CHOICE
SERMONS
PREACHT
ON
SEVERAL
EMINENT
OCCASIONS
.
By
Mr.
John
Hales
of
Eton
College
.
LONDON
,
Printed
for
Timothy
Garthwait
,
at
the
Little
North-door
of
St.
Pauls
.
2
Pet.
3.
16.
Which
the
unlearned
and
unstable
wrest
,
as
they
do
the
other
Scriptures
,
unto
their
own
destruction
.
THE
love
and
favour
which
it
pleased
God
to
bear
our
Fathers
before
the
law
,
so
far
prevail'd
with
him
,
as
that
without
any
books
and
writings
,
by
familiar
and
friendly
conversing
with
them
,
and
communicating
himself
unto
them
,
he
made
them
receive
and
understand
his
laws
:
their
inward
conceits
and
intellectuals
being
after
a
wonderful
manner
as
it
were
Figured
,
and
Character'd
,
Isidorus
Pelusiota
:
for
it
is
a
great
argument
of
our
shame
and
imperfection
that
the
holy
things
are
written
in
books
.
Which
the
unlearned
,
&c.
In
which
words
,
for
our
more
orderly
proceeding
,
we
will
consider
,
First
,
the
sin
it self
that
is
here
reprehended
,
wresting
of
Scripture
:
where
we
will
briefly
consider
what
it
is
,
and
what
causes
and
motioners
it
findes
in
our
corrupt
understandings
.
Secondly
the
persons
guilty
of
this
offence
,
discipher'd
unto
us
in
two
Epithets
,
unlearned
,
unstable
.
Last
of
all
the
danger
in
the
last
words
,
unto
their
own
damnation
.
And
first
of
the
sin
it self
,
together
with
some
of
the
special
causes
of
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
They
wrest
.
They
deal
with
Scripture
as
Chimicks
deal
with
natural
bodies
,
torturing
them
to
extract
that
out
of
them
which
God
and
nature
never
put
in
them
.
Scripture
is
a
rule
which
will
not
fit
it self
to
the
obliquity
of
our
conceits
,
but
our
perverse
and
crooked
discourse
,
must
fit
it self
to
the
straightness
of
that
rule
.
A
learned
writer
in
the
age
of
our
fathers
,
commenting
upon
Scripture
spake
most
truly
when
he
said
,
that
his
Comments
gave
no
light
unto
the
text
,
the
text
gave
light
unto
his
Comments
.
Other
expositions
may
give
rules
and
directions
for
understanding
their
authors
,
but
Scripture
gives
rules
to
exposition
it self
,
and
interprets
the
interpreter
.
Wherefore
when
we
made
in
Scripture
,
non
pro
sententia
divinarum
Scripturarum
,
as
St.
Austine
speaks
,
sed
pro
nostra
ita
dimicantes
ut
tan
velimus
Scripturarum
esse
quae
nostra
est
:
When
we
strive
to
give
unto
it
,
and
not
to
receive
from
it
the
sense
:
when
we
factiously
contend
to
fasten
our
conceits
upon
God
:
and
like
the
Harlot
in
the
book
of
Kings
,
take
our
dead
and
putrified
fancies
,
and
lay
them
in
the
bosome
of
Scripture
as
of
a
mother
,
then
are
we
guilty
of
this
great
sin
of
wresting
of
Scripture
.
The
nature
of
which
will
the
better
appear
,
if
we
consider
a
little
,
some
of
those
motioners
which
drive
us
upon
it
.
One
very
potent
and
strong
mean
is
the
exceeding
affection
and
love
unto
our
own
opinions
and
conceits
.
For
grown
we
are
unro
extremities
on
both
hands
:
we
cannot
with
patience
either
admit
of
other
mens
opinions
,
or
endure
that
our
own
should
be
withstood
.
As
it
was
in
the
Lacedaemonian
army
,
almost
all
were
Captains
:
so
in
these
disputes
all
will
be
leaders
:
and
we
take
our selves
to
be
much
discountenanced
,
if
others
think
not
as
we
do
.
Ammianus
Marcellinus
passing
his
censure
upon
Constantius
the
Emperour
:
Christianam
religionem
absolutam
&
simplicem
(
saith
he
:
and
they
are
words
very
well
worth
your
marking
)
Christianam
religionem
absolutam
&
simplicem
anili
superstitione
confudit
.
In
qua
scrutanda
perplexiùs
quàm
componenda
gratiùs
,
excitavit
dissidia
pluri●●a
,
quae
progressa
fusiùs
aluit
concertatione
verborum
,
dum
ritum
omnem
ad
suum
trahere
conatur
arbitrium
.
The
Christian
religion
,
a
religion
of
great
simplicity
and
perfection
,
he
troubled
with
dotage
and
superstition
.
For
going
about
rather
perplexedly
to
search
the
controversies
,
then
gravely
to
compose
them
,
he
raised
great
stirs
,
and
by
disputing
spread
them
far
and
wide
,
whilst
he
went
about
to
make
himself
sole
Lord
and
commander
of
the
whole
profession
.
Now
(
that
it
may
appear
wherefore
I
have
noted
this
)
it
is
no
hard
thing
for
a
man
that
hath
wit
,
and
is
strongly
possest
of
an
opinion
,
and
resolute
to
maintain
it
,
to
finde
some
places
of
Scripture
,
which
by
good
handling
will
be
woed
to
cast
a
favourable
countenance
upon
it
.
Pythagoras
Schollers
having
been
bred
up
in
the
doctrine
of
numbers
,
when
afterward
they
diverted
upon
the
studies
of
nature
,
fancied
unto
themselves
somewhat
in
natural
bodies
like
unto
numbers
,
and
thereupon
fell
into
a
conceit
that
numbers
were
the
principles
of
them
.
So
fares
it
with
him
that
to
the
reading
of
Scripture
comes
forepossest
with
some
opinion
.
As
Antipheron
Orietes
in
Aristotle
thought
that
every
where
he
saw
his
own
shape
and
picture
going
afore
him
:
so
in
divers
parts
of
Scripture
where
these
men
walk
,
they
will
easily
perswade
themselves
that
they
see
the
image
of
their
own
conceits
.
It
was
,
and
is
to
this
day
,
a
fashion
in
the
hotter
countreys
,
at
noon
,
when
the
sun
is
in
his
strength
,
to
retire
themselves
to
their
Closets
or
beds
,
if
they
were
at
home
,
to
cool
and
shady
places
if
they
were
abroad
,
to
avoid
the
inconvenience
of
the
heat
of
it
.
To
this
the
Spouse
in
the
Canticles
alluding
,
calls
after
her
beloved
,
as
after
a
shepherd
:
Shew
me
,
O
thou
whom
my
soul
loveth
,
where
thou
feedest
thy
flock
,
where
thou
dost
rest
at
noon
.
The
Donatists
conceiting
unto
themselves
that
the
Church
was
shut
up
in
them
alone
;
being
urged
by
the
fathers
to
shew
how
the
Church
being
universal
,
came
on
a
sudden
thus
to
be
confinde
to
Africk
:
they
had
presently
their
Scripture
for
it
:
for
so
they
found
it
written
in
the
Canticles
:
Indica
,
quem
diligit
anima
mea
,
ubi
pascas
,
ubi
cubes
in
meridie
.
In
which
text
,
meridies
doubtless
as
they
thought
,
was
their
Southern
countrie
of
Africk
,
where
the
shepherd
of
Israel
was
,
and
no
where
else
,
to
feed
his
flocks
.
I
may
not
trouble
you
with
instances
in
this
kinde
:
little
observation
is
able
to
furnish
the
man
of
slendrest
reading
with
abundance
.
The
texts
of
Scripture
which
are
especially
subject
to
this
abuse
,
are
those
that
are
of
ambiguous
and
doubtful
meaning
.
For
as
Thucydides
observes
of
the
fat
and
fertile
places
of
Greece
,
that
they
were
evermore
the
occasions
of
stirs
and
seditions
;
the
neighbouring
nations
every
one
striving
to
make
it self
Lord
of
them
:
so
is
it
with
these
places
that
are
so
fertile
,
as
it
were
,
of
interpretation
,
and
yield
a
multiplicity
of
sense
:
they
are
the
Palaestra
for
good
wits
to
prove
masteries
in
,
where
every
one
desires
to
be
Lord
and
absolute
.
A
second
thing
occasioning
us
to
transgress
against
Scripture
,
and
the
discreet
and
sober
handling
of
it
,
is
our
too
quick
and
speedy
entrance
upon
the
practise
of
interpreting
it
,
in
our
young
and
green
years
,
before
that
time
and
experience
have
ripened
us
and
setled
our
conceits
.
For
that
which
in
all
other
business
,
and
here
likewise
doth
most
especially
commend
us
,
is
our
cautelous
and
wary
handling
it
.
But
this
is
a
flower
seldome
seen
in
youths
garden
.
Aristotle
differencing
age
and
youth
,
makes
it
a
property
of
youth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
suppose
they
know
all
things
and
to
be
bold
in
affirming
:
and
the
heathen
Rhetorician
could
tell
us
,
that
by
this
so
speedy
entring
upon
action
,
and
so
timely
venting
our
crude
and
unconcocted
studies
,
quod
est
ubique
perniciosissimum
,
praevenit
vires
fiducia
,
a
thing
which
in
all
cases
is
most
pernicious
,
presumption
is
greater
then
strength
,
after
the
manner
of
those
,
who
are
lately
recovered
out
of
some
great
sickness
,
in
whom
appetite
is
stronger
then
digestion
.
These
are
they
who
take
the
greatest
mysteries
of
Christian
religion
to
be
the
fittest
arguments
to
spend
themselves
upon
.
So
Eckius
in
his
Chrysopassus
,
a
work
of
his
so
termed
,
wherein
he
discusses
the
question
of
predestination
,
in
the
very
entrance
of
his
work
tells
us
,
that
he
therefore
enterpris'd
to
handle
this
argument
,
because
forsooth
he
thought
it
to
be
the
fittest
question
in
which
he
might
Juveniles
calores
exercere
.
The
ancient
Masters
of
fence
amongst
the
Romans
were
wont
to
set
up
a
post
,
and
cause
their
young
Schollers
to
practise
upon
it
,
and
to
foin
and
fight
with
it
,
as
with
an
adversary
.
Insteed
of
a
post
,
this
young
fencer
hath
set
himself
up
one
of
the
deepest
mysteries
of
our
profession
to
practise
his
freshmanship
upon
.
Which
quality
when
once
it
findes
Scripture
for
his
object
,
how
great
inconvenience
it
brings
with
it
,
needs
no
large
discourse
to
prove
.
St.
Jerome
,
a
man
not
too
easily
brought
on
to
acknowledge
the
errours
of
his
writings
,
amongst
those
few
things
which
he
doth
retract
,
censures
nothing
so
sharply
as
the
mistake
of
his
youth
in
this
kinde
.
In
adolescentia
provocatus
ardore
&
studio
Scripturarum
,
allegoricè
interpretatus
sum
Abdiam
Prophetam
,
cujus
historiam
nesciebam
.
He
thought
it
one
of
the
greatest
sins
of
his
youth
,
that
being
carried
away
through
an
inconsiderate
heat
in
his
studies
of
Scripture
,
he
adventured
to
interpret
Abdias
the
Prophet
allegorically
,
when
as
yet
he
knew
not
the
historical
meaning
.
Old
men
,
saith
our
best
natural
master
,
by
reason
of
the
experience
of
their
often
mistakes
,
are
hardly
brought
constantly
to
affirm
any
thing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
will
always
caute●●ously
interline
their
speeches
,
with
it
may
bees
,
and
peradventures
,
and
other
such
particles
of
wariness
and
circumspection
.
This
old
mens
modesty
of
all
other
things
best
fits
us
in
perusing
those
hard
and
obscure
texts
of
holy
Scripture
.
Out
of
which
conceit
it
is
that
we
see
St.
Austine
in
his
books
de
Genesi
ad
literam
,
to
have
written
only
by
way
of
questions
and
interrogations
,
after
the
manner
of
Aristotle
in
his
Problemes
,
that
he
might
not
,
(
for
so
he
gives
his
reason
,
by
being
over
positive
prejudice
others
,
and
peradventure
truer
interpretations
:
that
every
one
might
choose
according
to
his
likeing
,
&
ubi
quid
intelligere
non
potest
,
Scripturae
Dei
det
honorem
,
sibi
timorem
:
and
where
his
understanding
cannot
attain
unto
the
sense
of
it
,
let
him
give
that
honour
and
reverence
which
is
due
unto
the
Scripture
,
and
carry
himself
with
that
aw
and
respect
which
befits
him
.
Wherefore
not
without
especial
providence
it
is
,
that
the
Holy
Ghost
by
St.
Paul
giving
precepts
to
Timothy
,
concerning
the
quality
of
those
who
were
to
be
admitted
to
the
distributing
of
Gods
holy
word
,
expresly
prescribes
against
a
young
Scholler
,
least
saith
he
,
he
be
puft
up
.
For
as
it
hath
been
noted
of
men
,
who
are
lately
grown
rich
,
that
they
differ
from
other
rich
men
only
in
this
,
I
will
add
yet
one
third
motioner
to
this
abuse
of
Scriptures
,
and
that
is
the
too
great
presumption
upon
the
strength
&
subtilty
of
our
own
wits
.
That
which
the
Roman
Priest
somtimes
told
an
over
pleasant
,
and
witty
vestal
Virgin
,
Coli
Deos
sanctè
magis
quam
scitè
,
hath
in
this
great
work
of
exposition
of
Scripture
an
especial
place
.
The
holy
things
of
God
must
be
handled
sanctè
,
magis
quàm
sci
è
,
with
fear
and
reverence
,
not
with
wit
and
daliance
.
The
dangerous
effects
of
this
have
appeared
,
not
in
the
green
tree
only
,
in
young
heads
,
but
in
men
of
constant
age
,
and
great
place
in
the
Church
.
For
this
was
that
which
undid
Origen
,
a
man
of
as
great
learning
and
industry
,
as
ever
the
Church
had
any
;
whilst
in
sublimity
of
his
wit
,
in
his
Comments
on
Scripture
,
conceiving
Meteors
and
airy
speculations
,
he
brought
forth
those
dangerous
errors
,
which
drew
upon
his
person
the
Churches
heaviest
censure
;
and
upon
posterity
the
loss
of
his
works
.
Subtil
witted
men
in
nothing
so
much
miscarry
as
in
the
too
much
pleasing
themselves
in
the
goodness
of
their
own
conceits
;
where
the
like
sometimes
befals
them
which
befel
X●●uxis
the
Painter
,
who
having
to
the
life
pictured
an
old
woman
,
so
pleas'd
himself
with
the
conceit
of
his
work
that
he
died
with
laughing
at
it
.
Heliodor
Bishop
of
Tricca
in
Thessaly
,
the
Author
of
the
AEthiopick
story
,
Sad
and
dull
spirited
men
usually
mannage
matters
of
State
better
then
quick
and
nimble
wits
.
For
such
for
the
most
part
have
not
learnt
that
lesson
,
the
meaning
of
that
voice
that
came
to
the
Pythagorean
,
that
was
desirous
to
remove
the
ashes
of
his
dead
friend
out
of
his
grave
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
things
lawfully
setled
and
composed
must
not
be
moved
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
,
Iulian.
Men
over
busie
are
by
nature
unfit
to
govern
.
For
they
move
all
things
,
and
leave
nothing
without
question
and
innovation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Nazianzen
speaks
,
out
of
desire
to
amend
what
is
already
well
.
And
therefore
we
see
that
for
the
most
part
such
,
if
they
be
in
place
of
Authority
,
by
unseasonable
and
unnecessary
tampering
,
put
all
things
into
tumult
,
and
combustion
.
Not
the
Common
wealth
alone
,
but
the
Church
likewise
hath
receiv'd
the
like
blow
from
these
kinde
of
men
.
Nazianzene
in
his
six
and
twentieth
Oration
,
discoursing
concerning
the
disorders
committed
in
the
handling
of
Controversies
,
speaks
it
plainly
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Great
wits
,
hot
and
fiery
dispositions
have
raised
these
tumults
.
From
these
it
is
(
saith
he
)
that
Christians
are
so
divided
.
We
are
no
longer
a
tribe
and
a
tribe
,
Israel
and
Judah
,
two
parts
of
a
small
nation
:
but
we
are
divided
kindred
against
kindred
,
family
against
family
,
yea
,
a
man
against
himself
.
But
I
must
hasten
to
my
second
general
part
,
the
persons
here
accounted
guilty
of
abuse
of
Scripture
.
The
persons
are
noted
unto
us
in
two
Epithets
,
unlearned
,
unstable
.
First
,
unlearned
,
It
was
Sain
Jeroms
complaint
,
that
practitioners
of
other
Arts
could
contain
themselves
within
the
bounds
of
their
own
Profession
,
Sola
Scripturarum
ars
est
,
quam
sibi
omnes
passim
vendicant
.
Hanc
garrula
anus
,
hanc
delirus
senex
,
hanc
sophista
a
verbosus
,
hanc
universi
praesumunt
,
lacerant
,
docent
antequam
discant
:
every
one
presumes
much
upon
his
skill
,
and
therefore
to
be
a
teacher
of
Scripture
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
so
Nazianzen
speaks
)
as
if
this
great
mystery
of
Christianity
were
but
some
one
of
the
common
,
base
,
inferior
,
and
contemptible
trades
.
I
speak
not
this
as
●●
envied
that
all
even
the
meanest
of
the
Lords
people
should
prop●●sie
:
but
onely
that
all
kinde
of
men
may
know
their
bounds
,
that
no
unlearned
beast
touch
the
hill
,
least
he
be
thrust
through
with
a
dart
.
It
is
true
which
we
have
heard
,
surgunt
indocti
&
rapiunt
regnum
coelorum
:
they
arise
indeed
,
but
it
is
as
Saint
Paul
speaks
of
the
resurrection
,
every
man
in
his
own
order
.
Scripture
is
given
to
all
,
to
learn
:
but
to
teach
,
and
to
interpret
,
onely
to
a
few
.
This
bold
intrusion
therefore
of
the
unlearned
into
the
chair
of
the
teacher
,
is
that
which
here
with
our
blessed
Apostle
I
am
to
reprehend
.
Learning
in
general
is
nothing
else
but
the
competent
skill
of
any
man
in
whatsoever
he
professes
.
Usually
we
call
by
this
name
onely
our
polite
and
Academical
studies
:
but
indeed
it
is
common
to
every
one
,
that
is
well
skild
,
well
practised
in
his
own
mystery
.
The
unlearned
therefore
,
whom
here
our
Apostle
rebukes
,
is
not
he
that
hath
not
read
a
multiplicity
of
Authors
:
or
that
is
not
as
Moses
was
,
skilful
in
all
the
learning
of
the
AEgyptians
:
but
he
that
taking
upon
him
to
divide
the
word
of
God
,
is
yet
but
raw
and
unexperienced
;
or
if
he
have
had
experience
,
wants
judgment
to
make
use
of
it
.
Scripture
is
never
so
unhappy
,
as
when
it
falls
into
these
mens
fingers
.
That
which
old
Ca●●o
said
of
the
Grecian
Physicians
,
quandocunque
ista
gens
literas
suas
dabit
,
omnia
corrumpet
,
is
most
true
of
these
men
;
whensoever
they
shall
begin
to
tamper
with
Scripture
,
and
vent
in
writing
their
raw
conceits
,
they
will
corrupt
and
defile
all
they
touch
.
Quid
enim
molestiae
tristitiaeque
temerarii
isti
praesumptores
,
&c.
for
what
trouble
and
anguish
these
rash
presumers
(
saith
he
)
bring
unto
the
discreeter
sort
of
the
brethren
,
cannot
sufficiently
be
exprest
:
when
being
convinced
of
their
rotten
and
ungrounded
opinions
;
for
the
maintaining
of
that
which
with
great
levity
and
open
falshood
they
have
averd
,
they
pretend
the
authority
of
these
sacred
books
,
and
repeat
much
of
them
even
by
heart
,
as
bearing
witness
to
what
they
hold
:
whereas
indeed
they
do
but
pronounce
the
words
,
but
understand
not
either
what
they
speak
,
or
of
what
things
they
do
affirm
.
Belike
as
he
that
bought
Orpheus
Harp
,
thought
it
would
of
it self
make
admirable
melody
,
how
unskilfully
soever
he
toucht
it
:
so
these
men
suppose
that
Scripture
will
found
wonderful
musically
,
if
they
do
but
strike
it
,
with
how
great
infelicity
or
incongruity
soever
it
be
.
The
reason
of
these
mens
offence
against
Scripture
,
is
the
same
with
the
cause
of
their
miscarriage
in
civil
actions
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Thucydi●●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rude
men
,
men
of
little
experience
,
are
commonly
most
peremptory
:
but
men
experienced
,
and
such
as
have
Waded
in
business
,
are
slow
of
determination
.
Quintilian
making
a
question
,
why
unlearned
men
seem
many
times
to
be
more
copious
then
the
learned
(
for
commonly
such
men
never
want
matter
of
discourse
)
answers
that
it
is
because
whatsoever
conceit
comes
into
their
heads
,
without
care
or
choice
they
broach
it
,
cum
doctis
sit
electio
&
modus
:
whereas
learned
men
are
choice
in
their
invention
,
and
lay
by
much
of
that
which
offers
it self
.
Wise
hearted
men
,
in
whom
the
Lord
hath
put
wisdom
and
understanding
to
know
how
to
work
all
manner
of
work
for
the
service
of
the
sanctuary
,
like
Bezaleel
and
Aholiab
refuse
much
of
the
stuff
which
is
presented
them
.
But
this
kinde
of
men
whom
here
our
Apostle
notes
,
are
naturally
men
of
bold
and
daring
spirits
,
quicquid
dixerint
,
hoc
legem
Dei
putant
,
as
Saint
Jerome
speaks
,
whatsoever
conceit
is
begotten
in
their
heads
,
the
spirit
of
God
is
presently
the
father
of
it
:
Nee
scire
dignantur
quid
Prophetae
,
quid
Apostoli
senserint
,
sed
ad
suum
sensum
incongrua
aptant
testimonia
.
But
to
leave
these
men
,
and
to
speak
a
little
more
home
unto
mine
own
auditory
:
Let
us
a
little
consider
,
not
the
weakness
of
these
men
but
the
greatness
of
the
business
,
the
manage
of
which
they
undertake
.
So
great
a
thing
as
the
skill
of
exposition
of
the
word
and
Gospel
is
,
so
fraught
with
multiplicity
of
Authors
,
so
full
of
variety
of
opinion
,
must
needs
be
confest
to
be
a
matter
of
great
learning
,
and
that
it
cannot
,
especially
in
our
days
,
in
short
time
with
a
mediocrity
of
industry
be
attained
.
For
if
in
the
Apostles
times
,
when
as
yet
much
of
Scripture
was
scarsly
written
,
when
God
wrought
with
men
miraculously
to
inform
their
understanding
and
supplied
by
revelation
what
mans
industry
could
not
yield
;
if
I
say
in
these
times
St.
Paul
required
diligent
reading
,
and
expresly
forbad
greenness
of
schollarship
:
much
more
then
are
these
conditions
required
in
our
times
,
wherein
God
doth
not
supply
by
miracle
our
natural
defects
,
and
yet
the
burden
of
our
profession
is
infinitely
increast
.
All
that
was
necessary
in
the
Apostles
times
is
now
necessary
and
much
more
.
For
if
we
adde
unto
the
growth
of
Christian
learning
,
as
it
was
in
the
Apostles
times
,
but
this
one
circumstance
(
to
say
nothing
of
all
the
rest
)
which
naturally
befals
our
times
,
and
could
not
be
required
at
the
hands
of
those
who
guided
the
first
ages
of
the
Church
:
that
is
,
the
knowledge
of
the
state
and
succession
of
doctrine
in
the
Church
from
time
to
time
;
a
thing
very
necessary
for
the
determining
the
controversies
of
these
our
days
:
how
great
a
portion
of
our
labour
and
industry
would
this
alone
require
?
Wherefore
if
Quintilian
thought
it
necessary
to
admonish
young
men
that
they
should
not
presume
themselves
satis
instructos
,
si
quem
ex
iis
,
qui
breves
circumferuntur
,
artis
libellum
edidicerint
,
&
velut
decretis
technicorum
tutos
putent
:
if
he
thought
fit
thus
to
do
in
an
art
of
so
inferiour
and
narrow
a
sphere
;
much
more
is
it
behooveful
that
young
students
in
so
high
,
so
spacious
,
so
large
a
profession
,
be
advised
nor
to
think
themselves
sufficiently
provided
upon
their
acquaintance
with
some
Notitia
,
or
Systeme
of
some
technical
divine
.
Look
upon
those
sons
of
Anak
,
those
Giant-like
voluminous
writers
of
Rome
;
in
regard
of
whom
our
little
tractats
and
pocket
volumes
in
this
kinde
,
what
are
they
but
as
Grashoppers
?
I
speak
not
this
like
some
seditious
or
factious
spie
,
to
bring
weakness
of
hands
,
or
melting
of
heart
upon
any
of
Gods
people
:
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
stir
up
and
kindle
in
you
the
spirit
of
industry
to
inlarge
your
conceits
,
and
not
to
suffer
your
labours
to
be
copst
and
mued
up
within
the
poverty
of
some
pretended
method
.
I
will
speak
as
Joshua
did
to
his
people
,
Let
us
not
fear
the
people
of
that
land
,
they
are
as
meat
unto
us
,
their
shadow
is
departed
from
them
:
the
Lord
is
with
us
,
fear
them
not
.
Only
let
us
not
think
,
sedendo
&
votis
debellari
posse
,
by
the
sword
of
God
and
of
Gideon
,
so
that
which
here
gives
the
victory
must
be
the
grace
of
God
and
our
industry
.
For
by
this
circumcised
,
narrow
and
penurious
form
of
study
,
we
shall
be
no
more
able
to
keep
pace
with
them
,
then
a
childe
can
with
Hercules
.
but
I
forbear
and
pass
away
unto
the
second
epithet
,
by
which
these
rackers
of
Scriptures
,
are
by
St.
Peter
stiled
Vastable
.
IN
the
learning
which
the
world
teaches
,
it
were
almost
a
miracle
to
finde
a
man
constant
to
his
own
tenents
.
For
not
to
doubt
in
things
in
which
we
are
conversant
,
is
either
by
reason
of
excellency
and
serenity
of
understanding
throughly
apprehending
the
main
principles
on
which
all
things
are
grounded
,
together
with
the
discrying
of
the
several
passages
from
them
unto
particular
conclusions
,
and
the
diverticles
and
blind
by-paths
which
Sophistry
and
deceit
are
wont
to
tread
:
and
such
a
man
can
nature
never
yield
:
or
else
it
is
through
a
senseless
stupidity
,
like
unto
that
in
the
common
sort
of
men
,
who
conversing
among
the
creatures
,
and
beholding
the
course
of
heaven
,
and
the
heavenly
host
,
yet
never
attend
them
,
neither
ever
sinks
it
into
their
heads
to
marvel
,
or
question
these
things
so
full
of
doubt
and
difficulty
.
Even
such
a
one
is
he
,
that
learns
Theology
in
the
School
of
nature
,
if
he
seem
to
participate
of
any
setledness
or
composedness
of
conscience
.
Either
it
never
comes
into
his
head
to
doubt
of
any
of
those
things
,
with
which
the
world
hath
inured
him
:
or
if
it
doth
,
it
is
to
no
great
purpose
,
he
may
smother
and
strangle
,
he
can
never
resolve
his
doubt
.
The
reason
of
which
is
this
.
It
lies
not
in
the
worlds
power
to
give
in
this
case
a
text
of
sufficient
authority
to
compose
and
fix
the
thoughts
of
a
soul
,
that
is
dispos'd
to
doubt
.
But
this
great
inconvenience
which
held
the
world
in
uncertainty
,
by
the
providence
of
God
is
prevented
in
the
Church
.
For
unto
it
is
left
a
certain
,
undoubted
,
and
sufficient
authority
,
able
to
exalt
every
valley
,
and
lay
low
every
hill
,
to
smooth
all
rubs
,
and
make
our
way
so
open
and
passable
,
that
little
enquiry
serves
.
So
that
as
it
were
a
wonder
in
the
school
of
nature
to
finde
one
setled
and
resolved
:
so
might
it
seem
a
marvel
that
in
the
Church
any
man
is
unstable
,
unresolved
.
Yet
notwithstanding
even
here
is
the
unstable
man
found
too
,
and
to
his
charge
the
Apostle
lays
this
sin
of
wresting
of
Scripture
.
For
since
that
it
is
confest
at
all
hands
,
that
the
sense
and
meaning
of
Scripture
is
the
rule
and
ground
of
our
Christian
tenents
,
whensoever
we
alter
them
,
we
must
needs
give
a
new
sense
unto
the
word
of
God
.
So
that
the
man
that
is
unstable
in
his
religion
can
never
be
free
from
violating
of
Scripture
.
The
especial
cause
of
this
levity
and
flitting
disposition
in
the
common
and
ordinary
sort
of
men
,
is
their
disability
to
discern
of
the
strength
of
such
reasons
,
as
may
be
framed
against
them
.
For
which
cause
they
usually
start
,
and
many
times
falls
away
,
upon
every
objection
that
is
made
.
In
which
too
sudden
entertainment
of
objections
,
they
resemble
the
state
of
those
,
who
are
lately
recovered
out
of
some
long
sickness
,
qui
et
si
reliquias
effugerint
,
suspicionibus
tamen
inquietantur
,
c●●lorem
corporis
sui
calumniantur
:
Who
never
more
wrong
themselves
then
by
suspecting
every
alteration
of
their
temper
,
and
being
affrighted
at
every
little
passion
of
heat
,
as
if
it
were
an
ague-fit
.
To
bring
these
men
therefore
unto
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
to
purchase
them
a
setledness
of
minde
;
that
temper
that
St.
Austine
doth
require
in
him
that
reads
his
book
,
tales
meorum
Scriptorem
velim
judices
,
qui
responsionem
non
semper
desiderent
,
quum
his
quae
leguntur
audierint
aliquid
contradici
:
the
same
temper
must
be
found
in
every
reader
of
Scripture
,
he
must
not
be
at
a
stand
and
require
an
answer
to
every
objection
that
is
made
against
them
.
For
as
the
Philosopher
tells
us
that
mad
and
fantastical
men
,
are
very
apprehensive
of
all
outward
accidents
,
because
their
soul
is
inwardly
empty
and
unfurnished
of
any
thing
of
worth
which
might
hold
the
inward
attention
of
their
mindes
:
so
when
we
are
so
easily
dord
and
amated
with
every
Sophisme
,
it
is
a
certain
argument
of
great
defect
of
inward
furniture
and
worth
,
which
should
as
it
were
ballance
the
minde
and
keep
it
upright
against
all
outward
occurrents
whatsoever
.
And
be
it
that
many
times
the
means
to
open
such
doubts
be
not
at
hand
,
yet
as
S.
Austine
sometime
spake
unto
his
Scholler
Licentius
concerning
such
advice
and
counsel
as
he
had
given
him
:
Nolo
te
causas
rationesque
rimari
,
quae
etiamsi
reddi
possint
,
sidei
tamen
,
qua
mihi
credis
non
eas
debeo
:
so
much
more
must
we
thus
resolve
of
those
lessons
which
God
teacheth
us
:
the
reasons
and
grounds
of
them
,
though
they
might
be
given
,
yet
it
fits
not
that
credit
and
trust
which
we
owe
him
,
once
to
search
into
,
or
call
in
question
.
And
so
I
come
to
the
third
general
part
,
the
danger
of
wresting
of
Scripture
,
in
the
last
words
,
unto
their
own
damnation
.
The
reward
of
every
sin
is
death
.
As
the
worm
eats
out
the
heart
of
the
plant
that
bred
it
:
so
whatsoever
is
done
amiss
naturally
works
no
other
end
,
but
destruction
of
him
that
doth
it
.
As
this
is
true
in
general
,
so
is
it
as
true
,
that
when
the
Scripture
doth
precisely
note
out
unto
us
some
sin
,
and
threatens
death
unto
it
,
it
is
commonly
an
argument
,
that
there
is
more
then
ordinary
,
that
there
is
some
especial
sin
,
which
shall
draw
with
it
some
especial
punishment
.
This
sin
of
wresting
of
Scripture
in
the
eye
of
some
of
the
ancients
seemed
so
ougly
,
that
they
have
ranged
it
in
the
same
rank
with
the
sin
against
the
holy
Ghost
.
And
therefore
have
they
pronounced
it
a
sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
greater
then
can
be
pardoned
.
the
voice
of
God
,
and
not
of
man
.
If
he
then
that
abases
the
Princes
coin
deserves
to
die
,
what
is
his
desert
that
instead
of
the
tried
silver
of
Gods
word
stamps
the
name
and
Character
of
God
upon
Nehushtan
,
upon
base
brazen
stuff
of
his
own
?
No
Scripture
is
of
private
interpretation
,
saith
the
Apostle
.
There
can
therefore
be
but
two
certain
and
infallible
interpreters
of
Scripture
:
either
it self
;
or
the
holy
Ghost
the
Author
of
it
.
It self
doth
then
expound
it self
,
when
the
words
and
circumstances
do
sound
unto
us
the
prime
,
and
natural
,
and
principal
sense
.
But
when
the
place
is
obscure
,
involved
and
intricate
,
or
when
there
is
contained
some
secret
and
hidden
mystery
,
beyond
the
prime
sense
;
infallibly
to
shew
us
this
,
there
can
be
no
Interpreter
but
the
holy
Ghost
that
gave
it
.
Besides
these
two
,
all
other
Interpretation
is
private
.
Wherefore
as
the
Lords
of
the
Philistines
sometimes
said
of
the
kine
that
drew
the
Ark
unto
Bethshemesh
;
If
they
go
of
themselves
,
then
is
this
from
God
;
but
if
they
go
another
way
,
then
is
it
not
from
God
,
it
is
some
chance
that
hath
happened
unto
us
:
so
may
it
be
said
of
all
pretended
sense
of
Scripture
.
If
Scripture
come
unto
it
of
it self
,
then
is
it
of
God
:
but
if
it
go
another
way
,
or
if
it
be
violently
urged
and
goaded
on
,
then
is
it
but
a
matter
of
chance
,
of
mans
wit
and
invention
.
As
for
those
marvellous
discourses
of
some
,
framed
upon
presumption
of
the
spirits
help
in
private
,
in
judging
or
Interpreting
of
difficult
places
of
Scripture
,
I
must
needs
confess
I
have
often
wondred
at
the
boldness
of
them
.
The
spirit
is
a
thing
of
dark
and
secret
operation
,
the
manner
of
it
none
can
descry
.
As
underminers
are
never
seen
till
they
have
wrought
their
purpose
;
so
the
spirit
is
never
perceived
but
by
its
effects
.
The
effects
of
the
spirit
(
as
far
as
they
concern
knowledge
and
instruction
)
are
not
particular
Information
for
resolution
in
any
doubtful
case
(
for
this
were
plainly
revelation
)
but
as
the
Angel
,
which
was
sent
unto
Cornelius
,
informs
him
not
,
but
sends
him
to
Peter
to
School
:
so
the
spirit
teaches
not
,
but
stirs
up
in
us
a
desire
to
learn
:
Desire
to
learn
makes
us
thirst
after
the
means
:
and
pious
sedulity
and
carefulness
makes
us
watchful
in
the
choice
,
and
diligent
in
the
use
of
our
means
.
The
promise
to
the
Apostles
of
the
Spirit
which
should
lead
them
into
all
truth
,
was
made
good
unto
them
by
private
and
secret
informing
their
understandings
,
with
the
knowledge
of
high
and
heavenly
mysteries
,
which
as
yet
had
never
entred
into
the
conceit
of
any
man
.
The
same
promise
is
made
to
us
,
but
fulfilled
after
another
manner
.
For
what
was
written
by
revelation
in
their
hearts
,
for
our
instruction
have
they
written
in
their
books
.
To
us
for
information
,
otherwise
then
out
of
these
books
,
the
spirit
speaks
not
.
When
the
spirit
regenerates
a
man
,
it
infuses
no
knowledge
of
any
point
of
faith
,
but
sends
him
to
the
Church
and
to
the
Scriptures
.
