
,
though
in
another
sense
,
Velle
putant
,
quodcunque
potest
.
We
think
that
God
can
do
whatsoever
he
can
;
but
we
must
know
,
that
as
he
is
powerful
,
and
can
do
all
things
,
so
he
is
wise
,
and
sweetly
disposeth
all
things
,
as
he
will
,
and
he
will
not
save
us
against
our
will
,
for
to
necessitate
us
to
goodnesse
,
were
not
to
try
our
obedience
,
but
to
force
it
,
&
quod
necessitas
praestat
,
depretiat
ipsa
.
Necessity
takes
of
the
price
and
value
of
that
it
works
,
and
makes
it
of
no
worth
at
all
;
And
then
God
doth
not
voluntarily
take
his
grace
from
any
,
but
if
the
power
of
it
defend
us
not
from
sin
and
death
,
it
is
because
we
abuse
and
neglect
it
,
and
will
not
work
with
it
,
which
is
ready
to
work
with
us
;
For
Grace
is
not
blinde
,
as
Fortune
,
nec
cultores
praeterit
,
nec
haeret
contemptoribus
,
she
will
neither
passe
by
them
,
who
will
receive
her
,
nor
dwell
with
those
persons
which
contemn
her
,
nor
save
those
who
will
destroy
themselves
.
To
conclude
this
;
He
is
most
unworthy
to
receive
Grace
,
who
in
the
least
degree
detracts
from
the
power
of
it
;
and
he
is
as
unworthy
who
magnifies
,
and
rejects
it
,
and
makes
his
lise
an
argument
against
his
Doctrine
,
sayes
he
cannot
be
resisted
,
and
resists
it
every
day
;
he
that
denies
the
power
of
it
,
is
a
scarse
a
Christian
,
and
he
is
the
worst
of
Christians
who
will
not
gird
up
his
loins
,
and
work
out
his
salvation
,
but
loiters
and
stands
idle
all
the
day
long
,
shadows
and
pleaseth
himself
under
the
expectation
of
what
he
will
do
,
and
so
Turns
it
into
wantonnesse
.
Let
us
not
abuse
the
Grace
of
God
,
and
then
we
cannot
magnifie
it
enough
;
but
he
that
will
not
set
his
hand
to
work
,
upon
a
fancy
,
that
he
wants
Grace
;
he
that
will
not
hearken
after
Grace
though
she
knock
and
knock
again
,
(
as
Fortune
was
said
to
have
done
at
Galbas
gate
)
till
she
be
weary
,
hath
already
despised
the
Grace
of
God
,
and
cannot
plead
the
want
of
that
for
any
excuse
,
which
he
might
have
had
,
but
put
it
off
,
nay
,
which
he
had
,
but
so
used
it
,
as
if
it
had
been
no
grace
at
all
.
They
that
have
grace
offered
and
repell
it
,
they
that
have
Antidotes
against
death
and
will
not
use
them
,
can
never
answer
the
expostlation
,
Why
will
ye
die
?
The
third
pretence
.
And
certainly
,
he
that
is
so
liberal
of
his
grace
,
hath
given
us
knowledge
enough
to
see
the
danger
of
those
wayes
which
lead
to
death
;
and
therefore
in
the
next
place
,
ignorance
of
our
wayes
doth
not
minuere
voluntarium
,
doth
not
make
our
sin
lesse
wilfull
,
but
rather
aggrandize
it
;
For
first
,
we
may
know
,
if
we
will
know
every
duty
that
tends
to
life
,
and
every
sin
that
bringeth
forth
death
;
we
may
know
the
Devils
enterprises
saith
saint
Paul
,
2
Cor.
2.11
.
and
the
ignorance
of
this
findes
no
excuse
,
when
we
have
power
and
faculty
,
light
and
understanding
;
when
the
Gospel
shines
brightly
upon
us
,
to
dispel
those
mists
,
which
may
be
placed
between
the
truth
and
us
,
Sub
silentiae
fa●ultate
nes●ire
,
repudiatae
magis
quàm
non
com
pertae
veritatis
est
reatus
Hil.
in
Psal.
1.8
.
then
if
we
walk
in
darknesse
,
and
in
the
shadow
of
death
,
we
shall
be
found
guilty
,
and
not
so
much
of
not
finding
out
the
truth
,
as
of
refusing
it
,
as
Hilary
speaks
of
a
strange
contempt
in
not
attaining
that
,
which
is
so
easily
atchieved
,
and
which
is
so
necessary
for
our
preservation
.
I
know
every
man
hath
not
the
same
quicknesse
of
apprehension
,
nor
can
every
man
make
a
Divine
,
and
it
were
to
be
wisht
,
every
man
would
know
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
not
for
him
that
thresheth
out
the
corn
,
to
resolve
controversies
,
or
State-questions
,
but
Saint
Peter
requires
that
every
man
should
be
able
to
give
an
answer
,
1
Pet.
3.15
.
a
reason
of
his
faith
,
and
if
he
can
do
that
,
he
that
knows
the
will
of
God
is
well
armed
and
prepared
against
death
,
and
may
cope
with
him
,
and
destroy
him
if
he
will
.
And
this
is
no
perplext
,
nor
intricate
study
,
but
fitted
and
proportioned
to
the
meanest
capacity
:
he
that
cannot
be
a
Seraphical
Divine
,
may
be
a
Christian
;
he
that
cannot
be
a
Rabbi
,
may
be
an
honest
man
;
and
if
men
were
as
diligent
in
the
pursuit
of
the
truth
,
as
they
are
in
managing
their
own
temporal
affaires
;
if
men
would
try
as
many
conclusions
for
knowledge
,
as
they
do
for
wealth
,
and
were
as
ambitious
to
be
good
,
as
they
are
to
be
rich
and
great
;
if
they
were
as
much
afraid
of
Gods
wrath
,
as
they
are
of
poverty
,
and
the
frown
of
a
mortal
,
this
pretense
of
want
of
knowledge
would
be
soon
removed
,
and
quite
taken
out
of
the
way
.
For
now
the
Grace
of
God
hath
appeared
unto
all
men
,
and
commanded
all
men
every
where
to
repent
,
and
turn
from
their
evil
wayes
.
What
Apologie
can
the
oppressor
have
,
when
wisdom
it self
hath
sounded
in
his
ears
,
and
told
him
,
Thou
shalt
love
thy
neighbour
as
thy self
?
for
even
flesh
and
blood
would
soon
conclude
,
that
no
man
will
oppresse
himself
.
What
can
the
Revenger
plead
after
that
thunder
,
vengeance
is
mine
?
what
can
the
covetous
pretend
when
he
hears
,
Go
sell
all
and
give
to
the
poor
?
what
can
the
seditious
say
,
when
he
is
plainly
told
;
he
that
resists
shall
receive
damnation
?
can
any
man
misse
his
way
,
where
there
is
much
light
to
direct
him
?
when
he
brought
a
great
part
of
his
Lesson
along
with
him
into
the
world
,
which
he
may
run
and
read
,
and
understand
:
How
can
he
there
erre
dangerously
,
where
the
Truth
is
fastned
to
a
pillar
?
where
there
is
such
a
Mercury
to
shew
him
his
way
?
And
therefore
in
the
second
place
;
if
we
be
ignorant
,
it
is
because
we
will
be
ignorant
,
and
if
we
could
open
a
window
into
the
breasts
of
men
,
we
should
soon
perceive
a
hot
contention
between
their
knowledge
and
their
lusts
,
struggling
together
like
the
twins
in
Rebeccahs
womb
,
till
at
last
their
lust
supplants
their
knowledge
and
gains
the
preheminence
,
nolunt
intellgere
,
ne
cogantur
&
facere
,
saith
Austin
,
they
will
not
understand
their
duty
,
lest
that
may
draw
upon
them
an
obligation
to
do
it
,
nor
will
see
their
errour
,
because
they
have
no
mind
to
forsake
it
;
for
their
knowledge
points
towards
life
,
but
not
to
be
attained
to
,
but
by
sweat
and
blood
,
which
their
lust
loathes
,
and
trembles
at
;
and
therefore
this
knowledge
is
too
wonderful
for
them
,
nay
,
t
is
as
the
gall
of
bitterness
unto
them
;
and
as
Neros
mother
would
not
suffer
him
to
study
Philosophy
,
quia
impetaruro
contraria
,
Suet.
Nero.
c.
25.
because
it
prescribes
many
moral
virtues
as
Sincerity
,
Modesty
,
and
Frugality
,
which
sort
not
well
with
the
crown
,
and
must
needs
fall
crosse
with
those
actions
,
in
which
Policy
and
Necessity
many
times
engage
the
Monarchs
of
the
Earth
;
so
do
these
look
upon
the
truth
,
as
a
thing
contrary
to
them
,
as
checking
their
pride
,
bridling
their
malice
,
bounding
their
ambition
,
chiding
their
injustice
,
threatning
their
Tyranny
,
and
so
study
to
unlearn
,
suppresse
,
and
silence
it
,
and
will
not
hear
it
speak
to
them
any
more
,
but
set
up
a
lie
,
first
the
childe
,
then
the
Parasite
of
their
lusts
,
and
enthrone
it
in
its
place
to
reign
over
them
,
and
guide
them
in
all
their
wayes
.
I
remember
Bernard
in
one
of
his
Sermons
upon
the
Canticles
,
tells
us
,
that
he
observed
many
cast
down
and
very
sad
and
dejected
upon
the
knowledge
of
the
truth
,
not
so
much
for
this
,
that
it
did
shew
them
the
danger
they
were
in
,
and
withall
an
open
and
effectual
door
to
escape
,
but
that
it
choaked
the
passages
,
and
stopped
up
the
way
to
their
old
Asylum
and
Sanctuary
of
ignorance
.
For
truth
is
not
onely
a
light
,
but
a
fire
to
scorch
and
burn
us
,
not
onely
a
direction
,
but
a
Satyre
,
and
teacheth
us
to
denie
ungodly
lusts
,
and
if
we
obey
not
,
it
censures
and
condemns
us
.
This
ignorance
then
cannot
excuse
our
sin
,
or
make
our
death
lesse
voluntary
,
because
our
lust
hath
taken
the
place
of
knowledge
,
and
dictates
for
it
,
and
we
grope
at
noon-day
,
and
will
not
see
those
sins
,
which
though
they
be
works
of
darknesse
,
yet
are
as
visible
as
the
light
it self
.
Rebellion
is
not
therefore
no
sin
,
because
it
comes
gravely
towards
us
in
the
habit
of
zeal
and
religion
.
Prophaness
is
not
excusable
,
because
Fanatick
persons
count
Reverence
,
Superstition
.
Deceit
is
not
warrantable
,
because
I
hold
it
as
a
positive
truth
;
that
the
wicked
have
title
to
the
things
of
this
world
,
and
my
Phantastick
lusts
have
drawn
out
another
conclusion
,
where
there
was
no
medium
,
no
premises
to
be
found
,
that
I
am
a
righteous
person
,
&
then
follows
a
conclusion
as
wilde
as
that
,
that
I
may
rob
,
and
spoil
him
.
But
these
are
but
bella
Tectoriola
,
but
artificial
Daubings
,
and
the
weakest
eye
may
see
through
them
,
and
discover
a
monster
;
and
as
Tully
in
one
of
his
Books
de
Finibus
tells
us
,
that
those
Philosophers
who
would
not
plainly
say
,
that
pleasure
was
their
summum
bonum
,
or
chiefest
Happinesse
,
but
vacuity
of
sorrow
and
trouble
,
did
vicinitate
versari
,
bordered
and
came
neer
to
that
,
which
they
first
called
it
;
so
the
world
hath
found
out
divers
names
to
colour
and
commend
their
foulest
sins
,
but
bring
them
to
the
trial
,
and
they
must
needs
mean
one
and
the
same
thing
,
and
that
zeal
and
Rebellion
Devotion
and
Prophainess
,
taking
from
the
wicked
,
and
down-right
Cosenage
are
at
no
greater
distance
,
then
these
two
,
a
Fiend
and
a
Devil
,
but
that
the
Devil
is
then
worst
,
when
he
takes
the
name
of
an
Angel
of
light
.
The
truth
is
plain
enough
,
but
the
Prince
of
this
world
hath
so
blinded
them
,
that
they
will
not
see
it
;
For
their
lusts
which
laid
their
Conscience
asleep
,
hath
taken
the
chaire
,
and
prescribes
for
it
,
and
drives
them
on
to
do
that
which
was
never
done
nor
seen
.
Judg.
19.30
.
to
tread
all
Laws
of
God
and
man
under
feet
,
and
make
their
strength
the
Law
of
unrighteousness
;
I
know
not
whether
we
may
call
this
ignorance
or
no
;
It
is
too
good
a
name
for
it
,
and
nothing
but
our
Charity
can
make
it
so
,
or
grace
it
so
much
,
if
it
be
ignorance
,
it
is
a
proud
,
puffing
,
majestick
,
insolent
ignorance
;
the
Jewish
Rabbies
might
well
say
,
Error
Doctrinae
reputatur
pro
superbiâ
,
Maimonid
:
more
Henoch
.
p.
3.
41.
this
ignorance
is
nothing
but
pride
or
the
issue
of
it
,
even
of
that
pride
,
which
threw
Lucifer
down
from
Heaven
,
and
raiseth
men
here
upon
earth
to
fling
them
down
after
him
.
But
in
the
last
place
,
to
conclude
this
:
if
this
ignorance
be
not
affected
,
or
rather
forced
,
and
made
a
pillow
to
sleep
on
,
yet
if
it
proceed
onely
from
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
non-attention
,
that
supine
negligence
to
keep
it
out
,
yet
in
matters
which
concern
life
and
death
,
we
are
as
much
bound
to
know
the
means
how
,
as
to
strive
to
attain
the
one
,
and
escape
the
other
;
for
what
I
ought
to
do
,
I
ought
to
know
.
Pet
Aerod
.
de
Reb.
Judicat
:
de
Fide
&
Relig.
c.
5.
Idem
.
The
Jews
have
a
saying
,
Delinquit
propheta
,
qui
à
prophetâ
decipitur
,
't
is
a
great
fault
in
a
Prophet
to
be
deceived
,
though
by
another
Prophet
:
The
Civilians
,
imperitia
medicorum
dolo
comparatur
,
Ignorance
in
a
Physitian
is
a
kinde
of
cheat
,
and
a
bloody
cheat
;
Plin.
N.
Hist.
for
the
ignorant
Physitian
negotiatur
animas
hominum
,
saith
old
Cato
in
Pliny
,
doth
Trade
,
and
deceive
men
out
of
their
lives
,
when
they
most
trust
in
them
.
For
if
the
man
be
Ignorant
,
if
he
will
administer
Physick
,
he
will
kill
;
if
the
man
be
ignorant
,
if
he
will
Preach
,
he
will
also
Prophesie
lies
:
If
he
be
a
Magistrate
,
if
he
will
Govern
,
he
will
also
shake
the
pillars
of
the
Common-wealth
.
If
he
be
a
Christian
,
if
he
be
ignorant
;
then
as
he
will
professe
;
so
also
will
he
run
into
the
snares
of
the
Devil
:
and
this
his
ignorance
is
no
plea
against
that
Law
,
which
he
was
bound
to
know
,
Sen.
Contr.
l.
5.
c.
5.
as
well
as
to
keep
it
.
Ex
toto
noluisse
debet
,
qui
Imprudentiâ
defenditur
,
he
that
will
plead
Ignorance
or
error
for
an
excuse
,
must
have
his
whole
will
strongly
set
up
against
it
,
and
then
the
great
difficulty
or
impossibility
of
avoiding
it
may
be
his
Advocate
and
speak
for
him
:
but
if
he
make
room
for
it
,
when
he
might
exclude
it
,
if
he
Embrace
that
which
may
let
it
in
,
or
make
no
use
of
the
light
that
detects
it
;
if
he
will
,
or
reject
not
,
or
be
indifferent
,
if
he
distast
the
truth
for
some
crosse
aspect
it
hath
on
his
designes
,
and
love
a
lie
,
because
it
smiles
upon
them
,
and
promotes
them
,
then
this
ignorance
is
a
sin
,
and
the
last
the
greatest
,
and
therefore
cannot
make
up
an
excuse
for
another
sin
,
for
those
sins
which
it
brings
in
,
in
Triumph
;
but
is
so
much
the
more
Malignant
,
in
that
we
had
light
,
but
did
turn
our
face
away
and
would
not
see
it
,
or
did
hate
and
despise
it
,
and
blow
it
out
:
For
he
that
will
not
know
the
wayes
of
life
or
calls
his
evil
wayes
by
that
name
,
may
well
be
askt
the
question
,
why
he
will
die
?
Ignorance
then
is
not
alwayes
an
excuse
;
for
some
are
negligent
,
and
indifferent
,
will
not
take
the
pains
to
lift
themselves
up
to
the
truth
by
those
steps
and
degrees
,
which
are
set
for
them
,
and
are
the
way
unto
it
,
and
so
walk
as
in
the
night
which
themselves
have
made
,
because
they
would
not
look
upon
the
Sun
.
Others
study
and
affect
it
,
and
when
the
truth
will
not
go
along
with
them
to
the
end
of
their
designes
,
perswade
themselves
into
those
errours
which
are
more
proportioned
to
it
,
and
will
friendly
wait
upon
them
,
and
be
serviceable
to
fill
and
answer
that
expectation
,
which
their
lust
had
raised
,
and
call
them
by
that
name
.
They
will
not
know
,
what
they
cannot
but
know
,
nor
see
death
,
though
he
stand
before
them
in
their
way
,
and
so
are
lead
on
with
pomp
and
state
,
with
these
false
perswasions
,
with
these
miserable
Comforters
to
their
grave
.
The
fourth
pretence
.
But
in
the
next
place
:
when
we
finde
some
check
of
Conscience
,
some
regret
,
some
gain-sayings
in
our
minde
,
that
we
are
unwilling
to
go
on
in
these
evil
wayes
,
and
yet
take
courage
and
proceed
,
we
are
ready
to
please
our selves
with
this
thought
,
and
are
soon
of
the
Opinion
,
that
what
we
are
doing
,
or
have
done
already
,
if
it
be
evil
,
yet
is
done
against
our
will
;
and
if
destruction
overtake
us
,
it
seises
on
them
,
that
did
so
much
hate
and
abhor
it
,
that
we
shook
and
trembled
,
when
it
did
but
shew
it self
to
us
in
a
thought
.
And
this
I
take
to
be
an
errour
as
full
of
danger
,
as
it
is
void
of
reason
,
of
no
use
at
all
,
but
to
make
us
favour
our selves
,
and
ingage
and
adventure
further
in
those
wayes
which
lead
unto
death
.
I
deny
not
,
but
as
there
is
great
difference
in
sins
,
so
there
may
be
a
difference
also
in
committing
them
;
that
the
righteous
person
doth
not
drink
down
sin
with
that
delight
and
greedinesse
which
the
wicked
do
,
that
they
do
not
sport
themselves
in
the
wayes
of
death
,
nor
fall
into
them
with
that
easinesse
,
with
that
precipitancy
,
that
they
do
not
count
it
as
a
purchase
to
satisfie
their
lusts
,
and
that
most
times
the
event
is
different
;
for
the
one
falleth
down
at
the
feet
of
God
for
mercy
;
the
other
hardens
his
heart
,
and
face
,
and
wil
not
bow
:
but
yet
,
I
cannot
number
it
amongst
the
marks
and
characters
of
a
righteous
man
,
or
(
as
some
love
to
speak
,
and
may
so
speak
,
if
they
well
understood
what
they
said
)
of
one
of
the
elect
,
when
he
falls
into
any
mortal
grievous
sin
,
as
Adultery
,
Murder
,
and
the
like
,
that
he
doth
not
fall
plenâ
voluntate
,
with
a
full
consent
,
and
will
but
more
faintly
,
and
remissly
,
as
it
were
with
more
Gravity
,
then
other
men
;
that
he
did
actually
fall
,
but
was
not
willing
to
fal
,
that
is
,
that
he
did
wil
indeed
the
sin
which
he
did
commit
,
but
yet
did
commit
it
against
his
will
.
Nor
can
I
think
our
consent
is
not
full
,
when
we
chide
and
rebuke
the
tentation
,
and
yet
suffer
it
to
win
ground
,
and
gain
more
and
more
Advantage
against
us
,
when
we
have
some
grudgings
,
some
petty
murmurs
in
our selves
;
and
in
our
heart
defame
those
sins
,
which
we
shew
openly
in
our
Actions
:
for
when
we
have
done
that
which
is
evil
,
we
cannot
say
,
we
would
not
have
done
it
;
when
we
have
made
roome
for
sin
to
enter
,
we
cannot
say
,
that
we
would
have
excluded
it
.
For
,
1.
I
cannot
see
how
these
two
should
meet
so
friendly
,
a
double
Will
,
nay
,
a
contrary
will
in
respect
of
one
,
and
the
same
Act
,
especially
when
sin
is
not
in
fieri
but
in
facto
esse
,
when
the
temptation
hath
prevailed
,
and
the
will
determined
its
act
.
Indeed
,
whilst
the
Act
was
suspended
,
and
our
minde
wavering
,
and
in
doubt
where
to
fasten
,
or
which
part
to
embrace
,
whether
to
take
the
wedge
of
Gold
,
or
to
withdraw
;
whether
to
smite
my
brother
,
or
to
sheath
up
my
sword
,
and
anger
together
;
whether
to
taste
,
or
not
to
taste
the
forbidden
Fruit
;
when
it
was
in
labour
as
it
were
,
and
did
strive
and
struggle
between
these
two
;
the
delightfulnesse
,
and
unlawfulnesse
of
the
Object
,
between
the
temptation
,
and
the
Law
,
whilest
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
there
may
be
such
an
indifferency
,
a
kinde
of
willing
,
and
nilling
,
a
profer
,
and
distast
,
an
approach
and
a
pawse
,
an
inclination
to
the
object
,
anda
fear
to
come
neer
:
But
when
the
sense
hath
prevailed
with
the
will
to
determine
for
it
against
the
reason
,
when
lust
hath
conceived
,
and
brought
forth
,
then
there
is
no
room
for
this
indifferencie
,
because
the
will
hath
determined
its
act
,
and
concluded
for
the
sense
against
the
reason
,
for
the
Flesh
against
the
spirit
.
For
we
must
not
mistake
the
fluctuations
and
pawses
,
and
contentions
of
the
minde
,
and
look
upon
them
,
as
the
Acts
of
the
will
,
which
hath
but
one
simple
,
and
indivisible
act
,
which
it
cannot
divide
between
two
contraries
,
so
as
to
look
stedfastly
on
the
one
,
and
yet
reflect
also
with
a
look
of
liking
upon
the
other
,
our
Saviour
hath
fitted
us
with
an
instance
,
you
cannot
serve
God
and
Mammon
:
if
we
know
then
what
the
will
is
,
we
shall
know
also
,
that
it
is
impossible
to
divide
it
,
and
shall
be
ashamed
of
that
Apologie
,
to
say
,
we
sin
semiplenâ
voluntate
,
with
an
imperfect
,
with
an
half
will
,
we
know
not
how
.
There
may
be
indeed
a
kind
of
velleity
and
inclination
to
that
which
is
good
,
when
the
will
hath
embraced
that
which
is
evil
;
there
may
be
a
probo
meliora
,
a
liking
of
the
better
,
when
I
have
chosen
the
worser
part
;
which
is
not
a
willing
,
but
an
approbation
,
an
allowing
,
that
which
is
just
,
which
ariseth
from
that
light
of
our
minde
and
Law
of
our
understanding
from
that
natural
Judgement
,
by
which
we
discern
that
which
is
evil
,
from
that
which
is
good
,
and
is
an
Act
of
our
reason
,
and
not
of
our
will
;
and
thus
I
may
will
a
thing
,
and
yet
dislike
it
,
I
may
embrace
,
and
condemn
it
,
I
may
commend
Chastity
,
and
be
a
wanton
,
Hospitality
and
be
a
Nabal
,
Clemency
and
be
a
Nero
,
Christianity
,
and
be
worse
then
a
Jew
;
I
may
subscribe
to
the
Law
,
that
it
is
just
,
and
break
it
;
I
may
take
the
cup
of
Fornication
,
and
drink
deep
of
it
for
some
pleasant
taste
it
hath
,
when
I
know
it
will
be
my
poyson
.
And
therefore
:
in
the
second
place
;
this
renitency
,
and
resistancie
of
Conscience
is
so
far
from
Apologizing
for
us
,
as
for
such
as
sin
not
with
a
full
consent
,
that
most
times
it
doth
adde
weight
to
it
,
and
much
aggravate
our
sin
,
and
doth
plainly
demonstrate
a
most
violent
,
and
eager
consent
of
the
will
,
which
would
not
be
restrained
,
but
passed
as
it
were
this
Rampier
,
and
Bulwark
,
which
was
raised
against
it
,
to
the
forbidden
object
;
which
neither
the
Law
,
nor
the
voice
,
and
check
of
Conscience
(
which
to
us
in
the
place
of
God
)
could
stop
or
restrain
,
and
that
we
play
the
wantons
and
dally
with
sin
,
as
the
wanton
doth
with
his
strumpet
,
that
we
do
opponere
ostium
,
non
claudere
,
put
the
door
gently
to
,
Senec.
N
Q.
l.
4.2
.
but
not
shut
and
lock
it
out
,
which
is
welcom
to
us
when
it
knocks
,
but
more
welcome
when
it
breaks
in
upon
us
;
and
so
frown
and
admit
,
chide
&
embrace
,
bid
it
farwel
,
when
we
are
ready
,
and
long
to
joyn
with
it
,
make
a
shew
of
running
from
it
,
when
we
open
our selves
to
receive
and
lodge
it
in
our
heart
.
For
again
,
if
the
pravity
and
obliquity
of
an
act
is
to
be
measured
,
and
judged
by
the
vehement
and
earnest
consent
of
the
will
,
then
the
sin
which
is
committed
with
so
much
reluctancy
,
will
prove
yet
more
sinful
,
and
of
a
higher
nature
,
then
those
we
fall
into
,
when
we
heard
no
voice
behinde
us
to
call
us
back
;
For
here
the
will
of
the
sinner
is
stubborn
,
and
perverse
,
and
makes
hast
to
the
forbidden
object
against
all
opposition
whatsoever
,
against
the
voice
of
the
Law
,
which
is
now
loud
against
him
,
against
the
motions
of
the
spirit
,
which
he
strives
to
repell
,
against
the
clamors
of
Conscience
,
which
he
heares
and
will
not
hear
,
even
against
all
the
Artillery
of
Heaven
:
it
doth
not
yeeld
to
the
tentation
,
when
no
voice
is
heard
:
but
of
the
tempter
,
nothing
discover'd
,
but
the
beauty
and
allurement
of
the
object
,
nor
upon
strategeme
,
or
surprisals
,
but
it
yeelds
against
the
thunder
of
the
Law
,
and
dictate
of
Conscience
;
admits
sin
,
not
in
its
Beauty
and
glory
,
when
it
is
drest
up
with
advantage
,
and
comes
toward
us
smiling
to
flatter
and
wooe
us
,
but
it
joyns
with
it
,
when
it
is
clothed
with
death
,
when
it
is
revealed
by
conscience
,
and
hung
round
about
with
all
the
curses
of
the
Law
;
Swallows
down
sin
,
not
when
it
is
as
sweet
as
honey
,
but
when
it
hath
a
mixture
and
full
taste
of
the
bitternesse
of
Gall
,
and
so
though
our
sin
be
against
our
conscience
,
yet
it
is
not
against
our
will
,
and
therefore
is
the
more
voluntary
.
Besides
in
the
last
place
;
this
is
a
thing
,
which
almost
befalls
every
man
,
that
is
not
delivered
over
to
a
reprobate
sense
,
whose
eye
of
reason
is
not
quite
put
out
,
who
is
not
unman'd
,
and
hath
any
feeling
or
sense
of
that
which
is
evil
,
and
that
which
is
good
;
nay
,
it
was
in
Cain
,
it
was
in
Judas
,
it
is
in
every
despairing
sinner
or
else
he
could
not
despair
.
These
pauses
,
and
deliberations
,
these
doubtings
and
disputes
,
and
divided
thoughts
are
common
to
the
righteous
,
and
to
wicked
persons
.
—
Duplici
in
diversum
scindimur
Hamo
Hunccine
,
an
hunc
sequemur
?
—
Most
men
are
more
or
lesse
thus
divided
in
themselves
,
and
as
Plautus
observes
,
it
is
the
humour
of
some
men
,
when
they
are
at
a
feast
,
to
dislike
the
dishes
,
but
no
whit
the
more
abstain
,
Culpant
,
sed
comedunt
tamen
,
they
finde
fault
with
their
meat
,
and
did
eat
it
up
:
so
it
is
with
us
,
we
too
oft
disrelish
sin
and
swallow
it
down
;
we
cannot
but
condemn
sin
,
and
we
are
as
ready
to
commit
it
,
and
with
him
in
the
Comedy
Ask
,
Quid
igitur
Faciam
?
When
shall
we
now
do
?
when
we
are
knocking
at
the
harlots
door
,
and
are
ready
to
break
forth
into
Action
.
And
therefore
this
Conceit
that
a
regenerate
man
doth
not
sin
with
a
full
consent
,
in
that
his
conscience
calls
after
him
to
retire
in
the
very
adventure
,
is
very
dangerous
,
and
may
be
mortal
to
the
heart
,
that
fosters
it
;
for
when
this
conceit
hath
filled
and
pleased
us
,
we
shall
be
ready
with
Pilate
to
wash
our
hands
,
when
they
are
full
of
blood
,
and
cry
out
we
are
Innocent
,
when
we
have
released
Barrabas
,
let
loose
our
Sense
,
Appetite
,
and
Affections
to
run
riot
,
and
delivered
Jesus
the
just
one
to
be
scourged
and
crucified
;
deliver'd
up
our
reason
to
be
a
slave
;
and
ministerial
to
all
those
evils
which
the
flesh
or
devil
can
suggest
,
and
delivered
up
our
affections
to
be
torn
and
scattered
as
so
many
straws
upon
a
wrought
sea
,
and
never
at
rest
,
in
a
word
contemnere
peccata
,
quià
minora
putamus
,
to
slight
and
passe
by
our
sinnes
in
silence
,
because
we
will
not
behold
them
in
their
just
shape
,
and
proportion
,
in
that
horror
that
Terror
,
and
deformity
which
might
fright
us
from
it
.
And
this
conceit
is
a
greater
Tentation
then
that
which
hath
first
taken
us
,
for
it
brings
on
,
and
ushers
in
the
Tentation
,
Takes
from
it
all
its
displacency
,
that
it
may
enter
with
ease
,
and
when
it
hath
prevail'd
,
shuts
out
Repentance
,
which
should
make
way
for
that
mercy
and
forgivenesse
,
which
alone
must
make
our
Peace
.
Every
man
favours
himself
,
and
is
very
open
to
entertaine
any
Doctrine
which
may
cherish
and
uphold
this
humour
,
and
make
him
lesse
wicked
,
or
more
righteous
,
then
he
is
;
and
though
at
first
we
find
no
reason
,
which
commends
it
to
us
,
and
craves
admittance
for
it
,
yet
because
it
speaks
so
friendly
to
our
Infirmities
,
and
helps
to
raise
up
that
,
which
we
desire
to
see
in
its
height
,
we
take
it
upon
Trust
,
and
beleeve
it
to
be
true
indeed
;
and
stand
up
,
and
contend
for
it
,
as
a
part
of
that
Faith
,
which
was
once
delivered
to
the
Saitns
,
and
having
this
mark
of
the
Righteous
,
That
we
sinne
,
but
check
our selves
in
it
,
we
take
our selves
to
be
so
,
righteous
persons
,
though
we
be
so
ill
qualified
,
that
an
Impartiall
eye
beholds
it
,
and
findes
so
much
probability
,
as
points
to
it
,
as
to
the
marke
of
the
Beast
.
It
is
with
many
of
us
,
as
it
was
with
the
slave
in
Tacitus
,
Annal.
2.
who
being
like
Agrippa
in
outward
favour
,
and
the
linaments
of
his
body
,
did
also
take
upon
him
to
counterfeit
his
Person
,
and
being
askd
by
Caesar
,
How
he
came
to
be
Agrippa
,
stoutly
answered
,
As
thou
camest
to
be
Caesar
:
Nemo
non
benignus
sui
Judex
,
there
are
but
few
,
or
none
at
all
,
that
are
not
too
favourable
Judges
in
their
owne
cause
,
and
though
they
be
slaves
,
and
servants
unto
sinne
,
yet
will
be
ready
to
put
on
the
person
of
a
Prince
,
of
a
Saint
,
of
a
chosen
vessell
,
and
by
the
help
of
Imagination
,
and
the
frequency
of
those
pleasing
,
and
deceitfull
thoughts
at
last
verely
beleeve
himself
to
be
so
;
And
if
reluctancie
and
regret
,
and
the
turning
away
of
the
Face
of
the
soule
,
the
Conscience
,
at
the
evill
we
doe
,
be
a
marke
of
a
Regenerate
man
,
then
certainly
a
very
Pagan
,
a
Notorious
sinner
may
find
this
marke
about
him
,
and
though
he
commit
sinne
with
greedinesse
,
yet
lay
him
downe
,
and
rest
,
and
sleep
upon
this
conclusion
;
That
hating
sin
as
he
doth
,
and
committing
that
sinne
,
which
he
thinks
he
hates
,
his
name
may
be
written
in
Heaven
,
and
that
he
is
also
one
of
the
Elect.
But
then
,
to
conclude
this
,
A
strange
thing
it
may
seem
,
That
we
should
first
wound
our
Conscience
,
and
then
force
her
to
powre
in
this
Balme
,
first
,
not
hear
her
speak
,
and
then
bring
her
in
to
make
this
plea
;
That
we
did
not
Heare
her
;
first
to
slight
and
offend
her
,
and
then
make
her
our
Advocate
;
I
spake
unto
you
,
and
you
heard
not
;
it
is
your
happinesse
;
Had
I
not
spoken
,
your
sinne
had
been
greater
then
it
is
,
and
thus
we
doe
it
with
lesse
danger
(
That
's
our
thought
)
because
we
first
told
our selves
,
That
we
should
not
doe
it
.
But
call
our
sin
what
we
please
,
a
sinne
of
Infirmity
,
or
a
sinne
with
a
halfe-will
,
with
a
Half
Consent
,
with
a
will
,
and
no
will
,
non
mutatur
vocabulis
vis
rerum
,
Quintil
l.
9.
Inst.
c.
1.
words
,
and
names
have
no
power
to
change
and
alter
the
nature
of
our
sinne
,
or
to
abate
any
degree
of
its
poyson
and
malignity
,
and
pretend
what
we
will
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
sentence
and
Judgement
is
the
Lords
,
and
in
his
sight
,
even
those
sinnes
which
we
doe
with
reluctancy
,
and
some
contention
with
our selves
,
and
voluntary
,
and
without
Repentance
bind
us
over
to
Death
Even
of
them
who
sinne
,
though
they
check
and
condemne
themselves
before
the
Act
,
say
they
would
not
,
and
yet
doe
it
,
this
Question
may
be
askt
,
Why
will
ye
die
?
The
fift
and
last
Common
pretense
.
We
come
now
to
the
last
pretense
,
which
is
commonly
taken
up
by
men
,
who
are
willing
to
be
evill
,
but
not
willing
to
goe
under
that
name
;
and
we
shall
but
touch
it
;
for
it
will
soon
fall
to
pieces
with
a
Touch.
And
this
pretence
is
made
up
of
a
bad
will
,
and
a
good
Intention
,
or
meaning
;
which
is
indeed
of
a
Good
will
and
a
bad
;
the
one
being
levell'd
on
the
end
,
the
other
on
the
means
that
lead
unto
it
,
and
the
one
is
set
up
to
commend
and
Authorize
the
other
;
for
,
as
some
think
,
if
the
end
be
faire
,
it
casts
a
beauty
and
lustre
upon
the
way
that
leads
to
it
;
though
it
be
as
foule
as
sinne
can
make
it
;
and
then
,
when
our
Will
is
evill
,
it
is
not
evill
,
because
it
looks
further
then
that
evill
,
to
something
that
is
so
good
,
that
by
its
vertue
it
will
transforme
,
and
change
the
nature
of
it
,
and
make
it
like
unto
it self
.
And
,
if
we
look
into
the
world
,
we
shall
find
that
nothing
hath
deceived
men
more
,
nothing
hath
wrought
more
mischief
on
the
Earth
,
then
a
groundlesse
thought
,
that
that
must
needs
please
God
,
which
is
done
to
a
good
end
,
with
a
good
mind
,
and
an
Ardent
Affection
and
zeal
,
That
of
the
two
Tables
,
we
may
break
the
one
,
to
secure
and
preserve
the
other
,
that
we
may
serve
God
,
when
we
break
his
will
,
and
honour
him
,
when
we
deface
his
Image
;
that
that
sin
,
which
may
Damne
a
soule
(
and
the
least
may
doe
that
)
is
not
considerable
,
if
we
carry
it
along
but
in
our
hopes
,
to
that
End
,
which
we
have
set
out
with
the
fair
title
of
Good
,
though
it
may
sometimes
be
a
greater
sinne
,
then
that
which
we
would
make
use
of
,
to
raise
it
up
.
But
we
must
suppose
it
good
;
but
yet
wee
cannot
think
it
can
have
such
a
strange
,
and
more
then
Omnipotent
virtue
to
change
every
thing
,
even
that
,
which
is
most
contrary
to
it
,
into
its
self
,
or
to
make
Things
not
to
be
what
they
are
,
or
at
the
same
time
to
be
both
good
and
Evill
.
This
is
but
a
Sophisme
,
but
a
cheat
put
upon
us
by
the
Devill
;
for
there
be
two
things
to
make
up
a
good
Intention
,
or
else
it
is
not
good
;
First
it
must
be
levell'd
to
a
right
and
warrantable
end
,
and
then
carried
to
it
in
a
due
and
orderly
course
,
by
those
means
which
are
fitted
and
proportioned
to
that
end
;
and
sure
sinne
is
so
unlike
to
that
which
is
good
,
that
it
were
easier
to
dissolve
the
Earth
,
and
then
set
it
upon
its
pillars
againe
,
then
to
draw
them
to
such
a
subordination
,
as
to
serve
to
advance
one
another
;
what
a
strange
sight
would
it
be
,
to
see
such
a
figge
grow
on
such
a
Thistle
,
to
see
one
evill
Spirit
drive
out
another
,
which
commonly
brings
in
seven
worse
then
himself
;
to
see
Religion
brought
into
the
World
upon
the
Devills
shoulders
?
Besides
,
every
thing
that
is
good
,
whether
it
be
a
naturall
Good
,
or
a
Civill
good
,
or
a
Divine
good
,
hath
its
proper
and
peculiar
means
ordained
and
fitted
to
it
,
either
to
procure
or
preserve
it
;
If
I
desire
Health
,
Temperance
and
a
good
diet
are
the
means
;
If
I
would
have
food
and
raymeant
?
Industry
is
the
meanes
;
If
I
would
keep
my
friend
;
Fidelity
is
the
means
;
If
I
would
have
a
well-ordered
Family
;
Discipline
is
the
means
;
if
I
would
establish
a
Common-Wealth
;
Prov.
20.28
.
Justice
is
the
means
;
That
,
That
alone
will
uphold
it
,
saith
Solomon
,
who
was
the
wisest
of
Kings
,
and
knew
the
fittest
means
for
that
end
;
but
who
ever
heard
of
any
use
that
sinne
was
ever
of
?
what
end
can
that
be
proportioned
to
?
if
there
be
any
,
't
is
not
worth
the
nameing
;
the
end
of
it
is
Damnation
.
Run
to
and
fro
the
Earth
,
look
about
in
every
corner
of
the
universe
,
search
all
the
Records
from
Adam
to
this
moment
,
you
shall
never
find
any
other
:
For
our
Health
,
it
destroys
it
,
strikes
us
in
the
very
Gates
of
life
,
Cutts
us
off
in
the
midst
of
our
dayes
,
and
Tumbles
our
Gray
Haires
with
sorrow
into
the
Grave
;
For
this
many
are
weak
and
sick
amongst
us
,
1
Cor.
2.10
.
and
many
are
asleep
.
For
our
food
,
it
makes
it
gravell
in
our
mouths
,
and
strips
us
of
our
rayment
,
and
drives
us
amongst
Swine
.
For
Friendship
:
It
may
tie
a
knot
,
but
it
will
fly
in
pieces
of
it self
;
for
the
friendship
of
evill
men
is
as
false
and
deceitfull
as
themselves
.
For
our
Families
:
It
raises
a
Tempest
even
in
these
Basons
,
Fluctus
in
Simpulo
.
Proverb
.
Tull.
3.
de
leg
.
these
little
bodies
,
these
petty
resemblances
of
a
Republick
.
It
sets
Father
against
Sonne
,
and
sonne
against
Father
,
makes
a
servant
a
Traytor
,
and
raises
enemies
within
doores
,
and
draws
out
a
Battalio
in
a
Cottage
.
For
Common-wealths
:
the
least
sinne
may
sooner
overthrow
them
,
then
the
greatest
set
them
up
,
and
of
all
their
Glories
,
they
cannot
shew
any
one
of
them
,
that
was
brought
in
by
either
:
It
may
raise
them
for
a
time
perhaps
,
to
some
height
,
butthen
it
gets
up
above
them
,
lies
heavy
upon
them
,
and
presseth
them
downe
,
breaks
them
to
pieces
,
and
Buries
them
in
their
Rubbish
;
this
it
doth
,
and
shall
that
which
can
doe
nothing
,
but
worke
desolation
,
be
a
fit
prop
for
Religion
to
leane
on
,
when
shee
seems
to
sink
,
or
to
bring
her
back
,
when
the
voice
is
,
that
she
is
gone
out
of
our
Coasts
?
Can
evill
be
fitt
for
any
Thing
,
but
that
which
is
like
it
?
But
we
are
told
Tale
critopus
tuum
,
qualis
Intentio
;
Bernard
.
de
modo
bene
vivendi
.
c.
15.
that
our
work
doth
follow
the
Nature
,
and
quality
of
our
Intention
;
True
,
if
the
Intention
be
Evill
;
If
I
build
a
Church
to
set
up
Idolls
;
If
I
build
a
colledge
to
perpetuate
my
name
;
If
I
be
very
holy
on
the
sudden
,
and
pay
my
vow
to
usury
,
a
Crown
;
if
I
do
a
good
act
in
it self
,
for
some
evil
end
,
for
then
the
intention
alters
,
and
changes
the
Nature
of
it
,
and
makes
it
like
unto
it self
;
and
the
reason
is
plain
,
because
any
one
bad
Circumstance
is
enough
to
make
an
Action
evil
,
but
bonum
ex
causâ
intergrâ
the
concurrence
of
all
is
required
to
denominate
it
good
,
Greg.
Past
.
Cur
Part.
c.
4.
multa
non
illcitavitiat
animus
,
the
minde
and
intention
doth
bring
in
a
guilt
upon
those
Actions
which
are
otherwise
lawful
,
but
cannot
make
that
just
,
which
is
forbidden
;
cannot
answer
for
the
breach
of
a
Law
:
Briefly
a
good
intention
and
a
good
action
may
be
joyned
together
,
and
be
one
,
nor
can
they
be
good
but
in
this
conjunction
;
but
to
joyn
a
good
intention
to
a
bad
action
is
with
Mezentius
in
the
Poet
,
to
tie
a
living
Body
to
a
Carcase
,
it
may
colour
indeed
,
and
hide
a
bad
Action
,
but
it
cannot
consecrate
it
;
it
may
disguise
a
man
of
Belial
,
but
it
cannot
make
him
a
Saint
;
it
may
be
as
a
Ticket
,
or
a
passe
to
carry
a
wicked
man
to
the
end
which
he
sets
up
,
and
there
leave
him
more
secure
,
(
it
may
be
)
but
without
doubt
,
more
wicked
then
before
:
For
Murder
now
hath
no
voice
;
Faction
is
Devotion
,
Sacriledge
is
zeal
,
all
is
well
,
because
we
mean
well
;
we
fix
up
a
good
intention
in
our
fancy
,
and
that
is
our
pole-star
,
and
having
that
in
our
eye
,
we
may
steer
our
course
,
as
we
please
,
and
buldge
,
but
swell
our
sayles
,
and
bear
forward
boldly
,
till
at
last
we
are
carried
upon
that
rock
,
which
sinks
us
for
ever
;
and
therefore
to
conclude
this
;
a
good
intention
cannot
pull
out
the
sting
from
death
,
nor
the
guilt
from
sin
,
but
if
we
sin
,
though
it
be
with
an
honest
minde
,
we
sin
voluntarily
;
in
brief
,
though
we
know
it
not
to
be
a
sin
;
though
from
the
Tribunal
of
conscience
we
check
our selves
before
we
commit
it
;
though
we
do
evil
but
intend
good
,
though
we
see
it
not
,
though
we
approve
it
not
,
though
we
intend
it
not
as
evil
,
yet
evil
it
is
,
and
a
voluntary
evil
,
and
without
repentance
hath
no
better
wages
then
death
,
and
this
expostulation
may
be
put
up
to
us
Quare
moriemini
?
Why
will
ye
die
?
for
we
cannot
say
,
but
they
are
willing
to
die
,
who
make
such
hast
to
the
pit
of
ruine
,
and
in
their
swift
and
eager
pursuit
of
death
,
do
but
cast
back
a
faint
look
toward
the
land
of
the
living
.
We
must
now
draw
towards
a
conclusion
,
and
we
must
conclude
and
shut
up
all
,
even
death
it self
in
the
will
of
man
,
we
cannot
lay
it
upon
any
natural
weaknesse
;
nor
upon
the
want
of
grace
and
Asistance
:
we
cannot
plead
ignorance
;
nor
the
distaste
,
and
reluctancy
of
our
minde
,
nor
can
a
good
intention
name
that
will
good
,
which
is
fixt
on
evil
,
nor
the
means
which
we
use
commend
and
secure
that
end
,
which
is
the
work
of
sin
,
and
hath
death
waiting
upon
it
:
if
we
die
we
can
finde
no
other
answer
to
this
question
,
Why
will
ye
die
?
but
that
which
is
not
worth
the
putting
up
;
't
is
quiavolumus
,
because
we
will
die
.
Take
all
the
weaknesse
,
or
corruption
of
our
nature
;
look
upon
that
inexhaustible
sountain
of
Grace
,
but
as
we
think
,
dryed
up
:
take
the
darknesse
of
our
understanding
,
the
cloud
is
from
the
will
;
Nolumus
intelligere
:
we
will
not
understand
;
take
all
those
sad
symptomes
,
and
prognosticks
of
death
,
a
wandring
unruly
fancy
;
't
is
the
will
whiffs
it
about
,
turbulent
passions
;
the
tempest
is
from
the
will
,
etiam
quod
invitus
facere
videor
,
si
facio
,
voluntate
facio
,
even
that
which
I
do
with
some
reluctancy
,
if
I
do
it
,
I
do
it
willingly
:
all
provocations
,
and
incitements
imaginable
being
supposed
:
no
love
,
no
fear
,
no
anger
;
not
the
devil
himself
can
determine
the
will
,
or
force
us
into
action
,
and
if
we
die
,
it
is
quia
volumus
because
we
will
die
;
If
death
be
the
conclusion
,
that
which
infers
it
,
is
the
will
of
man
,
which
brought
sin
and
death
into
the
world
.
And
this
may
seem
strange
,
that
any
should
be
willing
to
die
.
Ask
the
prophanest
person
living
,
that
hath
sold
himself
to
wickednesse
;
and
so
is
even
bound
over
to
death
,
and
he
will
tell
you
,
he
is
willing
to
be
saved
;
heaven
is
his
wish
,
and
eternal
happines
his
desire
;
as
for
death
,
the
Remembrance
of
it
is
bitter
unto
him
:
death
?
if
you
do
but
name
it
,
he
trembles
;
The
Glutton
is
greedy
after
meat
,
but
loathes
a
disease
;
the
wanton
seeks
out
pleasures
,
but
not
those
evils
they
carry
with
them
under
their
wing
;
the
Revenger
would
wash
his
feet
in
the
blood
of
his
enemy
,
but
not
be
drownd
in
't
;
the
Thief
would
steal
,
but
would
not
grinde
in
the
prison
;
but
the
Philosopher
will
tell
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Aristot.
Ath.
2.1
the
beginning
of
all
these
is
in
the
will
;
and
he
that
will
be
intemperate
,
will
surfet
;
he
that
will
be
wanton
will
be
weak
;
he
that
taketh
the
sword
will
perish
by
the
sword
;
he
that
will
spoil
,
will
be
spoiled
,
and
he
that
will
sin
will
die
,
Clem.
Alex.
strom.
2.
every
mans
death
is
a
voluntary
act
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
out
of
any
natural
appetite
to
perish
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
his
own
choice
,
who
did
chuse
it
,
though
not
in
se
,
not
in
itself
,
which
is
so
terrible
,
but
in
causis
,
as
the
Schools
speak
,
in
its
causes
,
in
those
sins
in
which
it
is
bound
up
,
and
from
which
it
cannot
be
fevered
,
for
sin
carries
it
in
its
womb
,
and
if
we
sin
we
are
condemned
,
and
dead
already
;
we
may
see
it
smile
upon
us
in
some
alluring
pleasure
,
we
may
see
it
glitter
in
a
piece
of
Gold
,
or
wooe
us
in
the
rayes
of
Beauty
,
but
every
smile
,
every
resplendency
,
every
raie
is
a
dart
,
and
strikes
us
through
.
Why
will
ye
die
?
why
?
the
holy
Ghost
is
high
,
and
full
in
the
expressing
it
;
Amamus
mortem
;
we
love
death
;
Prov.
8.
and
the
last
.
v.
and
love
,
saith
the
Father
,
is
vehemens
voluntas
,
a
vehement
,
and
an
Active
will
;
it
is
said
to
have
wings
,
and
to
flie
to
its
object
,
but
it
needs
them
not
,
for
it
is
ever
with
it
;
the
covetous
is
kneaded
in
with
the
world
;
they
are
but
one
lump
:
It
is
his
God
,
one
in
him
,
and
he
in
it
.
The
wanton
calls
his
strumpet
his
soul
;
and
when
she
departeth
from
him
,
he
is
dead
;
the
ambitious
feeds
on
honour
,
as
't
is
said
Camelions
do
on
air
;
a
disgrace
kill
him
;
amamus
mortem
,
we
love
death
,
which
implies
a
kind
of
union
,
and
connaturality
and
complacency
in
death
.
Again
,
exultamus
rebus
pessimis
Prov.
2.14
.
we
rejoyce
and
delight
in
evil
;
Ecstasim
patimur
,
so
some
render
it
,
we
are
transported
beyond
our selves
,
we
talk
of
it
,
we
dream
of
it
,
we
sweat
for
it
,
we
fight
for
it
,
we
travel
for
it
,
we
triumph
in
it
,
we
have
a
kind
of
traunce
,
and
transformation
,
we
have
a
Jubile
in
sin
,
and
we
are
carried
delicately
,
and
with
triumph
to
our
death
;
Nay
,
further
yet
,
1
Kings
22.4
.
we
are
said
to
make
a
covenant
with
Death
,
Isai
.
29.15
.
we
joyn
with
it
,
and
help
it
,
to
destroy
our selves
;
as
Iehoshaphat
said
to
Ahab
,
I
am
as
thou
art
,
and
my
people
;
as
thy
people
,
we
have
the
same
friends
,
and
the
same
enemies
,
we
love
that
,
that
upholds
its
dominion
,
and
we
fight
against
that
,
that
would
destroy
it
,
we
strengthen
and
harden
our selves
against
the
light
of
Nature
,
and
the
light
of
grace
,
against
Gods
,
whispers
,
and
against
his
loud
calls
,
against
his
exhortations
,
and
obtestations
,
and
expostulations
,
which
are
strength
enough
to
discern
death
,
and
pull
him
from
his
pale
horse
;
and
all
these
will
make
it
a
volumus
at
least
,
not
a
velleity
as
to
good
;
but
an
absolute
vehement
will
:
after
we
have
weighed
the
circumstances
,
pondered
the
danger
,
considered
and
consulted
,
we
give
sentence
on
deaths
side
,
and
though
we
are
unwilling
to
think
so
,
yet
we
are
willing
to
die
;
to
love
death
,
to
rejoyce
in
death
,
to
make
a
Covenant
with
death
will
make
the
volumus
full
;
to
the
question
,
why
will
ye
die
?
no
other
answer
can
be
given
,
but
,
we
will
;
For
if
we
should
ask
further
;
yea
,
but
why
will
ye
?
here
we
are
at
a
stand
,
horror
and
amazement
,
and
confusion
shuts
up
our
mouth
in
silence
,
as
in
the
22
of
Matth.
when
the
Guest
was
questioned
,
quomodo
huc
?
how
he
came
thither
?
the
Text
saies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
capistratus
est
,
he
was
muzled
,
he
was
silent
,
he
could
not
speak
a
word
.
For
conclusion
then
:
Let
us
as
the
Wise-man
counsels
,
keep
our
heart
,
Prov.
4.23
.
our
will
,
with
all
diligence
,
for
out
of
it
are
the
issues
of
life
,
and
out
of
it
are
the
issues
of
death
;
let
us
take
it
from
death
,
and
confine
and
binde
it
to
its
proper
object
,
binde
it
with
those
bonds
which
were
made
to
binde
Kings
and
Nobles
,
the
most
stout
and
stubborn
,
and
imperious
heart
,
binde
it
with
the
fear
of
death
,
with
the
fear
of
that
God
which
here
doth
ask
the
question
,
and
not
seek
to
ease
our selves
,
by
an
indiscreet
and
ill
applied
consideration
of
our
natural
weaknesse
;
For
how
many
make
themselves
wicked
,
because
they
were
made
weak
?
how
many
never
make
any
assay
to
go
,
upon
this
thought
,
that
they
were
born
lame
?
Original
weaknesse
is
an
Article
of
our
Creed
,
and
it
is
our
Apologie
,
but
't
is
the
Apologie
of
the
worst
;
of
the
covetous
,
of
the
ambitious
,
of
the
wanton
,
when
't
is
the
lust
of
the
eyes
,
that
buries
the
covetous
in
the
earth
,
the
lusts
of
the
flesh
,
that
sets
the
wanton
on
fire
,
the
pride
of
life
,
that
makes
the
Ambitious
climb
so
high
,
prima
haec
elementa
,
these
are
the
first
Elements
;
these
are
their
Alphabet
;
they
learn
from
their
Parents
,
they
learn
from
their
friends
,
they
learn
from
servants
to
raise
a
bank
,
to
enoble
their
name
,
to
delight
themselves
in
the
things
of
this
world
;
these
they
are
taught
,
and
they
have
their
method
drawn
to
their
hands
;
by
these
evil
words
,
which
are
the
proper
Language
and
Dialect
of
the
world
,
their
manners
are
corrupted
,
and
for
this
our
father
Adam
is
brought
to
the
bar
,
when
't
is
Mammon
,
Venus
,
and
the
world
that
have
bruised
us
more
,
then
his
fall
could
do
.
And
secondly
,
pretend
not
the
want
of
Grace
;
for
a
Christian
cannot
commit
a
greater
soloecisme
,
then
to
pretend
the
want
of
that
,
which
hath
been
so
often
offered
,
which
he
might
have
had
if
he
would
;
or
to
conceive
,
that
God
should
be
unwilling
he
should
do
his
will
,
unwilling
he
should
repent
and
turn
unto
him
.
This
is
a
charge
,
as
well
as
a
pretense
,
even
a
charge
against
God
,
for
bidding
us
rise
up
and
walk
when
we
were
lame
,
and
not
affording
us
a
staff
,
or
working
a
miracle
.
Grace
is
of
that
nature
,
that
we
may
want
it
,
though
it
be
not
denied
,
we
may
want
it
,
when
we
have
it
;
and
indeed
we
want
Grace
as
the
covetous
man
wants
money
,
we
want
it
because
we
will
not
use
it
,
and
so
we
are
starved
to
death
with
bread
in
our
hands
;
for
if
we
will
not
eat
our
daily
bread
,
we
must
die
.
And
in
the
next
place
,
let
us
not
shut
up
our selves
in
our
own
darknesse
,
nor
plead
ignorance
of
that
,
which
we
were
bound
to
know
;
which
we
do
know
,
and
will
not
:
which
is
written
with
the
Sun-beams
,
which
we
cannot
say
we
see
not
,
when
we
may
run
and
read
it
.
For
what
mountainous
evils
do
men
run
upon
?
what
grosse
,
what
visible
,
what
palpable
sins
do
they
foster
,
quae
se
suâ
corpulentiâ
produnt
,
sins
which
betray
themselves
to
be
so
,
by
their
bulk
and
corpulency
?
Sacriledge
is
no
sin
;
and
I
cannot
see
how
it
now
should
,
for
there
is
scarce
any
thing
left
for
its
gripe
.
Lying
is
no
sin
;
it
is
our
Language
,
and
we
speak
as
many
lies
almost
as
words
,
perjury
is
no
sin
,
for
how
many
be
there
,
that
reverence
an
oath
?
jura
perjura
;
it
is
an
Axiome
in
our
morality
,
Iusjurandum
rei
servandae
,
non
perdendae
conditum
est
.
Plaut.
Rud.
Act
5
sc.
3.
mantile
,
quo
quotidianae
noxae
extergentur
:
Laber.
and
policie
,
and
secures
our
estates
,
and
intailes
them
on
our
posterity
.
Deceit
is
no
sin
,
for
it
is
our
trade
;
nay
,
Adultery
is
no
sin
,
you
would
think
with
the
Heathen
,
with
those
who
never
heard
of
the
name
of
Christ
,
nay
,
but
with
those
who
call
upon
it
every
day
,
and
call
themselves
the
knowing
men
,
the
Gnosticks
of
this
age
;
and
whilst
men
love
darknesse
more
then
light
,
with
some
men
,
there
will
scarce
be
any
sins
upon
that
account
as
sins
,
till
the
day
of
Judgement
.
Next
,
bring
not
in
thy
conscience
to
plead
for
that
sin
which
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beat
and
wound
thy
conscience
;
for
the
offie
of
thy
conscience
is
before
the
fact
,
to
inform
thee
,
and
after
the
fact
,
if
it
be
evil
to
accuse
thee
,
and
what
comfort
can
there
be
in
this
thought
that
thou
didst
not
sollow
her
information
,
that
she
called
it
a
sin
,
and
thou
didst
it
?
that
she
pointed
out
to
it
as
to
a
rock
,
and
thou
wouldest
needs
chuse
it
for
thy
Heaven
?
no
,
commonly
this
is
the
plea
of
those
whose
hearts
are
hard
,
and
yet
will
tell
you
,
they
have
a
tender
conscience
;
and
so
they
have
:
Tender
in
respect
of
a
ceremony
or
thing
indifferent
;
here
they
are
struck
in
a
manner
dead
,
quite
besides
themselves
,
as
if
it
were
a
Basilisk
;
here
they
are
true
and
constant
to
their
conscience
,
which
may
erre
,
but
not
tender
in
respect
of
an
eternal
Law
,
where
it
cannot
mistake
,
here
they
too
often
leave
their
conscience
,
and
then
excuse
themselves
,
that
they
did
so
:
in
the
one
,
they
are
as
bold
as
a
Lion
,
in
the
other
,
they
call
it
the
frailty
of
a
Saint
;
this
they
do
with
regret
,
and
some
reluctancy
,
that
is
by
interpretation
,
against
their
will
.
Last
of
all
;
do
not
think
thy
action
is
not
evil
,
because
thy
intention
was
good
;
for
it
is
as
easie
to
fix
a
good
intention
upon
an
evil
action
,
as
't
is
to
set
a
fair
and
promising
title
on
a
box
of
poison
;
hay
and
stubble
may
be
laid
upon
a
good
foundation
,
but
it
will
neither
head
well
,
or
bed
well
,
as
they
say
,
in
the
work
of
the
Lord
,
we
must
look
as
well
to
what
we
build
as
the
Basis
we
raise
,
and
set
it
on
,
or
else
it
will
not
stand
and
abide
,
we
see
what
a
fire
good
intentions
have
kindled
on
the
earth
,
and
we
are
told
that
many
of
them
burn
in
Hell
.
I
may
intend
to
beat
down
Idolatry
,
and
bury
Religion
in
the
ruins
of
that
which
I
beat
down
;
I
may
intend
the
establishing
of
a
Conmmon-wealth
,
and
shake
the
foundation
of
it
;
I
may
intend
the
Reformation
of
a
Church
,
and
fill
it
with
Locusts
and
Caterpillars
innumerable
:
I
may
intend
the
Glory
of
God
,
and
do
that
,
for
which
his
Name
shall
be
evil
spoken
of
;
and
it
will
prove
but
a
poor
plea
,
when
we
blasphemed
him
,
to
say
we
did
it
for
his
Glory
.
Let
us
then
lay
aside
these
Apologies
,
for
they
are
not
Apologies
,
but
Accusations
,
and
detain
us
longer
in
our
evil
wayes
,
then
the
false
beauty
,
and
deceitful
promises
of
a
temptation
could
,
which
we
should
not
yeeld
to
so
often
,
did
not
these
betray
us
,
nor
be
fools
so
long
,
if
we
had
not
something
to
say
for
our selves
.
And
since
we
cannot
answer
the
expostulation
with
these
,
since
these
will
be
no
plea
in
the
Court
of
heaven
,
before
the
tribunal
of
Christ
,
let
us
change
our
plea
,
and
let
us
answer
the
last
part
of
the
Text
,
with
the
first
,
the
moriemini
,
with
the
convertimini
,
answer
him
,
that
we
will
Turn
,
and
then
he
will
never
ask
any
more
,
Why
will
ye
die
?
but
change
his
Language
,
and
assure
us
,
we
shall
not
die
at
all
.
And
our
answer
is
penn'd
to
our
hands
by
the
Prophet
Jerem.
Ecce
accedimus
,
Behold
we
come
,
we
turn
unto
thee
,
for
in
our
God
is
the
Salvation
of
Israel
;
and
our
Saviour
hath
registred
his
,
in
his
Gospel
,
and
left
it
as
an
invitation
to
turn
,
Come
unto
me
all
ye
that
be
weary
of
your
evil
wayes
,
and
are
heavie
laden
,
feel
the
burden
you
did
sweat
under
,
whilest
you
were
in
them
;
and
I
will
ease
you
;
that
is
,
I
will
deliver
you
from
this
body
of
sin
,
fill
you
with
my
Grace
,
enlighten
your
understandings
,
sprinckle
your
Hearts
from
an
evil
Conscience
,
direct
your
eye
,
level
your
intentions
,
lead
you
in
the
wayes
of
life
,
and
so
fit
and
prepare
you
for
my
kingdom
in
Heaven
;
To
which
he
bring
us
&c.
THE
THIRTEENTH
SERMON
.
GAL.
4.39
.
But
as
then
,
he
that
was
born
after
the
flesh
,
persecuted
him
that
was
born
after
the
Spirit
,
even
so
is
it
now
.
IN
which
words
the
Apostle
doth
present
to
our
eye
the
true
face
of
the
Church
in
an
Allegory
of
Sarah
and
Hagar
,
of
Ismacl
,
and
Isaac
,
of
mount
Sinat
and
mount
Sion
,
which
things
are
an
Allegory
;
verse
24.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
it
speaks
one
thing
,
and
means
another
,
and
carries
wrapt
up
●n
it
,
a
more
excellent
sense
,
then
the
words
at
first
hearing
do
promise
.
Take
the
full
scheme
,
and
delineation
in
brief
.
1.
Here
is
Sarah
and
Hagar
,
that
is
,
Servitude
and
Freedom
.
2.
Here
are
two
Cities
;
Jerusalem
,
that
now
is
,
the
Synagogue
of
the
Jews
,
and
that
Jerusalem
which
is
above
;
the
vision
of
peace
,
and
mother
of
all
the
faithful
;
for
by
the
New
Covenant
we
are
made
children
unto
God
.
3.
Here
is
the
Law
promulged
,
and
thundered
out
on
mount
Sinai
;
and
the
Gospel
,
the
Covenant
of
Grace
,
which
God
published
,
not
from
the
mount
,
but
from
Heaven
it self
,
by
the
voice
of
his
Son
.
In
all
you
see
a
faire
correspondence
,
and
agreement
,
between
the
Type
,
and
the
thing
,
but
so
that
Jerusalem
our
mother
is
still
the
Highest
;
the
Gospel
glorious
with
the
liberty
it
brought
,
and
the
Law
putting
on
a
yoke
,
breathing
nothing
but
servitude
,
and
fear
;
Isaac
an
heire
,
and
Ismael
thrust
out
,
the
Christian
more
honorable
,
then
the
Jew
.
The
curtain
is
now
drawn
,
and
we
may
enter
in
,
even
within
the
vail
,
and
take
that
sense
,
which
the
Apostle
himself
hath
drawn
out
so
plainly
to
us
.
And
indeed
,
it
is
a
good
,
and
pleasing
sight
to
see
our
priviledge
and
priority
in
any
figure
,
to
finde
out
our
inheritance
in
such
an
Heire
;
our
liberty
and
freedom
though
in
a
woman
,
who
would
not
lay
claim
to
so
much
peace
,
and
so
much
liberty
?
who
would
not
challenge
kindred
of
Isaac
,
and
a
Burgesseship
in
Jerusalem
?
't
is
true
,
every
Christian
may
;
But
that
we
mistake
not
,
and
think
all
is
peace
,
and
liberty
,
that
we
boast
not
against
the
branches
that
are
cut
off
,
he
brings
in
a
corrective
,
to
check
and
keep
down
all
swelling
,
and
lifting
up
our selves
;
the
adversative
particle
sed
,
but
;
But
as
then
,
so
now
:
we
are
indeed
of
Sarah
,
the
free-woman
,
we
are
children
of
the
promise
,
we
are
from
Jerusalem
,
which
is
from
above
;
sed
,
but
:
if
we
will
inherit
with
Isaac
,
we
must
be
persecuted
with
Isaac
,
if
we
will
be
of
the
Covenant
of
grace
,
we
must
take
up
the
Crosse
;
if
we
look
for
a
City
,
whose
maker
,
and
founder
is
God
;
we
must
walk
to
it
in
our
blood
;
in
other
things
we
rise
above
the
Type
,
but
here
we
fall
,
and
our
condition
is
the
same
;
But
as
then
,
he
that
was
born
after
the
flesh
,
persecuted
him
,
who
was
born
after
the
spirit
,
even
so
it
is
now
.
The
vail
is
drawn
,
and
you
may
behold
presented
to
your
view
,
and
consideration
a
double
parallel
.
1.
Of
the
times
,
But
as
then
,
so
now
.
2.
Of
the
occurrences
;
the
acts
,
and
monuments
of
these
times
,
divided
between
two
,
the
Agent
,
and
the
patient
,
those
that
are
born
after
the
flesh
persecuting
,
and
those
that
are
born
after
the
spirit
suffering
persecution
.
The
them
was
not
long
,
it
began
and
ended
in
a
scoff
:
for
Sarah
saw
Ismael
mocking
of
Isaac
Gen.
21.9
.
and
yet
this
scoffe
began
those
400.
yeers
of
persecution
foretold
by
God
,
Gen.
15.13
.
and
is
drawn
down
by
our
Apostle
,
to
the
times
of
grace
.
But
the
now
is
of
larger
extent
,
and
reacheth
even
to
the
end
of
the
World
,
from
the
Angels
Antheme
,
to
the
last
Trump
,
when
Christ
shall
resigne
all
power
into
his
Fathers
hand
.
But
because
we
cannot
well
take
a
full
view
of
them
both
,
and
the
Church
of
Christ
is
one
,
and
the
same
from
the
first
just
man
Abel
,
to
the
last
man
,
that
shall
stand
upon
the
earth
,
though
different
in
outward
Administration
:
as
Tertul.
speaks
upon
another
occasion
,
Tertul.
de
pallio
nunquam
ipsa
semper
alia
,
etsi
semper
ipsa
,
quando
alia
,
because
receiving
degrees
of
perfection
,
yet
alwayes
one
,
and
the
same
,
when
in
some
respects
it
appeared
not
the
same
;
we
will
therefore
draw
both
times
together
,
both
the
then
and
the
now
:
the
time
under
the
Law
,
and
the
time
under
the
Gospel
,
within
the
compasse
of
this
one
position
,
and
Doctrine
,
That
,
though
the
priviledge
and
prerogative
,
(
I
may
say
)
Royalties
of
the
Church
be
many
yet
was
she
never
exempted
from
persecution
,
but
rather
had
intailed
it
on
her
,
as
an
inheritance
.
And
when
we
shall
have
made
this
good
,
1.
from
the
consideration
of
the
quality
of
the
persons
,
here
upon
the
stage
;
the
one
persecuting
,
the
other
Suffering
;
the
one
born
after
the
flesh
,
the
other
after
the
spirit
.
2.
From
the
nature
,
and
constitution
of
the
Church
,
which
in
this
World
is
ever
Militant
,
3.
From
the
providence
and
Wisdom
of
God
,
who
put
this
enmity
between
these
two
seeds
,
betwen
those
that
are
born
after
the
flesh
,
and
those
who
are
born
after
the
spirit
;
When
we
have
passed
over
these
,
we
will
in
the
last
place
draw
it
down
to
our selves
,
look
back
upon
persecution
brandishing
it's
terrors
upon
them
both
,
and
so
learn
to
take
up
,
and
manage
the
weapons
of
our
warfare
,
and
prepare
our selves
against
the
day
of
trial
;
But
as
then
he
,
that
was
born
after
the
flesh
persecuted
&c.
1.
The
persons
.
That
no
priviledge
of
the
Church
can
exempt
her
from
persecution
,
we
may
read
in
the
persons
themselves
;
the
one
born
after
the
flesh
,
the
other
born
after
the
spirit
;
the
reason
is
hid
,
but
visible
enough
,
in
their
very
Attributes
.
For
as
the
flesh
lusteth
against
the
spirit
,
and
these
two
are
contrary
,
Gal.
5.17
.
i.e.
are
carried
by
the
sway
of
their
very
natures
to
contrary
things
;
so
the
children
of
the
one
,
and
of
the
other
are
contrary
.
Of
the
first
,
our
Apostle
will
tell
us
,
that
they
killed
the
Lord
Jesus
,
and
killed
their
own
prophets
,
and
persecuted
the
Christians
;
and
the
reason
follows
,
1
Thes.
2.15
.
which
indeed
is
against
all
reason
,
but
was
the
best
motive
they
had
;
for
as
they
hated
God
,
so
were
they
contrary
to
all
men
,
looking
with
an
evil
eye
upon
the
graces
of
God
in
others
,
and
whatsoever
savored
of
the
spirit
,
like
Hannibal
in
the
story
,
can
part
with
any
thing
,
but
war
and
contention
;
can
be
without
their
native
Country
,
but
not
without
an
Enemy
,
and
the
reason
is
plain
;
for
that
which
is
born
of
the
flesh
,
is
flesh
,
that
is
,
Hath
all
the
qualities
,
and
malignity
of
flesh
,
is
full
of
the
works
of
the
flesh
,
which
are
the
very
principles
of
contention
,
and
persecution
,
From
whence
are
wars
,
and
tumults
,
saith
Saint
James
,
Jam.
4.1
.
are
they
not
from
those
lusts
,
which
fight
in
their
members
?
From
envie
,
and
malice
,
from
Covetousnesse
,
and
ambition
,
which
are
the
works
of
the
flesh
,
and
are
raised
from
the
flesh
,
as
one
creature
is
from
another
of
the
same
kinde
,
or
rather
as
a
Serpent
is
out
of
carryon
,
or
a
scarabee
out
of
dung
;
which
if
they
cannot
finde
occasion
of
doing
evil
,
will
work
and
force
it
out
of
good
it self
;
so
Cain
the
first
disciple
of
the
dvil
,
as
Saint
Bas
.
calls
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Eas
.
de
●
invidia
.
1
John
3.12
.
slew
his
brother
for
no
other
reason
but
this
,
because
his
works
were
evil
and
his
brothers
good
;
for
he
was
,
saith
the
Text
,
of
the
wicked
one
,
(
for
to
be
born
of
the
flesh
,
and
to
be
born
of
the
devil
,
are
one
and
the
same
thing
.
)
From
the
father
of
envy
,
though
not
(
as
the
Rabbies
fancy
)
born
of
the
very
filth
,
and
seed
which
the
Serpent
conveighed
into
Eve
.
If
there
were
no
evil
men
,
there
could
be
no
persecution
;
for
I
cannot
see
how
'
its
possible
for
good
men
to
persecute
one
another
.
It
is
more
probable
,
that
Satan
should
rise
up
against
Satan
,
and
one
devil
cast
out
another
.
Evil
men
may
rage
against
evil
men
,
a
covetous
man
may
rob
and
spoil
a
covetous
man
,
and
a
proud
man
may
swell
against
a
proud
man
,
and
an
ambitious
man
lay
hold
on
him
,
that
is
climbing
,
and
pull
him
back
into
the
dust
,
for
that
which
made
them
brethren
in
evil
,
may
make
them
enemies
;
Herod
and
Pilat
may
fall
out
,
and
then
be
reconciled
,
and
joyn
their
forces
,
as
one
man
,
against
Christ
,
and
then
fall
asunder
,
and
be
at
distance
again
.
The
wicked
may
gather
together
,
and
with
one
Heart
,
and
with
one
Soul
pursue
the
innocent
,
and
hold
out
their
swords
together
,
and
joyn
their
forces
to
rob
and
spoile
them
,
and
then
,
when
they
are
to
divide
the
spoil
,
turn
the
points
of
their
sword
at
one
anothers
breasts
;
for
they
cannot
make
way
to
the
end
of
their
hopes
,
but
by
striking
down
them
,
that
seem
to
stand
in
their
way
,
cannot
be
rich
,
but
by
making
others
poor
,
cannot
be
at
liberty
,
but
by
binding
others
,
cannot
soare
to
their
desires
height
,
but
by
laying
others
on
the
ground
;
cannot
live
at
ease
,
unlesse
they
see
others
in
their
grave
;
which
are
the
several
kindes
of
persecution
,
as
it
were
,
the
strings
of
that
Scorpion
.
For
that
which
is
born
of
the
flesh
,
is
flesh
.
Take
covetousnesse
,
and
ambition
the
proper
and
natural
issues
of
the
flesh
,
and
as
the
Apostle
joynes
it
every
where
,
with
uncleannesse
,
so
may
we
with
hatred
and
persecution
;
for
these
make
that
desolation
upon
the
earth
,
the
onely
Incendiaries
in
a
Church
,
or
Common-wealth
,
and
the
great
troublers
of
the
peace
of
Israel
.
These
destroy
the
walls
,
and
break
down
the
towers
of
a
City
,
these
rend
the
Vaile
,
nay
,
dig
up
the
very
foundation
of
the
Temple
,
(
the
spirit
is
named
,
but
from
the
flesh
is
the
persecution
.
)
For
what
did
the
Husband-men
set
upon
the
Lord
of
the
Vineyard
Matt.
21.
but
to
gain
the
inheritance
?
what
set
the
whole
City
of
Ephesus
in
an
uprore
,
but
Demetrius
his
Rhetorick
,
the
brutish
,
but
strong
perswasions
of
the
flesh
;
from
this
craft
have
we
this
gain
?
Acts
19.
Look
back
upon
every
age
of
the
Church
:
was
there
ever
rent
,
or
Schism
which
these
made
not
?
was
there
ever
Heresie
,
which
these
coined
not
?
was
there
ever
fire
,
which
they
kindled
not
?
was
there
ever
torment
,
which
these
invented
not
?
was
there
ever
evil
in
the
City
,
which
these
have
not
done
?
And
though
the
truth
,
and
Religion
were
held
up
,
and
shewed
openly
,
for
a
pretense
,
yet
these
envenom'd
the
heart
,
and
strengthned
the
hand
of
all
the
enemies
of
the
Church
,
those
whet
the
sword
,
and
made
the
furnace
of
Persecution
,
seven
times
hotter
then
it
would
have
been
,
the
flesh
is
the
treasury
,
from
whence
these
windes
blow
that
rage
,
and
beat
down
all
before
them
.
And
thus
it
is
with
every
one
that
is
born
of
the
flesh
,
he
is
ever
in
labour
with
mischief
,
is
ever
teeming
and
travelling
with
persecution
,
and
wants
nothing
but
occasion
,
as
a
Midwife
to
bring
it
forth
.
And
now
as
we
have
beheld
one
person
in
this
Tragedy
,
and
the
chiefest
actor
;
so
let
us
look
upon
the
other
,
the
patient
born
after
the
spirit
;
and
behold
a
Lamb
(
for
the
spirit
who
came
down
like
a
dove
begets
no
tigers
or
Lions
)
Behold
a
man
,
a
worm
and
no
man
,
virumperpissicium
,
as
Seneca
calls
Socrates
,
Sen.
ep.
104.
a
man
of
sufferance
deaf
,
or
if
not
,
yet
dumb
to
all
reproaches
;
and
when
injuries
are
loudest
,
as
silent
as
the
Grave
,
kissing
the
hand
that
strikes
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Naz.
candidatum
crucis
,
as
Tertul.
on
that
is
so
sitted
and
prepared
for
the
crosse
,
that
he
looks
upon
is
,
spiritualiz'd
in
matter
as
upon
a
preferment
:
poor
Lamb
,
he
cannot
bite
and
devour
;
he
cannot
scatter
the
Counsels
of
the
crafty
,
he
cannot
binde
the
hands
of
the
mighty
;
ignorant
and
foolish
,
as
David
speaks
,
as
a
beast
in
this
world
,
a
man
in
nothing
but
in
Christ
Jesus
;
being
elemented
and
made
up
of
love
,
and
peace
,
and
long-suffering
,
gentlenesse
,
meeknesse
,
Gal.
5.22
.
the
rinciples
of
the
spirit
,
having
no
security
,
no
policy
,
no
eloquence
,
no
strength
,
but
that
which
lies
in
his
innocency
and
truth
,
which
he
carries
about
as
a
cure
,
but
is
lookt
upon
as
a
persecution
,
by
those
who
will
not
be
healed
.
Why
hast
thou
set
me
up
as
a
mark
?
saith
Job
,
Job
7.
why
?
every
one
that
is
born
of
the
spirit
is
set
up
as
a
mark
.
Saint
Paul
calls
it
a
spectacle
,
1
Cor.
4.6
.
as
a
man
appointed
to
die
,
or
as
Tertul.
renders
that
place
,
elegit
veluti
Bestiarios
,
cull'd
out
,
and
set
apart
to
fight
with
beasts
,
a
mark
for
envy
to
shoot
out
her
eye
at
,
for
malice
to
strike
,
and
spit
at
;
for
every
Shimei
to
fling
a
stone
at
,
and
a
curse
together
,
every
Ziba
to
cozen
,
every
Judas
to
betray
;
a
mark
for
all
the
Devils
Artillery
,
for
all
the
fiery
darts
,
that
malice
and
subtlety
can
draw
out
of
Hell
:
for
he
must
appear
(
saith
Seneca
out
of
Plato
)
as
a
fool
,
that
he
may
be
wise
;
as
weak
,
that
he
may
be
strong
;
as
base
and
vile
,
that
he
may
be
more
honorable
;
and
if
you
ask
a
reason
of
his
,
Jerem.
15.10
.
we
can
give
no
other
but
this
:
because
he
is
born
of
the
spirit
,
for
he
is
no
sooner
thus
born
,
but
he
comes
forth
a
contentious
man
,
that
striveth
with
the
whole
earth
,
nor
can
the
spirit
breath
,
and
work
in
him
,
but
he
shakes
every
corner
of
the
earth
,
every
thing
that
is
from
the
earth
earthy
.
It
strives
to
pull
the
wanton
from
the
harlots
lips
,
to
level
the
ambitious
,
with
those
who
are
of
low
degree
,
it
beats
the
Covetous
from
his
Mammon
,
it
wrests
the
sword
out
of
the
hand
of
the
revenger
;
it
strikes
out
the
teeth
of
the
oppressor
,
it
markes
the
Schismatick
and
avoids
him
,
it
Anathematizeth
the
Heritick
;
It
is
that
Angel
which
stands
in
our
way
,
when
we
are
running
greedily
for
a
reward
;
it
is
that
Prophet
,
that
forewarns
us
;
that
hand
on
the
wall
,
that
writes
against
us
;
the
Cock
that
calls
us
to
repentance
;
that
Trump
,
that
summons
us
to
Judgement
,
well
said
Martin
Luther
,
Nihil
scandalosius
veritate
,
there
is
not
a
more
scandalous
,
a
more
offensive
thing
in
the
world
,
then
that
spirit
of
truth
which
begets
and
constitutes
a
Christian
;
which
much
resembles
the
Load-stone
quae
trahit
simul
&
avertit
,
which
is
at
once
both
attractive
and
averse
;
at
one
part
draws
the
Iron
,
at
the
other
loaths
it
,
as
the
truth
knits
al
good
men
,
all
that
are
born
of
the
spirit
in
a
bond
of
peace
but
withdraws
it self
,
will
not
joyn
with
the
evil
,
with
those
who
are
born
after
the
flesh
,
and
so
makes
them
enemies
;
and
therefore
,
I
may
add
to
Luther
,
Nihil
periculosius
veritate
,
there
is
not
a
more
dangerous
thing
in
the
world
(
in
respect
of
the
world
)
then
the
truth
;
for
as
the
truth
(
as
it
was
said
of
Noah
)
Heb.
11.
Condemns
the
world
,
that
is
,
convinceth
it
of
infidelity
,
and
so
leaves
it
open
to
the
sentence
of
condemnation
,
so
doth
the
world
also
condemn
the
truth
:
1.
By
reproaching
it
,
and
bringing
up
an
evil
report
of
it
,
as
an
unnecessary
,
thriftlesse
,
troublesome
,
seditious
thing
Ecquis
Chrislus
cum
suâ
fabulâ
?
said
the
Heathen
,
what
ado
here
is
with
Christ
and
his
Legend
?
and
so
saith
every
Athiest
in
his
heart
,
every
one
that
is
born
after
the
flesh
.
2.
By
selling
it
;
as
the
wanton
doth
for
a
smile
;
the
covetous
for
bread
;
for
that
which
is
not
bread
,
the
ambitious
for
a
breath
,
a
sound
,
a
thought
;
the
Superstitious
for
a
Picture
,
for
an
Idol
,
which
is
nothing
:
and
then
3.
By
violence
against
the
friends
and
lovers
of
truth
,
that
they
may
drive
it
out
of
the
world
,
by
commanding
and
charging
them
to
speak
no
more
in
that
name
,
by
persecuting
them
,
Gen.
22.6
.
as
Ismael
did
Isaac
with
a
scoff
,
(
for
this
is
all
we
read
,
vidit
ludentem
,
Sarah
saw
Ismael
mocking
him
)
and
this
scoff
,
this
derision
,
whatsoever
it
was
,
Saint
Paul
calls
a
persecution
,
this
is
the
Devils
Method
to
make
a
scoff
,
the
prologue
to
a
Tragedy
,
to
usher
in
persecution
with
a
jeer
,
first
put
the
Christians
in
the
skins
of
beasts
,
and
then
bait
them
to
death
with
dogs
,
first
disgrace
them
,
and
then
ad
Leones
,
away
with
them
to
the
Lions
,
first
cal
the
orthodox
Bishops
traditores
,
and
then
beat
them
down
at
the
very
Altar
,
first
make
them
vile
,
and
then
nothing
;
the
Psalmist
fully
expresseth
it
,
Psal.
55.20
.
swords
are
in
their
lips
,
for
every
word
these
scoffers
speak
,
eats
flesh
;
it
is
a
mock
now
,
it
will
be
a
blow
,
it
wil
be
a
wound
,
it
begins
in
a
Libel
,
it
ends
in
rise
,
kill
and
eat
,
the
first
letter
the
Alpha
is
a
mock
,
the
last
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
desolation
.
Thus
the
son
of
the
free-woman
,
he
that
is
born
after
the
spirit
,
is
ever
the
Patient
,
and
the
son
of
the
Bond-woman
,
he
that
is
born
after
the
flesh
,
layes
on
sure
strokes
,
unus
venter
,
sed
non
unus
animus
,
saith
Aust.
as
the
two
Twins
strove
in
the
womb
of
Rebeckah
,
so
these
two
,
the
Good
and
the
Evill
strive
in
the
World
,
the
one
by
silence
,
the
other
by
noise
,
the
one
by
being
what
he
is
,
the
other
by
being
Angry
,
that
he
is
so
;
the
one
by
his
life
,
the
other
by
his
Sword
.
Ecclus.
2.1
.
Art
thou
borne
of
the
Spirit
,
a
true
member
of
Christ
?
then
prepare
thy self
for
temptation
,
as
the
sonne
of
Syrach
speaks
;
for
when
thou
hast
put
on
These
Graces
,
That
make
thee
one
,
thou
hast
with
them
put
on
also
a
Crowne
of
Thornes
;
if
thou
be
an
Isaac
,
thou
shalt
finde
an
Imsael
.
3.
From
the
Nature
of
the
true
Church
.
Thus
then
by
looking
on
the
persons
in
the
Text
,
you
may
plainly
see
the
face
,
and
condition
of
the
Church
,
and
that
no
priviledge
she
hath
,
can
exempt
her
from
persecution
,
which
will
yet
more
plainly
appeare
from
the
very
Nature
,
and
constitution
of
the
Church
,
which
is
best
seen
in
her
Blood
,
when
she
is
militant
,
which
is
more
full
and
expressive
,
then
any
other
representation
,
any
other
Title
she
hath
.
For
doe
we
say
she
is
visible
?
the
best
,
and
truest
parts
of
her
are
not
so
;
wee
see
the
Professour
,
but
not
the
Saint
;
all
we
can
challenge
,
is
but
a
charitable
guesse
and
conjecture
;
for
the
Lord
onely
knoweth
who
are
his
.
1
Tim.
2.19
.
Doe
we
call
her
Catholick
and
Universall
?
Christi
nomen
&
regnum
ubique
porrigitur
,
omnibus
Christus
aequalis
,
omnibus
rex
,
omnibus
Judex
,
Omnibus
Deus
&
Dominus
est
.
Tert.
adv.
Judaeos
.
c.
7.
she
is
so
,
when
her
Number
is
but
small
;
she
was
so
when
Christ
built
her
as
a
House
upon
a
rock
,
open
to
all
,
and
ready
to
receive
them
,
though
not
many
rich
,
not
many
Noble
entred
:
shall
we
give
her
that
high
and
proud
title
of
Infallible
?
Although
she
be
so
in
those
Doctrines
,
without
which
she
cannot
be
a
Church
,
yet
in
many
Things
,
we
erre
all
:
But
when
we
draw
her
in
her
own
blood
,
when
we
call
her
Militant
,
we
bring
her
in
wrestling
,
not
onely
against
flesh
and
blood
,
against
men
,
but
against
Principalities
,
and
all
those
Powers
of
Darkness
;
then
we
shew
her
as
she
is
.
To
say
,
she
is
the
Body
of
Christ
filled
with
him
,
who
filleth
all
things
,
is
to
set
her
up
as
a
marke
for
the
World
,
and
the
Devill
to
shoot
at
;
and
this
,
To
set
her
up
as
a
marke
,
is
to
build
her
up
into
a
Church
:
so
that
,
Though
persecution
comes
forth
in
severall
shapes
,
with
more
or
less
Terror
,
yet
to
say
the
Church
is
ever
free
from
all
,
is
as
full
of
Absurdity
,
as
to
say
;
A
man
may
live
without
a
soul
.
But
now
,
take
it
with
all
its
Horror
,
accompanied
with
whips
and
Scorpions
,
with
fire
and
sword
;
yet
is
it
so
farre
from
the
destroying
the
true
Church
,
That
it
rather
establishes
,
enlarges
and
Adorns
her
.
For
the
Church
of
Christ
,
and
the
Kingdomes
of
the
Earth
,
are
not
of
the
same
making
,
and
Constitution
,
have
not
the
same
soule
and
Spirit
to
animate
them
:
These
may
seem
to
be
built
upon
Aire
,
they
are
so
soon
thrown
down
;
This
is
rais'd
upon
a
Holy
Hill
;
These
have
a
weake
and
fraile
hand
to
set
them
up
,
and
as
weak
a
hand
may
cast
them
downe
;
This
is
the
work
of
Omnipotency
,
which
fences
it
about
,
and
secures
it
from
Death
and
Hell
:
These
depend
upon
the
Opinions
,
upon
the
affections
,
upon
the
lusts
of
men
,
which
change
oftner
then
the
wind
;
upon
the
breath
of
that
Monster
,
the
Multitude
,
which
is
any
thing
,
and
which
is
nothing
,
which
is
,
it
knows
not
what
,
and
never
agrees
with
it self
,
is
never
one
,
but
in
a
Tempest
,
in
Tumult
and
Sedition
;
This
is
founded
upon
the
eternall
Decree
,
and
will
of
GOD
,
and
upon
Immutability
it self
,
and
shall
stand
fast
for
ever
:
These
when
they
are
in
their
height
and
glory
,
are
under
uncertainty
and
chance
,
The
Church
under
the
wing
and
shadow
of
that
Providence
,
which
can
neither
erre
,
nor
miscarry
,
but
worketh
mightily
,
and
irrisistibly
to
its
end
.
His
evertendis
una
dies
,
Hora
,
momentum
sufficit
,
These
are
long
a
raysing
,
and
are
blowne
downe
in
a
moment
,
but
this
is
as
everlasting
as
his
love
,
that
built
it
;
in
a
word
,
these
are
worne
out
by
Time
;
This
is
but
melted
and
purged
in
it
,
and
shall
then
be
most
Glorious
,
when
Time
shail
be
no
more
.
I
know
well
;
Persecution
appears
to
us
as
a
Fury
sent
from
Hell
,
and
every
Haire
,
every
Threat
is
a
Snake
,
that
Hisseth
at
us
;
but
't
is
our
sensuality
,
and
Cowardize
that
whips
us
;
yet
,
the
common
consent
of
all
men
hath
given
her
a
fairer
shape
,
and
they
that
run
from
her
,
doe
preferre
the
suffering
part
,
and
as
our
Saviour
said
,
It
is
more
blessed
to
Give
,
then
to
Receive
,
so
is
it
vox
Populi
,
The
voice
of
the
People
(
though
they
practice
it
not
)
It
is
better
to
suffer
,
then
to
Oppresse
;
even
they
who
have
the
sword
in
their
Hand
,
and
breath
nothing
but
Terror
and
Death
,
will
rage
yet
more
,
if
you
say
,
They
persecute
you
;
and
either
magnify
their
Cruelty
with
the
name
of
Justice
,
or
else
seek
to
perswade
the
world
,
that
they
,
and
they
alone
suffer
Persecution
.
Every
man
flies
persecution
,
and
every
man
is
willing
to
owne
it
.
The
Arrians
complained
of
the
cruelty
of
the
Orthodox
,
and
the
Orthodox
of
the
fury
of
the
Arrians
;
vos
dicitis
pati
persecutionem
,
saith
Austin
to
the
Manichees
,
August
.
ep.
48.
et
68.
"
you
say
,
you
suffer
,
but
our
Houses
are
laid
waste
by
you
;
you
say
you
suffer
,
but
your
Armed
men
put
out
our
eyes
;
you
say
,
you
suffer
,
but
we
fall
by
the
sword
,
what
you
doe
to
us
,
you
will
not
impute
to
your selves
;
but
what
you
doe
to
your selves
,
you
impute
to
us
.
Thus
it
was
then
;
And
how
doe
we
look
back
upon
the
Marian
daies
,
as
if
the
Bottomless
Pit
did
never
smoake
but
then
?
and
are
not
they
of
the
Romish
party
,
as
loud
in
their
Complaints
,
as
if
the
Devill
were
never
let
loose
till
now
?
we
bring
forth
our
Martyrs
with
a
Faggot
on
their
shoulder
,
and
they
theirs
with
a
Tiburne
Tippet
,
(
as
Father
Latimer
calls
it
)
and
both
glory
in
Persecution
.
We
see
then
,
every
party
claimes
a
Title
to
it
,
and
counts
it
an
Honor
to
be
placed
in
the
Number
of
those
that
suffer
;
and
indeed
,
Floridi
Martyres
dicuntur
à
Cypriano
.
ep.
20
,
21.
Persecution
is
the
Honour
,
the
prosperity
,
the
flourishing
Condition
of
the
Church
;
for
it
brings
her
out
of
the
Shadow
into
the
Sunne
,
makes
her
indeed
Vifible
,
puts
her
to
her
whole
Armour
,
to
her
whole
strength
,
to
the
whole
substance
of
her
Faith
,
That
shee
may
suffer
and
Conquer
,
which
indeed
is
to
be
a
Church
.
Nazianzen
,
I
remember
,
calls
it
the
Mystery
of
Persecution
,
Sacramentum
sanguinis
,
the
Sacrament
and
Mystery
of
blood
,
a
visible
signe
of
Invisible
Grace
,
where
one
thing
is
seen
,
and
another
Thing
done
,
where
the
Christian
suffers
,
and
Rejoyces
;
is
east
downe
and
promoted
;
falls
by
the
sword
,
to
rise
to
Eternity
;
where
Glory
lies
hid
in
Disgrace
;
Advantage
in
losse
;
Increase
in
Diminution
;
and
life
in
Death
;
Ecclesia
in
attonito
,
a
Church
shining
in
the
midst
of
all
the
blackness
,
and
darkness
,
and
Terrors
of
the
world
.
For
again
,
As
when
Common-wealths
are
in
their
best
estate
,
and
flourish
,
every
man
fits
under
his
own
Vine
and
Figtree
,
every
one
walkes
in
his
owne
Calling
.
The
Schollar
studies
,
the
Merchant
Trafficks
,
the
Tradesman
sells
;
The
Husbandman
Tills
and
Ploughs
the
Ground
;
so
the
time
of
persecution
to
the
True
Church
,
to
that
Body
,
which
is
made
up
of
those
,
who
are
borne
after
the
spirit
,
is
a
Day
of
Salvation
,
1
Tim.
6.22
.
a
Day
to
work
in
her
Calling
(
for
hereunto
you
were
called
,
saith
the
Apostle
)
where
she
sits
under
the
shadow
of
Gods
wings
,
where
she
studies
patience
,
and
Christian
Resolution
,
where
she
ploughs
up
the
Fallow
ground
,
and
sowes
the
seeds
of
Righteousnesse
,
where
she
Trafficks
for
the
rich
Pearle
,
and
buyes
it
with
her
blood
,
where
every
Member
Acts
in
its
proper
place
,
by
the
virtue
,
and
to
the
Honour
of
the
Head
.
But
this
you
may
say
,
is
True
,
if
we
take
the
Church
as
Invisible
,
made
up
of
sheep
onely
,
as
a
Collection
of
Saints
;
To
speak
truly
,
Charity
builds
up
no
other
Church
;
for
all
she
beholds
,
are
either
so
,
or
in
a
possibility
of
having
that
Honor
,
though
the
Eye
of
Faith
can
see
but
a
small
number
to
make
up
that
Body
;
But
take
the
Church
under
what
Notion
you
please
,
yet
it
will
be
easy
to
observe
,
that
Persecution
may
enlarge
her
Territories
,
Increase
her
number
,
and
make
her
more
visible
,
then
she
was
,
when
the
weather
was
faire
,
and
no
cloud
or
Darkness
hung
over
her
;
that
when
her
branches
were
lopt
off
,
she
spread
the
more
,
That
when
her
members
were
dispers'd
,
there
were
more
gathered
to
her
,
when
they
were
drove
about
the
world
,
they
carried
that
sweet
smelling
favour
about
them
,
which
drew
in
multitudes
to
follow
them
,
That
in
their
flight
they
begat
many
Children
unto
Christ
,
insomuch
,
Crudelitas
vestra
illecebra
est
Sectae
.
Tert.
Ap.
c.
L.
saith
Saint
Hierom
,
That
una
vox
totius
mundi
Christus
,
Christ
was
become
the
Language
of
the
whole
world
.
Plures
efficimur
,
quoties
metimur
,
when
Christians
are
drove
about
the
world
,
and
when
they
are
drove
out
of
the
World
,
they
multiply
,
so
that
we
may
conclude
;
That
so
farre
are
all
the
Graces
,
and
beauty
of
the
Church
,
from
raising
any
Priviledge
,
to
exempt
her
from
persecution
,
that
they
are
rather
Occasions
and
Provocations
to
raise
one
,
and
make
Persecution
it self
a
Priviledge
.
For
in
the
last
place
.
As
it
was
then
,
so
is
it
now
;
And
he
doth
not
say
,
It
may
be
so
,
or
It
is
by
Chance
,
but
Ita
est
,
so
it
is
by
the
Providence
of
God
,
Providentia
ratio
ordinis
rerum
ad
Fiem
.
Aquin.
which
consists
,
and
is
seen
in
the
well
Ordering
,
and
bringing
of
every
Motion
and
Action
of
man
to
a
right
End
,
which
commonly
runnes
in
a
contrary
Course
to
that
,
which
Flesh
and
blood
,
Humane
Infirmity
would
find
out
.
Eternity
,
and
mortality
,
Majesty
,
and
Dust
and
Ashes
,
wisedome
and
Ignorance
steere
not
the
same
course
,
nor
are
they
bound
to
the
same
point
:
My
wayes
are
not
your
wayes
,
Is.
55.8
.
nor
my
thoughts
yours
,
saith
God
by
his
Prophet
,
to
a
foolish
Nation
,
who
in
extremity
of
folly
would
be
wiser
then
God
;
Mine
are
not
as
yours
,
not
such
uncertaine
,
such
vaine
,
such
contradictory
and
deceitfull
Thoughts
,
but
as
farre
removed
from
yours
,
as
Heaven
is
from
the
Earth
.
And
as
he
hath
made
the
Heaven
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Basil
.
as
a
vaile
of
his
Divine
Majesty
,
so
in
all
his
proceedings
and
Operations
upon
man
,
Deus
tum
maximè
magnus
,
cum
homini
pusiltus
,
tum
maximè
optimus
,
cum
homini
non
bonus
.
Tert.
l.
2.
adv.
Marcion
,
c.
2.
he
is
Deus
sub
velo
,
a
God
under
a
vaile
,
Hidden
,
but
yet
seene
,
In
a
dark
Character
,
but
read
;
not
toucht
,
but
felt
;
Mercifull
,
when
he
seems
angry
;
Just
,
when
in
outward
appearance
he
favours
Oppression
,
then
shadowing
us
under
his
wing
,
when
we
think
he
Thunders
against
us
,
The
same
yesterday
in
the
calme
,
and
to
day
in
the
storme
;
then
raising
his
Church
as
high
as
Heaven
,
when
we
tremble
,
and
imagine
he
hath
opened
the
Gates
of
Hell
to
devour
her
;
whilst
we
stand
at
distance
,
and
gaze
and
wonder
at
his
Counsells
and
dispositions
,
and
understand
them
not
.
Were
flesh
and
blood
to
build
a
Church
,
we
should
draw
our
lines
out
in
a
pleasant
place
;
It
should
not
be
as
a
House
subject
to
the
winds
and
weather
,
but
some
house
of
pleasure
,
a
Seraglio
,
a
Royall
Palace
;
It
should
not
be
in
Egypt
,
or
Babylon
,
but
in
the
Fortunate
Ilands
,
or
in
Paradise
;
Our
Lily
should
be
set
farre
enough
from
the
Thornes
;
For
we
would
goe
to
Heaven
without
any
Ifs
or
Ands
,
without
any
buts
or
difficulties
;
we
would
be
eased
,
but
not
weary
;
we
would
be
saved
,
but
not
beleeve
,
or
beleeve
,
but
not
suffer
,
we
would
heare
God
,
but
not
in
the
Whirlwind
;
Enter
into
his
Kingdome
,
but
not
with
Tribulation
;
That
is
,
would
have
God
neither
provident
,
nor
Just
,
nor
Wise
,
that
is
(
which
is
a
sad
Interpretation
)
would
have
no
God
at
all
.
But
Gods
method
is
best
,
and
is
drawne
out
by
his
manifold
Wisedome
,
Eph.
3.10
.
nor
could
it
possibly
be
otherwise
;
Honorem
operis
fructus
excusat
.
For
that
is
Method
and
Order
with
him
,
which
we
take
to
be
confusion
,
and
that
which
we
call
persecution
,
is
his
Art
,
his
way
of
making
of
Saints
,
de
perverso
auxiliatur
,
raysing
us
by
those
evills
,
Tertul.
Scorpiac
.
c.
5.
we
labour
under
,
and
as
in
his
manifold
Wisedome
,
he
redeemed
mankind
;
so
the
manner
and
method
of
working
out
our
Salvation
,
is
from
the
same
Wisedome
and
Providence
,
which
as
it
set
an
Oportet
upon
Christ
to
suffer
for
us
,
so
it
set
an
Oportet
upon
the
Church
,
to
have
a
Fellowship
in
his
Sufferings
;
Act.
14.22
.
We
must
through
many
Afflictions
be
consecrated
,
be
made
perfect
,
and
so
enter
into
the
Kingdome
of
Heaven
.
Nor
Indeed
,
Take
us
,
as
we
are
,
polluted
and
uncleane
,
could
we
enter
any
other
way
,
not
enter
into
the
New
Heavens
,
but
purg'd
and
refin'd
and
transform'd
by
these
into
a
new
Creature
,
Cured
by
diseases
,
heal'd
by
Bruises
,
rais'd
by
our
Fall
,
and
made
more
spirituall
by
the
contradiction
of
those
who
are
borne
after
the
flesh
,
more
Isaacs
,
then
before
for
the
many
Ismaels
:
so
that
it
is
not
onely
agreeable
to
the
wisedome
of
God
,
but
convenient
to
the
weaknesse
of
man
:
God
could
not
save
us
,
we
could
not
be
saved
any
other
way
;
Oportet
,
we
must
go
this
way
;
Nay
,
Datum
est
,
Philip.
1.29
.
it
is
a
Gift
,
It
is
given
not
onely
to
beleeve
,
but
to
suffer
,
a
Gift
for
which
heaven
it self
is
Given
;
and
it
is
a
Beatitude
,
Blessed
Poverty
,
Matth.
5.
blessed
mourning
,
blessed
persecution
;
blessedness
set
upon
these
as
a
Crown
,
or
as
rich
Embroyderie
upon
Sackcloth
,
or
some
courser
stuff
.
And
thus
you
see
,
the
Church
is
not
,
cannot
be
exempt
from
Persecution
,
if
either
we
consider
the
Quality
of
the
Persons
themselves
,
or
the
Nature
and
constitution
of
the
Church
,
or
the
Providence
and
Wisdome
,
and
Mercy
of
God
;
As
it
was
then
,
So
is
it
now
,
In
Abrahams
Family
,
Ismael
mocks
and
persecutes
Isaac
;
In
the
World
,
the
Synagogue
persecutes
the
Church
,
and
in
the
Church
one
Christian
persecutes
another
;
It
was
so
it
is
so
,
and
it
will
be
so
to
the
end
of
the
World
:
Let
us
now
look
back
upon
this
dreadfull
,
blessed
sight
,
and
see
what
Advantage
we
can
worke
,
what
light
we
can
strike
out
of
this
cloud
of
blood
,
to
direct
&
strengthen
us
in
this
our
Warfare
,
That
we
may
be
Faithfull
unto
Death
,
and
so
receive
the
Crown
of
Life
.
And
first
,
knowing
these
Terrors
,
as
the
Apostle
speaks
,
seeing
Persecution
entaild
as
it
were
upon
the
Church
,
seeing
a
kind
of
Providence
and
Necessity
,
that
it
should
be
so
;
Let
us
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Saint
Peter
speaks
,
Think
it
Strange
,
or
be
amazed
at
the
fiery
Tryall
,
not
be
dismay'd
when
we
see
that
befall
the
Church
,
which
befalls
the
Kingdoms
and
Common-wealths
in
the
world
,
when
we
see
the
face
of
the
Church
gather
blacknesse
,
and
not
to
shine
in
that
Beauty
,
in
which
formerly
we
beheld
her
.
For
what
strange-thing
is
it
,
that
Ismael
should
mock
Isaac
?
that
a
serpent
should
bite
?
or
a
Lion
roar
?
that
the
world
should
be
the
world
?
or
the
Church
the
Church
?
For
the
Church
,
so
far
as
she
is
visible
,
in
respect
of
its
visibility
and
outward
form
is
as
subject
to
change
,
as
any
other
thing
that
is
seen
,
as
those
things
which
we
use
to
say
,
are
but
the
balls
of
fortune
to
play
with
;
for
those
things
of
the
Church
,
which
are
seen
are
but
temporal
,
those
which
are
eternal
are
not
seen
;
2
Cor.
4.
last
v
the
fashion
of
the
world
passeth
away
saith
Saint
Paul
,
and
so
doth
the
fashion
of
the
Church
,
and
when
the
scene
is
changed
,
it
comes
forth
with
another
face
,
and
speaks
like
a
servant
,
that
spoke
like
a
Queen
;
in
brief
,
it
is
turnd
about
on
the
wheel
of
change
,
subject
to
the
same
stormes
,
to
the
same
injuries
,
to
the
same
craft
and
violence
,
which
the
Philosopher
sayes
,
make
that
alteration
in
States
,
changes
them
not
into
those
which
may
bear
some
faint
resemblance
of
them
,
but
into
that
which
is
most
unlike
and
contrary
to
them
,
sets
up
that
in
their
place
,
leaving
them
lost
,
and
labouring
under
the
expectation
of
another
change
.
Thus
it
is
,
and
ever
was
,
and
ever
shall
be
with
the
Church
in
respect
of
outward
profession
,
which
is
the
face
of
the
Church
,
nor
hath
the
seed
of
the
woman
so
bruised
the
Serpents
head
,
but
that
he
still
bites
at
the
heel
.
Behold
the
Children
of
Israel
in
the
wildernesse
,
sometimes
in
straits
;
and
anon
in
larger
wayes
;
sometimes
sighting
Exod.
17.
sometimes
resting
as
at
mount
Sinai
;
sometimes
going
forward
,
and
sometimes
turning
backward
,
sometimes
on
the
mountains
,
and
sometimes
in
the
vallies
,
sometimes
in
places
of
sweetnesse
,
as
Mithkah
,
and
sometimes
in
places
of
bitternesse
,
as
Marah
.
Behold
them
in
a
more
setled
condition
,
when
their
Church
had
Kings
for
her
Nursing-fathers
,
how
did
Idolatry
follow
Religion
at
the
heel
and
supplant
it
?
and
of
all
their
kings
how
few
of
them
were
not
Idolaters
?
how
many
professors
were
there
,
when
Eliah
the
great
Prophet
could
see
but
one
?
and
how
can
that
have
alwayes
the
same
countenance
,
which
is
under
the
power
and
wills
of
mortal
men
,
which
change
so
oft
,
sometimes
in
the
same
man
,
but
are
never
long
the
same
in
many
,
amongst
whom
one
is
so
unlike
the
other
,
that
he
will
not
suffer
that
to
stand
long
,
which
a
former
hand
hath
set
up
,
but
will
model
the
Church
as
he
please
,
and
of
those
who
look
upon
it
with
an
eye
of
distast
,
will
leave
so
few
,
and
under
such
a
cloud
,
that
they
shall
be
scarce
visible
.
Not
to
speak
of
former
times
of
those
seven
Golden
candlesticks
which
are
now
removed
out
of
their
place
,
nor
of
those
many
alterations
in
after
ages
,
but
to
come
home
to
our selves
,
our
reformed
Religion
cannot
boast
of
many
more
years
,
then
make
up
the
age
of
a
man
.
That
six
yeers
light
of
the
Gospel
in
the
dayes
of
Edward
the
Saint
,
was
soon
overspread
and
darkned
with
a
cloud
of
blood
in
Queen
Maries
reign
,
since
when
we
willing
to
beleeve
(
for
we
made
our
boast
of
it
)
that
it
shined
out
in
beauty
to
these
present
times
,
which
have
thought
fit
to
reform
the
Reformation
it self
;
and
now
for
the
glory
of
it
,
for
its
order
and
Discipline
,
which
is
the
face
of
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
where
is
it
to
be
seen
?
we
may
say
of
it
,
as
Job
doth
of
the
frailty
of
man
;
It
dieth
,
it
wasteth
,
it
giveth
up
the
ghost
,
and
where
is
it
?
talk
what
we
will
of
perpetuity
,
of
visibility
,
of
outward
profession
Quod
cuiquam
accidere
potest
,
cuivis
potest
,
what
we
have
seen
done
to
one
Church
,
may
certainly
be
done
to
another
,
may
be
done
to
all
;
what
was
done
in
Asia
,
may
be
done
in
Europ
,
and
if
the
candlestick
be
removed
out
of
one
,
it
may
be
removed
out
of
any
place
,
nor
is
that
Church
,
which
calls
her self
the
mother
and
Queen
of
the
rest
,
secure
from
violence
,
but
may
be
driven
from
her
seat
,
and
pomp
,
though
she
be
bold
to
tell
the
world
,
that
the
Gatesof
Hell
shall
not
prevail
against
her
.
Religion
(
't
is
true
)
is
as
mount
Sion
which
cannot
be
moved
,
but
standeth
sast
for
ever
;
no
sword
,
no
power
can
divide
me
from
it
,
nor
force
it
out
of
my
embraces
;
this
hath
its
protection
its
salaogardium
,
from
Omnipotency
;
but
the
outward
profession
of
it
,
the
form
and
manner
in
which
we
professe
it
;
in
a
word
,
that
face
of
the
Church
,
which
is
visible
is
as
subject
to
change
,
as
all
those
things
are
which
are
under
the
Moon
.
All
I
shall
say
is
Nolite
mirari
,
wonder
not
at
it
,
for
whatsoever
changes
and
alterations
there
be
in
the
outward
profession
of
Religion
;
Religion
and
the
Church
of
Christ
is
still
the
same
,
the
same
in
her
nakednesse
and
poverty
,
which
she
had
in
her
cloth
of
wrought
Gold
,
and
all
her
Embroyderie
.
Marvel
not
then
,
for
this
admiration
is
the
childe
of
ignorance
,
an
exhalation
from
the
flesh
,
and
hath
more
in
it
of
Ismael
,
then
of
Isaac
.
The
third
Inference
.
And
that
we
may
not
think
it
strange
;
let
us
in
the
next
place
have
a
right
judgement
in
all
things
,
and
not
set
up
the
Church
in
our
fancy
,
and
shape
her
out
by
the
state
and
pomp
of
this
world
,
but
be
transformed
by
the
renewing
of
our
mindes
.
Rom.
12.2
.
For
by
looking
to
stedfastly
on
the
world
we
carry
the
image
of
it
about
with
us
whithersoever
we
go
,
and
make
it
the
Idea
,
and
platform
of
a
Church
;
a
Mornarchy
is
the
best
form
of
Government
saith
the
Philosopher
,
and
therefore
say
they
at
Rome
,
the
fittest
for
the
Church
.
Judges
are
set
up
to
determine
controversies
in
the
Common-wealth
,
and
by
this
pattern
they
erect
a
Tribunal
for
a
Judge
in
matters
of
faith
.
Temporal
felicity
and
peace
is
the
desire
of
the
whole
earth
,
hence
they
have
made
it
a
note
and
mark
of
the
Church
of
Christ
;
like
the
wanton
Painter
in
Pliny
,
who
drew
the
picture
of
a
Goddesse
in
the
shape
and
likenes
of
his
Paramour
,
and
thought
that
was
best
and
fittest
,
which
he
best
likt
.
From
hence
it
is
,
from
our
too
much
familiarity
with
the
world
,
from
our
daily
parlies
with
vanity
,
from
our
wanton
Hospitality
,
and
free
reception
of
it
into
our
thoughts
,
and
the
delight
we
take
in
such
a
guest
,
we
are
deceived
,
and
lose
all
the
strength
of
our
judgement
,
not
able
to
distinguish
between
Heaven
and
earth
,
or
discern
that
one
differeth
from
the
other
in
glory
;
and
being
thus
blinded
,
having
this
vail
drawn
before
our
face
,
we
are
very
apt
to
take
the
Church
and
the
world
to
be
alike
,
miscere
Deum
&
saeculum
,
to
mingle
God
and
the
world
together
,
and
place
our selves
betwixt
them
,
and
so
make
vanity
it self
our
companion
in
our
way
to
happinesse
.
From
hence
it
is
,
that
when
we
see
the
sword
and
persecution
to
rage
against
the
professors
of
the
Gospel
,
we
think
,
that
not
onely
the
Glory
is
departed
,
but
the
light
of
Israel
is
quite
put
out
,
that
when
a
kingdom
is
shaken
,
and
wasted
,
the
gates
of
Hell
hath
prevailed
against
the
Church
:
as
groundlesse
a
conceit
well
neer
,
as
if
we
should
take
the
description
of
Heaven
in
the
Revelation
to
be
true
in
the
letter
,
and
think
that
it
is
a
City
of
pure
Gold
,
that
the
foundations
of
the
walls
are
adorned
with
precious
stones
,
that
every
gate
is
pearl
,
and
the
streets
shine
like
Glasse
.
And
therefore
in
the
third
place
let
us
cast
down
these
imaginations
,
these
bubbles
of
winde
and
aire
,
The
third
.
blown
up
by
the
flesh
,
the
worser
part
,
which
doth
soonest
bring
on
a
persecution
,
and
soonest
fear
it
;
and
let
us
in
the
place
of
these
build
up
a
royal
fort
,
build
our selves
up
in
our
holy
faith
,
and
so
fit
and
prepare
our selves
against
the
fiery
trial
:
For
as
amongst
the
Heathen
,
those
Ceremonies
were
called
Mysteries
which
were
precedaneous
,
and
went
before
the
Mysteries
,
Clem.
Alex
l.
1.
strom
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
he
may
be
said
to
fight
,
who
doth
but
flourish
,
and
arms
,
and
fits
himself
for
the
battle
:
so
the
blessed
spirit
every
where
calls
upon
those
who
are
born
of
him
to
watch
,
and
pray
,
and
stand
upon
their
guard
,
Ephe.
6.11
.
to
put
on
the
whole
armour
of
God
,
that
when
the
devil
assaults
them
in
a
storm
of
persecution
,
they
may
be
able
to
stand
,
in
time
of
peace
,
to
prepare
for
war
,
to
look
upon
the
sword
before
hand
,
to
behold
the
glittering
of
it
,
all
its
terrour
;
and
take
it
up
and
handle
it
,
and
then
by
the
wisdom
,
which
the
spirit
teacheth
,
dispute
it
out
of
its
force
and
terrour
,
saying
within
themselves
,
This
can
but
kill
the
body
which
is
every
day
in
killing
it self
,
living
,
and
dying
,
building
up
it self
,
which
is
next
to
ruine
,
but
if
I
faint
and
fall
under
it
,
I
lose
my
soul
which
God
breathed
into
me
,
and
then
made
as
immortal
as
himself
,
and
whilest
I
fly
from
the
edge
of
the
sword
,
my
backsliding
carries
me
into
the
pitt
of
destruction
.
Thus
by
a
familiar
conversing
with
it
,
before
the
blow
,
In
pace
,
labore
,
&
incommodis
bellum
pati
discunt
;
in
armis
deambulando
,
campum
decurrendo
.
fossam
metrendo
,
&c.
Tert.
ad
Marry
res
.
c.
3.
by
opposing
our
Hopes
of
Happiness
,
to
the
smart
and
Death
it
may
bring
,
by
setting
up
Life
,
against
Death
,
and
Eternity
against
a
moment
,
we
may
abate
its
force
and
violence
,
and
so
conquer
before
we
fight
.
This
is
our
military
Discipline
,
this
is
our
Spirituall
exercise
,
our
Martyrdome
,
before
Martyrdome
,
This
bindes
the
sacrifice
with
cords
to
the
Hornes
of
the
Altar
,
and
makes
it
ready
to
be
offered
up
;
This
prepares
us
for
Warre
,
that
we
may
have
peace
;
peace
,
before
we
fight
,
whilst
we
rest
on
the
Authority
,
In
militaris
disciplinae
sinu
&
rutela
,
serenus
beatae
pacis
status
acquiescit
.
Val.
Max.
l.
7.
c.
3.
and
command
of
our
Emperor
,
and
in
his
strength
(
for
we
may
doe
all
Things
in
Christ
,
that
strengthneth
us
)
and
then
peace
,
everlasting
Peace
,
the
reward
and
Crown
of
victory
.
Every
day
to
a
Christian
Souldier
,
is
Dies
Praeliaris
,
a
day
of
Battell
,
in
which
he
makes
some
assault
or
other
,
and
gaines
advantage
on
the
adversary
;
for
however
the
day
may
be
faire
,
and
no
cloud
appeare
,
yet
the
sentence
is
gone
out
,
All
that
will
live
Godly
in
Christ
Jesus
,
must
suffer
Persecution
:
2
Tim
3.12
.
What
shall
all
be
torne
on
the
rack
;
and
bruis'd
on
the
wheel
?
shall
all
be
sacrific'd
?
shall
all
be
Martyrs
?
yes
,
all
shall
be
Martyrs
,
though
many
of
them
lose
not
a
drop
of
blood
.
Habet
&
pax
suos
Martyres
,
for
there
is
a
kinde
of
Martyrdome
in
Peace
,
for
he
that
thus
prepares
and
fitts
himself
,
he
that
by
an
assiduous
mortifying
of
himself
(
which
indeed
is
in
some
degree
to
Deify
himself
)
builds
up
in
himself
this
firme
resolution
to
leave
all
,
to
suffer
all
for
the
name
of
Christ
and
the
Gospel
;
he
suffers
,
before
he
suffers
,
he
suffers
,
though
he
never
suffers
,
there
wanting
nothing
to
compleat
it
,
but
an
Ismael
,
but
the
Tyrant
,
and
the
Executioner
:
he
cannot
but
be
willing
to
leave
the
world
,
who
is
gone
out
of
it
already
.
Be
ye
therefore
ready
,
for
in
an
Houre
,
when
you
think
not
,
Matt.
24.44
.
the
Son
of
man
,
the
Captain
of
your
Salvation
may
come
,
and
put
you
into
the
lists
:
though
the
trumpet
sound
not
to
battell
,
yet
,
Bellum
status
est
nomen
,
qui
potest
etiam
esse
,
cum
operationes
ejus
non
exerit
.
Grot.
de
Jure
belli
,
&
pacis
.
is
it
not
peace
.
And
if
you
ask
mee
,
how
you
shall
make
ready
,
and
address
your selves
?
what
preparation
is
required
?
I
may
say
,
it
is
no
more
then
this
;
To
love
the
Truth
,
which
you
professe
,
to
make
it
your
guide
,
your
Counsellour
,
your
Oracle
,
whilst
the
light
shines
upon
your
head
,
when
that
sayes
Go
,
to
Goe
,
and
when
it
sayes
,
Do
this
to
doe
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
4.7
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Basil
.
de
Humil.
to
exercise
your
soules
unto
Godliness
,
and
so
incorporate
,
as
it
were
,
and
make
it
Consubstantiall
with
them
,
leave
and
imprint
them
there
in
an
Indeleble
Character
.
For
if
you
thus
display
,
and
manifest
it
in
every
Action
of
your
life
,
if
you
thus
fasten
it
to
your
soul
,
and
make
it
a
part
of
it
,
in
time
of
peace
,
you
will
not
then
part
with
it
at
a
blast
,
at
the
mock
of
an
Ismael
,
or
the
breath
of
a
Tyrant
,
which
is
but
in
his
Nostrills
,
you
will
not
forsake
it
in
time
of
Temptation
.
Love
,
if
it
be
true
,
oh
,
it
is
mighty
in
operation
,
stronger
then
Death
it
self
,
and
will
meet
and
cope
with
him
,
though
he
comes
towards
us
on
his
pale
Horse
,
Mieremb
.
de
arte
volunt
.
with
all
his
pomp
and
Terrour
;
Love
,
saith
a
devout
Writer
is
a
Philosopher
,
and
can
discover
the
Nature
,
and
qualities
,
the
malignity
,
and
weakness
of
those
Evills
,
which
are
set
up
to
shake
our
Constancy
,
and
strike
us
from
that
rock
,
on
which
we
are
founded
:
who
is
a
God
like
unto
our
God
?
saith
David
,
what
can
be
like
to
that
we
love
;
what
can
be
equall
to
it
?
if
our
Hearts
be
set
on
the
Truth
;
to
it
the
whole
world
is
not
worth
a
thought
,
Nullum
spectaculum
sine
concussione
spiritus
Tert.
de
Spect.
c.
15.
nor
can
that
shop
of
vanities
shew
forth
any
thing
,
that
can
shake
a
soul
,
or
make
the
passions
Turbulent
,
and
unruly
,
that
can
draw
a
Teare
or
force
a
smile
,
that
can
deject
it
with
sorrow
,
or
make
it
mad
with
joy
,
that
can
raise
an
Anger
,
or
strike
a
feare
,
or
set
a
desire
on
the
wing
;
every
object
is
dull
and
dead
,
and
hath
nothing
of
Temptation
in
it
for
to
love
the
truth
,
is
all
in
all
,
and
it
bespeaks
the
world
,
as
Saint
Paul
did
the
Grave
,
where
is
thy
victory
?
nor
heigh
,
Rom.
8.35,36,37,38,39
.
nor
depth
can
seperate
us
from
that
we
love
.
And
love
is
a
Sophister
,
able
to
answere
every
Argument
,
wave
every
subtilty
,
and
defeat
the
Deviills
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
wiles
and
crafty
enterprizes
:
nay
,
Love
is
a
Magician
,
and
can
conjure
downe
all
the
terrours
,
and
noyse
of
Persecution
,
which
are
those
evill
Spirits
,
which
amaze
and
cow
us
.
Love
can
rowse
and
quicken
our
drooping
and
fainting
spirits
,
and
strengthen
the
most
feeble
knees
,
and
the
hands
that
hang
downe
;
If
we
love
the
Truth
,
if
Truth
be
the
Antecedent
,
the
consequent
is
most
Naturall
and
Necessary
,
and
it
cannot
but
follow
,
that
therefore
we
will
,
when
there
is
reason
,
lay
downe
our
lives
for
it
.
For
,
againe
,
what
is
said
of
Faith
,
is
true
of
Love
,
it
purifies
the
Conscience
,
and
when
that
is
clean
and
pure
,
the
soul
is
in
perfect
Health
,
cheerfull
and
active
,
full
of
courage
,
either
to
doe
or
suffer
,
ready
for
that
disgrace
,
which
brings
honour
,
for
that
smart
which
begets
joy
for
that
wound
,
which
shall
heale
,
for
that
Death
,
which
is
a
Gate
open'd
to
Eternity
,
ready
to
goe
out
and
joyne
with
that
Peace
,
which
a
good
Conscience
,
which
is
her
Angelus
custos
,
her
Angel
to
keep
her
in
all
her
wayes
,
hath
seal'd
&
assured
unto
her
.
A
good
conscience
is
an
everlasting
,
never-failing
foundation
the
,
foundation
of
that
bliss
which
the
noble
army
of
martyrs
now
enjoy
.
But
then
,
the
clamors
&
checks
of
a
polluted
one
,
will
not
give
us
leisure
enough
to
build
up
an
holy
resolution
:
for
when
we
have
deteined
the
Truth
of
God
in
unrighteousnesse
,
1
Rom.
81.
as
the
Apostle
speaks
,
kept
it
downe
as
a
Prisoner
,
and
not
suffered
it
to
worke
in
us
any
Thing
like
unto
it self
,
when
in
the
whole
course
of
our
life
,
we
have
kept
her
Captive
under
our
sensuall
Lusts
,
and
affections
,
have
not
hearkened
to
her
voice
,
when
she
bids
us
do
this
,
but
done
,
the
contrary
,
when
in
our
ruff
and
jollity
we
have
thus
slighted
,
and
baffled
her
;
it
is
not
probable
,
that
in
Time
of
Danger
,
and
Astonishment
,
she
should
have
so
much
power
over
us
,
as
to
winne
us
,
and
to
prevail
with
us
to
suffer
for
her
sake
,
but
we
shall
willingly
,
nay
,
hastily
throw
her
off
;
and
renounce
her
,
when
to
part
with
her
is
to
escape
the
evill
that
we
most
feare
,
and
avoid
the
blow
,
that
is
coming
towards
us
;
for
wee
shall
soon
let
goe
that
which
wee
hold
,
but
for
fashion
sake
,
which
we
fight
against
,
when
wee
defend
it
,
and
tread
under
foot
,
even
then
,
when
wee
exalt
it
:
which
hath
no
more
credit
with
us
,
then
what
our
Parents
,
our
Education
,
the
voice
of
the
People
,
and
the
multitude
of
professors
have
even
forc'd
upon
us
?
If
the
Truth
have
no
more
Power
over
us
,
if
we
have
no
more
love
for
the
Truth
,
but
this
,
which
hath
nothing
but
the
name
of
Love
,
but
is
indeed
the
contrary
;
if
we
blesse
it
with
our
Tongue
,
and
fight
against
it
with
our
Lusts
,
at
once
embrace
and
stifle
it
,
then
those
sensuall
Lusts
,
which
in
time
of
Peace
did
deteine
,
and
keep
it
under
,
will
be
the
same
,
and
shew
themselves
againe
in
Time
of
Persecution
,
and
be
as
forcible
to
deterre
us
from
those
Evills
,
which
are
so
,
but
in
shew
and
appearance
,
as
they
were
before
to
plunge
us
in
those
of
sin
,
which
were
true
and
reall
;
If
we
love
not
the
truth
,
we
are
Ismaels
,
and
not
Isaacs
.
Every
uncleane
Beast
is
not
fitt
to
make
a
Sacrifice
,
nor
the
hairy
scalp
of
him
that
goes
on
in
his
sinnes
fitt
for
the
Crowne
of
Martyrdome
;
for
how
shall
hee
,
who
drawes
out
his
life
in
Open
Hostility
to
Christ
,
and
trifles
with
him
,
and
contemnes
him
all
his
Dayes
,
suffer
or
die
for
him
before
Repentance
,
and
Reconciliation
,
which
is
indeed
in
the
very
Act
of
Hostility
?
shall
wee
seek
for
Heaven
in
Hell
?
or
shall
wee
seek
for
witnesses
to
the
Truth
amongst
a
Generation
of
Vipers
?
Can
he
who
all
his
life
long
hath
cast
Christs
words
behind
him
,
seale
to
them
with
his
blood
,
that
they
are
true
?
Can
the
Conscience
,
so
beaten
,
so
wasted
,
so
overwhelm'd
with
the
Habits
of
sinne
,
upon
the
sudden
take
in
,
and
entertaine
a
Feare
of
so
little
a
sinne
,
as
the
denyall
of
one
Truth
is
,
in
respect
of
all
?
Can
Ismael
,
in
the
twinkling
of
an
Eye
,
bee
made
an
Isaac
?
I
will
not
say
,
It
is
Impossible
,
but
it
carries
but
little
shew
of
probabilitie
;
and
if
it
be
ever
done
,
it
is
not
to
be
brought
in
censum
ordinariorum
,
nor
falls
out
in
the
Ordinary
course
that
is
set
,
and
is
to
bee
lookt
upon
as
a
Miracle
,
which
is
not
wrought
every
day
,
but
at
certain
times
,
and
upon
some
important
occasion
,
and
to
some
especial
end
;
for
it
is
very
rare
and
unusual
,
that
conscience
should
be
quiet
and
silent
so
long
,
and
then
on
the
sudden
,
be
as
the
mighty
voice
of
God
;
That
it
should
lie
hid
so
long
,
and
then
come
forth
,
and
work
a
miracle
;
drive
us
to
the
confession
of
some
one
truth
,
which
had
no
power
to
hold
us
from
polluting
our selves
with
so
many
sins
.
Keep
faith
,
1
Tim.
1.19
.
saith
Saint
Paul
,
and
a
good
conscience
,
which
some
having
put
away
concerning
faith
have
made
ship-wrack
;
for
so
neer
an
alliance
there
is
between
faith
and
a
good
conscience
,
that
we
must
either
keep
them
both
,
or
lose
them
both
,
faith
being
(
as
Saint
Paul
intimates
)
,
as
the
ship
,
and
an
undefiled
conscience
as
the
rudder
,
if
you
strike
off
the
rudder
,
or
let
it
go
,
the
Ship
will
soon
dash
upon
the
rocks
,
and
faith
will
be
lost
in
the
waves
and
floods
of
this
present
world
.
If
then
thou
wilt
stand
up
against
Israel
,
be
sure
to
be
an
Isaac
,
a
childe
of
promise
,
and
an
heir
to
the
faith
of
Abraham
,
if
thou
wilt
be
secure
from
the
flesh
,
be
renewed
in
the
spirit
,
if
thou
wilt
be
fit
to
take
up
the
crosse
,
first
crucifie
thy self
,
thy
lusts
,
and
affections
,
if
thou
wilt
be
prepared
against
persecution
,
first
raise
one
in
thy
own
brest
,
smother
every
idle
thought
,
silence
every
loud
desire
,
check
and
correct
thy
wanton
sancy
,
beat
down
every
thing
,
that
stands
in
opposition
to
the
truth
;
Be
thus
dead
unto
thy self
;
and
then
neither
death
nor
life
,
neither
fear
of
death
,
nor
hope
of
life
shall
be
ever
able
to
separate
thee
from
the
love
of
God
which
is
in
Christ
Jesus
.
This
is
all
the
preparation
that
is
required
,
which
every
one
,
that
is
born
after
the
spirit
doth
make
,
and
there
needs
no
more
;
for
he
that
is
thus
fitted
to
follow
Christ
in
the
regeneration
,
against
the
Ismaelites
of
this
world
,
is
well
qualified
,
and
will
not
be
afraid
to
meet
him
in
the
clouds
and
in
the
air
,
when
he
shall
come
in
terrour
,
to
judge
both
the
quick
and
the
dead
.
Conclus
.
And
now
to
conclude
:
what
sayes
the
Scripture
?
Cast
out
the
bond-woman
,
and
her
son
,
for
the
son
of
the
bond-woman
shall
not
inherit
with
the
son
of
the
free-woman
.
'T
is
true
,
Ismael
was
cast
out
into
the
wildernesse
of
Beersheba
,
Gen.
21.14
.
and
the
Iew
is
cast
out
,
ejectus
saith
Tert.
coeli
et
soli
extorris
,
cast
out
of
Jerusalem
,
scattered
and
dispersed
over
the
face
of
the
earth
,
and
made
a
proverb
of
obstinate
impiety
,
Tertul
adv.
Judaeos
.
c.
13.
Apolog.
21.
so
that
when
we
call
a
man
a
Jew
,
putamus
sufficere
convitium
,
we
think
we
have
railed
loud
enough
.
But
now
,
how
shall
the
Church
cast
out
those
of
her
own
bowels
,
of
her
house
and
family
?
(
for
such
enemies
she
may
have
,
which
hang
upon
her
breasts
;
called
by
the
same
word
,
sealed
with
the
same
Sacraments
,
and
challenging
a
part
in
the
same
common
salvation
.
)
To
cast
out
is
an
act
of
violence
,
and
the
true
Church
evermore
hath
the
suffering
part
;
but
yet
she
may
cast
them
out
,
and
that
with
violence
;
but
then
,
it
is
with
the
same
violence
we
take
the
kingdom
of
Heaven
,
a
violence
upon
our selves
.
1.
By
laying
our selves
prostrate
,
by
the
vehemency
of
our
devotion
,
by
our
frequent
prayers
,
that
God
would
either
melt
their
hearts
,
or
shorten
their
hands
,
either
bring
them
into
the
right
way
,
or
strike
off
their
chariot
wheels
;
for
this
kinde
of
spirit
,
these
malignant
spirits
cannot
be
cast
out
,
but
by
prayer
and
fasting
,
which
is
energeticall
,
and
prevalent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Euseb.
a
most
invincible
and
irresistible
Thing
,
placing
us
under
the
wing
of
God
,
far
above
all
principalities
and
powers
,
above
all
the
flatteries
and
terrours
of
the
world
,
there
with
Steven
pleading
for
Saul
the
persecutor
,
till
he
become
Paul
the
Apostle
,
which
is
in
effect
to
cast
out
the
persecution
it self
.
Secondly
,
by
our
patience
and
long
suffering
:
For
patience
worketh
more
miracles
then
power
;
it
giveth
us
those
goods
,
which
our
enemies
take
from
us
,
it
makes
dishonour
glorious
,
it
dulleth
the
edge
of
the
sword
,
it
cooleth
the
flames
of
fire
,
it
wearieth
cruelty
,
shames
the
Devil
,
and
like
a
wise
Captain
turns
the
Ordnance
,
upon
the
face
of
the
enemy
.
Rom.
5.3
.
Patience
is
the
proper
effect
of
faith
(
for
if
we
beleeve
him
who
hath
told
us
our
condition
,
what
will
we
not
suffer
for
his
sake
?
)
and
it
is
omnipotent
,
Philip.
4.13
.
by
the
virtue
of
which
Saint
Paul
professes
,
he
could
do
and
suffer
all
things
.
It
may
seem
strange
indeed
,
that
a
mortal
,
fraile
man
should
be
omnipotent
,
and
do
all
things
,
yet
it
is
most
evidently
true
;
so
true
that
we
cannot
denie
it
,
unlesse
we
denie
the
faith
;
for
if
the
eye
of
our
faith
were
as
clear
,
as
the
reward
is
Glorious
,
it
would
neither
dazle
at
the
smile
and
beauty
of
a
flattering
,
nor
at
the
terrour
of
a
black
temptation
;
but
pleasure
would
be
vanity
,
and
persecution
a
crown
.
So
that
you
see
,
to
sit
still
and
do
nothing
,
to
possesse
our
souls
with
patience
,
and
to
suffer
all
things
;
is
to
cast
them
out
.
3.
By
our
innocency
of
life
,
and
sincerity
of
conversation
;
and
thus
we
shall
not
onely
cast
them
out
,
but
persecute
them
,
as
righteous
Lot
did
the
men
of
Sodom
;
this
is
to
keep
our selves
to
mount
Sion
,
to
that
Jerusalem
,
which
is
above
,
to
defend
our
priority
,
our
primogeniture
,
our
Inheritance
,
this
is
to
be
born
after
the
spirit
.
Hom.
8.10
.
There
is
saith
Austa
Just.
persecutio
,
there
is
a
just
and
praiseworthy
persecution
;
for
Isaac
to
be
Heire
,
was
a
persecution
to
Ismael
;
for
the
Church
to
be
built
upon
the
foundation
of
the
Apostles
,
Christ
being
the
head
corner
stone
,
was
a
persecution
to
the
Jews
:
for
no
sooner
had
Paul
mention'd
his
sending
to
the
Gentiles
,
but
they
fling
off
their
cloathes
,
and
fling
dust
in
the
aire
,
and
cry
,
Acts
22.23
.
Judaeorum
Synagogae
fontes
persecutionum
.
Tertul.
Scorp
.
c.
10.
Away
with
such
a
fellow
from
the
Earth
,
and
nothing
more
odious
to
a
Jew
,
to
this
Day
,
then
a
Christian
.
The
holy
and
strict
conversation
of
the
just
,
is
a
persecution
to
the
wicked
;
castigat
,
qui
dissentit
,
hee
that
walkes
not
by
our
Rule
,
Wisd.
2.12
.
but
draws
out
his
Religion
by
another
,
is
as
a
Thorne
in
our
eyes
,
and
a
whip
in
our
sides
,
and
doth
not
instruct
,
but
controll
and
punish
us
:
Doe
they
not
speake
it
in
plaine
words
,
Contrarius
est
,
he
is
contrary
to
our
Doings
,
it
grieves
,
and
vexes
us
to
look
upon
him
;
He
will
not
digge
with
us
in
the
Mine
for
Wealth
,
he
will
not
wallow
with
us
in
Pleasure
,
nor
climbe
with
us
to
Honor
,
he
will
not
cast
in
his
Lot
with
us
to
help
to
advance
our
purposes
to
their
End
.
And
let
us
thus
persecute
them
with
our
Silence
,
with
our
Patience
,
with
our
Innocency
,
even
persecute
those
Ismaelites
,
no
other
way
but
this
,
by
being
Isaacs
.
The
fourth
and
last
.
Lastly
,
Psal.
55.22
.
we
may
cast
them
out
by
Casting
our
Burden
on
the
Lord
,
by
putting
our
cause
into
his
Hands
,
who
best
can
plead
it
,
by
citing
our
Persecuters
before
his
Tribunall
,
who
is
the
Righteous
Judge
.
If
we
thus
cast
it
upon
him
,
we
need
no
other
Umpire
,
no
other
Revenger
:
If
it
be
a
loss
,
he
can
restore
it
,
if
an
injury
,
he
can
returne
it
;
if
grief
,
he
can
heale
it
;
if
disgrace
,
he
can
wipe
it
off
,
and
will
certainly
doe
it
,
if
we
so
cast
it
upon
him
,
as
to
trust
in
him
alone
;
the
full
perswasion
of
Gods
Power
being
that
,
which
awaketh
him
as
one
out
of
sleep
,
puts
him
to
cloth
himself
with
his
Majesty
,
sets
his
power
a
working
,
to
bring
mighty
Things
to
passe
,
and
make
himself
Glorious
by
the
delivery
of
his
People
.
Conclus
.
To
shut
up
all
and
Conclude
:
Thus
if
we
cast
our
burden
upon
him
,
thus
if
we
look
up
to
the
Hills
from
whence
commeth
our
Salvation
,
Luk.
21.28
.
wee
shall
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Look
up
,
and
lift
up
our
Heads
,
behave
our selves
,
as
if
all
Things
did
goe
,
as
wee
would
have
them
,
look
up
and
lift
up
our
Heads
,
as
herbs
peep
out
of
the
Earth
,
when
the
Sunne
comes
neere
them
,
and
Birds
sing
when
the
Spring
is
neere
,
so
look
up
,
as
if
our
Redemption
,
our
Spring
were
neere
.
Thus
if
wee
Importune
Him
by
our
Prayers
,
wait
on
Him
by
our
Patience
,
walk
before
him
,
when
the
Tempest
is
loudest
,
in
the
syncerity
and
uprightnesse
of
our
Hearts
,
and
put
our
Cause
into
his
Hands
,
if
there
bee
any
Ismael
,
to
persecute
us
,
any
Enemies
to
trouble
us
;
hee
will
cast
them
out
,
either
so
melt
and
transforme
them
,
that
they
shall
not
trouble
us
,
or
if
they
doe
,
they
shall
rather
advantage
them
,
then
Hurt
us
,
rather
improve
our
Devotion
,
then
coole
,
and
abate
it
,
rather
increase
our
Patience
,
then
weaken
it
,
raise
our
Syncerity
,
rather
then
sink
it
,
rather
settle
and
confirme
our
Confidence
,
then
shake
it
,
in
a
word
,
shall
so
cast
them
out
,
as
to
teach
us
to
doe
it
,
that
wee
may
so
use
them
,
as
wee
are
Taught
to
use
the
unrighteous
Mammon
,
to
cast
them
out
by
making
them
Friends
,
even
such
Friends
,
as
may
receive
us
into
Everlasting
Habitations
,
which
God
Grant
for
His
Sonne
JESUS
CHRISTS
sake
,
&c.
THE
FOURTEENTH
SERMON
.
MATTH.
24.42
.
Watch
therefore
;
For
you
know
not
what
hour
your
Lord
doth
come
.
I.
PART
.
WHich
words
,
are
the
words
of
our
Blessed
Saviour
,
and
a
part
of
that
Answer
,
which
he
return'd
to
that
Question
,
which
was
put
up
by
his
Disciples
,
ver.
3.
Tell
us
,
When
shall
these
things
be
,
and
what
shall
be
the
signe
of
thy
comming
,
and
of
the
end
of
the
world
?
Where
,
we
may
observe
,
that
he
doth
not
satisfy
their
Curiosity
,
which
was
measuring
of
Time
,
even
to
the
last
point
,
and
moment
of
it
,
when
it
shall
be
no
more
,
but
resolves
them
in
that
,
which
was
fit
for
them
to
know
,
and
passeth
by
in
silence
,
and
untoucht
,
the
other
as
a
thing
laid
up
,
and
reserved
in
the
Bosome
of
his
Father
.
The
Time
he
tells
them
not
,
but
foretells
those
Fearfull
signes
,
which
should
be
the
Fore
runners
of
the
Destruction
of
Jerusalem
,
and
the
ends
of
the
world
;
which
two
are
so
interweaved
in
the
Prediction
,
that
Interpreters
scarce
know
how
to
distinguish
them
.
We
need
not
take
any
paines
to
disentangle
,
or
put
them
asunder
:
At
the
30.
v.
he
presents
himself
in
the
Clouds
with
Power
and
Glory
,
the
Angels
sound
the
Trumper
at
the
next
;
the
two
men
in
the
Field
and
the
two
women
grinding
at
the
Mill
in
the
Verses
immediately
going
before
my
Text
,
the
one
taken
,
the
other
lest
,
are
a
faire
Evidence
,
and
seem
to
point
out
to
the
end
of
the
world
;
which
will
be
a
time
of
discrimination
,
of
separating
the
Goats
from
the
sheep
.
And
then
these
words
will
concerne
us
as
much
as
the
Apostles
;
In
which
he
who
is
our
Lord
and
King
to
Rule
and
Govern
us
,
He
that
was
and
that
is
,
Revel.
1.4
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
that
is
to
come
,
tells
us
of
his
comming
opens
his
will
,
and
manifests
his
Power
,
and
(
as
he
hath
given
us
Laws
)
tells
us
,
he
will
come
to
require
them
at
our
bands
;
He
that
is
the
Wisedome
of
his
Father
,
he
that
neither
slumbers
nor
sleeps
,
calls
upon
us
,
makes
this
stirre
and
noise
about
us
,
and
the
Alarum
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Be
watchfull
.
Call
it
what
we
please
,
an
Admonition
,
or
an
Exhortation
,
it
hath
the
necessitating
and
compulsive
force
of
a
Law
,
and
Christ
is
his
own
Herald
,
and
proclaims
it
,
as
it
were
,
by
the
sound
of
the
Trumpet
for
this
vigilate
ergo
,
watch
,
Therefore
is
tuba
ante
Tuham
,
is
as
a
Trumpet
before
the
last
,
and
thus
it
sounds
.
To
you
it
is
commanded
,
to
fling
your selves
off
from
the
bed
of
security
,
to
set
a
Court
of
Guard
upon
your selves
,
to
rowze
up
your selves
,
to
stand
as
it
were
on
a
Watch-Tower
,
looking
for
,
and
expecting
the
comming
of
the
Lord
.
I
may
call
it
a
Law
,
but
it
is
not
as
the
Laws
of
men
,
which
are
many
times
the
result
of
mens
wills
;
which
are
guided
and
determined
by
their
Lusts
and
Affections
:
and
so
Ambition
makes
Laws
,
and
Covetousnesse
makes
Lawes
,
and
private
Interest
makes
Laws
,
with
this
false
Inscription
,
Bono
publico
,
For
the
Publick
Good
;
but
it
is
prefac'd
,
and
ushered
in
,
with
Reason
,
which
concerns
,
not
so
much
the
Head
,
as
the
Members
,
not
the
Lord
,
as
his
Servants
,
not
the
King
,
as
his
Subjects
,
for
us
men
,
and
for
our
salvation
,
For
him
that
is
in
the
Field
,
and
him
that
is
in
the
House
;
For
him
that
sitteth
on
the
Throne
,
and
the
woman
that
Grindes
at
the
Mill
:
for
the
whole
Church
,
is
the
warning
given
,
This
Law
promulg'd
and
every
word
is
a
Reason
.
1.
That
he
is
our
Lord
,
that
is
to
come
.
2ly
.
That
he
will
come
.
3ly
.
That
the
time
of
his
comming
is
uncertaine
:
A
Lord
to
seal
and
ratify
his
Laws
with
our
blood
,
which
we
would
not
subscribe
too
,
nor
make
good
by
our
Obedience
;
and
a
Lord
,
gone
as
it
were
into
a
farre
Countrey
,
and
leaving
us
to
Traffick
,
till
he
come
,
but
after
a
while
to
come
,
and
reckon
with
us
;
and
last
of
all
:
at
an
uncertain
time
,
at
an
Hour
we
know
not
,
That
every
hour
may
be
unto
us
,
as
the
hour
of
his
comming
;
for
he
that
prefixes
no
Hour
:
may
come
the
next
:
every
one
of
these
is
a
Reason
strong
enough
to
enforce
this
Conclusion
,
Vigilate
ergo
:
Watch
therefore
.
A
Lord
he
is
,
and
shall
we
not
fear
him
?
To
come
,
and
shall
we
not
expect
him
?
To
come
at
an
hour
,
we
know
not
,
and
shall
we
not
watch
?
these
are
the
premises
;
and
the
conclusion
is
Logically
,
and
formally
deduced
,
primae
necessitatis
the
most
necessary
conclusion
,
that
a
servant
,
or
subject
can
draw
:
so
that
in
these
words
,
we
have
these
things
considerable
.
First
,
the
person
coming
:
Dominus
vester
,
your
Lord
;
Secondly
,
his
Advent
,
veniet
:
he
will
come
.
Thirdly
,
the
uncertainty
of
that
hour
;
we
know
not
when
it
will
be
;
out
of
which
will
naturally
follow
this
conclusion
,
which
may
startle
and
awake
us
out
of
sleep
;
vigilate
ergo
:
watch
therefore
.
Watch
therefore
,
for
you
know
not
the
Hour
&c.
We
will
follow
that
method
which
we
have
laid
down
,
and
begin
with
the
premises
;
and
first
,
it
will
concern
us
to
look
upon
the
person
,
for
as
the
person
is
,
such
is
our
expectation
,
and
could
we
take
the
Idea
of
him
in
our
hearts
,
and
behold
him
in
the
full
compasse
,
and
extent
of
his
power
,
we
should
unfold
our
armes
and
look
about
us
,
veternum
excutere
,
shake
off
our
sloth
and
drowsinesse
,
and
prepare
for
his
coming
;
for
it
is
Christ
our
Lord.
Ask
of
me
,
and
I
shall
give
thee
the
Heathen
for
thine
inheritance
Psal.
2.
saith
God
to
Christ
,
and
Christ
sayes
,
John
10.30
.
I
and
the
Father
are
one
,
we
beleeve
that
he
shall
Judge
the
world
;
and
we
read
that
the
Father
hath
committed
this
Judgement
to
the
Son
;
John
.
5.22
.
take
him
as
God
,
or
take
him
as
man
,
he
is
our
Lord
;
Cum
Dominus
dicitur
,
unus
agnoscitur
,
for
there
is
but
one
faith
,
and
but
one
Lord
;
so
that
Christ
may
well
say
,
you
call
me
Lord
and
Master
,
1.
Cor.
6.20
.
Colos.
2.15
.
and
so
I
am
;
a
Lord
as
in
many
other
respects
,
so
jure
Redemptionis
by
the
redemption
,
having
bought
us
with
a
price
,
and
so
jure
belli
by
way
of
Conquest
,
by
treading
our
enemies
under
our
feet
,
and
taking
us
out
of
slavery
,
and
bondage
.
And
that
we
may
not
think
,
that
Christ
laid
down
his
power
with
his
life
;
or
that
he
is
gone
from
us
,
never
to
come
again
;
we
will
a
little
consider
the
nature
of
his
Dominion
,
and
behold
him
there
,
from
whence
he
must
come
to
judge
the
quick
and
the
dead
,
and
the
Prophet
David
hath
pointed
out
to
him
sitting
at
the
right
hand
of
God
,
where
we
should
ever
behold
him
,
Psal.
110.1
.
and
fix
our
thoughts
,
our
eye
of
faith
upon
him
,
in
this
our
watch
.
The
Lord
said
unto
my
Lord
,
sit
thou
at
my
right
hand
,
Psal.
110.
till
I
make
thy
enemies
thy
footstool
;
which
speech
is
Metaphorical
,
and
we
cannot
draw
it
to
any
other
sense
,
then
that
on
which
the
intent
of
the
speaker
did
levell
it
,
which
reacht
no
further
then
this
,
to
shew
that
his
own
kingdom
was
nothing
in
comparison
of
Christs
,
which
was
of
another
,
Non
exparabolis
materias
comment
mur
,
sed
exmaterijs
parabolas
interpretamur
.
Tert.
de
puducir
.
c.
8.
and
higher
nature
;
as
Tertul.
spake
of
parables
;
we
do
not
draw
conclusions
,
and
Doctrines
out
of
Metaphors
,
but
we
expound
the
Metaphor
,
by
the
Doctrine
which
is
taught
,
and
the
scope
of
the
teacher
,
nor
must
we
admit
of
any
interpretation
,
which
notwithstanding
the
Metaphor
might
yeeld
,
which
is
not
consonant
,
and
agreeable
to
the
Doctrine
,
and
analogie
of
faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
the
Philosopher
,
we
can
neither
bring
a
Metaphor
into
a
definition
,
nor
can
we
build
an
argument
upon
it
;
we
may
say
of
Metaphors
,
as
Christ
spake
of
the
voice
from
heaven
,
they
are
used
in
Scripture
for
our
sakes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Arist.
5.
Top.
c
2.
for
likenesse
,
and
proportions
sake
,
and
serve
to
present
Intellectual
objects
to
the
eye
,
and
make
that
light
,
which
we
have
of
things
familiar
to
us
,
a
help
and
medium
,
by
which
we
may
more
clearly
see
those
which
are
removed
,
and
stand
at
greater
distance
.
For
he
cannot
be
said
to
sit
there
,
at
the
right
hand
of
God
,
from
the
position
,
and
site
of
his
body
;
we
cannot
entertain
so
grosse
an
Imagination
;
and
Saint
Stephen
tells
us
,
Acts.
7.
he
saw
him
standing
at
the
right
hand
of
God
;
but
it
may
declare
his
victory
,
his
triumph
and
rest
,
as
it
were
from
his
labour
,
secundum
consuetudinem
nostram
illi
consessus
offertur
,
qui
victor
adveniens
Honoris
gratia
promeretur
,
ut
sedeat
,
it
is
borrowed
saith
Saint
Ambrose
,
from
our
customary
speech
,
by
which
we
offer
him
a
place
,
and
seat
for
honours
sake
,
who
hath
done
some
notable
and
meritorious
service
,
and
so
Christ
having
spoiled
the
adversarie
by
his
death
,
having
lead
captivity
captive
,
and
put
the
Prince
of
Darknesse
in
chaines
at
his
return
with
these
spoiles
,
hears
from
his
Father
,
Sede
ad
dextram
,
sit
now
down
at
my
right
hand
.
Nor
doth
his
right
hand
point
out
to
any
fixt
or
determined
place
,
where
he
sits
;
For
Christ
himself
tells
the
high
Priest
,
That
they
shall
see
the
Son
of
man
sitting
at
the
right
hand
of
God
,
Mar●
14.12
.
and
coming
in
the
clouds
of
heaven
,
which
if
it
be
litterally
understood
,
we
must
needs
conceive
him
coming
and
sitting
at
the
same
time
.
All
agree
it
is
a
Metaphor
,
and
some
interpret
it
of
that
supremacy
he
hath
above
the
Creature
,
for
so
he
is
described
sitting
at
the
right
hand
of
God
in
Heavenly
places
,
Eph.
1.20,21
.
far
above
all
principalities
and
powers
,
and
every
name
that
is
named
not
onely
in
this
world
,
but
in
the
World
to
come
.
Some
have
conceived
,
that
by
this
honour
of
sitting
at
the
right
hand
of
God
,
not
onely
an
equality
with
God
is
implyed
,
but
something
more
;
Equal
to
the
Father
as
touching
his
God-head
.
Ath.
Cr.
not
that
the
Son
hath
any
thing
more
then
the
Father
,
for
they
are
equall
in
all
things
,
but
because
in
respect
of
the
exercise
,
and
execution
of
his
royal
office
,
he
hath
as
it
were
this
dignity
to
sit
in
his
royal
seat
,
as
Lord
and
Governour
of
his
Church
,
for
the
Father
is
said
,
as
I
told
you
,
to
commit
all
judgement
to
the
Son
;
Tertul
de
pudicit
c.
9.
But
we
may
say
with
Tertul.
malo
in
scripturis
forte
minus
sapere
,
quam
contra
,
we
had
rather
understand
lesse
in
Scripture
,
then
amisse
,
rather
be
wary
then
venture
too
far
,
and
wade
till
we
sink
;
and
that
will
prove
the
best
interpretation
of
Scripture
,
which
we
draw
out
of
Scripture
it self
;
and
then
Saint
Paul
hath
interpreted
it
to
our
hands
;
for
where
as
the
Prophet
David
Tells
us
,
the
Lord
said
unto
my
Lord
,
sit
thou
at
my
right
hand
,
the
Apostle
speaks
more
expresly
;
Oportet
eum
regnare
,
1
Cor.
15.
he
must
reign
,
till
he
hath
put
down
all
his
enemies
under
his
feet
;
Heb.
8.1
.
and
in
the
Epistle
to
the
Hebrews
,
we
have
such
an
high
Priest
that
sits
at
the
right
hand
of
the
throne
of
the
majesty
in
the
Heavens
;
that
is
,
we
have
such
an
high
Priest
,
which
is
also
a
Lord
,
and
king
of
Majesty
,
and
power
to
command
,
and
govern
us
,
who
hath
absolute
authority
over
things
in
Heaven
,
and
things
in
earth
,
over
all
the
souls
,
and
bodyes
of
men
,
and
may
prescribe
them
Laws
;
reward
the
obedient
and
punish
offenders
either
in
this
world
,
or
the
next
,
or
in
both
;
for
though
he
were
a
Lord
and
King
even
in
his
cratch
,
and
on
his
crosse
;
yet
now
his
Dominion
,
and
kingly
power
was
most
manifest
,
and
he
commands
his
Disciples
to
publish
the
Gospel
of
peace
,
and
those
precepts
of
Christian
conversation
to
all
the
World
,
and
speaks
not
as
a
Prophet
but
as
a
Prince
,
in
his
own
name
;
enjoyns
Repentance
,
and
amendment
of
life
,
to
all
the
Nations
of
the
earth
,
which
were
now
all
under
his
Dominion
.
Thus
saith
Christ
himself
,
it
is
written
,
and
thus
it
behoved
him
to
suffer
and
to
rise
again
,
that
Repentance
and
remission
of
sin
,
Luk.
24.47
.
might
be
preached
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
his
name
,
among
all
Nations
:
and
his
Dominion
is
not
subordinate
,
but
absolute
;
he
commands
not
as
the
Centurion
in
the
Gospel
,
who
had
divers
under
him
,
yet
himself
was
under
authority
;
but
as
Solomons
King
,
he
is
Rex
Alkum
a
King
,
against
whom
there
is
no
rising
up
.
And
now
that
it
may
appear
,
that
he
is
not
for
ever
,
thus
to
sit
at
the
right
hand
of
God
,
but
there
sits
to
rule
,
and
govern
us
,
to
behold
,
and
observe
us
in
every
motion
,
and
in
every
thought
and
wil
,
nay
,
must
come
again
,
either
with
a
reward
for
those
who
bow
to
his
Scepter
,
or
vengeance
to
be
poured
forth
upon
their
heads
,
who
contemn
his
laws
,
and
think
neither
of
him
,
nor
the
right
hand
of
God
,
and
will
not
have
him
reign
over
them
,
though
they
call
him
their
king
;
Let
us
a
little
further
consider
the
Nature
and
quality
of
his
Dominon
,
that
our
fear
,
and
reverence
,
our
care
and
caution
may
draw
him
yet
a
little
neerer
to
us
,
and
we
may
conceive
of
him
,
as
not
onely
sitting
at
the
right
hand
of
God
,
but
so
live
as
if
he
were
now
coming
in
the
clouds
.
Tell
the
daughter
of
Sion
,
behold
thy
king
coming
to
thee
,
meek
,
on
a
colt
,
Math.
2.51
.
the
foal
of
an
Asse
,
this
was
his
first
coming
in
great
humility
,
and
this
and
his
retinue
,
that
his
Kingdom
was
not
of
this
world
.
Philip.
2.8,9
.
He
humbled
himself
,
saith
Saint
Paul
,
wherfore
God
hath
highly
exalted
him
,
and
given
him
a
name
,
which
is
above
every
name
;
given
him
power
,
dignity
,
and
honour
,
and
made
him
our
Lord
and
King
.
For
his
Prophetical
office
which
he
exercised
in
the
land
of
Judea
,
was
in
a
manner
and
act
,
and
effect
of
his
kingly
Office
,
by
which
he
sits
as
Lord
in
the
Throne
of
Majesty
,
for
by
it
he
declared
his
Fathers
will
,
and
promulged
his
Laws
throughout
the
world
:
as
a
king
and
Lord
he
makes
his
Laws
,
and
as
a
Prophet
he
published
them
;
a
Prophet
,
and
a
Priest
,
and
a
Lord
for
ever
:
For
he
teacheth
his
Church
,
he
mediates
and
intercedes
for
his
Church
,
and
Governs
his
Church
to
the
end
of
the
world
.
Take
then
the
Laws
by
which
he
Governs
us
;
the
vertue
,
and
power
,
the
compasse
and
duration
of
his
Dominon
,
and
we
shall
finde
it
to
be
of
a
higher
,
and
more
excellent
Nature
,
then
that
which
the
eye
of
flesh
so
dazles
at
;
that
he
is
,
The
Lord
of
lords
,
and
King
of
kings
.
And
first
,
the
difference
between
his
Dominion
,
and
the
Kingdomes
of
the
world
is
seen
not
onely
in
the
Authors
,
but
the
Laws
themselves
;
for
the
Laws
of
men
are
enacted
many
times
nec
quid
,
nec
quare
,
and
no
reason
can
be
given
why
they
are
enacted
,
good
reason
there
is
why
there
should
be
Laws
made
against
them
,
and
they
abolished
;
some
written
in
blood
,
too
rigid
and
cruel
,
some
in
water
ready
to
vanish
,
many
of
them
but
the
results
and
dictates
of
mens
lusts
,
and
wilde
affections
,
made
not
to
safeguard
any
State
,
but
their
own
.
But
his
are
pure
and
undefiled
,
exact
,
and
perfect
,
such
as
tend
to
perfection
,
to
the
good
of
his
Subjects
,
and
will
make
them
like
unto
this
Lord
,
heires
together
with
him
of
eternity
of
blisse
,
and
as
the
reward
is
eternal
,
so
are
they
unchangeable
,
the
same
to
day
,
and
to
the
end
of
the
world
,
not
like
the
Laws
of
the
Heathen
,
which
were
raised
with
one
breath
,
and
pull'd
down
by
another
,
which
were
fixed
by
one
hand
,
and
torn
down
by
a
second
Licurgi
leges
emendatae
,
saith
Tert.
Lycurgus
his
Lawes
were
so
imperfect
,
so
ill
fitting
the
Common-wealth
,
that
they
were
brought
under
the
hammer
and
the
file
,
to
be
beat
out
and
fashioned
in
another
form
more
proportionable
to
that
body
for
which
they
were
made
,
Tert.
Apol.
c.
4.
were
corrected
by
the
Lacedemonians
,
which
undervaluing
of
his
wisdom
did
so
unman
him
,
that
he
would
be
a
man
no
longer
,
but
starved
himself
to
death
,
Vetus
et
squallens
sylva
legum
edictorum
securibus
Truncata
,
the
whole
wood
of
the
old
Laws
now
sullied
and
weakned
with
age
were
cut
down
by
the
edicts
and
rescripts
of
after
Emperors
at
the
very
root
as
with
an
axe
;
all
of
them
are
in
the
body
of
time
,
and
worn
out
with
it
,
either
fail
of
themselves
,
or
else
are
cast
aside
;
humane
Laws
being
but
as
shadows
cast
from
men
in
power
,
and
when
they
fall
to
the
ground
,
lost
with
them
,
no
more
to
be
seen
,
nec
uno
statu
consistunt
,
sed
ut
coeli
facies
et
maris
,
ità
rerum
,
et
fortunae
tempestatibus
variantur
,
Gel.
Noct.
Att.
l.
20.
nor
do
they
remain
in
one
state
,
but
alter
as
the
face
of
the
Heavens
and
the
Sea
,
now
smile
,
anon
frown
,
now
a
calm
,
and
by
and
by
a
tempest
;
now
the
strong
man
sayes
,
do
this
,
anon
a
stronger
then
he
comes
,
and
I
forfeit
my
head
if
I
do
it
;
they
are
too
oft
written
with
the
point
of
the
sword
,
and
then
the
character
follows
the
hand
that
beares
it
.
Thus
it
is
with
the
Laws
of
men
,
but
the
Laws
of
this
our
Lord
and
Law-giver
can
no
more
change
,
then
he
that
made
them
;
no
bribe
can
buy
out
their
power
,
no
dispensations
wound
them
,
no
power
can
disanul
them
,
Dispensationes
vulnera
legum
.
but
they
are
the
same
,
and
of
the
same
countenance
,
they
moult
not
a
feather
,
they
alter
not
in
one
circumstance
,
but
direct
the
Obedient
,
and
stare
the
offender
in
the
face
,
and
by
the
power
of
this
Lord
kindle
a
Hell
in
him
in
this
life
,
and
will
appear
at
the
great
day
,
to
accuse
him
;
for
we
either
stand
or
fall
in
judgement
according
to
these
Laws
;
in
a
word
,
humane
Lawes
are
made
for
certain
Climates
,
and
fitted
to
the
complexion
and
temper
of
certain
Common-wealths
,
but
these
for
the
whole
world
:
Rome
,
and
Britanny
,
and
Jerusalem
,
all
places
are
bound
alike
,
and
as
his
Dominion
,
so
his
Laws
reach
from
one
end
of
the
earth
to
another
,
and
these
which
he
publisht
at
the
first
,
are
not
onely
Laws
,
but
promises
and
pledges
of
his
second
coming
,
for
he
made
them
not
for
nought
,
but
hath
left
them
with
us
,
till
he
come
again
in
Glory
to
judge
both
the
quick
and
the
dead
,
according
to
his
Gospel
.
Besides
the
Laws
of
men
are
too
narrow
,
and
cannot
reach
the
whole
Body
of
sin
,
cannot
comprehend
all
,
not
the
inward
man
,
Leges
non
omnia
comprehendunt
,
non
omnia
vetant
,
nec
absolvunt
.
Sen.
3.
de
Benef.
c.
6.
the
thoughts
,
and
surmises
of
the
heart
,
no
not
every
visible
act
,
they
forbid
not
all
,
they
absolve
not
all
;
some
irregularities
there
be
,
which
these
Laws
look
not
upon
,
nor
have
they
any
other
punishment
,
then
the
common
hatred
of
men
who
can
passe
no
other
sentence
upon
them
,
then
this
;
that
they
dislike
them
,
and
we
are
forced
to
leave
them
to
the
censure
and
anger
of
the
highest
,
saith
Seneca
;
Quoties
licet
non
opertet
;
Every
thing
that
is
lawful
for
me
to
do
,
is
not
fit
to
be
done
,
and
his
integrity
is
but
lame
,
that
walks
on
at
pleasure
,
and
knows
no
bounds
,
but
those
which
the
Laws
of
men
have
set
up
,
and
never
questions
any
thing
he
doth
,
till
he
meets
with
a
check
,
is
honest
no
further
then
this
,
that
he
fears
not
a
Prison
,
nor
the
Gibbet
;
is
honest
,
because
he
deserves
not
to
be
hang'd
.
How
many
are
there
who
are
called
Christians
,
who
yet
have
not
made
good
their
title
to
that
honour
,
which
we
give
to
a
just
man
?