When
it
stirs
him
up
to
newness
of
life
,
it
exhibits
not
unto
him
an
inventory
of
his
sins
,
as
hitherto
unknown
;
but
either
supposes
them
known
in
the
law
of
nature
,
of
which
no
man
can
be
ignorant
;
or
sends
him
to
learn
them
from
the
mouth
of
his
teachers
.
More
then
this
in
the
ordinary
proceeding
of
the
holy
spirit
,
in
matter
of
instruction
.
I
yet
could
never
descrie
.
So
that
to
speak
of
the
help
of
the
spirit
in
private
,
either
in
dijudicating
,
or
in
interpreting
of
Scripture
,
is
to
speak
they
know
not
what
.
Which
I
do
the
rather
note
,
first
,
because
by
experience
we
have
learnt
,
how
apt
men
are
to
call
their
private
conceits
,
the
spirit
:
and
again
,
because
it
is
the
especial
errour
,
with
which
S.
Austine
long
agoe
charged
this
kinde
of
men
:
tanto
sunt
ad
seditionem
faciliores
,
quanto
sibi
videntur
spiritu
excellere
:
by
so
much
the
more
prone
are
they
to
kindle
schisme
and
contention
in
the
Church
,
by
how
much
they
seem
to
themselves
to
be
endued
with
a
more
eminent
measure
of
spirit
then
their
brethren
;
whilst
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
St.
Basils
speaks
)
under
pre●●ense
of
interpretation
they
violently
broach
their
own
conceits
.
Great
then
is
the
danger
in
which
they
wade
,
which
take
upon
them
this
business
of
interpretation
.
temeritas
asserendae
incertae
dubiaeque
opinionis
,
saith
St.
Austine
,
difficile
sacrilegii
crimen
evitat
:
the
rashness
of
those
that
aver
uncertain
and
doubtful
interpretations
for
Catholick
and
absolute
,
can
hardly
escape
the
sin
of
sacrilege
.
But
whereas
our
Apostle
saith
,
their
own
destruction
,
is
the
destruction
only
their
own
?
This
were
well
if
it
stretched
no
farther
.
The
ancients
much
complain
of
this
offence
,
as
an
hinderer
of
the
salvation
of
others
.
There
were
in
the
days
of
Istdorus
Pelusiota
some
that
gave
out
that
all
in
the
old
Testament
was
spoken
of
Christ
:
belike
out
of
extream
opposition
to
the
Manichees
,
who
on
the
otherside
taught
,
that
no
text
in
the
old
Testament
did
foretel
of
Christ
.
That
Father
therefore
dealing
with
some
of
that
opinion
,
tells
them
how
great
the
danger
of
their
tenent
is
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
if
,
saith
he
,
we
strive
with
violence
to
draw
and
apply
those
texts
to
Christ
,
which
apparantly
pertain
not
to
him
,
we
shall
gain
nothing
but
this
,
to
make
all
the
places
that
are
spoken
of
him
suspected
;
and
so
discredit
the
strength
of
other
testimonies
,
which
the
Church
usually
urges
for
the
refutation
of
the
Jews
.
For
in
these
cases
a
wrested
proof
is
like
unto
a
suborn'd
witness
.
It
never
doth
help
so
much
whilest
it
is
presumed
to
be
strong
,
as
it
doth
hurt
when
it
is
discovered
to
be
weak
.
S.
Austine
in
his
books
de
Genesi
ad
litteram
,
sharply
reproves
some
Christians
,
who
out
of
some
places
of
Scripture
misunderstood
,
fram'd
unto
themselves
a
kinde
of
knowledge
in
Astronomy
and
Physiology
,
quite
contrary
unto
some
part
of
heathen
learning
in
this
kinde
,
which
were
true
and
evident
unto
sense
.
A
man
would
think
that
this
were
but
a
small
errour
,
and
yet
he
doubts
not
to
call
it
,
turpenimis
,
&
perniciosum
&
maximè
cavendum
.
His
reason
warrants
the
roundness
of
his
reproof
.
For
he
charges
such
to
have
been
a
scandal
unto
the
word
,
and
hinderers
of
the
conversion
of
some
heathen
men
that
were
schollars
.
For
how
,
saith
he
,
shall
they
believe
our
books
of
Scripture
perswading
the
resurrection
of
the
dead
,
the
kingdome
of
heaven
,
and
the
rest
of
the
mysteries
of
our
profession
,
if
they
finde
them
faulty
in
these
things
,
of
which
themselves
have
undeniable
demonstration
?
Yea
though
the
cause
we
maintain
be
never
so
good
,
yet
the
issue
of
diseas'd
and
crazie
proofs
brought
to
maintain
it
,
must
needs
be
the
same
.
For
unto
all
causes
,
be
they
never
so
good
,
weakness
of
proof
,
when
it
is
discovered
,
brings
great
prejudice
,
but
unto
the
cause
of
religion
most
of
all
.
St.
Austine
observ'd
that
there
were
some
qui
cum
de
aliquibus
,
qui
sanctum
nomen
profitentur
aliquid
criminis
vel
falsi
sonuerit
,
vel
veri
patuerit
,
instant
,
satagunt
,
ambiunt
ut
de
omnibus
hoc
credatur
.
It
fares
no
otherwise
with
religion
it self
,
then
it
doth
with
the
professors
of
it
.
Diverse
malignants
there
are
,
who
lie
in
wait
to
espie
where
our
reasons
on
which
we
build
are
weak
,
and
having
deprehended
it
in
some
,
will
earnestly
solicit
the
world
to
believe
that
all
are
so
,
if
means
were
made
to
bring
it
to
light
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Nazianzen
speaks
:
using
for
advantage
against
us
no
strength
of
their
own
,
but
the
vice
and
imbecillity
of
our
defence
.
The
book
of
the
Revelation
is
a
book
full
of
wonder
and
mystery
:
the
ancients
seem
to
have
made
a
religion
to
meddle
with
it
,
and
thought
it
much
better
to
admire
it
with
silence
,
then
to
adventure
to
expound
it
:
and
therefore
amongst
their
labours
in
exposition
of
Scripture
,
scarsly
is
there
any
one
found
that
hath
toucht
it
.
But
our
age
hath
taken
better
heart
.
and
scarsly
any
one
is
there
who
hath
entertained
a
good
conceit
of
his
own
abilities
,
but
he
hath
taken
that
book
as
a
fit
argument
to
spend
his
pains
on
.
That
the
Church
of
Rome
hath
great
cause
to
suspect
her self
,
to
fear
least
she
have
a
great
part
in
the
prophesies
of
that
book
,
I
think
the
most
partial
will
not
deny
.
Yet
unto
the
expositors
of
it
,
I
will
give
this
advice
,
that
they
look
that
that
befal
not
them
,
which
Thucidides
observes
to
befal
the
common
sort
of
men
:
who
though
they
have
good
means
to
acquit
themselves
like
men
,
yet
when
they
think
their
best
hopes
fail
them
,
and
begin
to
despair
of
their
strength
,
comfort
themselves
with
interpretations
of
certain
dark
and
obscure
prophesies
.
Many
plain
texts
of
Scripture
are
very
pregnant
,
and
of
sufficient
strength
to
overthrow
the
points
maintained
by
that
Church
against
us
.
If
we
leave
these
,
&
ground
our selves
upon
our
private
expositions
of
this
book
,
we
shall
justly
seem
in
the
poverty
of
better
proofs
,
to
rest
our selves
upon
those
prophesies
;
which
,
though
in
themselves
they
are
most
certain
,
yet
our
expositions
of
them
must
,
(
except
God
give
yet
further
light
unto
his
Church
)
necessarily
be
mixt
with
much
uncertainty
,
as
being
at
the
best
but
unprobable
conjectures
of
our
own
.
Scarsly
can
there
be
found
a
thing
more
harmful
to
religion
,
then
to
vent
thus
our
own
conceits
,
and
obtrude
them
upon
the
world
for
necessary
and
absolute
.
The
Physicians
skill
as
I
conceive
of
it
,
stands
as
much
on
opinion
,
as
any
that
I
know
,
whatsoever
.
Yet
their
greatest
master
Hippocrates
tells
them
directly
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Then
the
Physicians
presumption
upon
opinion
,
there
is
not
one
thing
that
brings
either
more
blame
to
himself
or
danger
to
his
patient
.
If
it
be
thus
in
an
art
which
opinion
taken
away
,
must
needs
fall
;
how
little
room
then
must
opinion
have
in
that
knowledge
,
where
nothing
can
have
place
but
what
is
of
eternal
truth
?
Where
if
once
we
admit
of
opinion
all
is
overthrown
?
But
I
conclude
this
point
,
adding
only
this
general
admonition
,
that
we
be
not
too
peremptory
in
our
positions
,
where
express
text
of
Scripture
fails
us
:
that
we
lay
not
our
own
collections
and
conclusions
with
too
much
precipitancy
.
For
experience
hath
shewed
us
,
that
the
error
and
weakness
of
them
being
afterwards
discovered
brings
great
disadvantage
to
Christianity
,
and
trouble
to
the
Church
.
The
Eastern
Church
before
S.
Basils
time
,
had
entertained
generally
a
conceit
,
that
that
those
Greek
Particles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
rest
,
were
so
divided
among
the
Trinity
,
that
each
of
the
Persons
had
his
Particle
which
was
no
way
appliable
to
the
rest
.
S.
Basil
having
discovered
this
to
be
but
a
niceness
and
needless
curiosity
,
beginning
to
teach
so
,
raised
in
the
Church
such
a
tumult
,
that
he
brought
upon
himself
a
great
labour
of
writing
many
tracts
in
Apology
for
himself
,
with
much
ado
,
ere
matters
could
again
be
setled
.
The
fault
of
this
was
not
in
Basil
,
who
Religiously
fearing
what
by
way
of
consequence
might
ensue
upon
an
error
,
taught
a
truth
;
but
in
the
Church
,
who
formerly
had
with
too
much
facility
admitted
a
conclusion
so
justly
subject
to
exception
.
And
let
this
suffice
for
our
third
part
.
Now
because
it
is
apparant
that
the
end
of
this
our
Apostles
admonition
is
to
give
the
Church
a
caveat
how
she
behave
her self
in
handling
of
Scripture
,
give
me
leave
a
little
,
instead
of
the
use
of
such
doctrines
as
I
have
formerly
laid
down
,
to
shew
you
,
as
far
as
my
conceit
can
stretch
,
what
course
any
man
may
take
to
save
himself
from
offering
violence
unto
Scripture
,
and
reasonably
settle
himself
,
any
pretended
obscurity
of
the
text
whatsoever
notwithstanding
.
For
which
purpose
the
diligent
observing
of
two
rules
shall
be
throughly
available
.
First
,
The
literal
,
plain
,
and
uncontroversable
meaning
of
Scripture
without
any
addition
or
supply
by
way
of
interpretation
,
is
that
alone
which
for
ground
of
faith
we
are
necessarily
bound
to
accept
,
except
it
be
there
where
the
holy
Ghost
himself
treads
us
out
another
way
.
I
take
not
this
to
be
any
peculiar
conceit
of
mine
,
but
that
unto
which
our
Church
stands
necessarily
bound
.
When
we
receded
from
the
Church
of
Rome
,
one
motive
was
,
because
she
added
unto
Scripture
her
glosses
as
Canonical
,
to
supply
what
the
plain
text
of
Scripture
could
not
yield
.
If
in
place
of
hers
,
we
set
up
our
own
glosses
,
thus
to
do
,
were
nothing
else
but
to
pull
down
Baal
,
and
set
up
an
Ephod
;
to
run
round
,
and
meet
the
Church
of
Rome
again
in
the
same
point
,
in
which
at
first
we
left
her
.
But
the
plain
,
evident
and
demonstrative
ground
of
this
rule
,
is
this
.
That
authority
which
doth
warrant
our
faith
unto
us
,
must
every
way
be
free
from
all
possibility
of
errour
.
For
let
us
but
once
admit
of
this
,
that
there
is
any
possibility
that
any
one
point
of
faith
should
not
be
true
;
if
it
be
once
granted
that
I
may
be
deceived
in
what
I
have
believed
;
how
can
I
be
assur'd
that
in
the
end
I
shall
not
be
deceived
?
If
the
author
of
faith
may
alter
:
or
if
the
evidence
and
assurance
that
he
hath
left
us
be
not
pregnant
,
and
impossible
to
be
defeated
,
there
is
necessarily
opened
an
inlet
to
doubtfulness
and
wavering
,
which
the
nature
of
faith
excludes
.
That
faith
therefore
may
stand
unshaken
,
two
things
are
of
necessity
to
concur
.
First
,
that
the
Author
of
it
be
such
a
one
,
as
can
by
no
means
be
deceived
,
and
this
can
be
none
but
God
.
Secondly
,
that
the
words
and
text
of
this
Author
upon
whom
we
ground
,
must
admit
of
no
ambiguity
,
no
uncertainty
of
interpretation
.
If
the
trumpet
give
an
uncertain
sound
,
who
shall
provide
himself
to
battle
.
If
the
words
admit
a
double
sense
,
and
I
follow
one
,
who
can
assure
me
that
that
which
I
follow
is
the
truth
?
For
infallibility
either
in
judgement
,
or
interpretation
,
or
whatsoever
,
is
annext
neither
to
the
See
of
any
Bishop
,
nor
to
the
Fathers
,
nor
to
the
Councels
,
nor
to
the
Church
,
nor
to
any
created
power
whatsoever
.
This
doctrine
of
the
literal
sense
was
never
greivous
or
prejudicial
to
any
,
but
onely
to
those
who
were
inwardly
conscious
,
that
their
positions
were
not
sufficiently
grounded
.
When
Cardinal
Cajetan
in
the
days
of
our
grandfathers
had
forsaken
that
vein
of
postilling
and
allegorising
on
Scripture
,
which
for
a
long
time
had
prevailed
in
the
Church
,
and
betaken
himself
unto
the
literal
sense
:
it
was
a
thing
so
distastful
unto
the
Church
of
Rome
,
that
he
was
forc'd
to
find
out
many
shifts
,
and
make
many
apologies
for
himself
.
The
truth
is
(
as
it
will
appear
to
him
that
reads
his
writings
)
this
sticking
close
to
the
literal
sense
was
that
alone
,
which
made
him
to
shake
many
of
those
tenents
,
upon
which
the
Church
of
Rome
and
the
Reformed
Churches
differ
.
But
when
the
importunity
of
the
Reformers
,
and
the
great
credit
of
Calvins
writings
in
that
kinde
,
had
forced
the
Divines
of
Rome
to
level
their
interpretations
by
the
same
line
:
when
they
saw
that
no
pains
,
no
subtlety
of
wit
was
strong
enough
to
defeat
the
literal
evidence
of
Scripture
:
it
drave
them
on
those
desperate
shelves
,
on
which
at
this
day
they
stick
,
to
call
in
question
,
as
far
as
they
durst
,
the
credit
of
the
Hebrew
text
,
and
countenance
against
it
a
corrupt
translation
;
to
add
traditions
unto
Scripture
;
and
to
make
the
Churches
interpretation
,
so
pretended
,
to
be
above
exception
.
As
for
that
restriction
which
is
usually
added
to
this
rule
,
that
the
literal
sense
is
to
be
taken
,
if
no
absurdity
follow
,
though
I
acknowledge
it
to
be
sound
and
good
,
yet
my
advise
is
that
we
entertain
it
warily
.
S.
Basil
thought
the
precept
of
Christ
to
the
rich
man
in
the
Gospel
,
Go
sell
all
thou
hast
and
give
unto
the
poor
,
to
be
spoken
as
a
command
universally
and
eternally
binding
all
Christians
without
exception
.
And
making
this
objection
,
how
possibly
such
a
life
could
be
amongst
Christians
,
since
where
all
are
sellars
,
none
could
be
buyers
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
he
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Ask
not
me
the
sense
of
my
Lords
commands
.
He
that
gave
the
Law
,
can
provide
to
give
it
possibility
of
being
kept
without
any
absurdity
at
all
.
Which
speech
,
howsoever
we
may
suppose
the
occasion
of
it
to
be
mistaken
;
yet
is
it
of
excellent
use
,
to
repress
our
boldness
,
whereby
many
times
,
under
pretence
of
some
inconvenience
,
we
hinder
Scripture
from
that
latitude
of
sense
,
of
which
it
is
naturally
capable
.
You
know
the
story
of
the
Roman
Captain
in
Gellius
,
and
what
he
told
the
Shipwright
,
that
chose
rather
to
interpret
,
then
to
execute
his
Lords
command
:
Corrumpi
atque
dissolvi
omne
imperantis
officium
,
si
quis
ad
id
quod
facere
jussus
est
non
obsequio
debito
,
sed
consilio
non
desiderato
respondeat
.
It
will
certainly
in
the
end
prove
safer
for
us
to
entertain
Gods
Commandments
obsequio
debito
,
then
to
interpret
them
acumine
non
desiderato
.
Those
other
ways
of
interpretation
,
whether
it
be
by
allegorizing
,
or
allusion
or
whatsoever
,
the
best
that
can
be
said
of
them
is
that
which
Basil
hath
pronounced
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
account
of
them
as
of
trim
,
elegant
,
and
witty
speeches
,
but
we
refuse
to
accept
of
them
,
as
of
undoubted
truths
.
And
though
of
some
part
of
these
that
may
be
said
which
one
said
of
his
own
work
,
The
Jewish
Rabbins
in
their
Comments
on
Scripture
so
oft
as
they
met
with
hard
and
intricate
texts
,
out
of
which
they
could
not
wrest
themselves
,
were
wont
to
shut
up
their
discourse
with
this
,
Elias
cumvenerit
,
solvet
dubia
:
Elias
shall
answer
this
doubt
when
he
comes
.
Not
the
Jews
only
,
but
the
Learned
Christians
of
all
ages
have
found
many
things
in
Scripture
which
yet
expect
Elias
.
For
besides
those
texts
of
Scriptures
,
which
by
reason
of
the
hidden
treasures
of
wisdom
,
and
depth
of
sense
and
mystery
laid
up
in
them
,
are
not
yet
conceived
,
there
are
in
Scripture
of
things
that
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
seemingly
confus'd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
carrying
semblance
of
contrariety
,
anachronisms
,
metachronisms
,
and
the
like
,
which
bring
infinite
obscurity
to
the
text
:
there
are
I
say
in
Scripture
more
of
them
,
then
in
any
writing
that
I
know
secular
or
Divine
.
If
we
mean
not
to
settle
our selves
till
all
these
things
are
answered
,
let
us
take
heed
least
the
like
be
said
to
us
,
which
S.
Austine
said
to
some
of
the
Gentiles
,
who
refused
to
believe
till
all
objections
were
satisfied
sunt
enim
innumerabiles
quae
non
sunt
finiendae
ante
fidem
,
ne
vita
finiatur
sine
fide
.
The
Areopagites
in
Athens
,
when
they
were
troubled
in
a
doubtful
case
in
which
they
durst
not
proceed
to
sentence
,
were
wont
causam
in
diem
longissimam
differre
,
to
put
it
off
till
a
day
of
hearing
for
some
hundreth
years
after
,
avoiding
by
this
means
the
further
being
importun'd
with
the
suit
.
To
quiet
our selves
in
these
doubts
it
will
be
our
best
way
in
diem
longissimam
differre
,
to
put
them
to
some
day
of
hearing
a
far
off
,
even
till
that
great
day
,
till
Christ
our
true
Elias
shall
come
,
who
at
his
comming
shall
answer
all
our
doubts
,
and
settle
all
our
waverings
.
Mean
while
till
our
Elias
come
,
let
us
make
use
of
this
second
rule
.
In
places
of
ambiguous
and
doubtful
,
or
dark
and
intricate
meaning
,
it
is
sufficient
if
we
religiously
admire
and
acknowledge
and
confess
:
using
that
moderation
of
Austine
:
Neutram
partem
affirmantes
sive
destruentes
,
sed
tantummodo
ab
audaci
affirmandi
praesumptione
revocantes
.
Qui
credit
,
saith
one
,
satis
est
illi
quod
Christus
intelligat
.
To
understand
belongs
to
Christ
the
Author
of
our
Faith
:
to
us
is
sufficient
the
glory
of
believing
.
Wherefore
we
are
to
advise
,
not
so
much
how
to
attain
unto
the
understanding
of
the
mysteries
of
Scripture
;
as
how
it
best
fits
us
to
carry
our selves
when
either
the
difficulty
of
the
text
,
or
variety
of
opinions
shall
distract
us
.
In
the
sixth
General
Councel
Honorius
Bishop
of
Rome
is
condemned
for
a
Monothelite
.
Two
Epistles
there
are
of
his
which
are
produced
to
give
evidence
against
him
.
For
the
first
I
have
nothing
to
say
.
For
the
second
(
I
speak
with
submission
to
better
judgement
)
notwithstanding
the
sharp
proceeding
of
the
Councel
against
him
,
I
verily
suppose
that
he
gives
unto
the
Church
the
best
Counsel
,
that
ever
yet
was
given
for
the
setling
of
doubts
,
and
final
decision
of
controversie
.
For
that
which
he
teaches
in
that
Epistle
,
at
least
in
those
parts
of
it
,
which
there
are
brought
,
sounds
to
no
other
purpose
but
this
:
That
whereas
there
was
lately
raised
in
the
Church
a
controversie
concerning
the
duality
or
unity
of
wills
in
Christ
;
since
that
hitherto
nothing
in
the
Church
concerning
either
part
hath
been
expresly
taught
,
his
Counsel
was
that
men
would
rather
cease
to
doubt
,
then
to
be
curious
to
search
for
any
solution
of
their
doubtings
;
and
so
abstain
from
teaching
doctrinally
either
part
,
and
content
themselves
with
that
express
measure
of
faith
,
with
which
the
Church
hath
hitherto
rest
satisfied
.
This
to
my
conceit
is
the
drift
of
his
Epistle
.
How
this
advise
of
the
Bishops
was
appliable
or
how
it
fitted
the
question
then
in
controversie
;
or
what
reason
moved
the
Councel
to
think
that
it
was
absolutely
necessary
for
them
,
to
give
an
express
decision
,
and
determine
for
the
one
part
,
belongs
not
to
me
to
discuss
.
But
I
verily
perswade
my self
,
that
if
it
had
pleased
those
,
who
in
all
ages
have
been
set
to
Govern
the
Church
of
God
,
betimes
to
have
made
use
of
this
advise
,
to
have
taught
men
rather
not
to
have
doubted
,
then
to
have
expected
still
solution
of
their
doubtings
:
to
have
stopt
and
damm'd
up
the
originals
and
springs
of
controversies
,
rather
then
by
determining
for
the
one
part
,
to
give
them
as
it
were
a
pipe
and
conduit
to
conveigh
them
to
posterity
,
I
perswade
my self
the
Church
had
not
suffered
that
inundation
of
opinions
,
with
which
at
this
day
it
is
overrun
.
Is
it
not
Saint
Pauls
own
practise
,
when
having
brought
in
a
question
concerning
Gods
justice
in
predestination
,
he
gives
no
other
answer
but
this
,
O
man
,
who
art
thou
that
disputest
with
God
?
Is
it
not
his
plain
purpose
to
advise
the
disputer
rather
not
to
make
the
question
,
then
to
require
a
determination
of
it
at
his
hands
?
How
many
of
the
questions
even
of
our
own
times
,
even
of
those
that
are
at
home
amongst
us
,
might
by
this
way
long
since
have
been
determin'd
?
I
have
,
I
confess
,
the
same
disease
that
my
first
Parents
in
Paradise
had
,
a
desire
to
know
more
then
I
need
.
But
I
always
thought
it
a
very
judicious
commendation
,
which
is
given
to
Julius
Agricola
,
that
he
knew
how
to
bridle
his
desire
in
pursuit
of
knowledge
,
retinuitque
,
quod
est
difficillimum
,
ex
scientia
modum
.
Mallem
quidem
(
as
S.
Austine
saith
)
eorum
quae
à
me
quaesivisti
habere
scientiam
,
quàm
ignorantiam
;
sed
quia
id
nondum
potui
,
magis
eligo
cautam
ignorantiam
confiteri
,
quam
falsam
scientiam
profiteri
.
It
shall
well
befit
our
Christian
modesty
to
participate
somewhat
of
the
Sceptike
,
and
to
use
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
till
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
remainder
of
our
knowledge
be
supplied
by
Christ
:
In
quem
si
credimus
,
ut
si
aliqua
nobis
non
aperiat
etiam
pulsantibus
,
nullo
modo
adversus
eum
murmurare
debeamus
.
To
conclude
,
S.
Austine
in
his
eightieth
Epistle
discoursing
of
the
speedy
or
slow
coming
of
our
Saviour
to
judgement
,
to
shew
that
it
is
the
safest
way
to
teach
neither
,
but
to
suspend
our
belief
,
and
confess
our
ignorance
,
ranging
himself
with
men
of
this
temper
,
obsecro
te
(
saith
he
to
Hesychius
,
to
whom
he
writes
that
Epistle
)
obsecro
te
ut
me
talem
non
spernas
.
So
give
me
leave
to
commence
the
same
suit
to
you
:
obsecro
vos
ut
me
talem
non
spernatis
.
Let
me
request
you
bear
with
me
,
if
I
be
such
a
one
,
as
I
have
S.
Austine
for
example
.
For
it
is
not
depth
of
knowledge
,
nor
knowledge
of
antiquity
,
or
sharpness
of
wit
,
nor
authority
of
Councels
,
nor
the
name
of
the
Church
can
settle
the
restless
conceits
,
that
possess
the
mindes
of
many
doubtful
Christians
:
onely
to
ground
for
faith
on
the
plain
uncontroversable
Text
of
Scripture
,
and
for
the
rest
to
expect
and
pray
for
the
coming
of
our
Elias
,
this
shall
compose
our
waverings
,
and
give
final
rest
unto
our
souls
.
Thus
instead
of
a
discourse
which
was
due
unto
this
time
,
concerning
the
glorious
Resurrection
of
our
blessed
Saviour
,
and
the
benefits
that
come
unto
us
by
it
,
I
have
diverted
my self
upon
another
theam
,
more
necessary
as
I
thought
for
this
auditory
,
though
less
agreeable
with
this
solemnity
.
Those
who
have
gone
afore
me
in
that
argument
have
made
so
copious
a
harvest
,
that
the
issue
of
my
gatherings
must
needs
have
been
but
small
,
except
I
had
with
Ruth
glean'd
out
of
their
sheaves
,
or
strain'd
my
industry
which
is
but
small
,
and
my
wits
which
are
none
,
to
have
held
your
attentiveness
with
new
and
quaint
conceits
.
In
the
mean
time
,
whether
it
be
I
or
they
,
or
whatsoever
hath
been
delivered
out
of
this
place
,
God
grant
that
it
may
be
for
his
honor
,
and
for
the
Churches
good
,
to
whom
both
it
aud
we
are
dedicate
.
To
God
the
Father
,
&c.
Rom.
14.
1.
Him
that
is
weak
in
the
faith
receive
,
but
not
to
doubtful
disputations
.
MIght
it
so
have
pleased
God
that
I
had
in
my
power
the
choice
of
my
ways
,
and
the
free
management
of
my
own
actions
,
I
had
not
this
day
been
seen
,
(
for
so
I
think
I
may
better
speak
:
seen
may
I
be
of
many
,
but
to
be
heard
with
any
latitude
and
compass
my
natural
imperfection
doth
quite
cut
of
:
)
I
had
not
I
say
in
[
*
](A44395-e14610-b)
*
St.
Pauls
Cross
this
place
this
day
been
seen
;
Ambition
of
great
and
famous
Auditories
I
leave
to
those
whose
better
gifts
and
inward
endowments
are
Admonitioners
unto
them
of
the
great
good
they
can
do
,
or
otherwise
thirst
after
popular
applause
.
Vnto
my self
have
I
evermore
applied
that
of
St.
Hierome
,
mihi
sufficit
cum
auditore
&
Lectore
pauperculo
in
angulo
Monasterii
susurrare
,
a
small
,
a
private
,
a
retired
auditory
better
accords
both
with
my
will
and
my
abilities
.
Those
unto
whose
discretion
the
furniture
of
this
place
is
committed
,
ought
especially
to
be
careful
,
since
you
come
hither
to
hear
,
to
provide
you
those
who
can
be
heard
,
for
the
neglect
of
this
one
circumstance
,
how
poor
soever
it
may
seem
to
be
,
is
no
less
then
to
offend
against
that
faith
which
cometh
by
hearing
;
and
to
frustrate
as
much
as
in
them
is
,
that
end
for
which
alone
these
meetings
were
ordained
.
We
that
come
to
this
place
as
God
came
to
Elias
in
the
mount
,
in
a
soft
and
still
voice
,
to
those
which
are
near
us
,
are
that
which
the
grace
of
God
doth
make
us
,
unto
the
rest
we
are
but
Statues
:
such
therefore
as
my
Imperfection
in
this
kinde
shall
offend
,
such
as
this
day
are
my
spectators
only
,
know
,
I
trust
whom
they
are
to
blame
.
At
my
hands
is
only
required
truth
in
sincerely
discharging
a
common
care
,
at
others
,
care
of
profitably
delivering
a
common
truth
.
As
for
me
,
the
end
of
whose
coming
is
to
exhort
you
to
a
gracious
interpreting
of
each
others
imperfections
,
having
first
premised
this
Apology
for
my self
,
it
is
now
time
to
descend
to
the
exposition
of
that
Scripture
,
which
I
have
propos'd
.
Infirmum
in
side
recipite
,
&c.
Him
that
is
weak
in
the
faith
receive
,
&c.
GOodness
,
of
all
the
attributes
,
by
which
a
man
may
be
stiled
,
hath
chief
place
and
Soveraignty
.
Goodness
,
I
say
,
not
that
Metaphysical
conceit
which
we
dispute
of
in
our
Schools
,
and
is
nothing
else
but
that
perfection
which
is
inwardly
due
,
unto
the
Being
of
every
creature
,
and
without
which
either
it
is
not
at
all
,
or
but
in
part
,
that
whose
name
it
bears
:
but
that
which
the
common
sort
of
men
do
usually
understand
,
when
they
call
a
man
Good
;
by
which
is
meant
nothing
else
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
soft
,
and
sweet
,
and
flexible
disposition
.
For
all
other
Excellencies
and
Eminent
qualities
which
raise
in
the
mindes
of
men
,
some
opinion
and
conceit
of
us
,
may
occasion
peradventure
some
strong
respect
in
another
kinde
;
but
impression
of
love
and
true
respect
nothing
can
give
but
this
.
Greatness
of
place
and
authority
may
make
us
fear'd
,
Depth
of
Learning
admir'd
,
Abundance
of
wealth
may
make
men
outwardly
obsequious
unto
us
;
but
that
which
makes
one
man
a
God
unto
another
,
that
which
doth
tye
the
Souls
of
men
unto
us
,
that
which
like
the
Eye
of
the
Bridegroom
,
in
the
book
of
Canticles
,
ravishes
the
heart
of
him
that
looks
upon
it
,
is
Goodness
,
without
this
mankinde
were
but
(
as
one
speaks
)
Commissiones
merae
,
&
arena
sine
calce
,
stones
heapt
together
without
morter
,
or
pieces
of
boards
without
any
caement
to
combine
and
tye
them
together
.
For
this
it
hath
singular
in
it
,
above
all
other
properties
,
of
which
our
Nature
is
capable
,
that
it
is
the
most
Available
to
Humane
Society
,
incorporating
,
and
as
it
were
kneading
us
together
by
softness
of
disposition
,
by
being
compassionate
,
by
gladly
communicating
to
the
necessity
of
others
,
by
Transfusing
our selves
into
others
,
and
Receiving
from
others
into
our selves
.
All
other
Qualities
,
how
excellent
soever
they
are
,
seem
to
be
somewhat
of
a
melancholick
and
solitary
disposition
.
They
shine
then
brightest
,
when
they
are
in
some
one
alone
,
or
attain'd
unto
by
few
;
once
make
them
common
,
and
they
lose
their
lustre
.
But
Goodness
is
more
sociable
;
and
rejoyceth
in
equalling
others
unto
it self
,
and
loses
its
Nature
,
when
it
ceases
to
be
communicable
.
The
Heathen
speaking
of
God
usually
stile
him
by
two
Attributes
.
Optimus
&
Maximus
,
the
one
importing
his
goodness
,
the
other
his
Power
.
In
the
first
place
they
call'd
him
Optimus
,
a
name
signifying
his
goodness
,
giving
the
precedency
unto
it
;
and
in
the
second
place
Maximus
,
a
name
betokening
his
Power
:
yea
,
Goodness
is
that
wherein
God
himself
doth
most
delight
himself
;
and
therefore
all
the
Acts
of
our
Saviour
,
while
he
conversed
on
earth
among
men
,
were
purely
the
issues
of
his
tenderness
without
any
aspersion
of
Severity
,
two
only
excepted
:
I
mean
his
Chasing
the
Prophaners
out
of
the
Temple
,
and
the
Curse
laid
upon
the
innocent
Fig-tree
:
and
yet
in
both
these
mercy
rejoyced
against
judgment
and
his
goodness
had
the
preheminence
.
For
the
first
brought
some
smart
with
it
indeed
,
but
no
harm
at
all
,
as
Fathers
use
to
chastise
their
Children
by
means
that
fear
them
more
then
hurt
them
.
The
second
of
it self
was
nothing
,
as
being
practis'd
on
a
Creature
dull
and
senseless
of
all
smart
,
and
punishment
;
but
was
meerly
Exemplary
for
us
,
sterilitas
nostra
in
sicu
vapulat
.
Christ
whips
our
fruitlesness
in
the
innocent
fig-tree
;
like
as
the
Manner
was
among
the
Persians
,
when
their
great
men
had
offended
,
to
take
their
Garments
and
bear
them
.
Now
that
gracious
way
of
goodness
which
it
pleased
our
Saviour
,
thus
to
tread
himself
before
us
,
the
same
hath
he
left
behinde
him
to
be
gone
by
us
,
and
hath
ordained
us
a
course
of
Religious
and
Christian
service
unto
him
,
known
by
nothing
more
then
goodness
and
compassion
.
The
very
Heathen
themselves
,
though
utter
enemies
unto
it
,
have
candidly
afforded
us
this
Testimony
.
Ammianus
Marcellinus
taxing
Georgius
a
factious
and
proud
Bishop
of
Alexandria
,
for
abusing
the
weakness
of
Constantius
the
Emperour
by
base
tale-bearing
and
privy
informations
;
notes
precisely
that
he
did
it
,
Oblitus
professionis
suae
,
quae
nil
nisi
justum
suadet
&
lene
;
quite
besides
the
meaning
of
his
profession
,
whose
especial
notes
were
Gentleness
and
Equity
.
And
Tertullian
tells
us
that
anciently
among
the
Heathen
,
the
professors
of
Christanity
,
were
called
,
not
Christiani
,
but
Chrestiani
,
from
a
word
signifying
Benignity
and
sweetness
of
disposition
.
The
learned
of
our
times
,
who
for
our
instruction
,
have
written
de
Notis
Ecclesiae
by
what
notes
and
signes
,
we
may
know
the
Church
of
Christ
may
seem
to
have
but
ill
forgotten
,
this
which
the
Heathen
man
had
so
clearly
discovered
.
For
what
reason
is
there
,
why
that
should
not
be
one
of
the
chiefest
notes
of
the
Church
of
Christ
,
which
did
so
especially
Characterize
a
Christian
man
,
except
it
were
the
decay
of
it
at
this
day
in
the
Church
:
of
this
thing
therefore
so
excellent
in
it self
,
so
useful
,
so
principally
commended
by
the
precept
and
example
of
our
blessed
Saviour
,
one
especial
part
is
,
if
not
the
whole
,
which
here
by
our
Apostle
is
commended
unto
us
,
when
he
speaks
unto
●●
of
kindly
intreating
,
&
making
much
of
such
,
who
are
as
he
calls
them
weak
in
Faith
.
Him
that
is
weak
in
Faith
,
&c.
To
know
the
natural
ground
and
occasion
of
which
words
,
it
shall
be
very
pertinent
,
to
note
unto
you
,
that
with
the
Church
of
Christ
,
as
it
signifies
a
Company
of
men
on
earth
,
it
fares
no
otherwise
,
then
it
doth
with
other
Societies
,
and
civil
Corporations
.
One
thing
there
is
unavoidable
,
and
natural
to
all
societies
,
which
is
the
greatest
occasioner
,
yea
the
very
ground
of
disunion
and
dissent
,
I
mean
Inequality
of
persons
and
degrees
.
All
are
not
of
the
same
worth
,
and
therefore
all
cannot
carry
the
same
esteem
and
countenance
:
yet
all
even
the
meanest
are
alike
impatient
of
discountenance
and
contempt
,
be
the
persons
never
so
great
,
from
whence
it
proceeds
.
Wherefore
we
finde
that
in
States
governed
by
the
people
nothing
did
more
exasperate
the
common
sort
,
then
the
conceit
of
being
contemned
by
men
of
greater
place
.
For
the
taking
away
therefore
of
tumult
and
combustion
,
which
through
this
inequality
might
arise
,
it
was
anciently
accounted
an
excellent
policy
in
the
Romane
state
,
that
men
of
greater
account
and
place
,
did
as
it
were
share
the
inferiour
sort
amongst
themselves
,
and
every
one
according
to
his
Ability
entertain'd
some
part
of
them
as
Clyents
,
to
whom
they
yielded
all
lawful
favour
and
protection
.
Even
thus
it
fares
with
the
Church
of
God
,
it
cannot
be
,
that
all
in
it
should
be
of
equal
worth
,
it
is
likewise
distinguished
into
Plebem
and
Optimates
.
Some
there
are
,
and
those
that
either
through
aboundance
of
spiritual
graces
,
or
else
of
natural
gifts
do
far
out-strip
a
great
part
of
other
Christians
,
these
are
the
Optimates
,
the
Nobles
of
the
Church
whom
our
Apostle
,
some
where
calls
strong
men
in
Christ
.
Others
there
are
,
and
those
most
in
number
,
who
either
because
God
hath
not
so
liberally
blest
them
with
gifts
of
understanding
,
and
capacity
;
or
by
reason
of
some
other
imperfections
are
either
not
so
deeply
skill'd
in
the
mysteries
of
Christ
,
and
of
Godliness
,
or
otherwise
weak
in
manners
and
behaviour
,
and
these
are
the
Plebs
the
Many
of
the
Church
,
whom
our
Apostle
sometimes
calls
Brethren
of
low
degree
,
sometimes
Babes
in
Christ
,
and
here
in
my
text
the
weak
and
sick
in
faith
.
Men
,
by
nature
querulous
,
and
apt
to
take
exception
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Electra
in
the
Tragedy
.
A
sick
man
is
a
pettish
,
and
wayward
Creature
hard
to
be
pleased
;
as
therefore
with
the
sick
,
so
are
we
now
to
deal
with
a
Neighbour
weak
and
sick
of
his
spiritual
constitution
,
and
much
we
are
to
bear
with
his
frowardness
,
where
we
cannot
remedy
it
.
For
as
Varro
sometimes
spake
of
the
Laws
of
Wedlock
.
Vxoris
vitium
aut
tollendum
est
aut
ferendum
,
either
a
man
must
amend
,
or
endure
the
faults
of
his
wife
,
he
that
amends
them
makes
his
wife
the
better
,
but
he
that
patiently
endures
them
makes
himself
the
better
:
so
is
it
much
more
true
in
dealing
with
our
weak
Brethren
,
if
we
can
by
our
behaviour
remedy
their
imbecillities
,
we
make
them
the
better
,
if
not
,
by
enduring
them
we
shall
make
our selves
the
better
;
for
so
shall
we
encrease
the
vertue
of
our
patience
,
and
purchase
to
our selves
at
Gods
hand
a
more
aboundant
reward
.
A
great
part
of
the
lustre
of
a
Christian
mans
virtue
were
utterly
obscure
,
should
it
want
this
mean
of
shewing
it self
;
for
were
all
men
strong
,
were
all
of
sufficient
discretion
,
to
see
and
judge
of
Conveni●●ncy
,
where
were
the
glory
of
our
forbearance
?
As
well
therefore
to
increase
the
reward
of
the
strong
man
in
Christ
,
as
to
stop
the
whining
and
murmuring
of
the
weaker
sort
,
and
to
give
content
at
all
hands
,
our
Apostle
like
a
good
Tribune
in
this
Text
gives
a
rule
of
Christian
popularity
advising
the
man
of
worthier
parts
,
to
avoid
all
sleighting
behaviour
,
to
open
the
arms
of
tenderness
and
compassion
,
and
to
demerit
by
all
courtesie
the
men
of
meaner
rank
,
so
to
prevent
all
inconvenience
,
that
might
arise
out
of
disdainful
and
respectless
carriage
;
for
God
is
not
like
unto
mortal
Princes
,
jealous
of
the
man
whom
the
people
love
.
In
the
world
nothing
is
more
dangerous
for
great
men
,
then
the
extraordinary
favour
,
and
applause
of
the
people
.
Many
excellent
men
have
miscarried
by
it
.
For
Princes
stand
much
in
fear
,
when
any
of
their
subjects
hath
the
heart
of
the
people
.
It
is
one
of
the
commonest
grounds
upon
which
Treason
is
rais'd
,
Absolom
had
the
Art
of
it
,
who
by
being
plausible
,
by
commiserating
the
peoples
wrongs
,
and
wishing
the
redress
;
O
that
I
were
a
Judge
to
do
this
people
good
,
by
putting
out
his
hand
and
imbracing
and
kissing
every
one
that
came
nigh
him
,
so
stole
away
the
hearts
of
the
people
,
that
he
had
well-nigh
put
his
Father
beside
his
Kingdom
:
but
what
alters
and
undoes
the
Kingdoms
of
this
world
,
that
strengthens
and
increases
the
Kingdom
of
God
,
Absolom
the
popular
Christian
,
that
hath
the
art
of
winning
mens
souls
,
and
making
himself
belov'd
of
the
people
,
is
the
best
subject
in
the
Kingdom
of
grace
,
for
this
is
that
which
our
Apostle
expresses
in
the
phrase
of
Receiving
the
weak
.
Now
it
falls
out
oftentimes
that
men
offend
through
intempestive
compassion
and
tenderness
,
as
much
as
by
over
much
rigidness
and
severity
:
as
much
by
familiarity
,
as
by
superciliousness
and
contempt
.
Wherefore
even
our
love
and
courtesie
must
be
managed
by
discretion
.
St.
Paul
saw
this
well
;
and
therefore
he
prescribes
limits
to
our
affections
,
and
having
in
the
former
part
of
my
text
counselled
us
as
Christ
did
Peter
,
to
let
loose
our
nets
,
to
make
a
draught
;
to
do
as
Joseph
did
in
Egypt
,
open
our
garners
and
store-houses
,
that
all
may
come
to
buy
,
to
admit
of
all
,
to
exclude
none
,
from
our
indulgence
and
courtesie
,
in
this
second
part
But
not
to
doubtful
disputations
;
he
sets
the
bounds
how
far
our
love
must
reach
.
As
Moses
in
the
19.
of
Exodus
,
set
bounds
about
Mount
Sinai
,
forbidding
the
people
,
that
they
go
not
up
to
the
Hill
,
or
come
within
the
borders
of
it
,
so
hath
the
Apostle
appointed
certain
limits
to
our
love
and
favour
,
within
which
it
shall
not
be
lawful
for
the
people
to
come
.
Inlarge
we
the
Phylacteries
of
our
goodness
as
broad
as
we
list
,
give
we
all
countenance
unto
the
meaner
sort
,
admit
we
them
into
all
inwardness
,
and
familiarity
;
yet
unto
disputations
and
controversies
,
concerning
profounder
points
of
Faith
and
religious
mysteries
,
the
meaner
sort
may
be
by
no
means
admitted
.
For
give
me
leave
now
to
take
this
for
the
meaning
of
the
words
:
I
know
they
are
very
capable
of
another
sense
:
as
if
the
Apostles
counsel
had
been
unto
us
to
entertain
withal
courtesie
our
weaker
brethren
,
and
not
overbusily
to
enquire
into
,
or
censure
their
secret
thoughts
and
doubtings
,
but
here
to
leave
them
to
themselves
,
and
to
God
who
is
the
Judge
of
thoughts
.
For
many
there
are
,
otherwise
right
good
men
,
yet
weak
in
judgement
,
who
have
fallen
upon
sundry
private
conceits
,
such
as
are
unnecessary
differencing
of
meats
and
drinks
,
di●●●ction
of
days
or
(
to
exemplifie
my self
in
some
conceit
of
our
times
)
some
singular
opinions
concerning
the
State
of
Souls
departed
,
private
interpretations
of
obscure
Texts
of
Scripture
,
and
others
of
the
same
nature
:
of
these
or
the
like
thoughts
,
which
have
taken
root
in
the
hearts
of
men
of
shallow
capacity
,
those
who
are
more
surely
grounded
,
may
not
presume
themselves
to
bee
judges
,
many
of
these
things
of
themselves
,
are
harmless
,
and
indifferent
,
only
to
him
that
hath
some
prejudicate
opinion
of
them
,
they
are
not
so
,
and
of
these
things
they
who
are
thus
,
or
thus
conceited
shall
be
accountable
to
God
,
and
not
to
man
;
to
him
alone
shall
they
stand
or
fall
.
Wherefore
,
bear
(
saith
the
Apostle
)
with
these
infirmities
,
and
take
not
on
you
to
be
Lords
of
their
thoughts
,
but
gently
tolerate
these
their
unnecessary
conceits
and
scrupulosities
.
This
though
I
take
to
be
the
more
natural
meaning
of
the
words
,
(
for
indeed
it
is
the
main
drift
of
our
Apostles
discourse
in
this
chapter
)
yet
chuse
I
rather
to
follow
the
former
interpretation
.
First
,
because
of
the
Authority
of
sundry
learned
Interpreters
,
and
because
it
is
very
requisite
that
our
age
should
have
something
said
unto
it
concerning
this
over
bold
intrusion
of
all
sorts
of
men
into
the
discussing
of
doubtful
Disputations
.
For
Disputation
,
though
it
be
an
excellent
help
to
bring
the
truth
to
light
,
yet
many
times
by
to
much
troubling
the
waters
,
it
suffers
it
to
slip
away
unseen
,
especially
with
the
meaner
sort
who
cannot
so
easily
espie
,
when
it
is
mixt
with
Sophistry
and
deceit
.
Infirmum
autem
in
side
recipite
,
but
not
to
doubtful
disputations
.
This
my
text
therefore
is
a
Spiritual
Regimen
and
diet
for
these
who
are
of
a
weak
and
sickly
constitution
of
minde
,
and
it
contains
a
Recipe
for
a
man
of
crazie
and
diseased
faith
.
In
which
by
that
which
I
have
delivered
,
you
may
plainly
see
there
are
two
general
parts
.
First
an
admonition
of
courteous
entertainment
to
be
given
to
the
weaker
sort
in
the
first
words
.
Him
that
is
weak
in
the
Faith
receive
,
&c.
Secondly
,
the
restraint
and
bound
of
this
Admonition
,
how
far
it
is
to
extend
even
unto
all
Christian
offices
,
excepting
only
the
hearing
of
doubtful
disputations
.
In
the
first
part
we
will
consider
;
first
,
who
these
weak
ones
are
of
whom
the
Apostle
speaks
,
and
how
many
kindes
of
them
there
be
,
and
how
each
of
them
may
be
the
subject
of
a
Christian
mans
goodness
and
courtesie
.
Secondly
,
who
these
persons
are
,
to
whom
this
precept
of
entertaining
is
given
,
and
they
are
two
,
either
,
the
private
man
,
or
the
publick
Magistrate
.
In
the
second
general
part
we
will
see
what
reasons
we
may
frame
to
our selves
,
why
these
weak
ones
should
not
be
admitted
to
questions
and
doubtful
disputations
.
Which
points
severally
,
and
by
themselves
we
will
not
handle
,
but
we
will
so
order
them
,
that
still
as
we
shall
have
in
order
discovered
some
kind
of
weak
man
,
whom
our
Apostle
would
have
received
,
we
will
immediately
seek
how
far
forth
he
hath
a
right
to
be
an
hearer
of
sacred
disputation
,
and
this
as
far
only
as
it
concerns
a
private
man
:
And
for
an
up-shot
in
the
end
,
we
will
briefly
consider
by
it self
,
whether
,
and
how
far
this
precept
of
bearing
with
the
weak
pertains
to
the
man
of
publick
place
,
whether
in
the
Church
or
in
the
common-wealth
.
And
first
concerning
the
weak
,
as
he
may
be
a
subject
of
Christian
courtesie
in
private
.
And
here
because
,
that
in
comparison
of
him
that
is
strong
in
Christ
,
every
man
of
what
estate
soever
,
may
be
said
to
be
weak
,
the
strong
man
only
excepted
,
we
will
in
the
number
of
the
weak
contain
all
persons
whatsoever
.
For
I
confess
,
because
I
wish
well
to
all
,
I
am
willing
that
all
should
reap
some
benefit
by
my
text
.
As
therefore
the
woman
in
the
Gospel
,
who
in
touching
only
the
Hem
of
Christs
garment
did
receive
vertue
to
cure
her
disease
:
so
all
weak
persons
whatsoever
,
though
they
seem
to
come
behinde
,
and
only
touch
the
hem
of
my
text
,
may
peradventure
receive
some
vertue
from
it
to
redress
their
weakness
;
nay
,
as
the
King
in
the
Gospel
that
made
a
feast
,
and
willed
his
servants
to
go
out
to
the
high-wayes
side
to
the
blinde
,
and
the
lame
,
and
force
them
in
that
his
house
might
be
full
:
so
what
lame
or
weak
person
soever
he
be
,
if
I
finde
him
not
in
my
text
,
I
will
go
out
and
force
him
in
,
that
the
doctrine
of
my
Text
may
be
full
,
and
that
the
goodness
of
a
Christian
man
may
be
like
the
widdows
oyle
in
the
book
of
Kings
,
that
never
ceas'd
running
so
long
as
there
was
a
vessel
to
receive
it
.
Wherefore
to
speak
in
general
:
there
is
no
kinde
of
man
,
of
what
life
,
of
what
profession
,
of
what
estate
and
calling
soever
,
though
he
be
an
heathen
,
and
Idolater
,
unto
whom
the
skirts
of
Christian
compassion
do
not
reach
.
St.
Paul
is
my
author
:
Now
whilest
you
have
time
(
saith
he
)
do
good
unto
all
men
,
but
especially
to
the
houshold
of
Faith
.
The
houshold
of
faith
indeed
hath
the
preheminence
;
it
must
be
chiefly
,
but
not
alone
respected
.
The
distinction
that
is
to
be
made
,
is
not
by
excluding
any
,
but
not
participating
alike
unto
all
,
God
did
sometimes
indeed
tye
his
love
to
the
Jewish
Nation
only
,
and
gave
his
laws
to
them
alone
:
but
afterward
,
he
enlarged
himself
,
and
instituted
an
order
of
serving
him
promiscuously
capable
of
all
the
world
.
As
therefore
our
religion
is
,
so
must
our
compassion
be
,
catholick
.
To
tye
it
either
to
persons
or
to
place
,
is
but
a
kinde
of
moral
Judaisme
.
Did
not
St.
Paul
teach
us
,
thus
much
common
reason
would
.
There
must
of
necessity
be
some
free
entercourse
with
all
men
,
otherwise
the
passages
of
publick
commerce
were
quite
cut
of
,
and
the
common
law
of
Nations
must
needs
fall
.
In
some
things
we
agree
,
as
we
are
men
,
and
thus
far
the
very
heathen
themselves
are
to
be
received
.
For
the
goodness
of
a
man
which
in
Solomons
judgement
,
extendeth
even
to
a
beast
,
much
more
must
stretch
it self
to
a
man
of
the
same
nature
with
him
,
be
his
condition
what
it
will
.
St.
Paul
loved
the
Jews
,
because
they
were
his
brethren
according
to
the
Flesh.
We
that
are
of
the
heathen
by
the
same
same
anology
ought
to
be
as
tenderly
affected
to
the
rest
our
brethren
,
who
though
they
be
not
as
we
are
now
,
yet
now
are
that
which
we
sometimes
were
.
Pacile
est
atque
proclive
,
saith
Austine
,
malos
odisse
quia
mali
sunt
,
rarum
autem
&
pium
eosdem
ipsos
diligere
,
quia
homines
sunt
,
It
is
an
easie
thing
to
hate
evil
men
,
because
they
are
evil
,
but
to
love
them
as
they
are
men
this
is
a
rare
and
a
pious
thing
.
The
offices
of
common
hospitality
,
of
helping
distressed
persons
,
feeding
the
hungry
,
and
the
like
are
due
not
only
betwixt
Christian
and
Christian
,
but
between
a
Christian
and
all
the
world
.
Lot
,
when
the
Angels
came
to
Sodom
,
and
sate
in
the
streets
:
Abraham
when
he
saw
three
men
coming
toward
him
stood
not
to
inquire
who
they
were
,
but
out
of
the
sense
of
common
humanity
,
run
forth
and
met
them
,
and
gladly
entertained
them
,
not
knowing
whom
they
should
receive
.
St.
Chrysostome
considering
the
circumstances
of
Abrahams
fact
,
that
he
sate
at
his
tent
door
,
and
that
in
the
heat
of
the
day
,
that
he
came
to
meet
them
,
thinks
he
therefore
sate
in
publick
,
and
endured
the
inconvenience
of
the
heat
even
for
this
purpose
,
that
he
might
not
let
slip
any
occasion
of
being
hospital
.
The
writings
of
the
Fathers
run
much
in
commendation
of
the
ancient
Moncks
,
and
were
they
such
as
they
report
,
well
did
they
deserve
to
be
commended
,
for
their
manner
was
to
sit
in
the
fields
,
and
by
the
high
way
sides
,
for
this
end
,
that
they
might
direct
wandring
passengers
into
the
way
,
that
they
might
relieve
all
that
were
distressed
by
want
,
or
bruising
or
breaking
of
any
member
,
and
carry
them
home
into
their
cells
,
and
perform
unto
them
all
duties
of
humanity
.
This
serves
well
to
tax
us
,
who
affect
a
kinde
of
intempestive
prudence
,
and
unseasonable
discretion
in
performing
that
little
good
we
do
,
from
whom
so
hardly
after
long
enquiry
and
entreaty
drops
some
small
benevolence
,
like
the
sun
in
winter
long
ere
it
rise
and
quickly
gone
.
How
many
occasions
of
Christian
charity
do
we
let
slip
,
when
we
refuse
to
give
our
alms
,
unless
we
first
cast
doubts
,
and
examine
the
persons
,
their
lives
,
their
necessities
,
though
it
be
only
to
reach
out
some
small
thing
,
which
is
due
unto
him
,
whatsoever
it
be
.
It
was
anciently
a
complaint
against
the
Church
,
that
the
liberality
of
the
Christians
made
many
idle
persons
.
Be
it
that
it
was
so
yet
no
other
thing
befel
them
,
then
what
befals
their
Lord
,
who
knows
and
sees●●
that
his
Sun-shine
and
his
Rain
is
every
day
abused
,
and
yet
the
Sun
become
not
like
a
Sack
nor
the
Heavens
as
Brass
;
unto
him
must
we
,
by
his
own
command
,
be
like
:
and
whom
then
can
we
exclude
,
that
have
a
pattern
of
such
courtesie
proposed
to
us
to
follow
?
we
read
in
our
books
of
a
nice
Athenian
being
entertain'd
in
a
place
by
one
given
to
hospitality
,
finding
anon
that
another
was
received
with
the
like
curtesie
,
and
then
a
third
,
growing
very
angry
.
I
thought
,
said
he
,
that
I
had
found
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
I
have
found
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
look't
for
a
friends
house
,
but
I
am
fallen
into
an
Inne
to
entertain
all
Comers
,
rather
then
a
Lodging
for
some
private
&
especial
friends
.
Let
it
not
offend
any
that
I
have
made
Christianity
rather
an
Inne
to
receive
all
,
then
a
private
house
to
receive
some
few
.
For
so
both
the
precepts
and
examples
I
have
brought
,
teach
us
,
beneficia
praestare
non
homini
,
sed
humano
generi
,
to
extend
our
good
,
not
to
this
or
that
man
,
but
to
mankind
,
like
the
Sun
that
ariseth
not
on
this
or
that
nation
,
but
on
the
whole
world
.
Julian
observes
of
the
fig-tree
,
that
above
all
trees
it
is
most
capable
of
grafts
&
Siences
of
other
kinds
,
so
far
as
that
all
variety
will
be
brought
to
take
nourishment
from
one
stock
:
Beloved
,
a
Christian
must
be
like
unto
Julians
fig-tree
,
so
Universally
compassionate
,
that
so
all
sorts
of
grafts
by
a
kinde
of
Christian
inoculation
may
be
brought
to
draw
life
and
nourishment
from
his
root
.
But
I
am
all
this
while
in
a
generality
only
,
and
I
must
not
forget
,
that
I
have
many
particular
sick
Patients
,
in
my
Text
,
of
whom
every
one
must
have
his
Recipe
,
and
I
must
visit
them
all
ere
I
go
.
But
withal
,
I
must
remember
my
Method
which
was
still
as
I
spake
,
of
Receiving
the
weak
to
speak
likewise
of
excluding
them
from
disputation
.
So
must
I
needs
ere
I
pass
away
,
tax
this
our
age
,
for
giving
so
general
permission
unto
all
to
busie
themselves
in
doubtful
cases
of
Religion
.
For
nothing
is
there
that
hath
more
prejudiced
the
cause
of
Religion
,
then
this
promiscuous
and
careless
admission
of
all
sorts
to
the
hearing
and
handling
of
controversies
,
whether
we
consider
the
private
case
of
every
man
,
or
the
publick
state
of
the
Church
.
I
will
touch
but
one
inconvenience
which
much
annoyes
the
Church
,
by
opening
this
gate
so
wide
to
all
commers
,
for
by
the
great
preass
of
people
that
come
,
the
work
of
the
Lord
is
much
hindred
.
Not
to
speak
of
those
who
out
of
weakness
of
understanding
fall
into
many
errors
,
and
by
reason
of
liberty
of
bequeathing
their
errors
to
the
world
by
writing
easily
finde
heirs
for
them
.
There
is
a
sort
that
do
harm
by
being
unnecessary
,
and
though
they
sowe
not
tares
in
the
field
,
yet
fill
the
Lords
floor
with
chaff
;
For
what
need
this
great
breed
of
writers
,
with
which
in
this
age
the
world
doth
swarm
?
how
many
of
us
might
spare
the
pains
in
committing
our
Meditations
to
writing
,
contenting
our selves
to
teach
the
people
vivâ
voce
,
and
suffering
our
conceits
quietly
to
die
in
their
birth
?
The
teaching
the
people
by
voice
is
perpetually
necessary
,
should
all
of
us
every
where
speak
but
the
same
things
;
For
all
cannot
use
Books
,
and
all
that
can
have
not
the
leisure
;
To
remedy
therefore
the
want
of
skill
in
the
one
and
of
time
in
the
other
,
are
we
set
in
this
Ministry
of
Preaching
.
Our
voices
are
confin'd
to
a
certain
compass
,
and
tied
to
the
Individuating
properties
of
Hic
and
Nunc
:
our
writings
are
unlimited
.
Necessity
therefore
requires
a
multitude
of
speakers
,
a
multitude
of
writers
,
not
so
.
G.
Agricola
writing
de
Animantibus
subterraneis
reports
of
a
certain
kinde
of
Spirits
that
converse
in
Minerals
and
much
infest
those
that
work
in
them
,
and
the
manner
of
them
when
they
come
is
,
to
seem
to
busie
themselves
according
to
all
the
custom
of
workmen
;
they
will
dig
and
cleanse
and
melt
and
sever
mettals
,
yet
when
they
are
gone
,
the
workmen
do
not
finde
that
there
is
any
thing
done
:
so
fares
it
with
a
great
part
of
the
multitude
,
who
thrust
themselves
into
the
controversies
of
the
times
,
they
write
Books
,
move
questions
frame
distinctions
,
give
solutions
,
and
seem
sedulously
to
do
,
whatsoever
the
nature
of
the
business
requires
,
yet
if
any
skilful
workman
in
the
Lords
Mines
shall
come
and
examine
their
work
,
he
shall
finde
them
to
be
but
Spirits
in
Minerals
,
and
that
withal
this
labor
and
stir
there
is
nothing
done
.
I
acknowledge
it
to
be
very
true
,
which
S.
Austine
spake
in
his
first
Book
de
Trinitate
:
Utile
est
plures
libros
à
pluribus
fieri
diverso
stilo
,
sed
non
diversâ
fide
,
etiam
de
quaestionibus
iisdem
,
ut
ad
plurimos
res
ipsa
perveniat
ad
alios
sic
,
ad
alios
vero
sic
.
It
is
a
thing
very
profitable
that
diverse
Tracts
be
written
by
divers
men
,
after
divers
fashions
,
but
according
to
the
same
Analogy
of
Faith
,
even
of
the
same
questions
that
some
might
come
into
the
hands
of
all
,
to
some
on
this
manner
to
another
after
that
.
For
this
may
we
think
to
have
been
the
counsel
of
the
Holy
Ghost
himself
,
who
may
seem
even
for
this
purpose
,
to
have
registred
the
self
same
things
of
Christ
by
three
of
the
Evangelists
with
little
difference
;
Yet
notwithstanding
,
if
this
speech
of
S.
Austine
admit
of
being
qualified
,
then
was
there
no
time
which
more
then
this
age
required
it
,
should
be
moderated
,
which
I
note
,
because
of
a
noxious
conceit
spread
in
our
Universities
to
the
great
hindering
of
true
proficiency
in
Study
springing
out
from
this
Root
.
For
many
of
the
Learned
themselves
are
fallen
upon
this
preposterous
conceit
,
that
learning
consisteth
rather
in
varieting
of
turning
and
quoting
of
sundry
Authors
,
then
in
soundly
discovering
and
laying
down
the
truth
of
things
.
Out
of
which
arises
a
greater
charge
unto
the
poor
Student
,
who
now
goes
by
number
rather
then
weight
,
and
the
Books
of
the
learned
themselves
,
by
ambitiously
heaping
up
the
conceits
,
and
authorities
of
other
men
increase
much
in
the
bulk
,
but
do
as
much
imbase
in
true
value
.
Wherefore
as
Gedeons
army
,
of
two
and
thirty
thousand
by
prescript
from
God
was
brought
unto
three
hundred
:
So
this
huge
army
of
disputes
,
might
without
any
hazard
of
the
Lords
battles
,
be
well
contracted
into
a
smaller
number
.
Justinian
the
Emporour
when
he
found
that
the
study
of
the
Civil
Law
was
surcharged
and
much
confused
,
by
reason
of
the
great
heaps
of
unnecessary
writings
,
he
calls
an
assembly
of
learned
men
,
caus'd
them
to
search
the
books
,
to
cut
of
what
was
superfluous
to
gather
into
order
and
method
the
sum
and
substance
of
the
whole
Law
:
were
it
possible
that
some
Religious
Justinian
might
after
the
same
manner
imploy
the
wits
of
some
of
the
best
Learned
in
examining
the
controversies
,
and
selecting
out
of
the
best
writers
what
is
necessary
,
defaulting
unnecessary
and
partial
discourses
,
and
so
digest
into
order
and
method
,
and
leave
for
the
direction
of
posterity
as
it
were
Theological
pandects
:
infinite
store
of
our
books
might
very
well
lie
by
,
and
peaceably
be
buried
,
and
after
ages
reap
greater
profit
with
smaller
cost
and
pains
.
But
that
which
was
possible
in
the
world
united
under
Justinian
in
this
great
division
of
Kingdoms
is
peradventure
impossible
.
Wherefore
having
contented
my self
to
shew
what
a
great
and
irremediable
inconvenience
this
free
,
and
uncontroulable
ventring
upon
Theological
disputes
hath
brought
upon
us
,
I
will
leave
this
project
as
a
Speculation
,
and
pass
from
this
general
Doctrine
unto
some
particulars
.
For
this
generality
,
and
heap
of
sick
persons
,
I
must
divide
into
their
kindes
and
give
every
one
his
proper
Recipe
.
The
first
in
this
order
of
weak
persons
,
so
to
be
received
&
cherisht
by
us
,
is
one
of
whom
question
may
be
made
whether
he
may
be
called
weak
or
no
;
he
may
seem
to
be
rather
dead
:
for
no
pulse
of
infused
grace
beats
in
him
.
I
mean
such
a
one
who
hath
but
smal
,
or
peradventure
no
knowledge
at
all
in
the
mystery
of
Christ
,
yet
is
otherwise
,
a
man
of
upright
life
and
conversation
,
such
a
one
as
we
usually
name
a
moral
man
.
Account
you
of
such
a
one
as
dead
,
or
how
you
please
,
yet
methinks
I
finde
a
Recipe
for
him
in
my
text
.
For
this
man
is
even
to
be
woed
by
us
,
as
sometimes
one
heathen
man
wisht
of
another
,
Talis
c●●m
sis
utinam
noster
esses
;
This
man
may
speak
unto
a
Christian
as
Ruth
does
unto
Booz
,
spread
the
skirt
of
thy
garment
over
me
,
for
thou
art
a
near
kinsman
.
Two
parts
there
are
that
do
compleatly
make
up
a
Christian
man
.
A
true
Faith
,
and
an
honest
conversation
.
The
first
,
though
it
seem
the
worthier
,
and
therefore
gives
unto
us
the
name
of
Christians
,
yet
the
second
in
the
end
will
proove
the
surer
.
For
true
profession
without
honest
conversation
,
not
only
saves
not
,
but
increases
our
weight
of
punishment
:
but
a
good
life
without
true
profession
,
though
it
bring
us
not
to
Heaven
,
yet
it
lessens
the
measure
of
our
judgement
:
so
that
a
moral
man
so
called
is
a
Christian
by
the
surer
side
.
As
our
Saviour
saith
of
one
in
the
Gospel
that
had
wisely
and
discreetly
answered
him
,
Thou
art
not
far
from
the
kingdom
of
Heaven
:
So
may
we
say
of
these
men
,
suppose
that
as
yet
they
be
not
of
,
yet
certainly
far
from
the
Kingdom
of
Heaven
they
cannot
be
,
yea
,
this
sincerity
of
life
though
sever'd
from
true
profession
,
did
seem
such
a
jewel
in
the
eyes
of
some
of
the
ancient
Fathers
,
that
their
opinion
was
and
so
have
they
in
their
writings
(
erroneously
doubtless
)
yet
so
have
they
testified
it
,
that
God
hath
in
store
for
such
men
not
only
this
mitigating
mercy
of
which
but
now
I
spake
,
but
even
saving
grace
so
far
forth
as
to
make
them
possessors
of
his
Kingdom
.
Let
it
not
trouble
you
that
I
intitle
them
to
some
part
of
our
Christian
Faith
,
and
therefore
without
scruple
to
be
received
as
weak
and
not
to
be
cast
forth
as
dead
.
Salvianus
disputing
what
Faith
is
,
Quid
est
igitur
credulitas
vel
fides
?
saith
he
,
opinor
fideliter
hominum
Christo
credere
,
id
est
,
fidelē
Deo
esse
,
hoc
est
fideliter
Dei
mandata
servare
.
What
might
this
faith
be
?
(
saith
he
)
I
suppose
it
is
nothing
else
,
but
faithfully
to
believe
Christ
,
and
this
is
to
be
faithful
unto
God
,
which
is
nothing
else
but
faithfully
to
keep
the
commandments
of
God
.
Not
therefore
only
a
bare
belief
,
but
the
fidelity
&
trustiness
of
Gods
servants
faithfully
accomplishing
the
will
of
our
Master
,
is
required
as
a
part
of
our
Christian
Faith
.
Now
all
those
good
things
which
moral
men
by
the
light
of
nature
do
,
are
a
part
of
Gods
will
written
in
their
hearts
,
wherefore
so
far
as
they
were
conscientious
in
performing
them
(
if
Salvianus
his
reason
be
good
)
so
far
have
they
title
and
interest
in
our
Faith
.
And
therefore
Regulus
that
famous
Roman
,
when
he
endured
infinite
torments
rather
then
he
would
break
his
Oath
,
may
thus
far
be
counted
a
Martyr
,
and
witness
for
the
truth
.
For
the
Crown
of
Martyrdom
sits
not
only
on
the
heads
of
those
who
have
lost
their
lives
,
rather
then
they
would
cease
to
profess
the
Name
of
Christ
,
but
on
the
head
of
every
one
that
suffers
for
the
testimony
of
a
good
conscience
,
and
for
righteousness
sake
.
And
here
I
cannot
pass
by
one
very
general
gross
mistaking
of
our
age
.
For
in
our
discourses
concerning
the
notes
of
a
Christian
man
,
by
what
signes
we
may
know
a
man
to
be
one
of
the
visible
company
of
Christ
,
we
have
so
tied
our selves
to
this
outward
profession
that
if
we
know
no
other
vertue
in
a
man
,
but
that
he
hath
cond
his
Creed
by
heart
,
let
his
life
be
never
so
profane
we
think
it
argument
enough
for
us
to
account
him
within
the
Pale
and
Circuit
of
the
Church
:
on
the
contrary
side
let
his
life
be
never
so
upright
,
if
either
he
little
seen
in
,
or
peradventure
quite
ignorant
of
the
Mystery
of
Christ
,
we
esteem
of
him
but
as
dead
;
and
those
who
conceive
well
of
those
moral
good
things
as
of
some
tokens
giving
hope
of
life
,
we
account
but
as
a
kinde
of
Manichees
,
who
thought
the
very
earth
had
life
in
it
.
I
must
confess
that
I
have
not
yet
made
that
proficiency
in
the
Schools
of
our
age
,
as
that
I
could
see
:
why
the
second
table
and
the
Acts
of
it
,
are
not
as
properly
the
parts
of
Religion
and
Christianity
,
as
the
Acts
and
observations
of
the
first
.
If
I
mistake
,
then
it
is
S.
James
that
hath
abus'd
me
,
for
he
describing
Religion
by
its
proper
Acts
,
tells
us
,
that
True
Religion
and
undefiled
before
God
and
the
Father
is
to
visit
the
Fatherless
and
the
widow
in
their
affliction
,
and
to
keep
himself
unspotted
of
the
world
.
So
that
the
thing
which
is
an
especial
refine
dialect
of
the
new
Christian
language
signifies
nothing
but
morality
and
civility
,
that
in
the
language
of
the
holy
Ghost
imports
true
Religion
.
Wherefore
any
difference
that
the
holy
Ghost
makes
notwithstanding
,
the
man
of
vertuous
dispositions
,
though
ignorant
of
the
mystery
of
Christ
,
be
it
Fabricius
or
Regulus
or
any
ancient
heathen
man
,
famous
for
sincerity
and
uprightness
of
carriage
,
hath
as
sure
a
claim
and
interest
in
the
Church
of
Christ
as
the
man
deepest
skil'd
in
,
most
certainly
believing
,
and
openly
professing
all
,
that
is
,
written
in
the
holy
books
of
God
,
if
he
endevour
not
to
shew
his
faith
by
his
works
.
The
Ancients
therefore
where
they
found
this
kinde
of
men
gladly
received
them
,
and
converst
,
familiarly
with
them
,
as
appears
by
the
friendly
entercourse
of
Epistles
of
S.
Basil
with
Libanius
of
Nazianzen
and
Austen
with
sundry
others
,
and
Antiquity
hath
either
left
us
true
,
or
forged
us
false
Epistles
betwixt
Saint
Paul
himself
and
Seneca.
Now
as
for
the
admitting
of
any
of
these
men
to
the
discussing
of
the
doubts
in
our
Religious
mysteries
,
who
either
know
not
,
or
peradventure
contemn
them
,
there
needs
not
much
be
said
:
by
a
Cannon
of
one
of
the
Councels
of
Carthage
it
appears
,
it
had
sometimes
been
the
erroneous
practise
of
some
Christians
to
Baptize
the
dead
,
and
to
put
the
Sacrament
of
Christs
body
into
their
mouths
.