How
many
count
themselves
just
men
,
yet
do
those
things
,
which
themselves
,
if
they
would
be
themselves
,
would
condenm
as
most
unjust
,
and
do
so
,
when
others
do
them
?
and
how
many
have
carried
so
much
honesty
with
them
into
hell
?
the
Law
,
of
men
cannot
reach
home
to
carry
us
to
that
height
of
innocency
,
to
which
on
other
Law
but
that
within
us
,
might
lift
us
up
;
but
the
Lawes
of
this
Lord
,
like
his
power
and
providence
,
reach
and
comprehend
all
,
the
very
looks
,
and
profers
,
and
thoughts
of
the
minde
,
which
no
man
sees
,
which
we
see
not
our selves
,
which
though
they
break
not
the
peace
,
nor
shake
any
pillar
of
a
common-wealth
(
for
a
thought
troubles
no
heart
,
but
that
which
conceives
it
)
yet
it
stands
in
opposition
to
that
policy
which
this
our
Lord
hath
drawn
out
,
and
to
that
end
,
for
which
he
is
our
Lord
,
and
is
louder
in
his
ears
,
then
an
evil
word
in
ours
,
and
therefore
he
looks
not
onely
on
our
outward
guilt
but
the
conscience
it self
;
and
pierceth
to
the
dividing
asunder
of
the
soul
and
the
spirit
,
regulates
the
very
thoughts
and
intents
of
the
heart
,
which
he
looks
upon
,
not
as
fading
and
vanishing
characters
in
the
soul
,
but
as
killing
letters
imprinted
and
engraven
there
,
as
S.
Basil
speaks
,
as
full
and
compleat
actions
wrought
out
in
the
inward
man
(
Saint
Bernard
calls
them
passivas
actiones
passive
actions
)
which
he
will
Judge
secundum
evangelium
,
Bas
de
virg.
Bern.
159.
according
to
these
Laws
which
he
hath
publisht
in
his
Gospel
.
Secondly
,
that
he
is
a
Lord
appears
by
the
vertue
,
and
power
of
his
dominion
;
for
whereas
all
the
power
on
earth
(
which
so
often
dazles
us
)
can
but
afflict
the
body
,
this
wounds
the
soul
,
rips
up
the
very
heart
,
and
bowels
,
and
when
those
Lords
,
(
which
we
so
tremble
at
,
till
we
fall
from
him
)
can
but
kill
the
body
;
This
Lord
can
cast
both
soul
and
body
into
Hell
;
nay
,
can
make
us
a
Hell
unto
our selves
,
make
us
punish
and
torment
our selves
,
and
being
greater
then
our
conscience
can
multiply
those
strokes
.
Humane
laws
have
been
brought
into
disgrace
,
because
they
had
not
power
enough
to
attend
and
hold
them
up
,
and
even
the
common
people
,
who
fear
them
most
,
have
by
their
own
observation
gathered
the
boldnesse
to
call
them
cobwebs
;
for
they
see
,
he
that
hath
a
full
purse
,
or
a
good
sword
will
soon
break
through
them
,
or
finde
a
beesom
to
sweep
them
away
.
What
speak
you
of
the
Laws
?
I
can
have
them
,
and
binde
them
up
in
sudariolo
,
saith
Damianus
,
in
the
corner
of
my
Handkerchief
,
nay
,
many
times
for
want
of
power
victae
leges
the
Laws
must
submit
as
in
conquest
,
and
though
they
have
a
tongue
to
speak
,
yet
they
have
not
a
hand
to
strike
.
And
as
it
is
in
punishment
,
so
it
is
sometimes
in
point
of
reward
;
men
may
raise
their
mer
it
&
deserts
so
high
,
that
the
Exchecquer
it self
shall
not
finde
a
reward
to
equal
them
.
We
have
a
story
in
our
own
Chronicles
,
of
a
Noble-man
,
who
did
such
service
for
his
friend
,
then
but
a
private
man
,
that
he
made
him
first
a
Conqueror
,
then
a
king
:
the
Historian
gives
this
note
,
that
kings
love
not
to
be
too
much
beholding
to
their
Subjects
,
nor
to
have
greater
service
done
,
then
they
are
able
to
reward
,
and
so
(
how
truly
I
know
not
)
makes
the
setting
on
of
the
Crown
on
his
friends
head
one
cause
of
the
losing
of
his
own
.
But
it
is
not
so
with
this
our
Lord
,
who
being
now
in
his
throne
of
Majesty
,
cannot
be
outdared
by
any
sin
,
be
it
never
so
great
,
never
so
common
,
and
can
break
the
hairy
scalp
of
the
most
Gyant-like
offender
,
and
shiver
in
pieces
the
tallest
Cedar
in
Libanus
.
Who
shall
be
able
to
stand
up
in
his
sight
?
In
his
presence
the
boldest
sinner
shall
tremble
and
fall
downe
,
and
see
the
Horror
of
that
profitable
,
Honorable
sinne
,
in
which
he
Triumpht
,
and
called
it
Godlinesse
;
The
Hypocrite
,
whose
every
word
,
whose
every
motion
,
whose
every
look
was
a
lye
,
shall
be
unmaskt
,
and
the
man
of
Power
,
who
boasted
in
malice
,
and
made
his
will
a
Law
,
and
hung
his
Sword
on
his
will
,
to
make
way
to
that
,
at
which
it
was
levell'd
,
shall
be
beat
down
into
the
lowest
pitt
,
to
Howl
with
those
,
who
measured
out
Justice
by
their
Sword
,
and
thought
every
thing
theirs
,
which
that
could
give
them
;
Before
him
Every
sinne
shall
be
a
sinne
,
and
the
wages
thereof
shall
be
Death
.
Again
,
he
hath
rewards
,
and
his
Treasurie
is
full
of
them
;
Not
onely
a
Cup
of
cold
water
,
but
the
powring
forth
my
blood
as
water
for
the
Truths
sake
,
shall
have
its
full
and
overflowing
Recompence
,
nor
shall
there
ever
any
be
able
to
say
,
what
profit
is
it
that
we
have
kept
his
Laws
?
No
,
saith
Saint
Paul
,
Non
sunt
condignae
,
Mal.
2.14
.
Rom.
8.8
.
put
our
passions
to
our
Actions
,
our
Sufferings
to
our
Almes
,
our
Martyrdome
to
our
Prayers
,
they
are
not
worthy
the
naming
in
comparison
of
that
weight
of
Glory
,
which
our
Lord
now
sitting
at
the
right
Hand
of
God
,
hath
prepared
for
them
that
feare
him
:
Nec
quisquam
à
regno
ejus
subtrahitur
,
nor
can
any
goe
out
of
his
reach
,
or
stand
before
him
,
when
he
is
angry
:
He
that
sits
on
the
Throne
,
and
he
that
grindes
at
the
Mill
,
to
him
are
both
alike
.
3.
And
now
in
the
third
place
;
That
every
knee
may
bow
,
and
every
Tongue
confesse
him
to
be
the
Lord
;
Let
us
a
little
take
notice
of
the
large
compasse
,
and
Circuit
of
his
Dominion
,
and
the
Psalmist
will
tell
us
,
That
he
shall
have
Dominion
from
the
Sea
,
to
the
Sea
,
and
from
the
River
,
unto
the
ends
of
the
world
.
Adam
,
the
first
man
,
and
he
that
shall
stand
last
upon
the
Earth
;
Every
man
is
his
subject
.
For
he
hath
set
him
,
saith
Saint
Paul
,
at
his
right
hand
,
in
heavenly
places
,
and
hath
put
all
things
under
his
Feet
,
and
gave
him
to
be
Head
over
all
Things
to
his
Church
,
and
what
a
thin
shadow
?
what
a
Nothing
is
all
the
overspreading
power
of
this
world
to
this
?
All
other
Dominion
hath
its
bounds
and
limits
,
which
it
cannot
passe
,
but
by
violence
and
the
sword
,
nor
is
it
expedient
for
the
world
to
have
one
King
,
nor
for
the
Church
to
have
one
Universall
Bishop
,
or
,
as
they
speak
,
one
visible
Head
.
For
as
a
ship
may
be
made
up
to
that
bulke
,
that
it
cannot
bee
managed
;
so
the
number
of
men
,
and
distance
of
place
may
be
so
great
,
that
it
cannot
subsist
under
one
Government
.
Thus
it
falls
out
in
the
world
,
but
it
is
not
so
in
the
Kingdom
of
this
our
Lord
;
No
place
so
distant
or
remote
,
to
which
this
Power
cannot
reach
,
Lybiam
remotis
Gadibus
Jungit
,
all
places
are
to
him
alike
,
and
he
sees
them
all
at
once
.
It
is
called
the
Catholick
Church
,
and
in
our
Creed
wee
professe
wee
beleeve
Sanctam
Catholicam
Ecclesiam
,
the
holy
Catholique
CHURCH
;
That
is
,
That
,
that
Church
,
which
was
shut
up
within
the
narrow
confines
of
Judea
,
now
under
the
Gospel
is
as
large
as
the
world
it self
;
The
Invitation
is
,
to
all
,
and
all
may
come
;
They
may
come
,
who
are
yet
without
,
and
they
might
have
come
,
who
are
bound
hand
and
foot
,
and
cannot
come
;
The
Gate
was
once
open
to
them
,
but
now
't
is
shut
.
Persa
,
Gothus
,
Judus
Philosophantur
,
saith
Saint
Hierom
,
the
Persian
and
the
Goth
and
the
Indian
,
and
Egyptian
are
subjects
under
this
Lord
;
Barbarisme
it self
bows
before
him
,
and
hath
chang'd
her
Harsh
notes
,
into
the
sweet
melody
of
the
Cross
;
There
was
dew
onely
upon
the
Fleece
;
the
people
of
the
Jews
;
but
now
that
fleece
is
dry
,
and
there
is
dew
upon
all
the
earth
.
The
Gospel
saith
our
Saviour
,
must
be
Preached
to
all
Nations
,
and
when
the
Holy
Ghost
descended
to
seale
and
confirme
the
Laws
of
this
Lord
,
Act.
2,6
.
there
were
present
at
this
great
sealing
,
or
Confirmation
,
some
(
saith
the
Text
)
of
all
Nations
under
Heaven
,
that
did
heare
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wonderfull
things
of
God
,
every
one
in
his
owne
language
,
so
that
the
Gospel
might
seem
to
have
been
Preached
throughout
the
world
,
before
the
Apostles
did
stirr
a
foot
from
Jerusalem
.
But
here
we
may
observe
,
that
Christ
,
who
hath
jus
ad
omnem
terram
,
hath
not
,
in
strictnesse
of
speech
;
jus
in
omni
Terrâ
,
The
right
and
propriety
is
his
for
ever
,
but
he
doth
not
take
possession
of
it
all
at
once
,
but
successively
,
and
by
parts
:
It
is
as
easy
for
him
to
illuminate
all
the
world
at
once
,
as
the
least
nook
and
corner
of
it
,
but
this
Sonne
of
Righteousness
spreads
his
beames
gloriously
,
Joh.
11.1
.
but
is
not
seen
of
all
,
because
of
the
Interposition
of
mens
sinnes
,
who
exclude
themselves
from
the
Beames
thereof
;
This
true
light
came
into
the
world
,
but
the
world
received
him
not
;
but
yet
what
our
sensuality
will
not
suffer
him
to
doe
at
once
,
he
doth
by
degrees
,
and
passeth
on
,
and
gaineth
ground
,
That
so
successively
he
may
bee
seen
,
and
known
of
all
the
world
.
But
suppose
men
shook
off
their
Allegiance
(
as
too
many
,
the
greatest
part
of
the
world
,
the
greatest
part
of
Christendome
doe
)
suppose
there
were
none
found
that
will
bow
before
him
(
which
will
never
be
)
suppose
they
Crucify
him
againe
?
yet
is
he
still
our
King
,
and
our
Lord
,
the
King
and
Lord
of
all
the
world
:
such
an
universall
falling
a
way
,
and
forsaking
him
,
would
not
take
away
from
him
his
Dominion
,
nor
remove
him
from
the
right
hand
of
God
,
and
strip
him
of
his
Power
;
If
all
the
world
were
Infidells
,
yet
he
were
a
Lord
still
,
and
his
Power
as
large
and
irresistible
as
ever
.
For
his
Royalty
depends
not
on
the
Duty
,
and
fidelity
of
his
subjects
;
if
it
did
,
his
Dominion
would
be
indeed
but
of
a
very
narrow
Compasse
,
the
sheep
not
so
many
as
the
Goates
,
his
flock
but
little
:
Indeed
he
could
have
no
right
at
all
,
if
it
could
be
taken
from
him
;
Neither
deceit
,
nor
violence
can
take
away
a
right
,
no
man
can
lose
his
right
till
he
forfeit
it
;
which
was
impossible
for
this
supreame
Lord
to
doe
;
All
the
Contradictions
of
all
the
men
in
the
world
cannot
weaken
his
Title
,
or
contract
his
Power
;
If
all
should
forsake
him
,
if
all
should
send
this
Message
to
him
,
Nolumus
hunc
regnare
,
Luk.
19.14
.
we
will
not
have
thee
Reign
over
us
;
yet
in
all
this
scorn
and
contempt
,
in
this
open
Rebellion
and
Contradiction
of
sinners
he
is
still
the
Lord
,
and
as
he
favours
those
subjects
,
who
come
in
willingly
,
whom
he
guides
with
his
staffe
;
so
he
hath
a
rod
of
Iron
to
bruise
his
Enemies
,
and
this
Lord
shall
command
,
and
at
his
command
,
his
servants
,
and
Executioners
shall
take
those
his
Enemies
,
who
would
not
have
him
reign
over
them
,
and
slay
them
before
his
face
;
He
will
not
use
his
Power
,
to
force
and
dragg
them
by
violence
to
his
service
,
but
if
they
refuse
his
help
,
abuse
the
means
which
he
offers
them
,
and
turn
his
grace
into
wantonness
,
then
will
he
shew
himself
a
King
,
and
his
anger
will
be
more
terrible
then
the
roaring
of
a
Lion
;
They
shall
feele
him
to
be
a
Lord
,
when
't
will
be
too
late
to
call
him
so
;
when
they
shall
weep
and
curse
,
and
gnash
with
their
teeth
,
and
Howle
under
that
Power
,
which
might
have
saved
them
,
for
the
same
Power
opens
the
gates
of
heaven
,
and
of
Hell
:
In
his
hand
is
a
Cup
,
saith
the
Psalmist
,
Psal.
75.8
.
and
in
his
hand
is
a
reward
,
and
when
he
comes
to
Judge
,
he
brings
them
both
along
with
him
:
the
same
Power
brings
Life
and
Death
,
as
Fabius
did
Peace
or
Warre
to
the
Carthagenians
in
the
lap
of
his
Garment
,
and
which
he
will
,
he
powres
out
upon
us
,
and
in
both
is
still
our
Lord
;
when
faith
failes
,
and
Charity
waxeth
cold
,
and
the
world
is
set
on
wickedness
,
when
there
be
more
Antichrists
then
Christians
,
he
is
our
Lord
,
yesterday
and
to
day
,
and
the
same
for
ever
.
Heb.
13.8
.
4
And
in
the
last
place
;
as
the
Dominion
of
our
Lord
is
the
largest
that
ever
was
;
so
is
most
lasting
,
and
shall
never
be
destroyed
,
and
shall
break
to
pieces
,
and
destroy
all
the
Kingdomes
of
the
Earth
,
but
it self
shall
stand
fast
for
ever
;
no
violence
shall
shake
it
;
Dan.
2.44
.
no
craft
shall
undermine
it
,
no
Time
wast
it
;
but
Christ
shall
remaine
our
Lord
for
ever
.
The
Apostle
indeed
speaks
of
an
end
,
of
delivering
up
his
Kingdome
,
and
of
Subjection
.
'T
is
true
,
there
shall
be
an
end
;
1
Cor.
15.24
.
but
't
is
,
when
hee
hath
delivered
up
his
Kingdome
;
and
hee
shall
deliver
up
his
Kingdome
,
but
not
till
he
hath
put
down
all
Authority
;
Finis
hic
defectio
non
est
,
nec
Traditio
Amissio
,
nec
subjectio
infirmitas
,
saith
Hilary
,
This
end
is
no
fayling
;
This
delivery
no
losse
,
this
Subjection
is
no
weakness
nor
Infirmity
Regnum
Regnans
tradet
;
He
shall
deliver
up
his
Power
,
and
yet
be
still
a
Lord
.
Take
Nazianzens
Interpretation
and
then
this
subjection
is
nothing
else
,
but
the
fulfilling
of
his
Fathers
will
;
Orat.
36.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
he
in
his
36.
Oration
,
which
he
made
against
the
Arrians
:
Take
others
,
and
by
Christ
,
is
meant
,
his
Church
,
which
in
Computation
,
is
but
one
Person
with
Christ
,
and
when
His
Church
is
perfected
,
then
doth
he
deliver
up
his
Power
and
Dominion
.
But
let
us
but
observe
the
manner
of
the
ending
of
this
Kingdome
,
and
the
Fayling
,
and
Period
of
others
,
and
we
shall
gaine
light
enough
to
guide
us
in
the
midst
of
all
these
doubts
and
difficulties
:
For
other
Kingdoms
are
undermined
by
craft
,
and
shaken
by
the
madness
of
the
People
,
who
shun
the
whip
,
and
are
beaten
with
Scorpions
,
cast
off
one
yoak
,
and
put
on
a
heavier
(
as
the
young
men
in
Livy
complain'd
)
either
Kingdoms
are
chang'd
and
alter'd
,
as
it
pleaseth
those
,
who
are
victorious
,
whose
right
hand
is
their
God
;
but
the
Power
of
this
Lord
is
then
,
and
onely
in
this
sense
said
to
have
an
end
;
when
,
indeed
,
it
is
in
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
perfection
,
when
there
will
be
no
enemy
stirring
to
subdue
,
no
use
of
Laws
;
when
the
Subjects
are
now
made
perfect
,
when
this
Lord
shall
make
his
subjects
Kings
,
and
Crowne
them
with
Glory
and
Honor
for
ever
.
Here
's
no
weaknesse
,
no
Infirmity
,
no
abjuration
,
no
resignation
of
the
Crowne
,
and
Power
,
but
all
things
are
at
an
end
,
his
enemies
in
Chaines
,
and
his
subjects
free
;
free
from
the
feare
of
Hell
,
or
Temptations
of
the
Devill
,
the
World
,
or
the
flesh
,
and
though
there
be
an
end
,
yet
he
reignes
still
,
though
he
be
subject
,
yet
he
is
as
high
as
ever
he
was
;
Though
he
hath
delivered
up
his
Kingdome
,
yet
he
hath
not
lost
it
,
but
remaines
a
Lord
,
and
King
for
Evermore
.
And
now
you
have
seen
this
Lord
,
that
is
to
come
,
you
have
seen
him
sitting
at
the
right
hand
of
God
;
His
right
and
Power
of
Government
,
his
Laws
just
and
Holy
,
and
wise
;
the
virtue
and
Power
,
the
largeness
,
and
the
duration
of
his
Government
,
a
sight
fit
for
those
to
look
on
,
who
love
,
and
look
for
the
comming
of
this
Lord
,
for
they
that
long
to
meet
him
in
the
Clouds
,
cannot
but
delight
to
behold
him
at
the
right
Hand
of
God
?
Look
upon
him
then
sitting
in
Majesty
,
and
Power
,
and
think
you
now
saw
him
moving
towards
you
,
and
were
now
descending
with
a
shout
;
for
his
very
sitting
there
should
be
to
us
as
his
comming
;
it
being
but
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
preparation
to
that
great
Day
.
Look
upon
him
,
and
think
not
,
that
he
there
sits
Idle
,
but
beholds
the
Children
of
men
,
those
that
wait
for
him
and
those
that
Think
not
of
him
,
and
he
will
come
down
with
a
shout
,
not
fall
as
a
Timber-logge
,
for
every
Frogg
,
every
wanton
sinner
to
leap
upon
,
and
croake
about
,
but
come
as
a
Lord
,
with
a
Reward
in
one
hand
,
and
a
Vengeance
in
the
other
;
Oh
't
is
farre
better
to
fall
down
,
and
worship
him
now
,
then
not
to
know
him
to
be
a
Lord
,
till
that
time
,
that
in
his
wrath
he
shall
manifest
his
Power
,
and
fall
upon
us
,
and
break
us
in
pieces
.
Look
then
upon
this
Lord
,
and
look
upon
his
Lawes
,
and
write
them
in
your
hearts
;
;
for
the
Philosopher
will
tell
us
,
that
the
strength
and
perfection
of
Law
,
consists
,
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
wise
,
and
discreet
framing
of
them
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
right
,
and
due
performance
of
them
;
for
obedience
is
the
best
seal
and
Ratification
of
a
Law
.
He
is
Lord
from
all
eternity
,
and
cannot
be
divested
of
his
royal
office
,
yet
he
counts
his
kingdom
most
compleat
,
when
we
are
subject
,
and
obedient
unto
him
,
when
he
hath
taken
possession
of
our
hearts
,
where
he
may
walk
(
not
as
he
did
in
Paradise
terrible
to
Adam
,
who
had
forfeited
his
allegiance
)
but
as
in
a
garden
of
pleasures
,
to
delight
himself
with
the
sons
of
men
.
Behold
he
commands
,
threatens
,
beseeches
,
calls
upon
us
again
,
and
again
;
and
the
beseechings
of
Lords
are
commands
,
preces
armatae
armed
prayers
,
backt
with
power
;
and
therefore
next
consider
the
vertue
and
power
of
his
dominion
,
and
bow
before
him
,
do
what
he
commands
with
fear
and
trembling
;
let
this
power
walk
along
with
thee
in
all
thy
wayes
,
when
thou
art
giving
an
almes
,
let
it
strike
the
trumpet
out
of
thy
hand
,
when
thou
fastest
,
let
it
be
in
capite
jejunii
,
let
it
begin
,
and
end
it
,
when
thou
art
strugling
with
a
tentation
:
let
it
drive
thee
on
,
that
thou
faint
not
,
and
fall
back
,
and
do
the
work
of
the
Lord
negligently
;
Jer.
48.10
.
when
thou
art
adding
vertue
to
vertue
,
let
it
be
before
they
eyes
,
that
thou
mayest
double
thy
diligence
,
and
make
it
up
compleat
in
every
circumstance
:
and
when
thou
thinkest
of
evil
,
let
it
joyn
with
that
thought
,
that
thou
mayest
hate
the
very
appearance
of
it
,
and
chace
it
away
?
why
should
dust
&
ashes
more
awe
thee
,
then
Omnipotency
?
why
should
thy
eye
be
stronger
then
thy
faith
?
not
onely
the
frown
,
but
the
look
of
thy
Superior
composeth
,
and
models
thee
,
puts
thee
into
any
fashion
,
or
form
;
thou
wilt
go
,
or
run
,
or
sit
down
,
thou
wilt
venture
thy
body
,
(
would
that
were
all
)
nay
,
thou
wilt
venture
thy
soul
,
do
any
thing
,
be
any
thing
what
his
beck
doth
but
intimate
;
but
thy
faith
is
fearlesse
;
as
bold
,
as
blind
,
and
will
venture
on
,
on
the
point
of
the
sword
,
fears
what
man
;
not
what
this
Lord
can
do
to
him
;
fears
him
more
that
sits
on
the
bench
,
than
him
that
sits
at
the
right
hand
of
God
;
If
we
did
beleeve
as
we
professe
,
we
could
not
but
more
lay
it
to
our
hearts
,
even
lay
it
so
,
as
to
break
them
;
for
who
can
stand
up
when
he
is
angry
?
&
let
us
next
view
the
largenesse
and
compasse
of
his
Dominion
,
which
takes
in
all
that
will
come
,
and
reacheth
those
,
who
refuse
to
come
,
and
is
not
contracted
in
its
compasse
,
if
none
should
come
;
and
why
shouldest
thou
turn
a
Saviour
into
a
destroyer
?
why
should'st
thou
die
in
thy
Physitians
armes
,
with
thy
cordials
about
thee
?
why
shouldest
thou
behold
him
as
a
Lord
,
'till
he
be
angry
?
he
caleth
all
,
inviteth
all
that
come
,
why
should
Publicans
and
sinners
enter
,
and
thy
disobedience
shut
thee
out
?
Lastly
,
consider
the
duration
of
his
Dominion
,
which
shall
not
end
,
but
with
the
world
,
nor
end
then
,
when
it
doth
end
,
for
the
vertue
of
it
shall
reach
to
all
eternity
;
and
then
think
,
that
under
this
Lord
thou
must
either
be
eternally
happy
,
or
eternally
miserable
,
and
let
not
a
flattering
,
but
a
fading
world
,
thy
rebellious
and
traiterous
flesh
,
let
not
the
father
of
lies
,
a
gilded
temptation
,
an
apparition
,
a
vain
shadow
thrust
thee
on
his
left
hand
:
for
both
at
his
right
and
left
,
there
is
power
,
which
works
to
all
eternity
.
The
second
,
his
Advent
or
coming
.
Venit
,
he
will
come
.
And
now
we
have
walkt
about
this
Sion
,
and
told
the
towers
thereof
,
shewed
you
Christs
territories
and
Dominion
;
the
nature
,
of
his
laws
,
the
vertue
and
power
,
the
largenesse
and
compasse
,
the
duration
of
his
kingdom
,
we
must
in
the
next
place
consider
his
Advent
,
his
coming
,
consider
him
as
now
coming
;
for
we
cannot
imagine
(
as
was
said
before
)
that
he
sat
there
idle
like
Epicurus
his
God
,
nec
sibi
facessens
negotium
nec
alteri
,
not
regarding
what
is
done
below
,
but
like
true
Prometheus
,
governing
,
and
disposing
the
state
of
times
and
actions
of
men
,
M.
Sen.
Contr.
Divinum
numen
,
etiam
qua
non
apparet
,
rebus
humanis
intervenit
;
his
power
insinuates
it self
,
and
even
works
there
,
where
it
doth
not
appear
.
Though
he
be
in
heaven
,
yet
he
can
work
at
this
distance
,
for
he
fills
the
heaven
and
the
earth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
beholdeth
all
things
,
he
heareth
all
things
,
he
speaks
to
thee
,
and
he
speaks
in
thee
,
he
hears
thee
when
thou
speakest
;
and
he
hears
thee
when
thou
speakest
not
;
in
his
book
are
all
things
written
,
nay
,
he
keeps
a
book
in
the
very
closet
of
thy
heart
,
the
onely
book
which
shall
go
along
with
thee
,
and
when
he
comes
,
it
shall
fly
open
,
every
chapte
,
revery
letter
,
every
character
of
sin
shall
be
as
plain
to
thy
eye
,
as
to
his
,
and
though
we
here
seal
up
this
book
,
he
can
read
it
when
it
is
shut
.
He
sitteth
there
tanquam
venturus
,
as
one
coming
.
Indeed
to
us
(
who
like
those
Philosophers
in
Tully
,
seeing
nothing
with
our
minde
,
refer
all
to
our
sense
,
and
scarce
beleeve
any
thing
but
that
,
for
which
we
have
an
ocular
demonstration
;
the
eye
of
whose
faith
is
so
dull
,
and
heavie
,
that
it
cannot
clearly
discern
that
eye
of
our
Lord
which
is
ten
thousand
times
brighter
then
the
sun
)
he
is
most
times
as
lost
;
like
Epicuus
his
God
doing
nothing
,
like
Baal
either
in
his
journy
,
or
sleeping
,
and
as
at
his
first
coming
he
was
had
in
no
reputation
,
so
now
he
is
at
the
right
hand
of
God
,
he
is
in
a
manner
forgot
.
We
do
not
insult
over
him
in
plain
termes
,
as
those
did
in
Theodoret
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
what
doth
the
Carpenters
son
now
do
?
but
we
are
as
slow
of
heart
to
beleeve
what
we
are
taught
,
and
what
we
say
we
beleeve
;
as
those
disciples
which
went
to
Emaus
.
We
are
told
that
he
did
rise
again
from
the
Dead
,
and
ascended
,
and
sitteth
at
the
right
hand
of
God
,
and
wil
come
again
,
but
't
is
a
long
time
since
these
things
were
done
,
and
he
is
long
a
coming
.
To
the
Athiest
,
to
the
prophane
person
,
to
the
Luke-warm
Christian
,
to
the
Hypocrite
,
he
is
in
a
manner
lost
,
they
have
seald
up
his
grave
,
and
he
will
come
no
more
.
And
this
is
one
argument
,
that
he
will
come
;
even
this
,
that
we
so
little
regard
it
;
for
can
a
Lord
that
breathes
nothing
but
love
,
bear
with
such
contempt
?
can
he
whom
the
voice
of
God
,
and
man
,
whom
Scripture
,
and
Miracles
,
and
reason
have
placed
on
the
Tribunal
,
and
made
judge
of
all
the
world
,
be
kept
back
by
these
vain
Imaginations
,
which
are
nothing
else
,
but
the
steame
,
and
exhalations
from
our
sensual
,
and
Bruitish
part
?
shall
not
he
judge
all
the
earth
,
because
we
are
guilty
,
and
deserve
to
be
condemned
?
no
,
veniet
,
veniet
his
etiamsi
nolis
veniet
,
he
will
come
,
August
.
he
wil
certainly
come
whether
thou
wilt
or
no
;
nor
is
delay
in
comming
an
Argument
,
that
he
will
not
come
.
For
the
Lord
is
not
slack
concerning
his
promise
,
and
Coming
,
as
some
count
slackness
,
some
scoffers
,
who
walk
after
their
own
lusts
,
and
ask
where
is
the
promise
of
his
coming
;
For
sensuality
is
the
Mother
,
and
nurse
of
unbeleefe
;
and
the
sense
flyes
the
Knowledge
of
that
,
which
is
terrible
to
it
;
and
so
we
are
as
Saint
Peter
tels
us
,
2
Pet.
3.3,4
.
willingly
ignorant
of
that
which
we
are
Taught
,
and
will
not
consider
,
that
the
world
is
made
of
corruptible
parts
,
and
therefore
must
at
last
be
dissolved
,
and
,
vers.
12.
that
as
the
old
world
perished
by
water
,
so
this
shall
by
fire
.
For
what
guilty
Person
doth
not
study
to
drive
the
thought
of
a
Judge
coming
,
out
of
his
mind
?
He
that
hath
his
delight
,
his
heaven
in
this
world
,
is
not
willing
to
heare
of
another
to
come
,
venit
,
the
Lord
comes
,
is
not
in
his
Creed
;
Sed
nulla
est
mora
ejus
,
quod
certò
eveniet
,
but
the
deferring
,
or
delay
of
that
which
will
certainly
come
,
should
not
come
into
our
Consideration
;
for
come
he
will
,
though
he
come
not
yet
,
and
when
he
is
come
,
all
the
time
past
and
before
,
in
which
we
grew
wanton
,
and
presumptuous
,
and
beat
our
fellow
servants
,
is
not
in
true
esteeme
,
so
much
as
a
moment
,
or
the
twinkling
of
an
eye
.
'T
is
not
slackness
,
't
is
not
delay
:
That
is
our
false
Glosse
,
who
when
we
break
the
Law
,
are
as
willing
to
misinterpret
the
Law-giver
;
The
Hypocrite
thinks
him
as
very
a
dissembler
,
as
himself
,
and
is
well
perswaded
,
that
though
he
threaten
,
yet
he
meaneth
it
not
,
though
he
hath
denounced
judgement
against
those
that
sinne
,
and
repent
not
,
yet
he
will
not
be
so
good
,
or
rather
as
bad
as
his
word
;
The
sacrilegious
person
lookes
upon
him
as
an
enemie
to
Churches
,
and
he
it
is
,
that
puts
the
hammer
into
his
hand
,
to
beat
down
his
own
Temple
.
Tertul.
de
Animâ
.
The
profane
person
would
excaecare
providentiam
Dei
,
would
put
out
the
eye
of
his
Providence
,
and
the
morall
Atheist
pull
him
from
his
Throne
,
and
thrust
him
out
of
the
world
:
Every
man
frames
such
a
God
,
as
will
fitt
him
,
and
proportions
him
to
his
lusts
,
we
draw
him
out
,
as
the
Painter
did
the
Goddess
,
in
the
likeness
of
those
vanities
,
which
wee
most
dote
on
,
and
so
we
entitle
him
to
our
fraud
and
Oppression
,
Petrarch
.
invenimus
quomodo
etiam
Avarum
facerem
,
we
have
found
an
Art
to
bring
him
in
as
an
Abbettor
,
a
Promoter
of
our
Covetousness
,
and
Ambition
,
and
so
,
as
much
as
in
us
lies
,
make
him
as
Ambitious
,
Psal.
50.21
.
and
Coveto
us
as
our selves
,
Thou
thoughtest
verily
,
that
I
was
like
unto
thee
,
saith
God
to
the
Hypocrite
;
behold
Christ
sits
at
the
right
hand
of
God
,
in
full
power
,
and
Majesty
,
ready
to
descend
,
but
he
comes
not
yet
,
and
hence
the
scorner
concludes
he
will
never
come
.
This
is
a
false
Gloss
,
and
a
false
conclusion
,
the
result
and
Inference
of
flesh
and
blood
;
for
't
is
not
slackness
;
that
's
the
dictate
of
our
lusts
;
but
if
Truth
interpret
it
,
2
Pet.
3.15
.
't
is
long
suffering
,
&
his
long
suffering
should
end
,
and
be
eas'd
in
our
repentance
;
Saint
Peter
tells
us
;
It
is
Repentance
;
It
is
,
what
it
should
be
;
if
it
be
not
Repentance
,
we
have
drove
it
from
it self
;
and
see
;
now
't
is
nothing
,
but
wrath
,
and
Indignation
:
his
long
suffering
,
is
either
our
Repentance
,
or
our
Condemnation
.
And
this
is
the
true
reason
,
Why
hee
comes
not
yet
.
Isid.
l.
V.
why
he
is
not
yet
come
;
but
as
it
were
,
a
comming
;
For
Time
is
nothing
unto
him
,
nor
is
it
any
thing
in
it self
;
nec
intelligitur
nisi
per
actus
humanos
nor
can
we
conceive
;
or
understand
it
,
but
by
those
Actions
,
which
we
doe
now
and
againe
,
and
which
we
cannot
doe
at
once
,
A
Thousand
years
in
his
sight
,
are
but
as
yesterday
,
but
not
so
long
,
not
so
long
as
a
Thought
;
he
delays
not
,
but
he
beares
with
us
in
this
our
Time
,
we
look
upon
the
Day
of
Judgement
,
as
upon
a
Day
to
come
,
but
to
him
it
is
present
;
That
he
is
not
come
to
us
;
is
for
our
sakes
.
For
the
Church
of
Christ
,
till
the
consummation
of
all
things
,
is
in
Fluxu
,
in
Corpore
Temporum
(
as
Tert.
speaks
)
is
wrapt
up
in
the
Body
of
Time
,
comes
not
simul
&
semel
,
at
once
,
but
successively
gaines
the
addition
of
parts
:
St.
Paul
cals
it
a
body
,
and
though
it
be
not
such
a
Body
as
the
Stoicks
fancied
quod
more
Fluminum
in
assiduâ
diminutione
,
&
adjectione
est
,
which
like
Rivers
,
receives
every
day
encrease
,
and
every
day
diminution
,
and
is
not
the
same
to
Day
,
which
it
was
yesterday
,
yet
is
it
corpus
aggregatum
,
a
collected
Body
,
which
is
not
made
up
at
once
in
every
part
,
but
receives
its
parts
successively
:
She
is
Terrible
,
as
an
Army
with
Banners
,
as
it
is
said
of
the
Spouse
in
the
Canticles
,
and
in
an
Army
you
know
,
the
Van
may
lodge
there
to
night
,
where
the
Rere
commeth
not
till
the
Morning
:
So
it
is
with
the
Church
,
it
hath
alwayes
its
parts
,
yet
hath
alwayes
parts
to
be
added
;
so
we
read
,
Acts
2.
and
the
last
verse
,
That
the
Lord
added
daily
,
that
is
,
successively
,
such
as
should
be
saved
;
Quantum
iniquitatis
grassatur
tantum
abest
regnum
Dei
,
quod
secum
affert
plenam
re
●itudinem
,
saith
the
Father
,
Christ
is
come
,
and
yet
is
still
a
coming
;
whilst
there
are
Heresies
,
and
Schismes
in
the
Church
,
whilst
the
one
undermineth
the
Bulwarks
without
,
and
the
other
raises
a
Mutiny
within
,
whilst
the
Divell
rageth
,
and
men
sinne
,
there
be
yet
some
to
be
gathered
to
his
Sheep-fold
,
and
though
in
respect
of
his
Power
,
he
be
already
come
,
yet
for
his
Elects
sake
,
he
will
not
execute
it
yet
.
And
this
is
the
very
reason
,
which
Justine
Martyr
gives
of
the
proroguing
,
and
delay
of
his
comming
and
why
the
Consummation
,
and
end
of
all
things
is
not
yet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
mankinds
sake
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
seed
of
Christians
,
which
is
yet
to
be
propagated
;
for
by
his
eternall
Wisdome
,
he
fore-sees
,
That
many
there
be
,
who
will
beleeve
,
and
turne
to
him
by
Repentance
;
and
some
that
bee
not
,
even
many
,
who
are
yet
unborn
;
in
his
second
Apologie
for
the
Christians
;
For
the
promise
is
made
to
you
,
and
to
your
children
saith
Saint
Peter
,
&
natis
natorum
&
qui
nascentur
ab
illis
,
and
to
all
that
are
afar
off
,
Acts
2.39
.
even
as
many
as
the
Lord
God
shall
call
;
for
how
many
thousands
are
not
yet
,
who
shall
be
Saints
?
for
their
sakes
it
is
;
that
the
Lord
doth
not
consume
the
world
with
fire
;
that
he
doth
not
come
to
judge
the
world
;
that
wicked
men
are
permitted
to
revell
on
the
earth
and
the
devil
to
rage
;
that
he
suffers
that
which
he
abhors
,
suffers
injustice
to
move
its
armes
at
large
,
and
spread
it self
like
a
green
bay
tree
,
and
leaves
innocency
bound
in
chaines
;
that
he
suffers
men
to
break
his
commands
,
to
question
his
providence
,
to
doubt
of
his
being
,
and
essence
,
that
we
see
this
disorder
and
confusion
;
the
world
in
a
manner
dissolved
,
before
its
end
;
but
when
that
number
is
full
,
a
number
which
we
know
not
,
or
if
we
did
,
cannot
know
,
when
he
will
fill
it
up
;
when
that
is
compleat
,
then
time
shall
be
no
more
;
then
,
Lo
he
comes
,
and
will
purge
the
world
of
Heresie
and
Schisme
,
will
appear
in
that
Majesty
;
that
the
Athiests
shall
confesse
he
is
God
,
and
see
all
those
crooked
wayes
,
in
which
his
providence
seemed
to
walk
,
made
even
and
strait
;
then
the
Epicure
shall
see
,
that
it
was
not
below
him
to
sit
in
heaven
,
and
look
upon
the
children
of
men
;
no
dishonur
to
his
Majesty
,
to
mannage
and
guide
all
those
things
which
are
done
under
the
Moon
;
that
he
may
ride
upon
the
Cherubin
,
and
yet
number
every
haire
of
our
head
,
and
observe
the
Sparrow
,
that
falls
from
the
house
top
;
then
we
shall
see
him
;
and
we
shall
see
all
things
put
under
his
feet
,
even
Heresy
,
and
Schisme
,
prophanesse
and
Atheisme
,
sin
and
death
,
Hell
,
and
the
Devil
himself
.
This
he
hath
in
effect
done
already
by
the
virtue
,
and
power
of
his
Crosse
,
and
therefore
may
be
said
to
be
come
;
But
because
we
resist
and
hinder
that
,
will
not
suffer
him
to
make
his
conquest
full
,
and
when
we
cannot
reach
him
at
the
right
hand
of
God
,
pursue
and
fight
against
him
in
his
members
,
he
will
come
again
,
and
then
cometh
the
end
,
another
consummatum
est
,
all
shall
be
finisht
,
his
victory
,
and
triumph
compleat
,
and
he
shall
lift
up
the
heads
of
his
despised
servants
,
and
tread
down
all
his
enemies
under
his
feet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
most
proper
sense
,
Coloss.
2.15
.
Triumph
,
and
make
a
shew
of
them
openly
.
And
this
is
a
fit
object
for
a
Christian
to
look
upon
.
Of
this
more
—
THE
FIFTEENTH
SERMON
.
MATTH.
24.42
.
Dominus
venturus
,
The
Lord
will
come
.
Nescitis
quâ
horâ
,
You
know
not
what
hour
.
PART
.
II.
WEE
have
already
beheld
the
person
,
our
Lord
;
and
we
have
placed
him
on
his
Tribunal
,
as
a
judge
,
(
for
the
Father
hath
committed
the
judgement
to
the
Son
)
you
have
seen
his
Dominion
in
his
Laws
,
which
were
fitted
and
proportioned
to
it
:
as
his
Scepter
is
a
Scepter
of
Righteousnesse
,
so
his
Laws
are
just
;
no
man
,
no
Devil
can
question
them
;
we
approve
them
as
soon
as
we
hear
them
,
and
we
approve
them
when
we
break
them
;
for
that
check
which
our
conscience
gives
us
,
is
an
approbation
.
You
have
seen
the
vertue
and
power
of
his
dominion
;
for
what
is
regal
right
,
without
regal
power
?
what
is
a
Lord
,
without
a
sword
?
or
what
is
a
sword
if
he
cannot
manage
it
?
what
is
a
wise-man
,
if
a
wiser
then
he
?
what
is
a
strong
man
,
if
a
stronger
then
he
comes
upon
him
?
but
our
Lord
,
Es.
9.6
.
as
he
is
called
wonderful
,
Counsellour
,
so
is
he
the
Mighty
God
:
who
can
stand
before
him
when
he
is
angry
?
We
have
shewed
you
the
large
compasse
,
and
circuit
of
his
Dominion
,
no
place
so
distant
,
or
remote
,
to
which
it
doth
not
reach
;
It
is
over
them
that
love
him
,
and
over
them
that
crucifie
him
:
It
is
over
them
that
honour
him
,
Luk.
1.33
and
over
them
that
put
him
to
open
shame
;
and
last
of
all
,
the
durability
,
or
rather
the
eternity
of
it
,
for
of
his
Dominion
there
shall
be
no
end
,
saith
the
Angel
to
Mary
,
and
take
the
words
going
before
,
he
shall
reign
over
the
house
of
Jacob
,
and
the
sense
will
be
plain
;
for
as
long
as
there
is
a
house
of
Jacob
,
a
people
and
Church
on
earth
,
so
long
shall
he
reign
;
as
his
Priesthood
,
so
his
Dominion
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
shall
never
passe
away
.
We
must
now
fix
our
eyes
upon
him
,
as
ready
to
descend
,
in
puncto
reversus
,
settled
in
his
place
,
but
upon
his
return
,
Dominus
venturus
,
the
Lord
will
come
,
it
is
a
word
of
the
future
tense
,
as
all
predictions
are
of
things
to
come
,
and
it
is
verbum
operativum
,
a
word
full
of
eshcacie
,
and
vertue
.
First
,
to
awake
and
stir
up
our
faith
.
Secondly
,
to
raise
our
hope
;
and
Thirdly
to
inflame
our
charity
.
It
is
an
object
for
our
faith
to
look
on
,
for
our
hope
to
reach
at
,
and
for
our
Charity
to
embrace
.
And
first
it
offers
it self
to
our
faith
;
for
ideo
Deus
alscessit
,
ut
fides
nostra
corroboretur
,
therefore
doth
our
Saviour
stay
,
and
not
bow
the
heavens
,
and
come
down
,
that
our
faith
which
may
reach
him
there
,
may
be
built
up
here
upon
earth
,
and
he
is
therefore
absent
,
and
in
a
manner
lies
hid
,
that
this
eye
might
finde
him
out
;
For
faith
is
a
kinde
of
prospective
or
optick
Instrument
,
by
which
we
see
things
afar
off
,
as
if
they
were
neer
at
hand
;
things
that
are
not
yet
,
as
if
they
were
,
turns
venturus
est
,
into
the
present
tense
,
behold
Christ
not
onely
sitting
at
the
right
hand
of
God
,
but
as
now
already
descending
with
a
shout
:
With
this
eye
of
faith
,
I
see
new
Heavens
,
and
a
new
earth
,
a
new
face
of
every
thing
,
I
see
what
a
nothing
,
that
is
,
which
mortals
sweat
,
and
fight
for
;
what
a
nothing
the
world
is
;
for
I
see
it
on
fire
;
I
see
righteousnesse
,
peace
,
and
order
,
constancy
,
duration
,
even
whilst
I
walk
in
this
shop
of
vanities
,
this
World
of
wickednesse
,
this
Chaos
,
and
confusion
;
this
seat
of
change
;
I
see
honesty
pittied
,
scorn'd
,
baffled
,
honesty
lifted
up
on
high
,
far
above
reproach
or
injury
;
I
see
injustice
powerful
,
all
conquering
,
Triumphant
injustice
trembling
before
this
Lord
,
arraigned
,
condemned
,
flung
down
into
the
lowest
pit
,
there
to
be
whipt
with
many
stripes
:
I
see
now
the
wisdom
of
men
made
foolishnesse
,
and
the
foolishnesse
of
God
wiser
then
men
;
I
see
that
restored
,
which
I
saw
lost
;
I
see
the
eye
that
was
bored
out
,
in
its
prace
again
,
I
see
the
plowed
back
,
with
no
furrow
on
it
;
I
see
Herod
in
prison
,
and
John
Baptist
with
his
head
on
;
I
see
my
goods
restored
,
before
I
lose
them
,
and
I
am
in
heaven
,
before
the
blow
is
given
,
in
blisse
when
every
eye
doth
pitty
me
,
and
what
is
now
left
for
the
boasting
Tyrant
to
do
?
what
can
he
take
from
me
,
that
is
worth
a
thought
?
what
can
he
strip
me
of
,
but
that
which
I
have
laid
down
,
and
left
already
behinde
me
?
will
he
have
my
goods
?
the
treasurie
where
they
are
kept
,
is
out
of
his
reach
;
will
he
take
from
me
my
good
name
?
T
is
written
in
the
book
of
life
;
or
will
he
take
my
life
?
my
life
?
he
cannot
;
For
't
is
hid
with
Christ
in
God
.
This
is
sancta
impudentia
Fidei
,
the
holy
boldnesse
,
and
confidence
of
faith
to
break
through
flesh
and
blood
,
all
difficulties
whatsoever
,
to
draw
down
Heaven
to
earth
,
and
if
the
object
be
invisible
,
to
make
it
visible
,
if
it
be
at
distance
to
make
it
present
,
if
the
Lord
say
,
he
will
come
,
to
faith
he
is
come
already
.
This
operation
faith
will
have
,
if
it
be
not
dull'd
,
and
deaded
by
our
sensuality
:
for
what
faith
is
that
,
which
is
not
accompanied
with
these
high
apprehensions
,
and
resolutions
equal
to
them
?
what
faith
is
that
which
leaves
us
weary
of
the
truth
,
and
ashamed
of
our
profession
?
what
faith
is
that
,
which
we
are
so
ready
at
every
frown
to
renounce
?
shall
I
call
that
faith
which
cannot
strike
the
Timbrel
out
of
our
hands
,
nor
the
strumpet
out
of
our
armes
?
That
shews
Christ
coming
to
the
Covetous
,
yet
leaves
him
digging
in
the
earth
;
to
the
ambitious
,
and
cannot
stop
him
in
his
mount
?
to
the
hypocrite
,
and
cannot
strike
off
his
mask
,
to
the
Polititian
and
cannot
make
him
wise
unto
Salvation
?
that
cannot
make
us
displease
our selves
,
that
cannot
make
us
love
our selves
,
not
awe
an
eye
,
not
binde
a
hand
,
not
silence
a
word
,
not
stifle
a
thought
,
but
leaves
us
with
as
little
power
,
and
activity
as
they
who
have
been
dead
long
agoe
,
although
the
venturus
est
,
the
Doctrine
of
Christs
second
Advent
sound
as
loud
as
the
Trump
shall
do
at
the
last
day
?
faith
shall
we
call
this
,
or
a
weak
,
and
faint
perswasion
,
or
a
dream
?
or
an
Echo
from
an
hollow
heart
,
which
when
all
the
World
proclaimes
it
venturus
est
,
he
will
come
,
resounds
it
back
again
into
the
world
?
a
faith
which
can
speak
,
but
not
walk
,
or
work
,
a
faith
which
may
dwell
in
the
heart
of
an
Hypocrite
,
a
murderer
,
a
Devil
?
for
all
this
he
may
beleeve
or
at
least
professe
,
and
yet
be
that
liar
,
that
Antichrist
,
which
denies
Jesus
to
be
the
Lord
,
or
that
he
ever
came
in
the
flesh
,
or
will
come
again
to
judge
both
the
quick
and
the
dead
.
Secondly
,
As
it
casts
an
Aspect
upon
our
Faith
,
so
it
doth
upon
hope
,
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
blood
of
our
Faith
,
saith
Clemens
Alexand.
Paedag.
1.
Tertul.
advers.
Gnostic
.
c.
6.
without
which
,
it
will
grow
faint
,
and
pale
,
and
languish
;
oportet
habere
aliquem
spei
cumulum
,
saith
Tertul.
and
therefore
this
addition
of
Hope
to
Faith
,
is
necessary
,
for
if
we
had
all
Faith
,
and
had
not
hope
,
this
Faith
would
profit
us
nothing
,
and
faith
without
Hope
may
be
in
Hell
,
as
well
as
on
the
earth
;
Beleeve
,
who
does
not
?
or
at
least
say
so
?
but
how
many
expect
his
coming
?
how
many
are
saved
?
Heb.
10.
the
Apostle
speaks
of
a
fearfull
looking
for
of
Judgement
;
indeed
they
who
hope
not
for
it
,
who
doe
but
talke
of
it
,
and
are
unwilling
to
beleeve
themselves
,
may
be
said
to
look
for
it
,
because
they
ought
to
doe
it
;
and
his
coming
is
as
certain
,
as
if
they
did
;
Truly
and
properly
they
cannot
be
said
to
expect
it
;
for
how
should
that
he
in
their
expectation
,
which
is
not
so
much
as
in
their
thought
?
Hope
will
not
raise
it selfe
upon
every
Faith
,
nor
is
that
Faith
(
which
the
most
of
the
world
most
depend
on
)
a
fitt
Basis
for
hope
to
build
upon
;
even
he
that
despaires
,
beleeves
;
or
else
he
could
not
despair
;
for
who
will
droop
for
fear
of
that
veniet
,
of
that
judgement
,
which
he
is
so
willing
to
perswade
himself
,
will
never
come
?
Foolish
men
that
we
are
,
who
hath
bewitched
us
?
that
we
should
glory
in
Faith
an
Hope
,
and
make
them
the
subjects
of
our
Songs
,
and
rejoycing
,
when
our
Faith
is
but
such
a
one
,
as
is
Dead
,
and
our
hope
at
last
will
make
us
ashamed
?
when
our
Faith
is
the
same
,
which
is
in
hell
,
and
our
Hope
will
leave
us
with
the
Devil
,
and
his
Angels
?
a
Faith
worse
then
Infidelity
,
and
a
hope
more
dangerous
then
despair
;
a
Faith
,
when
we
doe
not
beleeve
,
and
a
Hope
,
when
there
is
great
reason
wee
should
despaire
,
and
which
will
serve
onely
to
adde
to
the
number
of
our
stripes
;
yet
this
is
the
Faith
,
this
is
the
hope
of
the
Hypocrite
,
of
the
Formall
Christian
,
These
are
thy
gods
oh
Israel
.
3.
And
therefore
in
the
last
place
,
that
we
may
joyne
these
two
together
,
Faith
and
Hope
,
we
must
draw
in
that
excellent
gift
of
Charity
,
which
is
Copulatrix
virtus
,
saith
Cyprian
,
the
uniting
,
coupling
Virtue
,
not
onely
of
men
,
but
of
these
two
Theologicall
Virtues
,
which
will
not
meet
together
,
but
in
Love
,
or
if
they
do
,
with
so
little
truth
,
and
reality
,
that
they
will
rather
disadvantage
,
then
help
us
;
for
where
Virtue
is
not
,
the
name
is
but
an
Accusation
:
I
told
you
before
,
that
hope
doth
Suppose
Faith
.
For
we
cannot
hope
for
that
,
which
we
doe
not
beleeve
,
yet
Faith
(
such
as
it
may
be
)
may
shew
it self
,
and
speak
proud
words
,
when
Charity
is
Thrust
out
of
Doores
,
and
many
there
be
,
who
have
subscribed
to
the
venturus
est
,
that
the
Lord
will
come
,
who
have
little
reason
to
hope
for
his
coming
:
How
many
beleeve
,
hee
will
come
,
and
bring
his
reward
with
him
,
and
yet
strike
off
their
own
Charriot
wheels
,
and
drive
but
heavily
towards
it
?
how
many
beleeve
there
is
a
Judge
to
come
,
and
wish
there
were
none
?
Faith
;
Saving
Faith
,
Hope
,
Hope
that
will
not
make
ashamed
,
cannot
dwell
in
the
heart
till
Charity
hath
taken
up
a
roome
;
but
when
she
is
diffusa
in
cordibus
,
shed
,
and
spread
abroad
in
our
Hearts
,
then
they
are
in
Conjunction
,
and
meet
together
,
and
kisse
each
other
,
Faith
is
a
Foundation
,
and
on
it
our
love
raiseth
it self
as
high
as
heaven
in
all
the
severall
branches
and
parts
of
it
:
Because
I
beleeve
,
I
love
,
and
when
my
love
is
reall
and
perfect
,
my
hope
springs
up
,
and
blooms
,
and
flourishes
:
my
Faith
sees
the
object
,
my
Love
imbraceth
it
,
and
the
means
unto
it
,
and
my
Hope
layes
hold
of
it
,
and
even
takes
possession
of
it
.
And
therefore
this
venturus
est
,
This
coming
of
the
Lord
is
a
Threat
,
and
not
a
promise
,
if
they
meet
not
:
If
Faith
work
not
by
Love
;
and
both
together
raise
not
a
Hope
,
venturus
est
,
he
will
come
,
is
a
Thunder-bolt
;
And
thus
,
as
it
lookes
upon
Faith
and
Hope
,
so
it
calls
for
our
Charity
;
For
whether
we
will
or
no
,
whether
we
beleeve
or
no
,
whether
we
hope
or
no
,
veniet
,
he
will
certainly
come
,
but
when
we
love
him
,
then
we
love
also
his
appearance
,
and
his
coming
,
and
our
Love
is
a
subscription
to
his
Promise
,
2
Tim.
4.8
.
by
which
we
truly
Testify
our
consent
,
and
sympathize
with
him
,
and
say
Amen
,
to
his
Promise
,
That
he
will
come
,
we
eccho
it
back
againe
unto
him
,
Even
so
,
come
Lord
Jesus
:
For
that
of
Faith
may
be
in
a
manner
forc'd
,
That
of
Hope
may
be
groundless
,
but
this
of
Love
is
a
free
,
and
voluntary
subscription
.
Though
I
I
know
he
will
come
,
yet
I
shall
be
unwilling
he
should
come
upon
me
,
as
an
Enemy
,
that
he
should
come
to
me
when
I
sit
in
the
Chair
of
the
Scornfull
,
or
lie
in
the
bed
of
Lust
,
or
am
wallowing
in
the
mire
,
or
weltring
in
my
own
blood
,
or
washing
my
feet
in
the
blood
of
my
Brethren
;
for
can
any
condemned
person
hope
for
the
day
of
Execution
?
But
when
I
love
him
,
and
bow
before
him
,
when
I
have
improv'd
his
Talent
,
and
brought
my self
to
that
Temper
,
and
Constitution
,
that
I
am
of
the
same
mind
with
this
Lord
,
and
partaker
of
his
divine
Nature
,
then
Faith
openeth
,
and
displayeth
her self
,
and
Hope
towreth
up
as
high
,
as
the
right
Hand
of
God
,
and
would
bring
him
down
,
never
at
rest
,
never
at
an
end
,
but
panting
after
him
,
till
he
doe
come
,
crying
out
with
the
soules
under
the
Altar
,
How
long
Lord
?
How
long
?
How
long
?
is
the
very
breathing
and
language
of
Hope
;
Then
Substantia
mea
apud
te
,
Psal.
62.5
.
as
the
vulgar
reads
that
of
the
Psalmist
,
my
expectation
,
my
substance
,
my
being
is
with
the
Lord
,
and
I
doe
not
onely
subscribe
to
the
veniet
,
to
his
coming
,
because
he
hath
Decreed
,
and
resolved
upon
it
,
but
because
I
can
make
an
hearty
Acknowledgement
,
that
the
will
of
the
Lord
is
just
and
good
,
and
I
assent
not
of
Necessity
,
but
of
a
willing
mind
,
and
I
am
not
onely
willing
,
but
long
for
it
,
and
,
as
he
Testifies
these
Things
,
and
confirmes
this
Article
of
his
coming
,
with
this
last
word
,
etiam
venio
,
surely
I
come
;
so
shall
I
be
able
truely
to
Answer
,
Even
so
come
Lord
Jesus
,
come
quickly
.
The
End
of
his
Coming
.
And
now
venturus
est
,
the
Lord
will
come
,
and
you
may
see
the
Necessity
of
his
coming
in
the
End
of
his
coming
,
for
qualis
Dominus
,
talis
adventus
,
as
his
Dominion
is
,
such
is
his
Coming
,
his
Kingdome
spirituall
,
and
his
coming
to
punish
sinne
,
and
reward
Obedience
,
to
make
us
either
Prisoners
in
Darkness
,
or
Kings
,
and
Priests
to
reigne
with
him
,
and
offer
up
spirituall
Sacrifices
for
evermore
.
He
comes
not
to
answer
the
Disciples
question
,
to
restore
the
Kingdom
to
Israel
;
for
his
Kingdome
is
not
such
a
one
,
as
they
dreamt
of
,
nor
to
place
the
Mother
of
Zebedees
Children
,
the
one
at
his
right
Hand
,
and
the
other
at
his
left
;
nor
to
bring
the
Lawyer
to
his
Table
to
eat
bread
with
him
in
his
Kingdome
;
These
carnall
conceits
might
suite
well
with
the
Synagogue
,
which
lookt
upon
nothing
,
but
the
Basket
:
and
yet
to
bring
in
this
Error
,
the
Jews
,
as
they
killed
the
Prophets
,
so
must
they
also
abolish
their
Prophecies
,
which
speak
plainely
of
a
King
of
no
shape
or
beauty
:
Esai
.
53.2
.
Zech.
9.9
.
Isa
,
9.6
.
of
his
first
coming
in
lowlinesse
and
poverty
;
of
a
Prince
of
Peace
,
and
not
of
warr
,
of
the
Increase
of
whose
Government
there
shall
be
no
end
.
Nor
doth
he
come
to
lead
the
Chiliast
,
the
Dreamer
of
a
Thousand
yeares
of
Temporall
Happiness
on
Earth
,
into
a
Mahometicall
Paradise
of
all
Corporall
Contentments
,
That
after
the
Resurrection
,
the
Elect
(
and
even
a
Reprobate
may
think
,
or
callhim
self
so
)
may
reigne
with
Christ
a
thousand
years
in
all
state
and
Pomp
,
and
in
the
Affluence
of
all
those
Pleasures
which
this
Lord
hath
taught
them
to
renounce
.
A
conceit
,
which
ill
becomes
Christians
,
who
must
look
for
a
better
,
and
more
enduring
substance
,
who
are
strangers
and
Pilgrims
,
Heb.
10.34
.
Heb.
11.13
.
and
not
Kings
on
earth
,
whose
Conversation
is
in
heaven
,
and
whose
whole
life
must
be
a
going
out
of
the
World
;
why
should
we
be
commanded
,
and
that
upon
paine
of
eternall
separation
from
this
our
Lord
,
to
weane
our selves
from
the
World
,
and
every
thing
in
the
World
,
if
the
same
Lord
Think
these
flatteries
of
our
worser
part
,
these
pleasures
,
which
we
must
loath
,
a
fitt
and
proportionable
reward
,
for
the
labour
of
our
Faith
and
Charity
,
which
is
done
in
the
Inward
man
?
can
he
forbid
us
to
touch
and
Tast
these
Things
,
and
then
glut
us
with
them
,
because
we
did
not
Touch
them
?
and
can
it
now
change
its
Nature
,
and
be
made
a
Recompence
of
those
Virtues
,
which
were
as
the
wings
on
which
we
did
fly
away
,
and
so
kept
our selves
untoucht
,
unspotted
of
this
Evill
.
But
they
urge
Scripture
for
it
,
and
so
they
soon
may
,
for
it
is
soon
misunderstood
,
&
soon
misapplyed
:
It
is
written
they
say
,
in
the
20.
of
the
Revel.
at
the
6.
v.
that
the
Saints
shall
reign
with
Christ
a
thousand
yeers
;
shall
reign
with
Christ
,
is
evidence
faire
enough
to
raise
those
spirits
which
are
too
high
,
or
rather
too
low
already
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
sooner
is
the
word
read
,
but
the
crown
is
on
.
To
let
passe
the
divers
interpretations
of
that
place
,
some
making
the
number
to
be
definite
,
some
to
be
indefinite
;
some
beginning
the
thousand
yeers
with
the
persecution
of
Christ
,
and
ending
it
in
Antichrist
;
others
beginning
it
with
the
reign
of
Constantine
,
when
Christianity
did
most
flourish
,
and
ending
it
at
the
first
rising
of
the
Ottoman
Empire
:
some
beginning
it
at
the
yeer
73.
and
drawing
it
on
to
conclude
in
the
yeer
1073.
when
Hildebrand
began
to
Tyrannize
in
the
Church
;
To
let
passe
these
,
(
since
no
man
is
able
to
reconcile
them
)
we
can
not
but
wonder
,
that
so
grosse
an
errour
should
spread
so
far
in
the
first
and
best
times
of
the
Church
,
as
to
finde
entertainment
with
so
many
,
but
lesse
wonder
that
it
is
reviv'd
and
foster'd
by
so
many
in
ours
,
who
have
lesse
learning
,
but
more
art
to
misinterpret
,
and
wrest
the
Scriptures
●o
their
own
Damnation
.
For
what
can
they
finde
in
this
text
to
make
them
kings
?
no
more
then
many
of
them
,
can
finde
in
themselves
,
to
make
them
Saints
?
And
here
is
no
mention
of
all
the
Saints
,
but
of
Martyrs
alone
,
who
were
beheaded
for
the
witnesse
of
Jesus
,
v.
4.
But
we
may
say
of
this
book
of
the
Revelation
,
as
Aristotle
spake
of
his
books
of
Physick
,
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
is
publisht
,
and
not
publisht
;
publisht
,
but
not
for
every
man
to
fasten
what
sense
he
please
upon
it
,
though
we
cannot
deny
,
but
some
few
of
latter
times
(
and
so
few
,
as
but
enough
to
make
up
a
number
)
have
by
their
multiplicity
of
reading
,
and
subtil
diligence
of
observation
,
and
by
a
dextrous
comparing
those
particulars
,
which
are
registred
in
story
,
with
those
things
which
are
but
darkly
revealed
;
or
plainly
revealed
to
Saint
John
,
but
not
so
plain
to
us
,
)
have
raised
us
such
probabilities
,
that
we
may
look
up
them
with
favour
,
and
satisfaction
'till
we
see
some
fairer
evidence
appear
,
some
more
happy
conjectures
brought
forth
,
which
may
impair
,
and
lessen
hat
credit
which
as
yet
(
for
ought
that
hath
been
seen
)
they
well
deserve
.
But
this
is
not
every
mans
work
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Every
mans
eye
is
not
so
quick
,
and
piercing
to
see
at
such
distance
;
and
we
see
,
since
so
many
men
,
have
taken
the
courage
,
and
been
bold
to
play
the
interpreters
of
their
dark
Prophesies
,
they
have
shaped
out
what
fancies
they
please
;
and
instead
of
unfolding
Revelations
,
have
presented
vs
with
nothing
but
dreams
,
as
so
many
divers
moralls
to
one
fable
,
and
fo
for
two
witnesses
we
have
a
cloud
;
for
one
Beast
,
almost
as
many
as
be
in
the
Forrest
,
and
for
one
Antichrist
,
every
man
that
displeaseth
us
.
But
let
men
interpret
the
thousand
yeers
how
they
please
;
Our
Saviour
calls
it
an
errour
,
an
errour
that
strikes
at
the
very
heart
of
Christianity
,
which
promiseth
no
riches
nor
power
,
nor
pleasure
,
but
that
which
is
proportioned
to
those
vertues
and
spiritual
duties
,
of
which
it
consists
.
For
in
the
Resurrection
neither
do
they
marry
Wives
,
nor
are
married
,
we
may
adde
neither
are
there
high
nor
love
,
neither
rich
nor
poor
,
but
all
are
one
in
Christ
Jesus
;
and
his
words
are
plain
enough
,
Quaedam
sic
digna
revinci
,
ne
gravitate
adorentur
.
Tert.
adv.
Valentin
.
John
18.
my
Kingdom
is
not
of
this
World
.
I
should
scarce
have
vouchsafed
to
mention
an
errour
so
grosse
,
and
which
carries
absurdity
in
the
very
face
of
it
,
but
that
we
have
seen
this
monster
drest
up
and
brought
abroad
,
and
magnified
in
this
latter
age
,
and
in
our
own
times
,
which
,
as
they
abound
with
iniquity
,
so
they
do
with
errors
,
which
to
study
to
confute
,
were
to
honor
them
too
much
,
who
make
their
●…ual
appetite
a
key
to
open
Revelations
,
and
to
please
and
satisfie
that
,
are
well
content
here
to
build
their
Tabernacle
,
and
stay
on
earth
a
thousand
yeers
amongst
those
pleasing
objects
,
which
our
Religion
bids
us
to
contemn
,
and
to
be
so
long
absent
from
that
joy
and
peace
,
which
is
past
understanding
.
Their
Heaven
is
,
as
their
vertues
are
ful
of
drosse
&
earth
,
and
but
a
poor
and
imperfect
resemblance
of
that
which
is
so
indeed
;
and
their
conceit
as
carnal
as
themselves
,
which
Christianity
and
even
common
reason
abhors
;
For
look
upon
them
,
and
you
shall
behold
them
full
of
debate
,
envy
,
malice
,
covetousnesse
,
ambition
,
minding
earthly
things
,
and
so
fancy
a
reward
like
unto
themselves
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
embraceth
like
,
as
mire
is
more
pleasing
to
swine
,
then
the
waters
of
Jordan
:
and
it
is
no
wonder
,
to
hear
them
so
loud
and
earnest
for
riches
and
pleasure
,
and
a
temporal
Kingdom
,
who
have
so
weak
a
title
to
,
and
so
little
hope
of
any
other
.
But
God
forbid
,
that
our
Lord
should
come
,
and
flesh
and
blood
prescribe
the
manner
,
for
then
in
how
many
several
shapes
must
he
appear
in
?
he
must
come
to
the
covetous
and
fill
his
cofers
,
to
the
wanton
and
build
him
a
Seraglio
,
to
the
ambitious
and
crown
him
;
no
his
advent
shal
be
like
himself
,
he
shal
come
in
power
,
&
majesty
,
in
a
form
answerable
to
his
Laws
&
Government
,
and
as
al
things
were
gatherd
together
in
him
,
Eph.
1.10,22
.
which
are
in
Heaven
,
and
which
are
in
earth
,
and
God
hath
put
all
things
under
his
feet
,
so
he
shall
come
unto
all
,
to
Angels
,
to
the
Creature
,
to
men
.
And
1.
he
may
well
be
said
to
come
unto
the
Angels
;
For
he
is
the
head
of
all
Principalitie
and
Power
,
colos
.
2.10
.
&
as
at
his
first
coming
,
he
confirmed
them
in
their
happy
estate
of
obedience
(
which
we
beleeve
as
probable
,
though
we
have
no
plain
evidence
of
Scripture
for
it
)
so
at
his
second
,
he
shall
more
fully
shew
that
to
them
,
that
which
they
desired
to
look
into
,
1
Pet.
1.17
.
(
as
Saint
Peter
speaks
)
give
them
a
clearer
vision
of
God
,
and
increase
the
joy
of
the
good
,
as
he
shall
the
torments
of
evil
Angels
.
For
if
they
sang
for
joy
at
his
Birth
,
what
Hosannas
and
Hallelujahs
will
they
sound
forth
,
when
they
attend
him
with
a
shout
?
if
they
were
so
taken
with
his
humility
,
how
will
they
be
ravisht
with
his
Glory
,
and
if
there
by
joy
in
Heaven
for
one
sinner
that
repents
,
how
will
that
joy
be
exalted
when
those
repentant
sinners
shall
be
made
like
unto
the
Angels
?
when
they
shall
be
of
the
same
Quire
,
and
sing
the
same
song
,
glory
and
honour
to
him
that
sitteth
upon
the
Throne
,
and
to
this
Lord
,
for
Evermore
?
Secondly
,
he
comes
unto
the
Creatures
to
redeem
them
from
bondage
;
for
the
desire
of
the
Creature
is
for
this
day
of
his
coming
;
Rom.
8.19,22
for
even
the
whole
Creation
groaneth
with
us
also
,
but
when
he
comes
they
shall
be
reformed
into
a
better
estate
;
2
Pet.
3.13
.
there
shall
be
new
Heavens
and
a
new
earth
,
wherein
dwelleth
righteousnesse
.
Now
the
Creature
is
subjecta
vanitati
,
subject
to
vanity
;
not
onely
to
change
,
and
mutability
,
but
to
be
instrumental
to
evil
purposes
,
to
rush
into
the
battle
with
us
,
to
run
upon
the
Angels
sword
,
to
be
our
drudges
and
our
Parasites
,
to
be
the
hire
of
a
whore
,
and
the
price
of
blood
.
They
groan
as
it
were
and
travaile
in
pain
under
these
abuses
,
and
therefore
desire
to
be
deliverd
,
not
out
of
any
rational
desire
,
but
a
natural
inclination
,
which
is
in
every
thing
to
preserve
it self
,
in
its
best
condition
.
To
these
Dominus
veniet
,
the
Lord
will
come
,
and
his
coming
is
called
the
consummation
of
all
things
,
that
which
makes
all
things
perfect
,
and
restores
every
thing
to
its
proper
,
and
natural
condition
.
The
creature
shall
have
its
rest
;
the
earth
shall
be
no
more
wounded
with
our
plowshares
,
nor
the
bowels
of
it
digg'd
up
with
the
mattock
,
there
shall
be
no
forbidden
fruit
to
be
tasted
,
no
pleasant
waters
to
be
stolen
;
no
Manna
to
surfet
on
,
no
Crowns
to
fight
for
,
no
wedge
of
gold
to
be
a
prey
,
no
beauty
to
be
a
snare
,
Dominus
veniet
,
the
Lord
will
come
,
and
deliver
his
Creature
from
this
bondage
,
perfect
and
consummate
all
,
and
at
once
set
an
end
both
to
the
world
,
and
vanity
.
Lastly
,
Dominus
venit
,
the
Lord
will
come
to
men
both
good
,
and
evil
,
he
shall
come
in
his
glory
,
Math.
25.31,32
.
and
he
shall
gather
all
Nations
and
separate
the
one
from
another
,
as
a
Shepherd
divideth
his
sheep
from
his
goats
,
and
by
this
make
good
his
Justice
,
and
manifest
his
providence
in
the
end
;
for
his
Justice
is
that
,
which
when
the
world
is
out
of
order
,
establisheth
the
pillars
thereof
,
for
sin
is
an
injury
to
the
whole
Creation
,
and
inverts
that
order
,
which
the
Wisdom
of
God
had
first
set
up
in
the
World
.
My
Adultery
defileth
my
body
,
my
oppression
grindeth
the
poor
,
my
malice
vexes
my
brother
,
my
craft
removes
the
Land-mark
,
my
particular
sins
have
their
particular
objects
,
but
they
all
strike
at
the
vniverse
,
disturb
and
violate
that
order
which
wisdom
it self
first
establisht
;
and
therefore
the
Lord
comes
to
bring
every
thing
back
to
its
proper
place
,
to
make
all
the
wayes
of
his
Providence
consonant
,
and
agreeable
to
themselves
;
to
Crown
the
Repentant
Sinner
that
recover'd
his
place
,
and
bind
and
setter
the
stubborn
and
obstinate
offendor
,
who
could
not
be
wrought
upon
by
promises
,
or
by
Threats
to
move
in
his
own
sphere
,
Dominus
veniet
,
the
Lord
will
come
to
shew
,
what
light
he
can
strike
out
of
Darkness
,
what
Harmony
he
can
work
out
of
the
greatest
disorder
,
what
beauty
he
can
raise
out
of
the
deformed
body
of
sinne
:
for
sinne
is
a
foul
deformity
in
Nature
,
and
therefore
he
comes
in
judgement
to
order
,
and
place
it
there
,
where
it
may
be
forced
to
serve
for
the
Grace
,
and
Beauty
of
the
whole
,
where
the
punishment
of
sinne
may
wipe
out
the
disorder
of
sinne
,
where
every
thing
is
plac'd
as
it
should
be
,
and
every
man
sent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
1.25
.
Gers
.
to
his
proper
place
;
nec
pulchrius
in
coelo
Angelus
.
quant
in
Gehennâ
Diabolus
;
Heaven
is
a
fit
and
proper
place
for
an
Angel
of
light
,
for
the
Children
of
God
;
and
Hell
is
as
fit
and
proper
for
the
Devil
,
and
his
Angels
.
Now
the
wayes
of
men
are
croo●ed
&
Intricate
,
and
their
Actions
carried
on
with
that
contrariety
,
and
contradiction
,
that
to
quit
and
help
himself
out
of
them
and
take
himself
off
from
that
Amazement
,
Duos
Ponticus
deos
tanquam
duas
Symplegadas
naufragii
sui
adsert
,
quem
negare
non
potuit
,
i.e.
creatorem
.
i.
e.
nostrum
:
&
quem
procare
non
pote●it
.
i.
e
suum
.
Tert
c.
1.
adv.
Marcion
.
Marcion
ran
dangerously
upon
the
greatest
Blasphemy
,
and
brought
in
two
Principles
,
one
of
Good
,
and
another
of
Evill
;
that
is
,
two
Gods
,
but
when
he
shall
come
,
and
lay
Judgement
to
the
line
,
all
things
will
be
even
and
equall
;
and
the
Heretick
shall
see
,
that
there
is
but
one
:
now
all
is
jarring
,
discord
and
confusion
,
when
he
comes
,
he
makes
an
everlasting
Harmony
;
he
will
draw
every
thing
to
its
right
and
proper
end
,
restore
Order
and
beauty
to
his
work
,
fill
up
those
breaches
,
which
sinne
hath
made
,
and
manifest
his
wisedome
and
Providence
,
which
here
are
lookt
upon
,
as
hidden
mysteries
;
in
a
word
,
to
make
his
Glory
shine
out
of
Darkness
,
as
he
did
light
,
when
the
earth
was
without
forme
;
That
the
Lord
may
be
all
in
all
.
Here
in
this
world
,
all
lyes
as
in
a
night
,
in
darkness
,
in
a
Chaos
or
confusion
,
and
we
see
neither
what
our selves
,
nor
others
are
:
we
see
,
indeed
,
as
we
are
seen
,
see
others
as
they
see
us
,
with
no
other
Eyes
,
but
those
,
which
the
Prince
of
this
world
hath
blinded
:
Our
Judgement
is
not
the
Result
of
our
Reason
,
but
is
rais'd
from
by
,
and
vile
respects
:
If
it
be
a
friend
,
we
are
friends
to
his
vice
,
and
study
Apologies
for
it
:
If
it
be
an
enemy
,
we
are
Angry
with
his
virtue
,
and
abuse
our
witts
,
to
disgrace
it
;
If
he
be
in
Power
;
our
eyes
dazle
,
and
we
see
a
God
come
downe
to
us
,
in
the
shape
of
a
man
,
and
worship
this
Meteor
,
though
exhaled
,
and
raised
from
the
dung
,
with
as
great
Reverence
,
and
Ceremony
,
as
the
Persians
did
the
Sunne
:
what
he
speaks
,
is
an
Oracle
,
and
what
he
doth
is
an
Example
,
and
the
Coward
,
the
Mammonist
,
or
the
Beast
gives
sentence
,
in
stead
of
the
man
,
which
is
lost
,
and
buried
in
these
.
If
he
be
small
,
and
of
no
repute
in
the
world
,
he
is
condemned
already
,
though
he
have
reason
enough
to
see
the
Folly
of
his
Judges
,
and
with
pitty
can
null
the
Censure
which
they
passe
.
If
he
be
of
our
Faction
,
we
call
him
,
as
the
Manichees
did
the
chiefest
of
their
Sect
,
one
of
the
Elect
;
but
if
his
Charity
will
not
suffer
him
to
be
of
any
,
we
cast
him
out
,
and
count
him
a
Reprobate
.
The
whole
world
is
a
Theatre
,
or
rather
a
Court
of
corrupt
Judges
,
which
judge
themselves
&
one
another
,
but
never
judge
righteous
Judgement
:
for
as
we
Judge
of
others
,
so
we
do
of
our selves
:
Judicio
favor
officit
,
our
self-love
puts
out
the
eye
of
our
Reason
,
or
rather
diverts
it
from
that
which
is
good
,
and
imployes
it
in
finding
out
many
Inventions
to
set
up
Evill
in
its
place
,
as
the
Prophet
Esay
speaks
,
wee
feed
on
Ashes
,
a
deceived
Heart
hath
Turned
us
aside
,
Isa.
44.20
.
that
we
cannot
deliver
our
soul
,
and
say
,
is
there
not
a
lie
in
our
Right
Hand
.
Thus
he
that
sows
but
sparingly
,
is
Liberall
,
He
that
loves
the
world
,
is
not
Covetous
;
He
,
whose
eyes
are
full
of
the
Adultress
,
is
chast
:
He
that
sets
up
an
Image
,
and
falls
down
before
it
,
is
not
an
Idolater
:
he
that
drinks
down
blood
,
as
an
Oxe
doth
water
,
is
not
a
Murderer
;
He
that
doth
the
works
of
his
Father
the
Devill
,
is
a
Saint
.
Multa
injustè
fieri
possunt
,
quae
nemo
possit
reprehendere
Cic.
de
Finibus
.
93.
Many
things
we
see
in
the
world
,
most
unjustly
done
,
which
we
call
righteousnesse
,
because
no
man
can
commence
a
suit
against
us
,
or
call
us
into
question
,
and
we
doubt
not
of
Heaven
;
if
we
fall
not
from
our
cause
,
or
be
cast
,
as
they
speak
,
in
Westminster
Hall
:
If
Omri'●
statutes
be
kept
,
we
soon
perswade
our selves
,
that
the
power
of
this
Lord
will
not
reach
us
;
and
if
our
names
hold
faire
amongst
men
,
we
are
too
ready
to
tell
our selves
,
That
they
are
written
also
in
the
Book
of
Life
.
This
is
the
Judgement
of
the
world
;
Thus
we
judge
others
;
and
thus
we
judge
our selves
,
so
byass'd
with
the
Flesh
,
that
for
the
most
,
we
passe
wide
of
the
Truth
.
Others
are
not
to
us
,
nor
are
we
to
our selves
,
what
we
are
,
but
the
work
of
our
own
hands
,
made
up
in
the
world
,
and
with
the
help
of
the
world
;
for
the
wisdome
of
this
world
is
our
Spirit
and
Genius
,
that
rayses
every
Thought
,
dictates
all
our
words
,
begetteth
all
our
Actions
,
and
by
it
,
as
by
our
God
,
we
live
,
and
move
,
and
have
our
being
.
And
now
,
since
judgment
is
thus
corrupted
in
the
world
,
even
Justice
requires
it
,
Et
veniet
Dominus
,
qui
malè
judicata
rejudicabit
,
the
Lord
will
come
,
and
give
judgement
against
all
these
crooked
and
perverse
Judgements
,
and
shall
lay
Righteousness
to
the
Plummet
,
Is.
28.17
.
and
with
his
oreath
sweep
away
the
refuge
of
lyes
;
and
shall
judge
,
and
passe
another
manner
of
sentence
upon
us
,
and
others
,
then
we
doe
in
this
world
.
Then
shall
we
be
told
,
which
we
would
never
believe
,
though
we
have
had
some
Grudgings
,
and
whisperings
,
some
half
Informations
within
us
,
which
the
love
of
this
world
did
soon
silence
and
suppress
;
Then
shall
he
speake
to
us
in
his
displeasure
,
Aliud
est
judicium
Christi
,
aliud
anguli
Susurrorum
.
Hier.
and
though
we
have
talk'd
of
him
all
the
day
long
tell
us
we
forgot
him
;
If
we
set
up
a
golden
Image
,
he
shall
call
us
Idolaters
,
though
we
intended
it
not
;
and
when
we
build
up
the
Sepulchres
of
the
Prophets
,
and
flatter
our selves
,
and
accuse
our
Fore-fathers
;
tell
us
we
are
as
great
murderers
,
as
they
;
and
thus
find
us
guilty
of
that
which
we
protest
against
,
and
haters
of
that
,
which
we
think
we
love
,
and
lovers
of
that
,
which
we
think
we
detest
,
and
take
us
from
behind
the
bush
,
from
every
lurking
hole
,
from
all
shelter
of
excuse
,
take
us
from
our
Rock
,
our
Rock
of
Ayre
,
on
which
we
were
built
,
and
dash
our
presumptuous
Assurance
to
Nothing
.
Nor
can
a
sigh
,
or
a
groane
,
or
a
loud
profession
,
a
Fast
,
or
long
Prayers
corrupt
this
Lord
,
or
alter
his
sentence
,
but
he
shall
judge
,
as
he
knows
,
who
knows
more
of
us
,
then
we
are
willing
to
take
notice
of
,
and
is
greater
the
our
Conscience
(
which
we
shrink
,
and
dilate
at
pleasure
,
and
fit
to
every
purpose
)
and
knoweth
all
things
,
and
shall
judge
us
,
not
by
our
Pretence
,
our
Intent
,
or
forc'd
Imagination
,
but
secundum
Evangelium
,
according
to
his
Gospel
:
veniet
,
he
shall
come
when
all
is
thus
out
of
Order
,
to
set
all
at
Right
,
and
strait
again
;
And
this
is
the
end
of
his
coming
.
The
Third
Particular
.
Non
nostis
Horam
,
You
know
not
the
Hour
.
And
now
being
well
assured
that
he
will
come
,
we
are
yet
to
seek
,
and
are
ready
with
the
Disciples
to
Ask
,
When
will
these
things
be
?
and
what
hour
will
he
come
?
veniet
,
come
he
will
!
Et
hocsatis
est
,
aut
nescio
quid
satis
sit
,
as
P.
Varus
spake
upon
another
occasion
,
this
is
enough
,
or
we
cannot
see
what
is
enough
.
But
nothing
is
enough
to
those
,
who
have
no
mind
,
nor
Heart
to
make
use
of
that
,
which
is
enough
,
to
them
enough
is
too
much
,
for
they
look
upon
it
,
as
if
't
were
nothing
:
and
therefore
Christ
doth
not
feed
,
and
nourish
this
thriftless
and
unprofitable
Humor
,
but
bridles
,
and
checks
it
,
puts
in
his
veto
,
his
prohibition
,
not
to
search
after
more
,
then
is
Enough
.
Non
nostis
Horam
,
you
know
not
the
hour
,
is
all
the
Answer
,
which
he
(
who
best
knows
what
't
is
fit
for
us
to
know
)
will
afford
our
Curiosity
.
For
what
is
that
we
doe
not
desire
to
know
?
Sen.
devit
.
Beat.
c.
32.
Curiosum
nobis
Natura
dedit
ingenium
,
saith
the
Philosopher
,
Nature
it self
may
seem
to
have
imprinted
this
itch
of
Curiosity
in
our
very
mindes
and
witts
,
made
them
inquisitive
,
given
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
eye
,
which
never
sleepes
,
never
rests
upon
one
Object
,
but
passeth
by
that
,
and
gazeth
after
another
;
That
he
will
come
,
is
not
enough
for
our
busy
,
but
idle
curiosity
to
know
:
we
seek
further
yet
,
to
know
that
(
which
cannot
be
known
)
the
Time
and
very
hour
of
his
coming
.
The
mind
of
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Enormi
,
&
otiosae
curiositati
,
tan●a●…
decrit
dis
ere
,
quantum
●buerit
inqui●ere
.
Terr
de
Anima
c.
ult.
restless
,
in
perpetuall
motion
;
It
walkes
through
the
Earth
,
sometimes
looks
upon
that
which
delights
it
;
sometimes
that
,
which
grieves
it
,
stays
,
and
dwells
too
long
upon
both
,
and
misinterprets
them
,
to
her
own
Impoverishing
and
disadvantage
,
perru●pit
Coeli
munimenta
,
saith
Seneca
,
it
breaks
through
the
very
Gates
of
Heaven
,
and
there
busily
pryes
after
the
Nature
of
Angels
,
and
of
God
himself
,
but
see
it
not
;
Enters
the
Holy
of
Holies
,
and
there
is
venturing
into
the
Closet
of
his
secrets
;
and
there
is
lost
,
lost
in
the
search
of
those
Things
,
of
Times
,
and
Seasons
,
which
are
past
finding
out
,
and
are
therefore
set
at
such
a
distance
that
we
may
not
send
so
much
as
a
Thought
after
them
;
which
if
they
could
be
known
,
yet
could
not
advantage
us
.
It
was
a
good
Commendation
,
which
Tacitus
gives
of
Agricola
,
retinuit
,
quod
est
difficulimum
,
in
sapientiâ
modum
,
In
vita
Agricolae
.
He
did
(
what
is
difficult
for
man
to
doe
)
bound
and
moderate
himself
in
the
pursuit
of
knowledge
,
and
desired
to
know
no
more
,
then
that
which
might
be
of
use
,
and
profitable
to
him
,
which
wisdom
of
his
,
had
it
gain'd
so
much
credit
,
as
to
prevaile
with
the
sonnes
of
men
,
which
would
be
thought
the
Children
of
Wisedome
,
they
had
then
laid
out
the
precious
.
Treasure
of
their
Time
,
on
that
alone
,
which
did
concern
them
,
and
not
prodigally
mispent
it
on
that
,
which
is
impertinent
,
in
seeking
that
which
did
fly
from
them
,
when
they
were
most
intentive
,
and
Eager
in
their
search
;
If
this
Moderation
had
been
observed
;
There
be
Thousand
questions
,
which
had
never
been
rais
d
;
Thousand
O●inions
which
had
never
been
broacht
;
Thousands
of
errors
,
which
had
never
shew'd
their
heads
,
to
disturb
the
Peace
of
the
Church
,
to
obstruct
and
hinder
us
,
in
those
wayes
of
Obedience
,
which
alone
(
without
this
impertinent
turning
our
eye
,
and
looking
aside
)
will
carry
us
in
a
strait
and
even
course
unto
our
end
.
Why
should
I
pride
my self
,
in
the
Finding
out
a
new
conclusion
,
when
t
is
my
greatest
,
and
my
onely
glory
to
be
a
New
Creature
?
why
should
I
take
such
paines
to
reconcile
Opinions
which
are
Contrary
?
my
businese
is
to
still
the
Contradictions
of
my
mind
;
those
Counsells
and
desires
,
which
every
day
thwart
,
and
oppose
one
another
:
what
profit
is
it
to
refute
other
mens
errours
,
whilst
I
approve
,
and
love
,
and
Hugg
my
owne
?
What
purchase
were
it
to
find
out
the
very
Antichrist
,
and
to
be
able
to
say
,
This
is
the
man
?
All
that
is
required
of
me
,
is
to
be
a
Christian
:
what
if
I
were
assured
the
Pope
was
the
Beast
I
sought
for
?
he
appeared
in
as
foule
a
shape
to
me
,
before
that
Title
was
written
in
his
forehead
;
for
I
consider
more
what
he
is
,
then
what
he
is
called
,
and
thousands
are
now
with
Christ
in
heaven
,
who
yet
never
knew
this
his
great
Adversary
on
earth
;
and
why
should
I
desire
to
know
the
time
,
when
Christ
will
come
,
when
no
other
command
lies
upon
me
,
but
his
,
to
watch
,
and
prepare
my self
for
his
coming
?
when
all
that
I
can
know
,
or
concerns
me
is
drawn
up
within
the
compasse
of
this
one
word
watch
,
which
should
be
as
the
center
,
and
all
other
truths
drawn
from
it
,
as
so
many
lines
to
bear
up
the
circumference
of
constant
and
a
continued
watch
.
Christ
tells
us
he
will
come
,
Hoc
satis
est
dixisse
Deo
,
and
this
is
enough
for
him
to
tell
us
,
and
for
us
to
know
he
tells
us
that
we
cannot
know
it
,
that
the
Angels
cannot
know
it
,
that
the
Son
of
man
himself
knows
it
not
,
that
it
cannot
be
known
,
that
't
is
not
fit
to
be
known
,
and
yet
we
would
know
it
;
some
there
have
been
,
who
pretended
they
knew
it
by
the
secret
Revelation
of
the
spirit
,
though
it
were
a
lying
spirit
,
or
a
wanton
fancy
that
spake
within
them
;
(
For
men
are
never
more
quick
of
belief
,
then
when
they
tell
themselves
a
lie
)
and
yet
the
Apostle
exhorts
the
Thessalonians
that
they
would
not
be
shaken
in
minde
,
2
Thes.
2.2
.
nor
troubled
neither
by
spirit
,
nor
word
,
nor
by
letter
as
from
him
,
as
that
the
day
of
Christ
is
at
hand
:
others
call
in
tradition
;
others
finde
out
a
Mystery
in
the
number
of
7.
and
so
have
taken
the
full
age
of
the
world
,
which
is
to
end
say
they
after
6.
hundred
yeers
;
and
this
they
finde
,
not
onely
in
the
six
moneths
the
Ark
floated
on
the
waters
,
and
its
rest
on
the
mountains
of
Ararat
in
the
seventh
;
in
Moses
coming
out
of
the
cloud
,
and
the
walls
of
Jericho
falling
down
the
seventh
day
,
but
in
the
seven
vials
,
and
the
seven
Trumpets
in
the
Revelation
,
such
time
and
leisure
hear
men
found
perscrutari
,
&
interrogare
latebras
numerorum
,
to
Divine
by
numbers
;
by
their
art
and
skill
to
digg
the
aire
,
and
finde
pretious
metal
there
,
where
men
of
common
apprehensions
can
finde
no
such
treasure
inter
irrita
exercere
ingenia
,
to
catch
at
Attomes
and
shadows
,
and
spend
their
time
to
no
purpose
;
For
curiosity
is
a
hard
task-master
,
sets
us
to
make
brick
,
but
allows
us
no
straw
,
sets
us
to
tread
the
water
and
to
walk
upon
the
wind
;
put
us
to
work
,
but
in
the
dark
,
and
we
work
,
as
the
spirits
are
said
to
do
in
Minerals
;
they
seem
to
digg
,
and
cleanse
,
and
sever
Metals
,
but
when
men
come
,
they
finde
nothing
is
done
.
It
is
a
good
rule
in
husbandry
(
and
such
rules
old
Cato
called
oracles
)
imbecillior
esse
debet
ager
,
Columel
.
quam
Agricola
,
the
Farm
must
not
be
too
great
for
the
Husband-man
,
but
what
he
may
be
well
able
to
manure
and
dresse
,
and
the
reason
is
good
,
quia
si
fundus
praevaleat
colliditur
Dominus
,
because
if
he
prevail
not
,
if
he
cannot
mannage
it
,
he
must
needs
be
at
great
losse
;
and
it
is
so
in
the
speculations
and
works
of
the
minde
,
those
inquiries
are
most
fruitful
,
and
yeeld
a
more
plentiful
increase
,
which
we
are
able
to
bring
unto
the
end
,
which
is
,
truely
to
resolve
our selves
,
thus
it
is
,
as
a
little
plot
of
ground
well
tilled
,
will
yeeld
a
fairer
crop
,
and
harvest
,
then
many
Acres
which
we
cannot
husband
;
for
the
understanding
doth
not
more
foully
miscarry
,
when
it
it
is
deceived
with
false
appearances
,
and
sophismes
;
then
when
it
looks
upon
,
and
would
apprehend
unnecessary
and
unprofitable
objects
;
and
such
as
are
set
out
of
sight
;
res
frugi
est
sapientia
,
spiritual
wisdom
,
is
a
frugal
and
thirsty
thing
,
sparing
of
her
time
;
which
she
doth
not
wantonly
waste
,
to
purchase
all
knowledge
whatsoever
,
but
that
which
may
adorn
,
and
beautifie
the
minde
which
was
made
to
receive
vertue
,
and
wisdom
and
God
himself
:
to
know
that
which
profits
not
,
is
next
to
ignorance
;
but
to
be
ambitious
of
impertinent
speculations
,
carries
with
it
the
reproach
of
folly
:
Basil
.
Hem.
29
ad
v●calumn
.
S.
Trin.
what
is
it
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Basil
speaks
,
to
seek
with
such
diligence
for
that
,
which
is
past
finding
out
?
And
1.
the
knowledg
of
the
houre
of
his
coming
,
is
most
impertinent
,
and
concerns
us
not
,
non
est
nosirum
nosse
tempora
,
It
is
not
for
us
to
know
the
times
;
as
our
dayes
,
so
the
times
are
in
his
hands
,
and
he
disposeth
,
and
dispenseth
them
as
it
pleaseth
him
,
fits
a
time
to
every
thing
,
which
all
the
wisdom
of
the
world
cannot
doe
.
Thou
wouldest
know
when
he
would
take
the
yoke
from
off
thy
neck
;
't
is
not
for
thee
to
know
:
that
which
concerns
thee
,
is
to
possesse
thy
soul
with
patience
,
which
will
make
thy
yoke
easie
.
Thou
wouldst
know
when
he
will
break
the
teeth
of
the
ungodly
,
and
wrest
the
sword
out
of
the
hand
of
them
that
delight
in
blood
;
it
is
not
for
thee
to
know
:
thy
task
is
to
learn
to
suffer
and
rejoyce
,
and
to
make
a
blessing
of
Persecution
.
Thou
wouldst
know
when
the
world
shall
be
dissolved
;
why
shouldst
thou
desire
to
know
it
?
thy
labour
must
be
to
dissolve
the
body
of
sin
,
and
set
an
end
,
and
period
to
thy
transgressions
.
Thou
wouldest
know
what
hour
this
Lord
will
come
;
It
is
not
for
thee
to
know
,
but
to
work
in
this
thy
hour
,
and
be
ready
,
and
prepared
for
hsi
coming
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
present
,
the
present
time
that
is
thine
,
and
thou
must
fill
it
up
with
thy
obedience
;
that
which
is
to
come
of
what
aspect
so
ever
it
be
,
thou
must
onely
look
upon
,
and
consider
as
an
help
,
and
advantage
to
thee
in
thy
work
.
Dominus
venturus
the
Lord
will
come
speaks
no
more
to
me
then
this
,
to
labour
and
sweat
in
his
vineyard
'till
he
come
.
All
the
daies
of
my
appointed
time
,
will
I
wait
,
saith
Job
.
Job
.
14.14
.
There
is
a
time
,
and
an
appointed
time
,
and
appointed
by
a
God
of
eternity
,
and
I
do
not
study
to
calculate
,
or
finde
out
the
last
minute
of
it
;
but
expectabo
,
I
will
wait
,
which
is
but
a
syllable
,
but
of
a
large
and
spreading
signification
,
and
takes
in
the
whole
duty
of
man
:
For
what
is
the
life
of
a
Christian
but
the
expectation
,
the
waiting
for
the
coming
of
the
Lord
?
David
indeed
desires
to
know
his
end
and
the
measure
of
his
dayes
,
Psal.
39.4
.
but
he
doth
not
mean
,
so
to
calculate
them
,
as
Arithmeticians
do
,
and
to
know
a
certain
and
determin'd
number
of
them
,
not
so
to
number
them
,
as
to
tell
them
at
his
fingers
ends
,
and
say
;
This
will
be
the
last
:
but
himself
interprets
himself
,
and
hath
well
explained
his
own
meaning
in
the
last
words
,
Let
me
know
the
measure
of
my
dayes
,
that
I
may
know
how
sraile
I
am
,
know
,
not
exactly
how
many
,
but
how
few
they
be
;
let
me
so
measure
them
,
that
I
may
know
and
consider
they
are
but
few
,
that
in
this
little
time
I
may
strive
forward
and
make
a
way
to
eternity
.
This
was
the
Arithmetick
which
he
desired
to
have
skill
in
.
For
it
may
seem
a
Paradox
,
but
there
is
much
truth
in
it
;
Few
men
are
so
fully
resolved
of
their
mortality
,
as
to
know
,
Their
dayes
are
few
;
we
can
say
indeed
that
we
are
but
shadows
,
but
the
dreams
of
shadows
,
but
bubbles
,
but
vapors
,
that
we
began
to
die
before
we
were
born
,
and
in
the
womb
did
move
and
strive
forward
towards
the
gates
of
death
,
and
we
think
it
no
dispargement
,
because
we
speak
to
men
of
the
same
mould
,
who
will
say
the
same
of
themselves
,
and
lay
to
heart
as
little
as
we
;
for
should
we
passe
over
Methusalems
age
a
thousand
times
,
yet
when
we
were
drawing
even
towards
our
end
,
we
should
be
ready
to
conceive
a
possibility
of
a
longer
race
,
and
hope
like
the
Sun
to
run
the
same
compasse
again
,
and
though
we
die
every
day
,
yet
we
are
not
so
fully
confirmed
in
this
,
that
we
shall
ever
die
:
Ep.
26.
Egregia
res
est
condiscere
mortem
,
saith
Sen.
The
best
art
is
the
knowledge
of
our
frailty
,
and
he
must
needs
live
well
,
who
hath
well
learnt
to
die
,
and
egregia
res
est
condiscere
adventum
Domini
,
't
is
a
most
usefull
thing
to
have
learn't
,
and
well
digested
the
coming
of
the
Lord
;
for
we
cannot
take
out
this
as
we
should
,
but
we
must
be
also
perfect
in
those
lessons
which
may
make
us
fit
to
meet
him
,
when
he
come
:
For
the
hour
of
his
coming
,
that
's
lockt
up
in
the
treasuries
of
his
wisdom
,
and
he
hath
left
us
no
key
to
open
it
,
that
we
might
not
so
much
as
hope
to
finde
it
,
and
so
mispend
our
thoughts
in
that
which
they
cannot
lay
hold
on
,
which
should
be
fastened
on
the
other
,
to
advance
and
promote
our
duty
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fix
that
well
,
which
is
present
,
here
layout
all
thy
store
,
all
the
powers
of
thy
soul
,
whil'st
it
is
time
,
whil'st
it
is
day
,
whil'st
it
is
thy
day
,
make
ready
for
his
coming
.
2.
For
secondly
,
though
it
be
in
the
future
tense
veniet
he
will
come
,
though
it
lie
hid
,
as
it
were
in
the
womb
of
time
,
and
we
know
not
when
it
will
be
brought
to
birth
,
yet
at
this
distance
it
looks
upon
us
,
and
hath
force
enough
in
it self
,
to
work
that
fear
and
caution
in
us
,
which
the
knowledge
of
the
very
houre
peradventure
might
not
do
;
we
say
we
beleeve
it
,
and
that
is
enough
;
and
some
have
given
faith
the
preheminence
above
knowledge
,
and
count
the
evidence
we
have
by
faith
clearer
and
more
convincing
,
then
that
we
have
by
demonstration
.
But
if
it
were
not
,
yet
even
that
,
which
is
but
probable
in
other
things
doth
prevail
with
us
,
and
is
as
it
were
principium
motus
,
the
spring
,
and
beginner
of
all
motion
to
wards
it
;
Lord
,
what
Rhetorick
?
what
commanding
eloquence
is
there
in
that
,
which
is
but
probable
?
nay
,
many
times
in
that
which
is
most
improbable
,
if
it
carry
any
shew
of
probability
with
it
?
nay
,
if
it
do
not
,
our
ardent
affections
supply
all
deficiencies
in
the
object
,
and
hurry
us
along
to
do
that
,
which
when
the
heat
is
over
,
we
could
easily
see
,
could
not
be
done
?
how
doth
love
carry
us
,
as
it
were
on
the
wing
,
to
lay
hold
of
that
,
which
we
must
needs
know
,
is
out
of
our
reach
,
it
is
but
probable
,
that
industry
will
make
us
rich
;
how
do
we
toyle
and
sweat
?
It
is
probable
that
flattery
will
lift
us
up
on
high
,
&
to
make
our selves
little
,
will
make
us
great
;
Lord
how
do
we
strive
to
mishape
,
and
disguise
,
and
contract
our selves
?
what
dwarfs
?
what
minims
will
we
appear
?
how
do
we
call
contumeli's
favours
,
and
feed
on
injuries
,
onely
because
we
are
old
that
Potentates
will
make
them
Lords
,
that
make
themselves
their
slaves
?
probability
is
the
hand
,
that
turns
every
wheel
,
the
intelligence
which
moves
every
sphere
,
and
every
man
in
it
.
Hearken
to
the
busie
noise
of
all
the
world
;
Behold
the
hollow
eye
,
the
pale
,
and
careful
countenance
,
the
speaking
and
negotiating
eye
,
and
the
active
hand
;
see
men
digging
sweating
,
travelling
,
shouldring
,
and
treading
one
another
under
foot
,
and
if
you
would
know
what
works
all
this
?
Behold
it
is
nothing
,
but
that
which
hangs
in
Futurition
,
that
which
is
but
probable
,
and
uncertain
!
And
if
probability
have
such
power
,
and
force
in
other
things
,
why
should
it
not
in
this
,
especially
the
evidence
being
so
faire
,
and
cleer
,
that
it
is
impossible
to
finde
out
,
or
set
up
any
better
against
it
,
which
might
raise
any
doubting
in
us
,
and
make
us
disbeleeve
it
,
to
a
true
Beleever
Dominus
veniet
,
the
Lord
will
come
,
is
enough
,
nor
need
he
seek
any
further
,
a
further
inquirie
,
to
be
assured
of
the
time
,
is
but
inquieta
inertia
,
a
troublesom
sloth
and
busie
negligence
,
like
Ixions
wheel
,
to
turn
us
about
,
where
we
shall
never
fasten
and
rest
,
but
be
circled
about
in
a
giddie
,
and
uneffective
motion
.
3.
Thirdly
,
the
knowledge
of
the
very
hour
can
be
of
no
use
at
all
to
forward
and
carry
on
that
,
which
we
are
now
to
do
;
non
prodest
scire
,
sed
metuere
futura
,
saith
Tull.
to
know
that
which
is
to
come
,
is
of
no
use
,
but
to
fear
it
;
for
if
I
know
it
and
not
fear
it
,
I
do
but
look
upon
it
as
to
come
,
and
that
doth
but
leave
us
setled
in
our
lees
,
leaves
the
covetous
in
the
mine
,
the
revenger
in
his
wrath
,
the
wanton
in
the
strumpets
armes
;
if
we
confesse
he
will
come
,
and
are
not
startled
,
what
a
poor
squib
would
that
be
,
if
we
should
be
told
,
he
would
come
,
and
come
at
such
an
hour
:
But
then
what
a
long
hour
should
we
make
it
?
how
should
we
extend
and
thrust
it
back
to
all
eternity
?
yet
a
little
sleep
,
a
little
stumber
;
Pro.
6.10
for
poverty
is
in
arms
,
and
coming
,
but
not
yet
come
;
yet
let
me
grinde
the
poor
,
saith
the
oppressor
;
yet
let
me
crown
my self
with
roses
,
saith
the
luxurious
;
yet
a
little
more
dalliance
saith
the
wanton
;
yet
let
me
boast
in
mischief
,
saith
the
man
of
power
;
for
whil'st
we
consider
things
in
the
future
,
fit
ut
illud
futurum
semper
sit
futurum
,
imo
fortassis
nunquam
futurum
,
saith
the
Father
,
that
which
is
to
come
will
be
alwayes
to
come
,
nay
,
peradventure
we
shall
think
at
last
,
that
it
will
never
come
;
All
futures
are
contingents
with
us
,
and
at
last
are
nothing
.
The
time
flies
away
and
will
not
stay
its
course
,
neither
for
the
delaier
,
nor
the
uncautelous
,
and
therefore
our
Lord
who
knows
what
is
sufficient
and
best
for
us
would
not
let
us
know
any
more
,
quod
à
Christo
discitur
totum
est
,
that
which
he
hath
taught
us
is
all
,
that
we
can
learn
,
if
it
would
add
but
one
cubit
to
our
stature
,
and
growth
in
grace
,
he
would
have
left
it
behind
,
written
in
the
fairest
character
,
but
it
is
hid
from
our
eyes
,
for
our
advantage
,
that
by
the
doubtful
and
pendulous
expectation
of
the
hour
,
our
faith
might
be
put
to
the
trial
,
whether
it
be
a
languishing
dead
faith
,
or
fides
armata
,
a
faith
in
armes
,
Tert.
de
Anima
c.
33.
and
upon
its
watch
,
ut
semper
diem
observemus
,
dum
semper
ignoramus
,
that
whil'st
we
know
not
,
when
't
will
be
,
it
may
present
it self
unto
us
every
moment
,
to
affront
,
and
awe
us
in
every
motion
,
and
be
as
our
task-master
to
over-see
us
,
and
binde
us
to
our
duty
that
we
may
fulfill
our
work
,
and
work
out
our
salvation
with
fear
and
trembling
,
that
our
whole
life
may
be
as
the
vigils
,
and
Eve
,
and
the
houre
of
his
coming
,
the
first
houre
of
an
everlasting
Holy-day
.
Lastly
,
there
is
no
reason
why
it
should
be
known
,
neither
in
respect
of
the
good
,
nor
of
the
evil
;
for
the
good
,
satis
est
illis
credere
,
it
is
enough
for
them
that
they
beleeve
;
they
walk
by
faith
,
saith
the
Apostle
,
2
Cor.
5.7
.
and
in
their
way
behold
the
promises
,
and
comminations
of
the
he
Lord
,
and
in
them
as
in
a
glasse
behold
heaven
,
and
hell
,
the
horrour
of
the
one
,
and
the
glory
of
the
other
;
and
this
sight
of
the
object
,
which
they
have
by
the
eye
of
faith
,
is
as
powerful
to
work
in
them
obedience
,
as
if
Heaven
it self
should
fly
open
,
and
discover
all
unto
them
:
to
the
true
beleever
Christus
venturus
,
Christ
to
come
,
and
Christ
now
coming
in
the
clouds
,
are
in
effect
,
but
one
object
;
for
Faith
sees
plainly
the
one
,
in
the
other
,
the
last
hour
,
in
the
first
,
the
World
at
an
end
,
in
the
prediction
.
But
to
Evil
,
and
wicked
men
,
to
men
,
who
harden
themselves
in
sin
,
Jud.
Ep.
v.
10.
no
evidence
is
cleer
enough
,
and
light
it self
is
darknesse
:
what
they
naturally
know
,
and
what
they
can
preach
unto
themselves
,
in
that
thy
corrupt
themselves
,
and
give
their
senses
leave
to
lead
them
to
all
uncleannesse
,
whilst
reason
which
should
command
,
is
put
behinde
,
and
never
hearkned
to
;
are
as
bruit
Beasts
in
spite
of
all
they
have
of
man
within
them
;
and
if
they
beleeve
his
coming
,
and
will
not
turn
back
and
bow
,
and
obey
their
Reason
,
they
would
remain
the
same
beasts
or
worse
,
though
they
knew
the
very
hour
of
his
coming
.
After
all
those
judgements
Pharaoh
was
still
the
same
,
after
the
rivers
turned
into
blood
,
after
frogs
and
lice
,
after
the
plague
on
man
and
beast
,
after
every
plague
which
came
thick
,
as
line
upon
line
,
precept
upon
precept
,
after
all
these
,
the
effect
and
conclusion
was
,
Exod.
10.27
.
Pharaoh
hardned
his
heart
,
was
Pharaoh
still
,
the
same
Tyrant
till
he
was
drowned
in
the
Red-sea
:
Balaam
though
the
Asse
forbad
his
folly
,
and
the
Angel
forbad
it
,
though
the
sword
was
drawn
against
him
,
and
brandisht
in
his
very
face
,
that
he
bowed
on
the
ground
,
and
fell
flat
on
his
face
,
yet
he
rose
again
,
and
took
courage
to
betray
the
Israelites
,
to
that
sin
,
with
the
Midianitish
women
,
which
brought
a
curse
vpon
them
,
and
death
upon
himself
,
for
he
was
slain
for
it
with
the
sword
.
Exod.
31.8
.
what
evidence
can
prevail
with
,
what
terrour
can
move
a
wicked
man
,
hardned
in
his
sin
?
who
knows
well
enough
,
and
can
draw
the
picture
of
Christ
coming
,
and
look
upon
it
,
and
study
to
forget
it
,
and
then
put
on
an
ignorance
of
his
own
knowledge
;
and
though
he
know
,
he
will
,
yet
perswade
himself
,
he
will
not
come
,
and
he
that
can
thus
stand
out
against
his
own
knowledge
in
the
one
,
may
be
as
daring
and
resolute
in
the
other
,
and
venture
on
,
though
Hell
it self
should
open
her
mouth
against
him
,
and
breath
vengeance
in
his
face
;
for
howsoever
we
pretend
ignorance
,
yet
the
most
of
the
sins
which
we
commit
,
we
commit
against
our
knowledge
.
Tell
the
foolish
man
,
that
the
lips
of
the
Harlot
will
bit
like
a
Cockatrice
,
he
knows
it
well
enough
,
and
yet
will
kisse
them
;
tell
the
intemperate
,
that
wine
is
a
mocker
,
he
will
taste
,
though
he
know
he
shall
be
deceived
:
the
cruel
oppressor
will
say
,
and
sigh
it
out
,
that
the
Lord
is
his
God
;
and
yet
eat
up
his
people
,
as
he
eats
bread
;
who
knows
not
that
we
must
do
to
others
,
as
we
would
have
others
do
to
us
,
and
yet
how
many
are
there
(
I
may
ask
the
question
)
that
make
it
good
in
practice
?
who
knows
not
what
his
duty
is
,
and
that
the
wages
of
sin
is
death
?
and
yet
how
many
seek
it
out
,
and
are
willing
to
to
travail
with
it
,
though
they
die
in
the
birth
?
cannot
the
thought
of
judgement
move
us
,
and
will
the
knowledge
of
a
certain
houre
awake
us
?
will
the
hardned
sinner
cleave
to
his
sin
,
though
he
know
the
Lord
is
coming
,
and
will
he
let
it
go
and
fling
it
from
him
,
if
the
set
determined
houre
were
upon
record
?
No
:
2
Tim.
3.13
.
they
wax
worse
,
and
worse
saith
the
Apostle
,
earth
is
a
fairer
place
to
them
,
then
Heaven
it self
,
nor
will
they
part
with
one
vanity
,
nor
bid
the
devil
avoid
,
though
they
knew
the
very
houre
,
(
I
might
say
)
though
they
now
saw
him
coming
in
the
clouds
;
For
wilt
not
thou
beleeve
God
,
when
he
comes
as
neer
thee
,
as
in
wisdom
he
can
,
and
his
pure
Essence
,
and
Infinite
Majesty
will
suffer
?
and
art
thou
assured
thou
shalt
believe
him
,
if
he
would
please
to
come
so
neere
,
as
thy
sick
Fancy
would
draw
him
?
Indeed
this
is
but
aegri
somnium
,
the
dreame
of
a
sick
,
and
ill
affected
mind
,
that
complaines
of
want
of
Light
,
when
it
shines
in
thy
face
,
for
that
Information
which
we
so
long
for
,
we
cannot
have
,
or
if
we
could
,
it
would
work
no
more
Miracles
,
then
that
doth
,
which
we
already
have
,
but
leave
us
the
same
Lethargiques
,
which
we
were
;
in
a
word
;
if
his
doctrine
will
not
move
us
,
the
Knowledge
(
which
hee
will
not
Teach
)
will
have
little
force
,
and
though
it
were
written
in
Capitall
Letters
,
at
such
a
time
,
and
such
a
day
,
and
in
such
an
Houre
,
the
Lord
will
come
,
we
should
sleep
on
as
securely
as
before
,
and
never
awake
from
this
Death
in
sinne
till
the
last
Trump
.
To
look
once
more
upon
the
Non
nostis
horam
,
Conclus
.
and
so
conclude
:
and
we
may
learn
even
from
our
Ignorance
of
the
Hour
,
thus
much
;
That
as
his
coming
is
uncertaine
,
so
it
will
be
sudden
,
as
we
cannot
know
when
he
will
come
,
so
he
will
come
,
when
we
doe
not
think
on
't
;
Tert.
Apol.
c.
33.
cum
Totius
mundi
motu
,
cum
horrore
orbis
,
cum
planctu
omnium
,
si
non
Christianorum
,
saith
Tert.
with
the
shaking
of
the
whole
world
,
with
the
Horror
and
amazement
of
the
Universe
,
every
man
howling
,
and
lamenting
,
but
those
few
,
that
little
flock
,
which
did
waite
for
his
coming
.
It
is
presented
to
us
in
three
resemblances
.
1.
Of
Travell
coming
upon
a
Woman
with
Child
.
1
Thess.
5.2,3
.
Luk.
21.35
.
2.
Of
a
Thief
in
the
night
;
and
3ly
,
Of
a
snare
.
Now
the
Woman
talks
,
and
is
cheerfull
;
now
she
layeth
her
hands
to
the
spindle
,
and
her
hands
hold
the
distaffe
,
and
now
she
groanes
,
Now
the
Mammonist
locks
his
God
up
in
his
chest
,
layes
him
down
to
sleep
,
and
dreams
of
nothing
else
:
and
now
the
Thief
breaks
in
and
spoils
him
.
Now
our
feet
are
at
liberty
,
and
we
walke
at
large
;
walk
on
pleasantly
,
as
in
faire
places
;
Now
the
bitterness
of
Death
is
past
,
and
now
the
snare
takes
us
.
Now
we
fancy
new
delights
,
send
our
Thoughts
afarr
off
,
dream
of
Lordships
&
Kingdoms
.
Now
we
enlarge
our
Imaginations
as
Hell
,
Anticipate
our
Honors
,
and
wealth
,
and
gather
riches
in
our
mind
,
before
we
grasp
them
in
our
Hand
;
Now
we
are
full
,
now
we
are
Rich
,
now
we
reigne
as
Kings
;
now
we
beat
our
fellow-servants
,
and
beat
them
in
his
name
;
and
in
this
type
and
representation
of
Hell
:
entitle
our selves
to
eternity
of
bliss
,
are
cursed
,
and
call
our selves
Saints
,
and
now
,
even
now
he
comes
.
Now
;
sudden
surprisalls
doe
commonly
startle
,
and
amaze
us
,
but
after
a
while
,
after
some
pause
and
deliberation
,
we
recover
our selves
,
and
take
heart
to
slight
that
,
which
drove
us
from
our selves
,
and
left
us
as
in
a
Dreame
,
or
rather
dead
:
But
this
brings
either
that
Horror
,
or
that
joy
,
which
shall
enter
into
our
very
bones
,
settle
,
and
incorporate
it self
with
us
,
and
dwell
in
us
for
evermore
.
Other
assaults
,
that
are
made
upon
us
unawares
,
make
some
mark
,
&
impression
in
us
,
but
such
as
may
soon
be
wiped
out
:
we
look
upon
them
,
and
being
not
well
acquainted
with
their
shapes
,
they
disturb
our
Fancy
;
but
either
at
the
sight
of
the
next
object
we
lose
them
,
or
our
Reason
chaseth
them
away
,
the
Tempest
rises
,
Aul.
Gell.
N●ct
.
Art.
l.
19.
c.
1.
&
the
Philosopher
is
pale
,
but
his
Reason
will
soon
call
bis
blood
again
into
his
cheeks
:
he
cannot
prevent
these
sudden
and
violent
motions
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
doth
not
consent
,
he
doth
not
approve
these
unlookt
for
apparitions
and
Phantasies
;
he
doth
not
change
his
Counsell
,
but
is
constant
to
himself
:
sudden
joy
,
and
sudden
feare
with
him
are
as
short
,
as
sudden
.
But
this
coming
of
our
Lord
,
as
it
is
sudden
,
so
it
brings
omnimodam
Desolationem
,
an
universall
Horror
,
and
amazement
,
seises
upon
all
the
Powers
and
Faculties
of
the
Soul
,
chaines
them
up
,
and
confines
them
to
loathsome
and
Terrible
Objects
,
from
which
no
change
of
Objects
can
divert
,
no
wisdome
redeem
them
.
No
serenity
after
this
Darkness
,
no
joy
after
this
trembling
,
no
refreshing
after
this
consternation
;
for
no
coming
again
,
after
this
coming
,
for
it
is
the
last
.
And
now
,
to
conclude
:
veniet
Fratres
,
veniet
,
Aug.
Ser.
140.
de
Temp.
sed
vide
quomodo
te
inveniet
,
saith
Aust.
He
shall
come
,
He
shall
come
,
my
brethren
:
his
coming
is
uncertain
,
and
his
coming
is
sudden
;
it
will
concern
us
to
take
heed
how
he
findes
us
,
when
he
comes
.
Oh
,
let
him
not
find
us
digging
of
Pitts
,
spreading
of
netts
to
catch
our
Brethren
,
spinning
the
Spiders
web
,
wearying
and
washing
our selves
in
vanity
;
let
him
not
find
us
in
strange
apparell
,
in
spotted
Garments
,
in
Garments
stained
with
blood
;
Let
not
this
Lord
find
thee
in
Rebellion
against
him
;
This
Saviour
find
thee
a
Destroyer
;
This
Christ
,
who
should
annoint
thee
,
find
thee
bespotted
of
the
world
;
Let
not
an
humble
Lord
find
thee
swelling
,
a
meek
Lord
find
thee
raging
,
a
mercifull
Lord
find
thee
cruell
;
let
not
an
innocent
lord
find
thee
boasting
in
mischief
;
let
not
the
Son
of
man
,
Find
thee
a
Beast
;
But
to
day
,
if
you
will
heare
his
voice
,
harden
not
your
hearts
;
This
is
your
Day
,
and
this
day
you
may
work
out
Eternity
;
this
is
your
hour
to
look
into
your selves
,
o
be
jealous
of
your selves
,
vereri
omnia
opera
,
to
be
afraid
of
every
word
,
work
and
Thought
,
every
enterprise
you
take
in
hand
:
for
whatsoever
you
are
saying
,
whatsoever
you
are
doing
whatsoever
you
are
imagining
;
whilst
you
Act
,
whilst
you
speak
,
before
you
speak
,
whilst
you
think
,
and
that
thought
is
a
Promise
,
or
prophecy
of
Riches
and
Delights
,
and
Honors
,
which
are
in
the
approach
,
and
ready
to
meet
you
,
or
a
seale
and
Confirmation
of
those
glories
which
are
already
with
you
;
whilst
you
think
,
as
the
Prophet
David
speaks
,
That
your
Houses
shall
continue
for
ever
,
even
then
he
may
come
upon
you
,
and
then
this
Inward
Thought
,
all
your
thoughts
perish
,
or
return
again
upon
you
like
Furies
,
to
last
and
torment
you
for
ever
.
And
therefore
,
to
conclude
;
since
the
Premises
are
plaine
,
the
Evidence
faire
;
since
he
is
a
Lord
,
and
will
come
to
Judge
us
:
Since
he
will
certainly
come
;
since
the
Time
of
his
coming
is
uncertain
,
and
since
it
is
sudden
;
He
is
no
Christian
,
he
is
no
man
,
but
hath
prostituted
that
which
makes
him
so
,
his
Reason
to
his
sense
,
and
Brutish
part
,
who
cannot
draw
this
Conclusion
to
himself
;
That
he
must
therefore
watch
,
which
is
in
the
next
place
to
be
considered
.
THE
SIXTEENTH
SERMON
.
MATTH.
24.42
.
Watch
therefore
,
&c.
The
last
PART
.
WEe
have
seen
Christ
our
lord
at
the
Right
Hand
of
God
;
consider'd
him
,
First
,
as
our
Lord
.
Secondly
,
as
coming
.
Thirdly
,
as
keeping
from
our
eye
and
knowledge
,
the
Time
of
his
coming
;
and
now
,
what
Inference
can
we
make
?
He
is
a
Lord
,
and
shall
we
not
feare
him
?
To
come
,
and
shall
we
not
expect
him
?
To
come
at
an
hour
we
know
not
,
and
shall
we
not
Watch
?
This
every
one
of
them
naturally
,
and
necessarily
affords
,
and
no
other
conclusion
can
be
drawne
from
them
;
but
when
we
consult
with
flesh
,
and
blood
,
we
force
false
conclusions
,
even
from
the
truth
it self
,
and
to
please
and
flatter
our
sensuall
part
,
conclude
against
Nature
,
to
destroy
our selves
.
Sensuality
is
the
greatest
Sophister
,
that
is
;
works
Darkness
out
of
Light
,
poyson
out
of
Physick
,
sinne
out
of
Truth
:
See
what
Paralogismes
shee
makes
;
God
is
mercifull
,
therefore
presume
;
he
is
patient
,
Therefore
provoke
him
.
He
delayeth
his
coming
;
we
may
now
beat
our
fellow-Servants
,
and
eat
and
drink
with
the
Drunken
;
It
is
uncertain
when
he
will
come
,
therefore
he
will
never
come
;
This
is
the
reasoning
of
Flesh
and
blood
;
This
is
the
Devils
Logick
;
and
therefore
,
that
we
be
not
deceived
,
nor
deceive
our selves
with
these
Fallacies
,
behold
,
here
Wisdome
it self
hath
shewn
us
a
more
excellent
way
,
and
drawn
the
Conclusion
to
our
hands
;
Vigilate
ergo
:
He
is
a
Lord
,
and
to
come
,
and
at
an
Hour
you
know
not
of
;
Watch
therefore
.
And
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vigilate
,
is
verbum
vigilans
,
as
Aug.
speaks
,
a
waking
busy
,
stirring
word
,
and
implies
,
as
the
Scholiast
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
manner
of
care
and
Circumspection
;
and
what
are
all
the
Exhortations
in
Scripture
,
but
a
Commentary
,
and
Exposition
of
this
Duty
?
There
we
find
it
rendered
by
awaking
,
working
,
running
,
striving
,
Fasting
,
Praying
;
we
shall
find
it
to
be
Repentance
,
Faith
,
Spirituall
Wisdome
,
that
golden
chaine
,
wherein
all
virtues
and
Graces
,
that
Vniversitas
Donorum
,
as
Tert.
speaks
,
that
Academy
,
that
world
of
Spirituall
Gifts
meet
,
and
are
united
;
when
we
awake
,
we
watch
to
look
about
,
and
see
what
danger
is
neere
;
when
we
work
,
wee
watch
,
till
our
work
be
brought
to
perfection
;
That
no
Trumpet
scatter
our
Alms
;
no
Hypocrisy
corrupt
our
Fast
,
no
unrepented
sinne
denie
our
prayers
,
no
wandring
Thought
defile
our
Chastity
,
no
false
fire
kindle
our
zeal
;
no
Lukewarmnes
dead
our
Devotion
,
when
we
strive
,
we
watch
that
lust
which
is
most
predominant
;
and
Faith
,
if
it
be
not
Dead
,
hath
a
restless
Eye
,
an
eye
that
never
sleeps
,
which
makes
us
even
here
on
Earth
like
unto
the
Angels
;
for
so
Anastasius
defining
an
Angel
,
calls
him
a
reasonable
Creature
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
a
one
as
ver
sleeps
.
Corde
vigila
,
Fide
vigila
,
spe
vigila
,
charitate
vigila
,
saith
St.
August
.
an
active
Faith
,
a
waking
Heart
,
a
lively
hope
,
a
spreading
Charity
,
assiduity
,
and
perseverance
in
the
work
of
this
Lord
,
these
make
up
the
vigilate
,
the
watching
here
;
These
are
the
seales
;
Faith
,
Hope
and
Charity
,
set
them
on
,
and
the
Watch
is
sure
.
But
this
is
to
Generall
;
To
give
you
yet
a
more
particular
acaccount
,
we
must
consider
.
1.
That
God
hath
made
man
a
Judge
,
and
Lord
of
all
his
Actions
,
and
given
him
that
freedom
,
and
Power
,
which
is
Libripens
emancipatià
Deo
Boni
,
Tert.
l.
2.
cont.
Marcion
.
which
doth
hold
as
it
were
the
ballance
,
and
weigh
,
and
poyse
both
good
and
evill
,
and
may
touch
or
strike
which
Scale
it
please
,
that
either
Good
shall
out-weigh
Evill
,
or
Evill
good
(
for
man
is
not
evill
by
Necessity
,
or
Chance
,
but
by
his
will
alone
)
See
,
I
have
set
before
thee
,
this
Day
,
Life
and
Good
,
Death
and
Evill
,
Therefore
chuse
Life
.
Deut.
30.19
.
Secondly
,
he
hath
placed
an
apparency
of
some
good
,
on
that
which
is
evill
,
by
which
he
may
be
wooed
and
enticed
to
it
;
and
an
apparency
of
smart
,
and
evill
on
that
which
is
Good
,
Difficulty
,
Calamity
,
persecution
,
by
which
he
may
be
frighted
from
it
.
But
then
thirdly
,
he
hath
given
him
an
understanding
,
by
which
he
may
discover
the
horror
of
Evill
,
though
colour'd
over
,
and
drest
with
the
best
advantage
to
Deceive
;
and
behold
the
Beauty
,
and
Glory
of
that
,
which
is
good
,
though
it
be
discolour'd
and
defaced
with
the
blacknesse
:
and
Darkness
of
this
world
:
He
hath
given
him
a
Spirit
,
Prov.
20.27
.
which
the
Wise
man
calls
the
Candle
of
the
Lord
searching
the
inward
parts
of
the
belly
;
his
Reason
,
that
should
sway
and
govern
all
the
parts
of
the
body
and
faculties
of
the
Soule
;
by
which
he
may
see
,
to
eschew
evill
,
and
chuse
that
which
is
good
,
adhere
to
the
Good
,
though
it
distast
the
sense
,
and
fly
from
evill
,
though
it
flatter
it
:
By
this
we
discover
he
Enemy
,
and
by
this
we
conquer
him
;
By
this
we
see
danger
,
and
by
this
we
avoid
it
:
By
this
we
see
Beauty
in
Ashes
,
and
vanity
in
Glory
:
And
,
as
other
Creatures
are
so
made
,
and
framed
,
that
without
any
guide
or
Leader
,
without
any
agitation
or
business
of
the
mind
,
they
turn
from
that
which
is
Hurtfull
,
and
chuse
that
which
is
Agreeable
with
their
Nature
,
as
the
Cocles
,
which
,
saith
Pliny
,
carent
omni
alto
sensu
,
quam
C●bi
&
periculi
,
C.
9.
N.
1
Q.
c.
30.
have
no
sense
at
all
,
but
of
their
food
,
and
of
Danger
,
and
naturally
seek
the
one
,
and
fly
the
other
:
So
this
Light
,
this
Power
is
set
up
in
man
,
which
by
discourse
,
and
comparing
one
thing
with
another
,
the
beginning
with
the
end
;
and
shewes
,
with
Realities
,
and
faire
Promises
,
with
bitter
effects
,
may
shew
him
a
way
to
escape
the
one
,
and
pursue
life
through
rough
and
rugged
wayes
,
even
through
the
valley
of
Death
it self
.
And
this
is
it
,
which
we
call
vigilancy
or
watchfulness
;
Attende
tibi
ipsi
,
saith
Moses
,
Deut.
4.9
.
Tom.
1.
Take
heed
to
thy self
,
and
Basil
wrote
a
whole
Oration
,
or
Sermon
on
that
Text
,
and
considers
man
,
as
if
he
were
nothing
else
but
mind
and
soul
,
and
the
Flesh
were
the
Garment
,
which
cloth'd
and
coverd
it
;
and
that
it
was
compast
about
,
with
Beauty
,
and
Health
,
Sicknesse
and
deformity
Friends
and
Enemies
,
Riches
and
Poverty
;
from
which
the
mind
is
to
guard
,
and
defend
it self
;
that
neither
the
Gloty
nor
Terror
of
outward
Objects
have
any
power
or
influence
on
the
mind
,
to
make
a
way
through
the
flesh
to
deface
,
and
ruine
it
,
and
put
out
its
light
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Take
heed
to
thy self
prae
omni
custodiâ
serva
cor
tuum
;
Keep
thy
heart
with
Diligence
,
ab
omni
cautione
,
so
't
is
rendered
by
Mercer
,
out
of
the
Hebrew
,
from
every
thing
that
is
to
be
avoided
,
ab
omni
vinculo
so
others
,
from
every
tye
,
or
bond
,
which
may
shackle
,
or
hinder
thee
in
the
performance
of
that
Duty
,
to
which
thou
art
obliged
,
whether
it
be
a
chain
of
Gold
,
or
of
Iron
,
of
pleasure
,
or
paine
;
whether
it
be
a
fayre
,
and
well
promising
;
or
a
black
Temptation
;
keep
it
with
diligence
,
and
keep
it
from
these
Incumbrances
:
and
the
reason
is
given
;
For
out
of
it
are
the
Issues
of
Life
,
processiones
vitarum
,
the
Issues
,
and
Proceedings
of
many
lives
:
for
so
many
Conquests
,
as
we
gaine
over
Temptations
,
so
many
lively
motions
we
feele
animated
,
and
full
of
God
,
which
increase
our
Crown
of
joy
:
All
is
comprehended
in
that
of
our
Saviour
,
Math.
26.41
.
Watch
,
and
pray
,
lest
you
enter
into
Tentation
:
If
you
watch
not
,
your
heart
will
lie
open
,
and
Tentations
will
Enter
,
and
as
many
Deaths
will
issue
forth
:
Evill
Thoughts
,
Fornications
,
Murders
,
Adulteries
,
Blasphemy
,
as
so
many
Locusts
out
of
the
Bottomlesse
Pit
To
watch
then
,
Philip.
2.
is
to
fixe
our
mind
on
that
,
which
concernes
our
Peace
.
To
work
out
our
Salvation
with
fear
and
trembling
,
to
perfect
holiness
in
the
Feare
of
God
,
2
Cor.
7.1
.
Heb.
12.28
.
2
ep.
John
8.
to
serve
him
with
Reverence
and
Godly
Feare
,
That
we
lose
not
those
things
which
we
have
wrought
,
so
that
by
the
Apostle
,
our
Caution
,
and
watchfulness
is
made
up
of
Reverence
and
Feare
;
and
these
two
are
like
the
two
Pillars
in
the
Porch
of
the
Temple
of
Solomon
,
Jachin
and
Boaz.
1.
of
Kings
and
the
second
,
to
establish
and
strengthen
our
Watch
;
For
this
certainly
must
needs
be
a
Soveraign
Antidote
against
sinne
,
and
a
forcible
motive
,
to
make
us
look
about
our selves
,
when
we
shall
Think
that
our
Lord
is
present
every
where
,
and
seeth
,
and
knoweth
all
Things
,
when
we
consider
him
,
as
a
witness
,
who
shall
be
our
Judge
;
That
all
we
doe
,
we
doe
,
as
Hilary
speaks
,
in
Divinitatis
sinu
,
in
his
very
presence
,
and
Bosome
,
when
we
deceive
our selves
,
and
,
when
we
deceive
our
brethren
,
when
we
sell
our
Lord
to
our
Feares
,
or
our
Hopes
,
when
we
betray
him
in
our
craft
,
crucify
him
in
our
Revenge
,
defile
,
and
spit
upon
him
in
our
uncleanness
,
we
are
even
then
in
his
Presence
;
if
we
did
firmly
beleeve
it
,
we
would
not
suffer
our
eyes
to
sleep
,
nor
our
eye-lids
to
slumber
;
For
how
carefull
are
we
,
how
anxious
,
how
sollicitous
in
our
behaviour
?
how
scrupulous
of
every
word
,
and
look
and
gesture
?
what
Criticks
are
we
in
our
deportment
,
if
we
stand
before
them
whom
we
call
our
betters
,
indeed
our
fellow
Dust
and
Ashes
?
and
shal
we
make
our
face
,
as
Adamant
in
the
presence
of
our
Lord
?
shal
we
stand
Idle
,
and
sport
,
and
play
the
wantons
before
him
?
shall
we
beat
down
his
Altars
?
blaspheme
his
Name
?
beat
our
Fellow-servants
before
his
face
?
shall
we
call
him
to
be
witness
to
a
Lie
?
make
him
an
Advocate
for
the
greatest
sin
,
suborne
his
Providence
to
own
our
impiety
;
his
Wisedome
to
favour
our
Craft
;
his
permission
to
consecrate
,
and
ratify
our
sin
?
can
we
doe
,
what
a
Christian
eye
cannot
look
upon
,
which
reason
,
and
Religion
condemnes
?
and
even
Pagans
tremble
at
?
can
we
do
it
,
and
do
it
before
his
Face
,
whose
Eye
is
pure
,
Tertul.
de
Testim
.
animae
.
c.
2.
Vnde
haec
tibi
anima
non
Christiana
?
and
Ten
thousand
times
brighter
then
the
Sun
?
Deus
videt
,
and
Deus
judicat
,
God
will
see
,
and
God
will
Judge
,
is
taken
out
of
the
Common
Treasurie
of
Nature
,
and
the
Heathens
themselves
have
found
it
there
,
who
speak
it
as
their
Language
:
And
,
if
his
awfull
Eye
will
not
open
ours
,
our
Lethargie
is
mortall
:
we
are
Infidells
if
we
beleeve
it
not
;
and
if
we
doe
beleeve
it
,
yet
dare
do
those
things
,
which
afflict
his
eye
,
we
are
worse
then
Infidels
.
Let
us
then
look
upon
him
:
think
him
present
,
and
stand
upon
our
guard
,
let
us
stand
in
awe
and
not
sin
;
let
one
fear
call
upon
another
;
the
fear
of
this
Lord
,
the
fear
of
cautelousnesse
,
and
circumspection
,
which
is
as
our
angel
keeper
,
to
keep
us
in
all
our
wayes
,
in
the
smooth
and
even
wayes
of
peace
,
and
in
the
rough
and
rugged
wayes
of
adversity
:
to
lead
us
against
our
enemies
,
which
are
more
then
the
haires
of
our
head
,
as
many
,
as
there
are
temptations
in
the
world
,
and
help
us
to
defeat
them
,
is
our
best
buckler
to
keep
off
the
darts
of
Satan
,
and
as
a
Canopie
to
keep
our
vertues
from
soyl
;
to
keep
our
liberality
cheerful
,
our
chastity
fresh
and
green
,
our
devotion
fervent
,
our
Religion
pure
,
and
undefiled
,
to
waste
the
body
of
sin
,
and
perfect
and
secure
our
obedience
,
in
a
word
,
to
do
that
which
the
Heathens
thought
their
Goddesse
Pellonia
did
,
to
drive
,
and
chase
all
evil
out
of
our
coasts
.
For
let
us
well
weigh
and
consider
it
;
let
us
look
upon
our
Enemies
,
the
world
with
all
its
pageantry
,
the
flesh
with
all
its
lusts
,
the
Devil
with
all
his
snares
,
and
wiles
,
and
enterprises
,
let
us
look
upon
him
coming
towards
us
,
either
as
an
Angel
of
light
to
deceive
us
,
or
as
a
Lion
to
devour
us
,
and
then
let
us
consider
out
Lord
and
Captain
,
Heb.
3.1
.
the
Apostle
and
High-Priest
of
our
profession
,
opening
the
gates
of
Heaven
unto
us
,
man
festing
his
glory
,
streaming
forth
his
light
,
ready
with
his
strength
,
free
in
his
assistance
,
powring
forth
his
Grace
,
now
triumphing
over
these
our
enemies
,
leaving
us
onely
the
chase
,
and
pursute
of
them
,
and
to
fill
up
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
some
small
matter
,
that
is
behind
,
Coloss.
1.25
.
which
is
nothing
in
respect
of
that
which
he
both
did
,
and
suffered
;
let
us
lay
this
to
heart
,
and
view
it
well
;
all
our
dangers
and
all
our
advantages
,
and
we
shall
finde
,
that
it
is
not
the
strength
,
nor
multitude
of
our
adversaries
,
nor
yet
our
own
weaknesse
and
infirmity
(
which
we
so
willingly
acknowledge
)
't
is
not
the
craft
of
Satan
(
for
we
have
wisdom
it self
on
our
side
)
't
is
not
his
strength
,
or
power
(
for
he
hath
none
)
but
our
want
of
watchfulnesse
,
and
circumspection
,
that
gives
us
the
blow
,
and
strikes
us
on
the
ground
.
For
want
of
this
,
our
first
Parents
fell
in
Paradise
;
Ep.
ad
Olymp.
and
had
certainly
fal'n
(
saith
Saint
Chrysostom
)
had
there
been
no
Serpent
,
no
Tempter
at
all
;
for
he
that
watcheth
not
,
tempts
the
Tempter
Himself
,
who
would
not
assault
us
so
often
,
did
we
not
invite
him
,
would
not
fling
a
dart
towards
us
,
did
he
see
us
in
our
Armour
,
did
he
see
us
with
our
buckler
,
and
upon
our
watch
.
By
this
Adam
sell
,
and
by
this
Adams
posterity
after
the
fall
recovered
their
state
,
escaped
the
corruption
,
which
is
in
the
world
,
and
fled
from
the
wrath
to
come
,
so
necessary
is
it
for
a
Christian
,
that
had
we
no
other
defence
but
this
,
yet
we
could
not
be
overcome
,
Fortis
saepe
victus
est
,
cautus
rarissimè
the
strong
man
hath
often
ruin'd
with
his
own
strength
,
but
he
that
stands
upon
his
guard
,
though
the
adversarie
lay
hard
at
him
,
yet
is
never
overthrowne
:
we
may
look
back
with
comfort
upon
the
eternal
purpose
,
and
decree
of
God
,
I
mean
to
save
penitent
beleevers
;
but
we
must
give
diligence
to
make
our
calling
,
2
Pet.
1.10
.
our
election
sure
;
we
cannot
but
magnify
the
Grace
of
God
,
which
bringeth
salvation
:
but
we
must
work
it
out
with
fear
and
trembling
;
Philip.
2.12
.
we
cannot
deny
the
power
of
the
Gospel
;
but
't
is
watchfulnesse
,
that
makes
it
the
savour
of
life
unto
life
;
2
Cor.
2.16
.
2
Tim.
4.8
.
we
look
for
a
crown
that
is
laid
up
,
but
't
is
watchfulnesse
that
must
put
it
on
.
And
now
having
as
it
were
,
set
the
watch
,
we
must
next
give
you
the
particular
orders
to
be
observed
in
our
watch
,
and
we
must
frame
and
fashion
them
,
not
onely
by
the
majesty
of
the
Lord
,
which
is
to
come
,
but
the
power
,
and
force
,
and
manner
of
working
of
those
temptations
,
which
we
are
to
cope
with
all
,
and
watch
against
that
;
when
they
compasse
us
about
,
we
may
finde
a
way
and
escape
them
,
solus
Christianus
novit
Satanam
,
saith
Tert.
't
is
the
character
of
a
Christian
alone
,
and
't
is
peculiar
to
him
,
Veget.
l.
v.
to
know
the
Devil
,
and
his
enterprises
,
&
difficilè
vincitur
,
qui
potest
de
suis
&
adversarij
copiis
judicare
,
saith
Vegetius
,
it
is
a
very
hard
matter
to
overcome
him
,
who
truly
knoweth
his
own
strength
,
and
the
strength
of
his
adversary
.
And
first
,
we
must
know
our selves
;
how
we
are
framed
and
fashioned
,
how
the
hand
of
God
hath
built
us
up
,
and
we
shall
see
,
that
he
hath
ever
laid
us
open
to
tentations
,
and
set
us
up
,
as
Job
speaks
,
as
a
mark
,
for
the
enemy
to
shoot
at
;
that
man
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
creature
,
Naz
or
.
38.
but
made
up
of
two
different
natures
,
the
flesh
,
and
the
spirit
;
and
put
into
this
world
,
which
is
a
shope
of
tentations
,
hung
sull
with
vanities
,
which
offer
themselves
,
and
that
with
some
importunity
to
the
eye
,
and
ear
,
and
every
sense
he
hath
:
into
which
when
God
first
put
him
,
he
made
him
upright
,
Eccles.
7.29
.
but
with
all
mutable
;
the
root
of
which
mutability
,
was
his
will
;
by
which
he
might
encline
to
either
side
,
either
bargain
,
or
passe
by
,
Legem
dedit
Deus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Naz
or
.
38.
either
embrace
temptations
,
or
resist
them
.
In
hoc
est
lex
constituta
,
non
excludens
,
sed
probans
libertatem
,
saith
Tertul.
To
this
end
a
Law
was
enacted
,
not
taking
away
,
but
proving
and
trying
the
liberty
which
we
have
,
either
freely
to
obey
,
or
freely
to
transgresse
,
for
else
why
should
he
enact
a
Law
?
For
the
will
of
man
looks
equally
on
both
;
and
he
being
thus
built
up
,
did
owe
to
his
maker
absolute
,
and
constant
obedience
,
and
obedient
he
could
not
be
,
if
he
had
not
been
thus
built
up
.
To
this
end
,
his
understanding
and
will
were
to
be
exercised
with
arguments
,
and
with
occasions
which
might
discover
the
resolution
,
and
the
choice
,
and
election
of
man
.
Now
these
arguments
,
and
occasions
are
that
,
which
we
call
temptations
;
which
though
they
naturally
light
upon
the
outward
man
,
yet
do
they
formally
aime
at
the
inward
,
and
are
nothing
,
do
nothing
,
till
they
seise
upon
the
will
,
which
may
either
joyn
with
the
sensitive
part
,
against
the
reason
,
which
makes
us
to
every
good
work
reprobate
;
or
else
joyn
with
our
reason
against
our
sensual
appetite
,
which
works
in
us
,
a
conformity
to
the
will
of
God
;
for
he
wills
nothing
to
be
done
which
right
reason
will
not
have
us
do
.
The
will
is
that
alone
,
which
draws
,
and
turns
these
temptations
,
either
to
a
good
end
,
by
watchfulnesse
and
care
;
or
by
supine
negligence
,
turns
them
to
a
bad
;
turnes
them
from
that
end
,
for
which
they
were
permitted
,
and
ordained
,
and
so
makes
Satans
darts
more
fiery
,
his
enterprises
more
subtle
;
his
occasions
more
powerful
,
and
his
perswasions
more
perswasive
,
then
indeed
they
are
:
so
that
what
God
ordained
for
our
trial
,
and
crown
,
by
our
security
and
neglect
,
is
made
a
means
to
bring
on
our
downfall
,
and
condemnation
.
We
must
therefore
in
the
midst
of
temptations
,
as
in
a
School
,
learn
to
know
our selves
;
and
in
the
next
place
,
to
know
our
enemies
,
and
now
they
●ork
,
and
mine
against
us
,
examine
those
temptations
,
which
make
toward
us
,
lest
we
judge
of
them
by
their
outside
,
look
upon
them
,
and
so
be
taken
with
a
look
:
lest
(
as
the
Romans
observed
of
the
barbarous
Nations
,
that
being
ignorant
of
the
art
of
engining
,
when
they
were
besieged
,
and
shut
up
,
they
would
stand
still
,
and
look
upon
the
Enemy
working
on
in
the
mine
,
not
understanding
,
quò
illa
pertinerent
,
quaeex
longinquo
instruebantur
,
what
it
meant
,
or
wherefore
those
things
were
prepared
,
which
they
saw
a
far
off
,
and
at
distance
,
till
the
Enemy
came
so
neer
,
as
to
blow
them
up
,
and
destroy
them
)
so
we
also
behold
temptations
with
a
carelesse
and
regardlesse
eye
,
and
not
knowing
what
they
mean
,
suffer
them
to
work
on
,
to
steal
neerer
,
and
neerer
upon
us
,
till
they
enter
into
our
soules
,
and
dwell
there
,
and
so
take
full
possession
of
us
.
And
first
,
we
may
lay
it
as
a
ground
;
That
nothing
properly
provoketh
it self
,
as
the
fire
doth
not
provoke
it self
to
burn
nor
the
Sun
to
shine
;
for
the
next
and
necessary
causes
of
things
,
are
rather
efficients
,
then
provocations
,
which
are
alwayes
external
either
to
the
person
,
or
principal
,
or
part
,
which
is
the
principal
and
special
agent
;
and
so
the
will
of
man
doth
consummate
,
and
finish
sin
,
but
provoketh
it
not
,
but
is
enticed
to
that
evil
,
or
frighted
from
that
which
is
good
,
by
some
outward
object
,
which
first
presents
it self
unto
the
sense
,
which
carries
it
to
the
fancy
,
which
conveighs
it
to
the
understanding
,
whence
ariseth
that
fight
,
and
contention
between
the
inferior
part
of
the
soul
,
and
the
superior
,
between
the
sensual
appetite
and
the
reason
,
not
to
be
decided
,
or
determined
but
by
the
will
,
and
when
the
will
like
Moses
holdeth
up
its
hands
,
as
it
were
,
and
is
steady
and
strong
,
the
reason
prevaileth
,
and
when
it
lets
them
down
,
the
sense
.
The
senses
then
are
,
(
as
Hierom
calls
them
)
fenestra
animae
,
the
windows
of
the
soul
,
through
which
tentations
enter
to
flatter
and
wooe
the
fancie
and
affections
,
to
joyn
with
the
principal
faculties
of
the
soul
,
to
beget
that
sin
,
which
begetteth
death
,
and
if
you
will
observe
how
they
work
by
the
senses
upon
the
soul
,
you
will
soon
finde
that
they
do
it
not
,
by
force
and
battery
,
but
by
allurement
,
and
speaking
it
faire
,
or
else
by
frowns
and
terrors
;
that
there
is
no
such
force
in
their
arguments
which
spiritual
wisdome
,
and
vigilancy
may
not
assoile
;
that
there
is
no
such
beauty
on
them
,
which
may
not
be
loathed
,
no
such
horror
,
which
we
may
not
slight
and
contemn
.
And
first
,
they
work
us
occasions
of
sin
:
and
all
the
power
,
that
occasion
hath
,
is
but
to
shew
it self
,
and
if
it
kill
,
it
is
as
the
Basilisk
,
by
the
eye
,
by
looking
towards
us
,
or
indeed
,
rather
by
our
looking
towards
it
.
Occasion
is
a
creature
of
our
own
making
;
we
give
it
being
,
or
it
were
not
:
and
it
is
in
our
power
as
the
Apostle
speaks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
cut
it
off
.
2
Cor.
11.12
.
When
we
see
the
golden
wedg
,
we
know
it
is
but
a
clod
of
earth
:
we
see
beauty
and
can
call
it
the
colour
,
and
symmetry
of
flesh
and
blood
,
of
dust
and
ashes
;
and
unlesse
we
make
it
so
;
it
is
no
more
;
indeed
,
we
commonly
say
,
occasio
facit
furem
,
that
occasion
maketh
a
thief
;
but
(
the
truth
is
)
it
is
the
thief
that
makes
the
occasion
;
for
the
object
being
let
in
by
the
senses
,
calls
out
the
soul
,
which
frames
and
fashioneth
it
,
and
bringeth
it
to
what
form
it
please
;
maketh
beauty
a
net
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Bas
.
in
ps.
1.
and
riches
a
snare
;
and
therefore
Bonum
est
non
tangere
,
it
is
not
safe
to
see
or
touch
;
for
there
is
danger
in
a
very
touch
,
in
a
cast
of
the
eye
,
and
upon
a
look
or
touch
,
the
Soul
may
fly
out
to
meet
it
,
and
be
entangled
unawares
,
utinam
nec
videre
possimus
,
quod
facere
nobis
nefas
est
,
we
may
somtimes
make
it
our
wish
,
Hieron
.
not
to
see
that
,
which
we
may
not
do
,
not
to
touch
that
which
may
be
made
an
occasion
of
sinne
,
not
to
look
upon
wine
,
when
it
is
red
,
nor
the
strange
woman
,
when
she
smiles
.
For
in
the
second
place
;
they
are
not
onely
made
occasions
of
sins
,
but
are
drest
up
,
and
trimmed
by
the
father
of
lies
(
who
takes
up
a
chamber
in
our
Fancy
,
)
in
that
shape
and
form
,
in
those
fair
appearances
,
which
may
deceive
us
:
there
is
a
kinde
of
Rhetorick
,
and
eloquence
in
them
,
but
not
that
of
the
Orators
of
Greece
,
which
was
solid
,
and
rational
,
but
that
of
the
later
Sophisters
,
which
consisted
in
elegancies
,
and
figures
,
and
Rhetorical
colours
,
that
which
Plato
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
flattery
,
and
popular
eloquence
:
for
as
they
who
deliver
up
themselves
to
fortune
,
and
tread
the
wayes
to
honour
,
and
the
highest
place
,
do
commonly
begin
there
with
smiles
,
where
they
mean
to
shake
a
whip
;
and
cringe
,
and
bow
,
and
flatter
the
common
people
,
whom
they
intend
to
enslave
,
stroke
and
clap
them
,
and
so
get
up
and
ride
the
Beast
to
their
journeyes
end
:
so
do
these
tentations
insinuate
,
and
win
upon
the
weaker
part
of
man
,
whilst
the
stronger
is
left
to
watch
:
work
upon
that
part
first
,
which
is
easier
to
be
seduced
,
then
the
reason
or
will
,
which
must
needs
denie
them
admittance
,
if
they
came
,
and
presented
themselves
in
their
own
shape
,
and
were
not
first
let
in
by
the
senses
and
Fancy
,
and
there
coloured
over
,
and
beautified
,
and
in
this
dresse
sent
up
unto
them
.
Indeed
the
senses
are
meerly
passive
,
receive
the
object
,
and
no
more
,
the
eye
doth
see
,
and
the
eare
hear
,
and
the
hands
feel
,
and
their
work
and
office
is
transacted
;
and
thus
,
if
I
be
watchful
,
I
may
see
vanity
,
and
detest
it
:
I
may
hear
blasphemy
and
abhor
it
,
I
may
touch
,
and
not
be
defiled
:
but
as
the
Prophet
Jeremy
speaks
,
Death
comes
in
at
the
windowes
,
Jer.
9.21
.
and
so
by
degrees
enters
into
the
palace
of
our
mind
,
and
as
the
Civilians
tell
us
,
possessio
acquiritur
,
etiamsi
in
angulo
tantum
ingrediamur
,
we
take
possession
of
a
house
though
we
come
but
into
a
corner
of
it
,
so
through
our
negligence
,
and
unwarinesse
,
many
times
,
nay
,
most
times
,
it
falls
out
that
when
the
temptation
hath
gained
an
entrance
at
the
eye
,
or
eare
,
it
presseth
forward
to
the
more
retired
and
more
active
faculties
,
and
at
last
gains
dominion
over
the
whole
man
:
for
from
the
senses
it
is
transmitted
to
the
Fancy
,
which
hath
a
Creating
faculty
,
to
make
what
she
pleaseth
,
of
what
she
list
,
to
put
new
forms
and
shapes
upon
objects
;
to
make
gods
of
clay
,
to
make
that
delightful
,
which
in
it self
is
grievous
,
that
desirable
which
is
loathsome
;
that
fair
and
beautiful
,
which
is
full
of
horror
;
To-set
up
a
Golden
calf
,
and
say
it
as
a
good
,
&
habentur
phantasmata
pro
cognitis
,
these
shews
and
apparitions
are
taken
for
substances
,
August
.
lib.
music
.
c.
11.
these
airy
phantasmes
,
for
well-grounded
conclusions
,
and
the
minde
of
man
doth
so
apply
it self
unto
them
,
ut
dum
in
his
est
cogitatio
,
ea
intellectu
cerni
arbitramur
,
that
what
is
but
in
the
fancy
,
and
wrapped
up
in
a
thought
,
is
supposed
to
be
seen
by
the
eye
of
the
understanding
,
in
the
same
shape
:
what
we
think
is
so
,
and
with
us
(
in
these
our
distempers
)
opinion
and
knowledge
are
one
and
the
same
thing
:
and
this
inflames
,
and
mads
the
affections
,
that
they
forget
their
objects
,
and
look
and
run
wilde
another
way
:
our
hatred
is
placed
on
that
which
we
should
love
,
and
our
love
on
that
,
which
we
should
detest
,
we
feare
that
which
we
should
embrace
,
and
we
hope
for
that
,
which
we
should
feare
,
we
are
angry
with
a
Friend
,
and
well
pleased
with
an
enemy
:
Now
prophaness
sounds
better
,
Hilar.
in
Psal.
118.
then
a
Hymne
,
or
Psalme
of
Thanksgiving
;
a
Fable
is
more
welcome
,
then
the
Oracles
of
God
,
et
blandior
auri
species
,
quam
hominis
,
aut
coeli
,
aut
lucis
,
and
a
piece
of
Gold
is
a
more
glorious
sight
,
then
man
,
the
Image
of
his
Maker
,
or
the
Heaven
,
wherein
he
dwells
,
or
the
Light
it self
;
so
true
is
that
of
the
Orator
,
Quintil
l.
10.
c.
3.
aliud
agere
mentem
cogunt
oculi
,
by
this
meanes
,
the
eye
diverts
the
mind
of
man
from
its
proper
work
,
that
it
cannot
attend
and
busy
it self
to
discerne
betwixt
Good
and
evill
,
and
so
watch
,
and
stand
upon
its
Guard
.
I
call'd
Tentations
not
only
Occasions
,
but
Arguments
,
but
such
Arguments
,
which
as
I
told
you
,
conclude
not
&
beget
not
knowledge
,
but
opinion
,
&
prevail
not
with
wise
men
,
but
with
fools
,
who
commonly
for
want
of
Circumspection
,
entertain
,
&
swallow
down
uncertain
things
for
those
which
are
certain
,
&
that
which
is
doubtful
,
for
that
which
is
true
.
They
who
have
wisedome
for
their
guide
,
judge
of
things
,
Arist.
Sophist
.
Elench.
c.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
as
they
are
in
themselves
,
according
to
the
Truth
;
attempt
nothing
,
doe
nothing
upon
Opinion
,
or
a
bare
appearance
,
but
before
they
make
Choice
,
doe
weigh
and
examine
the
Object
:
but
uncautelous
,
and
unadvised
men
do
but
see
,
and
presently
imbrace
that
,
which
was
most
deformed
in
it self
,
and
had
nothing
to
commend
it self
to
them
,
but
the
fucus
and
paint
,
which
themselves
laid
on
.
Good
God
,
how
friendly
and
familiar
are
we
with
that
,
which
pleaseth
the
eye
and
fancy
,
Magna
ista
,
quia
parvi
sumus
,
credinus
.
Sen.
Praef.
ad
N.Q.
before
the
reason
hath
lookt
upon
it
?
Take
all
the
sinnes
which
we
commit
,
what
better
ground
or
Foundation
have
they
,
on
which
they
rise
to
that
visible
height
,
then
False
opinion
?
Our
Ambition
soares
,
and
mounts
aloft
with
this
thought
,
as
with
a
wing
;
That
Honor
will
make
us
,
as
Gods
:
Our
Covetousness
diggs
and
sweats
with
this
assurance
;
That
Riches
are
the
best
Friend
.
Our
revenge
is
furious
and
bloody
,
because
we
think
,
That
to
suffer
is
Cowardise
,
we
runne
after
evills
,
and
study
for
a
Curse
,
for
some
glimpse
,
or
shew
it
hath
of
some
great
blessing
;
And
we
doat
on
the
earth
,
which
is
fading
,
and
whose
fashion
passeth
away
for
some
resemblance
we
think
it
hath
to
Heaven
and
Eternity
,
Et
inambus
phant
asmatibus
tanquam
pictis
epulis
reficimur
,
Aug
de
verâ
Religi
.
c.
51.
and
these
vain
imaginations
,
These
Dreames
of
Happinesse
,
are
but
as
a
painted
Banquet
;
for
as
Junckets
in
a
Picture
may
delight
the
eye
,
but
not
fill
the
stomach
,
so
doe
these
sudden
,
and
weak
conceptions
tickle
and
please
the
fancy
,
perhaps
,
but
bring
leanness
into
the
soul
,
and
leave
it
empty
and
poore
:
And
no
marvail
.
For
when
the
sense
is
thus
pleased
,
when
the
fancy
hath
sported
and
plaid
with
that
which
delighted
the
sense
;
the
Affections
grow
unruly
,
and
reason
is
swallowed
up
in
Victory
,
so
that
God
seemeth
to
be
the
enemy
,
and
the
Devill
a
Friend
,
bringing
good
news
unto
us
,
and
speaking
pleasing
Things
to
us
,
such
as
are
Musick
to
our
eares
,
whereas
God
seems
to
come
in
Thunder
,
with
Terror
,
and
command
,
to
drive
us
to
our
watch
:
providing
a
knife
for
our
throat
,
shutting
up
the
eye
,
cutting
off
the
right
hand
,
muzling
up
the
mouth
,
that
it
speake
no
Guile
,
writing
sad
Characters
upon
that
,
which
our
sense
,
and
Fancy
had
painted
,
and
drest
up
;
as
Touch
not
,
Tast
not
,
Handle
not
.
Now
that
Temptations
work
thus
by
the
sense
,
and
Enter
,
and
make
their
passage
into
the
inward
man
,
is
evident
not
onely
in
those
grosser
sinnes
,
which
turne
the
very
soul
it self
into
flesh
,
nam
wist
a
anima
libidine
,
fit
Caro
,
saith
the
Father
,
for
when
the
soul
is
polluted
with
lust
,
it
loseth
its
spirituality
,
and
is
transubstantiated
as
it
were
into
Flesh
)
but
it
is
seen
in
those
which
are
more
retired
,
and
inward
to
the
Soul
;
not
onely
in
the
Practice
of
our
Life
,
but
the
Errors
of
our
Doctrin
;
and
on
this
ground
Saint
Paul
puts
Heresies
into
his
black
Catalogue
,
Gal.
5.20
.
and
numbers
them
amongst
the
works
of
the
Flesh
.
For
if
we
look
upon
those
who
are
the
Authors
,
and
Fomentors
of
Error
,
we
shall
find
that
they
wilfully
shut
their
eyes
,
and
eares
against
the
Truth
,
which
offers
it self
,
and
bespeaks
them
with
Arguments
,
and
reasons
undenyable
,
and
decline
to
falshood
,
by
leaning
rather
to
that
which
is
convenient
,
then
that
which
is
true
,
hearkning
more
to
earthly
and
sensuall
motives
,
then
to
the
voice
of
God
which
told
them
,
This
is
the
way
.
Honor
,
and
Riches
,
and
love
of
this
world
make
up
that
body
of
Divinity
,
which
must
be
a
Directory
for
others
to
walk
by
,
the
eye
reads
the
Text
,
and
the
eye
lets
in
the
Interpretation
;
for
the
love
that
I
delight
in
,
is
urgent
with
me
,
and
perswades
me
to
understand
it
so
,
as
it
may
favour
and
Countenance
that
Love
.
Thus
do
Tentations
both
to
sinne
,
and
errour
creep
in
at
these
doores
,
and
inlets
of
the
senses
,
and
like
Theeves
steale
in
by
night
,
colour'd
over
with
the
pleasures
,
and
clouded
with
the
pomp
of
the
world
,
and
so
find
easy
admittance
,
and
steale
away
the
Truth
,
and
Love
of
God
out
of
our
hearts
,
whilst
we
sleep
.
And
if
a
faire
Temptation
doe
not
make
entrance
with
a
smile
,
a
bitter
and
grievous
Temptation
may
force
a
passage
with
its
Horror
.
For
thus
according
to
their
divers
and
severall
aspects
,
they
worke
both
upon
the
Irascible
,
and
Concupiscible
Power
;
If
an
Enemy
be
loud
against
us
,
we
have
a
Tempest
within
us
;
if
Jacob
hath
the
blessing
,
Esau
hates
him
;
At
the
sight
of
Beauty
,
if
I
take
not
heed
,
my
Love
begins
to
kindle
at
the
next
look
,
it
Flames
;
The
approach
of
danger
strikes
me
with
feare
;
nay
,
a
shadow
,
and
representation
will
doe
it
;
I
may
take
a
Promontory
for
a
Navy
,
and
a
field
of
Thistles
,
for
a
body
of
Pikes
;
not
onely
that
which
is
true
,
but
that
which
is
Feigned
;
That
which
is
but
colour
,
which
is
but
round
,
which
is
but
a
superficies
,
but
an
apparition
,
but
a
shadow
,
being
carelesly
let
in
,
and
entertain'd
,
may
rayse
this
Tumult
and
Sedition
in
the
Soul
:
a
faire
promising
Temptation
comes
upon
parley
,
and
treaty
,
and
conditions
,
insinuates
and
winnes
upon
us
with
its
smiles
and
flatteries
,
but
a
fearfull
,
and
boy
sterous
Temptation
,
playeth
upon
us
with
all
its
Artillery
,
with
smart
,
and
shame
,
and
poverty
,
and
Imprisonment
,
and
Death
,
makes
forward
with
a
kind
of
force
and
violence
,
T●ll
.
Offi.
1.
Et
tumultuantes
de
gradu
dcijcit
,
and
overthrows
us
with
some
noise
.
And
as
the
senses
conveigh
the
Tentations
,
so
do
the
Affections
,
if
we
watch
them
not
,
and
suppresse
them
,
make
sensible
alterations
in
the
heart
,
and
make
themselves
visible
to
the
very
Eye
,
Ardent
,
intenduntur
,
humectant
,
connivent
hinc
illae
misericordrae
Lacrymae
.
Plin.
Nat.
H.
l.
11.
c.
37.
profectò
saith
Pliny
,
in
oculis
animus
inhabitat
,
the
mind
dwells
in
the
eye
,
there
it
is
visible
to
be
seen
;
in
its
joy
it
leapeth
there
,
in
its
grief
it
languisheth
,
in
its
feare
it
droopeth
there
,
in
its
Anger
it
threatens
there
,
in
its
Hope
it
looks
out
cheerfully
,
and
in
its
Despaire
,
it
sinks
in
again
,
and
leaves
the
living
man
with
no
more
motion
,
then
a
Carkasse
.
The
heart
of
man
changeth
his
countenance
,
saith
the
Wise
man
;
If
we
stand
not
upon
our
Guard
,
the
state
,
and
peace
of
our
mind
will
soon
be
over-thrown
,
Respexit
oculis
(
saith
St.
Amb.
)
et
sensum
mentis
evertit
os
libavit
,
&
crimen
retulit
,
the
man
did
but
look
back
,
and
his
mind
was
shaken
,
he
did
but
open
his
eare
,
and
lost
a
good
intention
,
he
did
but
lightly
Touch
,
and
shadow
the
Object
,
and
took
in
a
sinne
,
he
did
but
Touch
,
and
was
on
fire
.
You
see
now
the
force
and
strength
of
the
Enemy
,
you
see
him
in
his
mine
,
and
you
see
him
in
his
March
,
with
his
flatteries
and
Menacies
,
with
his
glories
,
and
Terrors
,
with
his
occasions
and
Arguments
,
and
if
to
these
you
oppose
your
Prudency
and
watchfulness
,
your
Fortitude
,
and
Christian
Resolution
,
you
put
him
to
flight
,
or
Tread
him
under
your
foot
.
1.
For
first
,
A.
Gel.
Noct.
Att.
L.
19.
c.
2.
Temptations
may
enter
the
senses
without
sinne
,
for
to
behold
the
Object
,
to
Touch
or
Tast
(
which
are
called
belluini
sensus
,
our
more
Brutish
senses
)
is
not
to
commit
sinne
,
Tertul
de
Coron.
Mil.
c.
5.
because
God
himself
hath
thus
ordered
,
and
framed
the
senses
by
their
severall
instruments
and
Organs
,
auditum
in
auribus
fodit
,
visum
in
ceulis
accendit
,
gustum
in
ore
conclusit
,
saith
the
Father
,
he
hath
kindled
up
light
in
the
eyes
,
he
hath
digged
the
hollow
of
the
Eare
,
for
hearing
,
and
hath
shut
up
the
Tast
in
the
mouth
,
or
palate
,
and
hath
given
man
his
senses
very
fit
for
the
triall
,
and
reward
of
vertue
;
for
as
he
made
the
eye
to
see
,
so
he
made
every
thing
in
the
world
to
be
seene
,
Frustra
ii
essent
si
non
viderentur
,
saith
Amor.
they
were
to
no
End
,
if
they
were
not
to
be
seen
,
and
seen
they
may
be
to
our
Comfort
,
and
to
our
perill
,
and
as
Temptations
may
enter
in
at
the
Eye
or
Eare
,
or
any
of
the
other
senses
,
so
we
may
make
them
the
matter
of
virtue
,
as
well
as
the
occasion
:
in
a
word
,
make
a
Covenant
with
our
eye
,
bridle
our
Tast
,
bind
our
Touch
,
purge
our
eares
,
and
so
sanctify
,
and
Consecrate
every
sense
unto
the
Lord
,
which
is
indeed
to
watch
.
2.
Secondly
,
They
may
enter
the
Thoughts
,
and
be
received
into
the
imagination
,
and
yet
,
if
we
set
our
Watch
,
not
overcome
us
;
for
as
yet
they
are
but
,
as
it
were
,
in
their
march
,
bringing
up
their
forces
,
but
have
made
no
battery
,
or
breach
into
the
soul
;
For
as
God
hath
,
Blood
and
uncleanness
,
all
the
foul
Actions
which
are
done
in
the
world
,
written
in
his
Book
;
and
yet
every
leaf
thereof
is
faire
,
and
clean
,
as
purity
it self
;
so
may
the
mind
of
man
mingle
it self
with
the
most
polluted
Objects
that
are
,
and
yet
be
a
Virgin
still
,
chast
and
untoucht
;
I
may
entertain
all
the
Heresies
that
are
,
in
my
thoughts
,
and
yet
be
Orthodox
,
I
may
think
of
evill
,
and
with
that
thought
destroy
it
:
'T
is
not
the
sight
of
the
object
,
nor
the
knowledge
of
evill
,
't
is
not
the
remembrance
of
evill
;
'T
is
not
the
Contemplation
of
Evill
,
that
can
make
me
Evill
;
for
,
if
I
watch
over
my self
,
and
it
,
I
may
think
of
it
,
and
loath
it
,
I
may
remember
,
and
abhorre
it
;
For
how
could
a
Prophet
denounce
Judgement
against
sinne
,
if
he
did
not
think
of
it
?
How
could
I
abhorre
,
and
avoid
s●…
?
how
could
I
repent
of
it
,
if
it
were
not
in
my
Thought
.
3.
This
we
cannot
doubt
of
:
But
then
Thirdly
,
The
sense
and
Fancy
may
receive
the
object
with
some
delight
,
and
naturall
complacency
,
and
yet
without
sinne
;
if
we
stand
upon
our
Guard
,
suffer
it
to
winne
no
more
ground
,
but
then
oppose
it
most
,
when
it
most
pleads
for
admittance
:
For
thus
farre
it
will
advance
;
and
as
the
rationall
,
and
intellectuall
delight
is
,
from
some
Conclusion
gain'd
and
drawn
out
of
the
principles
of
Discourse
,
which
is
the
work
of
reason
;
so
there
is
a
sensible
complacency
,
which
is
nothing
else
but
adulatio
corporis
,
the
pleasing
of
the
sense
,
by
the
application
of
that
,
which
is
most
agreeable
to
it
;
as
a
better
red
,
Arnob.
l.
7.
adv.
Gent.
and
white
to
the
eye
;
of
a
more
pleasant
voice
to
the
eare
;
That
which
is
sweet
,
the
Tast
judgeth
so
,
that
which
is
faire
,
the
eye
receiveth
so
:
for
this
is
naturall
to
it
,
and
inseparable
from
it
;
and
so
it
is
to
the
Fancy
,
to
entertain
objects
in
that
shape
,
and
forme
they
represent
themselves
;
But
then
,
we
must
stay
,
and
question
them
here
,
at
their
first
approach
,
and
arrivall
in
these
their
raies
and
Glory
;
and
God
hath
made
man
a
keeper
of
his
heart
,
as
of
a
Castle
;
which
he
betrayes
not
,
'till
he
hath
delivered
it
up
into
the
Enemies
hands
.
Clavis
hujus
castri
cogitatio
est
,
The
Key
of
this
Castle
is
his
Thought
;
Bern.
This
opens
his
Heart
,
and
may
shut
it
;
This
gives
way
and
Room
for
the
Tentation
to
enter
,
which
is
not
done
,
till
he
think
,
as
the
enemy
would
have
him
;
'til
he
busie
,
and
roul
about
his
thought
,
which
is
as
the
turning
of
a
key
to
open
a
door
,
and
passage
unto
him
;
I
may
think
't
is
a
faire
sight
,
and
my
will
may
turn
from
it
;
I
may
think
it
Musick
,
and
my
will
may
be
deaf
;
I
may
think
it
pleasant
to
the
tast
,
and
my
will
may
distast
,
and
loath
it
when
reason
hath
discovered
death
in
the
apple
;
but
when
we
draw
neer
to
it
,
and
in
a
manner
invite
it
to
enter
;
when
we
delight
in
that
beauty
,
which
attempts
our
chastity
,
that
pleasure
which
assaults
our
continence
,
and
stay
,
and
dwell
,
and
solace
our selves
with
these
unlawful
objects
;
then
't
is
more
then
a
thought
,
't
is
more
then
a
natural
complacency
;
't
is
a
sinne
,
for
not
onely
the
sense
is
pleased
,
but
the
will
;
for
we
would
not
have
set
it
up
so
high
in
our
fancy
,
we
would
not
have
Deified
it
there
,
if
we
had
not
been
willing
to
fall
down
,
and
worship
it
;
And
now
though
it
be
but
a
thought
,
it
is
a
work
of
the
flesh
,
wrought
and
finisht
in
the
minde
,
and
wants
nothing
but
opportunity
to
bring
it
into
Act
;
Tertul
de
resurrect.
carn's
.
c.
15.
nec
enim
cogitatus
licet
solos
,
licet
non
ad
effectum
per
carnem
deduc●os
à
collegio
carnis
auferimus
,
saith
Tertullian
,
so
far
is
it
,
that
the
soul
should
be
alone
in
the
Actions
of
our
life
;
that
we
cannot
take
these
thoughts
which
are
alone
,
and
not
yet
brought
into
act
,
from
the
society
,
and
fellowship
of
the
flesh
,
which
works
in
the
soul
,
as
the
soul
doth
by
it
;
For
in
the
flesh
,
and
with
the
flesh
,
and
by
the
flesh
,
that
is
done
by
the
soul
,
which
is
done
in
the
heart
and
inward
man
.
Fourthly
:
Our
natural
inclination
or
appetite
to
joyn
with
those
objects
which
occasion
siune
,
if
it
proceed
,
and
work
not
beyond
the
limits
which
God
hath
set
up
,
is
not
irregular
,
or
sinful
:
Nullus
in
homine
naturalis
appetitus
qui
non
potest
virtuosè
impleri
.
Helcet
.
in
l.
Sap
ser.
42.
for
there
is
no
natural
appetite
,
no
natural
inclination
of
man
,
which
in
the
effect
may
not
be
drawn
up
,
to
end
in
some
vertuous
action
:
no
fuel
,
no
sparkle
in
our
nature
which
may
not
be
improved
,
and
fixt
at
last
,
as
a
starre
in
the
firmament
of
the
soul
;
and
therefore
is
good
and
tends
to
good
,
as
well
as
to
evil
:
my
inclination
to
anger
my
be
drawn
up
unto
a
godly
zeal
,
or
end
in
meeknesse
;
my
inclination
to
meats
;
in
sobriety
and
temperance
,
my
inclination
to
carnality
,
may
either
be
restrained
in
a
virgins
life
,
or
made
honourable
in
a
married
;
my
affections
,
and
desires
were
imprinted
in
me
by
Nature
,
and
therefore
by
the
hand
of
God
himself
,
and
are
not
in
themselves
vitious
,
but
may
be
good
,
and
profitable
;
and
advantagious
to
me
,
in
the
race
I
have
to
run
:
what
though
my
inclination
,
and
desire
look
towards
pleasure
?
my
anger
prompt
,
and
urge
me
to
revenge
?
my
fear
drive
me
from
that
danger
;
by
undergoing
which
,
I
might
secure
my self
from
a
greater
?
it
is
their
nature
,
and
they
are
left
in
me
to
this
end
;
for
God
hath
also
set
up
a
power
within
me
,
my
reason
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
natural
judicatory
,
by
which
I
discern
that
which
is
good
,
from
that
which
is
evil
,
by
which
I
may
be
familiar
with
the
Laws
of
God
,
well
skild
in
spiritual
wisdom
;
and
by
that
becalmall
Tumults
in
the
soul
,
moderate
,
and
regulate
my
affections
,
and
if
they
be
too
urgent
,
subdue
and
crucifie
them
,
set
them
their
bounds
which
they
shall
not
passe
,
which
are
righteousnesse
and
the
Laws
of
God
;
that
I
prefer
not
my
grief
or
pleasure
,
or
any
other
inclination
,
or
affection
before
the
will
of
God
,
which
hath
placed
them
in
me
,
not
to
destroy
me
,
but
to
be
serviceable
to
him
,
and
conducible
to
that
end
,
for
which
he
left
them
in
me
:
I
may
make
my
anger
a
Magistrate
to
punish
my
sinne
,
my
fear
a
Centinel
to
warn
me
of
danger
,
my
sorrow
a
penitentiary
to
water
my
couch
with
my
tears
;
my
hope
a
pillar
to
lean
upon
,
and
how
can
that
be
sin
,
without
which
I
cannot
be
vertuous
?
For
if
I
could
not
be
angry
,
I
could
not
be
meek
:
If
I
had
no
desire
,
I
could
not
be
chast
;
if
I
were
void
of
fear
,
I
could
not
watch
,
if
I
could
not
rebel
,
I
could
not
obey
;
if
I
could
not
be
evil
,
I
could
not
be
good
;
if
I
had
no
inclination
to
vice
,
I
could
not
be
vertuous
:
for
this
is
the
work
of
reason
,
and
vertue
,
to
subdue
,
and
regulate
this
inclination
,
to
draw
it
unto
good
,
which
might
have
been
mislead
,
and
carried
unto
evil
,
and
our
watchfulnesse
consists
in
this
,
in
making
that
useful
,
which
may
be
hurtful
,
in
making
that
a
friend
which
might
have
been
an
enemy
,
in
taking
the
danger
out
of
an
inclination
,
the
sting
out
of
a
temptation
,
and
with
it
the
victory
.
What
can
we
resemble
God
more
then
in
the
destruction
of
sin
?
and
this
we
may
do
by
the
help
of
our
passions
;
my
joy
sings
Psalmes
to
him
,
my
fear
observes
him
,
and
trembles
before
him
;
my
anger
revengeth
his
quarrel
;
when
my
indignation
is
against
my self
;
my
sorrow
payes
him
the
tribute
of
tears
;
my
love
hasteth
with
a
steady
eye
to
that
which
is
good
,
when
that
is
present
,
it
is
transformed
into
joy
,
when
to
come
,
't
is
quickned
into
hope
,
when
't
is
past
,
't
is
poured
forth
into
desire
;
all
natural
inclinations
may
be
brought
to
work
for
our
good
,
and
the
glory
of
God
that
gave
them
.
For
we
must
learn
to
distinguish
between
our
natural
desire
and
our
will
,
or
else
we
shall
bring
him
in
guilty
of
sinne
;
who
took
away
the
sins
of
the
World
,
who
though
he
came
to
do
the
will
of
his
Father
,
and
was
willing
to
do
it
,
yet
in
his
Agony
,
desired
that
that
cup
might
be
taken
from
him
,
without
drinking
of
which
,
it
could
not
be
done
;
and
this
desire
doth
not
derogate
from
his
obedience
,
but
commend
it
;
that
he
brought
down
this
natural
desire
under
the
will
of
his
Father
,
and
would
drink
that
cup
,
Maxima
chsequii
gloria
est
in
eo
,
quod
aequi
minus
velit
.
I'lin
.
Paneg.
which
his
humane
nature
trembled
at
;
not
my
will
but
thine
be
done
.
Herein
is
obedience
,
if
a
man
doth
the
will
of
God
even
against
his
will
,
that
is
his
natural
desire
.
When
my
breasts
are
full
of
milk
,
and
my
blood
dances
in
my
veines
,
and
my
natural
inclination
is
strong
within
me
,
when
beauty
,
not
onely
tempts
,
but
sollicits
,
and
opportunity
and
the
twilight
favour
me
;
when
my
natural
desire
is
eager
,
and
vehement
,
when
I
thus
would
,
and
might
,
and
will
not
;
then
am
I
chast
,
an
Eunuch
for
the
kingdom
of
Heaven
:
when
my
choler
would
draw
my
sword
,
and
my
reason
locks
it
in
my
Scabbard
;
then
am
I
meek
:
when
I
am
brought
to
the
trial
of
my
faith
,
and
my
fear
would
carry
me
away
from
that
persecution
which
rageth
against
me
,
for
the
truthes
sake
,
and
I
cleave
to
the
truth
,
and
chase
this
fear
away
,
which
would
carry
away
me
,
or
awe
,
and
over-match
it
by
the
readinesse
,
and
strength
of
the
spirit
,
and
resolve
against
those
terrours
,
which
would
shake
me
from
my
rock
,
(
for
I
may
fear
,
and
yet
suffer
)
then
am
I
a
Souldier
of
Christ
:
when
I
am
fastned
to
the
stake
,
and
am
made
a
spectacle
to
thousands
,
to
some
a
spectacle
of
pitty
,
to
others
of
reproach
,
when
I
see
the
light
;
the
joy
of
the
whole
earth
;
the
Heavens
above
me
;
and
the
land
of
the
living
,
where
I
was
wont
to
walk
;
when
I
see
all
the
ceremony
,
and
pomp
of
persecution
and
death
;
when
the
executioner
is
ready
to
put
fire
to
my
funeral
pile
;
when
my
flesh
trembles
,
and
nature
shrinks
from
that
which
will
abolish
it
,
when
in
this
fit
of
trepidation
,
a
conditional
pardon
is
offered
,
and
I
would
,
yet
will
not
receive
it
,
because
even
the
saving
letters
,
that
are
in
it
,
are
killing
;
when
the
outward
man
would
not
be
thus
sacrificed
:
and
yet
I
offer
him
up
,
then
the
crown
is
ready
for
me
,
and
the
flame
of
fire
,
in
which
I
shall
be
reduced
almost
to
nothing
,
is
my
Chariot
,
to
carry
my
soul
up
to
receive
it
.
I
cannot
say
,
that
this
strife
and
contention
is
in
all
;
for
the
grace
of
Gods
spirit
,
may
so
settle
and
quiet
it
,
that
it
shall
scarce
be
sensible
;
but
where
it
is
sensible
,
it
is
no
signe
that
the
tentation
hath
prevailed
,
but
rather
a
strong
argument
,
that
we
are
not
as
yet
lead
,
and
shut
up
in
it
,
but
forcing
a
way
,
and
passage
out
of
it
,
that
though
the
strong
man
thus
come
against
us
,
yet
there
is
something
in
us
stronger
then
he
,
something
opposite
,
and
contrary
to
the
tentation
,
which
will
not
suffer
it
to
come
so
neer
,
as
to
shake
our
constancy
,
or
drive
us
from
our
resolution
;
it
may
lay
hard
at
us
,
to
make
us
leave
our
hold
:
and
to
represse
,
and
keep
it
back
,
to
strengthen
and
lift
up
our selves
,
that
we
do
not
fall
,
is
the
effect
of
our
watchfulnesse
,
and
Christian
fortitude
,
by
which
we
are
more
then
Conquerors
.
To
conclude
this
;
though
the
sense
,
and
fancy
receive
the
object
,
which
is
a
tentation
,
though
our
natural
temper
incline
to
it
,
and
raise
in
us
a
kinde
of
desire
to
it
(
which
is
but
a
resultancy
from
the
flesh
)
yet
if
we
stand
upon
our
guard
,
and
watch
,
we
shall
be
so
far
from
sinning
,
that
we
shall
raise
that
obedience
upon
it
,
which
makes
a
way
to
happinesse
;
and
the
soul
shall
be
sospes
,
et
fidei
calore
fervens
inter
tentamenta
Diaboli
,
Hieron
.
Apronio
as
Saint
Jer.
speaks
,
safe
and
sound
,
vigorous
and
lively
in
the
midst
of
all
these
tentations
,
shall
be
undefiled
of
that
object
,
which
is
fair
,
and
unshaken
of
that
,
which
is
terrible
to
the
sense
.
Put
on
then
the
whole
armour
of
God
,
stand
upon
your
guard
,
set
up
the
spirit
against
the
flesh
,
the
reason
against
your
sense
;
watch
one
eye
with
another
,
your
carnal
eye
,
with
a
spiritual
eye
,
your
carnal
ear
,
with
a
spiritual
ear
,
check
your
fancy
,
bound
your
inclination
,
if
the
flesh
be
weake
,
let
the
spirit
be
ready
,
if
one
raise
a
liking
or
desire
,
let
the
other
work
the
miracle
,
and
cast
it
out
;
and
this
is
to
work
light
out
of
darknesse
,
good
out
of
that
,
which
might
have
bin
evil
,
life
out
of
that
,
which
might
have
been
death
;
this
is
indeed
to
watch
.
And
to
this
end
that
we
may
thus
watch
;
let
us
out
of
that
which
hath
been
said
,
gather
such
rules
,
and
directions
which
may
settle
and
confirm
us
in
our
watch
,
and
carry
on
our
care
,
and
sollicitude
unto
the
end
,
that
we
may
watch
,
and
so
not
enter
into
temptation
.
And
first
we
must
study
the
temptations
themselves
,
so
study
them
as
to
wipe
off
their
paint
,
to
strike
off
their
illecebrae
and
beauty
,
to
behold
them
in
their
proper
,
and
native
colours
,
and
representations
;
optimus
Imperator
,
Veger
.
qui
habet
cognitas
res
hostium
,
he
is
the
best
Commander
,
the
best
Watch-man
who
knows
his
enemy
,
and
can
see
through
his
disguise
and
vizor
,
through
his
counterfeit
terrours
,
and
lying
boasts
,
and
knowes
what
he
is
:
For
indeed
nothing
can
make
tentations
of
any
force
,
but
the
opinion
we
have
of
them
;
it
is
not
poverty
that
afflicts
me
,
but
the
opinion
that
poverty
is
evil
;
't
is
not
the
evil
it self
,
but
my
own
thoughts
which
deserve
this
ill
at
my
hands
:
I
am
afraid
of
it
,
because
I
think
it
horrid
,
and
whilst
I
think
,
I
make
it
so
.
It
is
not
the
blow
of
the
tongue
that
can
hurt
me
,
for
't
is
but
a
word
,
't
is
not
a
Thunderbolt
,
and
if
it
were
,
yet
the
Stoick
will
tell
us
inhonestius
est
dejectione
animi
perire
,
quam
fulmine
,
Senc.
Na.
Question
.
It
is
not
so
great
an
evil
,
nor
so
dishonorable
,
to
be
struck
with
a
Thunderbolt
,
as
to
be
kill'd
with
fear
;
far
worse
that
my
fancy
should
wound
me
,
then
the
tongue
of
an
enemy
.
For
what
secret
force
can
there
be
in
a
calumniating
tongue
,
to
pierce
through
our
very
hearts
,
and
shake
and
disturb
our
minds
?
we
can
hear
it
thunder
,
and
not
be
cast
down
,
but
so
improvident
,
and
cruel
we
are
to
our selves
that
a
breath
from
malice
,
or
envy
will
lay
us
on
the
ground
,
Non
ex
eo
quod
est
fallimur
,
sed
ex
eo
quod
non
est
,
we
are
not
deceived
with
the
realities
,
but
with
the
disguises
,
and
appearances
of
things
,
which
those
shapes
which
we
have
given
them
,
we
first
make
them
idols
,
and
then
fall
down
and
worship
them
:
we
carelessly
take
in
the
object
,
and
let
our
fancy
loose
to
work
and
hammer
,
and
polish
it
,
as
Poets
do
make
gods
of
men
,
and
Seas
of
little
Rivers
;
and
in
this
fair
out-side
,
in
which
we
have
drest
them
,
they
do
deceive
us
,
if
we
would
look
neerer
into
them
,
if
we
would
desire
them
,
involutas
evolvere
,
unsold
,
and
lay
them
open
,
take
them
out
of
that
gaudinesse
,
in
which
they
are
wrapt
,
they
could
not
have
this
operation
,
nor
thus
work
upon
us
,
sapiens
est
,
cui
res
sapiunt
,
ut
sunt
,
he
is
a
prudent
man
,
to
whom
things
savour
,
and
relish
as
they
are
,
and
our
vigilancy
,
and
spiritual
wisdom
consists
in
this
,
in
distinguishing
one
thing
from
another
,
in
abstracting
that
evil
that
may
be
,
from
that
good
that
appears
,
in
discovering
a
sophisme
from
a
demonstration
,
in
being
able
to
sever
the
colour
and
appearance
of
a
thing
,
from
the
thing
it self
;
glory
from
riches
,
misery
from
poverty
,
for
truly
these
are
not
in
them
,
but
are
to
be
lookt
for
and
feared
in
something
else
:
Did
we
contemplate
onely
that
,
which
is
properly
theirs
,
which
is
onely
theirs
,
and
not
that
which
they
have
not
,
but
ex
dono
by
our
gift
,
we
should
not
so
often
stoop
,
and
submit
to
these
vile
offices
,
nor
forsake
our
reason
to
joyn
with
our
sense
:
we
should
then
look
through
the
flatteries
of
the
world
,
and
behold
the
inward
horrour
they
conceal
,
we
should
look
through
the
terrours
of
the
world
,
and
consider
that
inward
sweetnesse
,
and
light
which
many
times
breaks
through
them
,
like
lightning
through
a
dark
and
sullen
cloud
:
we
should
not
thus
honour
them
with
our
fear
,
nor
would
our
hearts
so
often
fail
at
the
very
sight
of
them
:
we
should
not
forfeit
our
souls
to
save
our
estates
,
wound
our
Conscience
to
secure
our
purse
,
be
perjured
rather
then
imprisoned
,
and
so
run
into
Hell
from
the
face
and
frown
of
a
Tyrant
:
but
as
Gregory
observes
,
Hom.
39.
in
.
Isa.
Anima
rebus
praesentibus
dedita
abscondit
sibi
mala
sequentia
,
when
the
Soul
mixes
with
the
world
and
cleaves
to
these
temporary
things
,
when
it
is
buried
,
as
it
were
,
in
the
flesh
,
and
carnal
pleasures
,
it
draws
the
vaile
before
its
face
,
and
obscures
and
hides
from
it self
those
evils
which
are
sure
to
follow
,
which
could
she
truly
discern
,
she
would
watch
,
and
take
courage
against
that
temptation
,
which
she
now
,
not
onely
yeelds
to
,
but
embraceth
.
And
that
we
may
throughly
discern
them
,
which
is
the
office
of
our
Christian
vigilancy
,
it
will
be
necessary
for
us
to
compare
them
:
for
the
Orator
will
tell
us
,
Facilius
latent
,
M.
Seneca
.
Cont.
164.
quae
non
comparantur
,
Those
things
which
we
look
upon
with
a
single
eye
,
but
once
;
doe
commonly
lye
hid
,
and
we
see
them
,
as
if
we
saw
them
not
;
but
when
we
look
them
over
againe
,
and
compare
them
with
something
better
then
they
,
then
we
see
them
neerer
,
and
have
a
more
direct
,
and
fuller
view
of
them
,
we
see
they
are
nothing
,
or
nothing
what
they
seem'd
,
as
when
the
Sunne
is
up
,
the
lesser
lights
are
obscured
,
and
the
glory
of
the
starrs
is
not
seene
.
Beauty
is
delightfull
,
but
what
is
it
to
the
splendor
of
Virtue
?
who
would
look
upon
a
face
,
that
could
see
her
naked
?
what
is
Honor
,
that
is
blasted
with
a
breath
,
with
a
Frowne
,
to
immortall
Glory
?
what
is
the
Merchants
Pearle
,
to
the
Kingdome
of
Heaven
?
what
are
pleasures
,
which
are
but
for
a
season
,
to
those
which
are
for
evermore
?
what
's
a
span
of
time
,
a
moment
to
Eternity
?
And
certainly
,
were
these
outward
things
,
which
doe
but
please
,
and
tempt
,
and
withdraw
us
from
better
,
the
onely
reward
of
goodness
,
these
Aery
,
fugitive
,
envenom'd
Glories
,
all
that
we
should
find
at
the
end
of
our
Race
,
no
wise
man
would
stoop
to
reach
them
up
;
if
these
were
the
end
of
our
Hopes
,
wee
were
of
all
men
most
miserable
;
if
this
were
all
the
Heaven
that
were
promis'd
,
wee
should
not
beleeve
there
was
either
a
God
,
or
Heaven
:
Compare
them
if
you
please
;
worldly
Glories
,
with
spirituall
blessings
;
the
one
come
toward
us
smiling
,
and
make
us
mirth
and
melody
,
but
they
soon
turn
their
back
,
and
leave
us
sad
and
disconsolate
,
in
the
very
shadow
of
Death
;
The
other
present
themselves
at
first
,
with
great
distast
to
flesh
and
blood
,
because
we
look
upon
them
through
a
sad
and
dark
medium
,
through
disgrace
and
affliction
,
and
Death
it self
,
but
if
wee
look
often
,
and
converse
familiarly
with
them
,
we
shall
see
them
in
Beauty
and
Riches
,
and
Heaven
,
and
God
himself
;
and
is
it
not
a
great
deal
better
for
a
while
to
watch
,
and
strive
,
and
fight
it
out
,
and
afterwards
rejoyce
,
and
triumph
as
Conquerors
,
then
by
the
impatience
of
one
houre
,
to
be
slaves
for
ever
?
Quid
enim
est
malum
,
nisi
impatientia
boni
?
Tertul
de
patientia
.
for
what
is
evill
;
what
is
our
yeelding
to
Temptations
,
the
slacking
of
our
watch
,
but
our
want
of
patience
towards
that
which
is
good
?
Thus
if
we
compare
them
,
we
shall
soon
discover
their
deformity
,
and
on
holy
desires
,
and
strong
resolutions
,
as
with
the
wings
of
a
Dove
,
fly
swiftly
away
,
that
we
may
be
at
rest
;
Thus
if
we
know
them
,
they
can
hardly
hurt
us
;
for
what
Pliny
spake
of
Monsters
and
Prodigies
,
is
true
,
either
of
faire
,
or
black
Tentations
,
Ostenterum
vires
in
eorum
potestate
sunt
,
quibus
portenduntur
;
as
of
the
one
,
Prout
quaeque
accepta
sunt
,
ità
valent
.
Plin.
Nat.
hist.
l.
28.3
.
so
of
the
other
,
their
power
is
no
greater
,
then
they
would
have
it
,
to
whom
it
is
shewed
,
and
presented
,
and
are
of
force
so
farre
,
as
they
are
received
,
have
no
power
to
hurt
us
,
but
from
our selves
;
and
therefore
we
must
deal
with
them
,
as
they
did
with
those
prodigies
,
neglect
,
and
slight
them
,
that
they
may
not
hurt
us
,
beat
down
,
Crucify
the
flesh
,
with
the
affections
and
lusts
,
disgrace
,
and
vilify
every
imagination
that
exalts
it self
against
God
;
Hate
them
with
a
perfect
hatred
:
For
not
to
yeeld
,
is
to
overcome
,
to
study
,
and
learne
,
and
know
temptations
,
and
find
out
,
where
their
great
strength
lyeth
,
and
cut
it
off
;
to
consider
them
as
they
are
,
and
not
in
appearance
,
but
reality
;
to
contemne
and
put
them
by
,
is
that
which
makes
way
to
victory
,
and
prepares
us
for
the
coming
of
the
Lord
.
3.
But
Thirdly
:
Nihil
in
bello
oportet
contomni
.
let
us
not
so
neglect
and
slight
them
,
as
to
let
them
come
up
too
neer
us
(
for
so
to
neglect
an
Enemy
,
is
to
strengthen
him
)
but
let
us
stand
at
the
Doores
,
and
represse
,
and
put
them
back
at
the
first
sight
,
either
of
their
false
glory
,
or
their
borrowed
Terrour
;
let
us
turne
away
our
eyes
,
that
they
behold
not
vanity
;
periculosum
est
crebrò
videre
,
Nemo
diu
●u
tus
periculo
proximus
.
Cyp.
ep.
61.
per
quae
aliquando
captus
sis
,
a
dangerous
thing
it
is
,
nay
,
a
folly
it
is
to
behold
those
objects
,
and
look
upon
them
often
,
which
may
be
a
snare
unto
us
,
to
dally
with
the
point
of
that
sword
,
which
may
enter
our
Bowels
,
to
sport
with
that
serpent
,
which
may
sting
us
to
death
.
What
should
they
doe
long
in
the
eye
?
why
should
they
stay
so
long
in
the
Fancy
,
till
she
gild
and
beautifie
them
?
and
set
them
up
as
an
Idoll
to
worship
?
no
let
us
watch
,
and
rowse
up
our selves
,
and
beat
down
every
Altar
,
as
soone
as
it
is
erected
there
;
nay
,
stay
the
Fancy
in
its
work
,
repress
them
here
in
causis
,
in
their
beginnings
,
Take
these
Babylonish
brats
,
and
dash
them
against
the
stones
;
for
he
that
doth
not
meet
,
and
withstand
an
evill
in
the
approach
,
hath
fairely
invited
it
,
to
come
forward
,
qui
morbo
non
occurrit
,
sibi
manus
infert
,
he
that
doth
not
use
speedy
means
to
keep
back
a
disease
,
is
as
he
that
kills
himself
.
A
A
thought
begets
Delight
,
delight
begets
consent
,
consent
is
seen
in
Action
,
Action
begets
Custome
,
Custome
necessity
,
necessity
Death
;
it
was
but
an
object
,
but
an
apparition
,
but
a
Thought
at
first
,
and
now
't
is
Death
;
and
he
that
was
willing
a
Thought
should
lead
in
the
Front
,
was
willing
also
that
Death
should
come
in
the
reare
.
It
is
not
safe
thus
to
Dally
with
a
Temptation
,
to
resolve
not
to
act
it
,
and
yet
to
act
in
the
mind
,
which
will
soon
make
the
Basis
,
and
ground-work
of
a
resolution
to
be
afraid
of
the
Action
,
and
yet
commit
the
sinne
,
to
nourish
that
sinne
in
my
bosome
,
which
I
am
ashamed
to
be
seen
with
abroad
,
which
will
yet
at
last
break
forth
before
the
Sunne
,
and
the
people
,
to
harbour
that
in
my
closet
,
which
within
a
while
will
be
on
the
House
top
.
That
of
Bernard
is
most
true
,
though
it
be
in
ryme
,
non
nocet
sensus
,
ubi
non
est
consensus
,
the
sense
hurteth
not
where
there
is
no
consent
:
It
is
no
sinne
for
the
eye
to
see
,
or
the
care
to
heare
,
or
for
the
Fancy
to
set
up
objects
within
her
in
that
shape
in
which
they
appear
,
but
it
is
a
hard
matter
,
as
Saint
Hierome
speaks
,
integritate
mentis
abutivoluptatibus
,
to
abuse
those
pleasures
,
which
daily
present
themselves
,
to
a
good
end
;
to
have
them
as
Aristippus
had
his
Lais
)
and
not
to
have
them
,
to
live
in
pleasure
,
without
that
delight
,
which
makes
Tentation
a
sinne
:
we
may
say
of
Temptations
,
as
he
did
of
Fortune
,
ana
est
ad
illam
securitas
,
non
toties
illam
experirt
,
The
best
security
we
have
against
Fortunes
fickle
inconstancy
is
,
not
to
make
tryall
of
her
too
often
,
not
to
want
her
;
so
of
Tentations
:
It
is
not
good
to
look
too
often
upon
them
when
they
flatter
,
not
to
see
too
often
,
not
to
heare
too
often
,
not
to
open
our
eyes
or
our
eares
to
vanity
;
For
as
they
who
busy
themselves
in
worldly
affaires
,
when
all
things
succeed
prosperously
,
doe
begin
at
last
to
doate
on
Riches
,
and
love
them
for
themselves
,
which
they
sought
for
at
first
,
but
for
their
necessity
;
so
what
we
look
upon
at
first
,
as
a
common
object
,
by
degrees
insinuates
,
and
is
made
familiar
to
us
,
and
winnes
our
affection
to
it
,
delights
and
overcomes
us
,
and
what
did
at
first
stand
at
doore
,
and
begge
an
entrance
,
at
last
enters
in
,
and
takes
full
possession
of
us
,
and
commands
in
chief
.
Last
of
all
,
let
us
Consider
the
Apostle
and
High
Priest
of
our
profession
,
CHRIST
JESVS
,
even
this
Lord
who
is
to
come
,
who
hath
open●d
the
Treasuries
of
Heaven
,
brough●
own
Life
and
Immortality
,
display'd
his
rich
,
and
precious
promises
of
Heaven
,
and
Everlasting
Happinesse
,
all
which
he
will
make
ours
,
if
we
make
good
but
this
one
word
,
but
this
one
syllable
,
Watch
:
This
is
the
price
of
Heaven
;
This
he
dyed
for
,
that
we
should
be
a
peculiar
People
unto
him
,
Even
his
Watch-men
:
That
as
he
,
for
the
joy
which
was
set
before
him
,
endured
the
Crosse
,
despised
shame
,
suffered
the
Contradictions
of
sinners
,
and
yet
was
yesterday
and
to
Day
,
Heb.
12.
and
the
same
for
ever
.
So
wee
by
his
Power
,
and
the
efficacy
of
his
Spirit
,
by
the
vertue
of
his
Precepts
,
and
the
Glory
of
his
Promises
,
may
establish
our selves
,
watch
over
our selves
,
secure
our selves
,
in
the
midst
of
snares
,
and
so
be
in
the
World
as
out
of
the
world
,
walk
in
the
midst
of
Temptations
and
be
untoucht
,
walk
in
the
midst
of
all
these
Fiery
Tryalls
,
as
the
Three
Children
did
in
the
Furnace
,
and
have
no
hurt
;
Heare
the
Musick
of
the
world
,
but
not
hearken
to
it
,
behold
its
allurements
,
and
not
be
moved
,
be
one
and
the
same
in
all
the
Changes
and
variety
of
Temptations
,
the
same
when
they
flatter
,
and
the
same
when
they
Threaten
,
which
is
truely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
like
unto
our
Lord
.
And
because
the
watch
man
watcheth
in
vain
,
unlesse
the
Lord
keepeth
the
house
;
we
must
call
upon
this
Lord
,
to
watch
with
us
,
and
to
watch
over
us
,
who
is
not
gratiae
angustus
,
as
Saint
Ambrose
speaks
,
no
niggard
of
his
Grace
,
but
as
he
hath
given
us
a
command
to
watch
,
so
he
hath
given
us
another
,
to
depend
upon
him
,
Greg
Hom.
36.
for
assistance
,
et
scimus
quià
petentes
libenter
exaudit
,
quando
hoc
petitur
largiri
quod
jubet
,
and
we
know
it
is
impossible
he
should
denie
us
our
requests
,
when
we
desire
him
to
grant
us
that
,
which
he
desires
we
should
have
;
his
help
and
assistance
to
do
that
which
he
commands
;
do
we
desire
it
?
he
wisheth
it
;
do
we
begg
it
of
him
?
he
beseeches
us
to
accept
it
;
we
begg
his
assistance
against
the
lusts
of
the
flesh
;
1
Thes.
4.3
.
he
commands
us
to
crucifie
them
;
against
the
pollutions
of
the
world
;
his
will
is
our
sanctification
,
against
the
Devil
;
if
we
will
,
he
will
tread
him
under
our
feet
;
he
commands
us
,
who
is
Xistarcus
the
master
of
the
race
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
over-seer
,
and
Captain
of
the
watch
,
by
whose
power
and
wisdom
,
we
may
keep
back
all
our
enemies
.
If
the
Devil
suggests
evil
thoughts
,
he
inspires
good
;
if
the
enemy
lay
hard
at
us
that
we
may
fall
his
mercy
is
ready
to
hold
us
up
;
if
we
be
subtle
;
our
Lord
is
wisdom
it self
;
in
all
our
trials
,
in
all
time
of
our
tribulation
,
in
all
time
of
our
wealth
,
in
the
hour
of
death
,
and
in
the
day
of
judgement
,
he
is
our
Lord
,
and
his
Grace
is
sufficient
for
us
.
If
we
fail
,
and
miscarry
,
't
is
because
we
will
not
joyn
him
with
us
;
because
we
begghis
assistance
,
and
will
not
have
it
,
call
upon
him
for
help
,
and
weary
him
with
our
refusals
;
beseech
him
to
do
that
,
which
we
will
not
suffer
him
to
do
,
bespeak
him
to
watch
over
us
,
Is.
21.11
.
If
you
will
enquire
,
enquire
.
and
fll
fast
asleep
!
If
you
will
repent
,
repent
,
saith
the
watch-man
;
Iaf
you
would
watch
,
why
do
ye
not
?
How
many
yeers
have
you
worn
out
in
this
spiritual
exercise
?
nay
,
Vide
Castalionis
perutilem
Tract
.
de
quinque
impedimentis
bonae
mentis
.
Job
8.9
.
to
fall
lower
,
have
we
devoted
two
or
three
moneths
?
nay
,
lower
yet
,
how
many
weeks
have
we
spent
?
a
week
is
not
long
;
but
how
many
dayes
?
our
dayes
on
earth
are
but
a
shadow
,
but
how
many
hours
?
and
houres
we
say
,
have
wings
,
and
fly
away
;
(
I
am
ashamed
to
ask
again
)
How
many
minutes
hath
it
cost
us
?
our
life
is
but
a
span
;
how
much
of
this
span
?
how
little
of
this
little
?
what
a
nothing
of
this
nothing
hath
this
great
businesse
took
up
?
Job
14.14
.
Psal.
119.164
Psal
55.17
.
Acts
24.25
.
Ephe.
6.14
.
O
that
we
could
say
with
Job
:
all
the
dayes
of
my
appointed
time
,
or
with
David
,
seven
times
a
day
,
or
were
it
his
morning
,
his
noon
,
his
evening
;
but
I
fear
,
all
is
shut
up
in
Foelix
his
convenient
season
,
that
is
,
when
the
world
,
and
our
flesh
;
when
our
lust
and
the
devil
will
give
us
leave
,
and
then
,
what
faint
,
feeble
breathing
?
what
thin
and
empty
conceptions
?
nay
,
what
noysom
exhalations
?
what
contradictions
?
what
sinnes
are
our
prayers
.
Let
us
then
call
upon
him
to
be
present
with
us
,
and
to
assist
us
in
our
watch
;
but
,
let
us
gird
up
our
loyns
when
we
call
upon
him
;
let
us
watch
and
pray
;
pray
,
and
watch
,
let
us
endeavour
,
when
we
pray
,
and
he
will
help
our
indeavours
,
let
us
intend
what
we
desire
,
and
he
will
grant
it
:
let
us
mean
what
we
speak
,
and
he
will
hear
us
:
for
he
never
shuts
his
ears
against
his
own
words
,
and
his
own
words
are
,
Ask
and
you
shall
have
;
ask
the
blessings
of
the
right
hand
,
or
the
left
,
and
he
will
give
you
them
,
or
that
which
is
better
for
you
:
but
if
you
ask
his
Grace
,
his
assistance
;
you
are
heard
,
before
you
speak
,
for
he
is
all
Grace
,
all
Goodnesse
,
all
Rayes
,
all
beauty
,
and
will
fill
you
with
himself
;
for
his
delight
is
to
be
in
the
sons
of
men
,
and
to
make
them
like
him
.
Trouble
not
your selves
then
with
what
he
will
do
,
or
not
do
,
but
be
busie
in
your
watch
,
watch
and
pray
in
this
your
hour
;
that
you
may
know
him
,
and
be
known
of
him
;
that
at
your
last
day
,
and
hour
,
you
may
know
,
and
finde
him
,
what
now
you
beleeve
him
to
be
,
your
Righteousnesse
,
your
Lord
,
your
Saviour
;
haec
est
hora
vestra
,
this
is
your
hour
;
this
span
of
time
,
this
moment
is
that
,
on
which
depends
your
Eterniy
;
if
in
this
your
hour
you
watch
,
and
be
ready
to
go
out
,
and
meet
him
,
he
will
receive
you
with
joy
,
even
receive
you
to
his
table
;
there
to
rest
,
and
sit
down
,
and
delight
your selves
with
Abraham
,
and
Isaac
,
and
all
the
Prophets
,
and
all
the
Apostles
,
all
the
Martyrs
,
all
your
fellow
watch-men
,
and
with
them
to
sing
prayses
to
this
Lord
for
evermore
.
THE
SEVENTEENTH
SERMON
.
GAL.
1.10
.
The
last
part
of
the
Verse
.
For
do
I
now
perswade
men
or
Gods
?
or
do
I
seek
to
please
men
?
For
if
I
yet
pleased
men
,
I
should
not
be
the
servant
of
Christ
.
WHich
words
admit
a
double
sense
,
but
not
contrary
;
for
the
one
is
virtually
included
in
the
other
;
as
first
,
If
I
should
yet
do
as
I
did
,
when
I
was
a
Jew
,
seek
to
please
men
,
and
to
gain
repute
,
and
honour
,
and
wealth
,
fit
my
Doctrine
to
their
corrupt
disposition
,
I
should
never
have
entred
into
Christs
service
,
which
sets
me
up
as
it
were
,
in
opposition
to
the
world
,
and
the
counsels
of
the
world
,
and
so
layes
me
open
to
scorn
,
and
hatred
,
to
misery
,
and
poverty
.
Or
more
plainly
this
;
If
being
an
Apostle
of
Christ
,
I
should
yet
please
men
;
attemper
my
Doctrine
to
their
taste
and
relish
,
whatsoever
I
call
my self
,
yet
certainly
,
I
shall
in
no
degree
approve
my self
,
to
be
the
servant
of
Christ
.
And
in
this
sense
,
if
you
view
the
form
and
manner
of
the
words
,
they
are
at
the
first
found
,
but
a
meer
supposition
of
S.
Pauls
;
but
if
we
hear
them
again
,
and
well
observe
and
consider
them
,
we
shal
find
them
to
bea
satyre
,
and
bitter
reprehension
of
those
false
Apostles
,
who
did
mingle
and
confound
Christ
and
the
Law
;
and
all
those
who
shall
leave
the
truth
behinde
them
,
to
meet
and
comply
with
the
humours
of
men
;
I
say
,
a
plain
and
flat
redargution
,
but
clothed
in
the
Garment
and
●abit
of
a
Hyothetical
proposition
,
Nobis
non
licet
esse
sic
disertis
.
It
is
not
for
us
Latins
to
be
thus
elegant
;
the
Latine
Poer
speakes
it
of
himself
,
but
indeed
lasheth
that
too
much
liberty
,
which
the
Greeks
assumed
to
themselves
;
and
si
adhuc
placerem
,
if
I
yet
pleased
men
,
is
as
a
finger
pointing
out
to
the
false
Doctors
,
who
were
pleasers
of
men
.
Again
,
as
it
is
an
artisicial
reprehension
,
so
if
you
shall
please
to
look
upon
it
intentively
,
you
shall
finde
it
to
be
a
rale
and
precept
.
For
as
some
commentators
on
Aristotle
have
observed
,
that
his
rule
many
times
is
contained
,
and
lies
hid
in
the
example
and
instance
which
he
brings
;
as
when
he
gives
you
the
instance
of
a
magnificent
man
,
you
shall
there
easily
discover
the
face
and
beauty
,
and
full
proportion
of
magnificence
,
so
what
Saint
Paul
,
speaking
of
himself
,
laies
down
as
a
supposition
,
is
indeed
a
rule
and
precept
.
And
this
which
hath
been
observed
of
Aristotle
,
is
the
constant
method
of
the
holy
Ghost
,
that
which
is
brought
for
instance
,
is
a
precept
,
when
Josuah
speakes
of
himself
,
Josh.
24.15
.
I
,
and
my
houshold
will
serve
the
Lord
,
he
draws
the
character
of
a
good
Master
of
a
Family
.
When
Job
saies
;
Job
.
29.24
.
I
put
on
righteousnesse
,
and
it
cloathed
me
,
he
fitteth
a
robe
for
a
good
Magistrate
;
when
David
saith
,
I
watered
my
Couch
with
my
tears
,
he
hath
presented
us
with
the
most
lively
picture
of
a
Penitentiary
;
my
meat
is
to
do
the
work
of
him
that
sent
me
,
are
the
words
of
our
Saviour
in
Saint
Iohns
Gospel
,
John
4.34
.
and
as
they
lie
,
seem
to
be
but
a
bare
Narration
,
but
they
are
a
command
,
and
speak
in
effect
thus
much
unto
us
,
that
as
to
him
it
was
,
so
to
us
it
must
be
even
meat
and
drink
to
do
the
will
of
our
Father
which
is
in
Heaven
.
And
here
,
si
adhuc
placerem
,
if
yet
I
pleased
men
,
I
were
not
the
servant
of
Christ
,
Saint
Paul
speaks
it
of
himself
,
but
it
is
a
command
given
to
all
those
,
who
have
given
up
their
name
unto
Christ
,
and
every
man
may
make
this
deduction
to
himself
,
that
to
please
men
and
serve
Christ
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
incompatible
,
and
cannot
stand
together
;
that
the
best
way
to
keep
Christs
livery
on
our
backs
,
is
not
so
much
to
be
slaves
unto
men
,
as
to
please
them
.
And
then
,
these
three
things
are
wrapt
up
in
this
supposition
.
First
,
our
Apostles
purgation
of
himself
;
that
he
is
none
.
Secondly
,
a
sharp
reprehension
of
Men-pleasers
.
Thirdly
,
a
flat
command
against
it
.
Or
thus
:
here
is
somthing
implied
,
and
somthing
plain
and
positive
;
that
which
is
implied
is
,
that
most
men
are
willing
to
be
pleased
;
that
which
is
plain
and
positive
,
is
,
that
there
be
others
,
that
will
be
too
ready
to
please
them
.
And
then
the
parts
will
be
three
.
1.
We
shall
discover
the
humour
,
the
desire
of
being
pleased
,
and
the
danger
of
it
.
2.
A
humour
,
which
is
ready
to
meet
,
and
answer
this
;
an
art
,
and
readinesse
of
pleasing
others
,
of
knowing
their
taste
and
palate
,
and
dishing
out
their
instructions
with
such
sawces
which
shall
delight
them
;
in
making
their
addresses
to
them
in
that
shape
,
and
posture
,
which
they
most
love
to
look
upon
,
and
are
ready
to
welcome
and
reward
;
and
cast
off
all
the
Huge
distance
,
and
inconsistency
which
is
between
these
two
,
the
pleasing
of
men
,
and
the
being
a
servant
of
Christ
,
and
of
these
we
shall
speak
plainly
in
their
order
.
si
adhuc
placerem
;
if
I
yet
pleased
men
&c.
And
first
we
need
not
doubt
,
that
most
men
desire
to
be
pleased
,
and
it
may
seem
a
needlesse
labour
to
go
about
to
prove
it
,
for
do
but
whisper
,
do
but
breath
against
their
humour
,
and
you
have
made
a
demonstration
,
that
it
is
so
.
Saint
Paul
indeed
makes
it
his
wonder
at
the
6.
v.
miror
quod
tam
citò
,
I
wonder
that
you
are
so
soon
removed
;
and
we
might
well
wonder
at
his
wonder
,
but
that
his
miror
carries
with
it
more
of
reproof
then
admiration
;
for
the
consideration
of
this
humour
,
this
desire
to
be
pleased
takes
off
our
admiration
,
and
when
we
have
discovered
this
,
we
cease
to
wonder
,
into
a
barren
soile
,
from
the
Gospel
of
Christ
,
which
bringeth
salvation
,
but
withall
trouble
to
the
flesh
,
to
another
Gospel
,
which
is
no
Gospel
,
but
excludeth
both
;
in
a
word
,
to
see
men
begin
in
the
spirit
,
and
end
in
the
flesh
Omnis
rei
displicentis
etiam
opinio
reprobatur
,
saith
Tert.
The
very
thought
of
that
,
which
displeases
us
,
displeases
us
almost
as
much
as
the
thing
it self
;
for
indeed
it
is
nothing
but
thought
that
troubles
us
,
and
it
is
not
the
matter
or
substance
of
truth
,
but
opinion
,
and
our
private
humour
which
makes
truth
such
a
bitter
pill
,
that
we
cannot
take
it
down
.
It
was
the
usual
speech
of
Alexander
the
great
to
his
Master
Aristotle
,
Doce
me
facilia
;
leave
,
I
pray
you
,
your
knotty
and
intricate
discourses
,
and
teach
me
those
things
which
are
easy
,
which
the
understanding
may
not
labour
under
;
but
such
as
it
may
receive
with
delight
:
and
it
is
so
with
us
in
the
study
of
that
art
of
arts
,
which
alone
can
make
us
both
wise
and
happy
,
we
love
not
duros
Sermones
,
those
hard
and
harsh
lessons
which
discipline
the
flesh
,
and
bring
it
into
subjection
,
and
demolish
those
strong
holds
,
which
it
hath
set
up
,
and
in
which
it
trusteth
;
a
Parasite
is
more
welcome
to
us
,
then
a
Prophet
:
he
is
our
Apostle
,
who
will
bring
those
familiar
and
beloved
arguments
to
perswade
us
to
that
,
to
which
we
have
perswaded
our selves
already
,
and
further
our
motion
to
that
,
to
which
we
are
flying
;
we
finde
almost
the
parallel
in
the
30.
of
Esai
.
10.
v.
of
those
,
who
say
to
the
Seers
,
see
not
;
loquimini
placentia
,
Prophesie
not
unto
us
right
things
,
but
Prophesie
deceits
,
men
who
had
rather
be
cosen'd
with
a
pleasing
lie
,
then
saved
with
a
frowning
and
threatning
truth
,
rather
be
wounded
to
death
with
a
kisse
,
then
be
rowsed
with
noise
,
rather
die
in
a
pleasant
dream
,
then
be
awaked
to
see
the
pit
opening
her
mouth
,
and
even
speaking
to
them
to
fly
,
and
save
themselves
from
destruction
.
I
am
appeal
to
your
eye
,
and
tender
you
that
,
which
your
observation
must
needs
have
taken
up
before
,
both
at
home
in
your selves
,
and
abroad
in
others
;
for
he
that
doth
but
open
his
eyes
,
and
look
into
the
world
;
will
soon
conceive
it
as
a
common
stage
,
where
every
man
treads
his
measures
for
approbation
,
and
applause
;
where
every
man
acts
his
part
,
walks
as
a
Parasite
to
himself
;
and
all
men
one
to
another
:
that
is
,
do
the
same
,
which
the
Israelites
did
after
the
molten
Calf
,
Exob
.
32.27
.
slay
every
man
his
brother
,
and
every
man
his
Neighbour
,
and
every
man
his
Companion
,
every
man
being
a
ready
executioner
in
this
kinde
,
and
every
man
ready
,
and
willing
to
die
.
We
will
therefore
in
the
next
place
,
search
this
evil
humour
,
this
desire
of
being
pleased
,
and
we
shall
be
the
willinger
to
be
purged
of
it
,
if
either
we
consider
the
causes
from
which
it
proceeds
,
or
the
bitter
effects
,
which
it
produceth
.
And
First
:
It
hath
no
better
Originall
,
then
Defect
,
then
a
wilfull
,
and
negligent
fayling
in
those
Duties
,
to
which
Nature
and
Religion
hath
obliged
us
;
a
leannesse
and
emptinesse
of
the
soul
,
which
not
willing
to
fill
it self
with
Righteousnesse
,
fills
it self
with
Aire
,
with
false
counsells
,
and
false
attestations
,
with
miserable
comforts
:
In
time
of
necessity
,
when
we
have
nothing
to
eate
,
we
fall
too
with
the
Prodigall
,
and
fill
our
Belly
with
husks
.
The
wicked
flie
when
none
pursueth
.
Prov.
28.1
.
fly
from
themselves
to
others
,
and
from
others
to
themselves
;
chide
themselves
,
and
flatter
themselves
,
are
troubled
and
soon
at
rest
,
fly
to
the
Rule
,
which
condemns
them
,
to
absolve
them
,
and
suborne
one
Text
,
to
infringe
and
overthrow
another
,
as
he
that
hath
no
good
Title
,
is
bold
on
a
false
one
.
Citò
nobis
placemus
;
It
is
a
thing
soon
done
,
and
it
requires
no
labour
nor
study
to
be
pleased
:
we
desire
it
as
sick
men
doe
Health
,
as
Prisoners
doe
Liberty
,
as
men
on
the
rack
doe
Ease
;
for
a
troubled
spirit
is
an
ill
disease
;
not
to
have
our
will
is
the
worst
Imprisonment
,
his
choice
,
is
to
put
himself
upon
the
rack
.
Rom.
14.
the
last
vers
.
We
may
see
it
in
our
civill
affaires
,
and
matters
of
lesser
allay
:
when
any
thing
lyes
upon
us
as
a
burden
,
how
willing
are
wee
to
cast
it
off
?
How
doe
we
strive
to
pluck
the
sting
out
of
every
serpent
,
that
may
bite
us
?
how
do
we
study
to
work
out
the
venom
out
of
the
worst
of
evills
?
when
we
are
poore
,
we
dreame
of
Riches
,
and
make
up
that
,
which
is
not
,
with
that
which
may
be
:
when
we
have
no
House
to
hide
our
heads
,
we
build
a
Palace
in
the
Aire
:
when
we
are
sick
,
This
thought
turnes
our
bed
,
That
we
may
recover
;
and
if
the
Physitian
cannot
heale
us
,
yet
his
very
name
is
to
us
as
a
promise
of
Health
:
we
are
unwilling
to
suffer
,
but
we
are
willing
,
nay
,
desirous
to
be
eased
,
as
Basil
tells
us
of
young
men
,
that
when
they
are
alone
,
or
in
some
solitary
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
feigne
unto
themselves
strange
Chimeras
,
suppose
themselves
Lords
of
Countreys
,
and
favourites
of
Kings
,
and
which
is
yet
more
,
though
they
know
all
this
to
be
but
fancy
,
and
a
Lye
,
yet
please
themselves
in
it
,
as
if
it
were
true
indeed
.
Arist
Rhetor.
2.
c.
14.
We
all
are
like
Aristotles
young
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
full
of
Hope
,
and
when
there
is
no
Doore
of
hope
left
,
we
make
one
.
And
so
it
falls
out
in
the
managing
of
our
spirituall
estate
,
we
doe
as
the
Apostle
exhorts
(
though
not
to
this
end
)
cast
away
every
Thing
,
that
presseth
down
,
but
so
cast
it
away
,
as
to
leave
it
heavier
then
before
,
preferr
a
momentary
ease
,
which
we
begg
,
or
borrow
,
or
force
from
Things
without
us
,
before
that
Peace
,
which
nothing
can
bring
in
,
but
that
griefe
,
and
serious
Repentance
,
which
we
put
off
with
hands
and
words
,
as
as
a
Thin
irksome
,
and
unpleasing
;
For
could
we
be
sick
,
we
might
be
well
;
did
not
we
love
our
disease
,
we
might
shake
it
off
;
but
we
are
sick
,
and
will
be
so
;
there
is
something
wanting
,
and
a
supply
is
our
shame
,
being
an
Argument
of
that
defect
,
which
we
are
unwilling
to
acknowledge
,
a
Physitian
doth
but
upbraid
us
,
and
selves
in
our
Disease
,
as
in
health
it self
,
and
had
rather
languish
and
Dye
,
then
be
told
we
are
sick
.
And
this
(
in
the
Second
place
)
proceeds
even
from
the
force
and
power
of
Conscience
within
us
,
which
,
if
we
will
not
hearken
to
it
as
a
Friend
,
will
Turne
Fury
,
and
pursue
and
lash
us
,
and
if
we
will
not
obey
her
Dictates
,
will
make
her
feele
her
whip
.
This
is
our
Judge
,
and
our
Executioner
;
It
whips
the
sluggard
,
stones
the
Adulterer
,
Hangs
and
quarters
the
Traytor
,
blows
upon
the
misers
store
,
and
makes
the
lips
of
the
Harlot
bite
like
a
Cockatrice
;
whither
shall
they
goe
from
her
spirit
,
and
power
?
whither
shall
they
fly
from
her
presence
?
the
Philosopher
will
tell
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
fly
from
themselves
,
Aristot
.
l.
9.
Eth.
c.
4.
yet
carry
themselves
about
with
them
whithersoever
they
goe
.
Now
every
thing
that
is
oppressed
,
doth
naturally
desire
ease
,
and
so
doe
they
,
and
finding
it
a
laborious
thing
to
quiet
the
Conscience
,
which
cannot
be
done
but
by
yeelding
and
bowing
our
backs
to
her
whip
,
and
running
from
our selves
,
from
those
sinnes
,
which
pleased
our
sense
,
but
enraged
our
Conscience
;
we
seek
out
many
inventions
,
and
advance
our
sinnes
against
her
,
till
they
prevail
,
and
even
put
her
to
silence
.
For
in
evill
men
,
the
worst
part
doth
the
office
of
the
better
,
corrupts
the
Records
,
mitigates
the
sentence
,
pronounceth
life
in
Death
:
The
sensuall
part
is
their
Conscience
,
their
God
,
it
bids
them
doe
this
,
and
they
doe
it
,
and
when
it
is
done
,
is
a
ready
Advocate
to
plead
for
it
,
and
defend
it
;
It
conceives
and
brings
forth
the
Monster
,
and
then
gives
it
what
name
it
please
:
It
was
a
crying
sinne
;
It
hath
now
lost
its
voice
;
It
was
uncleanness
,
it
is
now
frailty
;
It
was
treason
,
it
is
now
the
love
of
our
Countrey
;
It
was
perjury
,
It
is
now
prudence
;
Riches
commend
Covetousnesse
,
bonor
Treason
,
pleasure
wantonness
:
That
which
begets
sinne
,
nurseth
it
up
,
till
it
grow
up
to
strength
to
oppose
it self
to
Conscience
,
and
degrade
,
and
put
her
from
her
Office
,
and
bring
in
a
Thousand
sorry
excuses
to
take
her
place
;
in
the
midst
of
which
she
cannot
be
heard
;
not
heard
against
Riches
,
whose
Sophistry
is
preferred
before
her
Demonstrations
;
not
heard
against
Beauty
,
which
bewitches
us
,
and
makes
us
fooles
;
not
heard
against
Honor
,
which
lifteth
us
up
so
high
,
that
we
cannot
heare
her
;
not
heard
against
Power
,
which
is
the
greatest
parasite
in
the
world
,
and
calls
in
a
world
of
Parasites
to
bow
before
us
,
and
blesse
us
in
the
Name
of
the
Lord
;
and
thus
we
are
first
pleased
to
sinne
and
then
are
easily
pleased
in
it
;
wee
are
in
danger
,
and
will
not
know
it
,
and
when
the
God
of
Israel
is
angry
,
heare
what
the
God
of
Ekron
will
say
:
In
a
word
;
we
raise
a
storme
in
our selves
,
and
whistle
it
downe
;
we
wound
our selves
,
and
skinn
it
over
,
we
are
too
soon
troubled
,
and
too
soon
eas'd
,
and
might
recover
,
were
not
our
remedy
more
fatall
then
our
Disease
.
Thus
you
see
this
humour
of
being
pleased
is
very
predominant
in
most
men
;
and
in
the
Third
place
,
as
it
proceeds
from
the
power
and
force
of
Conscience
,
which
will
speak
if
she
may
be
Heard
,
and
doth
speake
,
even
when
she
is
not
heard
,
so
it
doth
from
the
lustre
and
Glory
of
Piety
and
holinesse
,
which
spreads
her
Beames
,
and
darts
her
Light
in
the
very
face
of
them
,
who
have
proscrib'd
her
,
sent
her
a
Bill
of
divorce
,
and
put
her
away
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
goodnesse
is
equally
venerable
to
all
men
,
and
not
onely
Good
men
speak
well
of
her
,
but
her
enemies
praise
her
in
the
gates
;
who
is
so
evill
,
that
he
is
willing
to
goe
under
that
Name
?
How
angry
will
a
Strumpet
be
,
if
you
call
her
so
?
Call
a
Pharisee
a
Hypocrite
,
and
he
will
thrust
you
out
of
the
Synagogue
.
Though
I
bow
downe
before
an
Image
,
yet
I
am
not
an
Idolater
;
though
I
break
the
bonds
of
Peace
,
yet
I
am
not
factious
.
Though
I
never
have
enough
,
yet
I
am
not
covetous
;
I
am
not
evill
,
though
I
doe
those
Things
,
for
which
we
justly
call
men
so
.
Our
rule
here
is
quite
contrary
to
that
known
and
received
Axiome
of
the
world
,
Malo
me
divitem
esse
,
quam
haberi
;
In
the
managing
of
our
worldly
affaires
,
we
had
rather
be
rich
,
then
be
accounted
so
,
but
in
the
course
of
our
Religion
,
we
are
rich
enough
,
we
are
good
enough
,
if
we
have
but
the
name
that
we
are
so
;
we
are
good
enough
,
if
none
dare
call
us
evill
.
And
thus
it
is
both
in
the
Errours
of
our
understanding
,
and
of
our
will
:
In
the
one
we
think
it
better
to
pretend
to
knowledge
,
and
rest
our selves
in
that
,
then
to
be
taught
to
alter
our
mind
,
malumus
didicisse
,
quam
discere
,
That
we
know
something
already
,
is
our
glory
,
Quintil.
l.
3.
Instit.
1.
but
to
submit
our selves
to
Instruction
,
is
an
Argument
of
Imperfection
;
and
therefore
we
account
it
a
punishment
to
be
Taught
;
And
this
is
the
reason
,
why
so
few
have
retracted
their
Errors
,
but
rather
stoutly
defended
them
,
even
a
loathness
to
seem
to
have
erred
,
which
mightily
reignes
in
most
men
but
especially
in
all
pretenders
unto
knowledge
;
Nature
it self
having
annexed
a
shame
unto
these
two
above
all
other
Things
,
which
Naturally
befall
us
,
Lust
and
Ignorance
;
for
as
the
Italian
Proverb
is
,
A
Learned
Fool
will
be
a
fool
ever
.
And
so
it
is
in
the
other
;
In
the
practick
errors
of
our
life
,
wee
would
not
know
our selves
,
nor
have
others
know
that
we
have
done
any
thing
amisse
;
qui
apponit
scientiam
,
apponit
dolorem
,
Eccles.
1.
last
vers
.
he
that
increaseth
Knowledge
,
increaseth
sorrow
:
for
when
the
knowledge
of
the
Truth
incites
us
to
follow
after
it
,
and
the
force
of
Custome
draws
us
back
,
we
are
as
it
were
,
at
warre
,
and
divided
in
our selves
,
our
motion
is
unquiet
,
as
the
bounding
of
a
heady
Steed
,
with
the
bit
in
his
mouth
;
we
are
in
our
own
way
,
and
impatient
of
a
Check
;
and
we
hate
those
Counsellors
which
are
willing
to
be
eyes
to
us
,
and
lead
us
out
of
Danger
.
Tell
a
heretick
,
he
is
so
:
He
will
Anathematize
you
.
Tell
a
Schismatick
he
is
so
;
he
will
fly
from
you
,
as
from
the
Plague
.
Tell
a
persecuter
,
he
is
so
,
and
he
will
rage
more
,
and
make
it
good
upon
your self
,
deny
it
,
and
yet
make
it
too
manifest
,
That
he
is
so
.
For
the
will
of
man
loves
the
channel
,
which
it
hath
chosen
,
and
would
runne
on
smoothly
,
and
evenly
without
Interruption
,
but
when
it
meets
with
any
stop
,
or
bank
,
it
begins
to
rage
and
foame
,
and
cast
up
mire
and
dirt
in
their
faces
,
who
do
attempt
to
stop
its
course
,
volumus
errare
,
we
will
erre
,
and
he
is
an
Enemy
,
that
tell
us
the
truth
,
volumus
peccare
,
we
will
sinne
,
but
he
that
tells
the
Sinner
,
Thou
art
the
man
,
shall
not
be
received
as
a
Prophet
,
but
be
defied
,
as
an
Adversary
:
Sinne
is
of
a
Monstrous
appearance
,
who
can
stand
before
it
?
and
therefore
we
either
cloud
and
hide
it
with
an
excuse
,
or
dresse
it
up
in
the
mantle
of
Virtue
,
in
the
Habit
,
and
Beauty
of
Holiness
,
as
Pompey
,
to
commend
the
Theater
,
which
he
built
,
call'd
it
a
Temple
.
And
these
are
the
causes
which
beget
and
nurse
up
this
evill
Humour
in
us
;
This
desire
to
be
pleased
;
this
unwillingnesse
to
be
Troubled
,
though
it
be
to
be
pluckt
out
of
the
fire
.
1.
A
defect
in
our selves
,
cannot
fill
up
with
righteousness
,
we
doe
with
the
shadow
of
it
;
Secondly
,
The
Power
of
Conscience
,
which
when
we
cannot
quiet
,
we
slumber
,
and
cast
into
a
deep
sleep
;
and
lastly
:
the
Glory
and
Beauty
of
Goodness
,
which
forceth
from
us
,
though
not
a
Complacency
,
yet
an
approbation
,
and
makes
them
lay
claime
unto
her
,
who
have
violently
Thrust
her
out
of
doores
.
He
that
loves
to
erre
,
loves
not
to
be
told
so
;
He
that
is
not
righteous
,
will
Justify
himself
,
and
the
worst
of
men
desire
to
beare
up
their
Head
and
Esteem
with
the
best
.
Let
us
now
see
the
danger
of
this
Humour
,
and
the
bitter
effects
it
doth
produce
.
And
first
,
This
desire
to
be
pleased
placeth
us
out
of
all
hope
of
succour
,
leaves
us
like
an
Army
besieged
,
when
the
Enemy
hath
cut
off
all
relief
.
It
is
a
curse
it self
,
and
carries
a
train
of
curses
with
it
;
it
makes
us
blinde
to
our selves
,
and
not
fit
to
make
use
of
other
mens
eyes
;
it
maketh
our
raine
,
powder
and
dust
,
Deut.
28.
corrupts
all
that
Counsel
and
instruction
,
which
as
moisture
should
make
us
fruitful
,
it
makes
us
like
to
the
Idols
of
the
Heathen
,
to
have
eyes
and
see
not
,
to
have
ears
,
and
not
to
hear
;
living
dead
men
,
such
as
those
to
whom
the
Pythagoreans
set
up
a
Sepulchral
Pillar
;
such
as
Plato
sayes
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sleep
in
Hell
;
men
made
up
of
contradictions
;
in
health
,
and
therfore
desperatly
sick
;
strong
and
therefore
weak
,
and
never
more
fools
,
then
when
they
are
most
wise
;
plus
quàm
oportet
sapiunt
,
&
plus
quàm
dici
potest
desipiunt
,
saith
Bernard
;
they
are
wiser
then
they
should
be
,
and
more
deceived
then
we
can
expresse
.
Look
on
the
Galatians
,
in
this
Epistle
,
and
you
shal
see
how
this
humour
did
bewitch
them
,
and
what
fools
it
made
them
,
They
had
received
the
spirit
by
the
hearing
of
faith
,
but
this
spirit
did
shake
and
trouble
them
,
frowned
upon
that
,
which
they
too
much
inclined
to
,
and
therefore
they
turn
the
ear
from
Saint
Paul
,
and
opend
it
to
let
in
the
poyson
of
Aspes
,
which
the
lips
of
those
false
Apostles
carried
under
them
,
and
for
no
other
reason
,
but
because
they
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
C.
6.
v.
12.
make
a
fair
shew
in
the
flesh
,
make
them
put
on
the
form
and
shape
of
a
Jew
,
to
avoid
the
fury
of
the
Roman
,
who
did
then
tolerate
the
Jew
,
but
not
the
Christian
,
and
how
many
have
we
now
adayes
,
who
do
Galatizari
,
as
Tertullians
phrase
is
,
who
are
as
foolish
as
the
Galatians
?
and
make
this
humour
the
onely
rule
,
by
which
they
frame
and
measure
out
their
Religion
?
who
make
it
as
their
Mistris
,
and
love
it
most
then
when
it
is
exploded
?
who
will
hear
to
teacher
,
but
that
Pharisee
,
who
hath
made
them
his
Proselytes
?
Every
man
is
pleased
in
his
Religion
,
and
that
is
his
Religion
,
which
pleaseth
him
;
that
he
will
relie
upon
,
and
Anathema
to
Saint
Paul
,
or
any
Angel
,
that
shall
preach
any
other
Gospel
but
that
.
Our
two
Tables
are
not
written
with
the
finger
of
God
,
our
Religion
is
not
framed
in
the
Mount
,
but
here
below
,
in
the
Region
of
Phantasmes
by
flesh
and
blood
,
which
must
not
be
despleased
,
but
swells
against
every
thing
,
that
doth
not
touch
it
gently
and
flater
it
,
and
so
makes
us
like
to
the
beasts
that
perish
,
who
have
no
principle
of
motion
,
but
their
sense
;
nay
,
worse
then
they
,
for
they
have
no
reason
,
but
we
have
reason
indeed
,
Seneca
.
sed
quae
suo
malo
est
,
atque
in
perversum
solers
,
but
which
is
made
instrumental
against
it self
,
taught
to
promote
that
,
which
it
condemns
,
to
forward
that
which
it
forbids
,
and
serves
onely
to
make
us
more
unreasonable
.
For
again
,
in
the
second
place
,
this
humour
,
this
desire
to
be
pleased
doth
not
make
up
our
defects
,
but
makes
them
greater
;
doth
not
make
vice
a
vertue
,
but
sin
more
sinful
,
for
he
is
a
villain
indeed
,
that
will
be
a
villain
,
and
yet
be
thought
a
Saint
;
such
a
one
as
God
will
spue
out
of
his
mouth
.
And
what
is
it
to
acknowledge
no
defect
,
and
to
be
worse
and
worse
?
to
feign
a
Paradise
and
be
in
Hell
?
to
have
a
name
that
we
live
,
and
to
be
dead
?
and
what
content
is
that
,
which
is
more
mortal
,
then
our selves
,
and
will
soon
end
,
and
end
in
weeping
and
lamentation
?
Better
,
far
better
,
were
it
,
that
a
sword
did
passe
through
our
heart
;
that
the
hidden
things
of
darknesse
were
brought
to
light
,
1
Cor.
4.5
.
and
the
counsels
of
our
heart
made
manifest
to
us
,
then
that
it
should
be
dead
as
a
stone
,
senslesse
of
its
plague
;
better
we
were
tormented
into
health
,
then
t
hat
we
should
thus
play
and
smile
,
and
laugh
our selves
into
our
graves
look
to
upon
those
sons
of
Anack
,
those
Giantlike
sinners
against
their
God
,
who
have
bound
up
the
Law
,
and
sealed
up
the
testimony
,
which
is
against
them
;
who
will
do
what
they
please
,
and
hear
what
they
please
,
and
nothing
else
,
who
deal
with
the
Scripture
as
Caligula
boasted
he
would
with
the
Civil
Law
of
the
Romans
,
Sueton
Calig
.
c.
34.
take
care
ne
quid
praeter
eos
loquitur
,
that
it
shall
not
speak
at
all
,
or
not
any
thing
against
them
;
look
upon
them
;
I
forget
my self
,
for
I
fear
we
look
upon
them
so
long
,
till
our
eyes
dazle
at
the
sight
,
and
we
begin
to
think
,
that
is
not
truth
,
which
these
men
will
not
hear
;
but
yet
look
upon
them
,
not
with
an
eye
of
flesh
,
but
that
of
faith
,
an
Evangelical
eye
,
and
it
will
rather
drop
then
dazle
;
pitty
then
admire
them
.
Oh
infaelices
,
quibus
licet
peccare
,
Oh
most
unhappy
men
of
the
World
,
who
have
line
and
liberty
to
destroy
themselves
,
whom
God
permits
to
be
evil
(
as
in
wisdom
he
may
)
and
then
in
justice
permits
to
defend
it
,
whose
Chariot
wheels
he
strikes
not
off
,
'till
they
are
in
the
Red-sea
,
whom
he
suffers
,
when
they
would
not
hearken
to
his
voice
,
to
be
smothered
to
death
with
their
own
power
,
and
the
breath
and
applause
of
fooles
;
Oh
't
is
the
heaviest
judgement
in
the
world
not
to
feel
,
and
fear
a
judgement
till
it
come
.
It
may
be
said
perhaps
,
what
in
all
ages
hath
been
said
,
and
not
without
mur
mur
and
complaining
,
Behold
these
are
the
wicked
,
Psal.
73.6,7
.
yet
they
prosper
in
their
wayes
;
their
pride
compasseth
them
about
as
with
a
chain
,
their
violence
covereth
them
as
with
a
garment
,
they
feel
no
pangs
,
no
throws
,
have
no
luctations
,
no
struglings
within
them
:
they
call
themselves
the
children
of
the
most
High
;
and
what
evil
can
be
to
him
that
feels
is
not
?
what
is
Hell
to
him
that
is
not
sensible
?
but
these
are
but
the
Ebullitions
,
the
breathings
of
flesh
and
blood
,
that
sees
no
more
of
man
,
then
his
face
and
garment
;
for
what
seest
thou
?
a
painted
Sepulchre
,
but
thou
doest
not
see
the
rotten
bones
within
;
thou
seest
Triumphs
and
Trophees
without
,
but
within
are
horrour
,
and
setench
:
thou
seest
the
tree
of
life
painted
on
the
gates
,
open
them
,
and
there
is
fire
and
Brimstone
,
Hell
and
Damnation
;
thou
hearest
the
tongue
speak
proud
things
,
but
thou
seest
not
the
worm
,
which
gnaws
within
;
all
this
Musick
is
but
a
Dirge
sung
at
their
Funerall
,
their
joy
but
an
Abortive
,
and
an
untimely
Birth
begat
by
pleasure
,
by
power
and
wealth
,
a
shadow
cast
from
outward
contentments
,
and
when
these
depart
,
this
joy
perisheth
.
For
in
the
third
pleace
;
This
humour
,
this
desire
to
be
pleased
,
doth
not
take
the
whip
from
Conscience
,
but
enrageth
her
,
layes
her
asleep
to
awake
with
more
terrour
.
For
conscience
may
be
seared
indeed
,
but
cannot
be
abolisht
,
may
sleep
,
but
cannot
die
,
but
is
as
immortal
as
the
soul
it self
.
Conscience
follows
our
knowledge
,
and
it
is
mpossible
to
be
ignorant
of
that
,
which
I
cannot
but
know
;
t
is
not
conscience
,
but
our
lusts
that
make
the
Musick
;
for
in
the
common
and
known
duties
of
our
lives
,
conscience
doth
not
,
cannot
mislead
us
;
whose
conscience
ever
told
him
,
that
Murder
,
or
treason
were
virtuous
?
but
our
lust
having
conceived
and
brought
forth
sin
,
licks
and
shapes
it
to
the
best
advantage
;
he
that
is
taken
in
Adultery
,
will
not
say
that
Adultery
is
no
sin
;
but
that
flesh
was
weak
,
and
beauty
importunate
,
saith
Hilary
;
he
that
revenges
will
look
more
on
the
foulnesse
of
the
injury
,
then
the
irregularity
,
and
exorbitancy
of
his
wrath
;
he
that
troubles
the
peace
of
Israel
will
make
necessity
his
plea
,
or
say
,
he
troubles
none
but
those
that
trouble
Israel
,
and
thus
conscience
may
be
supprest
,
but
not
totally
,
and
for
a
time
,
but
not
for
ever
:
it
may
be
slumbered
by
diversion
of
the
mind
from
trouble
some
thoughts
,
by
immersing
it
in
pleasures
and
delights
,
by
the
lullabies
of
Parasites
and
false
Prophets
,
and
so
be
in
a
manner
held
down
by
the
weight
of
the
flesh
;
But
still
it
is
not
dead
,
but
sleepeth
;
and
then
when
these
are
removed
,
when
pleasure
shall
turn
her
back
,
and
worse
side
,
when
the
false
Prophets
are
dumb
,
when
the
flesh
hath
a
thorn
in
it
,
will
awake
as
a
Giant
out
of
wine
,
and
be
more
Active
and
Clamorous
then
before
,
call
in
thy
power
,
thy
honour
,
subborn
the
the
pleasures
of
the
world
to
make
thy
peace
;
seek
out
some
cunning
Artist
,
who
can
teach
what
a
Philosopher
once
profest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
Art
of
indolency
,
a
way
to
be
free
from
pain
and
grief
;
when
thy
conscience
urgeth
one
place
of
Scripture
,
do
thou
answer
it
with
another
;
when
the
letter
killeth
,
do
thou
put
life
into
it
with
a
glosse
,
and
when
it
puts
thee
to
trouble
,
do
thou
strive
to
put
it
to
silence
,
yet
conscience
will
be
conscience
still
,
and
keep
her
sting
,
and
bite
and
wound
thee
deeper
yet
;
For
to
seek
remedy
against
the
gnawings
of
the
conscience
,
from
these
outward
formalities
and
flatteries
,
is
to
strive
to
take
away
grief
with
that
,
which
is
the
cause
of
it
,
to
destroy
it
with
that
which
begets
it
,
to
diminish
it
with
that
which
increaseth
it
,
and
to
cure
a
wound
with
poyson
;
what
though
we
have
some
pause
and
ease
?
we
can
have
no
Holy-day
,
but
what
we
make
our selves
,
and
that
will
make
our
other
dayes
more
black
and
dismal
;
for
that
ease
which
I
forced
and
gave
my self
,
doth
but
multiply
my
pain
and
leave
it
to
return
upon
me
again
with
violence
and
advantage
:
nay
,
our
conscience
doth
not
stay
so
long
,
but
many
times
layes
hold
on
us
in
a
triumph
,
in
all
our
state
and
glory
,
and
in
our
clearest
day
will
break
through
all
those
Bulwarks
which
we
have
set
up
against
her
,
and
sieze
upon
us
,
when
we
shall
say
,
we
shall
never
be
moved
,
will
shake
us
,
when
we
say
Tush
God
doth
not
see
,
will
strike
through
our
loins
,
and
when
we
plead
,
conscience
will
tell
us
we
lie
.
When
we
breath
nothing
but
spirit
,
will
pronounce
us
most
carnal
Hypocrites
;
will
be
as
the
finger
on
the
wall
,
when
we
are
quaffing
in
the
vessels
of
the
Sanctuary
,
you
will
say
,
but
who
sees
it
?
why
,
the
king
,
the
Sacrilegious
kind
saw
it
,
who
was
guilty
.
For
who
can
feel
the
sting
of
another
mans
conscience
?
and
it
is
no
good
argument
to
say
,
we
do
not
see
it
,
and
therefore
it
is
not
done
:
for
what
close
offender
will
publish
the
sorrow
of
his
heart
?
who
will
tell
you
what
stripes
he
feels
,
who
is
resolved
to
cleave
fast
to
that
,
for
which
he
is
beaten
?
He
whose
wayes
tend
to
death
,
when
he
makes
most
hast
,
and
even
feels
himself
falling
in
,
yet
wil
not
tell
you
he
is
going
into
Hell
.
And
this
is
the
sad
condition
of
all
those
,
who
will
,
who
must
be
pleased
,
who
will
heare
nothing
that
is
contrary
to
them
,
that
is
,
nothing
that
may
help
them
;
who
are
devils
to
themselves
,
and
help
the
Tempter
to
overthrow
them
,
who
never
acknowledge
a
disease
til
it
be
incurable
,
never
see
themselves
but
in
Hell
,
never
feel
any
pain
,
till
it
be
eternal
.
The
second
Part.
We
proceed
now
to
lay
forth
the
other
evil
humour
of
pleasing
men
,
which
is
more
visible
and
eminent
in
the
Text.
And
indeed
,
to
desire
to
be
pleased
,
and
to
be
ready
to
please
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Isidor
Pelusiot
,
to
flatter
,
and
to
be
flattered
bear
that
neer
relation
the
one
to
the
other
,
that
we
never
meet
them
asunder
.
It
is
the
Devils
net
,
in
which
he
catcheth
two
at
once
,
if
there
be
an
itching
ear
,
you
cannot
misse
,
but
you
shall
find
a
flatering
tongue
:
if
the
king
of
Sicily
delight
in
Geometry
,
the
whole
Court
shall
swarm
with
Mathematicians
,
if
Nero
be
lascivious
,
his
pallace
shall
be
turned
into
a
stew
or
Brothel-house
,
Curt.
l.
8.
or
worse
;
Non
deerit
Alexandro
talia
concupiscenti
pernitiosa
adulatio
,
saith
Curtius
.
Alexander
that
loved
to
be
flattered
had
Parasites
enough
.
If
the
Donatists
be
factious
,
ther
will
be
a
Primianus
and
a
Maximinianus
to
lead
them
,
accedit
dignum
patellâ
operculum
,
as
Saint
Hierom
applies
this
proverb
to
this
very
purpose
;
these
dishes
that
will
receive
nothing
but
juncats
,
shall
finde
covers
to
fit
them
.
And
if
we
look
into
the
world
,
and
see
how
men
every
day
change
with
the
fashion
of
the
world
,
alter
their
notes
and
turn
them
to
the
times
,
what
Echo's
they
are
,
when
power
speaks
;
if
we
turn
over
those
multitude
of
Pamphlets
,
which
for
the
most
part
are
nothing
else
but
the
monuments
of
mens
flattery
and
base
condescendency
(
for
what
error
yet
hath
shewn
so
foul
a
face
,
as
not
to
finde
a
patron
?
)
If
we
consider
what
mountebanks
we
have
in
Divinity
,
as
well
as
in
Physick
,
who
seek
not
men
,
but
theirs
,
and
not
to
cure
their
souls
,
but
their
own
poverty
,
we
shall
find
reason
enough
to
be
jealous
,
that
there
hath
been
a
kinde
of
conspiracy
made
to
meet
and
satisfie
this
so
inordinate
and
pernitious
desire
,
and
to
betray
the
of
truth
of
Christ
to
this
soul
and
loathsome
humor
.
We
must
enquire
then
,
what
it
is
to
please
men
,
and
from
whence
it
proceeds
,
that
men
,
who
naturally
love
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
to
be
eminent
above
their
Brethren
,
can
work
themselves
to
this
Basenesse
,
as
to
fall
down
and
lick
the
dust
of
their
feet
,
and
help
them
to
destroy
themselves
,
to
the
Ruine
of
Both
;
for
both
he
that
makes
the
Musick
,
and
he
that
heares
it
,
fall
together
into
the
same
Hell
,
to
howl
forever
.
And
first
,
we
must
not
Imagine
,
That
Saint
Paul
doth
bring
in
here
a
Cynicall
Morosity
,
or
a
Nabal-like
Churlishness
,
That
none
may
speake
to
us
,
and
we
speake
nothing
but
swords
,
Psal.
59.6
.
That
we
should
make
a
noise
like
a
Dogge
,
and
so
goe
round
about
the
City
;
That
we
should
be
as
Thornes
in
ou
Brethrens
sides
,
ever
pricking
and
gauling
them
,
That
we
should
,
as
Appius
in
Livy
,
accusatoriam
vitam
ducere
,
breath
nothing
but
rayling
accusations
,
nothing
but
what
may
strike
them
with
feare
,
or
cast
them
down
with
sorrow
,
or
raise
their
anger
,
and
Indignation
.
No
,
Saint
Paul
was
now
no
such
rigid
and
morose
Disciplinarian
,
for
now
he
is
an
Apostle
,
and
not
a
Persecuter
,
Manè
lupus
rapax
Benjamin
ad
vesperam
dividit
escam
,
Hieron
ad
Heliodorum
,
Epitaph
.
Nepotiani
.
Ananiae
ovi
submittens
caput
,
He
was
as
Benjamin
,
of
whose
tribe
he
was
,
a
Ravening
Wolfe
,
but
now
he
bows
down
his
head
to
Ananias
,
who
was
a
sheep
,
and
of
the
flock
of
Christ
,
and
breaths
nothing
but
meekness
.
There
is
not
a
more
pleasing
,
more
Tractable
,
more
plyable
Creature
in
the
world
,
then
a
Christian
;
If
his
Brother
persecutes
him
,
he
is
his
Beadsman
,
and
prayes
for
him
;
if
he
injure
him
;
he
is
his
Priest
,
and
absolves
him
;
if
he
erre
,
he
is
his
Angel
,
to
keep
him
in
all
his
wayes
,
and
bring
him
back
;
if
he
mourn
,
he
puts
on
Sackcloath
,
and
if
he
Rejoyce
,
He
is
one
at
the
Feast
;
He
appears
not
to
him
in
any
shape
that
may
disquiet
or
trouble
him
,
but
as
Esau
did
to
Jacob
,
Gen.
33.10
.
That
he
may
see
his
face
,
as
if
he
saw
the
face
of
God
himself
.
Read
the
10.
Chapter
of
the
first
Epistle
to
the
Corinthians
,
the
last
verse
,
Even
I
,
saith
Saint
Paul
,
please
all
men
in
all
things
,
not
seeking
my
own
profit
,
out
the
profit
of
many
,
That
they
may
be
saved
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
please
them
,
the
same
word
which
is
in
the
Text
,
and
in
the
Ninth
Chapter
of
the
same
Epistle
,
at
the
22
Verse
,
I
am
made
all
things
to
all
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
I
am
made
,
I
even
frame
and
Fashion
,
and
force
my self
to
it
,
Though
I
am
free
,
I
make
my self
a
servant
,
at
the
19.
Vers
.
I
undergoe
all
the
Humility
,
the
Drudgery
,
the
hardship
of
a
servant
;
To
the
Jew
I
become
a
Jew
,
that
I
might
gaine
the
Jew
,
and
you
have
an
example
of
it
,
Acts
21.
verse
23
,
24
,
25.
To
those
that
are
under
the
Law
,
as
under
the
Law
;
to
the
Gentiles
,
who
were
not
bound
to
Mases
Law
,
as
a
Centile
,
to
them
that
were
without
Law
,
as
without
Law
,
as
we
find
Acts
17.22
.
a
Christian
Proteus
,
that
wrought
himself
into
any
shape
,
which
might
bring
advantage
to
them
who
beheld
him
;
was
a
Jew
to
the
Jew
,
to
make
him
a
Christian
;
to
them
that
were
without
Law
,
as
without
Law
,
to
confirm
them
in
the
Truth
of
the
Gospel
,
to
them
that
were
weak
,
as
weak
,
to
make
them
strong
;
as
all
Things
to
all
men
,
not
to
fill
his
purse
,
but
to
gaine
their
soules
,
to
cut
off
Circumcision
by
permitting
Circumcision
;
to
converse
with
the
Gentile
,
and
passing
by
to
throw
down
their
Altar
,
by
the
Inscription
;
and
by
the
unknowne
,
bring
them
to
the
knowledge
of
the
living
God
;
by
being
without
the
Law
,
bring
the
Gentile
to
the
grace
of
the
Gospel
,
and
thus
Cedendo
vincere
,
by
seeming
to
yeeld
to
overcome
.
And
this
is
not
the
pleasing
of
a
parasite
,
but
of
an
Apostle
,
and
carefull
Father
,
even
that
Discretion
and
Wisedome
,
which
Quintilian
commends
in
a
School-master
,
whose
Duty
it
is
,
non
statim
onerare
infirmit
atem
discentium
,
Quint.
l.
1.
Inst.
c.
3.
sed
temperare
vires
,
not
presently
to
over
burden
the
weak
capacitie
of
Noviers
,
but
to
Temper
and
moderate
his
own
strength
,
and
consider
not
what
he
can
teach
,
but
what
they
can
learne
;
with
Jacob
,
to
lead
his
Flock
on
softly
,
lest
they
Die
.
Besides
,
The
Act
it self
was
not
unlawfull
because
the
Synagogue
was
indeed
Dead
,
but
not
yet
buried
,
but
to
be
buried
with
Honor
,
and
it
was
Judaeis
factus
tanquam
,
it
was
onely
amongst
the
Jews
;
for
what
himself
did
amongst
the
Jews
at
Jerusalem
,
he
reproves
Saint
Peter
for
doing
it
amongst
the
Gentiles
at
Antioch
.
Gal.
2.11,14
.
Nihil
Paulo
indignum
,
quod
efficit
Deo
credere
,
saith
Hilary
,
That
which
brings
a
Jew
or
Gentile
to
Christ
,
may
well
become
Saint
Paul
an
Apostle
of
Christ
,
when
we
so
please
men
,
that
we
please
God
also
,
we
cannot
please
them
enough
.
But
when
the
Case
is
otherwise
,
when
the
Truth
and
Honor
of
God
were
in
hazard
,
then
Saint
Paul
is
in
a
manner
Saul
againe
,
and
breaths
forth
threatnings
and
slaughter
,
He
strikes
Elymas
the
Sorcerer
Blind
;
Delivers
up
the
Incestnous
Corinthian
to
Satan
,
1
Cor.
4.21
.
and
when
they
were
puffed
up
,
was
ready
with
his
Goad
to
let
out
the
wind
;
comes
toward
them
in
that
Imperious
straine
;
What
will
ye
?
shall
I
come
unto
you
with
a
rod
?
which
I
am
sure
are
not
pleasing
words
,
sed
quae
cum
ictu
quodam
andiuntur
,
but
such
as
are
Heard
with
a
kind
of
smart
,
and
leave
an
impression
behind
them
;
for
quam
exerta
acies
macherae
spiritualis
?
as
Tertullian
speaks
;
hownaked
and
keene
is
the
edge
of
his
Reprehension
,
In
faciem
impingit
,
he
strikes
them
on
the
face
,
in
os
caedit
,
he
beats
them
on
the
mouth
,
jam
,
vero
&
singulari
stylo
figit
,
and
sometimes
points
them
out
as
a
mark
,
and
darts
his
Reprehension
,
and
strikes
it
in
them
;
what
then
would
he
doe
,
if
he
lived
now
,
and
saw
what
we
see
?
Thus
you
see
,
Both
these
are
true
;
we
may
please
men
,
and
we
may
not
please
them
;
Ex
Deo
magia
quam
in
con
tumeliam
Dei
hominibus
placendum
.
Hil.
in
Psal.
52.
we
must
please
them
,
and
we
must
not
please
men
,
if
we
will
be
the
servants
of
Christ
.
For
if
you
please
,
you
may
conceive
that
Relation
betwixt
God
and
Man
;
which
is
betwixt
our
Reason
and
our
sense
.
Now
sinne
may
seem
to
be
nothing
else
,
but
the
Flattery
of
our
Sense
,
because
when
I
breake
the
Law
,
my
will
stoops
downe
to
please
my
sense
,
and
betray
my
reason
;
but
yet
when
I
please
my
sense
,
I
doe
not
alwayes
sinne
:
for
I
may
please
my
sense
,
and
be
Temperate
;
I
may
please
my
eye
,
and
make
a
Covenant
with
it
;
I
may
please
my
Tast
,
and
yet
set
a
knife
to
my
Throat
;
I
may
please
my
sense
,
and
it
may
be
my
Health
and
Virtue
as
well
as
my
sinne
;
so
in
like
manner
,
to
please
men
against
God
is
the
basest
slattery
,
and
Saint
Paul
flings
his
Dart
at
it
,
but
to
please
men
in
reference
to
God
,
is
our
Duty
,
and
takes
in
the
greatest
part
of
Christianity
;
for
thus
to
please
men
may
be
my
Allegiance
,
my
Reverence
,
my
meekness
,
my
Longanimity
,
my
charitable
care
of
my
Brother
,
I
may
please
my
superior
&
obey
him
;
I
may
please
my
obliged
Brother
,
and
forgive
him
;
I
may
please
the
poore
Lazar
,
and
relieve
him
;
I
may
please
an
erring
Brother
,
and
convert
him
,
and
in
thus
doing
,
I
doe
that
,
which
is
pleasing
both
to
God
and
man
.
What
then
is
that
,
which
here
St.
Paul
condemnes
?
Look
into
the
Text
,
and
you
shall
see
Christ
and
men
,
as
it
were
two
opposite
Termes
;
If
the
man
be
in
Error
,
I
must
not
please
him
in
his
Error
;
for
Christ
is
Truth
;
If
the
man
be
in
sinne
,
I
must
not
please
him
,
for
Christ
is
Righteousness
;
And
in
this
case
we
must
deale
with
men
,
as
Saint
Austin
did
with
his
Auditory
,
when
he
observed
them
negligent
in
their
Duties
;
we
must
tell
them
that
,
which
they
are
most
unwilling
to
heare
;
Quod
non
vult
is
facere
,
Bonum
est
,
saith
he
,
That
which
you
will
not
doe
;
That
which
you
are
afraid
of
,
and
run
from
;
That
,
which
with
all
my
Breath
and
Labor
I
cannot
procure
you
to
love
,
That
is
it
which
we
call
to
doe
good
.
That
which
you
deride
;
That
which
you
Turne
away
the
care
from
with
scorne
;
That
,
which
you
loath
as
poyson
,
That
which
you
persecute
us
for
;
Quod
non
vultis
audire
,
verum
est
:
That
which
you
distast
,
when
you
heare
,
as
gall
and
Wormwood
;
That
,
which
you
will
not
Heare
,
That
which
you
call
strange
Doctrine
;
That
is
Truth
.
As
Petrarch
told
his
friend
;
Si
prodessevis
,
scribe
,
quod
Doleam
;
Petrarch
.
l
7.
de
Re.
F
c.
ult.
If
you
will
profit
and
Improve
me
in
the
wayes
of
Goodnesse
,
let
your
Pen
drop
Gall
,
write
something
to
me
,
which
may
trouble
and
grieve
me
to
read
;
so
when
men
stand
in
opposition
to
Christ
,
when
men
will
neither
heare
his
voice
,
nor
follow
him
in
his
wayes
,
but
delight
themselves
in
their
owne
,
and
rest
and
please
themselves
in
Error
,
as
in
Truth
,
to
awake
them
out
of
this
pleasant
Dreame
,
we
must
trouble
them
,
we
must
thunder
to
them
,
we
must
disquiet
and
displease
them
;
for
who
would
give
an
Opiate
Pill
to
these
Lethargiques
?
To
please
men
then
,
is
to
tell
a
sick
man
,
that
he
is
well
;
a
weak
man
,
that
he
is
strong
,
an
erring
man
,
That
he
is
Orthodox
;
in
stead
of
purging
out
the
noxious
Humour
,
to
nourish
and
increase
it
,
to
smooth
and
strew
the
wayes
of
Error
with
Roses
,
that
men
may
walk
with
case
and
Delight
,
and
even
Dance
to
their
Destruction
;
to
find
out
their
palate
,
and
to
fittit
,
to
envenom
that
more
which
they
affect
,
as
Agrippina
gave
Claudius
the
Emperor
Poyson
in
a
Mushrome
:
what
a
seditious
Flatterer
is
in
a
Common-wealth
,
that
a
false
Apostle
is
in
the
Church
;
For
as
the
seditious
Flatterer
observes
and
learnes
the
Temper
and
Constitution
of
the
place
he
lives
in
,
and
so
frames
his
speech
and
Behaviour
,
that
he
may
seem
to
settle
and
establish
that
,
which
he
studies
to
overthrow
,
to
be
a
Patriot
of
the
Publick
good
,
when
he
is
but
a
Promoter
of
his
private
ends
,
to
be
a
servant
to
the
Common-wealth
,
when
he
is
a
Traytor
;
so
do
all
Seducers
and
false
Teachers
;
They
are
as
loud
for
the
Truth
as
the
best
Champions
shee
hath
,
but
either
substract
from
it
,
or
adde
to
it
,
or
pervert
and
corrupt
it
,
that
so
the
Truth
it self
may
help
to
usher
in
a
lye
:
when
the
Truth
it self
doth
not
please
us
,
any
lye
will
please
us
,
but
then
it
must
carry
with
it
something
of
the
Truth
.
For
Instance
:
To
acknowledge
Christ
,
but
with
the
Law
,
is
a
dangerous
mixture
(
It
was
the
Error
of
the
Galatiams
here
)
To
magnisy
Faith
,
and
shut
out
Good
Works
,
is
a
Dash
;
That
we
can
doe
nothing
without
Grace
,
is
a
Truth
,
but
when
we
will
doe
nothing
to
impute
it
to
the
want
of
Grace
,
is
a
bold
and
unjust
addition
;
To
worship
God
in
Spirit
and
Truth
;
our
Saviour
commands
it
,
but
from
hence
to
conclude
against
outward
worship
,
is
an
injurious
Defalcation
of
a
great
part
of
our
Duty
.
The
Truth
is
corrupted
,
saith
Nyssen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Orat.
1.
Cont.
Ennom
.
To
stand
fast
in
the
liberty
wherewith
Christ
hath
made
us
free
,
The
Apostle
commands
it
,
but
to
stand
so
,
as
to
rise
up
in
the
Face
of
the
Magistrate
,
is
a
Gloss
of
Flesh
and
Blood
,
and
corrupts
the
Text
:
Letevery
soul
be
subject
to
the
higher
Powers
,
That
's
the
text
,
but
to
be
subject
no
longer
then
the
Power
is
manag'd
to
our
will
,
is
a
chain
to
bind
Kings
with
,
or
a
Hammer
to
bear
all
Power
down
,
that
we
may
tread
it
under
our
Feet
;
and
when
we
cannot
relish
the
text
,
these
mixtures
and
Additions
and
Substractions
will
please
us
.
These
hang
as
Jewells
in
our
Eares
;
these
please
and
kill
us
;
beget
nothing
but
a
dead
Faith
,
a
graceless
life
;
not
Liberty
,
but
Licentiousnesse
,
not
Devotion
,
but
Hypocrisy
,
not
Religion
,
but
Rebellion
,
not
Saints
,
but
Hypocrites
,
Libertines
,
and
Traytors
.
And
these
we
must
avoid
the
rather
,
because
they
goe
hand
in
hand
,
as
it
were
with
the
truth
,
and
carry
it
along
with
them
in
their
Company
,
Tert.
de
Proscript
.
as
Lewd
persons
doe
sometimes
a
Grave
and
Sober
man
,
to
countenance
them
in
their
sportiveness
,
and
Debauchery
.
De
nostro
sunt
,
sed
non
nostrae
,
saith
Tertul.
They
invade
that
Inheritance
which
Christ
hath
left
his
Church
;
some
furniture
,
some
colour
,
something
they
borrow
from
the
truth
,
something
they
have
of
ours
,
but
Ours
they
are
not
:
And
therefore
as
St.
Ambrose
adviseth
Gratian
the
Emperor
,
of
all
Errors
in
Doctrine
,
we
must
beware
of
those
,
which
come
neerest
,
and
border
as
it
were
upon
the
truth
,
and
so
draw
it
in
to
help
to
defeat
it self
;
Because
an
open
and
manifest
Error
carries
in
its
very
forehead
an
Argument
against
it self
,
and
cannot
gain
admittance
,
but
with
a
vaile
,
whereas
these
Glorious
but
painted
Falshoods
find
an
easy
entrance
,
and
begge
entertainment
in
the
Name
of
truth
it self
;
This
is
the
Cryptick
method
,
and
subtill
Artifice
of
men-pleasers
,
that
is
Men-deceivers
,
to
grant
something
,
that
they
may
win
the
more
,
and
that
too
,
in
the
end
,
which
they
grant
;
not
rudely
at
first
to
demolish
the
truth
,
but
to
let
it
stand
,
that
they
may
the
more
securely
raise
up
,
and
fix
that
Error
with
which
it
cannot
stand
long
;
Saint
Paul
saw
it
well
enough
,
though
the
Galatians
did
not
;
If
you
be
circumcised
,
Christ
profiteth
you
nothing
,
That
is
,
is
to
you
,
as
if
there
were
no
Christ
at
all
.
For
if
the
false
Apostles
had
flatly
denyed
Christ
,
the
Galatians
would
have
been
as
ready
,
as
Saint
Paul
,
to
have
Cut
them
off
,
because
they
had
received
the
Gospel
;
but
joyning
and
presenting
the
Law
with
Christ
,
they
did
deceive
,
and
please
them
well
,
who
began
in
the
Spirit
,
and
did
acknowledge
him
,
but
would
not
renounce
the
Law
,
propter
metum
Judaeorunt
,
for
feare
of
their
Brethren
the
Jews
.
Now
these
men-pleasers
,
these
Crows
,
which
devour
not
dead
,
Dictum
Diogenis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Athen
:
Deipnos
.
l.
6.
c.
17.
but
living
men
,
are
from
an
Evill
Egge
,
and
Beginning
,
are
bred
and
hatcht
in
the
dung
,
in
the
love
of
this
world
,
and
are
so
proud
and
fond
of
their
Originall
,
that
it
is
their
labour
,
their
Religion
,
and
main
designe
of
their
life
,
to
bring
the
Truth
,
Religion
,
and
Christ
himself
in
subjection
under
it
,
and
to
this
end
are
very
fruitfull
to
bring
forth
those
mishapen
issues
,
which
savour
of
the
earth
and
corruption
,
and
have
onely
the
name
of
Christ
fastned
to
them
,
as
a
badge
,
to
commend
them
,
&
bring
them
to
that
end
,
for
which
they
had
a
being
;
which
is
to
gaine
the
world
,
in
the
Name
;
but
in
despight
of
Christ
.
And
these
are
they
,
who
as
Saint
Peter
speaks
,
make
merchandize
of
mens
souls
.
2.
Pet.
2.3
.
nummularii
sacerdotes
,
as
Cyprian
calls
them
,
Doctors
of
the
Mint
,
who
love
the
Image
of
Caesar
more
then
of
God
,
and
had
rather
see
the
one
in
a
piece
of
Gold
,
then
the
other
renew'd
and
stampt
in
a
mortall
man
;
and
this
Image
they
carry
along
with
them
whither
soever
they
goe
,
and
it
is
as
their
Holy
Ghost
to
inspire
them
;
for
most
of
the
Doctrines
they
Teach
,
savour
of
that
mint
,
and
the
same
stamp
is
on
them
both
;
The
same
face
of
Mammon
which
is
in
their
Heart
,
is
visible
also
in
their
Doctrine
.
H
s
4.
●
.
Thus
Hosea
complain'd
of
the
false
Prophets
in
his
Time
,
peccata
populi
mci
come
derunt
,
They
cat
up
the
sinne
of
the
People
,
that
is
,
by
pleasing
them
,
they
have
consented
to
their
sinne
,
and
from
hence
reaped
gaine
(
for
flatterry
is
a
livelyhood
)
or
they
did
not
seriously
reprehend
the
sinnes
of
the
People
,
that
they
might
reeive
more
sacrifices
on
which
they
might
feed
;
some
render
it
,
Levabant
animum
suum
ad
peccata
populi
:
they
lifted
up
their
soule
,
anhelabant
,
they
even
panted
after
their
sinne
,
desired
that
they
might
sinne
,
that
they
might
make
advantage
,
and
so
made
them
evill
,
to
make
themselves
Rich.
For
from
hence
,
from
hence
,
from
that
for
which
we
cannot
find
a
name
,
nor
have
a
Thought
bad
enough
,
from
a
desire
to
be
rich
,
breaks
forth
that
mark
of
a
slave
,
our
desire
to
please
;
Saint
Paul
hath
made
a
window
into
their
breasts
,
that
we
may
see
them
with
the
same
hand
coyning
their
Dectrine
and
Money
;
Rom.
16.18
.
They
that
are
such
,
serve
not
the
Lord
Jesus
,
but
their
own
Belly
,
and
by
good
words
,
and
f●…re
Speeches
,
deceive
the
Hearts
of
the
simple
.
Serpents
they
are
to
Deceive
,
and
the
Curse
of
the
serpent
is
upon
them
,
upon
their
belly
they
goe
,
and
they
eat
Dust
all
the
dayes
of
their
life
.
For
a
wonderfull
Thing
it
is
to
see
,
how
the
love
of
the
world
will
Transforme
men
into
any
shape
,
sometimes
to
fawne
like
a
Dog
,
sometimes
to
rage
like
a
Lion
,
and
then
to
lurke
like
a
Fox
;
how
,
like
the
Charity
of
the
Gospel
,
it
makes
them
to
beare
all
Things
,
beleeve
all
Things
,
endure
all
T
hings
;
Contumelias
in
quaestn
habere
,
et
injuriis
pasci
,
to
count
Contumelies
gain
,
and
to
feed
,
and
feed
sweetly
on
Injuries
,
to
speak
what
they
doe
not
think
,
to
like
what
they
condemn
,
to
mortify
themselves
,
to
eye
,
and
cringe
,
and
bow
,
and
fall
to
the
ground
,
which
is
a
kind
of
Mortification
,
more
then
they
will
doe
for
Christ
,
who
brings
Poverty
,
disgrace
,
and
contempt
,
and
hath
no
reward
,
but
that
which
is
laid
up
for
the
future
.
This
brought
Plato
the
great
Philosopher
a
ship-board
to
sayle
to
Dionysius
his
Court
,
Naz.
Or.
3.
and
there
laid
him
down
at
his
feet
,
this
made
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
as
Nazianz.
speaks
,
prefer
a
Halfe-peny
before
his
goods
;
This
was
the
evill
Spirit
in
the
mouth
of
those
lying
prophers
,
which
did
prevaile
with
Ahab
to
goe
up
,
and
fall
at
Ramoth
Gilead
.
This
makes
men
speak
,
not
with
mens
Persons
,
but
with
their
Fartunes
,
not
with
thye
sinner
,
but
with
the
rich
and
Noble
man
;
and
this
Spirit
is
abroad
still
,
and
perswades
some
into
their
Graves
,
and
some
into
Hell
,
rayses
every
storme
,
and
every
Tempest
;
and
makes
that
desolation
which
we
see
upon
the
Earth
.
Val.
Max.
l.
4.
c.
3.
We
read
that
Aristippus
found
Diogenes
washing
his
Herbs
and
Roots
,
his
daily
food
,
and
in
a
kind
of
pitty
or
scorne
,
told
him
,
That
if
he
would
flatter
Dionysius
,
he
need
not
eat
these
;
nor
tye
himself
to
such
course
fare
;
but
Diogenes
replies
like
a
Philosopher
,
and
returns
his
saying
upon
him
,
Si
tu
ista
esse
velles
,
Dionysio
non
adulareris
,
If
thou
couldest
content
thy self
,
and
feed
on
these
,
thou
wouldst
never
be
so
base
,
as
to
flatter
Dionysius
.
And
certainly
,
if
we
could
with
the
Lyrick
,
be
content
with
Nature
for
our
purveyour
,
and
look
for
no
supply
but
from
her
Hand
,
Having
Food
and
Raiment
,
as
Saint
Paul
speaks
,
could
we
be
there
with
content
;
did
we
not
enlarge
our
desires
as
Hell
,
and
send
our
hopes
afarr
off
,
did
we
not
love
the
world
,
and
the
things
of
this
world
,
we
should
not
thus
debase
,
and
annihilate
our selves
,
as
being
men
our selves
,
to
make
our selves
the
shadows
of
others
,
in
their
morning
to
rise
with
them
,
at
their
noone
and
highest
,
to
come
up
and
close
with
them
,
and
then
at
their
night
,
fall
out
,
and
leave
them
in
the
dark
;
we
should
not
mould
and
fitt
our
best
part
,
to
their
worst
,
our
Reason
to
their
lust
,
nor
make
our
fancy
the
Elaboratory
to
work
out
such
Essaies
,
which
may
please
and
destroy
them
;
we
should
not
foment
the
Anger
of
the
Revenger
to
consume
him
;
nor
help
the
Covetous
to
bury
himself
alive
,
nor
the
Ambitious
to
break
his
Neck
;
nor
the
Schismatick
,
to
rend
the
Seamlesse
coat
of
Christ
,
nor
the
seditious
,
to
swim
to
Hell
in
a
River
of
Blood
;
but
we
should
bind
the
Revengers
Hands
,
break
the
Misers
I
dols
,
bring
down
the
Ambitious
to
the
Dust
make
up
those
rents
which
Faction
hath
made
,
and
confine
the
Seditious
to
his
own
sphere
and
Place
;
for
who
would
favour
or
uphold
such
Monsters
as
these
,
but
for
pay
and
salary
?
In
a
word
,
If
every
man
did
hate
the
World
,
every
man
would
love
his
Brother
;
If
every
man
did
keep
himself
unspotted
of
the
World
,
every
man
would
be
his
Brothers
Keeper
;
when
the
world
pleaseth
us
,
we
are
as
willing
to
please
the
world
,
and
we
make
it
our
stage
,
and
Act
our
parts
;
wee
call
our selves
Friends
,
and
are
but
Parasites
;
wee
call
our selves
Prophets
,
and
are
but
Wizards
and
Juglers
,
wee
call
our selves
Apostles
,
and
are
Seducers
,
wee
call
our selves
Brethren
,
though
it
be
in
Evill
,
and
like
Democritus
his
Twinns
,
wee
live
and
dye
together
,
wee
flatter
,
and
are
flattered
,
wee
are
blind
,
and
leaders
of
the
Blind
,
and
fall
together
with
them
into
the
Ditch
,
and
bring
our
Burden
after
us
,
we
please
men
to
please
our selves
,
lull
them
into
a
pleasant
Dreame
,
and
our
Damnation
sleepeth
not
.
You
see
now
what
it
is
to
please
men
,
and
from
whence
it
proceeds
,
from
whence
it
springs
,
even
from
that
bitter
root
,
the
root
of
all
evill
,
the
Love
of
the
World
.
Let
us
now
Behold
that
huge
Distance
and
Inconsistency
,
which
is
between
these
two
,
The
pleasing
of
men
,
and
the
service
of
Christ
.
Jf
I
yet
please
men
,
I
am
not
the
servant
of
Christ
.
I
am
thy
Servant
,
Hil.
in
Loc.
saith
David
,
Psal.
119.
Grant
me
understanding
,
to
know
what
it
is
to
be
thy
Servant
.
Latet
sub
familiaribus
verbis
maxima
Fidei
&
conscientiae
professio
,
saith
Hilary
,
By
this
familiar
word
of
Servant
,
we
bind
our
Faith
and
Conscience
to
the
will
and
command
,
to
the
beck
of
him
we
serve
.
The
servant
of
Christ
?
It
is
a
title
too
great
,
too
high
an
Honor
for
mortall
man
;
too
high
for
an
Emperour
,
for
an
Apostle
,
for
an
Angel
,
for
a
Seraphim
;
but
since
he
is
pleased
to
give
it
,
we
are
bound
to
make
it
Good
,
That
every
Action
and
motion
,
every
thought
of
ours
may
be
to
him
;
That
whether
we
live
,
we
may
live
unto
him
,
whether
we
die
,
wee
may
die
unto
him
,
That
whatsoever
wee
doe
,
we
may
be
the
Lords
.
And
first
;
wee
cannot
do
both
,
not
serve
men
,
and
Christ
,
no
more
then
you
can
draw
the
same
streight
line
to
two
points
,
to
touch
them
both
;
you
cannot
,
saith
Christ
,
serve
God
and
Mammon
.
One
Master
may
have
many
servants
,
but
one
servant
cannot
have
many
Masters
;
Imperium
dividi
potest
,
Amor
non
potest
,
Power
and
command
may
stretch
,
and
spread
,
and
divide
it self
to
many
,
but
Love
and
Observance
cannot
be
carryed
,
and
levell'd
but
on
one
,
nor
can
the
mind
,
saith
Quintilian
,
seriously
Intend
many
things
at
once
,
Quocunque
respexerit
,
desinit
intueri
quod
propositum
fuerat
,
to
whatsoever
it
turnes
it self
,
it
turnes
from
that
which
it
first
lookt
upon
,
and
loseth
one
Engagement
in
another
,
because
it
cannot
fitt
and
apply
it self
to
both
.
How
then
can
one
and
the
same
man
bestow
himself
upon
Christ
,
and
upon
the
world
?
For
it
is
not
with
the
will
and
Affections
,
as
it
is
with
the
Intellectuall
facultie
.
The
understanding
may
easily
sever
one
Thing
from
another
,
and
understand
them
both
,
nay
,
it
hath
power
to
abstract
,
and
separate
Things
really
the
same
,
and
consider
them
in
this
Difference
;
but
it
is
the
property
of
the
will
and
Affections
,
in
unum
ferri
,
&
se
in
unitatem
colligere
,
to
collect
and
unite
,
and
make
it self
one
with
the
Object
,
nor
can
our
Desires
be
carryed
to
two
contrary
Objects
at
one
and
the
same
Time
:
wee
may
apprehend
Christ
as
righteous
and
Holy
,
and
the
World
and
Riches
of
it
,
as
vanity
it self
,
but
we
cannot
at
once
serve
Christ
as
Just
,
and
Holy
,
and
love
the
World
and
the
vanities
thereof
;
Our
Saviour
tells
us
,
we
shall
love
the
one
,
and
hate
the
other
,
leane
to
the
one
,
and
despise
the
other
;
If
it
be
a
love
to
the
one
,
it
will
be
at
best
,
but
a
liking
of
the
other
;
If
it
a
will
to
the
one
,
it
will
be
but
a
velleity
to
the
other
;
If
it
be
a
look
on
the
one
,
it
will
be
but
a
glance
on
the
other
;
And
this
liking
this
velleity
,
This
glance
are
no
better
then
disservice
,
then
hatred
,
and
Contempt
:
For
these
proceed
from
the
understanding
,
but
my
love
from
my
will
,
which
is
fixed
,
not
where
I
approve
,
but
where
I
choose
.
'T
is
easy
to
say
,
and
we
say
it
too
often
,
for
the
Divell
is
ready
to
suggest
it
;
'T
is
true
:
wee
set
our
Affections
upon
things
below
,
but
yet
so
,
That
we
doe
not
omit
the
Duties
of
Divine
worship
;
we
are
willing
to
please
men
,
but
we
doubt
not
,
but
we
may
please
Christ
also
;
we
are
indeed
Time-servers
,
but
we
are
frequent
Hearers
of
his
Word
:
we
pour
Oyle
into
our
Brothers
eares
,
but
we
drop
sometimes
a
Peny
into
the
Treasury
;
Thus
we
please
others
,
and
we
please
our selves
,
we
betray
others
,
and
are
our
own
Parasites
,
but
Christ
is
ready
to
seale
up
our
lips
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
6.24
.
No
man
can
serve
two
Masters
.
So
that
you
see
what
a
weak
Foundation
that
Hope
hath
,
which
is
thus
built
up
upon
a
Divided
love
and
service
,
it
is
built
in
the
Aire
,
nay
,
it
hath
not
so
sure
a
Basis
,
it
is
built
upon
nothing
;
It
is
rais'd
upon
Impossibility
.
Secondly
:
The
Servant
must
have
his
eye
upon
his
Master
,
and
as
he
sees
him
doe
,
must
doe
likewise
:
Now
Christ
is
called
Gods
Servant
,
Isai.
62.10
.
and
he
broke
through
Poverty
,
Disgrace
,
and
the
Terrors
of
Death
it self
,
that
he
might
doe
his
Fathers
will
;
Omitted
no
tittle
or
lota
of
it
,
but
he
that
would
not
break
a
bruised
reed
,
shook
the
Cedars
of
Libanus
,
pronounced
as
many
woes
to
the
Pharisees
,
as
they
had
sinnes
,
calls
Herod
Fox
,
plucks
off
every
visor
,
plowes
up
every
Conscience
,
and
thus
shook
the
Powers
of
Hell
,
and
Destroy'd
the
Kingdome
of
Satan
;
for
he
came
not
to
do
his
owne
,
but
his
Fathers
will
.
Look
upon
his
Acts
of
mercy
;
even
them
he
did
not
to
please
men
;
non
habent
divina
adulationem
,
Hil.
de
Trin.
l.
2.
saith
Hilary
,
His
divine
works
,
his
works
of
Love
and
Compassion
had
Nothing
of
Flattery
in
them
:
He
did
them
not
as
seeking
his
owne
Glory
;
for
he
had
a
Quire
of
Angels
to
chant
his
praise
;
he
did
them
not
to
flatter
men
;
for
he
needed
not
that
which
is
ours
;
for
the
world
was
his
,
and
all
that
therein
is
.
Power
cannot
flatter
,
and
Mercy
is
so
intent
on
its
work
,
that
it
thinks
of
nothing
else
;
to
work
wonders
,
to
please
men
,
were
the
greatest
wonder
of
all
;
And
thus
should
we
look
upon
him
,
and
Teach
our
brethren
,
as
he
wrought
miracles
;
not
for
prayse
,
which
may
make
us
worse
;
not
for
Riches
,
which
may
make
us
poorer
then
we
were
;
but
beseech
them
in
Christs
stead
,
and
in
the
Person
of
Christ
,
and
speake
like
him
in
whose
mouth
there
was
neither
flattery
nor
guile
;
speak
the
Truth
,
though
it
displease
,
speak
the
Truth
,
though
the
Heathen
Rage
,
and
the
People
imagine
a
vaine
Thing
;
speake
the
Truth
,
though
,
for
ought
we
know
,
it
may
be
the
last
word
wee
speak
;
speak
the
Truth
,
though
it
nayle
us
to
the
Crosse
;
where
we
shall
most
resemble
him
with
this
Title
,
The
servant
of
Christ
,
as
his
was
,
The
King
of
the
Jewes
.
He
that
takes
Nothing
but
his
Name
,
serves
the
world
,
he
that
flatters
,
when
he
bids
him
rebuke
,
and
pleaseth
others
when
they
displease
Christ
,
is
not
his
servant
,
but
his
enemy
,
but
one
of
those
many
Antichrists
;
or
if
his
Servant
,
such
a
servant
,
as
Peter
was
,
when
he
denyed
him
,
as
Judas
,
when
he
betrayed
him
;
and
he
will
take
it
for
more
disservice
to
betray
him
in
his
Members
,
then
in
his
Person
,
and
is
troubled
more
at
the
sight
of
those
wounds
which
are
made
in
his
Mysticall
Body
,
then
he
was
at
those
which
were
made
in
his
flesh
;
for
he
willingly
suffered
the
paines
of
Death
,
that
they
might
not
die
;
Himself
was
lead
to
Death
,
as
a
sleep
to
the
flaughter
,
and
opened
not
his
mouth
,
but
when
he
saw
havock
made
of
his
Church
;
he
cryed
out
,
Saul
,
Saul
,
why
persecutest
thou
me
?
and
in
this
,
every
false
Teacher
is
worse
then
Peter
,
when
he
was
at
the
worst
,
every
flatterer
is
worse
then
Judas
;
every
Seducer
is
worse
then
the
Jewes
,
when
they
nayl'd
him
to
the
Crosse
.
For
lastly
,
Servus
pro
nullo
est
.
A
servant
is
nothing
,
is
no
person
in
Law
,
hath
no
power
of
his
owne
,
servitus
morti
aequiparatur
,
say
the
Civilians
,
a
servant
is
as
a
Dead
man
,
and
cannot
Act
nor
move
of
himself
,
but
is
Actuated
as
it
were
,
by
the
Power
and
command
of
his
Lord
and
Master
,
and
never
goes
,
but
when
he
sayes
goe
,
never
Doth
,
but
what
he
bids
him
doe
,
and
doth
not
interpret
,
but
execute
his
Will.
Non
oportet
villicum
plus
sapere
,
quam
Dominum
,
saith
Columella
;
It
is
a
most
unfit
,
and
disadvantageous
thing
for
the
Farmer
or
Husbandman
to
be
wiser
then
his
Lord
;
For
when
the
Lord
commandeth
one
thing
,
and
the
servant
thinks
it
fitter
to
do
another
,
the
crop
and
harvest
will
be
but
Thin
;
and
it
is
so
in
our
spiritual
Husbandry
;
It
savours
of
too
much
boldness
and
presumption
,
for
the
servant
to
be
wiser
then
his
Master
,
and
there
will
be
but
small
increase
,
when
the
Master
calls
for
the
whip
,
and
the
servant
brings
the
merry
Harp
and
the
Lute
,
when
he
calls
for
a
Talent
to
reckon
but
a
mite
,
and
when
he
writes
a
Hundred
,
to
take
the
Bill
,
and
set
down
Fifty
.
It
is
the
greatest
folly
in
the
World
to
be
thus
wise
,
when
wisedome
it self
prescribes
;
when
he
condemnes
the
love
of
the
World
,
to
put
in
Immoderate
,
and
yet
keep
no
moderation
in
our
Love
;
when
he
forbids
us
to
be
Angry
,
to
lay
hold
of
that
without
a
cause
;
and
yet
suffer
,
every
breath
to
raise
a
Tempest
in
us
:
when
he
sayes
,
sweare
not
all
,
to
perswade
men
to
sweare
,
and
sweare
againe
,
though
it
be
against
a
former
Oath
;
when
he
bids
us
pray
for
our
Enemies
,
to
be
so
bold
,
as
to
curse
our
Friends
and
our
Brethren
.
It
is
a
great
and
dangerous
folly
,
thus
to
trifle
with
our
Master
,
and
delude
his
Precepts
;
and
what
doe
we
with
these
Distinctions
,
and
limitations
,
and
mittigations
,
but
shake
Christs
Livery
off
from
our
backs
?
and
Thrust
our selves
out
of
his
service
?
and
then
Tell
me
whose
servants
are
we
?
Quot
nascuntur
Domini
?
For
this
one
Master
,
whose
service
wee
have
cast
off
,
how
many
Masters
and
Tyrants
doe
we
serve
?
servants
to
the
Flesh
,
to
fulfill
the
lusts
thereof
;
servants
to
Covetousnesse
,
which
sets
us
with
the
Gibeonites
to
be
hewers
of
wood
,
and
diggers
of
water
,
condemnes
us
to
the
Mines
,
and
Brick-kiln
;
servants
to
Ambition
,
which
will
carry
thee
from
step
to
step
,
from
degree
to
degree
,
till
thou
break
thy
neck
;
servants
to
pleasure
,
which
like
the
Egyptian
Thieves
,
will
Embrace
and
strangle
thee
;
and
Servants
to
other
men
;
would
that
were
all
;
nay
,
but
to
other
mens
wills
and
Lusts
,
which
change
as
the
winde
,
now
embracing
,
anon
loathing
,
now
ready
to
joyne
with
that
,
which
in
the
twinkling
of
an
eye
they
fly
from
;
et
quot
rascuntur
Domini
?
How
many
Masters
must
thou
serve
in
one
man
?
servants
to
their
Lusts
,
which
are
as
unsatiable
as
the
Grave
;
servants
unto
Error
,
which
is
blind
;
and
to
sinne
,
which
is
Darkness
it self
,
even
mancipia
Satanae
,
the
bondslaves
of
Satan
,
with
Canaans
curse
upon
us
,
Gen.
9.
A
servant
of
servants
shall
he
be
.
Non
sum
servus
Christi
,
I
am
not
the
servant
of
Christ
,
is
Anathema
Maran-atha
,
the
bitterest
Curse
that
is
.
For
Conclusion
then
,
Let
them
who
are
set
apart
to
lead
others
in
the
wayes
of
Truth
and
Righteousness
,
take
heed
they
lead
them
not
in
the
wayes
of
Cain
,
and
take
from
them
their
spirituall
,
as
he
did
from
his
Brother
his
Temporall
life
.
Let
them
who
subscribe
themselves
Your
servants
in
Christ
;
(
In
every
Epistle
thus
they
write
)
be
carefull
to
make
it
good
,
That
their
Epistle
prove
not
a
Complement
,
and
their
subscription
,
a
lye
.
Let
them
who
doe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fitt
their
conversation
and
Doctrine
to
the
Times
,
and
so
make
them
worse
;
who
force
the
word
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
speak
in
favour
of
Philip
,
or
any
great
Potentate
,
Athen.
Deipn
.
l.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Scire
uti
Forc
.
as
he
was
;
let
them
who
make
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
buskin
to
be
pull'd
on
,
and
fit
any
designe
,
any
enterprize
,
let
them
remember
what
they
are
call'd
,
and
they
call
themselves
the
servants
of
Christ
,
of
that
Christ
,
who
will
one
day
call
them
to
an
Account
,
and
require
the
blood
of
those
,
who
are
under
their
charge
,
at
their
Hands
;
who
shall
call
upon
them
as
Augustus
Caesar
did
upon
Quinctilius
Varus
;
Quinctili
Vare
,
redde
legiones
.
Give
an
account
of
your
stewardship
,
where
are
the
Legions
;
those
souls
which
I
committed
to
your
hands
?
The
souls
of
them
you
betrayed
to
the
world
;
and
left
them
Mammonists
;
the
souls
of
them
you
betray'd
to
Pride
,
&
made
them
Factious
;
The
souls
of
them
you
betray'd
to
discontent
,
and
made
them
seditious
?
the
souls
of
them
you
betray'd
to
cruelty
,
and
made
them
Murderers
?
Their
blood
will
be
upon
you
,
and
verily
it
shall
be
required
of
this
Generation
.
And
let
them
who
are
Taught
,
remember
,
They
are
hought
with
a
price
,
and
are
the
servants
of
Christ
,
and
cleave
fast
to
him
,
and
not
to
be
drove
from
him
with
every
wind
of
Doctrine
,
not
to
Judge
of
the
Doctrine
by
the
person
,
but
to
judge
of
the
person
by
his
Doctrine
;
for
in
Christianity
saith
Saint
Hierom
,
Non
multum
differt
decipere
,
&
decipi
,
there
is
no
great
difference
between
these
two
,
To
take
a
cheat
,
or
to
offer
one
;
for
both
are
deceived
,
and
both
perish
;
The
one
comes
with
a
vaile
,
the
other
is
willing
to
draw
it
over
his
face
,
The
one
puts
out
his
eyes
,
and
the
other
is
willing
to
be
blind
,
and
both
rejoyce
at
the
work
,
both
cry
,
so
so
,
Thus
we
would
have
it
.
When
we
see
so
many
,
so
diffident
in
all
things
,
but
that
which
should
fitt
them
for
happinesse
,
taking
nothing
upon
Trust
,
but
the
Doctrines
of
men
:
when
we
shall
see
them
have
mens
persons
in
Admiration
,
and
their
eyes
dazle
at
every
Mushrome
in
Divinity
,
that
grows
up
in
a
Night
;
when
we
shall
see
them
Debauch
their
reason
,
and
deliver
up
their
understandings
and
wills
to
a
Face
,
to
a
voice
,
to
the
Gesture
,
and
Behaviour
,
and
sleight
of
men
,
when
every
empty
cloud
that
comes
towards
them
shall
be
taken
for
heaven
,
and
he
that
speaks
not
so
much
reason
as
Balaams
Asse
,
shall
be
received
for
a
Prophet
;
when
men
are
so
enclined
,
so
ready
,
so
ambitious
to
be
deceived
,
we
need
not
wonder
to
see
so
many
Blind
Bartimeus's
in
our
streets
,
that
Grope
at
noone-day
,
and
stumble
at
every
straw
,
That
blindness
is
happened
to
Israel
,
That
Truth
is
become
a
Monster
,
and
error
a
Saint
,
we
need
not
wonder
that
the
Pharisees
have
more
Disciples
then
Christ
.
Men
and
Brethren
,
what
should
I
say
?
why
should
you
desire
to
be
pleased
?
if
we
thus
please
you
,
we
damne
you
:
why
should
we
study
to
please
you
?
if
we
study
to
please
you
,
we
damne
our selves
.
'T
is
not
your
Favour
,
your
Applause
which
we
affect
,
we
know
well
enough
,
out
of
what
Treasury
those
windes
come
,
and
how
uncertainly
they
blow
;
one
applause
of
Conscience
is
worth
all
the
Triumphs
in
the
World
.
Bring
then
the
Ballance
of
the
Sanctuary
,
The
Touch-stone
of
the
Scripture
;
If
our
Doctrine
be
not
minus
Habens
,
be
not
light
,
but
full
weight
;
If
it
be
not
Refuse
Silver
,
but
current
Coine
,
and
beare
no
other
Image
,
but
of
the
King
of
Kings
,
even
for
the
Truths
sake
,
for
our
common
Masters
sake
,
whose
servants
we
are
,
lay
aside
all
malice
,
and
guile
,
and
Hypocrisy
,
and
receive
it
,
That
you
may
grow
thereby
;
but
if
nothing
yet
be
Truth
,
which
doth
not
please
you
,
then
what
shall
we
say
?
but
even
tell
you
another
Truth
,
vero
verius
,
most
true
it
is
,
you
will
not
heare
the
Truth
.
And
therefore
in
the
last
place
;
Heb.
10
14.
Ephes.
4.
Let
us
all
,
both
Teachers
and
Hearers
,
purge
out
this
evill
Humour
of
pleasing
,
and
being
pleas'd
,
and
let
us
,
as
the
Apostle
exhorts
,
Consider
one
another
,
to
provoke
unto
love
,
and
Good
works
;
Let
us
speak
Truth
,
every
one
to
his
Neighbour
;
For
we
are
members
one
of
another
.
This
is
the
true
and
surest
Method
of
pleasing
one
another
;
for
Flattery
,
like
the
Bee
,
carries
Honey
in
its
mouth
,
but
hath
a
sting
in
its
Tayle
;
but
Truth
is
sharp
and
bitter
at
first
,
but
at
last
more
pleasant
then
Manna
;
He
that
would
seale
up
thy
lips
for
the
Truth
,
which
thou
speakst
,
will
at
last
kisse
those
lips
,
and
Blesse
God
in
the
Day
of
his
Visitation
.
And
this
if
we
doe
,
we
shall
please
one
another
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
Edification
,
and
not
unto
ruine
;
And
thus
all
shall
be
pleased
,
the
Physitian
,
that
he
hath
his
Intent
,
and
the
Patient
in
his
Health
,
The
strong
shall
be
pleas'd
in
the
weak
,
and
the
weak
in
the
strong
,
The
wise
in
the
Ignorant
,
and
the
Ignorant
in
the
wise
,
and
Christ
shall
be
well
pleas'd
to
see
Brethren
thus
walk
together
in
Unity
,
strengthning
and
inciting
one
another
in
the
wayes
of
Righteousnesse
,
and
when
we
have
thus
walkt
hand
in
hand
together
to
our
journeys
End
,
shall
admit
us
into
his
presence
,
where
there
is
fulnesse
of
joy
and
pleasures
for
evermore
.
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This
doe
ye
,
as
oft
as
you
drink
it
,
in
remembrance
of
me
.
THat
which
is
made
to
degenerate
from
its
first
institution
,
is
so
much
the
worse
,
by
how
much
the
better
it
would
have
been
,
if
it
had
been
levell'd
and
carried
on
to
that
end
for
which
it
was
ordained
:
the
truth
of
which
is
plain
and
visible
,
as
in
many
others
,
so
in
this
great
businesse
of
the
Administration
of
the
Lords
Supper
,
which
in
its
right
and
proper
use
might
have
been
as
physick
to
purge
,
and
as
manna
to
feed
the
soul
to
eternall
life
;
but
being
either
raised
higher
,
or
brought
lower
than
it self
,
either
made
more
than
it
is
,
or
lesse
than
it
is
;
either
made
miraculous
or
nothing
,
hath
become
fatall
and
destructive
,
and
hath
left
most
men
guilty
of
the
Body
and
Blood
of
the
Lord
.
For
some
we
see
,
have
quite
changed
and
perverted
the
Ordinance
of
Christ
,
scarce
left
any
shadow
or
sign
of
its
first
institution
;
have
made
of
a
Supper
for
the
living
a
Sacrifice
for
the
dead
,
turned
the
Minister
into
a
sacrificing
Priest
,
Bread
and
Wine
into
very
Flesh
and
Blood
,
and
Bones
;
the
remembrance
of
Christs
Death
into
the
adoration
of
the
outward
Elements
;
have
written
books
,
filled
many
volumes
in
setting
out
the
miraculous
vertue
it
hath
,
of
which
we
may
say
as
Pliny
did
of
the
writings
of
those
magicall
Physicians
,
that
they
have
been
published
non
sine
contemptu
&
irrisu
generis
humani
,
not
without
a
kind
of
contempt
,
and
in
derision
of
all
the
world
,
as
if
there
breathed
not
in
it
any
,
but
such
who
were
either
so
bruitish
as
not
to
know
,
or
such
fools
as
to
believe
whatsoever
fell
from
the
pen
of
such
idle
dreamers
.
Others
have
fell
short
,
have
been
more
coldly
affected
,
and
have
lost
themselves
in
a
strange
indifferency
,
as
not
fully
resolved
whether
it
be
an
institution
that
binds
or
no
;
and
look
upon
it
rather
as
an
invention
of
man
,
than
the
word
and
command
of
Christ
.
Others
run
far
enough
from
Superstition
,
as
they
think
,
and
are
great
enemies
to
Popery
,
and
yet
unawares
carry
a
Pope
with
them
in
their
belly
,
lean
too
much
to
the
opus
operatum
,
to
the
bare
outward
action
,
think
what
they
will
not
say
,
that
if
they
come
to
the
Feast
,
it
is
not
much
materiall
what
garment
they
come
in
,
that
the
outward
elements
are
of
vertue
to
sanctifie
the
Profaner
himself
;
that
though
they
have
been
haters
of
God
,
yet
they
may
come
to
his
Table
;
though
they
have
crucified
Christ
,
yet
here
they
may
taste
and
see
how
gracious
he
is
.
These
extreams
have
men
run
upon
,
whilest
they
did
neglect
the
plain
and
easie
rule
by
which
they
were
to
walk
;
the
one
upon
the
rock
of
Superstition
,
the
other
,
as
it
falls
out
most
commonly
,
not
onely
from
the
errour
which
they
were
afraid
of
,
but
from
the
truth
it self
,
which
should
be
set
up
in
its
place
;
we
see
at
the
first
institution
almost
,
and
when
this
blessed
Table
was
as
it
were
first
spread
,
that
many
abuses
crept
in
to
poyson
the
feast
,
some
by
factiousnesse
,
others
by
partiality
,
and
some
by
drunkennesse
,
v.
21.
prophaned
it
,
did
come
and
sit
down
,
and
eat
and
drink
,
but
to
their
punishment
and
damnation
,
saith
S.
Paul
:
and
therefore
having
laid
open
their
grosse
errours
and
prophanations
,
having
set
their
irregularities
in
order
before
them
,
he
prescribes
the
remedy
,
and
calls
them
back
to
the
first
institution
,
and
the
example
of
Christ
himself
,
v.
23
,
24.
First
he
shewes
the
manner
of
Christs
institution
,
He
took
the
bread
,
and
gave
thanks
,
brake
it
,
and
gave
it
them
:
Secondly
,
The
mystery
signified
thereby
:
The
breaking
of
the
Bread
,
and
pouring
out
of
the
Wine
,
representing
the
brusing
of
his
Body
,
and
shedding
of
his
Blood
for
the
remission
of
sins
;
and
last
of
all
,
the
end
of
this
institution
,
and
of
this
celebration
of
the
Lords
Supper
,
in
the
words
of
my
Text
;
This
doe
,
as
oft
as
you
do
it
,
in
remembrance
of
me
.
Which
words
I
read
to
you
as
S.
Pauls
,
but
indeed
they
are
Christs
,
delivered
by
him
,
and
received
from
Christ
,
as
he
tells
us
,
v.
23.
In
which
you
may
behold
his
love
streaming
forth
,
as
his
blood
did
on
the
Crosse
;
for
not
content
once
to
dye
for
us
,
he
will
appear
unto
us
as
a
crucified
Saviour
to
the
end
of
the
world
,
and
calls
upon
us
to
look
upon
him
and
remember
him
,
whom
our
sins
have
pierced
;
presents
himself
unto
us
in
these
outward
elements
of
Bread
and
Wine
,
and
in
the
breaking
of
the
one
,
and
pouring
out
of
the
other
is
evidently
set
forth
before
our
eyes
,
and
even
crucified
amongst
us
,
as
S.
Paul
speaks
,
Gal.
3.1
.
thus
condescending
and
applying
himself
to
our
infirmities
,
that
he
may
heal
us
of
our
sins
,
and
make
and
keep
us
a
peculiar
people
to
himself
.
And
since
the
words
are
his
,
we
must
in
the
first
place
,
look
up
and
hearken
to
him
who
breaths
forth
this
love
;
secondly
,
consider
what
task
his
love
hath
set
us
,
what
we
are
to
do
;
thirdly
,
ex
praescripto
agere
,
since
it
is
an
injunction
,
whose
every
accent
is
love
,
doe
it
after
that
form
which
he
hath
set
down
,
after
the
manner
which
he
hath
prescribed
:
So
the
parts
are
four
;
First
,
the
Author
of
the
Institution
:
Secondly
,
the
duty
enjoyned
,
to
do
this
:
Thirdly
,
to
do
it
often
:
Lastly
,
the
end
of
the
Institution
,
or
the
manner
how
we
must
do
it
;
we
must
do
it
in
remembrance
of
him
,
i.e.
of
all
those
benefits
,
and
graces
,
and
promises
which
flowed
with
his
blood
from
his
very
heart
,
which
was
sick
with
love
;
and
with
these
we
shall
exercise
your
Christian
devotion
at
this
time
.
And
first
,
we
must
look
upon
the
Author
of
the
Institution
;
for
in
every
action
we
do
,
it
is
good
to
know
by
what
authority
we
do
it
;
and
this
is
the
very
order
of
nature
,
saith
S.
Austin
,
Aug.
l.
1.
de
Morib
.
Eccl.
c.
2.
ut
rationem
praecedat
autoritas
,
that
Authority
should
go
before
and
have
the
preheminence
of
Reason
,
that
where
Reason
is
weak
,
Authority
may
come
in
as
a
supply
to
strengthen
and
settle
it
.
For
what
can
Reason
see
in
Bread
and
Wine
to
quicken
or
raise
a
soul
?
what
is
Bread
to
a
wounded
spirit
,
or
Wine
to
a
sick
soul
?
1
Cor.
8.8
.
For
neither
if
we
eat
are
we
the
better
,
the
more
accepted
,
nor
if
we
eat
not
,
are
we
the
worse
,
saith
S.
Paul
:
'T
is
true
,
the
outward
elements
are
indifferent
in
themselves
,
but
authority
changes
,
&
even
transelements
them
,
gives
them
vertue
&
efficacy
,
a
commanding
power
,
even
the
force
of
a
Law
.
He
that
put
vertue
into
the
clay
&
spittle
to
cure
a
bodily
eye
,
may
do
the
same
to
bread
and
wine
to
heal
our
spiritual
blindness
;
he
that
made
them
a
staff
to
our
body
,
may
make
them
also
a
prop
to
our
souls
,
when
they
droop
and
sink
;
and
then
if
he
say
,
this
do
ye
,
though
our
reason
should
be
at
a
stand
,
and
boggle
at
it
,
as
at
a
thing
which
holds
no
proportion
with
a
soul
,
yet
we
must
do
it
,
because
he
sayes
it
.
It
may
be
said
,
Is
not
his
word
sufficient
,
which
is
able
to
save
our
souls
?
is
it
not
enough
for
me
to
beat
down
my
body
,
to
pour
forth
my
prayers
,
to
crucifie
my
flesh
?
No
:
nothing
is
sufficient
but
what
the
authority
of
Christ
hath
made
so
;
nescit
judicare
,
quisquis
didicit
perfectè
obedire
is
true
in
matters
of
this
nature
;
we
have
no
judgement
of
our
own
,
our
wisdome
is
to
obey
,
and
let
him
alone
to
judge
what
is
fit
,
who
alone
hath
power
to
command
.
Authority
must
not
be
disputed
with
,
nor
can
it
hear
why
should
I
do
this
?
for
such
a
question
denies
it
to
be
authority
;
if
it
were
possible
that
God
,
to
try
our
obedience
,
should
bid
us
sow
the
rocks
,
or
water
a
dry
stick
,
or
teach
a
language
which
we
do
not
know
(
as
the
Jesuits
do
their
Novices
)
a
necessity
would
lie
upon
us
,
and
woe
unto
us
,
if
we
did
it
not
;
how
much
rather
then
should
we
obey
,
when
he
commands
for
our
advantage
;
gives
us
a
law
,
that
he
may
give
us
more
grace
,
binds
us
to
that
which
will
raise
us
neerer
to
him
;
when
he
spreads
his
table
,
prepares
his
viands
,
bids
us
eat
and
drink
,
and
then
sayes
grace
;
bids
a
blessing
himself
unto
it
,
that
we
may
grow
up
in
his
Favour
,
and
be
placed
amongst
those
great
examples
of
eternall
happinesse
?
Look
not
then
on
the
Minister
howsoever
qualified
,
for
a
brasse
seal
makes
the
same
impression
which
a
ring
of
Gold
doth
,
and
it
is
not
materiall
whether
the
seal
be
of
baser
or
purer
mettall
,
so
the
image
and
character
be
authentique
,
saith
Nazianz.
Look
not
on
the
outward
elements
,
for
of
themselves
they
have
no
power
at
all
,
no
more
than
the
water
of
Jordan
had
to
cure
a
Leper
,
but
their
power
and
vertue
is
from
above
;
the
force
and
vertue
of
a
Sacrament
lies
in
the
institution
,
all
the
power
it
hath
is
from
the
Author
.
Before
it
was
but
Bread
,
but
common
Bread
,
now
it
is
Manna
,
the
bread
of
strength
,
the
bread
of
Angels
;
and
this
truth
thou
maist
build
upon
,
nor
doth
the
Church
of
Rome
deny
it
;
and
though
they
have
added
five
Sacraments
,
and
may
adde
as
many
more
as
they
please
,
Quicquid
arant
homines
,
navigant
,
aedificant
,
any
thing
we
do
may
be
made
a
Sacrament
(
when
the
fancy
is
working
she
may
spin
out
what
she
please
)
yet
they
cannot
deny
that
every
Sacrament
must
have
immediate
institution
from
Christ
himself
,
from
his
own
mouth
,
or
else
it
is
of
no
validity
,
and
therefore
are
forced
to
pretend
it
,
though
they
cannot
prove
it
,
in
those
which
themselves
have
added
for
their
own
advantage
.
Think
then
when
thou
hearest
these
words
,
Take
,
eat
,
this
is
my
body
which
was
broken
,
thou
hearest
thy
Saviour
himself
speaking
from
heaven
;
think
not
of
the
Minister
,
or
the
meannesse
of
the
Elements
,
but
think
of
him
who
took
thee
out
of
thy
blood
,
and
sanctified
thee
with
his
,
and
by
the
same
power
is
able
to
sanctifie
these
outward
Elements
,
by
the
vertue
of
whose
institution
,
The
cup
of
blessing
,
which
we
blesse
,
which
he
blessed
first
,
shall
be
to
every
one
that
comes
worthily
,
the
Communion
of
the
Blood
,
and
the
Bread
which
we
breake
,
which
he
first
brake
,
the
Communion
of
the
Body
of
Christ
,
1
Cor.
10.16
.
And
thus
much
of
the
Author
.
Let
us
now
consider
what
he
enjoyns
us
to
do
;
and
the
command
is
to
do
this
,
that
is
,
to
do
as
he
did
,
though
to
another
end
,
to
take
Bread
,
and
to
give
Thanks
,
and
eat
it
,
and
so
of
the
Cup
,
to
take
and
drink
it
;
and
if
this
be
done
with
an
eye
to
the
Author
,
and
a
lively
faith
in
him
,
this
is
all
(
for
this
table
was
spread
not
for
the
dead
,
but
for
the
living
)
this
,
I
say
,
is
all
:
but
some
have
stretched
this
word
beyond
its
proper
and
naturall
signification
;
others
,
and
that
a
multitude
,
do
rest
under
the
shadow
of
the
word
,
content
themselves
in
the
outward
action
,
do
do
it
and
no
more
,
which
indeed
is
not
to
do
it
.
For
though
this
word
to
doe
be
not
of
so
large
a
signification
as
the
Church
of
Rome
hath
drawn
it
out
in
,
that
they
might
build
an
Altar
,
and
offer
up
Christ
again
,
which
they
say
is
to
remember
him
,
yet
is
it
not
so
scant
and
narrow
as
ignorance
and
prophanenesse
make
it
;
verba
non
sono
,
sed
sensu
sapiunt
,
saith
Hilary
,
Hilar.
advers.
Const.
Aug.
we
must
not
tie
our selves
to
the
sound
,
but
lay
hold
on
the
sense
of
the
words
;
and
this
word
to
do
,
though
it
be
lesse
than
the
little
cloud
in
the
book
of
the
Kings
,
nothing
neer
so
big
as
a
mans
hand
,
yet
if
it
be
interpreted
,
it
will
spread
and
be
as
large
as
heaven
it self
,
and
containes
within
its
sphere
and
compasse
all
those
starres
,
those
graces
and
virtues
which
will
entitle
us
to
blisse
,
by
fitting
and
qualifying
of
us
to
do
it
;
for
indeed
,
non
fit
quod
non
fit
legitimè
,
that
is
not
done
which
is
not
done
as
it
should
be
;
those
duties
in
Scripture
which
are
shut
up
in
a
word
,
are
of
a
large
and
diffusive
interpretation
;
when
God
bids
us
heare
,
he
bids
us
obey
;
when
he
bids
us
believe
,
he
bids
us
love
;
when
he
awakes
our
understanding
,
he
commands
our
hand
;
when
he
bids
us
do
this
,
he
bids
us
perfect
our
work
;
for
hearing
is
not
hearing
without
obedience
;
faith
is
dead
,
if
it
work
not
by
charity
;
and
knowledge
is
but
a
dream
,
without
practice
;
and
we
do
not
that
,
which
we
do
not
as
we
should
.
To
do
this
then
is
not
barely
to
take
the
Bread
and
eat
it
;
this
Judas
himself
might
do
,
this
he
doth
,
that
doth
it
to
his
own
damnation
;
and
therefore
though
it
be
not
now
common
Bread
,
and
common
Wine
,
but
consecrated
and
set
apart
for
this
holy
use
,
yet
we
must
be
careful
that
we
attribute
no
more
unto
them
,
than
Christ
the
author
doth
;
we
must
not
suffer
our
eyes
to
dazle
at
the
outward
Elements
,
nor
must
we
rest
in
the
outward
action
;
for
this
were
in
a
manner
to
transubstantiate
the
elements
,
and
bring
the
body
and
blood
of
Christ
into
them
,
which
nothing
can
do
but
faith
and
repentance
;
this
were
to
make
the
very
action
of
receiving
it
,
opus
privilegiatum
,
as
Gerson
speaks
,
to
give
it
a
greater
prerogative
than
was
ever
granted
out
of
the
court
of
heaven
.
This
were
to
rest
in
the
meanes
as
in
the
end
,
and
at
once
to
magnifie
and
prophane
it
;
This
were
to
take
it
as
our
first
parents
did
the
Apple
,
That
our
eyes
may
be
opened
,
and
then
to
see
nothing
but
our
own
shame
;
this
were
to
eat
,
and
to
be
damned
.
But
this
we
shall
not
need
to
insist
upon
,
for
it
is
sufficient
to
point
out
to
it
,
as
to
a
thing
to
be
done
,
and
that
we
may
doe
it
besides
the
Authority
,
and
command
,
and
love
of
the
Author
,
we
have
all
those
Motives
and
inducements
which
use
to
stir
us
up
and
incite
us
unto
action
,
even
then
when
our
hands
are
folded
,
and
we
are
unwilling
to
move
.
As
,
1.
the
fitnesse
and
applyablenesse
of
it
to
our
present
condition
,
2.
the
profit
and
advantage
it
may
bring
,
3.
the
pleasure
and
delight
it
carryes
along
with
it
,
4.
the
necessity
of
it
,
which
are
as
so
many
allurements
and
invitations
,
as
so
many
winds
to
drive
us
on
,
and
make
us
fly
to
it
as
the
Doves
to
their
windows
.
And
1.
it
fitteth
and
complyeth
,
as
it
were
,
with
our
present
condition
,
blanditur
nostrae
infirmitati
,
and
even
flatters
,
and
comforts
,
and
rowzeth
up
our
weaknesse
and
infirmity
;
as
our
Saviour
speaks
upon
another
occasion
,
This
voyce
,
this
institution
came
for
our
sake
:
we
walk
by
faith
,
2
Cor.
5.7
.
saith
the
Apostle
,
&
hoc
est
nostrae
insirmitatis
,
saith
the
Father
,
and
this
is
a
signe
and
an
Argument
of
humane
Infirmity
,
that
we
walk
by
faith
;
that
God
can
come
no
neerer
to
us
,
nor
we
to
him
;
that
we
see
him
onely
with
that
eye
,
which
when
it
is
clearest
,
sees
him
but
as
in
a
glasse
,
darkly
.
And
therefore
as
God
sent
Adam
into
the
world
,
and
gave
him
adjutorium
simile
sibi
,
a
help
convenient
and
meet
for
him
,
Gen.
2.
so
doth
he
place
us
in
his
Church
,
and
affords
us
many
helps
meet
for
us
,
and
attempered
to
our
frailty
and
humaue
Infirmity
:
He
speaks
to
our
Eare
,
and
he
speaks
to
our
eye
,
he
speaks
in
Thunder
,
and
he
speaks
in
a
still
voyce
;
he
passeth
his
promise
,
and
seals
,
and
confirmes
it
;
he
preaches
to
us
by
his
word
,
and
he
preaches
to
us
by
these
Ocular
sermons
,
by
visible
Elements
,
by
water
to
purge
us
,
and
by
Bread
and
Wine
to
strengthen
us
in
his
grace
,
and
omits
nothing
that
is
meet
and
convenient
for
us
.
When
God
told
the
people
of
Israel
,
that
he
would
no
longer
goe
before
them
himself
,
he
withall
tells
them
,
he
would
send
his
Angel
,
which
should
sead
them
;
and
when
we
are
not
capable
of
a
neerer
approach
,
he
sends
his
Angels
,
his
words
,
his
Apostles
,
his
Sacraments
,
which
like
those
ministring
spirits
minister
for
them
who
are
heires
of
Salvation
;
and
not
content
with
the
generall
declaration
of
his
mind
,
he
addes
unto
it
certaine
seals
and
externall
signes
,
that
we
may
even
see
,
and
handle
,
and
taste
the
word
of
life
;
and
as
it
was
said
by
Laban
and
Jacob
,
when
they
made
a
Covenant
,
Gen.
31.48
.
this
stone
shall
be
witnesse
between
us
:
so
God
doth
say
to
thy
soule
by
these
outward
Elements
,
This
Covenant
have
I
made
with
thee
,
and
this
that
thou
seest
,
shall
witnesse
between
thee
and
me
.
Doe
thou
look
upon
it
,
and
bring
a
bleeding
renewed
heart
with
thee
,
and
then
Doe
this
,
and
I
will
look
upon
it
as
upon
the
Raine-bow
,
and
remember
my
Covenant
,
which
was
made
in
the
bloud
of
my
Sonne
:
I
thus
frame
and
apply
my self
to
thee
in
things
familiar
to
thy
sight
,
that
thou
mayst
draw
neerer
and
neerer
to
that
light
,
which
now
thy
mortall
eye
,
thy
frailty
and
infirmity
cannot
attaine
to
.
And
shall
we
not
meet
and
embrace
that
help
which
is
so
fitted
and
proportioned
to
us
?
Secondly
,
profit
is
a
lure
,
and
calls
all
men
after
it
,
and
if
you
ask
with
the
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
profit
is
there
?
we
may
answer
with
him
;
much
every
manner
of
way
:
For
what
is
profit
but
the
improvement
of
our
estate
,
the
bettering
of
our
condition
?
as
in
the
increase
of
Jacobs
Cattell
,
the
doubling
of
Jobs
sheep
,
as
when
Davids
sheep-hook
was
changed
into
a
Scepter
,
here
was
improvement
and
advantage
:
And
this
we
find
in
our
spirituall
addresses
,
in
our
reverent
accesse
to
this
Table
,
a
great
improvement
,
in
some
thirty
,
in
some
sixty
,
in
some
an
hundred
fold
;
a
will
intended
,
a
love
exalted
,
our
hope
increased
,
our
faith
quickened
,
more
earnestly
looking
on
God
,
more
compassionately
on
our
Brethren
;
more
light
in
our
understanding
,
more
heat
in
our
affections
,
more
constancy
in
our
Patience
;
every
vitious
inclination
weakned
,
every
vertue
rooted
and
establisht
;
what
is
but
brasse
it
refines
into
Gold
,
raiseth
the
man
,
the
Earthy
man
to
the
participation
of
a
Divine
nature
.
And
shall
we
not
be
covetous
of
that
which
is
so
profitable
and
advantageous
?
Thirdly
,
Pleasure
is
attractiue
,
is
eloquent
,
and
pleads
for
admittance
;
who
will
not
doe
that
,
which
brings
so
much
delight
and
pleasure
when
't
is
done
?
and
here
in
this
action
of
worthy
receiving
it
is
,
not
that
short
,
transitory
Meteor
,
the
flattery
and
titillation
of
the
outward
man
,
but
that
new
heaven
,
which
reason
and
Religion
create
in
the
mind
,
the
joy
of
harvest
as
the
Prophet
speaks
,
for
here
we
reape
in
joy
,
what
we
sow'd
in
teares
;
the
joy
and
triumph
of
a
Conquerour
,
for
here
we
tread
down
our
enemy
under
our
feet
;
the
joy
of
a
prisoner
set
at
liberty
,
for
this
is
our
Jubilee
.
And
such
a
joy
the
bloud
of
Christ
,
if
it
be
tasted
and
well
digested
,
must
necessarily
bring
forth
,
a
pure
,
refined
,
spirituall
,
heavenly
joy
;
1
Pet.
1.7
.
pretious
bloud
saith
Saint
Peter
,
and
not
to
be
shed
for
a
trifle
,
for
that
joy
which
is
no
better
then
madnesse
:
and
the
blood
of
an
Immaculate
Lamb
,
and
not
to
be
poured
forth
for
a
stained
,
wavering
,
fugitive
joy
,
for
a
joy
as
full
of
pollution
,
as
the
world
and
the
flesh
,
from
whence
it
sprung
;
bring
but
a
true
taste
with
thee
,
a
soule
purged
from
those
vitious
humors
which
vitiate
and
corrupt
it
,
and
here
is
not
onely
Bread
and
Wine
,
but
living
bread
,
bread
that
putteth
gladnesse
into
the
heart
,
more
then
Corn
and
Wine
can
,
Psalm
4.
Here
is
Christ
,
here
is
joy
,
here
is
heaven
it self
.
And
shall
we
not
do
that
,
which
fills
the
heart
with
so
much
joy
in
the
doing
it
?
shall
we
not
take
and
eat
that
,
which
is
so
pleasant
to
the
taste
?
Last
of
all
,
it
is
not
onely
convenient
,
pleasant
,
and
profitable
,
but
it
is
necessary
to
doe
it
:
for
if
this
Sacrament
could
have
been
well
spared
,
that
men
might
have
well
kept
the
law
of
the
inward
man
without
it
;
our
Lord
who
came
to
beat
down
all
the
Rites
and
Ceremonies
of
the
law
would
not
have
raised
up
this
;
but
he
knew
it
necessary
,
and
therefore
left
it
upon
record
,
as
binding
as
a
law
,
and
for
ought
we
find
,
nay
(
without
all
doubt
)
did
never
recall
or
dispense
with
it
.
Do
this
is
plain
,
and
do
it
often
is
plain
enough
,
but
do
it
not
,
or
do
it
seldome
is
never
read
;
but
he
calls
,
and
commands
us
to
his
table
,
to
feed
on
the
body
and
blood
of
Christ
,
and
in
the
strength
of
it
to
walk
before
him
and
be
perfect
;
that
when
our
souls
be
run
to
decay
,
when
good
habits
are
weakned
,
and
the
graces
of
God
discoloured
and
darkned
in
us
,
when
our
knees
are
enfeebled
,
and
our
hands
hang
down
;
when
our
faculties
begin
to
shrink
,
and
be
parched
,
as
with
the
drought
of
summer
,
we
may
come
to
this
fountain
and
fill
our
cisternes
,
and
recover
our
former
strength
and
beauty
.
Our
fault
it
is
and
a
great
one
,
to
be
ever
enquiring
what
binds
,
and
what
is
necessary
,
and
if
necessity
drive
us
not
,
like
dull
beasts
we
will
not
mend
our
pace
,
and
are
more
led
by
Omri's
statutes
,
by
humane
laws
,
then
Christs
institution
;
when
,
if
we
rightly
weigh
it
,
whatsoever
is
convenient
for
us
,
whatsoever
may
be
advantageous
to
us
in
the
service
of
our
Lord
,
should
be
as
powerfull
with
us
,
as
if
it
came
under
the
imperiall
forme
of
a
Law
;
and
what
is
convenient
,
and
fitted
to
us
in
such
a
case
,
is
also
necessary
for
us
in
the
same
condition
;
necessary
I
say
,
if
a
more
violent
necessity
come
not
to
crosse
and
hinder
it
:
for
when
nothing
is
wanting
,
but
a
will
;
then
a
necessity
lyes
upon
us
,
and
woe
unto
us
,
if
we
do
it
not
.
So
now
you
have
them
all
four
;
and
to
conclude
this
,
if
these
will
not
quicken
and
move
us
to
come
,
we
are
dead
in
sin
,
and
have
lost
our
taste
:
Will
convenience
move
us
?
(
we
talk
much
of
it
)
here
it
is
a
duty
fitted
and
proportioned
to
our
present
condition
:
Will
profit
move
us
?
and
whom
doth
not
profit
adde
a
wing
to
?
lo
here
it
is
in
this
duty
,
the
due
performance
of
which
repayes
all
our
cost
and
pain
with
interest
.
Will
pleasure
move
us
?
and
whom
doth
not
pleasure
transport
?
here
is
joy
,
here
is
paradise
,
here
is
pleasure
,
and
there
is
none
but
it
.
Last
of
all
,
will
necessity
move
us
?
it
is
said
that
will
drive
us
,
and
if
the
rest
be
but
gentle
gales
,
this
is
as
a
whirlewind
;
behold
here
is
necessity
,
a
duty
as
necessary
as
our
own
wants
,
and
the
authority
of
our
High
Priest
and
King
can
make
it
,
who
hath
not
onely
commanded
us
to
do
it
,
but
to
do
it
often
,
which
now
offers
it self
to
our
consideration
.
As
often
as
you
do
it
,
implyes
a
doing
it
often
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
includes
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
doth
not
leave
it
at
large
to
our
will
and
pleasure
,
as
an
arbitrary
thing
,
to
be
taken
up
when
our
discretion
shall
appoint
the
time
.
I
will
not
be
so
bold
as
to
prescribe
how
often
,
nor
is
it
necessary
to
be
determined
;
every
mans
want
and
necessity
in
this
should
be
a
law
unto
him
,
and
as
oft
as
he
finds
his
soule
to
droop
and
faint
,
here
he
is
to
refresh
it
;
as
oft
as
he
feels
the
inward
man
to
decay
,
here
to
repair
it
;
as
oft
as
he
sees
the
temple
of
the
holy
Ghost
to
gather
dust
and
filth
,
here
to
sweep
and
purge
it
;
when
his
faith
begins
to
faile
,
here
to
confirm
and
strengthen
it
:
If
we
come
like
rude
and
unmannerly
guests
,
once
is
too
often
;
but
if
we
purge
and
cleanse
our
hearts
,
if
our
stomacks
be
clean
,
if
we
come
prepared
for
the
feast
,
often
we
may
come
,
but
we
cannot
come
too
often
.
Sic
vive
,
saith
Saint
Ambrose
,
ut
quotidiè
mereare
accipere
;
Si
quotidianus
est
cibus
,
cur
post
annum
sumis
?
Amb.
l.
6.
de
Sacram.
c.
4.
Cypr.
ep.
54.
&
69.
so
passe
every
day
of
thy
life
,
that
thou
mayst
be
fit
to
do
it
every
day
:
I
will
not
urge
nor
bind
you
to
the
practice
of
the
first
Christians
,
who
received
every
day
,
because
in
time
of
persecution
,
as
children
appointed
to
dye
,
they
lookt
upon
every
day
as
their
last
;
although
Saint
Cyprian
will
tell
us
they
did
it
also
in
times
of
peace
,
and
Saint
Austin
calls
it
Quotidianum
ministerium
Dominici
corporis
,
Augustin
.
ep.
180.
a
dayly
office
and
ministery
.
The
truth
is
,
the
Sacrament
is
fit
for
every
day
,
but
we
are
not
every
day
fit
for
it
,
and
in
this
different
variety
of
circumstances
of
time
,
and
the
dispositions
and
qualifications
of
men
,
every
man
must
be
his
own
judge
and
law-giver
,
and
yet
the
royall
law
binds
him
to
be
fit
every
day
.
A
great
shame
it
is
,
that
any
man
should
be
dragg'd
to
a
feast
;
for
what
a
strange
law
would
that
seem
,
which
should
bind
a
hungry
man
to
eat
,
or
a
sick
man
to
take
physick
,
or
a
dying
man
to
taste
of
the
water
of
life
?
look
upon
the
Primitive
Christians
(
whose
practice
hath
bin
accounted
the
best
interpreter
of
Scripture
)
and
if
thou
canst
not
with
them
do
it
every
day
,
yet
let
every
faire
opportunity
set
thy
day
.
Christs
dead
yet
all
quickning
carkase
is
the
same
still
,
and
we
should
be
Eagles
,
as
well
as
they
,
to
fly
to
it
.
The
Blood
of
Christ
is
the
same
,
his
death
as
full
of
vertue
and
efficacy
;
he
is
still
a
fountain
of
life
to
them
who
will
taste
him
,
nor
was
his
most
precious
blood
shed
for
the
first
Christians
,
and
in
tract
and
continuance
of
time
dryed
up
at
last
.
At
this
fountain
we
may
draw
as
well
,
and
as
oft
as
they
,
if
our
pitcher
be
as
fit
;
and
if
we
loved
the
cup
of
blessings
,
we
should
not
fear
how
oft
it
came
into
our
hands
.
But
to
speak
truth
,
we
have
degenerated
from
that
devotion
,
that
love
,
that
zeale
,
which
inflamed
their
breasts
,
and
retain
nothing
but
the
memory
of
their
exceeding
piety
,
which
we
look
upon
rather
as
a
pious
error
,
then
a
just
and
regular
devotion
;
and
because
we
are
unfit
,
and
therefore
unwilling
to
do
it
,
perswade
our selves
,
that
superstition
had
an
early
birth
,
and
did
follow
religion
at
the
heels
,
to
supplant
it
;
that
by
this
their
busy
,
and
too
frequent
remembrance
of
Christ
,
they
did
rather
flatter
then
worship
him
,
or
at
best
,
that
they
did
that
,
which
with
more
Christian
prudence
they
might
have
left
undone
;
For
if
it
were
devotion
then
,
it
could
not
be
lost
in
the
body
and
flux
of
time
,
which
could
have
no
such
influence
upon
it
,
as
to
change
it
so
,
that
it
should
become
a
sin
in
the
last
age
,
which
was
thought
a
duty
in
the
first
;
since
devotion
is
like
Christ
himself
,
yesterday
and
to
day
,
and
the
same
for
ever
.
Devotion
is
still
the
same
,
but
we
are
not
the
same
,
but
have
been
bold
with
her
name
,
and
in
that
name
have
conjured
up
those
evill
spirits
which
blast
the
world
,
and
breathe
nothing
but
profanenesse
;
have
started
questions
,
raised
scruples
,
made
new
cases
of
conscience
,
which
they
,
walking
in
the
simplicity
and
integrity
of
their
hearts
never
heard
nor
thought
of
,
and
so
did
do
it
and
do
it
often
with
lesse
art
and
noise
,
but
with
more
piety
,
and
with
a
zeale
of
a
purer
flame
,
and
a
heat
more
innocent
;
their
devotion
was
to
do
it
often
,
ours
is
to
talk
and
magnifie
it
,
and
to
do
it
when
we
please
.
The
duty
it self
of
celebration
how
oft
hath
it
been
neglected
,
and
set
at
derision
in
this
latter
age
?
what
tragedyes
raised
about
a
name
?
what
comedies
?
what
scoffs
and
jests
upon
the
holy
action
?
what
grosse
and
impious
partiality
in
admitting
men
unto
it
?
how
have
we
distinguisht
and
made
a
strange
difference
of
one
from
another
,
and
counted
none
fit
,
but
of
such
a
part
,
or
such
a
faction
?
when
were
we
not
too
far
engaged
in
the
world
,
and
did
not
the
world
too
far
engage
and
bind
us
to
such
a
side
or
faction
,
we
could
not
but
see
,
that
the
very
being
of
a
side
or
faction
,
the
dividing
our selves
from
our
brethren
,
for
things
no
whit
essentiall
to
Christianity
,
hath
force
enough
,
not
onely
to
drive
us
from
this
table
,
but
to
shut
us
out
of
heaven
.