Since
we
have
confest
these
men
to
be
in
a
sort
dead
,
as
having
no
supernatural
quickning
grace
from
above
,
to
put
into
their
hands
the
handling
of
the
word
of
life
at
all
,
much
more
of
discussing
of
the
doubtful
things
in
it
,
were
nothing
else
,
but
to
Baptize
a
carcass
,
and
put
the
communion
bread
into
the
mouth
of
the
dead
.
Wherefore
leaving
this
kinde
of
weak
person
to
your
courteous
acceptance
.
Let
us
consider
of
another
,
one
quite
contrary
to
the
former
;
a
true
professor
,
but
a
man
of
prophane
and
wicked
life
,
one
more
dangerously
ill
then
the
former
,
have
we
any
recipe
for
this
man
?
May
seem
for
him
there
is
no
balm
in
Gilead
,
he
seems
like
unto
the
Lepar
in
the
law
,
unto
whom
no
man
might
draw
near
,
and
by
so
much
the
more
dangerous
is
his
case
,
because
the
condition
of
conversing
with
heathen
men
,
be
they
never
so
wicked
is
permitted
unto
Christians
by
our
Apostle
himself
,
whereas
with
this
man
all
commerce
seems
by
the
same
Apostle
to
be
quite
cut
off
.
For
in
the
1
Cor.
6.
St.
Paul
having
forbidden
them
formerly
all
manner
of
conversing
with
Fornicators
,
infamous
persons
,
and
men
subject
to
grievous
crimes
,
and
considering
at
length
how
impossible
this
was
,
because
of
the
Gentiles
with
whom
they
lived
,
and
amongst
whom
necessarily
they
were
to
converse
and
trade
,
he
distinguishes
between
the
fornicators
of
this
world
,
and
the
fornicators
which
were
Brethren
.
I
meant
not
(
saith
the
Blessed
Apostle
)
expounding
himself
that
ye
should
not
admit
of
the
Fornicators
of
this
world
,
that
is
,
such
as
were
Gentiles
;
for
then
must
ye
have
sought
a
new
world
.
So
great
and
general
a
liberty
at
that
time
had
the
world
assumed
for
the
practise
of
that
sin
of
fornication
,
that
strictly
to
have
forbidden
them
the
company
of
fornicators
had
almost
been
to
have
excluded
them
the
society
of
mankinde
.
But
saith
he
,
if
a
brother
be
a
fornicator
or
a
thief
,
or
a
railer
with
such
a
one
partake
not
,
no
not
so
much
as
to
eat
.
Wherefore
the
case
of
this
person
seems
to
be
desperate
.
For
he
is
not
only
mortally
sick
,
but
is
bereft
of
all
help
of
the
Physician
,
yet
notwwithstanding
all
this
we
may
not
give
him
over
for
gone
,
for
when
we
have
well
searcht
our
boxes
,
we
shall
finde
a
Recipe
even
for
him
too
,
think
we
that
our
Apostles
meaning
was
,
that
we
should
acquaint
our selves
only
with
the
good
,
and
not
the
bad
;
as
Physicians
in
the
time
of
pestilence
look
only
to
the
sound
,
and
shun
the
diseas'd
?
Our
Saviour
Christ
familiarly
converst
,
eat
,
and
drank
with
Publicans
and
sinners
,
and
gives
the
reason
of
it
;
because
he
came
not
to
call
the
Righteous
but
sinners
to
repentance
.
Is
Christ
contrary
to
Paul
?
this
reason
of
our
Saviour
concerns
every
one
on
whom
the
duty
of
saving
of
Souls
doth
rest
.
It
is
the
main
drift
of
his
message
and
unavoidably
he
is
to
converse
,
yea
,
eat
and
drink
with
all
sorts
of
sinners
,
even
because
he
is
to
call
not
the
righteous
but
sinners
to
repentance
.
Necessary
it
is
that
some
means
be
left
to
reclaim
notorious
offenders
,
let
their
disease
be
never
so
dangerous
.
Nescio
an
in
extremis
aliquid
tentare
medicina
sit
,
certè
nihil
tentare
perditio
est
,
who
can
tell
whether
in
this
extremity
,
were
it
at
the
last
cast
it
may
some
way
profit
,
to
receive
him
,
but
this
we
all
know
that
altogether
to
cast
him
out
of
the
society
of
good
men
,
is
to
cut
him
off
from
all
outward
means
of
health
.
The
Leper
in
the
law
though
he
were
excluded
the
multitude
;
yet
had
he
access
unto
the
Priest
.
Beloved
the
priest
in
the
new
law
hath
much
greater
priviledge
then
the
ancient
had
,
he
was
only
a
judge
and
could
not
cure
:
but
this
is
both
a
judge
and
a
Physician
,
and
can
both
discern
and
cure
the
leprosie
of
our
souls
;
wherefore
he
is
not
to
be
excluded
from
the
most
desperately
sick
person
.
Neither
doth
this
duty
concern
the
priest
alone
.
For
as
Tertullian
sometimes
spake
in
another
case
;
In
majestatis
reos
&
publicos
hostes
omnis
homo
miles
est
.
Against
Traitors
and
publick
enemies
every
man
is
a
souldier
,
so
is
it
true
in
this
.
Every
one
who
is
of
strength
to
pull
a
soul
out
of
the
fire
,
is
for
this
business
,
by
counsel
,
by
advice
,
by
rebuking
a
priest
,
neither
must
he
let
him
lie
there
to
expect
better
help
.
Again
,
no
man
so
ill
but
hath
some
good
thing
in
him
,
though
it
break
not
out
,
as
being
clouded
and
darkned
with
much
corruption
,
we
must
take
heed
,
that
we
do
not
pro
solis
comprehendere
frequentissima
mistake
in
thinking
there
is
nothing
else
but
evil
,
where
we
often
see
it
.
We
must
therefore
entertain
even
nea●●
friendship
with
such
a
one
to
discover
him
.
Nemo
enim
nisi
per
amicitiam
cognoscitur
,
saith
St.
Austine
.
No
man
is
perfectly
discovered
,
but
by
his
inward
acquaintance
.
As
therefore
they
who
seek
for
treasure
give
not
over
by
reason
of
clay
and
mire
,
so
long
as
there
is
any
hope
to
speed
:
so
may
we
not
cast
off
our
industry
,
though
it
labour
in
the
most
polluted
soul
,
ut
ad
quaedam
sana
in
quorum
delectaetione
acquiescamus
per
charitatis
tolerantiam
perducamur
,
that
so
at
length
,
through
charitable
patience
and
long
suffering
we
may
discover
in
him
some
good
things
which
may
content
us
for
the
present
,
and
give
hope
of
better
things
to
come
.
For
as
they
that
work
in
gold
and
costly
matter
,
diligently
save
every
little
piece
that
falls
away
:
so
goodness
wheresoever
it
be
,
is
a
thing
so
precious
that
every
little
spark
of
it
deserves
our
care
in
cherishing
.
Many
miscarry
through
the
want
of
this
patience
,
in
those
who
undertake
them
,
whilest
they
despair
of
them
too
soon
;
dum
ita
obiurgant
quasi
oderint
,
whilest
they
rebuke
us
,
as
if
they
hated
,
and
upbraid
rather
then
reprehend
.
Transit
convitium
et
intemperantia
culpatur
,
uterque
qui
periere
arguuntur
.
As
unskilful
Physicians
,
who
suffer
their
patients
to
die
under
their
hands
,
to
hide
their
error
,
blame
their
patients
intemperance
:
so
let
us
take
heed
,
least
it
be
not
so
much
the
strength
of
the
disease
,
as
the
want
of
skill
in
us
which
we
strive
to
cover
,
and
vail
over
with
the
names
of
contumacy
intemperance
or
the
like
.
David
received
an
express
message
from
the
Prophet
,
that
the
childe
conceived
in
adultery
should
surely
die
,
yet
he
ceast
not
his
prayers
,
&
tears
,
and
fasting
as
long
as
there
was
life
in
it
:
we
receive
no
such
certain
message
concerning
any
mans
miscarriage
,
and
why
then
should
we
intermit
any
office
which
Christian
patience
can
afford
.
Wherefore
,
what
Maecenas
sometime
spake
loosly
in
another
sense
,
debilem
facito
manu
,
debilem
pede
,
coxa
:
lubricos
quate
dentes
:
vita
dum
superest
bene
est
,
that
we
may
apply
more
properly
to
our
purpose
,
let
our
weak
person
here
be
lame
,
hand
and
foot
,
hip
and
thigh
,
sick
in
head
and
heart
,
yet
so
long
as
there
is
life
in
him
,
there
is
no
cause
we
should
despair
.
How
knowest
thou
how
potent
the
word
of
God
may
be
through
thy
ministrie
,
out
of
these
stones
to
raise
up
children
unto
Abraham
?
I
cannot
therefore
perswade
my self
.
that
this
prohibition
of
St.
Paul
,
of
which
we
but
now
spake
,
so
far
extended
,
as
that
it
quite
interdicted
good
men
the
company
of
the
sinners
,
be
they
never
so
grosse
.
For
when
he
delivered
men
unto
Satan
,
(
the
greatest
thing
that
ever
he
did
in
this
kinde
)
it
was
ad
interitum
carnis
,
to
the
mortifying
of
the
flesh
,
that
so
the
spirit
might
be
safe
in
the
day
of
the
Lord
.
But
this
is
worse
,
for
by
this
peremptory
excluding
the
grosse
sinner
from
the
good
,
a
greater
gap
is
opened
to
the
liberty
of
the
flesh
,
and
a
more
immediate
way
could
not
be
found
to
bring
final
destruction
on
him
at
that
day
.
The
extent
therefore
of
St.
Pauls
precept
,
though
given
in
shew
to
all
,
I
take
to
reach
no
farther
then
the
weak
,
and
such
as
are
in
danger
of
infection
;
for
the
weaker
sort
of
men
are
always
,
evermore
the
most
,
and
a
charge
given
unto
the
most
,
is
commonly
given
under
the
stile
of
all
.
Our
Apostle
therefore
jealous
of
the
tenderer
sort
,
whom
every
unwholsome
blast
doth
easily
taint
,
seems
,
what
he
intended
for
the
most
to
make
general
to
all
.
The
reason
which
the
Apostle
gives
,
does
warrant
this
restraint
.
See
ye
not
(
saith
he
)
that
a
little
leaven
sowers
the
whole
lump
?
If
therefore
there
be
any
part
of
the
lump
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
out
of
shot
and
danger
of
sowring
and
contagion
,
on
it
this
precept
can
have
no
extent
:
and
surely
some
wrong
it
were
to
the
Church
of
Christ
,
to
suppose
that
all
were
necessarily
subject
to
sowring
and
infection
,
upon
supposal
of
some
admission
of
leaven
.
Evil
indeed
is
infectious
,
but
neither
necessarily
,
nor
yet
so
,
that
it
need
fright
us
from
those
who
are
diseased
with
it
.
Contagious
diseases
which
ceaze
on
our
bodies
,
infect
by
natural
force
and
means
,
which
we
cannot
prevent
:
but
no
man
drinks
down
this
poyson
,
whose
will
is
not
the
hand
that
takes
the
Cup
:
so
that
to
converse
with
men
of
diseas'd
mindes
infects
us
not
,
except
we
will
.
Again
,
Aristotle
in
his
problems
,
makes
a
question
,
why
health
doth
not
infect
as
well
as
sickness
.
For
we
grow
sick
many
times
by
incautelously
conversing
with
the
diseas'd
:
but
no
man
grows
well
by
accompanying
the
healthy
:
thus
indeed
it
is
with
the
healthiness
of
the
body
:
it
hath
no
transient
force
on
others
,
but
the
strength
and
healthiness
of
the
minde
carries
with
it
a
gracious
kinde
of
infection
:
and
common
experience
tells
us
,
that
nothing
profits
evil
men
more
then
the
company
of
the
good
.
So
that
strength
of
minde
accompanied
with
the
preservative
of
the
grace
of
God
,
may
not
only
without
fear
of
contagion
,
safely
converse
with
ungracious
sinners
,
but
by
so
doing
,
as
it
were
infect
them
,
and
make
them
such
as
himself
is
.
No
cause
therefore
hitherto
,
why
the
true
professors
,
though
notorious
sinners
should
not
be
partakers
of
our
Christian
Courtesies
;
and
therefore
as
of
the
former
,
so
of
this
my
conclusion
is
,
we
must
receive
him
.
Only
let
me
adde
St.
Pauls
words
in
another
place
,
Ye
that
are
strong
,
receive
such
a
one
.
HAving
thus
far
spoken
of
his
admission
,
let
us
now
a
little
consider
of
his
Restraint
;
and
see
whether
he
may
have
any
part
in
hearing
and
handling
religious
controversies
;
where
plainly
to
speak
my
minde
,
as
his
admission
before
was
,
so
his
exclusion
here
is
much
more
necessary
,
the
way
to
these
schools
should
be
open
to
none
,
but
to
men
of
upright
life
and
conversation
:
and
that
as
well
in
regard
of
the
prophane
and
wicked
men
themselves
,
as
of
the
cause
which
they
presume
to
handle
:
for
as
for
themselves
this
is
but
the
field
,
wherein
they
sow
and
reap
their
own
infamy
and
disgrace
.
Our
own
experience
tells
us
;
how
hard
a
thing
it
is
for
men
of
behaviour
known
to
be
spotless
,
to
avoid
the
lash
of
those
mens
tongues
,
who
make
it
their
chief
fence
to
disgrace
the
persons
,
when
they
cannot
touch
the
cause
.
For
what
else
are
the
writings
of
many
men
,
but
mutual
Pasquils
and
Satyrs
against
each
others
lives
,
wherein
digladiating
like
Eschines
and
Demosthenes
,
they
reciprocally
lay
open
each
others
filthiness
to
the
view
and
scorn
of
the
world
.
The
fear
therefore
of
being
stained
,
and
publickly
disgraced
,
might
be
reason
enough
to
keep
them
back
from
entring
these
contentions
.
And
as
for
the
cause
it self
,
into
which
this
kind
of
men
do
put
themselves
,
needs
must
it
go
but
ill
with
it
:
for
is
it
possible
that
those
respects
which
sway
and
govern
their
ordinary
actions
,
should
have
no
influence
upon
their
pens
?
It
cannot
be
,
that
they
who
speak
,
and
plot
,
and
act
wickedness
,
should
ever
write
uprightly
.
Nam
ut
in
vita
,
ita
et
in
causis
quoque
spes
improbas
habent
:
doubtless
,
as
in
their
lives
,
so
in
the
causes
they
undertake
,
they
nourish
hopes
full
of
improbity
.
Besides
all
this
,
the
opinion
of
the
common
sort
is
not
to
be
contemned
,
whom
no
kind
of
reason
so
much
abuses
,
and
carries
away
,
as
when
the
discredit
of
the
person
is
retorted
on
the
cause
,
which
thing
our
adversaries
here
at
home
amongst
us
know
very
well
,
a
master-piece
,
of
whose
pollicy
it
is
to
put
into
the
hands
of
the
people
,
such
pamphlets
which
hurt
not
our
cause
at
all
,
but
onely
discredit
our
persons
.
Saint
Chrysostome
observes
out
of
the
ancient
customes
of
the
Olympian
games
,
that
whensoever
any
man
offered
himself
to
contend
in
them
,
he
was
not
to
be
admitted
till
publick
Proclamation
had
been
made
thorowout
the
multitude
to
this
purpose
,
Whither
any
man
knew
him
to
be
either
a
servant
,
or
a
thief
,
or
otherwise
of
infamous
life
.
And
if
any
imputation
in
this
kinde
were
proved
against
him
,
it
was
sufficient
to
keep
him
back
.
Had
the
Heathen
this
care
that
their
vanities
should
not
be
discredited
?
how
great
then
must
our
care
be
,
that
they
which
enter
into
these
exercises
,
be
of
pure
and
upright
condition
?
Let
mens
skill
and
judgement
therefore
be
never
so
good
,
yet
if
their
lives
be
notoriously
subject
to
exception
,
Let
them
know
that
there
is
no
place
for
them
in
these
Olympicks
.
Men
indeed
in
civil
business
have
found
out
a
distinction
betwen
an
honest
man
and
a
good
Common
wealths-man
:
and
therefore
Fabricias
in
the
Roman
story
is
much
commended
for
nominating
to
the
Consulship
Ruffinus
a
wicked
man
and
his
utter
enemy
,
because
he
knew
him
to
be
serviceable
to
the
Common-wealth
,
for
those
wars
which
were
then
depending
.
But
in
the
business
of
the
Lord
and
Common-wealth
of
God
,
we
can
admit
of
no
such
distinction
.
For
God
himself
in
the
book
of
Psalms
,
staves
them
off
with
a
Quid
tua
ut
enarres
mea
,
&c.
What
hast
thou
to
do
to
take
my
words
into
thy
mouth
since
thou
hatest
to
be
reformed
?
The
world
for
the
managing
of
her
matters
,
may
imploy
such
as
her self
hath
fitted
:
but
let
every
one
who
names
the
name
of
God
depart
from
iniquity
.
For
these
reasons
therefore
is
it
very
expedient
,
that
none
but
right
good
men
should
undertake
the
Lords
quarrels
,
the
rather
because
there
is
some
truth
in
that
which
Quintilian
spake
,
Cogitare
optima
simul
&
deterrima
,
non
magis
est
unius
animi
,
quam
ejusdem
hominis
bonum
esse
ac
malum
.
As
impossible
it
is
that
good
and
bad
thoughts
should
harbor
in
the
same
heart
,
as
it
is
for
the
same
man
to
be
joyntly
good
,
and
bad
.
And
so
from
the
consideration
of
this
sick
person
,
let
us
proceed
to
visit
the
next
.
The
weak
persons
,
I
have
hitherto
treated
of
are
the
fewest
as
consisting
in
a
kinde
of
extream
.
For
the
greatest
sort
of
men
are
in
a
mediocrity
of
men
eminently
good
or
extreamly
ill
the
number
is
smallest
;
but
this
rank
of
sick
persons
that
now
we
are
to
view
is
an
whole
army
and
may
be
everyone
of
us
,
if
we
do
well
examine
our selves
,
shall
finde
our selves
in
it
:
For
the
weak
whom
we
now
are
to
speak
of
,
is
he
that
hath
not
that
degree
and
perfection
of
faith
and
strength
of
Spiritual
constitution
that
he
ought
to
have
;
Wherefore
our
Recipe
here
must
be
like
the
Tree
of
life
in
the
book
of
the
Revelation
,
it
must
be
medicine
to
heal
whole
nations
.
For
who
is
he
amongst
men
that
can
free
himself
from
this
weakness
?
Yea
,
we
our selves
that
are
set
over
others
for
their
cure
,
may
speak
of
our selves
and
our
charge
,
as
Jolaus
in
Euripides
doth
of
himself
and
Hercules
children
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
take
care
of
these
,
our selves
standing
in
need
of
others
care
for
us
.
Hippocrates
counsels
his
Physician
,
to
look
especially
,
that
himself
be
healthy
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fair
of
colour
and
full
of
flesh
.
For
otherwise
saith
he
how
can
he
give
comfort
and
hope
of
success
to
a
sick
patient
,
who
by
his
ill
colour
and
meagerness
bewraies
some
imperfection
of
his
own
.
But
what
Physician
of
Soul
and
manners
is
capable
of
this
counsel
;
or
who
is
it
that
taking
the
cure
of
others
doth
not
in
most
of
his
actions
bewray
his
owne
desease
?
even
thus
hath
it
pleased
God
to
tie
us
together
with
a
mutual
sense
of
each
others
weakness
,
and
as
our selves
receive
and
bear
with
others
;
so
for
our selves
interchangeably
must
we
request
the
same
courtesie
at
others
hands
:
Notwithstanding
,
as
it
is
with
the
health
of
our
bodies
,
no
man
at
any
time
is
perfectly
well
,
only
he
goes
for
an
healthy
man
,
who
is
least
sick
:
so
fares
it
with
our
souls
,
God
hath
encluded
all
under
the
name
of
weak
,
some
peradventure
is
less
weak
then
others
but
no
man
is
strong
.
Infaelicissimū
Consolationis
genus
est
de
miseriis
hominum
peccatorum
capere
solatia
.
It
is
but
a
miserable
comfort
to
judg
our
own
perfections
only
by
others
defects
,
yet
this
is
all
the
comfort
we
have
.
Let
us
leave
therefore
those
who
by
reason
of
being
less
crazy
pass
for
healthy
,
and
consider
of
those
whom
some
sensible
and
eminent
imperfection
above
others
hath
rank't
in
the
number
of
the
weak
.
And
of
those
there
are
sundry
kindes
,
especially
two
.
One
is
weake
because
he
is
not
yet
fully
informed
,
not
so
sufficiently
Catechized
in
the
Mysteries
of
Faith
,
whom
farther
Institution
may
bring
to
better
Maturity
.
The
other
peradventure
is
sufficiently
grounded
for
principles
of
Faith
,
yet
is
weak
,
by
reason
either
of
some
passion
or
of
some
irritatory
and
troublesome
humor
in
his
behaviour
,
nullum
unquam
ingenium
placuit
sine
veniâ
.
There
is
no
man
so
perfect
,
but
hath
somewhat
in
his
behaviour
that
requireth
pardon
.
As
for
the
imperfection
of
the
former
of
these
,
It
is
the
weakness
of
infancy
and
childehood
in
Faith
rather
then
a
disease
:
And
with
this
weak
man
we
are
especially
to
bear
above
all
others
.
For
as
for
him
that
is
weak
through
gross
and
wilful
ignorance
or
contumacy
or
the
like
,
it
is
pardonable
,
if
sometimes
we
yeild
him
not
that
measure
of
curtesie
,
which
were
meet
,
but
to
be
cruel
against
infancy
and
childehood
were
inhumanity
.
The
manner
of
our
Recipe
for
these
men
,
our
Apostle
somewhere
expresses
where
he
tells
us
of
some
that
must
be
fed
with
milk
and
not
strong
meat
:
Unto
these
we
must
rather
be
as
Nurses
then
Physicians
,
submittendo
nos
ad
mensuram
discentis
,
&
manū
dando
&
gradū
nostram
minuendo
,
by
gently
submitting
our selves
to
the
capacity
of
the
learner
,
by
lending
our
hand
by
lessning
our
steps
to
keep
them
in
equipace
with
us
till
they
come
up
to
their
full
growth
.
As
Christ
being
God
emptied
himself
,
and
became
Man
like
to
us
,
so
must
we
lay
down
our
gifts
of
wit
,
in
which
we
flatter
our selves
and
take
our selves
to
be
as
Gods
,
and
in
shew
and
fashion
become
like
one
of
them
.
Grave
men
have
thought
it
no
disparagement
,
to
have
bin
seen
with
their
little
sons
,
Ludere
par
impar
equitare
in
arundine
longâ
,
toying
and
practising
with
them
their
childish
sports
:
and
if
any
take
offence
at
it
,
they
are
such
as
know
not
what
it
is
to
be
Fathers
.
Those
therefore
who
bear
the
office
of
Fathers
amongst
other
men
,
to
bring
up
the
infancy
of
Babes
in
Christ
,
must
not
blush
to
practise
this
part
of
a
Father
,
and
out
of
Pauls
lesson
of
becoming
all
to
all
,
learn
to
become
a
childe
to
children
,
do
it
he
may
very
well
,
without
any
impeachment
to
himself
.
He
that
helps
one
up
that
is
fallen
,
non
se
projicit
ut
ambo
jaceant
,
sed
incurvat
tantum
ut
jacentem
erigat
,
throws
not
himself
down
to
lie
by
him
,
but
gently
stoops
to
lift
him
up
again
;
but
of
this
weak
person
,
I
have
little
need
,
I
trust
to
speak
.
For
no
man
in
these
days
can
be
long
weak
,
but
by
his
own
default
,
so
long
and
careful
teaching
as
hath
been
and
every
day
is
,
must
needs
take
from
men
all
pretence
of
weakness
in
this
kinde
.
Nam
quid
aliud
agimus
docendo
vos
,
quam
ne
semper
docendi
sitis
.
For
what
is
the
end
of
all
this
labor
and
pains
in
teaching
,
but
that
ye
might
at
length
not
need
a
teacher
.
Wherefore
from
this
I
come
unto
that
other
weak
person
,
strong
in
Faith
,
but
weak
in
carriage
and
behaviour
.
Having
before
proved
that
Christian
curtesie
spreads
it self
to
all
sorts
of
men
,
to
the
Insidel
,
to
the
gross
notorious
sinner
,
then
will
it
without
any
streining
at
all
come
home
to
all
the
infirmities
of
our
weaker
brethren
:
For
that
which
can
endure
so
great
a
tempest
,
how
can
it
be
offended
with
some
small
drops
.
Is
Christian
patience
like
unto
Saint
Peters
resolution
,
that
durst
manfully
encounter
the
high
Priests
servant
,
yet
was
danted
at
the
voice
of
a
silly
maiden
,
whatsoever
it
is
that
is
irksome
unto
us
in
the
common
behaviour
of
our
Brethren
,
it
were
strange
we
should
not
be
able
to
brook
.
Epictetus
conconsidering
with
himself
,
the
weakness
which
is
usual
in
men
,
still
to
make
the
worst
of
what
befals
us
,
wittily
tells
us
that
every
thing
in
the
world
hath
two
handles
one
turn'd
toward
us
which
we
may
easily
take
,
the
other
turn'd
from
us
harder
to
be
laid
hold
of
;
the
first
makes
all
things
easie
,
the
second
not
so
,
The
instance
that
he
brings
in
my
very
purpose
.
Be
it
saith
he
,
thy
Brother
hath
offended
thee
,
here
are
two
hand-fasts
,
one
of
the
offence
,
the
other
of
thy
Brother
.
If
thou
take
hold
of
that
of
the
offence
it
will
be
too
hot
for
thee
,
thou
wilt
not
easily
endure
the
touch
of
it
:
but
if
thou
lay
hold
of
that
of
thy
Brother
,
this
will
make
all
behaviour
tolerable
.
There
is
no
part
of
our
Brothers
carriage
towards
us
but
if
we
search
it
,
we
shall
finde
,
some
hand-fast
,
some
circumstance
,
that
will
make
it
easie
to
be
born
.
If
we
can
can
finde
no
other
,
the
circumstance
of
our
Saviour
Christs
example
will
never
fail
.
An
example
which
will
not
only
make
us
to
endure
the
importunity
of
his
ordinary
behaviour
,
but
all
his
outragious
dealing
whatsoever
.
For
saith
S.
Chrysostome
,
didst
thou
know
that
thy
Brother
intended
particular
mischief
against
thee
that
he
would
embrue
his
hand
in
thy
blood
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
kiss
that
hand
,
for
thy
Lord
did
not
refuse
to
kiss
that
that
mouth
that
made
the
bargain
for
his
blood
.
It
is
storied
of
Protagoras
that
being
a
poor
youth
and
carrying
a
burthen
of
sticks
,
he
piled
so
them
,
and
laid
them
together
,
with
such
art
&
order
,
that
he
made
them
much
more
light
and
easie
to
be
born
.
Beloved
,
there
is
an
Art
among
Christians
like
unto
that
of
Protagoras
of
so
making
up
and
ordering
our
burthens
,
that
they
may
lie
with
much
less
weight
upon
our
shoulders
,
this
art
,
if
we
could
learn
it
,
would
make
us
take
all
in
good
part
at
our
Brothers
hand
,
were
he
as
bad
as
Nabal
was
,
of
whom
his
own
servant
complain'd
that
he
was
such
a
man
of
Belial
that
no
man
could
speak
unto
him
.
Wherefore
leaving
you
to
the
study
,
and
learning
of
this
most
Christian
art
,
I
will
a
little
consider
for
what
Reasons
we
may
not
admit
of
these
two
sorts
of
weak
men
to
controversie
.
For
as
for
the
unlearned
,
in
private
,
nothing
more
usual
with
them
then
to
take
offence
at
our
dissentions
,
and
to
become
more
uncertain
and
unjoynted
upon
the
hearing
of
any
question
discust
.
It
is
their
usual
voyce
and
question
to
us
:
Is
it
possible
that
we
should
be
at
one
in
these
points
in
which
your selves
do
disagree
?
thus
cast
they
off
,
on
our
backs
the
burthen
of
their
back-sliding
and
neutrality
,
wherefore
to
acquaint
them
with
disputation
in
Religion
,
were
as
it
were
to
blast
them
in
their
infancy
,
and
bring
upon
them
some
improsperous
Disease
to
hinder
their
growth
in
Christ
.
Secondly
,
what
one
said
of
other
contentions
,
In
bellis
civilibus
audacia
etiam
valet
singulorum
,
In
civil
wars
no
man
is
too
weak
to
do
a
mischief
,
we
have
found
too
true
in
these
our
Sacra
Bella
;
no
man
is
to
weak
,
(
I
say
not
)
to
do
mischief
,
but
to
be
a
principal
Agent
and
Captain
in
them
.
Simple
and
unlearned
souls
train'd
up
by
men
of
contentious
spirits
have
had
strength
enough
to
be
Authors
of
dangerous
heresies
,
Priscilla
and
Maximilla
,
silly
women
laden
with
iniquity
were
the
chief
ring-leaders
in
the
error
of
the
Montanists
,
and
as
it
is
commonly
said
,
bellum
inchoant
inertes
,
fortes
finiunt
,
weaklings
are
able
to
begin
a
quarrel
,
but
the
prosecution
and
finishing
is
a
work
for
stronger
men
,
so
hath
it
fared
here
.
For
that
quarrel
which
these
poor
souls
had
raised
,
Tertullian
a
man
of
great
Wit
and
Learning
is
drawn
to
undertake
:
so
that
for
a
Barnabas
to
be
drawn
away
to
error
,
there
needs
not
always
the
example
and
authority
of
a
Peter
.
A
third
reason
is
the
marvellous
violence
of
the
weaker
sort
in
maintaining
their
conceits
,
if
once
they
begin
to
be
opiniative
.
For
one
thing
there
is
that
wonderfully
prevails
against
the
reclaiming
of
them
,
and
that
is
,
the
natural
jealousie
they
have
of
all
that
is
said
unto
them
by
men
of
better
wits
,
stand
it
with
reason
never
so
good
,
if
it
sound
not
as
they
would
have
it
.
A
jealousie
founded
in
the
sense
of
their
weakness
arising
out
of
this
that
they
suspect
all
to
be
done
for
no
other
end
,
but
to
circumvent
and
abuse
them
.
And
therefore
when
they
see
themselves
to
be
too
weak
in
reasoning
,
they
easily
turn
them
to
violence
.
The
Monks
of
Egypt
,
otherwise
devout
,
and
religious
men
anciently
,
were
for
the
most
part
unlearned
,
&
generally
given
over
to
the
error
of
the
Anthropomorphitae
,
who
held
that
God
had
hands
and
feet
and
all
the
parts
that
a
man
hath
,
and
was
in
outward
shape
and
proportion
like
to
one
of
us
.
Theophilus
a
Learned
Bishop
of
Alexandria
having
fallen
into
their
hands
was
so
roughly
used
by
them
,
that
ere
he
could
get
out
of
their
fingers
,
he
was
fain
to
use
his
wits
and
to
crave
aid
of
his
Equivocating
Sophistry
and
soothly
to
tell
them
.
I
have
seen
your
face
as
the
face
of
God
.
Now
when
Christian
and
Religious
doubts
,
must
thus
be
managed
with
wilfulness
and
violence
,
what
mischief
may
come
of
it
is
already
so
plain
,
that
it
needs
not
my
finger
to
point
it
out
.
Wherefore
let
every
such
weak
person
say
unto
himself
,
as
Saint
Austine
doth
,
Tu
ratiocinare
,
ego
mirer
,
disputa
tu
ego
credam
,
let
others
reason
I
will
marvel
.
Let
others
dispute
I
will
believe
.
As
for
the
man
strong
in
passion
or
rather
weak
,
for
the
strength
of
passion
is
the
weakness
of
the
passionate
;
great
reason
hath
the
Church
to
except
against
him
.
For
first
of
all
from
him
it
comes
that
our
books
are
so
stuft
with
contumelious
malediction
,
no
heathen
writers
having
left
the
like
example
of
choller
and
gross
impatience
.
An
hard
thing
,
I
know
it
is
to
write
without
affection
and
passion
in
those
things
which
we
love
,
and
therefore
it
is
free
so
to
do
,
to
those
who
are
Lords
over
themselves
.
It
seems
our
Saviour
gave
some
way
to
it
himself
.
For
somewhat
certainly
his
Kinsmen
saw
in
his
behaviour
,
when
as
S.
Mark
reports
they
went
forth
to
lay
hold
upon
him
thinking
he
was
beside
himself
.
But
for
those
who
have
not
the
command
of
themselves
,
better
it
were
they
laid
it
by
,
S.
Chrysostome
excellently
observeth
that
the
Prophets
of
God
,
and
Satan
,
were
by
this
notoriously
differenced
,
that
they
which
gave
Oracles
by
motion
from
the
Devil
did
it
with
much
impatience
and
confusion
,
with
a
kinde
of
fury
and
madness
but
they
which
gave
Oracles
from
God
by
Divine
Inspiration
,
gave
them
with
all
mildness
and
temper
,
If
it
be
the
cause
of
God
which
we
handle
in
our
writings
,
then
let
us
handle
it
like
the
Prophets
of
God
with
quietness
and
moderation
,
and
not
in
the
violence
of
passion
,
as
if
we
were
possest
,
rather
then
inspir'd
.
Again
,
what
equity
or
indifferency
can
we
look
for
in
the
carriage
of
that
cause
,
that
falls
into
the
handling
of
these
men
.
Quis
conferre
duces
meminit
qui
pendere
causas
?
Quâ
stetit
inde
favet
,
what
man
overtaken
with
passion
remembers
impartially
to
compare
cause
with
cause
,
and
right
with
right
.
Quâ
stetit
inde
favet
—
on
what
cause
he
happens
,
that
is
he
resolute
to
maintain
,
ut
gladiator
in
arenam
;
as
a
Fencer
to
the
Stage
,
so
comes
he
to
write
,
not
upon
conscience
of
quarrel
,
but
because
he
proposes
to
contend
,
yea
,
so
potently
hath
this
humor
prevail'd
with
men
that
have
undertaken
to
maintain
a
faction
,
that
it
hath
broken
out
to
the
tempting
of
God
,
and
the
dishonour
of
Martyrdom
.
Two
Fryers
in
Florence
in
the
action
of
Savonoralla
,
voluntarily
in
the
open
view
of
the
City
,
offer'd
to
enter
the
fire
:
so
to
put
an
end
to
the
controversie
,
that
he
might
be
judged
to
have
the
right
who
like
one
of
the
three
children
in
Babylon
,
should
pass
untouch't
through
the
fire
.
But
I
hasten
to
visit
one
weak
person
more
and
so
an
end
.
He
whom
we
now
are
to
visit
,
is
a
man
weak
through
heretical
and
erring
Faith
,
now
whether
or
no
,
we
have
any
receit
for
him
it
may
be
doubtful
;
For
S.
Paul
advises
us
to
avoid
the
man
,
that
is
,
a
maker
of
Sects
,
knowing
him
to
be
damned
.
yet
,
if
as
we
spake
of
not
admitting
to
us
the
notorious
sinner
,
no
not
to
eat
,
so
we
teach
of
this
,
that
it
is
delivered
respectively
to
the
weaker
sort
;
as
justly
for
the
same
reasons
we
may
do
:
we
shall
have
a
Recipe
here
for
the
man
that
erres
in
faith
,
and
rejoyceth
in
making
of
Sects
:
which
we
shall
the
better
do
,
if
we
can
but
gently
draw
him
on
to
a
moderation
to
think
of
his
conceits
only
as
of
opinions
;
for
it
is
not
the
variety
of
opinions
,
but
our
own
perverse
wills
,
who
think
it
meet
,
that
all
should
be
conceited
as
our selves
are
,
which
hath
so
inconvenienced
the
Church
,
were
we
not
so
ready
to
anathematize
each
other
,
where
we
concur
not
in
opinion
,
we
might
in
hearts
be
united
,
though
in
our
tongues
we
were
divided
,
and
that
with
singular
profit
to
all
sides
,
It
is
the
unity
of
the
Spirit
in
the
bond
of
peace
,
and
not
Identitie
of
conceit
,
which
the
Holy
Ghost
requires
at
the
hands
of
Christians
.
I
will
give
you
one
instance
,
in
which
at
this
day
our
Churches
are
at
variance
.