For
what
should
such
uncharitable
men
do
at
a
feast
of
love
?
what
should
such
carnall
men
(
the
Apostle
calls
them
so
)
feed
on
this
spirituall
food
?
I
will
not
stand
to
confute
these
groundlesse
and
ridiculous
,
but
dangerous
and
destructive
fancies
(
for
these
men
have
more
need
of
our
teares
and
prayers
,
then
our
confutation
)
I
had
rather
remove
those
hindrances
and
retardances
,
those
pretences
,
and
excuses
,
which
men
not
well
exercised
in
piety
,
use
to
frame
and
lay
in
their
own
way
,
and
so
fearing
a
fall
and
bruise
at
that
,
which
no
hand
could
set
up
against
them
but
their
own
,
make
not
their
approches
so
oft
as
they
should
to
this
holy
table
.
For
when
we
are
to
do
a
thing
,
one
thing
or
other
intervenes
,
and
startles
and
troubles
us
,
that
we
omit
and
do
it
not
.
And
the
first
and
great
pretense
is
;
our
own
weaknesse
and
unworthinesse
,
which
is
the
issue
of
our
own
will
,
begot
in
us
by
the
sense
of
some
habit
of
sin
,
which
we
have
discovered
reigning
still
in
our
mortall
bodies
;
at
the
sight
of
which
we
start
back
,
even
from
that
which
might
help
us
,
and
cannot
compose
and
qualify
our selves
for
the
celebration
;
Before
the
action
they
are
afraid
,
even
afraid
of
the
feast
,
afraid
of
life
;
at
the
table
,
they
have
a
sad
and
cast
down
countenance
drawn
out
more
by
a
disquieted
troubled
mind
,
then
that
reverentiall
joy
which
it
shewes
forth
in
the
outward
man
,
when
it
is
at
rest
,
and
we
go
away
from
it
,
with
the
same
burden
we
brought
to
it
,
which
we
would
and
would
not
lay
down
;
are
weary
,
but
seek
not
ease
,
but
from
those
aversions
which
make
it
heavier
then
it
was
,
and
then
we
feel
it
again
,
and
so
are
ever
preparing
and
never
prepared
to
come
to
this
feast
.
For
our
preparation
is
our
mortifying
of
our
sinfull
lusts
,
which
is
not
done
,
whilest
any
one
sin
hath
this
power
and
dominion
in
us
:
For
how
can
he
come
to
this
fountain
of
life
,
who
is
unwilling
to
live
?
how
can
he
partake
of
Christs
blood
,
who
yet
loves
that
sin
,
for
the
washing
away
of
which
Christ
shed
it
?
so
that
he
sinnes
if
he
come
,
and
he
sinnes
if
he
come
not
;
a
miserable
dilemma
that
sinne
drives
him
upon
,
that
like
the
servant
in
the
comedy
,
si
faxit
perit
,
si
non
faxit
vapulat
,
if
he
do
it
,
he
eats
his
own
damnation
,
and
shall
neverthelesse
be
punisht
if
he
do
it
not
.
For
not
onely
acts
,
but
omissions
are
evil
;
It
is
a
sinne
to
kill
my
father
,
and
it
is
a
sin
not
to
help
him
:
it
is
a
sin
to
oppresse
,
and
it
is
a
sin
not
to
give
an
almes
:
It
is
a
sin
to
resist
a
superiour
,
and
't
is
a
sin
not
to
honor
him
.
It
is
a
sin
to
contemn
the
sacrament
,
and
't
is
a
sin
not
to
receive
it
;
and
the
one
leads
to
the
other
,
neglect
or
indifferency
to
open
profanenesse
;
the
sinnes
of
omission
to
sinnes
of
commission
;
he
that
doth
not
what
he
should
,
hath
made
a
bridge
for
his
lusts
,
which
will
soon
carry
him
over
to
do
what
he
should
not
.
He
that
will
not
help
his
parents
,
will
be
drawn
on
by
the
least
temptation
to
dishonor
them
;
he
that
will
not
feed
the
poore
,
will
be
soon
induced
to
grind
their
face
;
he
that
will
not
honor
the
king
,
when
opportunity
favours
him
,
will
pull
him
from
his
throne
;
he
that
neglects
the
sacrament
,
or
is
indifferent
,
within
a
while
may
be
ready
to
take
it
away
,
as
a
thing
of
no
use
at
all
;
sin
consists
as
well
in
the
negation
,
or
non-performance
of
that
we
are
bound
to
,
as
in
the
doing
of
some
act
;
which
is
contrary
to
it
,
in
which
commonly
it
ends
at
last
:
nor
is
it
then
onely
,
when
the
will
is
directly
carried
to
the
omission
it self
,
when
I
will
not
do
it
,
because
I
will
not
do
it
,
which
is
high
contempt
;
but
when
the
will
settles
and
rests
upon
that
by
which
I
am
hindred
from
doing
that
which
I
am
bound
to
do
,
and
which
I
would
willingly
,
and
might
easily
do
,
but
for
this
obstacle
,
which
I
my self
set
up
against
my self
;
but
for
that
sin
which
is
the
issue
of
my
lust
,
and
which
I
had
rather
cleave
to
,
then
to
the
command
of
Christ
;
so
that
now
I
do
not
abstain
from
the
Lords
table
upon
necessity
,
but
voluntarily
,
nor
can
I
say
,
I
would
receive
,
when
I
thus
say
within
my self
,
I
will
yet
sin
;
for
he
that
will
not
prepare
himself
,
will
not
sit
down
at
his
table
:
but
we
may
heare
sometimes
large
expressions
of
sorrow
from
those
who
are
so
backward
in
this
duty
,
and
troubled
they
are
,
that
they
are
such
,
but
not
fit
for
a
Physician
;
that
they
are
hungry
,
but
have
no
stomack
to
that
which
should
feed
and
nourish
them
;
that
they
love
the
feast
,
but
are
not
yet
prepared
to
eat
.
I
am
sorry
,
is
soone
said
,
even
by
them
,
who
yet
take
pleasure
,
reap
profit
and
advantage
from
that
sin
which
they
bewayle
;
who
condemne
it
by
these
mournfull
and
sad
declarations
of
their
mind
,
and
yet
give
it
the
highest
place
in
their
heart
:
I
am
sorry
,
is
too
often
a
lye
,
but
if
it
be
not
a
lye
,
it
is
,
and
will
be
accepted
as
our
preparation
:
for
godly
sorrow
brings
forth
repentance
not
to
be
repented
of
,
and
every
prenitent
is
a
fit
communicant
:
He
that
hath
mingled
his
teares
with
his
Saviours
blood
,
is
a
welcome
guest
at
this
table
.
What
then
is
to
be
done
in
this
case
,
when
the
conscience
of
some
habit
of
sin
keepeth
us
from
coming
?
for
certainly
a
great
sin
it
must
needs
be
,
to
make
one
sin
an
apology
for
another
,
to
excuse
a
sin
of
omission
,
by
a
sin
of
commission
,
and
when
I
will
not
do
that
whsch
I
should
,
to
put
in
that
plea
,
that
I
have
done
what
I
should
not
.
This
knot
then
like
the
Gordian
knot
must
be
cut
asunder
with
the
sword
,
with
the
sword
of
the
spirit
;
This
habit
of
sinne
must
be
shaken
off
,
and
we
must
use
a
violence
upon
our selves
,
strive
and
labour
with
earnestnesse
,
and
by
practsing
that
which
is
contrary
to
it
,
to
be
lesse
and
lesse
fetter'd
and
entangled
every
day
:
For
to
remaine
in
it
cannot
be
infirmity
or
weaknesse
(
for
that
name
we
give
even
to
malice
it self
)
but
obstinacy
,
and
a
pleasing
and
wilfull
perseverance
in
sinne
.
Why
wilt
thou
not
come
?
or
rather
,
why
wilt
thou
still
sinne
?
for
what
wert
thou
made
a
Christian
?
for
what
did
the
grace
of
God
appeare
?
for
what
did
his
most
precious
blood
gush
out
of
his
sides
,
but
to
purge
and
cleanse
thee
from
thy
sinne
?
why
doest
thou
love
thy
disease
?
why
doest
thou
favour
thy
flesh
and
corruption
?
why
doest
thou
envenom
and
fester
thy
sore
?
why
art
thou
such
a
Judas
,
first
to
betray
thy
Saviour
,
and
then
hang
thy self
?
why
doest
thou
still
stand
out
and
wilt
not
be
cured
?
why
doest
thou
preferr
thy
sin
before
the
sacrament
,
thy
husks
,
before
the
Bread
of
Life
?
why
art
thou
sick
,
and
wilt
be
sick
,
dying
,
and
resolvest
to
dye
?
thou
wilt
not
come
because
thou
hast
sinned
;
break
of
thy
sin
and
come
:
if
thou
condemnest
thy self
,
why
doest
thou
not
forsake
thy self
?
doest
thou
acknowledge
what
thou
art
,
and
yet
continue
what
thou
art
?
thou
who
wilt
strike
that
man
to
the
ground
who
stands
in
thy
way
to
honor
or
wealth
,
hast
not
heart
enough
to
destroy
that
sin
,
which
thou
sayst
doth
obstruct
thy
passage
,
and
keep
thee
from
this
feast
,
from
the
table
of
the
Lord
,
which
was
spread
on
purpose
,
that
thou
shouldst
first
demolish
and
remove
thy
sin
,
and
then
come
and
eat
:
This
then
is
but
a
hindrance
,
a
block
of
offence
of
our
own
hewing
,
an
evil
spirit
which
we
invited
to
us
,
and
we
must
cast
it
out
.
Tell
me
,
canst
thou
believe
?
why
,
then
thou
mayst
come
;
if
this
faith
be
strong
enough
to
cast
down
those
imaginations
,
which
set
themselves
up
against
Christ
,
to
work
in
thee
holy
cesires
,
and
holy
resolutions
:
and
art
thou
now
in
an
agonie
in
this
blessed
contention
with
thy self
?
art
thou
serious
in
the
resistance
of
this
thy
enemy
?
and
dost
thou
gain
some
conquest
over
him
every
day
?
then
thou
maist
come
,
though
thou
art
not
yet
made
perfect
.
For
we
must
remember
(
that
the
weaker
Christian
lye
not
down
under
his
burden
,
not
able
to
move
towards
the
cup
of
Blessings
,
when
it
is
reacht
forth
unto
him
)
we
must
remember
,
I
say
,
that
Faith
and
true
sanctifying
Grace
have
a
wide
latitude
,
that
they
are
not
so
quick
and
active
in
one
man
as
in
another
,
and
yet
may
save
both
.
There
be
,
who
by
continuall
watching
over
themselves
,
by
continuall
struggling
with
themselves
,
by
a
vehement
and
incessant
pressing
forward
,
are
wel
neer
come
unto
the
mark
,
that
have
so
confirmed
themselves
in
the
profession
and
exercise
of
Christian
Religion
,
that
they
run
their
race
with
ioy
,
and
are
scarce
sensible
of
a
tentation
;
who
have
made
holinesse
so
familiar
to
them
,
that
no
wile
or
enterprize
of
Satan
can
divorce
them
.
In
a
word
,
who
by
that
seed
which
is
in
them
,
keep
themselves
that
he
wicked
one
toucheth
them
not
,
as
S.
John
speaks
.
These
have
no
Oxen
,
nor
Farmes
;
1
Joh.
3.7
.
and
5.18
.
These
are
not
married
to
the
world
,
and
therefore
they
will
come
.
Again
,
there
be
some
who
are
but
as
it
were
Incipients
in
the
school
of
Christ
,
and
in
their
way
,
but
labouring
and
panting
forward
,
and
are
as
it
were
in
fieri
,
in
the
making
,
framing
and
composing
themselves
by
that
royall
law
which
the
Church
of
Christ
holds
forth
unto
them
;
who
though
they
have
for
some
time
suckt
the
breasts
of
the
Church
,
and
received
the
sincere
milk
of
the
Word
,
yet
are
not
yet
grown
thereby
into
perfect
men
in
Christ
Jesus
,
have
not
yet
that
strength
to
destroy
the
whole
body
of
sin
,
but
fall
sometimes
into
this
sin
,
sometimes
into
that
;
but
those
they
fall
into
are
not
so
many
,
nor
so
manifest
,
not
so
offensive
and
hurtfull
to
others
,
not
of
that
number
or
bulk
,
as
to
shut
them
out
of
the
Church
,
or
to
exclude
them
from
the
communion
of
Saints
.
These
have
not
yet
attained
,
but
they
follow
after
;
and
though
they
have
an
eye
toward
the
world
,
yet
they
come
to
Christs
Table
with
a
firm
resolution
to
pluck
it
out
;
and
though
their
right
hand
offends
them
,
yet
they
will
cut
it
off
,
and
with
all
their
strength
,
and
with
all
their
soul
shake
off
the
yoke
of
sinne
,
and
take
Christs
upon
them
,
and
even
now
are
they
hot
and
intentive
on
that
work
.
These
men
,
I
say
,
may
,
nay
ought
to
come
,
and
here
quicken
their
Faith
,
improve
their
Charity
,
strengthen
and
fix
their
Resolutions
;
and
they
who
are
so
severe
and
over-rigid
as
to
drive
them
from
it
,
do
shut
themselves
out
,
though
not
from
the
table
,
yet
from
the
feast
,
and
are
more
unfit
then
they
,
because
they
want
that
charity
which
is
required
of
a
guest
,
even
that
charity
which
will
not
bruise
the
broken
reed
,
nor
quench
the
smoaking
flaxe
.
It
was
a
pious
wish
of
Moses
Numb.
11.
would
God
all
the
Lords
people
were
Prophets
;
and
it
were
as
much
piety
to
wish
,
and
with
his
spirit
,
would
all
Christians
were
perfect
,
that
every
one
were
as
Saint
Paul
,
and
knew
nothing
by
himself
.
But
we
are
in
via
,
and
as
travellours
on
the
way
,
one
man
makes
more
hast
then
another
,
walks
with
more
ease
and
delight
,
slips
not
,
falls
not
so
often
;
another
walks
after
,
though
not
with
the
same
speed
and
cheerfulnesse
,
because
he
meets
with
rubs
and
difficulties
,
which
he
every
day
contends
with
,
and
both
at
last
by
the
guidance
of
the
same
spirit
,
and
by
the
power
of
a
compassionate
Saviour
,
come
to
their
journeys
end
;
and
he
that
goes
before
,
and
he
that
comes
more
faintly
and
slowly
after
,
meet
at
last
and
sit
down
together
in
the
same
heaven
.
And
now
,
in
such
variety
of
tempers
,
such
diversity
of
temptations
,
amongst
so
many
errors
which
some
men
quit
themselves
of
with
lesse
,
some
with
more
trouble
,
we
may
applaud
those
who
are
neer
the
top
of
perfection
,
but
we
must
not
despise
those
who
are
in
their
ascent
,
and
labouring
and
striving
forward
after
them
;
not
quench
the
spirit
in
any
man
,
though
it
burn
not
so
brightly
in
some
as
it
doth
in
others
who
are
more
fully
enlightned
;
not
shut
them
out
as
unclean
beasts
,
because
they
discover
something
of
the
frailty
of
man
;
even
such
as
these
(
't
is
plain
)
Saint
Paul
admitted
in
this
chapter
,
and
he
pleads
for
them
Galat.
vi.i.
as
for
those
who
are
to
be
restored
with
the
spirit
of
meeknesse
,
and
we
cannot
shut
them
out
from
his
table
or
presence
,
whom
Christ
is
so
willing
to
meet
,
when
being
weary
and
heavy
laden
they
come
unto
him
.
Nor
doth
this
admitting
weaker
Christians
open
a
door
to
let
in
wilfull
offenders
,
nor
a
gap
to
let
in
the
goates
to
feed
in
the
same
green
pastures
with
the
sheep
.
These
Beasts
,
if
they
come
too
neere
,
will
be
thrust
through
with
a
dart
:
But
then
all
sinnes
are
not
of
the
same
malignity
,
and
we
must
put
a
difference
between
Judas's
fall
and
Peter's
.
All
sinnes
do
not
strike
us
out
of
the
covenant
,
and
therefore
do
not
drive
us
from
Christs
table
,
where
we
are
to
renew
and
confirm
it
:
there
be
some
sinnes
which
are
devoratoria
salutis
,
and
swallow
up
all
hope
of
salvation
,
whilest
they
remain
in
us
;
there
be
peccata
fortia
,
Amos
5.12
.
boisterous
and
mighty
sinnes
,
which
do
urge
the
Justice
of
God
,
and
even
weary
and
conquer
his
clemency
;
there
be
others
which
weaker
Christians
through
frailty
fall
into
even
in
the
state
of
grace
,
and
which
God
will
not
be
extreame
to
punish
,
though
in
Justice
he
might
,
but
remaines
a
Father
still
of
those
who
seriously
endeavour
,
yet
sometimes
times
faile
for
his
covenant
sake
which
he
made
in
his
Sonne
Jesus
Christ
,
and
of
these
sinnes
Saint
John
speakes
1
John
2.2
.
If
we
sinne
,
we
have
an
advocate
with
the
Father
,
Jesus
Christ
the
righteous
,
and
he
is
a
propitiation
four
our
sinnes
.
In
a
word
,
if
all
that
sinne
were
excluded
,
the
feast
were
at
an
end
;
and
if
some
that
sinne
were
not
excluded
,
the
table
were
no
more
a
table
,
but
an
Altar
for
Theeves
and
murderers
to
fly
to
.
Feare
then
of
infirmity
is
no
excuse
,
but
we
should
shake
it
off
with
our
sinne
;
it
is
an
evil
spirit
of
our
own
raysing
,
and
we
must
conjure
it
down
:
But
there
is
another
pretense
,
and
it
is
drawn
from
a
high
conceit
of
the
Sacrament
,
and
an
apprehension
of
an
excessive
and
angelicall
kind
of
perfection
,
which
some
conceive
is
necessary
to
the
due
celebration
of
it
;
and
so
they
are
going
towards
it
,
but
make
no
speed
;
are
in
action
,
but
do
nothing
;
are
coming
but
never
come
,
This
may
seeme
to
be
great
humility
,
but
as
Bernard
speaks
,
Ista
Humilitas
tollit
humilitatem
,
this
humility
puts
true
humility
from
its
office
;
for
it
is
she
alone
that
takes
us
by
the
hand
,
and
leads
us
to
this
supper
;
Dicendo
se
indignum
fecit
se
dignum
,
saith
the
same
Father
of
the
Centurion
in
the
Gospel
;
if
we
can
truly
say
we
are
unworthy
,
we
make
our selves
worthy
,
and
thus
we
set
forward
towards
it
.
But
groundlesse
scrupulosity
,
which
many
times
is
rather
the
issue
of
pride
,
then
the
daughter
of
humility
,
sees
the
way
,
and
then
sits
down
in
it
,
and
then
makes
every
pibble
a
mountain
,
puzzles
and
perplexes
us
,
sets
us
a
framing
and
fashioning
dangers
to
our selves
,
and
inconveniences
,
and
summing
them
up
,
like
the
man
in
Lucian
,
who
sat
on
the
Sea
shore
numbring
each
wave
as
it
came
towards
him
,
till
at
last
the
waves
driving
one
another
,
beat
on
and
wrought
themselves
over
his
head
,
and
drown'd
him
.
In
a
word
,
it
weakens
and
disenables
us
in
the
performance
of
our
duty
,
and
with
it
we
are
so
good
,
that
,
as
the
Italian
proverb
is
,
we
are
good
for
nothing
.
This
is
but
a
scruple
iudeed
,
and
it
weighs
no
more
,
and
the
least
breath
is
strong
enough
to
blow
it
away
.
For
upon
the
same
inducement
we
must
seale
up
our
lips
and
never
pray
,
we
must
stay
at
home
and
not
go
to
Church
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
what
mortall
is
fir
for
these
things
?
how
can
dust
and
ashes
speak
to
the
majesty
of
heaven
?
what
eare
is
purged
enough
to
hear
his
word
?
whose
feet
are
clean
enough
to
tread
his
courts
?
And
why
do
we
pretend
weaknesse
or
unworthinesse
?
are
we
too
weak
,
are
we
too
unworthy
to
do
his
will
?
or
can
Christ
command
us
that
,
which
our
unworthinesse
will
make
a
sin
for
us
to
do
?
when
the
trumpet
hath
sounded
,
when
the
law
is
promulged
,
this
fear
must
vanish
:
when
our
Saviour
hath
once
spoken
it
,
take
,
eat
,
this
is
my
Body
,
shall
we
neglect
to
do
it
,
and
make
this
our
plea
,
that
we
are
not
worthy
to
do
it
?
when
he
would
cleanse
and
purge
us
,
shall
we
cry
we
are
unworthy
?
unfit
to
do
his
will
,
but
not
unfit
to
break
it
?
unfit
to
be
redeemed
,
but
not
unfit
to
perish
?
unfit
to
empty
our selves
of
our
pollution
,
but
not
unfit
to
settle
on
our
lees
?
Oh
't
is
ill
thus
to
apologize
,
and
dispute
,
and
fret
our selves
to
destruction
,
to
lye
sick
and
bed-rid
in
sin
,
and
say
we
are
unfit
and
unworthy
to
be
healed
:
And
what
Reverence
is
that
to
Christ
,
which
crucifies
him
again
,
and
tramples
his
blood
under
our
feet
?
for
not
to
receive
it
,
not
to
be
purged
and
better'd
by
it
,
I
am
sure
,
is
in
the
highest
degree
to
dishonor
it
.
I
shall
insist
the
longer
upon
this
,
for
I
see
too
many
withdraw
and
put
from
them
this
favour
and
grace
of
God
,
and
call
it
reverence
,
and
might
well
blush
at
this
their
apology
,
if
they
did
rightly
consider
what
reverence
is
.
Now
reverence
is
nothing
else
but
a
kind
of
Justice
paying
back
that
which
is
due
to
a
benefit
,
for
some
good
it
hath
,
or
may
bring
unto
us
,
and
is
either
our
overball
or
our
reall
gratitude
.
Thou
shalt
reverence
my
Sanctuary
,
Levit.
19.30
.
for
here
we
offer
up
our selves
to
God
,
and
God
descends
in
blessings
upon
us
.
The
word
of
the
Lord
is
reverend
,
for
it
is
the
power
of
God
unto
salvation
;
therefore
I
esteemed
all
thy
precepts
,
saith
David
Psal.
119.128
.
and
holy
and
reverend
is
his
name
,
for
whatsoever
good
we
do
,
we
do
in
his
name
.
And
yet
see
,
If
we
take
not
heed
,
if
we
keep
not
our
feet
,
we
may
bow
in
his
temple
,
and
offer
up
the
sacrifice
of
fooles
;
we
may
greedily
harken
what
God
will
say
,
and
yet
despise
his
word
;
we
may
call
upon
his
Name
,
do
wonders
in
his
Name
,
and
yet
blaspheme
it
;
as
the
Jewes
bowed
before
Christ
when
they
mockt
him
,
and
spet
upon
him
,
and
smote
him
on
the
head
.
No
:
reverence
is
the
payment
,
of
a
debt
,
and
what
is
due
to
the
Sanctuary
?
even
that
we
should
lift
up
holy
hands
;
what
do
we
owe
unto
his
word
?
even
obedience
;
and
what
reverence
is
due
to
the
Sacrament
?
in
Scripture
we
read
of
none
in
terminis
,
for
there
need
no
command
to
bind
us
to
honor
it
;
for
who
will
not
reverence
that
love
which
is
breathed
forth
from
Majesty
?
who
doth
not
reverence
the
meanest
gift
that
comes
from
the
hands
of
a
King
?
but
what
reverence
is
that
that
refuseth
it
?
or
is
he
reverent
,
who
,
when
he
is
invited
to
a
royall
feast
,
will
not
come
?
what
reverence
is
that
that
leaves
Christs
body
,
as
it
were
,
hanging
on
the
Crosse
,
and
his
blood
poured
out
on
the
ground
,
and
will
not
stoop
to
take
it
up
?
If
we
look
upon
it
well
we
shall
find
that
excuse
hath
not
a
more
ugly
face
in
any
defect
,
which
it
is
brought
in
no
countenance
,
then
in
this
.
For
tell
me
,
why
should
we
not
be
afraid
to
heare
the
word
?
why
have
we
such
itching
eares
?
why
do
we
throng
and
presse
into
his
courts
?
is
there
not
as
great
a
preparation
due
unto
that
?
is
it
so
easie
a
matter
to
fling
off
all
our
unruly
affections
?
are
we
so
soone
made
fit
to
speak
unto
God
,
that
he
may
heare
;
or
to
heare
,
when
he
doth
speak
;
or
may
we
as
soone
do
it
,
as
pull
off
our
shooes
from
our
feet
,
and
make
good
the
thing
it self
,
as
we
can
the
representation
?
indeed
we
make
it
our
apology
,
but
it
is
foule
ingratitute
,
and
we
cannot
call
it
by
a
worse
name
,
for
it
takes
in
all
,
our
negligence
,
our
luke-warmnesse
,
our
imprudency
,
our
carnality
,
our
love
of
those
evils
which
first
trouble
us
,
and
then
make
us
loath
our
peace
,
first
make
us
sick
,
and
then
afraid
of
the
physician
.
This
excuse
,
I
I
am
sure
,
is
not
put
up
by
those
whom
Christ
bids
depart
into
everlasting
fire
;
for
they
do
not
say
,
we
were
unworthy
to
feed
,
or
cloth
,
or
visit
thee
,
but
we
never
saw
thee
hungry
,
or
naked
,
or
in
prison
:
they
did
not
think
that
Christ
had
been
shut
in
prison
with
John
the
Baptist
,
or
that
he
had
begged
in
Lazarus
.
If
heaven
should
open
it self
to
receive
thee
,
wouldest
thou
stay
below
with
sinne
and
misery
,
and
cry
,
thou
art
unworthy
to
strive
to
enter
it
?
behold
here
in
the
Sacrament
,
Paradise
is
,
as
it
were
,
again
laid
open
to
thee
,
and
no
cherubin
stands
against
thee
,
and
shall
this
weak
pretence
of
a
willfull
sinner
be
as
a
flaming
sword
to
keep
thee
from
the
tree
of
life
?
say
then
to
these
pretences
,
as
thou
shouldest
to
Satan
,
who
is
the
forget
of
them
,
avoid
,
get
you
behind
me
:
for
this
is
a
command
laid
upon
all
Christians
,
and
snpposes
all
able
to
receive
it
,
and
no
man
is
infirme
,
or
weak
,
or
unworthy
,
but
he
that
makes
himself
so
;
for
his
commandments
are
not
grievous
,
saith
Saint
John
,
and
amongst
them
all
,
there
is
not
one
lesse
grievous
then
this
.
For
is
it
not
easier
to
do
this
,
then
to
deny
our selves
,
to
take
up
the
Crosse
,
to
love
our
enemies
,
to
lay
down
our
lives
for
the
brethren
?
and
yet
under
this
heavy
obligation
we
lye
.
Whether
we
make
it
good
or
no
,
I
know
not
,
but
whether
it
be
done
or
not
,
no
man
,
I
think
,
did
ever
put
up
this
pretence
,
that
he
was
unworthy
to
do
it
;
and
shall
we
even
offer
our selves
to
the
hardest
task
,
to
the
weightier
matters
of
the
Gospel
,
and
startle
and
fly
back
and
be
afraid
of
the
Sacrament
?
are
we
fit
to
receive
his
commands
,
which
exact
our
goods
,
and
our
life
,
and
shall
there
be
a
time
when
we
shall
be
unfit
to
receive
the
pledges
of
his
love
?
are
we
worthy
to
be
Christians
,
and
not
worthy
to
be
communicants
?
I
do
not
here
forbid
preparation
,
for
't
is
that
I
urge
and
presse
,
but
unworthinesse
is
the
worst
excuse
,
because
we
are
bound
to
cast
it
off
;
and
we
cannot
more
dishonor
the
Sacrament
,
then
by
not
receiving
it
.
For
from
what
root
but
from
that
of
bitternesse
doth
this
evil
weed
,
doth
this
banefull
pretence
spring
us
?
Let
us
take
an
Inventory
of
all
those
things
which
occasion
it
,
and
we
shall
find
them
all
to
be
such
fruit
of
which
we
may
well
be
ashamed
;
the
best
of
them
is
our
calling
and
necessary
imployments
in
the
world
;
and
is
the
world
which
passeth
away
of
such
value
with
us
,
that
we
will
not
leave
it
behind
us
,
for
a
while
to
meet
with
Christ
at
his
table
?
is
our
daily
bread
sweeter
to
us
then
the
bread
of
Life
?
is
mammon
a
greater
God
then
God
himself
?
but
then
the
rest
are
of
that
nature
that
we
should
be
afraid
to
think
of
them
;
luke-warmnesse
in
religion
,
love
of
our
sinnes
,
unwillingnesse
to
part
with
them
,
or
to
be
saved
too
soone
,
these
are
the
rotten
bones
which
lye
under
this
painted
Sepulchre
and
glorious
pretense
of
great
reverence
to
the
Sacrament
:
Our
farme
,
our
oxe
,
our
wife
,
our
vanity
,
our
sin
is
preferred
before
Christ
,
and
then
we
say
we
reverence
him
.
But
now
,
take
this
pretense
of
reverence
with
the
best
interpretation
you
can
give
it
;
suppose
they
that
pretend
it
are
not
men
devoted
to
the
world
,
and
vanity
,
but
such
as
do
try
and
examine
themselves
every
day
,
and
keep
a
carefull
watch
over
their
hearts
,
(
and
yet
it
is
scarce
probable
such
men
should
pretend
unworthinesse
;
for
these
tares
of
excuses
commonly
grow
upon
the
rocks
,
and
barrennesse
,
and
not
upon
good
ground
)
but
suppose
this
high
reverence
they
have
of
the
Sacrament
,
may
keep
them
off
,
and
make
them
afraid
to
come
neere
;
yet
as
Saint
Paul
speakes
in
another
case
,
1
Cor.
4.7
.
This
is
utterly
a
fault
in
them
,
if
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
yet
t
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
not
so
bad
as
profanenesse
,
but
a
fault
it
is
,
and
neglect
too
large
for
this
excuse
to
palliate
and
cover
.
For
1.
By
this
their
abstaining
they
do
either
pity
or
condemn
those
that
are
more
forward
,
as
those
that
venture
too
far
upon
that
formidable
mystery
,
which
they
look
upon
at
distance
,
and
tremble
,
and
dare
not
come
neere
;
as
those
that
do
not
well
consider
what
they
do
,
and
therefore
are
bold
to
do
it
;
as
men
whom
not
conscience
but
presumption
brings
to
the
Altar
.
They
will
say
perhaps
,
they
passe
no
such
censure
on
their
brethren
,
they
condemn
them
not
;
but
yet
they
may
,
and
speak
not
a
word
,
condemn
them
by
their
actions
,
as
Noah
did
condemn
the
world
by
his
faith
;
for
when
in
our
behaviour
we
turn
our
back
upon
them
,
there
is
something
of
a
sharpe
reprehension
flyes
from
us
,
like
an
arrow
from
a
Parthians
bow
,
after
those
who
walk
another
way
.
And
this
utterly
is
a
fault
by
my
not
eating
to
condemn
them
that
eat
:
This
is
contristari
fratres
,
this
is
to
grieve
our
brethren
,
to
make
them
think
that
mors
in
olla
,
that
death
is
in
the
pot
,
danger
in
eating
the
Bread
of
life
:
this
is
to
walk
uncharitably
,
and
for
ought
we
know
,
to
destroy
him
with
our
not
eating
,
for
whom
Christ
dyed
.
Or
2ly
;
Their
refraining
to
come
may
keep
others
at
the
same
distance
,
and
it
is
not
easy
to
determine
utrùm
pejor
us
,
an
pejori
exemplo
agatur
,
(
as
Cato
speaks
to
another
purpose
in
Livy
)
whether
is
more
dangerous
,
their
absence
to
themselves
,
or
the
example
to
others
;
For
if
Moses
turn
his
back
,
who
will
not
be
afraid
to
come
neere
to
the
mount
?
If
men
of
more
reserved
conversation
,
who
keep
themselves
unspotted
of
the
world
,
tremble
and
dare
not
come
nigh
,
how
may
many
weak
Christians
,
who
hope
here
to
receive
their
additionall
strength
,
be
struck
with
terror
,
and
so
refuse
to
come
?
and
think
of
these
mysteries
as
the
Germans
in
Tacitus
did
of
those
offices
which
they
performed
to
their
Goddesse
Hertha
,
the
earth
?
The
Goddesse
was
washed
,
and
they
who
ministred
unto
her
were
swallowed
up
in
the
same
lake
;
Arcanus
hinc
terror
,
sanctaque
Tacitus
.
ignorantia
,
saith
the
Historian
,
quid
sit
illud
quod
tantùm
perituri
vident
,
Hence
a
secret
terror
,
and
holy
ignorance
possest
them
,
who
wondred
what
that
divine
power
should
be
,
which
none
could
see
,
but
they
who
were
to
perish
in
the
sight
;
for
minister
to
it
,
was
to
dye
.
I
know
we
cannot
give
too
much
reverence
unto
it
,
we
cannot
give
enough
;
but
that
servant
doth
but
little
honour
his
master
,
who
will
bow
,
and
cringe
,
and
kisse
his
hand
,
and
keep
at
distance
,
and
yet
sleep
in
his
service
.
Obedience
and
reverence
are
twins
,
they
are
borne
,
and
grow
up
,
and
dye
together
:
I
am
not
truly
reverent
till
my
obedience
speaks
and
publisheth
it
,
and
if
I
obey
not
,
my
reverence
is
but
a
name
,
and
it
profiteth
nothing
;
as
Saint
Paul
spake
in
another
case
,
If
be
a
breaker
of
the
law
,
my
Circumcision
is
made
uncircumcision
:
If
I
doe
not
come
as
Christ
commands
,
I
may
call
it
reverence
,
but
he
will
count
it
a
great
dishonour
to
his
love
.
We
complaine
much
of
the
superstition
of
the
Romish
party
,
we
are
angry
with
their
Altars
,
their
vestments
,
their
bowings
,
and
cringes
,
and
count
it
a
kind
of
Theatricall
Idolatry
,
and
I
think
,
without
breach
of
Charity
we
may
;
for
as
they
make
it
,
it
is
one
of
the
greatest
Idols
in
the
world
;
but
we
must
take
heed
how
we
cry
down
superstition
in
others
,
whilst
we
suffer
it
to
lye
at
our
own
doores
;
how
we
condemn
it
as
a
monster
,
as
it
walks
abroad
,
when
we
hug
and
cherish
it
in
our
own
breasts
.
Superst●tio
error
insanus
est
,
amandos
timet
,
quos
colit
violat
.
Quid
enim
interest
utrum
Deos
neges
,
an
infames
?
Sen.
ep.
123.
For
what
is
superstition
but
a
groundlesse
feare
?
what
is
it
but
a
feare
where
no
feare
is
,
or
if
there
be
,
a
feare
which
we
are
bound
to
abolish
?
A
feare
to
doe
our
duty
is
something
worse
then
superstition
,
and
if
we
doe
not
make
the
Sacrament
an
Idol
,
yet
by
this
kind
of
lazy
reverence
,
we
make
it
nothing
in
this
world
,
and
as
much
as
in
us
lyes
frustrate
the
grace
of
God
,
which
in
these
outward
elements
is
presented
in
a
manner
to
the
eye
.
I
have
dwelt
the
longer
on
this
subject
,
because
I
see
this
duty
so
much
neglected
;
some
not
fit
to
come
,
others
not
so
much
unfit
,
as
unwilling
;
some
so
spirituall
,
or
rather
so
carnall
and
profane
,
that
they
contemn
it
;
some
so
careless
,
that
they
seldome
think
on
t
,
but
suffer
their
soule
to
run
to
ruine
,
not
to
be
raiss'd
and
repaired
till
it
be
taken
from
them
;
some
pleading
their
own
infirmity
,
others
the
high
dignity
of
these
mysteries
;
the
best
of
which
pretenses
is
a
sinne
,
which
one
would
think
we
but
a
hard
and
uneasie
pillow
for
a
sick
conscience
to
rest
on
.
Not
come
,
because
I
care
not
?
not
come
,
because
I
will
not
?
not
come
because
I
dare
not
?
not
come
?
That
utterly
is
a
fault
,
and
neglect
doth
aggrandize
it
;
contempt
doth
make
it
yet
greater
;
and
infirmity
,
and
conceit
of
our
unworthinesse
is
another
fault
,
and
our
high
esteeme
of
the
Ceremony
cannot
wipe
it
out
,
but
it
shewes
it self
even
through
this
reverence
,
and
shewes
us
guilty
of
the
Body
and
bloud
of
Christ
,
though
we
eat
not
this
Bread
,
nor
drink
this
cup
;
we
pretend
indeed
we
cannot
,
but
the
truth
is
,
we
will
not
come
.
Let
us
not
then
bring
in
our
unworthinesse
as
an
excuse
,
for
such
an
Apology
is
our
doome
which
we
passe
against
our selves
,
which
removes
,
and
sets
us
a
farre
off
from
any
relief
of
that
mercy
which
should
seale
our
pardon
,
because
we
say
we
need
it
not
:
we
ought
not
to
doe
,
what
we
ought
to
doe
,
and
we
are
unworthy
to
doe
our
duty
,
is
brought
in
as
an
excuse
,
but
it
is
our
condemnation
.
Let
us
then
doe
it
,
and
let
us
doe
it
often
,
and
in
the
last
place
let
us
doe
it
to
that
end
for
which
he
did
first
institute
,
and
ordaine
it
.
Let
us
doe
it
in
remembrance
of
him
.
And
now
we
may
imagine
that
this
is
a
thing
soon
done
,
a
matter
of
quick
dispatch
;
for
as
the
Jewes
had
Moses
,
so
have
we
Christ
read
in
our
Churches
every
Sabbath
day
;
he
is
the
story
,
the
discourse
of
the
times
,
and
we
name
him
almost
as
often
as
we
speak
,
and
too
often
name
him
,
but
not
with
that
reverence
which
we
should
;
but
thus
to
remember
him
may
be
a
greater
injury
then
forgetfulnesse
,
and
better
we
never
knew
him
,
then
thus
to
remember
him
.
And
therefore
we
must
remember
,
that
this
remembrance
consists
not
in
a
bare
calling
back
into
our
mind
every
passage
of
his
glorious
Oeconomy
,
by
bringing
him
from
his
cratch
to
his
crosse
,
and
from
his
crosse
to
his
grave
;
for
words
of
knowledge
in
scripture
evermore
imply
the
affections
;
when
Joseph
desired
Pharaohs
Butler
to
remember
him
,
his
meaning
was
he
should
procure
his
liberty
:
when
Nehemiah
prayes
to
God
to
remember
him
in
his
last
Chap.
v.
22.
he
interprets
himself
,
and
pardon
me
according
to
the
multitude
of
thy
mercies
:
when
the
Thief
on
the
Crosse
bespeaks
Christ
to
remember
him
when
he
came
into
his
kingdome
,
he
then
beg'd
a
kingdome
.
Indeed
such
a
benefit
deserves
to
be
had
in
everlasting
remembrance
;
for
what
is
a
jewell
of
a
rich
price
in
the
hands
of
a
foole
,
who
hath
no
heart
to
receive
and
keep
it
?
what
were
all
the
glory
of
the
Starres
,
of
the
Sun
and
the
Moon
,
which
he
hath
ordained
,
if
there
were
no
eye
to
behold
them
?
How
can
seed
be
quickned
,
if
the
womb
of
the
earth
receive
it
not
?
or
what
a
pearl
is
the
Gospel
,
if
the
heart
be
not
the
Cabinet
?
what
is
Christ
,
if
he
be
not
remembred
?
We
must
then
,
and
upon
this
occasion
especially
,
open
the
register
of
our
soul
,
and
enroll
Christ
there
in
deep
and
living
characters
;
For
the
memory
is
a
preserver
of
that
which
she
receives
:
but
then
it
is
not
enough
for
us
to
behold
these
glorious
Phantasmes
,
and
carry
them
about
with
us
as
pretious
Antidotes
,
unlesse
we
bring
them
ab
intestino
memoriae
ad
os
cogitationis
,
as
Saint
Aust.
speaks
,
from
the
inward
part
of
the
memory
to
the
mouth
and
stomack
of
the
cogitative
faculty
,
which
is
our
spirituall
rumination
,
August
.
cont
.
Faust
.
Manich.
l.
6.
c.
7.
our
chewing
of
the
cud
;
unlesse
we
do
Colloqui
cum
fide
,
hold
a
Colloquie
within
us
,
and
Catechize
our
faith
,
and
enquire
whether
we
remember
Christ
as
we
should
;
whether
our
faith
be
as
strong
,
our
hop
eas
stedfast
,
our
charity
as
fervent
,
as
so
great
love
requireth
;
whether
it
be
such
a
faith
,
and
such
as
hope
,
and
so
intensive
a
charity
,
as
Christ
and
his
love
thus
diffused
abroad
might
beget
;
whether
Christ
be
hung
up
in
this
gallery
of
our
soule
,
onely
as
a
picture
,
or
whether
he
be
a
Living
Christ
,
and
dwelleth
in
us
of
a
truth
:
For
the
memory
as
it
is
the
womb
to
forme
and
fashion
Christ
,
so
it
may
yield
good
blood
to
nourish
him
,
and
in
this
sence
,
Plato
solus
in
tanta
gentium
sylvâ
,
in
tanto
sapientum
prato
,
dearum
&
oblitus
&
recordatus
est
.
Tertull
.
de
anim
.
c.
24.
that
of
Plato
may
be
true
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
learn
and
are
instructed
by
those
notions
,
which
were
formerly
imprinted
in
our
Memory
;
we
do
conceive
and
are
in
travell
,
as
Saint
Paul
speakes
,
with
Christ
;
till
he
be
fully
formed
in
us
;
we
work
him
out
in
Cogitatoria
,
in
the
Elaboratory
of
our
hearts
.
When
we
have
him
in
our
thoughts
,
and
his
precepts
alwaies
before
our
eyes
,
as
in
a
book
which
checkes
us
at
every
turn
,
and
by
a
frequent
Contemplation
of
them
draw
our
soules
out
of
those
encumbrances
which
many
times
involve
and
fetter
them
;
when
we
recollect
our
mind
into
it self
,
and
fasten
it
to
this
rock
,
where
it
may
rest
as
upon
a
holy
hill
,
from
whence
it
may
look
down
and
behold
every
object
in
its
proper
shape
;
look
upon
an
injury
as
a
benefit
,
persecution
as
a
blessing
,
and
see
life
in
the
face
and
countenance
of
death
,
then
and
not
till
then
we
may
be
said
to
remember
him
.
For
can
he
remember
a
meek
Christ
,
who
will
be
angry
without
a
cause
?
can
he
remember
a
poore
Christ
,
that
makes
Mammon
his
God
?
can
he
remember
the
Prince
of
Peace
,
who
is
wholly
bent
to
war
?
can
he
remember
Christ
,
who
is
as
ready
to
betray
him
as
Judas
,
and
naile
him
to
the
Crosse
as
Pilat
?
Better
he
were
quite
raced
out
of
our
memory
,
then
that
we
should
thus
set
him
there
as
a
mark
to
be
shot
at
;
then
to
be
thus
set
up
,
to
be
scorned
,
and
reviled
,
and
spit
upon
,
and
Crucified
again
;
better
never
to
have
known
him
,
then
to
know
,
and
put
him
to
shame
.
And
therefore
,
if
we
will
remember
him
,
we
must
contemplate
him
in
his
own
sphere
,
in
that
site
and
aspect
which
he
looks
upon
us
;
deliberare
,
&
causas
expendere
,
well
weigh
and
consider
upon
what
termes
and
conditions
we
did
first
receive
him
,
and
entertain
him
in
our
thoughts
and
memories
,
and
this
will
drive
Christianity
home
,
make
it
enter
into
the
soule
and
spirit
,
fasten
and
rivet
Christ
into
us
,
and
make
him
a
part
of
us
;
that
his
promises
and
precepts
,
and
the
virtue
of
his
death
and
passion
may
be
in
our
memory
as
vessels
are
in
a
well-ordered
family
,
whence
upon
every
occasion
we
may
readily
take
them
out
for
our
use
,
find
a
defence
against
every
temptation
,
a
buckler
for
evey
dart
,
that
so
the
love
of
Christ
may
swallow
up
all
reluctancy
in
us
,
in
victory
.
This
gives
us
a
true
taste
and
relish
of
the
sweetnesse
of
those
blessings
and
benefits
which
we
receive
in
the
Sacrament
.
For
the
sweetnesse
of
honey
,
saith
Basil
,
is
not
known
so
well
by
the
Philosophers
discourse
,
as
by
the
taste
(
which
is
a
better
and
surer
judge
then
the
most
subtile
Naturalists
)
no
more
are
the
benefits
of
Christ
and
his
Gospel
,
though
uttered
by
the
Tongue
of
men
and
Angels
,
in
the
words
which
conveigh
them
,
as
in
a
heart
melted
and
transformed
into
the
Love
of
Christ
;
then
in
the
mind
of
man
,
when
it
is
the
same
mind
which
is
in
Christ
Jesus
:
there
he
is
remembred
indeed
,
there
he
is
placed
not
as
in
the
High
Priests
Hall
,
to
be
mockt
,
and
derided
,
and
blasphemed
,
but
as
in
his
throne
,
in
his
heaven
,
where
he
dispenseth
his
light
,
his
joy
,
his
glory
,
such
glory
as
no
Eloquence
is
equall
to
,
no
language
can
expresse
,
not
Saint
Paul
himself
,
who
was
caught
up
into
Paradise
and
tasted
the
sweetnesse
of
it
,
and
then
tells
us
no
more
then
this
,
that
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
words
were
unspeakable
words
,
words
which
it
was
not
possible
for
a
man
to
utter
;
which
was
in
effect
,
2
Cor.
12.4
.
to
tell
us
he
did
feele
it
,
but
could
not
tell
us
what
it
was
:
and
thus
to
taste
him
is
to
remember
him
.
And
first
,
It
takes
in
our
faith
,
I
do
not
meane
a
dead
and
unactive
faith
,
for
that
leaves
us
dead
and
buried
in
a
land
of
Oblivion
,
never
looking
upon
Christ
,
or
his
benefits
,
nor
gathering
any
strength
or
virtue
from
him
,
and
no
more
considering
this
our
High
Priest
,
then
if
he
had
never
offered
himself
,
never
satisfied
,
never
been
but
a
faith
that
worketh
by
love
,
a
faith
that
followes
Christ
;
through
every
Period
,
and
stage
,
and
passage
of
his
blessed
oeconomy
;
a
faith
that
is
a
disciple
,
and
followes
him
whithersoever
he
goes
;
looks
upon
him
in
time
of
prosperity
,
and
cloths
him
in
the
dayes
of
affliction
,
forgets
them
,
remembring
him
;
in
injuries
,
and
forgives
them
;
in
death
it self
,
and
makes
him
our
Resurrection
,
makes
us
one
with
him
,
that
we
cannot
think
,
or
speak
,
or
move
,
that
we
cannot
live
,
nor
dye
without
him
.
Now
the
time
of
receiving
the
Sacrament
,
of
the
receiving
these
pledges
of
his
love
,
and
these
pignora
fidei
,
these
pledges
of
our
faith
,
is
the
time
of
actuating
,
of
quickning
and
increasing
our
faith
,
that
it
may
be
more
apprehensive
,
more
operative
,
more
lively
,
that
it
may
even
spring
in
our
hearts
at
the
mention
of
Christ
,
at
this
representation
of
his
body
and
blood
,
as
the
babe
did
in
Elizabeths
womb
at
the
Virgin
Mary's
salutation
.
For
our
Faith
,
as
it
may
have
its
increasings
and
improvements
,
so
it
may
have
its
decreasings
and
failings
;
may
be
weakned
by
the
daily
incursions
which
the
world
and
the
devil
make
upon
it
,
by
presenting
objects
of
Terror
to
daunt
and
enfeeble
it
,
objects
of
delight
to
slumber
and
charm
it
.
It
may
be
weakned
by
the
daily
avocations
and
common
actions
of
our
life
,
that
we
may
not
cleave
so
close
unto
Christ
,
not
eye
him
with
that
intention
,
not
love
him
with
that
fervour
,
not
obey
him
with
that
cheerfulnesse
which
we
should
,
but
be
in
a
disposition
ready
to
fall
off
,
and
let
go
our
hold
of
him
.
And
therefore
as
we
must
at
all
times
stir
it
up
,
and
actuate
it
,
so
especially
in
our
approaches
to
the
Lords
table
,
for
in
this
doth
our
preparation
to
it
,
in
this
doth
the
benefit
and
power
of
the
Sacrament
principally
consist
:
for
here
doth
our
Saviour
,
as
it
were
,
again
present
himself
to
us
,
opens
him
wounds
,
shewes
us
his
hand
,
and
his
side
,
speaks
to
us
as
he
did
to
Thomas
,
reach
hither
your
fingers
and
behold
my
hands
;
and
reach
hither
your
hands
and
thrust
them
into
my
sides
;
take
,
eat
,
this
is
my
body
,
and
be
not
faithlesse
but
believing
;
here
shake
off
that
chilness
,
that
restivenesse
,
that
acedie
,
that
wearinesse
,
that
faintnesse
of
your
faith
;
here
warm
,
and
actuate
,
and
quicken
it
,
that
it
may
be
a
working
,
fighting
,
conquering
faith
.
For
thus
to
do
it
is
to
do
this
in
remembrance
of
him
.
Secondly
,
It
takes
in
repentance
,
by
which
we
doe
most
truly
remember
Christ
;
remember
his
birth
,
and
are
born
againe
,
for
repentance
is
our
new
birth
;
remember
his
Circumcision
,
and
circumcise
our
hearts
,
for
repentance
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
great
circumcision
,
saith
Epiphanius
;
goe
about
with
him
doing
good
,
for
repentance
is
our
obedience
;
remember
him
on
his
Crosse
,
for
repentance
setteth
up
a
Crosse
in
imitation
of
his
,
and
lifts
us
up
upon
it
,
stretcheth
and
dilates
all
the
powers
of
our
soule
,
peirceth
our
hearts
,
and
so
crucifies
the
flesh
,
and
the
affections
and
lusts
thereof
.
Our
repentance
,
if
it
be
true
,
is
an
imitation
of
Christs
suffering
,
a
revenge
upon
our selves
for
what
the
Jewes
did
to
him
;
the
proper
issue
and
effect
to
his
love
;
for
what
Christ
worketh
in
us
,
he
first
works
upon
us
,
makes
us
see
,
and
feele
,
and
handle
his
love
,
that
we
may
be
active
in
those
duties
of
love
,
which
by
his
command
and
ensample
we
owe
to
him
,
and
in
him
to
our
brethren
:
He
dyed
to
be
a
propitiation
for
our
sinnes
,
that
is
,
that
he
might
make
sinne
to
cease
,
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
implyes
;
gives
us
strength
by
repentance
quite
to
extinguish
and
abolish
sinne
.
Thus
if
we
repent
,
thus
if
we
doe
,
we
doe
it
in
remembrance
of
him
.
And
this
we
are
to
doe
,
but
then
especially
when
we
prepare
our selves
,
and
make
our
addresses
to
Christs
Table
;
for
though
repentance
be
the
fruit
of
a
due
examination
of
our selves
,
yet
we
may
and
must
examine
our
repentance
it self
,
and
the
time
to
doe
it
is
now
,
now
thou
art
to
renew
thy
Covenant
,
and
so
must
also
renew
thy
repentance
.
In
the
Feast
of
the
Atonement
the
Lord
tells
his
people
,
Lev.
23.27
.
you
shall
keep
it
,
and
he
that
doth
not
afflict
his
soul
,
shall
be
cut
off
,
This
is
a
day
for
it
,
and
in
this
day
thou
must
doe
it
.
This
is
the
season
to
ransack
thy
soule
,
to
see
how
many
graines
of
hypocrisie
were
left
behind
in
thy
former
repentance
,
what
hollowness
was
in
thy
groanes
,
what
coldnesse
in
thy
devotion
;
to
see
what
advantage
Satan
hath
since
taken
,
what
ground
he
hath
won
in
thy
soule
;
and
then
in
remembrance
of
Christs
love
set
afresh
to
the
work
of
mortification
,
wound
thy
heart
deeper
,
lay
on
surer
blowes
,
empty
thy self
of
thy self
,
of
all
that
rust
and
rubbish
which
thy
self-love
left
behind
,
and
then
stir
up
those
graces
in
thee
which
through
inadvertency
and
carelessnesse
lye
raked
up
as
in
the
ashes
;
in
a
word
,
refine
every
vertue
,
quicken
every
grace
,
intend
thy
will
,
exalt
thy
faith
,
draw
neerer
to
Christ
,
and
so
renew
thy
Covenant
,
and
sit
down
at
his
Table
and
thus
if
thou
doe
it
,
thou
dost
it
in
remembrance
of
him
.
I
might
here
take
in
the
whole
traine
,
the
whole
Circle
and
Crown
of
Christian
graces
and
virtues
,
and
draw
them
together
and
shut
them
within
the
compasse
of
this
one
word
remembrance
,
for
it
will
comprehend
them
all
;
knowledge
,
obedience
,
love
,
sincerity
,
thankfulnesse
,
from
whence
the
Sacrament
hath
its
name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
last
payment
,
and
peace
offering
;
for
he
that
truly
believes
and
repents
,
as
he
is
sick
of
sinne
,
so
is
he
sick
of
love
,
of
that
love
,
which
in
the
Sacrament
is
sealed
,
and
confirmed
to
us
;
is
full
of
saving
knowledge
,
is
ever
bowing
to
Christs
scepter
,
is
sincere
and
like
himself
in
all
his
wayes
,
will
meditate
of
it
day
and
night
,
will
drive
it
ab
animo
in
habitum
,
as
Tertull.
speaks
,
from
the
mind
to
the
motions
and
actions
of
his
body
,
from
the
conscience
into
the
outward
man
,
till
it
appeare
in
liberall
hands
,
in
righteous
lips
,
and
in
attentive
eares
;
will
breath
forth
nothing
but
devotion
,
but
prayers
and
Hallelujahs
,
glory
,
honour
,
and
praise
for
this
his
love
;
and
so
become
as
the
picture
,
and
image
,
and
face
of
Christ
,
reflecting
all
his
favours
and
graces
back
upon
him
;
as
a
Pillar
engraven
with
Gods
lovingkindnesses
,
a
Memoriall
of
Gods
goodnesse
thankfully
set
up
for
ever
;
and
thus
to
doe
it
is
to
doe
it
in
remembrance
of
him
.
And
to
conclude
;
thus
if
we
doe
it
,
if
we
thus
remember
him
,
he
will
also
remember
us
,
remember
us
,
and
set
us
as
seales
upon
his
heart
,
and
signets
on
his
right
hand
,
remember
us
as
his
peculiar
treasure
;
and
as
our
remembrance
of
him
takes
up
all
the
duty
of
a
Christian
,
so
doth
his
remembrance
of
us
comprehend
all
the
benefits
of
a
Saviour
;
our
love
of
him
,
and
his
love
to
us
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
will
be
as
matter
and
fuell
to
nourish
and
uphold
this
remembrance
between
us
for
ever
;
Nazian
or
.
17.
we
shall
remember
him
in
humility
and
obedience
,
and
he
shall
remember
us
in
love
and
power
;
we
shall
remember
him
on
earth
,
and
he
shall
remember
us
in
heaven
,
and
prepare
a
place
for
us
;
he
shall
remember
our
affliction
,
and
uphold
us
;
he
shall
remember
our
prayers
,
and
make
them
effectuall
;
our
almes
;
and
make
them
a
pleasing
sacrifice
;
he
shall
remember
our
failings
,
and
settle
and
establish
us
;
our
teares
,
and
turn
them
into
joy
;
he
shall
remember
all
that
we
do
or
suffer
,
all
but
our
sinnes
,
those
he
hath
buried
in
his
grave
for
ever
.
And
now
we
are
drawing
neere
to
his
table
with
feare
and
reverence
he
will
remember
us
,
and
draw
neerer
to
us
in
these
outward
elements
,
then
superstition
can
feigne
him
;
beyond
the
fiction
of
transubstantiation
,
and
abundantly
satisfy
us
with
the
fatnesse
of
his
house
;
feed
us
,
though
not
with
his
flesh
,
yet
with
himself
;
and
move
in
us
,
that
we
may
grow
up
in
him
.
In
a
word
,
He
will
remember
us
in
heaven
more
truly
then
we
can
remember
him
on
earth
,
and
distill
his
grace
and
blessings
on
us
,
be
ever
with
us
,
and
fill
our
hearts
with
rejoycing
,
which
will
be
a
faire
pledg
of
that
solid
,
pure
,
and
everlasting
joy
in
the
Highest
Heavens
.
And
Lord
remember
us
thus
,
now
thou
art
in
thy
kingdome
.
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
THE
NINETEENTH
SERMON
.
1
THES.
4.11
.
And
that
you
study
to
be
quiet
,
and
to
doe
your
own
businesse
,
and
to
work
with
your
own
hands
,
as
we
have
commanded
you
.
THe
summe
of
religion
&
Christianity
is
to
do
the
will
of
God
;
and
this
is
the
will
of
God
,
even
our
Sanctification
,
at
the
3.
v.
of
this
chapter
.
This
is
the
whole
duty
of
man
,
and
we
may
say
of
it
,
as
the
Father
doth
of
the
Lords
prayer
,
quantum
substringitur
verbis
,
Tertull.
de
orat
.
tantum
diffunditur
sensibus
,
though
it
be
contracted
,
and
comprized
in
a
word
,
yet
it
poures
forth
it self
in
a
Sea
of
matter
and
sense
.
For
this
holinesse
unto
which
God
hath
called
us
,
is
but
one
virtue
,
but
of
a
large
extent
and
compasse
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
one
virtue
,
but
is
divided
into
many
,
and
stands
as
Queen
in
the
midst
of
the
circle
and
crown
of
all
the
graces
,
and
claimes
an
interest
in
them
all
;
hath
patience
to
wait
on
her
,
compassion
to
reach
out
her
hand
,
longanimity
to
sustain
,
and
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
placability
of
mind
and
contentation
in
our
own
portion
and
lot
,
to
uphold
her
,
and
keep
her
in
an
equall
poyse
and
temper
,
ever
like
unto
her self
;
that
we
may
be
holy
in
our
faith
,
and
holy
in
our
conversation
with
men
,
without
which
though
our
faith
could
remove
mountains
,
yet
we
were
not
holy
.
Tot
ramos
porrigit
,
tot
venas
diffundit
,
so
rich
is
the
substance
of
holinesse
,
so
many
branches
doth
she
reach
forth
,
so
many
veines
doth
she
spread
into
;
and
indeed
,
all
those
virtues
which
commend
us
to
God
,
are
as
the
branches
and
veins
,
and
Holinesse
,
the
bloud
and
juice
to
make
them
live
.
I
doe
not
intend
to
compare
them
one
with
the
other
,
because
all
are
necessary
,
and
the
neglect
of
any
one
doth
frustrate
all
the
rest
;
and
the
Wise-man
hath
forbid
us
to
ask
,
Why
this
is
better
then
that
,
for
every
one
of
them
in
his
due
time
and
place
is
necessary
.
It
hath
been
the
great
mistake
and
fault
of
those
who
professe
Christianity
,
to
shrink
up
its
veines
,
and
lop
off
its
branches
,
contenting
themselves
with
a
partiall
holinesse
:
some
have
placed
it
in
a
sigh
or
sad
look
,
and
calld
it
repentance
;
others
in
the
tongue
,
and
hand
,
and
calld
it
zeale
;
others
in
the
heart
,
in
a
good
intention
,
and
called
it
piety
;
others
have
made
it
verbum
adbreviatum
,
a
short
word
indeed
,
and
called
it
faith
:
few
have
been
solicitous
and
carefull
to
preserve
it
in
integritate
totâ
&
solidâ
,
solid
and
entire
,
but
vaunt
and
boast
themselves
as
great
proficients
in
Holinesse
,
and
yet
never
study
to
be
quiet
;
have
little
peace
with
others
,
yet
are
at
peace
with
themselves
;
are
very
religious
,
and
very
profane
;
are
very
religious
and
very
turbulent
,
have
the
tongues
of
Angels
,
but
no
hand
at
all
to
do
their
own
businesse
,
and
to
work
in
their
calling
.
And
therefore
we
may
observe
,
that
the
Apostle
,
in
every
Epistle
almost
,
takes
paines
to
give
a
full
and
exact
enumeration
of
every
duty
of
our
lives
,
that
the
man
of
God
may
be
perfect
to
every
good
work
;
teacheth
us
not
onely
those
domesticke
and
immanent
vertues
(
if
I
may
so
call
them
)
which
are
advantageous
to
our selves
alone
,
as
faith
,
and
hope
,
and
the
like
,
which
justifie
that
person
onely
in
whom
they
dwell
;
but
emanant
,
publick
,
and
omiliticall
vertues
of
common
conversation
,
which
are
for
the
edification
and
good
of
others
,
as
patience
,
meeknesse
,
liberality
,
and
love
of
quietnesse
and
peace
:
my
faith
saves
none
but
my self
;
my
hope
cannot
raise
my
brother
from
despaire
;
yet
my
faith
is
holy
,
Jude
20.
saith
Saint
Jude
,
and
my
hope
is
a
branch
and
vein
of
holinesse
,
and
issues
from
it
.
But
my
patience
,
my
meeknesse
,
my
bounty
,
my
love
and
study
of
quietnesse
and
peace
,
sibi
parciores
,
foris
totae
sunt
,
Ambros
.
exercise
their
act
and
empty
themselves
on
others
;
these
link
and
unite
men
together
in
the
bond
of
love
in
which
they
are
one
,
and
move
together
as
one
,
build
up
one
anothers
faith
,
cherish
one
anothers
hope
,
pardon
one
anothers
injuries
,
beare
one
anothers
burden
,
and
so
in
this
bond
,
in
this
mutuall
&
reciprocall
discharge
of
all
the
duties
and
offices
of
holinesse
,
are
carried
together
to
the
same
place
of
rest
.
So
that
to
holinesse
of
life
more
is
required
then
to
believe
,
or
hope
,
or
poure
forth
our
soules
,
or
rather
,
our
words
before
God
;
t
is
true
this
is
the
will
of
God
,
but
we
must
go
farther
,
even
to
perfection
,
and
love
the
brethren
,
and
study
to
be
quiet
;
for
this
also
is
the
will
of
God
,
and
our
Sanctification
.
What
is
a
sigh
,
if
my
murmuring
drown
it
?
what
is
my
devotion
,
if
my
impatience
disturb
it
?
what
is
my
faith
,
if
my
malice
make
me
worse
then
an
infidell
?
what
are
my
prayers
,
if
the
spirit
of
unquietnesse
scatter
them
?
will
we
indeed
please
God
,
and
walk
as
we
ought
?
we
must
then
,
as
S.
Peter
exhorts
,
adde
to
our
faith
virtue
,
to
our
virtue
knowledge
,
to
knowledge
patience
,
to
patience
brotherly
kindnesse
,
and
to
brotherly
kindnesse
,
love
,
2
Pet.
1.5.6
.
v.
or
as
Saint
Paul
here
commands
,
not
onely
abstain
from
fornication
,
from
those
vices
which
the
worst
of
men
are
ready
to
fling
a
stone
at
,
but
those
gallant
and
heroick
vices
,
which
shew
themselves
openly
before
the
Sun
and
the
people
,
who
look
favourably
and
friendly
on
them
,
and
cry
them
up
for
zeale
and
religion
,
even
from
all
animosity
and
turbulent
behaviour
;
we
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
must
study
to
be
quiet
,
and
be
ambitious
of
it
.
Thus
our
Apostle
bespeaks
the
Thessalonians
,
we
beseech
you
brethren
,
that
you
increase
more
and
more
,
and
in
the
words
of
my
text
;
that
you
study
to
be
quiet
,
and
do
your
own
businesse
,
and
work
with
your
own
hands
,
as
we
have
commanded
you
.
In
which
words
,
first
a
duty
is
proposed
,
study
to
be
quiet
.
2
ly
.
the
meanes
promoting
this
duty
are
prescribed
,
or
causae
producentes
,
and
conservantes
,
the
causes
which
bring
it
forward
and
hold
it
up
,
laid
down
;
the
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
do
our
own
businesse
;
the
2.
to
work
with
our
own
hands
;
the
first
shuts
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
pragmaticall
curiosity
,
and
stretching
beyond
our
line
,
and
that
compasse
wherein
God
hath
bound
and
circumscribed
us
;
the
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
unactivenesse
and
supine
negligence
in
our
own
place
and
station
.
And
the
3.
and
last
makes
it
a
necessary
study
,
and
brings
it
under
a
command
;
sicut
praecepimus
vobis
,
you
must
do
it
as
I
have
commanded
you
.
Or
because
to
be
quiet
is
here
proposed
as
matter
of
study
,
we
will
consider
,
1.
the
object
,
or
thing
it self
in
which
our
study
must
be
seen
;
and
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
quiet
and
peaceable
behaviour
.
2.
the
act
,
which
requires
the
intention
of
our
mind
,
thoughtfulnesse
,
and
a
diligent
luctation
and
contention
with
our selves
,
we
must
make
it
our
study
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
ambitious
of
it
.
Thirdly
,
the
method
we
must
use
;
we
must
meddle
with
our
own
businesse
,
and
work
with
our
hands
.
And
last
of
all
,
the
warrant
of
this
method
,
I
have
commanded
it
;
and
of
these
we
shall
speak
in
their
order
.
Ut
operam
detis
,
that
you
study
to
be
quiet
&c.
And
first
,
to
be
quiet
is
nothing
else
but
to
be
peaceable
,
to
keep
our selves
in
an
even
and
constant
temper
,
to
settle
and
compose
our
affections
,
that
they
carry
us
not
in
a
violent
and
unwarranted
motion
,
against
those
with
whom
we
live
,
though
they
speak
what
we
are
unwilling
to
hear
,
and
do
what
we
would
not
behold
;
though
their
thoughts
be
not
as
our
thoughts
,
nor
their
wayes
as
our
wayes
,
though
they
be
contrary
to
us
;
That
there
be
(
as
S.
Paul
speaks
)
no
schisme
in
the
body
,
1
Cor.
11.25
.
but
that
the
members
may
have
the
same
care
one
of
another
;
That
we
doe
not
start
out
of
the
Orb
wherein
we
are
fixt
,
and
then
set
it
on
fire
,
because
we
think
it
moves
disorderly
;
but
that
we
look
on
all
with
a
charitable
and
Evangelicall
eye
;
not
pale
because
others
are
rich
;
not
sick
for
our
neighbours
vineyard
;
not
sullen
because
others
are
cheerfull
;
not
angry
because
others
are
weak
;
not
clouded
with
envy
and
malice
,
because
others
in
some
respects
out-shine
us
;
but
as
S.
Paul
speaks
,
leading
a
quiet
and
peaceable
life
in
all
Godlinesse
and
Honesty
;
1
Tim.
2.2
.
(
for
the
Gospel
of
Christ
hath
left
us
no
other
eye
but
that
of
charity
to
look
abroad
with
)
that
this
peace
of
Christ
may
rule
in
our
hearts
,
3
Coloss.
15.
to
the
which
also
we
are
called
in
one
body
;
may
rule
in
our
hearts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sit
as
judge
there
,
for
so
the
word
signifies
,
being
in
its
native
propriety
spoken
of
the
Judge
in
the
Olympick
games
:
Let
peace
rule
in
your
hearts
,
let
it
have
this
office
,
let
it
be
the
onely
judge
to
set
an
end
to
all
Controversies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
stand
in
the
midst
between
two
contrary
sides
,
and
draw
them
together
,
and
make
them
one
;
to
be
a
Mediator
between
the
offence
that
is
given
,
and
the
smart
that
is
felt
;
to
command
our
patience
against
rhe
injury
;
to
awake
the
one
to
conquer
and
annihilate
the
other
,
and
so
bury
it
in
oblivion
for
ever
.
And
that
we
may
better
understand
it
,
we
must
sever
it
from
that
which
is
like
it
;
for
likenesse
is
the
mother
of
error
,
from
whence
it
is
,
that
there
be
so
many
lovers
of
peace
,
and
so
little
of
it
in
the
world
;
that
when
ambition
and
covertousnesse
harrass
the
earth
,
when
there
be
warrs
and
rumours
of
warrs
,
when
the
kings
of
the
earth
rise
up
,
when
the
people
are
as
mad
as
the
Sea
when
it
rageth
,
when
the
world
is
on
fire
,
yet
there
is
not
one
that
will
be
convinced
,
or
perswade
himself
,
that
he
ever
raised
one
spark
to
kindle
it
.
It
was
a
just
and
grave
complaint
of
Saint
Hierom
,
non
reddimus
unicuique
rei
suum
vocabulum
,
we
are
guilty
of
a
dangerous
misnomer
,
and
do
not
give
every
thing
its
proper
name
;
and
think
we
study
quietnesse
when
we
are
most
bent
to
war
,
and
ready
to
beat
up
the
drumme
.
Alii
Dominationem
pacem
appellant
,
some
call
tyranny
peace
,
and
nothing
else
,
and
think
there
is
no
peace
,
unlesse
every
man
understand
and
obey
their
beck
;
unlesse
all
hands
subscribe
to
their
unwarrantable
demands
;
quiet
they
are
and
peaceable
men
,
when
like
a
tempest
they
drive
down
all
before
them
;
to
him
that
tyrannizeth
in
the
common-wealth
,
he
is
rebell
that
is
not
a
parasite
;
and
to
him
that
Lords
it
in
the
Church
,
he
that
bows
not
to
every
decree
of
his
,
as
if
God
himself
had
made
it
,
is
an
heretick
,
a
schismatick
,
an
Anathema
;
then
this
peace
,
and
not
till
then
,
when
every
look
,
and
word
,
when
every
lye
of
theirs
is
a
law
.
Others
call
even
disobedience
it self
peace
,
and
are
never
quiet
,
but
with
their
quod
volumus
sanctum
est
;
but
when
they
are
let
loose
to
do
what
they
please
,
are
filii
pacis
the
the
children
of
peace
,
when
they
digg
her
bowells
out
,
as
the
Donatists
in
Saint
Aust.
who
were
the
greatest
peace-breakers
in
the
world
,
yet
had
nothing
so
much
in
their
mouths
as
the
sweet
name
of
peace
;
and
how
is
she
wounded
by
those
who
stand
up
in
her
defence
?
we
call
that
peace
which
hath
nothing
of
it
but
the
name
,
and
that
too
but
of
our
own
giving
;
and
esteeme
our selves
as
quiet
and
peaceable
men
,
when
we
are
rather
asleep
then
settled
,
rather
senselesse
and
dead
then
delighting
our selves
in
those
actions
,
which
are
proper
to
us
in
that
motion
which
tends
to
rest
;
rather
still
and
silent
then
quiet
,
bound
up
as
it
were
with
a
frost
,
till
the
next
thaw
,
the
next
faire
weather
,
and
opportunity
as
faire
,
and
then
we
spread
abroad
,
and
run
out
beyond
our
limit
and
bounds
,
nor
can
we
be
conteined
or
kept
in
them
.
Again
,
others
there
be
,
such
as
Tacitus
speaks
of
,
who
are
solâ
socordiâ
innocentes
,
who
are
very
quiet
and
still
,
and
do
little
hurt
,
by
reason
of
a
dull
and
heavy
disposition
,
and
therefore
saith
Tully
,
do
removere
se
à
publicis
negotiis
,
step
aside
and
remove
themselves
out
of
the
publick
wayes
;
withdraw
themselves
out
of
the
company
and
almost
out
of
the
number
of
men
,
who
do
no
harme
because
they
will
do
nothing
,
whose
greatest
happinesse
is
nihil
agere
,
nihil
esse
,
Honestum
pacis
nomen
segni
otio
imposuit
.
Tacit.
de
Turpiliano
Annali
.
14.
to
do
nothing
and
to
be
nothing
;
whose
soules
are
as
heavy
and
unactive
,
as
those
lumps
of
flesh
,
their
bodyes
,
and
so
raise
no
thoughts
but
such
which
lye
levell
with
their
present
condition
,
and
reach
not
so
high
as
to
take
in
the
publick
interest
;
who
know
not
what
to
think
,
and
so
care
not
how
unevenly
or
disorderly
the
course
of
things
is
carried
along
,
so
it
be
not
long
of
them
,
being
as
much
afraid
of
action
,
as
others
are
weary
and
sick
of
rest
;
as
unwilling
to
put
forth
a
hand
to
support
a
shaking
and
falling
commonwealth
,
as
others
are
active
and
nimble
to
pull
it
down
.
Nay
some
there
are
of
so
tender
and
soft
disposition
,
ut
non
possint
in
caput
alterius
nè
testimonium
dicere
(
as
the
orator
observes
in
Senecas
controversies
)
that
they
cannot
be
brought
to
bear
witnesse
to
that
truth
which
may
endanger
the
life
of
any
man
;
so
heartlesse
,
that
they
cannot
speak
the
truth
,
having
so
much
of
the
woman
,
and
the
coward
,
that
they
know
not
how
,
but
count
it
as
a
punishment
to
be
just
and
honest
men
.
May
we
not
take
these
now
for
quiet
and
peaceable
men
?
no
:
these
are
not
quiet
,
for
they
never
studied
it
;
and
the
orator
will
tell
us
mores
naturâ
non
constant
,
there
is
more
required
to
the
composing
of
our
manners
,
and
the
raising
and
fixing
this
virtue
in
our
mind
,
then
that
which
the
hand
and
impression
of
nature
left
in
us
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Nazianzen
,
Nazianz.
orat
.
31.
for
those
imbred
dispositions
,
those
naturall
virtues
do
not
reach
home
.
Who
thanks
the
sire
for
its
heat
,
or
the
water
for
its
moisture
,
the
snow
for
being
cold
,
or
the
sun
that
it
doth
shine
?
and
may
we
not
truly
say
of
these
low
and
tender
dispositions
,
whom
no
disorder
can
affect
,
no
violence
move
,
that
they
are
Lambs
,
that
is
,
have
as
much
quietnesse
as
nature
instil'd
and
put
into
them
?
Again
,
as
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
naturall
quietnesse
,
so
there
may
be
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
constrained
quietness
,
wrought
in
us
by
necessity
;
the
quietnesse
of
Esau
,
which
would
last
but
till
his
fathers
funerall
;
the
quietnesse
of
a
Philistim
under
the
yoke
and
harrow
,
I
might
say
the
quietnesse
of
Goliah
when
his
head
was
off
.
And
indeed
,
this
forced
quietnesse
is
like
that
of
a
dead
man
,
of
whom
we
may
say
,
quiescit
he
is
at
rest
and
quiet
,
because
he
cannot
move
.
Absalom
and
Achitophel
,
Theudas
and
Judas
,
Catiline
and
Cethegus
,
and
all
those
turbulent
boutefeaus
which
history
hath
delivered
to
the
hatred
and
detestation
of
posterity
,
were
as
quiet
before
opportunity
and
hope
set
their
spirits
a
working
,
as
now
they
are
in
their
urnes
or
graves
.
Much
quietnesse
the
world
hath
yielded
in
this
kind
,
and
many
men
who
have
been
quiet
against
their
will
,
who
have
stood
still
,
because
they
were
bound
hand
and
foot
,
or
as
little
able
to
break
forth
into
action
as
those
that
are
,
whilest
authority
was
too
strong
for
them
and
held
them
in
,
they
were
as
silent
as
the
night
;
but
when
the
reines
were
slacked
,
and
the
bit
out
of
their
mouths
,
as
raging
as
the
Sea
,
and
as
loud
as
the
noise
of
many
waters
,
(
as
Virgil
describes
his
horse
,
stare
loco
nescit
—
)
they
could
not
be
quiet
,
they
could
not
stand
still
,
and
keep
their
place
;
or
(
as
Job
characters
out
his
)
they
swallowed
up
the
ground
for
rage
and
fiercenesse
,
they
mockt
at
feare
,
and
turned
not
back
from
the
sword
;
like
those
wild
horses
which
set
the
world
on
fire
,
and
threw
Phaeton
out
of
the
chaire
;
when
they
were
weak
and
low
,
upon
their
knees
,
tendring
supplications
,
but
when
their
strength
increased
,
reaching
forth
their
demands
on
the
point
of
their
sword
.
These
Pageants
the
world
shews
every
day
,
but
this
is
not
to
be
quiet
in
Saint
Pauls
sense
;
for
nemo
pius
qui
pietatem
cavet
,
no
man
is
good
or
quiet
,
who
cannot
or
dare
not
for
some
danger
that
is
neere
him
and
hangs
over
his
head
,
be
otherwise
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Basil
,
we
commend
those
men
,
and
call
them
good
and
quiet
men
,
who
are
so
by
choice
and
election
,
and
not
by
necessity
.
For
as
he
is
not
a
Jew
who
is
one
outwardly
,
so
is
not
he
a
peaceable
man
who
is
so
outwardly
,
and
for
a
time
,
nor
is
that
quietnesse
which
is
outward
in
the
flesh
;
but
he
is
quiet
who
is
so
inwardly
,
and
quietnesse
is
that
of
the
heart
,
in
the
spirit
,
whose
praise
is
not
of
men
but
of
God
;
for
if
the
love
of
peace
be
in
the
heart
,
the
lips
will
be
sealed
,
and
the
hands
bound
up
for
ever
.
So
that
,
to
be
quiet
consists
in
sweet
composure
of
mind
,
in
a
calme
and
contented
conversation
,
in
a
mind
ever
equall
,
and
like
unto
it self
;
and
he
is
a
quiet
and
peaceable
man
,
who
is
not
moved
when
all
things
else
are
;
stands
upon
his
own
basis
,
when
all
about
him
is
out
of
frame
;
when
the
world
passeth
by
him
,
and
inverts
its
scene
,
and
changes
its
fashion
every
day
,
now
shining
and
anon
lowring
;
now
flattering
,
anon
striking
;
now
gliding
by
us
in
a
smooth
and
delightfull
streame
,
and
anon
raising
up
its
billows
against
us
;
in
every
change
is
still
the
same
,
the
same
when
the
sword
hangs
over
him
,
and
peace
shadows
him
;
the
same
when
riches
increase
,
and
poverty
comes
towards
him
as
an
armed
man
;
the
same
when
religion
flourisheth
,
and
the
commonwealth
hath
nothing
praeter
obsessum
Jovem
,
&
Camillos
exules
,
but
God
dishonoured
,
and
good
men
opprest
;
the
same
when
the
world
runs
crosse
to
his
desires
,
as
when
he
can
say
,
So
,
So
,
thus
would
I
have
it
;
〈◊〉
in
rebus
novis
nihil
novum
,
to
whom
nothing
comes
as
new
and
unexpected
;
who
stands
as
a
rock
,
and
keeps
his
own
place
,
and
station
;
not
swelling
at
an
error
,
not
angry
with
contempt
,
not
secure
in
peace
,
not
afraid
of
persecution
,
not
shaken
with
feare
,
not
giddied
with
suspicion
,
not
bowed
down
with
covetousnesse
,
nor
lifted
above
himself
with
pride
;
who
walks
and
is
carried
on
in
every
motion
by
the
same
rule
in
cujus
decretis
nulla
litura
,
whose
decrees
and
resolutions
admit
no
blot
,
who
doth
not
blot
out
this
daies
quietnesse
with
to
morrowes
turbulency
(
as
Aristides
spake
of
Pericles
)
who
is
not
unquiet
or
troubled
for
any
rub
,
or
interposition
,
Aristides
in
Photii
.
Bibl.
for
any
affront
in
his
way
,
but
keeps
himself
in
an
even
and
constant
course
,
as
constant
in
his
actions
as
his
knowledge
;
as
if
you
should
ask
him
a
question
of
numbers
,
he
will
give
you
the
same
answer
to
day
which
he
did
yesterday
,
or
to
morrow
which
he
did
to
day
,
and
many
yeares
before
;
who
by
his
patience
possesseth
his
soul
,
and
will
not
yield
or
surrender
it
up
to
any
temptation
or
provocation
whatsoever
,
there
to
be
swallowed
up
and
lost
;
whom
another
mans
evil
doth
not
make
evil
,
another
mans
riches
doe
not
make
pale
,
another
mans
honor
doth
not
degrade
from
himself
,
whom
another
mans
noise
doth
not
disquiet
,
another
mans
riot
doth
not
discompose
,
another
mans
fury
doth
not
distract
,
another
mans
schisme
doth
not
divide
from
the
Church
:
in
a
word
,
who
changeth
not
colour
with
the
world
,
nor
is
altered
with
that
confused
variety
,
and
contradiction
of
so
many
humors
of
so
many
men
,
and
applyes
himself
to
every
one
of
them
as
a
Physician
to
supple
and
cure
,
and
not
to
enrage
them
,
this
man
is
quiet
,
hath
gained
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
quietnesse
of
mind
,
this
man
cannot
but
be
at
peace
with
himself
,
and
all
the
world
.
And
to
this
,
Christianity
,
and
the
religion
which
we
professe
doth
bind
us
;
this
is
a
plant
which
our
heavenly
Father
alone
doth
plant
in
our
hearts
;
in
which
when
it
is
planted
,
it
will
shoot
forth
and
grow
up
,
and
raise
it self
far
above
the
love
of
the
world
,
above
covetousnesse
,
and
envy
,
and
malice
,
and
fraud
,
which
first
disquiet
and
rack
that
breast
in
which
they
are
,
and
then
breath
forth
that
venom
which
blasts
the
world
,
and
troubles
and
provokes
those
which
are
neere
us
;
sometimes
gnashing
the
teeth
,
which
eats
and
consumes
us
;
sometimes
breathing
forth
hailestones
and
coales
of
fire
which
fly
back
in
our
faces
and
destroy
us
;
sometimes
laying
of
snares
in
which
our selves
are
caught
,
for
envy
is
the
rottennesse
of
the
bones
,
saith
Solomon
,
and
anger
killeth
the
foolish
;
and
the
Bread
of
deceit
though
it
be
sweet
at
first
,
yet
it
shall
fill
the
mouth
with
gravell
:
nemo
non
in
seipsum
priùs
peccat
,
saith
Austine
,
no
man
disturbs
the
peace
of
another
,
but
he
breaks
his
own
first
;
no
man
repines
at
his
brothers
good
,
but
he
makes
it
his
own
evil
,
and
his
vice
is
his
executioner
;
no
man
breaths
forth
malice
,
but
it
ecchoes
back
upon
him
;
no
man
goes
beyond
his
brother
,
but
hath
outstript
himself
,
and
the
Psalmist
tells
us
that
evill
shall
bunt
the
violent
man
to
destruction
.
But
when
this
plant
,
this
peace
is
deeply
rooted
in
us
,
it
spreads
its
branches
abroad
over
all
,
over
all
crosse
events
,
over
all
injuries
,
over
all
errors
and
miscarriages
,
over
envy
,
malice
,
deceit
,
and
violence
,
and
shadows
them
,
that
they
are
not
seen
,
or
not
seen
in
that
horror
which
may
shake
it
;
spreads
it self
over
the
poore
,
and
relieves
them
;
over
the
malicious
,
and
melts
him
;
over
the
injurious
man
,
and
forgives
him
;
over
the
violent
man
,
and
overcomes
him
by
standing
the
shock
;
keeps
it self
to
its
roote
,
is
fixt
and
fastened
there
:
and
when
this
wind
blows
,
when
this
raine
falls
,
when
all
these
beat
upon
it
,
when
the
tempest
is
loudest
,
is
ever
the
same
,
is
peace
still
.
And
this
is
the
work
of
the
Gospel
,
the
summe
of
all
,
the
end
of
all
that
it
teacheth
,
to
work
this
quietnesse
and
peace
in
us
that
we
may
raise
it
up
in
others
,
that
this
peace
may
beget
and
propagate
it self
in
those
who
are
enemies
to
it
,
that
the
kid
may
feed
with
the
wolf
,
and
the
Lamb
with
the
Leopard
,
so
long
as
the
moone
endureth
;
that
there
may
be
no
deceit
,
no
envy
,
no
violence
,
no
invasion
,
no
going
out
,
no
complaining
in
our
streets
.
This
is
the
Evangelicall
virtue
,
this
is
peculiar
and
proper
to
the
Gospel
and
Christian
religion
,
proper
in
the
highest
and
strictest
degree
of
propriety
,
every
good
Christian
is
a
peaceable
man
,
and
every
peaceable
man
is
a
good
Christian
.
Look
into
your
prisons
,
saith
Tertullian
,
to
persecuting
heathens
,
Tert.
Apol.
and
you
shall
find
no
Christians
there
,
and
if
you
do
,
it
is
not
for
murder
,
or
theft
,
or
cozenage
,
or
breach
of
the
peace
;
the
cause
for
which
they
are
bound
and
confined
there
,
is
onely
this
,
that
they
are
Christians
.
This
is
that
height
of
Perfection
,
which
the
vanity
of
Philosophy
,
and
the
weaknesse
and
unprofitablenesse
of
the
law
could
not
reach
;
nor
could
the
Jews
bring
any
thing
ex
horreis
suis
out
of
his
granary
,
his
store
or
basket
,
or
the
philosopher
è
narthecio
suo
,
out
of
his
box
of
oyntments
,
out
of
his
book
of
prescripts
,
which
could
supple
a
soule
to
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
tranquillity
and
quietnesse
,
which
might
purge
and
sublime
,
and
lift
it
up
above
the
world
,
and
all
the
flattery
and
terror
that
is
in
it
;
humane
reason
was
too
weake
to
discover
the
benefit
,
the
pleasure
,
the
glory
of
it
;
nor
was
it
seen
in
its
full
beauty
,
till
that
light
came
into
the
world
,
which
did
improve
,
and
exalt
,
and
perfect
our
reason
;
the
Philosophers
cryed
down
anger
,
yet
gave
way
to
revenge
;
laid
an
imputation
upon
the
one
,
yet
gave
line
and
liberty
to
the
other
;
both
Tully
and
Aristotle
approve
it
,
as
an
act
of
Justice
.
The
language
of
the
law
was
,
an
eye
for
an
eye
,
and
a
tooth
for
a
tooth
.
It
was
said
to
them
of
old
,
you
shall
love
your
neighbour
,
Math.
6.
and
hate
your
enemy
;
but
the
return
of
the
Gospel
is
a
blessing
for
a
curse
,
love
for
hatred
,
a
prayer
for
persecution
;
whatsoever
the
Law
required
,
that
doth
the
Gospel
require
,
and
much
more
;
an
humility
more
bending
,
a
patience
more
constant
,
a
meeknesse
more
suffering
,
a
quietnesse
more
setled
,
because
those
heavenly
promises
(
which
the
Philosopher
never
heard
of
)
were
more
,
and
more
cleerly
proposed
in
the
Gospel
then
under
the
Law
;
for
is
not
eternity
of
blisse
a
stronger
motive
,
then
the
basket
,
or
glory
,
or
temporall
enjoyments
?
is
not
heaven
more
attractive
then
the
earth
?
under
the
Law
this
peace
and
quietnesse
was
but
a
promise
,
a
blessing
in
expectation
,
and
in
the
Schooles
of
Philosophers
it
was
but
a
fancy
,
the
peace
and
quietnesse
they
had
was
raised
out
of
weak
and
failing
principles
,
de
industria
consultae
aequanimitatis
,
non
de
Fiducia
compertae
veritatis
,
saith
Tertullian
,
Tertull.
de
Animax
.
1.
out
of
an
industrious
affected
endurance
of
every
evill
,
that
it
might
not
be
worse
,
out
of
a
politick
resolution
to
defeat
the
evill
of
its
smart
,
but
not
out
of
conscience
,
or
assurance
of
that
truth
,
which
brought
light
,
and
immortality
to
settle
the
mind
,
to
collect
and
gather
it
within
it self
,
in
the
midst
of
all
those
provocations
and
allurements
,
which
might
shew
themselves
to
divide
and
distract
it
,
but
remaine
it self
untoucht
,
unmoved
,
looking
forward
through
all
these
vanishing
shadows
and
apparitions
,
which
either
smile
or
threaten
,
to
that
glory
which
cannot
be
done
away
.
This
Christianity
only
can
effect
;
this
was
the
businesse
of
the
prince
of
peace
,
who
came
into
the
world
,
but
not
with
drumme
and
colours
,
but
with
a
rattle
rather
;
not
with
noise
,
Tertull.
cont
.
Judaeus
.
but
like
rain
into
the
mowen
grasse
;
not
destroying
his
enemies
,
but
making
them
his
friends
;
not
as
a
Caesar
,
or
Alexander
,
but
as
an
Angel
,
and
Embassadour
of
peace
;
not
denouncing
war
,
but
proclaiming
a
Jubilee
;
and
with
no
sword
,
but
that
of
the
spirit
,
who
made
good
that
prophesie
of
the
Prophet
Micah
,
that
swords
should
be
turned
into
plow-shares
,
and
speares
into
pruning
hookes
;
Micah
.
4.3
.
that
all
the
bitternesse
and
malice
of
the
heart
should
be
turned
into
the
love
and
study
of
modesty
and
peace
;
that
every
man
should
sit
under
his
own
vine
and
under
his
own
figtree
,
and
gather
his
own
fruit
,
and
not
reach
out
his
hand
into
another
mans
vineyard
,
not
offer
violence
,
nor
feare
it
,
nor
disturb
his
brothers
peace
,
nor
be
jealous
of
his
own
;
not
trouble
others
,
nor
be
afraid
himself
;
that
the
earth
might
be
a
temporall
paradise
,
a
type
&
representation
of
that
which
is
eternall
.
For
this
he
came
into
the
world
,
and
brought
power
enough
with
him
to
performe
it
,
and
put
this
power
into
our
hands
,
that
we
may
make
it
good
;
and
when
he
hath
drawn
out
the
method
of
it
,
when
he
hath
taught
us
the
art
to
do
it
,
when
there
is
nothing
wanting
but
our
will
,
the
prophesy
is
fullfilled
,
for
it
was
never
yet
foretold
by
any
Prophet
,
that
they
should
be
quiet
,
who
made
it
their
delight
,
their
study
,
the
businesse
of
their
whole
life
to
trouble
themselves
and
others
.
What
could
he
in
wisdome
have
done
more
then
he
hath
done
?
he
hath
digged
up
dissention
at
the
very
root
,
malè
velle
,
malè
dicere
,
malè
cogitare
ex
aequo
vetamur
,
saith
Tertullian
,
to
wish
evill
,
to
speak
evill
,
to
think
evill
are
alike
forbidden
in
the
Gospel
,
which
restrains
the
will
,
binds
the
hand
,
bridles
the
tongue
,
fetters
the
very
thoughts
,
commands
us
to
love
an
enemy
,
to
surrender
our
coate
to
him
,
who
hath
stript
us
of
our
cloake
,
to
return
a
blessing
for
a
reproach
,
and
to
anoint
his
head
with
oyle
,
who
hath
struck
us
to
the
ground
;
which
punishes
not
the
ends
onely
,
but
the
beginnings
of
dissention
;
which
brings
every
part
to
its
own
place
,
the
flesh
under
the
spirit
;
the
will
under
the
law
of
charity
,
which
is
the
peace
of
the
soule
,
the
obedience
of
faith
under
the
eternall
law
,
which
is
our
peace
with
God
;
which
draws
with
it
the
servant
under
the
master
,
the
child
under
the
parent
,
the
subject
under
the
magistrate
;
which
is
the
peace
of
an
house
,
of
a
commonwealth
,
the
peace
of
the
world
,
which
makes
every
part
dwell
together
in
unity
,
begets
a
parity
in
disparity
,
raises
equality
out
of
inequality
,
which
keeps
every
wheel
in
its
due
motion
,
every
man
in
his
right
place
,
is
that
intelligence
which
moveth
the
lesser
sphere
of
a
family
,
and
the
greater
orbe
of
a
commonwealth
composedly
and
orderly
,
which
is
its
peace
,
for
peace
and
quiet
is
the
order
and
harmony
of
things
;
the
Father
calls
it
a
Harp
,
and
it
is
never
well
set
or
tuned
but
by
an
Evangelicall
hand
,
which
slacketh
and
letteth
down
the
string
of
our
self-love
,
to
an
hatred
of
our selves
,
and
windeth
up
the
string
of
our
love
to
our
brother
in
an
equall
proportion
to
the
love
of
our selves
;
we
must
hate
our
life
in
this
world
,
John
12.15
.
and
we
must
love
our
brother
as
our selves
,
Matth.
22.39
.
nay
it
lets
it
lower
yet
,
even
to
our
enemies
,
and
the
sound
of
it
must
reach
unto
them
,
and
talk
what
we
will
of
peace
,
if
it
be
not
tuned
and
touched
by
charity
,
if
it
take
not
its
rise
and
spring
from
this
peace
here
,
from
the
peace
of
the
Gospel
,
it
will
be
but
a
dreadfull
sound
,
as
Job
speaketh
,
15.21
.
either
in
the
soule
,
or
in
a
family
,
or
in
the
Church
,
or
in
the
Commonwealth
.
This
is
the
nature
,
the
power
,
the
virtue
of
the
Christian
Law
;
this
it
doth
even
when
it
is
not
done
,
for
if
the
Gospel
might
take
place
,
it
would
most
certainly
be
done
;
that
there
is
so
much
heat
,
so
much
distraction
,
so
much
bitternesse
amongst
Christians
,
that
one
kingdome
riseth
against
another
,
and
almost
every
kingdome
is
divided
in
it self
,
that
the
Church
is
moulder'd
out
into
schismes
,
and
parcelled
out
into
conventicles
,
that
every
man
almost
is
become
a
Church
unto
himself
by
a
wilfull
separation
from
the
whole
,
that
Christians
,
whose
marke
and
badge
is
was
,
by
which
they
were
known
and
distinguisht
from
all
the
world
,
that
they
did
love
one
another
,
that
they
would
dye
for
one
another
,
should
hate
one
another
,
revile
one
another
,
proscribe
one
another
,
Anathematize
one
another
,
and
kill
one
another
,
and
do
that
bloody
office
sooner
then
a
Turke
or
Jew
;
that
Christendome
should
thus
be
made
a
stage
of
war
,
and
a
field
of
blood
,
is
not
from
the
Gospel
or
Christian
religion
;
no
,
these
winds
blow
not
out
of
this
Treasury
,
but
rather
out
of
the
pit
of
hell
,
from
the
swellings
of
pride
,
which
Christianity
beats
down
;
from
the
love
of
the
world
,
which
Christianity
conquers
;
from
desire
of
supremacy
,
which
Christ
anity
stifles
;
from
envy
,
whose
evill
eye
Religion
puts
out
;
from
an
hollow
,
deceitfull
heart
,
which
Christianity
breaks
;
from
those
evills
which
are
the
onely
enemies
,
which
the
Prince
of
peace
,
the
author
and
finisher
of
the
Gospel
came
to
fight
against
and
destroy
.
Look
back
upon
the
first
Christians
,
who
had
rather
suffer
the
greatest
wrong
then
do
the
least
;
who
when
for
their
multitude
they
might
have
trod
their
enemies
under
their
feet
,
yet
yielded
themselves
to
their
fury
and
rage
;
who
did
so
out-number
them
,
that
only
to
have
withdrawn
themselves
,
had
been
to
have
left
their
persecutors
in
banishment
,
to
wonder
and
lament
their
own
paucity
and
solitude
,
and
yet
bowed
down
their
necks
to
their
yoke
,
and
delivered
up
their
lives
to
their
cruelty
,
and
more
willing
to
rest
in
their
graves
,
then
be
unquiet
;
and
in
them
this
prophesy
was
fulfilled
,
their
swords
were
indeed
turned
into
mattocks
,
and
their
speares
into
pruning
hookes
,
for
all
the
weapons
they
had
were
their
Innocency
and
Patience
.
And
thus
it
was
for
well-neere
four
hundred
yeares
together
;
but
look
forward
and
then
see
blacknesse
and
darknesse
,
noise
and
tempests
,
even
in
the
habitations
of
peace
,
Christians
reviling
and
libelling
one
another
,
as
in
the
Councel
of
Nice
;
Christians
killing
and
treading
one
another
under
foot
,
as
in
the
Councel
of
Ephesus
;
Christians
killing
one
another
,
as
in
the
quarrell
or
schisme
of
Damasus
and
Ursicinus
;
and
then
let
your
eye
passe
on
through
all
the
ages
of
the
Church
,
and
if
it
can
for
dropping
,
look
upon
this
last
,
and
you
will
see
that
which
will
be
as
a
thorne
in
your
eye
,
and
heare
that
which
will
make
your
eares
tingle
;
see
blood
and
war
,
tragedies
,
and
massacres
,
tumult
,
&
confusion
,
Christians
defranding
,
cursing
,
tormenting
robbing
one
another
;
you
should
see
—
but
the
time
would
faile
me
to
tell
you
,
what
you
should
see
;
but
you
would
think
that
Christendome
were
a
wildernesse
,
not
a
place
where
the
Leopard
did
lye
down
with
the
kid
,
or
the
wolf
feed
with
the
Lamb
,
but
where
the
kid
was
turn'd
into
a
Leopard
,
and
the
Lamb
into
the
wolf
;
you
will
think
that
either
this
prophesie
was
false
,
or
that
Christ
the
Prince
of
peace
was
not
yet
come
in
the
flesh
.
But
as
our
Saviour
said
to
his
Disciples
,
when
they
were
affrighted
,
and
supposed
him
to
be
a
Spirit
,
why
are
you
troubled
?
Luk.
24.37.38
.
for
if
you
be
troubled
you
mistake
Christs
,
and
think
him
to
be
what
he
is
not
;
For
for
all
these
dismall
and
horrid
events
,
so
contrary
,
so
unproportioned
to
the
promise
of
God
,
Christ
is
come
in
the
flesh
,
and
the
prophesie
is
fulfilled
;
for
all
Christians
are
peaceable
men
;
and
whosoever
is
obedient
to
the
Gospel
,
doth
feele
and
can
demonstrate
this
power
in
himself
:
what
though
we
see
violence
and
strife
in
the
Church
?
yet
the
Church
is
the
house
of
peace
;
what
though
Appius
be
unchast
?
we
cannot
libell
the
Decemvirat
;
what
though
Judas
be
a
Son
of
perdition
?
't
was
the
traytor
,
not
the
Apostle
which
betrayed
Christ
:
If
there
be
controversies
,
Religion
doth
not
raise
them
;
if
there
be
schismes
,
Religion
doth
not
make
them
;
if
there
be
war
,
Religion
doth
not
beat
up
the
drum
;
if
there
be
busie-bodies
,
Religion
doth
not
imploy
them
;
if
there
be
incendiaries
,
Religion
did
not
enrage
them
;
if
there
be
a
fire
in
the
Church
,
the
Christian
did
not
kindle
it
,
but
the
Ambitious
man
,
the
mammonist
,
the
Beast
that
calls
himself
by
that
name
;
for
Religion
cannot
do
that
which
she
forbids
,
cannot
do
that
on
earth
,
which
damnes
to
hell
;
cannot
forward
that
design
,
which
is
against
her
;
cannot
set
up
that
which
will
pull
her
down
;
in
brief
,
Religion
,
Christian
Religion
cannot
but
settle
us
and
make
us
quiet
and
peaceable
;
cannot
but
be
it self
;
for
that
which
unsettles
us
,
and
makes
us
grievous
to
our selves
and
others
,
is
not
Christian
Religion
.
For
Religion
is
the
greatest
preserver
of
peace
,
that
ever
was
,
or
that
Wisdome
it self
could
find
out
,
and
hath
laid
a
fouler
blemish
on
discord
and
dissention
,
then
Philosophy
ever
did
when
she
was
most
rigid
and
severe
;
she
commands
us
to
pray
for
peace
,
1
Tim.
2.2
.
she
enjoyns
us
to
follow
peace
with
all
men
,
Heb.
12.14
.
she
enjoynes
us
to
lose
our
right
for
our
peace
,
Mat.
5.
motus
aliena
naturae
pace
nostrâ
cohibere
,
as
Hilary
speaks
,
to
place
a
peaceable
disposition
as
a
bank
or
bulwark
against
the
violence
of
anothers
rage
,
by
doing
nothing
to
conquer
him
who
is
in
armes
;
to
charme
the
hissing
Adder
,
with
silence
;
it
levels
the
hills
,
and
raiseth
the
valleys
,
and
casts
an
aspect
upon
all
conditions
of
men
,
all
qualities
,
all
affections
whatsoever
,
that
they
may
be
settled
,
compact
,
and
at
unity
with
themselves
and
others
.
This
was
Christs
first
gifts
,
when
he
was
born
,
and
it
was
conveyed
unto
us
in
an
Hallelujah
;
Luk.
2.
peace
on
earth
,
and
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Basil
calls
it
,
his
last
gift
,
when
he
was
to
dye
,
John
14.27
.
Peace
I
leave
with
you
,
and
so
conclude
,
this
is
it
which
Saint
Paul
here
commends
to
us
as
a
lesson
to
be
learnt
of
us
,
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
must
labour
and
study
to
be
quiet
.
There
is
nothing
in
the
world
which
deserves
true
commendation
but
must
be
wrought
out
with
study
and
difficulty
;
nor
is
the
love
of
peace
and
quietnesse
,
obvia
&
illaborata
virtus
,
an
obvious
and
easie
virtue
,
which
will
grow
up
of
it self
.
Indeed
,
good
inclinations
and
dispositions
may
seeme
to
grow
up
in
some
men
,
as
the
grasse
and
the
flowers
of
the
field
,
and
to
be
as
naturally
in
them
as
the
evill
;
for
man
that
is
born
to
action
brought
with
him
into
the
world
those
practick
principles
,
which
may
direct
him
in
his
course
;
there
is
saith
Basil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
part
of
piety
which
we
never
learnt
,
but
brought
with
us
,
as
an
impression
made
in
us
by
the
hand
of
Nature
it self
.
And
these
naturall
and
in-bred
dispositions
do
not
alwaies
grow
up
as
we
do
in
stature
,
but
shew
themselves
,
and
soone
disappeare
,
like
the
embryon
or
child
in
the
womb
,
they
live
and
dye
,
and
never
see
the
sunne
;
they
bud
and
blossome
in
us
,
and
beare
this
glory
with
them
for
a
while
,
but
when
they
should
ripen
and
be
that
fruit
which
we
hope
to
see
and
look
on
with
delight
,
either
through
our
neglect
,
or
the
malignant
aspect
of
ill
example
,
they
are
nipt
,
and
withered
,
and
lost
,
and
there
grow
up
worse
in
their
place
,
so
unlike
to
their
first
shew
,
and
those
hopes
which
we
conceived
,
that
we
upbraid
the
end
with
the
beginning
,
the
harvest
with
the
spring
,
and
wonder
how
that
which
in
its
putting
forth
was
a
flowre
,
should
in
its
growth
and
culmination
become
a
thistle
;
how
that
which
was
a
Lamb
in
the
morning
,
should
be
a
fox
or
Lion
before
its
evening
;
how
these
good
dispositions
,
like
a
faire
temple
which
is
in
raising
,
should
sink
and
fall
and
be
buried
in
the
rubbish
.
But
these
dispositions
and
good
inclinations
we
look
upon
as
upon
promises
,
which
may
be
kept
or
broke
;
nor
can
we
commend
them
farther
then
by
our
hopes
,
which
are
sometimes
answered
,
but
too
oft
deluded
,
nor
can
we
call
them
virtues
,
because
they
are
not
voluntary
.
That
which
is
truly
praise-worthy
,
and
must
fit
us
for
Eternity
,
will
not
shoot
forth
of
it selfe
,
Deorum
virtus
naturâ
excellit
,
hominum
autem
industriâ
.
Cicer.
Top.
nor
grow
and
flourish
in
its
full
beauty
,
till
the
soule
and
mind
of
Man
be
well
cultivated
,
be
drest
,
manur'd
and
water'd
;
is
a
work
of
time
,
and
must
be
wrought
out
in
us
,
by
us
,
even
against
our selves
,
against
the
reluctancies
of
the
flesh
,
against
all
solicitations
,
and
provocations
which
will
beround
us
,
and
compasse
us
in
on
every
side
;
for
else
we
shall
not
be
long
quiet
,
but
uncertain
and
desultorious
,
leap
out
of
one
humour
into
another
,
like
those
whom
we
must
study
and
deprehend
,
and
so
meet
and
apply
our selves
unto
them
in
every
mode
and
disposition
,
or
else
they
will
vent
and
break
forth
,
and
trouble
us
,
whom
we
cannot
make
our
friends
,
unlesse
we
make
our selves
their
parasites
.
We
are
not
what
we
should
be
,
till
we
labour
and
study
to
be
so
;
when
we
shake
off
our
mist
,
and
shine
,
then
our
light
is
glorious
;
when
we
are
flesh
,
and
make
our selves
spirituall
,
then
we
are
active
;
when
we
quit
our selves
of
that
leaden
weight
of
our
corrupt
nature
,
as
Nazianzen
calls
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Naz.
or
31.
and
are
carried
up
by
our
reason
above
all
that
may
disquiet
us
,
or
work
us
out
of
our selves
to
the
molestation
of
others
,
then
we
are
quiet
;
then
we
are
a
fit
spectacle
for
God
,
for
Angels
,
and
men
to
look
upon
and
delight
in
;
we
read
indeed
of
infused
habits
,
and
the
Schooles
have
furnished
us
with
many
such
conclusions
;
but
have
not
given
us
those
premises
which
may
inforce
them
;
which
they
could
not
do
,
because
neither
reason
nor
revelation
will
afford
them
:
but
if
they
be
infused
,
as
they
are
infused
into
us
,
so
they
are
not
infused
without
us
,
they
are
poured
not
like
water
into
a
Cisterne
,
but
into
living
vessels
fitted
and
prepared
for
them
;
for
if
they
were
infused
without
us
,
I
cannot
see
how
they
should
be
lost
;
if
wisdome
were
thus
infused
into
us
,
we
could
never
erre
;
if
righteousnesse
were
thus
infused
,
the
will
would
ever
look
upon
that
wisdome
,
and
never
swerve
,
nor
decline
from
it
;
if
Sanctity
were
thus
settled
on
the
Affections
,
they
could
never
rebell
.
The
understanding
could
never
erre
,
for
this
wisdome
would
ever
enlighten
it
;
the
will
could
not
be
irregular
,
for
this
righteousnesse
would
ever
bridle
it
;
the
affections
could
not
distract
us
,
for
they
would
ever
be
under
command
;
for
as
they
were
given
without
us
,
so
bringing
with
them
an
irresistible
and
uncontroublable
force
,
they
would
work
without
us
,
and
we
might
sit
still
upon
our
bottomes
,
and
fill
our selves
with
vanity
,
in
expectation
of
such
an
infusion
,
of
such
a
dew
which
would
fall
into
us
whether
we
will
or
no
;
and
so
virtue
would
be
an
Ancile
,
as
a
buckler
sent
down
from
heaven
which
we
never
set
a
hand
to
,
and
we
shall
be
worse
and
worse
upon
this
account
,
that
we
shall
better
,
and
look
upon
grace
as
Caligula
did
upon
the
moone
,
Suet.
Caligula
.
when
she
was
full
and
bright
,
and
wonder
she
doth
not
fall
down
out
of
her
orb
,
and
hasten
to
our
embraces
,
and
so
we
may
be
deceived
,
as
he
was
,
and
it
may
never
come
.
No
,
't
is
most
true
,
grace
is
sufficient
for
us
,
and
't
is
as
true
,
grace
is
not
sufficient
for
us
,
unlesse
we
cherish
it
;
quietnesse
is
the
gift
of
God
,
but
it
is
a
conditionall
gift
,
which
exacts
something
from
him
who
must
receive
it
:
if
we
will
be
quiet
,
we
must
study
to
be
so
,
that
is
,
earnestly
and
unfeignedly
desire
it
,
and
the
earnest
desire
of
any
practicall
virtue
,
is
the
study
of
it
;
when
the
heart
is
prepared
,
the
will
made
conformable
,
then
are
we
perfect
Scholars
in
this
art
of
conversation
.
And
to
this
end
we
must
,
first
,
make
it
our
meditation
day
and
night
,
and
fill
our
minds
with
it
,
and
this
is
like
the
conning
of
a
part
which
we
are
to
act
,
and
will
make
us
ready
to
performe
it
with
a
grace
and
decorum
,
and
so
receive
a
plaudite
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Arist.
Rhet.
3.
x.
an
Euge
from
him
who
is
our
peace
.
For
Meditation
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
a
kind
of
augmentation
and
enlargement
of
the
object
we
look
upon
,
and
by
our
continuall
survey
of
the
beauty
of
it
,
by
fixing
our
thoughts
upon
it
,
and
by
renewing
that
heat
and
fervour
in
us
,
by
thinking
of
it
,
and
an
assiduous
reviving
and
strengthning
those
thoughts
,
we
make
it
more
visible
,
more
cleare
,
more
applyable
then
before
;
make
that
,
which
written
,
is
but
a
dead
letter
;
or
spoken
,
but
a
sound
;
as
the
voyce
of
God
himself
,
of
force
and
energie
to
quicken
and
enliven
us
.
It
is
like
to
those
Prospectives
which
this
later
Age
hath
found
out
,
by
which
we
discover
Stars
which
were
never
seen
,
and
in
the
brightest
of
them
find
spots
which
were
never
discerned
;
We
see
the
glory
of
tranquillity
,
and
the
good
it
brings
to
our selves
and
others
;
what
a
heaven
there
is
in
love
and
peace
,
and
what
a
hell
and
confusion
in
Anger
,
and
debate
;
We
find
out
the
plague
of
our
hearts
,
the
Leprosie
of
our
soules
,
which
before
appeared
as
a
spot
,
as
nothing
,
and
this
helpe
we
have
by
Meditation
.
For
though
it
be
most
seene
,
as
the
Pilots
skill
is
,
cùm
stridunt
funes
,
&
gemunt
gubernacula
,
in
a
rough
and
well-wrought
Sea
,
in
times
of
trouble
and
distraction
;
yet
our
study
and
desire
of
it
wants
no
opportunity
of
time
or
place
,
&
inter
medios
rerum
actus
invenit
aliquid
vacui
,
in
the
midst
of
our
businesse
and
imployments
finds
leasure
,
and
makes
its
closet
in
the
very
streets
.
Every
day
,
every
houre
of
our
life
we
may
contemplate
it
,
and
prepare
our selves
to
be
at
peace
with
all
men
.
That
when
the
tempest
doth
arise
,
which
may
disquiet
us
and
throw
us
from
our
station
,
we
may
be
ready
and
able
,
if
not
to
be
calme
and
slumber
it
,
yet
to
becalme
our selves
,
and
stand
as
quiet
and
upright
as
if
no
wind
did
blow
.
As
the
young
man
in
Xenophon
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
exercise
his
limbs
and
fingers
at
home
,
and
framed
them
to
that
gesture
,
and
elegancy
of
motion
,
which
might
win
the
favour
and
commendations
of
those
who
beheld
him
abroad
;
so
may
we
enter
into
our
closet
and
be
still
;
tell
our selves
what
a
blessing
it
is
to
be
our selves
,
what
a
divine
thing
it
is
not
to
be
moved
;
how
like
to
God
we
are
,
when
we
see
distastfull
objects
and
are
not
changed
;
how
meritorious
and
heroick
a
thing
it
is
,
to
save
our selves
in
the
midst
of
a
froward
generation
;
thus
prepare
and
fix
our
hearts
,
think
that
God
may
lay
us
as
he
did
Job
in
the
dunghill
,
and
resolve
to
be
patient
;
that
I
may
live
amongst
perverse
and
froward
men
,
and
be
ready
to
addulce
and
sweeten
them
;
amongst
those
whose
teeth
are
arrowes
,
and
hold
up
our
buckler
;
that
the
heathen
may
rage
,
and
tumultuously
assemble
,
and
comfort
our selves
,
that
God
shall
have
them
in
derision
;
that
we
may
live
in
the
midst
of
the
enemies
of
peace
,
and
provide
to
keep
it
;
suppose
that
such
a
Lion
as
Nero
,
or
some
worse
beast
should
rore
amongst
us
,
commune
with
our selves
,
and
be
still
,
and
fly
to
no
other
Sanctuary
then
our
teares
and
our
prayers
.
And
therefore
in
the
next
place
,
we
must
not
onely
meditate
and
contemplate
it
,
but
upon
all
occasions
put
it
in
practice
;
for
meditation
may
be
but
the
motion
and
circulation
of
the
fancy
;
the
businesse
,
or
rather
the
idlenesse
of
such
men
who
send
their
thoughts
abroad
,
as
boyes
throw
smooth
stones
upon
the
surface
of
the
water
,
which
are
lost
in
the
making
;
which
look
and
gaze
on
virtue
,
and
then
fly
aloft
in
the
contemplation
of
it
,
but
like
those
birds
of
prey
which
first
towre
in
the
Aire
,
and
then
stoop
at
carrion
.
We
must
therefore
second
our
meditation
,
and
ratifie
,
and
make
it
good
by
practise
,
faciendo
discere
,
con
it
more
perfectly
by
being
not
moved
at
the
incursion
of
any
evil
;
learne
to
passe
by
a
petty
injury
,
that
we
be
not
cast
down
with
a
greater
;
not
to
be
envious
against
evil
doers
,
that
we
may
be
lesse
troubled
at
what
they
do
;
not
to
repine
at
the
prosperity
of
evil
men
,
that
we
may
not
be
too
far
exalted
with
our
own
,
by
accustoming
our selves
to
the
suffering
of
this
or
that
evil
,
proceed
and
grow
up
to
that
composednesse
,
that
we
may
endure
all
;
to
learn
with
a
foile
,
that
we
may
fight
with
a
sword
,
as
Demosthenes
used
to
repeat
his
Orations
on
the
beach
,
that
having
stood
the
roaring
of
the
Sea
,
he
might
be
the
lesse
troubled
at
the
noise
and
insolencie
of
the
people
in
the
Pleading-place
.
And
this
study
is
no
easie
study
,
for
dedocendi
priùs
quàm
docendi
,
we
must
unlearne
many
things
,
before
we
can
be
taught
this
;
we
must
abandon
our
former
principles
,
out
of
which
we
drew
so
many
dangerous
conclusions
,
before
we
can
make
any
progresse
in
this
divine
science
;
we
must
pull
down
our
former
desires
,
before
we
can
raise
up
new
.
In
a
word
,
we
must
empty
our selves
before
we
can
be
quiet
.
And
first
we
must
cast
out
self-love
,
I
meane
,
we
must
not
love
our selves
so
irregularly
,
so
ridiculously
,
so
perniciously
,
so
mortally
as
we
do
;
for
there
is
no
adamant
,
no
milstone
more
unyielding
to
the
stroke
of
the
hammer
,
then
the
heart
of
man
when
once
it
is
possest
with
the
love
of
it self
:
then
every
thing
that
flyes
,
crosses
us
,
troubles
us
;
every
apparition
is
a
monster
;
every
man
is
our
enemy
,
every
look
is
a
threat
,
every
word
is
a
sword
,
every
whisper
is
thunder
;
he
that
thus
loves
himself
cannot
long
be
quiet
with
any
man
.
Our
blessed
Apostle
where
he
tells
us
that
in
those
perillous
times
which
were
to
come
,
2
Tim.
3.
there
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lovers
of
themselves
,
that
is
,
blind
to
themselves
,
ignorant
of
themselves
;
he
brings
in
a
train
after
them
,
an
Iliad
of
many
evills
that
should
follow
,
whilest
self-love
led
in
the
Front
.
First
lovers
of
themselves
,
and
then
Covetous
,
Boasters
,
proud
,
disobedient
to
Parents
,
Traitors
,
Heady
minded
,
lovers
of
pleasures
more
then
lovers
of
God
;
and
such
men
can
never
be
quiet
.
2ly
.
We
must
root
out
that
root
of
all
evill
,
Covetousnesse
,
which
will
never
suffer
us
to
be
quiet
;
is
ever
busie
abroad
seeking
to
add
house
to
house
,
and
land
to
land
,
to
draw
all
unto
it self
;
nam
&
avaritia
amat
unitatem
,
saith
Aust.
For
even
covetousnesse
is
a
lover
of
unity
;
and
commands
,
and
drives
us
from
place
to
place
,
even
through
the
world
,
till
it
collect
all
into
one
,
and
make
it
its
own
:
and
to
this
end
we
must
confine
our
desires
,
and
begin
not
to
stand
in
need
of
Fortune
;
for
if
we
let
them
run
out
,
they
will
be
ever
running
,
and
never
at
an
end
,
and
throw
down
whatsoever
is
against
them
;
for
what
our
desires
are
let
out
,
and
upon
the
wing
,
we
speak
to
every
man
which
stands
between
us
and
the
object
they
fly
to
,
as
Joab
did
to
Asahel
,
2
Sam.
2.
Turne
thee
aside
or
we
will
smite
thee
to
the
Ground
.
This
fills
the
hills
with
Robbers
,
the
Sea
with
pirates
,
the
Commonwealth
with
theeves
,
and
cheats
,
and
oppressors
;
this
raiseth
sedition
,
tumults
,
wars
.
Aurato
Capitolio
bella
gessimus
,
Sen:
Controv.
saith
the
Orator
,
whilest
Rome
was
poore
,
peace
was
within
her
walls
,
but
when
the
Capitol
was
gilded
,
rich
and
glorious
,
then
war
brake
in
.
The
Gods
and
Religion
might
be
the
pretence
,
but
Covetousnesse
and
Ambition
beat
up
the
drumme
.
And
therefore
we
must
in
the
next
place
pull
back
our
Ambitition
,
which
is
a
busie
,
troublesome
,
and
vexatious
evil
;
carrying
us
over
our
brothers
necks
to
that
pitch
,
from
whence
we
commonly
fall
and
break
our
own
,
never
quiet
till
then
.
And
then
we
shall
the
more
easily
bind
our
malice
which
is
ever
lurking
and
prying
for
the
prey
;
and
bridle
our
anger
,
which
will
never
suffer
us
to
be
at
quiet
in
our selves
or
with
others
,
but
will
drive
us
from
our selves
,
and
put
us
in
the
posture
and
motion
of
mad-men
,
make
us
run
out
of
our
own
house
to
burne
our
neighbours
,
and
afflict
our selves
to
trouble
others
.
And
last
of
all
,
empty
our selves
of
all
suspicion
and
evil
surmizing
,
of
all
discontent
,
which
never
want
fuell
to
foment
them
;
which
feed
on
shadows
,
on
whispers
,
on
lyes
,
empty
reports
,
and
draw
conclusious
out
of
any
,
out
of
no
premises
at
all
;
which
call
small
benefits
injuries
,
and
every
frown
a
persecution
;
which
levell
us
in
our
best
estate
,
impoverish
us
in
riches
,
raise
a
tempest
in
a
calme
,
and
strike
us
on
the
ground
,
when
no
evill
breatheth
in
our
coasts
;
which
have
a
miraculous
power
to
turne
a
rod
into
a
serpent
,
a
creating
power
to
work
not
good
out
of
evil
,
but
evil
out
of
nothing
;
are
quick
and
apprehensive
,
strike
at
every
guat
,
and
make
it
a
Camel
to
choke
us
;
in
brief
,
which
are
that
worme
which
gnawes
us
continually
,
which
kindle
a
hell
on
earth
,
torment
us
in
pleasure
,
bruise
us
on
profit
,
bind
us
in
liberty
,
lay
us
on
our
bed
,
fright
us
with
visions
and
dreams
,
and
fearefull
apparitions
,
which
turnes
a
seraglio
into
a
prison
,
a
talent
into
a
mite
,
and
a
mite
into
nothing
;
and
whatsoever
comes
neere
into
a
punishment
,
which
is
worse
then
nothing
.
These
are
the
evill
spirits
which
torment
and
teare
us
,
and
strike
us
to
the
ground
,
and
make
us
wallow
and
fome
,
and
when
we
have
dispossessed
our selves
of
these
,
we
shall
sit
quietly
,
and
in
our
right
minds
;
or
if
we
move
,
we
shall
move
in
our
own
sphere
and
compasse
,
which
is
a
motion
in
our
place
,
and
such
a
motion
is
rest
.
This
is
our
spirituall
exercise
,
and
this
we
must
study
;
this
is
the
labour
and
work
of
our
faith
,
and
we
must
practice
it
every
day
;
and
when
we
have
practiced
it
,
practice
it
again
,
repeat
our
lesson
over
and
over
,
and
be
jealous
of
our selves
,
that
we
are
not
yet
perfect
;
as
Petrach
counsells
students
,
Sic
philosophari
ut
philosophiam
amemus
,
so
study
to
be
quiet
,
that
we
may
love
it
,
love
it
as
that
,
which
will
purchase
us
the
love
of
the
God
of
Peace
.
And
if
we
take
the
proper
signification
of
the
word
here
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
love
must
be
of
that
nature
,
that
we
must
love
it
as
that
which
will
crown
us
with
glory
,
we
must
be
ambitious
of
it
.
And
how
do
ambitious
men
stretch
,
and
rack
their
wits
?
how
do
they
study
to
attain
first
one
degree
of
honor
,
then
another
,
and
then
the
top
of
all
,
and
then
study
again
to
be
higher
then
the
highest
?
for
ambition
though
it
do
begin
with
the
end
,
yet
it
is
alwaies
a
beginning
,
and
this
is
proper
to
it
,
that
it
never
looks
back
,
or
considers
how
high
it
hath
soar'd
;
it
begins
at
one
kingdome
,
and
then
begins
at
another
,
and
though
it
make
way
ad
cubile
solis
,
to
the
end
of
the
world
,
yet
it
doth
but
begin
there
.
Thus
should
we
be
ambitious
of
quietnesse
of
a
setled
mind
and
a
peaceable
behaviour
,
which
no
mans
height
can
sink
,
no
mans
greatnesse
can
diminish
,
no
mans
anger
can
move
,
nomans
malice
can
shake
,
no
mans
violence
can
disorder
;
as
others
are
of
honor
,
which
they
must
win
with
fire
and
sword
,
Naz.
or
.
18.
and
so
make
up
Nazianzens
number
,
who
tells
us
there
be
three
things
which
cannot
be
overcome
or
disquieted
,
God
,
and
an
Angel
,
and
a
good
Christian
;
for
God
is
not
troubled
when
he
is
angry
;
though
for
our
sakes
he
tells
us
he
is
,
even
pressed
as
a
Cart
under
sheaves
,
and
't
is
our
sin
not
wrath
that
whets
the
sword
of
the
destroying
angel
;
and
shall
we
not
be
ambitious
to
make
up
the
third
?
to
be
like
unto
our
heavenly
Father
,
to
be
like
unto
the
Angels
in
this
?
to
be
quiet
,
and
keep
the
same
temper
and
evennesse
in
the
midst
of
so
many
humours
as
men
;
to
be
the
same
,
when
others
run
severall
wayes
,
and
all
to
trouble
us
;
to
be
humble
,
when
one
scornes
us
;
to
be
meek
,
when
another
rageth
;
to
be
silent
,
when
this
man
doth
raile
;
not
to
be
transported
with
what
others
do
,
but
to
stay
at
home
with
our selves
,
and
be
still
;
when
the
world
is
out
of
order
,
not
to
pull
it
to
pieces
in
seeking
to
settle
it
;
not
to
enrage
a
fire
by
attempting
to
quench
it
;
to
establish
this
order
,
this
peace
,
this
heaven
within
our selves
,
and
as
much
as
in
us
lies
,
keep
it
with
all
men
.
This
is
truly
Religion
,
not
to
hear
,
and
talk
,
and
fill
the
world
with
noyse
and
confusion
;
not
to
exercise
our selves
in
things
too
high
for
us
,
but
to
fight
against
our
lusts
,
and
trouble
none
but
our selves
;
though
this
aged
world
is
grown
over-wise
,
and
hath
found
out
a
way
to
divorce
Religion
from
honesty
and
peace
.
This
is
truly
Christianity
,
the
command
and
practice
of
Christ
,
who
would
not
be
an
Arbitrator
between
two
brethren
;
For
who
,
saith
Christ
,
hath
made
me
a
Judge
or
Divider
over
you
?
my
businesse
is
to
give
you
generall
precepts
,
which
you
must
draw
down
to
particular
cases
,
and
not
to
put
my
hand
to
help
to
manage
the
affaires
and
businesse
of
particular
men
,
who
came
down
into
the
world
as
rain
into
a
fleece
of
wooll
,
to
beget
us
with
his
Word
,
that
we
his
children
might
move
and
walk
in
the
world
as
he
came
down
into
it
,
that
is
,
without
noyse
.
Lastly
,
this
is
truly
honourable
,
a
mark
which
the
ambition
of
a
Christian
should
flie
to
;
for
it
is
an
honour
to
cease
from
strife
,
Sedere
,
Quiescere
,
so
it
is
rendred
,
to
sit
still
and
be
quiet
;
possesse
your selves
,
Prov.
20.3
.
saith
S.
Paul
,
in
sanctification
and
honour
,
in
sanctity
,
which
is
your
honour
,
by
which
you
honor
&
adorn
the
Temple
of
the
holy
Ghost
.
We
count
it
indeed
an
honor
to
make
our
tongues
our
own
,
&
speak
what
we
list
;
to
make
our
hands
our
own
,
and
do
what
we
please
;
to
pursue
our
enemies
and
take
them
,
&
beat
them
as
small
as
the
dust
before
the
wind
;
we
count
it
an
honour
to
stand
in
the
valley
,
and
to
touch
the
mountaines
till
they
smoke
;
to
reach
at
that
which
is
above
us
,
and
pull
it
down
;
to
divide
that
which
is
united
,
to
shake
that
which
is
establisht
,
to
violate
that
which
should
not
be
toucht
,
and
are
ever
moving
and
heaving
upward
to
be
more
than
we
should
be
,
to
be
what
we
should
not
be
;
vile
,
and
ignoble
,
and
dead
in
our
own
place
,
&
never
honorable
(
we
think
)
till
we
have
left
it
behind
us
,
to
gain
us
a
name
,
though
it
be
by
firing
a
temple
,
or
setting
the
world
it self
in
Combustion
.
Thus
honors
are
dispenced
amongst
the
children
of
men
,
amongst
the
Sonnes
of
Belial
;
honourable
Schismaticks
descended
from
Jeroboam
the
Son
of
Nebat
,
who
made
Israel
to
sin
;
honourable
Revengers
of
the
tribe
of
Simeon
and
Levi
,
those
brethren
in
evill
;
honourable
hypocrites
,
Pharisees
and
the
Sons
of
Pharisees
,
a
generation
of
vipers
;
honourable
murderers
,
of
their
Father
the
devil
,
who
was
so
from
the
beginning
.
Ambitious
,
humorous
,
covetous
,
discontent
,
forlorne
and
desperate
persons
.
Quosque
suae
rapiunt
sceleratae
in
praelia
causae
.
These
are
the
Grandees
,
the
honourable
persons
of
this
world
;
but
in
the
Court
,
and
Heraldry
of
heaven
,
we
find
no
such
titles
of
honour
.
No
,
Write
these
men
desolate
,
who
shall
not
prosper
,
though
they
do
prosper
;
write
them
down
Haters
of
God
,
Despightfull
,
Boasters
,
Inventers
of
evill
things
,
Fools
without
understanding
;
but
the
man
,
who
is
quiet
,
and
peaceable
,
he
is
the
honourable
man
,
though
he
lye
on
a
Dunghill
,
though
he
sits
amongst
the
dogs
of
the
flocks
;
like
unto
the
Angels
,
nay
like
unto
God
,
and
holding
resemblance
with
him
,
transformed
from
glory
to
glory
;
the
same
though
the
fashion
of
the
world
change
every
day
;
not
stealing
into
honour
,
as
those
great
theeves
of
the
world
,
Alexander
,
and
Hanibal
,
and
Marius
,
and
Sylla
,
errore
hominum
,
by
the
error
and
mistake
of
men
,
who
call
fools
Politicians
,
and
Madmen
valiant
;
but
Judicio
Dei
,
by
the
Judgment
and
sentence
of
God
,
himself
made
proprietary
of
it
,
being
his
Souldier
,
who
hath
fought
against
none
but
himself
;
being
his
Priest
,
who
hath
sacrificed
himself
,
all
his
lusts
,
and
desires
,
and
animosities
;
being
his
King
too
,
who
hath
awed
,
and
commanded
,
and
govern'd
himself
in
peace
,
and
hath
subdued
every
thing
that
might
disquiet
either
himself
or
others
;
and
so
made
a
Royall
Priesthood
unto
the
Lord
.
Thus
,
thus
shall
it
be
done
to
the
man
,
whom
the
King
of
kings
will
honour
.
This
honour
have
all
his
Saints
in
this
life
,
and
in
the
next
,
Everlasting
Glory
.
You
see
then
,
brethren
,
your
calling
;
you
are
called
to
holinesse
,
and
you
are
called
to
peace
and
quietnesse
;
you
see
the
study
you
are
imployed
in
by
the
blessed
Apostle
,
as
a
hard
,
so
an
honorable
study
;
and
in
the
wayes
of
honour
,
who
would
not
move
?
we
must
therefore
make
one
step
further
,
and
learne
the
method
which
is
prescribed
,
or
the
meanes
to
keep
us
at
peace
with
our selves
and
others
;
we
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
must
do
our
own
businesse
,
and
labour
with
our
hands
,
as
he
hath
commanded
.
But
of
this
in
the
next
.
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
THE
TWENTIETH
SERMON
.
PART
II.
1
THES.
4.11
.
—
And
to
doe
your
own
businesse
,
and
to
work
with
your
own
hands
,
as
I
have
commanded
you
.
OUr
progresse
in
our
studies
and
endeavours
is
commonly
answerable
to
our
method
,
and
the
rules
we
observe
;
which
if
they
be
proper
and
connaturall
to
the
end
which
we
have
set
up
,
omnia
breviora
fiunt
,
our
labour
and
paines
are
the
lesse
,
and
our
profit
and
improvement
more
.
For
every
man
would
be
quiet
in
his
own
place
,
and
pretends
he
is
so
,
when
he
is
busie
and
tumultuous
abroad
;
the
Covetous
man
is
in
his
place
,
when
he
joynes
House
to
House
,
and
layes
Field
to
Field
,
till
there
be
no
place
;
the
ambitious
is
in
his
place
,
when
he
flyes
out
of
it
,
never
at
rest
,
till
he
reach
that
height
,
where
he
cannot
rest
;
the
revenger
is
in
his
place
,
when
he
is
digging
in
the
bowels
of
his
brother
;
the
parasice
,
the
Calumniator
,
the
tale-bearer
,
the
libeller
,
the
seditious
,
all
desire
peace
,
and
quietnesse
,
when
they
move
as
a
tempest
,
drive
down
all
before
them
,
and
are
at
last
lost
themselves
in
the
ruine
which
they
make
;
the
flatterer
is
poysoned
with
his
own
oyle
;
the
calumniator
is
wounded
with
his
own
lye
,
and
it
returnes
back
upon
him
into
his
own
bowels
;
the
Tale-bearer
is
consumed
in
the
fire
which
he
kindles
;
The
wit
which
the
Libeller
scatters
,
flyes
back
upon
him
,
and
many
times
is
writ
in
his
forehead
;
The
Seditious
are
oft
struck
down
with
the
noise
which
they
make
;
divide
the
Common-wealth
,
and
are
distracted
themselves
:
And
though
their
craft
,
or
violence
,
their
hypocrisie
,
and
perjury
bring
them
home
to
that
which
their
over-daring
Hope
first
looked
upon
,
yet
there
they
find
no
rest
,
but
move
uneasily
in
the
midst
of
those
cares
and
feares
which
came
not
neer
them
when
their
thoughts
were
at
home
;
for
they
have
never
more
businesse
to
doe
,
then
when
they
doe
not
their
own
;
and
have
not
their
end
,
when
they
have
their
end
,
because
they
went
not
that
way
,
nor
trod
those
paths
,
those
plain
and
easie
paths
which
did
lead
unto
it
.
Now
,
there
cannot
be
a
truer
Method
in
our
study
and
endeavour
to
be
quiet
,
then
this
which
our
Apostle
hath
here
laid
down
:
which
in
the
1
Cor.
7.20
.
he
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
abide
patiently
,
Grot.
to
abide
in
our
calling
,
to
abide
there
as
in
our
own
proper
place
,
and
sphere
;
as
in
our
Castle
,
as
in
our
Sanctuary
,
where
we
are
safe
,
safe
from
those
incursions
and
affronts
,
which
will
meet
together
,
and
multiply
about
us
,
to
shake
and
disturb
us
when
we
are
out
of
it
.
The
surest
way
to
be
Quiet
,
is
to
abide
in
our
calling
,
in
that
state
and
condition
,
in
which
the
Hand
of
Providence
hath
placed
us
,
and
not
to
be
drawn
out
of
it
by
the
splendour
,
or
glory
,
the
benefit
,
and
fairer
appearance
and
shew
of
another
mans
:
Not
to
swell
,
2
Cor.
12.20
.
For
when
we
swell
,
we
swell
over
,
and
out
of
our
place
,
and
so
neerer
and
neerer
to
danger
;
to
that
Opposition
,
which
will
beat
against
us
,
to
drive
us
back
,
and
shrinke
us
into
our
own
Measure
and
Compasse
;
and
either
in
ordinem
redigere
,
as
the
phrase
is
,
either
drive
us
back
to
our
own
place
,
or
leave
us
none
to
move
in
.
Againe
,
not
to
stretch
beyond
our
line
,
2
Cor.
10.14
.
for
God
in
confining
us
unto
our
calling
hath
given
us
,
as
it
were
,
our
measure
,
hath
drawn
out
a
line
which
we
must
not
passe
;
peccare
est
tanquam
lineas
transilire
,
saith
Tully
;
Tull.
Par.
16.
every
action
of
ours
hath
its
limit
and
Boundaries
,
and
if
we
passe
them
we
sinne
;
if
we
stretch
beyond
these
,
and
if
we
break
through
our
bounds
,
Tert.
Scorp
.
and
are
busie-bodyes
in
other
mens
matters
,
1
Pet.
4.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Alieni
Speculatores
,
as
Tertullian
renders
it
,
we
take
off
our
eye
and
care
from
our
own
,
and
send
them
abroad
as
spyes
,
and
observers
of
that
which
concernes
us
not
;
we
hold
our
visitations
,
exercise
our
jurisdiction
there
,
where
we
have
no
power
.
Our
eye
wanders
,
our
eare
is
itching
,
our
Tongue
is
walking
through
the
Earth
,
our
hand
is
reaching
at
every
forbidden
tree
,
our
feet
are
in
every
mans
house
,
our
heart
is
the
forge
where
we
fashion
out
every
mans
businesse
but
our
own
;
a
Praetorium
,
or
place
of
State
,
where
we
appoint
out
every
mans
Commission
,
set
other
men
tasks
,
and
neglect
our
own
;
and
as
it
is
in
the
Proverb
,
aedilitatem
gerimus
sine
populi
suffragio
,
invest
our selves
with
a
power
which
was
never
given
us
,
and
usurp
authority
,
which
we
were
never
voted
to
;
and
are
neither
quiet
our selves
,
nor
suffer
others
to
be
so
.
A.
Gellius
.
Lib.
11.
Noct.
●…tic
.
c.
16.
Senec.
de
Tranq.
c.
12.
The
Greeks
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
Gellius
cnfesses
he
cannot
render
,
no
not
obscurely
,
in
many
words
;
Sineca
inquietam
inertiam
,
an
unquiet
and
troublesome
sloth
,
by
which
we
run
up
and
down
,
and
never
abide
at
one
stay
,
but
like
men
which
run
in
haste
to
quench
a
fire
,
shoulder
every
one
we
meet
,
and
tumble
down
our selves
and
others
in
the
way
,
and
so
fall
together
:
Curiosus
nemo
est
,
quin
sit
malevolus
,
saith
he
in
Plautus
;
Plaut.
Stich.
Act.
1.
Sc.
3.
Curiosity
is
the
breath
of
malice
,
and
is
mischievous
;
and
mischief
provokes
wrath
;
and
injustice
and
mischief
on
the
one
side
,
and
impatience
and
wrath
on
the
other
,
meet
and
strive
,
and
struggle
together
;
and
in
the
contention
either
one
or
both
are
lost
.
And
therefore
Plato
tells
us
,
to
meddle
with
our
own
matters
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
to
busie
our selves
in
other
mens
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Plat.
c.
4.
de
Repub.
is
that
which
we
call
justice
,
for
by
this
,
we
leave
to
every
man
that
which
is
his
untoucht
,
and
preserve
to
our selves
that
which
is
ours
;
that
is
,
we
are
just
to
others
,
and
just
to
our selves
;
we
do
not
trouble
and
disadvantage
other
men
in
their
station
,
and
defend
our
own
.
But
when
we
fly
out
and
passe
beyond
our
bounds
,
we
are
not
what
we
should
be
,
but
carry
about
with
us
a
world
of
iniquity
;
our
thoughts
are
let
loose
full
of
desire
,
and
are
doubled
upon
us
full
of
anxiety
,
and
when
we
gain
most
,
we
are
the
greatest
losers
:
we
are
injurious
,
false
,
deceitfull
;
we
are
oppressors
,
theeves
,
murderers
,
usurpers
;
we
are
all
that
in
our selves
which
we
condemn
in
others
;
for
this
is
the
seminary
of
all
those
evils
,
which
are
sent
forth
so
many
emissaries
to
break
the
peace
of
Church
and
Common-wealth
.
And
therefore
not
onely
Religion
,
but
reason
,
not
onely
Christianity
,
but
nature
it self
hath
cops'd
and
bound
us
in
from
flying
out
,
and
hath
design'd
to
every
man
his
proper
businesse
,
that
he
may
not
stray
nor
wander
abroad
.
And
first
,
Christianity
is
the
greatest
peace-maker
,
Rom.
12.
and
keeps
every
man
to
his
own
office
;
if
Ministery
,
to
wait
on
his
Ministery
;
if
teaching
,
to
teach
;
if
trading
,
to
follow
his
Trade
;
if
government
,
to
rule
with
diligence
;
if
service
,
to
be
obedient
with
singlenesse
of
heart
,
Exod.
16.
Ephes.
6.
Every
man
hath
his
gift
,
and
every
man
hath
his
measure
and
proportion
;
and
,
as
it
was
in
the
gathering
of
Manna
,
he
that
hath
much
,
hath
nothing
over
,
and
he
that
hath
little
,
hath
no
lack
;
every
mans
place
is
the
best
:
Naz
or
3.
for
there
is
no
place
either
in
Church
or
Common-wealth
which
is
not
Honourable
;
and
a
great
honour
it
is
to
serve
God
in
any
place
:
One
Starre
differs
from
another
Starre
in
Glory
;
but
in
its
proper
spheare
,
every
Stare
shines
,
but
out
of
it
,
is
either
a
Masse
,
or
lump
,
or
nothing
.
It
is
true
,
indeed
,
in
Christ
Jesus
there
is
neither
high
nor
low
,
neither
rich
nor
poore
;
no
difference
between
the
Noble
and
the
Peasant
,
between
him
that
grindeth
at
the
Mill
,
and
him
that
sitteth
on
the
Throne
;
because
his
spirituall
graces
are
communicated
non
homini
,
sed
humano
generi
,
not
to
this
man
;
or
that
,
to
this
calling
or
that
,
but
to
as
many
as
will
receive
them
,
to
all
the
world
and
every
man
that
is
Christs
servant
,
is
a
Peer
,
a
Priest
,
and
a
King
;
and
when
he
shall
come
to
judge
both
the
quick
and
the
dead
,
he
will
not
pardon
this
man
because
he
was
a
king
,
nor
condemne
that
man
because
he
was
a
begger
;
for
neither
was
Dives
put
in
hell
,
because
he
was
rich
,
nor
Lazarus
carryed
into
Abrahams
bosome
,
because
he
was
poore
;
neither
was
Nero
lost
,
because
he
was
an
Emperour
,
nor
Paul
saved
,
because
he
was
a
Tent-maker
;
but
yet
for
all
this
,
he
hath
made
up
his
Church
,
and
formed
Common-wealths
,
not
of
Angels
,
but
of
men
,
who
live
in
the
world
,
and
so
under
order
and
government
;
and
hath
assigned
every
man
his
place
and
calling
,
which
if
every
man
would
keep
and
make
good
,
every
man
would
be
quiet
and
in
peace
;
the
Church
would
be
as
heaven
it self
,
all
glory
and
all
harmony
;
and
the
Common-wealth
would
be
a
body
compact
within
it self
,
and
never
fly
in
pieces
,
but
last
for
ever
,
and
flourish
in
it self
,
being
subject
to
no
injury
,
but
that
of
Time
,
or
a
greater
and
over-powerfull
,
forreigne
force
;
for
that
of
a
design'd
Period
,
and
a
fatality
hanging
over
every
body
Politique
,
which
at
last
sinks
it
down
,
and
buries
it
in
that
ruine
,
upon
which
another
is
raysed
,
is
generally
believed
in
the
world
,
but
upon
no
convincing
evidence
,
having
neither
reason
nor
Revelation
to
rayse
it
up
to
the
credit
of
a
Positive
truth
;
for
,
That
such
a
thing
hath
been
done
,
is
no
good
Argument
,
that
it
shall
ever
be
so
;
and
though
God
hath
foretold
the
period
and
end
of
this
or
that
monarchy
,
yet
the
prophesie
doth
not
reach
unto
all
;
and
he
himself
hath
given
us
those
rules
and
precepts
,
hath
raised
such
a
fence
,
and
hedg
about
every
common-wealth
,
which
if
we
did
not
pluck
it
up
our selves
,
might
secure
,
and
carry
them
along
in
the
course
of
things
even
to
their
end
,
that
is
,
to
the
end
of
the
world
;
but
this
we
talk
of
,
as
we
do
of
many
other
things
,
and
talk
so
long
,
till
we
believe
it
,
and
rest
on
our
guesse
and
conjecture
,
as
on
a
demonstration
:
but
the
truth
is
,
we
are
our
own
fate
and
destiny
,
we
draw
out
our
thread
,
and
cut
it
;
we
start
out
of
our
places
,
and
divide
our selves
from
one
another
,
and
then
indeed
,
and
not
till
then
,
Fate
and
Necessity
lye
heavy
upon
a
kingdom
,
and
it
cannot
stand
.
Christianity
binds
us
to
our
own
businesse
,
and
till
we
break
loose
,
till
some
one
or
other
steps
out
of
his
place
from
it
,
there
is
peace
;
we
are
safe
in
our
lesser
vessels
,
and
the
ship
of
the
common-wealth
rides
on
with
that
smoothnesse
and
evennesse
which
it
hath
from
the
consistencie
of
its
parts
in
their
own
place
;
for
though
all
are
one
in
Christ
Jesus
,
yet
we
cannot
but
see
,
that
there
is
a
main
difference
between
the
inward
qualification
of
his
members
,
and
the
outward
administration
and
government
of
his
Church
.
In
the
kingdomes
of
the
world
,
and
so
in
the
Church
visible
,
every
man
is
not
fit
for
every
place
;
some
must
teach
,
and
some
govern
;
some
must
learne
and
obey
;
some
must
put
their
hand
to
the
plough
;
some
to
this
trade
,
and
some
to
that
;
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Aristotle
speaks
,
those
who
are
of
more
then
ordinary
wit
and
ability
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aristot
.
l.
6
Polit.
c.
5.
must
beare
office
in
Church
or
Common-wealth
.
One
is
noble
,
another
is
ignoble
;
one
is
learned
,
another
is
ignorant
;
one
is
for
the
spade
,
and
another
for
the
sword
;
one
for
the
flaile
,
and
sheephook
,
another
for
the
scepter
:
and
such
a
disproportion
is
necessary
amongst
men
;
for
nihil
aequalitate
ipsa
inaequalius
,
Plin.
Epist.
there
is
no
greater
inequality
in
the
world
,
then
in
a
body
politick
,
where
all
the
parts
are
equall
;
for
that
equality
,
which
commends
and
upholds
a
Common-wealth
,
ariseth
from
the
difference
of
its
parts
moving
in
their
severall
measures
and
proportions
,
as
musick
doth
from
discords
;
when
every
part
answers
in
its
place
,
and
raiseth
it self
no
higher
then
that
will
beare
;
when
the
magistrate
speaks
by
nothing
but
the
Laws
,
and
the
subject
answers
by
nothing
but
his
obedience
;
when
the
greater
shadow
the
lesse
,
and
the
lesse
help
to
fortifie
the
great
;
when
every
part
doth
its
part
,
and
every
member
its
office
,
then
there
is
an
equality
and
an
harmony
,
and
we
call
it
peace
.
For
if
we
move
,
and
move
cheerfully
in
our
own
sphere
and
calling
,
we
shall
not
start
forth
to
discompose
or
disorder
the
motion
of
others
in
theirs
;
if
we
fill
our
own
place
,
we
shall
not
leap
over
into
anothers
;
our
desires
will
dwell
at
home
;
our
covetousnesse
and
ambition
dye
;
our
malice
cease
;
our
suspicion
end
;
out
discontent
vanish
,
or
else
be
soone
changed
and
spiritualized
;
our
desires
will
be
levelled
on
happinesse
,
we
shall
covet
the
best
things
,
we
shall
be
ambitious
of
heaven
;
we
shall
malice
nothing
,
but
malice
,
and
destroy
it
;
suspect
nothing
but
our
suspicion
;
and
be
discontent
with
nothing
,
but
that
we
are
so
;
and
so
in
this
be
like
unto
God
himself
,
and
have
our
Center
in
our selves
,
or
rather
make
peace
our
Center
,
that
every
motion
may
be
drawn
from
it
,
that
in
the
compasse
and
Circumference
of
our
behaviour
with
others
,
all
our
Actions
,
as
so
many
lines
,
may
be
drawn
out
,
and
meet
,
and
be
united
in
peace
.
And
this
is
not
onely
enjoyned
by
Religion
and
the
Gospel
,
but
it
is
the
Method
of
nature
it self
,
which
hath
so
ordered
it
,
that
every
thing
in
its
own
place
is
at
quiet
and
rest
,
and
no
where
else
;
The
earth
moves
not
;
water
is
not
ponderous
in
its
proper
place
;
the
fire
burnes
not
in
its
sphere
,
but
out
of
it
it
hath
voracitatem
toto
mundo
avidissimam
,
saith
Pliny
,
it
spreads
it self
most
violently
,
and
devours
every
thing
it
meets
with
,
nay
poyson
it self
is
not
hurtfull
to
those
tempers
that
breed
it
;
Senec.
ep.
81.
Illud
venenum
,
quod
serpentes
in
alienam
perniciem
proferunt
,
sine
suâ
continent
,
saith
Seneca
;
The
venome
of
the
Scorpion
doth
not
kill
the
Scorpion
,
and
that
poyson
which
serpents
cast
out
with
danger
and
hurt
to
others
,
they
keep
without
any
to
themselves
.
And
as
it
is
in
nature
,
so
is
it
in
the
society
of
men
:
Our
diligence
in
our
own
businesse
is
soveraign
,
and
connaturall
to
our
estates
and
conditions
,
but
most
times
poysonous
abroad
,
and
dangerous
and
fatall
to
our selves
and
others
.
When
Uzzah
put
forth
his
hand
to
hold
up
the
Ark
of
God
,
and
keep
it
from
falling
,
though
his
intention
were
good
,
yet
God
struck
him
for
his
error
and
rashnesse
in
moving
out
of
his
place
,
and
struck
him
dead
,
2
Sam.
6.7
.
because
he
did
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doe
his
own
businesse
;
when
Uzziah
invades
the
Priests
office
,
the
2.
Chr.
26.
and
would
burn
Incense
,
and
Azariah
the
Prophet
told
him
,
ad
te
non
pertinet
,
it
pertaineth
not
to
thee
,
it
is
not
thy
businesse
;
even
while
the
censer
was
yet
in
his
hand
,
his
sinne
was
writ
in
his
forehead
,
he
was
struck
with
a
leprosie
,
&
cut
off
from
the
city
of
the
Lord
,
v.
21.
When
Peter
was
busie
to
enquire
concerning
John
,
What
shall
this
man
doe
?
Our
Saviour
was
ready
with
a
sharp
reply
,
quid
ad
te
?
what
is
that
to
thee
?
thy
businesse
is
to
follow
me
.
When
Christians
out
of
a
wanton
and
irregular
zeale
did
throw
down
Images
,
and
were
slaine
by
the
Heathen
in
the
very
fact
,
the
Church
censured
them
as
disturbers
of
the
peace
,
rather
then
Martyrs
;
and
though
they
suffer'd
death
in
the
defiance
of
Idolatry
,
yet
allowed
them
no
place
in
the
Dypticks
,
or
in
the
Catalogue
of
those
who
laid
down
their
life
for
the
truth
.
Corah
riseth
out
of
his
place
,
and
the
earth
swallows
him
up
.
Sheba
is
up
and
blowes
a
Trumpet
,
and
his
head
flyes
over
the
wall
.
Absalom
would
up
into
the
Tribunall
,
which
was
none
of
his
place
,
and
was
hang'd
in
the
Oke
,
which
was
fitter
for
him
;
and
if
any
have
risen
out
of
their
place
,
as
we
use
to
say
,
on
the
right
side
,
and
been
fortunate
villaines
,
their
purchase
was
not
great
;
honey
mingled
with
gall
,
Honour
drugg'd
with
the
hatred
and
curses
of
men
,
with
feares
and
cares
,
with
gnawings
within
,
and
Terrors
without
:
all
the
content
and
pleasure
they
had
by
their
great
leape
out
of
their
place
,
was
but
as
Musick
to
one
stretcht
out
on
the
Rack
,
or
as
that
little
light
,
which
is
let
in
through
the
crack
or
flaw
of
a
wall
into
him
that
lyes
fettered
in
a
loathsome
dungeon
,
and
at
last
their
wages
,
which
was
death
,
eternall
death
,
and
howling
for
ever
.
Nay
,
when
we
are
out
of
our
place
,
and
busie
in
that
which
concernes
us
not
,
though
what
we
do
may
be
in
it self
lawfull
,
and
most
expedient
to
be
done
,
yet
we
make
that
act
a
sin
in
us
,
which
is
another
mans
duty
,
and
so
shipwrack
at
that
point
,
to
which
another
was
bound
;
perish
in
the
doing
of
that
,
for
which
he
shall
perish
,
for
not
doing
it
:
The
best
excuse
that
we
can
take
up
,
is
that
we
did
honesta
mente
peccare
,
that
we
did
that
which
is
evil
,
as
we
say
,
for
the
best
;
that
we
did
sin
and
offend
God
with
a
good
intention
and
pious
mind
;
which
Glosse
may
be
fitted
to
the
greatest
sin
,
and
is
the
fairest
Chariot
the
Devil
hath
,
to
carry
us
to
hell
.
If
we
would
be
particular
,
the
instances
in
this
kind
would
be
but
too
many
:
For
such
Agents
the
Enemy
of
the
Truth
hath
alwayes
had
in
all
the
Ages
of
the
Church
,
who
have
unseasonably
disturbed
the
publique
peace
,
and
their
own
,
whose
businesse
it
was
(
and
sure
it
could
be
none
of
their
own
)
to
teach
Pastors
to
Govern
,
and
Divines
how
to
Preach
;
every
day
to
make
a
new
coat
for
the
Church
;
to
hammer
and
shape
out
a
new
form
and
discipline
,
as
if
nothing
could
be
done
well
,
because
they
stood
not
by
and
had
a
hand
in
the
doing
it
;
and
so
make
her
not
so
faire
,
but
certainly
,
as
changeable
as
the
moone
.
One
sect
dislikes
this
,
and
another
that
,
and
a
third
quarrels
at
them
both
;
and
every
one
of
them
,
if
their
own
fancy
had
been
set
up
and
establisht
by
another
hand
,
would
have
kickt
it
down
.
For
this
humour
is
restlesse
and
endlesse
,
and
for
want
of
matter
,
will
at
last
feed
on
him
that
nourisheth
it
:
as
it
was
in
that
experiment
of
the
Egyptians
in
Epiphanius
,
who
filled
a
bag
with
serpents
,
and
when
afterwards
they
opened
it
,
found
that
the
greatest
had
eat
up
the
rest
,
and
half
of
it self
:
we
may
well
say
of
them
,
as
Gregory
the
great
doth
,
illos
alienorum
actuum
sagax
cogitatio
devastat
,
they
so
busie
their
thoughts
upon
other
mens
actions
,
that
they
have
none
left
for
their
own
:
which
being
sent
abroad
into
the
world
,
leave
a
devastation
,
a
wildernesse
at
home
;
which
fly
to
every
mark
which
is
set
up
,
but
that
which
their
calling
and
Religion
directs
them
to
aim
at
;
whose
whole
life
and
imployment
is
to
do
other
mens
businesse
,
and
sleep
in
their
own
.
It
is
not
safe
neither
for
Church
nor
common-wealth
,
that
such
busie-bodies
should
walk
in
matters
so
far
above
their
sphere
and
compasse
;
nor
is
it
fit
that
Phaeton
should
sit
too
long
in
the
chaire
;
for
if
these
turbulent
,
domineering
spirits
prevaile
,
if
the
mercy
and
providence
of
God
prevent
it
not
,
the
whole
course
of
nature
will
be
set
on
fire
,
or
else
dislocated
and
perverted
;
and
the
foot
shall
stand
where
the
hand
doth
,
the
eare
shall
speak
,
and
the
tongue
heare
,
and
the
foot
see
;
all
shall
be
Prophets
,
all
Teachers
,
I
might
say
,
all
shall
be
kings
,
and
I
might
add
,
all
will
be
atheists
.
If
then
we
will
study
peace
,
or
desire
to
be
quiet
in
our
place
,
let
RELIGION
guide
us
,
which
hath
drawn
out
to
our
hands
the
most
exact
method
,
and
most
proportion'd
to
that
end
;
or
let
us
follow
the
method
of
nature
it self
;
and
in
the
course
of
nature
thus
we
see
it
.
The
heavens
are
stretcht
forth
as
a
canopy
to
compasse
the
Aire
;
the
Aire
moves
about
the
earth
;
the
earth
keeps
its
Center
,
and
is
immoveable
;
the
Sun
knoweth
his
season
,
and
the
Moon
her
going
down
;
the
Starres
start
not
from
their
spheres
:
Heavy
bodies
ascend
not
,
nor
doe
the
light
goe
downwards
;
but
all
the
parts
of
the
Universe
are
tyed
and
linkt
together
by
that
law
of
providence
and
order
,
that
they
may
subsist
.
And
so
it
is
both
in
Church
and
Common-wealth
;
we
are
not
in
Termino
,
we
cannot
be
quiet
and
rest
,
but
in
our
own
place
and
function
:
what
should
a
Starre
doe
in
the
earth
,
or
a
strone
in
the
firmament
?
what
should
an
inferior
step
into
a
superiours
seat
,
and
set
himself
above
those
who
are
over
him
in
the
Lord
?
which
I
am
sure
is
to
be
out
of
his
place
,
where
he
cannot
move
but
disorderly
.
If
men
would
but
fill
their
own
,
they
would
have
but
little
leisure
to
step
into
another
mans
place
,
or
to
be
so
much
fooles
as
to
set
their
foot
within
their
neighbours
doores
.
Thucidides
.
For
the
Historian
hath
observed
it
,
that
those
men
who
neglect
their
private
affaires
,
are
ever
very
busie
in
examining
publick
proceedings
;
well
skil'd
in
every
mans
duty
but
their
own
.
Who
fitter
to
change
the
face
of
a
Common-wealth
,
Julius
Caesar
before
the
civil
war
said
it
of
himself
,
Quàm
multis
indigeo
ut
nihil
habeam
?
then
he
that
was
so
far
indebted
,
that
he
dared
not
to
shew
his
own
?
who
wanted
so
much
,
that
he
might
be
worth
nothing
?
who
more
ready
to
shake
and
dissolve
a
state
,
then
he
that
hath
wasted
his
own
with
riotous
living
?
who
will
sooner
be
a
traytor
then
a
bankrupt
?
I
might
here
urge
and
presse
this
duty
,
which
confines
every
man
to
his
own
businesse
;
1
à
decoro
,
from
the
grace
,
and
beseemingnesse
of
it
;
for
what
garment
can
fit
us
better
then
our
own
?
what
businesse
more
naturall
to
us
then
our
own
?
what
motion
more
gracefull
then
in
our
own
?
our
own
place
best
becomes
us
,
and
we
are
riculous
and
monstrous
in
any
other
:
Apelles
with
an
aule
in
his
hand
,
or
the
cobler
with
his
pencill
;
Midas
with
asses
eares
,
or
an
asse
in
purple
;
Nero
with
his
fiddle
,
or
a
fidler
with
a
crown
;
Commodus
in
his
artifex
,
quae
stationis
imperatoriae
non
erant
,
&c.
Ael
.
Lampridius
.
Comodus
making
of
glasses
,
a
good
dancer
,
and
a
sword-plaier
,
or
a
glasseman
,
and
a
dauncer
giving
laws
;
a
tradesman
in
the
pulpit
,
or
a
divine
with
the
meteyard
in
his
hand
;
the
Lord
in
his
servants
frock
,
and
the
servant
on
his
footcloth
,
are
objects
of
that
nature
,
that
they
command
our
finger
and
our
smile
;
and
the
first
and
easiest
censure
we
passe
on
them
,
is
our
laughter
,
and
it
were
happy
for
common-wealths
,
if
they
deserved
no
worse
.
But
they
are
not
onely
ridiculous
,
but
ominous
and
prodigious
,
and
appeare
like
comets
,
threatning
and
ushering
in
some
plague
,
or
war
,
some
strange
alteration
in
Church
or
Common-wealth
;
whereas
our
own
place
(
be
it
what
it
will
)
doth
not
onely
conserve
,
but
become
and
adorn
us
;
and
our
regular
motion
in
it
,
is
a
faire
prophesie
of
peace
to
our selves
and
all
that
are
about
us
;
and
though
it
be
the
lowest
,
we
may
be
honorable
in
it
,
as
Themistocles
once
said
,
being
chosen
into
a
meane
office
,
that
he
would
so
mannage
it
,
as
to
make
it
of
as
great
repute
in
Athens
as
the
highest
.
2
ly
.
ab
utili
,
from
the
advantage
it
brings
;
quod
enim
decet
ferè
prodest
,
saith
Quintilian
;
for
that
which
becomes
us
,
Quint.
instit
.
l.
x.
1.
commonly
doth
also
further
and
promote
us
;
we
usually
say
,
our
plough
goes
forward
,
and
when
the
plough
goes
and
is
ours
,
when
we
sow
our
own
seed
,
in
our
own
ground
,
we
have
laid
the
foundation
of
a
faire
hope
,
and
we
seldome
misse
of
a
rich
&
plenteous
harvest
.
When
we
venture
out
of
our
place
,
we
venture
as
at
a
Lottery
,
where
we
draw
many
blanks
,
before
we
have
one
prize
;
and
when
that
is
drawne
,
it
doth
not
countervaile
the
fourtieth
part
of
our
venture
;
but
the
trumpet
sounds
as
at
a
triumph
,
and
we
leave
behind
us
more
then
we
carryed
with
us
,
and
go
away
with
the
losse
:
So
it
is
when
we
move
in
another
mans
place
,
we
move
upon
hopes
,
which
most
times
deceive
us
;
when
we
do
our
own
businesse
,
we
find
no
difficulty
but
in
the
businesse
it self
,
and
no
enemy
,
but
negligence
;
but
when
we
break
our
limits
,
and
leap
into
other
mens
affaires
,
we
meet
with
greater
opposition
;
we
meet
with
the
Law
,
which
is
against
us
,
and
very
often
too
strong
for
us
;
we
meet
with
those
who
will
be
as
violent
to
defend
their
station
,
as
we
are
to
trouble
it
;
and
if
we
chance
to
break
through
all
these
,
yet
when
we
have
cast
up
our
accounts
,
and
reckon
up
the
trouble
we
have
undergone
,
the
illegality
and
injustice
of
our
proceedings
,
the
detestation
of
all
good
men
,
and
the
vengeance
which
hangs
over
us
,
with
that
benefit
which
we
have
reapt
,
we
may
put
our
advantage
in
our
eyes
,
as
they
say
,
and
drop
it
out
.
Lastly
,
à
necessario
,
from
the
necessity
of
doing
it
;
and
I
doe
not
meane
a
legall
,
and
Causative
necessity
,
as
the
Civilians
speak
,
a
precise
necessity
,
which
the
law
and
honesty
layes
upon
us
;
but
a
necessity
in
respect
of
the
end
,
which
is
to
be
quiet
,
which
we
cannot
attaine
to
but
by
our
motion
in
our
own
place
;
for
other
paths
are
strange
paths
and
heterogeneous
to
it
;
and
the
further
we
goe
in
them
,
the
further
we
are
off
,
and
meet
with
nothing
but
that
which
is
Diametrically
opposed
to
it
;
injustice
,
hatred
,
the
curse
both
of
God
and
man
,
goods
which
are
of
no
value
,
whilst
they
are
in
our
hands
,
and
never
estimable
but
in
his
,
whose
they
truly
are
;
which
all
are
ill
materialls
to
make
a
pillow
to
rest
on
.
In
a
word
,
in
this
our
irregular
motion
we
look
toward
the
rising
Sun
,
and
travell
towards
the
West
;
we
run
from
the
shade
into
a
tempest
;
we
seek
for
ease
and
rest
,
and
have
thrust
our selves
into
the
Region
of
noise
,
and
thunder
,
and
darknesse
.
Ask
those
boysterous
and
contentious
spirits
which
delight
in
warre
;
ask
the
Tyrants
of
the
earth
,
those
publique
,
and
priviledg'd
thieves
;
ask
those
who
doe
wade
to
their
unwarranted
desires
through
the
fortunes
and
bloud
of
others
,
and
see
how
they
are
filled
with
horror
and
anxiety
;
how
the
riches
,
which
they
so
greedily
desired
,
have
eaten
them
up
;
Behold
them
afraid
of
their
fortunes
,
of
their
friends
,
of
themselves
,
even
fainting
and
panting
on
the
Pinacle
of
State
,
ready
to
be
blown
down
with
every
puffe
of
wind
;
as
busie
to
secure
their
estate
,
as
they
were
to
raise
it
,
and
yet
forced
to
that
unhappy
prudence
which
must
needs
endanger
it
.
Behold
one
slaine
by
his
friends
,
another
by
his
sonnes
,
a
third
by
his
servants
,
and
some
by
their
very
souldiers
,
who
helpt
to
raise
them
to
this
formidable
height
.
Look
over
all
the
Tragedies
which
have
been
written
,
scarce
any
but
of
these
;
—
Sine
caede
&
sanguine
pauci
.
Few
of
them
have
brought
their
gray
haires
unbloudy
to
their
grave
;
and
if
this
be
to
be
quiet
,
we
may
in
time
be
induced
to
believe
,
that
rest
and
peace
may
be
found
even
in
hell
it self
.
This
then
is
not
the
way
;
and
if
we
will
reach
home
to
the
end
,
we
must
choose
that
path
which
leads
unto
it
:
This
is
not
the
Apostles
method
;
no
,
saith
Saint
Paul
,
we
have
many
members
in
one
body
,
and
all
members
have
not
the
same
office
;
having
therefore
different
callings
,
and
different
gifts
,
and
different
places
to
move
in
,
let
every
man
wait
upon
and
move
in
his
own
,
for
there
he
may
be
quiet
,
and
no
where
else
:
let
the
Lawyer
plead
,
and
the
Divine
preach
;
let
the
husbandman
plough
the
earth
,
and
the
Merchant
the
Sea
;
let
the
Tradesman
follow
his
trade
;
let
the
Magistrate
governe
,
and
let
all
the
people
say
Amen
;
let
all
men
make
good
their
place
,
and
every
man
doe
his
own
businesse
,
and
so
rejoyce
together
in
the
publique
order
and
peace
:
And
as
Cuiacius
that
famous
Lawyer
in
France
,
Papyrius
Massonius
in
Elog.
illust.
Viror
.
in
vita
Cuiacii
.
when
he
was
askt
his
opinion
in
points
of
Divinity
,
was
wont
to
give
no
other
answer
but
this
,
Nihil
hoc
ad
Edictum
Praetoris
,
this
which
you
ask
me
hath
to
relation
to
the
Edict
of
the
Praetor
;
so
when
any
temptation
shall
take
us
,
and
invite
and
flatter
us
Ire
in
opus
alienum
,
to
put
our
hands
to
another
mans
work
,
let
us
drive
it
back
and
vanquish
it
with
this
considerate
resolution
,
that
it
is
not
amongst
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
is
none
of
our
businesse
,
no
more
pertaining
to
our
calling
,
then
Divinity
doth
to
the
Edict
of
the
Praetor
.
And
then
as
we
confine
our selves
to
our
own
calling
,
so
let
us
be
active
and
constant
in
our
motion
in
it
;
and
as
it
follows
in
the
Apostles
method
,
let
us
shake
off
sloth
,
and
work
with
our
hands
;
which
is
next
to
be
consider'd
.
For
indeed
,
idlenesse
is
the
mother
and
nurse
of
this
pragmaticall
curiosity
;
Plaut.
Mostell
.
Haec
mihi
verecundiam
,
&
virtutis
modum
deturbavit
,
saith
he
in
Plautus
,
this
takes
off
our
blush
,
and
makes
us
bold
adventurers
to
engage
our selves
in
other
mens
actions
;
for
when
the
mind
of
man
is
at
loose
,
not
taken
up
and
busied
in
the
adorning
of
it self
,
then
Dinah-like
it
must
gadd
abroad
to
see
the
daughters
of
the
Countrey
,
and
mingle
it self
with
those
contemplations
which
are
,
as
it
were
,
of
another
Tribe
and
Nation
,
meere
strangers
unto
her
.
It
is
the
character
of
the
strange
woman
,
Prov.
7.
That
she
is
garrula
&
vaga
,
that
she
is
loud
,
and
ever
stragling
(
vagum
scortum
as
Horace
calls
her
)
and
her
feet
abide
not
in
her
house
;
Polit.
7.
c.
3.
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Aristotle
in
his
Politicks
.
)
He
that
will
be
Idle
,
will
be
evil
;
and
he
that
will
do
nothing
,
will
do
that
which
he
should
not
;
and
the
reason
is
given
by
the
Stoick
,
mobilis
&
inquieta
mens
homini
data
est
,
the
mind
of
man
is
full
of
activity
,
ever
in
motion
,
and
restlesse
,
now
carried
to
this
object
,
and
anon
to
that
;
it
walks
through
the
world
,
and
out
of
the
world
,
and
is
not
at
rest
,
when
the
body
sleeps
;
and
if
it
do
not
follow
that
which
is
good
,
it
will
soone
fasten
to
that
which
is
evil
;
for
it
is
not
as
a
wedg
of
lead
,
but
of
the
nature
of
an
Angel
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
cannot
sleep
;
as
Aristotle
spake
of
children
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
cannot
rest
,
and
be
quiet
;
and
therefore
the
same
Philosopher
much
commends
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Archytas
his
rattle
,
as
a
profitable
invention
;
for
being
put
into
the
hands
of
children
,
Aristot
.
l.
8.
Polit.
c.
6.
it
keeps
them
from
breaking
vessells
of
use
;
and
so
this
restlesse
humor
is
made
lesse
hurtfull
,
by
diversion
.
And
such
a
course
,
God
and
nature
may
seeme
to
have
taken
with
us
,
not
to
dull
this
activity
in
us
,
but
to
limit
and
confine
it
;
and
as
he
hath
distributed
to
every
man
a
gift
,
so
he
hath
allotted
to
every
man
a
Calling
answerable
to
that
gift
,
that
every
man
being
bound
to
one
,
may
have
the
lesse
scope
and
liberty
to
rove
and
make
an
incursion
upon
another
mans
calling
.
This
is
a
Primordiall
Law
,
of
as
great
antiquity
as
the
first
man
Adam
,
That
we
must
work
with
our
hands
;
For
God
will
not
every
day
work
miracles
for
us
,
and
send
us
,
as
he
did
the
Israelites
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Basil
speaks
,
food
without
the
labour
of
plowing
and
sowing
.
Every
Dew
will
not
bring
us
Manna
,
nor
every
rock
yeeld
us
water
;
No
,
In
sudore
vultûs
tui
,
In
the
sweat
of
thy
brows
thou
shalt
eat
thy
bread
,
was
a
Command
as
well
as
a
Curse
;
and
God
hath
so
ordain'd
it
,
that
by
fulfilling
the
Command
,
we
may
turn
the
Curse
into
a
Blessing
.
We
are
not
now
in
Paradise
,
but
as
our
first
Father
,
after
he
had
forfeited
it
,
mundo
dati
quasi
metallo
,
as
Tertull.
l.
de
pallio
.
speaks
,
condemned
to
the
world
as
to
the
mines
,
to
labour
and
dig
,
and
so
find
that
treasure
we
seek
for
.
As
heaven
,
so
the
earth
is
the
Lords
,
and
he
hath
given
them
both
to
the
Sonnes
of
men
;
the
food
of
our
soules
,
and
the
food
of
our
bodies
are
his
gift
,
and
he
gives
them
,
when
he
reveals
and
prescribes
the
meanes
how
we
shall
procure
them
;
for
the
one
he
hath
given
us
faculty
and
will
,
for
the
other
strength
and
appetite
;
neither
will
the
heavens
how
themselves
down
to
take
us
in
,
nor
the
things
of
this
world
fall
into
our
bosome
,
when
we
sit
still
,
and
lay
no
more
out
for
them
then
a
wish
.
Ps.
81.10
.
Open
thy
mouth
wide
,
and
I
will
fill
it
,
and
the
opening
of
our
mouth
is
our
Prayer
,
our
Endeavour
,
our
working
with
our
hands
,
and
then
his
blessings
fall
down
,
and
fill
it
.
Labour
and
industry
is
a
thing
so
pleasing
to
God
,
tht
he
hath
even
bound
a
blessing
to
it
,
which
never
leaves
it
,
but
is
carried
along
with
it
,
wheresoever
it
is
,
even
in
the
meer
naturall
,
and
heathen
man
;
be
the
man
what
he
will
,
it
is
almost
impossible
that
diligence
should
not
thrive
,
for
a
blessing
goes
along
with
it
,
as
the
light
doth
with
the
Sun
,
which
may
be
shadowed
or
eclip'sd
by
the
cloudinesse
of
the
times
,
or
by
some
crosse
accident
,
but
can
never
be
quite
put
out
:
In
a
word
,
labour
is
the
price
of
his
gifts
,
and
when
we
pay
it
down
,
by
a
kind
of
commutative
justice
,
he
brings
them
in
,
and
puts
them
into
our
hands
.
Ut
operemini
manibus
,
that
you
work
with
your
hands
;
which
words
take
in
all
manuall
trades
,
and
handycrafts
,
which
are
for
use
and
necessity
;
all
lawfull
trades
;
for
even
theeves
,
and
robbers
,
and
Juglers
,
Tertull.
de
Idololat.
c.
5.
and
cheaters
,
and
forgers
of
writings
do
work
,
not
with
their
feet
,
saith
Tertullian
,
but
with
their
hands
;
and
he
brings
in
his
exception
against
Painters
,
and
Statuaries
,
and
Engravers
,
but
no
further
then
he
doth
against
Schoolmasters
,
and
Merchants
,
who
bring
in
frankincense
;
in
that
respect
onely
,
as
they
sacrifice
their
sweat
and
their
labour
,
and
are
subservient
and
ministeriall
,
either
to
lust
or
Idolatry
;
Diligentia
tua
numen
illorum
est
.
Idem
.
c.
6.
de
Idololat.
for
the
diligence
,
saith
he
,
of
the
Statuary
is
the
divinity
of
the
Idol
;
and
we
may
say
,
those
many
unnecessary
Arts
and
trades
which
are
now
held
up
with
credit
and
repute
in
the
world
,
because
it
will
still
be
world
,
were
at
first
the
Daughters
,
and
are
now
become
the
nurses
of
our
luxury
and
lust
;
luxury
begat
them
,
and
they
send
our
luxury
in
triumph
through
the
Streets
:
were
Tertullian
,
whose
zeale
waxt
so
hot
even
against
a
purpleseller
,
to
passe
now
through
our
great
city
with
power
and
authority
,
Tot
sunt
artium
venae
,
quot
hominum
concuprscentiae
.
Tertull.
de
Idol
.
c.
8.
1
Tim.
6.8
.
how
many
shops
would
be
shut
up
?
or
rather
how
many
would
there
be
left
open
?
for
it
is
not
easie
to
number
those
Arts
and
Crafts
,
which
had
they
never
been
professed
,
we
might
have
had
Food
and
Raiment
,
with
which
we
Christians
,
above
all
the
generations
of
men
,
should
be
content
.
But
it
is
not
for
me
to
determine
which
are
necessary
,
and
which
are
not
,
but
to
leave
it
to
the
magistrate
;
there
be
Arts
and
trades
enough
besides
these
,
vide
Plutarch
.
vit.
Lycurgi
.
to
exercise
our
wit
,
our
strength
,
our
hands
,
and
such
as
Lycurgus
might
have
admitted
into
his
Common-wealth
,
whose
prudence
and
care
it
was
to
shut
out
all
that
was
unnecessary
;
the
first
that
required
the
labour
of
the
hands
was
tillage
and
husbandry
,
for
,
Antiquis
temporibus
nemo
Rusticari
nescivit
,
faith
Ischomachus
in
Columel
.
Columel
.
l.
11.
c.
1.
In
the
first
age
no
man
was
ignorant
of
this
Art
,
and
the
learned
have
observed
,
that
the
originall
of
humane
Laws
,
which
were
the
preservers
of
peace
,
the
boundaries
to
keep
every
man
in
his
own
place
,
was
from
tillage
,
and
the
first
division
of
grounds
;
whence
Ceres
,
who
is
first
said
to
have
devised
and
taught
the
sowing
of
Corn
as
she
is
call'd
Frugifera
,
the
goddesse
of
plenty
,
so
is
she
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
maker
of
Laws
;
and
in
honor
of
her
the
Athenians
celebrated
those
feasts
which
they
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
—
Mactant
lectas
de
more
bidentes
Legiferae
Cereri
.
—
Virgil
They
did
sacrifice
to
Ceres
the
Law-maker
.
These
men
never
heard
of
the
curse
in
Paradise
,
yet
by
the
very
light
of
nature
,
they
saw
the
necessity
of
labour
;
the
necessity
did
I
say
?
nay
the
dignity
and
honor
of
it
;
for
man
was
made
and
built
up
to
this
end
,
saith
Aristotle
,
ad
intelligendum
&
agendum
,
to
understand
and
to
work
;
and
what
more
unworthy
a
man
,
who
is
made
an
active
creature
,
then
to
bury
himself
alive
in
sloth
and
idlenesse
?
to
be
like
Saint
Pauls
wanton
widow
,
dead
whilest
he
lives
?
to
be
a
more
unprofitable
lump
then
the
earth
,
to
live
and
shew
so
little
sign
of
life
?
whereas
the
ground
receiveth
rain
,
&
sendeth
back
its
leafe
and
grasse
;
what
can
be
more
unbeseeming
,
then
to
have
feet
,
and
not
to
go
;
to
to
have
hands
,
and
not
to
use
them
?
and
therefore
that
of
the
Apostle
,
Let
not
him
that
laboureth
not
,
eat
,
is
not
onely
true
,
because
Saint
Paul
spake
it
,
but
Saint
Paul
spake
it
because
it
is
true
;
a
Dictate
not
onely
of
the
spirit
,
but
of
nature
it self
.
Man
is
borne
unto
labour
,
saith
Job
;
it
is
naturall
to
him
,
as
naturall
,
as
for
the
sparks
to
fly
upwards
;
and
if
we
rightly
weigh
it
,
it
is
as
great
a
prodigie
,
as
monstrous
a
sight
,
to
see
an
idle
person
,
that
can
do
nothing
but
feed
and
cloath
himself
,
and
breath
,
as
to
see
a
stone
flye
,
or
fire
descend
to
the
Center
of
the
earth
;
I
may
add
,
as
to
see
the
Sunne
stand
still
:
For
as
the
Sun
,
so
Man
naturally
should
rejoyce
to
run
his
course
.
Shall
I
now
awake
the
sluggard
(
if
any
Thunder
will
awake
him
)
and
tell
him
he
is
a
thief
that
he
drinks
not
water
out
of
his
own
cisterne
?
That
he
eateth
stolne
bread
:
If
I
should
,
I
have
Saint
Paul
,
2
Thess.
3.12
.
and
Reason
to
justifie
me
,
who
tells
him
plainly
,
that
he
that
works
not
at
all
,
walks
inordinately
,
and
eats
not
his
own
bread
,
as
if
it
were
not
his
own
,
if
his
own
hands
brought
it
not
in
;
and
Ephes.
4.26
.
Let
him
that
stole
,
steale
no
more
,
but
rather
let
him
labour
and
work
with
his
hands
:
If
he
will
not
steale
,
let
him
labour
;
if
he
doe
not
labour
,
he
doth
but
steale
,
even
that
which
in
common
esteeme
is
his
own
.
For
we
must
not
think
,
that
they
onely
are
theeves
,
who
doe
vitam
vivere
vecticulariam
,
who
dig
down
walls
by
night
,
or
lye
in
wait
upon
the
hills
of
the
robbers
;
Fur
est
,
qui
rem
contrectat
alienum
,
Festus
in
verb
vecticularia
v.
ta
.
he
is
a
thief
,
which
makes
use
of
that
which
is
not
his
;
and
then
we
may
arraigne
the
ilde
,
slothful
person
at
this
barre
,
as
guilty
of
this
crime
;
for
he
rosteth
that
,
which
he
never
took
in
hunting
;
he
useth
the
creature
,
Prov.
12.27
.
to
which
he
hath
no
right
;
He
hath
interdicted
,
and
shut
himself
out
from
the
benefit
of
fire
and
water
,
and
all
humane
commerce
;
he
hath
out-law'd
and
banisht
himself
from
the
world
:
He
hath
rob'd
himself
;
for
though
he
have
plenty
of
all
things
,
yet
idlenesse
will
blow
upon
it
and
blast
it
;
He
robs
the
Common-wealth
,
for
Interest
reipub
.
ut
quis
re
sua
benè
utatur
,
private
diligence
is
a
publique
good
,
and
the
carefull
managing
of
every
mans
estate
,
is
advantageous
to
the
whole
.
And
last
of
all
,
he
robs
his
own
soule
of
the
service
and
Ministery
of
his
body
,
which
was
made
a
servant
to
it
;
he
robs
his
soule
of
his
soule
,
of
all
the
power
and
activity
it
hath
,
which
serves
for
no
use
but
to
carry
him
to
a
feast
,
and
from
thence
to
his
bed
,
where
he
lyes
the
picture
and
representation
of
himself
,
of
what
he
was
when
he
was
awake
,
and
will
be
yet
more
like
himself
,
when
he
is
in
his
grave
;
For
here
he
is
but
a
walking
,
talking
,
breathing
shadow
,
nay
dead
,
compassed
about
with
stench
and
rottennesse
,
whilst
many
evil
spirits
hover
over
his
grave
,
many
temptations
are
ready
to
seize
on
him
,
and
we
may
say
of
him
,
as
Seneca
did
of
his
friend
Vatia
,
hic
situs
est
,
In
this
world
he
doth
not
live
,
but
is
buryed
.
Senec.
ep.
55.
I
might
here
bring
to
this
barr
those
cloyster'd
Monks
and
Fryars
,
who
leave
the
world
as
men
doe
virtue
and
learning
,
not
because
they
loath
and
detest
it
,
but
because
the
way
unto
them
is
hard
and
rugged
;
leave
the
world
to
enter
into
a
paradise
,
where
all
things
grow
up
of
themselves
,
and
of
many
of
them
that
of
Martin
Luther
(
who
was
himself
once
a
Monk
)
is
true
,
Monachos
ignavia
fecit
,
Idlenesse
hath
made
more
Monks
,
then
Religion
;
who
leave
not
the
world
for
Christ
,
but
shadow
themselves
under
their
Coule
and
his
name
,
that
they
may
the
more
quietly
enjoy
it
.
But
to
passe
by
these
as
none
of
our
Horizon
;
A
sort
of
Christians
there
are
,
and
they
think
themselves
of
the
best
sort
(
we
may
call
them
Monks
at
large
)
as
idle
as
they
,
but
not
cloyster'd
up
,
who
though
they
labour
for
the
things
of
this
world
,
because
they
love
them
well
,
yet
look
not
upon
their
labour
as
any
acceptable
service
to
God
,
but
break
it
off
many
times
most
unnecessarily
,
and
leave
their
duty
behind
them
,
to
goe
up
with
the
Pharisee
,
into
the
Temple
,
not
to
pray
,
but
to
heare
a
Sermon
,
and
then
return
back
to
their
shop
,
and
commend
and
confute
it
;
Heare
and
doe
not
,
but
doe
the
contrary
.
They
call
it
devotion
,
but
it
is
the
Itch
and
wantonnesse
of
the
Eare
which
wasts
their
devotion
,
and
sometimes
their
estates
;
this
they
delight
in
,
and
this
is
their
Religion
,
nothing
but
words
and
noyse
;
to
this
they
sacrifice
their
time
which
is
due
to
their
calling
,
and
then
too
oft
redeeme
it
with
fraud
and
couzenage
,
which
hath
so
often
been
presented
to
them
as
the
gall
of
bitternesse
,
even
in
the
dish
which
they
love
.
The
word
of
God
?
can
we
heare
it
too
oft
?
Yes
;
if
we
doe
not
practice
it
,
or
if
we
practice
the
contrary
;
if
we
can
goe
from
the
mount
,
and
break
the
law
,
whilst
yet
the
thunder
is
in
our
Eare.
I
may
ask
with
the
Apostle
,
Is
all
the
body
hearing
?
doth
all
Religion
dwell
in
the
eare
?
Nay
,
I
will
add
further
,
doth
all
Religion
consist
in
prayer
?
(
For
what
?
I
must
answer
these
men
,
as
Saint
Austin
did
the
Monks
in
his
time
)
are
we
not
bound
alike
to
all
the
precepts
of
God
?
or
may
we
lay
out
all
our
time
in
the
performance
of
one
duty
,
and
leave
none
for
the
rest
?
shall
the
eare
rob
the
tongue
,
and
the
tongue
the
hand
?
August
.
de
Oper.
Monach.
shall
one
duty
swallow
up
another
?
Si
ab
his
avocandi
non
sumus
,
nec
manducandum
est
;
If
we
may
not
sometimes
break
off
our
devotion
,
we
must
break
another
precept
,
which
binds
us
,
to
work
with
our
hands
;
and
yet
we
need
not
so
break
it
off
,
Sudans
m●ssor
psalmis
se
avocat
,
&
curva
atrundens
vites
falce
vinitor
aliquod
Davidicum
canit
.
Hieron
.
Marcell
.
but
that
we
may
carry
it
along
with
us
,
even
carry
the
savour
of
it
,
which
may
mingle
it self
with
the
actions
of
our
calling
,
and
so
perfume
them
,
and
make
them
pleasing
and
acceptable
to
God
.
Arator
stivam
tenens
Hallelujah
cantat
,
saith
Saint
Hierom
;
the
husbandman
may
pray
,
and
praise
the
Lord
,
and
sing
an
Hallelujah
at
the
plough
taile
,
and
so
may
the
smith
with
the
hammer
in
his
hand
:
and
certainly
,
if
we
would
entertain
them
,
Religion
and
Devotion
would
wait
upon
us
even
in
our
shops
,
and
be
the
best
attendants
we
have
,
would
make
us
honest
,
and
make
us
rich
.
Palladius
in
his
Lausiaca
tells
us
of
a
certain
virgin
,
who
said
seven
hundred
prayers
in
a
day
.
Take
the
glosse
in
the
margent
(
for
it
much
took
me
when
I
first
read
it
)
Decem
orationes
constitutae
publicis
rebus
occupato
non
minoris
pretii
sunt
,
quàm
tercentum
nihil
agentis
.
Ten
prayers
,
saith
the
glosse
,
made
by
a
man
imployed
in
publick
affaires
,
or
in
his
own
private
calling
,
are
of
as
high
an
esteeme
,
and
of
force
availeable
,
as
three
hundred
conceived
or
uttered
by
him
who
doth
nothing
but
pray
.
I
may
be
bold
to
adde
;
he
that
heares
but
one
Sermon
,
and
meditates
thereon
,
and
repeats
and
acts
it
over
in
his
life
,
labouring
painfully
and
honestly
in
his
calling
,
is
more
pleasing
and
acceptable
to
God
,
then
he
that
neglects
his
calling
;
and
if
it
were
possible
,
in
one
week
,
heard
an
hundred
.
And
if
you
will
not
take
my
word
,
I
doubt
not
,
but
you
will
give
some
respect
to
S.
Augustines
reason
.
Citius
exauditur
una
obedient
is
oratio
,
quòm
decem
millia
contemptoris
;
one
prayer
of
an
obedient
man
,
who
walketh
in
his
calling
according
to
the
rule
,
shall
be
sooner
heard
of
God
,
then
ten
thousand
from
him
,
who
makes
his
diligence
to
keep
one
commandment
a
priviledg
and
warrant
to
break
the
rest
;
for
what
folly
is
it
,
ut
,
quod
bonum
est
frequentius
audiatur
,
id●ò
facere
nolle
quod
auditur
?
under
pretence
of
having
time
to
heare
,
to
take
no
time
at
all
to
practice
that
truth
which
is
heard
?
But
here
the
devout
sluggard
may
perhaps
find
something
in
scripture
,
which
may
serve
him
as
a
pillow
to
sleep
on
:
for
as
the
covetous
person
can
cull
out
certain
thrifty
Texts
to
countenance
his
covetousnesse
,
as
that
,
He
that
provides
not
for
his
family
is
worse
then
an
Infidel
;
and
,
let
not
him
that
laboureth
not
eat
;
so
hath
the
idle
and
negligent
person
his
,
as
Take
no-care
for
the
morrow
;
Take
no
care
for
your
life
;
Labour
not
for
the
meat
that
perisheth
.
Thus
,
as
Tertullian
speaks
,
Tert.
l.
de
.
J●junio
.
they
can
draw
the
Scripture
either
way
,
ut
haec
restringere
fraenos
,
illa
laxare
videatur
,
either
to
give
a
check
,
or
to
let
loose
the
reines
to
idlenesse
and
sloth
.
But
the
Scripture
is
truth
in
every
part
,
and
one
part
cannot
contradict
another
;
for
we
may
work
with
our
hands
,
and
yet
care
no
more
for
the
morrow
,
then
if
it
were
no
part
of
time
,
then
if
it
were
nothing
;
and
for
ought
we
know
,
it
is
so
,
for
who
can
say
,
he
hath
a
morrow
?
and
we
may
easily
reconcile
them
by
the
two
persons
,
The
covetous
,
and
the
carelesse
;
for
both
Texts
doe
not
so
apparently
fit
both
:
Let
then
the
carelesse
and
negligent
person
have
this
goad
set
in
his
side
,
that
if
he
provide
not
for
his
family
,
He
is
worse
then
an
Infidel
;
this
Text
is
infallibly
true
for
him
:
and
then
hold
back
the
covetous
beast
with
this
bit
and
bridle
,
that
he
must
not
care
for
the
morrow
;
and
this
Text
will
fit
him
,
qui
ipsa
quiete
fatigatur
,
as
Hilary
speaks
,
who
is
weary
of
nothing
more
then
rest
,
and
is
in
labour
,
if
he
labour
not
and
drudg
in
the
world
;
and
thus
may
the
carelesse
learne
to
labour
,
and
the
covetous
forget
to
care
;
the
sluggard
may
awake
from
his
Lethargy
,
and
the
covetous
not
rise
so
early
,
nor
make
such
haste
to
be
rich
;
the
one
Text
is
as
a
whip
on
the
back
of
the
slothfull
,
and
the
other
as
a
chaine
to
bind
the
desires
of
the
covetous
;
to
the
one
,
labour
not
;
to
the
other
,
labour
cannot
be
spoken
with
accent
sharp
enough
.
Our
Saviour
could
not
be
too
expressive
against
covetousnesse
,
because
it
is
a
vice
which
beares
up
and
carries
a
faire
name
and
credit
in
the
world
;
men
speak
well
of
it
,
and
call
it
wisdome
,
and
providence
.
Againe
,
Saint
Paul
could
not
speak
loud
enough
to
the
idle
person
,
because
idlenesse
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
flattering
and
pleasing
evil
,
and
which
we
doe
not
easily
shake
off
,
especially
when
it
hath
got
a
mask
on
,
and
comes
forth
with
the
varnish
and
colour
of
piety
,
and
can
shrow'd
and
shelter
it self
under
the
beauty
of
holinesse
.
We
must
not
passe
by
the
idle
and
boysterous
gallant
,
but
give
him
a
salute
,
because
he
looks
for
it
;
for
we
see
too
many
,
who
have
no
calling
,
no
profession
,
qui
volitant
velut
umbrae
,
who
flutter
up
and
down
like
shades
,
and
apparitions
;
like
ghosts
,
which
leave
no
impression
behind
them
,
or
such
a
one
,
which
is
as
dishonourable
as
the
hole
in
a
slaves
Eare
,
or
the
mark
in
the
forehead
of
an
Impostor
:
They
plough
not
,
they
trade
not
,
they
preach
not
,
they
plead
not
,
they
neither
sowe
nor
reap
,
yet
Solomon
in
all
his
Royalty
was
not
clothed
like
one
of
these
;
nor
yet
so
wise
,
as
they
are
in
their
own
conceits
:
Salve
Getulice
,
why
should
we
not
bow
the
knee
,
and
doe
them
reverence
?
Nay
rather
we
may
be
bold
to
tell
them
,
that
they
are
Carcinomata
reipub
.
the
Cankers
and
impostumes
of
their
Countrey
;
that
they
are
pinn'd
to
the
Common-wealth
,
as
their
Feathers
are
to
their
Caps
,
for
shew
,
but
for
no
use
at
all
;
like
those
Parasiticall
plants
(
as
the
Herbalists
call
them
)
which
spring
out
of
other
plants
,
and
have
their
juyce
,
and
nourishment
,
&
vegetable
life
foom
their
roots
,
or
as
warts
upon
a
mans
hand
,
which
grow
up
with
it
,
and
trouble
and
deface
it
;
or
indeed
as
Idols
,
which
though
drest
up
,
and
painted
,
and
gilt
,
yet
are
nothing
in
this
world
.
I
know
they
may
reply
,
that
they
are
born
rich
,
and
what
they
possesse
is
theirs
by
inheritance
;
this
may
be
true
,
but
yet
they
were
not
born
fooles
,
nor
were
luxury
and
idlenesse
entail'd
upon
them
at
the
same
time
;
they
were
born
men
,
and
not
as
the
beasts
of
the
field
,
to
eat
and
drink
,
and
straggle
up
and
down
,
and
then
fall
to
the
ground
;
were
they
born
to
great
possessions
?
It
is
then
most
unnaturall
to
draw
this
conclusion
from
hence
,
that
they
may
doe
what
they
list
;
It
will
follow
rather
,
that
they
are
more
bound
to
be
active
in
doing
of
good
,
that
they
are
more
obliged
to
God
which
puts
that
bread
into
their
mouths
,
which
he
makes
others
stoop
for
to
the
ground
.
I
will
not
put
the
sheephook
into
their
hands
,
and
yet
the
Patriarchs
were
shepheards
;
I
will
not
bind
them
to
a
trade
,
yet
Kings
and
Emperours
have
bound
themselves
to
one
,
and
made
it
their
recreation
;
I
will
not
reach
to
them
the
Axe
or
the
Chizell
,
and
yet
Joseph
of
the
house
of
David
,
and
according
to
the
latter
,
Christ
himself
was
one
;
I
will
not
pull
their
hands
to
the
plough
,
for
then
I
should
take
them
from
Complement
,
and
the
Gentleman
were
lost
:
but
I
cannot
think
that
God
gave
them
plenty
,
to
make
them
idle
;
that
he
did
so
much
for
them
,
that
they
should
doe
nothing
,
or
which
is
worse
,
learne
to
defie
him
;
give
them
strength
,
to
make
it
the
law
of
unrighteousnesse
;
wit
,
to
descant
on
his
providence
,
to
derogate
from
his
miracles
,
to
baffle
religion
,
to
laugh
at
judgement
,
and
to
mock
at
Hell
;
we
cannot
think
he
made
them
rich
,
to
make
them
Atheists
(
for
nothing
else
can
be
raised
upon
idlenesse
;
not
those
mountaines
of
piety
and
charity
,
but
big
and
swelling
imaginations
,
which
exalt
themselves
against
God
.
)
There
be
other
trades
besides
those
that
are
Manuall
;
vivendi
artes
,
the
Art
of
good
life
,
the
art
of
composing
our
Affections
,
the
Art
of
ordering
our
private
affaires
,
and
of
being
subservient
to
the
publique
,
qua
non
sub
manunascuntur
,
which
cannot
be
learnt
in
the
midst
of
Riot
and
wantonnesse
;
which
will
cost
us
more
paines
,
then
they
take
,
who
work
with
their
hands
;
for
should
the
plough-man
turn
student
,
he
would
look
back
upon
his
former
dayes
,
as
so
many
Festivalls
,
and
on
his
labour
as
not
so
great
,
compared
with
that
toile
and
contention
of
mind
which
will
stretch
and
rack
him
in
the
dayes
of
his
gowne
.
To
conclude
this
;
non
otiose
vivit
,
qui
qualitercunque
utiliter
vivit
,
saith
Aquinas
,
he
lives
not
idly
who
imploys
himself
in
doing
good
,
whether
as
a
Divine
,
or
Lawyer
,
or
Tradesman
,
or
Gentleman
,
or
Lord
,
or
King
.
He
doth
many
times
more
then
labour
with
his
hands
who
doth
stretch
his
endeavours
to
the
furthese
,
to
be
profitable
to
himself
and
others
,
to
act
his
part
upon
the
common
stage
,
to
make
good
his
place
in
the
Common-wealth
;
who
binds
himself
to
those
acts
which
are
proper
to
him
,
and
therefore
do
most
become
him
.
Facito
aliquid
operis
ut
te
semper
Diabolus
inveniat
occupatum
,
saith
Saint
Hierom
;
be
alwaies
doing
some
work
or
other
,
Aezyptiorum
monasteria
hunc
morem
tenent
,
ut
nullum
absque
operis
labore
suscipiant
,
non
tam
propter
victûs
necessitatem
,
quàm
animae
salutem
.
Hieron
.
Rustico
.
that
the
devil
may
find
thee
full
and
and
imployed
,
so
busie
in
thy
calling
,
that
he
shall
not
spy
any
place
where
he
may
fasten
his
dart
:
if
he
thus
find
thee
,
he
hath
lost
his
craft
and
his
strength
,
and
will
neither
be
a
serpent
to
deceive
,
nor
a
lion
to
devour
thee
.
This
is
S.
Pauls
counsell
,
and
part
of
his
method
,
and
he
sets
his
seale
to
it
,
and
doth
not
onely
counsel
,
but
command
it
,
study
to
be
quiet
,
do
your
own
businesse
,
work
with
your
hands
,
sicut
praecepimus
,
as
I
have
commanded
you
.
Which
we
may
look
upon
(
and
we
can
but
look
upon
it
)
as
a
command
,
and
as
Saint
Pauls
command
.
And
first
,
it
comes
under
the
command
,
which
makes
it
necessary
to
be
observed
,
and
leaves
it
not
to
us
to
do
when
and
how
we
please
;
as
necessary
for
us
to
do
,
as
to
believe
in
Christ
.
For
howsoever
we
may
count
them
as
petty
duties
,
and
of
a
lower
forme
yet
our
blessed
Saviour
puts
an
high
esteeme
upon
them
,
and
upon
the
least
title
and
Iota
of
them
,
and
Math.
5.19
.
tells
us
plainly
,
that
if
any
shall
break
one
of
these
least
commandments
,
which
regulate
our
conversation
with
men
,
he
shall
be
called
the
least
of
the
kingdome
of
heaven
,
that
is
,
shall
be
of
no
esteeme
at
all
,
that
is
,
shall
be
shut
out
of
that
kingdom
.
For
a
strange
thing
it
may
seeme
,
that
faith
,
and
hearing
,
and
prayer
,
and
fasting
,
and
many
times
but
the
formality
of
them
,
should
make
up
the
maine
Battalia
in
our
spirituall
warfare
,
as
those
three
hundred
did
in
Gideons
Army
;
and
those
Omiliticall
virtues
,
silence
,
peaceablenesse
,
honesty
,
meeknesse
,
doing
our
own
businesse
,
industry
in
our
calling
,
like
those
who
lapped
not
,
should
be
left
behind
,
as
not
fit
for
service
.
'T
is
true
,
the
Church
is
founded
upon
a
rock
,
upon
faith
in
Christ
,
but
then
faith
implyeth
practice
,
even
the
practice
of
those
virtues
which
concern
us
as
members
of
the
Common-wealth
as
well
as
of
the
Church
;
for
the
Common-wealth
is
not
in
the
Church
,
but
the
Church
in
the
Common-wealth
;
for
every
Common-wealth
is
not
Christian
.
And
as
Saint
Paul
tells
us
,
that
he
that
knows
not
how
to
rule
his
own
house
,
is
not
fit
to
take
care
of
the
Church
;
no
more
can
he
who
at
pleasure
breaks
these
tyes
and
ligaments
,
with
which
nature
and
Religion
have
linkt
him
in
a
body
politick
,
and
that
many
times
under
pretence
of
Religion
,
boast
or
comfort
himself
in
his
relation
to
Christ
.
He
that
is
not
a
good
member
of
the
Common-wealth
,
is
not
a
true
member
of
the
Church
;
he
that
is
not
a
good
servant
,
or
a
good
master
;
a
good
governour
,
or
a
good
subject
;
he
that
is
not
a
just
dealer
,
an
honest
tradesman
,
a
faithfull
labourer
;
he
that
loves
not
his
neighbour
as
himself
,
he
that
is
not
quiet
,
and
peaceable
,
and
industrious
(
deceive
himself
as
he
please
)
can
have
nothing
but
the
name
of
a
Christian
.
For
what
!
will
hearing
onely
,
or
praying
,
or
fasting
,
lye
upon
this
foundation
?
was
Jesus
Christ
laid
as
the
foundation
onely
to
bear
up
speculative
and
fancifull
men
,
onely
to
beare
up
Pharisees
and
hypocrites
?
will
not
discretion
,
and
seasonable
silence
,
and
honesty
and
diligence
in
our
calling
concur
to
that
superstructure
which
must
rise
up
as
high
as
heaven
?
will
our
eye
,
or
tongue
,
or
eare
,
or
knee
,
or
fancy
bowe
and
incline
God
,
and
will
he
not
once
look
down
upon
our
order
,
upon
our
peaceable
,
and
honest
conversation
with
men
?
Is
Religion
turned
anchoret
,
and
shut
up
within
our selves
,
there
onely
to
listen
after
words
and
sounds
,
&
breathe
them
out
again
?
and
must
not
she
come
forth
to
order
our
steps
amongst
men
?
may
she
not
be
seene
in
a
settled
mind
,
and
eye
;
in
a
labouring
hand
,
as
well
as
in
an
open
eare
,
and
a
busie
tongue
,
which
speaks
loud
and
oft
of
Gods
kingdom
,
when
we
do
those
things
which
will
shut
us
out
?
Let
us
not
deceive
our selves
;
to
be
quiet
,
to
meddle
in
our
own
businesse
,
to
labour
with
our
hands
,
are
subpraecepto
,
are
under
the
command
,
and
binding
,
and
are
tendred
to
us
,
and
prescribed
as
a
law
.
Indeed
nature
and
Reason
,
one
would
think
,
should
bind
us
,
and
guide
our
motion
in
that
sphere
,
or
place
,
wherein
we
are
fixt
;
for
why
should
not
every
man
be
what
he
is
made
to
be
?
and
although
I
do
not
think
that
every
command
in
the
Gospel
,
is
juris
naturalis
,
and
so
made
known
to
us
by
the
light
of
nature
(
for
nature
certainly
could
not
teach
us
to
dye
for
our
brethren
,
which
yet
the
Gospel
doth
)
yet
there
is
nothing
commanded
there
,
which
carryes
not
with
it
a
naturall
dignity
and
beseemingnesse
,
to
which
,
with
a
little
instruction
,
Vide
Grot.
l.
r.
de
Jur.
Bell.
&
pac
.
c.
12.
Sect.
6.
and
upon
serious
consideration
,
we
shall
willingly
subscribe
.
And
these
duties
,
which
we
now
speak
of
,
may
seeme
clearly
to
issue
from
those
dictates
of
nature
,
that
we
should
do
to
others
,
as
we
would
be
done
to
;
that
all
things
should
be
done
decently
and
to
edification
.
That
nothing
should
be
done
against
conscience
;
which
had
been
of
force
for
the
ordering
of
mens
actions
of
this
nature
,
though
the
Scripture
had
never
expressed
them
,
and
were
of
force
before
the
Gospel
was
written
,
and
did
bind
us
,
not
onely
because
they
were
written
,
but
because
they
were
just
.
For
why
should
he
who
would
not
be
spoyled
himself
,
rob
another
?
why
should
he
who
makes
his
house
his
castle
,
be
so
ready
to
invade
,
and
break
into
his
neighbours
?
why
should
he
who
is
even
sick
of
a
cheate
,
be
so
ready
to
put
one
upon
anorher
?
why
should
be
that
would
be
quiet
at
home
,
be
so
troublesome
abroad
?
why
should
not
Ahab
be
as
willing
to
part
with
his
crown
,
as
to
take
Naboths
vineyard
?
But
Christ
,
the
best
master
and
law-giver
that
ever
was
,
came
not
to
destroy
,
but
to
perfect
nature
;
not
to
blot
out
those
common
notions
which
we
brought
into
the
world
with
us
,
but
to
make
them
more
legible
,
to
improve
them
,
and
so
make
them
his
Law
;
and
if
we
look
upon
them
as
not
belonging
to
us
,
we
our selves
cannot
belong
to
the
covenant
of
grace
;
for
even
these
duties
are
weaved
in
,
and
made
a
part
of
the
covenant
;
and
if
we
break
the
one
,
we
break
the
other
;
and
not
onely
if
we
believe
not
,
but
if
we
live
not
peaceably
;
if
we
stretch
beyond
our
line
;
if
we
labour
not
in
our
calling
,
we
shall
not
enter
into
his
rest
.
For
these
also
are
his
Laws
,
and
these
doth
our
blessed
Apostle
teach
and
command
.
And
,
to
conclude
;
such
a
power
hath
Christ
left
in
his
Church
,
conferred
it
first
on
his
Apostles
,
and
those
who
were
to
succeed
and
supply
their
place
,
who
were
to
speak
after
them
in
the
person
and
in
the
name
of
our
Lord
Jesus
Christ
,
we
will
not
dispute
now
what
power
it
is
;
it
is
sufficient
to
say
,
it
is
not
an
Earthly
,
but
a
Heavenly
Power
,
derived
from
Christ
himself
,
the
Fountain
and
originall
of
all
power
whatsoever
.
As
Christs
kingdom
is
not
of
this
world
,
so
is
not
this
power
of
that
nature
,
as
to
stand
in
need
of
an
Army
of
Souldiers
to
defend
and
hold
it
up
,
but
is
like
to
the
object
and
matter
it
works
upon
,
spirituall
;
a
power
to
command
,
to
remember
every
man
of
his
duty
in
the
Church
or
Common-wealth
;
for
the
Church
and
Common-wealth
are
two
distinct
,
but
not
contrary
things
,
and
both
powers
were
ordained
to
uphold
and
defend
each
other
;
the
civill
power
to
exalt
Religion
,
and
Religion
to
guard
and
fence
the
civill
power
,
and
both
should
concur
in
this
,
that
we
may
lead
a
quiet
and
peaceable
life
in
all
Godlinesse
and
honesty
.
Our
commission
is
from
heaven
,
and
we
need
no
other
power
then
his
,
that
sealed
it
,
and
the
virtue
and
Divinity
of
it
shall
then
be
made
manifest
,
when
all
earthly
power
shall
cease
,
and
even
Kings
and
they
who
did
what
they
list
,
shall
tremble
before
it
.
We
see
,
that
power
which
is
exercised
here
on
earth
,
though
the
glory
of
it
dazle
an
eye
of
flesh
,
yet
sits
heavy
upon
them
who
weare
it
;
we
see
it
tortures
them
,
that
delight
in
it
;
eats
up
them
that
feed
on
't
;
eats
up
it self
,
and
driving
all
before
it
at
last
falls
it self
to
the
ground
,
and
falls
as
a
milstone
upon
him
that
hath
it
,
and
bruiseth
him
to
pieces
.
It
is
not
such
a
power
,
but
I
may
be
bold
to
say
,
though
it
be
lookt
upon
,
&
laught
at
,
&
despised
by
the
men
of
this
world
,
yet
is
it
a
greater
power
than
that
,
which
sometimes
sets
it
up
on
high
,
and
sometimes
makes
it
nothing
,
and
hath
its
end
,
when
it
hath
not
its
end
;
for
to
publish
our
masters
will
,
to
command
in
his
name
is
all
;
and
though
the
command
prove
to
some
the
savour
of
death
unto
death
,
yet
the
power
is
still
the
same
,
and
doth
never
faile
;
and
if
men
were
,
what
they
professe
themselves
,
Christians
;
if
they
had
any
taste
of
the
powers
of
the
world
to
come
,
they
would
more
tremble
at
this
,
then
at
the
other
;
be
more
afraid
of
a
just
reproof
,
then
a
whip
;
of
an
excommunication
,
then
a
sword
;
of
the
wrath
of
God
,
which
is
yet
scarce
visible
,
then
of
that
which
comes
in
fire
and
tempest
to
devour
us
;
for
his
favour
,
or
his
wrath
ever
accompanies
this
power
,
which
draws
his
love
neerer
to
them
that
obey
it
,
and
poures
forth
his
vengeance
on
them
that
resist
it
.
To
conclude
then
;
look
upon
the
command
,
and
honor
the
Apostle
that
brings
it
;
for
the
commands
sake
;
for
his
sake
,
whose
power
,
and
command
it
is
.
A
power
there
is
proper
and
peculiar
to
them
,
who
are
called
to
it
;
and
if
the
name
of
power
may
move
envy
(
for
we
see
men
fret
at
that
which
was
ordeined
for
their
good
,
and
so
wast
and
exhale
all
their
Religion
till
it
be
nothing
)
if
the
name
of
power
beare
so
harsh
a
sound
,
we
will
give
you
leave
to
think
it
is
not
much
materiall
,
whether
you
call
it
so
or
no
;
whether
we
speak
in
the
imperative
mood
,
hoc
fac
,
do
this
upon
your
perill
;
or
onely
positively
point
as
with
the
finger
,
this
is
to
be
done
:
we
will
be
any
thing
,
do
any
thing
,
be
as
low
as
you
please
,
so
we
may
raise
you
above
the
vanities
of
the
world
,
above
that
wantonnesse
,
which
stormes
at
that
,
which
was
ordained
for
no
other
end
,
but
to
lift
you
out
of
ruine
,
into
the
highest
heavens
.
Our
power
,
and
the
command
of
Christ
differ
not
so
much
,
but
the
one
includes
and
upholds
the
other
;
and
if
you
did
but
once
love
the
command
,
you
would
never
boggle
at
the
name
of
power
,
but
blesse
and
honour
him
that
brings
it
.
Oh
that
men
were
wise
!
but
so
wise
,
as
not
to
be
wiser
then
God
,
as
not
to
choose
and
fall
in
love
with
their
own
wayes
as
more
certain
,
and
direct
unto
the
end
,
then
Gods
;
as
not
to
preferre
their
own
mazes
and
Labyrinths
,
and
uncertain
gyrations
drawn
out
by
lust
and
fancy
,
before
those
even
and
unerring
paths
found
out
by
an
infinite
wisdome
,
and
discovered
to
us
by
a
mercy
as
infinite
;
oh
that
we
could
once
work
out
and
conquer
the
hardship
of
a
command
,
and
then
see
the
beauty
of
it
,
and
to
what
glory
it
leads
us
;
we
should
then
receive
an
Apostle
in
the
name
of
an
Apostle
,
and
look
upon
the
command
,
though
brought
in
an
earthen
vessell
,
as
upon
heaven
it self
;
oh
that
we
were
once
spirituall
;
then
those
precepts
which
concern
our
conversation
on
earth
,
would
be
laid
hold
on
and
embraced
,
as
from
the
Heaven
Heavenly
;
then
should
we
be
as
quiet
as
the
Heavens
,
which
are
ever
moving
,
and
ever
at
rest
,
because
ever
in
their
own
place
;
then
should
we
be
as
the
Angels
of
Heaven
,
who
envy
not
one
another
,
malice
not
one
another
,
trouble
not
one
another
,
but
every
Angel
knows
his
office
,
and
moves
in
his
own
order
;
and
our
assiduous
labour
in
our
calling
would
be
a
resemblance
of
the
readynesse
of
those
blessed
spirits
,
who
at
the
beck
of
Majesty
have
wings
,
and
haste
to
their
duty
;
who
are
ever
moving
,
and
then
in
their
highest
exaltation
,
when
they
are
in
their
ministery
.
In
aword
;
then
should
we
every
one
sit
under
his
own
vine
,
and
figtree
,
and
no
evill
eye
should
look
towards
him
,
no
malice
blast
him
,
no
injury
assault
him
,
no
bold
intrusion
unsettle
him
;
but
we
should
all
rejoyce
together
,
the
poore
with
the
rich
,
the
weak
with
the
strong
,
the
low
with
the
high
,
all
blesse
one
another
,
help
one
another
,
guard
one
another
,
and
so
in
the
name
of
the
prince
of
peace
walk
peaceably
together
,
every
one
moving
in
his
own
place
,
till
we
reach
that
peace
,
which
yet
we
do
not
understand
,
but
shall
then
fully
enjoy
to
all
Eternity
.
The
One
and
Twentieth
SERMON
.
PART
I.
MICAH
v.
6.
Wherewith
shall
I
come
before
the
Lord
,
and
bow
my self
before
the
high
God
?
Shall
I
come
before
him
with
burnt-offerings
?
&c.
—
MICAH
v.
8.
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
doe
justly
,
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
THere
be
many
who
say
,
Who
will
shew
us
any
good
?
saith
the
Pophet
David
,
Ps.
4.6
.
For
Good
is
that
which
men
naturally
desire
;
and
here
the
Prophet
Micah
hath
fitted
an
Answer
to
this
Question
,
He
hath
shewed
thee
,
O
man
,
what
is
good
.
And
in
the
discovery
of
this
Good
,
he
useth
the
same
method
which
the
Philosopher
doth
in
the
description
of
his
Morall
Happinesse
;
First
shews
us
what
it
is
not
,
and
then
what
it
is
:
And
as
the
Philosopher
shuts
out
Honour
,
and
Riches
,
and
Pleasure
,
as
being
so
little
necessary
,
that
we
may
be
happy
without
them
;
so
doth
the
Prophet
,
in
the
verses
going
before
my
Text
,
in
a
manner
,
reject
and
cast
by
burnt
offerings
,
and
all
the
Ceremoniall
,
and
Typicall
part
of
Moses
law
,
all
that
outward
,
busie
,
expensive
and
sacrificing
Religion
,
as
no
whit
essentiall
to
that
good
,
which
he
here
fixeth
up
,
as
upon
.
a
pillar
for
all
eyes
to
look
upon
;
as
being
of
no
great
alliance
or
nearnesse
,
nor
fit
to
Incorporate
it self
with
that
piety
,
which
must
commend
us
to
God
:
and
as
a
true
Prophet
,
he
doth
not
onely
discover
to
the
Jews
the
common
error
of
their
lives
,
but
shews
them
yet
a
more
excellent
way
,
Non
satis
est
reprehendisse
peccntem
si
non
doceas
recti
viam
.
Columel
.
de
Re
Rust.
l.
11.
c.
1.
first
asking
the
question
,
will
the
Lord
be
pleased
with
thousands
of
Rammes
?
whether
sacrifice
be
that
part
of
Religion
with
which
we
may
appear
and
bow
before
our
God
,
and
be
accepted
?
and
then
in
his
answer
,
in
the
words
of
my
Text
,
quite
excluding
it
,
as
not
absolutely
necessary
,
and
essentiall
to
that
which
is
indeed
Religion
.
And
here
the
question
,
will
the
Lord
he
pleased
with
sacrifice
?
adds
Emphasis
and
Energy
,
and
makes
the
Denyall
more
strong
,
and
the
Conclusion
in
the
Text
more
positive
and
binding
then
if
it
had
been
in
plain
termes
,
and
formally
denyed
;
then
this
Good
had
been
shewed
naked
and
alone
,
and
not
brought
in
with
the
spoyles
of
that
Hypocrisie
,
which
supplants
and
overthrowes
it
,
and
usurps
both
its
place
,
and
name
;
shall
I
come
before
him
with
burnt
offerings
?
is
in
effect
,
I
must
not
do
it
;
That
which
is
good
,
that
which
is
Religion
hath
so
little
relation
to
it
,
that
it
can
subsist
without
it
;
and
most
times
hath
been
swallowed
up
,
and
lost
in
it
.
It
was
in
the
world
before
any
command
came
forth
for
Sacrifice
;
and
it
is
now
most
glorious
,
when
every
Altar
is
throwne
down
,
and
hath
the
sweetest
favour
,
now
there
is
no
other
smoke
.
The
Question
puts
it
out
of
all
question
,
That
this
good
is
best
without
it
.
What
will
the
Lord
do
to
the
Husbandmen
,
that
killed
the
heire
?
Math.
21.41
.
Our
Saviour
puts
it
up
by
way
of
question
;
and
you
know
how
terrible
the
answer
is
;
what
will
he
doe
?
what
will
he
not
do
?
1
Cor.
11.
He
will
miserably
destroy
those
Husbandmen
.
Is
it
comely
that
a
woman
pray
uncovered
?
Judge
in
your selves
:
you
cannot
say
it
is
comely
.
As
the
Athenians
used
to
ask
the
guilty
person
who
was
arraigned
before
them
,
and
by
sufficient
evidence
convict
of
the
crime
;
Are
you
not
worthy
of
death
?
That
they
might
first
give
sentence
against
themselves
,
and
acknowledge
the
sentence
to
be
just
,
which
was
to
passe
upon
them
:
so
doth
the
Prophet
here
ask
the
sacrificing
Jews
,
who
so
doted
on
outward
Ceremony
,
that
they
scarce
cast
an
eye
,
or
look
towards
that
,
which
was
truly
the
service
of
God
,
as
if
there
were
no
more
required
at
their
hands
,
then
that
which
was
to
be
done
at
the
Altar
:
shall
you
bring
burnt
offerings
?
shall
you
offer
up
your
first-born
,
the
fruit
of
your
body
for
the
sinne
of
the
Soul
?
your selves
shall
be
witnesse
against
your selves
,
and
out
of
your
own
mouth
shall
you
be
condemned
.
O
ye
Hypocrites
!
you
cannot
be
so
ignorant
as
to
think
,
nor
so
bold
as
to
professe
,
that
this
is
the
true
service
of
God
.
I
remember
Gregory
Nazianzen
calls
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
and
we
may
call
this
good
in
the
Text
so
)
a
spirituall
heavenly
statue
;
and
as
the
statuary
by
his
art
and
with
his
Chezell
doth
work
off
all
that
is
unnecessary
and
superfluous
,
and
having
finisht
and
made
it
compleat
in
every
part
,
fixeth
it
,
as
the
lively
representation
of
some
God
or
Goddesse
,
or
Heroick
person
whose
memory
he
would
perpetuate
in
the
minds
of
those
,
who
are
to
look
upon
it
;
so
doth
the
Prophet
Micah
here
,
being
to
delineate
and
expresse
the
true
servant
of
God
in
his
full
and
perfect
proportion
,
first
out
of
the
Lump
and
Masse
,
which
made
up
the
body
of
the
Jews
Religion
,
strikes
off
that
which
was
least
necessary
,
and
most
abused
;
all
that
formality
,
and
outward
ceremony
in
which
they
most
pleased
themselves
;
Burnt
offerings
and
calves
of
an
year
old
,
these
he
layes
aside
,
as
that
which
may
be
best
spared
,
as
that
which
God
did
not
require
for
it self
,
or
for
any
good
there
was
naturally
in
it
,
and
then
draws
him
out
in
every
part
,
in
those
parts
,
which
do
indeed
make
him
up
in
that
perfection
,
in
which
he
may
shine
,
as
a
great
example
of
eternall
happinesse
.
Wherewith
shalt
thou
come
before
the
Lord
?
and
bow
thy self
before
the
high
God
?
not
with
burnt
offrings
;
those
he
puts
by
,
as
no
essentiall
materialls
,
as
the
scurfe
,
and
least
considerable
part
of
Religion
;
but
with
thy
heart
,
and
with
thy
will
and
affections
;
with
a
Just
,
and
mercifull
,
and
Broken
heart
;
with
these
thou
shalt
walk
with
him
,
or
before
him
,
even
with
Justice
,
and
Mercy
,
and
Humility
,
with
those
graces
,
which
will
make
thee
like
unto
him
,
and
transforme
thee
into
the
Image
of
God
,
and
set
thee
up
as
a
faire
statue
,
and
representation
of
thy
maker
;
He
hath
shewed
thee
O
man
,
what
is
good
,
&c.
Or
if
you
please
,
you
may
conceive
of
true
piety
and
that
which
is
good
,
as
of
a
tree
of
life
planted
in
the
midst
of
Paradise
,
in
the
midst
of
the
Church
,
spreading
as
it
were
its
Branches
,
whereof
these
3.
in
the
Text
are
the
fairest
:
1.
Justice
and
uprightnesse
of
conversation
;
a
streight
and
even
Branch
bearing
no
fruit
,
but
it
s
own
;
2.
Mercy
,
and
Liberality
,
yielding
much
fruit
to
those
weary
and
faint
soules
,
who
gather
it
,
and
are
refresht
under
the
shadow
of
it
:
and
3.
Humility
,
a
Branch
well
laden
,
full
,
and
hanging
down
the
head
.
More
plainly
,
and
for
our
better
proceeding
,
thus
.
He
taketh
away
the
one
,
that
he
may
establish
the
other
:
He
taketh
away
Ceremony
and
Sacrifice
,
that
he
may
set
up
true
piety
,
and
that
which
is
Religion
indeed
,
which
here
is
first
termed
That
which
is
good
in
it self
and
for
it self
;
which
sacrifices
and
all
other
Ceremonious
parts
of
Gods
worship
were
not
.
2ly
.
Manifested
and
pointed
out
to
as
with
a
finger
;
Indicavit
tibi
,
God
by
his
Prophet
hath
shewed
it
.
3ly
.
Publisht
and
promulged
as
a
law
:
What
doth
the
Lord
require
of
thee
?
and
lastly
,
charactered
,
and
drawne
out
in
its
principall
parts
:
1.
Justice
and
Honesty
:
2ly
.
Mercy
and
Liberality
.
3ly
.
Humility
,
and
sincerity
of
mind
,
which
is
the
Beauty
and
Glory
of
the
rest
,
and
commends
tem
;
makes
our
Justice
and
Mercy
shine
in
the
full
beauty
of
Holinesse
,
when
we
are
this
,
and
do
this
,
as
with
,
or
Before
the
Lord
.
He
hath
shewed
thee
O
man
what
is
good
,
&c.
These
be
the
particulars
:
we
begin
with
the
first
,
That
Piety
and
True
Religion
is
here
Termed
Good
,
in
it self
and
for
it self
,
in
opposition
to
the
sacrifices
and
Ceremonies
of
the
Law
.
And
first
,
the
Sacrifices
,
and
Ceremonious
part
of
Gods
worshp
were
good
,
but
ex
instituto
,
because
God
for
some
reason
was
pleased
to
institute
and
ordain
them
,
otherwise
in
themselves
they
were
neither
good
nor
evil
.
They
were
,
before
they
were
enjoyned
;
and
men
offered
them
up
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Respons.
ad
orthod.
in
operib
.
Justini
martyris
.
ad
Interrog
83.
not
in
reference
to
any
command
,
but
out
of
a
voluntary
zeal
and
affection
to
the
honour
of
God
,
which
they
exprest
and
shewed
forth
in
this
especiall
act
,
in
devoting
that
unto
him
,
which
was
with
them
of
highest
esteem
,
as
more
due
to
the
Giver
of
all
things
then
to
them
for
whose
use
they
were
given
.
God
did
not
command
,
but
did
accept
them
for
the
zeal
and
affection
of
them
who
offered
them
up
;
and
he
tells
them
so
himselfe
,
I
speake
not
to
your
Fathers
,
nor
commanded
them
in
the
day
that
I
brought
them
out
of
the
land
of
Egypt
,
concerning
Burnt-offerings
or
sacrifice
:
But
this
thing
I
commanded
them
,
saying
,
Obey
my
voyce
.
Jerem.
7.22,23
.
Secondly
,
when
they
were
commanded
,
they
were
commanded
not
for
any
reall
goodnesse
there
was
naturally
in
them
,
(
for
what
are
Blood
and
smoke
to
the
God
of
spirits
?
)
but
brought
in
for
that
good
effect
which
the
wisdome
of
God
could
work
out
of
them
,
which
had
nothing
of
Good
in
them
,
nor
which
might
commend
them
,
but
the
end
for
which
they
were
ordained
.
And
therefore
he
commanded
them
,
not
as
desireable
in
themselves
,
but
by
way
of
condescension
,
submitting
himself
,
as
it
were
,
to
the
present
infirmity
and
condition
of
the
Jews
,
who
were
so
strongly
affected
to
this
kind
of
worship
;
Populum
pronum
Idololatriae
,
ejusmodi
officiis
religioni
suae
voluit
astringere
,
saith
Tertullian
;
God
put
this
command
,
Tertull●…d
v.
Marcion
.
l.
2.
as
it
were
a
bridle
into
their
mouths
,
who
were
too
prone
to
run
out
beyond
their
limits
;
and
that
they
might
not
offer
unto
Idols
,
he
confines
and
tyes
them
up
,
to
do
it
to
him
alone
.
And
so
they
were
good
,
but
ex
comparatione
,
but
by
being
compared
with
something
that
was
worse
:
If
they
will
sacrifice
,
it
is
better
they
sacrifice
to
God
then
to
Devils
;
better
do
this
then
worse
;
better
do
that
,
which
had
it
not
been
commanded
,
had
been
neither
good
nor
evil
,
then
that
which
is
absolutely
evil
;
better
do
that
which
God
can
beare
with
,
then
that
which
he
hates
;
better
they
should
be
under
the
restraint
and
managing
of
an
Indulgent
hand
,
then
that
they
should
run
into
those
abominations
which
a
Father
cannot
pardon
,
and
which
will
make
a
loving
and
tender
God
,
a
consuming
fire
.
Thus
they
are
Good
being
compared
with
something
that
is
worse
,
and
being
put
into
the
scales
together
,
are
valuable
,
because
they
outweigh
them
:
Et
quale
est
Bonum
,
quod
mali
comparatio
commendat
?
saith
Tertullian
;
what
good
is
that
,
which
were
not
so
,
if
the
evil
which
it
shuts
out
,
and
with
which
it
is
compared
,
did
not
commend
it
.
3.
That
which
is
good
in
it self
and
its
own
nature
,
is
alwaies
so
;
piety
and
true
Religion
is
older
then
the
world
,
for
it
is
a
part
and
beame
of
that
wisdome
which
was
with
God
from
Everlasting
,
and
it
shines
forth
from
one
end
of
the
world
to
the
other
;
hath
the
same
splendor
and
brightnesse
,
when
the
fashion
of
the
world
changeth
every
day
;
and
binds
alike
all
the
men
in
the
world
,
and
ends
not
but
with
it
,
and
in
its
effects
continues
,
when
that
shall
be
dissolved
,
even
to
all
eternity
:
as
it
was
breathed
from
God
,
and
flows
from
his
eternall
law
,
so
it
is
alwaies
the
same
,
and
remaines
the
same
,
till
it
end
in
glory
.
For
this
there
is
no
consummatum
est
,
there
is
no
end
.
The
vaile
of
the
temple
is
rent
in
twaine
,
the
temple
it self
is
buried
in
ruine
,
and
not
a
stone
left
upon
a
stone
;
every
Altar
is
throwne
down
,
the
sacrifices
and
Ceremonies
abolisht
,
but
quicquid
condidit
virtus
,
coelum
est
,
That
which
is
truely
good
is
as
lasting
as
the
heavens
:
heaven
and
earth
may
passe
away
,
but
not
one
tittle
of
this
good
shall
fall
to
the
ground
.
4.
These
Ceremonies
were
confined
to
time
and
place
;
you
observe
dayes
and
moneths
,
saith
the
Apostle
,
Gal.
4.
yea
and
you
obseve
places
too
:
you
say
,
That
Jerusalem
is
the
place
,
saith
the
woman
of
Samaria
to
our
Saviour
,
John
4.
but
that
which
is
truely
good
,
and
in
it self
,
is
of
that
nature
,
that
time
and
place
have
no
power
or
influence
on
it
,
either
to
shrink
it
up
and
contract
it
,
or
to
bound
or
circumscribe
it
,
or
to
put
a
period
to
it
,
and
cut
it
off
.
It
is
never
out
of
season
,
never
out
of
its
place
.
Every
day
is
the
good
mans
holiday
,
and
his
sacrifice
may
be
offered
up
at
any
time
:
It
stayes
not
for
the
new
moone
,
or
Sabbath
day
,
but
is
res
omnium
horarum
,
may
shew
and
display
it self
at
any
day
,
in
every
houre
of
that
day
,
and
every
minute
of
that
houre
.
Ever
yay
,
every
houre
,
every
minute
is
the
good
mans
Sabbath
and
rest
.
And
as
it
is
not
tied
to
time
,
no
more
is
it
to
place
:
All
the
ends
of
the
world
shall
remember
the
Lord
,
saith
the
Psalmist
;
and
this
good
in
the
Text
may
be
set
up
in
any
part
of
it
.
The
Church
is
the
place
,
and
the
Market
is
the
place
,
and
the
Prison
may
be
the
place
;
piet
as
in
plate
is
sibi
secretum
facit
,
Religion
may
build
it self
an
oratory
,
a
chappel
in
the
midst
of
the
streets
,
nay
in
a
stews
,
in
Sodom
it self
,
(
for
there
Lot
was
;
)
and
't
is
the
greatest
commendation
to
be
good
amongst
the
worst
.
Last
of
all
:
This
Ceremonious
part
of
Religion
was
many
times
omitted
,
many
times
dispensed
with
;
but
this
good
which
is
here
shewn
,
admits
no
dispensation
:
Circumcision
was
dispensed
with
;
sacrifice
was
dispensed
with
;
the
Sabbath
was
dispencsed
with
;
but
the
true
service
of
God
was
ever
in
force
:
who
ever
was
dispensed
with
in
a
morall
and
positive
law
?
who
ever
had
this
indulgence
granted
him
to
defraud
or
oppresse
his
brother
,
to
be
cruell
and
unmercifull
to
him
,
or
to
walk
contrary
to
his
God
?
who
ever
was
unjust
on
earth
by
a
grant
and
prerogative
from
heaven
?
Aliud
sunt
imagines
,
aliud
definitiones
;
Imagines
prophetant
,
definitiones
gubernant
,
Tertull.
de
manogamia
.
c.
6.
saith
Tertullian
.
OUr
lives
are
not
regulated
by
Ceremonies
,
which
passe
away
as
a
shadow
,
but
by
that
law
of
God
,
which
is
indispensable
:
God
himself
hath
dispensed
with
the
one
,
but
never
with
the
other
.
When
Sacrifices
were
omitted
,
and
the
Sabbath
for
some
reasons
was
not
observed
,
God
complained
not
;
we
find
that
in
a
manner
he
doth
disclaim
Sacrifice
,
as
in
this
place
,
and
in
the
1.
of
Isaiah
,
and
in
the
50.
Psal.
but
where
doth
he
hold
a
controversie
with
his
people
for
omitting
it
?
What
Ceremony
was
there
almost
,
which
was
not
at
some
time
,
and
upon
some
just
occasion
neglected
?
How
many
Easters
?
How
many
Jubilees
doe
we
read
of
?
But
that
Good
,
which
is
the
Rule
of
Life
,
is
indispensable
;
No
occasion
must
withdraw
us
,
no
place
can
bind
us
,
no
time
hinder
us
,
no
necessity
force
us
from
it
,
ecause
it
requires
o
more
then
our
will
,
which
is
the
same
in
every
place
,
and
at
every
time
,
and
is
imputed
to
us
as
the
Deed
it selfe
,
when
we
cannot
doe
it
,
when
we
have
no
tthat
power
which
will-reach
so
far
as
to
bring
it
into
act
.
That
which
is
good
in
it self
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
so
to
every
man
,
Greg.
Naz.
or
.
de
.
mort
.
and
at
all
times
,
and
in
every
place
;
is
like
to
him
who
is
the
ountain
and
Author
of
it
,
is
so
yesterday
,
and
to
day
,
and
the
same
for
ever
.
This
Good
then
in
the
Text
,
may
subsist
in
its
full
beauty
and
perfection
,
though
no
Altar
smoke
;
but
a
Hecatomb
,
all
the
Beasts
in
the
Forrest
offered
up
,
Ten
thousand
rivers
of
oyle
,
will
not
make
up
a
just
&
merciful
man
.
For
it
was
observed
even
by
some
of
the
Jews
themselves
,
That
the
greatest
Sacrificers
were
most
commonly
the
greatest
Sinners
,
who
conversing
so
much
with
shadows
,
and
lost
in
the
admiration
of
them
,
had
no
thought
left
empty
enough
to
entertain
the
more
substantiall
and
harder
parts
of
the
Law
,
were
so
busie
on
the
one
,
that
they
cast
no
look
on
the
other
;
but
in
the
strength
of
their
Sacrifice
,
and
a
high
conceit
of
this
their
formall
worship
,
walkt
carelesly
,
and
delicately
over
them
,
even
to
that
which
they
forbad
;
So
that
to
say
,
He
is
a
true
Israelite
,
becausehe
is
frequent
at
the
Altar
,
is
no
better
an
Argument
,
then
that
which
the
Stoick
so
much
derides
,
He
hath
a
long
Cloak
and
Beard
,
Therefore
he
is
a
great
Philosopher
:
Arrian
.
Epictet
.
l.
4.
c.
8.
For
neither
is
Sacrifice
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
matter
and
businesse
of
the
Israelite
to
which
his
profession
binds
him
,
but
justice
and
mercy
;
nor
a
grave
out-side
of
a
Philosopher
,
but
Reason
,
and
the
End
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Stoick
calls
it
of
the
Israelite
,
is
to
doe
justice
,
and
love
mercy
,
as
the
Philosophers
is
in
all
his
actions
to
make
Reason
his
Rule
.
Cast
but
your
eye
back
upon
some
former
passages
in
this
Prophecy
,
and
you
shall
find
that
these
Sacrificers
were
Idolaters
,
Chap.
1.
That
they
were
Oppressors
,
Chap.
2.
That
in
the
night
they
did
study
iniquity
,
and
in
the
morning
practice
it
:
That
they
did
covet
Fields
,
and
take
them
by
violence
;
oppresse
a
man
and
his
house
,
even
a
man
and
his
heritage
,
ver.
1
,
2.
That
they
were
cruell
,
and
bloudy-minded
;
That
they
did
eate
the
flesh
of
the
people
,
and
flay
their
skins
from
off
them
,
Chap.
3.
ver.
5.
That
they
were
unjust
,
and
ignorant
,
and
ungratefull
in
this
Chapter
,
all
which
they
did
beare
with
ease
,
when
they
led
their
Sacrifice
to
the
Altar
,
and
there
laid
them
to
vanish
aay
with
that
smoke
.
It
is
a
wonderfull
thing
to
observe
,
how
soon
and
easily
we
are
perswaded
to
think
well
of
our selves
in
our
worst
condition
;
how
a
forme
of
Religion
will
secure
us
to
tread
it
under
our
feet
;
how
the
doing
that
which
is
not
good
in
it self
,
will
lift
us
up
and
make
us
active
and
cheerfull
in
doing
that
which
is
absolutely
evil
;
how
the
neerer
we
come
unto
hell
,
the
lesse
we
feare
it
;
bring
a
sacrifice
,
set
fire
to
your
incense
,
bowe
the
knee
,
call
upon
that
God
,
whom
you
blaspheme
,
and
there
will
then
be
no
more
conscience
of
sinne
.
And
therefore
in
this
so
great
abuse
,
God
is
forced
to
give
a
check
to
his
own
command
,
and
precisely
to
except
against
that
Ceremony
,
that
part
of
worship
which
himself
for
some
reasons
had
enjoyned
:
when
their
hands
were
full
of
blood
,
then
Satur
est
,
then
is
he
also
full
,
troubled
and
wearied
with
their
burnt
offrings
,
Es.
1.14
.
then
he
asks
the
Question
by
his
Prophet
;
will
I
be
pleased
with
thousands
of
Ramme
?
that
is
,
I
will
not
.
Tacitus
1.
Nist
Incense
is
an
abomination
;
he
that
killeth
a
bullock
is
as
if
he
slew
a
man
;
he
that
sacrificeth
a
sheep
as
if
he
cut
off
a
dogs
neck
.
Es.
66.
and
that
of
the
Historian
proves
true
,
plura
peccant
dum
demerentur
,
quam
dum
offendunt
,
Their
devotion
is
turned
into
sinne
;
their
Ceremonious
diligence
doth
violate
the
majesty
of
God
;
They
provoke
him
to
wrath
with
their
peace-offrings
,
and
never
offend
him
more
,
then
when
they
worship
him
.
We
may
then
learn
thus
much
from
the
Prophets
Question
,
That
the
Ceremonious
part
of
Gods
worship
,
though
enjoyned
by
God
,
and
performed
most
exactly
by
men
,
yet
if
it
be
not
driven
to
that
end
,
for
which
it
was
commanded
,
is
so
far
from
finding
acceptance
with
God
,
that
it
is
odious
and
hatefull
in
his
sight
.
For
some
Duties
there
are
which
are
Relativi
juris
,
which
are
commanded
for
some
farther
end
,
as
Sacrifice
,
and
Prayer
,
and
Hearing
,
and
Fasting
,
which
if
they
end
in
themselves
,
are
but
smoke
,
but
words
,
but
noyse
,
but
shews
;
I
may
say
,
but
sins
.
Others
there
are
,
that
have
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
Aristotle
speaks
of
sapience
)
their
end
in
themselves
,
as
denying
our selves
,
Crucifying
the
old
man
,
Justice
and
Mercifullnesse
,
and
Humility
;
These
are
done
for
themselves
,
for
they
have
no
other
end
,
unlesse
it
be
glory
.
The
first
alwaies
have
reference
to
the
lasT
,
and
if
they
come
alone
,
or
with
no
better
a
retinue
then
those
sinnes
and
irregularities
which
they
countenance
,
then
God
removes
them
,
as
he
did
the
high
places
;
cuts
them
down
as
he
did
the
groves
;
looks
upon
them
with
the
like
detestation
as
he
doth
upon
Idols
;
2
King
.
18.4
.
as
he
did
upon
the
brazen
serpent
,
when
the
people
did
burn
Incense
to
it
,
which
,
though
it
was
lifted
up
in
the
wildernesse
by
his
command
,
yet
by
his
command
it
was
pulled
down
and
broken
to
pieces
by
Hezekiah
,
and
made
Nehushtan
,
a
lump
of
brasse
.
For
1.
these
outward
performances
of
some
part
,
and
the
easiest
part
of
the
law
,
were
not
done
out
of
any
love
to
the
law
or
the
Law-giver
.
For
love
is
of
a
quick
and
operative
nature
,
and
cannot
rest
in
shews
and
formalities
,
but
will
draw
them
home
to
the
end
for
which
they
were
ordained
:
Love
presents
the
gift
,
and
the
heart
also
,
and
(
before
he
comes
to
the
Altar
)
makes
the
worshipper
himself
a
sacrifice
.
Love
doth
not
stay
at
the
porch
,
but
enters
the
Holy
of
Holyes
;
doth
not
stay
in
the
beginnings
,
but
hasteth
to
the
end
;
doth
not
contract
the
duty
,
but
extends
it
to
the
utmost
;
doth
not
draw
pictures
,
but
men
;
doth
not
sacrifice
the
beast
onely
,
but
offers
and
consumes
us
,
binds
us
wholly
to
the
work
,
forceth
,
and
constrains
us
;
never
lets
us
rest
,
till
we
have
fulfilled
the
will
of
him
that
commands
;
Improves
sacrifice
to
obedience
;
hearing
,
to
practice
;
fasting
,
to
humility
and
repentance
;
Love
may
begin
,
but
never
ends
in
ceremony
.
And
this
is
the
reason
why
Religion
hath
so
many
professors
,
and
so
few
friends
;
so
many
salutes
,
and
so
many
contempts
flung
upon
her
;
why
she
is
so
much
spoke
of
,
as
the
bird
of
Jupiter
,
that
eagle
which
must
carry
us
to
heaven
,
but
hath
no
more
regard
,
then
the
sparrow
on
the
house
top
or
the
owle
in
the
desart
;
why
it
is
so
much
talkt
of
and
so
little
practiced
;
for
men
do
not
love
it
,
but
because
it
carries
a
kind
of
majesty
and
beauty
along
with
it
,
and
strikes
every
eye
that
beholds
it
;
because
men
speak
well
of
her
in
the
gates
,
and
we
cannot
but
speak
well
of
her
,
whilest
we
are
men
;
therefore
we
are
willing
to
give
her
a
salute
in
the
midst
of
all
those
horrid
and
hellish
offices
which
are
set
up
against
her
;
we
give
her
a
bowe
and
let
her
passe
by
,
as
if
her
shadow
could
cure
us
;
or
we
lay
hold
on
the
skirts
of
her
garment
,
touch
and
kisse
them
;
are
loud
and
busie
in
the
performance
of
the
easiest
part
of
it
;
bind
the
sacrifice
with
cords
to
the
hornes
of
the
Altar
,
but
not
our
lusts
and
irregular
desires
,
but
let
them
fly
to
every
object
,
every
vanity
;
which
is
to
sacrifice
a
beast
to
God
,
and
our selves
to
the
devil
.
2.
These
formall
worshippers
do
not
onely
not
love
the
command
,
but
they
do
it
for
the
love
of
something
else
:
They
love
oppression
,
and
blood
,
and
injustice
better
then
sacrifice
;
and
all
this
heat
and
busie
industry
at
the
Altar
proceeds
not
from
that
love
which
should
be
kindled
and
diffused
in
the
heart
,
but
as
the
unruly
tongue
,
is
set
on
fire
by
hel
;
;
hath
no
other
originall
,
then
an
ungrounded
,
and
unwarranted
love
of
those
profitable
and
honorable
evils
,
which
we
have
set
up
as
our
mark
,
but
cannot
so
fairely
reach
to
,
if
we
stand
in
open
defiance
to
all
Religion
.
And
therefore
when
that
will
not
joyne
with
us
,
but
looks
a
contrary
way
to
that
to
which
we
are
pressing
forward
with
so
much
eagernesse
,
we
content
our selves
with
some
part
of
it
,
with
the
weakest
,
with
the
poorest
and
beggerlyest
part
of
it
,
and
make
use
of
it
to
go
along
with
us
,
and
countenance
and
secure
us
,
in
the
doing
of
that
which
is
opposite
to
it
,
and
with
which
it
cannot
subsist
;
and
so
well
and
feelingly
we
act
our
parts
,
that
we
take
our selves
to
be
great
favourites
,
and
in
high
grace
with
him
whose
laws
we
break
;
and
so
procure
some
rest
and
ease
from
those
continuall
clamors
,
which
our
guiltinesse
would
otherwise
raise
within
us
,
and
walk
on
with
delight
and
boasting
,
and
through
this
seeming
,
feigned
paradise
post
on
securely
to
the
gates
of
death
.
In
what
triumphant
measures
doth
a
Pharisee
go
from
the
Altar
?
what
a
harmelesse
thing
is
a
cheat
after
a
Sermon
?
what
a
sweet
morsell
is
a
widdows
house
after
Long
Prayers
?
what
a
piece
of
Justice
is
oppression
after
a
fast
?
After
so
much
Ceremony
,
the
blood
of
Abel
himself
,
of
the
justest
man
alive
,
hath
no
voice
.
For
in
the
3.
place
;
These
outward
performances
,
this
formality
in
Religion
,
have
the
same
spring
and
motive
with
our
greatest
and
foulest
sinnes
.
The
same
cause
produceth
them
,
the
same
considerations
promote
them
,
and
they
are
carried
to
their
end
on
the
same
wings
of
our
carnall
desires
.
Do
you
not
wonder
that
I
should
say
,
The
formality
and
outward
presentments
of
our
devotion
may
have
the
same
beginnings
with
our
sinnes
,
may
have
their
birth
from
the
same
womb
;
That
they
draw
the
same
breasts
,
and
like
twins
,
are
born
,
and
nurst
,
and
grow
up
together
?
doth
a
fountain
send
forth
at
the
same
place
sweet
water
,
and
bitter
?
No
;
It
cannot
,
but
both
these
are
salt
and
brinish
;
our
sacrifice
as
ill
smelling
as
our
oppression
,
our
fast
as
displeasing
as
our
sacriledge
:
and
our
hearing
and
Prayers
cry
as
loud
for
vengenace
as
our
oppression
.
We
sacrifice
,
that
we
may
oppresse
;
We
fasT
,
that
we
may
spoile
our
God
;
Ezek.
16.44
.
and
we
pray
,
that
we
may
devour
our
brethren
:
Like
Mother
,
Like
Daughter
,
saith
the
Prophet
Ezekiel
;
They
have
the
same
evil
beginning
,
and
they
are
both
evil
:
Ambition
was
the
cause
of
Absoloms
Rebellion
,
and
Ambition
sent
him
to
Hebron
to
pay
his
vow
,
2
Sam.
15.
Covetousnesse
made
Ahab
and
Jezebel
murderers
,
and
Covetousnesse
proclaimed
their
fast
,
1
King
.
21.
Lust
made
Shechem
,
the
sonne
of
Hamor
,
a
Ravisher
,
and
lust
made
him
a
Proselyte
and
Circumcised
him
,
Gen.
34.
Covetousnesse
made
the
Pharisee
a
Ravening
wolf
,
and
Covetousnesse
clothed
him
in
a
lambs
skin
.
Covetousnesse
made
his
Corban
,
and
Covetousnesse
did
disfigure
his
face
,
and
placed
him
praying
in
the
Synagogues
,
and
the
corner
of
the
streets
:
Ex
his
causam
accipiunt
,
quibus
probantur
,
saith
Tertullian
;
They
have
both
the
same
cause
;
for
the
same
motives
arise
and
shew
them
both
;
The
same
reason
makes
the
same
man
both
devout
and
wicked
;
both
abstemious
,
and
greedy
;
both
meek
and
bloody
;
a
seeming
Saint
,
and
a
raging
Devil
;
a
Lamb
to
the
eye
,
and
a
Roaring
lion
:
Scit
enim
Diabolus
alios
continentiâ
,
alios
libidine
,
occidere
,
saith
the
same
Father
,
The
devil
hath
an
art
to
destroy
us
with
the
appearance
of
virtue
,
assoone
as
with
the
poyson
of
sin
.
For
in
the
fourth
place
;
This
formality
in
Religion
stands
in
no
opposition
with
him
,
or
his
designes
,
but
rather
advances
his
kingdome
,
and
enlarges
his
dominion
.
For
how
many
Sacrificers
,
how
many
attentive
hearers
,
how
many
Beadsmen
,
how
many
Professors
are
his
vassalls
?
how
many
call
upon
God
,
Abba
,
Father
,
who
are
his
children
?
how
many
openly
renounce
him
,
and
yet
love
his
wiles
?
Ex
malitia
ingenium
habet
.
Tertull.
de
Idololat.
delight
in
his
craft
which
is
his
malice
?
how
many
never
think
themselves
at
liberty
,
but
when
they
are
in
his
snare
?
and
doth
not
a
faire
pretence
make
the
fact
fouler
?
doth
not
sacrifice
raise
the
voice
of
our
oppression
,
that
it
cryes
louder
?
doth
not
a
forme
of
Godlinesse
make
sin
yet
more
finfull
?
when
we
talk
of
heaven
,
and
love
the
world
,
are
we
not
then
most
earthly
,
most
sensuall
,
most
divelish
?
is
the
divel
ever
more
divel
,
then
when
he
is
transformed
into
an
Angel
of
light
?
And
therefore
the
divel
himself
is
a
great
promoter
of
this
art
of
pargetting
&
painting
,
and
makes
use
of
that
,
which
we
call
Religion
,
to
make
men
more
wicked
;
loves
this
foule
and
monstrous
mixture
of
a
Sacrificer
and
an
Oppressor
;
of
a
Christian
,
and
a
Deceiver
;
of
a
Faster
and
a
Blood-thirsty
man
:
And
as
he
was
most
enraged
,
and
impatient
,
a●
Tertullian
tells
us
,
to
see
the
works
of
God
brought
into
subjection
under
man
,
who
was
made
according
to
his
image
;
so
is
it
his
pride
and
glory
to
see
man
and
Religion
it self
brought
under
these
transitory
things
,
&
even
made
fervants
and
slaves
unto
them
:
O!
to
this
hater
of
God
and
man
,
it
is
a
kind
of
heaven
in
hell
it self
,
and
in
the
midst
of
all
his
torment
,
to
see
this
man
,
whom
God
created
and
redeemed
,
to
do
him
the
greatest
service
in
Christs
livery
;
to
see
him
promote
his
Interest
in
the
name
of
Christ
and
Religion
;
to
see
him
under
his
power
and
dominion
most
,
when
he
waits
most
diligently
and
officiously
at
the
Altar
of
God
.
The
Pharisee
was
his
beloved
disciple
,
when
he
was
on
his
knees
with
a
dissigured
face
:
These
Jews
here
were
his
disciples
,
who
did
run
to
the
Altar
,
but
not
from
their
evil
waies
;
who
offered
up
the
blood
of
beasts
to
God
,
and
of
the
innocent
to
him
;
he
that
fasts
and
oppresses
,
is
his
disciple
,
for
he
gives
God
his
body
,
and
the
Devil
his
soule
:
He
that
prayes
much
,
and
cozens
more
,
is
his
disciples
;
for
he
doth
but
flatter
God
,
and
serves
the
enemy
,
speaks
to
a
God
of
truth
with
his
lips
,
but
hearkens
to
the
Father
of
lyes
and
deceit
.
I
may
say
the
divel
is
the
great
Alchymist
of
the
world
to
transelement
the
worst
things
,
to
make
them
more
passible
,
to
add
a
kind
of
esteeme
and
glory
to
them
.
We
do
not
meet
with
Counterfeit
Iron
or
Copper
,
but
gold
and
precious
stones
,
these
we
sophisticate
,
and
when
we
cannot
dig
them
out
of
the
mine
,
or
take
them
from
the
rock
,
we
strive
to
work
them
by
art
out
of
Iron
,
or
Copper
,
or
glasse
,
and
call
them
gold
and
diamonds
.
Thus
doth
the
Devil
raise
and
sublime
the
greatest
impiety
,
and
gild
it
over
with
a
sacrifice
,
with
a
fast
,
with
devotion
,
that
it
may
appeare
in
glory
,
and
deceive
,
if
it
were
possible
,
the
very
elect
:
we
see
too
many
deceived
with
it
,
who
having
no
Religion
themselves
,
are
yet
ready
to
bowe
down
to
its
Image
wheresoever
they
see
it
,
and
so
fix
their
eye
and
devotion
upon
it
,
that
they
see
not
the
theef
,
the
oppressor
,
the
Atheist
,
who
carries
it
along
with
him
,
to
destroy
that
of
which
it
is
the
Image
;
but
take
it
for
that
which
it
represents
,
as
little
children
and
fooles
take
pictures
and
puppets
for
men
.
Is
he
unclean
?
who
sees
that
,
when
he
is
at
the
Altar
?
doth
he
defraud
his
brother
?
who
would
say
so
,
that
should
see
him
on
his
knees
?
hath
he
false
weights
and
ballances
?
It
is
impossible
,
for
you
may
see
him
every
day
in
the
temple
:
are
his
feet
swift
to
shed
blood
?
It
cannot
be
,
for
he
fasteth
often
,
behold
how
he
hangs
down
his
head
like
a
bulrush
.
The
veine
of
gold
is
deep
in
the
earth
,
and
we
cannot
reach
it
but
with
sweat
and
industry
:
true
piety
and
that
which
is
good
is
a
more
rare
and
precious
thing
then
gold
,
and
the
veines
of
it
ly
deep
;
its
originall
is
from
heaven
in
Christ
,
at
a
huge
distance
from
our
carnall
desires
and
lusts
,
and
so
requires
great
anxiety
,
strong
contention
,
and
mighty
strivings
to
reconcile
it
to
our
wills
.
This
pearle
is
as
it
were
in
a
far
country
,
and
we
must
sell
all
to
purchase
it
;
the
whole
man
must
lose
,
and
deny
it self
to
search
and
find
it
out
;
we
must
lay
down
all
that
we
have
,
our
understandings
,
our
wills
and
affections
at
his
feet
that
sells
it
:
And
therefore
that
we
may
not
trouble
,
nor
excruciate
our selves
too
much
,
that
we
may
not
ascend
into
heaven
,
or
go
down
into
hell
for
it
,
that
we
may
not
undergoe
so
much
labour
,
and
endure
so
much
torment
in
attaining
it
,
e
take
a
shorter
way
,
and
work
and
fashion
something
like
unto
it
,
which
is
most
contrary
to
it
,
and
transelement
impiety
it self
,
and
shadow
it
over
with
devotion
,
and
publish
it
to
others
,
and
say
within
our selves
,
this
is
it
.
For
what
Seneca
said
of
Philosophy
is
true
of
Religion
,
Adeo
res
sacra
est
,
ut
siquid
illi
simile
sit
,
etiam
mendacium
placeat
,
It
is
so
sacred
and
venerable
a
thing
,
that
we
are
pleased
with
its
resemblance
,
and
that
shall
soone
have
its
name
that
hath
but
its
likenesse
;
that
shall
be
the
true
pearle
,
which
is
but
counterfeit
;
and
by
this
means
all
Religion
is
confined
to
the
Altar
,
and
that
shall
consecrate
that
which
is
not
good
,
and
make
it
appeare
so
.
That
piety
which
came
from
the
bosome
of
the
Father
,
and
was
conveighed
to
us
by
the
wisdome
of
the
Sonne
,
must
be
shut
up
in
outward
worship
,
in
formality
,
and
Ceremony
,
and
shew
,
and
that
which
quite
destroyes
it
,
and
tramples
it
under
our
feet
;
must
go
under
that
name
,
and
make
us
great
on
earth
,
though
it
make
us
the
least
in
the
kingdome
of
heaven
,
so
that
we
shall
have
no
place
there
,
but
be
tumbled
down
into
the
lowest
pit
.
As
the
Prophet
Isaiah
speaks
in
his
first
chapter
;
Argentum
nostrum
versum
est
in
scoriam
,
our
silver
is
become
drosse
,
our
wine
is
mixt
with
water
,
nay
our
best
silver
,
our
most
refined
actions
are
drosse
;
our
wine
is
gall
and
bitternesse
,
or
as
he
speaks
in
another
place
c.
30.
all
our
Righteousnesse
(
and
he
means
such
formal
,
counterfeit
righteousnesse
,
)
is
as
a
menstruous
cloth
.
Again
in
the
last
place
:
This
formality
,
and
insincerity
is
most
opposite
to
God
,
who
is
a
God
of
truth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unissimus
,
a
most
single
and
uncompounded
essence
,
with
whom
there
is
no
variablenesse
,
nor
shadow
of
changing
,
saith
Saint
James
;
no
mixture
nor
composition
of
divers
or
contrary
things
:
His
justice
doth
not
thwart
his
mercy
,
nor
his
mercy
disarme
his
justice
;
his
providence
doth
not
bind
his
power
,
nor
his
power
check
his
providence
;
what
he
is
he
alwaies
is
,
like
unto
himself
in
all
his
waies
.
Tertullian
gives
him
these
two
proprieties
,
Tert.
de
Bapt.
c.
2.
simplicitatem
&
potestatem
,
simplicity
or
uncompoundednesse
,
and
power
:
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
singlenesse
of
all
that
are
of
a
pure
and
single
heart
;
Dionrs
.
de
Divin
.
Nomin.
and
hence
the
strictest
Christians
in
the
first
times
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Father
,
viri
singulares
,
men
that
were
one
in
themselves
,
&
of
a
single
heart
;
who
did
strive
and
presse
forward
as
far
as
mortality
and
their
fraile
condition
would
suffer
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
divine
unity
,
to
be
one
in
themselves
,
as
God
is
ever
most
one
,
and
unity
it self
.
For
God
who
gave
us
our
soul
,
looks
that
we
should
restore
it
to
him
,
one
and
entire
;
not
contemplating
heaven
,
and
wallowing
in
the
mire
;
not
feeding
on
Ceremony
,
and
loathing
of
purity
;
not
busie
at
the
Altar
,
and
more
busie
in
the
world
.
The
Civilians
will
tell
us
,
dicitur
res
non
reddita
,
quae
deterior
redditur
,
That
cannot
be
said
to
be
restored
,
which
is
returned
worse
then
it
was
,
when
it
was
first
put
into
our
hands
:
and
what
can
accrew
to
a
soul
by
sacrifice
,
by
Ceremony
,
by
any
outward
formality
,
if
it
receive
no
deeper
impressions
then
these
can
make
?
if
we
return
it
back
to
him
with
nothing
but
words
,
and
noise
and
shews
,
in
the
posture
of
a
bragging
coward
with
his
scarfs
and
ribbons
,
and
big
words
,
and
glorious
lyes
?
with
no
better
hatchments
then
these
,
we
return
it
far
worse
then
we
received
it
,
worse
then
it
was
when
it
was
as
a
smooth
unwritten
table
,
when
it
was
such
a
soul
,
qualem
habent
qui
solam
habent
,
such
a
one
which
they
have
,
Tertull.
de
Testim
.
anim
.
who
have
it
onely
as
other
creatures
have
,
to
keep
them
alive
and
in
being
,
and
no
more
;
and
better
we
had
breathed
it
out
when
it
was
first
breathed
in
,
then
that
we
should
thus
keep
and
retain
it
,
and
then
return
it
with
no
better
furniture
,
no
better
endowed
and
filled
,
then
with
shadows
and
lyes
.
That
which
adornes
,
and
betters
a
soul
,
and
makes
it
fit
to
be
returned
,
must
be
as
spirituall
as
it self
;
Self-denyall
,
Sincerity
,
and
Honesty
,
love
of
mercy
,
humility
;
these
are
the
riches
and
glories
of
a
soul
,
which
must
make
it
fit
to
be
presented
back
again
into
the
hands
of
its
Creator
.
For
these
,
for
the
advancement
of
these
,
were
all
outward
Ceremony
and
Formality
ordained
,
and
without
these
sacrifice
is
an
abomination
,
and
the
Brownists
calumny
or
rather
blasphemy
will
be
a
truth
,
our
preaching
will
be
but
Preachments
;
our
time
of
preaching
but
disputing
to
an
houre-glasse
;
our
Pulpits
prescript
places
;
our
solemn
fasts
but
stage
playes
,
wherein
one
acts
sinne
,
another
Judgment
,
a
third
Repentance
,
and
a
fourth
the
Gospel
;
and
the
blessed
Sacrament
will
be
but
as
a
two-peny-feasT
.
Or
,
which
is
worse
,
our
outward
formality
and
busie
diligence
in
those
duties
which
require
the
least
,
will
but
serve
Contenebrare
incesta
,
as
the
Father
speaks
,
Tertull.
Apol.
to
cast
a
mist
and
darknesse
upon
our
impurities
,
which
may
hide
them
from
our
own
eyes
,
whom
it
most
concerns
to
see
them
,
and
for
a
while
from
others
,
who
see
the
best
of
us
(
which
indeed
is
the
worst
of
us
,
because
it
makes
us
worse
and
worse
)
whilest
the
evil
they
shadow
and
hide
,
is
in
our
very
bowels
,
and
spreads
it self
,
and
works
on
insensibly
,
but
most
strongly
and
certainly
to
our
ruine
;
and
then
it
appeares
more
ugly
and
deformed
to
his
pure
and
all-seeing
eye
,
who
never
hates
an
oppressor
more
then
when
he
sees
him
at
the
Altat
,
and
is
most
offended
with
that
fraudulent
man
,
who
is
called
Christian
.
We
read
in
the
Historian
,
when
Nero
had
but
set
his
foot
into
the
temple
of
Vesta
,
he
fell
into
a
fit
of
trembling
,
facinorum
recordatione
,
saith
Tacitus
,
being
shaken
with
the
remembrance
of
his
monstrous
crimes
;
for
what
should
he
do
in
the
temple
of
Vesta
,
who
had
defiled
his
own
mother
?
And
how
shall
we
dare
to
enter
Gods
courts
,
unlesse
we
leave
our
sinnes
behind
us
?
how
dare
we
speak
to
a
God
of
truth
,
who
defraud
so
many
?
why
should
we
fast
from
meat
,
who
make
our
brethren
our
meat
,
and
eat
them
up
?
at
that
great
day
of
separation
of
true
and
false
worshippers
,
when
he
shall
bespeake
those
on
his
right
hand
,
Come
ye
llessed
of
my
Father
,
inherit
the
kingdom
prepared
for
you
;
The
forme
or
reason
is
not
,
for
you
have
sacrificed
often
,
you
have
fasted
often
,
you
have
heard
much
,
you
were
frequent
in
the
temple
;
and
yet
these
are
holy
duties
,
but
they
are
ordinata
ad
aliud
,
they
were
ordained
for
those
that
follow
,
and
therefore
are
not
mentioned
,
but
in
them
implyed
:
For
I
was
hungry
,
and
you
gave
me
meat
;
I
was
thirsty
,
and
you
gave
me
drink
;
I
was
naked
,
and
you
clothed
me
;
sick
and
in
prison
,
and
you
visited
me
.
Then
outward
worship
hath
its
glory
and
reward
,
when
it
drawes
the
inward
along
with
it
;
then
the
sacrifice
hath
a
sweet-smelling
savour
,
when
a
just
and
mercifull
man
offers
it
up
;
when
I
sacrifice
and
obey
,
heare
and
do
,
pray
and
endeavour
,
contemplate
and
practice
,
fast
and
repent
:
and
thus
we
are
made
one
,
fit
to
be
lookt
upon
by
him
who
is
Onenesse
it self
,
not
divided
betwixt
sacrifice
and
oppression
;
a
forme
of
godlinesse
,
and
an
habituall
course
in
sinne
;
a
dissembling
with
God
,
and
fighting
against
him
;
betwixt
an
Hosanna
and
a
Crucifige
,
a
professing
Christ
,
and
Crucifing
him
.
In
this
unnity
and
conjunction
every
duty
and
virtue
,
as
the
stars
in
the
firmament
,
have
their
severall
glory
,
and
they
make
the
Israelite
,
the
Christian
,
a
child
of
light
:
but
if
we
divide
them
,
or
set
up
some
few
for
all
;
the
easiest
and
those
which
are
most
attempered
to
the
sence
,
for
those
which
fight
against
it
;
and
bring
in
them
for
the
maine
,
which
by
themselves
are
nothing
;
if
all
must
be
sacrifice
,
if
all
must
be
Ceremony
and
outward
formality
;
if
this
be
the
conclusion
and
summe
of
the
whole
matter
,
If
this
be
the
body
of
our
worship
and
Religion
;
then
instead
of
a
blessing
and
an
Euge
,
we
shall
meet
with
a
frown
and
a
check
;
and
God
will
question
us
for
appearing
before
him
in
strange
apparell
,
which
he
never
put
upon
us
;
question
us
for
doing
his
command
,
and
tell
us
he
never
gave
any
such
command
,
because
he
gave
it
not
to
this
end
:
will
he
be
pleased
with
burnt
offerings
?
with
Ceremony
,
and
formality
?
he
asks
the
question
with
some
indignation
,
and
therefore
't
is
plain
he
will
not
,
but
loaths
the
sacrifice
,
as
he
doth
the
oppressor
,
and
unclean
person
that
brings
it
.
We
see
then
(
that
we
may
yet
draw
it
neerer
to
us
)
that
there
was
good
reason
why
God
should
thus
disclaime
his
own
ordinance
,
because
he
made
it
for
their
sakes
,
and
to
an
end
quite
contrary
to
that
,
to
which
the
Jew
carried
it
;
we
see
the
Prophet
might
well
set
so
low
an
esteeme
upon
so
many
thousand
rams
,
because
Idolaters
,
and
oppressors
,
and
cruell
blood-thirsty
men
offered
them
.
We
see
Sacrifice
and
all
out
ward
Ceremony
and
formality
are
but
as
the
garment
or
shadow
of
Religion
,
which
is
turned
into
a
disguise
,
when
she
weares
it
not
;
and
is
nothing
,
is
a
delusion
,
when
it
doth
not
follow
her
.
For
oppression
and
sacriledge
may
put
on
the
same
garment
;
and
the
greatest
evil
that
is
,
may
cast
Wuch
a
shadow
.
He
that
hates
God
may
sacrifice
to
him
;
he
that
blasphemes
him
,
may
praise
him
;
The
hand
that
strips
the
poore
may
put
fire
to
the
incense
,
and
the
feet
that
are
so
swift
to
shed
bloud
,
may
carry
us
into
the
Temple
.
When
all
is
Ceremony
,
all
is
vaine
,
nay
lighter
then
vanity
;
for
in
this
we
doe
not
worship
God
,
but
mock
him
;
give
him
the
skin
,
when
he
looks
for
the
heart
;
we
give
him
shadows
for
substances
,
and
shews
for
realities
,
and
leaves
for
fruit
;
and
we
mortifie
our
lusts
and
affections
,
as
Tragedians
die
upon
the
Stage
,
and
are
the
same
sinners
we
were
,
as
wicked
as
ever
.
Our
Religion
puts
forth
no
thing
but
blossomes
,
or
if
it
knit
,
and
make
some
shew
or
hope
of
fruit
,
it
is
but
as
we
see
it
in
some
Trees
,
it
shoots
forth
at
length
,
and
into
a
larger
proportion
and
bigness
,
then
if
it
had
had
its
natural
concoction
,
and
ripened
kindly
,
and
then
it
hath
no
tast
or
rellish
,
but
withers
,
and
rots
,
and
falls
off
.
And
thus
when
we
too
much
dote
on
Ceremomy
,
we
neglect
the
maine
work
,
and
when
we
neglect
the
work
,
we
fly
to
Ceremony
and
formality
,
and
lay
hold
on
the
Altar
;
we
deale
with
our
God
,
Clem.
Alexande
.
3.
strom
.
as
Aristotle
of
Cyrene
did
with
Lais
,
who
promised
to
bring
her
back
again
into
her
country
,
if
she
would
help
him
against
his
Adversaries
whom
he
was
to
contend
with
;
and
when
that
was
done
,
to
make
good
his
oath
,
drew
her
picture
as
like
her
as
art
could
make
it
,
and
carried
that
;
and
we
fight
against
the
devil
,
as
Darius
did
against
Alexander
,
with
pomp
,
and
gayetry
,
and
gilded
armor
,
as
his
prey
,
rather
then
his
enemies
;
and
thus
we
walk
in
a
vain
shadow
,
and
trouble
our selves
in
vain
,
and
in
this
Region
of
shews
and
shadows
dreame
of
happinesse
,
and
are
miserable
;
of
heaven
,
and
fall
a
contrary
way
,
as
Julius
Caesar
dream'd
that
he
soared
up
,
Suet.
Vit.
C.
Caesar
.
and
was
carryed
above
the
clouds
,
and
took
Jupiter
by
the
right
hand
,
and
the
next
day
was
slain
in
the
Senate-house
.
I
will
not
accuse
the
foregoing
Ages
of
the
Church
,
because
as
they
were
loud
for
the
Ceremonious
part
of
Gods
worship
,
so
were
they
as
sincere
in
it
,
and
did
worship
him
in
spirit
and
truth
,
and
were
equally
zealous
in
them
both
;
and
though
they
raised
the
first
to
a
great
height
,
yet
never
suffered
it
so
to
over-top
the
other
,
as
to
put
out
its
light
;
but
were
,
what
their
outward
expressions
spake
them
,
as
full
of
Piety
as
Ceremony
;
and
yet
we
see
that
high
esteem
which
they
had
of
the
Sacraments
of
the
Church
,
led
some
of
them
upon
those
errors
,
which
they
could
not
well
quit
themselves
of
,
but
by
falling
into
worse
.
It
is
on
all
hands
agreed
,
that
they
are
not
absolutely
necessary
,
not
so
necessary
as
the
mortifying
and
denying
of
our selves
,
not
so
necessary
as
Actuall
holinesse
.
It
is
not
absolutely
necessary
to
be
baptized
;
for
many
have
not
passed
that
Jordan
,
yet
have
been
saved
;
but
it
is
necessary
to
have
the
Laver
of
Regeneration
,
and
to
clense
our selves
from
sin
.
It
is
not
absolutely
necessary
to
eat
the
Bread
,
and
drink
the
Wine
in
the
Sacrament
of
the
Lords
Supper
;
for
some
crosse
accident
may
intervene
,
and
put
me
by
;
but
it
is
necessary
to
feed
on
the
Bread
of
Life
,
as
necessary
as
my
meat
,
to
doe
Gods
will
.
True
Piety
is
absolutely
necessary
,
because
none
can
hinder
me
from
that
,
but
my selfe
;
but
it
is
not
alwayes
in
every
mans
power
to
bring
himselfe
to
the
Font
,
or
approach
the
Lords
Table
;
All
that
can
be
said
,
is
,
That
when
they
may
be
had
,
they
are
absolutely
necessary
;
but
they
are
therefore
not
absolutely
necessary
,
because
they
cannot
alwaies
be
had
;
and
when
they
stretcht
beyond
this
,
they
stretcht
beyond
their
line
,
and
lost
themselves
in
an
ungrounded
,
and
unwarranted
admiration
of
these
Ordinances
,
which
(
whilst
we
look
upon
them
in
their
proper
Orbe
and
Compasse
)
can
never
have
honour
and
esteem
enough
.
They
put
the
Communion
into
the
mouthes
of
Infants
,
who
had
but
now
their
Being
;
and
into
the
mouthes
of
the
Dead
,
who
had
indeed
a
BEing
,
but
not
such
a
Being
as
to
be
fit
Communicants
;
and
Saint
Austin
thought
Baptisme
of
Infants
so
absolutely
necessary
,
that
Not
to
be
baptized
,
was
to
be
Damned
,
and
therefore
was
forced
also
to
create
a
new
Hell
that
was
never
before
heard
of
,
and
to
find
out
mitem
damnationem
,
a
more
mild
and
easie
damnation
,
more
fit
,
as
he
thought
,
for
the
tendernesse
and
innocency
of
Infants
.
Now
this
was
but
an
error
in
speculation
,
the
error
of
devout
and
pious
men
,
who
in
honour
to
the
Author
of
the
Sacraments
,
made
them
more
binding
and
necessAry
then
they
were
;
and
we
may
learn
thus
much
by
this
over-great
esteem
the
first
and
best
Christians
,
and
the
most
learned
amongst
them
,
had
of
them
;
that
there
is
more
certainly
due
,
then
hath
been
given
in
these
latter
times
,
by
men
who
have
learnt
to
despise
all
Learning
,
and
whose
great
devotion
it
is
to
quarrell
and
cry
down
all
Devotion
:
who
can
find
no
way
to
gain
the
reputation
of
Wisdome
,
but
by
the
fierce
and
loud
impugning
of
that
which
hath
been
practiced
and
commended
to
succeeding
Ages
by
the
wisest
in
their
Generation
;
by
men
who
first
cry
down
the
Determinations
of
the
Church
,
and
then
in
a
scornfull
and
profane
pride
and
animosity
deny
there
is
any
such
Collection
,
or
Body
,
as
a
Church
at
all
.
But
our
Errors
in
Practice
are
more
dangerous
,
more
spreading
,
more
universall
.
For
what
is
our
esteem
of
the
Sacraments
?
more
a
great
deale
then
theirs
,
and
yet
lessE
,
because
't
is
such
which
we
should
not
give
them
,
even
such
,
which
they
,
whom
they
are
so
bold
to
Censure
,
would
have
Anathematized
.
We
Think
,
or
Act
as
if
we
did
,
that
the
Water
of
Baptisme
doth
clense
us
,
though
we
make
our selves
more
Leopards
,
fuller
of
spots
then
before
:
That
the
Bread
in
the
Eucharist
will
nourish
us
up
to
eternall
life
,
though
we
feed
on
husks
in
all
the
remainder
of
our
dayes
.
We
baptize
our
children
,
and
promise
and
voew
for
them
,
and
then
instill
those
thriving
and
worldly
principles
into
them
,
which
null
and
cancell
the
vow
we
made
at
the
Font
:
hither
we
bring
them
to
renounce
the
world
,
and
at
home
teach
them
to
love
it
.
And
for
the
Lords
Supper
,
what
is
commonly
our
preparation
?
A
Sermon
,
a
few
houres
of
meditation
,
a
seeming
farewell
to
our
common
affaires
,
a
faint
heaving
at
the
heart
that
will
not
be
lifted
up
,
a
sad
and
demure
countenance
at
the
time
;
and
the
next
day
,
nay
before
the
next
day
this
mist
is
shaken
off
,
and
we
are
ready
to
give
Mammon
a
salute
,
and
a
cheerfull
countenance
,
the
world
our
service
,
to
drudge
and
toyle
as
that
shall
lead
us
,
to
rayle
as
loud
,
to
revenge
as
maliciously
,
to
wanton
it
as
sportfully
,
to
cheat
as
kindly
as
ever
we
did
long
before
,
when
we
never
so
much
as
thought
of
a
Sacrament
.
And
shall
we
now
place
all
Religion
,
nay
any
Religion
in
this
?
or
call
that
good
,
that
absolutely
good
and
necessary
,
for
which
we
are
the
worse
,
absolutely
the
worse
every
day
?
Well
may
God
ask
the
question
,
Will
he
be
pleased
with
this
?
Well
may
he
by
one
Prophet
ask
,
who
hath
required
it
?
and
by
another
instruct
us
,
and
shew
us
yet
a
more
excellent
way
.
It
was
not
the
error
of
the
Jew
alone
to
forget
true
and
inward
sanctity
,
and
to
trust
upon
outward
worship
and
formality
;
but
sad
experience
hath
taught
us
,
that
the
same
error
which
misled
the
Jew
under
his
weak
and
beggerly
Elements
,
hath
in
the
fulnesse
of
time
found
admittance
and
harbour
in
the
breasts
of
Christians
uneer
that
perfect
Law
of
Liberty
,
in
which
the
grace
of
God
hath
appeared
unto
all
men
.
I
am
unwilling
to
make
the
parallel
;
it
carries
with
it
some
probability
that
some
of
them
had
that
grosse
conceit
of
God
,
that
he
fed
on
the
flesh
of
bulls
,
and
drunk
the
blood
of
goates
;
for
God
himself
stands
up
and
denies
it
in
the
fiftieth
Psalme
,
will
I
eat
the
flesh
of
bulls
,
and
drink
the
blood
of
goates
?
If
I
be
hungry
,
I
will
not
tell
thee
:
if
there
were
not
such
conceit
,
why
doth
God
thus
expostulate
?
And
is
there
no
symptome
,
no
indication
of
this
disease
in
us
?
do
we
not
believe
that
God
delights
in
these
pageants
and
formalities
?
That
he
better
likes
the
devotion
of
the
ear
,
then
of
the
heart
?
do
we
not
measure
out
our
devotion
rather
by
the
many
Sermons
which
we
have
heard
,
then
the
many
almes
we
have
given
?
or
which
is
better
,
the
many
evill
thoughts
which
we
have
stifled
,
the
many
unruly
desires
we
have
supprest
,
the
many
passions
we
have
subdued
,
the
many
temptations
which
we
have
conquered
?
Hath
not
this
been
our
Arithmetick
,
to
cast
uup
our
accounts
,
not
by
the
many
good
deeds
we
have
done
,
which
may
stand
for
figures
or
numbers
;
but
by
the
many
reproches
we
have
given
to
the
times
,
the
many
bitter
Censures
we
have
past
upon
men
better
then
our selves
;
the
many
Sermons
we
have
heard
,
which
many
times
(
God
knowes
)
are
no
better
then
Cyphers
,
and
by
themselves
signifie
no
more
?
Do
we
not
please
our selves
with
these
thoughts
,
and
lift
our selves
up
into
the
third
heaven
?
Do
we
not
think
,
that
God
is
well
pleased
with
these
thoughts
?
Do
we
not
believe
they
are
sacrifices
of
a
sweet-smelling
favour
unto
him
?
And
what
is
this
lesse
,
then
to
think
that
God
will
eat
the
flesh
of
bulls
,
and
drink
the
blood
of
goates
?
nay
may
it
not
seeme
far
worse
,
to
think
that
God
is
fed
and
delighted
with
our
formalities
,
which
are
but
lyes
,
and
that
he
is
in
love
with
our
hypocrisie
?
I
may
be
bold
to
say
,
as
grosse
an
error
and
as
opposite
to
the
wisdome
of
God
,
as
the
other
.
It
is
truely
said
,
multa
non
illicita
vitiat
animus
,
That
the
mind
and
intention
of
man
may
draw
an
obliquity
on
those
actions
which
in
themselves
are
lawfull
;
nay
multa
mandata
vitiat
,
It
may
make
that
unlawfull
,
which
is
commanded
.
O!
't
is
a
fearefull
thing
to
fall
into
the
hands
of
the
living
God
;
but
how
fearefull
is
it
to
have
his
hand
fall
upon
us
,
when
we
stan
dat
his
Altar
?
to
see
him
frown
and
hear
him
thunder
,
when
we
worship
him
;
in
anger
to
question
us
,
when
we
are
doing
our
duty
?
What
a
dart
would
it
be
to
pierce
our
soules
through
and
through
,
if
God
should
now
send
a
Prophet
to
us
,
to
tell
us
,
That
our
frequenting
the
Church
,
and
comming
to
his
Table
,
are
distastfull
to
him
;
That
our
fasts
are
not
such
as
he
hath
chosen
,
and
that
he
hates
them
as
much
as
he
doth
our
oppression
and
cruelty
,
to
which
they
may
be
as
the
prologue
;
that
he
will
have
none
of
the
one
,
because
he
will
have
none
of
the
other
?
and
yet
if
we
terminate
Religion
in
these
outward
formalities
,
or
make
them
waite
upon
our
lusts
,
to
bring
them
with
more
smoothnesse
,
with
more
state
and
pomp
,
and
applause
to
their
end
,
to
that
which
they
look
so
earnestly
upon
;
if
we
thus
appear
before
him
,
he
that
shall
tell
us
as
much
of
our
hearing
,
and
fasting
,
and
frequenting
the
Church
,
shall
be
as
a
true
Prophet
as
Micah
the
Morasthite
was
.
And
now
to
conclude
;
If
you
ask
me
,
wherewith
shall
you
come
before
the
Lord
,
and
bowe
your selves
before
the
most
High
?
Look
further
into
the
Text
,
and
there
you
have
a
full
and
compleat
directory
;
Do
Justly
,
Love
Mercy
,
and
walk
humbly
with
your
God
;
with
these
you
may
approach
his
Courts
,
and
appeare
at
his
Altar
.
In
aram
dei
Justitia
imponitur
,
saith
Lactantius
,
Justice
,
and
mercy
,
and
sincerity
are
the
best
and
fittest
sacrifices
for
the
Altar
of
God
,
Lactan●
.
de
vere
cultu
.
l
6.
c.
24.
which
is
the
heart
of
man
;
an
Altar
,
that
must
not
be
polluted
with
blood
:
Hoc
qui
exhibet
,
toties
sacrificat
,
quoties
bonum
aliquid
aut
pium
facit
,
The
man
that
is
just
and
mercifull
doth
sacrifice
,
as
oft
as
he
doth
any
just
and
mercifull
act
.
Come
then
and
appeare
before
him
,
and
offer
up
these
;
nor
need
you
feare
that
ridiculous
and
ungodly
imputation
,
which
presents
you
to
the
world
under
the
name
of
meere
morall
men
:
Beare
it
as
your
Crown
of
Rejoycing
;
It
is
stigma
Jesus
Christi
,
a
mark
of
Christ
Jesus
;
and
none
will
lay
it
upon
you
as
a
defect
,
but
they
who
are
not
patient
of
any
losse
but
of
their
honesty
:
who
have
learnt
an
art
to
joyne
together
in
one
the
Saint
and
the
deceiver
;
who
can
draw
down
heave
to
them
with
a
thought
,
and
yet
supplant
,
and
overreath
their
brother
as
cunningly
as
the
devil
doth
them
.
Bonus
vir
Caius
Seius
,
Tertull.
Apolog.
Caius
Seius
is
a
good
man
;
his
onely
fault
is
that
he
is
a
Christian
,
would
the
heathen
say
;
He
is
a
good
morall
man
,
but
he
is
not
of
the
Elect
,
that
is
,
one
of
our
Faction
,
saith
one
Christian
of
another
.
I
much
wonder
,
how
long
a
good
morall
man
hath
been
such
a
monster
.
What
is
the
decalogue
,
but
an
abridgement
of
morality
?
what
is
Christs
Sermon
on
the
mount
,
but
an
improvement
of
that
?
and
shall
civil
and
honest
conversation
be
the
marke
of
a
reprobate
?
Shall
nature
bring
forth
a
Regulus
,
a
Cato
,
a
Fabricius
,
Just
and
Honest
men
,
and
shall
Grace
and
the
Gospel
of
Christ
bring
forth
nothing
but
zanies
,
but
plaiers
and
actors
of
Religion
,
but
Pharisees
and
hypocrites
?
or
was
the
new
creature
,
the
Christian
,
raised
up
to
thrust
the
morall
man
out
of
the
world
?
Must
all
be
election
and
regeneration
?
Must
all
Religion
be
carried
along
in
phrases
and
words
,
and
noise
;
and
must
Justice
and
Mercy
be
exposed
as
monsters
,
and
flung
out
into
a
land
of
oblivion
?
Or
how
can
they
be
elect
and
regenerate
,
who
are
not
just
and
mercifull
?
No
:
the
morall
man
that
keeps
the
commandments
is
not
far
from
the
kingdome
of
God
;
and
he
that
is
a
Christian
,
and
builds
up
his
morality
,
Justice
and
Mercy
,
upon
his
faith
in
Christ
;
he
that
keeps
a
good
conscience
,
and
doth
to
others
what
he
would
that
others
should
do
unto
him
,
shall
enter
in
and
have
a
mansion
there
,
when
these
speculative
and
Seraphick
Hypocrites
,
who
decree
for
God
,
and
preordain
there
a
place
for
themselves
,
shall
be
shut
out
of
doores
.
Come
then
and
appeare
before
him
with
these
,
with
Innocence
,
and
Integrity
,
and
Mercifulnesse
Wash
your
hands
in
Innocency
,
and
compasse
his
Altar
.
For
Christ
hath
made
us
Priests
unto
his
Father
,
Rev.
1.6
.
there
is
our
Ordination
:
To
offer
up
spirituall
sacrifice
,
1
Pet.
2.5
.
there
is
our
duty
and
performance
:
By
Jesus
Christ
,
there
is
our
seale
to
make
good
and
sure
our
acceptance
.
Chrysostome
,
besides
that
great
Sacrifice
of
the
Crosse
,
hath
found
out
many
more
;
Chrysost.
in
.
Ps.
5●
.
Martyrdome
,
Prayer
,
Justice
,
Almes
,
Praise
,
Compunction
and
Humility
;
and
he
brings
into
the
preaching
of
the
World
,
which
all
make
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Basil
.
ep.
87.
saith
Basil
,
a
most
magnificent
and
precious
sacrifice
.
We
need
not
cull
out
any
more
then
these
in
the
Text
;
for
in
offering
up
these
,
we
shall
find
the
true
nature
and
reason
of
a
Sacrifice
observed
.
For
to
make
any
thing
a
true
Sacrifice
,
there
must
be
a
plain
and
expressed
change
of
the
thing
that
is
offered
.
It
was
a
Bull
or
a
Ram
,
but
it
is
set
apart
and
consecrate
to
God
;
and
it
is
a
Sacrifice
,
and
must
be
slain
.
And
this
is
remarkable
in
all
these
,
in
which
though
no
Death
befall
us
,
(
as
in
the
Beast
offered
in
Sacrifice
)
but
that
Death
(
which
is
our
Life
)
our
death
to
sin
;
yet
a
change
there
is
,
which
being
made
to
the
honour
of
Gods
Majesty
,
is
very
pleasing
and
acceptable
in
his
sight
.
When
we
doe
justly
,
we
have
slain
the
Beast
,
the
worst
part
of
us
,
our
love
of
the
world
,
our
filthy
lusts
,
our
covetousnesse
and
ambition
,
which
are
the
life
and
soul
of
fraud
,
and
violence
,
and
oppression
,
by
which
they
live
,
and
move
,
and
have
their
being
.
When
we
offer
up
our
Goods
,
there
is
a
change
;
For
how
strong
is
our
affection
to
them
?
how
do
we
adore
them
as
Gods
?
are
they
not
in
common
esteeme
as
our
life
and
blood
?
and
do
we
not
as
willingly
part
with
our
breath
as
with
our
wealth
?
Now
he
that
doth
good
and
distribute
,
he
that
scatters
his
wealth
,
poures
forth
his
very
blood
;
binds
the
sacrifice
with
cords
to
the
horns
of
the
Altar
,
le
ts
out
all
worldly
desires
with
his
wealth
,
and
hath
slain
that
sacrifice
,
saith
Saint
Paul
,
with
which
God
is
well
pleased
.
And
last
of
all
,
Humility
wasts
and
consumes
us
to
nothing
;
makes
us
an
Holocaust
,
a
whole
burnt-offering
,
Nothing
in
our selves
,
nothing
in
respect
of
God
;
and
in
htis
our
Exinanition
,
exalts
all
the
graces
of
God
in
us
,
fills
us
with
life
and
glory
,
with
high
apprehensions
,
with
lively
anticipations
of
that
which
is
not
seen
,
but
laid
up
for
us
in
the
Treasuries
of
heaven
.
These
are
the
Good
mans
sacrifice
,
and
they
naturally
flow
from
this
Good
which
is
here
shewed
in
the
Text
,
and
are
the
parts
of
it
.
These
were
from
the
beginning
and
shall
never
be
abolisht
;
and
if
we
offer
up
these
,
we
shall
never
be
questioned
,
nor
askt
,
will
God
be
pleased
with
these
?
for
he
is
pleased
onely
with
these
,
and
for
these
,
with
whatsoever
we
offer
;
and
he
will
love
us
for
them
,
and
accept
us
in
him
,
who
to
sanctifie
and
present
these
,
offered
himself
an
offering
,
a
sacrifice
of
a
sweet-smelling
savour
;
even
Jesus
Christ
the
righteous
,
who
is
a
Priest
for
ever
after
the
order
of
Melchizedeck
.
Thus
have
we
taken
a
view
of
this
Good
which
is
shewen
in
the
Text
,
as
it
stands
in
opposition
with
the
Sacrifices
of
the
Law
,
and
outward
formality
;
and
now
the
vail
is
drawn
,
we
shall
present
it
in
its
full
beauty
and
perfection
in
our
next
.
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
The
Two
and
Twentieth
SERMON
.
PART
II.
MICAH
6.8
.
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
doe
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
WE
have
shewed
you
,
That
Piety
is
termed
Good
in
it self
,
in
opposition
to
Sacrifice
,
and
the
ceremonies
of
the
law
,
which
were
but
ex
instituto
,
for
some
reasons
instituted
and
ordained
,
but
in
themselves
were
neither
Good
nor
Evil.
We
might
now
take
a
view
of
this
Good
,
as
it
stands
in
opposition
to
the
things
of
this
world
,
which
either
our
Luxury
,
or
Pride
,
or
Covetousnesse
have
raised
in
their
esteeme
,
and
above
their
worth
,
and
called
Good
,
as
the
heathens
consecrated
their
affections
,
their
diseases
,
their
very
vices
,
and
placed
them
in
the
number
of
their
Gods
.
For
Good
is
that
which
all
desire
,
which
all
bowe
and
stoop
to
,
but
yet
it
hath
as
severall
shapes
,
as
there
be
opinions
and
constitutions
of
men
;
and
all
the
mistake
is
in
our
choice
,
that
we
set
up
something
to
look
upon
,
which
is
not
worth
a
glance
of
our
eye
:
That
we
call
Evil
,
Good
;
and
that
Good
,
which
is
neither
evil
,
nor
good
,
but
may
make
us
so
;
Good
if
we
use
it
well
,
and
Evil
,
if
we
abuse
it
.
(
Non
est
bonum
,
quo
uti
malè
possis
,
and
that
cannot
be
truely
and
in
it self
good
,
Sence
.
ep.
20.
which
we
may
use
to
an
evil
end
,
saith
Seneca
)
that
we
propose
to
our selves
objects
which
are
attended
with
danger
,
and
very
often
with
horror
,
and
give
to
them
this
glorious
title
;
paint
out
of
our selves
some
deformed
strumpet
,
and
call
her
a
goddessE
,
and
kisse
the
lips
of
that
which
wil
bite
like
a
Cockatrice
.
Good
we
desire
,
and
when
our
desires
have
run
to
that
which
we
set
up
for
good
,
we
meet
with
nothing
but
evil
,
which
shewes
not
it self
till
it
be
felt
;
we
hoyse
up
our
sailes
and
make
towards
it
,
and
are
swallowed
up
in
that
Sea
as
Austin
calls
it
,
of
the
good
things
of
this
world
,
which
we
thought
mighty
carry
us
to
the
end
of
our
hope
;
we
take
it
for
bread
,
and
in
our
mouth
't
is
gravell
;
we
took
it
for
pleasure
,
and
when
we
tasted
it
,
it
was
gall
;
we
hunt
after
riches
,
as
Good
,
and
they
begger
us
;
climb
to
honour
,
and
that
breaks
our
neck
;
and
though
we
swallow
down
these
good
things
,
as
the
Oxe
doth
water
,
yet
we
are
never
full
.
Saint
Hilary
in
his
comments
on
the
first
Psalme
having
observed
,
that
some
there
were
who
drew
down
all
their
interpretations
of
that
book
respectively
to
spirituall
things
and
God
himself
,
because
they
thought
it
some
disparagement
to
that
book
,
that
terrene
and
secular
matter
should
so
often
interline
it self
;
yet
passeth
on
them
no
heavier
censure
then
this
,
haec
corum
opinio
argui
non
potest
,
&c.
We
need
not
be
so
severe
as
to
condemn
this
opinion
of
theirs
,
because
it
proceeds
from
a
mind
piously
and
Religiously
affected
;
and
it
is
a
thing
which
deserves
rather
commendation
then
blame
,
by
a
favourable
endeavour
to
strive
to
apply
all
things
to
him
by
whom
all
things
were
made
.
For
these
things
are
not
Good
,
but
onely
go
under
this
deputative
and
borrowed
title
:
The
world
hath
cryed
them
up
,
but
the
scripture
hath
no
such
name
for
them
;
it
is
Good
to
praise
the
Lord
,
nay
't
is
Good
to
be
afflicted
,
this
we
read
;
but
where
do
we
read
,
It
is
good
to
be
rich
;
It
is
good
to
be
honorable
;
It
is
good
to
go
in
purple
,
and
fare
deliciously
every
day
?
we
find
many
curses
and
woes
sent
after
them
,
but
we
never
find
them
graced
with
the
title
of
good
.
Thou
hast
received
thy
good
things
,
faith
Abraham
to
Dives
;
Luk.
16.27
.
Good
things
but
,
Thine
,
such
as
thy
lusts
esteemed
so
;
thy
good
things
,
and
such
good
things
,
which
have
helpt
to
hurry
thee
to
this
place
of
torment
.
Good
they
are
not
,
for
they
are
so
far
from
making
a
man
good
,
that
they
make
him
him
not
rich
:
Look
upon
Dives
at
his
feast
,
and
Lazarus
at
his
gates
,
and
which
was
the
rich
man
?
If
I
should
say
Lazarus
,
it
were
no
Paradox
,
for
Dives
had
nothing
of
a
rich
man
but
his
name
.
Good
then
they
are
no
tin
themselves
,
nor
can
they
be
,
but
by
being
subservient
to
this
Good
in
the
Text
;
and
therefore
we
must
make
another
defalcation
of
these
Temporall
goods
,
as
we
did
of
those
Sacrifices
which
were
but
temporary
:
Down
must
Sacrifice
and
down
must
Mammon
;
down
must
his
temple
and
his
groves
,
and
no
picture
,
no
representation
must
be
left
of
them
in
our
minds
;
but
let
us
look
upon
Sacrifice
and
Formality
,
as
shadows
,
and
the
things
of
this
world
as
lesse
then
shadowes
,
and
then
upon
the
ruines
of
hypocrisie
,
and
covetousnesse
,
and
ambition
,
to
build
up
a
temple
to
true
piety
and
religion
,
and
that
which
is
called
Good
here
in
the
Text
,
which
God
by
his
Prophet
hath
laid
open
before
our
eyes
:
For
he
hath
shewed
thee
,
O
man
,
not
Sacrifice
,
not
the
glory
of
the
world
,
that
's
the
devils
shew
,
Math.
4.
but
he
hath
shewed
thee
what
is
good
.
And
now
having
drawn
the
vaile
,
we
may
enter
the
Sanctum
Sanctorum
,
the
holy
of
holies
,
and
behold
piety
,
and
that
which
is
good
;
that
good
,
which
is
so
in
it self
,
reall
and
eternall
,
quod
nec
invitus
accipis
,
nec
invitus
amittis
,
which
thou
neither
receivest
nor
losest
but
when
thou
wilt
,
as
thou
mayest
thy
possessions
,
Agustin
.
Ser.
12.
in
Matth.
thy
honors
,
nay
thy
body
and
life
it self
,
which
all
may
be
taken
from
thee
against
thy
will
;
that
good
,
which
is
a
defluxion
and
emanation
from
God
himself
,
derived
and
flowing
from
that
wisdome
which
dwelt
with
him
from
all
eternity
;
that
good
,
which
will
make
us
good
here
,
and
raise
us
up
to
be
eternall
with
him
in
the
highest
heavens
;
that
good
,
which
will
give
us
an
heavenly
understanding
,
a
divine
will
,
angelical
affections
,
and
in
a
manner
incorporate
us
with
God
himself
.
And
if
you
please
to
look
upon
it
in
its
perfection
of
beauty
;
you
may
consider
it
,
1.
as
fitted
and
proportioned
to
our
very
nature
.
2ly
.
as
fitted
to
all
sorts
and
conditions
of
men
.
3ly
.
as
lovely
and
amiable
in
the
eyes
of
all
.
4ly
.
as
filling
and
satisfing
us
.
5ly
.
as
giving
a
rellish
,
and
sweet
taste
to
the
worst
of
evils
which
may
befall
us
,
whilest
with
love
and
admiration
we
look
upon
it
;
and
making
those
things
of
the
world
,
which
are
not
good
in
themselves
,
usefull
,
and
good
,
and
advantageous
to
us
.
This
is
the
object
which
is
here
set
up
,
and
it
is
a
faire
one
,
and
man
is
called
to
be
the
spectator
,
he
hath
shewed
thee
,
O
man
!
and
if
he
look
pon
it
with
astedfast
and
single
eye
,
with
affection
and
love
,
it
will
make
him
dignum
Deo
spectaculum
,
an
object
fit
for
the
angels
and
God
himself
to
look
upon
;
for
,
1.
it
is
fitted
to
him
.
2ly
.
it
is
opened
and
made
manifest
,
placed
before
his
eye
:
Jndicavit
tibi
,
he
hath
shewed
thee
it
.
Last
of
all
,
it
is
required
of
him
;
for
what
else
doth
he
require
?
1.
It
is
proper
for
him
.
2ly
.
is
is
displayed
and
laid
open
before
him
.
3ly
.
It
is
a
Law
to
bind
him
.
He
hath
shewed
thee
O
man
,
what
is
Good
;
and
what
doth
the
Lord
require
?
And
first
,
we
cannot
doubt
but
God
built
up
man
for
this
end
alone
,
for
this
Good
;
to
communicate
his
goodnesse
,
to
make
him
partaker
of
a
divine
nature
,
to
make
him
a
kind
of
God
upon
the
earth
,
to
imprint
his
image
upon
him
,
by
which
according
to
his
measure
and
capacity
he
might
expresse
and
represent
God
.
1.
by
the
knowledg
not
onely
of
naturall
and
transitory
,
but
those
things
which
pertain
to
everlasting
life
,
as
it
is
Coloss.
3.10
.
being
renewed
in
knowledge
,
after
the
image
of
him
that
created
him
.
2ly
.
in
the
rectitude
and
Sanctity
of
his
will
:
Ephs.
4.24
.
puting
on
that
new
man
,
which
after
God
is
created
in
righteousnesse
and
holinesse
.
And
3ly
.
in
the
free
and
ready
obedience
of
the
outward
parts
,
and
inward
faculties
,
to
the
beck
and
command
of
God
;
which
being
divine
,
a
breathing
from
God
himself
,
cannot
but
look
forward
,
and
look
upward
upon
its
originall
;
and
so
teach
us
to
be
just
,
as
God
is
righteous
in
all
his
waies
;
to
be
mercifull
,
as
he
is
mercifull
;
and
to
walk
humbly
before
him
,
who
hath
thus
built
us
up
out
of
the
dust
,
but
to
eternity
.
I
say
,
God
hath
imprinted
this
image
on
man
,
and
what
communion
can
God
have
with
evil
?
what
relation
hath
an
immortall
essence
to
that
which
passeth
away
,
changeth
every
day
,
and
at
last
is
not
?
1
Cor.
7.31
.
Take
man
for
the
miracle
of
the
world
,
as
Trismegistus
calls
him
,
that
other
,
that
lesser
world
,
the
tye
and
bond
of
all
the
other
parts
,
which
were
made
for
his
sake
,
and
what
conversation
should
he
have
,
but
in
heaven
?
what
should
he
look
upon
,
but
that
which
is
Good
?
Or
take
him
as
made
after
Gods
image
,
as
having
that
property
which
no
other
creature
hath
,
to
understand
,
to
will
,
to
Reason
and
determine
,
by
which
he
was
made
capable
of
good
,
and
made
to
be
partaker
of
it
;
and
we
cannot
think
he
had
an
understanding
given
him
onely
to
forge
deceit
,
and
contrive
plots
;
to
find
out
a
twilight
,
an
opportunity
to
do
mischief
;
to
invent
new
delights
,
to
make
an
art
of
pleasure
;
and
draw
out
a
method
and
Law
of
wickednesse
;
That
,
that
which
was
given
him
as
his
counsellor
in
relation
to
this
good
,
should
be
his
purveior
in
the
works
of
the
flesh
,
and
no
better
then
a
pander
to
his
lust
:
Illud
mirum
,
mal●s
esse
tam
multos
;
nam
ut
aqua
piscibus
,
circumfusus
nobis
spiritus
volucribus
convenit
:
It
a
certè
facilius
esse
oportebat
secundum
naturam
,
quàm
contra
eam
vivere
.
Quint.
l.
12.
Instit.
orat
.
c.
11.
we
cannot
think
that
he
had
a
will
given
him
,
to
embrace
shadows
and
apparitions
,
which
play
with
our
fancy
and
deceive
us
;
to
wait
upon
the
flesh
which
fights
against
the
spirit
,
and
this
image
within
us
:
we
cannot
think
he
had
reason
given
to
distinguish
him
from
the
other
creatures
,
to
make
him
worse
then
they
;
This
cannot
be
the
thought
of
a
man
,
whilest
he
remaines
so
;
a
man
who
is
formed
,
and
fitted
,
&
fashioned
onely
for
that
which
is
good
;
which
consideration
made
Quintilian
himself
,
a
heathen
,
to
pronounce
,
that
it
was
as
naturall
for
man
to
be
good
,
as
for
the
birds
to
fly
,
or
fishes
to
swim
;
because
man
was
made
for
the
one●
as
the
birds
and
fishes
were
for
the
other
.
Secondly
,
there
is
no
proportion
at
all
between
any
corporeall
and
sensuall
thing
,
and
the
soul
of
man
,
which
is
a
spirit
,
and
immortall
,
and
so
resembles
that
God
which
breathed
it
into
us
.
For
as
Lactantius
said
,
God
is
not
hungry
,
that
you
need
set
him
meat
,
nor
thirsty
,
that
you
should
poure
out
drink
unto
him
;
he
is
not
in
the
dark
,
that
you
need
light
up
candles
;
And
what
is
beauty
,
what
is
the
wedg
of
gold
to
the
soul
?
The
one
is
from
the
earth
earthy
,
the
other
is
from
the
Lord
of
heaven
.
The
world
is
the
Lords
,
and
the
world
is
the
soules
,
and
all
that
therein
is
;
and
to
behold
the
creature
,
and
in
the
world
,
as
in
a
book
,
to
study
and
find
out
the
Creator
;
to
contemplate
his
majesty
,
his
goodnesse
,
his
wisdome
;
and
to
discover
that
happinesse
which
is
prepared
for
it
;
to
behold
the
heavens
,
the
works
of
Gods
hand
,
and
purchase
a
place
there
;
to
converse
with
Seraphim
and
Cherubim
;
This
is
the
proper
act
of
the
soul
for
which
it
was
made
;
this
,
this
alone
was
proportioned
to
it
.
And
herein
consists
the
excellency
,
and
very
essence
of
Religion
,
and
the
Good
which
is
here
shewed
us
;
in
exalting
the
soul
,
in
drawing
it
back
from
mixing
with
the
creature
,
and
in
bringing
it
into
subjection
under
God
,
the
first
and
onely
good
;
in
uniting
it
to
its
proper
object
;
in
making
that
which
was
the
breath
of
God
,
breath
nothing
but
God
;
the
soul
being
as
the
matter
,
and
this
Good
here
,
that
is
piety
and
religion
,
the
form
;
the
soul
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
for
so
Plato
calls
matter
)
the
receptacle
of
this
Good
,
as
the
matter
is
of
the
form
,
and
never
right
,
and
of
a
persect
being
,
till
it
receive
it
;
this
good
being
as
the
seed
,
and
the
soul
the
ground
,
Math.
13.
the
matrix
,
and
the
womb
;
and
there
is
a
kind
of
sympathy
,
between
this
good
,
this
immortall
seed
,
and
the
heart
and
mind
of
man
,
as
there
is
between
seed
,
and
the
womb
of
the
earth
:
for
the
soul
no
sooner
sees
it
unclouded
,
unvailed
,
not
disguised
and
made
terrible
by
the
intervention
of
things
not
truely
good
,
but
upon
a
full
manifestation
,
she
is
taken
,
as
the
bridegroome
in
the
Canticles
,
with
its
eye
,
and
beauty
.
Heaven
is
a
faire
sight
,
even
in
their
eyes
who
tend
to
destruction
;
so
that
there
is
a
kind
of
neernesse
and
alliance
between
this
good
,
and
those
notions
and
principles
which
God
imprinted
in
us
at
the
first
.
And
therefore
even
nature
it self
had
a
glimpse
,
a
weak
,
imperfect
sight
of
this
good
,
and
saw
a
further
mark
to
aime
at
,
then
this
world
in
this
span
of
time
could
set
up
,
Tertull.
2.
de
Finib
.
whence
Tully
calls
man
a
mortall
God
:
and
Seneca
tells
us
,
That
,
by
that
which
is
best
in
man
we
go
before
other
creatures
,
Sen.
ep.
76.
In
homine
quid
optimum●ratio
:
hac
antecedit
animalia
,
deos
sequitur
.
but
follow
to
joyne
with
that
which
is
truely
good
,
by
which
we
may
be
carried
along
to
the
fountain
of
good
,
even
God
himself
.
For
again
;
as
this
good
here
,
that
is
,
piety
and
religion
,
beare
a
sympathy
and
correspondence
with
the
mind
of
man
,
so
hath
the
soul
of
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
formative
quality
,
a
power
to
shape
and
fashion
it
,
and
by
the
sweet
influence
,
and
kindly
aspect
of
Gods
quickening
grace
,
to
bring
forth
something
of
the
same
nature
,
some
heavenly
creature
;
the
new
man
,
which
is
made
up
in
holinesse
and
righteousnesse
,
in
Justice
,
and
mercy
,
and
humility
,
which
are
the
good
in
the
text
;
the
beauty
of
which
may
beget
and
raise
up
that
violence
in
us
,
which
may
break
open
the
gates
of
heaven
;
beget
a
congregation
of
Saints
,
of
just
and
honest
men
,
a
numerous
posterity
to
Abraham
of
hospitall
and
mercifull
men
;
and
an
army
of
martyrs
,
which
shall
in
all
humility
lay
down
their
lives
for
his
sake
that
gave
them
,
and
forsake
all
,
to
joyne
and
adhere
to
this
Good
.
And
now
in
the
second
place
,
as
it
is
fitted
and
proportioned
to
the
soul
of
man
,
so
is
it
to
every
soul
of
man
,
to
all
sorts
and
conditions
of
men
;
it
is
fitted
to
the
Jew
;
and
to
the
Gentile
;
to
the
bond
,
and
to
the
free
,
to
the
rich
,
and
to
the
poore
;
to
the
scribe
,
and
to
the
Idiot
;
to
the
young
,
and
to
the
aged
;
no
man
so
much
a
Jew
,
no
man
such
a
bored
slave
,
no
man
such
a
Lazar
,
none
so
dull
and
slow
of
understanding
,
no
such
Barzillai
,
which
may
not
receive
it
.
Freedom
and
slavery
,
circumcision
and
uncircumcision
,
riches
and
poverty
,
quicknesse
and
slownesse
of
understanding
in
respect
of
this
Good
,
of
Piety
and
Religion
,
are
all
alike
.
Religion
is
no
peculiar
,
but
the
most
common
,
the
most
communicative
thing
that
is
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
The
Law
,
the
Prophets
,
Naz.
Orat.
26.
the
Oracles
,
Grace
,
Faith
,
Hope
,
and
Charity
,
these
,
saith
Nazianzen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Ib.
are
common
to
all
,
as
common
as
the
Sunne
;
are
the
goods
and
possessions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
of
the
mightiest
,
or
the
wisest
,
but
of
those
who
are
willing
to
receive
them
.
Nor
were
there
any
thing
more
unjust
then
our
Faith
and
Religion
,
(
saith
he
)
if
it
were
entail'd
onely
on
some
few
;
if
God
,
whose
Property
,
whose
Nature
it
is
to
doe
Good
,
should
dispense
that
Good
most
sparingly
,
which
doth
most
please
him
;
if
he
should
shut
it
up
,
as
he
doth
Gold
and
other
Metals
,
in
the
bowels
of
the
earth
and
seale
a
patent
but
to
some
few
,
to
find
and
dig
it
out
;
if
it
should
be
left
,
as
the
things
of
this
world
are
,
in
the
uncertain
and
inequal
hand
of
Chance
;
or
looking
alike
on
all
,
should
withdraw
,
and
hide
it self
from
the
most
,
or
be
unatchievable
,
not
to
be
attained
to
by
some
,
when
it
is
bound
up
as
it
were
in
the
bosome
of
others
.
No
;
the
most
excellent
things
are
most
common
,
and
offered
and
presented
to
all
:
nothing
is
so
common
as
this
good
,
and
when
other
things
fly
from
us
,
and
as
we
follow
after
them
,
remove
themselves
farther
off
,
and
mock
our
endeavours
,
this
is
alwaies
neere
us
,
shines
upon
us
,
invites
and
solicits
us
to
take
it
for
our
guide
,
which
will
lead
us
in
a
certain
and
unerring
course
,
through
the
false
shews
and
deceitfulnesse
of
this
world
,
through
blacknesse
and
darknesse
,
to
the
end
for
which
we
were
made
.
This
Good
is
every
mans
good
,
that
will
;
as
Aquinas
is
said
to
have
replyed
to
his
sister
,
when
she
askt
him
,
how
she
might
be
saved
;
si
velis
,
if
you
are
willing
you
may
:
every
covetous
person
is
not
rich
;
every
ambitious
man
hath
not
the
highest
place
;
every
student
is
not
a
great
clerk
;
but
piety
opens
the
gate
to
every
man
that
knocks
,
and
he
that
will
,
enters
in
and
takes
possession
of
her
;
Fastidiosior
est
scientia
quàm
virtus
;
paucorum
est
ut
literati
sint
,
omnium
ut
bonì
:
That
which
is
best
,
is
most
accessable
;
and
when
other
things
,
Petrarch
.
l.
7.
Re.
Fam.
op
17.
knowledge
,
and
wealth
,
and
honor
,
are
coy
,
and
keep
a
distance
,
and
when
we
have
them
,
are
desultorious
,
and
ready
in
the
midst
of
all
our
joy
&
pride
to
leave
us
,
and
leave
us
nothing
but
a
heavy
heart
,
and
dropping
eye
to
look
after
them
;
this
good
is
ever
before
us
,
and
never
removes
it self
,
till
we
chase
it
away
;
is
ever
with
us
,
if
we
will
;
and
if
we
will
,
as
the
father
in
the
Gospel
tells
the
elder
Sonne
,
we
may
be
ever
with
it
,
and
all
that
it
hath
is
ours
.
In
a
word
,
It
is
most
kind
,
most
beneficiall
,
when
most
professe
it
;
It
is
not
lapt
up
in
the
ephod
,
as
belonging
to
the
priest
alone
,
for
it
was
not
shewed
to
him
alone
,
nor
was
it
required
of
him
alone
;
every
branch
and
part
of
it
concernes
you
who
are
to
be
taught
,
as
much
as
them
that
are
set
over
you
in
the
Lord
,
to
teach
you
;
the
people
are
bound
to
be
as
holy
as
the
priest
,
and
they
are
both
to
passe
the
same
narrow
way
;
nor
are
the
gates
of
heaveu
so
made
that
they
will
fly
open
to
the
people
,
but
must
be
beat
upon
with
violence
by
the
priest
;
that
he
must
bowe
,
and
stoop
,
and
lye
down
in
the
dust
,
and
mortifie
himself
,
and
then
be
scarcely
saved
,
as
Saint
Peter
speaks
,
and
they
may
walk
on
in
the
lust
of
their
hearts
,
and
doe
what
they
please
,
and
then
enter
Heaven
with
all
their
sins
,
with
Hell
it self
about
them
.
This
is
a
dangerous
error
,
and
we
have
reason
to
feare
hath
sent
many
the
other
way
,
even
to
the
place
of
torment
,
where
it
will
bring
no
ease
at
all
to
them
to
see
those
whom
they
foolishly
thought
this
Good
did
onely
concerne
,
beaten
with
more
stripes
then
they
.
All
are
men
,
and
this
Good
is
shewn
to
all
,
and
required
of
all
;
and
tribulation
and
anguish
will
be
upon
every
soul
that
regards
it
not
,
upon
the
Priest
first
,
and
also
upon
the
people
.
Thirdly
,
as
it
is
fitted
to
all
men
,
so
is
it
lovely
and
amiable
in
the
eyes
of
all
;
and
this
is
the
glory
and
triumph
of
goodnesse
and
piety
,
that
it
strikes
a
reverence
in
those
who
neglect
it
;
finds
a
place
in
his
breast
,
whose
hand
is
ready
to
suppresse
it
;
is
magnified
by
those
who
revile
it
,
&
tunc
vincit
cùm
laeditur
,
tunc
intelligitur
cùm
arguitur
,
then
conquers
when
it
cannot
prevaile
,
is
then
understood
,
when
it
is
opposed
,
and
then
gaines
honor
,
when
it
cannot
win
assent
.
O!
what
a
victory
and
triumph
had
Christs
innocency
over
the
heart
and
tongue
of
Pilate
,
even
then
when
he
gave
sentence
of
death
against
him
.
Be
it
as
you
require
,
this
his
ambition
and
feares
forced
from
him
;
but
I
find
no
fault
in
the
man
,
this
was
the
victory
of
Christs
innocency
,
which
made
his
judge
his
advocate
,
who
at
once
pleads
for
him
and
condemnes
him
.
How
glorious
were
the
blessed
martyrs
in
their
thoughts
who
dragged
them
to
execution
?
How
do
the
wicked
saint
them
in
their
heart
,
whom
they
gnash
at
with
their
teeth
?
How
do
their
passions
rage
against
them
,
when
their
reason
acquits
them
?
How
do
good
men
beat
down
and
dismay
their
enemies
in
their
very
fall
?
and
how
do
their
enemies
secretly
wish
,
that
being
such
,
they
would
not
be
such
,
but
cast
in
their
lots
with
them
,
and
be
as
wicked
as
they
?
Ecclus
49.1
.
The
remembrance
of
Josiah
,
saith
the
wiseman
,
is
like
a
perfume
,
as
sweet
as
hone●
in
all
mens
mouthes
;
for
as
the
one
takes
the
sence
,
so
do
the
other
surprizethe
reason
,
and
is
as
proper
and
naturall
to
the
understanding
,
as
honey
,
and
musick
are
to
the
sence
;
and
this
is
taken
from
the
common
stock
of
nature
,
and
we
never
lose
it
,
but
with
our selves
;
nor
can
we
lay
it
by
,
till
we
are
unman'd
,
and
like
Nebuchadnezzar
,
drove
into
the
field
,
and
turned
into
beasts
:
For
who
was
ever
so
intemperate
,
as
to
condemne
temperance
for
a
vice
?
who
was
ever
such
a
traitor
,
as
to
write
a
Panegyrick
on
rebellion
?
who
was
ever
such
a
devil
,
as
not
to
wish
himself
a
Saint
?
we
deny
not
,
but
that
the
conntinuance
in
sinne
,
advantage
and
prosperity
in
sinne
,
the
pleasures
of
sinne
,
the
long-suffering
of
God
(
which
may
be
lookt
upon
as
an
applause
from
heaven
)
the
cringes
and
Idolatry
of
Parasites
,
the
profit
of
sinne
,
the
honor
of
sinne
,
may
swell
and
puff
up
a
man
of
Belial
,
and
build
him
up
into
a
most
unholy
faith
,
that
Thus
,
Thus
should
it
be
;
That
there
is
no
virtue
but
a
thriving
vice
;
no
holiness
but
powerful
,
and
glorious
hypocrisie
;
that
vice
bowed
to
is
virtue
,
and
virtue
whipt
and
disgraced
is
vice
;
but
then
many
a
sad
intervall
he
hath
,
many
a
twindge
and
gnawing
at
his
heart
,
that
he
dare
not
look
upon
his
sinne
,
but
in
this
dresse
and
state
;
and
maugre
all
these
,
many
a
bitter
remembrance
,
which
disquiets
and
buffets
him
,
that
in
this
height
and
glory
he
shakes
and
wavers
,
and
is
unstedfast
in
this
his
faith
,
that
he
cannot
give
a
full
and
constant
assent
to
that
which
he
is
so
willing
to
believe
;
cannot
be
perswaded
of
what
he
is
perswaded
,
not
believe
what
he
doth
believe
;
but
is
sick
,
and
well
;
is
resolved
,
and
trembles
;
condemnes
and
absolves
himself
every
day
;
and
cannot
live
in
peace
in
that
sinne
,
in
which
neverthelesse
he
may
be
resolved
to
dye
.
To
conclude
this
;
even
they
who
weary
themselves
in
the
wayes
of
wickednesse
,
know
there
is
no
rest
but
in
this
Good
;
and
those
fooles
,
who
count
piety
as
madnesse
,
when
they
make
a
truce
with
their
passions
,
and
consult
with
reason
,
are
so
wise
,
as
to
see
and
admire
,
and
acknowledg
the
beauty
of
this
Good
.
Fourthly
;
and
as
this
Good
in
the
text
is
lovely
and
amiable
,
so
is
it
filling
and
satisfying
;
so
fitted
to
the
soul
,
that
it
fills
it
,
when
nothing
else
can
;
for
that
which
fills
a
thing
,
must
be
proportioned
to
it
.
The
heart
of
man
is
a
little
member
,
it
will
not
,
saith
Saint
Bernard
,
give
a
kite
its
breakfast
,
and
yet
it
is
too
large
a
receptacle
,
of
too
great
a
compasse
for
the
whole
world
to
fill
;
in
hoc
toto
nihil
singulis
satis
est
,
there
is
nothing
in
the
whole
Universe
which
is
taken
for
enough
by
any
one
particular
man
;
nothing
in
which
the
appetite
of
a
single
man
can
rest
,
onely
this
Good
here
in
the
text
,
can
fit
it
,
because
't
is
fitted
to
it
;
Honor
is
but
aire
,
and
is
lost
in
the
grasping
;
Riches
are
but
earth
,
and
sink
from
us
in
the
digging
;
Pleasures
are
but
shadows
,
and
slip
through
our
embraces
;
but
this
Good
is
a
solid
,
permanent
,
lasting
thing
,
changes
the
soul
into
it self
,
fills
it
in
every
part
,
and
brings
delight
where
it
fills
.
I
have
seen
an
end
of
all
perfection
,
Nieremb
.
de
art.
vol.
but
thy
law
is
exceeding
large
,
saith
David
,
Ps.
119.96
.
So
large
as
to
fill
the
soul
as
with
marrow
and
fatnesse
.
We
are
told
by
those
who
have
written
of
the
Indians
,
that
there
are
certain
birds
there
which
seem
to
call
passengers
to
them
,
making
a
kind
of
articulate
noise
,
Loe
here
it
is
,
and
when
passengers
deceived
with
this
note
draw
neere
to
that
place
from
whence
the
sound
came
,
the
birds
fly
away
,
and
at
some
distance
renew
their
note
;
and
still
as
the
passengers
approch
,
fly
away
,
and
then
take
up
the
same
note
,
till
they
have
quite
led
them
out
of
their
way
.
Penes
historicos
fides
esto
,
Let
the
truth
of
this
be
what
it
will
;
what
these
birds
are
said
to
do
,
that
which
we
so
much
dote
on
,
and
follow
after
,
the
things
of
the
world
(
which
are
the
Good
which
is
most
sought
after
)
do
truely
act
.
Some
song
they
sing
,
some
pleasure
they
present
to
draw
us
neere
unto
them
;
for
that
which
is
pleasant
,
and
faire
to
the
sence
,
hath
not
onely
a
voice
,
but
is
eloquent
to
perswade
,
and
it
seems
to
bespeak
us
,
Loe
here
it
is
,
here
is
happinesse
;
and
when
we
send
out
our
desires
to
overtake
it
,
they
misse
and
come
short
,
and
are
frustrate
:
our
covetousnesse
follows
it
,
but
it
flyes
away
;
still
we
pursue
it
,
and
that
still
withdraws
,
and
so
we
lose
our
way
,
wander
and
erre
,
open
to
the
rage
of
every
beast
of
every
temptation
that
assaults
us
,
and
at
last
fall
into
the
pit
of
destruction
.
And
here
's
the
difference
between
that
which
is
truely
good
,
and
that
which
but
colours
for
it
,
and
appeares
so
:
In
the
one
our
appetite
pleaseth
us
,
but
experience
is
distastfull
;
it
is
honey
in
the
desire
,
but
gall
in
the
taste
;
In
the
other
,
in
that
which
is
truely
good
,
our
appetite
many
times
is
dull
and
queazy
,
but
when
we
have
tasted
,
and
chewed
upon
it
,
●…
is
sweeter
then
the
honey
or
the
honey
combe
:
It
may
be
gall
in
the
appetite
,
but
in
the
taste
't
is
manna
;
If
you
put
them
into
the
scales
to
weigh
them
,
there
is
no
comparison
;
you
may
as
well
measure
time
with
eternity
,
or
weigh
one
sand
of
the
shore
with
the
whole
ocean
;
for
he
that
feedeth
on
lyes
must
needs
be
empty
,
when
't
is
truth
alone
that
fills
us
.
Last
of
all
;
As
this
good
fils
and
satisfies
us
,
so
it
gives
a
sweet
relish
and
taste
even
to
misery
it self
,
and
those
evills
,
which
we
so
feare
,
as
if
there
were
none
but
those
;
it
makes
those
things
which
are
not
good
in
themselves
usefull
and
advantageous
to
us
;
and
as
Saint
Basil
observes
,
Bas
.
de
Gratiarum
actione
.
T.
1.
p.
357.
is
not
changed
or
lost
in
the
multitude
and
throng
of
those
evils
which
compasse
us
about
on
every
side
,
but
changes
and
turnes
them
,
and
makes
them
the
helpers
of
our
joy
,
makes
losse
gaine
,
enriches
poverty
,
ennobles
disgrace
,
shines
upon
afflictions
that
we
may
rejoyce
in
them
,
crownes
persecution
with
blessednesse
,
and
is
that
alone
which
maketh
Saints
and
canonizeth
Martyrs
.
It
is
the
delight
of
man
,
and
it
is
the
delight
of
Angels
,
the
delight
and
glory
of
God
himself
.
In
respect
of
Religion
it
is
not
materiall
,
whether
we
be
rich
,
or
poore
,
naked
or
clothed
,
at
the
mill
,
or
on
the
throne
,
Censum
non
requirit
,
nudo
homine
contenta
est
,
religion
and
piety
require
nothing
but
a
man
,
for
't
were
strange
we
should
think
this
Good
was
shewed
,
this
Religion
ordained
to
put
us
to
charges
.
Indeed
he
that
imbraceth
it
,
and
keeps
this
treasure
in
his
heart
can
never
be
poore
,
nor
weak
,
nor
naked
,
nor
dishonorable
;
for
in
what
weaknesse
is
not
he
strong
?
in
what
solitude
hath
not
he
troops
to
guard
him
?
or
when
is
he
poore
,
who
possesseth
all
things
?
when
is
he
alone
who
hath
piety
for
his
companion
,
and
the
Angels
for
his
ministers
?
when
is
he
dishonourable
,
who
is
clothed
with
this
robe
of
righteousnesse
?
He
that
hath
nothing
in
this
world
,
if
he
hath
not
this
art
of
enjoying
nothing
,
Perdidit
infoelix
totum
nil
,
hath
utterly
lost
the
benefit
of
that
nothing
.
This
may
seem
a
Paradox
,
and
so
doth
every
thing
to
the
flesh
,
to
the
sensitive
part
,
which
doth
confine
,
and
regulate
it
,
which
indeed
is
to
honor
and
spiritualize
it
;
but
reason
and
religion
discover
more
grosse
absurdities
and
soloecismes
in
the
motitions
and
applications
of
the
sense
,
which
wasts
it self
in
its
inclinations
and
longings
,
and
is
lost
in
its
paradice
in
that
flattering
object
,
to
which
it
was
carried
with
such
violence
;
and
so
we
are
made
poore
in
the
midst
of
our
heaps
,
base
and
dishonourable
in
our
zenith
,
when
we
are
at
the
highest
;
are
sick
,
and
tremble
as
Belshazzar
did
at
a
feast
,
are
quickly
weary
of
those
delights
we
longed
for
;
we
have
least
,
when
we
have
most
,
and
have
nothing
,
when
we
have
all
;
when
with
this
Good
here
in
the
text
,
(
when
in
appearance
we
have
nothing
)
we
have
more
then
this
world
can
give
,
and
are
then
richest
,
when
we
are
throwne
out
of
it
;
and
are
then
at
the
end
of
our
hopes
,
when
to
the
eye
of
flesh
we
are
lost
for
ever
.
Again
,
as
it
sweetens
our
misery
,
so
it
improves
our
wealth
;
makes
that
usefull
to
us
,
which
might
otherwise
ruine
us
;
makes
that
as
a
chaine
and
ornament
about
our
necks
,
which
the
devil
useth
to
make
his
snare
:
Parisiensis
calls
it
Honestissimum
furem
,
the
honestest
theef
in
the
world
,
which
by
taking
from
us
,
makes
us
richer
.
In
a
word
,
it
makes
the
unrighteous
mammon
a
friend
,
non
enim
auri
vitium
est
avaritia
,
for
covetousnesse
is
not
the
fault
of
the
gold
,
nor
gluttony
of
meats
,
nor
drunkennesse
of
wine
,
but
of
men
;
nec
deficitur
ad
mala
,
sed
malè
,
saith
Aust.
we
fail
not
in
things
evil
in
their
own
nature
,
but
our
great
defect
is
,
that
even
against
the
order
of
nature
,
we
abuse
those
things
to
evil
,
which
are
naturally
good
.
All
the
riches
in
the
world
cannot
raise
a
cloud
,
saith
Basil
,
but
yet
we
see
the
widdowes
two
mites
did
purchase
heaven
.
All
the
dainties
,
all
the
glory
which
we
see
,
cannot
bring
us
back
again
into
Paradise
,
and
yet
a
cup
of
cold
water
shall
find
its
reward
.
And
this
is
the
end
why
they
are
given
,
to
wit
,
to
be
subservient
to
this
Good
;
to
be
the
matter
,
whereon
it
may
shew
its
art
and
skill
,
and
extract
Manna
out
of
meat
,
and
the
water
of
life
out
of
drink
,
and
eternity
out
of
that
which
passeth
away
as
a
shadow
,
and
returnes
no
more
;
for
sensible
things
,
saith
Basil
,
are
as
types
and
representations
of
spirituall
,
and
point
out
to
them
,
as
the
sacrifices
under
the
law
,
did
to
Christ
,
and
shall
have
their
consummatum
est
,
and
be
abolisht
as
they
were
;
and
therefore
we
may
so
far
make
use
of
them
(
and
't
is
the
best
use
we
can
put
them
to
)
to
make
us
in
love
with
this
true
Good
,
which
may
lead
us
to
blisse
;
and
so
think
of
them
,
as
if
there
no
gold
at
Ophir
,
no
pearle
but
sanctity
,
no
riches
but
godlinesse
,
no
purchase
but
eternity
.
And
this
is
the
Good
in
the
text
,
1.
fitted
and
proportioned
to
the
nature
of
our
soul
,
2ly
.
fitted
to
all
sorts
and
conditions
of
men
,
3ly
.
lovely
and
amiable
in
the
eyes
of
all
,
4ly
.
filling
and
satisfying
all
;
And
last
of
all
,
giving
a
sweet
rellish
to
the
worst
of
evils
,
which
we
use
most
to
fear
;
and
making
that
which
is
not
good
in
it self
,
good
,
and
profitable
,
and
advantageous
to
us
;
view
it
well
and
consider
it
,
and
you
cannot
but
say
,
it
is
wroth
the
shewing
,
wroth
the
sight
,
and
worth
the
purchase
,
though
we
lay
down
all
that
we
are
worth
.
And
now
to
proceed
;
that
you
may
fall
in
love
with
it
,
and
embrace
it
,
It
is
first
,
laid
open
and
naked
,
and
manifested
unto
you
;
Iadicavit
tibi
,
He
hath
shewed
the.
2ly
.
publisht
by
open
proclamation
,
as
a
law
,
which
hath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
forcing
and
necessitating
power
,
that
if
the
cords
of
love
will
not
draw
you
,
the
bonds
and
force
of
a
law
may
confine
you
to
it
.
1.
he
shews
it
,
he
hath
shewed
thee
,
O
man
what
is
good
;
2ly
.
he
requires
it
,
he
wills
,
he
commands
it
;
for
what
doth
God
require
but
this
?
He
hath
shewed
thee
O
man
what
is
good
,
and
what
doth
the
Lord
require
?
And
first
:
That
which
is
truely
good
is
open
and
manifest
unto
all
;
God
exposes
and
layes
open
,
puts
it
to
sale
,
and
bids
us
come
and
buy
:
It
is
a
treasure
,
and
he
hath
unlockt
it
;
it
is
a
pearle
,
Math.
13.
and
he
hath
opened
the
casket
;
It
is
his
light
,
and
he
hides
it
not
under
a
bushel
;
It
is
a
rule
by
which
we
are
to
walk
,
and
being
it
concernes
our
conduct
in
our
way
,
it
is
easie
,
and
obvious
,
and
open
to
the
weakest
understanding
;
sua
fronte
proponitur
,
saith
Tertullian
,
it
is
presented
to
us
without
any
mask
or
vaile
.
For
indeed
it
is
the
property
of
a
rule
to
be
so
,
perspicuous
;
otherwise
it
is
not
a
rule
,
but
an
Oracle
,
or
rather
a
snare
to
catch
us
;
for
how
shall
we
be
able
to
embrace
it
,
if
we
cannot
see
it
?
how
shall
we
be
able
to
do
our
duty
,
if
we
know
not
what
it
is
?
if
the
trumpet
give
an
uncertain
sound
,
who
shall
prepare
himself
to
battle
?
saith
Saint
Paul
;
If
this
good
be
clouded
with
darknesse
,
and
perplexities
,
who
shall
gird
up
his
loynes
to
make
his
approches
and
addresses
to
it
?
't
is
true
indeed
;
to
draw
neere
,
to
lay
hold
and
joyne
with
it
(
having
no
better
retinue
commonly
,
then
contempt
and
reproch
,
then
misery
and
affliction
,
then
persecution
and
death
,
being
compassed
about
with
these
terrors
,
)
is
a
matter
of
difficulty
,
in
regard
of
our
weaknesse
and
frailty
,
which
loves
not
to
look
upon
beauty
in
such
a
dresse
;
and
that
domestick
war
which
is
within
us
,
and
that
fight
and
contention
which
is
between
the
flesh
and
the
spirit
;
and
in
this
respect
it
is
a
narrow
way
,
and
we
must
use
a
kind
of
violence
upon
our selves
to
work
through
it
to
our
end
;
but
yet
it
is
shewed
and
manifested
,
and
the
knowledge
of
the
way
is
not
shut
up
and
barricadoed
,
but
to
those
who
are
not
willing
to
find
it
,
but
run
a
contrary
way
by
some
false
light
,
which
they
had
rather
look
upon
and
follow
,
then
that
which
leads
them
upon
the
pricks
,
upon
labour
,
and
sorrow
,
and
difficulty
.
Whatsoever
concernes
a
man
,
is
easie
to
be
seen
,
for
it
is
as
open
as
the
day
,
in
other
passages
,
and
dispensations
of
himself
,
in
other
effects
of
his
power
and
wisdome
:
God
is
a
God
afar
off
,
but
in
this
which
concernes
us
,
he
is
neere
at
hand
,
he
is
with
us
,
about
us
,
and
within
us
;
In
other
things
,
which
will
no
whit
advantage
us
to
see
,
he
makes
darknesse
his
pavilion
round
about
him
,
but
in
this
he
displayes
his
beams
.
His
way
is
in
the
whirlwind
,
Nahum
1.3
.
and
his
footsteps
are
not
known
,
Ps.
77.19
.
why
he
lifts
up
one
on
high
,
and
layes
another
in
the
dust
;
why
he
now
shines
upon
my
tabernacle
,
and
anon
beats
upon
it
with
his
tempest
;
why
he
placeth
a
man
of
Belial
in
the
throne
,
and
sets
the
poore
innocent
man
to
grind
at
the
mill
;
why
he
passeth
by
a
brothel-house
,
and
with
his
thunder
beats
down
his
own
temple
;
why
he
keepeth
not
a
constant
course
in
his
works
,
but
to
day
passeth
by
us
in
a
still
voice
,
and
to
morrow
in
an
earthquake
;
as
it
is
far
removed
out
of
our
ken
and
sight
,
so
to
know
it
would
not
promote
or
forward
us
in
our
motion
to
happinesse
;
we
are
the
wiser
,
that
we
do
not
know
them
;
for
there
is
no
greater
folly
in
the
world
then
for
a
mortall
,
finite
creature
,
to
discover
such
a
mad
ambition
,
as
to
desire
to
know
as
much
,
and
be
as
wise
as
his
creator
.
This
was
my
infirmity
,
saith
David
,
I
was
even
sick
,
when
I
did
think
of
it
;
and
he
checketh
himself
for
it
,
Psal.
77.11
.
Behold
the
world
is
my
stage
,
and
here
I
must
move
by
that
light
which
he
hath
afforded
me
,
and
not
be
put
out
of
my
part
to
a
full
shame
,
by
a
bold
and
unseasonable
contemplation
of
Gods
proceedings
;
not
run
out
of
my
own
wayes
by
gazing
too
boldly
on
his
.