The
will
of
God
,
and
his
manner
of
proceeding
in
predestination
is
undiscernable
,
and
shall
so
remain
until
that
day
,
wherein
all
knowledge
shall
be
made
perfect
,
yet
some
there
are
,
who
with
probability
of
Scripture
teach
,
that
the
true
cause
of
the
final
miscarriage
of
them
that
perish
,
is
that
original
corruption
that
befell
them
at
the
beginning
,
increased
through
the
neglect
or
refusal
of
grace
offered
.
Others
with
no
less
favourable
countenance
of
Scripture
,
make
the
cause
of
reprobation
only
the
will
of
God
,
determining
,
freely
of
his
own
work
,
as
himself
pleases
,
without
respect
to
any
second
cause
whatsoever
.
Were
we
not
ambitiously
minded
,
familiam
ducere
,
every
one
to
be
Lord
of
a
Sect
,
each
of
these
tenents
might
be
profitably
taught
and
heard
,
and
matter
of
singular
exhortation
drawn
from
either
;
for
on
the
one
part
,
doubtless
it
is
a
pious
and
religious
intent
,
to
endeavour
to
free
God
from
all
imputation
of
unnecessary
rigour
,
&
his
justice
from
seeming
unjustice
&
incongruity
:
&
on
the
other
side
,
it
is
a
noble
resolution
,
so
to
humble
our selves
under
the
hand
of
Almighty
God
,
as
that
we
can
with
patience
hear
,
yea
,
think
it
an
honour
,
that
so
base
creatures
as
our selves
should
become
the
instruments
of
the
glory
of
so
great
a
majesty
,
whether
it
be
by
eternal
life
,
or
by
eternal
death
,
though
for
no
other
reason
,
but
for
Gods
good
will
and
pleasure
sake
.
The
authors
of
these
conceits
might
both
freely
(
if
peaceably
)
speak
their
mindes
,
and
both
singularly
profit
the
Church
:
for
since
it
is
impossible
where
Scripture
is
ambiguous
,
that
all
conceits
should
run
alike
,
it
remains
,
that
we
seek
out
a
way
not
so
much
to
establish
an
unity
of
opinion
in
the
mindes
of
all
;
which
I
take
to
be
a
thing
likewise
impossible
,
as
to
provide
that
multiplicity
of
conceit
,
trouble
not
the
Churches
peace
.
A
better
way
my
conceit
cannot
reach
unto
,
then
that
we
would
be
willing
to
think
,
that
these
things
,
which
with
some
shew
of
probability
we
deduce
from
Scripture
are
at
the
best
,
but
our
opinions
for
this
peremptory
manner
of
setting
down
our
own
conclusions
under
this
high
commanding
form
of
necessary
truths
,
is
generally
one
of
the
greatest
causes
,
which
keeps
the
Churches
this
day
so
far
asunder
;
when
as
a
gracious
receiving
of
each
other
,
by
mutual
forbearance
in
this
kinde
,
might
peradventure
in
time
bring
them
nearer
together
.
This
peradventure
may
some
man
say
,
may
content
us
in
case
of
opinion
indifferent
,
out
of
which
no
great
inconvenience
by
necessary
and
evident
proof
is
concluded
:
but
what
Recipe
have
we
for
him
that
is
fallen
into
some
known
and
desperate
Heresie
?
Even
the
same
with
the
former
.
And
therefore
anciently
,
Heretical
and
Orthodox
Christians
,
many
times
even
in
publick
holy
exercise
converst
together
without
offence
.
It
's
noted
in
the
Ecclesiastick
stories
,
that
the
Arrians
and
Right
believers
so
communicated
together
in
holy
prayers
,
that
you
could
not
distinguish
them
till
they
came
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
gloria
patri
,
which
the
Arrians
used
with
some
difference
from
other
Christians
.
But
those
were
times
quorum
lectionem
habemus
virtutem
non
habemus
,
we
read
of
them
in
our
books
,
but
we
have
lost
the
practise
of
their
patience
.
Some
prejudice
was
done
unto
the
Church
by
those
,
who
first
began
to
intermingle
,
with
publick
Ecclesiastical
duties
,
things
respective
unto
private
conceits
.
For
those
Christian
offices
in
the
Church
ought
as
much
as
possibly
they
may
be
common
unto
all
,
and
not
to
descend
to
the
differences
of
particular
opinions
.
Severity
against
,
and
separation
from
heretical
companies
,
took
its
beginning
from
the
Hereticks
themselves
:
and
if
we
search
the
stories
,
we
shall
finde
that
the
Church
did
not
at
their
first
arising
thrust
them
from
her
:
themselves
went
out
,
and
as
for
severity
:
that
which
the
Donatists
sometimes
spake
in
their
own
defence
.
Illam
esse
veram
Ecclesiam
quae
prosecutionem
patitur
,
non
quae
facit
,
she
was
the
true
Church
not
which
raised
,
but
which
suffered
persecution
was
de
facto
true
for
a
great
space
.
For
when
heresies
and
schismes
first
arose
in
the
Church
,
all
kind
of
violence
were
used
by
the
erring
factions
,
but
the
Church
seem'd
not
for
a
long
time
to
have
known
any
use
of
a
sword
,
but
only
of
a
buckler
,
and
when
she
began
to
use
the
sword
,
some
of
her
best
and
chiefest
Captains
much
misliked
it
.
The
first
law
in
this
kind
that
ever
was
made
,
was
enacted
by
Theodosius
against
the
Donatists
,
but
with
this
restraint
,
that
it
should
extend
against
none
,
but
only
such
as
were
tumultuous
,
and
till
that
time
they
were
not
so
much
as
toucht
with
any
mulct
,
though
but
pecuniary
,
till
that
shameful
outrage
commited
against
Bish.
Maximian
,
whom
they
beat
down
with
bats
and
clubs
,
even
as
he
stood
at
the
Altar
:
so
that
not
so
much
the
error
of
the
Donatists
,
as
their
riots
and
mutinies
were
by
Imperial
laws
restrained
.
That
the
Church
had
afterward
good
reason
to
think
,
that
she
ought
to
be
salubrior
quam
dulcior
,
that
sometimes
there
was
more
mercy
in
punishing
,
then
forbearing
there
can
no
doubt
be
made
.
St.
Austine
(
a
man
of
as
milde
and
gentle
spirit
as
ever
bare
rule
in
the
Church
)
having
according
to
his
natural
sweetness
of
disposition
,
earnestly
written
against
violent
,
and
sharp
dealing
with
He
〈◊〉
〈◊〉
,
being
taught
by
experience
,
did
afterward
retract
,
and
confess
an
excellent
use
of
wholsome
severity
in
the
Church
.
Yet
could
I
wish
that
it
might
be
said
of
the
Church
,
which
was
sometimes
observed
of
Augustus
.
In
nullius
unquam
suorum
necem
duravit
:
he
had
been
angry
with
,
and
severely
punisht
many
of
his
kin
,
but
he
could
never
endure
to
cut
any
of
them
off
by
death
.
But
this
I
must
request
you
to
take
only
as
my
private
wish
,
and
not
as
a
censure
,
if
any
thing
have
been
done
to
the
contrary
.
When
Absolom
was
up
in
arms
against
his
Father
,
it
was
necessary
for
David
to
take
order
to
curb
him
,
and
pull
him
on
his
knees
,
yet
we
see
how
careful
he
was
,
he
should
not
die
,
and
how
lamentably
he
bewail'd
him
in
his
death
:
what
cause
was
it
that
drove
David
into
this
extream
passion
?
Was
it
doubt
of
heire
to
the
Kingdome
?
That
could
not
be
.
For
Solomon
was
now
born
,
to
whom
the
promise
of
the
Kingdom
was
made
,
was
it
the
strength
of
natural
affection
?
I
somewhat
doubt
of
it
.
Three
year
together
was
Absolom
in
banishment
,
and
David
did
not
very
eagerly
desire
to
see
him
.
The
Scripture
indeed
notes
that
the
King
long'd
for
him
:
yet
in
this
longing
was
there
not
any
such
fierceness
of
passion
:
for
Absolom
saw
not
the
Kings
face
for
two
years
more
after
his
return
from
banishment
to
Hierusalem
.
What
then
might
be
the
cause
of
his
strength
of
passion
,
and
commiseration
in
the
King
?
I
perswade
my self
it
was
the
fear
of
his
sons
final
miscarriage
,
and
reprobation
,
which
made
the
King
(
secure
of
the
mercies
of
God
unto
himself
)
to
wish
he
had
died
in
his
steed
,
that
so
he
might
have
gain'd
for
his
ungracious
childe
,
some
time
of
repentance
.
The
Church
who
is
the
common
mother
of
us
all
,
when
her
Absoloms
,
her
unnatural
sons
do
lift
up
their
hands
and
pens
against
her
,
must
so
use
means
to
repress
them
,
that
she
forget
not
that
they
are
the
sons
of
her
womb
,
and
be
compassionate
over
them
as
David
was
over
Absolom
,
loath
to
unsheath
either
sword
,
but
most
of
all
the
temporal
,
for
this
were
to
send
them
with
quick
dispatch
to
Hell
.
And
here
I
may
not
pass
by
that
singular
moderation
of
this
Church
of
ours●●
,
which
she
hath
most
christianly
exprest
towards
her
adversaries
of
Rome
,
here
at
home
in
her
bosome
above
all
the
reformed
Churches
,
I
have
read
of
.
For
out
of
desire
to
make
the
breach
seem
no
greater
,
then
indeed
it
is
,
and
to
hold
communion
and
Christian
fellowship
with
her
,
so
far
as
we
possibly
can
,
we
have
done
nothing
to
cut
of
the
favourers
of
that
Church
.
The
reasons
of
their
love
and
respects
to
the
Church
of
Rome
we
wish
,
but
we
do
not
command
them
to
lay
down
:
their
lay-Brethren
have
all
means
of
instruction
offered
them
.
Our
Edicts
and
Statutes
made
for
their
restraint
,
are
such
as
serve
only
to
awake
them
,
and
cause
them
to
consider
the
innocency
of
that
cause
for
refusal
of
communion
,
in
which
they
endure
(
as
they
suppose
)
so
great
losses
.
Those
who
are
sent
over
by
them
,
either
for
the
retaining
of
the
already
perverted
,
or
perverting
others
,
are
either
return'd
by
us
back
again
to
them
,
who
dispatcht
them
to
us
,
or
without
any
wrong
unto
their
persons
,
or
danger
to
their
lives
,
suffer
an
easie
restraint
,
which
only
hinders
them
from
dispersing
the
poyson
they
brought
.
And
had
they
not
been
stickling
in
our
state-business
,
and
medling
with
our
Princes
crown
,
there
had
not
a
drop
of
their
blood
fallen
to
the
ground
;
unto
our
Sermons
,
in
which
the
swarvings
of
that
Church
are
necessarily
to
be
taxt
by
us
,
we
do
not
binde
their
presence
,
only
our
desire
is
,
they
would
joyn
with
us
in
those
Prayers
,
and
holy
ceremonies
,
which
are
common
to
them
and
us
.
And
so
accordingly
,
by
singular
discretion
was
our
Service-Book
compiled
by
our
Fore-fathers
,
as
containing
nothing
that
might
offend
them
,
as
being
almost
meerly
a
compendium
of
their
own
Breviary
and
Missal
,
so
that
they
shall
see
nothing
in
our
meetings
,
but
that
they
shall
see
done
in
their
own
,
though
many
things
which
are
in
theirs
,
here
I
grant
they
shall
not
finde
.
And
here
indeed
is
the
great
and
main
difference
betwixt
us
.
As
it
is
in
the
controversie
concerning
the
Cononical
books
of
Scripture
:
whatsoever
we
hold
for
Scripture
,
that
even
by
that
Church
is
maintained
,
only
she
takes
upon
her
to
adde
much
,
which
we
cannot
think
safe
to
admit
:
so
fares
it
in
other
points
of
Faith
and
Ceremony
;
whatsoever
it
is
we
hold
for
faith
,
she
holds
it
as
far
forth
as
we
;
our
ceremonies
are
taken
from
her
;
only
she
over
and
above
urges
some
things
for
faith
,
which
we
take
to
be
error
,
or
at
the
best
but
opinion
,
and
for
ceremony
which
we
think
to
be
superstition
.
So
that
to
participate
with
us
,
is
,
though
not
throughout
,
yet
in
some
good
measure
to
participate
with
that
Church
:
and
certainly
were
that
spirit
of
charity
stirring
in
them
,
which
ought
to
be
,
they
would
love
and
honour
us
,
even
for
the
resemblance
of
that
Church
,
the
beauty
of
which
themselves
so
much
admire
.
The
glory
of
these
our
proceedings
,
even
our
adversaries
themselves
do
much
envy
.
So
that
from
hence
it
is
,
that
in
their
writings
they
traduce
our
judiciary
proceedings
against
them
,
for
sanguinary
and
violent
,
striving
to
perswade
other
nations
,
that
such
as
have
suffered
by
course
of
publick
justice
for
religion
only
,
and
not
for
treason
have
died
,
and
pretend
we
what
we
list
,
our
actions
are
as
bloody
and
cruel
as
their
own
:
wherefore
if
a
perfect
pattern
of
dealing
with
erring
Christians
were
to
be
sought
,
there
were
not
any
like
unto
this
of
ours
,
In
qua
nec
saeviendi
,
nec
errandi
per
eundique
licentia
permittitur
,
which
as
it
takes
not
to
it self
liberty
of
cruelty
,
so
it
leaves
not
unto
any
the
liberty
of
destroying
their
own
souls
in
the
error
of
their
lives
.
And
now
that
we
may
at
once
conclude
this
point
concerning
Hereticks
,
for
prohibiting
these
men
access
to
religious
disputations
,
it
is
now
too
late
to
dispute
of
that
,
for
from
this
that
they
have
already
unadvisedly
entred
into
these
battels
,
are
they
become
that
which
they
are
:
Let
us
leave
them
therefore
as
a
sufficient
example
and
instance
of
the
danger
of
intempestive
and
immodest
medling
in
Sacred
disputes
.
I
see
it
may
be
well
expected
,
that
I
should
according
to
my
promise
adde
instruction
for
the
publick
Magistrate
,
and
show
how
far
this
precept
in
receiving
the
weak
concerns
him
.
I
must
confess
I
intended
and
promised
so
to
do
,
but●●
I
cannot
conceive
of
it
,
as
a
thing
befitting
me
to
step
out
of
my
study
,
and
give
rules
for
government
to
Common-wealths
,
a
thing
befitting
men
of
greater
experience
to
do
.
Wherefore
I
hope
you
will
pardon
me
if
I
keep
not
that
promise
,
which
I
shall
with
less
offence
break
then
observe
:
And
this
I
rather
do
,
because
I
suppose
this
precept
,
to
concern
us
,
especially
if
not
only
as
private
men
,
and
that
in
case
of
publick
proceeding
,
there
is
scarce
room
for
it
.
Private
men
may
pass
over
offences
at
their
pleasure
,
and
may
be
in
not
doing
it
,
they
do
worse
:
but
thus
to
do
,
lies
not
in
the
power
of
the
Magistrate
,
who
goes
by
laws
,
prescribing
him
what
he
is
to
do
.
Princes
and
men
in
authority
do
many
times
much
abuse
themselves
by
affecting
a
reputation
of
clemency
,
in
pardoning
wrongs
done
to
other
men
;
and
giving
protection
to
sundry
offenders
,
against
those
who
have
just
cause
to
proceed
against
them
.
It
is
mercy
to
pardon
wrong
done
against
our selves
,
but
to
denie
the
course
of
Justice
to
him
that
calls
for
it
,
and
to
protect
offenders
,
may
peradventure
be
some
inconsiderate
pity
,
but
mercy
it
cannot
be
.
All
therefore
that
I
will
presume
to
advise
the
Magistrate
is
,
A
general
inclinablenesse
to
merciful
proceeding
.
And
so
I
conclude
,
wishing
unto
them
who
plentifully
fowe
mercy
,
plentifully
to
Reap
it
at
the
hand
of
God
,
with
an
hundred
fold
encrease
;
and
that
blessing
from
God
the
Father
of
mercies
,
may
be
upon
them
all
,
as
on
the
sons
of
mercy
,
as
many
as
are
the
sands
on
the
Sea-shore
in
multitude
.
The
same
God
grant
that
the
words
which
we
have
heard
this
day
.
&c.
A
Sermon
Preached
on
Easter-day
at
Eaton
Colledge
.
Luke
16.
25.
Son
remember
that
thou
in
thy
life
time
received'st
thy
good
things
.
I
Have
heard
a
Proverb
to
this
sound
,
He
that
hath
a
debt
to
pay
at
Easter
,
thinks
the
Lent
but
short
:
How
short
this
Lent
hath
seemed
to
me
,
who
stand
indebted
unto
you
for
the
remainder
of
my
meditations
upon
these
words
,
is
no
mater
of
consequence
;
to
you
peradventure
it
may
have
seemed
so
long
,
that
what
you
lately
heard
at
Shrovetide
,
now
at
Easter
you
may
with
pardon
have
forgotten
.
I
will
therefore
recal
into
your
memories
so
much
of
my
former
Meditations
as
may
serve
to
open
unto
me
a
convenient
way
to
pursue
the
rest
of
those
lessons
,
which
then
,
when
I
last
spake
unto
you
,
the
time
and
your
patience
would
not
permit
me
to
finish
.
But
ere
I
do
this
,
I
will
take
leave
a
little
to
fit
my
Text
unto
this
time
of
Solemnity
:
This
time
,
you
know
,
calls
for
a
discourse
concerning
,
the
Resurrection
of
our
Lord
and
Saviour
Jesus
Christ
;
of
this
you
hear
no
sound
in
the
words
,
which
I
have
read
,
and
therefore
you
conclude
it
a
Text
unbefitting
the
day
.
Indeed
,
if
you
take
the
Resurrection
for
that
glorious
act
of
his
Omnipotency
,
by
which
through
the
power
of
his
eternal
Spirit
he
redeems
himself
from
the
hand
of
the
grave
,
and
triumphs
over
death
and
hell
,
you
shall
in
these
words
find
nothing
pertinent
;
But
if
you
take
this
Resurrection
for
that
act
,
by
which
,
through
the
power
of
saving
grace
,
Christ
the
Son
of
righteousnes
rises
in
our
hearts
,
&
raises
us
from
the
death
of
sin
unto
the
life
of
righteousness
,
here
in
these
words
you
may
perchance
finde
a
notable
branch
of
it
.
For
to
raise
our
thoughts
from
this
earth
,
and
clay
,
and
from
things
beneath
(
and
such
are
those
,
which
here
Abraham
calls
the
good
things
of
our
life
)
and
to
set
them
above
,
where
Christ
sits
at
the
right
hand
of
God
,
this
is
that
practick
resurrection
,
which
above
all
concerns
us
,
that
other
of
Christ
in
person
,
in
regard
of
us
,
is
but
a
resurrection
in
speculation
,
for
to
him
that
is
dead
in
sin
and
trespasses
,
and
who
places
his
good
in
the
things
of
this
life
,
Christ
is
,
as
it
were
not
risen
at
all
,
to
such
a
one
he
is
still
in
the
grave
,
and
under
the
bands
of
death
:
But
to
him
that
is
risen
with
Christ
,
&
seeks
the
good
things
that
are
above
,
to
him
alone
is
Christ
risen
:
To
know
and
believe
perfectly
the
whole
story
of
Christ's
Resurrection
,
what
were
it
,
if
we
did
not
practice
this
Resurrection
of
our
own
?
Cogita
non
exacturum
à
te
Deum
,
quantum
cognóveris
,
sed
quantum
vixeris
,
God
will
not
reckon
with
thee
,
how
much
thou
knowest
,
but
how
well
thou
hast
lived
:
Epictetus
,
that
great
Philosopher
makes
this
pretty
parable
,
should
a
shepherd
,
saith
he
,
call
his
sheep
to
account
,
how
they
had
profited
,
would
he
like
of
that
sheep
,
which
brought
before
him
his
hay
,
his
grass
,
and
fodder
,
or
rather
that
sheep
,
which
having
well
digested
all
these
,
exprest
himself
in
fat
,
in
flesh
,
and
wooll
?
Beloved
,
you
are
the
flock
of
Christ
,
and
the
sheep
of
his
hands
,
should
the
great
Shepherd
of
the
flock
call
you
before
him
,
to
see
how
you
have
profited
,
would
he
content
himself
with
this
,
that
you
had
well
cond
your
Catechisme
,
that
you
had
diligently
read
the
Gospel
,
and
exactly
knew
the
whole
story
of
the
resurrection
?
would
it
not
give
him
better
satisfaction
to
finde
Christ's
resurrection
exprest
in
yours
:
and
as
it
were
digested
into
flesh
and
wooll
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
To
have
read
Chrysippus
his
Book
,
this
is
not
virtue
:
To
have
read
the
Gospel
,
to
have
gathered
all
the
circumstances
of
the
resurrection
of
Christ
,
this
is
not
Christianity
:
to
have
risen
,
as
Christ
,
hath
done
,
so
to
have
digested
the
resurrection
of
Christ
,
as
that
we
have
made
it
our
own
,
this
is
rightly
to
understand
the
Doctrine
of
the
resurrection
of
Christ
.
For
this
cause
have
I
refused
to
treat
this
day
of
that
resurrection
,
in
the
Doctrine
of
which
I
know
you
are
perfect
,
and
have
reflected
on
that
,
in
the
knowledge
of
which
I
fear
you
are
imperfect
:
which
that
I
might
the
better
do
,
I
have
made
choice
to
prosecute
my
former
meditations
,
begun
when
I
last
spake
unto
you
in
this
place
;
For
so
doing
I
shall
open
unto
you
one
of
the
hardest
points
of
your
Spiritual
resurrection
,
even
to
raise
your
thoughts
from
the
things
of
this
life
,
and
seat
them
with
Christ
above
.
To
make
my
way
more
fair
to
this
,
I
will
take
leave
to
put
you
in
minde
,
in
short
,
how
I
proceeded
in
the
opening
of
these
words
,
when
I
last
spake
unto
you
out
of
this
place
:
You
may
be
pleased
to
remember
,
that
after
some
instruction
drawn
from
the
first
word
,
Son
,
I
proceeded
to
consider
the
ensuing
words
,
wherein
having
by
an
Alchimie
,
which
then
I
used
,
changed
the
word
[
Recordare
]
Remember
,
into
[
Cave
]
Beware
,
and
so
read
my
text
thus
,
Beware
thou
receive
not
thy
good
things
in
this
life
,
I
shewed
you
that
we
had
never
greater
cause
to
consult
our
best
wits
,
what
we
are
to
do
,
and
how
we
are
to
carry
our selves
,
then
when
the
world
,
and
outward
blessings
come
upon
us
;
Upon
this
I
moved
this
Question
,
Whether
or
no
,
if
the
things
of
this
world
should
by
some
providence
of
God
knock
and
offer
themselves
to
us
,
we
are
bound
to
exclude
them
and
resuse
them
,
or
we
might
open
and
admit
of
them
:
I
divided
my
answer
according
to
the
divers
abilities
and
strengths
of
men
,
first
,
qui
potest
capere
capiat
,
he
that
hath
strength
and
spiritual
wisdom
to
manage
them
,
let
him
receive
them
:
But
in
the
second
place
,
he
that
is
weak
,
let
him
let
strong
diet
alone
,
and
feed
on
herbs
,
let
him
not
intangle
himself
with
more
then
he
can
manage
;
Let
him
try
,
quid
ferre
resusent
,
Quid
valeant
humeri
—
to
the
first
,
the
sum
of
what
I
spake
was
this
,
Receive
them
we
may
,
and
that
with
out
danger
of
a
Recepisti
;
first
,
if
we
so
received
them
,
as
if
we
received
them
not
,
secondly
if
we
esteemed
them
not
good
,
thirdly
if
we
did
not
esteem
them
ours
:
And
here
the
time
cut
me
off
,
and
suffered
me
not
to
descend
unto
the
second
part
,
upon
which
now
I
am
about
to
fall
,
Cave
ne
recipias
,
Take
heed
thou
receive
not
thy
good
things
.
In
this
matter
of
Receiving
&
enterteining
these
outward
and
foreign
good
things
,
there
have
been
two
wayes
commended
to
you
,
the
one
the
more
glorious
,
to
receive
them
,
of
this
we
have
spoken
the
other
the
more
safe
,
not
to
receive
them
,
of
this
we
are
now
to
speak
;
these
ways
are
trodden
by
two
kindes
of
persons
,
the
one
is
the
strong
man
,
and
more
virtuous
,
the
other
is
weaker
,
but
more
cautelous
,
the
one
incounters
temptation
,
the
other
avoids
it
:
we
may
compare
them
to
the
two
great
Captains
,
Hannibal
and
Fabius
,
the
one
ever
calling
for
the
battel
the
other
evermore
declining
it
.
In
one
of
these
two
rankes
must
every
good
man
be
found
;
If
we
compare
them
together
we
shall
finde
,
that
the
one
is
far
more
excellent
,
the
other
far
more
in
number
:
For
to
be
able
to
meet
and
check
our
enemy
,
to
incounter
occasions
,
to
act
our
parts
in
common
life
upon
the
common
stage
,
and
yet
to
keep
our
uprightness
,
this
indeed
is
truly
to
live
,
truly
to
serve
God
,
and
men
,
and
therefore
God
the
more
,
because
men
.
On
the
contrary
to
avoid
occasions
,
to
follow
that
other
vincendi
genus
,
non
pugnare
,
to
overcome
the
world
by
contemning
and
avoding
it
,
this
argues
a
wise
,
indeed
but
a
weak
and
fainting
spirit
:
I
have
often
wondred
at
Antiquity
,
which
doting
extremely
upon
a
sequestred
,
a
solitary
,
retired
,
and
monkish
life
,
sticks
not
to
give
out
,
that
all
perfection
is
in
it
,
whereas
indeed
there
is
no
greater
argument
of
imperfection
in
good
men
,
quam
non
posse
pati
solem
,
non
multitudinem
,
not
to
be
able
without
offence
to
walk
the
publick
ways
,
to
entertain
the
common
occasions
,
but
to
live
onely
to
God
and
to
themselves
,
utilis
ipse
sibi
fortassis
,
in
utilis
orbi
,
men
of
no
great
publike
use
,
but
excellent
for
themselves
;
Saints
indeed
in
private
,
but
being
called
forth
into
common
life
,
are
like
Bats
in
the
Sun
,
utterly
ignorant
of
publike
practice
,
like
Scheubelius
a
great
Mathematician
,
but
by
book
onely
,
and
not
by
practice
,
who
being
required
sometime
in
an
Army
to
make
use
of
his
Quadrant
,
knew
not
the
difference
between
umbra
recta
,
and
umbra
versa
:
yet
,
beloved
,
because
this
kinde
of
good
men
is
by
far
the
greatest
in
number
,
and
secondly
because
it
is
both
an
usual
and
a
dangerous
error
of
many
men
,
to
pretend
to
strength
,
when
they
are
but
weak
,
and
so
forgetting
their
place
,
range
themselves
among
the
first
,
whereas
they
ought
to
have
kept
station
among
the
second
sort
,
I
will
take
leave
both
to
advise
my self
,
and
all
that
near
me
,
to
like
better
of
the
safer
,
though
the
weaker
side
,
and
to
avoid
the
exprobration
of
a
Recepisti
here
in
my
text
,
simply
non
recipiendo
,
by
not
receiving
,
not
admitting
at
all
of
the
outward
,
lower
,
and
temporal
good
things
,
rather
than
by
an
improvident
foolhardiness
to
thrust
our selves
upon
occasions
which
we
are
unable
to
manage
without
offence
.
This
I
am
the
more
willing
to
do
,
because
there
is
not
among
men
a
greater
error
committed
,
and
more
frequent
,
than
in
this
kinde
;
for
in
most
things
in
the
world
,
men
that
have
no
skill
in
them
,
will
be
content
to
acknowledge
their
ignorance
,
and
to
give
place
to
better
experience
:
should
we
put
the
discussion
of
some
point
of
Scholarship
to
the
plough-hind
,
or
a
Case
in
Law
to
the
Physician
,
or
a
point
in
Physick
to
the
Lawyer
,
none
of
these
will
offer
to
interpose
,
but
will
advise
to
consult
with
every
one
in
his
proper
mystery
;
but
let
offer
be
made
of
moneys
,
lands
,
places
of
honour
,
and
preferment
,
and
who
will
excuse
himself
,
who
will
acknowledge
his
ignorance
,
or
weakness
to
manage
them
?
Whereas
in
all
the
Arts
and
Sciences
there
are
not
so
many
errors
committed
,
as
in
the
unskilful
use
of
these
things
,
cum
tamen
nusquam
periculosius
erretur
,
and
yet
our
errors
are
no
where
so
dangerous
:
It
is
therefore
a
thing
most
necessary
,
that
in
this
behalf
we
advise
men
,
either
to
know
their
weakness
or
to
suspect
their
strength
.
Malocautior
esse
quam
fortior
,
fortis
saepe
captus
est
,
cautus
rarissime
;
better
to
be
cautelous
and
wary
than
strong
,
and
hardy
,
the
strong
man
hath
been
often
captivated
,
but
the
wary
man
very
seldome
.
We
read
in
many
places
of
Moses
and
Samuel
of
a
race
of
men
,
greater
in
bulk
and
stature
,
than
the
ordinary
men
,
unto
whom
men
of
common
inches
seemed
but
as
Grashoppers
;
such
were
the
Anakims
,
the
Enims
,
the
Horims
,
the
Zamzummims
,
the
Rephaims
,
and
the
like
,
but
if
you
read
the
Scriptures
,
you
shall
finde
it
observed
unto
your
hand
,
that
the
men
of
lesser
bodies
allways
drove
them
out
;
if
you
demand
the
reason
,
experience
will
answer
you
,
that
the
one
went
upon
the
opinion
of
strength
and
hardness
,
the
other
of
wary
wit
,
and
policy
;
it
fares
no
otherwise
with
these
two
orders
of
men
,
of
which
I
have
spoken
,
there
is
the
Anakim
,
the
man
that
goes
forth
in
the
conceit
of
his
strength
and
valour
,
there
is
the
man
of
mean
stature
,
whose
strength
is
his
wariness
;
were
there
a
survey
taken
of
both
those
,
it
would
be
found
,
that
more
by
far
have
perished
by
unadvised
adventuring
upon
the
things
of
this
world
,
than
by
discreet
and
sober
retiring
.
Wherefore
,
dost
thou
finde
that
thou
comest
on
,
and
thrivest
in
the
world
,
that
the
good
things
of
this
world
wooe
thee
,
and
cast
themselves
into
thy
lap
,
that
wealth
,
that
honours
,
that
abundance
waits
upon
thee
;
take
heed
how
thou
presume
of
thy
strength
to
manage
them
,
look
well
upon
them
,
and
see
if
there
be
not
written
in
the
forehead
of
every
one
of
them
,
Recepisti
;
but
,
beloved
,
I
perceive
,
I
deceive
my self
,
for
these
gay
things
of
the
world
carry
not
their
recepisti
in
their
foreheads
,
as
they
come
towards
us
,
they
are
smooth
and
fair
:
you
can
prognosticate
nothing
by
their
countenance
,
but
serene
,
and
summer
weather
,
our
great
master
Aristotle
hath
told
us
,
that
if
our
pleasures
did
look
upon
us
,
when
they
come
to
us
,
as
they
do
when
they
turn
their
back
,
and
leave
us
,
we
would
never
entertain
them
;
these
goodly
things
have
their
recepisti
written
in
their
back
,
it
is
never
discovered
,
till
it
be
too
late
to
mend
it
,
when
death
summons
us
,
when
the
world
,
the
flesh
,
the
glory
and
pomp
of
life
turns
its
back
&
leaves
us
,
then
shal
you
read
recepisti
:
Cave
therefore
,
presume
not
,
but
be
wary
,
and
that
thou
mayest
avoid
a
recepisti
,
cave
ne
recipias
,
be
sure
thou
receive
not
;
how
many
of
those
think
you
,
who
out
of
their
opinion
of
skill
and
strength
,
have
given
free
entertainment
to
the
world
,
have
made
large
use
of
the
world
,
lived
abundantly
,
fared
costly
,
dwelt
sumptuously
,
clothed
themselves
richly
,
when
their
time
and
houre
came
,
would
rather
have
gone
out
of
some
poor
cottage
,
than
out
of
a
princely
palase
,
and
lived
with
no
noise
in
the
world
,
that
so
they
might
have
died
in
some
peace
?
See
you
not
,
what
some
great
persons
in
the
Church
of
Rome
have
often
done
?
Charles
5.
the
Prince
of
Parma
,
sundry
others
,
though
they
lived
in
all
pomp
and
state
,
yet
at
their
death
,
they
desired
to
be
buried
in
a
poor
Capuchins
hood
;
miserable
men
,
If
to
die
in
a
state
of
perfect
sequestration
from
the
world
were
so
precious
,
so
available
a
thing
,
how
much
more
precious
,
more
available
had
it
been
,
to
live
in
it
?
For
thus
to
die
,
not
having
thus
lived
,
is
nothing
else
,
but
to
give
sentence
against
their
own
life
;
for
we
shall
not
appear
before
God
as
we
died
,
but
as
we
lived
.
To
profess
hate
,
and
desertion
of
the
world
at
our
death
,
as
most
do
,
to
put
on
humiliation
at
our
death
,
that
live
at
ease
and
in
state
all
our
life
,
this
is
but
to
be
buried
in
a
Capuchins
hood
;
what
is
it
,
beloved
,
that
thus
reforms
our
judgement
,
and
clears
our
sight
at
that
houre
?
Nothing
but
this
,
all
our
pleasures
,
all
our
honours
,
all
the
May-games
of
our
life
,
they
now
shall
shew
themselves
unto
us
,
and
every
one
cry
out
unto
us
,
Recipisti
,
Thou
hast
received
thy
good
things
.
Now
,
beloved
,
that
I
may
a
little
the
better
strengthen
with
good
reason
this
my
advice
,
de
non
recipiendo
,
of
retiring
from
,
and
rejecting
the
goodly
things
of
the
world
,
give
me
leave
a
little
to
consult
with
my
Topicks
,
and
to
try
out
of
what
place
I
may
draw
some
arguments
,
to
bring
you
on
the
easier
.
And
first
of
all
,
were
there
no
other
reason
to
perswade
you
,
yet
the
very
reading
of
this
story
,
where
I
have
taken
my
text
,
would
afford
arguments
enough
;
for
what
meant
Abraham
,
I
beseech
you
,
when
he
told
the
rich
man
,
he
had
received
his
good
things
?
Did
he
use
some
obscure
and
unknown
phrase
,
which
no
circumstance
of
the
story
could
open
?
It
stands
not
with
the
goodness
of
the
Holy
Ghost
,
to
tell
us
of
our
danger
in
unknown
language
;
something
therefore
certainly
we
shall
finde
,
to
open
the
meaning
:
cast
back
your
eye
upon
the
description
of
the
person
,
whom
Abraham
charges
with
this
error
,
and
see
if
you
finde
not
a
paraphrase
there
;
the
man
to
whom
this
phrase
is
applied
is
described
by
the
properties
,
of
which
I
understand
not
that
any
one
is
a
virtue
,
first
it
is
said
,
he
was
rich
;
secondly
,
he
ware
scarlet
,
and
soft
linnen
;
thirdly
,
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
was
jovial
,
and
feasted
liberally
every
day
;
doth
not
this
accurate
description
of
the
person
shew
his
error
?
For
to
what
other
purpose
else
could
this
description
serve
?
Either
here
is
his
error
,
or
this
character
is
in
vain
;
it
seems
therefore
we
must
conclude
,
that
to
be
rich
,
to
cloth
our selves
costly
,
to
fare
deliciously
,
thus
to
do
,
is
to
receive
the
good
things
in
our
life
,
except
some
favourable
interpretation
do
help
us
out
;
but
we
must
take
heed
how
we
do
de
scripturis
interpretationibus
ludere
,
dally
with
,
and
elude
scripture
by
interpretations
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
St.
John
describes
the
world
,
which
he
forbids
us
to
follow
,
he
makes
three
parts
of
it
,
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
.