My
businesse
is
to
embrace
this
good
,
and
that
will
be
my
Angel
to
keep
me
in
all
my
wayes
,
that
I
dash
not
my
foot
against
a
stone
,
against
those
perplext
and
crosse
events
,
which
are
those
stones
which
we
so
hardly
digest
.
I
cannot
know
why
he
lifteth
up
one
,
and
pulleth
down
another
;
but
if
I
cleave
to
this
,
This
will
lift
up
my
head
,
even
when
I
am
down
.
It
is
not
fit
I
should
know
why
the
wicked
prosper
;
but
by
this
light
I
see
a
serpent
in
their
Paradise
,
which
will
deceive
and
sting
them
to
death
:
why
they
prosper
I
cannot
find
out
,
but
he
that
seemes
to
hide
himself
,
comes
so
neere
me
,
as
to
tell
me
,
Their
prosperity
shall
slay
them
.
Prov.
1.32
.
That
their
greatest
happinesse
is
their
greatest
curse
,
and
if
there
be
an
hell
on
earth
,
it
is
better
then
their
heaven
.
It
is
not
convenient
for
me
to
know
things
to
come
;
quem
mihi
,
quem
tibi
sinem
Dii
dederint
,
what
will
be
my
end
,
and
what
will
be
theirs
,
to
know
the
number
of
their
dayes
how
long
they
shall
rage
,
and
I
suffer
;
these
are
like
the
secrets
of
great
Princes
,
and
they
may
undoe
us
,
and
therefore
they
are
lockt
up
from
us
in
the
prescience
and
bosome
of
God
,
and
he
keeps
the
key
himself
,
and
will
not
shew
them
:
But
cast
thy
burden
upin
him
,
do
thy
duty
,
exercise
●hy
self
in
that
which
he
hath
shewen
,
and
then
thon
mayest
lye
down
,
and
rest
upon
this
,
that
their
damnation
sleepeth
not
,
that
their
rage
shall
not
hurt
thee
,
and
that
thy
patience
shall
crown
thee
.
In
a
word
,
If
it
be
evil
and
thou
forseest
it
,
it
may
cast
thee
down
too
low
;
and
if
it
be
good
,
it
may
lift
thee
up
too
high
,
and
thy
exaltation
may
be
more
dangerous
then
thy
fall
;
but
Eschew
Evil
,
and
follow
that
which
is
good
,
and
this
will
be
a
certain
Prophesie
and
presage
of
a
good
end
(
be
it
what
it
will
)
whether
it
come
to
meet
thee
in
the
midst
of
rayes
,
or
of
a
tempest
.
These
things
God
will
not
shew
thee
,
because
thy
eye
is
too
weak
to
receive
them
;
nor
in
the
next
place
will
he
answer
thy
curiosity
and
determine
every
question
which
thou
art
too
ready
to
to
put
up
;
nor
redeeme
thee
from
those
doubts
and
perplexities
,
which
not
knowledge
but
thy
ignorance
hath
led
thee
into
,
and
so
left
thee
in
that
maze
and
labyrinth
,
out
of
which
thou
canst
not
get
;
for
it
savours
more
of
ignorance
then
knowledg
,
to
venture
in
our
search
without
light
,
to
conclude
without
premises
,
and
to
affect
the
knowledge
of
that
which
we
must
needs
know
was
yet
never
discovered
,
and
therefore
can
never
be
known
.
That
Good
which
is
good
for
us
,
he
brings
out
of
the
treasurie
of
his
wisdome
,
and
layes
it
before
us
,
and
bids
us
come
and
see
how
gracious
he
is
;
but
that
which
is
curiosae
disquisitionis
,
as
Tertullian
speaks
,
of
a
more
subtle
nature
,
he
keeps
from
our
eyes
:
for
religion
may
stand
fast
as
mount
Sion
,
though
it
have
not
those
deeper
speculations
to
support
it
,
which
many
times
supplant
and
undermine
it
,
and
rob
it
of
that
precious
time
,
and
those
earnest
endeavours
,
which
were
due
,
and
consecrated
to
it
alone
.
What
a
fruitlesse
dispute
might
that
seem
to
be
between
Saint
Hierome
and
Saint
Austin
,
concerning
the
originall
of
the
soul
?
when
after
long
debate
,
and
some
heat
,
and
frequent
intercourse
of
letters
,
Saint
Austin
himself
confesses
in
his
Retractions
,
de
origine
animae
nec
tunc
sciebam
,
nec
adhuc
scio
,
concerning
the
soules
originall
,
I
knew
nothing
then
,
and
know
as
little
now
:
what
a
needlesse
controversie
arose
between
the
Eastern
and
the
Western
Bishops
,
concerning
the
time
of
the
keeping
of
the
Feast
of
Easter
?
when
whensoever
they
kept
it
,
they
gave
some
occasion
to
standers
by
,
of
feare
,
that
they
kept
it
both
with
the
leaven
of
malice
and
uncharitablenesse
;
and
what
a
weaknesse
is
it
to
put
that
to
the
question
,
which
before
inquiry
made
,
we
may
easily
know
we
shall
never
find
?
Many
such
questions
have
been
in
agitation
,
many
such
inquiries
made
,
and
some
others
of
another
nature
,
which
do
not
deserve
the
name
of
questions
,
because
they
cannot
be
resolved
,
or
are
resolved
with
so
little
profit
;
as
concerning
the
state
of
the
dead
,
which
they
could
not
,
or
would
not
discover
,
who
were
raised
from
it
;
of
the
nature
of
hell
fire
,
when
it
should
be
the
study
of
our
whole
life
to
be
those
new
creatures
who
shall
never
know
it
;
of
the
condition
of
infants
,
that
dye
in
the
womb
;
of
Gods
decrees
,
and
the
order
of
them
;
of
his
omnipotency
,
omniscience
,
omnipresence
,
which
we
as
boldly
speak
of
,
as
we
do
of
the
virtues
in
Aristotles
morals
,
as
if
we
did
see
him
as
he
sees
us
,
and
did
know
him
as
we
are
known
.
Many
more
there
are
,
and
to
these
,
many
cases
of
conscience
,
which
do
rather
perplex
and
rack
the
conscience
then
guide
and
settle
it
;
and
too
many
,
which
,
as
the
Apostle
speakes
of
fornication
and
uncleannesse
,
are
not
fit
to
be
named
amongst
us
.
Poteramus
has
horas
non
perdere
,
The
time
which
hath
been
spent
in
the
discussion
of
these
,
might
(
to
speake
no
more
)
have
been
bestowed
with
more
advantage
to
the
Church
and
common
cause
;
for
I
do
not
see
how
they
come
within
the
compasse
of
this
Good
,
or
have
added
one
haire
to
its
perfection
.
Quò
plus
est
dogmatum
,
hoc
uberior
est
haeresium
materia
:
Nunquam
fuit
sincerior
,
callio●que
Christiana
files
,
quàm
cum
illo
uno
,
eoque
brevissimo
Symbolo
contentus
est
orbis
.
Erasm
.
Guliel
.
Varamo
Archiep.
Cant.
prefat.
●d
ep.
Hieron
.
For
what
need
this
losse
of
oyl
and
labour
,
this
stir
and
noise
?
why
should
this
curiosity
spread
so
,
as
to
be
as
universall
as
the
Church
it self
?
when
all
that
God
will
shew
,
or
concernes
us
to
see
,
is
drawn
up
within
this
narrow
compasse
of
this
one
word
,
that
which
is
Good
.
Would
you
view
it
in
its
particulars
?
I
need
not
send
you
to
those
many
Creeds
framed
at
sundry
times
,
and
in
divers
manners
;
for
Erasmus
will
tell
us
,
That
religion
was
never
more
sincere
and
uncorrupt
,
then
when
they
used
but
one
Creed
,
and
that
a
short
one
:
Saint
Paul
calls
the
proportion
of
faith
,
Rom.
12.6
.
that
proportion
,
which
we
must
not
come
short
of
,
nor
exceed
;
a
forme
of
sound
words
,
2
Tim.
1.13
.
which
hath
no
corrupt
doctrine
mixed
with
it
,
and
the
truth
,
which
is
after
Godlinesse
,
1
Iit
.
1.
which
is
therefore
shewn
,
that
we
may
be
just
,
and
mercifull
,
and
humble
:
who
knowes
not
what
't
is
to
believe
in
Christ
?
to
deny
ungodlinesse
,
and
worldly
lusts
?
what
oppressor
knowes
not
what
Justice
is
,
and
who
more
ready
to
demand
it
?
what
tyrant
is
not
ready
to
beg
mercy
at
his
need
?
who
is
so
puffed
up
,
as
to
be
quite
ignorant
,
what
humility
is
?
who
understands
not
our
Saviours
Sermon
on
the
mount
?
Where
this
Good
in
the
text
is
spread
and
dilated
into
its
severall
parts
?
And
to
know
these
,
is
to
know
all
that
should
be
known
;
and
did
we
practice
what
is
easie
to
know
,
we
should
not
thus
trouble
our selves
and
others
to
know
what
to
practice
;
and
as
the
ancients
use
to
say
,
the
way
to
knowledge
is
easie
to
them
who
are
desirous
to
be
Good
,
nor
was
this
light
ever
hid
from
those
,
who
did
delight
to
walk
by
it
;
the
law
is
a
light
saith
David
,
and
to
say
it
is
not
visible
when
't
is
held
forth
,
is
to
deny
it
to
be
a
light
;
for
he
therefore
shews
it
,
that
it
may
be
seen
.
He
hath
shewed
thee
O
man
,
&c.
Thus
then
God
hath
shewn
us
,
1.
all
those
things
which
concerne
us
,
2ly
.
all
that
we
can
apprehend
,
all
those
truths
of
which
we
are
capable
;
and
these
two
are
alwaies
in
conjunction
,
and
have
a
mutuall
aspect
one
on
the
other
;
what
concernes
us
,
that
we
can
apprehend
,
and
what
we
can
apprehend
concernes
us
;
the
mind
is
large
enough
for
that
which
will
better
it
,
and
that
which
will
better
it
,
is
obvious
to
the
mind
,
as
Saint
Paul
speaks
,
Phil.
4.8
.
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
of
good
report
,
if
there
be
any
virtue
,
any
praise
,
these
are
within
the
compasse
of
this
Good
here
in
the
text
,
and
are
set
up
and
pointed
to
by
the
finger
of
God
,
for
all
that
are
men
to
look
upon
.
But
now
it
may
be
askt
;
if
the
object
be
so
faire
and
visible
,
how
comes
it
to
passe
it
is
hid
from
so
many
eyes
,
that
there
be
so
few
that
see
it
,
or
see
it
so
as
to
fall
in
love
with
it
,
and
embrace
it
?
for
as
the
Prophet
asks
,
who
hath
believed
our
report
?
so
may
we
,
who
hath
delighted
in
this
sight
?
I
must
therfore
call
your
thoughts
to
look
upon
the
spectator
,
as
well
as
the
object
,
the
man
as
well
as
the
Good
.
If
it
be
good
it
was
shewed
to
the
man
,
and
if
he
be
a
man
he
can
see
it
.
He
hath
shewed
thee
O
man
what
is
good
:
and
this
word
man
runneth
through
every
vein
of
the
text
,
he
was
built
up
to
be
a
spectator
of
this
great
sight
;
the
man
it
is
,
to
whom
the
law
is
given
,
and
if
he
be
a
man
,
he
cannot
but
behold
it
;
for
when
he
sees
it
not
,
he
doth
exuere
hominem
,
he
puts
off
the
man
quite
,
devests
himself
of
reason
,
and
becomes
like
to
the
beasts
that
perish
.
Many
hindrances
there
may
be
,
to
keep
it
from
our
eyes
,
that
we
do
not
rightly
judge
of
this
Good
,
in
which
the
man
is
lost
and
swallowed
up
in
victory
:
Isidore
of
Pelusium
hath
given
us
three
:
the
1.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
narrownesse
of
the
understanding
and
judgment
;
the
2.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sloth
and
neglect
in
the
pursuit
of
it
;
the
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
improbity
of
mens
manners
,
and
a
wicked
and
profane
conversation
.
And
first
,
the
narrownesse
and
defect
in
the
understanding
is
an
evil
incident
but
to
a
few
;
for
how
can
the
understanding
be
too
narrow
to
receive
that
Good
which
was
fitted
and
proportioned
to
it
?
if
it
will
receive
Evil
,
it
will
receive
Good
;
for
there
can
be
no
reason
given
,
why
it
should
be
as
the
needles
eye
to
piety
and
holinesse
,
and
a
wide
open
door
,
of
capacity
enough
to
let
in
a
legion
of
devils
.
No
;
this
befalls
none
but
those
who
know
it
not
indeed
,
and
yet
shall
never
be
questioned
for
their
ignorance
,
as
naturall
fooles
and
madmen
,
Non
est
dementia
quae
est
in
hominis
potestate
.
Quint.
declam.
348.
which
bring
that
disease
with
them
into
the
world
,
which
they
can
neither
avoid
nor
cure
,
and
of
which
the
cause
cannot
be
found
out
,
saith
the
Orator
;
and
these
men
come
not
under
the
common
account
,
nor
are
to
be
set
down
in
the
roll
and
catalogue
of
men
;
Pet.
Faber
.
adel
.
124.
Furiosus
pro
absente
,
saith
the
law
,
wheresoever
they
are
,
they
are
as
absent
,
and
whatsoever
they
do
,
they
do
as
if
they
did
it
not
:
They
are
not
what
they
are
,
and
they
do
not
what
they
do
;
and
why
they
are
so
,
and
what
shall
be
their
end
,
is
casus
reservatus
,
is
lockt
up
,
and
reserved
in
the
bosome
of
God
alone
;
and
he
that
shall
ask
how
it
comes
to
passe
that
they
are
thus
and
thus
may
well
claim
kindred
of
them
both
.
To
these
it
is
not
shewed
,
who
are
as
far
removed
from
being
men
,
as
they
are
from
the
use
of
reason
:
August
.
l.
1.
de
doct.
Christ
.
and
how
should
he
see
a
star
in
the
firmament
,
saith
Saint
Austin
,
who
cannot
see
so
far
as
to
my
finger
,
which
points
up
to
it
?
how
should
they
see
this
good
,
who
are
so
distitute
of
reason
,
which
is
the
onely
eye
,
with
which
we
can
behold
it
?
The
2.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sloth
and
neglect
,
that
we
do
not
search
it
out
,
not
fix
our
eyes
upon
it
,
but
walk
on
towards
our
journeyes
end
,
sport
our selves
in
the
way
,
and
onely
salute
it
in
the
by
,
and
then
(
as
travellers
do
many
objects
and
occurences
they
meet
with
)
behold
it
,
passe
by
and
forget
it
,
or
as
Saint
James
speaks
,
look
on
it
as
on
a
glasse
,
not
as
women
with
curiosity
and
diligence
,
but
as
men
perfunctorily
and
slightly
,
and
never
once
think
more
of
what
we
have
seen
:
we
first
slight
,
and
at
last
loath
it
;
for
a
negative
contempt
is
the
immediate
way
,
and
next
step
to
a
positive
:
venit
ignavia
,
Plaut.
Mostell
.
&
ea
mihi
tempestas
fuit
,
saith
he
in
the
Comedy
;
sloth
comes
upon
us
,
binds
our
faculties
,
and
that
is
the
tempest
which
spoiles
us
of
our
crop
,
of
that
fruit
,
which
we
might
have
gathered
from
this
tree
of
life
.
For
though
this
Good
be
most
fully
and
perspicuously
set
forth
in
Scripture
,
shewn
in
all
its
beames
and
glory
,
yet
this
gives
no
encouragement
to
neglect
those
meanes
which
God
hath
reach'd
forth
unto
us
,
to
guide
and
direct
us
in
our
search
;
There
is
light
enough
,
and
it
is
plain
,
is
no
argument
,
that
we
should
shut
our
eyes
.
For
as
we
do
not
with
the
Church
of
Rome
pretend
extreme
difficulty
,
and
with
this
pretence
quite
strike
the
Scripture
out
of
the
hands
of
the
Laity
,
and
busie
their
zeal
with
other
matters
,
bind
them
,
as
a
horse
is
bound
to
the
mill
,
and
lead
them
on
in
the
motion
of
a
blind
obedience
;
so
do
we
require
the
greatest
diligence
both
in
reading
Scripture
,
and
also
in
asking
counsel
of
the
gray
haires
,
and
multitude
of
yeares
,
of
the
learned
,
of
those
whom
God
hath
placed
over
them
in
the
Church
;
and
if
the
great
Physitian
Hippocrates
thought
it
necessary
in
his
art
for
those
who
had
taken
any
cure
in
hand
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hippocrat
in
praecep
.
N●…z
.
cp.
120.
to
ask
advice
of
all
,
even
of
Ideots
,
and
those
who
knew
but
little
in
that
art
;
much
rather
ought
we
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ask
counsel
of
God
by
prayer
,
and
to
be
ready
to
be
instructed
by
any
who
is
a
man
;
for
though
the
lesson
be
plain
,
yet
we
see
it
so
falls
out
,
that
negligence
doth
not
passe
a
line
,
when
industry
and
meditation
have
run
over
the
whole
book
;
that
diligence
hath
a
full
sight
of
this
Good
,
when
sloth
and
neglect
have
but
heard
of
its
name
.
Saint
Hierom
speaks
of
some
in
his
time
,
qui
solam
rusticitatem
pro
Sanctitate
habebant
,
who
accounted
rusticity
and
ignorance
the
onely
true
holinesse
,
and
called
themselves
the
schollars
and
disciples
of
the
Disciples
of
Christ
,
who
we
are
told
,
were
simple
and
unlearned
fishermen
;
Idcirco
Sancti
,
quod
nihil
scirent
,
as
if
ignorance
were
the
best
argument
to
demonstrate
their
piety
,
and
they
were
therefore
holy
,
because
they
knew
not
what
it
was
to
be
so
.
I
will
not
say
,
such
we
have
in
these
our
dayes
;
no
,
they
are
not
such
as
professe
ignorance
,
but
who
are
as
ignorant
as
they
could
be
who
did
professe
it
.
Like
the
lilies
of
the
field
,
they
labour
not
,
they
study
not
,
and
yet
Solomon
with
all
his
wisdome
was
not
so
wise
as
one
of
these
:
Some
crummes
fall
from
their
masters
table
,
some
passage
they
catch
and
lay
hold
on
from
some
Prophet
,
which
they
call
theirs
,
and
this
so
fills
them
,
that
they
must
vent
,
that
it
runs
over
,
and
defiles
and
corrupts
that
which
they
will
not
understand
;
for
bring
them
to
a
triall
,
and
you
shall
find
them
as
well
skilled
in
Scripture
,
as
he
was
in
Virgil
,
who
having
studied
it
long
,
at
last
ask'd
whether
Aeneas
was
a
man
or
a
woman
.
Faith
is
their
daily
bread
,
their
common
language
;
religion
they
speak
of
,
as
oft
almost
as
they
do
speak
;
piety
dwells
with
them
,
purity
is
their
proper
passion
,
or
essence
rather
;
but
then
this
Good
in
the
text
,
Justice
,
and
Mercy
,
and
honesty
in
conversation
(
if
we
may
judge
of
the
tree
by
his
fruits
)
is
not
,
as
the
Psalmist
speaks
,
in
all
their
thoughts
,
for
it
is
scarce
in
any
of
their
wayes
;
and
we
have
that
reason
,
which
we
would
not
have
,
to
feare
,
that
they
do
but
talk
of
it
.
Now
to
cast
a
carelesse
look
upon
this
good
is
not
to
see
it
;
to
talk
of
it
,
is
not
to
understand
it
;
to
name
it
,
is
not
to
embrace
it
;
for
all
these
may
be
in
a
man
who
hath
the
price
in
his
hand
,
but
hath
no
heart
to
buy
it
:
and
as
the
Philosopher
said
of
those
who
were
punisht
after
death
in
their
carcasses
,
Relicto
cadavere
abijt
reus
,
the
body
was
left
behind
,
but
the
guilty
person
,
the
Parricide
was
departed
and
gone
:
So
here
is
a
lump
of
flesh
,
but
the
man
is
gone
,
nay
dead
and
buried
,
covered
over
with
outward
formalities
,
with
words
and
fancy
:
This
is
not
the
man
in
the
text
,
and
then
no
marvell
if
he
cannot
see
this
great
sight
.
The
3.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Improbity
of
manners
,
a
mind
immerst
and
drowned
in
all
the
filth
and
pollution
of
the
world
,
evil
affected
,
Acts
14.2
.
Corrupt
,
Arislotle
Eth.
6.5
.
M●gnis
sceleribus
in●a
naturae
intereunt
.
Sen.
Cont.
2
Tim.
3.8
.
for
wickednesse
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Philosopher
,
and
doth
corrupt
the
very
principles
of
nature
,
and
make
that
Candle
,
as
Solomon
calls
it
,
which
God
hath
lighted
up
in
our
hearts
,
burn
but
dimly
;
and
as
we
read
,
when
the
earth
was
without
forme
and
void
,
darknesse
was
upon
the
face
of
the
deep
;
so
when
the
perturbations
of
our
mind
interpose
themselves
,
as
the
earth
,
there
is
straight
a
darknesse
over
the
soul
.
An
Evil
eye
cannot
behold
that
which
is
good
;
An
eye
full
of
Adulteries
,
cannot
discover
the
beauty
of
chastity
;
A
lustfull
eye
cannot
see
justice
;
a
Lofty
eye
can
neither
look
upon
mercy
,
nor
humility
.
The
love
of
honor
makes
the
judgment
follow
it
to
that
pitch
and
height
,
which
it
hath
set
and
markt
out
:
The
love
of
money
will
glosse
that
blessing
,
which
our
Saviour
hath
annext
to
poverty
of
spirit
.
My
factious
humor
will
strike
at
the
very
life
and
heart
of
religion
,
in
the
name
of
religion
and
God
himself
,
and
destroy
Christianity
for
the
love
of
Christ
.
Resist
not
the
power
;
In
one
age
't
is
glossed
,
bound
in
with
limitations
and
exceptions
,
or
rather
let
loose
to
run
along
with
men
of
turbulent
spirits
against
it self
;
in
another
,
when
the
wind
is
turned
,
't
is
a
plain
text
,
and
needs
no
interpreter
.
Bid
the
angry
gallant
bowe
to
his
enemy
;
he
will
count
you
a
fool
:
Bid
the
covetous
sell
all
that
he
hath
;
he
will
think
you
none
of
the
wisest
,
and
pitty
or
scorn
you
:
Bid
the
wanton
forsake
that
strumpet
,
which
he
calls
his
mistresse
;
and
he
will
send
you
a
challenge
,
and
for
attempting
to
help
him
out
of
that
deep
ditch
,
Prov.
23.27
.
will
send
you
to
your
grave
.
We
may
talk
what
we
please
of
Marcion
,
and
Manes
,
of
hereticks
and
the
devil
,
as
interpolators
and
corrupters
of
Scripture
;
but
it
is
the
wickednesse
of
mens
hearts
,
that
have
cut
and
mangled
it
,
and
made
it
what
we
please
,
made
it
joyn
and
comply
with
that
which
it
forbids
,
and
severely
threatens
.
Now
to
conclude
this
;
in
the
midst
of
so
many
passions
and
perturbations
,
in
the
throng
of
so
many
vices
,
and
ill
humors
,
in
this
Chaos
and
confusion
,
where
is
the
man
?
There
is
a
body
left
behind
,
inutile
pondus
,
an
unweildly
and
unprofitable
outside
of
a
man
,
the
garment
,
the
picture
,
or
rather
the
shadow
of
a
man
,
and
we
may
say
of
him
,
as
Jacob
did
when
he
saw
Josephs
coat
,
It
is
my
sonnes
cout
,
but
evil
beasts
have
devoured
him
,
Gen.
37.33
.
Here
is
the
shape
,
the
garment
,
the
outside
of
a
man
,
but
the
man
without
doubt
is
rent
in
pieces
,
distracted
,
and
torn
asunder
by
the
perturbations
of
his
mind
,
corrupted
,
annihilated
,
unmanned
by
his
vices
,
and
there
is
nothing
left
but
his
coat
,
his
body
,
his
carcasse
,
and
the
name
of
a
man
.
This
is
not
the
man
,
and
then
no
marvell
if
he
do
not
see
this
great
sight
:
In
his
day
,
whilest
he
was
a
man
,
his
reason
not
clouded
,
his
understanding
not
darkned
,
in
this
his
day
,
it
was
shewed
to
him
,
and
it
was
faire
and
radiant
,
but
now
all
is
night
about
him
,
and
't
is
hid
from
his
eye
;
for
if
it
be
hid
,
it
is
hid
to
them
that
perish
,
to
them
that
will
perish
,
2
Cor.
4.3
.
He
hath
shewed
thee
O
man
:
The
Good
invites
the
man
,
and
the
man
cannot
but
look
upon
that
which
is
Good
.
Draw
then
thy
soul
out
of
prison
;
take
the
man
out
of
his
grave
,
draw
him
out
of
these
clouds
of
sloth
,
of
passion
,
of
Prejudice
,
and
this
good
here
,
Piety
and
Religion
,
will
be
as
the
sunne
,
when
it
shineth
in
its
strength
.
For
conclusion
then
;
let
us
cleave
fast
to
this
good
,
and
uphold
it
in
its
native
and
proper
purity
against
all
externall
rites
,
Conclusion
.
and
empty
formalities
,
and
in
the
next
place
,
against
all
the
pomp
of
the
world
,
against
that
which
we
call
good
,
when
it
makes
us
evil
.
I
am
almost
ashamed
to
name
this
,
or
make
the
comparison
;
For
what
is
wealth
to
righteousnesse
?
what
is
policy
to
religion
?
what
is
earth
to
heaven
?
but
I
know
not
how
men
have
been
so
vain
as
to
attempt
to
draw
them
together
,
and
to
shut
up
the
world
in
this
good
,
or
rather
this
good
in
the
world
;
to
call
down
God
from
heaven
,
not
onely
to
partake
of
our
flesh
,
but
our
infirmities
,
and
sinnes
,
and
draw
down
that
which
is
truely
good
,
and
make
it
an
assistant
and
auxiliary
to
that
which
is
truely
evil
.
For
how
do
mens
countenance
,
nay
how
doth
their
religion
alter
,
as
they
see
or
heare
how
the
world
doth
go
?
Now
they
are
of
this
faction
,
and
then
of
that
,
and
anon
of
a
third
:
Now
Protestants
,
anon
Brownists
,
anon
Papists
,
anon
—
but
I
cannot
number
the
many
religions
,
and
the
no-religions
;
but
wheresoever
they
fasten
,
they
see
it
,
and
say
it
is
Good
;
so
that
as
it
was
observed
of
the
Romans
,
that
before
the
corruption
and
decay
of
manners
they
would
not
entertain
a
servant
or
officer
but
of
a
perfect
and
goodly
shape
;
but
afterwards
,
when
luxury
and
riot
had
prevailed
,
and
was
in
credit
with
them
,
they
diligently
sought
out
,
and
counted
it
a
kind
of
elegancy
and
state
to
take
into
their
retinue
dwarfs
,
and
monsters
,
and
men
of
a
prodigious
appearance
,
ludibria
naturae
,
those
errors
and
mockeries
of
nature
:
So
hath
it
allso
fallen
out
with
Religion
,
at
the
first
●ise
and
dawning
of
it
,
men
did
lay
hold
on
that
faith
alone
which
was
once
delivered
to
the
saints
,
and
went
about
doing
good
;
but
when
this
light
had
passed
more
degrees
,
men
began
to
play
the
wantons
in
it
,
and
to
seek
out
divers
inventions
;
and
this
Good
,
the
doctrine
of
faith
was
made
to
give
way
to
those
sick
and
loathsome
humors
,
which
did
pollute
and
defile
it
;
and
instead
of
following
that
which
was
shewed
,
they
set
up
something
of
their
own
to
follow
and
countenance
them
in
whatsoever
they
should
undertake
,
and
then
did
look
upon
it
alone
,
and
please
,
and
delight
themselves
in
it
,
although
it
was
as
different
from
the
true
pattern
which
was
first
shewed
as
a
monster
is
from
a
man
of
perfect
shape
;
as
Quintilian
speaks
of
some
professors
of
his
art
,
illa
,
quaecunque
deflexa
tanquam
exquisitiora
mirabantur
,
and
that
was
cryed
up
with
admiration
,
which
had
nothing
in
it
marvellous
or
to
be
wondred
at
,
but
its
deformity
.
We
have
a
proverb
,
that
It
is
ill
going
in
procession
,
where
the
devil
sayes
masse
;
but
most
certain
it
is
,
there
be
too
many
,
who
never
move
nor
walk
but
where
he
is
the
leader
.
If
the
Prince
of
the
ayre
,
if
the
God
of
this
world
go
before
,
we
follow
,
nay
we
fly
after
.
If
any
child
or
slave
of
his
hold
out
his
scepter
,
we
bowe
and
kisse
it
.
The
world
,
the
world
is
the
mint
,
where
most
mens
religion
is
coyned
;
and
if
you
well
mark
the
stamp
and
superscription
,
you
may
see
the
Prince
of
the
ayre
on
one
side
,
and
the
world
on
the
other
;
the
devil
on
the
side
like
an
Angel
of
light
,
and
the
world
on
the
other
with
its
pomp
and
glories
:
And
then
when
we
have
brought
our
desires
home
to
their
ends
,
when
we
have
raised
our
state
and
name
,
how
good
,
how
religious
are
we
?
when
the
purse
is
full
,
the
conscience
is
quiet
;
when
we
are
laden
with
earthly
blessings
,
we
take
them
as
a
faire
pledge
of
eternall
:
we
say
to
our selves
as
Michah
did
,
Judges
17.13
.
Now
I
know
that
the
Lord
will
do
me
good
,
because
I
have
a
Priest
,
said
he
;
because
we
have
great
possessions
,
say
we
,
as
great
Idolaters
as
Micah
,
for
what
are
our
shekels
of
silver
,
but
as
his
graven
and
molten
image
?
and
thus
we
walk
on
securely
all
the
dayes
of
our
life
,
not
as
the
children
of
this
world
,
but
as
the
children
of
light
,
and
out
of
our
great
abundance
sometimes
drop
a
penny
;
we
wast
away
,
and
sicken
,
and
make
our
will
,
and
seale
it
,
and
doubt
not
,
but
the
spirit
will
do
his
office
and
seale
our
redemtion
:
at
last
the
rich
man
dyes
,
and
is
buried
,
and
some
hireling
will
tell
you
,
The
Angels
have
carried
his
soul
into
heaven
:
A
strange
conceit
,
and
if
true
,
would
be
of
force
to
pluck
Lazarus
out
of
Abrahams
bosome
,
and
to
bring
back
Dives
through
the
gulph
,
and
place
him
in
his
roome
.
But
if
this
be
not
true
,
may
it
never
be
true
:
onely
let
us
not
deceive
our selves
,
but
search
and
try
our
hearts
,
and
root
out
all
such
vain
,
such
groundlesse
,
such
pernicious
imaginations
,
which
may
be
raised
up
in
time
of
prosperity
,
and
multiply
like
flyes
in
the
Sun
:
Let
us
not
seek
our
peace
in
those
false
,
fictitious
,
spurious
,
deceitfull
Goods
,
but
in
the
true
,
and
full
,
and
filling
Good
,
the
Good
here
in
the
Text
;
and
because
God
hath
fitted
and
proportioned
it
to
us
,
let
us
fit
and
apply
our selves
unto
it
;
and
since
he
hath
built
us
up
after
his
own
Image
,
let
us
adorn
and
beautifie
it
with
Justice
,
and
Mercy
,
and
Humility
,
and
not
blur
and
deface
it
with
the
craft
of
a
Fox
,
the
lust
of
a
Goat
,
and
the
rage
of
a
Lion
;
for
what
should
the
mark
of
the
Beast
doe
upon
the
Image
of
God
?
Again
,
being
fitted
to
us
and
to
all
sorts
and
conditions
of
men
,
Let
young
men
and
maids
,
old
men
and
children
,
Scribes
and
Idiots
,
Noble
and
ignoble
,
Priest
and
people
,
cleave
and
adhere
to
it
,
and
so
praise
and
magnifie
the
Name
of
the
Lord
;
sic
laudant
Angeli
,
for
so
the
Angels
and
Arch-angels
praise
him
.
And
thirdly
,
being
lovely
and
amiable
,
let
us
make
it
our
choice
,
and
espouse
our
wills
to
it
,
love
and
embrace
it
;
not
kisse
and
wound
it
,
approve
and
condemne
it
,
worship
it
in
our
hearts
,
and
persecute
it
in
our
brethren
:
And
since
it
is
a
filling
and
satisfying
good
,
here
let
us
let
down
our
pitchers
,
and
draw
waters
out
of
this
well
of
salvation
,
even
those
waters
which
will
sweeten
our
miseries
,
and
give
a
pleasant
taste
to
bitternesse
it self
.
To
conclude
,
behold
here
is
the
object
,
that
which
is
Good
;
faire
and
beautifull
to
the
eye
;
Jer.
5.1
.
Run
to
and
fro
through
the
streets
of
Jerusalem
,
and
see
of
you
can
find
a
MAN
,
and
he
is
the
spectator
,
and
cannot
but
see
it
.
But
what
went
you
out
into
the
wildernesse
to
see
?
saith
our
Saviour
;
why
the
eye
is
never
satisfyed
,
and
all
would
go
out
to
see
;
some
would
see
soft
raiment
,
and
that
you
may
see
on
every
back
;
some
gaze
upon
beauty
,
and
that
s
a
burning-glasse
to
set
the
soul
on
fire
.
Others
love
to
see
the
rednesse
of
the
wine
;
look
not
on
it
,
saith
Solomon
,
It
is
a
mocker
.
Some
would
behold
a
shew
of
pomp
and
glory
,
and
we
see
,
though
justice
can
never
faile
,
but
hath
the
best
,
even
when
she
is
worsted
,
yet
injustice
hath
had
more
triumphs
then
she
.
When
Julius
Caesar
triumpht
over
his
country
,
and
Pompey
rid
in
with
the
spoiles
of
Asia
,
the
ceremony
,
the
pomp
,
the
glory
was
the
same
.
But
the
eye
with
which
we
behold
these
spectacles
is
not
fit
for
this
object
;
we
have
another
eye
,
a
spirituall
eye
,
we
call
it
the
eye
of
our
reason
,
and
we
call
it
the
eye
of
our
faith
,
which
many
times
is
but
as
an
eye
of
glasse
for
shew
,
but
no
use
at
all
,
and
serves
to
hide
a
deformity
,
but
not
to
see
with
;
but
if
it
be
a
quick
and
living
eye
,
then
here
is
a
fit
object
for
it
,
worth
the
looking
on
,
in
which
we
may
see
all
other
things
in
a
fairer
dresse
,
in
a
celestiall
forme
,
in
the
Beauty
of
Holinesse
,
being
made
usefull
and
subservient
to
it
,
like
that
Speculum
Trinitatis
,
that
feigned
Glasse
,
in
which
(
they
tell
us
)
he
that
looks
,
sees
all
things
.
If
we
see
it
not
,
then
are
we
blind
,
2
Pet.
1.9
.
or
if
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
purblind
,
not
seeing
afar
off
those
things
which
are
laid
up
in
heaven
,
for
those
who
look
upon
this
Good
,
and
love
it
:
and
then
I
am
unwilling
to
say
what
we
are
,
but
certainly
we
are
but
infidels
.
And
indeed
there
is
something
of
infidelity
,
in
all
our
aversions
and
turning
away
from
this
good
:
for
what
s
the
reason
,
that
covetous
men
make
riches
an
Idol
,
and
sacrifice
to
their
own
net
,
but
want
of
faith
,
and
their
distrust
in
God
?
for
when
God
doth
not
answer
their
desires
,
they
run
with
Saul
to
the
devil
at
Endor
,
T●rtull
.
adv.
Judaens
.
c.
1.
p●ae●sset
eis
bubalum
capul
,
&c.
or
with
the
Israelites
in
a
pet
chuse
to
themselves
Bubulum
caput
,
as
Tertullian
expresseth
it
,
a
calves
head
to
be
their
leader
.
I
say
,
there
is
a
degree
of
infidelity
in
all
these
aversions
from
this
good
;
all
that
can
be
said
is
but
what
many
say
within
themselves
after
they
have
consulted
with
flesh
and
blood
,
that
this
good
is
not
shewn
so
clearly
,
nor
made
so
plain
,
as
it
is
said
to
be
,
which
is
indeed
to
remove
their
own
prop
and
pillar
,
to
demolish
their
own
Idol
,
and
to
drive
faith
quite
out
of
the
world
:
believe
they
do
in
God
,
yet
will
not
trust
him
;
and
they
are
perswaded
of
the
truth
of
things
not
seen
,
yet
will
leave
the
pursuit
of
them
,
to
follow
vanity
,
because
they
are
not
seen
.
He
hath
shewed
thee
,
O
man
,
what
is
good
,
and
wilt
thou
not
believe
him
?
fath
is
the
substance
of
things
not
seen
,
and
though
they
be
not
seen
,
yet
they
are
evident
,
the
Meanes
evident
,
and
the
End
as
evident
as
the
Meanes
;
In
our
sad
and
sober
thoughts
,
when
we
talk
like
speculative
men
,
as
evident
as
what
is
open
to
the
eye
.
But
such
an
evidence
we
have
,
which
a
covetous
man
would
soon
,
lay
hold
on
for
a
title
to
a
faire
inheritance
;
and
the
ambitious
for
an
assignment
of
some
great
place
:
for
if
such
a
record
had
been
transmitted
to
posterity
,
if
the
Scripture
which
conveighs
this
Good
,
had
entailed
some
rich
Mannor
or
Lordship
upon
them
,
it
should
have
then
found
an
easie
belief
,
and
been
Gospel
,
a
sure
word
of
prophecy
,
unquestionable
,
undoubtable
,
like
the
decrees
of
the
Medes
and
Persians
,
which
must
stand
fast
for
ever
and
cannot
be
altered
;
for
too
many
there
be
who
had
rather
have
their
names
in
a
good
leaf
,
then
in
the
book
of
life
;
and
this
is
the
reason
why
we
are
so
ignorant
of
that
which
is
good
indeed
,
and
so
great
clerks
in
that
which
is
calted
good
,
but
by
the
worst
;
why
we
are
so
dull
and
indocile
in
apprehending
that
wisdome
,
which
is
from
above
,
and
so
wise
and
witty
to
our
own
damnation
;
why
we
do
but
darkly
see
this
Good
which
is
so
plainly
shewed
unto
us
.
What
shall
we
say
then
?
nay
,
what
saith
the
Scripture
?
Awake
thou
that
sleepest
in
sloth
and
idlenesse
;
thou
that
sleepest
in
a
tempest
,
in
the
midst
of
thy
unruly
and
turbulent
passions
;
arise
from
the
grave
and
sepulchre
wherein
thy
sloth
hath
intomb'd
thee
;
arise
from
the
dead
,
from
that
nasty
charnel-house
of
rotten
bones
,
where
so
many
vitious
habits
have
shut
thee
up
;
break
up
thy
monument
,
cast
aside
every
weight
,
and
every
sinne
,
that
presseth
down
,
and
rise
up
,
and
be
but
a
man
,
improve
thy
reason
to
thy
best
advantage
,
and
this
Good
shall
shine
upon
thee
with
all
its
beames
and
brightnesse
,
and
Christ
shall
give
thee
light
,
if
not
to
see
things
to
come
,
to
satisfy
thy
curiosity
,
yet
to
see
things
to
come
,
which
shall
fill
thy
soul
as
with
marrow
and
fatnesse
;
if
not
to
know
the
uncertain
,
yet
certain
wayes
of
Gods
providence
,
yet
to
know
the
certain
and
infallible
way
to
blisse
;
if
not
to
know
things
too
high
for
thee
,
yet
to
know
that
which
shall
exalt
thee
to
heavenly
places
in
Christ
Jesus
.
He
hath
shewn
thee
,
O
man
,
what
is
Good
:
doest
thou
see
it
?
doest
thou
believe
it
?
thou
shalt
see
greater
things
then
these
:
thou
shalt
see
what
thou
doest
believe
;
enjoy
what
thou
doest
but
hope
for
;
thou
shalt
see
God
,
who
hath
shewed
thee
this
Good
,
that
thou
mightest
see
him
;
thou
shalt
then
have
a
more
exact
knowledg
of
his
wayes
and
providence
,
a
fuller
taste
of
his
love
and
goodnesse
,
a
clearer
sight
of
his
beauty
and
majesty
,
and
with
all
his
Angels
,
and
all
his
Saints
behold
his
glory
for
evermore
.
Thus
much
of
this
Good
as
it
is
an
object
to
be
lookt
on
;
we
shall
in
the
next
place
consider
it
as
a
Law
.
Quid
requirit
?
what
doth
the
Lord
require
?
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
The
Three
and
Twentieth
SERMON
.
PART
III.
MICAH
6.8
.
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
doe
justly
,
&c.
HE
hath
shewed
thee
,
O
man
,
what
is
good
;
what
it
is
thou
wert
made
for
,
even
that
which
is
fitted
and
proportioned
to
thy
soul
;
that
which
is
lovely
and
amiable
,
and
so
a
fit
object
to
look
on
;
that
which
will
fill
and
satisfy
the
soul
,
and
turn
the
greatest
evil
the
world
can
lay
as
a
stone
of
offence
in
our
way
,
into
good
,
and
raise
it self
upon
it
,
to
its
highest
pitch
of
glory
;
and
this
he
hath
made
plain
and
manifest
,
drawn
out
in
so
visible
a
character
,
that
thou
mayest
run
and
read
it
.
And
thus
far
we
have
already
brought
you
.
We
must
yet
lead
you
further
,
even
to
the
foot
of
mount
Sinai
;
what
doth
the
Lord
require
of
thee
?
which
is
as
the
publication
of
it
,
and
making
it
a
law
:
For
with
the
thunder
,
and
the
lightning
,
and
the
sound
of
the
Trumpet
,
and
the
voice
of
words
,
this
voice
was
heard
,
I
am
the
Lord
.
Thus
saith
the
Lord
;
It
is
the
Prophets
Warrant
or
Commission
;
I
the
Lord
have
spoken
it
,
is
a
seal
to
the
Law
.
By
this
every
word
shall
stand
,
by
this
every
Law
is
of
force
.
It
is
a
word
of
power
,
and
command
,
and
authority
;
for
he
that
can
doe
what
he
will
,
may
also
require
what
he
will
,
in
heaven
or
in
earth
.
So
then
,
If
he
be
the
Lord
,
he
may
require
it
;
and
in
this
one
word
,
in
this
Monosyllable
,
all
power
in
heaven
and
in
earth
is
contained
.
For
in
calling
him
Lord
he
assignes
unto
him
an
absolute
will
,
which
must
be
the
rule
of
our
will
,
and
of
all
the
actions
which
are
the
effects
and
works
of
our
will
,
and
issue
from
it
,
as
from
their
first
principle
and
mover
.
And
this
his
will
is
attended
,
1.
with
Power
,
2.
with
Wisdome
,
3.
with
Love
.
1.
By
his
power
he
made
us
;
2.
he
protects
and
preserves
us
;
and
from
this
issues
his
legislative
power
:
3.
as
by
his
Wisdome
he
made
us
,
so
by
the
same
wisdome
he
gives
us
such
a
Law
,
which
shall
sweetly
and
certainly
lead
us
to
that
End
for
which
he
made
us
;
And
last
of
all
,
his
Love
it
is
to
the
work
of
his
own
hands
,
thus
to
lead
us
:
And
all
these
are
shut
up
in
this
one
word
Lord
.
And
let
us
view
and
consider
these
,
and
so
look
upon
them
,
as
to
draw
down
their
influence
and
vertue
into
our
souls
,
which
may
work
that
obedience
in
us
,
which
this
Lord
requires
,
and
will
reward
.
And
1.
Quid
requirit
Dominus
?
what
doth
the
Lord
require
?
It
is
the
Lord
requires
it
;
and
I
need
not
trouble
you
with
a
recitall
of
those
places
of
Scripture
,
where
God
is
called
the
Lord
.
For
if
the
Scripture
be
as
the
Heaven
,
this
is
a
Star
of
the
greatest
magnitude
,
and
spreads
its
beams
of
Majesty
and
power
in
the
eyes
of
all
men
;
and
to
require
is
the
very
form
of
a
Law
:
I
will
,
I
require
,
if
power
speak
,
It
is
a
law
.
It
will
be
more
apposite
and
agreeable
to
our
purpose
,
that
we
may
the
more
willingly
embrace
and
entertain
this
Good
,
which
is
publisht
as
a
law
,
to
look
upon
this
word
Lord
,
as
it
expresses
the
Majesty
and
greatnesse
of
God
;
for
he
is
therefore
said
to
be
the
Lord
,
because
he
is
omnipotent
,
and
can
do
all
things
,
that
he
will
.
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Nazianzen
,
a
vast
and
boundlesse
Ocean
of
essence
,
and
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
boundlesse
and
infinite
sea
of
power
.
Take
the
highest
pitch
of
Dominion
and
Lordship
that
our
imagination
can
reach
,
yet
it
falls
short
of
his
,
who
is
Lord
of
Lords
,
to
whom
all
earthly
Majesty
must
vaile
,
and
at
whose
feet
all
Princes
lay
down
their
Crowns
and
Scepters
.
And
therefore
Dionysius
Longinus
falling
upon
the
story
of
the
Creation
,
makes
that
expression
of
Moses
,
Dionys.
Long.
de
sublimi
genere
orat
.
Sect.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
there
be
light
,
and
there
wus
light
;
Let
there
be
earth
,
and
there
was
earth
;
the
highest
and
most
sublime
that
the
art
or
thought
of
man
could
reach
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
thus
the
Majesty
of
God
is
best
set
forth
;
He
no
sooner
speaks
,
but
it
is
done
.
Nor
can
it
be
otherwise
;
for
as
he
is
a
Lord
,
and
hath
an
absolute
and
uncontroulable
will
,
so
this
will
is
attended
by
his
infinite
power
,
which
is
inseparable
from
it
;
And
you
may
find
them
both
joyned
together
,
Acts
4.28
.
All
things
are
done
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whatsoever
his
hand
and
his
counsel
determined
to
do
;
for
because
he
can
do
all
things
,
therefore
he
brings
to
passe
whatsoever
he
will
;
and
his
hand
and
power
hath
here
the
first
place
,
because
all
counsel
falls
to
the
ground
,
if
power
be
not
as
a
pillar
and
supporter
to
uphold
it
.
What
is
the
strength
of
a
strong
man
,
if
there
be
a
stronger
then
he
,
to
bind
and
disarm
him
?
what
is
it
to
conceive
something
in
the
womb
of
the
mind
,
to
shape
and
form
and
fashion
it
,
to
bring
it
even
to
the
doore
of
life
,
if
there
be
no
strength
to
bring
it
forth
?
what
is
my
will
if
it
be
defeated
?
Libera
volunt
as
in
nullum
habe
imperium
,
praeterquam
in
se
.
Hlerocles
apud
Phor.
Bibliot
:
394.
Thus
it
falls
out
with
dust
and
ashes
,
with
man
,
whose
will
is
free
,
when
his
hands
are
bound
;
who
may
propose
miracles
but
can
do
nothing
;
who
may
will
the
dissolution
of
the
world
,
when
he
hath
not
power
to
kill
a
fly
,
or
the
least
gnat
that
lights
upon
him
.
But
Gods
power
is
infinite
,
nor
can
any
thing
in
heaven
or
earth
limit
it
,
but
his
will
,
which
doth
regulate
and
restrain
it
,
which
otherwise
must
needs
have
a
larger
flow
.
If
he
cut
off
,
or
shut
up
,
or
gather
together
,
who
can
hinder
him
?
Job
11.10
.
The
voice
of
the
Lord
,
that
is
,
his
power
(
for
his
word
is
power
)
is
full
of
Majesty
,
it
breaketh
the
Cedars
of
Lebanon
,
and
maketh
them
skip
like
a
calf
.
It
hath
set
a
tabernacle
for
the
Sun
,
he
bids
it
run
its
race
,
and
commands
it
to
stand
still
;
he
doth
whatsoever
he
will
in
heaven
or
in
earth
.
I
need
not
here
enlarge
my self
;
Every
work
to
his
is
a
miracle
,
every
miracle
is
eloquent
to
declare
his
power
:
Every
thing
that
hath
breath
speaketh
it
,
and
that
which
hath
neither
breath
nor
life
speaketh
it
;
that
which
hath
voice
speaketh
it
,
and
that
which
is
dumb
speaks
it
:
Day
unto
day
uttereth
speech
,
and
night
unto
night
shewes
knowledge
.
There
is
no
speech
,
nor
language
,
Apul.
de
mu●lo
where
their
voice
is
not
heard
,
Psal.
19.23
.
The
power
of
this
Lord
is
the
proper
language
of
the
whole
world
:
Non
,
ut
ait
ille
,
silere
melius
est
,
sed
vel
parùm
dicere
;
It
is
not
good
to
be
silent
,
nay
we
cannot
be
silent
,
but
yet
't
is
not
good
to
speak
too
much
of
the
power
of
this
Lord
,
because
we
cannot
speak
enough
,
nor
can
any
finite
understanding
comprehend
it
.
Now
by
this
power
,
1.
God
created
man
,
and
breathed
into
him
a
living
soul
;
made
him
as
it
were
wax
fit
to
receive
the
impressions
of
a
deity
;
made
him
a
subject
capable
of
a
Law
.
I
am
fearfully
and
wonderfully
made
,
saith
David
,
Psal.
139.
marvellously
made
,
excellently
made
,
set
apart
,
selected
,
culled
out
,
as
it
is
Psal.
4.4
.
from
all
the
other
creatures
of
the
earth
,
to
walk
with
God
and
be
perfect
.
My
members
were
curiously
wrought
,
drawn
as
with
a
needle
(
for
so
the
word
there
signifies
)
embroidered
with
all
variety
,
as
with
divers
colours
,
every
part
being
made
instrumentall
either
to
the
keeping
,
or
breaking
of
the
Divine
Law
.
I
am
as
it
were
built
and
set
up
on
purpose
,
to
hearken
what
that
power
which
thus
set
me
up
,
will
require
of
me
.
In
a
word
,
It
is
he
that
made
us
,
not
we
our selves
;
and
made
us
to
this
end
,
to
his
glory
,
to
be
united
to
himself
,
to
bowe
under
his
power
,
to
be
conformed
to
his
will
,
and
so
to
gain
a
title
to
that
happinesse
,
and
which
is
ready
to
meet
them
that
runne
unto
it
,
by
doing
what
he
requires
at
their
hands
.
2
ly
.
By
this
power
as
he
creates
,
so
he
continues
him
and
protects
him
;
doth
not
leave
him
as
an
artificer
doth
his
work
,
to
the
injuries
of
time
,
to
last
or
perish
,
as
the
strength
of
the
materialls
is
,
of
which
it
consists
;
but
as
by
his
power
he
made
him
,
so
by
the
same
power
he
upholds
and
preserves
him
,
that
in
this
life
he
may
move
and
presse
forward
to
a
better
;
he
moves
in
him
,
and
moves
with
him
,
that
in
this
span
of
time
he
may
make
a
way
to
eternity
.
He
giveth
to
all
,
Acts
17.25
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
life
and
breath
,
but
in
a
more
eminent
manner
to
man
,
to
whom
he
hath
communicated
part
of
his
power
,
and
given
him
dominion
over
himself
,
and
other
creatures
:
He
is
not
far
from
every
one
of
us
,
v.
27.
he
is
neere
us
,
with
us
,
within
us
;
He
hath
made
the
small
and
the
great
,
and
careth
for
all
alike
,
Wisd.
6.7
.
Sceleratis
sol
exoritur
,
saith
Seneca
,
his
Sun
riseth
upon
the
evil
,
and
the
good
,
saith
our
Saviour
.
Math.
5.45
.
His
power
moves
in
the
hand
that
smites
his
brother
,
and
in
the
hand
,
that
lifts
him
out
of
the
dust
;
moves
in
the
Tyrant
,
which
walks
in
his
palace
,
and
with
that
poore
man
who
grinds
at
the
mill
:
By
it
Uzzahs
hand
was
stretched
out
to
uphold
the
Ark
,
and
by
it
he
was
smitten
and
dyed
:
D●us
Salus
est
&
perseverantion
earum
quas
effecerit
rerum
.
Apul.
ibid.
It
moves
in
the
eye
that
is
open
to
vanity
,
and
in
the
eye
that
is
shut
up
by
covenant
.
All
the
creatures
,
all
men
,
all
motions
and
actions
of
men
are
in
manutentia
Divina
;
My
times
are
in
thy
hand
,
saith
David
,
Psal.
31.15
.
and
in
this
sense
,
the
Schooles
tell
us
,
that
the
creation
of
man
and
his
conservation
are
but
one
continued
act
,
that
we
may
say
of
every
creature
,
so
long
as
it
is
,
so
long
God
creates
it
;
because
creation
respects
the
being
of
the
creature
,
as
made
out
of
nothing
,
and
conservation
the
being
of
the
same
creature
,
as
continually
quickned
and
upheld
,
that
it
fall
not
back
again
into
that
nothing
out
of
which
it
was
made
:
for
his
power
is
the
Being
of
the
creature
,
and
the
withdrawing
of
it
,
is
its
annihilation
:
The
heavens
and
the
earth
are
by
the
word
of
God
,
are
established
by
his
power
,
and
when
he
will
no
longer
uphold
them
,
all
shall
be
dissolved
,
and
the
Elements
shall
melt
with
heat
:
It
is
no
more
but
the
withdrawing
of
his
power
,
and
the
world
is
at
an
end
.
Now
in
the
next
place
;
from
this
Ocean
of
his
power
naturally
issues
forth
his
power
of
giving
Laws
,
of
requiring
what
he
please
,
from
his
creature
:
for
as
there
is
but
one
omnipotent
God
,
so
there
is
but
one
Lawgiver
,
who
is
able
to
save
and
to
destroy
:
James
4.12
.
for
the
one
is
the
ground
and
foundation
of
the
other
:
If
he
made
us
,
and
not
we
our selves
;
if
he
preserve
us
,
and
nor
we
our selves
;
then
not
we
our selves
,
but
he
is
to
give
us
Lawes
.
It
is
here
Do
ut
des
,
and
,
facio
ut
facias
;
he
gives
us
our
being
and
continuance
,
that
we
should
give
him
our
obedience
and
subjection
;
he
doth
this
for
us
,
that
we
may
do
something
for
him
,
even
whatsoever
he
shall
require
.
The
Stoicks
say
well
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
All
duties
are
measured
out
by
relations
:
Epict.
Enchir.
c.
28.
The
care
of
the
Father
calls
for
the
Honor
of
the
Sonne
;
the
oversight
of
the
master
commands
the
obedience
of
the
servant
;
and
the
Father
and
the
Master
are
to
the
Sonne
and
Servant
as
Moses
is
said
to
be
to
Pharaoh
,
Exod.
4.16
.
instead
of
God
.
Domestici
magistratus
,
saith
Seneca
,
Sen.
de
Benes
.
3.11
.
Domestick
Lords
or
Magistrates
:
He
is
my
father
,
if
he
speak
the
word
,
't
is
done
;
He
is
my
Master
&
Lord
;
if
he
say
Goe
,
I
goe
.
The
reason
of
this
is
plain
;
for
Beneficia
Compedes
,
All
benefits
are
as
fetters
,
are
obligations
,
and
he
that
doth
me
good
,
obligeth
me
,
placeth
himself
as
it
were
in
authority
over
me
,
and
giveth
me
Lawes
,
looks
upon
me
as
his
Creature
,
which
must
do
whatsoever
he
requires
in
a
just
and
equall
proportion
to
what
he
hath
done
.
Accepi
beneficium
,
&
protinus
perdidi
libertatem
,
I
receive
a
good
turn
,
and
forthwith
lose
my
liberty
;
my
hand
is
filled
and
bound
at
once
,
bound
to
his
service
that
fills
it
.
If
he
say
,
do
this
,
I
do
it
,
I
plead
for
him
,
I
commend
him
,
I
excuse
him
,
I
run
for
him
,
I
dy
for
him
,
because
he
is
my
friend
:
If
my
friend
bid
me
,
I
will
set
fire
on
the
Capitol
,
saith
Blosius
in
Tully
.
Not
onely
a
Father
,
Tull.
de
Amicitia
.
a
Master
,
a
Lord
,
but
a
Friend
,
every
one
that
obligeth
me
is
a
kind
of
Lawgiver
,
bounds
and
keeps
me
in
on
every
side
,
tenders
me
his
Edicts
and
Lawes
,
by
doing
something
for
me
,
gains
a
power
over
me
.
In
the
Civill-Law
it
is
styled
Patris
Majestas
,
the
Majesty
of
a
Father
,
and
there
is
the
Majesty
of
a
Master
,
Nique
id
magis
facimus
quàm
nos
monet
pietas
.
Plant.
Stich.
Act.
1.
sc.
1.
and
the
Majesty
of
a
Friend
or
Benefactor
:
for*
nostrum
officium
nos
facere
aequum
est
,
There
is
a
kind
of
Equity
&
Justice
,
that
he
that
buys
me
with
a
price
,
should
claim
some
interest
in
me
.
These
are
those
cords
of
men
to
tye
us
to
them
;
and
if
we
break
them
asunder
,
and
cast
these
bands
from
us
,
if
we
will
not
answer
the
diligent
love
of
a
Friend
,
by
doing
something
which
may
be
required
at
our
hands
,
we
are
guilty
of
a
foule
Ingratitude
,
which
is
a
kind
of
Civil
or
Moral
Rebellion
.
And
therefore
God
takes
up
this
as
an
argument
against
the
Rebellious
Jews
,
and
draws
it
from
that
Relation
which
was
founded
on
his
Power
,
and
that
love
which
he
had
shewed
to
them
,
Mal.
1.6
.
A
Son
honoureth
his
Father
,
and
a
Servant
his
Master
:
If
then
I
be
a
Father
,
where
is
my
Honour
?
If
I
be
a
Master
,
where
is
my
Feare
?
saith
the
Lord
of
Hosts
;
who
am
not
onely
your
Lord
by
right
of
Creation
,
but
your
Father
for
my
daily
care
and
preservation
of
you
,
and
those
many
benefits
I
have
laden
you
withall
.
And
You
are
my
friends
,
if
you
doe
what
I
command
you
,
saith
Christ
,
Joh.
15.14
.
If
you
doe
it
not
,
you
are
not
my
friends
,
but
you
have
broke
that
relation
,
which
might
have
been
eternall
.
So
that
we
see
,
one
power
follows
another
,
as
in
a
chain
;
The
power
and
right
of
Dominion
,
the
power
by
which
we
were
made
and
are
preserved
;
the
power
of
giving
Laws
,
the
power
that
made
us
capable
of
a
Law
:
He
that
did
these
great
things
for
us
,
may
require
what
he
please
.
First
,
God
creates
Man
,
and
then
gives
him
a
Law
,
puts
him
to
the
triall
of
his
Obedience
;
for
by
the
same
Act
of
Power
,
by
Creating
,
as
he
acquired
to
himself
the
full
right
of
Dominion
,
so
he
brought
also
upon
Man
the
Necessity
of
Subjection
.
Lord
,
what
will
thou
have
me
to
doe
?
saith
Saint
Paul
,
when
he
was
struck
to
the
ground
,
Acts
9.
verbum
breve
,
Rern
.
de
converse
.
Paul
.
Ser.
7.
sed
vivum
,
sed
efficax
,
saith
Bernard
,
a
short
speech
,
but
full
,
and
lively
,
and
operative
,
even
an
acknowledgment
of
that
power
of
God
,
which
is
mighty
in
operation
;
by
which
power
he
hath
authority
to
command
and
require
what
he
will
.
Gods
Will
then
thus
attended
with
his
Power
,
must
be
the
rule
of
all
our
actions
,
and
is
the
matrix
from
which
all
Laws
must
issue
.
But
in
the
next
place
;
As
his
Absolute
Will
is
attended
with
Power
uncontroulable
,
so
is
it
also
with
Wisdome
unquestionable
:
For
as
he
is
the
onely
Powerfull
,
so
he
is
the
onely
wise
God
,
Rom.
16.27.1
Tim.
1.17
.
and
from
the
inexhaust
fountain
of
his
Wisdome
flow
those
Rivers
of
Lawes
,
which
make
glad
the
City
of
God
;
which
are
made
,
as
all
things
in
the
world
are
,
in
Number
,
Weight
,
and
Measure
;
Numbred
,
Weighed
,
Measured
,
fitted
out
unto
us
,
That
we
may
live
and
move
thereby
,
even
move
upwards
towards
the
House
of
our
Lord
,
where
there
are
many
mansions
prepared
for
us
.
So
that
all
the
Laws
of
men
which
look
towards
Innocency
,
and
Perfection
,
Tertull.
Apol.
c.
45.
are
borrowed
,
saith
Tertullian
,
from
the
Divine
Law
;
and
all
Law-givers
are
called
by
Galen
,
and
called
themselves
the
Disciples
of
God
;
Minos
of
Jupiter
,
Numa
of
Egeria
,
Solon
of
Minerva
,
Lycurgus
of
Apollo
,
Trismegistus
of
Mercury
;
none
ever
having
been
thought
fit
to
make
a
Law
,
but
God
,
whose
Power
hath
no
bounds
but
his
Will
;
Nalla
lex
satis
commoda
omnibus
est
,
&c.
Liv.
Dec.
4.
l.
4
and
whose
Wisdome
reacheth
over
all
Tempers
and
Constitutions
,
all
Casualities
and
Contingences
,
all
Circumstances
of
Time
or
Place
,
all
Crosse
intercurrent
Accidents
,
which
the
narrownesse
of
mans
understanding
,
which
humaine
frailty
cannot
foresee
,
Nalla
t●nta
esse
〈◊〉
prude●iam
jorum
,
ut
ad
omne
ignus
acquitiae
accurrat
—
Qaint
.
doct.
350.
nor
prevent
.
Lex
erit
omne
quod
ratione
consistit
,
saith
Tertullian
,
That
which
binds
a
reasonable
creature
,
must
it self
be
reasonable
;
and
whatsoever
is
reasonable
,
is
a
Law
;
and
reason
is
a
beame
of
the
Divine
Light
,
by
which
all
Lawes
,
which
deserve
the
name
of
Lawes
,
were
drawn
.
The
Power
of
God
,
yea
and
his
Wisdome
ruleth
over
all
,
and
his
Laws
are
like
himself
,
Just
and
holy
,
pure
and
undefiled
,
unchangeable
,
Qui
dat
rationem
,
dat
legem
.
Tert.
de
Coron.
mil.
c.
4.
immutable
,
and
everlasting
;
fitted
to
the
first
Age
of
the
world
,
and
fitted
to
the
last
;
fitted
to
the
wisest
,
and
fitted
to
the
simplest
;
fitted
to
times
of
peace
,
and
fitted
to
times
of
tumult
;
establisht
,
and
mighty
against
all
occurrences
,
all
alterations
,
all
mutations
whatsoever
.
There
is
no
time
wherein
a
man
may
not
be
just
and
honest
,
wherein
he
may
not
be
merciful
and
compassionate
,
wherein
he
may
not
be
humble
and
sincere
.
A
Tyrant
may
strip
me
of
my
possessions
,
but
he
cannot
take
from
me
my
honesty
;
he
may
leave
me
nothing
to
give
,
but
he
cannot
sequester
my
compassion
;
he
may
lay
me
in
my
Grave
,
but
my
Humility
will
raise
me
up
as
high
as
Heaven
.
The
great
Prince
of
the
Aire
,
and
all
his
Legions
of
Devils
or
men
cannot
pull
us
back
,
or
stop
us
in
the
course
of
our
obedience
to
the
Will
and
Law
of
God
;
but
we
may
continue
it
and
carry
it
along
through
honour
and
dishonour
,
through
good
report
and
evil
report
,
through
all
the
terrors
and
affrightments
which
Men
or
Devils
can
place
in
our
way
.
What
he
requires
,
he
required
,
(
and
it
may
be
done
)
yesterday
,
and
to
day
,
and
to
the
endof
the
world
.
And
as
his
Wisdome
is
seen
in
giving
Lawes
,
so
it
is
in
fitting
the
Means
to
the
End
;
in
giving
them
that
virtue
and
force
to
draw
us
to
a
neerer
vision
and
sight
of
God
,
whose
wisdome
reacheth
from
one
end
to
another
mightily
,
and
doth
sweetly
order
all
things
,
Wisd.
8.1
.
For
which
way
can
frail
Man
come
to
see
his
God
,
but
by
being
like
him
?
what
can
draw
him
neere
to
his
pure
Essence
,
but
simplicity
and
purity
of
spirit
?
what
can
carry
us
to
the
God
of
love
,
but
Charity
?
what
can
lead
him
into
the
Courts
of
Righteousnesse
,
but
Justice
?
what
can
move
a
God
of
tender
mercies
,
but
Compassion
?
For
certainly
God
will
never
look
down
from
his
Mercy-seat
,
on
them
that
have
no
Bowells
.
In
a
word
,
What
can
make
us
wise
,
but
that
which
is
good
?
Those
virtues
,
Temperance
,
Justice
,
and
Liberality
,
which
are
called
the
Labours
of
wisdome
,
Wisd.
8.8
.
what
can
bring
us
into
Heaven
,
but
this
full
Taste
of
the
powers
of
the
world
to
come
?
so
that
there
is
some
Truth
in
that
of
Gerson
,
Gloria
est
gratia
consummata
,
Glory
is
nothing
else
but
Grace
made
perfect
and
consummate
;
For
though
we
cannot
thus
draw
Grace
and
Glory
together
,
as
to
make
them
one
and
the
same
thing
,
but
must
put
a
difference
between
the
Meanes
and
the
End
;
yet
Wisdome
it self
hath
written
it
down
in
an
indelible
character
,
and
in
the
leaves
of
eternity
,
That
there
is
no
other
key
but
this
Good
in
the
Text
,
to
open
the
Gates
of
the
Kingdome
of
Heaven
;
and
he
that
brings
this
along
with
him
,
shall
certainly
enter
.
Heaven
and
Glory
is
a
thing
of
another
world
,
but
yet
it
begins
here
in
this
,
and
Grace
is
made
perfect
in
Glory
.
And
therefore
,
in
the
last
place
;
his
Absolute
will
is
not
onely
attended
with
Power
,
and
Wisdome
,
but
with
Love
;
and
these
are
the
Glories
of
his
Will
;
He
can
do
what
he
will
,
and
he
will
do
it
by
the
most
proper
and
fittest
meanes
;
and
whatsoever
he
requires
,
is
the
Dictate
of
his
Love
.
When
he
sent
his
Son
,
the
best
Master
,
and
wisest
Lawgiver
that
ever
was
,
on
whose
shoulders
the
Government
was
laid
,
he
was
usher'd
in
with
a
Sic
dilexit
,
so
God
loved
the
world
;
Iohn
●
.
and
his
love
seems
to
have
the
preeminence
,
and
to
do
more
then
his
power
,
which
can
but
annihilate
us
;
but
his
love
,
if
we
embrace
it
will
change
our
soules
,
and
Angelifie
them
;
and
change
our
bodies
and
spiritualize
them
;
and
endow
us
with
the
will
,
and
so
with
the
power
of
God
;
make
us
differ
as
much
from
our selves
,
as
if
we
were
not
Annihilated
,
which
his
power
can
do
;
but
which
is
more
,
made
something
else
,
something
better
,
something
neerer
to
God
,
which
is
that
mighty
Thing
which
his
Love
brings
to
passe
.
We
may
imagine
,
that
a
Law
is
a
meer
indication
of
power
,
that
it
proceeds
from
Rigor
,
and
Severity
;
that
there
is
nothing
commanded
,
nothing
required
,
but
there
is
Smoke
,
and
Thunder
,
and
Lightning
;
but
indeed
every
Law
of
God
is
the
Naturall
and
proper
effect
and
Issue
of
his
Love
;
from
his
power
,
't
is
true
;
but
his
power
mannaged
and
shewn
in
Wisdome
and
Love
;
For
he
made
us
to
this
End
,
and
to
this
End
he
requires
something
of
us
;
not
out
of
any
Indigency
,
as
if
he
wanted
our
Company
and
Service
,
(
for
he
was
as
Happy
before
the
Creation
,
as
after
)
but
to
have
some
object
for
his
Love
and
Goodnesse
to
work
upon
;
to
have
an
Exceptory
,
and
vessel
for
the
dew
of
Heaven
to
fall
into
;
as
the
Jews
were
wont
to
say
,
Propter
Messiam
mundum
fuisse
conditum
,
That
the
world
and
all
mankind
were
made
for
the
Messias
,
whose
businesse
was
to
preach
the
Law
which
his
Father
said
unto
him
,
Psal.
2.7
.
and
to
declare
his
will
.
And
in
this
Consists
the
perfection
and
Beauty
of
Man
;
for
the
perfection
of
Every
Thing
is
its
drawing
neere
to
its
first
principle
and
Originall
;
and
the
neerer
and
liker
a
thing
is
to
the
first
cause
that
produced
it
,
the
more
perfect
it
is
as
the
Heat
is
most
perfect
,
which
is
most
intense
,
and
hath
most
of
the
Fire
in
it
.
And
Man
the
more
he
partakes
of
that
which
is
Truly
Good
,
of
the
Divine
Nature
,
of
which
his
soul
is
as
it
were
a
sparkle
,
the
more
perfect
he
is
,
because
this
was
the
onely
End
for
which
God
made
him
;
This
was
the
End
of
all
his
Lawes
,
that
he
might
find
just
Cause
to
do
him
Good
;
That
man
might
draw
neere
to
him
here
by
Obedience
,
and
Conformity
to
his
will
,
and
in
the
world
to
come
reign
with
him
for
ever
in
Glory
.
And
as
it
is
the
perfection
,
so
is
it
the
Beauty
of
a
man
:
for
,
as
there
is
the
Beauty
of
the
Lord
,
Psal.
27.4
.
so
is
there
the
beauty
of
the
subject
:
The
Beauty
of
the
Lord
is
to
have
will
,
and
power
,
and
Jurisdiction
,
to
have
power
and
wisdome
to
command
,
and
to
command
in
love
:
So
is
it
the
beauty
of
a
man
to
bowe
,
and
submit
,
and
conforme
to
the
will
of
the
Lord
,
(
for
what
a
deformed
spectacle
is
a
Man
without
God
in
this
world
?
)
which
hath
power
,
and
wisdome
,
and
love
to
beautifie
it
.
Beauty
is
nothing
else
but
a
result
from
perfection
;
the
beauty
of
the
Body
proceeding
from
the
symmetrie
and
due
proportion
of
parts
,
and
the
beauty
of
the
Soule
from
the
consonancy
of
the
will
and
affections
to
the
will
and
law
of
God
.
Oh
how
beautifull
are
those
feet
which
walk
in
the
wayes
of
life
?
how
beautifull
and
glorious
shall
he
be
,
who
walks
in
love
as
God
loved
him
;
who
rests
on
his
power
,
and
walks
by
his
wisdome
,
and
placeth
himself
under
the
shadow
of
his
love
?
And
thus
much
the
substance
of
these
words
afford
us
,
What
doth
the
Lord
require
?
Let
us
now
cast
an
eye
upon
them
in
the
Forme
and
Habit
in
which
they
are
presented
,
and
consider
the
manner
of
proposing
them
;
and
the
Prophet
proposeth
it
by
way
of
Interrogation
:
And
as
he
ask'd
the
question
,
wherewith
shall
I
come
before
the
Lord
?
so
doth
he
here
ask
,
what
doth
the
Lord
require
?
For
he
doth
not
bespeak
them
in
positive
Termes
,
as
the
Prophet
Jeremiah
doth
6.16
.
Ask
for
the
Old
paths
,
where
is
the
Good
way
,
and
walk
therein
,
or
as
the
Prophet
Esai
.
c.
30.
This
is
the
way
,
walk
in
it
;
but
shapes
and
formes
his
speech
to
the
Temper
and
disposition
of
the
people
,
who
sought
out
many
wayes
,
but
missed
of
the
right
.
For
so
we
find
Interrogations
to
be
fitted
,
and
sharpned
like
darts
,
and
then
sent
towards
them
who
could
not
be
awaked
with
lesse
noyse
,
nor
lesser
smart
:
and
we
find
them
of
diverse
shapes
and
Fashions
.
Sometimes
they
come
as
complaints
,
why
do
the
Heathen
rage
?
Ps.
2.1
.
Sometimes
as
upbraidings
,
How
camest
thou
in
hither
?
Math.
22.
Sometimes
as
Admonitions
;
why
should
I
now
kill
thee
?
2
Sam.
2.
Sometimes
as
Reproofs
,
why
tempt
ye
me
,
you
Hypocrites
?
and
whithersoever
they
fly
,
they
are
Feathered
and
pointed
with
reason
;
for
there
is
no
reason
why
that
should
be
done
,
of
which
Christ
asks
a
reason
,
why
it
is
done
?
And
here
it
hath
divers
aspects
,
it
looks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
forward
and
backward
;
it
looks
back
upon
the
Jew
busie
at
his
Sacrifice
,
and
it
looks
forward
to
the
Beauty
of
Holinesse
,
and
it
is
levell'd
at
the
very
Heart
of
those
Errors
,
which
led
them
from
the
City
of
God
into
the
wildernesse
,
from
that
which
is
Truly
Good
,
to
that
which
is
so
but
in
appearance
,
which
did
shew
well
,
and
speak
well
,
but
such
words
,
which
were
clothed
with
death
;
For
it
checks
them
in
their
old
course
,
and
then
shewes
them
a
more
excellent
way
.
The
Jew
(
as
we
have
told
you
formerly
)
pleased
himself
in
that
piere
of
service
,
which
was
most
attempered
to
the
sense
,
and
might
be
passed
over
.
and
performed
with
lesse
vexation
of
the
Spirit
,
and
labour
of
the
mind
;
for
what
an
easie
matter
was
it
to
approch
the
Courts
of
God
,
to
appeare
before
the
Altar
?
what
great
trouble
was
it
to
bind
the
Sacrifice
with
cords
to
the
Hornes
of
it
?
Nay
this
was
their
delight
,
this
they
doted
on
,
and
this
they
thought
none
could
cry
down
,
but
a
false
Prophet
.
Did
they
not
thus
speak
and
murmur
within
themselves
,
If
this
be
not
,
what
is
then
Religion
?
If
to
appeare
in
his
Courts
,
to
offer
Sacrifice
,
be
not
to
serve
God
,
how
should
we
bowe
before
him
and
serve
him
?
as
many
say
in
their
hearts
now
adayes
;
If
to
goe
to
Church
,
to
be
zealous
in
a
Faction
,
to
cry
down
Superstition
,
be
not
true
Religion
,
what
Religion
can
there
be
?
Who
can
speak
against
it
but
an
uncircumcised
Philistim
,
or
he
that
hath
drunk
deep
of
the
Cup
of
the
Whore
?
He
that
preacheth
any
other
Law
,
or
any
other
Gospel
,
let
him
be
Anathema
.
And
therefore
the
Prophet
to
silence
this
,
asks
another
question
;
Do
you
ask
,
if
this
be
not
,
what
is
true
Religion
?
I
ask
also
,
What
doth
the
Lord
require
?
Not
this
in
which
you
please
your selves
,
But
something
else
;
But
,
to
doe
justly
,
to
love
mercy
,
and
to
walk
humbly
with
your
God
.
And
this
But
,
as
it
is
an
Exclusive
,
and
shuts
out
all
other
services
whatsoever
,
which
look
not
this
way
,
or
are
not
conducible
to
uphold
,
support
,
and
promote
it
;
so
it
doth
colour
,
as
it
were
,
and
place
a
kind
of
amiablenesse
,
a
philtrum
upon
it
,
which
may
invite
and
win
us
to
embrace
it
.
For
,
commonly
,
those
duties
which
require
the
luctation
of
the
mind
,
the
strivings
and
victories
of
the
Spirit
,
are
more
formidable
,
and
so
more
avoided
,
then
those
which
imploy
onely
the
outward
man
,
the
Eye
,
the
Tongue
,
the
Eare
,
and
the
Hand
:
Here
every
man
is
ready
and
officious
,
and
thrusts
himself
into
the
service
;
every
man
almost
,
rejoyceth
to
run
his
race
,
and
there
is
a
kind
of
emulation
and
contention
,
who
shall
be
the
forwardest
;
but
those
commands
which
set
us
at
variance
within
our selves
,
which
busie
the
Spirit
against
the
Flesh
;
which
sound
the
Allarm
,
and
call
us
into
the
lists
to
fight
the
good
fight
of
Faith
against
our selves
,
against
our
Imaginations
,
even
those
which
lye
unto
us
,
and
tell
us
All
is
well
:
These
are
that
Medusa's
head
,
which
turns
us
into
stones
;
and
we
who
were
so
active
and
diligent
in
other
duties
lesse
necessary
,
when
these
call
upon
us
to
move
,
are
lame
,
and
impotent
;
we
who
before
had
the
feet
of
Hinds
,
can
move
no
more
then
he
did
who
lay
so
long
by
the
pool
side
.
In
the
second
book
of
the
Kings
,
John
5.
Chap.
5.
the
Prophet
Elisha
bids
Naaman
the
Leper
,
Goe
wash
in
Jordan
seven
times
,
and
thou
shalt
be
cleane
,
but
Naaman
was
worth
,
and
thought
that
may
be
done
with
the
stroke
or
touch
of
a
Prophets
hand
;
at
the
ver.
11.
Are
not
Abanah
and
Pharpar
,
rivers
of
Damascus
,
better
then
all
the
rivers
of
Israel
?
But
the
Servants
were
wiser
then
the
Master
,
and
truly
told
him
,
that
what
the
Prophet
enjoyned
was
no
great
thing
,
for
it
was
But
this
,
Wash
and
be
clean
.
So
it
was
with
the
Jew
,
and
so
it
is
with
us
;
That
which
will
cure
and
heal
us
,
we
most
distaste
;
Tertull.
Scorp
.
c.
v.
Nauseat
ad
Antidotum
qui
hiat
ad
venenum
,
the
stomach
turns
at
the
Antidote
,
that
is
greedy
of
Poyson
.
What
?
bid
us
be
Just
,
and
Mercifull
,
and
Humble
?
Will
not
Sacrifice
suffice
?
Are
not
our
Sabbath-dayes
Exercise
,
our
Psalms
and
Hymns
,
of
force
enough
to
shake
the
powers
of
Heaven
,
and
draw
down
Blessings
upon
us
?
Why
may
he
not
speak
the
word
and
heal
us
?
Why
may
he
not
save
us
by
miracle
?
To
be
just
and
honest
,
will
shrink
the
Curtains
of
our
Tabernacles
;
to
be
mercifull
and
liberall
,
will
empty
our
Chests
;
to
be
humble
,
will
lay
us
in
the
dust
:
These
are
harsh
and
rugged
,
hard
and
unpleasing
commands
,
and
beyond
our
power
,
impossible
20
be
done
:
Nay
rather
these
are
the
ebullitions
and
murmurs
of
the
flesh
,
the
imaginations
of
corrupt
hearts
;
and
therefore
the
Prophet
Micah
sets
up
his
But
against
them
,
to
throw
them
down
and
demolish
them
;
Quare
formidatis
compedes
sapientiae
?
Why
are
you
asraid
of
the
fetters
of
Wisdome
?
they
are
golden
fetters
,
&
we
are
never
free
,
but
when
we
weare
them
.
Why
doe
you
startle
at
his
Law
?
It
is
a
Law
that
giveth
life
.
Why
do
you
murmur
and
boggle
at
that
which
he
requires
?
Behold
he
requires
nothing
But
that
which
is
first
,
possible
secondly
,
easie
;
thirdly
,
pleasant
and
full
of
delight
.
He
requires
BUT
to
doe
justly
,
to
love
mercy
,
and
to
walk
humbly
with
thy
God
.
And
first
;
The
Prophet
here
doth
not
bid
us
do
any
great
thing
;
He
doth
not
bid
us
work
miracles
,
and
remove
mountains
,
dol
that
which
is
beyond
our
strength
;
Do
that
,
which
you
cannot
doe
;
do
justly
,
for
you
cannot
do
so
;
be
mercifull
,
for
you
cannot
be
so
;
walk
humbly
before
me
,
though
it
be
impossible
you
should
:
God
never
yet
spake
so
by
any
Prophet
;
for
this
were
to
make
Gods
commands
such
as
Saint
Austin
tells
us
those
of
the
Maniches
were
,
not
onely
Nugatoria
,
light
and
vain
,
but
Pugnatoria
,
August
.
de
Morib
.
Manich.
opposite
and
destructive
to
themselves
;
For
nothing
more
destructive
and
contrary
to
a
Law
,
then
to
place
it
under
an
impossibility
of
being
kept
:
For
the
keeping
of
a
Law
is
the
virtue
,
and
force
,
and
End
of
a
Law
,
the
End
for
which
it
is
enacted
.
'T
is
true
,
God
hath
now
concluded
all
under
sinne
,
and
the
reason
is
given
,
For
all
have
sinned
,
Rom.
3.23
.
but
the
Apostle
there
delivers
it
as
an
instance
and
matter
of
Fact
,
not
as
a
Conclusion
drawn
out
of
Necessary
principles
;
be
doth
not
say
All
must
sinne
,
but
All
have
sinned
:
for
,
both
the
Gentiles
might
have
kept
the
Law
of
Nature
,
and
were
punisht
because
they
did
not
,
as
it
is
plain
in
the
first
chapter
;
and
the
Jews
might
have
kept
that
Law
which
was
given
to
them
,
as
far
as
God
required
it
;
for
so
we
see
many
of
them
did
,
and
God
himself
bore
witnesse
from
heaven
,
and
hath
registred
the
names
of
those
in
his
book
,
who
did
walk
before
him
with
a
perfect
heart
,
as
of
Aza
,
2
Chron.
15.
of
David
,
that
he
kept
Gods
Lawes
,
1
King
.
11.
of
Josias
,
that
he
turned
not
aside
neither
to
the
right
hand
nor
to
the
left
;
These
though
they
fell
into
many
sinnes
,
which
yet
notwithstanding
they
might
have
avoided
,
(
for
why
might
they
not
by
the
same
assistance
fly
one
sinne
as
well
as
another
?
)
yet
they
kept
the
Law
,
though
not
so
exactly
as
God
required
,
yet
so
far
,
as
that
God
was
pleased
to
accept
it
as
a
full
payment
.
In
that
hot
Contention
betwixt
the
Orthodox
and
the
Pelagians
,
when
the
Pelagians
,
to
build
up
perfection
in
this
life
,
brought
in
the
Examples
of
the
Saints
of
God
,
who
either
had
not
broke
the
Law
of
God
in
the
whole
course
of
their
life
,
or
if
they
did
,
did
return
by
Repentance
,
and
afterwards
in
a
constant
obedience
did
persevere
unto
the
end
;
they
found
opposition
on
all
Hands
,
not
one
being
found
,
who
would
give
this
Honour
to
the
best
of
Saints
;
but
where
they
urge
that
this
perfection
is
not
impossible
,
where
they
speake
not
de
esse
,
but
de
posse
,
and
conclude
not
that
it
is
,
but
that
it
may
be
so
;
Si
negaverimus
esse
posse
,
&
homines
libero
arbitrio
,
qui
hoc
volea●o
appetit
,
&
D●i
vi●tuti
,
qui
hoc
adiuvando
essicit
,
derogabimus
.
August
.
de
peccat
.
meritis
.
&
Remis
.
l.
2.
c.
6.
not
that
any
man
hath
done
what
God
requires
,
but
that
he
may
;
Saint
Austin
himself
joynes
hands
with
them
,
Non
est
eis
continuò
incauta
temeritate
resistendum
,
&c.
we
must
not
be
so
rash
as
unwarily
to
oppose
them
who
say
,
Man
may
do
what
God
requires
;
for
if
we
deny
a
possibility
,
we
at
once
derogate
from
mans
will
,
which
may
incline
to
it
,
and
the
power
,
and
mercy
of
God
,
who
by
the
assistance
of
his
Grace
may
bring
it
to
passe
;
so
that
the
great
difference
between
them
may
seeme
to
be
but
this
;
The
one
thought
it
possible
by
the
power
of
Nature
,
the
other
by
the
assistance
of
Grace
,
which
is
mighty
in
its
operation
,
and
may
raise
us
to
this
height
,
if
we
hinder
it
not
;
for
every
stream
may
rise
as
high
as
its
spring
.
Cum
Dei
adjutorio
in
nostra
potestate
consistit
,
saith
Saint
Austin
often
;
August
.
Hom.
2.6.12.16.27
,
&c.
It
is
in
our
power
to
do
what
he
requires
,
with
the
help
of
Grace
:
God
requires
nothing
above
our
strength
;
and
certainly
we
can
do
what
by
him
we
are
enabled
to
do
.
When
Julian
the
Pelagian
,
a
young
man
of
a
ready
and
pleasant
wit
,
urged
Saint
Austin
with
his
own
Confession
,
and
that
he
did
but
dissemble
,
when
with
so
much
art
and
Eloquence
,
with
such
vehemency
of
spirit
he
perswaded
men
to
the
love
of
chastity
,
if
they
could
not
,
August
.
l.
v.
cont.
Iul.
Pelag.
c.
uit
.
though
they
would
,
preserve
and
keep
themselves
undefiled
,
Saint
Augustine
makes
this
reply
,
Respondeo
,
me
fateri
,
sed
non
sicut
vos
;
I
confesse
they
may
preserve
their
virgin
,
(
but
not
as
you
would
have
it
)
by
their
own
power
,
but
by
the
Help
of
Gods
Grace
,
which
must
make
them
willing
,
and
with
his
Help
they
may
.
And
what
need
there
then
any
further
Altercation
?
why
should
men
contend
about
that
in
which
they
cannot
but
agree
?
why
should
they
set
themselves
at
such
a
distance
,
when
they
both
look
the
same
way
?
for
there
are
but
few
,
and
I
am
perswaded
none
,
that
do
so
far
Pelagianize
,
as
to
deny
the
Grace
of
God
;
And
then
,
when
God
bids
us
,
do
this
,
he
that
shall
put
up
the
question
,
Whether
it
be
possible
to
be
done
?
hath
no
more
of
Reason
,
or
Revelation
to
plead
for
him
,
then
the
Pelagian
had
;
for
with
him
,
the
Law
cannot
be
kept
neither
without
the
Help
of
Grace
,
nor
with
it
;
and
so
it
must
lose
its
name
;
nor
is
it
a
Law
;
for
what
Law
is
that
which
cannot
be
kept
?
I
know
it
was
a
Decree
of
a
Councill
at
Carthage
,
That
every
man
ought
to
pray
to
God
to
forgive
him
his
Trespasses
:
That
he
ought
to
speak
it
,
not
as
out
of
Humility
,
but
Truly
;
and
I
think
there
are
scarce
any
,
that
will
not
willingly
subscribe
to
it
,
and
this
Decree
may
be
as
unchangeable
as
those
of
the
Medes
and
Persians
:
But
yet
I
do
not
see
any
Necessity
of
fixing
this
doctrine
,
of
the
Impossibility
of
Doing
what
God
requires
,
on
the
Gates
of
the
Temple
,
or
proclaiming
it
as
by
the
sound
of
the
Trumpet
,
in
the
midst
of
the
Great
Congregation
.
For
this
Petition
is
put
up
in
especiall
Relation
to
sinnes
past
,
for
Ne
peccemus
,
is
in
order
before
si
peccemus
,
1
John
2.1
.
we
are
first
commanded
not
to
sinne
,
and
then
follows
the
supposition
,
if
we
sinne
:
so
that
these
two
,
sinne
not
,
and
if
you
sinne
,
make
up
this
Conclusion
,
we
may
,
or
we
may
not
sinne
,
rather
then
this
,
It
is
impossible
to
keep
to
Laws
.
So
then
,
This
petition
may
be
said
,
Humiliter
,
humbly
,
and
veraciter
,
truly
,
in
respect
of
sinnes
past
;
but
it
is
neither
Truth
nor
Humility
to
make
God
a
Liar
;
to
call
upon
us
to
do
that
,
which
he
requires
,
when
he
knows
we
cannot
do
it
;
to
make
him
a
Tyrant
,
in
cripling
us
first
,
and
then
sending
us
about
his
businesse
;
In
giving
us
flesh
which
the
spirit
cannot
Conquer
;
in
letting
loose
that
Lion
upon
us
,
which
we
cannot
resist
;
in
leaving
us
naked
to
those
Temptations
which
we
cannot
subdue
.
No
;
verax
&
Fidelis
Deus
,
God
is
faithfull
and
true
,
and
will
not
suffer
us
to
be
tempted
above
our
strength
;
1
Cor.
10.13
.
will
not
let
in
an
Enemy
upon
us
,
which
with
his
assistance
(
which
is
ready
,
if
we
refuse
it
not
)
we
cannot
overcome
:
And
he
is
Gracious
and
mercifull
;
if
in
the
midst
of
so
many
Enemies
,
we
chance
to
slip
,
and
fall
with
Jonathan
in
these
high
places
,
to
reach
out
his
hand
,
and
lift
us
up
again
;
but
with
this
Proviso
,
that
we
look
better
to
our
steps
hereafter
.
For
he
knows
of
whom
he
requires
it
,
even
of
men
,
and
he
considers
us
as
men
,
and
remembers
whereof
we
are
made
:
He
doth
not
require
we
should
be
as
Just
and
Mercifull
as
he
is
;
God
may
give
us
his
strength
,
but
he
cannot
give
us
his
Arm
;
to
be
as
Just
as
he
;
This
is
more
impossible
then
that
which
is
most
impossible
,
it
is
impossible
to
think
it
;
nor
doth
he
look
that
our
Obedience
should
be
as
exact
as
that
of
the
Angels
,
quorum
immortalitas
sine
ullo
malorum
metu
&
periculo
constat
,
whose
Happinesse
is
removed
from
all
danger
,
or
Feare
of
change
,
saith
Lactantius
;
but
he
requires
an
Obedience
answerable
to
our
Condition
,
which
may
consist
both
with
sin
and
Error
,
into
which
man
,
as
man
may
sometimes
either
through
inadvertency
,
or
frailty
fall
into
,
and
yet
do
what
he
requires
:
But
then
,
If
this
Doctrine
were
true
,
That
we
were
Fettered
&
shackled
with
an
impossibility
of
doing
what
he
requires
,
as
indeed
it
hath
neither
Reason
nor
Scripture
to
countenance
it
,
yet
sure
it
cannot
without
danger
be
so
rudely
,
and
with
such
zeal
and
earnestnesse
publisht
,
as
sometimes
it
is
;
nor
can
it
savour
of
that
spirituall
wisdome
,
which
is
the
Salt
which
every
Teacher
should
have
in
himself
,
to
urge
and
presse
it
to
the
multitude
,
who
are
too
ready
to
make
an
Idoll
of
that
serpent
which
is
lifted
up
to
cure
them
.
For
how
many
weak
hands
,
and
feeb
e
knees
,
and
cowardly
Hearts
hath
this
made
?
How
willing
are
we
to
heare
of
weaknesse
,
and
impossibilities
,
because
we
would
not
keep
the
Law
?
How
oft
do
we
lye
down
with
this
Thought
,
and
do
nothing
,
or
rather
runne
away
with
it
even
against
the
Law
it self
,
and
break
it
?
what
polluted
,
blind
,
impotent
,
cripled
wretches
are
we
ready
to
call
our selves
?
which
were
indeed
a
Glorious
confession
,
were
it
made
out
of
hatred
to
sinne
;
but
most
commonly
they
are
sent
forth
not
from
a
broken
,
but
a
hollow
heart
;
and
comfort
us
rather
then
accuse
us
;
are
rather
flatteries
then
aggravations
;
the
oyl
of
sinners
,
to
break
their
heads
,
to
infatuate
them
;
not
to
supple
their
limbs
,
but
benum
them
;
and
they
beget
no
other
Resolution
in
us
,
but
this
,
Not
to
gird
up
our
loines
,
because
we
are
weak
;
to
sinne
more
and
more
,
because
we
cannot
but
sinne
;
not
to
do
what
God
requires
,
because
we
have
already
concluded
within
our selves
,
that
it
is
impossible
.
To
conclude
this
;
The
question
is
not
whether
we
can
exactly
keep
a
Law
,
so
as
not
to
faile
sometimes
as
men
;
for
I
know
no
reason
why
this
question
should
be
put
up
;
but
whether
we
can
keep
it
so
far
forth
as
God
requires
,
and
in
his
goodnesse
will
accept
;
whether
we
can
be
Just
,
and
Mercifull
,
and
Humble
men
?
and
if
this
be
impossible
,
then
will
follow
as
sad
an
impossibility
of
being
saved
;
For
the
not
doing
what
he
requires
,
is
that
alone
which
shuts
the
Gates
of
Heaven
against
us
,
and
cuts
of
all
hope
of
eternall
happinesse
:
and
this
were
to
unpeople
Heaven
;
this
were
a
dragons
taile
to
draw
down
all
the
starrs
,
and
cast
them
into
hell
.
But
the
Saints
are
sealed
,
and
have
this
seal
,
that
they
did
what
God
required
,
and
it
is
a
thing
so
far
from
being
impossible
,
that
the
Prophet
makes
but
a
But
of
it
;
It
is
not
impossible
,
it
is
but
to
do
justly
,
to
love
mercy
,
and
to
walk
humbly
with
our
God
.
For
secondly
,
It
is
so
far
from
being
impossible
,
that
it
is
but
an
easie
duty
.
My
yoke
is
easie
,
saith
our
Saviour
,
Mat.
11.
and
my
burden
light
:
For
't
is
fitted
to
our
necks
and
shoulders
,
and
is
so
far
from
taking
from
our
nature
,
or
pressing
it
with
violence
,
that
it
exalts
and
perfects
it
.
All
is
in
putting
it
about
our
necks
,
and
then
this
yoke
is
an
ornament
of
Grace
,
as
Solomons
chain
about
them
;
and
when
this
burden
is
layed
on
,
then
't
is
not
a
burden
,
but
our
form
to
quicken
us
,
and
our
Angel
to
guide
us
with
delight
in
all
our
waies
.
And
this
the
beloved
disciple
suckt
from
his
masters
bosome
,
1
John
5.3
.
This
is
the
love
of
God
,
that
we
keep
his
commandments
,
and
his
commandments
are
not
grievous
;
for
here
is
love
and
hope
to
sweeten
them
,
and
make
them
easie
and
pleasant
.
Nor
doth
he
speak
this
as
an
orator
,
to
take
them
by
craft
,
by
telling
them
that
that
which
he
exhorted
them
to
,
was
neither
impossible
,
nor
difficult
,
and
so
give
force
to
his
exhortation
,
and
make
a
way
for
it
to
enter
,
and
work
a
full
perswasion
in
them
to
be
obedient
to
those
commands
;
but
as
a
Logician
,
he
backs
and
establishes
his
affirmation
with
an
undeniable
reason
in
the
next
verse
,
For
whatsoever
is
bern
of
God
overcometh
the
world
,
and
so
his
commandments
are
not
grievous
to
those
who
have
the
true
knowledge
of
God
:
He
that
is
born
of
God
must
needs
have
strength
enough
to
passe
through
all
hinderances
whatsoever
,
to
tread
down
all
Principalities
,
and
Powers
,
to
demolish
all
imaginations
,
which
set
up
and
oppose
themselves
,
and
so
make
these
commands
more
grievous
,
then
they
are
in
their
own
nature
;
and
this
he
strengthens
with
another
reason
in
the
next
verse
,
For
he
that
is
born
of
God
,
hath
the
help
and
advantage
of
faith
,
and
full
perswasion
of
the
power
of
Jesus
Christ
,
which
is
that
victory
which
overcometh
the
world
;
so
that
whosoever
saith
the
commandments
are
grievous
,
with
the
same
breath
excommunicates
himself
from
the
Church
of
Christ
,
and
makes
himself
an
Hypocrite
,
and
pofesses
he
is
that
which
he
is
not
,
a
Christian
,
when
Christs
words
are
irksome
and
tedious
unto
him
;
That
he
is
born
of
God
,
when
he
hath
neither
the
language
nor
the
motion
of
a
child
of
God
;
doth
not
what
God
requires
,
but
doth
the
works
of
another
father
,
the
devil
.
When
men
therefore
pretend
they
cannot
do
what
God
requires
,
they
should
change
their
language
,
for
the
truth
is
,
Salvian
.
they
will
not
for
if
they
would
,
there
were
more
for
them
then
against
them
:
Totum
durum
est
quicquid
imperatur
invitis
,
to
an
unwilling
mind
every
command
carries
with
it
the
fearefull
shew
of
difficulty
.
Mvult
execrari
legom
quàm
emendari
mentew
;
praecepta
odisse
quàm
vitia
.
A
wicked
man
,
mavult
emendare
Deos
;
quam
seipsum
,
saith
Seneca
,
had
rather
condemne
the
Law
,
then
reforme
his
life
;
rather
hate
the
precept
then
his
sin
:
Continence
is
a
hard
lesson
,
but
to
the
wanton
;
Liberality
to
a
Miser
;
Temperance
to
a
Glutton
;
Obedience
to
a
factious
and
rebellious
spirit
:
All
these
things
are
hard
to
him
that
loves
not
Christ
:
but
where
there
is
will
,
there
is
strength
enough
,
and
love
is
stronger
then
death
.
What
was
sweeter
then
Manna
?
what
sooner
gathered
?
yet
the
children
of
Israel
murmured
.
What
more
bitter
then
Hunger
and
Imprisonment
?
Isid.
Palus
.
2.
cp.
67.
yet
Saint
Paul
rejoyced
in
them
,
nay
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wickednesse
in
its
own
nature
is
a
troublesome
,
vexatious
thing
.
Vitia
magno
coluntur
,
saith
Seneca
,
scarse
any
sinne
we
commit
,
but
costs
us
deare
:
what
more
painfull
then
Anger
?
what
more
perplext
and
tormenting
then
Revenge
?
what
more
intangled
then
Lust
?
what
can
more
disquiet
us
then
Ambition
?
what
more
fearefull
then
Cruelty
?
what
sooner
disturbed
then
pride
?
nay
further
yet
;
how
doth
one
sinne
incroche
and
trespasse
upon
another
?
I
fling
off
my
Pleasure
and
Honor
to
make
way
to
my
Revenge
;
I
deny
my
Lust
,
to
further
my
Ambition
;
and
rob
my
Covetousnesse
to
satisfie
my
Lust
;
and
forbeare
one
sinne
to
commit
another
;
and
so
do
but
versuram
facere
,
borrow
of
one
sinne
to
lay
it
out
on
another
,
binding
and
loosing
my self
as
my
corruption
leads
me
,
but
never
at
ease
.
Tell
me
,
which
is
easier
,
saith
the
Father
,
to
search
for
wealth
in
the
bowells
of
the
earth
,
nay
in
the
bowells
of
the
poore
by
oppression
,
then
to
sit
down
content
with
thy
own
?
night
and
day
to
study
the
world
,
or
to
embrace
Frugality
?
to
oppresse
every
man
or
to
relieve
the
oppressed
?
to
be
busie
in
the
Market
,
or
to
be
quiet
at
home
?
to
take
other
mens
goods
,
or
to
give
my
own
?
to
be
full
of
businesse
for
others
,
or
to
have
no
businesse
but
for
my
soul
?
to
be
solicitous
for
that
which
cannot
be
done
,
or
to
have
no
other
care
,
but
to
do
what
God
requires
?
To
do
this
will
cost
us
no
sweat
nor
labour
;
we
need
not
go
a
Pilgrimage
,
or
take
any
long
journey
,
it
will
not
cost
us
money
,
nor
enage
us
to
our
friends
;
we
need
not
saile
for
it
,
nor
plough
for
it
,
nor
fight
for
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
saith
Chrysostome
,
if
thou
beest
willing
,
Chrysost.
orat
.
de
ira
.
obedience
hath
its
work
and
consummation
,
if
thou
wilt
,
Arist.
l.
4
Eth.
c.
3.
thou
art
Just
,
Mercifull
,
and
Humble
.
As
Aristotle
spake
of
his
Magnanimous
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
to
a
resolved
Christian
nothing
is
great
,
Liber
&
rectus
animus
omtia
subjiciens
sin
,
se
nuili
.
Sen.
cp.
ult
.
nothing
is
difficult
.
'T
is
not
to
dig
in
the
Mineralls
,
or
labour
in
chaines
,
't
is
not
to
cleave
wood
,
or
draw
water
with
the
Gibeonites
,
but
thy
lines
are
fallen
unto
thee
in
a
faire
place
,
't
is
but
to
do
Justly
,
love
Mercy
,
&c.
Lastly
,
it
is
not
onely
easie
,
but
sweet
and
pleasant
to
do
what
God
requires
;
For
Obedience
is
the
onely
spring
from
whence
these
waters
of
comfort
flow
;
it
is
an
everlasting
foundation
on
which
alone
joy
and
peace
will
settle
and
rest
.
For
what
place
canst
thou
find
?
what
other
foundation
on
which
thou
mayst
build
up
a
true
and
lasting
joy
?
wilt
thou
look
on
all
the
works
which
thy
hands
have
wrought
?
wilt
thou
prove
thy
heart
with
mirth
,
and
gather
together
all
that
is
desireable
,
and
say
here
it
will
lye
?
All
that
joy
will
soon
be
exhausted
,
and
will
draw
it self
dry
:
That
pleasure
is
but
like
that
beast
of
the
Apothecary
,
to
whom
Julian
the
Pelagian
likens
Saint
Austin
,
Non
sum
similis
p●arm
●copolae
,
ut●d
t
is
,
qui
promit
tebat
Bestiam
quae
seipsam
com
sset
.
August
.
Cont.
Iul.
Pelag.
l.
3.
c.
21.
which
he
promised
his
patient
of
great
virtue
;
which
before
the
morning
was
come
,
had
eaten
up
himself
.
But
the
doing
what
God
requires
,
our
conformity
to
his
will
is
the
onely
basis
upon
which
such
a
superstructure
will
rise
,
and
towre
up
as
high
as
heaven
,
for
it
hath
the
will
and
power
of
God
to
uphold
and
perpetuate
it
,
against
all
those
stormes
and
tempests
which
are
sent
out
of
the
devils
treasury
to
blast
or
imbitter
it
.
Do
you
take
this
for
a
speculation
and
no
more
?
Indeed
it
is
the
sin
and
the
punishment
of
the
men
of
this
world
to
take
those
truths
which
most
concern
them
,
for
speculations
,
for
the
groundlesse
conceptions
of
thoughtfull
men
,
for
school
subtilties
,
rather
then
realities
:
Mammon
and
the
world
have
the
preeminence
in
all
things
,
and
spirituall
ravishments
and
heaven
it self
are
but
ingens
fabula
,
&
magnum
mendacium
,
as
a
tedious
ly
,
or
a
long
tale
that
is
told
.
And
there
is
no
reason
of
this
,
but
their
disobedience
;
for
would
they
put
it
to
the
triall
,
deny
themselves
and
cleave
to
the
Lord
,
and
do
what
he
desires
,
there
would
then
be
no
need
of
any
Artist
,
or
Theologue
to
demonstrate
it
,
or
fill
their
mouth
with
arguments
to
convince
them
of
the
truth
of
that
which
would
so
fill
their
souls
.
Of
all
the
Saints
and
Martyrs
of
God
that
did
put
it
to
the
triall
,
did
we
ever
read
that
any
did
complain
that
they
had
lost
their
labour
?
but
upon
a
certain
knowledge
and
sense
of
this
truth
,
betook
themselves
cheerfully
to
the
hardship
of
mortification
,
renounced
the
world
,
and
laid
down
their
lives
;
poured
out
their
blood
for
that
truth
,
which
paid
them
back
again
with
interest
,
even
with
fulnesse
of
joy
.
Let
us
then
hearken
what
this
Lord
will
say
,
and
answer
him
in
every
duty
which
he
requires
,
and
he
will
answer
us
again
,
and
appeare
in
glory
,
and
make
the
terrours
and
flatteries
of
the
world
,
the
object
not
of
our
feare
and
amazement
,
but
contempt
;
and
the
displeasing
and
worser
side
of
our
obedience
,
our
Crown
and
Glory
,
the
most
delightfull
thing
in
the
world
;
for
(
to
conclude
this
)
why
are
we
afraid
?
why
should
we
tremble
at
the
commands
of
God
?
why
should
their
sound
be
so
terrible
in
our
eares
?
The
Lord
requires
nothing
of
us
,
but
that
which
first
is
possible
,
to
rouse
us
up
to
attempt
it
;
secondly
,
which
is
easie
,
to
comfort
and
nourish
our
hopes
;
and
thirdly
,
which
is
pleasant
and
delightfull
to
do
,
to
woe
and
invite
,
and
even
flatter
us
to
obedience
,
and
to
draw
us
after
him
with
the
cords
of
men
.
And
what
doth
he
require
,
but
to
do
justly
,
and
love
mercy
?
&c.
We
have
now
taken
a
view
of
the
substance
of
these
words
,
The
Application
and
Conclusion
.
and
we
have
looked
upon
them
in
the
form
and
manner
in
which
they
lye
;
what
doth
the
Lord
require
?
let
us
now
draw
them
neerer
to
us
;
for
to
this
end
they
are
sharpned
into
an
interrogation
,
that
as
darts
they
might
pierce
through
our
souls
,
and
so
open
our
eyes
to
see
,
and
our
eares
to
hearken
to
the
wonders
of
his
Law
.
And
first
;
this
word
Lord
is
a
word
of
force
and
efficacy
,
and
strikes
a
reverence
in
us
,
and
remembers
us
of
our
duty
and
allegiance
;
for
if
he
be
the
Lord
,
then
hath
he
an
absolute
will
,
a
will
which
must
be
a
rule
to
regulate
our
wills
by
his
Jubeo
and
his
vete
,
by
his
commands
and
prohibitions
;
by
removing
our
wills
from
unlawfull
objects
,
and
confining
them
to
that
which
may
improve
and
perfect
them
;
from
that
which
is
pleasing
but
hurtfull
,
to
his
Laws
and
commands
,
which
are
first
distastfull
,
and
then
fill
them
with
joy
unspeakable
.
And
this
is
the
true
mark
and
character
of
a
servant
of
God
,
to
be
then
willing
,
when
in
a
manner
he
is
unwilling
;
to
be
strong
when
the
flesh
is
weak
;
to
have
no
will
of
his
own
,
nor
any
other
spring
of
spirituall
motion
,
but
the
will
of
his
Lord
.
And
therefore
as
he
is
the
Lord
over
all
,
so
are
his
Laws
over
all
Laws
;
as
to
him
every
knee
must
bowe
,
so
to
his
Laws
all
the
Laws
of
men
must
yield
and
give
place
,
which
are
no
further
Laws
,
or
can
lay
any
tye
or
obligation
,
but
as
they
are
drawn
from
his
,
and
wait
upon
them
,
and
are
subservient
to
them
;
common
reason
will
tell
us
,
and
to
that
the
Apostles
Peter
and
John
appeal
,
when
the
rulers
of
the
Jews
commanded
them
to
speak
no
more
in
the
name
of
Christ
,
Act.
4.18,19
.
whether
it
be
right
in
the
sight
of
God
to
hearken
unto
you
more
then
to
God
,
judge
you
;
for
we
cannot
but
speak
the
things
which
we
have
seen
and
heard
,
and
we
cannot
but
be
obedient
,
for
the
Lord
requires
it
.
When
Creon
the
Tyrant
in
Euripides
ask'd
Antigone
,
how
she
dared
to
bury
her
brother
Polynices
,
when
he
had
enacted
a
Law
to
the
contrary
,
her
answer
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
that
this
was
not
Jupiters
Law
,
and
that
she
buried
her
brother
,
in
obedience
to
a
Law
more
ancient
then
that
of
the
Tyrants
,
even
to
the
Law
of
nature
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
this
Law
was
not
of
yesterday
,
but
eternall
,
and
I
ought
not
for
feare
of
any
man
to
break
the
Law
of
God
and
nature
.
And
what
better
answer
can
a
Christian
make
to
all
unlawfull
commands
,
either
of
those
we
love
,
or
of
those
we
feare
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
God
hath
not
enacted
these
,
I
see
more
of
the
claw
of
the
devil
,
then
finger
of
God
in
these
;
these
are
Novellae
institutionis
,
but
of
yesterday
;
the
breathings
,
and
dictates
,
it
may
be
,
of
Lust
and
Covetousnesse
,
of
Pride
and
Ambition
,
and
I
must
not
consider
what
man
,
what
this
man
,
this
Lord
or
this
Potentate
,
but
what
the
Lord
of
Lords
,
and
King
of
Kings
requires
at
my
hands
;
when
his
Laws
are
publisht
,
all
others
must
be
silent
,
or
as
little
hearkened
to
,
as
if
they
were
;
as
when
the
Sun
appeares
the
starrs
are
not
seen
,
nor
seen
at
any
time
,
but
with
that
light
which
they
borrow
from
it
.
For
again
,
as
he
is
Lord
Paramount
,
and
hath
an
absolute
will
,
so
his
will
is
attended
with
Power
,
with
that
Power
,
which
made
thee
;
and
he
did
not
make
thee
a
man
,
that
thou
shouldest
make
thy self
a
beast
of
burden
,
to
couch
under
every
load
which
the
hand
of
a
Pharisee
will
be
ready
to
lay
upon
thee
;
He
did
not
make
thee
capable
of
a
Law
,
that
thou
shouldest
keep
the
Laws
of
the
flesh
,
or
of
men
;
he
did
not
publish
his
will
,
that
upon
this
or
that
pretence
thou
shouldest
resist
it
;
that
the
feare
of
a
frown
,
and
the
love
of
the
world
should
be
stronger
,
and
prevaile
with
thee
more
then
his
will
.
For
if
thou
wilt
not
do
what
he
requires
,
he
will
not
do
what
thou
expectest
,
but
leave
thee
to
thy
choice
,
to
those
new
Lords
and
Masters
under
the
same
wrath
and
curse
to
walk
delicately
along
with
them
to
that
vengeance
,
which
will
fall
upon
the
heads
of
those
who
will
not
hearken
to
this
Lord
.
For
thirdly
,
by
the
same
power
he
preserves
and
protects
thee
,
which
all
power
that
is
over
us
doth
not
;
for
then
the
theef
may
be
said
to
protect
him
he
robs
;
the
strong
;
man
may
be
said
to
protect
him
he
binds
;
the
oppressor
him
whom
he
hath
eaten
up
;
and
Cain
to
have
protected
Abel
,
when
he
knockt
out
his
brains
:
But
the
Power
of
God
is
a
saving
and
preserving
power
,
and
under
the
shadow
of
his
wing
we
shall
be
safe
;
and
to
this
end
he
spreads
his
wing
over
us
,
he
guides
and
holds
us
up
,
that
we
may
walk
before
him
in
all
obedience
,
in
the
land
of
the
living
;
who
bowing
to
his
will
against
our
lust
,
anon
against
our
Ambition
,
against
all
those
machinations
and
temptations
,
which
presse
upon
us
to
break
his
will
,
even
whilst
we
are
under
his
wing
.
What
should
a
wanton
,
what
should
an
oppressor
,
a
man
of
Belial
do
under
his
wing
?
And
yet
we
see
many
times
they
play
and
revell
it
in
the
shadow
,
when
they
that
do
his
will
are
beaten
with
the
tempest
,
and
yet
are
safer
there
then
they
are
in
their
Paradise
;
are
the
miracles
of
his
Providence
to
be
manifested
at
last
to
all
the
world
.
'T
is
true
,
The
wicked
are
in
some
sort
under
his
wing
,
for
he
upholds
,
and
continues
them
,
prolongs
their
daies
;
and
if
an
eye
of
flesh
may
judge
,
they
are
the
greatest
favourites
of
this
Lord
;
and
if
the
world
were
heaven
,
they
were
the
onely
Saints
:
But
the
spirituall
man
judgeth
all
things
,
and
to
his
eye
they
are
but
a
sad
and
ruefull
spectacle
,
as
condemned
men
led
with
musick
to
execution
;
for
he
preserves
and
protects
them
no
otherwise
then
he
doth
serpents
,
and
vipers
,
and
beasts
of
prey
;
he
upholds
them
no
otherwise
then
he
doth
the
earth
,
and
the
devils
,
and
hell
it self
,
which
he
preserves
for
them
,
as
he
reserves
them
for
it
,
as
Saint
Jude
speaks
in
his
Epistle
,
v.
5.
and
then
as
Abraham
said
to
the
rich
man
,
Son
,
Remember
,
thou
in
thy
life
time
receivedst
thy
good
things
;
so
shall
this
Lord
to
these
,
to
a
Cain
,
to
a
Nimrod
,
an
Ahab
,
an
Pharisee
,
a
Hypocrite
;
Remember
you
were
under
my
wing
,
under
my
protection
,
and
remember
what
you
did
there
,
how
you
beat
your
fellow-servants
,
how
you
stripped
one
,
dispossessed
another
,
killed
a
third
;
how
even
then
when
you
were
under
my
wing
,
when
I
upheld
and
preserved
you
,
you
said
in
your
hearts
,
there
was
no
God
.
This
is
a
fearefull
and
hideous
change
,
like
the
fall
of
Lucifer
,
onely
he
fell
from
heaven
indeed
,
these
from
an
Imaginary
one
,
a
heaven
built
up
with
a
thought
;
but
both
fall
into
the
same
place
.
O
then
since
he
made
us
,
since
in
him
we
live
,
and
move
,
and
have
our
being
,
let
us
live
unto
this
Lord
,
let
our
motion
be
regular
;
and
let
us
be
what
he
would
have
us
be
;
let
it
be
our
wisdome
to
follow
him
in
those
waies
which
his
infinite
wisdome
hath
drawn
out
for
us
;
let
our
love
be
the
echo
of
his
love
;
this
wisdom
is
from
above
,
and
this
love
is
kindled
from
the
coal
of
a
cherubin
,
is
a
fire
from
heaven
kindled
in
our
hearts
,
and
it
will
lick
up
all
fluid
and
unbounded
desires
in
us
.
Let
us
remember
,
that
he
hath
endowed
us
with
faculty
and
ability
to
do
what
he
requires
;
that
he
hath
committed
and
entrusted
this
unto
us
for
this
end
,
that
he
doth
now
,
as
it
were
,
Manu
suâ
tenere
debitores
,
that
he
hath
us
in
his
power
,
obliged
and
bound
fast
unto
him
by
this
his
gift
,
as
by
an
instrument
or
bond
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
Apostles
word
,
Rom.
3.3
.
and
it
is
the
very
word
which
the
Civilians
use
,
he
hath
committed
an
entrusted
his
commandments
,
and
requires
something
of
us
;
and
as
he
that
entrusts
his
money
doth
not
lost
the
propriety
of
it
,
no
more
doth
God
of
that
substance
,
of
our
intellectuall
and
practique
faculties
,
which
he
hath
put
into
our
hands
;
he
hath
not
passed
them
over
to
us
,
as
a
free
and
absolute
gift
,
but
left
them
onely
negotiari
dum
venerit
,
to
traffick
with
and
improve
till
he
come
.
For
in
receiving
the
Law
,
and
will
and
faculty
to
observe
it
,
Arist.
Eth.
5.
we
make
a
kind
of
contract
with
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Arist.
for
the
Law
it self
is
a
kind
of
contract
or
covenant
,
because
he
that
comes
under
a
Law
hath
bound
himself
to
keep
it
.
Let
us
remember
then
,
that
we
come
under
many
obligations
;
I
cannot
name
the
severall
waies
we
stand
obliged
to
this
Lord
;
we
may
comprehend
all
in
that
axiome
of
the
Civilians
,
Tot
obligationes
presumuntur
quot
sunt
scripturae
,
we
have
as
many
engagements
and
obligations
,
as
there
be
instruments
and
writings
betwixt
us
;
and
there
are
as
many
,
as
there
be
precepts
and
commands
,
which
are
the
best
helps
to
promote
us
to
perfection
.
Let
us
then
provide
against
the
day
of
triall
;
for
not
to
keep
covenant
with
him
,
but
when
he
comes
to
make
inquisition
whether
we
have
done
what
he
required
,
to
present
him
with
nothing
but
shews
,
but
good
intentions
,
but
drowsie
endeavours
,
and
feeble
wishes
;
when
he
comes
to
ask
for
his
talent
to
shew
him
a
napkin
,
is
a
plain
forfeiture
of
our
obligation
,
and
brings
us
under
a
worse
and
heavier
,
binds
us
over
to
punishment
.
Let
us
then
ever
fix
our
eye
upon
our
obligation
;
let
us
consider
that
he
made
us
,
that
he
upheld
and
protected
us
,
and
so
had
power
to
oblige
us
and
bind
us
to
him
by
a
Law
;
let
us
admire
his
wisdome
,
and
embrace
his
love
;
let
this
double
chain
,
the
strong
Iron
chain
of
his
infinite
power
and
universall
dominion
;
the
glorious
and
golden
thain
of
his
superabundant
love
,
bind
and
tye
us
unto
him
;
and
when
all
other
creatures
are
ready
to
bowe
at
Gods
beck
,
and
follow
constantly
in
that
way
which
nature
hath
allotted
them
,
and
do
seldome
or
never
turn
aside
;
when
the
Sun
knows
his
setting
,
and
the
Moone
her
seasons
,
let
not
us
forget
our
station
and
place
,
but
answer
this
Lord
in
every
command
,
as
the
Roman
Centurions
did
their
Emperours
,
Factum
est
,
Imperator
,
quod
jussisti
;
Behold
thou
art
our
Lord
,
and
we
have
done
what
thou
requirest
.
And
in
the
last
place
;
let
us
not
set
up
these
mountains
in
our
way
of
difficulty
,
or
irksomeness
or
impossibility
,
and
then
faint
and
lye
down
,
and
settle
our
selves
upon
our
lees
,
and
wallow
in
our
own
blood
upon
a
groundlesse
feare
that
there
is
no
passing
out
;
for
why
should
we
pretend
and
plead
difficulty
and
impossibility
,
when
we
our selves
are
an
argument
against
our selves
,
and
our
own
practice
every
day
confutes
us
?
For
how
do
we
every
day
make
a
surrendry
of
our
wills
to
those
who
have
will
indeed
,
and
proclaim
their
will
,
but
have
neither
might
,
nor
wisdome
,
nor
love
to
attend
it
?
Ibo
,
licèt
invita
faciam
omnia
,
saith
the
woman
in
the
Comedy
;
Plaut.
Mil.
Glor.
Act.
4.
sc.
8.
I
will
go
although
Igo
against
my
will
.
To
rise
up
early
and
lye
down
late
are
nothing
pleasing
to
us
,
yet
for
that
which
a
wiseman
contemns
,
for
a
little
pelf
,
we
will
do
it
.
To
wait
attendance
,
to
bowe
,
and
crings
,
and
make
great
men
Gods
,
to
give
him
a
leg
,
whom
we
wish
on
the
gallowes
,
to
engage
our selves
for
the
hardest
task
,
to
be
diminished
and
brought
low
,
to
sweat
,
and
fight
,
and
dye
,
cannot
be
delightfull
to
flesh
and
blood
,
yet
for
honour
we
will
do
it
.
But
then
how
do
we
debauch
our
understandings
and
wits
,
and
bury
them
in
other
mens
wills
as
in
a
Sepnlchre
,
there
to
rot
and
stink
amidst
those
corrupt
and
loathsome
imaginations
,
which
are
as
wings
to
carry
them
to
their
unwarrantable
ends
?
how
ready
are
we
to
conclude
that
to
be
true
,
which
we
know
to
be
false
,
that
to
be
lawfull
,
which
our
conscience
condemns
?
It
was
a
sinne
,
It
is
now
a
duty
;
It
was
as
abomination
,
it
is
now
a
sign
of
Election
;
It
was
oppression
,
Power
hath
set
a
mark
upon
the
innocent
,
and
it
is
justice
;
It
was
an
Idol
,
't
is
now
our
God
;
It
was
a
devil
,
a
black
and
ugly
fiend
,
't
is
now
an
Angel
of
light
.
Thus
we
can
ad
omnem
occursum
majoris
cujusque
personae
decrescere
,
as
Tertullian
speaks
,
shrink
our selves
in
,
and
are
in
a
manner
annihilated
at
the
appearance
of
any
greater
person
;
and
when
these
Sonnes
of
Anak
shew
themselves
,
we
are
but
grashoppers
,
we
are
fooles
,
or
slaves
,
or
worse
,
any
thing
,
or
nothing
,
even
what
they
will
have
us
.
We
are
led
captive
according
to
the
will
of
others
,
and
according
to
the
will
of
our
greatest
enemy
,
and
become
the
devils
enchanters
,
to
make
that
appeare
which
is
not
,
that
seeme
white
,
which
is
black
,
and
that
good
,
which
is
evil
;
and
the
devils
musicians
,
setting
and
tuning
our
notes
,
our
words
and
looks
and
actions
to
his
will
and
pleasure
;
nay
,
the
divels
fiddles
to
be
wound
up
or
let
down
to
any
pin
or
note
,
to
which
the
hand
of
greatnesse
or
power
will
set
us
;
we
are
as
so
many
looking-glasses
which
reflect
and
present
the
actions
of
men
in
power
back
upon
themselves
,
laughing
when
they
laugh
,
and
weeping
when
they
weep
,
striking
as
they
strike
,
planting
as
they
plant
,
and
plucking
up
as
they
pluck
up
;
doing
in
all
as
they
do
;
when
they
are
weary
and
faint
&
falling
to
the
ground
along
with
them
;
and
all
this
to
gain
our
peace
,
or
as
the
Apostle
tells
the
Galatians
,
cap.
6.12
.
lest
we
should
suffer
persecution
for
the
Crosse
of
Christ
.
I
urge
this
by
way
of
instance
,
and
exprobration
,
to
shew
that
the
deniall
of
our
own
will
is
not
a
thing
of
such
difficulty
as
't
is
thought
,
that
we
may
do
that
for
Gods
cause
,
which
we
do
for
our
own
;
that
we
may
do
that
for
him
,
that
we
do
for
our
lust
,
unlesse
we
shall
so
far
dishonour
God
and
our selves
as
to
make
that
most
inglorious
and
false
confession
,
that
we
can
do
nothing
but
that
which
is
evil
,
and
have
strength
to
do
nothing
,
but
that
which
will
ruine
us
;
and
so
conclude
against
heaven
and
our
own
soules
,
that
we
are
good
for
nothing
but
damnation
.
I
have
much
wondered
,
that
men
should
be
so
willing
to
publish
their
weaknesse
and
disability
in
this
,
and
in
other
things
to
hide
and
masque
it
as
they
do
their
sinne
;
that
they
should
be
ready
to
brand
him
with
the
name
of
Heretick
,
that
shall
tell
them
,
they
may
be
Just
and
Honest
men
,
if
they
will
;
that
God
will
assist
them
,
if
they
put
him
not
from
them
;
and
yet
be
as
forward
to
be
Parasites
to
that
Parasite
,
and
reward
him
that
shall
commend
their
prudence
,
and
dextrous
activity
in
the
affaires
of
this
world
,
as
if
they
were
made
for
this
world
,
and
no
other
,
and
made
able
to
raise
a
bank
here
,
but
not
to
lay
up
for
themselves
any
treasure
in
heaven
.
Why
should
it
be
thought
a
thing
incredible
,
that
God
should
raise
the
dead
?
saith
Saint
Paul
,
Act.
26.
why
should
any
man
think
it
impossible
to
do
the
will
of
God
?
It
is
easier
for
a
Camel
to
go
through
the
eye
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
kingdome
of
heaven
:
True
,
whilest
he
trusts
in
his
riches
.
And
't
is
impossible
for
an
unclean
person
to
enter
there
;
true
,
till
he
make
himself
an
eunuch
for
that
kingdome
:
but
is
it
impossible
for
a
rich
man
be
made
poor
in
spirit
?
is
it
impossible
for
a
wanton
to
make
a
covenant
with
his
eyes
?
Our
Saviour
hath
fully
determined
that
,
That
with
men
it
is
impossible
,
but
with
God
all
things
are
possible
,
Matth.
19.26
.
possible
for
him
in
the
barrennest
ground
to
plant
and
gather
sruit
;
out
of
any
crooked
piece
of
wood
to
make
a
Mercury
,
a
statue
for
himself
:
and
this
comnipotency
of
God
is
referred
not
onely
to
the
giving
a
being
to
all
things
,
but
in
fitting
those
helps
and
furtherances
of
Piety
,
which
may
enable
and
promote
us
in
the
performance
of
our
duty
,
as
Saint
Paul
speaks
Phil.
4.13
.
I
can
do
all
things
through
Christ
that
strengthneth
me
;
who
if
we
call
upon
him
with
that
sincere
fervour
and
humility
,
which
our
weaknesse
and
his
Majesty
requires
,
is
ready
at
hand
;
ready
by
his
power
and
assistance
,
to
preserve
the
rich
safe
from
the
contagion
of
wealth
,
and
the
snare
of
the
devil
;
and
to
purge
the
unclean
person
,
and
to
keep
him
from
the
foolish
woman
,
and
the
doore
of
her
house
.
Why
,
why
shouldest
thou
lay
so
unjust
an
imputation
upon
so
just
and
mercifull
a
Lord
?
God
is
not
as
man
,
that
he
should
lye
;
God
is
not
as
man
,
that
he
should
bid
us
do
what
we
cannot
do
.
Such
indeed
is
our
miserable
condition
under
the
sonnes
of
men
,
under
those
who
are
built
up
of
the
same
mould
and
earth
which
we
are
.
Many
times
our
superiours
grow
wanton
;
and
as
they
can
be
angry
for
no
other
reason
,
but
because
they
will
be
angry
,
so
they
will
command
,
to
shew
their
power
;
tell
us
we
are
Idle
,
when
we
are
impotent
;
give
us
such
commands
,
as
the
devils
was
to
the
men
of
Delos
,
to
double
his
Altar
,
to
double
a
cube
or
square
,
which
hath
troubled
the
wits
of
all
ages
to
find
out
;
and
shall
we
fancy
such
a
God
unto
our selves
?
This
were
at
once
to
divest
him
of
his
Majesty
and
goodnesse
,
Prodigiosum
oraculum
hoc
suit
,
liberatum
iri
Delios
malis
praesentibus
,
si
aram
Deli
duplicasseat
.
Plut.
de
urb
.
Theb.
&
Socratis
Doemon
.
and
take
him
from
his
throne
;
first
to
slander
and
blaspheme
him
,
and
then
break
his
Law
,
and
comfort
our selves
in
our
rebellion
.
Nay
rather
,
let
God
betrue
,
and
all
men
be
liars
;
for
he
requires
of
us
no
more
,
then
we
can
do
:
And
,
to
conclude
,
when
we
cannot
do
it
,
he
requires
but
the
will
,
and
as
it
is
a
great
sinne
nolle
cùm
possis
,
not
to
be
willing
when
thou
canst
do
it
,
so
is
it
a
great
virtue
velle
cùm
non
possis
,
to
be
willing
when
thou
canst
not
do
it
:
And
thus
I
may
be
poore
when
I
am
rich
;
I
may
be
liberall
when
I
do
not
give
;
and
I
may
be
humble
in
a
triumph
;
Praestat
op●ribus
volunt
as
.
Hilar.
in
Ps.
128.
Saepe
honorata
virtus
est
,
ubi
eam
impellit
exitus
.
Sen.
Contro
.
c.
4.7
.
I
may
do
what
I
do
not
,
for
with
God
to
will
is
to
do
,
because
when
our
hands
are
bound
,
that
is
left
free
,
nor
hath
man
or
devil
any
power
over
it
.
Persecution
may
seal
up
the
Church
doores
,
yet
I
may
love
the
place
where
his
honour
dwelleth
;
power
may
seal
up
my
lips
,
yet
I
may
say
with
David
,
my
heart
,
my
heart
is
prepared
,
and
my
prayers
are
loud
,
when
they
are
not
heard
,
and
I
am
heard
though
I
cannot
speak
:
I
may
pray
with
the
tongue
,
and
I
may
pray
with
the
spirit
,
and
I
may
pant
forth
those
prayers
which
I
must
not
say
;
I
may
do
what
God
requires
,
when
I
have
neither
mouth
,
nor
tongue
,
nor
hand
;
For
what
doth
he
require
?
that
which
a
man
hath
,
and
not
that
which
he
hath
not
;
that
which
thou
canst
do
,
and
that
which
thou
mayest
do
with
ease
,
and
that
which
thou
mayest
do
with
delight
:
Here
are
these
three
;
first
,
't
is
possible
,
secondly
easie
,
thirdly
delightfull
;
and
these
are
as
those
wings
,
Ezek.
1.9
.
joyned
one
to
another
,
and
carrying
us
streight
forward
towards
the
mark
;
these
are
as
the
wheels
v.
16.
and
on
these
our
Obedience
may
move
on
in
an
even
and
constant
course
,
till
we
are
brought
to
our
journeys
end
,
even
to
that
place
of
rest
,
which
is
prepared
for
all
those
who
are
ready
to
hearken
and
do
what
the
Lord
requires
.
We
passe
now
to
the
particulars
,
&c.
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
The
Four
and
Twentieth
SERMON
.
PART
IIII.
MICAH
7.8
.
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
doe
justly
,
&c.
WE
have
seen
what
this
Good
is
,
for
it
is
shewn
unto
us
and
we
have
beheld
it
in
the
commanding
form
,
and
power
of
a
Law
;
for
God
requires
it
,
who
,
as
he
made
the
whole
world
for
man
,
so
he
made
man
for
himself
,
and
bound
him
to
that
which
might
make
him
free
;
to
walk
at
liberty
in
those
paths
which
lead
unto
that
happinesse
,
which
is
with
him
for
evermore
.
We
compared
it
to
the
tree
of
life
,
and
the
heart
of
man
is
the
Paradise
,
the
soyle
wherein
it
must
grow
;
and
it
is
so
a
celestiall
Paradise
,
a
Paradise
of
the
purest
and
sincerest
delights
,
when
this
Good
is
planted
and
well
rooted
in
it
.
We
have
taken
a
survey
of
it
in
its
generality
,
as
it
were
in
the
bulk
,
and
body
,
and
substance
of
it
;
we
descend
now
to
particulars
;
to
gather
some
fruit
from
the
parts
and
branches
of
it
,
which
are
three
;
first
,
Justice
or
Honesty
;
secondly
,
the
Love
of
Mercy
;
thirdly
,
an
Humble
and
reverent
deportment
,
and
walking
with
our
God
.
And
the
first
is
Justice
or
Honesty
,
which
is
a
smooth
,
and
streight
,
and
even
branch
,
and
we
reap
the
fruit
thereof
in
peace
:
To
do
justly
is
but
one
,
but
it
spreads
it self
,
and
in
its
full
latitude
takes
in
all
the
duties
of
our
life
;
For
we
are
no
sooner
men
,
but
we
are
debtors
,
under
obligations
to
God
,
to
men
,
and
our selves
:
The
Apostle
in
the
1
to
the
Thessalonians
2.10
.
comprehends
all
in
three
words
,
you
are
witnesses
how
holily
,
andjustly
,
and
unblameably
we
behaved
our selves
amongst
you
;
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
Holily
in
relation
to
God
,
for
we
are
bound
to
him
as
Sonnes
,
to
Honour
him
;
as
subjects
,
to
obey
him
;
as
servants
,
to
do
his
will
;
in
brief
,
to
be
Holy
as
he
is
Holy
:
secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
justly
in
respect
of
men
;
For
we
are
not
left
at
large
,
but
as
there
is
a
relation
of
man
to
God
,
so
there
is
of
one
man
to
another
:
All
men
are
bound
to
every
man
,
and
every
man
is
bound
to
all
;
there
is
an
instrument
and
obligation
drawn
between
them
,
a
kind
of
counterbond
to
secure
one
from
the
other
,
and
it
is
written
and
sealed
up
in
every
heart
,
and
by
the
hand
of
God
himself
,
To
do
to
others
,
as
we
would
have
others
to
do
to
us
,
if
men
would
be
but
men
,
would
be
,
what
it
was
made
for
,
the
security
of
the
whole
world
:
thirdly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
unblameably
in
respect
of
himself
,
and
his
personall
conversation
;
for
(
though
we
sacrse
believe
it
,
or
consider
it
as
little
as
if
it
were
not
true
)
we
our selves
are
bound
unto
our selves
,
and
in
all
the
assaults
we
make
either
against
God
or
our
neighbour
,
the
first
injury
we
do
is
to
our selves
;
we
are
bound
to
our
bodies
,
not
to
make
them
the
instruments
and
weapons
of
unrighteousnesse
;
and
we
are
bound
to
our
soules
,
not
to
pawn
or
sell
them
to
our
lusts
;
we
are
bound
to
our
flesh
,
as
a
magistrate
is
in
his
office
,
to
beat
it
down
and
subdue
it
,
and
so
rule
and
govern
it
;
and
we
are
bound
to
our
reason
,
not
to
enslave
it
,
or
place
it
under
the
vanities
of
this
world
;
and
if
we
break
these
obligations
,
we
are
the
first
that
rise
up
against
our selves
;
the
first
man
that
condemns
a
finner
is
the
sinner
himself
,
se
judice
nemo
nocens
absolvitur
;
In
himself
he
beares
about
with
him
a
court
,
a
seat
of
Justice
,
from
which
no
appeal
lies
;
his
Reason
is
his
Judge
,
his
Conscience
is
his
accuser
,
and
he
himself
is
his
own
prisoner
,
and
he
crucifies
and
hangs
himself
up
every
day
,
though
no
forreign
authority
arrest
him
.
And
these
three
are
linkt
together
as
in
a
chain
;
For
when
we
make
good
our
obligations
to
God
and
our selves
,
we
never
fail
in
that
which
is
due
unto
men
;
and
he
that
failes
in
doing
justly
to
men
,
hath
ipso
facto
forfeited
his
obligation
to
God
and
himself
;
for
to
do
justly
is
a
duty
which
he
owes
to
God
and
himself
as
well
as
to
others
:
he
that
is
not
just
,
is
not
holy
,
and
he
that
is
not
holy
is
an
enemy
to
God
and
himself
;
for
God
made
him
to
this
end
,
and
God
requires
it
at
his
hands
;
so
that
an
unjust
man
at
once
breaks
this
threefold
cord
,
and
is
injurious
to
God
,
to
men
,
and
himself
:
If
we
misse
in
one
,
we
are
lost
in
all
,
and
are
in
a
manner
out-law'd
from
men
,
banisht
from
our selves
,
and
so
without
God
in
this
world
.
We
have
a
large
field
here
to
walk
in
,
but
we
must
limit
and
confine
our selves
,
and
passe
by
the
justice
of
the
publique
Magistrate
,
whose
proper
work
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
stand
in
the
midst
between
two
opposite
sides
,
till
he
draw
them
together
,
and
make
them
one
;
to
keep
an
equality
,
even
in
inequality
;
to
use
his
power
,
rescindendo
peccatori
,
in
cutting
off
the
wicked
from
the
earth
,
and
taking
the
prey
out
of
his
mouth
,
or
else
communi
dividundo
,
in
dividing
to
every
man
his
own
possessions
,
in
giving
Mephibosheth
his
own
Lands
;
for
this
is
neither
meant
here
in
the
text
,
nor
can
it
concern
this
Auditory
.
Read
the
10
,
11
,
12.
v.
of
this
chapter
,
and
you
will
see
what
Justice
it
is
the
Prophet
here
speaks
of
.
10.
Are
there
yet
treasures
of
wickednesse
in
the
house
of
the
wicked
,
and
the
scant
measure
,
that
is
abominable
?
11.
Shall
I
count
them
pure
with
the
wicked
balances
,
and
with
the
bag
of
deceitfull
weights
?
12.
For
the
rich
men
thereof
are
full
of
violence
,
and
the
inhabitants
thereof
have
spoken
lyes
,
and
their
tongue
is
deceitfull
in
their
mouth
.
Is
there
yet
the
house
of
the
wicked
built
by
oppression
,
and
cemented
with
blood
,
and
will
he
not
restore
what
he
hath
unjustly
gained
,
after
so
many
warnings
and
threats
?
Adhuc
ignis
in
domo
Impii
?
so
the
vulgar
:
Is
there
yet
a
fire
in
the
house
of
the
wicked
?
not
a
Treasure
,
but
a
Fire
,
which
will
consume
all
?
so
that
Facere
judicium
,
to
do
justly
in
this
place
,
is
not
onely
the
duty
of
the
magistrate
(
and
yet
publick
Justice
is
both
a
serpent
and
a
rod
,
not
onely
to
bite
and
sting
the
guilty
person
,
but
a
rod
or
measure
,
to
measure
out
to
every
man
his
own
measure
)
but
to
do
justly
is
to
give
every
man
his
own
,
not
to
lay
hold
on
,
or
alienate
or
deceitfully
withdraw
,
or
violently
force
from
any
man
that
of
which
he
is
a
lawfull
possessor
for
quicqutd
jure
possidetur
,
injuriâ
aufertur
,
that
which
I
possesse
by
right
,
cannot
be
taken
from
me
but
by
injury
.
And
this
is
it
which
we
call
common
honesty
,
or
private
Justice
,
and
it
binds
my
hand
from
oppression
and
robbery
;
it
seals
up
my
lips
from
guile
and
slander
;
it
checks
and
fetters
my
fancy
from
weaving
those
Nets
of
Deceit
which
may
catch
my
Brother
and
entangle
him
;
it
limits
my
Hands
,
my
Wit
,
my
Tongue
,
not
to
doe
,
not
to
imagine
,
not
to
speak
that
which
may
endamage
him
;
not
to
touch
,
not
to
undermine
his
estate
;
not
to
touch
,
not
to
wound
his
reputation
;
for
Slander
is
a
great
injustice
,
a
kind
of
Murder
,
jugulans
non
membra
,
sed
nomina
,
saith
Optatus
to
the
Donatists
,
not
cutting
off
a
limbe
or
member
,
but
mangling
and
defacing
a
good
and
fair
name
,
and
even
treading
it
in
the
dirt
.
Private
Justice
is
of
a
far
larger
extent
then
that
which
is
Publique
,
and
speaks
and
acts
from
the
Tribunall
:
For
Publique
Justice
steers
by
no
other
Compasse
but
the
Laws
of
Men
;
but
this
by
the
Laws
of
Nature
,
and
Charity
,
which
forbid
many
things
which
the
Laws
of
Men
mention
not
;
and
restrain
us
there
,
where
Humane
Authority
leaves
us
in
nostro
mancipio
,
to
dispose
of
our selves
as
we
please
;
Nec
enim
,
quicquid
honestum
est
,
legibus
praecipitur
,
for
this
Justice
and
Honesty
binds
us
to
that
which
no
Law
exacts
;
for
Law-givers
are
not
Diviners
or
Prophets
,
and
they
see
little
more
then
what
is
passed
by
them
already
,
or
now
before
their
eyes
,
or
which
Probability
hath
brought
so
neere
,
that
they
even
see
it
,
as
a
thing
,
which
,
if
not
prevented
,
will
certainly
come
to
passe
.
They
have
not
the
knowledge
of
all
that
is
possible
,
nor
of
all
things
that
are
under
the
differences
of
times
past
,
present
,
and
to
come
;
nor
can
they
fathome
the
depth
,
and
deceitfulnesse
of
their
own
hearts
,
much
leste
of
the
hearts
of
other
men
,
which
are
fruitfull
in
evil
,
and
every
day
find
out
new
inventions
,
and
multiply
them
every
day
:
For
as
Saint
Austin
spake
of
the
Lawyers
of
his
time
,
Angust
deved
.
Dan.
Imm.
19.
Nulla
Causa
sine
causa
,
There
was
not
a
Cause
brought
to
them
,
which
they
could
not
so
handle
,
as
that
it
should
multiply
in
their
hands
,
and
beget
as
many
as
they
pleased
;
so
there
is
no
fraudulent
act
,
Usu
●…atum
est
〈◊〉
apu
〈…〉
,
&c.
Thras
.
Paet
.
apod
Ta●…t
.
Annal.
15.
which
is
not
a
step
to
another
,
and
that
to
a
third
,
and
that
is
now
a
teeming
,
ready
to
bring
forth
more
;
Depunge
ubi
sistam
;
Injustice
hath
the
same
subsistence
and
measures
with
our
Covetousnesse
and
Lust
,
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
knows
neither
bounds
nor
end
;
So
that
those
Lawes
by
which
Humane
Societies
are
managed
and
upheld
,
are
rather
occasioned
by
that
which
is
past
,
then
that
which
is
to
come
;
and
they
that
make
them
take
their
aim
by
their
eye
,
and
some
sensible
inconvenience
,
which
is
either
visible
in
it self
,
or
in
that
which
may
cause
it
,
but
cannot
provide
against
that
which
is
removed
so
far
,
as
that
neither
the
eye
,
nor
thoaght
,
neither
wisdome
,
nor
suspicion
can
reach
it
,
but
is
to
them
as
if
it
would
never
be
;
in
that
darknesse
and
obscurity
,
which
it
was
before
they
were
born
.
And
therefore
the
rule
of
those
duties
which
we
owe
one
to
anothyer
,
is
of
a
larger
extent
then
that
of
the
Law
,
S●n.
2.
ale
Ira.
c.
27.
Angusta
est
innocentia
ad
legem
probum
esse
,
saith
the
Philosopher
,
that
honesty
is
but
of
a
narrow
compasse
which
measures
it self
out
by
that
rule
,
and
reacheth
no
further
then
to
that
point
which
the
Laws
of
men
have
set
up
,
and
makes
that
its
Non
ultra
.
Fost.
verb.
Pictas
.
Piety
constrains
us
to
do
many
things
,
where
the
Law
leaves
us
free
;
what
Law
did
force
that
pious
Daughter
to
suckle
her
old
Father
in
prison
,
and
nourish
him
with
the
milk
from
her
own
breasts
?
Sp●ritanus
.
or
Antonine
the
Emperour
to
lead
his
aged
Father-in-law
,
and
ease
and
support
him
with
his
hand
?
Againe
Humanity
binds
us
,
where
the
Law
is
silent
;
for
where
was
it
enacted
,
Hun●…nit●…tis
es●…quae
.
lam
nes●…
velle
.
that
we
should
not
open
the
letters
no
not
of
our
enemies
?
yet
Julius
Caesar
burnt
those
which
he
found
in
their
tents
,
whom
he
had
conquered
;
and
the
Athenians
and
Pompey
did
the
like
.
Liberality
hath
no
Law
,
and
yet
it
is
a
debt
.
Beati
divites
,
quiet
caeteris
prodesse
possunt
&
achent
.
Alcint
.
de
verb.
Sigaifificat
.
Fides
&
juramentum
aequiparam
7
,
thoc
serva
i●…h●t
,
Ua
&
illa
.
Menoch
.
cap.
367.
No
law
enjoynes
me
to
keep
my
promise
and
make
good
my
faith
,
and
yet
my
promise
binds
me
as
firmly
,
and
should
be
as
sacred
as
an
oath
.
All
these
are
extra
publicas
tabulas
,
and
are
not
to
be
found
in
our
statutebooks
;
and
he
that
confines
his
studies
and
endeavours
to
these
;
he
that
hath
no
other
compasse
to
steere
by
in
the
course
of
his
life
,
then
that
which
he
there
finds
written
,
cannot
take
this
honour
to
himself
,
this
Honorable
title
of
a
Just
and
Honest
man
.
For
how
many
inventions
and
wiles
have
men
found
out
to
act
iniquity
,
as
by
a
Law
?
to
drive
the
proprietary
out
of
his
possessions
,
before
the
Sun
and
the
people
,
and
then
wipe
their
mouthes
,
and
proclaim
it
as
Just
to
all
the
world
?
How
many
Eat
no
other
Bread
but
that
which
is
kneaded
by
craft
and
oppression
,
and
sometimes
with
blood
,
and
yet
count
it
as
Manna
,
sent
down
from
Heaven
?
How
short
is
the
hand
of
the
Law
to
reach
these
?
Nay
how
doth
the
Law
it self
many
times
enable
them
to
invade
the
Territories
of
others
,
and
to
riot
it
at
pleasure
?
How
is
it
made
their
musick
,
by
which
they
dance
in
other
mens
blood
?
Justice
,
Consensere
jura
p●ceatis
,
&c.
Cypl
.
ad
Donat.
or
common
Honesty
,
is
but
one
word
,
but
of
a
larger
compasse
then
Ambition
and
Covetousnesse
are
willing
to
walk
in
.
In
a
word
;
I
t
may
not
be
just
and
Honest
,
and
yet
there
may
be
no
Law
to
punish
it
,
Cicer.
2.
de
Fimb
.
93.
Lex
Stagaritarum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ae●ian
.
var.
H●st
.
l.
3.
c.
46.
Clem.
Alex.
2.
strom.
398.
Dolus
quidam
in
contractu
est
non
indicare
crronem
.
Hermias
a
pud
Damas
in
Plut.
Bibl.
or
no
man
that
dare
reprehend
it
,
saith
●ully
.
Take
not
up
that
which
thou
laidst
not
down
;
count
that
which
thou
findest
in
the
way
,
but
as
a
pledge
to
be
returned
upon
demand
,
said
the
Stagarites
.
If
thou
sell
a
thing
,
declare
the
fault
of
it
;
If
thou
underbuy
a
thing
,
upon
the
discovery
,
pay
the
full
price
.
These
no
Humane
Law
,
but
Justice
and
Honesty
,
and
the
Law
of
nature
requires
.
To
collect
and
draw
out
a
catologue
of
all
those
irregularities
in
Behaviour
which
will
not
consist
with
Justice
and
Honesty
,
as
it
is
a
thing
not
necessary
to
be
done
,
so
is
it
impossible
to
do
it
:
for
as
day
unto
day
teacheth
the
knowledge
of
that
which
is
good
,
so
day
unto
day
,
and
hour
unto
hour
teacheth
the
knowledge
of
that
which
is
evil
,
and
it
is
not
easie
to
open
those
Mysteries
of
iniquity
.
The
mind
of
man
,
when
it
is
corrupted
,
is
restlesse
in
finding
out
new
,
and
untroden
paths
which
may
lead
to
its
desired
end
,
and
is
wheel'd
about
from
one
falshood
to
another
,
begets
a
second
lye
to
defend
the
first
,
and
draws
in
cheat
upon
cheat
,
that
it
may
have
at
least
the
shadow
of
Justice
and
Honesty
to
vaile
and
obscure
it
;
and
so
long
he
is
an
Honest
man
that
is
not
a
detected
knave
,
as
he
is
counted
a
good
Lawyer
,
who
can
find
out
something
in
fraudem
legis
,
some
hansome
colour
or
fetch
to
delude
the
Law
.
He
that
hath
the
sentence
on
his
side
,
is
Just
,
and
he
that
is
fallen
from
his
cause
,
is
fallen
from
the
truth
;
and
so
honesty
is
bound
up
in
the
verdict
of
the
Jury
,
and
twelve
perjured
men
may
make
an
oppressor
honest
,
when
they
please
.
We
will
not
therefore
go
in
Hue
and
Cry
after
every
theef
,
nor
follow
the
deceitfull
person
in
those
rounds
,
in
those
windings
and
turnings
which
he
makes
;
and
I
can
truly
say
,
non
multùm
incola
fuit
anima
mea
,
I
have
been
but
a
stranger
and
sojourner
in
these
tents
of
Mesech
,
and
have
not
so
much
conversed
in
these
waies
of
thrift
,
and
arts
of
living
,
as
to
read
a
lecture
upon
them
,
and
discover
the
Method
and
course
of
them
.
It
may
so
fall
out
,
and
doth
too
often
,
that
they
who
are
the
best
artists
in
these
,
are
the
worst
of
men
;
For
the
wisdome
of
this
world
is
not
like
that
in
Aristotle
,
which
rests
in
it self
,
and
never
seeks
an
other
end
,
but
in
this
the
theory
and
the
practice
goe
hand
in
hand
,
and
advance
one
another
:
nor
do
we
make
use
of
it
onely
to
preserve
and
defend
our selves
,
but
we
let
it
out
to
disquiet
and
diminish
others
;
and
they
that
tread
these
hidden
and
indirect
wayes
,
though
they
hide
themselves
from
others
,
yet
seldome
do
they
so
far
deceive
themselves
,
as
not
to
know
they
walk
deceitfully
:
for
they
check
,
and
comfort
themselves
at
once
;
they
know
they
do
not
justly
,
and
yet
this
thought
sets
them
forward
in
their
course
,
even
this
poor
and
unworthy
thought
,
that
It
is
good
to
be
rich
;
and
so
the
light
which
they
see
is
somewhat
offensive
,
but
the
love
of
gain
is
both
a
provocative
,
and
a
cordiall
.
We
will
therefore
bring
Justice
to
the
line
,
and
Righteousnesse
to
the
plummet
,
and
have
recourse
to
the
Law
and
the
Prophets
;
not
stand
gazing
upon
the
practice
of
the
world
,
and
actions
of
men
,
but
look
upon
the
rule
,
by
which
a
diligent
eye
may
easily
discover
all
particular
swervings
and
deviations
,
though
they
be
as
many
as
the
Atomes
before
the
Sun
:
For
as
Seneca
well
,
Difficile
est
animam
suam
effugere
,
It
is
a
hard
matter
for
a
man
to
fly
from
himself
,
or
to
divest
himself
of
those
principles
with
which
he
was
born
,
or
so
to
fling
them
from
him
,
as
that
they
shall
never
return
to
restrain
and
curb
him
,
or
at
least
to
molest
him
when
his
flesh
and
lusts
are
wanton
,
and
unruly
,
and
violent
to
break
their
bounds
.
And
now
,
what
doth
the
Lord
require
But
to
do
justly
?
That
is
,
but
to
do
that
,
which
first
,
the
Law
of
nature
requires
;
secondly
,
that
which
he
at
sundry
times
by
holy
men
,
and
his
Prophets
hath
taught
,
and
in
the
last
daies
hath
urged
and
improved
by
his
Son
Christ
Jesus
,
the
Prince
of
Peace
and
righteousnesse
.
So
that
Justice
doth
raise
it self
upon
these
two
pillars
,
Nature
and
Religion
,
which
are
like
the
two
pillars
in
the
porch
of
the
Temple
,
1
Kings
7.20
.
Jachin
and
Boaz
,
and
do
strengthen
and
establish
Justice
,
as
that
doth
the
pillars
of
the
earth
,
or
as
the
legs
of
the
bridegroome
in
the
Canticles
5.15
.
which
were
as
pillars
of
marble
set
upon
sockets
of
pure
gold
:
for
the
wisdome
and
strength
of
Christ
and
Christianity
consists
in
the
adorning
and
improving
of
Nature
,
and
settling
a
true
and
perfect
Religion
,
and
the
sockets
,
the
bases
are
of
pure
gold
,
Basis
aurea
timor
plenus
disciplinae
,
saith
Ambrose
,
the
golden
Basis
which
upholds
all
,
is
a
well
disciplined
fear
,
by
which
we
walk
with
circumspection
,
and
carefully
observe
the
Law
of
nature
,
and
the
Law
of
Christ
;
and
by
the
Law
of
nature
,
and
the
brighter
and
clearer
light
of
Scripture
,
so
steere
our
course
,
that
we
dash
not
against
thosedangerous
rocks
of
deceit
and
violence
,
of
oppression
and
wrong
,
that
we
may
not
spem
nostram
alienis
miseriis
inaugurare
,
not
increase
our selves
by
diminishing
others
;
not
rise
by
another
mans
ruine
;
not
be
enriched
by
another
mans
losse
;
not
begin
and
inaugurate
,
and
crown
our
hopes
and
desires
with
other
mens
miseries
;
nor
bath
our selves
with
delight
in
the
teares
of
the
widow
and
the
fatherlesse
;
but
rather
suffer
wrong
then
do
it
,
rather
lose
out
coat
,
then
take
away
our
brothers
;
vitamque
impendere
vero
,
rather
lose
that
we
have
,
and
life
it self
,
then
our
honesty
;
and
so
by
being
Men
,
and
by
being
Christians
,
ful
fill
all
right
eousnesse
.
And
first
,
Nature
it selfe
hath
hewn
and
squared
all
Mankind
as
it
were
out
of
the
same
Quarry
and
Rock
;
hath
built
them
up
out
of
the
same
Materials
,
into
a
Body
and
Society
,
into
a
City
compact
within
it self
:
For
the
whole
world
is
but
as
one
City
,
and
all
the
men
therein
,
in
respect
of
mutuall
offices
of
love
,
are
but
of
one
Corporation
.
Respicite
zur
.
Es.
5.1
.
Look
unto
the
rock
out
of
which
you
were
hewen
,
and
the
hole
of
the
pit
where
you
were
digged
:
Look
unto
the
common
seed-plot
,
out
of
which
you
were
all
extracted
,
and
there
you
shall
discover
that
neer
Relation
and
Fraternity
,
that
makes
every
man
a
Neighbour
,
a
Brother
to
Every
man
:
how
they
are
not
onely
together
Children
of
Corruption
,
and
kin
to
the
worm
and
Rottennesse
,
but
the
same
workmanship
of
an
immortall
hand
and
an
illimited
power
;
the
Brethren
of
one
Bather
who
hath
built
them
up
in
his
image
,
and
according
to
his
likenesse
,
which
though
it
may
be
more
resplendent
,
more
improved
in
one
then
in
another
,
yet
it
is
that
impression
which
is
made
and
stampt
on
all
.
From
the
same
rock
are
hewed
out
the
weak
and
feeble
man
,
and
Ish
the
man
of
strength
,
who
hath
milk
in
his
breasts
,
and
marrow
in
his
bones
;
From
the
same
hand
is
that
face
we
turne
away
from
,
and
that
face
we
so
much
gaze
on
;
the
scribe
and
the
Idiot
,
the
narrow
understanding
that
receives
little
,
and
the
active
and
piercing
wit
,
which
runs
to
and
fro
the
earth
;
that
plain
simple
man
that
hath
no
ends
,
and
the
subtile
Politician
,
who
multiplies
his
every
day
,
and
can
compasse
them
all
.
Of
the
same
extraction
are
the
purple
Gallant
,
and
the
Russet
Pilgrime
;
and
he
that
made
them
casts
an
equall
eye
on
them
all
,
and
binds
every
hand
from
violence
,
and
every
heart
from
forging
deceit
;
makes
every
man
a
guard
and
protection
to
every
man
;
gives
every
man
a
guard
and
conduct
for
himself
and
others
;
and
to
every
man
the
word
is
given
,
touch
not
another
,
and
do
him
no
harm
.
Thus
hath
he
fenced
us
in
and
taken
care
,
that
the
strong
man
bind
not
the
weak
;
that
the
scribe
over-reach
not
the
Ideot
;
that
the
Politician
supplant
not
the
innocent
;
that
the
experienced
man
defraud
not
the
ignorant
;
but
that
every
mans
strength
,
and
wit
,
and
experience
,
and
wisdome
should
be
advantageous
,
and
not
hurtfull
to
others
;
that
so
the
weak
man
may
be
strong
with
another
mans
strength
;
and
the
ignorant
man
wise
with
anothers
experience
;
and
the
Ideot
be
secured
by
the
wisdome
of
the
Scribe
.
For
who
hath
made
all
these
?
have
not
I
the
Lord
?
and
then
if
he
made
them
,
and
linkt
them
together
in
one
common
tye
of
nature
,
quis
discernet
?
as
the
Apostle
speaks
,
1
Cor.
4.7
.
who
shall
divide
and
separate
them
?
who
shall
divide
the
rich
and
the
poore
,
that
he
should
set
him
at
his
footstool
and
despise
him
?
The
strong
from
the
weak
,
that
he
should
beat
him
to
the
ground
?
The
wise
from
the
ignorant
,
that
he
should
bassie
and
deceive
him
?
Indeed
sme
distance
,
some
difference
,
some
precedency
of
one
before
the
other
may
shew
it self
to
an
eye
of
flesh
;
but
yet
even
an
eye
of
flesh
may
see
how
to
reunite
and
gather
them
together
as
on
and
the
same
in
their
Originall
:
Respicite
zur
,
Look
unto
the
rock
,
the
vein
out
of
which
you
were
taken
,
and
then
what
Moses
spake
to
the
Israelites
when
they
strove
together
,
may
be
spoken
to
all
the
men
in
the
world
,
Sirs
,
you
are
brethren
,
why
do
you
defraud
,
or
use
violence
?
why
do
you
wrong
one
to
another
?
Acts
7.26
But
in
the
next
place
;
Besides
this
our
common
extraction
,
the
God
of
Nature
,
who
hath
built
us
out
of
the
same
materialls
,
hath
also
imprinted
those
Principles
,
those
Notions
,
those
Inclinations
in
the
heart
of
every
man
,
which
may
be
as
so
many
Buttresses
and
supporters
to
uphold
this
frame
,
and
to
make
us
dwell
together
in
all
simplicity
and
innocency
of
coversation
;
not
in
envy
and
malice
,
in
fraud
and
deceit
,
but
with
courtesie
and
affability
,
helping
and
supporting
one
another
,
which
is
that
justice
which
God
requires
at
our
hands
:
Nulla
anima
sine
crimine
,
quia
nulla
sine
Boni
semine
,
saith
Tertullian
,
No
soul
can
plead
Not
guilty
here
,
because
no
soul
is
destitute
of
this
seed
of
Goodnesse
.
And
thus
we
see
in
Rom.
1.
where
Saint
Paul
makes
up
that
catalogue
of
foul
irregularities
,
he
drags
the
unrighteous
,
the
covetous
,
the
malicious
,
the
deceitfull
,
the
inventors
of
evil
things
,
the
Covenant-breakers
,
to
no
other
Tribunal
then
that
of
Nature
,
and
condemns
them
by
no
other
Law
then
that
which
we
brought
with
us
into
the
world
.
Quaedam
jura
non
scripta
,
sed
omnibus
scriptis
certiora
,
saith
the
Orator
.
This
Law
is
not
written
,
S●nce
.
Contr.
S●loms
Lges
lign●is
aribus
incisae
Gell.
l.
2.
c.
12.
and
therefore
is
written
to
all
;
and
being
connaturall
to
us
,
is
more
sure
and
infallible
then
those
which
are
written
in
wood
,
or
engraven
in
Brasse
or
Marble
.
And
one
would
think
that
it
were
as
superfluous
and
needlesse
to
make
any
other
Law
to
bind
us
to
Justice
and
upright
dealing
one
towards
another
,
as
to
command
children
to
love
their
parents
,
or
parents
to
be
indulgent
to
their
children
:
For
why
should
that
be
urged
with
that
vehemency
,
to
which
mens
naturall
bend
and
inclination
carries
them
,
and
would
certainly
continue
them
,
and
hold
them
up
in
an
even
course
of
justice
and
honesty
,
did
not
Education
,
and
their
familiar
converse
and
dalliance
with
the
world
,
corrupt
and
blind
them
?
To
this
Law
of
Nature
S.
James
seems
to
call
us
back
,
chap.
3.9
.
where
he
makes
it
as
a
strange
thing
to
be
wondred
at
,
That
the
same
tongue
that
blesseth
God
,
should
yet
curse
men
,
who
are
made
after
the
similitude
of
God
.
As
if
he
should
have
said
,
Curse
him
not
,
deceive
him
not
;
for
if
thou
curse
him
,
if
thou
deceive
him
,
thou
cursest
and
deceivest
God
,
after
whose
similitude
he
is
made
.
My
brethren
,
these
things
ought
not
be
,
and
are
as
much
against
nature
,
as
for
the
same
fountain
to
send
forth
sweet
and
bitter
water
,
or
for
a
fig-tree
to
beare
olives
,
or
a
vine
figs
,
at
the
12.
ver.
Saint
Paul
in
the
4.
to
the
Ephesians
,
shuts
up
the
Lyars
mouth
with
the
same
argument
,
ver.
25.
Wherefore
cast
off
lying
,
and
speak
truth
every
one
to
his
neighbour
:
and
the
Reason
follows
,
For
you
are
members
one
of
another
.
Thou
art
a
part
of
him
,
and
he
is
a
part
of
thee
,
being
both
hewn
out
of
the
same
Rock
,
formed
and
shaped
of
the
same
mould
,
and
by
lying
to
thy
Brother
,
thou
putt
est
a
cheat
upon
thy selfe
,
and
as
far
as
in
thee
lyeth
,
upon
that
GOD
that
made
you
both
,
and
gave
you
Tongues
,
not
to
lye
,
but
to
instruct
;
and
Wits
,
not
to
deceive
,
but
counsell
and
help
one
another
.
And
therefore
in
the
1
Thess.
4.6
.
he
deters
them
from
fraud
and
violence
,
by
no
other
argument
then
this
,
That
God
is
the
avenger
of
such
things
,
as
if
the
Lye
had
been
told
,
and
the
Cheat
put
upon
him
.
And
when
Mans
justice
to
man
faileth
,
there
Gods
vengeance
is
ready
to
make
a
supply
:
For
,
saith
Clemens
,
Vidisti
fratrem
tuum
?
vidisti
Deum
tuum
:
When
thou
lookest
upon
thy
Brother
,
Clem.
Alex.
Strom.
2.
thou
seest
God
himselfe
,
as
neere
as
Mortality
can
discover
him
;
for
he
is
the
fairest
Copie
thou
canst
see
him
by
,
fairer
then
the
Heaven
of
Heavens
,
and
those
ministers
of
light
;
fairer
then
the
fairest
Star
,
then
the
Sun
in
the
Firmament
,
when
he
rejoyceth
to
run
his
race
.
Hence
Saint
John
concludes
positively
and
peremptorily
,
1
Epist.
4.20
.
If
a
man
say
he
loveth
God
,
and
hateth
his
brother
,
(
and
he
that
deceives
him
,
he
that
oppresseth
him
,
hates
him
;
or
else
despises
him
,
which
is
worse
)
he
is
a
lyar
:
and
his
reason
is
irrefragable
,
For
he
that
loveth
not
his
brother
whom
he
hath
seen
,
in
whom
he
sees
himself
,
in
whom
he
sees
his
God
,
and
so
hath
love
conveyed
into
his
heart
by
his
very
eye
,
many
visible
motives
to
win
him
to
this
duty
,
how
can
be
love
God
whom
he
hath
not
seene
?
whom
no
man
hath
seen
or
can
see
,
but
,
as
the
Apostle
speaks
,
though
a
glasse
darkly
,
in
his
words
,
and
in
his
works
,
of
which
Man
is
the
brightest
Mirrour
,
and
gives
the
fairest
and
clearest
representation
of
him
.
So
that
now
we
may
see
all
Mankind
tyed
and
united
together
in
this
Love-knot
of
Nature
;
knit
together
as
Men
,
that
they
should
not
fly
asunder
,
and
then
returne
again
one
upon
another
,
not
as
Men
,
but
as
Snakes
and
Vipers
;
look
back
,
but
with
an
evil
eye
;
approch
neere
,
but
in
a
cloud
or
tempest
;
not
look
,
but
envy
;
not
speak
,
but
lye
;
not
touch
,
but
strike
;
not
converse
with
,
but
defraud
and
oppresse
one
another
;
which
is
against
that
Law
with
which
we
were
born
,
and
which
we
carry
about
with
us
whithersoever
we
goe
,
and
whatsoever
we
doe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
How
gracious
and
helpfull
a
creature
is
one
man
to
another
,
if
he
continue
so
,
a
man
,
and
receive
no
new
impression
from
the
flesh
,
from
self-love
,
and
those
transitorie
vanities
below
?
if
he
be
not
by
assed
and
wheel'd
from
this
Naturall
motion
,
by
the
world
,
and
so
fit
to
be
drove
into
the
field
with
Nebuchadnezzar
,
being
turn'd
Fox
,
or
Lion
,
or
Tiger
,
or
Panther
,
or
worse
then
any
of
those
Beasts
,
because
he
is
a
Man
?
(
for
so
many
forms
he
may
receive
,
having
once
degenerated
from
his
own
)
and
then
't
is
not
:
Look
upon
Men
as
of
the
same
mould
and
frame
,
as
Brethren
by
nature
;
as
auxiliaries
and
supplyes
,
as
keepers
and
guardians
;
but
Cavete
ab
hominibus
,
Beware
of
men
;
a
warning
and
caution
given
by
our
Saviour
himselfe
,
Mat.
10.17
.
and
a
strange
caution
it
is
from
him
who
so
loved
men
that
he
dyed
for
them
.
Beware
of
men
,
beware
of
them
thus
transformed
,
thus
Brutify'd
.
That
smiling
friend
may
be
a
tempter
;
He
that
calls
himself
a
Saint
,
may
be
a
Seducer
;
his
oylie
tongue
may
wound
thee
;
his
embrace
crush
thee
to
pieces
;
that
demure
countenance
may
shadow
a
legion
of
Devils
.
Look
not
upon
his
phylacteries
,
the
Man
's
a
Pharisee
;
and
this
Angel
keeper
may
be
thy
Murderer
.
And
thus
it
is
when
the
course
of
nature
is
turn'd
backward
,
and
Man
degenerates
from
himselfe
,
and
makes
his
Reason
,
which
should
be
an
instrument
and
promoter
of
Justice
,
a
servant
to
sinne
,
and
a
weapon
of
unrighteousnesse
.
This
the
love
of
the
world
,
and
the
wisdome
of
the
flesh
can
doe
;
Victrix
etiam
de
Natura
triumphat
,
When
it
prevailes
,
it
moves
and
troubles
the
Wheele
,
as
S.
James
calls
it
,
the
whole
course
of
our
Nativity
,
and
triumphs
over
Nature
it selfe
.
Now
to
draw
this
yet
neerer
to
our
purpose
;
Speak
what
we
will
of
Profit
and
Commodity
,
the
Heathen
Orator
by
the
very
light
of
Nature
hath
told
us
,
That
they
who
divide
Profit
from
Justice
and
Honesty
,
and
call
that
profit
and
advantage
,
which
is
unlawfully
gotten
or
detained
,
Subvertunt
homines
&
ea
quae
sua●
Fundamenta
N●turae
,
citm
utilitatem
ab
Hon
shat
sejungunt
.
Tall.
de
off
.
l.
3.
with
the
same
hand
lift
at
the
very
foundation
of
nature
,
and
strive
to
put
out
that
light
which
they
cannot
utterly
extinguish
;
Ista
duo
facimus
ex
uno
,
saith
Seneca
,
though
we
make
Profit
and
Honesty
two
things
,
yet
they
are
but
one
and
the
same
;
and
therefore
to
rise
upon
another
mans
ruines
,
to
enrich
our selves
by
fraud
and
deceit
,
is
as
much
against
nature
,
saith
Tully
,
as
poverty
which
pincheth
it
,
or
grief
which
afflicts
it
,
or
death
which
dissolves
it
;
for
poverty
may
strip
the
body
,
Ibid.
grief
may
trouble
it
,
and
death
may
strike
it
to
the
ground
,
but
yet
they
have
a
soul
,
but
injustice
is
its
destruction
,
and
leaves
a
dead
soul
in
a
living
body
.
For
as
we
have
already
shewn
,
man
is
naturally
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
sociable
creature
,
but
violence
and
deceit
quite
destroy
all
Society
;
and
Lully
gives
the
same
reason
in
his
Offices
,
which
Saint
Paul
doth
against
Schisme
in
his
Epistles
,
1
Cor.
12.
If
one
member
suffer
,
all
the
members
suffer
with
it
;
and
therefore
the
intent
and
purpose
of
all
must
be
,
saith
the
Orator
,
ut
eadem
sit
utilitas
uniuscujusque
&
singulorum
,
that
the
benefit
of
one
and
every
man
may
be
the
same
,
so
that
what
deceit
hath
purloyned
,
of
stollen
away
,
or
violence
snatcht
from
others
,
is
not
Profit
,
because
it
is
not
honest
;
Res
surtiva
,
quousque
redierit
in
Comini
potestatem
,
perpetuò
vitiosa
est
.
and
the
Civilians
will
tell
us
,
that
,
that
which
is
unjustly
detained
is
not
valuable
,
is
of
no
worth
till
it
return
to
the
hands
of
the
lawfull
proprietary
.
Again
,
in
the
second
place
;
Justice
and
Honesty
are
more
agreeable
to
the
nature
of
men
then
Profit
or4
Pleasure
;
For
these
reason
it self
hath
taught
us
to
contemne
,
and
he
most
enjoys
himself
who
desires
not
pleasure
,
and
he
is
the
richest
man
who
can
be
poore
,
and
we
are
never
more
men
,
then
when
we
lest
regard
them
;
but
if
we
forfeit
our
integrity
,
and
pervert
the
course
of
Justice
,
we
have
left
our selves
nothing
but
the
name
of
men
.
Si
,
quod
absit
,
spes
foelicitatis
nulla
,
saith
Saint
Austin
,
If
we
had
no
eye
to
eternity
,
nor
hope
of
future
happinesse
;
Tull.
Off.
3.
Si
omnes
Deos
hominesque
celare
possimus
,
saith
Tully
,
if
we
could
make
darknesse
a
pavilion
round
about
us
,
and
lye
skreend
and
hid
from
the
eyes
of
God
and
man
,
yet
a
necessity
would
lye
upon
us
to
be
what
we
are
made
,
to
observe
the
lessons
and
dictates
of
nature
,
saith
one
;
Nihil
injustè
faciendum
,
saith
the
other
,
nothingmust
be
done
unjustly
,
though
God
had
no
eye
to
see
it
,
nor
hand
to
punish
it
;
and
this
doctrine
is
current
both
at
Athens
and
Jerusalem
,
both
in
the
Philosophers
School
and
in
the
Church
of
God
.
To
give
you
yet
another
reason
,
but
yet
of
neere
alliance
to
the
first
;
whatsoever
we
do
,
or
resolve
upon
,
must
habere
suas
causas
,
as
Arnobius
speaks
,
must
be
commended
by
that
cause
which
produceth
it
;
now
what
cause
can
move
us
to
desire
that
which
is
not
ours
?
what
cause
can
the
oppressor
shew
that
he
grinds
the
face
of
the
poore
?
the
theef
,
that
he
divides
the
spoile
?
The
deceitfull
tradesman
,
that
he
hath
false
weights
,
Pondus
&
pondus
,
a
weight
and
a
weight
,
a
weight
to
buy
with
,
and
a
weight
sell
with
?
If
you
ask
them
,
what
cause
?
they
will
eitherlye
and
deny
it
,
or
put
their
hand
upon
their
mouth
,
and
be
ashamed
to
answer
;
here
their
wit
will
faile
them
,
which
was
so
quick
and
active
to
bring
that
about
,
for
which
they
had
no
reason
:
it
may
be
,
the
cause
was
,
an
unnecessary
feare
of
poverty
,
as
if
it
were
a
greater
sin
then
cosenage
;
It
may
be
the
love
of
their
children
,
&
saepe
ad
avaritiam
cor
parentis
illicit
.
Foecunditas
prolis
,
Gregan
1
Iob
c.
4.
saith
Gregory
,
many
children
are
as
many
temptations
,
and
we
are
soon
overcome
and
yield
,
willing
to
be
evil
,
that
they
may
be
,
rich
,
and
calling
it
the
duty
of
a
Parent
,
when
we
feed
,
and
cloth
them
with
our
sinne
;
or
indeed
it
is
the
love
of
the
world
,
and
a
desire
to
hold
up
our
heads
with
the
best
,
which
are
no
causes
,
but
defects
and
sinnes
,
the
blemishes
and
deformities
of
a
soul
transformed
after
the
image
of
this
world
.
These
are
but
sophismes
,
and
delusions
,
and
of
no
causality
.
For
ti
's
better
I
were
poore
then
fraudulent
;
better
that
my
children
should
be
naked
then
my
soul
;
better
want
then
be
unjust
;
better
be
in
the
lowest
place
,
then
to
swim
in
blood
to
the
highest
;
better
be
drove
out
of
the
world
then
shut
out
of
heaven
.
It
is
no
sinne
to
be
poor
,
no
sinne
to
be
in
dishonor
,
no
sinne
to
be
on
a
dunghill
,
or
in
a
prison
;
it
is
no
sinne
to
be
a
slave
:
but
it
is
a
sinne
,
and
a
great
sinne
,
to
rise
out
of
my
place
,
or
either
flatter
,
or
shoulder
my
neighbour
out
of
his
,
and
to
take
his
roome
;
It
is
no
sin
to
be
miserable
in
the
highest
degree
,
but
it
is
a
sinne
to
be
unjust
or
dishonest
in
the
least
.
Iniquity
and
injustice
have
nothing
of
reason
to
countenance
them
,
and
therefore
must
run
and
shelter
themselves
in
that
thicket
of
excuses
,
must
pretend
want
,
and
poverty
,
and
necessity
;
and
so
the
object
of
my
concupiscence
must
Authorize
my
concupiscence
,
and
the
wedg
of
gold
warrant
my
theft
,
and
to
gain
something
is
my
strongest
argument
to
gain
it
unjustly
.
Ibid.
And
therefore
Tully
saith
well
,
If
any
man
will
bring
in
and
urge
these
for
causes
,
argue
not
against
him
,
nor
vouchsafe
him
so
much
as
a
reply
;
omnino
enim
hominem
ex
homine
tollit
,
for
he
hath
most
unnaturally
divided
man
from
himself
,
and
left
nothing
but
the
beast
.
Nature
it self
,
our
first
School-mistris
,
loaths
and
detests
it
,
nor
will
it
suffer
us
by
any
means
to
add
to
our
own
,
by
any
defalkation
from
that
which
is
anothers
;
and
such
is
the
equity
of
this
position
,
that
the
Civil
Law
alwaies
appeales
unto
it
,
videtur
dolum
malum
facere
qui
ex
aliena
jactura
lucrum
querit
,
He
is
guilty
of
cosenage
and
fraud
,
who
seeks
advantage
by
another
mans
losse
;
where
by
Dolus
malus
is
understood
whatsoever
is
repugnant
to
the
Law
of
nature
or
equity
.
For
with
the
beames
of
this
Law
,
as
with
the
beames
of
the
Sun
,
were
all
Humane
Laws
written
,
which
whip
idlenesse
,
which
pin
the
Papers
of
Ignominy
(
the
best
hatchments
of
a
knave
)
in
the
hat
of
the
common
barretter
,
which
break
the
teeth
of
the
oppressor
,
and
turn
the
bread
of
the
deceitfull
into
Gall
;
upon
this
Basis
,
this
principle
of
nature
,
whatsoever
you
would
that
men
should
do
unto
you
,
even
so
do
unto
them
,
hang
all
the
Law
and
the
Prophets
.
For
the
rule
of
behaviour
which
our
Saviour
set
up
,
is
taken
out
of
the
Treasury
of
nature
,
and
for
this
is
the
Law
and
the
Prophets
,
Matth.
7.2
.
that
is
,
upon
this
Law
of
nature
depend
the
Law
and
the
Prophets
,
or
by
the
due
and
strict
observing
of
this
,
the
Law
is
fulfilled
,
as
Saint
Paul
speaks
,
Rom.
13.8
.
or
this
is
the
summe
of
all
which
the
Law
and
the
Prophets
have
taught
,
to
wit
,
concerning
Justice
and
Honesty
,
and
those
mutuall
offices
,
All.
Lamprid.
and
duties
of
men
to
men
;
a
rule
so
equitable
,
so
visible
even
to
the
eye
of
a
naturall
man
,
that
Severus
a
heathen
Emperor
made
his
motto
,
and
some
have
engraven
it
in
their
rings
,
visne
hoc
fieri
in
agro
tuo
quod
alteri
facis
?
wouldest
thou
have
done
that
in
another
mans
field
which
thou
wouldest
not
have
done
in
thy
own
?
would
any
impostor
be
caught
by
craft
?
would
any
spoiler
be
spoiled
?
would
any
cheat
be
cozened
?
would
any
oppressor
have
his
face
ground
?
would
any
calumniator
be
slandred
?
and
why
should
any
man
claim
the
priviledge
of
his
humanity
,
if
he
be
not
willing
to
grant
it
to
all
?
why
should
this
secure
me
from
injuries
,
and
leave
my
brother
as
a
mark
for
deceit
to
go
about
,
and
Malice
,
and
Covetousnesse
,
and
Power
to
shoot
at
?
why
should
not
this
Law
of
nature
be
an
Amulet
to
secure
all
mankind
from
the
venom
of
Fraud
and
Injustice
?
This
Law
of
nature
brought
forth
a
Regulus
,
a
Cato
,
a
Fabricius
,
and
those
Worthies
,
which
shewed
to
posterity
the
possibility
of
keeping
this
Law
so
far
as
to
be
Just
,
and
do
as
yet
teach
and
upbraid
us
Christians
.
By
this
Law
,
and
by
no
other
then
this
,
were
the
Aediles
or
Clarks
of
the
Market
in
Rome
,
directed
to
lay
it
down
as
a
Law
,
that
whosoever
sold
any
Commodity
,
was
to
disclose
to
the
buyer
,
what
fault
,
what
defect
,
what
imperfection
it
had
:
If
he
sold
an
House
in
which
the
Plague
had
been
,
he
was
to
proclaim
it
by
the
common
cryer
,
Pestilentem
Domum
Vendo
,
I
sell
an
infectious
house
;
If
he
sold
a
Horse
,
he
was
to
make
known
the
diseases
;
if
a
piece
of
cloth
,
the
falshood
of
it
;
for
if
he
did
not
this
,
there
lay
an
action
against
him
,
Actio
redibhitoria
,
by
which
he
was
constrained
to
take
back
his
wares
again
,
or
make
good
the
dammage
to
the
buyer
:
By
this
they
flung
all
false
and
deceitfull
wares
into
the
River
.
This
hath
been
done
in
Gath
and
Askelon
;
what
a
strange
sight
would
this
be
in
Jerusalem
?
This
hath
been
done
amongst
Heathen
,
Solebant
Aediles
malas
merces
in
flumen
jactare
Plin.
Nat.
Hist.
p.
638.
aliens
from
the
Grace
of
god
,
and
is
it
not
pity
it
should
appeare
as
ridiculous
amongst
us
Christians
,
who
make
our
boast
of
it
all
the
day
long
?
for
should
we
put
it
in
practice
,
what
objects
of
scorn
and
laughter
should
we
be
made
to
the
man
of
this
world
,
who
would
call
us
fooles
,
or
set
us
down
for
none
of
the
wisest
,
or
(
which
is
the
easiest
censure
)
place
us
in
the
number
of
those
,
Hier.
ad
Eustoch
.
Amittit
meritò
proprium
qut
alienum
app.
tit.
Vide
aus
.
epiced
.
in
patrem
&
ver.
●nterp
.
in
Sar.
Juvenal
.
who
may
be
wise
perhaps
,
but
will
not
be
wise
for
themselves
?
But
Saint
Hierom
goes
further
and
adds
,
aliena
adpetentes
publicae
leges
puniunt
,
The
publick
Laws
did
punish
even
those
who
did
but
seek
after
or
desire
another
mans
possessions
;
perhaps
alluding
to
that
custome
of
the
Ancients
,
who
straitly
forbad
that
any
man
should
add
to
,
or
diminish
that
which
he
possest
.
Lastly
,
this
was
it
that
made
them
sacrifice
Deo
Lermino
,
Q●
Term
num
ex
rassa
,
ipse
&
Raves
〈◊〉
Fest.
in
verbo
.
Te●minus
.
to
the
God
of
bounds
;
and
as
god
laid
a
curse
upon
him
that
removed
the
Land-mark
,
Deut.
19.14
.
so
did
Numa
by
the
light
of
nature
,
even
upon
him
who
,
though
by
chance
,
had
plowed
it
up
,
such
is
the
tye
of
nature
so
,
great
an
obligation
doth
it
carry
with
it
;
for
whatsoever
is
done
against
nature
,
all
men
,
saith
Tertullian
,
esteem
as
monstrous
,
but
Christians
Sacrilegious
against
God
,
who
is
the
lord
,
and
Author
of
nature
,
and
further
we
presse
not
this
consideration
.
For
in
the
second
place
;
Justice
and
Honesty
have
yet
a
fairer
pillar
,
more
polished
and
beautifull
,
more
radiant
and
manifest
to
the
eye
,
for
besides
the
Law
of
Nature
,
or
Humane
Laws
,
which
are
but
the
extracts
and
resultances
from
it
,
Habemus
legem
,
we
have
a
Law
written
,
the
Law
of
God
,
who
is
a
God
of
truth
,
and
pure
eyes
,
and
cannot
behold
deceit
and
violence
,
and
the
Law
of
that
great
Law-giver
,
the
Prince
of
righteousnesse
,
in
whose
mouth
there
was
sound
no
guile
.
Angust
.
de
Relig.
c.
6.
And
this
makes
our
obligation
to
do
justly
the
stronger
.
Lex
prohibens
omnia
delicta
congeminat
,
saith
Austin
,
the
superaddition
of
a
Law
to
the
Law
written
in
our
hearts
,
aggravates
and
multiplies
a
sinne
,
because
after
the
open
promulgation
of
a
Law
,
we
do
not
onely
that
which
is
unlawfull
in
it self
,
but
also
that
which
is
by
supreme
authority
forbiden
.
Now
when
we
speak
of
a
Law
,
we
do
not
meane
the
Law
of
Moses
(
although
that
commands
to
make
our
Hin
right
and
our
Ephah
right
.
Leges
12.
Tabul
.
ne
Agrum
defraudante
;
ae
frugein
a●atro
qua
si●am
n●…ctu
surtim
depescuqto
,
I'u
e●…s
si
secanto
,
Cor.
ri
eos
su●peniunto
.
Impaberts
arbi●…to
Pra●oris
verber
.
nio
;
Ac
noxae●…
aliodem
dee
raunio
.
Plin.
Nat.
Hist.
l.
28.
c.
3.
Levit.
19.36
.
That
,
that
should
be
restored
,
which
was
either
violently
or
deceitfully
taken
away
.
Levit.
6.4
.
That
,
that
which
goes
astray
,
or
is
lost
,
should
be
restored
.
Deut.
22.1
.
That
the
hired
servant
be
not
oppressed
.
Deut.
24.13,14,15
.
That
he
that
killeth
a
Beast
shall
restore
it
.
Levit.
24.21
.
That
he
that
smites
a
man
,
so
that
he
keepeth
his
bed
,
shall
pay
for
the
losse
of
his
time
,
and
cause
him
to
be
throughly
healed
.
Levit.
21.18,19
.
That
if
a
man
feed
his
beast
in
another
mans
field
,
he
shall
make
restitution
out
of
his
own
sield
.
Exod.
22.5
.
That
in
buying
and
selling
they
should
not
oppresse
one
another
.
Levit.
25.14
.
)
but
legem
Evangelicam
,
the
Law
which
was
preached
and
promulged
by
Righteousnesse
it self
,
the
best
master
Christ
Jesus
,
and
by
this
Christians
are
obliged
above
all
the
men
in
the
world
,
because
they
are
Disciples
of
a
better
testament
.
For
Christ
came
not
to
destroy
the
Law
of
Nature
,
but
to
establish
and
improve
it
;
and
though
it
propose
some
duties
to
which
peradventure
by
cleer
evidence
we
are
not
obliged
by
the
Law
of
Nature
,
yet
they
who
have
most
improved
and
perfected
their
reason
,
even
by
the
light
of
reason
will
subscribe
to
them
that
they
are
just
and
good
,
and
as
they
concerne
our
conversation
with
men
,
most
fit
to
be
done
,
and
most
worthy
of
observation
.
Innocentiam
perfecte
nôtrant
Christiani
perfecto
magistro
revelatam
,
saith
Tertullian
,
Tertull.
Apol.
That
innocency
of
life
which
beats
down
all
violence
,
checks
and
confutes
all
Sophistry
and
deceit
in
dealing
,
is
most
exactly
learnt
by
Christians
from
the
best
and
perfectest
master
that
ever
was
,
who
that
we
may
not
kill
,
hath
taught
us
not
to
be
angry
;
that
we
may
shut
out
uncleannesse
,
hath
shut
up
our
eyes
;
that
we
may
not
do
evil
,
hath
prohibited
us
to
speak
or
think
it
;
and
is
so
far
from
permitting
his
disciples
to
do
any
injury
,
that
he
hath
expresly
and
straitly
commanded
them
with
patience
to
beare
any
that
is
offered
:
quis
illic
sicarius
?
quis
manticularius
?
quis
sacrilegus
?
what
Christian
saith
he
,
is
a
murderer
,
or
a
theef
,
or
a
sacrilegious
person
?
or
will
he
steal
thy
coat
,
who
by
his
profession
is
bound
to
give
thee
his
,
and
his
cloak
also
?
It
was
a
common
saying
amongst
them
,
Bonus
vir
Caius
Seius
,
Caius
Seius
was
a
just
Good
man
certainly
,
&
there
was
but
one
fault
in
him
,
and
that
was
,
that
he
was
a
Christian
.
When
the
souldiers
askt
Iohn
the
Baptist
,
what
shall
we
do
?
he
returned
an
answer
which
did
not
disarme
them
,
but
bound
their
hands
from
violence
and
wrong
,
Do
no
violence
,
Accuse
no
man
falsly
,
and
be
content
with
your
wages
.
The
Publicans
were
odious
even
to
a
proverb
,
yet
he
vouchsafeth
them
an
answer
;
Exact
no
more
then
is
appointed
you
,
Luk.
3.13
.
will
you
heare
our
Saviour
from
the
mount
?
and
there
you
cannot
but
observe
,
that
most
of
those
precepts
delivered
there
tend
to
Honesty
and
Sincerity
of
conversation
with
men
,
Blessed
are
the
mercifull
.
Blessed
are
the
peace-makers
.
Be
not
angry
.
Let
your
yea
be
yea
,
and
your
nay
be
nay
;
which
short
precept
leaves
no
roome
for
fraud
and
deceit
,
for
that
which
is
called
Dolus
malus
,
when
our
yea
is
nay
,
and
our
nay
yea
;
one
thing
is
said
and
another
meant
;
one
thing
is
pretended
,
and
another
done
.
The
Apostles
are
frequent
in
urging
this
duty
;
for
Christianity
was
so
far
from
disanulling
those
precepts
of
morality
and
mutuall
conversation
,
which
the
Philosophers
by
the
light
of
nature
delivered
and
transmitted
to
posterity
,
that
the
ancient
Christians
as
learned
Grotius
observes
,
Grot.
Prolegom
.
ad
l.
de
Jure
bell
.
&
pacis
.
though
they
were
not
devoted
to
any
one
Sect
of
them
,
yet
observing
that
as
there
was
no
Sect
which
had
found
out
all
truth
,
so
also
there
was
not
one
of
them
which
had
not
discovered-some
,
did
take
the
pains
to
collect
and
gather
into
a
body
,
what
was
here
and
there
diffused
and
scattred
in
their
severall
writings
,
and
did
think
this
a
faire
commentary
on
the
Practick
part
of
the
Gospel
,
and
a
sufficient
expression
of
that
discipline
,
which
Christians
by
their
very
title
and
profession
were
bound
to
observe
:
you
may
read
them
in
the
Philosophers
,
but
they
are
the
precepts
of
Christ
.
And
this
is
the
true
face
of
Christianity
:
For
no
other
foundation
can
any
man
lay
,
then
that
which
is
laid
;
Christ
Jesus
,
1
Cor.
3.11
.
See
Serm.
20.
Now
every
foundation
should
bear
something
;
not
wood
,
and
hay
,
and
stubble
,
but
gold
,
and
silver
,
and
precious
stones
;
Fraud
,
and
Violence
,
and
Injustice
,
cannot
lye
upon
that
foundation
which
is
laid
in
Truth
,
in
Mercy
,
in
Justice
,
nor
upon
that
Saviour
who
knew
no
guile
;
who
had
this
Elogium
from
his
very
enemies
,
That
he
had
done
all
things
well
,
and
that
there
was
no
fault
to
be
found
in
him
.
No
,
upon
this
foundation
you
must
lay
such
materialls
which
are
like
unto
it
,
Innocency
,
and
Truth
,
and
Righteousnesse
;
which
that
they
may
grow
up
and
flourish
amongst
the
sons
of
men
,
he
watered
them
with
his
Bloud
,
which
was
shed
for
the
Oppressor
,
that
he
might
be
mercifull
;
for
the
Dissembler
,
that
he
might
speak
truth
;
for
the
Deceitfull
person
,
that
he
might
be
just
in
all
his
wayes
,
and
righteous
in
all
his
dealings
;
for
the
violent
person
,
that
he
might
doe
no
more
wrong
;
and
if
it
have
not
this
effect
,
it
is
his
blood
still
,
but
not
to
save
us
,
but
to
be
upon
us
to
our
condemnation
.
For
't
is
strange
,
that
Christs
blood
should
produce
nothing
but
a
speculative
,
a
fancied
and
an
usurped
faith
,
a
faith
which
should
keep
those
evils
in
life
,
which
he
dyed
to
take
away
;
a
faith
,
which
should
suffer
those
sinnes
and
irregularities
,
to
grow
and
grow
bold
,
and
passe
in
triumph
,
which
he
came
to
root
out
of
the
earth
,
and
to
banish
out
of
the
world
.
Faith
is
the
substance
,
the
expectation
of
a
future
and
better
condition
;
but
we
do
not
use
to
expect
a
thing
,
and
have
no
eye
upon
the
meanes
of
attaining
it
.
Can
we
expect
to
fly
without
wings
,
or
go
a
journey
without
feet
?
no
more
can
we
hope
ever
to
enter
those
heavens
,
wherein
dwelleth
righteousnesse
,
if
we
have
no
other
conduct
but
faith
,
faith
so
poorely
and
miserably
attended
,
with
fraud
,
deceit
,
injustice
,
and
violence
.
For
who
shall
dwell
in
the
holy
hill
?
He
that
walketh
uprightly
,
and
worketh
righteousnesse
,
and
speaketh
the
truth
in
his
heart
:
He
that
doth
no
evil
to
his
neighbour
,
that
sweareth
to
his
own
hurt
,
and
changeth
not
.
Psal.
15.
'T
is
strange
then
that
there
should
be
so
many
oppressors
in
the
world
,
and
so
many
Saints
;
that
so
many
should
forfeit
their
honesty
,
and
yet
count
their
election
sure
;
that
they
who
are
like
enough
to
do
as
the
Jews
did
,
Crucifie
Christ
,
if
he
were
on
the
earth
,
should
yet
hope
to
be
saved
by
his
blood
:
For
if
you
should
ask
me
,
what
the
true
property
of
a
Christian
were
(
faith
alway
supposed
,
which
is
the
ground
and
foundation
of
all
)
I
could
not
find
any
virtue
which
doth
more
fairly
decipher
,
or
more
fully
expresse
him
,
then
sincerity
and
uprightnesse
of
conversation
,
which
saith
Chymachus
,
Scal
P●rad
.
gra●
.
1.
is
virtus
sine
varietate
,
a
virtue
which
is
ever
like
unto
it self
,
and
makes
us
so
;
which
doth
not
look
divers
waies
at
once
,
both
towards
Samaria
and
Hierusalem
;
doth
not
professe
a
benefit
when
it
studies
ruine
;
cloth
hatred
with
a
smile
,
and
a
purpose
to
deceive
,
with
fair
language
and
large
promises
,
nor
make
up
words
of
butter
,
which
at
last
prove
to
be
very
swords
:
but
it
is
like
the
Topaz
,
si
polis
obscuras
,
if
you
polish
it
,
you
obscure
and
darken
it
,
but
if
you
leave
it
as
nature
presents
it
,
it
casts
the
brighter
lustre
.
And
if
you
ask
me
the
embleme
of
a
Christian
,
our
Saviour
hath
already
given
one
,
the
Dove
,
whose
Feathers
are
silver
white
,
not
speckled
,
as
a
bird
of
divers
colours
,
but
whose
eyes
are
single
,
and
direct
,
not
leering
as
a
fox
,
nor
looking
diverse
waies
,
animal
simplex
,
non
felle
amarum
,
non
morstb
us
saevum
,
saith
Cyprian
,
an
innocent
and
harmelesse
bird
,
no
bird
of
prey
,
without
gall
,
not
cruell
to
fight
,
having
no
talons
to
lay
hold
on
the
prey
;
so
far
from
doing
wrong
that
he
knows
not
how
to
do
it
.
For
,
as
Quintilian
observes
,
Quint.
l.
1.
Instit.
c.
14.
de
Grammat
.
off
.
Inter
virtutes
Grammatici
est
nescire
quaedam
,
That
it
is
to
be
summ'd
up
amongst
the
virtues
of
a
Grammarian
to
be
ignorant
of
some
particular
nice
impertinences
:
so
is
it
a
part
of
a
Christians
integrity
and
simplicity
not
to
be
acquainted
with
the
wiles
and
devises
and
stratagems
of
the
world
;
to
be
a
non
proficient
in
the
Devils
Politicks
;
to
heare
the
language
of
the
children
of
this
world
as
a
strange
tongue
,
and
understand
it
not
;
not
to
know
what
cannot
make
him
better
,
and
may
make
him
worse
;
not
to
know
that
which
we
may
wish
buried
in
oblivion
and
darknesse
,
never
to
be
seen
or
known
of
any
;
for
what
glory
can
it
be
,
to
be
well
seen
in
these
arts
of
Legerdemain
?
what
praise
is
it
to
be
that
(
which
I
cannot
heare
from
others
with
patience
)
an
unjust
,
deceitfull
,
and
dishonest
man
?
for
(
to
conclude
this
)
it
is
far
worse
to
do
unjustly
,
then
to
be
reproch'd
for
doing
so
;
far
worse
to
be
dishonest
,
then
to
be
called
by
that
name
;
far
worse
to
be
a
theef
,
or
a
Traytor
,
then
to
be
hanged
for
it
:
for
between
the
evil
of
action
and
the
evil
of
passion
there
is
no
comparison
;
the
evil
of
passion
may
have
a
good
end
,
it
may
be
medicinall
,
and
cure
the
sinner
,
if
not
set
an
end
to
his
wickednesse
,
but
the
evil
of
action
hath
no
end
but
damnation
,
no
wages
but
death
,
and
that
too
hath
no
end
,
for
it
will
be
eternall
.
Thus
have
we
seen
Justice
or
Honesty
in
its
full
shape
and
beauty
,
fastned
upon
its
proper
pillars
,
the
Law
of
Nature
,
and
the
Law
of
the
God
of
nature
:
let
us
now
see
by
way
of
Application
,
with
what
eye
and
favour
the
world
of
men
and
the
world
of
Christians
have
lookt
upon
it
;
whether
they
have
not
relied
more
on
those
pillars
of
smoke
and
aire
,
their
private
fancy
,
and
private
interest
,
then
these
pillars
of
marble
which
God
himself
hath
set
up
,
which
are
firm
and
strong
,
and
might
beare
them
up
;
to
build
upon
them
that
Justice
,
which
would
raise
them
up
above
the
dying
and
killing
glories
of
this
world
,
to
that
which
is
everlasting
in
the
highest
heavens
;
and
so
conclude
.
And
first
,
the
complaint
is
old
that
Justice
and
Honesty
hath
since
left
the
earth
,
or
rather
is
drove
out
of
it
;
to
speak
truth
,
when
her
Territories
were
largest
,
when
she
stretcht
the
curtains
of
her
habitation
to
the
furthest
,
she
did
but
angustè
habitare
,
she
took
up
but
little
roo
me
,
and
her
retinue
was
but
small
;
she
never
yet
could
tithe
the
children
of
men
,
and
it
had
been
well
if
she
had
taken
in
one
of
an
hundred
.
It
were
even
a
labour
to
shew
the
divers
arts
and
inventions
of
men
,
which
they
made
use
of
to
work
out
their
way
to
honour
,
Ad
haec
simplicem
h●ct●nus
vivendi
ration●m
excogit
●tis
m●nsuris
,
&
po●deribus
immutavit
,
pristinamque
sincerita●…m
&
generositat●m
ignaram
talium
artium
,
in
novam
quandam
versutiam
d●pravavit
.
Joseph
.
Antiq.
ludaic
.
l.
1.
c.
3.
Sen.
de
Benef.
l.
7.
c.
10.
and
the
riches
of
this
world
.
Cain
is
blamed
by
Josephus
for
first
finding
out
Weights
and
Measures
,
which
was
a
tacite
and
silent
accusation
that
that
age
was
corrupt
,
in
which
so
much
caution
was
necessary
.
Quid
foenus
&
kalendarium
?
saith
Seneca
,
what
are
interest
,
and
the
kalendar
,
and
your
count-books
,
but
names
extra
naturam
posita
,
found
out
quite
besides
and
beyond
the
intention
of
nature
?
what
are
your
bills
and
obligations
,
and
indentures
,
but
as
so
many
Libels
wherein
you
professe
to
the
world
,
that
you
dare
not
trust
one
another
,
and
that
you
believe
men
cannot
be
honest
unlesse
they
be
bound
?
plus
annulis
quàm
animis
creditis
,
your
seal-rings
are
a
better
assurance
then
your
Faiths
.
And
how
do
too
many
sell
themselves
,
but
not
for
bread
?
how
in
all
sorts
and
conditions
of
men
have
some
used
their
power
,
others
their
wit
pro
lege
publica
,
instead
of
a
publick
Law
;
and
have
entitled
themselves
the
just
possessors
of
that
estate
into
which
they
have
wrought
themselves
with
hands
of
oppression
,
robbery
,
and
deceit
?
It
hath
been
an
old
reproch
which
hath
been
laid
upon
Common-wealths
,
that
they
did
set
common
honesty
to
sale
.
The
Athenians
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
tribute
out
of
the
stews
;
and
we
are
told
that
Christians
have
so
,
it
Rome
may
yet
be
thought
to
be
in
Christendome
.
Look
into
the
Civil
Law
Codice
de
Spect.
Scen.
&
Lenonibus
,
of
theatricall
shews
,
stage-playes
,
and
bawdes
,
and
you
shall
find
,
that
even
from
hence
,
from
these
loathsome
and
nasty
dunghills
of
corruption
,
Emperours
,
&
Common-wealths
have
sucked
gain
:
Mathematicians
,
Juglers
,
Fortunetellers
,
Theeves
,
and
which
the
Father
could
not
tell
whether
he
should
grieve
or
blush
at
,
Inter
hos
Christiani
vectigales
,
Tert.
Apo●o●
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Prov.
Art
2.
Rhet.
F●st
.
Verb.
uxor
.
Tacitus
.
amongst
this
rabble
Christians
also
were
brought
in
as
Tributary
.
This
was
exacted
from
poor
men
,
from
statues
,
from
dead-men
,
from
very
Urine
,
and
to
the
Emperour
it
was
a
sweet
smelling
savour
.
In
one
age
they
did
Uxorium
pendere
,
pay
a
summe
of
money
for
not
being
married
;
in
another
etiam
Matrimonia
obnoxia
,
they
who
were
married
were
liable
to
this
exaction
;
quocunque
modo
rem
,
Gain
was
welcome
at
what
gate
or
postern
soever
it
came
in
:
so
soon
did
they
forget
they
were
men
,
so
little
did
they
regard
the
Law
of
nature
.
And
it
were
to
be
wished
that
this
evil
had
stayed
here
,
that
this
art
of
unjust
and
unlawfull
acquisition
had
been
onely
known
in
the
tents
of
Kedar
;
but
by
degrees
it
stole
in
and
found
entertainment
in
the
Church
of
God
,
and
Christians
forgetting
their
profession
,
quae
nil
nisi
justum
suadet
,
which
should
be
known
by
justice
and
equity
,
and
the
contempt
of
the
world
,
began
to
think
stolen
waters
sweet
,
and
to
feed
greedily
on
the
bread
of
deceit
and
violence
.
For
as
the
Pharisees
did
teach
their
children
to
say
to
their
Father
and
Mother
,
Corban
,
which
is
not
a
curse
,
as
some
have
imagined
;
for
the
Pharisees
were
too
wise
to
be
so
openly
wicked
,
as
to
teach
men
to
curse
their
parents
;
(
to
have
done
this
had
been
to
forfeit
their
Phylacteries
)
but
it
was
their
craft
and
policy
,
an
art
to
fill
their
treasurie
;
and
therefore
they
taught
children
who
were
offended
with
their
parents
to
consecrate
their
wealth
to
the
Treasury
,
that
so
they
might
defeat
that
other
Law
which
bound
them
to
supply
their
parents
in
want
and
distresse
;
so
even
within
the
pale
of
the
Church
,
there
were
found
men
whose
Phylacteries
were
as
broad
as
theirs
,
who
by
holy
fraud
did
take
into
their
hands
the
possessions
of
the
earth
,
and
at
last
laid
claim
unto
the
whole
world
,
and
that
upon
the
score
of
Religion
;
taught
men
to
redeeme
their
ill-spent
time
with
a
piece
of
silver
;
for
what
were
else
the
prayers
for
the
dead
,
as
they
were
used
in
the
Church
of
Rome
,
but
the
price
of
mens
souls
?
For
the
very
thought
of
the
power
and
efficacy
of
them
drove
men
to
a
more
supine
and
negligent
conversation
,
to
weary
themselves
in
the
wayes
of
wickednesse
,
having
such
a
pillow
to
sleep
on
;
for
what
need
they
be
diligent
to
make
their
election
sure
whilest
they
live
,
who
are
fully
perswaded
that
this
may
be
done
by
proxy
for
them
when
they
are
dead
?
This
is
truly
the
Pharisees
Corban
,
to
teach
men
to
rob
their
parents
,
to
endanger
their
soules
by
religion
,
that
so
their
treasuries
may
be
full
,
and
so
to
make
that
monumentum
sceleris
,
a
lasting
monument
of
their
craft
and
policy
,
which
should
have
been
specimen
pietatis
,
an
example
and
expression
of
piety
;
this
was
to
cheat
them
into
charity
and
liberality
(
which
should
be
free
and
voluntary
)
with
false
hopes
.
It
was
the
saying
of
Martin
Luther
,
Papatus
est
robusta
venatio
Romani
episcopi
,
that
Popery
was
nothing
else
but
a
close
senting
and
following
of
gain
,
and
hunting
after
the
riches
and
Pomp
of
the
world
;
for
if
men
will
not
give
or
yield
up
their
estates
,
either
Policy
shall
betray
,
or
Power
like
a
whirlwind
snatch
them
away
.
When
Peters
keyes
are
too
weak
,
Julius
the
second
flings
them
into
the
River
●iber
,
with
this
Christian
resolution
,
to
try
what
Pauls
sword
could
do
.
We
may
say
with
the
wise
man
,
that
this
is
an
evil
disease
under
the
sunne
,
a
disease
which
did
not
onely
envenome
that
politick
estate
,
which
is
nothing
else
but
a
disease
,
but
did
spread
some
part
of
its
poyson
and
Malignity
amongst
those
who
may
seem
to
have
been
sent
down
from
heaven
to
purge
it
out
.
We
cannot
but
magnifie
the
name
of
God
for
this
blessed
reformation
of
the
Church
,
and
blesse
their
memories
which
were
the
Instruments
;
but
yet
some
there
be
,
who
have
thought
it
a
just
complaint
,
that
at
least
some
of
those
who
did
beare
a
name
with
the
best
,
did
not
so
much
seek
Gods
honor
,
as
their
own
,
and
the
improvement
of
their
estate
,
and
enlargment
of
their
Territories
,
more
then
the
advancement
of
piety
,
and
so
to
recover
her
,
drew
more
blood
from
her
then
was
necessary
.
Excessit
medicina
modum
,
nimiumque
sequuta
est
Quâ
morbi
duxere
,
manus
—
Lucan
.
I
will
here
passe
no
censure
upon
it
,
and
yet
one
would
think
Jupiters
cloak
would
sit
best
on
his
own
shoulders
;
but
yet
we
may
have
leave
to
look
back
and
bewaile
it
,
and
at
least
wish
that
the
hand
which
was
so
active
to
cure
it
had
not
made
so
deep
an
incision
as
to
leave
no
blood
:
That
there
had
been
some
other
way
found
out
to
restore
her
to
her
health
and
soundnesse
,
then
that
which
at
first
made
her
poore
,
and
at
last
nothing
.
But
this
is
but
our
wish
,
and
not
our
censure
,
and
we
may
spend
our
affection
there
,
where
we
may
not
venture
our
judgment
;
The
tree
which
grew
up
and
was
strong
,
whose
leaves
were
fair
,
and
fruit
much
,
whose
height
seemed
to
reach
to
heaven
,
and
the
sight
thereof
to
the
end
of
all
the
earth
;
whose
boughs
spread
even
to
the
envy
of
her
who
sits
as
a
Queen
amongst
the
nations
,
is
now
hewen
down
,
and
scarce
a
stump
of
the
roots
left
in
the
earth
:
so
that
we
may
wish
for
that
which
we
can
never
hope
;
and
yet
we
might
have
observed
some
of
those
who
cryed
down
with
it
,
down
with
it
to
the
ground
,
even
those
who
first
laid
the
axe
to
the
root
of
the
tree
,
sad
and
heavy
and
angry
as
Haman
was
when
he
waited
on
Mordecai
,
now
clad
with
that
honor
which
his
ambition
had
prophesied
and
decreed
to
himself
,
much
troubled
that
they
gathered
so
little
fruit
from
the
branches
,
when
the
tree
was
fallen
.
But
to
proceed
;
This
contagion
hath
spread
it self
well-neere
over
the
face
of
all
Christendome
,
where
most
men
count
that
lawfull
purchase
,
which
they
can
lay
hold
on
:
much
like
Vibius
in
Tacitus
,
l.
4.
Hist.
pecunia
&
ingenio
inter
claros
magis
quam
bonos
;
more
famous
for
their
worldly
providence
and
wealth
then
their
honesty
.
What
should
I
speak
of
theeves
that
are
dragged
to
the
Bar
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
G●ll.
l.
11.
N●ct
.
Attic.
c.
18.
the
Greek
proverb
tells
us
there
be
theeves
that
keep
holiday
;
and
old
Cato
in
Gellius
,
that
those
who
steal
from
private
men
,
are
fed
with
the
bread
of
affliction
,
held
in
misery
and
Irons
;
but
Fures
publici
in
auro
&
purpura
,
but
your
publick
theeves
do
glitter
in
purple
and
gold
,
and
none
dare
say
,
Black
is
their
eye
,
(
as
the
word
is
)
for
feare
of
losing
their
own
.
There
have
been
Laws
made
against
those
who
dig
down
walls
by
night
,
who
sell
adulterate
and
mixt
corn
,
who
suppresse
and
hoord
their
corn
to
sell
it
dearer
,
whom
Basil
calls
the
Hucksters
and
Factors
of
the
common
calamity
;
Lex
Metell●
extat
Fullo●nbus
dicta
,
ad●ò
omnia
m
jor●lus
curae
f.
e●c
.
Plin.
N.Q.
35.13
.
Laws
against
Impostors
and
cheaters
,
and
the
authority
of
the
Magistrate
hath
influence
upon
men
of
what
calling
or
quality
soever
.
In
the
Common-wealth
of
Rome
,
there
was
a
Law
to
regulate
Fullers
,
and
in
ours
a
Parliamentary
Statute
,
that
Cord-wainers
should
look
to
their
sowing
threads
,
and
that
their
wax
should
be
well
tempered
;
but
what
Law
can
restrain
them
who
can
deale
with
the
Law
as
Alexander
did
with
the
Gordian
knot
,
cut
it
asunder
with
their
sword
;
Cic●…r
.
Bru●
.
sive
de
claris
.
Orat.
I
meane
can
defeat
and
baffle
the
Law
by
their
power
and
wealth
?
or
those
,
who
as
Tully
spake
of
a
certain
Orator
,
are
Lubrici
&
incomprehensibles
,
so
slippery
,
that
the
Law
cannot
lay
hold
on
them
;
so
cunning
,
that
they
can
deceive
the
eyes
of
the
Sun
,
and
Justice
it self
,
and
rob
the
poore
even
at
nooneday
;
who
can
make
up
the
ruines
of
their
estate
which
the
dye
or
strumpet
hath
wasted
,
with
the
teares
of
the
widow
and
fatherlesse
,
and
then
think
with
that
Emperour
,
Nunquam
se
prosperiori
al●â
usos
,
that
they
never
threw
a
more
fortunate
cast
in
their
life
?
yet
such
we
have
in
the
world
,
and
they
call
themselves
Christians
.
We
must
draw
towards
a
conclusion
:
Thus
have
we
shaken
both
the
pillars
of
Justice
,
Nature
and
Grace
,
and
put
behind
our
backs
the
lessons
of
the
one
,
and
precepts
of
the
other
,
that
we
may
run
with
lesse
regret
and
controll
to
that
forbidden
tree
which
we
delight
to
look
on
.
Nature
is
swallowed
up
in
victory
by
the
love
of
the
world
;
buried
and
raked
up
in
the
lust
of
the
eyes
,
the
lust
of
the
flesh
,
and
the
Pride
of
life
;
and
then
on
this
foundation
of
innocency
we
build
in
blood
;
on
this
ground
of
Justice
we
set
up
oppression
:
nay
which
is
yet
worse
,
Nature
is
swallowed
up
in
victory
by
Grace
it self
,
the
Decalogue
is
lost
in
our
Creed
,
&
Honesty
in
Faith
;
for
a
strange
conceit
is
now
crept
into
the
world
,
that
how
regardlesse
soever
we
be
of
those
seeds
of
Goodnesse
,
how
forgetfull
soever
of
that
which
nature
dictates
to
us
,
yet
if
we
can
heare
of
honesty
,
talk
of
honesty
,
and
cast
some
of
our
Gall
and
Bitternesse
upon
that
Injustice
which
is
to
us
as
sweet
as
honey
,
we
may
be
good
Christians
enough
,
and
the
onely
religious
men
in
the
world
.
And
as
the
ancients
in
time
of
Superstition
,
did
appropriate
Religion
to
that
kind
of
life
which
did
least
expresse
it
,
and
men
were
then
said
Ingredi
Religionem
,
to
enter
into
Religion
,
when
they
went
into
a
Monastery
,
and
put
on
a
Monks
coule
;
so
there
are
a
generation
of
men
amongst
us
,
who
talk
of
nothing
more
then
Religion
,
as
if
it
must
needs
live
and
dye
with
them
,
and
yet
do
onely
take
her
mantle
and
vizor
,
and
in
it
walk
on
the
whole
course
of
their
life
;
here
beating
their
fellow
servants
,
here
defaming
one
,
and
defrauding
another
,
and
defaming
him
,
that
they
may
defraud
him
;
they
sharply
inveigh
against
and
lash
the
iniquities
of
the
time
,
they
are
severe
Justiciaries
,
and
chastise
all
but
themselves
,
Ausonii
Cupido
Crucisixus
.
as
the
wanton
women
in
Ausonius
did
crucify
Cupid
on
the
wall
,
sibi
ignoscunt
,
&
plectunt
Deum
,
they
know
well
enough
how
to
pardon
themselves
for
fraud
,
for
lying
,
for
false
weights
and
measures
,
for
covetousnesse
and
malice
,
and
the
whole
body
of
their
Religion
is
made
up
in
this
,
to
fling
disgrace
upon
the
name
of
dishonesty
,
and
so
punish
it
but
in
a
picture
.
For
conclusion
then
;
to
avoid
these
rocks
at
which
so
many
have
been
cast
away
and
lost
,
Let
us
first
look
up
upon
this
light
of
nature
,
and
walk
honestly
as
in
the
day
,
and
not
after
those
blind
guides
,
the
love
of
our selves
,
and
the
glory
of
the
world
,
which
will
lead
us
on
pleasantly
for
a
while
,
and
at
last
slip
from
us
and
leave
us
in
the
dark
,
there
to
lament
,
and
curse
the
folly
of
our
waies
.
For
Riches
and
Honour
and
Pleasure
are
not
naturall
unto
us
,
but
adventitious
and
accidentall
,
and
that
which
is
naturall
should
be
prevalent
against
all
that
is
accidentall
,
Accidentali
praeval●t
naturale
.
c.
3.
ff.
de
Tutelis
.
say
the
Civilians
.
This
Relation
by
Nature
should
be
strong
against
all
forraign
Circumstances
whatsoever
.
And
therefore
it
is
but
a
busie
folly
,
a
studious
kind
of
iniquity
,
to
come
and
frame
distinctions
which
may
wipe
out
this
relation
,
and
so
leave
us
at
loose
with
line
enough
to
run
out
unto
a
liberty
and
priviledge
of
encroching
on
others
by
fraud
or
violence
;
As
the
Persians
in
Xenophon
taught
their
children
,
that
they
might
lye
or
not
lye
with
a
distinction
,
lye
loudly
to
their
enemies
,
so
they
remember
to
speak
truth
to
their
friends
;
deceive
a
stranger
,
and
not
an
acquaintance
;
and
I
feare
we
have
too
many
such
Persisians
in
this
our
Island
,
and
if
they
do
not
utter
and
dictate
it
,
yet
their
hearts
speak
it
,
and
their
hands
speake
it
,
and
their
practice
proclaimes
it
to
the
whole
world
.
He
is
a
stranger
,
he
is
an
enemy
,
of
another
Religion
,
of
another
Faction
,
I
may
make
what
advantage
I
can
upon
him
,
undermine
and
blow
him
up
;
and
thus
the
man
,
the
image
of
God
,
the
brother
is
quite
lost
.
And
what
is
the
issue
of
this
Diabolicall
coynage
?
even
the
same
which
Xenophon
there
observed
to
be
of
the
Persian
education
.
Their
children
,
saith
he
,
soone
forgot
the
distinction
,
and
grew
up
at
last
to
be
so
bold
as
to
lye
to
their
best
friends
.
And
so
it
is
with
them
who
find
it
an
easier
thing
to
call
themselves
Religious
then
to
make
themselves
honest
;
who
first
begin
with
these
proviso's
and
distinctions
to
practice
injustice
,
and
with
so
much
gravity
and
demurenesse
to
deceive
their
brethren
,
and
to
be
dishonest
by
a
rule
,
at
last
they
fall
down
to
an
universall
and
promiscuous
iniquity
:
Friends
,
brother
,
they
of
the
same
family
,
they
of
the
same
Sect
and
faction
,
all
are
the
same
with
them
;
when
they
look
for
advantage
,
no
respect
of
persons
;
when
they
look
for
Balaams
wages
,
every
man
then
is
a
stranger
,
an
enemy
,
or
as
strangely
,
used
as
if
he
were
;
and
this
is
to
put
out
the
light
of
nature
,
and
so
to
go
a
whoring
after
our
own
inventions
,
which
once
kindled
by
the
love
of
this
world
,
are
those
false
lights
which
lead
us
into
that
darknesse
which
Saint
John
speaks
of
.
He
that
thus
handleth
his
brother
,
1
Iohn
2.19
.
walketh
in
darknesse
,
and
knoweth
not
whither
he
goeth
,
because
darknesse
hath
blinded
his
eyes
,
that
he
cannot
see
a
man
in
a
man
,
nor
a
brother
in
a
brother
;
a
man
in
the
same
shape
,
and
built
up
of
the
same
materialls
;
a
man
of
the
same
passions
with
himself
.
And
therefore
by
this
light
of
Nature
,
let
us
check
and
condemn
our selves
,
when
any
gall
of
bitternesse
riseth
in
our
hearts
;
and
allay
,
or
rather
root
it
out
with
this
consideration
,
That
it
is
most
inhumane
and
unnaturall
,
that
we
cannot
nourish
it
in
our
breast
,
and
not
fall
from
the
honour
of
our
Creation
,
and
leave
off
to
be
men
.
How
art
thou
fallen
from
heaven
,
O
Lucifer
,
and
cut
down
to
the
ground
?
Es.
14.12
.
and
how
art
thou
fallen
,
O
man
,
whosoever
thou
art
that
doest
unjustly
,
that
takest
from
another
that
which
is
his
,
either
by
violence
or
deceit
?
How
art
thou
fallen
from
heaven
?
(
for
on
earth
there
is
no
other
heaven
,
but
that
which
Justice
and
Charity
make
;
)
How
art
thou
fallen
to
hell
it self
,
nay
to
be
an
hell
,
a
place
for
these
foul
spirits
malice
and
fraud
to
reign
and
riot
in
,
and
to
torment
others
and
thy self
?
How
art
thou
fallen
from
conversing
with
Angels
,
to
wallow
in
blood
;
from
the
glory
of
thy
Creation
to
burning
fire
,
and
blacknesse
and
darknesse
and
tempest
?
O
what
a
shame
is
it
,
That
a
man
thus
created
,
thus
Elemented
and
composed
,
should
delight
in
fraud
,
in
violence
and
oppression
;
should
feed
on
that
bread
not
which
his
father
who
made
him
,
did
put
into
his
hands
,
but
which
craft
did
purloine
,
or
violence
snatch
from
the
hands
of
others
who
were
not
so
wise
or
so
strong
as
himself
?
That
this
creature
of
love
,
made
by
love
,
and
made
to
be
Sociable
,
should
be
as
hot
as
a
fiery
furnace
sending
forth
nothing
but
sulphur
and
stench
?
That
this
honourable
Creature
should
be
a
beast
,
nay
a
devil
to
ensnare
,
to
accuse
,
to
deceive
and
destroy
his
brethren
?
This
is
a
sad
aggravation
;
but
if
the
light
of
Nature
be
too
dimme
and
cannot
lead
us
out
of
the
world
,
and
those
winding
and
crooked
paths
,
which
the
love
of
it
makes
in
it
every
day
,
let
us
in
the
last
place
,
look
up
upon
that
clearer
light
,
that
light
which
did
spring
from
on
high
and
hath
visited
us
;
why
should
not
our
friends
be
more
powerfull
with
us
then
our
enemies
?
why
should
not
Grace
be
stronger
then
a
temptation
?
why
should
not
the
rich
and
glorious
promises
of
the
Gospel
be
more
eloquent
and
perswasive
,
then
the
solicitations
of
the
flesh
,
which
is
every
moment
drawing
neerer
to
the
dust
;
or
of
the
world
,
which
changeth
every
day
,
and
shall
at
last
be
burnt
with
fire
?
why
should
they
not
have
the
power
to
purge
and
clense
us
from
all
unrighteousnesse
?
why
should
we
chuse
rather
to
be
raised
and
enrich'd
here
for
a
span
of
time
,
by
craft
and
power
,
then
to
be
crowned
by
Justice
and
Integrity
for
ever
?
For
this
is
the
end
for
which
this
great
light
hath
shined
,
to
lighten
every
man
that
is
in
the
world
,
that
they
may
walk
in
the
paths
of
righteousnesse
.
It
is
a
light
that
leads
unto
blisse
,
but
it
will
not
go
before
an
oppressor
,
a
theef
,
an
Impostor
,
a
Tyrant
,
to
lead
them
to
it
,
because
they
delight
not
in
it
,
and
do
but
talk
on
't
;
Math.
6.23
.
The
light
that
is
in
them
is
darker
then
darknesse
it self
,
their
judgment
is
corrupt
,
their
will
is
averse
and
looks
another
way
from
the
Region
of
light
.
Without
faith
't
is
impossible
to
please
God
;
It
is
true
,
but
without
Justice
and
Honesty
faith
is
but
a
name
;
for
can
we
imagin
that
Religion
should
turn
Theef
,
and
Devotion
a
Cutpurse
?
To
conclude
then
;
That
you
may
do
justly
,
and
walk
honestly
as
in
the
day
,
consider
injustice
,
oppression
,
and
deceit
in
their
true
shape
and
proportion
,
and
not
dawbed
over
with
untempered
morter
;
not
disguised
with
the
pleasures
and
riches
of
the
world
;
not
vailed
and
drest
up
with
pretences
and
Names
,
which
make
them
lovely
,
and
make
them
worse
;
consider
well
,
and
weigh
the
danger
of
them
,
and
from
what
they
proceed
.
For
first
,
If
we
would
find
out
the
fountain
from
whence
they
flow
,
we
shall
find
it
is
nothing
else
but
a
strange
distrust
in
God
,
and
a
violent
love
of
the
world
;
a
distrust
in
that
God
who
is
so
far
from
leaving
man
destitute
of
that
which
is
convenient
for
him
,
that
he
feeds
the
young
Ravens
that
call
upon
him
.
For
if
the
windows
of
heaven
do
not
open
at
our
call
,
if
riches
increase
not
to
fill
our
vast
desires
,
we
murmure
and
repine
,
and
even
chide
the
Providence
of
God
,
and
by
foul
and
indirect
meanes
pursue
that
which
would
not
fall
into
our
mouths
.
As
aul
,
in
the
book
of
Kings
,
Acheronta
movemus
,
when
God
will
not
answer
,
we
ask
counsel
of
the
devil
.
Secondly
,
we
may
think
perhaps
that
they
are
the
effects
of
Power
and
Wisdome
,
the
works
of
men
who
beare
a
brain
with
the
best
;
that
they
are
the
glorious
victories
of
our
wit
,
and
Trophies
of
our
Power
;
but
indeed
they
are
the
infallible
Arguments
of
weaknesse
and
impotency
,
and
as
the
devils
marks
upon
us
.
Non
est
vera
magnitudo
pesse
nocere
,
It
is
not
true
power
nor
true
greatnesse
to
be
able
to
injure
our
brethren
;
It
is
not
true
wisdome
to
be
cunning
artists
in
evil
,
and
to
do
that
in
the
dark
which
may
be
done
with
more
certainty
and
Honour
in
the
light
;
and
to
raise
up
that
with
a
lye
,
which
will
rise
higher
,
and
stand
longer
with
the
truth
.
That
power
more
emulates
the
power
of
God
,
by
which
we
can
do
good
,
That
comes
neerer
by
which
we
will
;
nor
can
we
attribute
wisdome
to
the
fraudulent
,
but
that
which
we
may
give
to
a
Jugler
or
a
Pick-purse
,
or
indeed
to
the
Devil
himself
.
And
commonly
these
scarabees
are
bred
in
the
dung
of
Lazinesse
and
Luxury
,
and
their
crafty
insinuating
,
their
subtle
sliding
into
other
mens
estate
had
its
rise
and
beginning
from
an
indisposition
and
inability
to
manage
their
own
.
He
that
can
bring
no
demonstration
,
must
play
the
Sophister
;
and
if
the
body
will
not
do
,
then
he
that
will
be
rich
,
saith
Nevisanus
the
Lawyer
,
must
venture
his
soul
.
Lastly
,
weigh
the
danger
of
it
;
for
though
the
bread
of
deceit
have
a
pleasant
taste
,
and
goes
down
glibly
,
yet
passing
to
thee
through
so
foul
a
chanel
as
fraud
or
oppression
,
it
will
fill
thee
with
the
gall
of
Asps
.
The
robbery
of
the
wicked
shall
destroy
them
,
saith
Solomon
,
Prov.
21.7
.
shall
fall
upon
them
like
that
talent
of
lead
,
and
fall
upon
the
mouth
of
their
Ephah
,
and
lye
heavy
upon
it
.
Serrabit
eos
,
as
it
is
rendred
by
others
,
shall
teare
their
conscience
,
as
with
a
saw
;
exossabit
,
as
others
,
shall
consume
them
to
the
very
bones
,
and
break
them
as
upon
a
wheele
;
or
as
others
,
Rapina
eorum
diversabitur
,
That
which
is
got
unjustly
shall
not
stay
long
with
them
.
It
may
give
them
a
salutation
,
a
complement
,
peregrinabitur
,
like
a
traveller
on
the
way
,
it
may
lodge
with
them
for
a
night
,
but
dwell
longer
as
with
a
friend
it
will
not
,
but
take
the
wing
and
fly
away
from
these
unjust
usurpers
,
never
at
rest
but
in
those
hands
which
are
washt
in
innocency
,
and
in
that
mouth
which
knows
no
guile
;
will
dwell
with
none
but
those
that
do
justly
.
To
conclude
;
Tribulation
and
anguish
upon
every
soul
of
man
who
doth
that
which
is
evil
and
unjust
;
to
the
oppressor
and
deceiver
,
to
the
man
that
boasteth
himself
in
his
power
,
and
to
the
man
that
blesseth
himself
in
his
craft
;
to
the
proud
Hypocrite
,
and
the
demure
Politician
;
but
to
those
that
do
justly
,
that
are
as
God
is
,
just
in
all
their
waies
,
and
righteous
in
all
their
dealings
,
that
walk
holily
before
God
,
and
Justly
with
men
,
shall
be
Glory
,
and
Honour
,
and
peace
,
and
immortality
,
and
eternall
life
.
Thus
much
of
Justice
and
Honesty
:
the
next
is
,
the
Love
of
Mercy
,
but
,
&c.
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
The
Five
and
Twentieth
SERMON
.
PART
V.
MICAH
6.8
.
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
doe
justly
,
to
love
mercy
,
&c.
WE
have
laid
hold
of
one
branch
of
this
tree
of
life
,
and
beheld
what
fruit
it
bare
;
we
must
now
see
what
we
can
gather
from
the
second
,
Mercy
or
Liberality
,
which
grows
upon
the
same
stock
,
and
is
watered
with
the
same
dew
from
heaven
,
and
brings
forth
fruit
meet
for
repentance
,
and
answerable
to
our
Heavenly
calling
;
whether
you
take
it
in
actu
elicito
,
or
in
actu
imperato
,
whether
you
take
it
in
the
habit
,
or
in
the
Act
,
which
is
misericordia
eliquata
,
that
which
runs
from
it
in
the
melting
as
it
were
:
the
love
of
mercy
includes
both
,
both
a
sweet
and
heavenly
disposition
,
a
rich
treasurie
of
goodnesse
,
full
and
ready
to
empty
it self
,
and
those
severall
acts
which
are
drawn
out
of
it
,
or
rather
which
it
commands
.
And
here
though
miracles
be
ceased
,
yet
by
the
blessing
of
a
God
of
mercy
,
it
retains
a
miraculous
power
;
it
heales
the
sick
,
binds
up
the
wounded
raises
the
poor
out
of
the
dust
,
and
in
a
manner
raises
the
dead
to
life
again
,
upholds
the
drooping
and
the
fainting
spirit
which
is
ready
to
faile
;
intercedes
,
and
fights
against
the
cruelty
of
persecutors
;
fills
up
the
breaches
which
they
make
,
raises
up
that
which
they
ruine
;
clothes
the
naked
,
whom
they
have
stripped
;
builds
up
what
they
have
pulled
down
;
and
is
as
a
quickning
power
,
a
resurrection
to
those
whom
the
hand
of
wickednesse
and
injustice
hath
laid
low
,
and
even
buried
in
the
dust
.
A
branch
it
is
which
shadows
and
refresheth
all
those
who
are
diminished
,
and
brought
low
by
oppression
,
evil
and
sorrow
.
And
these
too
,
Justice
and
Mercy
,
are
neighbouring
branches
,
so
enwrapped
,
and
entwined
one
within
the
other
,
that
you
cannot
sever
them
.
For
where
there
is
no
Justice
there
can
be
no
mercy
;
and
where
there
is
no
Mercy
,
there
Justice
is
but
Gall
and
wormwood
:
and
therefore
in
the
Scripture
they
go
hand
in
hand
,
unto
the
upright
man
there
ariseth
light
in
darknesse
,
he
is
gracious
,
and
full
of
compassion
,
and
righteous
.
Psal.
112.4
.
There
is
an
eye
of
Justice
,
a
single
and
upright
eye
,
as
well
as
an
eye
of
mercy
:
There
is
an
eye
that
looks
right
on
,
Proverb.
4.25
.
and
there
is
a
bountifull
eye
,
Prov.
22.9
.
and
if
you
shut
but
one
of
them
,
you
are
in
darknesse
;
he
that
hath
an
evil
eye
to
strip
his
brother
,
can
never
see
to
clothe
him
;
he
whose
feet
are
swift
to
shed
blood
,
will
be
but
a
cripple
when
he
is
called
to
the
house
of
mourning
;
and
if
his
bowels
be
shut
up
,
his
hand
will
be
soon
stretcht
out
to
beat
his
fellow-servants
.
Ps.
147.1
.
It
becometh
the
just
to
be
thankfull
.
In
their
mouth
praise
is
comely
,
it
is
a
song
,
't
is
musick
,
and
it
becometh
the
Just
to
be
mercifull
and
liberall
;
out
of
their
heart
mercy
flows
kindly
,
streames
forth
like
the
River
out
of
Eden
,
to
water
the
dry
places
of
the
earth
;
there
you
shall
find
gold
,
and
good
gold
,
Bdellium
,
and
the
Oynx
stone
;
all
that
is
precious
in
the
sight
of
God
and
man
.
But
the
heart
of
an
unjust
man
is
as
a
rock
on
which
you
may
strike
and
strike
again
,
but
no
water
will
flow
out
,
but
instead
thereof
gall
and
worm-wood
,
blood
and
fire
,
and
the
vapour
of
smoke
.
Ioel
2.30
.
Prov.
12.10
.
The
tender
mercies
,
the
bowels
of
the
wicked
are
cruel
,
their
kisses
are
wounds
,
their
favours
reproches
,
their
Indulgences
Anathema's
;
their
bread
is
full
of
gravell
,
and
their
water
tainted
with
blood
.
If
their
craft
or
power
take
all
,
and
their
seeming
mercy
,
their
hypocrisie
put
back
a
part
,
that
part
is
nothing
,
or
but
trouble
and
vexation
of
spirit
.
Thus
do
these
two
branches
grow
and
flourish
,
and
bring
forth
fruit
,
and
thus
do
they
wither
and
dye
together
.
And
here
we
have
a
faire
and
a
full
vintage
,
for
indeed
mercy
is
as
the
vine
,
which
yeeldeth
wine
to
cheere
the
hearts
of
men
;
hath
nothing
of
the
Bramble
,
nothing
of
the
fire
,
nothing
that
can
devour
;
it
yeeldeth
much
fruit
,
but
we
cannot
stand
to
gather
all
.
I
might
spread
before
you
the
rich
mantle
of
mercy
,
and
display
each
particular
beauty
and
glory
of
it
;
but
it
will
suffice
to
set
it
up
as
the
object
of
our
Love
:
for
as
Misery
is
the
object
of
our
Mercy
,
so
is
Mercy
the
object
of
our
Love
;
And
we
may
observe
,
it
is
not
here
to
doe
mercifully
,
as
before
to
doe
justly
(
and
yet
if
we
love
not
Justice
,
we
cannot
doe
it
)
but
in
expresse
termes
the
Lord
requires
that
we
love
mercy
,
that
is
,
that
we
put
it
on
,
weare
it
as
a
robe
of
Glory
,
delight
in
it
,
make
it
(
as
God
doth
make
it
his
)
our
chiefest
attribute
to
exalt
,
and
superexaltate
;
to
make
it
triumph
over
Justice
it self
.
For
Justice
and
Honesty
gives
every
man
his
owne
but
Mercy
opens
those
Treasuries
which
Justice
might
lock
up
;
and
takes
from
us
that
which
is
legally
ours
;
makes
others
gatherers
with
us
,
partakers
of
our
basket
,
and
brings
them
under
our
own
vine
and
fig-tree
;
Et
haec
est
victoria
,
this
is
the
victory
and
triumph
of
Mercy
.
Let
us
then
draw
the
lines
by
which
we
are
to
passe
,
and
we
shall
first
,
shew
you
Mercy
in
the
fruit
it
yeelds
;
secondly
,
in
its
root
:
First
,
in
its
proper
act
or
motion
,
casting
bread
upon
the
waters
,
and
raising
the
poore
out
of
the
dust
:
Secondly
,
in
the
forme
which
produceth
this
act
,
or
the
principle
of
this
motion
,
which
is
the
habit
,
the
affection
,
the
love
of
mercy
;
for
so
we
are
commanded
,
not
onely
to
shew
forth
our
mercy
,
but
to
love
it
;
for
what
doth
the
Lord
require
,
but
to
love
mercy
?
&c.
We
begin
with
the
first
;
and
the
proper
act
of
mercy
is
to
flow
,
to
spend
it self
,
and
yet
not
be
spent
,
to
relieve
our
brethren
in
misery
,
and
in
all
the
degrees
that
lead
to
it
,
necessities
,
impotencies
,
distresses
,
dangers
,
defects
;
This
is
it
which
the
Lord
requires
.
And
howsoever
flesh
and
blood
may
be
ready
to
perswade
us
that
we
are
left
at
large
to
our
own
wills
,
and
may
do
what
we
will
with
our
own
,
yet
if
we
consult
with
the
Oracle
of
God
,
we
shall
find
that
these
reciprocall
offices
of
mercy
which
passe
between
man
and
man
,
are
a
debt
;
That
we
are
bound
as
much
to
do
good
to
others
,
as
not
to
injure
them
;
to
supply
their
wants
,
as
not
to
rob
them
;
to
reach
forth
a
hand
to
help
them
,
as
not
to
smite
them
with
the
fist
of
wickednesse
;
and
though
my
hundred
measures
of
wheat
be
my
own
,
and
I
may
demand
them
,
yet
there
is
a
voice
from
heaven
,
and
from
the
mercy-seat
,
which
bids
me
take
the
bill
and
sit
down
quickly
and
write
fifty
.
Do
we
shut
up
our
bowels
and
our
hands
together
?
Behold
,
Habemus
legem
,
we
have
a
Law
,
and
the
first
and
greatest
Law
,
the
Law
of
Charity
,
to
open
them
.
'T
is
true
,
what
we
gain
by
the
sweat
of
our
brows
,
what
Honesty
and
Industry
,
or
the
Law
hath
sealed
unto
us
,
is
ours
ex
asse
,
wholly
and
entirely
ours
,
nor
can
any
Hand
but
that
of
Violence
divide
it
from
us
:
but
yet
Habemus
legem
,
we
have
a
Law
,
another
Law
,
which
doth
not
take
from
us
the
propriety
of
our
Goods
,
but
yet
binds
us
to
dispense
and
distribute
them
:
In
the
same
Court-roll
of
Heaven
we
are
made
both
Proprietaries
,
&
Stewards
.
The
Law
of
God
as
well
as
of
Man
is
Evidence
for
us
,
that
our
possessions
are
ours
;
but
it
is
Evidence
against
us
,
if
we
use
them
not
to
that
end
for
which
God
made
them
ours
.
They
are
ours
,
to
have
and
to
hold
,
nor
can
any
Law
of
man
divorce
them
from
us
,
or
question
us
:
For
what
Action
can
be
drawn
against
want
of
mercy
?
who
was
ever
yet
impleaded
for
not
giving
an
Almes
at
his
doore
?
what
bar
can
you
bring
the
Miser
to
?
who
ever
was
arraigned
for
doing
no
good
?
but
yet
in
the
Law
of
God
,
and
in
the
Gospel
of
Christ
,
which
is
a
Law
of
Grace
,
we
find
an
action
drawn
de
non
vestiendis
nudis
,
for
not
clothing
the
Naked
,
not
feeding
the
Hungry
,
not
visiting
the
Sick
;
I
,
saith
Nazianzen
,
could
peradventure
be
willing
,
That
Mercy
and
Bounty
were
not
Necessary
,
but
arbitrary
;
not
under
a
Law
,
but
presented
by
way
of
Counsel
and
advice
(
for
the
flesh
is
weak
,
and
would
go
to
Heaven
with
as
little
cost
and
trouble
as
may
be
)
but
then
the
mention
of
the
Left
hand
and
the
right
;
of
the
Goates
;
of
the
torments
they
shall
be
thrown
into
,
not
who
have
invaded
other
mens
goods
,
but
who
have
not
given
theirs
;
not
who
have
beat
down
,
but
who
have
not
supported
these
Temples
of
the
Holy
Ghost
;
this
is
that
which
strikes
a
terrour
through
me
,
and
makes
me
think
and
resolve
,
That
I
am
as
much
bound
to
do
acts
of
mercy
,
as
I
am
not
to
do
an
injury
;
as
much
bound
to
feed
the
poore
man
,
as
I
am
not
to
oppresse
and
murder
him
:
To
shew
mercy
to
others
,
is
not
an
Evangelicall
Counsel
,
it
is
a
Law
.
And
therefore
as
Homer
tells
us
,
when
he
speaks
of
rivers
or
birds
,
That
men
did
not
call
them
by
their
proper
names
,
for
the
Gods
had
other
names
for
them
,
Chalcidem
homines
,
Cymindim
Dii
vocant
;
(
and
he
speaks
of
a
certain
bird
)
so
when
we
call
that
ours
,
which
our
net
hath
taken
in
,
our
wit
and
industry
hath
brought
in
unto
us
,
we
speak
after
the
manner
of
men
,
we
speak
the
language
of
the
world
,
in
the
Dialect
of
Mammon
:
but
when
we
call
them
ours
,
and
make
them
ours
for
the
use
and
benefit
of
others
,
we
do
à
Christo
discere
disciplinam
,
as
Tertullian
speaks
;
we
speak
in
the
language
of
our
Saviour
,
in
that
phrase
and
sense
which
God
and
the
Holy
Saints
do
ever
take
them
.
Did
I
say
,
It
was
the
language
of
men
?
It
is
the
language
of
the
two
daughters
of
the
Horse-leach
,
of
Covetousnesse
and
Ambition
,
Prov.
36.14,16
.
Sanguis
Daemonis
pabulum
.
Tertull.
Apol.
c.
22.
Give
,
Give
,
alwaies
taking
in
,
never
emptying
themselves
:
It
is
the
Dialect
of
that
generation
,
whose
Teeth
are
swords
,
and
their
Jaw-teeth
as
knives
to
devoure
the
poore
of
the
earth
:
It
is
the
voice
of
Luxury
and
riot
,
which
must
be
fed
as
devils
are
,
with
the
blood
of
others
;
who
like
that
Behemoth
can
drink
up
rivers
of
blood
;
It
is
the
language
of
the
Devil
himself
,
who
is
no
helper
but
a
destroyer
.
The
language
of
Nature
is
more
mild
and
gentle
;
Tull.
l.
1.
Oss
.
misericordiâ
nihil
est
naturae
hominis
accommodatius
,
saith
Tully
;
There
is
nothing
more
suitable
with
the
nature
of
man
,
then
mercy
,
and
a
desire
to
do
good
to
others
;
for
when
thou
seest
a
man
thou
beholdest
thy self
as
in
a
glasse
;
in
him
thou
beholdest
thy self
,
now
cheerfull
and
anon
drooping
;
now
standing
and
anon
sinking
;
now
in
purple
and
anon
naked
;
now
full
and
anon
hungry
;
thou
seest
thy self
in
the
weaknesse
,
in
the
mutability
,
in
the
mortality
of
thy
condition
,
and
his
present
necessities
are
but
a
lesson
,
an
argument
,
which
plainly
demonstrate
,
and
to
thy
very
eye
,
what
thou
or
any
other
man
may
be
;
and
withall
a
silent
and
powerfull
appeale
to
thy
mercy
,
a
secret
beseeching
thee
,
I
might
say
,
a
Legal
requiring
thee
,
to
do
unto
him
as
thou
wouldst
be
done
to
in
the
like
case
,
which
thou
art
as
liable
to
as
he
;
to
be
of
the
same
mind
,
which
thou
wilt
be
certainly
,
when
with
this
Lazar
thou
lyest
at
the
gates
of
another
.
But
if
this
light
of
Nature
be
not
bright
enough
,
Errat
olim
is●a
●…ntenti●
:
v●mo
〈◊〉
nas●i●ur
,
moriturus
sihi
.
Tert.
de
pall
.
c.
5.
yet
by
the
light
of
Scripture
,
by
the
light
of
the
Gospel
we
may
easily
discerne
the
truth
of
this
parallel
.
For
the
Servant
of
God
,
the
true
Christian
is
born
again
,
not
for
himself
alone
,
but
for
all
those
who
are
parts
of
the
same
building
,
and
members
of
the
same
body
;
If
one
member
suffer
,
all
the
members
suffer
with
it
,
Rom.
12.20
.
And
this
makes
not
onely
all
the
riches
,
but
withall
,
all
the
miseries
,
all
the
necessities
,
all
the
afflictions
of
our
brethren
Ours
.
And
what
a
Celestiall
Harmony
doth
mercy
make
,
which
puts
those
who
are
at
liberty
,
in
bonds
with
the
prisoners
;
which
makes
the
rich
lye
down
with
the
poore
,
the
strong
sympathize
with
the
weak
?
what
a
Harmony
is
that
which
riseth
out
of
such
discords
?
when
the
joyfull
heart
weeps
with
them
that
weep
,
and
the
sorrowful
Spirit
rejoyceth
with
them
that
rejoyce
;
when
all
men
are
of
the
same
mind
one
with
another
,
the
rich
naked
with
the
poore
,
and
the
poore
abounding
with
the
rich
;
the
whole
Church
imprisoned
in
one
man
,
and
every
man
comforting
his
bondage
with
the
peace
and
prosperity
of
the
whole
?
This
is
an
Harmony
indeed
;
but
,
I
fear
,
I
may
say
,
it
is
like
the
Harmony
of
the
spheres
,
which
was
never
heard
,
or
at
least
we
have
more
reason
then
we
would
,
to
believe
,
that
there
is
scarce
any
such
musick
in
our
dayes
.
But
thus
it
should
be
,
and
this
musick
Mercy
doth
make
.
I
know
the
waies
of
God
are
past
finding
out
,
and
the
reasons
of
his
judgements
,
saith
Basil
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
as
Jewels
fit
to
be
hid
and
reserved
in
the
Treasuries
of
God
alone
,
and
are
understood
onely
by
that
Wisdome
which
sends
them
abroad
:
yet
if
you
ask
why
one
is
born
a
servant
,
and
another
free
;
why
one
grinds
at
the
mill
,
and
another
sits
on
the
throne
;
why
one
lyes
at
the
gates
,
whilest
another
feasts
in
his
Palace
?
I
may
with
confidence
give
you
this
for
one
:
This
God
doth
,
to
exercise
the
patience
and
humility
of
the
one
,
and
to
stir
up
and
awake
the
mercy
of
the
other
.
The
rich
and
poore
meet
together
,
the
Lord
is
the
maker
of
them
both
,
saith
Solomon
,
Prov.
22.2
.
not
that
his
immediate
hand
made
them
rich
and
poore
;
poured
down
with
his
left
hand
riches
into
the
bosome
of
the
one
,
and
withdrew
it
from
the
other
,
and
so
left
him
naked
;
For
this
is
not
manifest
;
For
God
forbid
that
we
should
have
such
a
conceit
of
God
,
that
he
should
fill
the
usurers
bags
,
or
enlarge
the
territories
of
the
wicked
;
nor
can
we
say
,
that
every
poore
man
was
predestinated
to
beggery
:
nor
make
it
good
,
that
he
hath
thus
discerned
and
distinguished
them
,
(
for
we
know
Luxury
and
Idlenesse
clothes
many
with
rags
,
and
Industry
gathers
much
,
and
Craft
and
Power
more
)
but
he
was
the
maker
of
them
both
;
They
were
both
the
work
of
his
hands
,
and
from
his
hands
they
were
the
same
,
though
now
the
fashion
of
the
world
hath
brought
in
a
disparity
between
them
;
and
God
(
saith
the
Father
)
did
make
both
poore
and
rich
,
ut
in
pauperibus
divitum
misericordiam
probaret
,
that
he
might
make
the
want
of
the
poore
as
a
touchstone
to
try
the
mercy
of
the
rich
.
For
no
doubt
he
could
send
the
Ravens
to
feed
them
;
he
could
send
Angels
to
feed
them
;
he
could
let
down
all
manner
of
flesh
in
a
sheet
,
as
he
did
to
Peter
:
his
providence
is
never
at
a
stand
,
but
can
find
out
waies
which
we
cannot
think
of
;
but
Christ
hath
so
ordered
it
,
That
though
we
cannot
have
him
,
yet
the
poore
and
miserable
we
shall
alwaies
have
with
us
,
ut
locupletem
aliena
inopia
ditaret
,
that
what
all
the
world
cannot
,
anothers
poverty
may
do
,
that
is
,
enrich
and
blesse●s
;
&
tu
neminem
praetereas
,
ne
is
quem
praeteris
Christus
sit
,
and
let
thy
mercy
,
saith
Austin
,
passe
by
none
,
lest
it
passe
by
Christ
himself
.
This
he
put
into
the
Covenant
which
he
made
with
us
,
when
he
was
on
the
earth
,
and
sealed
it
with
his
blood
;
and
now
he
looks
that
we
should
make
it
good
,
and
to
that
end
presents
and
offers
himself
unto
us
in
these
,
and
even
bowes
before
us
,
to
the
end
of
the
world
.
And
certainly
it
is
strange
,
that
we
should
thus
stand
out
with
him
,
and
deny
him
that
which
is
his
by
Covenant
;
that
we
should
lock
up
all
from
him
,
who
opened
his
heart
,
and
let
out
his
blood
for
us
;
but
so
it
is
;
the
vice
we
delight
in
,
makes
that
virtue
which
is
contrary
to
it
a
punishment
;
and
when
we
love
the
world
,
to
give
an
Almes
is
as
irksome
and
grievous
to
us
as
to
pay
a
forfeiture
;
Liberality
is
a
penalty
,
and
therefore
we
use
all
meanes
(
but
pay
down
nothing
but
excuses
)
to
take
it
off
;
mercy
is
no
thriving
virtue
,
but
seems
to
come
upon
us
as
a
Theef
and
a
Robber
,
to
strip
and
spoile
us
,
and
to
make
us
like
unto
them
whom
she
binds
us
to
relieve
,
and
therefore
we
shut
her
up
in
a
narrow
heart
,
and
an
earthy
mind
;
and
if
there
be
any
in
us
,
it
is
as
a
fountain
sealed
up
,
which
sends
not
forth
a
drop
;
or
a
garden
inclosed
,
where
no
man
can
come
to
fill
his
hand
.
This
hard
opinion
the
world
hath
of
mercy
,
as
of
the
most
uselesse
,
the
most
unprofitable
and
disadvantageous
thing
in
the
world
;
as
the
nurse
of
prodigality
and
the
mother
of
beggery
;
as
that
which
lets
out
our
blood
and
life
to
feed
and
strengthen
others
:
we
will
therefore
in
the
next
place
,
as
Tertullians
phrase
is
,
in
hunc
ictum
considerare
,
have
an
eye
on
this
blow
,
and
we
shall
avoid
it
with
ease
;
for
indeed
it
is
rather
a
proffer
then
a
blow
,
and
it
will
soon
appear
,
that
it
is
mercy
alone
that
makes
our
wealth
ours
;
that
it
is
never
more
ours
then
when
we
part
with
it
;
that
Alienation
is
our
best
Assurance
,
and
continues
it
to
us
for
ever
.
For
first
:
It
is
but
an
errour
to
imagin
,
that
God
opens
his
hand
and
fills
our
basket
,
and
gives
us
the
good
things
of
the
world
for
our selves
alone
,
and
our
own
use
;
that
he
opens
the
windows
of
Heaven
,
and
drops
down
his
blessings
into
us
,
there
to
settle
,
and
putrifie
,
and
corrupt
;
for
this
is
,
saith
Basil
,
as
if
a
man
who
made
haste
to
the
Theatre
,
should
think
all
others
excluded
,
because
he
came
first
:
this
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
appropriate
to
thy self
those
things
which
are
common
to
all
;
to
lock
up
that
in
thy
chest
which
should
fill
the
bellies
of
the
poore
.
The
goods
of
the
Church
in
former
ages
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
wealth
of
God
and
the
poore
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
things
of
God
.
Tert.
Apol.
c.
39.
Tertullian
calls
them
deposita
pietatis
,
the
pledges
of
mercy
deposited
in
our
hands
;
and
if
I
should
call
the
wealth
of
Christians
so
,
I
should
not
erre
,
Bern.
l.
4.
de
consid
.
for
all
are
bound
to
count
them
so
,
Patrimonium
Crucifixi
,
the
Patrimony
of
their
crucified
Saviour
,
given
them
not
onely
to
feed
and
clothe
themselves
,
but
to
supply
the
necessity
of
others
,
who
have
a
right
,
(
which
indeed
they
cannot
challenge
)
have
something
in
our
Granaries
and
wardrobes
,
to
which
we
onely
keep
the
key
,
with
a
charge
from
Heaven
to
open
them
,
when
Nakednesse
and
misery
come
but
so
neere
as
to
knock
at
our
eyes
.
For
God
who
gave
them
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
great
auditor
,
who
will
take
a
strict
account
,
if
we
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
use
them
as
our
own
(
as
the
Ancients
use
to
speak
)
or
spend
that
in
wantonnesse
which
should
strengthen
the
weak
knees
,
and
hands
that
hang
down
:
we
are
ready
to
say
,
saith
the
Father
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whom
do
I
wrong
in
keeping
of
my
own
?
and
must
I
be
cruell
to
my self
,
that
I
may
be
mercifull
to
others
?
must
I
put
my
knife
to
my
throat
,
that
a
stranger
may
be
fed
?
and
we
are
easily
perswaded
that
we
are
good
Christians
,
if
we
be
not
Foxes
to
deceive
,
or
Lions
to
devour
them
.
The
greatest
part
of
our
Piety
is
Negative
(
and
would
we
did
but
make
that
good
)
not
to
oppresse
,
not
to
defraud
,
not
to
take
away
,
with
us
is
to
be
Mercifull
;
as
Theeves
,
saith
Salvian
out
of
Tully
,
qui
putant
se
vitam
dare
quibus
non
eripiunt
who
will
say
they
give
him
his
life
,
whom
they
do
not
kill
:
and
yet
if
Mercy
open
not
my
bowells
,
and
my
hand
too
,
I
may
wrong
my
brother
when
I
do
him
no
harm
;
I
may
defraud
and
spoile
him
when
I
take
nothing
from
him
.
I
wrong
no
man
,
is
a
poore
Apology
:
why
man
?
thou
wrongest
the
King
of
Kings
,
A●
vol●…n
atem
〈…〉
uti
〈…〉
.
Bern
de
●…teriori
.
dom.
c.
25.
when
thou
sufferest
his
subjects
to
perish
;
and
this
Negative
Mercy
is
no
better
then
theft
.
The
bread
which
thou
layest
up
is
not
thine
,
but
the
bread
of
the
hungry
;
The
garment
which
thou
hast
lockt
up
in
thy
chest
,
is
the
garment
of
the
Naked
;
The
gold
which
thou
hidest
in
the
earth
is
the
Revenue
of
the
poore
and
needy
;
as
he
said
of
his
writings
,
omne
tuum
,
&
nihil
tuum
,
All
is
thine
,
and
nothing
is
thine
.
For
in
the
second
place
:
That
is
the
best
use
we
can
put
them
to
,
the
true
use
which
God
that
gave
them
hath
taught
us
,
to
use
them
that
they
may
stead
us
in
our
greatest
necessity
;
to
open
our
hand
,
that
it
may
be
filled
;
to
water
,
that
we
may
be
watered
again
,
saith
Solomon
,
Proverb.
11.25
.
to
make
them
our
friends
,
saith
a
wiser
then
Solomon
.
To
make
that
which
is
a
Parasite
to
deceive
us
,
a
snare
to
entrap
us
,
an
enemy
to
fight
against
us
,
a
friend
to
help
and
succour
us
;
so
to
use
it
,
that
it
may
return
multiplyed
into
our
hands
.
For
what
is
properly
gain
?
is
not
this
,
for
a
mite
to
receive
a
talent
;
for
one
seed
,
one
work
of
Mercy
,
to
receive
an
hundred
fold
?
Negotiatio
est
aliqua
amittere
ut
plura
lucreris
,
saith
the
Father
,
It
is
a
kind
of
traffick
and
merchandize
to
lay
out
something
that
you
may
gain
more
;
Tertull.
ad
●…nt
.
c.
2.
to
venture
a
knife
or
bugle
,
to
bring
back
a
Diamond
;
to
treasure
up
by
spending
,
to
increase
our
stock
by
diminishing
it
,
and
by
losing
all
to
purchase
more
.
Who
was
ever
,
saith
Julian
the
Apostate
,
the
poorer
for
what
he
gave
?
and
of
himself
he
tells
us
,
that
whatsoever
he
laid
out
to
supply
the
wants
of
others
,
was
returned
back
again
by
the
Gods
(
as
the
Apostate
had
now
learnt
to
speak
)
into
his
hands
with
usury
:
For
when
his
liberality
had
well-neere
exhausted
his
own
estate
,
his
grand-mothers
happily
and
opportunely
fell
into
his
hands
.
What
that
cursed
Apostate
falsly
attributes
to
his
false
Gods
,
that
the
God
of
Gods
doth
most
exactly
perform
,
and
hath
set
up
his
Assurance-office
,
to
pay
us
back
in
our
own
coine
,
or
if
not
,
in
that
which
cannot
be
valued
,
being
of
an
inestimable
price
.
I
make
no
doubt
but
Gods
Mercy
is
ready
to
shine
upon
ours
,
for
he
loves
it
,
and
loves
to
look
on
't
.
I
doubt
not
but
he
rewards
our
Mercy
with
the
blessings
of
this
life
;
for
a
cup
of
cold
water
,
which
the
hand
of
mercy
fills
,
and
poures
out
,
gives
many
times
riches
and
honour
though
we
perceive
it
not
,
but
attribute
it
to
something
else
;
to
our
wisdome
and
industry
rather
then
to
that
Providence
which
alwaies
waiteth
upon
mercy
,
blessing
it
in
the
work
,
and
blessing
it
when
the
work
is
done
:
but
what
are
these
to
that
reward
which
is
laid
up
for
those
who
do
seminare
in
benedictionibus
,
who
sow
plentifully
?
what
are
riches
that
have
wings
,
to
immortality
?
what
's
a
Palace
to
heaven
?
we
visit
the
sick
,
and
the
spirit
of
comfort
visits
us
;
we
serve
our
brethren
,
and
the
Angels
minister
unto
us
;
we
cover
the
naked
with
our
cloth
,
and
God
clothes
us
with
joy
;
we
convert
a
sinner
,
and
sline
as
starrs
;
we
part
with
a
few
shekels
of
silver
,
and
the
hand
of
Mercy
works
and
turns
them
into
a
crown
;
we
sow
Temporall
,
Transitory
things
,
and
the
Harvest
is
eternity
:
whilest
we
make
them
ours
,
they
are
weak
and
impotent
,
but
when
we
part
with
them
,
they
work
miracles
,
and
remove
mountains
,
all
that
is
between
us
and
blessednesse
;
all
the
riches
in
the
world
will
not
add
one
cubit
to
our
stature
,
but
if
we
thus
tread
them
under
our
feet
,
they
will
lift
us
up
as
High
as
Heaven
:
Nulla
sunt
potiora
quam
de
misericordia
compendia
,
The
best
gaines
are
those
we
purchase
with
our
losse
;
and
the
best
way
to
find
our
bread
,
is
to
cast
it
upon
the
waters
.
Will
you
see
the
practice
of
the
Primitive
Christians
?
I
doe
the
rather
mention
it
,
because
,
methinks
,
I
see
the
face
of
Christendome
much
changed
and
altered
,
and
Christians
(
whose
Plea
is
Mercy
,
whose
Glory
is
Mercy
,
who
but
for
Mercy
were
of
all
men
most
miserable
;
who
have
no
other
businesse
in
the
world
,
then
to
save
and
help
themselves
and
others
)
using
all
means
to
dry
up
the
Fountain
of
Mercy
,
shaping
to
themselves
vi
tutem
duram
&
ferream
,
bringing
forth
Mercy
in
a
coat
of
a
Maile
,
and
like
Goliah
with
an
Helmet
of
Brasse
,
standing
as
Centinel
,
as
a
Guard
about
our
wealth
,
with
this
loud
prohibition
to
all
that
stand
in
need
,
Touch
not
,
Taste
not
,
Handle
not
.
Let
us
therefore
look
back
and
see
what
they
were
in
former
times
,
and
we
shall
find
them
so
unlike
to
those
of
succeeding
generations
,
that
they
will
rather
be
brought
under
censure
,
then
set
up
as
a
pattern
for
imitation
;
for
we
are
as
far
removed
from
their
Piety
,
as
we
are
from
the
Times
wherein
they
lived
.
They
,
I
am
sure
,
thought
Mercy
a
vertue
,
and
the
chiefe
vertue
of
the
Gospel
;
a
vertue
in
which
they
thought
it
impossible
to
exceed
;
and
made
it
their
daily
bread
to
feed
others
;
Melior
est
racematio
,
&c.
their
Grapes
were
much
better
then
our
Vintage
.
Justin
Martyr
in
his
Apologie
for
the
Christians
,
tels
us
,
That
that
which
they
possessed
they
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bring
it
into
a
common
Treasury
:
Tertullian
calls
it
Arcam
communem
,
a
common
chest
:
Tert.
Apol.
Nor
was
this
Benovolence
exacted
as
a
Tribute
from
those
who
desired
to
be
joyned
with
them
in
communion
,
(
as
the
Heathen
did
calumniate
)
but
every
man
did
sponte
conferre
,
saith
Tertullian
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tert.
Apol.
c.
42.
saith
Justin
Martyr
,
voluntarily
,
and
what
he
would
.
And
that
which
was
gathered
was
committed
to
the
hands
or
trust
of
the
Bishop
,
and
after
(
when
he
was
taken
up
with
other
matters
more
proper
for
his
calling
)
to
the
Deacons
,
which
by
them
was
laid
out
for
the
clothing
of
the
naked
,
the
maintenance
of
the
poo●e
,
of
Orphans
,
and
old
men
;
to
redeeme
Captives
,
to
succour
men
who
had
been
shipwrackt
by
Sea
,
and
those
who
were
in
prison
for
their
profession
,
and
the
Gospel
of
Christ
:
Plus
nostra
misericordia
insumit
vicatim
,
qu
m
vestra
superstitio
Templatim
,
saith
Tertullian
:
Our
Mercy
layes
out
more
in
the
streets
on
the
poore
,
then
your
Superstition
doth
on
your
Gods
in
your
Temples
;
our
Religion
hath
a
more
open
hand
then
your
Idolatry
;
and
to
this
end
they
had
matriculas
egenorum
,
certaine
Catalogues
of
the
names
of
their
poore
Brethren
,
personarum
miserabilium
,
persons
,
as
they
termed
them
,
miserable
.
How
many
of
them
were
there
,
who
as
Aristotle
speaks
,
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
did
greatly
exceed
in
their
liberality
,
Aristot
.
l.
10.
Eth.
and
did
seem
to
be
more
mercifull
then
the
Lord
requires
?
Nazianzen
tells
us
of
his
Mother
Nonna
,
Naz.
Orat.
10.
that
she
was
possest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
an
immoderate
and
unmeasurable
desire
of
bestowing
her
goods
;
That
she
was
willing
not
onely
to
sell
all
that
she
had
,
but
even
her
very
children
,
for
the
use
and
relief
of
the
poore
.
Gorgonia
her
daughter
suckt
this
pious
and
melting
disposition
,
though
not
from
her
breasts
,
yet
from
her
good
example
;
who
stript
her self
of
all
,
committed
her
body
to
the
earth
,
and
left
no
other
Legacie
to
her
children
but
her
great
example
,
and
the
imitation
of
her
virtues
,
which
she
thought
was
enough
to
enrich
them
,
though
they
had
nothing
else
.
Saint
Hierom
tells
us
of
his
Paula
,
that
though
she
were
Eminent
in
many
virtues
,
yet
her
Liberality
did
exceed
,
and
like
a
swelling
river
,
could
not
be
kept
within
the
banks
;
hac
habebat
voti
ut
mendica
moreretur
,
she
wisht
for
that
which
most
men
do
feare
as
much
as
death
it self
,
and
her
great
ambition
it
was
that
she
might
dye
a
beggar
.
We
might
instance
in
more
;
and
these
examples
have
shined
in
the
Church
as
starrs
of
the
fairest
magnitude
;
but
after-ages
have
thought
them
but
comets
,
looked
upon
them
,
and
feared
them
;
and
though
they
know
not
well
how
to
condemn
this
exceeding
piety
,
yet
they
soone
perswade
themselves
,
and
conclude
,
that
they
are
not
bound
to
follow
it
,
and
so
are
bound
up
as
in
a
frost
,
in
the
coldnesse
and
hardnesse
of
their
hearts
,
because
some
did
seem
to
overflow
and
passe
their
limit
.
These
indeed
are
strange
examples
,
Easil
.
orat
in
samem
&
siccitat
.
but
yet
Saint
Basil
delivers
a
doctrine
as
strange
(
for
he
would
not
give
it
as
his
counsel
,
if
it
had
not
truth
to
commend
and
confirm
it
)
Licèt
vnus
tibi
tantùm
panis
sit
,
And
if
thou
hast
but
one
loafe
left
in
thy
house
,
saith
he
,
yet
if
a
poore
man
stand
at
thy
doores
,
and
ask
for
Bread
,
bring
it
forth
and
give
it
him
,
with
thy
hands
lifted
up
to
Heaven
;
whilest
thou
doest
that
which
God
requires
,
and
for
thy
own
supply
reliest
on
the
Providence
of
Thy
Father
which
is
in
Heaven
;
do
it
in
his
Name
,
and
in
his
Name
thou
shalt
be
fed
assuredly
;
thou
hast
parted
with
thy
one
loafe
here
,
but
his
power
,
to
whom
thou
gavest
it
,
can
and
will
multiply
it
;
for
they
that
thus
give
,
are
as
wells
which
are
soone
drawn
dry
,
but
fill
the
faster
,
and
the
more
they
are
exhausted
the
fuller
they
are
.
I
know
not
whether
it
may
be
safe
to
deliver
such
a
doctrine
in
these
daies
,
and
therefore
we
will
not
insist
upon
it
;
and
these
examples
which
I
have
held
up
to
you
,
may
be
Transcendent
,
that
we
may
not
bind
every
man
to
reach
them
.
These
pious
women
may
seem
perhaps
to
have
stretcht
beyond
the
line
,
and
exceeded
the
bounds
of
moderation
;
but
yet
we
cannot
but
think
,
that
this
was
truly
to
go
out
of
the
world
,
whilest
they
were
in
it
;
and
we
may
observe
,
That
this
excesse
is
incident
to
great
and
Heroick
spirits
,
who
(
as
it
is
said
of
Homer
and
Sophocles
,
sometimes
swelling
above
that
proper
and
ruled
sublimity
of
speech
,
wherein
they
did
excell
)
do
generose
labi
,
do
erre
and
fall
more
nobly
,
and
with
greater
commendation
,
then
others
who
spin
an
even
but
course
thread
;
and
are
so
far
from
rising
too
high
,
that
they
are
flat
,
and
alwaies
lye
upon
the
ground
.
I
know
that
all
our
actions
are
to
be
squared
by
the
rule
,
and
that
it
may
savour
of
great
folly
to
be
wiser
then
that
wisdome
that
taught
us
;
but
yet
I
cannot
think
that
a
God
of
Mercy
,
that
loves
it
in
himself
,
and
in
his
creature
,
will
look
in
anger
upon
those
who
through
too
much
Fervour
and
Ambition
of
doing
all
,
do
more
then
is
required
,
but
favour
and
reward
them
rather
;
when
he
will
severely
punish
that
negligence
that
binds
our
hands
in
our
bosome
,
that
we
do
nothing
.
Melius
ultra
quam
citra
stat
misericordia
,
Thee
is
lesse
danger
,
(
in
the
works
of
Mercy
)
to
exceed
then
to
fall
short
;
I
may
say
,
lesse
danger
in
superstition
then
in
profanenesse
;
lesse
danger
in
giving
all
then
in
giving
nothing
;
and
I
can
see
no
reason
there
should
be
bounds
set
to
our
Mercy
,
for
this
is
the
way
to
shut
it
up
quite
,
and
then
we
can
set
the
bounds
where
we
please
;
our
non
ultra
will
be
a
penny
,
a
mite
,
a
cup
of
cold
water
,
and
at
last
nothing
.
I
will
not
censure
the
devotion
of
these
women
,
and
I
need
not
take
any
paines
to
frame
an
Apologie
for
them
;
He
that
shall
be
so
bold
as
to
passe
sentence
against
them
,
will
betray
in
himself
so
much
love
of
the
world
as
will
deserve
a
heavier
doom
;
and
although
I
may
not
presse
it
as
a
duty
on
every
man
,
yet
thus
much
we
may
gain
by
it
,
as
to
conclude
,
That
if
these
women
attained
to
this
so
high
perfection
,
as
to
be
willing
to
strip
themselves
of
all
,
and
give
it
to
the
poore
,
It
is
not
so
hard
a
matter
as
we
make
it
,
to
part
with
our
superfluities
;
as
easie
for
Mercy
to
open
our
hands
now
as
then
;
and
if
this
excesse
of
theirs
were
as
a
rock
which
we
should
avoid
(
as
indeed
it
is
not
)
yet
what
need
they
to
feare
it
who
are
so
unwilling
to
set
out
,
or
to
follow
them
but
so
far
as
to
the
meane
,
and
those
Tropicks
which
we
our selves
set
up
,
and
do
acknowledge
in
our
course
?
Julian
.
Epist.
49
&
Fragment
ep.
edit
.
Petav.
Julian
the
Apostate
in
one
of
his
Epistles
,
observing
how
glorious
and
renowned
the
Christians
were
grown
for
this
virtue
,
thought
it
a
great
piece
of
his
art
and
cunning
to
lay
this
imputation
and
slurr
upon
it
,
That
their
acts
of
Mercy
were
done
rather
out
of
policy
then
devotion
,
and
were
rather
a
cheat
then
charity
;
that
by
their
liberality
they
did
countenance
and
commend
their
Religion
,
which
had
nothing
else
to
speake
for
it
;
and
with
this
shew
of
bounty
,
with
the
Ceruse
and
paint
of
communicating
to
the
necessities
of
others
,
did
cover
the
horrour
(
as
he
there
impiously
speaks
)
of
their
profession
;
and
thus
did
entice
and
draw
others
to
their
faction
,
as
men
do
children
with
a
cake
,
whom
they
mean
afterwards
to
destroy
.
If
the
Apostate
were
now
alive
,
he
would
not
be
put
to
the
Labour
of
his
Brain
,
nor
forced
to
ask
counsel
of
his
wits
to
find
out
such
a
malicious
lye
;
for
our
Mercy
,
for
the
most
part
,
is
in
the
heart
(
I
mistake
)
I
would
it
were
there
,
for
then
upon
occasion
it
would
evaporate
and
shew
it self
:
no
,
It
floats
on
the
Tongue
,
and
the
countenance
of
it
is
wan
and
pale
,
without
paint
or
dresse
:
Our
Almes
are
verba
sine
penu
&
pecunia
,
words
without
works
:
what
need
this
ceremonious
,
expensive
Mercy
?
It
is
enough
if
our
charity
speak
,
and
we
shew
our
love
to
Mercy
even
then
when
we
have
shut
it
up
in
the
inward
man
,
and
do
but
think
of
it
.
But
let
us
not
deceive
our selves
;
This
duty
is
written
in
lasting
characters
to
all
posterity
.
Poverty
and
contempt
of
the
world
will
be
beatitudes
to
the
worlds
end
.
Mercy
and
compassion
are
everlasting
duties
;
to
part
with
our
coate
to
our
brother
,
is
as
necessary
now
as
when
Christ
first
taught
it
.
Why
should
we
paraphrase
mercy
,
and
coine
distinctions
,
and
draw
out
our
limitations
,
as
it
were
to
copse
her
up
and
confine
her
,
that
she
shall
not
move
our
tongue
or
hand
,
but
when
our
lusts
will
give
her
leave
?
Be
ye
mercifull
as
your
Heavenly
Father
is
mercifull
;
why
that
's
impossible
,
and
therefore
because
we
cannot
reach
so
far
,
we
will
not
stir
a
foot
.
Lend
looking
for
nothing
again
;
That
cannot
bind
us
,
in
the
letter
;
and
so
,
though
we
may
be
perswaded
to
lend
,
yet
our
covetousnesse
shall
have
line
enough
to
reach
the
debtor
,
and
take
him
by
the
throat
,
and
make
him
lay
down
what
he
owes
,
with
the
advantage
.
Go
sell
all
thou
hast
;
that
was
spoken
to
the
young
man
,
and
so
concernes
us
not
;
'T
is
true
,
to
sell
all
and
give
it
to
the
poore
,
was
a
particular
precept
to
the
young
man
in
the
Gospel
,
and
with
this
command
,
Christ
made
a
window
into
his
breast
,
and
discovered
the
rottennesse
of
his
heart
.
But
yet
this
precept
is
not
so
particular
to
the
young
man
,
but
that
it
may
and
doth
concern
those
who
are
fallen
into
the
same
snare
of
the
devil
,
and
are
ready
to
be
strangled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
same
golden
halter
,
and
in
this
respect
it
may
concern
more
then
a
many
.
For
should
our
Saviour
come
with
his
fan
in
his
hand
,
he
would
find
too
much
of
this
chaffe
,
discover
too
many
who
are
ready
to
subscribe
to
the
Decalogue
,
to
those
commands
which
they
are
too
ready
to
break
,
but
have
no
hand
at
all
to
fling
one
mite
into
the
treasurie
;
too
many
so
like
this
young
man
in
this
,
that
they
may
well
receive
this
strict
command
,
Go
sell
all
that
you
have
and
give
it
to
the
poore
.
For
the
love
of
the
world
is
a
foule
humour
,
and
no
other
pill
can
purge
it
out
;
nor
can
this
Augaean
Stable
,
the
heart
of
a
covetous
man
be
purged
without
a
Hercules
,
otherwise
then
by
a
strong
and
violent
evacuation
:
No
better
remedy
against
the
love
of
the
world
then
thus
exhaeredare
se
seculo
,
then
to
abandon
the
world
and
disinherit
our selves
of
all
right
and
title
to
it
,
as
the
Phylosopher
tells
us
.
To
make
a
crooked
staff
straight
,
the
best
way
is
to
bow
it
violently
the
other
way
;
and
if
this
physick
will
not
purge
and
cure
him
,
no
power
,
no
miracle
,
no
mercy
can
save
him
.
I
am
very
willing
so
far
to
be
as
a
John
Baptist
,
as
a
forerunner
to
Mercy
,
as
to
fill
up
every
valley
,
and
to
bring
every
mountain
and
hill
low
,
to
make
smooth
every
rough
passage
,
and
so
prepare
a
way
,
and
make
the
paths
of
Mercy
straight
,
and
in
doing
this
I
prepare
a
way
for
Christ
himself
;
for
Christ
and
Mercy
never
go
asunder
.
I
would
not
see
her
circumscribed
and
drawn
within
that
compasse
which
the
flesh
will
make
narrow
enough
with
glosses
,
distinctions
and
limitations
:
If
it
be
Mercy
,
it
cannot
be
thus
shut
up
,
but
will
break
through
and
thine
every
where
,
and
in
its
full
strength
;
and
scatter
every
mist
,
disperse
every
cloud
,
and
is
most
seen
in
darknesse
;
If
it
be
a
man
,
and
miserable
,
the
makes
haste
to
help
him
;
she
asks
no
questions
,
makes
no
pause
,
nor
deliberation
,
stands
not
upon
circumstances
of
time
or
place
,
or
measure
of
what
,
or
where
,
or
when
,
or
how
much
;
she
doth
not
examine
nor
catechize
his
person
,
Ubicunque
est
homo
,
ibi
beneficio
locus
est
.
Sen.
l.
4.
de
benef
.
c.
24.
and
then
raise
scruples
(
for
a
scrupulous
mercy
is
but
a
conniving
cruelty
;
it
doth
not
hurt
,
but
it
doth
not
help
)
she
sees
him
cast
down
,
and
she
imploys
the
understanding
to
find
out
waies
and
meanes
,
she
opens
the
eare
to
harken
to
complaints
,
she
makes
the
tongue
as
the
pen
of
a
ready
writer
,
and
speaks
to
his
heart
,
and
stretcheth
forth
the
hand
to
lift
him
up
;
her
haste
is
her
wisdome
;
her
losse
,
her
improvement
;
her
motion
,
her
light
;
her
actuating
is
the
next
object
;
her
life
,
is
misery
;
her
method
poseth
the
wisemen
of
this
world
;
her
art
is
simplicity
;
her
soloecismes
,
Rules
,
her
strange
works
are
the
laughter
of
fooles
,
and
the
musick
of
Angels
;
In
a
word
,
she
ends
not
but
in
her selfe
;
for
if
it
end
,
(
where
the
object
is
seen
)
it
is
not
mercy
;
and
thus
she
leads
us
on
,
and
grows
up
with
us
to
that
strength
,
that
we
are
able
to
Dye
for
the
brethren
,
and
then
,
and
not
till
then
the
mercifull
man
and
his
mercy
end
together
;
and
yet
they
do
not
end
,
for
they
shall
be
had
in
everlasting
remembrance
.
And
we
shall
not
think
so
strange
of
this
Operation
and
Magistery
of
mercy
,
If
in
the
next
place
we
consider
what
spring
,
Op●rari
est
l●rgiri
●le
masynam
.
Tertull.
de
Idolo●at
.
c.
23.
Cyptian
.
l●b
.
inscripsit
,
de
opere
&
elemosynis
.
what
principle
it
is
,
which
begins
and
continues
its
motion
,
and
sets
it
a
working
;
and
Saint
Paul
placeth
it
in
the
inward
man
,
in
the
very
bowels
of
him
;
put
on
therefore
bowells
of
mercy
,
Coloss.
3.12
.
bowells
which
may
sound
as
an
harp
,
Is
.
16.11
.
to
raise
and
refresh
every
drooping
soul
.
For
there
is
a
melting
as
well
as
a
flowing
,
which
is
nothing
else
but
compassion
or
a
fellow-feeling
;
and
as
every
Naturall
act
and
motion
hath
its
principle
from
whence
it
proceeds
,
so
have
our
spirituall
duties
their
form
,
as
it
were
,
to
give
them
life
and
motion
;
and
when
this
is
wanting
,
we
faile
and
sink
in
our
performance
,
are
but
Idols
;
have
eyes
,
but
see
not
;
have
mouths
,
but
speak
not
;
have
hands
,
but
cannot
reach
them
forth
.
Now
compassion
is
the
spring
and
principle
of
Mercy
,
when
it
exerciseth
its
act
,
when
it
teacheth
the
ignorant
,
or
feeds
the
poore
.
This
wrought
the
miracle
of
the
loaves
,
Matth.
15.
for
Christ
tells
his
Disciples
,
I
have
compassion
on
the
multitude
,
and
he
multiplies
them
.
This
forced
his
teares
from
him
,
and
drew
them
down
his
cheeks
:
For
when
he
came
neere
,
he
beheld
the
City
,
and
wept
over
it
.
Luk.
19.41
.
In
a
word
,
this
nailed
him
to
the
Crosse
.
Nor
can
we
take
it
ill
,
or
be
troubled
to
heare
of
a
compassionate
and
weeping
Christ
,
unlesse
we
be
troubled
also
that
he
was
a
man
;
for
never
did
the
hand
reach
forth
relief
,
nor
the
tongue
speake
comfort
,
till
compassion
had
melted
the
heart
;
never
was
there
any
true
and
naturall
motion
without
a
spring
;
nor
was
there
any
reason
it
should
be
expunged
and
left
our
,
for
we
read
it
again
John
10.
and
Jesus
wept
.
It
is
no
wisdome
so
to
honour
Christ
,
as
to
take
from
his
humanity
.
This
wisdome
comes
not
è-porticu
Solomonis
,
from
the
porch
of
the
Temple
,
but
from
the
Gallery
and
Schools
of
the
Stoicks
who
took
away
all
passion
,
and
with
it
the
very
Nature
of
man
.
It
was
extreme
folly
with
them
to
be
compassionate
;
and
as
they
took
them
away
quite
,
so
the
Peripateticks
left
them
,
but
with
a
curb
,
to
be
stopt
and
moderated
;
and
here
they
both
run
diverse
waies
,
and
both
mist
of
the
right
.
Lactant.
l.
6.
de
ver.
cult.
c.
14
,
15
,
16
,
17.
For
as
Lactantius
well
observes
,
neither
are
the
Affections
quite
to
be
extirpated
and
rooted
out
,
as
the
Stoicks
hold
;
nor
yet
alwaies
to
be
check'd
and
bounded
,
as
the
Peripateticks
would
have
it
,
but
to
be
levell'd
and
directed
on
the
right
object
:
If
you
set
your
compasse
,
and
steere
to
the
right
point
,
you
cannot
fill
your
sailes
too
much
:
If
Jerusalem
,
Jerusalem
,
now
shaking
,
tottering
,
and
falling
,
be
in
your
eyes
,
you
cannot
weep
too
much
;
If
a
multitude
now
ready
to
famish
,
you
cannot
be
too
compassionate
;
If
your
affections
be
set
right
,
your
anger
cannot
be
too
loud
,
for
no
indignation
can
be
raised
up
equall
to
your
sinne
:
your
love
cannot
be
too
intensive
,
for
you
cannot
love
virtue
enough
(
the
love
of
a
friend
,
the
love
of
a
woman
comes
short
,
and
will
never
reach
it
;
)
your
sorrow
cannot
be
too
excessive
;
for
how
can
they
be
cast
down
too
much
,
who
are
fallen
from
God
?
He
that
goes
out
of
his
way
,
though
his
pace
be
gentle
,
yet
must
needs
walk
with
danger
,
every
step
is
an
errour
;
but
he
that
keeps
on
in
the
right
way
,
cannot
possibly
make
too
much
speed
.
No
;
compassion
is
so
far
from
being
imputed
as
a
defect
,
that
it
is
that
by
which
we
come
neerest
to
Christ
himself
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
It
is
a
divine
thing
,
saith
Isidor
,
to
be
compassionate
;
an
imitation
of
him
who
is
a
Father
of
Mercies
,
and
whose
compassions
never
faile
.
Lament.
3.22
.
And
therefore
God
forbid
,
saith
Saint
Austin
,
That
,
though
we
pray
against
them
,
and
would
use
our
strength
,
and
wit
,
and
utmost
power
to
keep
them
off
,
we
should
take
off
our
eye
,
as
loth
to
see
,
or
shut
our
eares
,
as
unwilling
to
heare
the
complaints
,
and
grievings
,
and
miseries
of
our
brethren
;
It
is
indeed
a
sad
spectacle
,
but
a
blessed
occasion
to
call
up
our
compassion
,
and
to
draw
out
our
Mercy
into
act
;
to
kindle
the
fire
within
us
that
it
may
break
forth
into
a
pure
flame
,
to
warme
and
comfort
them
:
And
what
is
a
Christian
mans
life
?
what
is
the
businesse
of
his
life
,
but
to
watch
,
and
observe
,
and
lay
hold
of
occasions
?
to
look
upon
that
fire
which
may
melt
him
;
that
misery
of
others
which
may
make
an
impression
,
and
leave
its
image
in
his
heart
?
which
will
bring
in
that
heavenly
community
,
cùm
quamvis
alii
ferendo
patiantur
,
alii
cognoscendo
compatiantur
,
communis
tamen
sit
tribulatio
;
when
mercy
possesseth
the
heart
of
all
men
with
the
smart
of
that
affiction
which
but
one
man
lies
under
,
making
every
man
a
partaker
,
though
not
in
the
losse
,
yet
in
the
sorrow
.
For
this
compassion
is
bound
up
as
it
were
in
the
very
nature
and
constitution
of
the
Church
;
and
it
is
as
impossible
to
be
a
part
of
the
Church
without
it
,
as
it
is
to
be
a
man
without
the
use
of
reason
;
nay
we
so
far
come
short
of
being
men
as
we
are
defective
in
humanity
.
All
Christians
are
the
parts
of
the
Church
,
and
all
must
sustaine
one
another
,
and
this
is
the
just
and
full
Interpretation
of
that
of
our
Saviour
,
Thou
shalt
love
thy
neighbour
as
thy self
,
and
then
thou
wilt
pity
him
as
thy self
;
Tolle
invidiam
,
&
tuum
est
quod
habet
,
Take
away
envy
,
and
all
that
he
hath
is
thine
;
and
take
away
hardnesse
of
heart
,
and
all
that
thou
hast
is
his
.
Take
away
malice
,
and
all
his
virtues
are
thine
;
and
take
away
pride
,
and
thy
Glories
are
his
.
Art
thou
a
part
of
the
Church
?
thou
hast
a
part
in
every
port
,
and
every
part
hath
a
portion
in
thee
.
We
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
compacted
together
by
that
which
every
joynt
supplies
,
Eph.
4.16
.
a
similitude
and
resemblance
taken
from
the
curtaines
in
the
Temple
,
saith
learned
Grotius
,
Exod.
26.
whereof
every
one
hath
its
measure
;
but
yet
they
are
all
coupled
together
one
to
another
,
v.
3.
and
by
their
loops
which
lay
hold
one
of
another
,
v.
5.
and
like
those
curtains
,
not
to
be
drawn
but
together
,
not
to
rejoyce
,
not
to
weep
,
not
to
suffer
but
together
.
The
word
Church
is
but
as
a
second
notion
,
and
it
is
made
a
terme
of
art
,
and
every
man
almost
,
saith
Luther
,
abuseth
it
,
draws
it
forth
after
his
own
image
,
takes
it
commonly
in
that
sense
which
may
favour
him
so
far
,
as
to
leave
in
him
a
perswasion
that
he
is
a
true
part
of
it
;
and
thus
many
enter
the
Church
,
and
are
shut
out
of
heaven
.
We
are
told
of
a
visible
Church
,
and
the
Church
in
some
sense
is
visible
;
but
that
the
greatest
part
of
this
Church
hath
wanted
bowells
;
that
some
parts
of
it
have
been
without
sense
or
feeling
,
besmered
and
defiled
with
the
blood
of
their
brethren
,
is
as
visible
as
the
Church
.
We
have
heard
of
an
infallible
Church
,
we
have
heard
it
,
and
believe
it
not
;
for
how
can
she
be
infallible
who
is
so
ready
to
design
all
those
to
death
and
hell
who
deny
it
?
If
it
be
a
Church
,
it
is
a
Church
with
hornes
to
push
at
the
nations
,
or
an
army
with
banners
and
swords
;
we
have
long
talked
of
a
Reformed
Church
,
and
we
make
it
our
crown
and
rejoycing
,
but
it
would
concern
us
to
look
about
us
and
take
heed
,
That
we
do
not
reforme
so
as
to
purge
out
all
compassion
also
;
for
cercainly
to
put
off
all
bowells
,
is
not
(
as
some
zelots
have
easily
perswaded
themselves
)
to
put
on
the
new
man
.
Talk
not
of
a
visible
,
Infallible
,
or
a
Reformed
Church
;
God
send
us
a
Compassionate
Church
;
a
title
,
which
will
more
fit
and
become
her
,
then
those
names
which
do
not
beautifie
and
adorne
,
but
accuse
and
condemn
her
when
she
hath
no
heart
.
What
visible
Church
is
that
which
is
seen
in
blood
?
what
infallible
Church
is
that
whose
very
bowels
are
cruell
?
what
reformed
Church
is
that
which
hath
purged
out
all
compassion
?
visible
,
and
yet
not
seen
;
infallible
,
and
deceived
;
reformed
,
and
yet
in
its
filth
;
Monstrum
;
Horrendum
,
Informe
,
This
is
a
mishapen
monster
,
not
a
Church
.
The
True
Church
is
made
up
of
bowells
;
every
part
of
it
is
tender
and
relenting
,
not
onely
when
it self
is
touch'd
,
but
when
the
others
are
moved
;
as
you
see
in
a
well-set
instrument
,
if
you
touch
but
one
string
,
the
others
will
tremble
and
shake
.
And
this
sence
,
this
fellow-feeling
,
is
the
fountain
from
whence
this
silver
streame
of
Mercy
flows
,
the
spring
and
first
mover
of
those
outward
acts
,
which
are
seen
in
that
bread
of
ours
which
floats
upon
the
waters
,
in
the
face
and
on
the
backs
of
the
poore
;
for
not
then
when
we
see
our
brethren
in
affliction
,
when
we
look
upon
them
,
and
passe
by
them
,
but
when
we
see
them
,
and
have
compassion
on
them
,
we
shall
bind
up
their
wounds
,
and
poure
in
wine
and
oyle
,
and
take
care
for
them
:
For
till
the
heart
be
melted
there
will
nothing
flow
.
We
see
almes
given
every
day
,
and
we
call
them
acts
of
piety
;
but
whether
the
hand
of
Mercy
reach
them
forth
or
no
we
know
not
;
our
motions
,
all
of
them
are
not
from
a
right
spring
;
vain
glory
may
be
liberall
;
Intemperance
may
be
liberall
;
Pride
may
be
a
benefactor
;
Ambition
must
not
be
a
Niggard
;
Covetousnesse
it self
sometimes
yeelds
,
and
drops
a
penny
;
and
importunity
is
a
wind
which
will
set
that
wheel
a
going
,
which
had
otherwise
stood
still
.
We
may
read
large
catalogues
of
munificent
men
,
but
many
names
which
we
read
there
may
be
but
the
names
of
men
,
and
not
of
the
Mercifull
:
compassion
is
the
inward
and
true
principle
,
begetting
in
us
the
love
of
Mercy
,
which
compleats
,
and
perfects
,
and
crownes
every
act
;
gives
it
its
true
forme
and
denomination
;
gives
a
sweet
smell
,
and
fragrant
savour
to
Maryes
oyntment
,
for
she
that
poured
it
forth
loved
much
,
Luk.
7.47
.
I
may
say
compassion
is
the
love
of
the
Mercy
,
&
plus
est
diligere
quàm
facere
,
saith
Hilary
,
It
is
a
great
deal
more
to
love
a
good
work
then
to
do
it
;
to
love
virtue
,
then
to
bring
it
into
act
;
to
love
mercy
,
then
to
shew
it
;
it
doth
supply
many
times
the
place
of
the
outward
act
,
but
without
it
the
act
is
nothing
,
or
something
worse
.
It
hath
a
priviledge
to
bring
that
upon
account
which
was
never
done
;
to
be
entitled
to
that
which
we
do
not
,
which
we
cannot
do
;
to
make
the
weak
man
strong
,
and
the
poore
man
liberall
,
and
the
ignorant
man
a
counsellor
;
For
he
that
loves
mercy
would
,
and
therefore
doth
more
then
he
can
do
;
as
David
may
be
said
to
build
the
Temple
,
though
he
laid
not
a
stone
of
it
,
for
God
tells
him
,
he
did
well
,
That
he
had
it
in
his
heart
;
and
thus
our
love
may
build
a
Temple
,
though
we
fall
and
dye
before
a
stone
be
laid
.
Now
this
love
of
mercy
is
not
so
soon
wrought
in
the
heart
as
we
may
imagine
;
as
every
glimmering
of
light
doth
not
make
it
day
;
It
is
a
work
of
labour
and
travell
,
and
of
curious
observance
and
watchfulnesse
over
our selves
;
It
will
cost
us
many
a
combate
and
luctation
with
the
world
and
the
flesh
;
many
a
falling
out
with
our selves
;
many
a
love
must
be
digged
up
by
the
roots
,
before
we
can
plant
this
in
our
hearts
;
for
it
will
not
grow
up
with
luxury
and
wantonnesse
;
with
pride
,
or
self-love
;
you
never
see
these
together
in
the
same
soyle
:
The
Apostle
tells
us
we
must
put
it
on
;
and
●
the
garments
which
adorn
the
soul
are
not
so
soon
put
on
as
those
which
clothe
the
body
;
we
do
not
put
on
mercy
as
we
do
our
mantle
,
for
when
we
do
,
every
puffe
of
wind
,
every
distaste
blows
it
away
;
but
mercy
must
be
so
put
on
,
that
it
may
even
cleave
to
the
soul
,
and
be
a
part
of
it
;
That
every
thought
may
be
a
melting
thought
,
every
word
as
oyle
,
and
every
work
a
blessing
.
Then
we
love
mercy
,
when
we
fling
off
all
other
respects
,
and
whatsoever
may
either
shrink
up
or
straiten
our
bowells
,
or
seale
up
our
lips
,
or
wither
our
hands
;
when
we
look
upon
the
world
but
as
our
stage
,
where
we
must
act
our
parts
,
and
display
the
glories
of
mercy
;
where
we
must
waste
our selves
,
drop
our
teares
,
run
in
to
succour
those
who
are
roughly
handled
in
it
,
and
thus
tread
it
under
our
feet
,
and
then
take
our
Exit
and
go
out
.
When
we
can
forget
our
honour
,
and
remember
the
poore
;
forsake
all
rather
then
our
brethren
,
and
desire
not
to
be
rich
but
in
good
works
;
when
we
have
so
incorporated
out
brethren
into
our selves
,
that
we
stand
and
fall
,
are
happy
and
miserable
together
;
when
we
consider
them
as
ingrafted
into
the
same
Christ
,
and
in
him
to
be
preferred
before
the
whole
world
,
and
to
be
lookt
upon
as
those
for
whom
we
must
dye
,
Then
we
love
mercy
,
then
we
are
mercifull
as
our
heavenly
Father
is
mercifull
.
Thus
if
we
be
qualified
,
we
shall
become
the
Temples
and
habitations
of
Mercy
;
and
as
our
bodies
shall
after
their
resurrection
,
so
our
soules
shall
here
have
novas
dotes
,
shall
be
endowed
with
activity
,
cheerfulnesse
,
and
purity
.
And
first
,
our
mercy
will
be
in
a
manner
Naturall
unto
us
:
secondly
,
it
will
be
Constant
:
thirdly
,
it
will
be
Sincere
:
fourthly
,
it
will
be
Delightfull
to
us
.
It
will
be
Naturall
,
not
forced
;
it
will
be
Constant
,
not
flitting
;
It
will
be
Sincere
,
not
feigned
;
and
it
will
be
Delightfull
,
that
we
shall
long
to
bring
it
into
act
.
And
first
;
we
then
love
it
,
when
it
is
in
a
manner
made
naturall
to
us
;
for
we
never
fully
see
the
beauty
of
it
,
till
we
are
made
New
Creatures
,
and
have
new
eyes
;
then
as
the
new
creature
cannot
sin
,
as
Saint
John
speaks
,
that
is
,
can
doe
nothing
that
is
contrary
and
destructive
to
that
forme
which
constitutes
a
new
creature
,
no
more
can
a
mercifull
man
doe
any
thing
which
will
not
savour
of
mercy
;
and
doth
as
naturally
exercise
himselfe
in
it
,
as
the
Sunne
doth
send
forth
its
beames
,
or
the
Heavens
their
influence
.
For
the
Spirit
of
God
hath
made
his
Heart
a
Fountain
of
Mercy
,
as
he
made
the
Sun
a
Fountain
of
Light
;
and
if
he
break
not
forth
into
action
,
it
is
from
defect
of
means
,
or
occasion
,
or
some
crosse
accident
which
comes
over
him
,
which
doe
but
cloud
and
eclipse
his
mercy
,
as
the
interposition
of
a
grosse
body
doth
the
Sun
,
but
not
put
out
its
light
;
at
the
very
sight
of
Misery
,
Mercy
is
awake
,
up
,
and
either
doing
of
suffering
.
Who
is
weak
,
2
Cor.
11.29
.
and
I
am
not
weak
?
saith
Saint
Paul
;
who
is
offended
,
and
I
burne
not
?
If
I
but
see
him
weak
,
I
faint
;
and
if
I
see
him
vexed
,
I
am
on
fire
.
Nature
is
active
and
will
work
to
its
end
;
heavy
bodies
will
descend
,
and
light
bodies
will
mount
upwards
;
and
Mercy
will
give
,
and
lend
,
and
forgive
;
it
cannot
be
idle
,
Inquies
opere
suo
pascitur
,
Livi.
pres
.
it
is
restlesse
,
and
is
made
more
restlesse
by
its
work
,
which
is
indeed
its
pleasure
;
It
is
then
most
truly
Mercy
,
when
it
shews
it self
.
If
occasion
presents
it selfe
,
it
soon
layes
hold
of
it
;
If
the
object
appeare
,
it
is
carryed
to
it
with
the
speed
of
a
Thought
,
and
reacheth
it
as
soone
;
If
there
be
no
object
,
it
creates
one
;
if
there
be
no
occasion
,
it
studyes
one
:
Is
there
yet
any
left
of
the
house
of
Saul
,
that
I
may
shew
kindnesse
to
for
Jonathans
sake
?
And
,
Is
there
no
Lazar
to
feed
,
no
Widow
to
visit
,
no
Wounds
to
bind
up
,
no
weak
brother
to
be
restored
,
none
that
be
in
darknesse
and
error
to
be
brought
into
the
light
?
These
are
the
Quaeres
,
the
true
dialect
,
this
is
the
Ambition
of
Mercy
:
It
longs
more
for
an
occasion
to
vent
it self
,
then
the
Adulterer
doth
for
the
twilight
;
layes
hold
of
the
least
as
of
a
great
one
;
thinks
nothing
too
high
,
nothing
too
low
,
which
it
can
reach
;
is
still
in
motion
,
because
it
moves
not
like
those
Artificiall
bodies
by
art
or
outward
force
,
but
by
a
principle
of
life
,
the
spirit
of
love
;
and
so
moves
,
not
as
a
clock
,
which
will
stand
still
when
the
plummet
is
on
the
ground
,
but
its
motion
is
Naturall
,
as
that
of
the
spheres
,
which
are
wheel'd
about
without
cessation
,
and
return
by
those
points
by
which
they
past
;
and
indeed
,
may
be
said
rather
to
rest
then
to
move
,
because
they
move
continually
,
and
in
the
same
place
.
Misery
is
the
point
,
the
object
of
mercy
,
and
at
that
it
toucheth
everlastingly
:
mercy
and
misery
still
go
together
and
eye
each
other
;
the
eye
of
misery
looks
up
upon
mercy
,
and
the
eye
of
mercy
looks
down
upon
misery
;
they
are
the
two
cherubins
,
that
have
ever
their
faces
one
towards
another
,
and
they
are
both
full
and
ready
to
drop
and
run
down
;
the
eye
of
misery
is
ever
open
,
and
mercy
hideth
not
her
eye
,
Prov.
28.27
.
By
this
you
may
judge
of
your
acts
of
liberality
,
and
look
upon
them
as
those
sacrifices
with
which
God
is
pleased
,
when
you
find
something
within
you
that
enlargeth
you
,
that
opens
your
mouth
and
hand
,
that
you
cannot
but
speak
and
do
;
when
you
find
a
heat
within
you
that
thaws
and
melts
you
,
that
you
poure
out
your selves
on
your
brethren
;
then
your
works
of
mercy
are
of
a
sweet
smelling
savour
,
when
love
sets
them
on
fire
.
For
secondly
,
being
made
Naturall
unto
us
,
it
will
be
also
constant
,
it
will
be
fixt
in
the
firmament
of
the
soul
,
and
shine
and
derive
its
influence
uncessantly
,
and
equally
,
doing
good
unto
all
men
,
while
it
hath
time
,
that
is
at
all
times
.
When
the
heart
dissents
from
it self
(
for
love
onely
unites
and
makes
it
one
,
)
when
it
is
divisum
cor
,
a
divided
heart
,
divided
between
God
and
the
world
;
when
it
hath
inconstant
motions
,
and
changeable
counsells
,
when
it
joynes
with
the
object
,
and
leaps
from
the
object
;
willing
to
day
and
lothing
to
morrow
;
this
day
cleaving
to
it
,
and
even
sick
for
love
,
(
as
Ammon
was
with
Tamar
)
and
the
next
thrusting
it
out
of
doores
;
chusing
without
judgement
,
and
then
altering
upon
experience
;
In
such
a
heart
mercy
cannot
dwell
;
and
from
hence
it
is
that
we
see
men
every
day
so
unlike
themselves
,
now
giving
,
anon
oppressing
;
now
reaching
out
an
Almes
,
and
by
and
by
threatning
with
the
sword
;
now
giving
their
brother
the
right
hand
of
fellowship
,
and
within
a
while
with
that
hand
plucking
him
by
the
throat
;
now
pittying
him
that
lyes
in
the
dust
,
and
anon
crying
out
,
So
,
So
,
Thus
we
would
have
it
:
For
indeed
their
pity
and
their
rage
,
their
mercy
and
their
cruelty
have
the
same
originall
,
are
raised
upon
the
same
ground
,
the
love
of
themselves
,
and
not
of
mercy
;
and
thus
they
do
some
acts
of
mercy
,
magno
impetu
,
sed
semel
,
with
much
earnestnesse
and
zeale
,
but
not
often
,
like
some
birds
whose
notes
or
rather
noise
we
heare
one
part
of
the
year
,
and
then
they
leave
us
,
vanish
out
of
sight
and
hearing
,
and
as
some
say
,
sleep
out
the
other
.
For
even
in
the
worst
of
men
there
be
some
seeds
of
goodnesse
,
which
they
receive
as
they
are
men
,
from
whence
arise
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
sudden
but
short
and
transitory
inclinations
,
which
are
choked
up
,
but
not
so
dead
in
them
,
but
that
sometimes
they
shew
themselves
and
shoot
out
,
but
as
grasse
doth
upon
the
house-tops
,
Ps.
129.6
which
withereth
before
it
groweth
up
.
There
is
no
Tyrant
but
may
do
one
act
of
mercy
;
no
oppressor
but
may
give
a
cup
of
cold
water
.
In
pessimis
est
aliquid
optimi
,
there
may
be
something
of
that
which
is
good
,
even
in
the
worst
.
Then
mercy
is
in
its
full
glory
,
when
it
acts
upon
a
certain
and
well
grounded
determination
;
when
we
decree
,
as
the
Stoicks
speak
,
and
resolve
so
to
do
,
when
we
have
fixed
this
decree
,
and
made
it
unalterable
;
when
we
are
rooted
and
grounded
in
mercy
,
as
Saint
Paul
speaks
,
Eph.
3.17
.
Rooted
as
a
tree
deeply
in
it
,
and
built
as
a
house
upon
it
,
where
the
corner
and
chief
stone
is
the
love
of
mercy
.
Then
we
are
as
trees
to
shadow
others
,
and
as
an
house
to
shelter
them
;
otherwise
our
mercy
will
be
but
as
a
gourd
,
as
Jonahs
gourd
,
and
will
grow
and
come
up
and
perish
in
a
night
.
Thirdly
,
If
we
love
mercy
,
it
will
be
sincere
and
reall
;
for
sincerity
is
the
proper
issue
and
child
of
love
,
and
makes
the
wounds
of
a
friend
better
then
the
kisses
of
an
enemy
;
makes
a
dish
of
herbs
a
more
sumptuous
Feast
then
a
stalled
oxe
;
makes
a
mite
,
a
good
wish
,
a
good
word
an
Almes
.
What
's
the
mercy
of
the
parasite
?
he
feeds
by
it
.
What
's
the
mercy
of
the
Ambitious
?
a
stirrop
to
get
up
by
.
What
's
the
mercy
of
the
Covetous
?
a
piece
of
art
,
a
warrantable
cheat
.
What
was
that
seeming
mercy
of
Peter
?
It
was
an
offence
,
for
which
Christ
called
him
an
enemy
.
What
's
the
mercy
of
those
,
who
through
Covetousnesse
,
with
feigned
words
make
a
prey
of
mens
soules
?
2
Pet.
2.3
.
I
will
not
tell
you
,
because
I
cannot
give
it
a
name
bad
enough
.
There
may
be
mercy
in
a
supply
,
but
that
supply
may
be
a
snare
.
There
may
be
mercy
in
counsel
,
but
that
counsel
may
betray
me
.
There
is
mercy
in
comfort
,
but
we
know
,
there
be
miserable
comforters
.
True
mercy
must
be
like
our
faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
1.5
.
unfeigned
,
and
then
it
runs
must
pure
and
cleare
without
taint
or
trouble
,
when
love
opens
the
fountain
,
or
rather
is
the
fountain
from
whence
it
flows
;
when
the
love
of
Christ
hath
begot
in
us
the
love
of
our
brethren
,
and
we
shew
mercy
to
them
,
not
for
those
arguments
which
we
make
our selves
,
or
those
perswasions
which
may
be
the
oratory
of
the
flesh
and
the
world
;
but
for
Christs
sake
,
and
for
the
love
of
mercy
,
whose
rationall
and
demonstrative
eloquence
we
should
most
obey
:
otherwise
it
will
begin
fairely
,
and
end
in
blood
;
It
will
drop
teares
,
and
then
hailstones
;
it
will
be
a
but
preface
of
clemency
,
a
mild
prologue
to
lead
in
a
tragedy
;
an
echo
out
of
a
sepulchre
of
rotten
bones
,
and
as
musick
at
the
gates
of
hell
:
It
will
be
mercy
,
but
not
like
unto
Christ
,
in
whom
there
was
found
no
guile
,
but
like
unto
Marcions
Christ
,
all
in
appearance
;
mercy
with
a
trumpet
in
one
hand
,
and
a
sword
in
the
other
;
mercy
which
shall
lessen
your
burthen
,
to
lay
on
more
;
shall
speak
of
ease
,
and
then
add
to
the
misery
of
the
oppressed
.
For
that
which
is
not
sincere
is
not
lasting
.
It
may
begin
to
shine
,
but
it
will
end
in
a
storme
:
A
true
face
is
ever
the
same
,
but
a
vizor
will
soon
fall
off
.
In
a
word
,
if
it
be
not
sincere
,
it
is
not
mercy
,
and
sincere
it
will
not
,
it
cannot
be
,
if
we
love
it
not
.
Last
of
all
;
If
we
love
mercy
we
shall
take
delight
in
it
,
for
joy
is
but
a
resultancie
from
love
;
that
which
we
love
is
also
the
joy
of
our
heart
.
Behold
my
servant
whom
I
have
chosen
,
saith
God
of
Christ
,
Es.
42.1
.
and
then
it
follows
,
In
whom
my
soule
delights
.
I
have
loved
thee
,
saith
God
,
of
Israel
,
and
his
love
thus
bespeaks
them
,
as
a
bridegroome
rejoyceth
over
his
bride
,
so
shall
thy
God
rejoyce
over
thee
,
Is
.
62.5
.
The
bridegroome
is
sick
of
love
in
the
book
of
Canticles
,
his
heart
is
ravish'd
,
and
then
the
floodgates
are
laid
open
,
and
the
streame
is
joy
.
How
faire
is
my
love
?
how
much
better
is
thy
love
then
wine
,
and
the
smell
of
thy
oyntments
then
all
spices
?
Davids
heart
was
knit
unto
Jonathan
,
and
then
,
very
pleasant
hast
thou
been
unto
me
,
2
Sam.
1.26
.
Abraham
loved
hospitality
,
and
therefore
he
is
said
to
sit
in
his
tent
doore
,
in
the
heat
of
the
day
,
to
invite
men
in
,
as
if
every
stranger
had
been
an
Angel
.
If
love
be
as
the
sunne
,
Joy
and
delight
are
the
Beames
which
streame
forth
from
it
;
If
Love
be
as
the
Voice
,
Joy
is
the
Echo
,
for
Joy
is
but
Love
in
the
reflection
;
If
Love
fill
the
heart
,
it
will
heave
,
and
work
it self
out
,
and
break
forth
in
joy
.
By
our
joy
we
may
see
the
figure
,
and
shape
,
and
constitution
of
our
souls
;
for
Love
is
operative
,
working
and
raising
up
something
in
the
soul
,
and
with
it
that
delight
which
is
born
with
it
,
and
alwaies
waits
upon
it
.
If
it
be
darke
and
scarce
observable
,
our
Joy
interprets
it
;
Joy
is
open
and
talkative
;
In
the
wanton
't
is
a
frolick
;
in
the
Revenger
it
is
a
Boast
;
in
the
Drunkard
it
is
a
Ballad
;
in
the
Rich
it
is
Pride
;
in
the
Ambitious
it
is
a
Triumph
;
but
in
the
Mercifull
it
is
Heaven
.
What
a
well-drawn
picture
is
to
an
Apelles
,
what
a
faire
character
is
to
a
Scribe
,
what
a
heap
of
gold
is
to
the
Miser
,
that
and
much
more
are
the
works
of
Mercy
to
them
that
love
it
;
onely
here
the
joy
is
of
a
purer
flame
,
and
burns
brighter
;
that
is
grosse
and
earthy
,
this
is
Seraphicall
.
When
you
reach
forth
your
hand
to
give
a
peny
,
tell
me
,
what
doe
you
feele
in
your
heart
?
when
you
give
good
counsel
,
doe
you
not
heare
a
pleasing
echo
return
back
upon
you
?
when
you
have
lifted
up
the
poore
out
of
the
dust
,
doe
you
not
feele
an
elevation
and
ascension
in
your
mind
?
when
you
clothe
the
naked
,
are
not
you
even
then
super
vestiti
,
clothed
upon
with
joy
?
Beleeve
it
,
you
cannot
give
that
relief
to
the
miserable
,
which
Mercy
works
in
the
soul
,
nor
can
he
that
receives
be
so
much
affected
as
he
that
gives
;
For
when
he
gives
,
he
gives
indeed
his
money
,
but
hath
bestowed
the
greatest
Almes
upon
himself
;
the
poore
man
rejoyceth
,
as
a
hungry
man
that
's
fed
,
as
a
naked
man
that
's
clothed
,
as
one
that
sits
in
darknesse
doth
at
the
breaking
in
of
light
;
but
the
mercifull
man
hath
triumphs
and
Jubilees
within
him
.
In
a
word
,
to
love
Mercy
is
to
be
in
Heaven
,
every
man
according
as
he
purposeth
in
his
heart
,
let
him
give
not
grudgingly
,
or
of
necessity
,
for
God
loveth
a
cheerfull
giver
;
such
a
mercy
is
Gods
Almoner
here
on
earth
,
and
he
loves
and
blesseth
it
,
follows
it
with
his
providence
,
and
his
infinite
Mercy
shall
crown
it
.
That
gift
which
the
Love
of
Mercy
offereth
up
,
is
onely
fit
to
be
laid
up
in
the
Treasury
of
the
Almighty
.
And
now
I
have
set
before
you
Mercy
in
its
full
beauty
,
in
all
its
glory
;
Conclusion
.
you
have
seen
her
spreading
her
raies
:
I
might
shew
you
her
building
of
Hospitalls
,
visiting
the
sick
,
giving
eyes
to
the
blind
,
raising
of
Temples
,
pittying
the
stones
,
breathing
forth
Oracles
,
making
the
ignorant
wise
,
the
sorrowfull
merry
,
leading
the
wandring
man
into
his
way
;
I
might
have
shewed
you
her
sealing
of
Pardons
(
but
we
could
not
shew
you
all
)
these
are
the
miracles
of
Mercy
,
and
they
are
wrought
by
the
power
of
Christ
in
us
,
and
by
us
,
but
by
his
power
;
the
fairest
spectacle
in
the
world
.
Let
us
then
look
upon
it
,
and
love
it
:
what
is
mercy
when
you
need
it
?
is
it
not
as
the
opening
of
the
heavens
unto
you
?
and
shall
it
then
bea
punishment
and
hell
unto
you
,
when
your
afflicted
brethren
call
for
it
?
Is
it
so
glorious
abroad
,
and
shall
it
be
of
so
foul
an
aspect
,
as
not
to
be
thought
worthy
of
entertainment
at
home
?
shall
it
be
a
Jewel
in
every
Cabinet
but
your
own
hearts
?
Behold
,
and
lift
up
your
eyes
,
and
you
shall
see
objects
enough
for
your
Mercy
to
shine
on
;
If
ever
one
depth
called
upon
another
,
the
depth
of
calamity
for
the
depth
of
our
compassion
;
if
ever
our
bowells
should
move
and
sound
,
now
,
now
is
the
time
.
I
remember
,
that
Chrysologus
observes
,
that
God
did
on
purpose
lay
Lazarus
at
the
rich
mans
Gate
,
quasi
pietatis
conflatorium
,
as
a
forge
to
melt
his
stony
heart
.
Lazarus
had
as
many
mouthes
to
speak
,
and
move
him
to
compassion
,
as
he
had
ulcers
and
wounds
;
and
how
many
such
forges
hath
God
set
before
us
?
how
many
mouthes
to
beseech
us
?
how
many
wounds
wide
open
which
speak
loud
for
our
pity
?
how
many
fires
to
melt
us
?
shall
I
shew
you
an
ulcerous
Lazar
?
They
are
obvious
to
our
eye
,
we
shall
have
them
alwaies
with
us
,
saith
our
Saviour
,
and
we
have
them
almost
in
every
place
:
Shall
I
shew
you
men
Stript
and
wounded
,
and
left
half
dead
?
that
may
be
seen
in
our
lives
,
as
well
as
in
the
high
waies
between
Jericho
and
Jerusalem
.
Shall
I
shew
you
the
teares
drilling
down
the
cheeks
of
the
orphans
and
widdows
?
shall
I
call
you
to
heare
the
cry
of
the
hire
kept
back
by
fraud
or
violence
?
for
that
cryes
to
you
for
compassion
,
as
oppression
doth
to
God
for
vengeance
;
and
it
is
a
kind
of
oppression
to
deny
it
them
.
Have
you
no
compassion
all
ye
that
passe
by
,
and
every
day
behold
such
sad
spectacles
as
these
?
shall
I
shew
you
Christ
put
again
to
open
shame
,
whipt
,
and
scorned
,
and
crucified
,
and
that
which
cannot
be
done
to
him
in
his
person
,
laid
upon
his
Church
?
shall
I
shew
you
him
now
upon
the
crosse
,
and
have
you
no
regard
all
you
that
passe
by
?
shall
I
shew
you
the
Church
miserably
torn
in
pieces
?
shall
I
shew
you
Religion
?
I
would
I
could
shew
you
such
a
sight
,
for
scarce
so
much
as
her
forme
is
left
;
what
can
I
shew
,
or
what
can
move
us
,
when
neither
our
own
misery
,
nor
the
common
misery
,
nor
sinne
,
nor
death
,
nor
hell
it self
will
move
us
?
If
we
were
either
good
Men
,
or
good
Citizens
,
or
good
Christians
,
our
hearts
would
melt
and
gush
forth
at
our
eyes
in
Rivers
of
water
;
If
we
were
truly
affected
with
peace
,
we
should
be
troubled
at
war
;
If
we
did
love
the
City
,
we
should
mourn
over
it
;
if
we
did
delight
in
the
prosperity
of
Israel
,
her
affliction
would
wound
us
;
if
Religion
were
our
care
,
her
decay
would
be
our
sorrow
;
for
that
which
we
love
and
delight
in
must
needs
leave
a
mournfull
heart
behind
it
,
when
it
withdraws
it self
.
But
private
interest
makes
us
regardlesse
of
the
common
,
and
we
do
not
pity
Religion
because
we
do
not
pitty
our
own
soules
,
but
drink
deep
of
the
pleasures
of
this
world
;
enlarge
our
Territories
,
fill
our
barnes
,
make
haste
to
be
rich
,
when
our
soul
is
ready
to
be
taken
from
us
,
and
nothing
but
a
rotten
mouldring
wall
,
a
body
of
flesh
which
will
soon
fall
to
the
ground
,
between
us
and
hell
.
I
may
well
take
off
your
eye
from
these
sad
and
wofull
spectacles
;
it
had
been
enough
but
to
have
shewn
you
Mercy
,
for
she
is
a
cloud
of
witnesses
,
a
cloud
of
Arguments
for
her self
;
and
if
we
would
but
look
upon
her
as
we
should
,
there
need
no
other
Orator
.
I
beseech
you
look
into
your
Lease
,
look
into
your
Covenant
,
that
Conveyance
by
which
blisse
and
immortality
are
made
over
to
you
,
and
you
shall
find
that
you
hold
all
by
this
;
you
hold
it
from
the
King
of
Kings
,
and
your
quit-rent
,
your
acknowledgement
for
his
great
Mercy
,
is
your
Mercy
to
others
;
pay
it
down
,
or
you
have
made
a
forfeiture
of
all
;
if
you
be
Mercilesse
,
all
that
labour
(
as
't
is
called
)
of
charity
is
lost
;
your
loud
profession
,
your
forced
gravity
,
your
burning
zeal
,
your
faith
also
is
vain
,
and
you
are
yet
in
your
sinnes
.
For
what
are
all
these
without
Mercy
but
words
and
names
?
and
there
is
no
name
by
which
we
can
be
saved
,
but
the
name
of
Jesus
Christ
;
and
all
these
,
Devotion
,
Confession
,
Abstinence
,
Zeal
,
Severity
of
life
,
are
as
it
were
the
letters
of
his
name
,
and
I
am
sure
Mercy
is
one
,
and
of
a
faire
character
;
and
if
we
expunge
and
blot
it
out
,
it
is
not
his
name
.
Why
boast
we
of
our
zeal
?
without
mercy
it
is
a
consuming
fire
.
'T
is
true
,
he
that
is
not
zealous
doth
not
love
;
but
if
my
love
be
counterfeit
,
what
a
false
fire
is
my
zeal
?
and
one
mark
of
true
zeal
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Naz.
or
.
14.
if
it
be
kept
within
its
bounds
,
and
mercy
is
the
best
watch
we
can
set
over
it
to
confine
and
keep
it
in
.
The
Church
of
Christ
is
not
placed
under
the
Torrid
Zone
,
that
these
cooler
and
more
temperate
vertues
may
not
dwell
there
:
if
you
will
have
your
zeal
burn
kindly
,
Ignis
zeli
ardere
debet
oleo
misericordiae
.
Aqu●…
.
de
Eruditione
princip.
l.
1.
c.
15
,
16.
it
must
not
be
set
on
fire
by
any
earthy
matter
,
but
from
Heaven
,
where
is
the
Mercy-seat
,
and
which
is
the
seat
of
Mercy
;
if
you
will
be
burning
lamps
,
you
must
poure
in
oleum
misericordiae
,
the
oyl
of
mercy
,
as
Bernard
speaks
;
if
this
oyl
faile
,
you
will
rather
be
Beacons
then
Lamps
,
to
put
all
round
about
you
in
Arms
,
as
we
have
seen
in
Germany
and
other
places
.
Men
and
Brethren
,
I
may
speak
to
you
of
the
Patriarch
David
,
who
is
dead
and
buried
;
and
though
we
have
not
his
Sepulchre
,
yet
we
have
the
memory
of
his
mercifulness
remaining
with
us
to
this
day
;
and
I
ask
,
Had
not
he
zeal
?
Yes
,
and
so
hot
and
intensive
,
that
it
did
consume
him
,
Psal.
119.139
.
and
yet
but
three
verses
before
,
Rivers
of
water
ran
down
his
eyes
;
and
this
heat
,
and
this
moisture
had
one
and
the
same
cause
,
because
they
kept
not
thy
law
,
in
the
one
;
because
they
forgat
thy
word
,
in
the
other
;
which
is
the
very
same
.
We
much
mistake
if
we
doe
not
think
there
may
be
a
weeping
as
well
as
a
burning
zeal
:
And
indeed
zeal
is
never
more
amiable
,
never
moves
with
more
Decorum
,
nay
with
more
advantage
both
to
our selves
and
others
,
then
when
Mercy
sends
it
running
down
the
cheeks
.
We
cannot
better
conclude
then
with
that
usefull
advice
of
GBernard
,
Bern.
46.
S.
in
Cant.
Zelus
absque
misericordia
minùs
utilis
,
plerumque
etiam
perniciosus
,
&c.
Zeal
without
mercy
is
alwaies
unprofitable
,
and
most
commonly
dangerous
;
and
therefore
we
must
pour
in
this
oyl
of
mercy
,
quae
zelum
supprimat
,
spiritum
temperet
,
which
may
moderate
our
zeal
,
and
becalm
and
temper
ourspirit
,
which
may
otherwise
hurry
us
away
to
the
trouble
of
others
,
and
ruine
of
our selves
;
which
it
cannot
doe
,
if
Mercy
be
our
Assessor
.
To
conclude
.
Let
us
therefore
cast
off
every
weight
,
let
us
empty
our selves
,
fling
out
all
worldly
lusts
out
of
our
hearts
,
and
make
roome
for
mercy
;
Let
us
receive
it
,
naturalize
it
,
consubstantiate
it
,
as
the
Greek
Fathers
speak
,
with
our selves
,
that
we
may
think
nothing
,
breathe
nothing
,
doe
nothing
but
mercy
;
That
mercy
may
be
as
an
Intelligence
to
keep
us
in
a
constant
and
perpetuall
motion
of
doing
good
;
That
it
may
be
true
and
sincere
,
and
sweeter
to
us
then
the
honey
or
honey-comb
,
and
so
be
our
Heaven
upon
Earth
whilst
we
are
here
,
that
peace
may
be
upon
us
,
and
mercy
,
even
upon
all
those
who
love
mercy
,
who
are
indeed
the
true
Israel
of
God
.
The
last
branch
is
our
humble
walking
with
God
,
and
that
we
shall
lay
hold
on
in
our
next
.
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
The
Six
and
Twentieth
SERMON
.
PART
VI.
MICAH
6.8
.
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
,
but
to
doe
justly
,
and
to
love
mercy
,
and
to
walk
humbly
with
thy
God
?
WE
have
already
gathered
fruit
from
two
of
the
Branches
of
this
Tree
of
Life
,
This
Good
which
God
by
his
Prophet
hath
shewed
us
in
the
Text
;
we
have
seen
Justice
run
down
as
waters
,
and
righteousnesse
as
a
mighty
streame
as
the
Prophet
speaks
:
we
have
seen
Mercy
dropping
as
the
dew
on
the
tender
herbs
,
and
rain
upon
the
grasse
.
We
have
beheld
Justice
filling
the
hand
,
and
Mercy
opening
it
;
Justice
fitting
and
preparing
the
hand
to
give
,
and
Mercy
stretching
it
forth
to
clothe
the
naked
,
and
fill
the
hungry
with
good
things
;
Justice
gathering
,
and
Mercy
scattering
;
Justice
bringing
in
the
seed
,
and
Mercy
sowing
it
;
in
a
word
,
Justice
making
it
ours
,
and
Mercy
alienating
it
,
and
making
it
his
,
whosoever
he
be
that
wants
it
.
We
must
now
lay
hold
on
the
third
,
which
shadows
both
the
rest
from
those
blasts
which
may
wither
them
;
Those
stormes
and
temptations
which
may
shake
and
bruise
them
:
from
Covetousnesse
,
Ambition
,
Pride
,
Self-love
,
Self-deceit
,
Hypocrisy
,
which
turne
Justice
into
gall
and
worme-wood
,
and
eat
out
the
very
bowells
of
Mercy
.
For
our
reverent
and
humble
deportment
with
God
is
the
mother
of
all
good
counsel
,
the
guard
and
defence
of
all
holy
duties
and
the
mistris
of
innocency
:
By
this
the
Just
and
Mercifull
man
lives
,
and
moves
,
and
hath
his
being
;
his
whole
life
is
an
humble
deportment
with
God
;
every
motion
of
his
is
humility
;
I
may
say
,
his
very
essence
is
humility
;
for
he
gathers
not
,
he
scatters
not
,
but
as
in
his
eye
and
sight
.
When
he
fills
his
garners
,
and
when
he
empties
them
,
he
doth
it
as
under
that
all-seeing
eye
,
which
sees
not
onely
what
he
doth
,
but
what
he
thinks
.
In
this
the
Christian
moves
,
&
walks
with
or
before
his
God
not
opening
his
eyes
,
but
to
see
the
wonders
of
his
Laws
;
not
opening
his
mouth
,
but
in
Hallelujahs
;
not
opening
his
eares
,
but
to
his
voice
;
not
opening
his
hand
,
but
in
his
name
;
not
giving
his
Almes
,
but
as
in
the
presence
of
his
Father
,
which
seeth
in
secret
,
and
so
doing
what
he
requires
,
with
feare
and
trembling
.
This
spreads
and
diffuseth
it self
through
every
veine
and
branch
,
through
every
part
and
duty
of
his
life
.
When
he
sits
in
judgement
,
humility
gives
the
sentence
;
when
he
trafficks
,
humility
makes
the
bargain
;
when
he
casts
his
bread
upon
the
waters
,
his
hand
is
guided
by
humility
;
when
he
bowes
and
falls
down
before
his
God
,
humility
conceives
the
prayer
;
when
he
fasts
,
humility
is
in
Capite
Iejunii
,
and
begins
the
fast
;
when
he
exhorts
,
humility
breaths
it
forth
;
when
he
instructs
,
humility
dictates
;
when
he
corrects
,
humility
makes
the
rod
:
whatsoever
he
doth
,
he
does
as
before
,
or
under
,
or
with
the
Lord
:
humility
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
in
all
.
In
a
word
;
Singularum
virtutum
proprii
actus
,
say
the
Schooles
;
virtues
both
morall
and
Theologicall
,
like
the
celestiall
Orbs
,
have
their
peculiar
motion
proceeding
from
their
distinct
Habits
and
Formes
;
but
humility
is
the
intelligence
which
keeps
and
perpetuates
that
motion
,
as
those
orbs
are
said
to
have
their
motion
held
up
and
regulated
by
some
assistent
forme
without
.
And
now
,
being
here
required
to
walk
humbly
with
our
God
,
It
will
not
be
impertinent
to
give
you
the
picture
of
humility
in
little
,
to
shew
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
summarily
and
in
brief
what
it
is
,
and
so
we
may
better
see
in
what
this
our
walking
humbly
consists
.
And
indeed
we
look
upon
humility
as
we
do
upon
a
picture
,
mirantur
omnes
divinam
formam
,
sed
ut
simulachrum
fabre
politum
mirantur
omnes
,
as
Apuleius
speaks
of
his
Psyche
.
Every
man
doth
much
admire
it
as
a
beautifull
piece
,
but
it
is
as
men
admire
a
well-wrought
statue
,
or
picture
;
every
man
likes
it
,
but
(
which
was
the
lot
of
his
Psyche
)
no
man
loves
it
,
no
man
wooes
it
,
no
man
desires
to
take
her
to
his
wife
.
Yet
it
will
not
be
amisse
to
give
you
a
short
view
of
her
.
And
the
Orator
will
tell
us
,
Virtutis
laus
omnis
in
actione
consistit
,
Every
vertue
is
commended
by
its
proper
act
and
operation
,
and
is
then
actually
,
when
it
works
;
Temperance
doth
bind
the
appetite
;
liberality
open
the
hand
;
modesty
compose
the
countenance
;
valour
guard
the
heart
,
and
work
out
its
contrary
out
of
the
mind
;
and
Humility
every
thing
that
riseth
up
;
every
swelling
and
tumour
of
the
soule
,
which
are
called
by
the
Apostle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
12.20
.
puffings
up
,
for
riches
,
or
learning
,
or
beauty
,
or
strength
,
or
eloquence
,
or
virtue
,
or
any
thing
which
we
admire
our selves
for
;
elations
and
lifting
up
of
the
mind
above
it self
,
the
stretching
of
it
beyond
its
measure
,
2
Cor.
10.14
.
setting
it
up
against
the
Law
,
against
our
brethren
,
against
God
himself
;
making
us
to
complain
of
the
Law
,
as
unjust
;
to
start
at
the
shadow
of
an
injury
;
to
do
evil
,
and
not
to
see
it
;
to
commit
sinne
,
and
excuse
it
;
making
our
tongues
our
own
,
our
hands
our
own
,
our
understandings
our
own
,
our
wills
our
own
;
leaving
us
independents
,
under
no
Law
but
our
own
:
The
Prophet
David
calls
it
the
highnesse
or
haughtinesse
of
the
heart
,
Ps.
131.
Solomon
,
the
haughtinesse
of
the
spirit
,
Prov.
16.18
.
which
is
visible
in
our
sinne
,
and
visible
in
our
Aplogies
for
sinne
;
lifting
up
the
eyes
,
and
lifting
up
the
nose
(
for
so
the
phrase
signifies
)
Ps.
10.4
.
lifting
up
the
head
,
making
our
necks
brasse
,
as
if
we
had
devoured
a
spit
,
as
Epictetus
expresses
it
;
I
am
and
I
alone
,
Graeci
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
appellant
.
Arrian
.
Epict.
is
soon
writ
in
any
mans
heart
;
and
it
is
the
office
and
work
of
humility
to
wipe
it
out
,
to
wipe
out
all
imaginations
which
rise
and
swell
against
the
Law
,
our
neighbour
,
and
so
against
God
himself
.
For
the
mind
of
man
is
very
subject
to
these
fits
of
swelling
;
humility
?
our
very
nature
riseth
at
the
mention
of
it
.
Habet
mens
nostra
sublime
quiddam
,
&
impatiens
superioris
,
saith
the
Orator
;
mens
minds
naturally
are
lifted
up
,
and
cannot
endure
to
be
overlookt
.
Humility
?
'T
is
well
we
can
heare
her
named
with
patience
;
it
is
something
more
,
that
we
can
commend
her
:
but
,
quale
monstrum
?
quale
sacrilegium
?
saith
the
Father
;
O
monstrous
sacriledg
!
we
commend
humility
,
and
that
we
do
so
,
swells
us
;
we
shut
her
out
of
doores
,
when
we
entertain
her
;
when
we
deck
her
with
praises
,
we
sacrilegiously
spoile
her
,
and
even
lose
her
in
our
Panegyricks
and
commendations
.
We
see
(
for
it
is
but
too
visible
)
what
light
materialls
we
are
made
of
,
what
tinder
we
are
,
that
the
least
spark
will
set
us
on
fire
,
to
blaze
and
be
offensive
to
every
eye
.
We
censure
pride
in
others
,
and
are
proud
we
do
so
;
we
humble
our
brethren
,
and
exalt
our selves
.
It
is
the
art
and
malice
of
the
world
,
when
men
excell
either
in
virtue
or
learning
,
to
say
,
they
are
proud
,
and
they
think
weith
that
breath
to
levell
every
hill
that
riseth
so
high
,
and
calls
so
many
eyes
to
look
upon
it
:
But
suppose
they
were
;
alas
,
a
very
fool
will
be
so
,
and
he
that
hath
not
one
good
part
to
gain
the
opinion
of
men
,
will
do
that
office
for
himself
,
and
wonder
the
world
should
so
mistake
him
.
Doth
learning
,
or
virtue
,
do
our
good
parts
puff
us
up
,
and
set
us
in
our
Altitudes
?
No
great
matter
,
the
wagging
of
a
feather
,
the
gingling
of
a
spur
,
a
little
ceruse
and
paint
,
any
thing
,
nothing
will
do
it
.
Nay
,
to
descend
yet
lower
,
That
which
is
worse
then
nothing
will
do
it
;
wickednesse
will
do
it
:
He
boasteth
of
his
hearts
desire
,
saith
David
,
Ps.
10.3
.
he
blesseth
himself
in
evil
;
he
rejoyceth
in
evil
,
saith
Solomon
,
Prov.
2.14
.
he
pleaseth
and
flattereth
himself
in
mischif
:
And
what
are
these
benedictions
,
these
boastings
,
these
triumphs
in
evil
,
but
as
the
breathings
,
the
sparkles
,
the
proclamations
of
pride
?
The
wicked
is
so
proud
,
he
careth
not
for
God
,
he
is
not
in
all
his
waies
.
When
Adam
by
pride
was
risen
so
high
as
to
fall
from
his
obedience
,
God
looks
upon
him
in
this
his
exaltation
,
or
rather
in
this
ruine
,
and
beholds
him
not
as
his
creature
,
but
as
a
prodigie
,
and
seemes
to
put
on
admiration
;
Ecce
!
Adam
factus
tanquam
unus
è
nobis
;
See
,
the
man
is
become
like
unto
us
,
and
he
speaks
it
by
an
Irony
.
A
God
he
is
,
but
of
his
own
making
;
whilest
he
was
what
I
made
him
,
he
was
a
man
,
but
Innocent
,
Just
,
immortall
,
of
singular
endowments
,
and
he
was
so
truly
and
really
;
but
now
having
swelled
,
and
reach'd
beyond
his
bounds
,
a
God
he
is
,
but
per
mycterismum
,
a
God
that
may
be
pitied
,
that
may
be
derided
,
a
mortall
,
dying
God
,
a
God
that
will
run
into
a
thicket
to
hide
himself
:
His
greatnesse
is
but
figurative
,
but
his
misery
is
reall
;
being
turned
out
of
Paradise
,
hath
nothing
left
but
his
fancy
to
Deifie
him
.
This
is
our
case
,
and
our
Teeth
are
on
edge
with
the
same
sowre
grapes
:
we
are
proud
,
and
sinne
,
and
are
proud
in
our
sinnes
:
we
lift
up
our selves
against
the
Law
,
and
when
we
have
broke
it
,
we
lift
up
our selves
against
repentance
:
when
we
are
weak
,
then
we
are
strong
;
when
we
are
poor
and
miserable
,
then
we
are
rich
;
when
we
are
naked
,
then
we
clothe
our selves
with
pride
as
with
a
garment
;
and
as
in
Adam
,
so
in
us
,
our
greatnesse
is
but
a
tale
,
a
pleasing
lye
,
our
sins
and
imperfections
true
and
reall
;
our
Heaven
but
a
thought
,
and
our
hell
,
burning
:
a
strange
soloecisme
;
a
look
as
high
as
heaven
,
and
the
soule
as
low
as
the
lowest
pit
.