Do
not
all
these
three
appear
here
in
the
character
of
our
man
?
where
is
the
lust
of
the
eye
,
if
it
be
not
in
gaudy
apparel
?
Where
is
the
lust
of
the
flesh
,
at
least
one
great
branch
of
it
,
if
it
be
not
in
the
use
of
dainty
diet
?
Where
is
the
pride
of
life
,
if
not
in
riches
?
and
what
reason
have
you
now
to
doubt
,
what
should
be
the
meaning
of
recepisti
,
thou
hast
received
thy
good
things
?
He
then
that
fears
to
hear
a
recepisti
,
if
he
be
rich
,
let
him
not
forget
to
distribute
,
and
empty
those
bags
,
which
lie
up
by
him
;
if
he
be
costly
clad
,
let
him
turn
his
scarlet
into
sackcloth
;
if
he
feed
deliciously
,
let
him
turn
his
costly
dishes
into
temperance
,
and
fasting
:
otherwise
,
what
can
we
plead
for
our selves
,
that
we
should
not
,
as
well
as
this
man
in
my
text
,
when
our
time
comes
,
hear
our
recepisti
?
But
I
see
what
it
is
,
peradventure
,
that
troubles
you
,
you
will
ask
me
,
whether
I
will
avouch
it
to
be
a
sin
to
be
rich
,
I
must
walk
warily
,
least
I
lay
my self
open
to
exception
;
Pelaegius
grounding
himself
upon
that
of
our
Saviour
.
[
It
is
impossible
for
a
rich
man
to
enter
into
the
Kingdome
of
Heaven
,
]
taught
that
lesson
indeed
,
as
the
words
do
lie
,
and
would
by
no
means
grant
,
that
a
rich
man
could
be
saved
;
but
for
this
the
Church
noted
him
for
an
Heretick
,
for
among
his
heresies
this
is
scored
up
for
one
,
together
with
that
,
that
it
is
not
lawful
to
swear
;
but
if
Pelagius
had
never
otherwise
erred
,
the
Church
might
very
well
have
pardoned
him
that
heresie
:
many
times
it
falls
out
by
the
reason
of
the
hardness
of
our
hearts
,
that
there
is
more
danger
in
pressing
some
truths
,
than
in
maintaining
some
errors
:
that
it
is
lawful
sometime
to
sport
our selves
,
that
it
is
lawful
to
feast
at
Christmas
,
that
it
is
lawful
to
swear
,
and
many
other
things
of
the
like
nature
,
are
all
truths
;
yet
there
is
no
necessity
we
should
press
them
in
our
sermons
to
the
people
,
for
there
is
no
fear
the
people
will
ever
forget
these
,
Cavendum
est
ne
nimium
me
.
minerint
;
better
to
labour
that
they
do
not
too
much
remember
them
;
he
that
will
labour
in
repressing
the
abuses
,
which
people
ground
upon
these
truths
,
must
remember
the
old
rule
.
Iniquum
petendum
est
,
ut
aequum
feras
,
he
must
go
very
near
to
teach
for
truth
the
contrary
falshood
.
To
return
then
from
this
digression
to
our
rich
man
,
Pelagius
,
I
grant
,
was
deceived
,
when
he
shut
all
rich
men
out
of
the
Kingdome
of
Heaven
:
but
suppose
we
that
he
had
prevailed
in
this
doctrine
,
that
he
had
wrought
all
the
world
to
this
bent
,
that
the
Church
had
received
it
for
Catholick
doctrine
,
shew
me
,
he
that
can
,
what
inconvenience
would
have
attended
this
error
?
If
every
rich
man
should
suddenly
become
liberal
,
and
disburse
his
moneys
,
where
his
charity
directed
him
;
if
every
painted
gallant
did
turn
his
Peacocks
feathers
into
sackcloth
;
if
every
glutton
left
his
full
dishes
,
and
betook
himself
to
temperance
and
fasting
,
yea
,
and
thought
himself
in
conscience
bound
so
to
do
,
out
of
fear
,
least
he
might
hear
of
Recepisti
,
I
perswade
my self
the
state
of
Greece
would
never
suffer
the
more
for
this
,
but
the
state
of
Christianity
would
have
thrived
the
more
.
Well
had
it
been
for
our
rich
man
here
,
if
he
had
been
a
Pelagian
;
for
this
point
of
Pelagianisme
is
the
surest
remedy
,
that
I
know
,
against
a
Recepisti
;
whereas
on
the
contrary
side
,
by
reason
of
the
truth
,
many
rich
and
covetous
persons
flatter
themselves
in
their
sin
,
whereof
they
die
well
conceipted
,
from
which
they
had
been
freed
,
had
it
been
their
good
fortune
to
have
been
thus
far
deceived
,
and
been
Pelagians
.
Let
men
therefore
either
quite
refuse
riches
,
if
they
offer
themselves
,
which
is
the
advice
I
give
,
or
if
they
will
give
them
acceptance
,
let
them
believe
,
that
if
they
be
rich
,
they
may
be
saved
,
but
let
them
so
live
,
as
if
they
could
not
;
for
the
one
shall
keep
them
from
error
in
their
faith
,
the
other
from
sin
in
their
Actions
.
A
second
reason
,
perswading
us
to
the
neglect
of
these
so
much
admired
things
of
the
world
,
is
the
consideration
of
certain
abuses
,
which
they
put
upon
us
,
certain
fallacies
,
and
false
glosses
,
by
which
they
delude
us
;
for
I
know
not
how
,
the
world
hath
cried
them
up
,
and
hath
given
them
goodly
titles
,
ut
vel
lactis
gallinacei
sperare
possis
haustum
,
as
Pliny
speaks
;
men
call
them
blessings
and
favours
,
and
rewards
,
and
think
those
men
most
blest
of
God
,
who
injoy
most
of
them
;
these
goodly
titles
serve
for
nothing
,
but
to
set
men
on
longing
after
them
,
and
so
fill
those
,
that
have
them
,
with
false
perswasions
,
and
those
that
have
them
not
with
despair
and
discontents
;
were
they
indeed
blessings
;
were
they
rewards
,
then
were
our
case
very
evil
,
and
we
ourselves
in
greater
danger
of
a
recepisti
,
than
before
:
for
as
Abraham
here
tells
the
man
of
recepiste
bona
,
thou
hast
received
tby
goodthings
,
so
our
Saviour
tells
more
than
once
of
some
qui
habent
mercedem
,
have
their
reward
;
if
then
we
shall
beg
,
and
receive
these
things
at
the
hands
of
God
,
as
a
reward
of
our
service
,
we
shall
be
no
more
able
,
when
we
come
to
appear
before
our
God
,
to
shelter
our selves
from
an
habetis
mercedem
,
you
have
your
reward
,
then
the
rich
man
here
could
defend
himself
from
a
recepisti
.
They
may
indeed
pass
for
rewards
,
and
blessings
,
and
that
truly
too
,
but
to
a
sad
,
and
disconsolate
end
;
for
their
is
no
man
,
though
never
so
wicked
,
but
that
some
way
or
other
doth
some
good
,
some
cup
of
cold
water
hath
been
given
,
some
small
service
enterprized
even
by
the
worst
of
men
:
now
God
who
leaves
no
service
unrewarded
,
no
good
office
unrespected
,
therefore
preserves
these
sublunary
blessings
of
purpose
,
ut
paria
faciat
,
to
clear
accounts
with
men
here
,
who
otherwise
might
seem
to
claim
something
at
his
hand
,
at
that
great
day
;
It
is
the
question
Ahasuerus
makes
,
What
honour
and
dignity
hath
been
done
to
Mordecai
for
this
?
God
is
more
careful
of
his
honour
,
than
Ahasuerus
was
;
none
more
careful
than
he
,
to
reward
every
service
with
some
honour
:
Nebuchadnezzar
was
no
Saint
,
I
trow
,
yet
because
of
his
long
service
in
the
subduing
of
Tyre
,
God
gives
him
AEgypt
for
his
reward
,
they
are
the
Prophet
Ezechiels
words
:
when
therefore
thou
seest
God
willing
to
bring
the
world
upon
thee
,
to
inrich
thee
,
to
raise
thee
to
honours
,
suspectam
habe
hanc
Domini
indulgentiam
,
as
Tertullian
saith
,
be
jealous
of
this
courtesie
of
God
,
or
rather
cry
out
with
St.
Bernard
,
Misericordiam
hanc
nolo
Domine
,
O
Lord
,
I
will
none
of
this
kinde
of
mercy
:
for
how
knowest
thou
whether
he
reward
not
thee
,
as
he
did
Nebuchadnezzar
only
to
even
accounts
with
thee
,
and
shew
thee
that
he
is
not
in
thy
debt
,
that
thou
mayest
hear
at
the
last
either
a
recepisti
,
or
an
habes
mercedem
,
thou
hast
thy
reward
?
O
quanta
apud
Deummerces
,
si
in
praesenti
praemium
non
sperarent
,
saith
St.
Hierome
,
O
how
great
a
reward
might
many
men
receive
at
the
hand
of
God
,
if
they
did
not
anticipate
their
reward
and
desire
it
in
this
life
?
Why
do
we
capitulate
with
him
for
our
services
?
Why
not
rather
out
of
pious
ambition
desire
to
have
God
in
our
debt
?
He
that
doth
God
the
greatest
service
,
and
receives
here
from
him
the
least
reward
,
is
the
happiest
man
in
the
world
;
there
goes
a
story
of
Aquinas
,
that
praying
once
before
the
Crucifix
,
the
Crucifix
miraculously
speaks
thus
unto
him
,
Benede
mescripsisti
Thoma
,
quam
ergomercedem
accipies
?
Thou
hast
written
well
of
me
,
Thomas
,
what
reward
dost
thou
desire
?
To
whom
Aquinas
is
made
to
answer
,
Nullam
,
Domine
,
praeter
Teipsum
;
no
reward
,
Lord
,
but
thyself
:
't
is
great
pity
this
tale
is
not
true
,
it
doth
so
excellently
teach
,
what
to
ask
of
God
for
our
reward
in
his
service
.
Let
God
but
assure
thee
of
this
reward
,
caetera
omnia
vota
Deo
remittas
,
thou
mayest
very
well
pardon
him
all
the
rest
:
let
us
therefore
amend
our
language
,
and
leave
off
these
solecismes
and
misapplied
denominations
of
blessings
,
and
favours
,
and
rewards
,
names
too
high
for
any
thing
under
the
moon
,
and
at
our
leisure
finde
out
other
names
to
express
them
;
as
for
this
great
esteem
,
which
we
make
of
the
things
below
,
it
comes
but
from
this
,
that
we
know
not
the
value
of
things
above
;
did
we
believe
our selves
to
be
the
heirs
,
and
the
sons
of
God
,
and
knew
the
price
of
our
inheritance
in
Heaven
,
it
could
not
be
,
that
we
should
harbour
so
high
and
honourable
conceits
of
earthly
things
;
it
is
a
famous
speech
of
MARTIN
LUTHER
,
Homo
perfecte
credens
se
esse
haeredem
et
filium
Dei
,
non
diu
superstes
maneret
,
sed
statim
immodico
gaudeo
absorberetur
:
Did
a
man
indeed
believe
that
he
is
a
son
and
heir
unto
God
,
it
could
not
be
,
that
such
a
man
should
long
live
,
but
forthwith
he
would
be
swallowed
up
,
and
die
of
immoderate
joy
:
And
certainly
either
our
not
believing
,
or
not
rightly
valuing
the
things
of
God
,
or
howsoever
,
not
knowing
them
,
is
the
cause
of
this
our
languishing
,
and
impatient
longing
after
earthly
things
;
It
is
but
a
plain
comparison
which
I
shall
use
,
yet
because
it
fits
the
persoa
,
to
whom
I
will
apply
it
,
and
because
it
is
Theophylacts
in
his
Comments
on
St.
Lukes
Gospel
,
I
will
not
be
ashamed
to
make
use
of
it
;
Swine
,
saith
he
,
have
their
eyes
so
fram'd
,
that
they
cannot
look
up
to
Heaven
;
their
keepers
therefore
when
they
finde
themselves
troubled
with
their
crying
,
are
wont
to
cast
them
upon
their
backs
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
so
make
them
cease
their
crying
,
for
that
beast
being
amazed
to
see
the
frame
and
beauty
of
Heaven
,
which
before
he
had
never
seen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
stricken
with
admiration
,
forgets
his
crying
;
the
eyes
of
many
men
seem
to
be
framed
like
those
of
Swine
,
they
are
not
able
to
cast
them
up
to
Heaven
,
for
would
they
but
cast
themselves
upon
their
backs
,
turn
their
face
from
earth
,
and
view
the
beauty
of
things
above
,
it
could
not
be
,
but
all
this
claim
,
or
rather
clamour
after
earthly
things
should
utterly
cease
.
Again
,
(
yet
the
more
to
quicken
one
to
the
neglect
of
these
things
below
)
among
many
other
fallacies
,
by
which
they
delude
us
,
I
have
made
choice
of
one
more
,
they
present
themselves
unto
us
,
sometimes
as
necessaries
,
sometimes
as
Ornaments
unto
us
in
our
course
of
vertue
and
happiness
;
whereas
they
are
but
meer
impertinences
,
neither
is
it
any
way
material
,
whether
we
have
them
yea
or
no
;
virtus
censum
non
requirit
,
nudo
homine
contenta
est
,
virtue
and
happiness
require
nothing
else
but
a
man
:
Thus
say
the
Ethnickes
:
And
Christianity
much
more
:
For
it
were
a
strange
thing
that
we
should
think
that
Christ
came
to
make
virtue
more
chargable
:
In
regard
of
virtue
and
piety
,
all
estates
,
all
conditions
,
high
and
low
,
are
alike
:
It
is
noted
by
Petronius
for
the
vanity
of
rich
men
,
Qui
solas
divitias
extruere
curant
,
nihil
volunt
inter
homines
melius
credit
,
qua
quod
ipsi
tenent
,
those
men
whose
minds
are
set
upon
wealth
and
riches
,
would
have
all
men
believe
that
it
is
best
so
to
do
:
But
riches
and
poverty
make
no
difference
,
for
we
believe
him
that
hath
told
us
,
there
is
no
difference
,
Jew
and
Gentile
,
high
and
low
,
rich
and
poor
,
all
are
one
in
Christ
Jesus
,
Non
naturae
paupertas
,
sed
opinionis
est
,
saith
S.
Ambrose
,
Poverty
,
as
men
call
it
,
is
but
a
phansie
,
there
is
no
such
thing
indeed
,
it
is
but
a
Figment
,
an
Idol
,
men
first
framed
it
,
and
set
it
up
,
and
afterward
feared
it
,
oculi
nostri
tota
haec
lunuria
est
;
as
some
Naturalists
tell
us
that
the
Rain
bow
is
oculi
opus
,
a
thing
framed
onely
by
the
eye
,
so
this
difference
,
betwixt
rich
and
poor
is
but
the
creature
of
the
eye
.
Smindyrides
the
Sybarite
was
grown
so
extremely
dainty
,
that
he
would
grow
weary
with
the
sight
of
another
mans
labour
,
and
therefore
when
sometime
he
saw
a
poor
man
digging
,
and
painfully
labouring
,
he
began
to
faint
,
and
pant
,
and
requires
to
be
removed
:
Beloved
,
when
we
are
thus
offended
to
see
another
man
meanly
clad
,
meanly
housed
,
meanly
traded
,
all
this
is
but
out
of
a
Sybaritish
ridiculous
daintiness
,
for
all
this
is
but
to
grow
weary
at
the
sight
of
another
mans
labour
:
would
we
follow
our
Saviours
precept
,
and
put
out
this
eye
of
ours
,
the
greatest
part
of
all
this
vanity
were
quite
extinguisht
,
for
what
were
all
outward
state
and
pompe
imaginable
,
were
no
eye
to
see
or
regard
it
?
Now
,
beloved
,
yet
to
see
this
more
plainly
,
what
is
the
main
end
of
our
life
?
what
is
it
,
at
which
with
so
much
pain
and
labour
we
strive
to
arrive
?
It
is
,
or
should
be
nothing
else
but
virtue
and
happiness
:
Now
these
are
alike
purchasable
in
all
estates
;
Poverty
,
disease
,
distress
,
contumely
,
contempt
,
these
are
as
well
the
object
of
virtue
,
as
wealth
,
liberty
,
honor
,
reputation
,
and
the
rest
of
that
forespoken
rank
:
Happiness
therefore
may
as
well
dwell
with
the
poor
,
miserable
,
and
distressed
persons
,
as
with
persons
of
better
fortune
,
since
it
is
confest
by
all
,
that
happiness
is
nothing
else
but
Actio
secundum
virturem
,
a
leading
of
our
life
according
to
virtue
;
As
great
art
may
be
exprest
in
the
cutting
of
a
flint
,
as
in
the
cutting
of
a
diamond
,
and
so
the
workman
do
well
express
his
skill
,
no
man
will
blame
him
for
the
baseness
of
the
matter
,
or
think
the
worse
of
his
work
:
Beloved
,
some
man
hath
a
diamond
,
a
fair
and
glittering
fortune
,
some
man
hath
a
flint
,
a
hard
,
harsh
,
and
despicable
fortune
,
let
him
bestow
the
same
skill
and
care
in
polishing
and
cutting
of
the
latter
,
as
he
would
or
could
have
done
on
the
former
,
and
be
confident
it
will
be
as
highly
valued
(
if
not
more
highly
rewarded
)
by
God
who
is
no
accepter
of
persons
,
but
accepteth
every
man
according
to
that
he
hath
,
and
not
according
to
that
he
hath
not
;
To
him
let
us
commit
our selves
:
To
him
be
all
honour
and
praise
,
now
and
for
ever
.
Amen
.
FINIS
.
Numbers
35.
verse
33.
And
the
Land
cannot
be
cleansed
of
blood
,
that
is
shed
in
it
;
but
by
the
blood
of
him
that
shed
it
.
THese
words
are
like
unto
a
Scorpion
:
for
as
in
that
,
so
in
these
,
the
self
same
thing
is
both
Poyson
,
and
remedy
.
Blood
is
the
poyson
,
Blood
is
the
Remedy
,
he
that
is
stricken
with
the
Scorpion
,
must
take
the
oyle
of
the
Scorpion
to
cure
him
.
He
that
hath
poyson'd
a
Land
with
the
sin
of
blood
,
must
yield
his
own
blood
for
Antidote
to
cure
it
.
It
might
seem
strange
,
that
I
should
amongst
Christians
thus
come
and
deliver
a
speech
of
Blood
.
For
when
I
read
the
notes
and
characters
or
a
Christian
in
holy
Scriptures
,
me
thinks
it
should
be
almost
a
sin
for
such
a
one
to
name
it
.
Possess
your
souls
in
patience
:
by
this
shall
men
know
,
that
ye
are
my
Disciples
if
ye
love
one
another
:
peace
I
leave
with
you
.
The
fruit
of
the
Spirit
is
love
,
joy
,
peace
in
the
Holy
Ghost
.
Lee
your
softness
be
known
to
all
men
:
the
wisdome
that
is
from
above
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
entreated
,
full
of
mercy
.
It
is
reported
by
Avenzoar
a
great
Physician
,
that
he
was
so
tender
hearted
,
that
he
could
not
endure
to
see
a
man
let
blood
:
he
that
should
read
these
passages
of
Scripture
,
might
think
that
Christians
were
like
Avenzoar
,
that
the
sight
of
blood
should
be
enough
to
affright
them
,
But
is
the
Common
Christian
so
soft
?
So
tender
hearted
,
is
he
so
peaceable
,
so
tame
and
tractable
a
creature
?
You
shall
not
finde
two
things
of
more
different
countenance
and
complexion
,
then
that
Christianity
which
is
commended
unto
us
in
the
writings
of
the
Apostles
,
and
Evangelists
,
and
that
which
is
current
in
use
and
practice
of
the
times
.
He
that
shall
behold
the
true
face
of
a
Christian
,
as
it
is
deciphered
and
painted
out
unto
us
in
the
books
of
the
New
Testament
,
and
unpartially
compare
it
with
that
copie
or
counterfeit
of
it
,
which
is
exprest
in
the
life
and
demeanor
of
common
Christians
,
would
think
them
no
more
like
then
those
shields
of
Gold
,
which
Solomon
made
,
were
unto
those
of
brass
,
which
Rehoboam
made
in
their
steed
:
and
might
suppose
that
the
writers
of
those
books
had
brought
votamagis
,
quam
praecepta
had
rather
fancied
to
themselves
some
admirable
pattern
of
a
Christian
,
such
as
they
could
wish
,
then
delivered
rules
and
laws
,
which
seriously
and
indeed
ought
or
could
be
practised
in
common
life
and
conversation
.
St.
James
observes
,
that
he
which
beholds
his
natural
face
in
a
glass
,
goes
his
way
,
and
immediately
forgets
what
manner
of
man
he
was
.
Beloved
how
careful
we
are
to
look
upon
the
glass
,
the
books
of
holy
Scriptures
,
I
cannot
easily
pronounce
.
But
this
I
am
sure
of
,
we
go
our
ways
and
quickly
forget
what
manner
of
shape
we
saw
there
.
As
Jacob
and
Esau
had
both
one
father
,
Isaac
;
both
one
mother
Rebecca
,
yet
the
one
was
smooth
and
plain
,
the
other
rough
and
hairy
,
of
harsh
and
hard
countenance
,
&
condition
so
these
two
kindes
of
Christians
of
which
but
now
I
spake
,
though
both
lay
claim
to
one
father
and
mother
,
both
call
themselves
the
sons
of
God
and
the
sons
of
the
Church
,
yet
are
they
almost
as
unlike
as
Jacob
and
Esau
;
the
one
smooth
,
gentle
,
and
peaceable
,
the
other
rough
and
harsh
.
The
notes
and
characters
of
Christians
,
as
they
are
described
in
holy
Scriptures
are
patience
easily
putting
up
and
digesting
of
wrongs
,
humility
,
preferring
all
before
our selves
:
And
St.
James
tells
us
,
that
the
wisdom
that
is
from
above
,
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
entreated
.
St.
James
indeed
hath
given
the
first
place
unto
purity
,
and
it
were
almost
a
sin
to
compare
Christian
vertues
together
,
and
make
them
strive
for
precedency
,
and
place
.
For
what
Solomon
saith
upon
another
occasion
,
is
here
much
more
true
:
say
not
why
is
this
thing
better
then
that
:
for
everything
in
its
time
is
seasonable
.
Yet
he
that
shall
mark
how
every
where
the
Scriptures
commend
unto
us
gentleness
and
meekness
,
and
that
peace
is
it
quam
nobis
Apostoli
totis
viribus
spiritus
sancti
commendant
,
as
Tertullian
speaks
,
which
the
Apostles
endeavour
with
all
the
strength
and
force
of
the
Holy
Ghost
to
plant
amongst
us
,
might
a
little
invert
the
words
of
St.
James
,
and
read
them
thus
.
The
wisdome
that
is
from
above
,
is
first
peaceable
,
then
pure
.
The
son
of
God
,
who
is
the
wisdome
of
the
Father
,
and
who
for
us
men
came
down
from
Heaven
,
first
,
and
before
all
other
vertues
commended
this
unto
the
world
.
For
when
he
was
born
,
the
song
of
the
Angels
was
peace
upon
earth
,
and
goodwill
towards
men
.
All
his
doctrine
was
peace
,
his
whole
life
was
peaceable
,
and
no
man
heard
his
voice
in
the
streets
.
His
last
legacie
and
bequest
left
unto
his
disciples
was
the
same
.
Peace
,
saith
he
,
I
leave
unto
you
,
my
peace
I
give
unto
you
:
As
Christ
,
so
Christians
.
In
the
building
of
Solomons
Temple
,
there
was
no
noise
of
any
hammer
,
of
any
instrument
of
Iron
:
so
in
the
spiritual
building
and
frame
of
a
Christian
,
there
is
no
sound
of
Iron
,
no
noise
of
any
weapons
,
nothing
but
peace
and
gentleness
.
Ex
praecepto
,
fidei
non
minus
rea
ira
est
sine
ratione
suscepta
,
quam
in
operibus
legis
homicidium
,
saith
St.
Austin
,
unadvised
anger
by
the
law
of
faith
,
is
as
a
great
sin
,
as
murther
was
by
the
law
of
Moses
.
As
some
Physicians
have
thought
,
that
in
mans
body
the
spleen
hath
very
little
use
,
and
might
well
be
spared
,
and
therefore
in
dealing
with
sundry
diseased
persons
,
they
endeavour
by
physick
to
abate
,
and
take
away
that
part
in
them
,
as
much
as
may
be
;
so
if
we
look
into
a
Christian
man
,
as
he
is
proposed
to
us
in
the
Gospel
,
we
may
justly
marvel
to
what
purpose
God
hath
planted
in
him
this
faculty
and
passion
of
anger
;
since
he
hath
so
little
use
of
it
:
and
the
Gospel
in
a
manner
doth
spiritually
diet
,
and
physick
him
for
it
,
and
endeavours
much
to
abate
,
if
not
quite
to
purge
out
that
quality
.
Beloved
we
have
hitherto
seen
who
Jacob
is
,
and
what
manner
of
man
the
Christian
is
,
that
is
described
unto
us
in
holy
Scripture
.
Let
us
a
little
consider
his
Brother
Esau
,
the
Christian
in
passage
,
and
who
commonly
in
the
account
of
the
world
goes
for
one
.
Is
he
so
gentle
and
tr●●ctable
a
creature
?
Is
his
countenance
so
smooth
,
his
body
so
free
from
gall
and
spleen
?
To
trie
this
,
as
the
Devil
sometimes
spake
unto
Job
.
Touch
him
in
his
goods
,
touch
him
in
his
body
,
and
see
if
he
will
not
curse
thee
to
thy
face
:
so
touch
this
man
a
little
in
his
goods
,
touch
him
in
his
reputation
and
honour
;
touch
him
in
any
thing
that
he
loves
,
(
for
this
is
the
only
way
to
trie
how
far
,
these
commands
of
peace
,
and
forbearance
,
and
long
suffering
prevail
with
us
,
)
and
see
if
he
will
not
forget
and
loose
all
his
patience
.
Which
of
us
is
there
that
understands
the
words
and
precepts
of
our
Saviour
in
their
literal
sense
,
and
as
they
lie
?
The
precepts
of
suffering
wrong
,
rather
then
to
go
to
law
;
of
yielding
the
coat
to
him
that
would
take
the
cloak
,
of
readiness
to
receive
more
wrongs
,
then
to
revenge
one
:
these
and
all
the
Evangelical
commands
of
the
like
nature
Interpretamento
detorquemus
.
We
have
found
out
favourable
interpretations
,
and
glosses
,
restrictions
,
and
evasions
,
to
winde
our selves
out
of
them
,
to
shift
them
all
off
,
and
put
them
by
,
and
yet
pass
for
sound
and
currant
Christians
:
we
think
we
may
be
justly
angry
,
continue
long
suits
in
law
,
call
to
the
Magistrate
for
revenge
,
yea
sometimes
take
it
into
our
own
hands
,
all
this
and
much
more
we
think
we
may
lawfully
,
and
with
good
reason
do
,
any
precept
of
Christ
to
the
contrary
notwithstanding
.
And
as
it
usually
comes
to
pass
,
the
permitting
and
tolerating
lesser
sins
,
opens
way
to
greater
,
so
by
giving
passage
,
and
inlet
to
those
lesser
impatiences
and
discontents
,
we
lay
open
a
gap
to
those
fouler
crimes
,
even
of
murther
and
bloodshed
.
For
as
men
commonly
suppose
that
all
the
former
breaches
of
our
patience
,
which
but
now
I
mentioned
,
may
well
enough
stand
with
the
duties
of
Christians
:
so
there
are
who
stay
not
here
,
but
think
,
that
in
some
cases
it
may
be
lawful
,
yea
,
peradventure
necessary
,
at
least
very
pardonable
for
Christians
privately
to
seek
each
others
blood
,
and
put
their
lives
upon
their
swords
,
without
any
wrong
to
their
vocation
;
out
of
this
have
sprung
many
great
inconveniences
,
both
private
and
publick
.
First
,
Laws
made
too
favourable
in
case
of
blood-shed
.
Secondly
,
a
too
much
facility
and
easiness
in
Princes
and
Magistrates
,
sometimes
to
give
pardon
,
and
release
for
that
crime
.
Thirdly
and
chiefly
(
for
it
is
the
special
cause
indeed
that
moved
me
to
speak
in
this
Argument
)
an
over
promptness
in
many
young-men
,
who
desire
to
be
counted
men
of
valour
and
resolution
,
upon
every
sleight
occasion
,
to
raise
a
quarrel
and
admit
of
no
other
meanes
of
composing
,
and
ending
them
but
by
sword
and
single
combat
.
Partly
therefore
to
shew
the
grievousness
&
greatness
of
this
sin
of
bloodshed
,
and
partly
to
give
the
best
counsel
I
can
for
the
restraint
of
those
conceits
and
errors
which
give
way
unto
it
,
I
have
made
choice
of
these
few
words
out
of
the
Old
Testament
which
but
now
I
read
.
In
the
New
Testament
there
is
no
precept
given
concerning
bloodshed
.
The
Apostles
seem
not
to
have
thought
,
that
Christians
ever
should
have
had
need
of
such
a
prohibition
.
For
what
needed
to
forbid
those
to
seek
each
others
blood
,
who
are
not
permitted
to
speak
over
hastily
,
one
to
another
,
when
therefore
I
had
resolved
with
my self
to
speak
something
concerning
the
sin
of
bloodshed
,
I
was
in
a
manner
constrain'd
to
reflect
upon
the
Old
Testament
,
and
make
choice
of
those
words
.
And
the
Land
cannot
be
purged
of
blood
that
is
shed
in
it
,
but
by
the
blood
of
him
that
shed
it
.
In
which
words
for
my
more
orderly
proceeding
,
I
will
observe
these
two
general
parts
:
First
,
the
greatness
of
the
sin
.
Secondly
,
the
means
to
cleanse
and
satisfie
for
the
guilt
of
it
.
The
first
,
that
is
the
greatness
of
the
sin
,
is
expressed
by
two
circumstances
.
First
,
by
the
generality
,
extent
,
and
largness
of
the
guilt
of
it
:
and
secondly
,
by
the
difficulty
of
cleansing
it
.
The
largness
and
compass
of
the
guilt
of
this
sin
,
is
noted
out
unto
us
in
the
word
Land
and
the
Land
cannot
be
purged
.
It
is
true
in
some
sense
of
all
sins
.
Nemo
sibi
uni
errat
,
no
man
sins
in
private
,
and
to
himself
alone
;
For
as
the
Scripture
notes
of
that
action
of
Jepthte
,
when
he
vowed
his
daughter
unto
God
,
That
it
became
a
Custome
in
Israel
:
so
is
it
in
all
sins
.
The
error
is
only
in
one
person
,
but
the
example
spreads
far
&
wide
,
and
thus
every
man
that
sins
,
sins
against
the
whole
Land
,
yea
against
the
whole
world
.
For
who
can
tell
how
far
the
example
and
infection
of
an
evil
action
doth
spread
?
In
other
sins
the
infection
is
no
larger
then
the
disease
:
but
this
sin
like
a
plague
:
one
brings
the
infection
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
thousands
die
for
it
,
yet
this
sin
of
bloud
diffuses
and
spreads
it self
above
all
other
sins
.
For
in
other
sins
noxa
sequitur
caput
.
The
guilt
of
them
is
confined
to
the
person
that
committed
them
.
God
himself
hath
pronounced
of
them
.
The
Son
shalt
not
bear
the
sins
of
the
Father
,
the
soul
that
sinneth
shall
die
the
death
.
But
the
sin
of
blood
seems
to
claim
an
exception
from
this
Law
.
If
by
time
i●●
be
not
purged
,
like
the
frogs
of
Egypt
,
the
whole
land
stank
of
them
.
It
leaves
a
guilt
upon
the
whole
land
in
which
it
is
committed
.
Other
sins
come
in
like
rivers
,
and
break
their
banks
to
the
prejudice
and
wrong
of
private
persons
:
but
this
comes
in
like
a
Sea
,
raging
and
threatning
to
overwhelm
whole
countreys
.
If
blood
in
any
land
do
lie
unrevenged
,
every
particular
soul
hath
cause
to
fear
,
least
part
of
the
penalty
fall
on
him
.
We
read
in
the
books
of
Kings
that
long
after
Sauls
death
God
plagued
the
Land
of
Jewry
with
three
years
famine
;
because
Saul
in
his
life
time
had
without
any
just
cause
shed
the
blood
of
some
of
the
Gibeonites
:
neither
the
famine
ceased
,
till
seaven
of
Sauls
Nephews
had
died
for
it
.
In
this
story
there
are
many
things
rare
and
worth
our
observation
.
First
,
the
Generality
and
extent
of
the
guilt
of
Blood-shed
which
is
the
cause
for
which
I
urged
it
)
it
drew
a
general
famine
on
the
whole
Land
.
Secondly
,
the
continuance
and
length
of
the
punishment
.
It
lasted
full
three
years
,
and
better
.
Thirdly
,
the
time
of
the
plague
;
it
fell
long
after
the
person
offending
was
dead
.
Fourthly
,
whereas
it
is
said
in
my
Text.
That
blood
is
cleansed
by
the
blood
of
him
that
shed
it
:
here
the
blood
of
him
that
did
this
sin
,
sufficed
not
to
purge
the
Land
from
it
.
That
desperate
and
woful
end
,
that
besel
both
Saul
and
his
Sons
in
that
last
and
fatal
battel
upon
Mount
-
Gilboah
,
a
man
might
think
had
freed
the
Land
from
danger
of
blood
:
yet
we
see
that
the
blood
of
the
Gibeonites
,
had
left
so
deep
a
stain
,
that
it
could
not
be
sponged
out
without
the
blood
of
seven
more
of
Sauls
off-spring
.
So
that
in
some
cases
it
seems
we
must
alter
the
words
of
my
Text
:
The
Land
cannot
be
purged
of
blood
,
but
by
the
blood
of
him
,
and
his
posterity
that
shed
it
.
Saint
Peter
tells
us
that
some
mens
sins
go
before
them
unto
judgement
,
and
some
mens
sins
follow
after
.
Beloved
here
is
a
sin
that
exceedes
the
members
of
this
division
,
for
howsoever
it
goes
before
,
or
after
us
unto
Judgement
:
Yet
it
hath
a
kinde
of
Ubiquity
,
and
so
runs
afore
,
so
follows
us
at
the
heels
,
that
it
stays
behinde
us
too
,
and
calls
for
vengeance
long
after
that
we
are
gone
.
Blood
unrevenged
passes
from
Father
to
Son
like
an
Heirlome
or
legacy
:
and
he
that
dies
with
blood
hanging
on
his
fingers
,
leaves
his
Off-spring
and
his
Family
as
pledges
to
answer
it
in
his
stead
.
As
an
Engineer
that
works
in
a
Mine
,
lays
a
train
,
or
kindles
a
Match
,
and
leaves
it
behinde
him
,
which
shall
take
hold
of
the
powder
long
after
he
is
gone
,
so
he
that
sheds
blood
,
if
it
be
not
be
times
purged
,
as
it
were
kindles
a
Match
able
to
blow
up
not
only
a
Parliament
,
but
even
a
whole
Land
where
blood
lies
unrevenged
.
Secondly
,
another
circumstance
serving
to
express
unto
us
the
greatness
of
this
sin
;
I
told
you
was
the
difficulty
of
cleansing
it
;
intimated
in
those
words
,
cannot
be
cleansed
but
by
the
blood
of
him
that
shed
it
.
Most
of
other
sins
have
sundry
ways
to
wash
the
guilt
away
.
As
in
the
Levitical
Law
,
the
woman
that
was
unclean
by
reason
of
Childe-bearing
,
might
offer
a
pair
of
Turtle-doves
,
or
two
young
Pigeons
:
so
he
that
travels
with
other
sins
,
hath
either
a
Turtle
or
a
Pigeon
,
he
hath
more
ways
then
one
to
purifie
him
:
prayer
unto
God
,
or
true
repentance
,
or
satisfaction
to
the
party
wronged
,
or
bodily
affliction
,
or
temporary
mulct
.