It
was
an
usuall
speech
with
Martin
Luther
,
That
every
man
was
born
with
a
Pope
in
his
belly
;
&
we
know
what
the
Pope
hath
long
challeng'd
and
appropriated
to
himself
,
Infallibility
&
Supremacy
,
which
like
the
two
sides
of
an
Arch
mutually
uphold
each
other
:
for
doe
we
question
his
Immunity
from
Errour
?
it
is
a
bold
errour
in
us
;
for
he
is
supreme
Judge
of
Controversies
.
And
the
Conjecture
is
easie
which
way
the
question
will
be
stated
.
Can
we
not
be
perswaded
and
yield
to
his
supremacy
?
then
his
Parasites
will
tell
you
that
he
is
Infallible
;
by
this
we
may
well
guesse
what
Luther
meant
;
for
so
it
is
in
us
,
Pride
makes
us
incorrigible
,
and
the
thought
that
we
are
so
increaseth
our
pride
:
we
are
too
high
to
stand
,
and
too
wise
to
be
wary
;
too
learned
to
be
taught
,
and
too
good
to
be
reproved
:
we
now
stand
upon
our
supremacy
,
see
,
how
the
worme
swells
into
an
Angel
:
The
heart
forgets
it
is
flesh
,
and
becomes
a
stone
;
and
you
cannot
set
Christs
Impresse
,
Humility
,
upon
a
stone
.
Learne
of
me
,
for
I
am
humble
;
The
eare
is
deafe
,
and
the
heart
stubborne
;
the
mind
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Saint
Paul
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Theodoret
,
a
reprobate
,
reverberating
mind
,
a
heart
of
marble
,
which
violently
beats
back
the
blow
that
should
soften
it
.
Now
the
office
of
humility
is
to
abate
this
swelling
;
It
s
proper
work
is
to
hammer
this
rock
,
and
break
it
to
pieces
,
Jer.
23.29
.
to
drive
it
into
it self
,
to
pull
it
down
at
the
sight
of
this
Lord
,
to
place
it
under
it self
,
under
the
Law
,
under
God
;
to
bind
it
as
it
were
with
cords
,
and
let
out
this
corrupt
blood
,
and
this
noxious
humour
,
and
so
sacrifice
it
to
that
God
that
framed
it
.
In
a
word
,
depressing
it
in
it self
,
that
it
be
not
too
wise
,
too
full
;
That
it
may
behold
it self
of
more
value
then
the
whole
world
,
and
then
shut
it self
up
,
that
it
wander
not
abroad
after
those
vanities
which
will
soon
fill
it
with
aire
,
and
swell
it
.
This
is
the
method
,
and
this
is
the
work
of
humility
;
It
pulls
out
our
eyes
,
that
we
may
see
;
spoiles
us
of
our
wealth
,
that
we
may
be
rich
;
takes
us
out
the
raies
,
that
we
may
have
light
;
takes
us
from
our selves
,
that
we
may
possesse
our selves
;
bids
us
depart
from
God
,
that
we
may
enjoy
him
.
This
is
Janitrix
scholae
Christi
,
faith
Bernard
;
for
when
we
bow
,
and
lye
prostrate
,
we
are
let
in
.
This
is
as
Saint
John
Baptist
to
prepare
the
way
,
to
make
every
mountain
low
,
and
the
rough
places
plaine
;
to
depresse
a
lofty
head
,
and
sink
a
haughty
eye
,
and
beat
down
a
swelling
heart
.
In
a
word
,
this
is
the
best
Leveller
in
the
world
,
and
there
need
none
but
this
.
Wee
see
then
in
what
humility
consists
;
in
placing
us
where
we
should
be
,
at
the
footstool
of
God
,
admiring
his
majesty
,
and
abhorring
themselves
,
distrusting
our selves
,
and
relying
on
his
wisdome
,
bowing
to
him
when
he
helps
us
,
and
bowing
to
him
when
he
strikes
us
;
denying
ourselves
,
surrendring
our selves
,
being
nothing
in
our selves
,
and
all
things
in
him
.
Which
will
more
plainly
appeare
in
the
extent
of
this
duty
,
which
reacheth
the
whole
man
,
both
body
and
soul
.
It
was
the
speech
of
Saint
Austin
,
Domine
duo
creasti
,
alterum
propete
,
alterum
prope
nihil
,
Lord
thou
hast
made
two
things
in
the
world
,
one
neere
unto
thy self
,
divine
and
celestiall
,
the
soul
;
the
other
vile
and
sordid
,
next
to
nothing
,
the
body
.
These
are
the
parts
which
constitute
and
make
us
men
,
the
subject
of
sinne
,
and
therefore
of
humility
.
Let
not
sinne
reign
in
your
mortall
bodies
,
Rom.
6.12
.
but
let
humility
depose
,
and
pluck
it
from
its
throne
:
Ind
delinquit
homo
unde
constat
,
saith
Tertullian
,
from
thence
sinne
is
,
from
whence
we
are
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Nazianzen
,
with
our selves
we
fight
against
our selves
;
we
carry
about
with
us
those
forces
which
beset
us
;
we
are
that
Army
which
is
in
battell
aray
against
us
;
—
videas
concurrere
Bellum
Atque
virum
—
Our
enemies
are
domestick
,
at
home
within
us
;
and
a
tumult
must
be
laid
where
first
't
was
raised
.
Between
them
both
,
saith
the
same
Father
,
Naz.
orat
.
8.
there
is
a
kind
of
warlike
opposition
,
and
they
doe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
were
pitch
their
Tents
one
against
the
other
;
when
the
body
prevailes
,
the
soul
is
lost
;
and
when
the
body
is
at
the
lowest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
is
the
soul
is
high
as
heaven
;
and
when
the
soul
is
sick
,
even
bedrid
with
sinne
,
then
the
body
is
most
active
,
as
a
wild
Asse
,
or
wanton
Heifer
.
In
both
there
is
matter
for
humility
to
work
on
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Hesyc
.
In
both
there
are
excrescences
and
extuberations
to
be
lopt
off
and
abated
;
the
body
must
he
used
as
an
enemy
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Saint
Paul
,
I
buffet
it
,
I
beat
it
black
and
blew
,
I
handle
it
as
a
Rebell
,
or
profest
enemy
;
and
it
must
be
used
as
a
servant
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
hold
it
in
subjection
,
like
a
captive
,
like
a
slave
after
conquest
.
)
And
the
soul
to
be
checked
,
contracted
,
and
depressed
in
it self
,
ne
in
multa
diffluat
,
that
it
spread
not
,
nor
diffuse
it self
on
variety
of
objects
:
It
must
not
be
dimidiata
humilitas
,
an
humility
by
halves
,
but
Holocaustum
,
a
whole
burnt-offering
,
both
body
and
soul
wasting
and
consuming
all
their
drosse
in
this
Holy
Conflagration
.
I
know
not
how
,
good
duties
are
either
shrunk
up
in
the
conveyance
,
not
drove
home
by
the
Masters
of
the
Assembly
,
or
else
taken
into
pieces
in
the
performance
.
Doth
God
proclaime
a
Fast
?
See
,
the
head
hangs
down
,
the
look
is
changed
;
you
may
read
a
Famine
in
the
countenance
,
and
yet
the
Fast
not
kept
:
Walk
humbly
with
him
?
So
we
will
;
he
shall
have
our
knee
,
our
look
;
he
shall
see
us
prostrate
on
the
ground
,
say
some
,
who
are
as
proud
on
the
ground
as
when
they
stood
up
.
He
shall
have
the
heart
,
no
knee
of
ours
,
say
others
,
as
proud
as
they
.
If
we
can
conceive
an
Humiliation
,
and
draw
forth
its
picture
but
in
our
fancy
;
nay
if
we
can
but
say
,
It
is
good
to
be
humbled
,
it
is
enough
,
though
it
be
a
lye
,
and
we
speak
not
what
we
think
.
We
are
most
humble
when
we
least
expresse
it
,
so
full
of
contradictions
is
Hypocrisie
,
(
and
what
a
huge
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
gulph
is
there
between
Hypocrisie
and
Humility
?
)
so
reaching
at
Impossibilities
,
which
may
draw
Pride
and
Humility
together
to
be
one
and
the
same
,
which
yet
are
at
greater
distance
one
from
the
other
,
then
the
Earth
is
from
the
Heaven
.
And
thus
we
divide
Humility
,
nay
thus
we
divide
our selves
from
our selves
,
our
soules
from
our
bodies
;
either
our
Humility
is
so
spirituall
that
we
cannot
see
it
,
neither
dropping
at
the
eyes
,
nor
changing
the
countenance
,
nor
bowing
the
knees
;
nor
heare
it
in
complaints
,
and
grones
,
and
roarings
,
which
were
wont
to
be
the
language
of
humility
;
or
so
corporeall
,
that
we
see
it
all
.
God
hath
his
part
,
and
but
a
part
,
and
so
hath
none
;
and
then
the
conjecture
is
easie
,
who
hath
it
all
.
But
our selves
include
both
;
neither
is
my
Body
my self
,
nor
my
Soul
my self
,
but
I
am
one
made
up
of
both
,
the
knot
that
tyes
them
both
together
;
and
my
Humility
lasts
no
longer
then
whilst
I
am
one
of
both
.
Whilst
then
we
are
so
,
let
us
give
him
both
,
and
first
the
Soule
.
For
there
is
no
vice
so
dangerous
,
or
to
which
we
are
more
subject
,
then
spirituall
pride
.
Other
vices
proceed
from
some
defect
in
us
,
or
some
sinfull
imbecillity
of
nature
,
but
this
many
times
ariseth
out
of
our
good
parts
;
Others
fly
from
the
presence
of
God
,
this
dares
him
to
his
face
,
and
makes
even
Ruine
it self
the
Foundation
of
its
Tabernacle
.
Intestinum
malum
periculosius
,
The
more
neere
the
evil
cleaves
to
the
soule
,
the
more
dangerous
it
is
;
the
more
inward
,
the
more
fatall
.
I
may
wean
my self
from
the
world
,
and
fling
off
vanity
;
I
may
take
off
my
soul
from
sensible
objects
;
I
may
deny
my
appetite
,
I
may
shut
up
my
eye
,
I
may
bind
my
hands
;
I
may
study
pleasure
so
long
,
till
I
truly
understand
it
,
and
know
it
is
but
madnesse
;
and
the
world
,
till
I
contemn
it
;
but
Pride
ultima
exuitur
,
is
the
last
garment
which
we
put
off
;
when
we
are
naked
,
we
can
keep
her
on
;
and
when
we
can
be
nothing
we
can
be
proud
.
And
therefore
some
have
conceived
humility
to
be
placed
in
the
soul
as
a
Canopy
covering
and
shadowing
both
the
faculties
,
binding
and
moderating
the
understanding
,
and
subduing
the
will
;
and
whilest
they
sit
under
humility
,
they
sit
in
state
;
the
understanding
is
crowned
with
raies
and
light
,
and
the
will
commands
just
things
,
as
from
its
Throne
;
never
imploys
the
eye
or
hand
in
any
office
for
which
the
one
should
be
pluckt
out
,
and
the
other
cut
off
,
but
are
both
in
their
highest
exaltation
,
being
both
now
under
the
will
of
God
.
Our
understanding
many
times
walks
in
things
too
high
for
it
,
yet
thinks
she
is
above
them
;
and
our
will
inclines
(
and
that
too
oft
)
to
things
forbidden
,
because
they
are
so
;
cannot
endure
the
check
and
restraint
of
a
command
,
which
it
breaks
under
that
name
;
the
two
greatest
evils
under
the
Sunne
,
we
are
too
wise
,
and
we
are
too
willfull
.
Now
the
pride
of
our
will
is
quickly
seen
,
and
therefore
the
more
curable
;
It
shewes
it self
in
the
wild
irregular
motions
of
the
outward
man
;
If
lifts
up
the
hand
,
it
moves
the
tongue
,
it
rowles
the
eye
,
it
paints
it self
upon
the
very
countenance
,
either
in
smiles
or
frownes
,
either
in
cheerfulnesse
or
terror
;
It
is
visible
in
each
motion
,
and
there
be
Lawes
to
check
and
curb
it
,
that
it
may
not
be
so
troublesome
and
destructive
as
otherwise
it
would
be
;
but
quae
latent
nocent
,
The
serpent
at
the
heele
,
an
over-weening
conceit
of
our
own
knowledge
,
of
our
own
perfections
,
how
invisible
doth
it
enter
us
?
how
deceitfully
doth
it
flatter
us
?
how
subtilly
ensnare
us
?
Benè
sapimus
in
causa
nostra
,
we
are
wise
in
our
own
cause
;
we
have
dig'd
deep
and
found
the
truth
,
which
others
do
but
talk
of
;
we
cannot
be
deceived
,
and
the
thought
that
we
cannot
be
deceived
,
doth
deceive
us
most
.
Now
we
are
rich
,
now
we
are
learned
,
now
we
are
wise
,
now
we
reigne
as
kings
,
and
carry
all
before
us
;
we
controll
the
weak
with
our
power
;
the
ignorant
with
our
knowledge
;
the
poore
with
our
wealth
;
the
simple
with
our
wisdome
;
and
confute
our selves
with
our
own
arguments
,
and
are
poore
,
because
we
are
so
rich
;
are
deceived
,
because
we
are
so
wise
;
can
do
little
,
because
we
can
do
so
much
;
and
manifest
our
folly
unto
all
men
,
because
we
are
so
wise
.
For
whither
will
this
high
conceit
of
our selves
lift
us
?
even
above
our selves
,
besides
our selves
,
against
our selves
:
for
wheresoever
we
stand
,
we
stand
a
contradiction
to
our selves
and
others
,
and
are
as
far
from
what
we
would
set
up
,
as
they
are
,
who
would
set
up
something
else
which
is
nothing
like
it
.
We
conceive
the
world
is
shaken
and
out
of
order
,
and
we
put
forth
our
hand
to
beare
up
the
pillars
of
it
.
We
form
Common-wealths
,
we
square
out
one
by
another
,
and
know
the
dimensions
of
neither
.
We
modell
Churches
,
draw
out
their
Government
,
that
is
,
make
a
coat
for
the
moon
:
we
make
a
Church
,
and
clothe
it
with
our
fancy
;
fit
it
with
a
government
,
as
with
a
garment
,
which
will
never
be
put
on
;
or
if
it
be
,
The
next
power
may
pluck
it
off
,
and
leave
it
naked
,
leave
it
nothing
,
or
put
on
some
other
which
may
be
worne
with
more
honour
and
safety
to
that
power
,
which
put
it
on
.
This
is
visible
and
open
to
the
eye
,
and
that
eye
is
but
weak
and
dull
which
doth
not
see
and
observe
it
;
why
should
then
our
pride
and
self-conceit
thus
walk
as
in
shadow
,
as
in
a
dreame
?
why
should
we
thus
disquiet
our selves
in
vaine
,
and
busie
our selves
,
and
trouble
others
,
to
build
up
that
to
which
we
can
contribute
no
more
,
then
a
poore
,
feeble
wish
,
which
hath
not
power
enough
to
raise
it
to
that
desired
height
in
which
we
would
have
it
seen
,
but
will
leave
it
where
it
was
first
set
up
(
an
uselesse
unregarded
thing
)
in
our
brain
and
imagination
?
Christ
and
his
Apostles
did
not
leave
the
Church
naked
,
but
fitted
her
with
a
garment
,
which
she
wore
for
many
ages
;
in
which
there
were
scarce
any
that
did
stand
up
and
say
,
It
did
not
become
her
;
and
if
we
do
not
now
like
the
fashion
,
but
sit
down
and
invent
another
,
we
do
but
teach
and
prompt
others
to
do
the
like
;
and
so
we
shall
have
many
more
,
and
none
at
all
,
be
ever
chusing
,
ever
changing
,
even
to
the
end
of
the
world
.
This
is
it
which
hath
divided
Christians
,
which
have
but
one
name
,
and
given
them
so
many
,
that
it
will
cost
us
labour
and
study
but
to
number
them
:
This
rends
the
Church
with
Schisme
;
for
men
that
will
not
be
confined
,
are
ever
asking
how
they
should
be
governed
;
and
they
are
busiest
to
question
the
present
form
of
discipline
,
who
would
have
none
:
and
if
you
observe
the
behaviour
of
the
Schismatick
,
you
may
behold
him
walk
,
as
if
he
had
the
Urim
and
Thummim
on
his
breast
,
the
breast-plate
of
judgement
ever
with
him
,
for
by
a
thought
(
which
is
but
a
look
of
the
mind
)
he
discovers
,
and
determines
all
things
;
so
dangerous
is
this
spirituall
pride
both
to
our selves
and
others
.
Nor
is
the
high
conceit
of
our
own
perfections
and
holinesse
lesse
dangerous
,
but
most
fatall
to
our selves
;
For
that
heaven
which
we
draw
out
in
our
fancy
,
hath
no
more
light
and
joy
in
it
,
then
the
region
of
darknesse
;
onely
what
is
wanting
in
reality
,
we
supply
with
thought
;
but
to
no
more
purpose
then
that
souldier
,
who
having
no
other
pillow
to
lay
his
head
on
but
his
head-piece
,
that
he
might
make
it
more
easie
,
filled
it
with
chaffe
.
We
think
our selves
to
be
something
,
as
the
Apostle
speaks
,
Gal.
6.
and
we
are
nothing
,
and
are
deceived
;
pride
is
but
a
thought
,
and
pride
is
folly
;
now
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
more
regular
then
the
rule
,
more
exact
then
the
Law
,
Nazian.
more
bright
then
light
,
above
the
command
;
not
to
believe
us
is
infidelity
;
not
to
obey
us
is
a
kind
of
rebellion
;
not
to
admire
us
is
profanenesse
;
not
to
joyne
with
us
is
schisme
;
not
to
subscribe
to
what
we
say
,
is
heresie
.
We
are
,
and
we
alone
;
we
are
as
he
that
lyeth
on
the
top
of
the
mast
,
and
we
sleep
,
and
dreame
out
the
tempest
;
we
may
be
Adulterers
,
Murderers
,
Traytors
,
and
the
Favourites
of
God
;
we
may
be
men
after
Gods
own
heart
,
and
yet
do
what
his
soul
hateth
:
All
our
sinnes
are
veniall
,
though
never
so
great
;
our
sinnes
do
not
hurt
,
but
rather
advantage
us
;
the
greatest
evil
that
is
in
us
will
turn
to
our
good
;
for
our
faith
is
stedfast
,
our
hope
lively
,
and
our
Election
sure
;
and
to
this
height
our
imagination
hath
raised
us
,
and
from
this
we
fall
,
and
are
lost
for
ever
.
And
therefore
it
will
concern
us
to
captivate
both
,
both
our
understanding
and
our
will
;
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
be
over-wise
,
not
to
be
wise
in
our
own
conceits
,
Rom.
12.16
.
not
to
be
such
Gnosticks
,
not
to
seem
to
know
what
we
do
not
;
nay
sometimes
not
to
seem
to
know
what
we
do
know
;
and
this
will
defend
us
from
Errour
,
and
our
Brethren
from
offence
:
and
then
to
subdue
our
will
to
our
reason
and
the
rule
,
to
subject
our
will
against
our
naturall
desire
and
inclination
to
the
will
of
God
;
ad
nutum
ejus
nutu
citiùs
obedire
,
to
obey
every
beck
of
his
as
soon
as
the
beck
is
given
,
in
the
twinkling
of
an
eye
,
without
deliberation
or
demur
.
In
a
word
,
not
to
doe
what
thou
wouldst
,
but
to
obey
in
what
thou
wouldst
not
,
and
which
the
flesh
shrinks
from
,
which
is
the
crown
and
perfection
of
Obedience
,
put
on
by
the
hand
of
Humility
.
And
this
is
the
Humility
of
the
Soule
:
But
is
this
enough
?
No
,
Psal.
40.
Tertull.
de
Pallio
.
Corpus
aptâ
sti
mihi
,
A
body
hast
thou
prepared
me
.
God
sees
thy
Body
as
well
as
thy
Soul
,
and
will
have
the
knee
,
the
tongue
,
the
eye
,
the
countenance
,
Auditur
Philosophus
dum
videtur
;
the
Philosopher
,
and
so
the
Christian
,
is
heard
when
he
is
seen
.
Thou
art
to
walk
with
him
,
or
before
him
.
Come
,
saith
David
,
Let
us
worship
and
fall
down
,
and
kneel
before
the
Lord
our
Maker
.
Then
you
may
best
take
Humilitie's
picture
,
when
the
Body
is
on
the
ground
;
you
may
mark
her
how
she
bowes
it
down
,
watch
her
in
a
teare
,
take
hold
of
her
in
a
look
,
follow
her
in
all
her
postures
,
till
she
faint
,
and
droop
,
and
lye
down
in
dust
and
ashes
.
Oh
beloved
,
the
time
was
when
men
did
so
walk
,
as
if
God
had
been
visible
and
before
them
;
The
time
was
when
Humility
was
thought
a
vertue
;
when
Humility
came
forth
in
this
dresse
,
multo
deformata
pulvere
,
with
ashes
sprinkled
on
her
head
,
her
garments
rent
,
like
a
Penitentiary
:
You
might
have
beheld
her
kissing
the
chains
of
imprison'd
Martyrs
,
washing
the
feet
of
Lazars
,
wallowing
at
the
Temple
doores
,
begging
the
prayers
of
the
Saints
;
you
might
have
seen
her
rent
,
and
torn
,
stript
and
naked
,
the
haire
neglected
,
the
eye
hollow
,
the
body
withered
,
the
feet
bare
,
and
the
knees
of
horn
,
as
Nazianzen
describes
it
in
his
12.
Oration
.
Then
we
humility
not
sunk
into
the
soul
,
but
written
and
engraven
in
the
body
in
Capitall
letters
,
that
you
might
have
run
and
read
it
.
But
,
I
know
not
how
the
Face
of
Christendome
is
much
altered
,
and
humility
grown
stately
,
hath
bracelets
on
her
Armes
,
and
rich
Diamonds
on
her
Head
:
we
have
fed
her
daintily
,
and
set
her
upon
her
feet
.
Walk
humbly
;
that
we
can
without
hat
or
knee
,
with
a
merry
and
lofty
countenance
,
with
a
face
set
by
our
Ambition
,
and
even
speaking
our
Pride
and
Scorn
;
and
we
appeare
in
the
service
of
God
,
as
in
a
thing
below
us
and
which
we
Honour
with
our
Presence
:
Humility
with
an
Humble
look
,
a
bowed
knee
,
a
Bare
Head
,
a
Composed
Countenance
?
away
with
it
,
It
is
Idolatry
and
Superstition
.
But
let
us
not
deceive
our selves
;
God
hates
the
visor
of
humility
,
but
not
her
face
;
If
she
borrow
from
art
and
the
pencill
,
she
is
deformed
,
but
appearing
in
her
own
likenesse
,
in
that
dresse
;
which
God
himself
hath
put
her
in
,
she
is
lovely
,
and
shines
upon
those
duties
in
which
we
are
imployed
,
and
makes
them
so
delightfull
to
behold
.
'T
is
true
,
the
thought
may
knock
at
heaven
,
when
the
body
is
on
the
ground
;
and
when
that
's
shut
up
between
two
walls
,
may
measure
out
a
Kingdome
;
and
the
whole
world
may
be
too
narrow
for
an
Anchoret
:
but
it
is
as
true
,
That
humility
never
seized
on
the
mind
,
but
it
draws
the
body
after
it
;
If
I
lose
my
friend
,
my
look
will
tell
you
he
is
gone
.
If
a
robber
spoil
all
that
I
have
,
there
is
a
kind
of
devastation
of
the
countenance
,
but
a
wounded
spirit
who
can
beare
?
If
thy
soul
be
truly
humble
,
thy
bones
will
consume
,
and
thy
marrow
waste
,
as
David
speaks
,
Thy
eye
wax
old
,
and
thou
wilt
forget
to
eat
thy
bread
;
thou
wilt
goe
heavily
all
the
day
long
.
Think
what
we
will
,
pretend
what
we
can
,
flatter
our selves
as
we
please
,
I
shall
assoone
believe
him
chast
,
whose
eyes
are
full
of
Adulteries
,
or
who
will
sell
a
copyhold
to
buy
Aretines
pictures
;
I
shall
as
soon
think
him
modest
,
whose
mouth
is
an
open
sepulchre
;
him
charitable
,
who
will
sooner
eat
up
twenty
poore
men
,
then
feed
one
,
as
that
man
devote
and
humble
in
his
heart
,
who
is
so
bold
and
irreverent
in
his
outward
gesture
.
I
cannot
but
look
upon
it
as
upon
an
impossibility
,
to
draw
these
two
together
,
a
neglectfull
deportment
,
and
humility
;
for
I
cannot
imagine
,
nor
can
any
man
give
me
a
reason
,
why
every
.
Passion
,
nay
,
why
every
vice
should
shew
it self
in
the
outward
man
,
totâ
corpulentiâ
,
as
the
Father
speaks
,
in
its
full
proportion
and
dimensions
;
That
Anger
should
shake
the
lips
,
and
set
the
teeth
,
and
dye
the
face
sometimes
with
white
sometimes
with
red
;
that
sorrow
should
make
men
put
on
sackcloth
,
rend
their
garments
,
beat
their
heads
against
the
walls
,
as
Augustus
did
for
the
defeat
and
losse
of
Varus
;
that
even
dissimulation
it self
should
betray
it self
by
the
winking
of
the
eye
,
Prov.
10.10
.
That
every
vice
and
virtue
should
one
way
or
other
open
it self
,
and
even
speak
to
the
eye
,
onely
Devotion
and
Humility
should
sink
in
,
and
withdraw
it self
,
lurke
and
lye
hid
in
the
inward
man
,
as
if
it
were
ashamed
to
shew
its
head
;
that
we
should
be
afraid
,
to
kneel
,
afraid
,
to
be
reverent
;
that
it
should
be
a
sinne
to
kneel
,
a
sin
to
be
humble
;
that
to
come
and
fall
down
,
or
bow
,
though
it
be
in
the
house
of
God
,
is
to
worship
Dagon
.
Reason
and
Religion
help
us
,
and
destroy
every
Altar
,
and
break
down
every
image
,
and
burn
it
with
fire
,
and
chase
and
banish
all
superstition
from
the
face
of
the
earth
.
And
let
all
the
people
say
Amen
.
But
,
God
forbid
,
that
reverence
,
and
those
motions
and
expressions
of
humility
which
are
the
works
and
language
of
the
heart
,
should
be
swept
out
together
with
the
rubbish
;
that
the
wind
which
drives
out
superstition
,
should
leave
an
open
way
for
Profanenesse
and
Atheisme
to
enter
in
.
And
let
all
the
people
say
Amen
to
that
too
.
For
if
we
do
not
present
our
bodies
as
well
as
our
soules
a
living
sacrifice
,
glorifying
God
in
every
motion
of
it
,
as
as
we
do
in
every
conception
of
our
mind
,
Rom.
12.1
.
Our
service
cannot
be
a
reasonable
service
of
him
,
and
the
same
tempest
may
drive
down
before
it
religion
and
reason
both
.
S.
Paul
hath
joyned
them
both
together
as
in
the
purchase
,
so
also
in
the
obligation
,
1
Cor.
6.20
.
Ye
are
bought
with
a
price
,
This
is
the
Antecedent
;
and
then
it
follows
necessarily
,
therefore
glorifie
God
in
your
bodies
and
your
spirits
,
which
are
Gods
.
But
this
may
seem
too
generall
;
yet
if
we
know
what
humility
is
,
we
shall
the
better
see
how
to
walk
humbly
with
our
God
;
but
we
will
draw
it
neerer
,
and
be
more
particular
.
And
indeed
,
to
walk
humbly
with
our
God
,
and
to
walk
before
him
,
Gen.
17.1
.
to
walk
in
his
statutes
,
Psal.
119.1
.
to
walk
in
the
light
of
the
Lord
,
Is
.
2.5
.
to
walk
as
in
his
sight
,
differ
not
in
signification
,
nor
present
unto
our
understandings
diverse
things
.
For
all
speake
but
this
,
to
walk
as
in
his
presence
,
to
walk
as
if
he
were
a
neer
spectator
,
as
if
he
were
visible
before
us
,
not
to
shroud
and
mantle
our selves
,
not
to
run
into
the
thicket
,
as
if
there
he
could
not
see
us
;
but
so
to
behave
our selves
,
as
if
he
were
a
stander
by
,
an
eye-witnesse
of
all
our
Actions
;
to
curb
our
fancy
,
keep
our
tongue
,
be
afraid
of
every
Action
,
upon
this
certain
perswasion
,
That
God
is
at
hand
.
For
as
God
is
Emanuel
,
God
with
us
,
when
he
blesseth
us
and
doth
us
good
,
so
do
we
walk
with
God
when
we
blesse
him
,
and
do
our
duties
.
As
I
was
with
Moses
,
so
will
I
be
with
thee
,
saith
God
to
Joshuah
,
Joshuah
.
5.
Then
God
is
with
us
when
he
strengthneth
our
hands
,
when
he
shadows
us
under
his
wing
,
when
he
poureth
forth
his
graces
upon
us
;
and
then
we
walk
with
him
when
we
bowe
before
him
,
use
all
the
faculties
of
our
soules
,
and
move
every
member
of
our
bodies
as
his
,
and
as
in
his
sight
;
when
we
devote
our selves
to
him
alone
;
when
our
eye
looks
upon
him
as
the
eye
of
the
handmaid
on
the
eye
of
her
mistress
,
and
by
a
strict
and
sincere
obedience
we
follow
him
in
all
those
waies
which
he
hath
appointed
for
us
.
This
I
take
to
be
the
meaning
of
the
words
;
we
shall
draw
all
within
the
compasse
of
these
considerations
;
first
,
That
God
hath
an
all-seeing
eye
,
That
he
sees
all
ad
Nudum
,
as
the
Schooles
speak
,
naked
as
they
are
,
surveys
our
Actions
,
heares
our
words
,
and
searcheth
the
very
inwards
of
the
heart
:
secondly
,
That
truly
to
believe
this
is
the
best
preservative
of
the
other
two
;
the
best
meanes
to
establish
Justice
,
and
uphold
Mercy
in
us
;
to
keep
us
in
an
even
and
unerring
course
of
obedience
:
for
will
any
man
offend
his
God
in
his
very
eye
?
And
in
the
third
place
,
we
shall
discover
and
point
out
those
who
do
not
thus
walk
with
God
,
but
walk
in
the
haughtinesse
,
and
deceitfulnesse
of
their
hearts
,
as
if
God
had
neither
eye
to
see
,
nor
eare
to
heare
,
nor
hand
to
punish
them
,
that
we
may
mark
and
avoid
them
;
and
this
shall
serve
for
use
and
application
.
What
doth
God
require
?
—
to
walk
humbly
with
thy
God
.
And
first
,
That
we
may
walk
humbly
with
our
God
,
this
must
be
laid
as
a
foundation
to
build
upon
,
as
the
primum
movens
,
as
the
which
first
sets
us
a
walking
,
and
puts
us
into
this
carefull
and
humble
posture
,
That
God
is
present
every
where
,
and
seeth
and
knoweth
all
things
.
And
here
we
must
not
make
too
curious
and
bold
a
disquisition
concerning
the
manner
how
God
is
present
every
where
,
and
how
he
seeth
all
things
;
It
is
enough
for
us
to
believe
he
doth
so
,
and
not
to
seek
to
know
that
which
he
never
told
us
,
and
which
indeed
he
cannot
tell
us
,
because
we
cannot
apprehend
it
:
for
how
can
we
receive
that
knowledge
,
of
which
we
are
not
capable
?
we
read
,
That
he
filleth
the
earth
and
the
heaven
,
Jer.
23.24
.
That
heaven
is
his
Throne
,
and
the
earth
his
footstoole
,
Is
.
66.1
.
That
he
is
higher
then
heaven
,
and
deeper
then
hell
,
and
longer
then
the
earth
,
and
broader
then
the
sea
,
Job
11.7,8,9
.
That
he
is
not
far
from
every
one
of
us
,
That
in
him
we
live
,
and
move
,
and
have
our
being
.
Acts
17.27,28
.
That
his
understanding
is
infinite
,
Psal.
147.5
.
That
there
is
no
creature
which
is
not
manifest
in
his
sight
;
that
all
things
are
naked
to
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
open
as
the
entrailes
of
a
beast
cut
down
in
the
back
,
for
sacrifice
,
Heb.
4.13
.
That
he
looks
down
from
heaven
on
the
children
of
men
.
Psal.
142.
That
his
eyes
are
open
upon
all
their
waies
;
That
neither
they
,
nor
their
Imquity
are
hid
from
his
face
;
&
hoc
satis
est
dixisse
Deo
—
and
this
is
enough
for
God
to
tell
us
,
and
this
is
enough
for
us
to
know
.
I
dare
be
bold
to
say
,
saith
Saint
Augustine
,
Forsitan
nec
ipse
Johannes
dicit
de
Deo
,
ut
est
,
Saint
John
was
as
an
eagle
,
and
flew
aloft
,
to
a
higher
pitch
then
the
rest
,
but
could
not
soare
so
high
as
to
bring
us
down
a
full
relation
,
and
tell
us
what
God
is
.
This
is
a
message
which
no
man
can
bring
,
nor
no
man
can
heare
.
He
was
a
man
inspired
from
God
himself
;
if
he
had
not
been
inspired
,
he
could
have
said
but
little
,
and
being
a
man
,
he
could
say
no
more
.
They
that
walk
in
valleys
and
in
low
places
,
see
not
much
more
ground
then
they
tread
;
they
that
are
in
deep
wells
,
see
onely
that
part
of
the
world
which
is
over
their
heads
;
but
he
that
is
on
the
top
of
some
exceeding
high
mountain
,
sees
all
the
levell
,
even
the
whole
country
which
is
about
him
:
So
it
stands
betwixt
us
mortalls
and
our
incomprehensible
God
;
we
that
live
in
this
world
,
are
confined
as
it
were
into
a
valley
or
pit
,
we
see
no
more
then
the
bounds
which
are
set
us
will
give
us
leave
;
and
that
which
our
scant
,
and
narrow
wisdome
,
and
providence
foresees
,
when
the
eye
thereof
is
cleerest
,
is
ful
of
uncertainty
,
as
depending
upon
causes
which
may
not
work
,
or
if
they
do
,
by
the
intervening
of
some
crosse
accident
,
may
faile
.
But
God
,
who
is
that
supreme
and
sublime
light
,
and
by
reason
of
his
wonderfull
nature
so
high
exalted
,
as
from
some
exceeding
high
mountain
sees
all
men
at
once
,
all
Actions
,
all
Casualties
present
and
to
come
,
and
with
one
cast
of
his
eye
measures
them
all
.
This
we
are
told
,
and
't
is
enough
for
us
that
God
hath
told
us
so
much
;
that
he
is
in
heaven
,
and
yet
not
confined
to
that
place
;
that
he
is
every
where
,
though
we
do
not
know
how
;
that
he
sees
all
things
,
knows
all
things
;
that
he
is
Just
,
and
wise
,
and
Omnipotent
:
and
here
we
may
walk
with
safety
,
for
the
ground
is
firm
under
us
;
upon
this
we
may
build
up
our selves
in
our
Holy
Faith
;
upon
this
we
may
build
up
our
Love
,
which
alwaies
eyes
him
;
our
honour
to
him
,
which
ever
bowes
before
him
;
our
patience
,
which
beares
every
burden
,
as
if
we
saw
him
laying
it
on
;
our
feare
,
to
which
every
place
is
as
mount
Sinai
,
where
it
trembles
before
him
;
our
hope
,
which
layes
hold
on
him
,
as
if
he
were
present
in
all
the
hardship
we
undergoe
;
our
obedience
,
which
alwaies
works
as
in
his
eye
;
to
venture
further
,
is
to
venture
as
Peter
did
upon
the
Sea
,
where
we
are
sure
to
sink
;
nor
will
Christ
reach
out
his
hand
to
help
us
,
but
we
shall
be
swallowed
up
in
that
depth
which
hath
no
bottome
,
and
be
lost
in
that
which
is
past
finding
out
;
for
this
is
the
just
punishment
of
our
bold
,
and
too
forward
curiosity
;
It
works
on
busily
,
and
presseth
forward
with
great
earnestnesse
to
see
it self
defeated
;
loseth
that
which
it
might
grasp
,
and
findeth
nothing
.
It
is
enough
for
us
to
see
the
back
parts
of
God
,
that
is
,
as
much
as
he
is
pleased
to
shew
us
;
and
the
want
of
this
moderation
hath
occasioned
many
grosse
errours
in
the
Church
of
Christ
(
for
what
can
curiosity
bring
forth
but
monsters
?
)
The
Anomaei
thought
God
as
comprehensible
as
themselves
(
and
indeed
,
upon
a
slender
stock
of
knowledge
we
grow
wanton
,
and
talk
of
God
as
we
do
of
one
another
)
and
no
marvel
,
that
they
who
know
not
themselves
should
be
so
ignorant
of
God
,
as
to
think
to
comprehend
him
.
Against
these
Saint
Chrysostom
wrote
.
The
Manichees
confined
him
to
a
place
,
and
these
Saint
Austin
confutes
.
Others
took
upon
them
to
qualifie
and
reforme
this
speech
,
God
is
in
every
place
,
by
changing
the
preposition
In
into
Cum
,
God
is
with
every
place
.
Others
conclude
that
the
essence
of
God
is
most
properly
in
heaven
;
others
have
shut
him
up
there
,
and
excluded
his
presence
from
this
lower
world
.
The
heaven
,
they
will
tell
you
,
is
his
Throne
,
but
then
is
not
the
earth
also
his
footstoole
;
why
may
he
not
then
be
in
earth
,
as
well
as
in
heaven
?
For
the
Argument
is
the
very
same
;
nor
must
we
conceive
of
God
as
we
do
of
great
Potentates
,
whom
we
do
not
entertain
in
a
Cottage
,
but
in
a
Palace
;
nor
can
his
Majesty
gather
soyl
by
intermingling
it self
with
the
things
of
the
earth
(
a
most
carnall
conceit
)
for
the
very
Poet
will
tell
us
,
Tangere
&
tangi
nisi
corpus
nulla
potest
res
.
That
nothing
but
a
body
can
be
touch'd
,
much
lesse
defiled
.
We
cannot
think
the
Angel
impaired
his
beauty
by
being
in
prison
with
Peter
,
or
in
the
den
with
Daniel
,
unlesse
we
will
say
he
was
scorch't
in
the
furnace
,
when
the
three
men
did
not
so
much
as
smell
of
the
fire
.
The
heavens
themselves
are
unclean
in
his
sight
,
saith
Job
,
c.
15.
yet
he
remains
,
saith
the
Father
,
pure
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
most
wonderfull
exuberance
,
beyond
all
Hyperbole
;
No
pitch
can
defile
him
,
no
sinne
pollute
him
;
No
deformity
on
earth
can
sully
his
beauty
.
Our
cursed
oathes
do
even
blast
his
name
,
yet
his
name
is
the
same
,
the
Holy
of
Holyes
;
his
eyes
beheld
us
weltring
in
our
blood
,
yet
they
are
ten
thousand
times
brighter
then
the
sunne
;
and
therefore
he
is
truly
called
Actus
primus
,
an
act
or
essence
,
as
free
from
contagion
,
as
composition
.
We
take
perfection
from
,
him
he
receives
no
imperfection
from
us
;
he
sits
in
heaven
,
yet
his
Majesty
is
not
increased
;
he
walks
on
the
earth
,
yet
his
Majesty
is
not
diminished
;
he
rides
on
the
wings
of
the
wind
,
yet
his
Majesty
and
glory
is
still
the
same
.
He
is
in
darknesse
,
makes
darknesse
a
Pavillion
round
about
him
,
yet
is
light
it self
;
he
is
in
our
corrupt
hearts
,
yet
is
purity
it self
.
Nusquam
est
,
&
ubique
est
,
he
is
no
where
,
because
no
place
can
contain
him
;
he
is
every
where
,
because
no
body
,
no
place
,
no
substance
whatsoever
can
exclude
him
.
And
as
he
is
present
with
us
,
and
about
our
paths
,
so
he
sees
and
knows
every
motion
and
action
of
ours
.
Our
inclinations
,
our
thoughts
,
when
they
are
risen
,
whilest
they
were
arising
,
before
there
was
either
object
or
opportunity
to
raise
them
,
or
any
temptation
to
draw
them
up
.
He
sees
our
habits
,
our
vices
and
virtues
,
before
we
ventured
on
that
action
which
did
lead
the
way
and
begin
them
;
I
know
him
,
saith
God
of
Abraham
,
Gen.
18.19
.
and
that
he
will
do
Justice
and
Judgement
.
He
knows
our
dispositions
.
And
found
some
good
thing
in
Jeroboams
child
,
1
Kings
14.13
.
He
sees
all
our
actions
long
before
they
are
done
;
our
thoughts
,
before
they
are
conceived
;
our
deliberations
,
before
we
ask
counsel
;
and
our
counsels
,
before
they
are
fixt
.
Of
what
large
extent
were
many
of
the
prophesies
?
how
many
yeares
?
how
many
crosse
actions
?
how
many
contingencies
?
what
numberlesse
swarms
of
thoughts
inconsistent
,
and
not
understood
,
and
yet
concurrent
and
introductory
to
that
which
was
foretold
,
came
between
the
prophesie
and
the
fullfilling
of
it
?
yet
God
saw
through
all
these
,
and
saw
all
these
,
and
how
they
were
working
to
that
end
,
of
which
he
was
pleased
to
give
the
prophets
a
sight
.
The
prophet
Daniel
foretells
the
succession
of
the
Monarchies
,
the
division
of
Alexanders
kingdomes
,
the
ruine
of
the
Jews
,
and
that
so
plainly
,
that
Prophyry
,
a
great
enemy
to
the
Christians
,
to
disgrace
and
put
it
off
,
said
,
That
it
was
a
discourse
much
like
Lycophrons
Cassandra
,
written
after
the
things
were
done
,
and
so
publisht
to
caiol
and
deceive
the
people
,
who
are
soon
pleased
,
&
so
,
soon
taken
with
a
cheat
.
Malè
nôrunt
Deum
,
qui
non
putant
illum
posse
quod
non
putant
,
Tert.
de
Resurr.
Carn
.
c.
38.
saith
Tertullian
,
They
have
but
little
knowledge
of
God
,
who
do
not
think
that
he
can
do
,
yea
and
doth
know
and
see
what
they
cannot
think
.
For
he
that
made
the
eye
,
shall
not
he
see
?
He
that
teacheth
man
knowledge
,
shall
not
he
know
?
Psal.
94.9,10
.
He
that
fashioneth
the
heart
,
shall
not
he
consider
all
our
works
?
Psal.
33.15
.
He
sees
us
when
we
fall
down
before
him
,
he
sees
us
when
we
harden
our
faces
;
and
he
sees
us
in
our
teares
,
and
he
sees
us
in
our
blood
,
and
yet
he
remaines
yesterday
,
and
to
day
,
and
the
same
for
ever
.
For
as
it
is
an
argument
of
his
infinite
perfection
to
understand
all
things
,
so
is
it
of
his
Judiciary
and
infinite
power
to
see
,
and
know
,
and
observe
those
motions
,
those
offers
,
those
inclinations
which
are
against
his
Law
,
and
by
which
we
are
said
to
fight
against
him
.
I
may
know
Adultery
,
and
yet
be
chast
;
I
may
see
malice
and
debate
in
the
City
,
and
yet
be
peaceable
;
I
may
heare
blasphemy
,
and
yet
tremble
at
Gods
name
:
For
sinne
doth
not
pollute
as
it
is
in
the
understanding
,
but
in
the
will
;
not
as
it
is
known
,
but
as
it
is
embraced
;
and
not
by
any
physicall
,
but
a
morall
contagion
,
which
first
infects
the
will
alone
.
If
the
bare
knowledge
of
evil
could
pollute
,
then
he
that
makes
himself
an
Eunuch
for
the
kingdome
of
heaven
,
may
be
an
Adulterer
,
and
the
Judge
that
sits
to
condemn
the
sinne
,
may
be
a
Parricide
.
God
then
may
be
present
every
where
,
and
this
is
the
poorest
exception
that
can
be
made
against
it
.
I
have
waved
,
you
see
,
that
more
subtile
and
intricate
disputes
,
(
and
there
be
too
many
,
for
men
are
never
weary
of
doing
nothing
)
that
which
hath
been
spoken
is
as
plain
as
necessary
,
and
no
man
can
take
it
as
a
thing
out
of
his
sphere
and
reach
.
Let
us
passe
to
that
which
we
proposed
in
the
second
place
,
and
for
which
we
proposed
this
of
the
Omnipresence
and
Omniscience
of
God
.
For
the
consideration
of
this
is
the
best
preservative
of
Mercy
,
and
Pillar
to
uphold
Justice
;
Septum
Legis
,
a
fence
,
a
hedge
set
about
the
Law
,
that
no
unclean
beast
be
so
bold
to
break
in
,
and
come
so
neer
as
to
touch
it
.
The
Prophet
David
makes
this
use
of
it
,
Psal.
139.7
.
Quò
ibo
à
spiritu
?
whither
shall
I
go
from
thy
spirit
,
or
whither
shall
I
fly
from
thy
presence
?
If
I
go
into
heaven
,
thou
art
there
;
If
I
make
my
bed
in
hell
,
behold
thou
art
there
;
If
I
take
the
wings
of
the
morning
,
and
fly
to
the
uttermost
parts
of
the
Sea
,
even
there
shalt
thou
find
me
out
.
Now
nothing
can
be
more
forcible
to
make
us
walk
reverently
and
humbly
with
our
God
,
then
a
firm
perswasion
that
God
walks
with
us
that
he
sees
and
observes
us
,
that
whatever
we
do
or
think
lyes
open
to
the
view
and
survey
of
that
all-seeing
eye
.
For
secresie
is
the
nurse
of
sinne
;
that
is
done
often
which
is
done
without
witnesse
,
and
done
with
more
delight
,
in
a
kind
of
pride
and
triumph
,
where
there
is
the
least
feare
of
discovery
.
They
that
are
drunk
are
drunk
in
the
night
,
and
the
twilight
is
the
Adulterers
season
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
said
Pindarus
.
Clem.
Paedag.
3.
Drunkennesse
,
Uncleannesse
,
Revelling
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Nazianzen
,
are
the
thefts
of
the
night
,
by
which
we
would
steale
and
convey
our
sinne
from
the
Sun
and
the
people
.
Naz.
or
.
40.
And
Clemens
observes
it
of
the
Gnosticks
,
That
they
professe
themselves
to
be
the
Sonnes
of
God
,
Clem.
Strom.
3.
but
as
the
Sonnes
of
God
did
not
love
the
light
,
but
polluted
themselves
,
and
took
their
pleasure
,
not
as
Kings
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
slaves
in
secret
,
for
feare
of
the
whip
.
Look
upon
the
Politicians
of
the
world
,
and
see
how
they
work
under
ground
,
as
it
were
in
vaults
and
caves
;
how
they
look
one
way
and
work
another
;
what
a
streame
of
light
ushers
in
a
work
of
darknesse
;
what
a
goodly
preface
we
have
to
a
flying
book
of
curses
;
what
a
faire
frontispiece
to
a
Beth-aven
,
a
house
of
vanity
;
and
then
when
their
lust
,
which
conceived
with
so
much
art
and
concealment
,
hath
brought
forth
that
sinne
with
which
they
were
so
long
in
labour
,
they
will
not
own
it
under
that
name
,
but
father
it
upon
something
else
which
was
scarce
thought
on
till
then
,
and
is
more
different
from
it
in
kind
,
then
a
man
is
from
a
Lion
.
So
they
hide
it
that
it
may
be
done
,
and
when
't
is
done
they
hide
it
;
a
child
of
darknesse
it
was
in
the
conception
,
and
now
't
is
brought
forth
,
it
is
a
child
of
darknesse
.
For
the
most
part
,
we
bid
defiance
to
sinne
in
publick
,
and
meet
and
joyne
with
it
in
the
dark
;
though
we
venture
not
in
the
day
,
but
stand
out
,
yet
if
it
will
give
us
a
visit
in
the
twilight
,
we
are
willing
to
yield
:
Apuleius
.
Quod
nemo
novit
penè
non
fit
,
what
no
man
knows
is
as
if
it
were
not
done
at
all
;
and
such
is
our
folly
and
madnesse
,
to
think
to
make
our selves
as
invisible
as
God
,
and
that
he
sees
not
us
because
we
see
not
him
,
as
Tully
spake
of
some
Philosophers
,
quia
animo
videre
non
poterant
,
omnia
ad
oculos
referebant
,
when
they
saw
so
little
with
their
intellectuall
eye
,
they
referred
all
to
their
sence
,
and
would
believe
nothing
but
what
they
had
an
ocular
demonstration
for
.
See
Ser.
14.
And
we
because
the
eye
of
our
faith
is
dull
and
heavy
,
and
neere
put
out
,
and
do
not
discerne
that
eye
which
is
ten
thousand
times
brighter
then
the
Sun
,
think
there
is
no
other
eye
but
that
of
flesh
,
which
if
we
can
lye
hid
from
,
we
are
Securi
adversus
Deos
hominesque
,
we
are
secure
and
safe
not
onely
from
men
but
from
God
himself
;
so
different
and
contrary
is
our
behaviour
when
we
break
,
to
that
which
we
put
on
when
we
keep
the
Law
.
When
we
have
given
an
Almes
,
we
take
a
trumpet
;
when
we
fast
,
our
countenance
must
proclaim
it
,
and
though
we
lye
on
the
ground
,
yet
are
we
on
the
house-top
;
when
we
have
fought
it
out
,
and
withstood
and
conquered
a
temptation
,
Hieron
.
Difficile
est
Deo
tantum
judice
contentum
esse
,
we
can
hardly
be
brought
to
make
God
our
judge
,
and
leave
it
between
him
and
our selves
,
but
use
some
art
that
multitudes
may
behold
us
.
But
when
we
are
willing
a
temptation
should
prevaile
,
nay
when
we
tempt
the
temptation
it self
,
and
call
it
to
us
,
we
play
least
in
sight
;
all
is
husht
in
silence
,
and
we
are
well
content
that
God
alone
should
be
our
judge
.
What
then
will
make
us
walk
humbly
,
but
this
perswasion
that
we
walk
with
God
,
and
that
he
sees
us
?
For
if
any
thing
will
do
it
,
it
must
either
be
the
Laws
of
men
,
or
that
Law
within
our selves
;
but
we
shall
see
,
that
either
these
will
not
reach
home
,
or
that
this
two-fold
cord
will
be
easily
broken
.
For
first
,
the
Laws
of
men
,
though
framed
with
the
greatest
wisdome
,
and
diligence
,
and
providence
which
can
possesse
the
largest
hearts
,
yet
have
not
strength
enough
to
levell
our
wayes
,
or
make
our
paths
straight
:
nor
doe
they
comprehend
all
those
sins
which
must
needs
offend
that
eye
which
can
behold
no
evil
;
they
condemn
nothing
but
that
which
is
seen
and
evident
,
nor
doe
they
censure
our
wills
,
but
our
deeds
;
they
punish
offences
,
and
take
away
deceit
,
injustice
,
and
cruelty
,
quatenus
tenere
manu
res
possunt
,
so
far
forth
as
they
are
within
their
hand
and
reach
,
saith
Tully
:
Off.
3.
But
the
Law
of
God
reacheth
the
inward
man
,
curbs
and
bounds
the
extravagancies
of
our
thoughts
,
which
are
as
opposite
to
that
order
and
policy
which
God
hath
set
up
amongst
men
,
to
bring
them
to
happinesse
,
as
the
foulest
Disorders
,
Murders
,
Adulteries
,
Rebellion
,
can
be
to
the
peace
of
a
Temporall
Kingdome
.
Again
,
though
the
Laws
of
men
carry
some
terrour
with
them
,
yet
as
Aeneas
Sylvius
speaks
of
the
low
esteem
they
of
Vienna
had
of
Excommunications
,
Tantum
terrent
quantum
infamant
,
aut
damno
temporali
sunt
,
Their
terror
is
no
more
,
then
the
smart
,
and
losse
,
and
infamy
they
bring
;
and
though
they
be
surda
res
,
deaf
and
inexorable
,
yet
a
Bribe
will
not
onely
blind
the
eyes
,
but
change
the
countenance
and
voice
of
him
that
should
keep
them
;
and
this
leaves
them
weak
and
invalid
to
prevent
or
remove
those
irregularities
which
they
threaten
,
but
in
vain
,
being
in
those
hands
which
are
open
for
a
bribe
,
and
then
bind
them
up
.
Tertullian
hath
well
observed
,
That
the
providence
and
authority
of
men
in
this
doe
pariate
and
are
alike
;
such
as
their
wisdome
is
to
demonstrate
that
which
is
good
,
such
is
their
power
to
exact
it
;
Tam
illa
falli
facilis
,
quàm
ista
contemni
,
Tertull.
Apol.
c.
45.
their
wisdome
as
subject
to
errour
,
as
their
power
to
a
baffle
;
the
one
may
be
deluded
,
and
the
other
restrained
;
and
both
Omri
and
his
statutes
may
be
trod
under
foot
.
When
we
walk
under
the
Lawes
of
men
,
we
walk
as
under
a
cloud
,
which
every
wind
may
carry
about
,
and
at
last
scatter
and
disperse
;
but
when
we
walk
under
the
Lawes
of
God
,
we
walk
as
under
heaven
,
the
Throne
of
God
,
which
shall
stand
fast
for
ever
;
when
we
walk
with
men
,
we
walk
as
with
them
whom
we
can
sometimes
delude
,
sometimes
muzzle
and
bind
;
but
when
we
walk
with
God
,
we
walk
with
him
who
is
every
where
,
and
sees
every
event
;
whose
eye
is
ever
open
,
whose
hand
is
ever
stretched
out
,
and
whose
voice
breaketh
the
Cedars
of
Libanus
.
But
now
,
secondly
:
as
the
Lawes
of
men
do
not
so
awe
and
regulate
us
but
that
we
break
out
too
oft
beyond
those
bounds
which
Reason
and
Religion
hath
set
up
;
no
more
doth
the
Law
within
us
,
the
Law
of
our
understanding
,
as
Damascen
calls
the
conscience
,
command
or
confine
us
in
our
walk
;
sometimes
we
glosse
it
,
sometimes
we
slight
it
,
sometimes
we
silence
it
,
and
some
there
be
that
seale
it
up
,
and
seare
it
,
as
Saint
Paul
speaks
,
as
with
a
hot
Iron
.
If
it
speake
to
us
we
are
deafe
;
if
it
renew
its
clamours
,
we
are
more
averse
;
and
if
it
check
us
we
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Saint
Paul
,
beat
and
wound
it
more
and
more
:
multi
famam
,
pauci
conscientiam
verentur
,
saith
Pliny
,
the
loudest
noise
our
conscience
can
make
is
not
heard
,
but
the
censure
of
men
,
which
is
not
,
most
times
worth
our
thought
,
is
a
thunder-clap
;
we
heare
it
,
and
we
tremble
;
we
are
led
like
fooles
with
melody
to
the
stocks
;
what
others
say
is
our
motion
,
and
turnes
us
about
to
any
point
,
but
when
we
speak
to
our selves
we
heare
it
,
but
believe
it
not
,
fling
it
by
and
forget
it
.
The
voice
of
conscience
is
,
defraud
not
your
brother
;
nay
,
but
we
will
over-reach
him
:
the
voice
of
conscience
is
,
Love
thy
neighbour
as
thy self
;
nay
,
but
we
will
oppresse
him
;
the
voice
of
conscience
is
,
Love
Mercy
;
nay
,
but
we
will
love
our selves
:
what
we
speak
to
our selves
,
our selves
soon
make
hereticall
.
How
Ambitious
are
we
to
be
accounted
Just
,
and
how
unwilling
to
be
so
?
How
loud
are
we
against
sin
in
the
presence
of
others
,
and
then
make
our selves
as
invisible
as
we
can
that
we
may
commit
it
?
what
a
sin
is
uncleannesse
in
the
Temple
,
and
what
a
blessing
is
it
in
the
closet
?
with
what
gravity
and
severity
will
a
corrupt
Judge
threaten
iniquity
?
What
?
a
pilferer
?
Let
him
be
whipt
.
What
?
a
murderer
?
He
shall
dye
the
death
:
he
whips
the
theef
,
and
hangs
the
murderer
,
and
indeed
whips
and
hangs
himself
by
a
Proxie
.
So
that
we
see
,
neither
the
power
of
the
Laws
,
nor
the
respect
and
obedience
we
owe
to
our selves
,
are
of
any
great
force
to
prevaile
with
us
to
order
our
steps
aright
,
walk
with
men
,
or
as
before
men
.
That
may
have
some
force
,
but
it
reacheth
no
further
then
the
outward
man
.
Walk
with
our selves
?
give
eare
to
our selves
?
This
might
do
much
more
;
but
we
see
the
practice
of
it
is
very
rare
and
unusuall
;
That
there
is
little
hope
that
it
will
compleat
and
perfect
our
walk
,
and
make
us
Just
and
Mercifull
men
,
which
is
here
required
.
It
will
be
easie
then
to
infer
,
that
our
safest
conduct
will
be
to
walk
with
God
,
and
to
secure
both
the
Laws
of
men
,
and
that
Law
within
us
;
that
they
may
have
their
full
power
and
effect
in
us
,
we
must
first
raise
and
build
up
in
our selves
this
firm
perswasion
,
that
whatsoever
we
do
,
or
think
,
is
open
to
the
eye
of
that
God
who
is
above
us
,
and
yet
with
us
;
That
that
discovery
which
he
makes
is
infinitely
and
incomparably
more
cleare
and
certain
then
that
which
we
make
by
our
sences
;
that
we
do
not
see
our
friend
so
plain
as
he
seeth
our
hearts
;
that
thou
seest
not
the
birds
fly
in
the
ayre
so
distinctly
as
he
sees
thy
thoughts
fly
about
the
world
,
to
those
severall
objects
which
we
have
set
up
for
our
delight
;
that
he
sees
,
and
observes
that
irregularity
and
deformity
in
our
actions
,
which
is
hid
from
our
eyes
when
our
intention
is
serious
,
and
our
search
most
accurate
.
Yet
neverthelesse
,
though
being
as
we
are
in
the
flesh
,
and
so
led
by
sence
,
were
this
belief
rooted
and
confirmed
in
us
,
That
he
did
but
see
us
,
as
man
sees
us
or
were
this
as
evident
to
our
faith
,
as
that
is
to
our
sence
,
we
should
be
more
watchfull
over
our selves
,
more
wary
of
the
divels
snares
and
baits
then
we
commonly
are
;
magna
necessitas
indicta
pietatis
,
&c.
saith
Hilary
,
Hil.
in
.
Psal.
178.
for
there
is
a
necessity
laid
upon
us
of
feare
and
reverence
,
and
circumspection
,
when
we
know
and
believe
,
That
he
now
stands
by
as
a
witnesse
who
will
come
again
and
be
our
Judge
.
What
a
Paradise
would
the
world
be
?
what
a
heaven
would
there
be
upon
earth
,
if
this
were
generally
and
stedfastly
beleived
?
Glorious
things
are
spoken
of
faith
,
we
call
it
a
full
assent
;
we
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
full
and
certain
perswasion
,
It
is
the
evidence
of
things
not
seen
;
I
ask
,
is
ours
so
?
would
to
God
it
were
;
nay
would
for
many
of
us
,
we
did
but
believe
that
he
is
present
with
us
,
and
sees
what
we
do
or
think
,
as
firmly
as
we
do
a
story
out
of
our
own
Chronicles
;
nay
,
as
many
times
we
do
believe
a
lye
;
would
our
faith
were
but
as
a
grain
of
mustard-seed
;
even
such
a
faith
,
if
it
did
not
remove
mountains
,
yet
would
chide
down
many
a
swelling
thought
,
would
silence
many
a
proud
word
,
would
restrain
us
from
those
actions
which
now
we
glory
in
,
but
would
run
from
as
from
serpents
,
as
from
the
divel
himself
,
if
we
could
fully
perswade
our selves
that
a
God
of
wisdome
and
Power
were
so
neer
.
And
now
in
the
last
place
;
Let
us
cast
a
look
upon
those
who
for
want
of
this
perswasion
,
doe
walk
on
in
the
haughtinesse
of
their
hearts
,
and
neither
bowe
to
the
Laws
of
God
or
men
,
nor
hearken
to
the
Law
within
them
;
which
notwithstanding
could
not
be
in
them
,
were
not
this
bright
Eye
and
powerfull
Hand
over
them
.
And
this
may
serve
for
Use
and
Application
.
Many
walk
,
saith
Saint
Paul
to
the
Philippians
,
of
whom
I
have
told
you
often
,
and
now
tell
you
weeping
,
that
they
are
enemies
to
God
.
And
first
,
the
presumptuous
sinner
walks
not
with
God
,
who
hath
first
hardened
his
heart
,
and
then
his
face
as
Adamant
;
whose
very
countenance
doth
witnesse
against
him
;
who
declares
his
sins
as
Sodome
and
hides
them
not
;
and
they
who
first
contemn
themselves
,
and
then
scornfully
reject
what
common
Reason
and
Nature
suggest
to
them
;
and
then
at
last
,
trusting
either
to
their
wit
or
wealth
,
conceive
a
proud
disdain
of
all
that
are
about
them
,
and
not
a
negative
,
but
a
positive
contempt
of
God
himself
;
first
lose
their
reason
in
their
lusts
,
and
then
their
modesty
,
which
is
the
onely
good
thing
that
can
find
a
place
in
evil
:
who
doe
that
upon
the
open
stage
,
which
they
did
at
first
but
behind
the
curtain
;
who
first
make
shipwrack
of
a
good
conscience
,
and
then
with
the
swelling
salies
of
Impudence
,
hasten
to
that
point
and
haven
which
their
boundlesse
lusts
have
made
choice
of
,
as
we
should
doe
to
eternall
happinesse
,
per
calcatum
patrem
,
as
Saint
Jerome
speaks
,
over
Father
and
Mother
,
over
all
Relations
,
and
Religion
it self
;
forsake
all
these
,
not
for
Christs
sake
and
the
Gospel
,
but
for
Mammon
and
the
world
.
What
foule
pollutions
,
that
grinding
and
cruell
oppressions
,
what
open
profanenesse
have
there
been
in
the
world
?
and
we
may
ask
wit
the
Prophet
Ieremiah
,
cap.
8.12
.
Confusi
sunt
?
Were
they
ashamed
when
they
committed
abomination
?
Nay
,
they
were
not
ashamed
,
neither
could
they
have
any
shame
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ephes.
4.18
.
for
the
hardnesse
and
blindnesse
of
their
heart
.
For
in
sin
and
by
sin
they
at
last
grow
familiar
in
sin
;
clothe
themselves
with
it
as
with
a
robe
of
Honour
;
bring
it
forth
into
open
view
,
like
Agrippa
and
Bernice
in
the
Acts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
great
state
and
pomp
;
They
set
it
up
,
as
Nebuchadnezzar
did
his
Image
of
Gold
,
threescore
Cubits
high
,
to
be
seen
of
all
;
boast
of
their
Atheisme
,
and
look
down
upon
them
with
a
contemptuous
pity
,
as
shallow
,
weak
men
,
who
goe
about
to
perswade
such
men
as
they
,
of
quick
and
searching
wits
,
that
there
is
a
God
who
both
sees
and
heares
them
;
and
take
it
very
ill
,
if
we
doe
but
wish
them
well
.
Thus
it
is
in
every
bold
presumptuous
sinner
even
as
it
was
with
the
Devil
,
Depuduit
,
no
sooner
doe
they
cast
themselves
down
from
Heaven
,
but
they
cast
away
all
shame
,
and
their
modesty
flyes
from
them
in
the
very
fall
,
and
their
Motto
is
,
Tush
,
God
doth
not
see
;
And
this
sure
is
not
to
walk
with
God
,
but
to
walk
and
strut
as
Nebuchadnezzar
did
in
his
Palace
,
This
is
the
Palace
which
I
have
built
:
Thus
,
thus
have
I
done
,
and
who
dares
fling
a
stone
at
it
?
To
walk
as
Goliah
did
,
in
a
coat
of
Brasse
,
and
defie
the
Host
of
Israel
,
and
God
himself
.
Golias
in
fronte
,
&c.
saith
Austin
;
Golias
was
smote
in
the
forehead
,
and
so
are
they
.
The
disease
indeed
is
in
the
heart
,
but
it
hath
made
an
impression
,
and
left
a
mark
in
the
forehead
.
He
that
hath
forgot
to
blush
,
doth
not
well
remember
that
there
is
a
God
who
looks
upon
him
.
Secondy
,
the
dissembling
sinner
,
the
Hypocrite
walks
not
with
God
:
for
he
is
but
a
Player
of
Religion
,
and
being
but
a
Slave
,
comes
forth
a
King
,
and
then
treads
his
measures
,
puts
it
to
the
triall
whether
God
hath
an
eye
,
whether
he
will
take
drosse
for
silver
,
a
superficies
for
a
substance
,
a
Fast
for
Repentance
,
a
picture
for
the
new
creature
.
Archidamus
said
well
of
an
old
man
,
that
had
died
and
discoloured
his
haire
,
'T
is
not
likely
he
should
speak
truth
,
qui
mendacium
in
capite
circumfert
,
who
carries
about
with
him
a
lye
on
his
head
;
nor
can
he
walk
as
with
his
God
,
whose
very
speech
and
gesture
,
whose
very
look
is
a
lye
.
Where
there
are
false
lights
there
the
ware
is
not
warrantable
;
where
there
are
privy
doors
,
there
the
Priests
will
practise
collusion
,
and
eat
up
the
Idols
meat
.
If
you
see
a
labyrinth
,
it
is
either
to
conceale
a
strumpet
or
a
Minotaure
.
That
is
true
of
the
hypocrite
which
the
Rabbies
conceived
of
their
Priests
;
He
is
like
an
Angel
,
visible
or
invisible
as
he
please
.
Now
this
is
not
to
walk
with
God
,
but
to
walk
with
our
lusts
,
with
our
malice
and
Covetousnesse
;
to
look
upon
them
as
we
should
do
upon
our
God
,
to
be
carefull
that
they
are
pleased
and
satisfied
;
to
reverence
them
,
to
follow
their
behests
and
commands
;
to
provide
that
these
horse-leaches
be
fed
,
our
lust
fed
with
pleasure
,
and
our
covetousnesse
with
gold
;
for
these
are
the
Hypocrites
gods
.
As
for
the
true
God
,
they
leave
him
behind
them
,
and
walk
with
nothing
but
his
Name
.
Thirdly
:
The
Apologizing
sinner
walks
not
with
God
,
but
runnes
himself
into
the
thicket
of
excuses
,
Covers
his
transgressions
as
Adam
,
and
hides
his
iniquity
in
his
bosome
,
Job
31.33
.
Covers
himself
over
with
these
leaves
,
which
have
no
heat
,
no
solidity
in
them
,
but
will
wither
and
dye
when
the
Sun
shews
it self
,
and
be
scattered
before
the
wind
,
and
leave
him
naked
and
miserable
.
He
hath
learnt
an
art
,
(
and
he
may
quickly
learne
that
of
his
sinne
,
which
needs
and
teacheth
it
)
pavimentare
peccata
,
(
it
is
Saint
Austins
phrase
)
to
smooth
or
plaster
and
parget
over
his
deformities
;
he
excuses
the
breach
of
one
commandment
with
his
zeal
to
another
;
the
breach
of
his
charity
,
by
his
love
to
his
faith
:
He
excuses
sacriledge
,
by
his
hatred
to
Idolatry
;
his
malice
,
by
his
zeal
;
he
pleads
ignorance
where
there
is
light
enough
,
and
weaknesse
when
he
might
be
strong
;
and
infirmity
,
where
he
presumes
;
and
willingnesse
,
when
he
had
no
will
;
and
will
not
consider
that
the
devil
speaks
by
all
these
,
as
he
did
to
our
first
parents
by
the
serpent
;
For
this
is
no
sinne
at
all
,
and
you
shall
not
dye
at
all
,
are
all
one
.
He
speaks
,
saith
Saint
Austin
by
the
mathematician
,
That
he
sinnes
not
,
but
his
starre
.
He
speaks
by
the
Manichee
,
That
he
sinnes
not
,
but
the
Prince
of
Darknesse
.
I
may
add
,
he
speaks
by
the
Anabaptist
,
'T
is
not
he
sinnes
,
but
the
Asse
his
body
;
By
the
Libertine
,
That
God
sins
in
him
;
and
by
the
many
,
that
the
devil
onely
is
in
fault
.
If
we
look
upon
it
well
,
and
send
our
eye
abroad
into
the
world
,
we
may
peradventure
be
tempted
to
think
,
that
the
world
and
all
that
therein
is
,
were
onely
made
to
yield
matter
out
of
which
to
forge
and
fashion
an
excuse
;
for
what
is
there
almost
in
the
world
which
we
do
not
lay
hold
on
for
that
end
?
Adam
the
first
man
,
is
the
first
excuse
,
and
we
drew
it
out
of
his
loines
:
Originall
sinne
,
and
after
that
the
Law
,
the
flesh
,
the
will
,
the
understanding
,
sinne
,
obedience
,
the
devils
,
and
God
himself
are
forced
in
to
speak
for
us
;
and
what
was
made
the
matter
of
virtue
and
obedience
,
is
by
us
made
the
matter
of
excuse
;
we
may
be
bold
to
say
,
This
is
not
to
walk
with
God
,
as
if
he
had
an
all-seeing
eye
,
but
to
flutter
up
and
down
,
as
the
Raven
did
upon
the
waters
,
from
excuse
to
excuse
,
but
far
from
God
and
the
Arke
;
so
to
walk
as
if
we
were
quite
out
of
his
reach
and
sight
.
Last
of
all
;
The
speculative
sinner
doth
not
walk
with
God
,
I
meane
,
the
man
that
breaks
not
out
into
action
,
but
yet
perfects
his
work
in
his
mind
;
where
the
sinner
doth
that
which
he
never
doth
,
joynes
with
that
object
which
he
shall
never
touch
;
commits
adultery
,
and
yet
may
be
an
Eunuch
;
plots
revenge
,
and
yet
never
strikes
a
stroke
;
grasps
the
wealth
which
he
will
not
labour
for
;
marryes
that
beauty
which
he
saw
but
once
,
and
shall
never
see
again
;
and
there
acts
over
those
sinnes
which
he
shall
never
bring
into
act
;
delights
in
that
which
he
shall
never
enjoy
,
and
robs
and
slayes
,
and
rides
in
triumph
on
a
thought
;
and
so
leaves
his
God
,
who
gave
him
this
power
and
faculty
to
another
end
,
and
not
to
wallow
in
this
mire
,
nor
to
be
enslaved
to
the
drudgery
of
so
vile
an
imployment
;
and
yet
too
many
are
willing
to
perswade
themselves
,
that
God
neither
sees
it
nor
regards
it
;
that
a
thought
is
such
Gozamour
,
of
so
thin
an
appearance
,
that
it
escapeth
the
eye
,
and
so
they
set
up
a
whole
family
of
them
in
the
mind
,
and
dally
and
delight
themselves
with
them
as
with
their
children
.
And
yet
this
is
the
ground
of
all
evil
,
and
evil
it self
;
wrought
in
the
soul
,
which
works
by
its
faculties
,
as
the
body
doth
by
its
members
,
the
eye
and
the
hand
;
and
thus
it
may
beat
down
Temples
,
murder
men
,
lay
Kingdomes
levell
with
the
ground
,
and
it
growes
and
multiplies
,
reflects
upon
it self
with
joy
and
content
,
&
omnia
habet
peccatoris
praeter
manus
,
and
hath
all
that
makes
a
sinner
but
hands
;
and
though
men
see
not
our
thoughts
,
(
for
this
is
a
royall
prerogative
)
yet
they
are
visible
to
his
eye
who
is
a
spirit
;
and
they
that
look
upon
them
as
bare
and
naked
thoughts
,
and
not
as
complete
works
finisht
in
the
soul
,
know
not
themselves
,
nor
the
Nature
of
God
,
and
therefore
canot
be
said
to
walk
with
him
.
To
conclude
then
:
These
walk
not
with
God
,
and
let
us
mark
and
avoid
them
.
The
presumptuous
daring
sinner
walks
not
with
him
,
but
hides
himself
in
this
Atheisticall
conceit
,
that
because
man
cannot
punish
,
God
doth
not
see
.
The
hypocrite
comes
forth
in
a
disguise
,
and
acts
his
part
,
and
because
men
applaud
him
,
thinks
God
is
of
their
mind
;
as
the
Pantomime
in
Seneca
,
who
observing
the
people
well
pleased
with
his
dancing
,
did
every
day
go
up
into
the
Capitol
,
and
dance
before
Jupiter
,
and
was
perswaded
that
he
was
also
delighted
in
him
.
The
Apologizer
runnes
into
the
holes
and
burrowes
of
excuses
,
and
there
he
is
safe
;
for
who
shall
see
him
?
The
speculative
sinner
hides
himself
and
all
his
thoughts
in
a
thought
,
is
this
thought
,
that
thoughts
are
so
neer
to
nothing
that
they
are
invisible
;
that
sin
is
not
sinfull
,
till
it
speak
with
the
tongue
,
or
act
with
the
hand
.
But
the
eye
of
God
is
brighter
then
the
Sun
,
and
his
eye-lids
will
try
the
children
of
men
,
Psal.
11.
as
the
gold-smith
trieth
his
gold
in
the
fire
,
and
will
find
out
the
drosse
,
which
we
do
not
see
.
And
if
we
will
not
walk
with
him
,
but
walk
contrary
unto
him
,
Levit.
26.22
.
He
will
also
walk
contrary
unto
us
;
He
will
see
us
,
and
not
see
us
;
know
us
,
and
not
know
us
.
Hilar.
l.
9.
de
Trin.
Habemus
nescientem
Deum
quod
tamen
non
nescit
,
saith
Hilary
;
God
will
seem
not
to
know
that
which
he
doth
know
,
and
his
ignorance
is
not
ignorance
but
a
mystery
.
For
to
them
who
walk
not
with
him
humbly
,
the
word
will
be
at
the
last
day
,
I
know
you
not
,
and
God
will
keep
state
,
and
not
know
and
acknowledge
them
.
This
pure
God
will
not
know
the
unclean
,
this
God
of
truth
will
not
know
the
dissembler
,
this
strong
and
mighty
God
will
bring
down
the
imperious
offender
;
this
Light
will
examine
thoughts
,
and
excuses
will
fly
before
it
as
the
mist
before
the
Sun
.
But
then
,
The
Lord
knows
the
wayes
of
the
Righteous
,
saith
the
Psalmist
;
and
those
that
do
justly
,
and
love
mercy
,
and
walk
as
under
his
all-seeing
eye
with
humility
and
reverence
,
he
will
lead
by
the
hand
,
and
go
along
with
them
,
and
uphold
and
strengthen
them
in
their
walk
,
and
shadow
them
under
his
wing
;
and
when
their
walk
is
ended
,
know
them
as
he
did
Moses
,
above
all
men
,
and
seeing
his
own
marks
upon
them
,
beholding
in
them
though
a
weake
,
yet
the
image
of
his
Justice
and
his
Mercy
upon
them
,
he
will
spare
them
as
a
Father
spareth
his
Son
that
serveh
him
;
he
will
know
them
,
and
love
them
,
know
them
and
receive
them
with
an
Euge
,
well
done
good
and
faithfull
servants
,
you
have
embraced
the
Good
which
I
shewed
you
,
done
the
thing
which
I
required
of
you
;
you
have
dealt
Justly
with
your
brethren
,
and
I
will
be
Just
in
my
promises
;
you
have
shewed
Mercy
,
and
Mercy
shall
crown
you
;
you
have
walked
humbly
with
me
,
I
will
now
lift
up
your
heads
,
and
you
shall
inherit
the
Kingdom
which
was
prepared
for
you
from
the
foundation
of
the
world
.
FINIS
.
blazon or royal coat of arms of England and Wales
HONI
●…T
QVI
MAL
Y
PENSE
A
SERMON
PREACHED
AT
THE
FUNERALL
OF
THE
RIGHT
WORSHIPFULL
Sir
GEORGE
WHITMORE
,
Knight
,
Sometime
Lord
Mayor
of
the
City
of
LONDON
:
Who
departed
this
life
Decemb.
12.
1654.
At
his
house
at
Bawmes
in
MIDDLESEX
.
PSAL.
119.19
.
I
am
a
stranger
in
the
earth
,
hide
not
thy
commandments
from
me
.
THis
Psalme
is
a
Psalme
of
David
(
so
Saint
Augustine
,
and
Hilary
,
and
others
)
or
gathered
by
him
,
or
out
of
him
,
and
it
is
nothing
else
but
a
Collection
of
Prayers
and
Praises
,
a
body
of
devout
ejaculations
,
which
the
Greek
Fathers
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lively
sparkles
breathed
forth
from
a
heart
on
fire
,
and
even
sick
with
love
;
and
they
fly
so
thick
,
that
observation
can
hardly
take
the
order
of
them
.
The
method
of
devotion
followes
and
keeps
time
with
the
motion
of
the
heart
,
which
is
as
various
and
different
,
as
those
impressions
which
joy
or
griefe
,
feare
or
hope
make
in
it
;
which
either
contract
and
bind
it
up
and
then
it
struggles
and
labours
within
it self
,
and
conceives
sighs
and
grones
which
cannot
be
expressed
or
breaks
forth
into
complaints
and
strong
supplications
;
Take
away
the
rebuke
that
I
feare
,
v.
39.
Let
thy
tender
mercies
come
unto
me
that
I
may
live
,
v.
77.
and
the
like
;
or
else
dilate
and
open
it
,
and
then
it
leaps
out
of
it self
,
and
breaths
it self
forth
with
exultation
and
triumph
,
in
songs
of
praise
and
Hallelujahs
,
O
Lord
,
thou
art
my
portion
,
v.
57.
O
how
I
love
thy
Law
!
v.
79.
The
Law
of
thy
mouth
is
better
unto
me
then
thousands
of
gold
and
silver
.
In
this
which
I
have
read
unto
you
,
and
chosen
as
the
fittest
subject
for
this
present
occasion
;
The
heart
having
looked
abroad
,
having
lookt
out
of
it self
,
and
reflected
back
into
it self
,
drawes
out
in
it selfe
the
picture
of
a
stranger
or
a
Pilgrime
,
and
having
well
lookt
upon
it
with
the
serious
eye
of
contemplation
(
which
is
the
heart
of
the
heart
,
and
the
soul
of
the
soul
)
having
surveyed
the
place
of
its
habitation
,
how
fraile
and
ruinous
it
is
,
as
a
tent
subject
to
the
winds
,
and
beat
upon
by
every
storm
,
and
at
last
to
be
removed
;
it
goes
out
of
it self
,
and
seeks
for
shelter
under
the
shadow
of
Gods
wing
,
sends
forth
strong
desires
for
supply
and
support
;
in
hoc
inquilinatûs
sui
tempore
,
as
Tertullian
speaks
,
in
this
time
of
its
sojourning
and
Pilgrimage
;
and
for
that
supply
which
is
most
answerable
to
the
condition
of
a
stranger
upon
earth
,
and
which
may
best
conduct
him
to
the
place
for
which
he
was
born
and
bound
.
He
asketh
not
for
riches
;
they
have
wings
and
will
fly
away
,
and
leave
him
in
his
walk
,
or
if
they
stay
with
him
they
will
but
mock
and
delude
him
,
and
lead
him
out
of
his
way
;
not
for
honour
,
that
's
but
a
breath
,
but
aire
,
and
may
breath
upon
him
at
one
stage
,
and
at
the
next
leave
him
,
but
never
forward
him
in
his
way
;
not
for
delightfull
vanities
;
these
are
but
ill
companions
and
will
lead
him
out
of
his
way
:
the
best
supply
for
a
stranger
here
upon
earth
is
from
heaven
;
from
the
place
not
where
he
sojournes
,
but
to
which
he
is
going
;
the
best
convoy
,
the
will
and
commandments
of
God
;
the
word
of
God
,
the
best
lantern
to
his
feet
;
for
whilest
these
are
in
his
eye
and
heart
,
he
shall
passe
by
slippery
places
,
and
not
fall
;
he
shall
passe
through
fire
and
water
,
he
shall
walk
upon
the
Lion
and
the
Aspe
,
he
shall
meet
with
flattering
objects
,
and
loath
them
with
terrorus
,
&
contemn
them
;
use
the
world
as
if
he
used
it
not
;
in
poverty
,
&
yet
not
poor
;
in
affliction
,
but
not
distrest
;
in
many
a
storm
,
and
passe
through
,
and
rejoyce
in
it
;
living
in
the
world
,
and
yet
dead
in
the
world
,
and
so
make
his
way
through
the
valley
and
shadow
of
death
to
his
journeyes
end
,
to
that
rest
which
remaines
for
the
people
of
God
,
who
are
but
Strangers
and
Pilgrimes
upon
earth
.
This
is
the
best
supply
,
and
for
this
the
Prophet
puts
up
his
petition
in
the
words
of
my
text
,
I
am
a
stranger
upon
earth
,
hide
not
thy
commandments
from
mee
.
They
are
the
words
of
the
Kingly
Prophet
,
and
in
the
thirty
ninth
Psalme
he
hath
the
very
same
;
Hold
not
thy
peace
at
my
teares
,
for
I
am
a
stranger
with
thee
,
and
a
sojourner
as
all
my
Fathers
were
;
and
in
them
he
presents
unto
us
his
state
and
condition
,
and
in
his
own
,
of
all
mankind
.
Menander
fecit
Andriam
&
Perinthiam
,
one
man
is
the
map
of
all
mankind
,
and
he
that
knows
one
knows
them
all
.
David
was
,
and
then
all
men
are
but
accolae
,
inquilini
,
and
howsoever
their
Pomp
and
Glory
may
dazle
the
eyes
of
men
,
yet
if
we
will
define
them
aright
,
and
set
them
out
as
they
are
,
they
are
but
strangers
and
Pilgrimes
upon
earth
.
So
that
we
have
here
first
,
a
doctrine
;
declaring
what
we
are
;
we
are
but
strangers
upon
earth
,
that
's
our
condition
;
he
that
is
least
in
it
is
so
,
and
he
that
hath
most
and
is
Lord
of
it
,
is
no
more
;
secondly
,
the
use
or
inference
;
hide
not
thy
commandments
from
me
.
For
he
that
hath
one
eye
upon
his
frailty
and
defects
,
will
have
another
upon
a
supply
;
he
that
knows
himself
a
stranger
will
desire
a
guide
.
Or
you
have
our
character
,
we
are
Accolae
,
strangers
;
and
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
viaticum
,
our
provision
in
our
way
,
the
commandments
of
God
.
Or
if
you
please
you
may
consider
first
the
person
,
I
,
King
David
;
secondly
,
his
quality
and
condition
,
a
King
and
yet
a
stranger
on
the
earth
;
and
these
two
draw
together
into
one
the
two
most
different
states
of
the
world
,
a
powerfull
Prince
and
a
poor
Pilgrime
,
him
that
sits
on
the
Throne
,
and
him
that
grinds
at
the
mill
,
the
crowned
head
,
and
that
head
which
hath
not
a
hole
to
hide
it self
.
And
thirdly
,
the
reason
why
the
Holy
Ghost
,
to
teach
us
our
condition
,
doth
make
choice
of
a
King
;
out
of
which
we
shall
raise
this
doctrine
,
which
is
but
a
Paraphrase
of
the
text
,
first
,
that
man
by
nature
is
but
a
stranger
to
the
world
;
secondly
,
that
he
is
to
make
himself
so
.
And
that
you
may
,
I
must
hold
out
to
you
your
viaticum
,
your
provision
,
the
commandments
of
God
,
and
shew
you
of
what
use
they
have
been
to
you
in
this
your
peregrination
and
pilgrimage
.
I
am
a
stranger
in
the
earth
,
&c.
And
first
we
must
look
on
the
person
that
speaks
,
and
we
may
peradventure
wonder
that
he
speaks
it
;
that
he
who
was
as
a
God
upon
the
earth
,
and
one
of
those
whom
God
himselfe
calleth
so
,
should
yet
speak
in
the
low
and
humble
language
of
a
Lazar
,
and
count
himself
a
stranger
.
We
may
well
think
the
character
doth
but
ill
befit
him
:
It
may
seem
rather
to
be
the
speech
of
some
one
of
the
Rechabites
,
who
by
their
Father
Jonadab
were
forbad
to
build
houses
,
to
sow
seed
,
to
plant
vineyards
,
or
to
have
any
,
but
all
their
lives
to
live
in
Tents
,
Jer.
35.6,7
.
Or
of
some
of
the
Essenes
,
a
Sect
amongst
the
Jews
,
who
left
the
City
,
and
betook
themselves
to
Fields
and
Mountains
,
Plin.
Nat.
Hist.
l.
6.17
.
(
Gens
aeterna
,
in
qua
tamen
nemo
nascitur
,
said
Pliny
of
them
;
a
lasting
Nation
,
in
which
notwithstanding
none
were
born
,
for
they
begat
Sectaries
and
not
Children
)
or
of
some
of
them
of
whom
the
Apostle
speaks
,
Heb.
11.
that
wandred
in
desarts
and
mountains
,
in
dens
and
caves
of
the
earth
:
or
of
some
Asceticall
Monk
,
devoted
and
shut
up
in
some
cloyster
;
or
of
some
Anchoret
,
shut
up
between
two
walls
.
This
speech
had
well
befitted
one
of
these
;
and
had
Demosthenes
or
Tully
been
to
draw
the
character
of
a
stranger
upon
earth
,
they
would
have
brought
him
out
of
the
streets
or
high-wayes
,
out
of
some
Cell
or
Prison
,
with
all
the
marks
about
him
;
but
their
imagination
would
have
passed
by
the
Palaces
of
Princes
,
as
yeelding
nothing
of
him
;
For
a
King
is
but
a
nick-name
,
but
a
soloecisme
,
if
he
be
not
at
home
in
every
place
.
But
the
holy
Ghost
regards
not
this
Rhetorick
,
observes
not
this
art
,
which
indeed
is
made
up
but
by
the
eye
;
his
method
is
è
chola
Coeli
,
drawn
out
by
that
wisdome
which
formed
and
fashioned
us
,
and
knows
whereof
and
what
we
are
made
;
and
that
which
flesh
and
blood
counts
a
soloecisme
,
with
him
is
the
most
exact
propriety
of
language
;
what
with
us
is
lookt
upon
as
that
which
is
against
the
rules
of
art
,
with
him
is
most
regular
.
I
may
say
,
truth
is
the
spirits
art
,
and
those
words
which
convey
it
are
the
best
Elegancies
;
and
thus
to
commend
this
lesson
to
us
,
he
makes
choice
of
a
person
to
an
eye
of
flesh
most
unlikely
,
as
Elias
in
the
book
of
Kings
takes
water
to
kindle
the
fire
upon
the
Lords
Altar
.
A
King
on
the
earth
and
a
stranger
on
the
earth
non
benè
convenient
,
and
will
hardly
be
coupled
together
in
the
same
proposition
.
For
how
can
they
be
strangers
on
earth
,
who
are
the
onely
Lords
and
proprietaries
of
it
?
Kings
are
Domini
rerum
temporumque
,
are
Lords
of
the
times
,
and
of
all
affaires
,
and
they
carry
all
before
them
;
this
shall
be
the
manner
of
the
King
,
saith
Samuel
1.7
.
He
shall
take
your
sonnes
and
your
daughters
,
and
make
them
his
servants
.
He
shall
take
your
fields
and
your
vineyards
,
and
turn
them
to
his
own
use
.
A
King
;
the
very
name
strikes
a
terrour
in
us
,
and
puts
out
of
the
best
eye
we
have
,
our
reason
,
that
we
cannot
discern
between
the
King
and
the
Man
,
nor
the
man
and
the
stranger
;
that
we
judge
of
him
by
what
he
is
:
Si
libet
,
licet
,
His
will
is
his
Law
,
and
what
he
doth
is
just
,
or
he
will
make
it
so
,
for
who
dares
say
what
doest
thou
?
And
yet
this
King
,
this
God
,
is
but
a
stranger
,
take
him
in
his
zenith
:
take
all
his
broad-blown
glories
,
his
swelling
titles
,
his
over-spreading
power
,
and
all
are
drawn
together
and
shrunk
up
in
this
one
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Accola
;
whatsoever
he
is
,
whatsoever
he
appeares
,
he
is
but
a
stranger
.
Behold
here
the
Kingly
Prophet
makes
it
his
profession
,
layes
by
the
title
of
a
King
as
guilty
of
a
Misnomer
,
and
calls
himself
a
Pilgrime
;
and
as
in
the
darknesse
of
Popery
he
that
vowed
a
Pilgrimage
either
to
our
Lady
,
or
some
Saint
,
to
Rome
or
to
Jerusalem
,
did
present
himself
before
the
Altar
,
and
then
receive
his
Scrip
and
Staff
.
So
am
I
here
this
day
occasioned
by
this
Pilgrime
,
this
honoured
Knight
,
to
exhort
you
to
vow
a
Pilgrimage
,
not
to
this
or
that
Saint
,
but
to
the
King
of
Saints
,
and
this
you
may
do
and
stay
at
home
;
In
your
house
and
private
closets
this
Pilgrimage
is
best
vowed
,
for
the
way
to
heaven
is
as
neere
out
of
Brittany
as
Jerusalem
;
and
here
you
have
a
King
to
lead
you
,
and
his
example
to
accompany
you
.
For
the
words
which
I
now
read
,
doe
as
it
were
bring
him
to
the
Church
,
where
he
presents
himself
before
the
Altar
,
layes
down
his
Crown
and
Scepter
,
and
takes
as
it
were
his
scrip
and
his
staffe
,
and
vows
himself
a
Pilgrim
.
I
am
a
stranger
in
the
earth
,
hide
not
,
&c.
And
now
to
give
you
some
reason
why
the
holy
Ghost
makes
choice
of
a
King
to
teach
this
lesson
:
First
,
in
this
he
setteth
over
us
the
best
and
wisest
Masters
,
Peripatetici
dicunt
generari
prudentiam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
Gell.
Noct.
Att.
l.
13.
c.
8.
because
the
Scholars
and
Disciples
of
Experience
,
Quam
usus
genuit
,
&
mater
peperit
memoria
,
Begot
by
use
and
conversation
in
the
world
,
and
brought
forth
by
memory
.
For
those
Conclusions
which
we
gain
by
evidence
of
Reason
,
may
be
as
sure
,
but
not
so
operative
and
impressive
as
those
which
are
drawn
out
by
frequent
and
sensible
observation
.
Those
we
behold
as
we
doe
our
face
in
a
glasse
(
as
Saint
James
speaks
)
and
then
goe
away
and
forget
them
;
and
commonly
they
beget
a
knowledge
which
ends
in
it self
,
and
so
becomes
more
fatall
then
Ignorance
.
But
those
Lessons
which
Experience
brings
us
,
doe
leave
a
mark
and
impression
behind
them
,
and
even
characterize
the
soul
,
and
so
fill
it
that
it
must
vent
and
evaporate
,
discourse
to
it selfe
,
and
discourse
to
others
what
it
hath
seen
and
felt
;
and
it
flows
naturally
and
forcibly
from
the
very
depth
of
Apprehension
.
He
makes
the
fairest
and
the
livelyest
shew
of
a
stranger
,
who
shews
him
in
purple
and
on
the
throne
.
He
will
soonest
perswade
you
that
you
are
mortall
,
who
first
shews
you
Death
in
his
own
face
.
He
writes
most
effectually
,
who
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dip
his
pen
in
his
mind
,
and
then
draw
out
those
conclusions
which
long
and
sad
experience
hath
taught
him
:
For
who
fitter
to
declame
against
Riot
,
then
he
that
hath
fed
with
Swine
?
who
can
be
a
better
Orator
against
Intemperance
,
then
he
that
hath
found
the
delusion
of
Wine
,
and
the
rage
of
Drink
?
who
can
disgrace
beauty
more
then
he
that
hath
felt
it
bite
like
a
Cockatrice
?
when
Dives
was
in
hell
,
how
ready
was
he
to
be
a
Preacher
of
righteousnesse
to
his
brethren
?
Experience
doth
make
men
both
willing
and
able
Instructers
.
And
certainly
to
cast
a
slur
on
vanity
,
to
decry
the
glory
of
the
world
,
to
teach
the
uncertainty
of
riches
,
and
the
folly
of
Ambition
,
to
demonstrate
that
there
is
no
solid
or
lasting
Joy
to
be
founded
on
any
thing
under
the
moon
,
they
can
best
do
who
have
had
experience
,
and
are
examples
of
both
fortunes
,
who
have
wallowed
in
wealth
,
and
been
mockt
by
it
;
who
have
lain
in
pleasure
,
and
been
stung
;
who
have
catcht
at
any
evil
that
might
carry
them
to
that
height
they
aimed
at
,
and
then
been
thrown
down
by
the
same
evil
that
brought
them
up
;
who
by
long
experience
know
what
riches
and
Pleasures
are
;
what
wings
the
one
have
,
and
what
horrour
the
other
leave
behind
them
when
they
turn
their
back
;
who
having
had
all
their
vain
wishes
made
good
,
are
brought
at
last
to
unwish
and
execrate
them
all
,
and
forced
to
make
this
their
last
,
that
they
had
never
had
what
they
so
much
desired
.
Never
was
the
world
more
severely
censured
then
by
those
who
have
made
most
triall
of
it
.
No
theme
more
usually
handled
by
all
sorts
,
then
that
of
the
contempt
of
the
world
,
nusquam
tamen
humanum
genus
tam
incredulum
,
tam
surdum
est
,
and
yet
who
heares
what
himself
sayes
?
or
who
believes
his
own
report
?
the
greatest
part
of
men
that
speak
against
it
,
do
it
not
out
of
hatred
,
but
out
of
love
to
the
world
;
for
who
more
desirous
to
pluck
the
purple
robe
off
from
the
rich
mans
back
,
then
he
that
longs
to
weare
it
himself
?
how
greedily
do
men
surfeit
on
that
meat
which
their
injustice
hath
pluckt
out
of
the
mouthes
of
others
?
His
invisa
saenoratio
quibus
succurrere
videtur
.
Columel
.
It
is
with
the
world
as
with
money
let
out
upon
use
,
men
hate
and
revile
it
,
yet
are
willing
and
use
all
meanes
to
bring
it
into
their
hands
,
though
upon
the
hard
and
so
much
loathed
condition
of
interest
.
The
Philosophers
have
largely
written
of
this
subject
,
but
most
of
that
they
wrote
they
wrote
upon
conjecture
and
guesse
,
and
scarce
believed
themselves
in
what
they
wrote
;
they
have
writ
best
who
have
been
disciplined
by
their
own
folly
,
and
have
been
taught
not
by
the
best
,
but
yet
by
the
surest
mistrisse
,
experience
;
who
have
been
so
roughly
handled
in
the
waies
which
they
chose
and
delighted
in
,
that
at
last
they
were
even
forced
to
that
proficiencie
,
that
they
did
indeed
believe
themselves
.
Solomon
,
who
was
a
King
,
&
wrote
a
bitter
Satyre
against
the
world
,
did
first
taste
the
gall
of
every
vanity
,
and
then
he
wrote
more
fully
,
more
profitably
,
then
ever
yet
any
Philosopher
did
in
his
cell
;
for
having
run
over
the
whole
work
of
the
creation
of
the
world
,
having
watched
the
course
of
things
,
and
every
motion
of
his
own
heart
;
having
been
turned
round
as
it
were
on
the
wheel
of
vicissitude
and
change
,
at
last
settles
and
rests
upon
this
conclusion
,
which
was
drawn
forth
out
of
the
full
treasurie
of
his
experience
:
First
he
thought
in
his
heart
of
what
he
had
seen
;
and
then
he
said
in
his
heart
,
and
fixt
it
up
in
lasting
characters
to
be
read
in
the
world
to
the
end
of
it
,
That
,
all
that
was
in
it
was
vanity
.
And
therefore
when
a
King
thus
pronounceth
of
himself
that
he
is
but
a
stranger
,
it
must
needs
carry
a
far
greater
weight
and
argument
of
truth
,
then
if
a
private
unexperienced
man
had
spoken
it
.
David
had
experience
of
peace
and
war
,
of
riches
and
poverty
,
of
pleasures
and
woe
;
He
had
been
a
private
and
publick
person
;
a
shepherd
,
a
painfull
calling
;
a
souldier
,
a
bloody
trade
;
a
courtier
,
an
honourable
slavery
,
which
joynes
together
in
one
the
Lord
and
the
Parasite
;
the
Gentleman
and
the
Drudg
;
and
he
was
a
King
,
a
glorious
name
,
filled
up
with
feares
and
cares
;
all
these
he
had
passed
through
,
and
found
least
rest
when
he
was
at
the
highest
,
lesse
content
in
the
Throne
then
in
the
sheepfolds
;
all
this
he
had
observed
and
laid
up
in
his
memory
,
and
this
his
confession
is
an
Epitome
and
briefe
of
all
;
and
in
effect
he
tells
us
,
that
whatsoever
he
had
seen
in
this
his
passage
,
whatsoever
he
had
enjoyed
,
yet
he
found
nothing
so
certain
as
this
,
that
he
had
found
nothing
certain
,
nothing
that
he
could
abide
with
,
or
would
abide
with
him
,
but
was
still
as
a
passenger
,
and
stranger
on
the
earth
.
Now
(
to
give
you
a
second
reason
,
why
the
spirit
of
God
makes
choice
of
a
King
to
preach
this
lesson
)
as
he
chuseth
the
best
and
most
experienced
masters
,
so
doth
he
condescend
,
and
indulge
to
our
infirmity
,
and
appoints
the
fittest
for
us
,
and
those
of
whom
we
will
soonest
learn
;
whose
first
question
commonly
is
,
who
is
the
Preacher
?
who
deliver
up
our
judgements
to
our
affections
,
and
converse
rather
with
mens
fortunes
then
their
persons
,
and
make
use
of
no
other
rule
in
our
censure
of
what
is
done
or
said
,
then
the
man
himself
that
did
or
spake
it
:
if
honour
,
or
power
,
or
wealth
have
made
the
man
great
in
our
eyes
,
then
whatsoever
he
speaks
is
an
Oracle
,
though
it
be
the
doctrine
of
devils
,
and
have
the
same
Father
which
all
other
lyes
have
.
Truth
doth
seldome
goe
down
with
us
,
unlesse
it
be
presented
in
the
cup
in
which
we
love
to
divine
and
prophesie
.
There
was
a
poor
wise
man
found
,
saith
Solomon
,
that
delivered
the
City
by
his
wisdome
,
Eccles.
9.15
.
but
none
remembred
or
considered
this
poor
wise
man
.
For
poverty
is
a
cloud
,
and
casts
a
darknesse
over
that
which
is
begot
of
light
,
sullies
every
perfection
that
is
in
us
,
hides
it
from
an
eye
of
flesh
,
which
cannot
see
wisdome
and
poverty
together
in
one
man
;
whereas
folly
it self
shall
go
for
wisdome
,
and
carry
away
that
applause
which
is
due
to
it
,
if
it
dwell
in
the
heart
,
or
issue
from
the
mouth
of
a
purple
and
gallant
fool
;
ut
sumus
sic
judicamus
,
as
we
are
so
we
judge
;
and
it
is
not
our
reason
which
concludes
,
but
our
sence
and
affection
.
If
we
love
beauty
,
every
painted
wanton
is
as
the
Queen
of
Sheba
,
and
may
ask
Solomon
a
question
;
If
riches
,
Dives
with
us
will
be
a
better
Evangelist
then
Saint
Luke
;
If
our
eyes
dazle
at
Majesty
,
Herods
royall
apparrell
will
be
a
more
eloquent
orator
then
he
that
speaks
,
and
the
people
shall
give
a
shout
and
cry
,
the
voice
of
God
and
not
of
man
.
Doe
but
ask
your selves
the
question
,
doth
not
affection
to
the
person
beget
admiration
in
you
,
and
admiration
commend
whatsoever
he
sayes
,
and
gild
over
errour
and
sinne
it self
,
and
make
them
current
?
do
not
your
hopes
or
feares
or
love
make
up
every
opinion
in
you
,
and
build
you
up
in
your
most
unholy
faith
?
Is
not
the
Coward
,
or
the
Dotard
,
or
the
Worldling
in
your
Creed
and
profession
?
do
you
not
measure
out
one
another
as
you
do
a
tree
by
the
bulk
and
trunk
,
and
count
him
best
who
is
most
worth
?
Is
not
this
the
compasse
by
which
you
steere
?
the
bond
of
your
peace
?
Is
not
this
the
cement
of
all
your
friendship
?
doth
not
this
outward
respect
serene
or
cloud
your
countenance
,
and
as
the
wind
,
the
state
of
things
change
,
make
you
to
day
the
dearest
friends
,
and
to
morrow
the
deadliest
enemies
?
can
you
think
ill
of
them
you
gain
by
?
or
speak
ill
of
them
you
fear
?
or
can
he
be
evil
who
is
powerfull
?
or
dare
you
be
more
wise
then
he
that
hath
thirty
legions
?
We
may
say
this
is
a
great
evil
under
the
sunne
,
but
it
is
the
property
of
the
blessed
spirit
to
work
good
out
of
evil
,
to
teach
us
to
remember
what
we
are
,
by
those
who
so
soon
make
us
forget
what
we
are
;
to
make
use
of
riches
which
we
dote
on
,
of
power
,
which
we
tremble
at
,
of
that
glory
which
we
have
in
Admiration
,
to
instruct
us
to
the
knowledge
of
our
condition
,
and
to
put
us
in
mind
of
our
mortality
and
frailty
by
Kings
,
whom
we
count
as
Gods
.
Behold
a
King
from
his
Throne
proclaimes
it
to
his
subjects
and
all
the
world
,
That
his
power
is
but
as
a
shadow
cast
from
a
mortall
;
his
glory
,
but
his
garment
which
he
cannot
weare
long
;
and
his
riches
,
but
the
embroidery
,
which
will
be
as
soon
worn
out
.
And
when
we
have
gaz'd
and
fallen
down
and
worshipt
,
and
are
thus
lost
in
our
own
thoughts
,
if
we
could
take
away
the
filme
from
our
eye
,
which
the
world
hath
drawn
over
it
,
and
see
every
thing
in
its
nature
and
substance
as
it
is
,
we
should
behold
in
all
these
raies
of
glorie
,
and
power
,
and
wealth
,
nothing
but
David
the
stranger
.
So
that
we
see
Kings
,
who
are
our
nursing
Fathers
,
are
become
our
School-masters
to
teach
us
.
For
we
see
the
ignorant
and
foolish
men
perish
,
and
they
dye
as
fooles
dye
,
not
remembred
nor
thought
on
,
as
if
nothing
fell
to
the
ground
,
but
their
folly
.
The
begger
dyes
,
but
what
is
that
to
the
rich
,
who
cannot
see
him
carried
by
the
Angels
into
Abrahams
bosome
?
the
righteous
also
perish
,
and
no
man
layes
it
to
heart
.
I
but
Kings
of
the
earth
fall
,
and
cannot
fall
but
with
observation
,
but
they
fall
as
a
star
,
are
soon
mist
in
their
orbe
,
and
soon
forgot
.
But
then
living
Kings
make
their
Throne
a
Pulpit
,
and
preach
from
thence
and
publish
to
the
world
their
own
fraile
and
fading
condition
,
measure
out
their
life
by
a
span
,
and
prophesie
the
end
of
it
,
call
their
life
a
Pilgrimage
;
and
shall
we
not
hearken
what
the
Lord
God
doth
say
by
such
royall
Prophets
?
shall
their
power
make
us
beasts
of
burden
to
carry
it
whithersoever
their
beck
shall
direct
us
,
and
shall
not
their
doctrine
and
example
perswade
us
that
we
are
men
,
travelling
men
,
hasting
to
another
country
?
behold
then
here
David
a
Prophet
and
a
King
,
made
and
set
up
an
ensample
to
us
;
and
if
David
be
a
stranger
upon
the
earth
,
we
can
draw
no
other
conclusion
then
this
,
then
certainly
much
more
we
.
If
David
and
all
his
Fathers
,
If
pious
Kings
and
bloody
Tyrants
,
If
good
and
bad
found
no
settled
estate
,
no
abiding
place
here
,
why
should
we
be
so
foolish
and
ignorant
,
as
to
turmoile
,
or
sport
and
delight
our selves
under
the
expectation
of
it
?
If
Kings
be
pulled
down
from
their
Thrones
,
and
fall
to
the
dust
,
we
have
reason
to
cast
up
our
accounts
,
and
reckon
upon
it
that
we
are
gliding
and
passing
,
nay
posting
and
flying
as
so
many
shadows
,
and
that
our
removall
is
at
hand
.
For
these
things
happened
to
them
for
ensamples
,
and
they
are
written
for
our
admonition
.
They
prophesied
to
us
,
and
they
spake
to
us
,
I
may
say
,
they
died
to
us
,
and
to
all
that
shall
follow
them
,
to
the
last
man
that
shall
stand
upon
the
earth
.
When
Adam
had
lived
nine
hundred
and
thirty
yeares
,
he
dyed
,
lead
the
way
to
his
posterity
,
not
that
they
should
live
so
long
,
but
that
they
should
surely
dye
,
to
every
sonne
of
his
,
till
the
coming
of
the
second
and
last
Adam
;
Abraham
a
stranger
,
and
Moses
a
stranger
,
and
David
a
stranger
,
that
we
might
look
back
upon
them
,
and
see
our
condition
.
And
when
Patriarchs
and
Prophets
,
when
Kings
preach
,
not
onely
living
but
dying
,
not
onely
dying
but
dead
,
we
shall
not
onely
dye
,
but
dye
in
our
sinnes
if
we
take
not
out
the
lesson
;
and
learn
to
speak
in
their
dialect
and
language
,
Accolae
sumus
&
peregrini
,
we
are
strangers
and
Pilgrimes
on
the
earth
.
And
so
we
passe
from
the
person
,
I
King
David
,
and
come
to
take
a
neerer
view
of
his
condition
,
and
quality
;
I
am
a
stranger
on
the
earth
.
We
passe
now
from
the
King
to
the
stranger
and
Pilgrime
,
and
yet
we
cannot
passe
from
the
one
to
the
other
,
for
they
are
ever
together
;
for
there
is
so
neer
a
conjunction
between
them
,
that
though
the
one
appeare
in
glory
,
the
other
in
dishonour
;
the
one
sits
on
a
Throne
,
the
other
lyes
in
the
dust
;
yet
they
can
never
be
put
asunder
,
nor
separated
the
one
from
the
other
;
for
he
that
is
a
King
is
but
a
Pilgrime
,
and
he
that
is
a
stranger
was
born
and
designed
unto
a
Kingdome
,
and
a
greater
Kingdome
then
Davids
was
.
Thou
hast
made
us
unto
our
God
Kings
and
Priests
,
and
we
shall
reigne
upon
the
earth
.
This
is
the
song
of
Pilgrimes
,
and
they
sing
it
to
the
Lamb
,
in
the
fifth
of
the
Revelation
,
v.
10.
The
Kingdome
of
heaven
is
taken
by
violence
,
and
the
violent
take
it
by
force
,
Mat.
11.12
.
And
these
violent
men
are
such
as
are
Pilgrims
and
strangers
;
to
that
place
they
travell
,
endure
many
a
storm
,
many
a
fall
and
bruise
in
their
way
;
so
that
the
immediate
way
to
be
a
King
,
is
first
to
be
a
stranger
in
the
earth
.
Now
that
Man
is
naturally
a
stranger
on
the
earth
,
we
have
the
Word
of
God
written
,
and
the
Word
of
God
within
us
;
we
have
both
the
holy
Scripture
,
and
right
Reason
to
instruct
us
;
both
these
are
as
the
voice
of
God
,
and
by
these
he
speaks
unto
us
,
and
calls
us
by
our
name
when
he
calls
us
strangers
.
And
first
in
the
Old
Testament
,
the
life
of
Man
is
every
where
almost
term'd
a
pilgrimage
;
so
Jacob
in
the
47.
of
Genesis
,
when
Pharaoh
asked
him
,
How
long
he
hath
lived
?
in
his
answer
doth
as
it
were
correct
his
language
;
The
dayes
,
saith
he
,
not
of
my
life
,
but
of
my
pilgrimage
are
an
hundred
and
thirty
years
.
So
that
in
the
language
of
Jacob
Life
and
Pilgrimage
are
all
one
.
The
same
is
the
language
of
the
New
Testament
:
Whilst
we
are
in
the
flesh
,
Peregrinamur
à
Domino
,
saith
Saint
Paul
,
2
Cor.
5.6
.
we
are
absent
,
we
are
travellers
,
we
are
wanderers
from
God
;
but
we
are
returning
to
him
,
on
our
way
,
pressing
forward
to
our
home
.
And
though
we
make
haste
out
of
the
world
,
yet
as
S.
Bernard
observes
,
some
savour
,
some
taste
,
something
that
is
from
the
earth
earthy
,
we
shall
carry
about
with
us
till
we
come
to
our
journeys
end
.
Not
onely
they
are
strangers
,
who
with
the
Prodigall
take
their
journey
into
a
far
countrey
,
and
cleave
to
every
vanity
there
;
but
they
who
are
shaking
them
off
every
day
,
yet
look
more
then
they
should
,
and
like
more
then
they
should
,
and
are
not
yet
made
perfect
;
Not
onely
they
are
strangers
from
God
who
are
Aliens
from
the
house
of
Israel
,
but
they
who
with
the
Patriarchs
in
the
11.
to
the
Heb.
confesse
themselves
strangers
in
the
land
which
is
allotted
them
,
and
look
for
a
City
whose
Foundation
and
Builder
is
God
.
It
is
the
observation
of
S.
Hierome
in
his
Epistle
to
Dardanus
,
That
the
Saints
in
Scripture
were
no
where
called
Inhabitatores
terrae
,
the
inhabitants
of
the
earth
.
There
is
a
woe
,
saith
he
denounced
,
against
sinners
,
in
the
eighth
of
the
Revelation
,
and
under
that
name
;
vae
habitatoribus
terrae
,
woe
to
the
Inhabitants
of
the
earth
.
And
Saint
Austin
almost
speaks
the
same
,
where
he
puts
this
difference
and
distinction
between
them
;
that
the
righteous
can
onely
be
said
esse
in
Tabernaculo
carnis
,
to
be
in
this
tabernacle
of
the
flesh
,
to
be
there
,
as
the
Angels
are
said
by
the
schoolmen
to
be
in
uno
loco
,
quòd
non
sint
in
alio
,
to
be
in
one
place
,
because
they
are
not
in
another
,
but
to
be
circumscribed
no
where
;
and
they
are
onely
said
to
be
on
the
earth
,
because
they
are
not
yet
in
heaven
,
but
neverthelesse
have
their
conversation
there
;
but
the
wicked
do
habitare
in
Tabernaculo
carnis
,
do
dwell
on
earth
,
and
have
their
residence
in
it
,
and
may
passe
into
a
worse
,
but
never
into
a
better
place
;
and
these
though
they
will
not
be
strangers
to
it
,
yet
are
strangers
on
the
earth
,
and
passe
away
from
that
to
which
their
soul
was
knit
,
on
which
they
fixed
their
hope
,
and
glutted
their
desires
,
and
raised
their
joy
,
which
was
their
heaven
;
they
passe
away
and
fall
from
it
,
and
shall
see
it
no
more
.
This
then
is
the
voice
and
language
of
Scripture
;
and
in
the
second
place
,
this
even
common
reason
may
teach
us
,
which
is
the
voice
of
God
,
and
is
our
God
upon
earth
,
and
should
be
in
his
stead
and
place
to
command
and
regulate
us
here
,
and
if
we
were
not
first
lost
in
our selves
,
if
we
were
not
strangers
to
our selves
,
we
should
not
seek
for
a
place
of
rest
in
that
world
,
whose
fashion
every
day
changeth
,
and
which
must
at
last
with
its
work
be
burnt
with
fire
.
For
do
we
not
see
by
this
common
light
,
that
the
mind
of
man
is
a
thing
of
infinite
capacity
,
and
utterly
insatiable
,
and
here
on
earth
never
receives
full
content
?
content
is
that
which
all
men
have
desired
,
but
never
yet
any
did
attain
;
but
still
as
one
desire
is
satisfied
,
another
riseth
;
and
when
we
have
all
that
we
desired
,
we
will
have
more
;
now
we
would
have
but
this
,
and
when
we
have
it
,
it
is
nothing
,
for
our
measures
are
enlarged
by
being
filled
.
Are
you
learned
enough
?
nay
,
but
there
be
yet
more
conclusions
to
be
tried
.
Are
you
ever
wise
enough
?
If
but
once
you
be
deceived
,
you
will
complain
that
a
thousand
things
which
might
have
been
observed
have
past
your
sight
.
But
are
you
ever
rich
enough
?
The
fool
in
the
Gospel
was
not
,
till
his
soul
was
fetched
away
,
nor
Dives
,
till
he
was
in
hell
.
Nay
,
are
you
not
most
miserably
poor
when
you
are
most
abundantly
rich
?
do
you
not
want
most
,
when
you
have
most
?
or
was
ever
your
heart
so
much
set
on
riches
as
when
they
did
increase
?
or
hath
the
Ambitious
any
highest
place
,
any
verticall
point
?
one
world
was
not
enough
for
Alexander
;
and
had
there
been
as
many
as
those
Atomes
of
which
Democritus
made
it
up
,
he
would
have
wished
after
more
.
Our
appetite
comes
by
eating
,
and
our
desires
are
made
keen
and
earnest
by
enjoying
,
majora
cupere
ex
his
discimus
,
the
obtaining
of
something
doth
but
prompt
us
to
desire
more
.
And
now
to
draw
this
to
our
present
purpose
;
If
the
things
of
this
world
be
not
able
to
satisfie
us
,
if
never
man
yet
found
full
content
,
if
nothing
on
earth
can
allay
this
infinite
hunger
of
the
soul
,
which
certainly
was
not
imprinted
in
us
in
vain
;
If
we
cannot
find
it
here
,
though
we
should
double
and
treble
Methusalems
age
;
If
we
cannot
find
it
in
the
world
,
though
we
should
live
to
the
end
of
it
,
we
cannot
think
that
the
earth
should
be
our
country
,
but
that
the
things
which
we
so
highly
esteem
more
then
our
life
,
more
then
our
soul
,
are
unnaturall
and
strangers
to
us
,
and
we
unto
them
,
and
we
must
turn
our selves
about
,
and
look
towards
something
else
which
may
meet
and
fill
our
desires
,
which
here
find
nothing
to
stay
,
but
every
thing
to
enlarge
them
.
Here
are
delights
that
vanish
,
and
then
shew
their
foulest
side
;
here
are
riches
that
makes
us
poor
,
and
honour
that
makes
us
slaves
;
here
are
nothing
but
phantasmes
and
apparitions
,
which
will
never
fill
us
,
but
feed
the
very
hunger
of
our
soules
,
and
increase
it
;
there
in
our
country
,
at
our
journeys
end
,
there
is
fulnesse
of
joy
,
which
alone
can
satisfie
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
infinite
appetite
:
and
therefore
the
earth
is
but
our
stage
to
walk
through
,
heaven
is
our
proper
place
and
country
,
and
to
this
we
are
bound
;
here
we
are
but
strangers
,
si
velimus
accolae
,
si
nolimus
acccolae
,
if
we
will
we
may
be
strangers
,
and
if
we
will
not
,
but
love
to
dwell
and
stay
here
,
yet
we
shall
be
strangers
whether
we
will
or
no.
And
as
we
are
,
so
our
abode
here
is
that
of
strangers
in
another
country
,
as
of
those
who
are
ever
in
their
way
,
and
moving
forwards
,
never
standing
still
,
but
striving
to
go
out
of
it
;
and
his
whole
motion
and
progresse
is
a
leaving
it
behind
him
.
When
Adam
was
Lord
of
all
the
world
,
he
was
but
a
stranger
in
it
;
for
God
made
him
naked
in
Paradise
,
and
withall
gave
him
no
sense
of
his
nakednesse
,
and
the
reason
is
given
by
Saint
Basil
,
that
man
might
not
be
distracted
and
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
meditation
upon
God
;
that
the
care
of
his
flesh
might
not
steal
away
his
mind
from
him
that
made
him
;
so
that
Adam
was
made
a
stranger
,
when
he
was
made
the
sole
Emperour
of
the
world
.
But
when
he
was
fallen
,
God
clothes
him
with
skins
,
ut
illum
veluti
morte
quadam
indueret
,
saith
Proclus
in
Epiphanius
,
that
he
might
clothe
him
as
it
were
with
death
it self
,
which
was
represented
unto
him
in
the
skins
of
dead
beasts
;
that
he
might
alwaies
carry
about
with
him
the
remembrance
of
it
,
the
most
suitable
garment
that
a
stranger
or
Pilgrime
can
weare
.
A
stranger
comes
not
to
stay
long
in
a
place
,
he
is
here
(
as
we
say
)
to
day
and
gone
to
morrow
,
so
is
man
;
he
flyeth
as
a
post
,
or
rather
as
a
shadow
,
and
continueth
not
,
Job
14.
At
an
end
as
soone
as
a
tale
that
is
told
,
and
not
so
long
remembred
.
There
may
be
many
errours
in
his
way
,
but
there
is
none
in
his
end
;
and
which
way
soever
he
travels
,
wheresoever
he
pitcheth
his
tent
,
his
journeyes
end
is
the
grave
.
Tertull.
〈◊〉
Anima
.
c.
50.
Hoc
stipulata
est
Dei
vox
,
hoc
spopondit
omne
quod
nascitur
,
saith
Tertullian
;
this
is
the
stipulation
and
bargain
,
which
God
hath
made
with
every
soul
,
and
by
being
born
we
made
a
promise
,
and
obliged
our selves
to
dye
.
We
are
bound
in
a
sure
obligation
,
and
received
our
soules
upon
condition
to
resign
them
pure
and
unspotted
of
the
world
.
Would
you
know
when
we
pay
this
debt
?
we
begin
with
our
first
breath
,
and
are
paying
it
till
we
breathe
out
our
last
;
hoc
quod
loquor
indè
est
,
whilest
I
speak
,
and
you
heare
,
we
are
paying
part
of
the
summe
,
and
whether
this
be
our
last
payment
we
cannot
tell
.
I
am
dying
whilest
I
am
a
speaking
;
every
breath
I
fetch
to
preserve
life
,
is
a
part
taken
from
my
life
:
I
am
in
a
manner
entombed
already
,
and
every
place
I
breathe
in
is
a
grave
;
for
in
every
place
I
moulder
and
consume
away
,
Suit
.
vit.
Claud.
Caes
.
in
every
place
I
draw
neerer
and
neerer
to
putrefaction
.
We
may
say
as
those
mariners
who
were
to
fight
and
dye
did
,
as
they
say'ld
by
Claudius
the
Emperour
,
Morituri
te
salutant
,
O
Emperour
dying
men
salute
thee
;
and
so
we
passe
by
and
salute
one
another
,
not
so
much
as
living
but
as
dying
men
;
and
whilest
I
say
good
morrow
,
I
am
neerer
to
my
end
,
and
he
to
whom
I
wisht
it
,
is
neerer
to
his
;
one
dying
man
blesseth
,
and
one
dying
man
persecutes
another
,
that
is
,
one
Pilgrime
robs
another
.
In
what
relation
soever
we
stand
,
either
as
Kings
or
subjects
,
of
masters
or
servants
,
of
Fathers
or
children
,
we
are
all
Morituri
,
but
dying
men
,
all
but
strangers
and
pilgrims
.
Comfort
thou
thy self
then
thou
oppressed
innocent
;
'T
was
a
dying
man
that
put
the
yoke
about
thy
neck
;
and
why
dost
thou
boast
in
mischief
,
thou
man
of
power
?
In
the
midst
of
all
thy
triumphs
and
glories
thou
art
but
a
dying
man
:
He
that
kisseth
thy
lips
is
but
a
dying
man
;
and
he
that
strikes
thee
on
the
face
is
but
a
dying
man
.
The
whole
world
is
but
a
Colonie
,
every
age
new
planted
with
dying
men
,
with
pilgrims
and
strangers
.
This
you
will
say
is
a
common
theme
and
argument
,
and
indeed
so
it
is
;
for
what
more
common
then
death
?
and
yet
as
common
as
it
is
,
I
know
no
lesson
so
much
forgotten
as
this
:
for
who
almost
considers
how
he
came
into
the
world
,
or
how
he
shall
goe
out
of
it
?
Ask
the
Wanton
,
the
Mammonist
,
the
Ambitious
of
their
minute
,
and
they
will
call
it
Eternity
,
Sol
iste
,
dies
nos
decipit
,
&c.
The
present
,
the
present
time
,
that
deceives
us
,
and
we
draw
that
out
to
a
lasting
perpetuity
,
which
is
past
whilst
we
think
on
't
;
such
a
bewitching
power
hath
the
love
of
the
world
,
to
make
our
minute
eternity
,
and
eternity
nothing
;
and
the
day
of
our
death
as
hard
and
difficult
to
our
faith
as
our
resurrection
.
For
though
day
unto
day
uttereth
knowledge
,
though
the
preacher
open
his
mouth
,
and
the
grave
open
hers
,
and
we
every
day
see
so
many
pilgrimes
falling
in
,
though
they
who
have
been
dead
long
ago
,
and
they
who
now
dye
,
speak
unto
us
;
yet
we
can
hardly
be
induced
to
believe
that
we
are
strangers
,
but
embrace
the
world
,
and
rivet
our selves
into
it
as
if
we
should
never
part
,
and
we
deny
that
which
we
cannot
deny
,
resolve
on
that
which
we
cannot
think
,
will
not
be
perswaded
of
that
which
we
do
believe
,
or
believe
not
that
which
we
confesse
,
but
place
immortality
upon
our
mortal
,
&
so
live
as
if
we
should
never
dye
.
And
can
we
who
thus
every
day
enlarge
our
thoughts
and
hopes
,
and
let
them
out
at
length
beyond
our
threescore
yeares
and
ten
,
measuring
out
Lordships
,
building
of
Palaces
,
anticipating
pleasures
and
honours
,
creating
that
which
will
never
have
a
being
,
and
yet
delighting
in
it
as
if
we
now
had
it
in
possession
;
can
we
who
love
the
world
as
that
friend
from
which
we
would
never
part
,
but
lose
all
others
for
it
;
can
we
who
would
have
this
to
be
the
world
without
end
,
and
have
scarce
one
thought
left
to
reach
at
that
which
is
so
,
and
to
come
;
can
we
who
love
,
and
admire
,
and
pride
our selves
in
nothing
more
,
in
nothing
else
,
say
or
thinke
we
are
pilgrimes
,
and
sojourners
,
and
strangers
in
the
earth
?
'T
is
true
,
strangers
we
are
(
for
all
are
so
)
and
passing
forward
apace
to
our
journeyes
end
,
but
not
to
that
end
for
which
we
were
made
;
and
therefore
that
we
may
reach
and
attain
to
it
,
we
must
make
our selves
so
,
put
off
the
old
man
,
which
loves
to
dwell
here
,
take
off
our
hopes
and
desires
from
it
,
look
upon
all
its
glories
as
dung
,
look
upon
the
world
as
a
strange
place
,
and
upon
our selves
as
strangers
in
it
;
and
look
upon
the
place
to
which
we
are
going
,
and
fling
off
every
weight
,
and
shake
off
every
vanity
;
every
thing
that
is
of
the
earth
,
earthy
,
make
haste
and
delay
not
,
but
leave
it
behind
us
,
even
while
we
are
in
it
;
for
a
Christian
mans
life
is
nothing
else
but
a
going
out
of
it
.
And
to
this
end
(
in
the
last
place
)
you
must
take
along
with
you
your
viaticum
,
Hide
not
thy
commandments
from
me
.
your
provision
,
The
Commandments
of
God
:
(
Hide
not
thy
commandments
from
me
,
saith
David
;
and
he
spoke
as
a
stranger
,
and
as
in
a
strange
place
,
as
in
a
place
of
danger
,
as
in
a
dark
place
,
where
he
could
not
walk
with
safety
,
if
this
light
did
not
shine
upon
him
.
)
For
here
we
meet
with
variety
of
objects
;
here
are
serpents
to
flatter
us
,
and
serpents
to
bite
us
;
here
are
pleasures
and
terrors
,
all
to
deceive
and
detaine
us
.
Here
we
meet
with
that
arch-enemy
to
all
strangers
and
pilgrims
in
severall
shapes
,
now
as
a
roaring
Lion
,
and
sometimes
as
an
Angel
of
light
;
and
though
we
try
it
not
out
at
Fists
with
him
(
as
those
foolish
Monks
boasted
they
had
often
tried
this
kind
of
hardiment
)
though
we
meet
him
not
as
a
Hyppocentaure
,
Hieron
.
de
vita
Pauli
Eremitae
,
&
Malchi
&
Hilarionis
.
as
the
story
tells
us
Paul
the
Hermite
did
;
as
a
Satyre
,
or
shee-wolf
,
as
Hilarion
did
,
to
whom
were
presented
many
fearefull
things
,
the
roaring
of
lions
,
the
noise
of
an
Army
,
and
chariots
of
fire
coming
upon
him
,
wolves
and
foxes
,
and
sword-plaiers
,
and
I
cannot
tell
what
.
Though
we
do
not
feel
him
as
a
Satyre
,
yet
we
feel
him
as
voluptuous
;
though
we
do
not
see
him
as
a
wolf
,
yet
we
apprehend
him
thirsting
after
blood
;
though
we
meet
him
not
in
the
shape
of
a
fox
,
yet
non
ignoramus
versutias
,
we
are
not
ignorant
of
his
wiles
and
enterprises
;
though
we
do
not
see
him
in
the
tempest
,
we
may
in
our
feare
;
and
though
his
hand
be
invisible
,
yet
we
may
feel
him
in
our
impatience
,
and
falling
from
the
truth
;
we
cannot
say
in
our
affliction
,
this
is
his
blow
,
but
we
may
heare
him
roare
in
our
murmuring
:
or
we
may
see
him
in
that
mungrell
Christian
made
up
of
ignorance
and
fury
,
of
a
man
and
a
beast
,
which
is
more
monstrous
then
any
centaure
:
we
may
see
him
in
that
hypocrite
,
that
deceitfull
man
,
who
is
a
fox
,
and
the
worst
of
the
cub
;
we
may
meet
him
in
that
oppressor
who
is
a
wolf
;
in
that
Tyrant
and
persecutor
who
is
a
roaring
lion
.
And
in
some
of
these
shapes
we
meet
him
every
day
in
this
our
Pilgrimage
;
and
here
in
the
world
we
can
find
nothing
to
secure
us
against
the
world
;
adversity
may
swallow
up
pleasure
in
victory
,
but
not
the
love
of
it
;
impotency
and
inhability
may
bridle
and
stay
my
Anger
,
but
not
quench
it
;
Providence
may
defend
me
from
evil
,
but
not
from
feare
of
it
;
nor
can
the
world
yield
us
any
weapon
against
it self
:
and
therefore
God
hath
opened
his
Armory
of
heaven
,
and
given
us
his
commandments
to
be
our
light
,
our
provision
,
our
defence
in
our
way
;
to
be
as
our
Pilgrimes
staff
,
our
Scrip
,
our
letters
commendatory
,
to
be
our
Angels
to
keep
us
in
all
our
waies
,
and
there
is
no
safe
walking
for
a
stranger
without
them
.
And
as
when
the
children
of
Israel
were
in
the
wildernesse
,
he
rained
down
Manna
upon
them
,
and
led
them
as
it
were
by
the
hand
,
till
he
brought
them
to
the
land
of
promise
,
so
he
deales
with
them
,
with
all
that
call
upon
his
name
whilest
they
are
in
via
,
in
this
their
peregrination
,
ever
and
anon
beset
with
temptations
which
may
detain
and
hinder
them
;
he
raines
down
abundance
of
his
grace
,
which
like
that
Manna
will
serve
the
appetite
of
him
that
takes
it
,
and
is
like
to
that
which
every
man
wants
,
applies
it self
to
every
taste
,
to
all
the
callings
and
conditions
,
to
all
the
necessities
of
a
stranger
.
Thus
we
walk
by
faith
,
2
Cor.
7.
Festina
fides
,
and
faith
is
on
the
wing
,
and
leaves
the
world
behind
us
,
is
the
substance
and
evidence
of
things
not
seen
,
and
looks
not
on
those
things
which
are
seen
,
and
please
a
carnall
eye
;
or
if
it
do
,
looks
upon
them
as
Joshua
did
upon
Ai
,
and
first
turnes
the
back
,
and
then
all
its
strength
against
them
,
makes
us
fly
from
them
that
we
may
overcome
them
.
For
this
is
the
victory
which
overcometh
the
world
,
even
our
faith
.
And
Festina
spes
,
hope
too
is
in
her
flight
,
and
follows
our
fore-runner
Jesus
,
to
enter
with
him
that
which
is
within
the
vaile
,
Heb.
6.19
.
even
the
holy
of
holies
,
heaven
it self
;
spe
jam
sumus
in
coelo
,
we
are
already
there
by
hope
,
and
to
him
that
hath
seen
the
beauty
of
holinesse
,
the
world
is
but
a
loathsome
spectacle
;
to
him
that
truly
trusteth
in
God
,
it
is
lighter
then
vanity
,
and
he
passeth
from
it
.
And
then
our
love
of
God
is
our
going
forth
,
our
peregrination
;
it
is
a
perishing
,
a
death
of
the
soul
to
the
world
,
and
if
it
be
truely
fixt
,
no
pleasure
,
no
terror
,
nothing
in
the
world
can
concern
us
,
but
they
are
to
us
as
those
things
which
the
travellour
in
his
way
sees
,
and
leaves
every
day
;
and
we
think
no
more
of
the
glory
of
them
then
they
who
have
been
dead
long
ago
.
For
we
are
dead
,
saith
the
Apostle
,
Coloss.
3.3
.
and
our
life
is
hid
,
hid
from
the
world
with
Christ
in
God
:
our
temperance
tasteth
not
,
our
chastity
toucheth
not
,
our
poverty
in
spirit
handleth
not
those
things
which
lye
in
our
way
,
but
passeth
by
them
as
impertinencies
,
as
dangers
,
as
those
things
which
may
pollute
a
soul
more
then
a
dead
body
could
under
the
Law
.
The
stranger
,
the
pilgrime
passeth
by
all
,
his
meeknesse
makes
injuries
,
and
his
patience
afflictions
,
light
;
and
his
Christian
fortitude
casteth
down
every
strong
hold
,
every
imagination
,
which
may
hinder
him
in
his
course
.
Every
act
of
piety
is
a
kind
of
sequestration
,
and
drives
us
,
if
not
from
the
right
,
yet
from
the
use
of
the
world
.
Every
virtue
is
to
us
as
the
Angel
was
to
Lot
,
and
bids
arise
,
and
go
out
of
it
;
takes
us
by
the
hands
,
and
bids
us
haste
and
escape
for
our
life
,
and
not
to
look
behind
us
.
And
with
this
provision
,
as
it
were
with
the
two
Tables
in
our
hand
,
we
come
neerer
and
neerer
to
the
end
of
our
faith
,
the
end
of
our
hope
,
and
the
end
of
our
love
.
For
he
that
looks
upon
the
commandments
and
keeps
them
hath
the
will
of
God
,
and
he
that
hath
his
will
,
hath
all
that
wisdome
can
find
out
,
or
power
bring
to
passe
,
hath
Gods
providence
and
almightinesse
his
companions
,
his
guides
,
his
protection
in
his
way
,
and
the
world
,
the
pomp
and
vanity
of
it
can
no
more
prevaile
against
him
then
it
can
against
God
himself
;
but
where
God
is
there
shall
this
stranger
be
also
,
when
passing
through
all
these
he
shall
come
to
his
journeys
end
.
For
first
,
(
that
we
may
make
some
use
of
this
,
and
so
conclude
)
this
our
conformity
to
the
will
of
God
in
keeping
his
commandments
,
will
make
us
observe
a
Decorum
,
and
being
strangers
in
the
earth
to
behave
our selves
as
strangers
in
it
,
for
necessities
sake
give
a
perfunctory
and
slight
salute
,
not
look
upon
it
as
a
friend
,
not
to
trust
it
,
not
to
trust
in
uncertain
riches
,
but
in
the
living
God
,
as
Saint
Paul
exhorteth
,
1
Tim.
17.
but
to
suspect
and
be
jealous
of
every
thing
in
it
,
Theophr
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
as
we
use
to
be
of
every
man
we
meet
in
a
strange
place
;
and
as
plain
country-men
,
who
are
ignorant
of
coines
,
suspect
and
try
every
piece
they
see
,
and
though
it
be
current
,
yet
feare
it
may
be
counterfeit
.
So
to
say
within
our selves
,
this
beauty
which
smiles
may
bite
as
a
cockatrice
;
this
wine
which
looks
red
may
be
a
mocker
;
these
riches
may
be
my
last
receit
;
this
strength
may
ruine
me
;
this
wit
may
befool
me
;
that
which
makes
me
great
in
my
own
eyes
,
that
for
which
I
flatter
and
worship
my self
,
and
tread
all
others
with
scorn
under
my
feet
,
may
make
me
the
least
in
the
Kingdom
of
heaven
,
nay
quite
shut
me
out
;
this
beauty
may
bring
deformity
into
my
soul
;
this
wine
may
be
as
the
Manichees
called
Fel
principis
tenebrarum
,
the
gall
of
the
Prince
of
darknesse
,
and
these
riches
may
begger
me
,
and
my
Perfections
undoe
me
.
Far
better
is
it
for
a
stranger
to
be
cautelous
and
wary
,
then
too
venturous
and
fool-hardy
;
better
for
him
to
feare
where
no
feare
is
,
then
to
be
ready
to
meet
and
embrace
every
toy
and
trifle
that
smiles
and
kils
.
Now
,
by
this
we
arme
our selves
against
all
casualties
and
misfortunes
,
which
is
more
then
all
the
conveyances
and
devises
of
the
Law
,
more
then
the
providence
of
the
wisest
can
do
.
For
what
can
fall
out
by
chance
to
him
who
is
ever
under
the
wing
of
the
almighty
?
or
what
can
be
lose
who
hath
denied
all
unto
himself
,
and
himself
too
in
every
aspect
and
relation
to
the
world
?
This
is
our
provision
,
and
this
is
our
security
;
&
he
that
will
be
secure
must
learn
to
be
a
stranger
;
he
that
will
lose
nothing
must
learn
to
have
nothing
;
and
then
as
our
obedience
to
Gods
will
doth
keep
us
in
a
decorum
,
so
it
teacheth
us
by
looking
on
the
world
with
an
eye
of
jealousie
to
make
it
our
friend
,
a
friend
of
Mammon
,
and
a
friend
of
a
temptation
;
for
so
we
make
that
which
was
dangerous
beneficiall
unto
us
,
and
rise
up
as
high
as
heaven
upon
that
which
might
have
been
our
ruine
,
by
looking
upon
it
with
the
suspicious
and
jealous
eye
of
a
stranger
.
Secondly
,
It
supplies
us
with
armes
,
and
strengthens
us
against
all
afflictions
,
which
may
beat
upon
us
,
all
miseries
which
befall
us
,
all
contumelies
which
may
affront
us
in
our
way
;
for
what
are
all
these
poor
sprinklings
,
these
weak
breathings
of
wind
and
aire
to
us
,
when
we
remember
we
are
but
strangers
in
the
world
?
The
world
knows
us
not
,
because
it
knows
not
God
,
as
Saint
John
tells
us
,
1
Ep.
3.1
.
peregrini
deorsùm
,
cives
sursùm
,
strangers
here
below
,
but
Citizens
above
.
What
can
they
who
are
so
unlike
to
the
world
,
who
contemn
the
world
,
expect
lesse
?
here
there
will
be
Shimeis
to
revile
us
,
Zedekiahs
to
smite
us
on
the
cheek
,
oppressors
to
grind
us
,
and
Tyrants
to
rob
and
spoile
us
when
they
please
;
and
if
we
will
have
them
our
friends
,
we
must
make
our selves
like
them
,
and
go
to
hell
along
with
them
;
but
the
commandments
of
God
are
an
Antidote
against
all
these
.
For
these
evils
cannot
trouble
us
if
we
make
use
of
the
right
remedy
,
which
is
no
where
to
be
found
but
in
Christ
,
in
whom
all
the
treasuries
of
wisdome
are
hid
.
But
one
errour
of
our
lives
it
is
,
and
a
great
one
,
to
mistake
the
remedy
of
evils
,
nec
tam
morbis
laboramus
quàm
remediis
,
nor
doth
our
disease
and
malady
so
much
molest
us
,
as
the
remedies
themselves
.
The
poor
man
thinks
there
is
no
other
remedy
for
poverty
,
but
riches
;
the
revenger
cannot
purge
his
gall
and
bitternesse
,
but
with
the
blood
of
his
enemy
;
the
sick
is
quieted
with
nothing
but
with
health
:
but
indeed
these
are
not
remedies
answerable
to
the
nature
and
operation
of
these
severall
diseases
,
for
the
poor
man
may
become
rich
,
and
be
poorer
then
before
;
the
revenger
may
draw
blood
,
and
be
more
enraged
then
before
;
the
sick
man
may
be
restored
to
health
,
and
be
worse
then
before
;
the
will
of
God
is
the
truest
,
and
most
soveraign
physick
,
and
his
will
is
that
we
estrange
our selves
from
the
world
;
that
our
hearts
be
fixed
on
him
,
and
on
those
pleasures
which
are
at
his
right
hand
for
evermore
.
And
then
there
will
be
no
such
things
as
Poverty
,
or
Injuries
,
or
Sicknesse
,
or
at
least
they
will
not
appeare
so
to
us
,
which
is
all
one
;
nay
,
which
is
more
,
for
now
they
are
not
what
they
are
unto
us
,
nor
do
we
see
that
horrour
in
them
,
which
they
that
dwell
in
the
world
do
,
but
as
Saint
Paul
speaks
,
when
we
are
poor
then
we
are
rich
,
when
we
are
weak
then
we
are
strong
,
when
we
are
in
disgrace
then
we
are
honourable
,
when
we
are
persecuted
then
we
are
happy
,
when
we
are
sick
then
we
are
best
in
health
,
and
even
see
our
journeys
end
.
Nihil
imperitius
impatientia
,
Impatience
which
ever
accompanies
the
neglect
of
Gods
commands
,
is
the
most
ignorant
,
unskilfull
,
inexperienced
,
the
most
ungodly
thing
in
the
world
.
For
these
complaints
in
poverty
,
this
impatience
of
injuries
,
this
murmuring
in
our
sicknesse
,
are
ill
signes
that
we
love
the
pleasures
of
the
world
more
then
the
will
of
God
;
that
we
see
more
glory
in
a
piece
of
earth
,
then
virtue
;
that
we
are
more
afraid
of
a
disgrace
then
of
sin
;
that
we
bowe
with
more
devotion
and
affection
to
the
world
then
to
God
,
and
so
cannot
make
this
glorious
confession
with
our
Kingly
Prophet
,
that
we
are
Accolae
and
peregrini
,
strangers
and
pilgrims
upon
the
earth
.
Thirdly
,
our
conformity
to
the
will
of
God
is
a
precious
Antidote
against
the
feare
of
death
;
the
feare
of
death
?
why
we
were
delivered
from
that
,
when
Christ
took
part
with
us
of
flesh
and
blood
,
Heb.
2.14
.
and
through
death
destroyed
him
who
had
the
power
of
death
,
the
devil
,
why
should
any
mortall
now
feare
to
dye
?
It
is
most
true
,
Christ
dyed
,
and
by
his
death
shook
the
powers
of
the
grave
;
Consummatum
est
,
all
is
finished
,
and
he
is
returned
victoriously
with
the
spoils
of
his
enemies
,
and
of
this
last
enemy
death
.
But
for
all
this
his
triumph
,
death
may
be
still
the
King
of
terrours
,
and
as
dreadfull
as
before
.
All
is
finisht
on
his
part
,
but
a
covenant
consists
of
two
,
and
something
is
required
on
ours
.
He
doth
not
turn
Conditions
into
Promises
,
as
some
have
been
willing
to
perswade
themselves
,
and
others
;
It
must
be
done
,
is
not
,
thou
shalt
do
it
;
If
thou
wilt
believe
,
is
not
,
thou
shalt
believe
.
But
every
promise
,
every
act
of
grace
of
his
implies
a
condition
.
He
delivers
those
that
are
willing
to
be
delivered
,
who
do
not
feed
death
,
and
supply
this
enemy
with
such
weapons
as
make
him
terrible
.
All
the
terrour
death
hath
is
from
our selves
,
our
sin
,
our
disobedience
to
the
commands
of
God
,
that
's
his
sting
.
And
our
part
of
the
covenant
is
,
by
the
power
&
virtue
of
Christs
death
every
day
to
be
plucking
it
from
him
,
and
at
last
to
take
it
quite
away
.
We
,
we
our selves
must
rise
up
against
this
King
of
terrours
,
and
in
the
Name
and
Power
of
Christ
take
the
Scepter
out
of
his
hand
,
and
spoile
him
of
his
strength
and
terrour
.
And
this
we
may
do
by
parts
and
degrees
,
now
cut
from
him
this
sin
,
now
that
;
now
this
desire
,
and
anon
another
,
and
so
dye
daily
,
as
Saint
Paul
speaks
,
dye
to
profit
,
dye
to
pleasure
,
dye
to
Honour
,
be
as
dead
to
every
temptation
which
may
beget
sin
in
us
,
and
a
sting
in
him
;
and
so
leave
him
nothing
to
take
from
us
,
not
a
desire
,
not
a
hope
,
not
a
thought
,
nothing
that
can
make
us
feare
death
.
Then
we
shall
look
upon
it
not
as
a
divorcement
from
those
delights
which
we
have
cast
off
already
,
or
a
passage
into
a
worse
condition
from
that
we
loved
too
well
,
to
that
we
never
feared
enough
;
but
we
shall
consider
it
as
a
sleep
,
as
it
is
to
all
wearied
pilgrims
,
as
a
message
sent
from
Heaven
to
tell
us
our
walk
is
at
an
end
,
and
now
we
are
to
lay
down
our
staffe
and
scrip
,
and
rest
in
that
Jerusalem
which
is
above
,
for
which
we
vowed
this
pilgrimage
:
Et
quis
non
ad
meliora
festinat
?
Tert.
de
patientia
.
What
stranger
will
be
afraid
to
return
to
his
Fathers
house
,
or
lose
that
life
,
quam
sibi
jam
supervacuam
fecit
,
which
by
dying
daily
to
the
world
he
hath
already
made
superfluous
and
unnecessary
?
To
conclude
this
:
He
that
truly
fears
God
can
feare
nothing
else
,
nor
is
Death
terrible
to
any
but
to
those
who
would
build
their
tabernacle
here
,
who
love
to
feed
with
swine
on
husks
,
because
they
have
not
tasted
of
the
powers
of
the
world
to
come
,
who
wish
immortality
to
this
mortall
,
before
they
put
it
on
;
who
are
willing
to
converse
and
trade
with
vanity
for
ever
,
who
desire
not
with
David
to
be
spared
a
little
,
but
would
never
goe
hence
.
Last
of
all
,
It
will
moderate
our
sorrow
for
those
our
friends
who
are
dead
,
or
rather
fallen
asleep
,
or
rather
at
their
journeys
end
.
For
why
should
any
man
who
knows
the
condition
of
a
stranger
,
how
many
dangers
,
how
many
cares
,
how
many
stormes
and
tempests
he
was
obnoxious
to
,
hang
down
the
head
and
complain
that
he
had
now
passed
through
them
all
,
and
was
set
down
at
his
journeys
end
?
why
should
he
who
looks
for
a
City
to
come
,
be
troubled
that
his
fellow
pilgrime
came
thither
,
and
entred
before
him
?
It
might
be
a
matter
of
holy
Emulation
perhaps
,
but
why
it
should
afflict
us
with
grief
I
cannot
see
,
unlesse
it
be
because
we
have
not
made
it
our
meat
and
drink
to
keep
Gods
commandments
,
which
might
give
us
a
taste
of
a
better
estate
to
come
,
unlesse
it
be
because
we
have
not
well
learnt
to
act
the
part
of
a
stranger
.
Miserable
men
that
we
are
,
that
we
will
be
;
that
know
not
our
own
quality
and
condition
that
are
strangers
,
and
yet
unwilling
to
draw
neer
our selves
,
or
to
see
others
come
to
their
home
,
but
think
them
lost
where
they
are
made
perfect
.
We
stand
by
the
bed
of
our
sick
and
dying
friend
as
if
he
were
now
removed
to
a
place
of
torment
and
not
of
rest
,
and
to
be
either
nothing
or
more
miserable
then
he
was
in
a
region
of
misery
;
we
send
out
shreeks
and
outcries
to
keep
time
with
his
gasps
,
to
call
him
back
,
if
it
were
possible
,
from
heaven
,
and
to
keep
him
still
under
the
yoke
and
harrow
;
when
as
the
fainting
of
his
spirits
,
the
failing
of
his
eyes
,
the
trembling
of
his
joynts
,
are
but
as
the
motion
of
bodies
to
their
center
,
most
violent
when
they
are
neerest
to
their
end
.
And
then
we
close
up
his
eyes
,
and
with
them
our
hopes
,
as
if
with
his
last
gasp
he
had
breathed
out
his
soul
into
aire
;
when
indeed
there
is
no
more
then
this
,
one
pilgrime
is
gone
before
his
fellows
,
one
gone
,
and
left
others
in
their
way
in
trouble
,
and
more
troubled
that
he
is
gone
to
rest
.
Migrantem
migrantes
praemisimus
,
saith
Saint
Hierom
,
we
are
passing
forward
apace
,
and
have
sent
one
before
us
to
his
journeys
end
,
his
everlasting
sabbath
.
With
this
contemplation
doth
religion
comfort
and
uphold
us
in
our
way
,
and
keeps
us
in
that
temper
which
the
Philosopher
commends
as
best
,
in
which
we
do
sentire
desiderium
&
opprimere
,
she
gives
nature
leave
to
draw
teares
,
but
then
she
brings
in
faith
and
hope
to
wipe
them
off
;
Sen.
ad
Marciam
.
she
suffers
us
to
mourn
for
our
friends
,
but
not
as
men
without
hope
.
Nature
will
vent
,
and
love
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Orator
,
ever
querulous
and
full
of
complaints
when
the
object
is
removed
out
of
sight
;
and
God
remembers
whereof
we
are
made
,
is
not
angry
with
our
love
,
and
will
suffer
us
to
be
men
,
but
then
we
must
silence
one
love
with
another
,
our
naturall
affection
with
the
love
of
God
;
at
least
divide
our
language
thus
,
Alas
my
Father
,
Alas
my
Husband
,
Alas
my
Friend
;
but
then
he
was
a
stranger
,
and
now
at
his
journeys
end
;
and
here
we
must
raise
our
note
;
and
speak
it
more
heartily
,
Blessed
are
such
strangers
,
blessed
are
they
that
dye
in
the
Lord
,
even
so
saith
the
spirit
,
that
they
rest
from
their
labours
.
For
conclusion
;
let
us
feare
God
,
and
keep
his
commandments
,
this
is
the
whole
duty
of
a
stranger
,
to
observe
those
Lawes
,
which
came
from
that
place
to
which
he
is
going
,
let
these
his
Lawes
be
in
our
heart
,
and
our
heart
will
be
an
elaboratory
,
a
limbeck
,
to
work
the
water
of
life
out
of
the
vanities
and
very
dregs
of
world
,
through
which
we
are
to
passe
.
It
shall
be
as
a
rock
firm
and
solid
against
every
wave
and
temptation
that
shall
beat
against
it
,
and
a
shop
of
precious
receipts
,
and
proper
remedies
against
every
evil
;
It
shall
be
spoliarium
mortis
,
a
place
where
death
shall
be
stript
and
spoiled
of
its
sting
,
and
of
its
terrour
.
In
a
word
;
It
shall
be
the
Temple
of
God
,
an
house
of
feasting
and
joy
,
where
sorrow
may
look
in
at
the
window
,
at
the
sensitive
part
,
but
be
soon
chased
away
:
It
shall
be
even
ashamed
of
its
Tabernacle
of
flesh
,
and
pant
and
beat
to
get
out
,
that
it
may
be
clothed
upon
,
and
mortality
be
swallowed
up
of
life
.
In
brief
,
it
will
make
us
strangers
,
and
keep
us
strangers
,
even
such
strangers
,
which
shall
be
made
like
unto
the
Angels
,
and
whom
when
they
come
to
their
journeys
end
,
the
Angels
shall
meet
,
and
welcome
,
and
receive
into
their
Fathers
house
,
where
they
shall
rest
,
and
rejoyce
for
evermore
.
I
have
done
with
my
Text
,
and
now
must
turn
your
eyes
and
thoughts
upon
this
pilgrime
here
,
this
Honoured
and
worthy
Knight
,
who
hath
now
passed
through
the
busie
noise
and
tumults
of
this
world
to
his
long
home
and
rest
.
In
which
passage
of
his
(
as
I
have
received
it
from
men
of
place
and
worth
,
and
unquestioned
integrity
)
he
hath
so
exactly
performed
the
part
and
office
of
a
stranger
and
pilgrime
,
that
he
is
followed
with
the
applause
of
them
that
knew
him
;
and
as
in
his
death
he
is
become
an
argument
to
prove
the
doctrine
which
I
have
taught
,
so
in
his
life
he
made
himself
a
great
ensample
for
them
to
look
upon
who
are
now
travelling
and
labouring
in
the
same
way
.
Look
upon
him
then
in
every
capacity
and
relation
,
either
as
a
part
of
the
Common-wealth
,
or
a
member
of
the
City
,
or
a
Father
of
a
Family
,
and
you
shall
discover
the
image
and
faire
representation
of
a
stranger
in
every
one
of
these
relations
;
for
no
man
can
take
this
honour
to
himself
to
be
a
good
Common-wealths-man
,
a
good
master
of
a
family
but
he
who
is
as
David
was
,
a
stranger
.
All
the
ataxie
and
disorder
,
all
the
noise
we
heare
,
and
mischiefs
we
see
in
the
world
,
are
from
men
who
love
it
too
well
,
and
would
live
and
dwell
and
delight
themselves
in
it
for
ever
.
For
the
first
;
I
may
truly
say
as
Lampridius
did
of
Alexander
Severus
,
he
was
vir
bonus
&
Reipublicae
necessarius
,
he
was
a
good
man
and
of
necessary
use
in
a
Common-wealth
,
and
laid
all
the
strength
he
had
to
uphold
it
,
and
preferred
the
peace
and
well-fare
of
it
to
his
own
,
as
well
knowing
that
a
private
house
might
sink
and
fall
to
the
ground
,
and
yet
the
Common-wealth
stand
and
flourish
;
but
that
the
ruine
of
the
whole
must
necessarily
draw
with
it
the
other
parts
,
and
at
last
bury
them
in
the
same
grave
.
And
here
he
found
as
rough
a
passage
as
Aufidienus
Rufus
in
Tacitus
did
in
that
commotion
and
rebellion
of
Percennius
,
Tacit.
l.
1.
Annal.
who
was
pulled
out
of
his
chariot
,
loaded
first
with
scoffs
and
reproches
,
and
then
with
a
fardell
of
stuffe
,
and
made
to
march
foremost
of
all
the
company
,
and
then
ask'd
in
scorn
,
whether
he
bore
his
burden
willingly
?
or
whether
so
long
a
journey
was
not
tedious
and
irksome
to
him
?
so
was
this
worthy
Knight
taken
from
his
wife
whom
he
entirely
loved
,
and
from
his
children
those
pledges
of
his
love
,
conveyed
to
ship
,
and
by
ship
to
prison
in
a
remote
City
,
where
he
found
some
friends
,
and
then
brought
back
from
thence
to
a
prison
neerer
home
,
where
(
if
the
providence
of
God
had
not
gone
along
with
him
,
and
shadowed
him
)
he
had
met
the
plague
;
so
that
in
some
measure
that
befell
him
which
Saint
Paul
speaks
of
himself
,
He
was
in
journeying
often
,
in
perills
of
waters
,
in
perills
of
his
own
Country-men
,
in
perills
in
the
City
,
in
perills
on
the
Sea
,
in
perills
amongst
false
brethren
.
But
it
may
be
said
,
what
praise
is
it
to
suffer
all
this
,
if
he
suffer
as
an
evil
doer
,
and
for
conscience
towards
God
?
I
come
not
hither
to
dispute
that
,
but
am
willing
to
refer
it
to
the
great
triall
which
shall
open
every
eye
to
behold
that
truth
,
which
now
being
dazled
with
feares
and
hopes
,
and
even
blinded
with
the
love
of
the
world
,
it
cannot
see
.
But
if
it
were
an
errour
,
and
not
knowledg
but
mistake
drove
him
upon
these
pricks
,
yet
sure
it
was
an
errour
of
a
faire
descent
,
begot
in
him
by
looking
stedfastly
on
the
truth
,
by
having
a
steddy
eye
on
the
oath
of
God
,
Eccles.
8.2
.
and
if
here
he
fell
,
he
fell
like
a
Christian
,
who
did
exercise
himself
to
keep
a
good
conscience
;
for
he
that
follows
not
his
conscience
when
it
errs
,
will
be
as
far
from
hearkning
to
it
when
it
speaks
the
truth
;
for
even
errour
it self
shews
the
face
of
truth
to
him
that
erres
,
or
else
he
could
not
erre
at
all
.
And
yet
(
I
need
not
feare
to
say
it
)
It
is
an
errour
of
such
a
nature
,
that
it
may
rather
deserve
applause
then
censure
,
even
from
those
who
call
it
by
that
name
;
for
we
do
not
use
to
fall
willingly
into
so
dangerous
,
vexatious
,
and
costly
errours
;
errours
,
which
will
strip
us
,
which
will
put
a
yoke
upon
us
;
errours
which
will
put
us
in
prison
;
no
,
to
fly
from
these
we
too
oft
fly
from
the
truth
it self
,
when
't
is
as
open
as
the
day
,
and
commands
or
faith
though
not
our
tongue
,
and
forceth
our
assent
,
when
we
renounce
it
.
Private
interest
,
love
of
our selves
,
feare
of
restraint
,
hope
of
advancement
,
these
are
the
mothers
commonly
of
this
monster
which
we
call
errour
when
we
do
not
erre
,
and
in
these
it
is
ingendred
and
bred
,
as
serpents
are
in
carrion
or
dung
.
He
that
erres
and
loseth
by
it
,
erres
most
excusably
,
and
shews
plainly
that
he
would
not
erre
,
for
who
would
do
that
which
will
undoe
him
?
Again
,
take
him
in
the
City
,
in
which
he
bore
the
highest
honour
,
and
filled
the
greatest
place
,
and
was
rather
an
ornament
to
it
then
that
unto
him
;
for
he
sate
in
it
as
a
stranger
and
a
pilgrime
,
as
a
man
going
out
of
the
world
,
nor
did
so
much
consider
his
power
as
his
duty
,
which
lookt
forward
,
and
had
respect
on
that
which
cannot
be
found
in
this
,
but
is
the
riches
and
glory
of
another
world
;
and
therefore
this
world
was
never
in
his
thoughts
,
never
came
in
to
sowre
Justice
,
to
turn
judgement
into
worm-wood
by
corrupting
it
,
or
into
vinegar
by
delaying
it
;
no
cries
of
orphans
,
no
teares
of
the
widdow
,
no
loud
complaints
of
the
oppressed
to
disquiet
him
in
his
passage
,
which
use
to
follow
the
oppressor
even
to
the
gates
of
hell
,
and
there
deliver
him
up
to
those
howlings
which
are
everlasting
.
How
oft
hath
he
been
presented
to
me
,
and
that
by
prudent
and
judicious
men
,
as
the
honour
and
glory
of
the
City
?
And
thus
he
went
on
his
way
full
of
temptations
and
troubles
,
and
full
of
honours
,
even
of
those
honours
which
he
refused
,
for
you
may
remember
how
he
bore
this
great
office
,
and
you
may
remember
how
he
refused
it
,
and
gained
as
much
honour
in
the
hearts
of
men
by
the
last
as
by
the
first
;
as
much
honour
by
withdrawing
himself
and
staying
below
,
as
he
did
formerly
in
sitting
in
the
highest
place
with
the
sword
in
his
hand
.
For
the
state
and
face
of
things
may
be
such
,
as
may
warrant
Demosthenes
wish
and
choice
,
and
make
it
more
commendable
in
exilium
ire
quàm
tribunal
,
to
go
into
banishment
then
to
ascend
the
tribunal
;
for
he
best
deserves
honour
,
who
can
in
wisdome
withdraw
himself
;
he
can
best
manage
power
,
who
knows
when
to
lay
it
down
.
Bring
him
now
from
the
publick
stage
of
honour
to
his
private
house
,
and
there
you
might
have
seen
him
walking
,
as
David
speaks
,
in
the
midst
of
his
house
in
innocency
and
with
a
perfect
heart
,
as
an
Angel
or
intelligence
moving
in
his
own
sphere
,
and
carrying
on
every
thing
in
it
with
that
order
and
Decorum
which
is
the
glory
of
a
stranger
;
whose
moving
in
it
is
but
a
going
out
of
it
to
render
an
account
of
every
act
and
motion
;
you
might
have
beheld
him
looking
with
a
settled
and
immoveable
eye
of
love
on
his
wife
,
walking
hand
in
hand
with
her
for
forty
foure
yeares
,
and
walking
with
her
as
his
fellow-traveller
,
with
that
love
which
might
bring
both
at
last
to
the
same
place
of
rest
.
You
might
behold
him
looking
on
his
children
with
an
eye
of
care
as
well
as
of
affection
,
initiating
them
into
the
same
fellowship
of
pilgrims
;
and
on
his
servants
,
not
as
on
slaves
,
Quid
Servus
?
Amicus
humilis
.
but
as
his
humble
and
inferiour
friends
,
as
Seneca
calls
them
,
and
as
his
fellow-pilgrims
too
;
and
thus
he
was
Domesticus
Magistratus
,
a
Domestick
Magistrate
,
a
lover
and
example
of
that
truth
which
Socrates
taught
,
that
they
who
are
good
Fathers
of
their
family
will
make
the
best
and
wisest
Magistrates
;
they
who
can
manage
their
own
cock-boat
may
be
fit
at
last
to
sit
at
the
stern
of
the
common-wealth
;
for
a
private
family
is
a
type
and
representation
of
it
,
nay
,
saith
Eusebius
,
(
in
the
life
of
Constantine
)
of
the
Church
it self
.
I
confesse
I
knew
but
in
his
evening
,
when
he
was
neer
his
journeys
end
,
and
then
too
but
at
some
distance
;
but
even
then
I
could
discover
in
him
that
sweetnesse
of
disposition
,
that
courteous
affabibility
,
which
Saint
Paul
commends
as
virtues
,
but
have
lost
that
name
with
Hypocrites
,
with
proud
and
supercilious
men
,
who
make
it
a
great
part
of
their
Religion
to
pardon
none
but
themselves
,
and
then
think
that
they
have
put
off
the
old
man
when
they
have
put
off
all
humanity
.
In
these
Omilitick
vertues
I
could
discern
a
fair
proficiency
in
this
reverend
Knight
,
and
what
my
knowledg
could
not
reach
was
abundantly
supplied
and
brought
unto
me
by
the
joynt
testimony
of
those
who
knew
him
,
and
by
a
testimony
which
commends
him
to
heaven
,
and
God
himself
,
the
mouthes
of
the
poor
which
he
so
often
filled
.
Thus
did
he
walk
on
as
a
stranger
,
comforting
and
supporting
his
fellow-Pilgrims
,
and
reaching
forth
his
charity
to
them
as
a
staffe
.
Thus
he
exprest
himself
living
,
and
thus
he
hath
exprest
himself
in
his
last
Will
,
which
is
voluntas
ultra
mortem
,
the
Will
,
the
Mandate
,
the
Language
of
a
Dead
man
;
Speculum
morum
,
saith
Pliny
,
the
Glasse
,
wherein
you
may
see
the
Charity
,
that
is
,
the
Face
,
the
Image
of
a
Pilgrim
,
by
which
he
hath
bequeathed
a
Legacy
of
Comfort
and
Supply
(
a
plain
acknowledgement
that
he
was
but
a
stranger
on
the
earth
)
to
every
Prison
,
and
to
many
Parishes
within
this
City
,
and
remembers
them
who
are
in
bonds
,
as
one
who
himself
was
in
the
body
,
and
sometimes
a
prisoner
as
they
.
I
know
,
in
this
world
it
is
a
hard
thing
Justum
esse
sine
infamia
,
to
be
good
and
not
to
heare
ill
;
expedit
enim
malis
neminem
esse
bonum
,
for
evil
men
make
it
their
work
to
deface
every
faire
image
of
virtue
,
and
then
think
well
of
themselves
when
they
have
made
all
as
evil
as
themselves
;
but
it
was
this
our
honoured
brothers
happinesse
to
find
no
accuser
but
himself
,
I
may
truly
say
,
I
never
yet
heard
any
;
but
report
hath
given
him
an
honourable
passe
:
the
voice
of
the
poor
was
,
He
was
full
of
good
works
;
the
voice
of
the
City
,
he
was
a
good
Magistrate
;
the
voice
of
his
equalls
,
he
was
a
true
friend
;
the
voice
of
all
that
I
have
heard
,
he
was
a
just
man
;
and
then
our
charity
will
soon
conclude
he
was
a
good
Christian
,
for
he
lived
and
died
a
son
of
the
Church
,
of
the
reformed
,
and
according
to
the
way
which
some
call
Heresy
,
some
Superstition
,
so
worshipped
he
the
God
of
his
Fathers
.
And
now
he
is
gone
to
his
long
home
,
and
the
mourners
go
about
the
streets
:
He
is
gone
to
the
grave
in
a
full
age
,
when
that
was
well
neer
expired
which
is
but
Labour
and
sorrow
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Cyril
speaks
,
grown
in
wisdom
and
grace
,
which
is
a
fairer
testimony
of
age
then
the
gray
haires
or
fourscore
yeares
;
his
body
must
return
to
the
dust
,
and
his
soul
is
return'd
to
God
that
gave
it
;
and
being
dead
he
yet
speaketh
,
speaketh
by
his
Charity
to
the
Poore
,
speaketh
by
his
faire
example
to
his
Brethren
of
the
City
,
to
honour
and
reverence
their
Conscience
more
then
their
Purse
,
—
vitamque
impendere
vero
,
and
to
be
ready
to
resign
all
,
even
life
it self
for
the
truth
;
he
speaks
to
his
friends
,
and
he
speaks
to
his
relict
,
his
virtuous
and
reverend
Lady
,
once
partner
of
his
cares
and
joyes
,
his
fellow-travellour
,
and
to
his
children
,
who
are
now
on
their
way
,
and
following
a
pace
after
him
,
weep
not
for
me
,
why
should
you
weep
?
I
have
laid
by
my
Staff
,
my
Scrip
,
my
provision
,
and
am
at
my
journeys
end
at
rest
;
I
have
left
you
in
a
valley
,
in
a
busie
tumultuous
world
,
but
the
same
hand
,
the
same
provision
,
the
same
obedience
to
Gods
commands
will
guide
you
also
,
and
promote
you
to
the
same
place
,
where
we
shall
rest
and
rejoyce
together
for
evermore
.
There
let
us
leave
him
in
his
eternall
rest
with
Abraham
and
Isaac
and
Jacob
,
with
all
the
Patriarchs
,
and
prophets
,
and
Apostles
,
all
his
fellow-Pilgrims
and
strangers
,
in
the
Kingdom
of
Heaven
.
FINIS
.