But
,
he
that
travels
with
the
sin
of
Blood
,
for
him
there
remains
no
sacrifice
for
sin
,
but
a
fearful
expectation
of
vengeance
,
he
hath
but
one
way
of
cleansing
,
onely
his
blood
,
the
blood
of
him
that
shed
it
.
The
second
general
part
which
we
considered
in
these
words
,
was
,
that
one
mean
which
is
left
to
cleanse
blood
exprest
in
the
last
words
,
the
blood
of
him
that
shed
it
.
The
Apostle
to
the
Hebrews
speaking
of
the
sacrifices
of
the
Old
Testament
,
notes
that
without
blood
,
there
was
no
cleansing
no
forgiveness
.
He
spake
it
only
of
the
blood
of
beasts
of
Bulls
and
Goats
,
who
therefore
have
their
blood
that
they
might
shed
it
in
mans
service
,
and
for
mans
use
.
But
among
all
the
Levitical
Sacrifices
there
was
not
one
to
cleanse
the
man-slayer
:
For
the
blood
of
the
cattle
upon
a
thousand
Hills
was
not
sufficient
for
this
,
yet
was
that
sin
to
be
purged
with
blood
too
,
and
that
by
a
more
constant
and
perpetual
Law
,
then
that
of
Sacrifices
.
For
the
cleansing
of
other
sins
by
blood
is
done
away
;
the
date
of
it
is
out
;
but
to
cleanse
blood
by
blood
remains
as
a
Law
to
our
times
,
and
so
shall
unto
the
worlds
end
,
sanguine
quaerendi
reditus
,
out
of
blood
no
way
to
get
but
by
blood
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
saith
S.
Basil
,
hast
thou
shed
blood
?
wouldst
thou
be
free
from
the
guilt
of
it
.
Thy
best
way
is
to
be
a
Martyr
,
and
shed
thy
blood
for
Christs
sake
.
Now
that
what
I
have
to
say
may
the
better
be
conceived
and
lodged
up
in
your
memories
,
I
will
comprehend
and
order
all
that
I
will
speak
to
under
three
heads
.
First
I
will
in
General
yet
a
little
further
,
briefly
shew
how
great
a
sin
the
sin
of
blood
is
.
Secondly
I
will
speak
of
the
redress
of
some
misorders
very
frequent
in
our
age
which
give
way
to
this
sin
,
especially
private
revenge
and
single
combat
.
Thirdly
I
will
touch
at
the
means
of
taking
the
guilt
of
blood
away
,
which
here
the
holy
Ghost
commends
to
those
which
are
set
in
authority
to
that
purpose
.
And
first
of
the
greatness
of
the
crime
and
sin
of
blood
.
Of
sins
in
holy
Scripture
there
be
two
sorts
recorded
.
One
sort
is
a
silent
,
dumb
and
quiet
sin
.
God
doth
as
it
were
seek
after
it
to
finde
it
,
as
the
people
did
after
Saul
,
when
he
was
hidden
amongst
the
stuff
.
Of
this
nature
are
the
ordinary
sins
of
our
life
,
which
do
more
easily
finde
pardon
at
the
hands
of
God
;
but
there
is
a
second
sort
of
sin
,
which
is
a
vocal
and
a
crying
sin
,
a
sin
like
that
importunate
widow
in
the
Gospel
,
that
will
not
suffer
the
Judge
to
be
quiet
,
till
he
hath
done
justice
:
and
those
are
the
more
heavy
and
grievouser
sins
of
our
lives
.
Of
this
second
sort
,
there
are
two
sins
,
to
which
the
Scripture
doth
attribute
this
crying
faculty
.
First
the
sin
of
Sodom
;
For
so
God
tells
Abraham
,
The
cry
of
Sodom
and
Gomorrha
is
come
up
before
me
.
The
second
is
the
sin
of
which
I
am
now
to
speak
,
the
sin
of
Blood-shed
.
For
so
God
tells
Cain
.
The
voice
of
thy
brothers
blood
cryes
unto
me
from
the
earth
,
The
sin
of
Adam
in
Paradise
doubtless
was
a
great
and
hainous
sin
,
which
hath
thus
made
us
all
the
children
of
death
,
yet
it
seems
to
be
but
of
the
rank
of
mute
sins
,
and
to
have
had
no
voyce
to
betray
it
,
God
comes
unto
Adam
,
convents
him
,
examines
him
as
if
he
had
not
known
it
,
and
seems
not
to
believe
any
such
thing
was
done
,
till
himself
had
confessed
it
.
But
blood
is
an
unmannerly
,
importunate
,
and
clamorous
sin
,
God
shall
not
need
to
come
and
enquire
after
it
,
it
will
come
up
unto
him
,
and
cry
as
the
souls
do
under
the
altar
in
the
Revelation
.
How
long
Lord
,
how
long
?
Nec
patimur
—
iracunda
Deum
ponere
fulmina
,
suffers
not
God
to
forget
judgement
,
or
entertain
a
thought
of
mercy
.
To
satisfie
therefore
the
cry
of
this
importunate
sin
,
and
to
shew
men
the
grievousness
of
it
,
the
Laws
of
God
and
men
have
wonderfully
conspired
in
the
avenging
of
blood
;
by
what
means
,
or
by
what
creature
soever
it
were
shed
.
Beasts
,
unreasonable
creatures
,
though
whatsoever
they
do
,
they
cannot
be
said
to
sin
:
for
whatsoever
they
do
,
they
do
by
force
of
that
natural
instinct
,
by
which
they
are
guided
,
and
led
as
by
their
proper
law
:
yet
mans
blood
if
they
shed
it
,
is
revenged
upon
them
.
God
himself
is
the
Author
of
this
law
,
(
Gen.
9.
)
where
he
tells
Noah
;
The
blood
of
your
lives
I
will
require
,
at
the
hands
of
every
beast
will
I
require
it
.
And
accordingly
in
the
21.
of
Exodus
,
he
precisely
enacts
a
law
.
De
Bove
petulco
,
If
an
Oxe
gore
a
man
that
he
die
,
the
Oxe
shall
be
slain
,
and
the
flesh
cast
away
as
an
abomination
.
The
laws
of
Natural
men
,
who
had
no
knowledge
of
God
,
come
little
behinde
this
;
yea
,
they
may
seem
to
have
gone
before
it
in
severe
revenging
of
blood
:
for
amongst
the
laws
,
by
which
Athens
that
famous
city
of
Greece
was
governed
,
there
was
one
,
that
if
a
Wall
by
chance
had
fallen
down
,
and
slain
a
man
as
the
tower
of
Siloam
did
,
of
which
we
read
in
the
Gospel
;
that
then
the
Judges
should
sit
,
and
formally
arraign
that
wall
,
condemn
it
,
and
throw
the
stor●●s
of
it
out
of
the
Countrey
.
This
so
formal
proceeding
against
unreasonable
,
against
dull
and
senseless
creatures
,
hath
been
thus
joyntly
both
by
God
and
man
practised
only
for
our
example
,
to
teach
us
how
precious
the
life
of
man
ought
to
be
in
our
eyes
:
and
it
resembles
that
action
of
Christ
in
the
Gospel
,
where
for
our
instruction
he
curses
the
barren
fig
tree
:
Sterilitas
nostra
in
ficu
vapulat
,
&c.
Now
as
exemplary
justice
is
severely
done
on
these
creatures
for
mans
instruction
:
so
much
more
if
man
himself
kept
not
his
hands
clean
from
blood
,
did
the
laws
of
God
proceed
with
much
strictness
and
severity
:
for
to
say
nothing
of
gross
,
malicious
,
and
wilful
murther
;
if
a
man
only
in
his
haste
strook
another
with
a
weapon
,
or
with
a
stone
,
so
that
he
died
,
though
the
striker
intended
but
to
hurt
,
yet
he
was
to
die
for
it
.
That
he
did
it
in
anger
,
that
he
did
it
in
his
drink
,
that
he
did
it
provok't
,
that
he
did
it
in
defence
of
his
honour
,
and
reputation
:
none
of
all
these
pretenses
might
excuse
him
.
Nay
,
which
is
yet
more
,
God
himself
propounds
the
case
;
If
saith
he
,
a
man
cleaving
wood
his
axe
head
flie
off
,
and
hit
his
neighbour
,
so
that
he
kills
him
,
except
he
could
recover
one
of
the
Cities
of
Refuge
,
he
was
to
die
:
and
having
recovered
a
city
of
refuge
,
if
before
the
death
of
the
high
Priest
,
he
were
taken
without
the
walls
of
the
city
,
he
was
to
die
.
So
strickt
was
God
in
the
case
of
chance-medly
,
(
as
they
call
it
,
)
in
a
case
which
he
takes
unto
himself
,
and
makes
himself
the
Author
of
.
For
in
the
21.
of
Exodus
,
speaking
of
the
man
that
thus
sheds
blood
by
chance
and
unwittingly
,
his
words
are
these
;
If
a
man
lie
not
in
wait
sed
Deus
objecerit
manui
ejus
,
but
God
put
him
into
his
hands
,
I
will
appoint
him
a
city
of
refuge
to
flie
unto
.
In
which
words
God
acknowledges
,
that
he
who
thus
dies
by
chance
,
dies
by
his
providence
,
and
not
by
the
sin
of
him
that
slue
him
.
If
God
(
saith
he
)
shall
put
him
into
his
hands
;
yet
you
see
,
what
a
penalty
he
layes
upon
the
innocent
instrument
of
such
blood
shed
.
The
blood
that
is
shed
in
battle
,
and
in
times
of
lawful
war
you
all
suppose
as
lawfully
shed
.
Yet
notwithstanding
Moses
in
the
16.
of
Numbers
,
gives
charge
,
that
the
souldiers
returning
from
battel
,
should
stay
a
while
without
the
Camp
,
even
seven
days
,
until
they
were
cleansed
.
Again
,
when
David
advised
with
himself
about
the
building
of
an
house
unto
God
,
he
sends
him
word
to
lay
by
all
thought
of
that
:
he
was
no
fit
person
to
do
it
;
and
he
gives
the
reason
of
it
.
Quia
vir
bellorum
&
sanguinum
es
tu
.
For
thou
art
a
man
hast
shed
much
blood
,
and
fought
many
battels
.
Beloved
the
battels
which
David
fought
were
called
the
Lords
battels
,
and
therefore
whatsoever
he
did
in
that
kinde
,
he
had
doubtless
very
good
warrant
to
do
:
and
yet
you
see
,
that
it
is
an
imputation
to
him
,
that
he
shed
blood
,
though
lawfully
,
ut
fundi
sanguis
ne
juste
quidem
,
sine
aliquâ
injustitiâ
possit
;
so
that
it
seems
blood
cannot
be
so
justly
shed
,
but
that
it
brings
with
it
some
stain
and
spot
of
injustice
.
All
this
have
I
said
to
raise
up
in
you
as
much
as
possibly
I
can
,
a
right
conceit
of
the
height
and
hainousness
of
this
sin
,
and
further
,
yet
to
effect
this
in
you
,
as
in
the
beginning
and
entrance
into
my
discourse
,
I
briefly
toucht
at
two
reasons
,
shewing
the
greatness
of
this
sin
,
occasion'd
therunto
by
the
words
of
my
text
:
so
will
I
as
briefly
touch
at
the
two
more
tending
to
the
same
purpose
;
one
drawn
from
respect
of
the
wrong
,
which
by
this
sin
is
done
unto
God
;
another
from
the
wrong
done
to
our selves
.
And
first
,
what
wrong
is
done
unto
God
,
God
himself
shews
us
in
the
9.
of
Genesis
:
where
giving
this
for
an
everlasting
law
.
He
that
sheddeth
mans
blood
,
by
man
let
his
blood
be
shed
;
he
presently
addes
the
reason
of
it
.
For
in
the
image
of
God
made
he
man
:
we
shall
the
better
understand
the
force
of
this
reason
,
if
we
a
little
look
into
civil
actions
.
It
is
the
usual
manner
of
subjects
,
when
they
rebel
against
the
Prince
,
to
think
they
cannot
more
effectually
express
their
hate
;
then
by
disgracing
,
breaking
,
throwing
down
the
statues
and
images
erected
to
his
honor
.
The
citizens
of
Antioch
in
a
sedition
against
Theodosius
the
Emperor
,
in
one
night
disgracefully
threw
down
all
his
statues
,
which
fact
of
theirs
caus'd
S.
Chrysostom
at
that
time
preacher
to
that
city
,
to
make
those
famous
Sermons
,
which
from
that
action
to
this
day
are
called
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
statues
.
This
by
so
much
the
more
is
counted
a
great
offence
,
because
next
unto
wronging
and
disgracing
the
very
person
of
the
Prince
,
a
greater
insolence
cannot
be
offered
.
For
it
expresseth
with
what
welcome
they
would
entertain
him
,
if
they
had
him
in
their
power
.
Beloved
man
is
the
image
of
his
maker
erected
by
him
as
a
Statue
of
his
honour
.
He
then
that
shall
despitefully
handle
,
batter
and
deface
it
,
how
can
he
be
counted
otherwise
then
guilty
of
highest
Treason
against
his
Maker
.
Rebellion
,
saith
Samuel
to
Saul
,
is
like
the
sin
of
superstition
and
Idolatry
.
The
sin
of
blood
therefore
equals
the
sin
Idolatry
,
since
there
cannot
be
a
greater
sin
of
Rebellion
against
God
,
then
to
deface
his
image
.
Idolatry
through
ignorance
sets
up
a
false
image
of
God
,
but
this
sin
through
malice
defaces
,
pulls
down
the
true
.
Amongst
the
heathen
,
sometimes
the
statues
of
the
Emperours
were
had
in
such
respect
,
that
they
were
accounted
sanctuaries
,
and
such
as
for
offence
fled
unto
them
,
it
was
not
lawful
to
touch
.
Beloved
,
such
honour
ought
we
to
give
unto
a
man
,
that
if
he
have
offended
us
,
yet
the
image
of
God
which
shines
in
him
ought
to
be
as
a
sanctuary
unto
him
,
to
save
him
from
our
violence
,
an
admonitioner
unto
us
,
that
we
ought
not
to
touch
him
.
A
second
reason
.
yet
further
shewing
the
hainousness
of
this
sin
,
is
drawn
from
the
wrong
which
is
done
to
our selves
.
All
other
wrongs
whatsoever
they
be
admit
of
some
recompence
.
Honors
,
wealth
,
preferments
,
if
they
be
taken
from
us
,
they
may
return
as
they
did
unto
Job
in
far
greater
measure
,
and
the
party
wronged
may
receive
full
and
ample
satisfaction
;
but
what
recompence
may
be
made
to
a
man
for
his
life
?
When
that
is
gone
,
all
the
Kingdomes
which
our
Saviour
saw
in
the
Mount
,
and
the
glory
of
them
,
are
nothing
worth
,
neither
is
all
the
world
,
all
the
power
of
men
and
Angels
able
to
give
the
least
breath
to
him
that
hath
lost
it
.
Nothing
under
God
is
able
to
make
satisfaction
for
such
a
wrong
:
the
revenge
that
is
taken
afterward
upon
the
party
that
hath
done
the
wrong
,
cannot
be
counted
a
recompence
.
That
is
done
In
terrorem
viventium
,
non
in
subsidium
mortuorum
.
It
serves
to
deter
the
living
from
committing
the
like
outrage
,
but
it
can
no
way
help
him
that
is
dead
:
David
at
the
same
time
committed
two
sins
,
great
sins
,
Murther
and
Adultery
;
the
reward
of
either
of
which
by
Gods
law
,
is
nothing
else
but
death
.
Yet
for
his
Adultery
he
seems
to
make
some
satisfaction
to
the
party
wronged
;
for
the
text
notes
that
David
took
her
to
his
wife
,
made
her
his
Queen
,
and
that
he
went
in
unto
her
,
comforted
her
:
all
which
may
well
be
counted
at
least
a
part
of
recompence
.
But
for
dead
Vrias
what
means
could
David
make
to
recompence
,
to
comfort
him
.
For
this
cause
I
verily
suppose
it
is
,
that
in
his
penitential
Psalm
,
wherein
he
bewails
his
sin
,
he
makes
no
particular
confession
,
no
mention
of
his
Adultery
:
but
of
the
other
,
of
blood
,
he
is
very
sensible
,
and
expresly
prayes
against
it
.
Deliver
me
from
blood
guiltiness
,
O
God
,
thou
God
of
my
salvation
;
as
if
Adultery
in
comparison
of
murder
were
no
crime
at
all
.
I
am
sorry
I
should
have
any
just
occasion
amongst
Christian
men
,
so
long
to
insist
upon
a
thing
so
plain
;
and
shew
that
the
sin
of
blood
is
a
great
and
hainous
sin
.
But
he
that
shall
look
into
the
necessities
of
these
times
,
shall
quickly
see
that
there
is
a
great
cause
,
why
this
doctrine
should
be
very
effectually
prest
.
For
many
things
are
even
publickly
done
,
which
in
part
argue
that
men
esteem
of
this
sin
much
more
sleightly
then
they
ought
.
Aristotle
observed
it
of
Phaleas
,
(
one
that
took
upon
him
,
to
prescribe
laws
,
by
which
a
common
wealth
might
as
he
thought
,
well
be
governed
,
)
that
he
had
taken
order
for
the
preventing
of
smaller
faults
,
but
he
left
way
enough
open
to
greater
crimes
.
Beloved
,
the
error
of
our
laws
is
not
so
great
as
that
of
Phaleas
was
,
yet
we
offend
too
,
though
on
the
contrary
,
and
the
less
dangerous
side
;
for
great
and
grievous
sins
are
by
them
providently
curbed
,
but
many
inferiour
crimes
finde
many
times
too
free
passage
.
Murther
,
though
all
be
abominable
,
yet
there
are
degrees
in
it
,
some
is
more
hainous
then
other
.
Gross
,
malicious
,
premeditated
and
wilful
murther
,
are
by
our
laws
,
so
far
as
humane
wisdome
can
provide
,
sufficiently
prevented
:
but
murders
done
in
haste
,
or
besides
the
intent
of
him
that
did
it
,
or
in
point
of
honour
,
and
reputation
,
these
finde
a
little
too
much
favour
;
or
laws
in
this
respect
are
somewhat
defective
,
both
in
preventing
that
it
be
not
done
,
and
punishing
it
when
it
is
done
;
men
have
thought
themselves
wiser
then
God
,
presumed
to
moderate
the
unnecessary
severity
(
as
they
seem
to
think
)
of
his
laws
.
And
hence
it
comes
to
pass
,
that
in
military
companies
,
and
in
all
great
cities
and
places
of
Mart
and
concourse
few
moneths
,
yea
,
few
weeks
pass
without
some
instance
and
example
of
blood-shed
,
either
by
suddain
quarrel
,
or
by
challenge
to
Duel
and
single
combate
.
How
many
examples
in
a
short
space
have
we
seen
of
young
men
,
men
of
hot
and
fiery
disposition
,
mutually
provoking
and
disgracing
each
other
,
and
then
taking
themselves
bound
in
high
terms
of
valour
,
and
honour
,
to
end
their
quarrels
by
their
swords
?
That
therefore
we
may
the
better
discover
,
the
unlawfulness
of
challenge
and
private
combate
;
let
us
a
little
enquire
and
examine
in
what
cases
blood
may
lawfully
,
and
without
offence
be
shed
;
that
so
we
may
see
where
,
amongst
these
,
single
combate
may
finde
its
place
.
The
Manichees
were
of
opinion
that
it
was
not
lawful
to
violate
any
thing
in
which
there
was
life
,
and
therefore
they
would
not
pull
a
branch
from
a
tree
,
because
foresooth
there
was
life
in
it
.
To
think
that
mans
life
may
be
in
no
case
taken
from
him
,
is
but
a
branch
of
Manichisme
:
and
the
words
of
my
text
do
directly
cross
it
,
where
it
is
laid
down
,
that
for
the
cleansing
of
blood
,
blood
may
and
must
be
shed
.
For
the
avoiding
therefore
of
the
extream
,
we
are
to
note
that
the
lawful
causes
of
bloodshed
are
either
publick
or
private
,
publick
cases
are
two
:
First
in
case
of
Justice
,
when
a
malefactor
dies
for
his
sin
by
the
hand
of
the
Magistrate
.
Secondly
in
case
of
publick
war
and
defence
of
our
Countrey
,
for
the
Doctrine
of
Christ
is
not
(
as
some
have
supposed
)
an
enemy
to
Souldiership
,
and
Military
Discipline
.
When
John
the
Baptist
began
to
Preach
Repentance
,
and
amendment
of
Life
;
amongst
those
that
came
forth
to
understand
and
learn
their
duty
,
the
Text
saith
that
the
Souldiers
came
and
ask't
him
Master
what
shall
we
do
.
And
John
wills
them
not
to
lay
down
their
weapons
;
or
to
take
another
course
of
life
(
which
he
ought
and
would
have
done
,
if
that
course
had
been
unlawful
)
but
he
instructs
them
rather
in
their
calling
.
For
he
gives
them
these
two
Lessons
,
Do
no
man
wrong
,
And
be
content
with
your
pay
,
your
wages
.
Then
which
there
could
not
have
been
better
,
or
more
pertinent
counsel
given
to
Souldiers
,
they
being
the
two
principal
vices
of
Souldiers
to
wrong
places
where
they
live
by
forrage
,
and
pillage
and
to
mutiny
in
dislike
of
their
pay
.
When
Saint
Peter
came
to
Preach
to
the
Centurion
in
the
Acts
we
finde
not
a
syllable
in
all
that
Sermon
prejudicial
to
a
Souldiers
profession
.
And
therefore
accordingly
in
the
times
of
the
Primitive
Church
Christians
served
even
under
Heathen
Emperours
,
and
that
with
the
approbation
of
God
himself
.
For
in
the
Ecclesiastick
story
we
read
of
the
Legio
Fulminatrix
of
a
band
of
Souldiers
called
the
Thundring
Band.
Because
that
at
what
time
Marcus
the
Emperour
lying
with
his
Army
in
Germanie
was
afflicted
with
a
great
drought
,
and
in
great
danger
of
the
enemy
,
when
they
were
now
about
to
joyn
battel
,
the
Christian
Souldiers
,
(
that
Band
)
fell
flat
on
their
faces
,
and
by
their
instant
prayers
obtained
of
God
a
great
Tempest
which
to
the
Emperour
and
his
army
,
brought
store
of
cold
refreshing
water
,
but
upon
the
enemy
nothing
else
but
fire
and
whirl-wind
.
The
Emperors
Epistle
in
which
this
story
is
related
,
is
this
day
extant
,
recovered
by
Justin
Martyr
,
who
lived
about
the
time
the
thing
was
done
:
wherefore
we
may
not
doubt
of
the
lawfulness
of
that
profession
,
which
it
hath
pleased
God
thus
to
grace
,
and
honour
with
such
a
miracle
.
Besides
these
two
there
are
no
other
publick
causes
of
blood-shed
.
As
for
the
causes
in
private
,
I
know
but
one
,
and
that
is
when
a
man
is
set
upon
and
forced
to
it
,
in
his
own
defence
.
If
a
thief
be
robbing
in
the
night
,
and
be
slain
,
the
Law
of
God
acquits
him
that
did
it
:
and
by
the
Roman
Laws
,
Nocturnum
furem
quomodo
libet
,
diurnum
si
se
telo
defenderit
,
it
was
lawful
to
kill
a
thief
by
night
at
any
hand
,
and
by
day
if
he
used
his
weapon
,
of
private
blood-shed
there
is
no
cause
but
this
&
this
we
must
needs
allow
of
.
For
in
all
other
private
necessities
into
which
we
may
be
driven
,
the
Law
and
Magistrate
have
place
to
whom
we
must
repair
for
remedy
:
but
in
case
of
defence
of
life
against
sudden
on
set
,
no
law
can
be
made
except
we
would
make
a
Law
to
yield
our
throats
to
him
that
would
cut
them
,
or
our
Laws
were
like
the
Prophet
that
came
to
Jeroboam
at
Bethel
,
and
could
dry
up
mens
arms
that
offered
violence
,
wherefore
all
cause
of
death
,
one
onely
excepted
,
is
publick
and
that
for
great
reason
.
For
to
die
is
not
a
private
action
to
be
undertaken
at
our
own
,
or
at
any
other
private
mans
pleasure
,
and
discretion
.
For
as
we
are
not
born
unto
our selves
alone
,
but
for
the
service
of
God
and
the
common-wealth
in
which
we
live
:
so
no
man
dies
to
himself
alone
but
with
the
damage
and
loss
of
that
Church
or
common-wealth
of
which
he
is
a
member
.
Wherefore
it
is
not
left
to
any
private
mans
power
to
dispose
of
any
mans
life
,
no
not
to
our
own
,
only
God
and
the
Magistrate
may
dispose
of
this
.
As
Souldiers
in
the
camp
must
keep
their
standing
,
neither
may
they
move
or
alter
,
but
by
direction
from
the
captain
:
so
is
it
with
us
all
.
Our
life
is
a
warfare
and
every
man
in
the
world
hath
his
station
,
and
place
from
whence
he
may
not
move
at
his
own
,
or
at
another
mans
pleasure
,
but
only
at
the
direction
and
appointment
of
God
,
his
General
,
or
of
the
Magistrates
,
which
are
as
Captains
&
Lievtenants
under
him
.
Then
our
lawful
times
of
death
are
either
when
our
day
is
come
,
or
to
fall
in
battel
,
or
for
misdemeanor
to
be
cut
off
by
the
publick
hand
of
Justice
,
Ut
qui
vivi
prodesse
noluerunt
,
eorum
morte
respub
,
utatur
.
He
which
otherwise
dies
,
comes
by
surreption
and
stealth
,
and
not
warrantably
unto
his
end
.
And
though
we
have
spoken
something
in
Apology
and
defence
of
War
,
yet
you
may
not
think
,
that
in
time
of
War
your
hands
are
loose
,
and
that
you
may
at
your
pleasure
shed
the
blood
of
your
enemy
.
Misericorditer
etiam
bella
gerantur
,
saith
S.
Austine
,
even
in
war
and
battel
there
is
room
for
thoughts
of
peace
and
mercy
and
therefore
many
of
the
ancient
Heroes
renowned
Souldiers
and
Captains
were
very
conscientious
of
shedding
the
blood
of
their
enemies
,
except
it
were
in
battel
,
and
when
therewas
no
remedy
to
avoid
it
.
In
that
mortal
battel
,
Sam.
2.
between
the
Servants
of
David
and
the
servants
of
Isbosheth
;
the
Scripture
reports
that
Abner
fled
,
And
Azael
Joabs
brother
following
him
hard
at
heels
to
kill
him
,
Abner
advises
him
twise
,
Turn
aside
,
saith
he
,
why
should
I
smite
thee
to
the
ground
.
But
when
Azahel
would
not
hearken
but
followed
him
still
for
his
blood
,
then
he
stroke
him
with
his
spear
,
that
he
died
.
In
the
time
of
War
when
he
might
lawfully
have
done
it
,
in
the
fury
of
the
battel
Abner
would
not
shed
blood
,
but
by
constraint
.
Xenophon
would
make
us
believe
that
the
Souldiers
in
Cyrus
his
army
were
so
well
disciplin'd
,
that
one
of
them
in
time
of
the
battel
,
having
lift
up
his
arm
to
strike
his
enemy
,
hearing
the
Trumpet
begin
to
sound
the
retreat
,
let
fall
his
arm
and
willingly
lost
his
blow
because
he
thought
the
time
of
striking
was
now
past
:
So
far
were
these
men
from
thinking
it
lawful
to
shed
the
blood
of
a
Subject
in
the
time
of
peace
,
that
they
would
not
shed
the
blood
of
an
enemy
in
time
of
war
except
it
were
in
the
field
.
J.
Cesar
was
one
of
the
greatest
,
&
stoutest
Captains
that
ever
was
in
the
World
,
he
stood
the
shock
of
fifty
set
battels
,
besides
all
sieges
and
outroads
,
he
took
a
thousand
Cities
and
walled
Towns
;
he
overrun
three
hundred
severall
countreyes
,
and
in
his
wars
were
slain
well
near
twelve
hundred
thousand
men
,
besides
all
those
that
died
in
the
civil
wars
,
which
were
great
numbers
,
yet
this
man
protested
of
himself
,
and
that
most
truly
that
he
never
drew
blood
but
in
the
field
,
nunquam
nisi
in
acie
stantem
never
slew
any
man
,
but
in
a
set
battel
,
I
have
been
a
little
the
bolder
in
bringing
these
instances
of
heathen
men
.
First
,
because
the
Doctrine
of
Christ
,
through
error
is
counted
an
enemy
to
policie
of
War
and
Martial
Discipline
.
Secondly
,
because
we
have
found
out
many
distinctions
,
and
evasions
to
elude
the
precepts
of
our
Blessed
Saviour
and
his
Apostles
.
For
as
it
hath
been
observed
of
the
God-makers
,
I
mean
the
Painters
and
Statuaries
among
the
heathen
,
they
were
wont
many
times
to
paint
their
Goddesses
like
their
mistresses
,
and
then
think
them
most
fair
,
when
they
were
most
like
what
they
best
loved
:
so
is
it
with
many
professors
of
Christian
Religion
they
can
temper
the
precepts
of
it
to
their
liking
,
and
lay
upon
them
glosses
and
interpretations
as
it
were
colours
,
and
make
it
look
like
what
they
love
.
Thirdly
,
because
it
is
likely
that
the
examples
of
these
men
will
most
prevail
with
those
to
whom
I
speak
as
being
such
to
whom
above
all
they
affect
to
be
most
like
.
Except
therefore
it
be
their
purpose
to
hear
no
other
Judgement
but
only
their
own
unruly
and
misorderly
affections
;
it
cannot
but
move
them
to
see
the
examples
of
men
guided
only
by
the
light
of
reason
,
of
men
I
say
the
most
famous
in
all
the
world
for
valour
and
resolution
to
run
so
mainly
against
them
.
To
come
then
unto
the
question
of
Duels
;
both
by
the
light
of
reason
,
and
by
the
practice
of
men
it
doth
appear
,
that
there
is
no
case
,
wherein
subjects
may
privatly
seek
each
others
lives
.
There
are
extant
the
Laws
of
the
Jews
framed
by
God
himself
.
The
Laws
of
the
Roman
Empire
made
partly
by
the
Ethnick
,
partly
by
Christian
Princes
;
A
great
part
of
the
Laws
of
Sparta
,
and
Athens
(
two
warlike
Common-Wealths
especially
the
former
)
lie
dispersed
in
our
books
:
yet
amongst
them
all
is
there
not
a
Law
or
Custome
that
permits
this
liberty
to
Subjects
.
The
reason
of
it
I
conceive
,
is
very
plain
.
The
principal
thing
next
under
God
by
which
a
Common-Wealth
doth
stand
is
the
Authority
of
the
Magistrate
whose
proper
end
is
to
compose
,
and
end
quarrels
between
man
and
man
upon
what
occasion
soever
they
grow
;
For
were
men
peaceable
,
were
men
not
injurious
one
to
another
,
there
were
no
use
of
Government
.
Wherefore
to
permit
men
in
private
to
try
their
own
rights
,
or
to
avenge
their
own
wrongs
,
and
so
to
decline
the
sentence
of
the
Magistrate
is
quite
,
to
cut
off
all
use
of
Authority
.
Indeed
it
hath
been
sometimes
seen
that
the
event
of
a
battel
by
consent
of
both
armies
,
hath
been
put
upon
single
combat
,
to
avoid
further
effusion
of
blood
:
but
combats
betwixt
Subjects
for
private
causes
till
these
later
ages
of
the
world
was
never
allowed
.
Yet
I
must
confess
the
practice
of
it
is
very
Ancient
.
For
Cain
the
second
man
in
the
world
was
the
first
Duelist
,
the
first
that
ever
challenged
the
field
(
in
the
fourth
of
Genesis
)
the
Text
saith
,
That
Cain
spake
unto
his
Brother
,
and
when
they
were
in
the
field
he
arose
and
slew
him
.
The
Septuagint
,
to
make
the
sense
more
plain
do
adde
another
clause
,
and
tell
us
what
it
was
he
said
unto
his
Brother
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Let
us
go
out
into
the
field
,
and
when
they
were
in
the
field
,
he
arose
and
slew
him
.
Let
us
go
out
into
the
field
,
it
is
the
very
form
and
proper
language
of
a
challenge
.
Many
times
indeed
our
Gallants
can
formalize
in
other
words
,
but
evermore
the
substance
,
and
usually
the
very
words
are
no
other
but
these
of
Cains
,
Let
us
go
out
into
the
field
.
Abel
I
perswade
my self
understood
them
not
as
a
challenge
:
for
had
he
so
done
,
he
would
have
made
so
much
use
of
his
discretion
,
as
to
have
refused
it
,
yet
can
we
not
chuse
but
acknowledge
a
secret
Judgement
of
God
in
this
that
the
words
of
Cain
,
should
still
be
so
Religiously
kept
till
this
day
as
a
Proem
and
Introduction
to
that
action
,
which
doubtless
is
no
other
,
then
what
Cains
was
.
When
therefore
our
Gallants
are
so
ready
to
challenge
the
field
,
and
to
go
into
the
field
,
Let
them
but
remember
whose
words
they
use
,
and
so
accordingly
think
of
their
action
.
Again
,
notwithstanding
,
Duels
are
of
so
ancient
and
worshipful
a
Parentage
,
yet
could
they
never
gain
so
good
acceptance
as
to
be
permitted
,
much
less
to
be
counted
lawful
in
the
civil
part
of
the
world
till
barbarisme
had
overran
it
.
About
five
or
six
hundred
years
after
Christ
at
the
fall
of
the
Roman
Empire
aboundance
of
rude
and
barbarous
people
brake
in
and
possest
the
civiler
part
of
the
world
;
who
abolishing
the
ancient
Laws
of
the
Empire
,
set
up
many
strange
customs
in
their
rooms
.
Amongst
the
rest
for
the
determining
of
quarrels
that
might
arise
in
case
of
doubtful
title
,
or
of
false
accusation
or
the
like
,
they
put
themselves
upon
many
unusual
forms
of
Tryal
;
as
to
handle
red
hot
Iron
,
to
walk
bare
foot
on
burning
coals
,
to
put
their
hands
and
feet
in
scalding
water
,
and
many
other
of
the
like
nature
,
which
are
reckoned
up
by
Hottoman
a
French
Lawyer
:
For
they
presumed
so
far
on
Gods
providence
,
that
if
the
party
accused
were
innocent
,
he
might
do
any
of
these
without
any
smart
,
or
harm
.
In
the
same
cases
,
when
by
reason
of
unsufficient
,
and
doubtful
evidence
,
the
Judges
could
not
proceed
to
sentence
,
as
somtimes
it
falls
out
and
the
parties
contending
would
admit
of
no
reasonable
composition
,
Their
manner
was
to
permit
them
to
trie
it
out
by
their
swords
.
That
so
the
Conqueror
might
be
thought
to
be
in
the
right
.
They
permitted
,
Isay
,
thus
to
do
.
For
at
the
best
't
was
but
a
permission
to
prevent
farther
mischief
;
For
to
this
end
sometimes
some
known
abuses
are
tolerated
:
So
God
permitted
the
Jews
upon
sleight
occasions
to
put
their
wives
away
,
Because
he
saw
that
otherwise
,
their
exorbitant
lusts
would
not
be
bounded
within
these
limits
,
which
he
in
Paradise
in
the
beginning
had
ser.
And
it
is
observed
of
the
wise
men
which
had
the
managing
and
bringing
up
of
Nero
the
Emperor
,
that
they
suffered
him
to
practice
his
lusts
upon
Acte
one
of
his
Mothers
Chamber-maids
,
Ne
in
stupra
foeminarum
illustrium
perrumperet
si
ill
â
libidine
prohiberetur
.
Least
if
he
were
forbidden
that
,
he
should
turn
his
lust
upon
some
of
the
Noble
Women
,
permission
and
toleration
warrants
not
the
goodness
of
any
action
.
But
as
Caiphas
said
better
one
man
die
then
all
the
people
perish
;
so
they
that
first
permitted
Duels
seem
to
have
thought
:
better
one
or
two
mutinous
persons
,
and
disorderly
die
in
their
folly
,
then
the
whole
Common-Wealth
be
put
into
tumult
and
combustion
:
yet
even
by
these
men
it
was
never
so
promiscuously
tolerated
that
every
hasty
couple
,
upon
the
venting
of
a
little
choler
,
should
presently
draw
their
swords
,
but
it
was
a
publick
or
solemn
action
,
done
by
order
,
with
inspection
,
either
of
the
Prince
himself
,
or
of
some
other
Magistrate
,
appointed
to
order
it
.
Now
certainly
there
can
be
no
very
great
reason
for
that
action
,
which
was
thus
begun
by
Cain
,
and
continued
only
by
Goths
and
Vandals
and
meer
Barbarisme
.
Yet
that
we
may
a
little
better
acquaint
our selves
with
the
quality
of
it
,
Let
us
a
little
examine
the
causes
and
pretences
which
are
brought
by
them
who
call
for
trial
by
single
combat
.
The
causes
are
usually
two
.
First
,
disdain
to
seem
to
do
or
suffer
any
thing
for
fear
of
death
.
Secondly
,
point
of
Honour
,
and
not
to
suffer
any
contumely
,
and
indignity
,
especially
if
it
bring
with
it
disreputation
,
and
note
of
cowardise
.
For
the
first
disdain
to
fear
death
.
I
must
confess
I
have
often
wondered
with
my self
,
how
men
durst
die
so
ventrously
except
they
were
sure
they
died
well
.
In
aliis
rebus
siquid
erratum
est
potest
post
modum
corrigi
,
in
other
things
which
are
learnt
by
practising
,
if
we
mistak
we
may
amend
it
:
for
the
errour
of
a
former
Action
may
be
corrected
in
the
next
.
We
learn
then
by
erring
,
and
men
come
at
length
not
to
erre
,
by
having
often
erred
.
But
no
man
learns
to
die
by
practising
it
.
We
die
but
once
,
and
a
fault
committed
then
,
can
never
afterward
be
amended
,
quia
poena
,
statim
sequitur
errorem
,
because
the
punishment
immediately
follows
upon
the
errour
.
To
die
is
an
action
of
that
moment
,
that
we
ought
to
be
very
well
advised
,
when
we
come
to
it
,
ab
hoc
momento
pendet
aeternitas
,
you
may
not
look
back
upon
the
opinion
of
honour
and
reputation
which
remains
behinde
you
:
but
rather
look
forward
upon
that
infinite
space
of
Eternity
either
of
bliss
or
bale
which
besalls
us
immediately
after
our
last
breath
.
To
be
loath
to
die
upon
every
slight
occasion
is
not
a
necessary
sign
of
fear
and
cowardise
.
He
that
knew
what
life
is
,
and
the
true
use
of
it
,
had
he
many
lives
to
spare
,
yet
would
he
be
loth
to
part
with
one
of
them
upon
better
terms
then
those
our
books
tell
us
,
that
Aristippus
a
Philosopher
being
at
Sea
in
a
dangerous
Tempest
,
and
bewraying
some
fear
,
when
the
weather
was
cleared
up
,
a
desperate
Ruffian
came
and
upbraided
him
with
it
and
tells
him
,
that
it
was
ashame
that
he
professing
wisedome
should
be
afraid
of
his
life
,
whereas
himselfe
having
had
no
such
education
,
exprest
no
agony
or
dread
at
all
.
To
whom
the
Phylosopher
replied
,
there
was
some
difference
between
them
two
.
I
know
saith
he
,
my
life
may
be
profitable
many
ways
,
and
therefore
am
I
loth
to
loose
it
;
but
because
of
your
life
you
know
little
profit
,
little
good
can
be
made
,
you
care
not
how
easily
you
part
with
it
.
Beloved
it
may
be
justly
suspected
,
that
they
who
esteem
thus
lightly
of
their
lives
,
are
but
worthless
and
unprofitable
men
:
our
own
experience
tells
us
,
that
men
who
are
prodigal
of
their
money
in
Taverns
and
Ordinaries
,
are
close
handed
enough
,
when
either
pious
uses
,
or
necessary
and
publick
expence
requires
their
liberality
.
I
have
not
heard
that
prodigals
ever
built
Churches
.
So
these
men
that
are
so
prodigal
of
their
lives
in
base
quarrels
,
peradventure
would
be
cowardly
enough
;
if
either
publick
service
,
or
religion
did
call
for
their
help
;
I
scarcely
believe
any
of
them
would
die
Martyrs
,
if
the
times
so
required
it
.
Beloved
,
I
do
not
go
about
to
perswade
any
man
to
fear
death
,
but
not
to
contemn
life
;
life
is
the
greatest
blessing
God
gives
in
this
world
,
and
did
men
know
the
worth
of
it
,
they
would
never
so
rashly
venture
the
loss
of
it
,
but
now
lightly
prizing
both
their
own
and
others
blood
,
they
are
easily
moved
to
shed
it
,
as
fools
are
easily
won
to
part
with
jewels
,
because
they
know
not
how
to
value
them
.
We
must
deal
with
our
lives
,
as
we
do
with
our
money
,
we
must
not
be
covetous
of
it
,
desire
life
for
no
other
use
but
to
live
,
as
covetous
persons
desire
mony
only
to
have
it
:
neither
must
we
be
prodigal
of
life
and
trifle
it
away
upon
every
occasion
:
but
we
must
be
liberal
of
our
lives
,
know
upon
what
occasion
to
spare
,
upon
what
occasion
to
spend
them
.
To
know
where
and
when
and
in
what
cases
to
offer
our selves
to
die
,
is
a
thing
of
greater
skill
,
then
a
great
part
of
them
suppose
,
who
pretend
themselves
most
forward
to
do
it
.
Nam
impetu
quodam
&
instinctu
currere
ad
mortem
cum
multis
commune
est
.
For
brutishly
to
run
upon
and
hasten
unto
death
is
a
thing
that
many
men
can
do
;
and
we
see
that
bruit
beasts
many
times
will
run
upon
the
spears
of
such
as
pursue
them
.
Sed
deliberare
&
causas
expendere
utque
suaserit
ratio
vitae
mortisque
consilium
suscipere
,
vel
ponere
ingentis
animi
est
,
but
wisely
to
look
into
,
and
weigh
every
occasion
,
and
as
judgement
and
true
discretion
shall
direct
:
so
to
entertain
a
resolution
either
of
life
or
death
this
were
true
fortitude
and
magnanimity
.
And
indeed
this
prodigality
and
contempt
of
life
,
is
the
greatest
ground
of
this
quarrellous
and
fighting
humour
.
Qui
suam
vitam
contempsit
,
dominus
est
alienae
.
There
is
a
kinde
of
men
,
who
because
they
contemn
their
own
lives
,
make
themselves
Lords
and
Commanders
of
other
mens
,
easily
provoking
others
to
venture
their
blood
,
because
they
care
not
how
they
loose
their
own
.
Few
places
of
great
resort
are
without
these
men
,
and
they
are
the
greatest
occasioners
of
bloodshed
,
you
may
quickly
know
them
.
There
are
few
quarrels
wherein
they
are
not
either
principalls
,
or
seconds
,
or
some
way
or
another
will
have
a
part
in
them
.
Might
there
be
publick
order
taken
for
the
restraint
of
such
men
,
that
make
a
practice
of
quarrelling
,
and
because
they
contemne
their
own
lives
,
carry
themselves
so
insolently
and
imperiously
towards
others
.
It
will
prevent
much
mischief
,
and
free
the
Land
of
much
danger
of
blood
guiltiness
.
The
second
cause
,
which
is
much
alledged
in
defence
of
Duels
,
I
told
you
was
point
of
honour
,
a
conceit
that
it
is
dishonourable
for
men
of
place
and
fashion
quietly
to
digest
and
put
up
contumelye
and
disgrace
,
and
this
they
take
to
be
a
reason
of
that
authority
and
strength
,
as
that
it
must
admit
of
no
dispensation
;
For
answer
.
First
,
the
true
fountain
and
original
of
quarrel
are
of
another
kinde
and
honour
is
abused
as
a
pretence
.
The
first
occasioners
of
a
great
part
of
them
are
indeed
very
dishonourable
,
let
there
an
Inventory
be
taken
of
all
the
challenges
that
have
been
made
for
some
time
past
,
and
you
shall
finde
that
the
greatest
part
by
far
were
raised
either
in
Taverns
,
or
Dicing
houses
,
or
in
the
stews
.
Pardon
me
,
if
in
a
case
of
this
nature
I
deal
a
little
plainly
.
Drinking
,
Gaming
,
and
Whores
,
these
are
those
rotten
bones
that
lie
hid
under
this
painted
Sepulchre
and
title
of
honour
.
Lastly
,
To
conclude
,
It
is
a
part
of
our
profession
,
as
we
are
Christians
to
suffer
wrong
and
disgrace
.
Therefore
to
set
up
an
other
doctrine
,
and
teach
that
honour
may
plead
prescription
against
Christs
precepts
,
and
exempt
you
from
patient
enduring
of
contumely
and
disgrace
,
you
withstand
Christ
,
and
denie
your
vocation
;
and
therefore
are
unavoidably
Apostats
.
But
we
loose
our
labour
,
who
give
young
men
and
unsetled
persons
good
advice
and
counsel
.
The
civil
magistrate
must
lay
to
his
hand
,
and
pity
them
,
who
want
discretion
to
pity
themselves
.
For
as
Bees
,
though
they
fight
very
fiercely
;
yet
if
you
cast
a
little
dust
amongst
them
are
presently
parted
,
so
the
enacting
and
executing
some
few
good
laws
,
would
quickly
allay
this
greatness
of
stomach
and
fighting
humour
.
how
many
have
been
censured
for
Schismaticks
and
Hereticks
,
only
because
by
probable
consequence
,
and
a
far
off
they
seemed
to
overthrow
some
Christain
principle
:
but
here
are
men
,
who
walk
in
our
streets
,
and
come
to
our
Churches
,
who
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
openly
oppose
that
great
point
of
Christianity
,
which
concerns
our
patience
,
and
yet
for
their
restraint
,
no
Synod
is
called
,
no
magistrate
stirs
,
no
Church
censure
is
pronounced
.
The
Church
of
Rome
hath
long
ago
to
the
disgrace
of
the
reformed
Churches
shut
them
out
of
the
number
of
Christians
,
and
pronounced
them
all
excommunicated
persons
,
who
upon
what
pretence
soever
durst
enter
the
field
for
Duel
and
single
combate
.
Theodosius
the
Emperour
enacted
it
for
a
Law
,
and
it
is
extant
at
this
day
in
the
Code
,
a
Book
of
Laws
,
that
it
any
man
spake
disgracefully
of
the
Emperour
,
Si
ex
levitate
contemnendum
,
si
ex
infamia
miseratione
dignum
,
si
ex
injuria
remittendum
.
Lactantius
.
Summa
virtus
habenda
patientia
est
quam
ut
caperet
homo
justus
voluit
illum
Deus
pro
inerte
contemni
.
So
great
a
vertue
is
patience
,
that
for
the
attaining
of
it
,
it
is
Gods
will
we
should
suffer
our selves
to
be
contemned
as
Cowards
.
Christ
is
an
Example
to
us
of
suffering
disgrace
;
let
us
as
the
Israelites
look
up
to
this
Serpent
,
and
all
the
stinging
of
fiery
Serpents
shall
do
us
no
harm
.
We
must
forsake
all
and
follow
Christ
:
therefore
Honour
and
Reputation
too
;
If
we
be
ashamed
of
this
pattern
of
patience
,
Christ
will
be
ashamed
of
us
.
Now
that
God
may
give
a
Blessing
to
what
hath
been
delivered
,
let
us
,
&c.
FINIS
.
Matt.
26.
verse
75.
And
he
went
forth
,
and
wept
bitterly
.
THus
to
commit
to
writing
,
as
here
our
Evangelist
hath
done
;
and
so
to
lay
open
to
all
posterity
the
many
slips
and
errors
which
have
much
blemisht
and
disgrac'd
the
lives
and
actions
of
the
best
,
and
most
excellent
men
:
may
seem
in
the
judgement
of
a
reasonable
man
to
participate
of
much
envie
and
uncharitableness
;
so
that
their
good
life
had
remained
upon
record
for
our
example
,
we
might
very
well
have
suffered
their
errors
to
have
slept
and
been
buried
with
their
bodies
in
their
graves
.
St.
Paul
makes
it
the
property
of
charity
to
hide
the
multitude
of
sins
:
whose
property
then
is
it
thus
to
blazon
them
at
mid-day
,
and
to
fill
the
ears
of
the
world
with
the
report
of
them
?
Constantine
,
the
first-born
among
Christian
Emperours
,
so
far
mislik't
this
course
,
that
he
professed
openly
,
if
he
found
any
of
his
Bishops
and
Clergy
,
whom
it
especially
concerned
to
have
a
reputation
pure
and
spotless
,
committing
any
grievous
sin
,
to
hide
it
from
the
eye
of
the
world
,
he
would
cover
it
with
his
own
garment
:
he
knew
well
that
which
experience
had
long
ago
observed
,
Non
tam
juvare
quae
bene
dicta
sunt
,
quam
nocere
quae
pessime
:
things
well
said
,
well
done
,
do
nothing
so
much
profit
and
further
us
,
as
the
examples
of
ill
speeches
,
ill
actions
do
mischeif
and
inconvenience
us
:
and
men
are
universally
more
apt
from
the
errors
and
scapes
of
good
men
to
draw
apologies
for
their
own
,
then
to
propose
their
good
deeds
for
examples
and
patterns
for
themselves
to
follow
.
Neither
is
this
my
own
speculation
:
St.
Austine
observed
it
long
since
,
who
discoursing
upon
the
fall
of
David
complaines
,
that
from
his
example
many
framed
unto
themselves
this
apology
,
Si
David
,
cur
non
et
ago
?
If
David
did
thus
,
then
why
not
I
?
Praeparas
te
adpeccandum
,
saith
he
,
disponis
peccare
:
Librum
Dei
ut
pecces
inspicis
:
Scrip●●uras
Dei
ad
hoc
audis
ut
facias
qu●●d
displicet
Deo
.
Thou
doest
prepare
thy
heart
to
sin
:
thou
providest
thy self
of
purpose
;
thou
doest
look
into
the
book
of
God
,
even
therefore
,
that
thou
mightest
sin
.
The
Scriptures
of
God
thou
doest
therefore
hear
,
that
by
the
example
of
those
that
fell
,
thou
mayest
learn
to
do
that
which
is
displeasing
unto
God
.
Yea
,
the
greater
is
the
person
offending
,
the
more
dangerous
is
the
example
.
For
greatness
is
able
of
it self
,
as
it
were
,
to
legitimate
foul
acts
,
to
adde
authority
and
credit
unto
ill
doings
.
Facilius
efficiet
quisquis
objecerit
,
crimen
honestum
,
quam
turpem
Catonem
:
saith
Seneca
of
Cato
,
Whosoever
he
be
,
saith
he
,
that
objects
drunkenness
to
Cat●●o
,
shall
more
easily
prove
drunkenness
to
be
a
vertue
,
then
that
Cat●●o
,
who
used
it
,
was
to
blame
.
When
St.
Peter
(
Galath.
2.
)
had
halted
in
his
behaviour
betwixt
the
Gentiles
and
those
of
the
Circumcision
,
St.
Paul
notes
,
that
many
of
the
Jews
,
yea
,
Barnabas
himself
was
carried
away
with
their
dissimulation
.
And
to
speak
truth
,
whom
would
not
the
authority
and
credit
of
Peter
have
drawn
into
an
error
?
So
easily
the
faults
of
great
men
,
adolescunt
in
exempla
grow
up
and
become
exemplary
,
and
so
full
of
hazzard
is
it
,
to
leave
unto
the
world
a
memorial
of
the
errors
and
scapes
of
worthy
persons
.
Yet
Notwithstanding
all
this
,
the
Holy
Spirit
of
God
,
who
bringeth
light
out
of
darkness
,
and
worketh
above
and
against
all
means
,
hath
made
the
fall
of
his
Saints
an
especial
means
to
raise
his
Church
:
and
therefore
hath
is
pleased
him
by
the
Pen-men
of
the
lives
of
his
Saints
in
holy
Scripture
,
to
lay
open
in
the
view
of
the
world
many
grosse
faults
and
imperfections
,
even
of
the
most
excellent
instruments
of
his
glory
.
That
which
he
tells
.
the
woman
in
the
Gospel
,
who
annointed
him
before
his
passion
,
that
wheresoever
the
Gospel
should
be
preached
,
this
fact
of
hers
should
be
recorded
in
memorial
of
her
:
the
same
,
as
it
seems
was
his
intent
concerning
his
Saints
;
that
wheresoever
the
word
of
life
should
be
taught
,
there
likewise
should
be
related
the
grievous
sins
of
his
servants
.
And
therefore
accordingly
,
scarcely
is
there
any
one
Saint
in
the
whole
book
of
God
,
who
is
not
recorded
in
one
thing
or
other
,
to
have
notably
overshot
himself
.
Sometimes
he
hath
made
the
Saints
themselves
the
proclaimers
of
their
own
shame
.
So
he
makes
Moses
to
register
his
own
infidelity
:
so
David
in
his
one
and
fiftieth
Psalm
,
by
the
instinct
of
Gods
spirit
leaves
unto
the
Church
under
his
own
hand
,
an
evidence
against
himself
for
his
adultery
and
murther
.
Sometimes
he
makes
their
dearest
friends
the
most
exact
chroniclers
of
their
faults
:
for
so
St.
Chrysostome
observes
of
St.
Mark
,
the
companion
and
Scholer
of
Peter
,
who
hath
more
particularly
registred
the
fall
of
his
master
,
then
any
of
the
other
Evangelists
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Who
would
not
marvel
,
saith
he
,
that
St.
Mark
not
only
concealed
not
the
grosse
escape
of
his
master
,
but
hath
more
accurately
then
any
of
the
rest
recorded
the
particulars
of
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
even
because
he
was
his
Disciple
.
As
if
he
could
have
done
his
master
no
better
service
,
then
to
deliver
a
most
exact
relation
of
his
fault
.
There
are
yet
two
things
further
to
be
noted
in
this
dispensation
of
Almighty
God
.
The
first
in
regard
of
us
,
the
second
in
regard
of
the
Saints
,
whose
errors
are
recorded
:
for
the
first
,
who
can
but
marvel
,
that
since
all
things
that
are
written
,
are
written
for
our
instruction
,
that
if
they
be
good
,
they
may
serve
for
our
imitation
;
if
otherwise
,
for
warnings
to
us
:
yet
many
sinister
actions
of
the
Saints
of
God
are
so
exprest
in
Scripture
,
without
censure
,
without
note
,
that
it
were
almost
some
danger
to
pronounce
of
them
?
Abrahams
equivocating
with
Abimelech
,
Jacobs
deluding
his
blinde
father
,
Rachel
abusing
Laban
with
a
lie
,
Jephthe
his
sacrificing
his
daughter
,
Sampson
killing
himself
with
the
Philistins
;
these
and
many
other
besides
are
so
fet
down
,
that
they
may
seem
to
have
been
done
rather
by
divine
instinct
,
then
out
of
humane
infirmity
.
Wherein
the
Holy
Ghost
seems
to
me
tanquam
adoriri
nos
ex
insidiis
,
to
set
upon
us
out
of
ambush
,
to
use
a
kind
of
guile
,
to
see
whether
we
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
spiritual
discretion
,
to
trie
whether
we
will
attribute
more
to
mens
examples
then
to
his
precepts
.
Secondly
,
in
regard
of
the
Saints
themselves
,
it
is
worth
our
noting
,
that
God
seems
to
have
had
more
care
to
discredit
them
,
then
to
honour
them
,
in
that
their
faults
are
many
times
particularly
registred
,
but
their
repentance
is
wrapt
up
in
silence
:
so
the
story
of
Noah
is
concluded
with
his
drunkenness
:
after
the
report
of
Lots
incest
,
there
is
not
a
word
of
him
throughout
the
Scriptures
:
as
soon
as
the
story
of
Salomons
idolatry
is
related
,
it
immediately
follows
in
the
text
:
And
Salomon
died
.
We
should
very
much
wrong
these
men
,
if
we
should
think
that
they
past
out
of
this
life
without
repentance
;
because
their
repentance
is
concealed
.
Doubtless
if
we
were
worthy
to
search
the
mysteries
of
the
spirit
,
we
should
finde
that
the
Holy
Ghost
hath
left
something
for
our
instruction
even
in
this
particular
;
for
nothing
in
Scripture
is
done
by
chance
.
But
as
St.
Chrysostome
is
wont
sometime
to
tell
his
auditory
,
that
he
will
not
resolve
all
doubts
,
but
leave
some
to
meditate
on
by
themselves
:
so
will
I
now
deal
with
you
,
I
will
leave
this
to
your
private
considerations
,
to
practise
your
wits
in
the
depths
of
christianity
,
and
so
to
frame
reasons
unto
your selves
of
this
proceeding
of
the
Holy
spirit
.
In
the
New
Testament
,
the
Holy
Ghost
constantly
holds
the
same
course
of
relating
the
fall
of
the
Saints
:
and
so
accordingly
by
all
foure
Evangelists
sets
down
at
large
,
the
fearful
sin
of
Peter
in
denying
and
forswearing
his
Master
.
But
as
it
pleased
him
in
mercy
to
give
him
repentance
,
so
in
these
words
which
I
have
read
unto
you
,
hath
it
pleased
him
to
leave
unto
the
Church
a
memorial
of
it
.
Our
first
note
therefore
,
before
we
come
to
the
words
,
shall
be
a
note
of
that
exceeding
use
and
profit
which
hath
redounded
to
the
Church
by
the
registring
of
Peters
repentance
;
for
this
is
done
by
the
Holy
Ghost
,
to
signifie
unto
us
the
necessity
and
force
of
repentance
,
and
sorrow
for
sin
.
The
concealing
of
Solomons
reclaim
hath
occasioned
some
,
upon
acknowledgement
of
the
necessity
of
repentance
,
to
suppose
that
Solomon
past
away
without
it
,
and
so
received
the
finall
reward
of
the
impenitent
.
But
he
that
should
have
read
this
story
of
Peter
,
and
observed
what
authority
he
had
afterwards
,
what
especial
favour
our
Saviour
did
him
after
his
resurrection
,
notwithstanding
his
fall
,
if
the
manner
of
his
recovery
had
not
been
recorded
,
might
easily
have
entertained
a
conceit
very
prejudicial
to
repentance
,
Quid
non
speremus
?
Who
might
not
hope
to
regain
the
favour
of
God
without
shedding
a
tear
,
if
Peter
notwithstanding
so
grievous
a
crime
without
repentance
should
again
be
reconciled
?
We
might
therefore
with
excuse
have
presumed
upon
a
nonnecessity
of
repentance
,
as
if
it
had
been
enough
in
case
of
sin
to
practise
that
which
common
morality
teaches
,
barely
to
relinquish
it
without
any
more
adoe
,
that
therefore
which
we
learn
by
this
registring
of
Peters
repentance
is
this
,
that
for
the
clearing
of
a
Christian
mans
account
unto
God
,
it
is
nor
sufficient
barely
to
cease
from
doing
ill
,
to
satisfie
the
law
which
we
broke
either
with
our
life
,
or
with
our
goods
:
to
make
recompence
to
our
neighbour
for
wrong
done
him
,
all
this
and
much
more
washes
not
away
the
guilt
of
sin
before
God
.
These
are
things
which
the
very
light
of
nature
teaches
us
to
do
.
It
was
not
to
be
thought
that
David
to
his
former
adulteries
and
murther
would
have
added
new
:
he
that
hath
been
forc't
to
restore
fourefold
,
that
which
he
had
taken
away
by
stealth
,
will
peradventure
take
warning
to
steal
no
more
.
But
this
doth
not
suffice
him
.
There
is
a
further
duty
,
a
duty
of
repentance
required
of
every
Christian
man
,
a
duty
proper
to
him
alone
.
For
this
doctrine
of
repentance
Nature
never
taught
in
her
school
,
neither
was
it
ever
found
in
the
books
of
the
learned
.
It
is
particular
to
the
Book
of
God
,
and
to
the
doctrine
that
came
down
from
Heaven
.
In
the
sins
against
the
first
Table
we
offend
immediately
,
and
only
against
God
:
but
in
the
sins
against
the
second
Table
,
there
is
a
double
guilt
contracted
,
one
against
God
,
another
against
our
Neighbour
:
In
these
sins
,
as
there
is
a
double
fault
,
so
there
is
a
double
satisfaction
to
be
made
,
one
unto
God
,
another
to
our
Neighbour
:
for
this
second
satisfaction
between
man
and
man
,
many
Heathen
common-wealths
have
been
very
sufficiently
furnished
with
store
of
excellent
laws
.
But
of
an
attonement
over
and
above
to
be
made
to
God
,
they
scarce
seem
to
have
had
any
thought
:
and
indeed
to
speak
truth
,
to
what
purpose
had
it
been
to
trouble
their
heads
about
it
;
It
is
impossible
that
it
should
ever
fall
within
the
conceit
of
any
reasonable
creature
,
to
pronounce
what
satisfaction
was
to
be
made
for
offence
committed
against
God
.
He
is
of
infinite
majesty
,
holding
no
proportion
,
no
correspondence
with
any
created
being
.
What
recompence
then
can
he
receive
from
the
hands
of
dust
and
ashes
?
Ten
thousand
worlds
,
were
we
able
to
give
them
all
,
could
not
make
satisfaction
for
any
part
of
the
smallest
offence
we
have
committed
against
him
:
when
therefore
the
inventions
of
men
were
thus
at
a
stand
,
when
all
discourse
,
all
reason
were
posed
,
it
pleased
God
in
mercy
to
open
his
pleasure
in
his
word
,
and
to
accept
of
true
and
unfeigned
repentance
,
as
the
only
means
to
wash
away
the
guilt
of
sin
against
his
majesty
.
A
thing
in
the
eye
of
flesh
and
blood
altogether
ridiculous
.
And
therefore
Julian
,
that
accursed
Apostata
,
scorning
Constantine
the
Emperour
for
betaking
himself
to
the
Christian
religion
,
in
contempt
and
derision
of
Baptisme
and
Repentance
,
thus
speaks
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Hoe
,
whosoever
is
a
corrupter
and
a
defiler
of
women
,
whosoever
is
a
man-slayer
,
whosoever
is
an
impure
and
unclean
person
,
let
him
from
henceforth
be
secure
,
and
care
for
nothing
.
I
will
shew
him
a
little
water
,
in
which
,
if
he
do
but
dip
himself
,
he
shall
be
forthwith
clean
:
yea
,
though
he
desperately
run
again
into
the
same
crimes
.
I
will
give
him
this
gift
,
if
he
but
knock
his
breast
and
strike
his
forehead
,
(
which
are
the
gestures
of
the
penitent
,
)
he
shall
without
any
more
adoe
become
as
pure
as
glass
.
'T
is
true
indeed
,
in
spight
of
unbelieving
miscreants
,
it
hath
pleased
God
through
the
foolishness
of
Baptisme
and
Repentance
to
save
those
that
are
his
.
The
water
of
baptisme
,
and
the
tears
of
true
repentance
,
creatures
of
themselves
weak
and
contemptible
;
yet
through
the
wonderful
operation
of
the
grace
of
God
annext
unto
them
are
able
,
were
our
sins
as
red
as
twice-died
scarlet
,
to
make
them
as
white
as
snow
.
The
sentence
of
God
denounced
unto
Adam
,
What
day
thou
eatest
of
the
Tree
thou
shall
die
,
certainly
was
absolute
and
irrevocable
neither
could
any
repentance
of
Adams
totally
have
reverst
it
.
Yet
Abulensis
cries
out
,
O
quam
foelix
humanum
genus
,
&c.
O
how
happy
should
mankinde
have
been
,
if
Adam
after
his
fall
had
used
the
benefit
of
Repentance
,
and
in
time
acknowledged
his
sin
unto
God
.
Yea
,
he
goes
further
and
seems
to
intimate
,
that
it
had
been
of
force
almost
to
restore
us
unto
our
primitive
purity
.
For
this
way
his
words
seem
to
look
,
when
he
saith
,
Quod
si
seipsum
accusasset
nos
omnes
ab
accusatione
&
judicio
liberasset
;
If
he
had
accused
himself
;
doubtless
he
had
freed
us
all
from
accusation
and
curse
.
Whatsoever
his
meaning
was
,
thus
much
without
danger
we
may
think
,
that
if
our
first
Parents
had
not
so
strangly
shuffled
their
fault
from
the
one
to
the
other
,
the
man
to
the
woman
,
the
woman
to
the
serpent
,
but
had
freely
acknowledged
it
,
and
humbly
begged
pardon
for
it
,
God
whose
mercies
were
then
as
many
and
as
ready
as
now
they
are
,
would
,
if
not
altogether
have
revok't
,
yet
doubtless
much
have
qualified
and
mitigated
the
sentence
of
the
curse
.
If
Adam
had
used
more
ingenuity
in
confessing
,
God
would
have
used
less
rigour
in
punishing
.
Out
of
all
this
I
draw
this
one
lesson
for
your
instruction
.
Whosoever
he
be
that
thinks
himself
quit
of
some
sins
into
which
either
through
weakness
or
carelessnes
he
hath
fallen
,
let
him
not
presently
flatter
himself
as
if
for
this
his
book
of
debt
unto
God
were
cancel'd
,
as
if
he
were
in
state
of
grace
and
new
birth
:
but
let
him
examine
his
own
conscience
,
and
Impartially
sist
all
the
manner
of
his
reclaim
.
He
may
peradventure
finde
that
upon
some
moral
respect
he
hath
broken
off
the
practice
of
his
sin
:
he
may
finde
that
he
hath
satisfied
his
neighbour
,
contented
the
Law
,
done
many
acts
,
by
which
he
hath
purchast
reconciliation
with
the
world
.
But
if
he
finde
not
this
passage
of
Repentance
and
hearty
sorrow
twixt
God
and
his
own
soul
,
let
him
know
that
God
is
yet
unsatisfied
,
that
he
is
yet
in
his
sin
:
his
sin
is
yet
unrepented
of
and
therefore
still
remains
.
THus
from
the
necessity
of
registring
Peters
Repentance
I
come
to
the
words
wherein
it
is
registred
,
And
he
went
out
,
&c.
In
these
words
we
will
consider
four
things
,
First
the
person
:
He
]
He
went
forth
;
or
,
and
going
forth
he
wept
.
Secondly
,
the
preparative
to
the
Repentance
,
He
went
forth
.
Thirdly
,
the
Repentance
it self
,
comprised
in
the
word
wept
.
Fourthly
,
the
extent
and
measure
,
and
compass
of
this
Repentance
,
in
the
last
word
,
bitterly
.
I.
He
,
The
way
of
mans
life
is
a
slippery
way
:
no
man
whilst
he
is
in
it
hath
the
priviledge
of
not
sliding
,
just
,
and
unjust
,
thus
far
,
are
of
like
condition
:
both
fall
.
But
here
they
differ
,
the
just
man
riseth
again
.
Not
the
eminency
of
Peters
person
,
not
his
great
understanding
in
the
mystery
of
Christ
,
not
his
resolution
in
our
Saviours
quarrel
,
not
the
love
and
respect
his
Master
bare
him
,
kept
him
from
falling
.
But
Peter
being
fallen
provides
himself
to
rise
,
and
therefore
in
the
second
place
,
he
went
forth
,
saith
my
Text
,
Peter
was
now
in
the
High-priests
Court
,
a
place
very
unfit
for
one
in
Peters
case
.
Princes
Courts
are
no
place
for
Repentance
:
To
wear
soft
raiment
,
to
fair
deliciously
every
day
,
this
is
Courtiers
guise
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
shirt
of
hair
,
the
tear
of
Repentance
;
this
is
the
habit
of
the
penitent
.
But
wherefore
went
Peter
out
?
Did
he
as
our
Saviour
observes
of
the
Scribes
and
Pharisees
,
go
out
into
the
wilderness
to
see
?
to
gaze
and
look
about
him
?
No
,
His
eyes
now
must
do
him
other
service
.
He
went
out
as
Joseph
did
from
the
face
of
his
Brethren
,
to
seek
a
place
to
weep
.
Maldonat
the
Jesuite
thinks
it
would
have
been
a
more
goodly
thing
,
and
far
more
beseeming
Peters
resolution
,
if
in
the
place
he
had
offended
in
the
same
he
had
repented
:
if
before
those
he
had
made
a
constant
confession
of
Christ
before
whom
he
had
denyed
him
:
But
be
the
reasons
what
they
will
which
moved
Peter
to
go
forth
,
we
will
not
prescribe
unto
the
Saints
a
form
of
Repentance
we
will
cease
therefore
to
dispute
what
Peter
should
have
done
,
and
rather
gather
lessons
for
our selves
out
of
what
he
did
:
fourthly
,
and
last
of
all
,
as
Peters
fault
was
great
,
so
he
contends
that
his
Repentance
may
be
as
serious
.
The
tears
therefore
he
sheds
are
not
slight
,
and
perfunctory
shed
only
for
fashions
sake
,
such
as
Quintilian
spake
of
,
nihil
facilius
lachrimis
marescit
,
Nothing
sooner
grows
dry
then
tears
:
but
as
the
Text
saith
,
He
wept
bitterly
:
to
summon
up
that
Siccoculum
genus
Christianorum
,
a
sort
of
Christians
,
who
never
had
tear
dropt
from
their
eye
to
witness
their
repentance
:
to
teach
us
to
enlarge
the
measure
of
our
sorrow
for
our
sins
,
and
in
case
of
grievous
relapse
not
mince
out
our
repentance
,
but
to
let
loose
the
rains
unto
grief
.
And
thus
I
come
to
handle
the
parts
in
order
more
particularly
:
and
first
of
the
person
,
He.
Amongst
all
the
Saints
of
God
whose
errours
are
set
down
in
holy
Scriptures
,
there
is
none
whose
person
was
more
eminent
,
or
fall
more
dangerous
then
Saint
Peters
.
That
which
wisemen
have
observed
in
great
and
eminent
wits
,
that
they
evermore
exceed
,
either
they
are
exceeding
good
or
else
they
are
exceeding
bad
,
in
Saint
Peter
was
true
both
ways
.
His
gifts
of
Faith
,
of
understanding
in
the
mystery
of
Godlines
,
of
resolution
to
die
in
our
Saviours
cause
,
were
wonderful
:
but
yet
his
errours
were
as
many
and
as
strange
,
yea
,
so
much
the
more
strange
,
because
in
that
thing
he
most
offended
,
in
which
he
was
most
eminent
.
It
was
a
great
argument
of
his
Faith
,
when
in
the
Tempest
meeting
our
Saviour
on
the
waters
,
he
calls
out
unto
him
,
if
it
be
thou
,
command
me
to
come
unto
thee
on
the
waters
;
but
no
sooner
was
he
come
out
of
the
ship
,
but
through
infidelity
he
began
to
sink
.
Again
,
of
his
great
understanding
in
the
mystery
of
Christ
he
gave
a
notable
instance
,
when
being
questioned
by
our
Saviour
whom
men
took
him
to
be
,
he
gave
the
first
evident
,
plain
,
and
open
testimony
that
ever
was
given
him
by
man
,
Thou
art
Christ
the
Son
of
the
living
God
.
John
indeed
gave
testimony
,
and
so
did
Simeon
,
and
so
did
many
more
:
but
it
was
more
involv'd
,
done
in
more
covert
terms
,
more
dark
:
Whence
we
may
and
that
not
without
some
probability
argue
,
that
the
understanding
of
these
men
was
not
so
evidently
,
so
fully
,
so
perspicuously
enlightned
as
was
Peters
.
Signum
est
intelligentis
posse
docere
:
It
is
a
great
argument
that
a
man
doth
passing
well
understand
himself
,
when
he
is
able
perspicuously
and
plainly
to
speak
to
the
understanding
of
another
.
This
confession
therefore
of
Peter
,
that
carries
with
it
greater
light
and
perspicuity
then
any
yet
that
ever
was
given
,
doth
not
obscurely
intimate
that
he
had
a
greater
measure
of
illumination
,
then
any
of
his
predecessors
.
Yet
to
see
the
wonderful
dispensation
of
the
holy
Ghost
,
scarce
was
this
confession
out
of
his
mouth
,
but
in
the
very
next
bout
where
our
Saviour
begins
further
to
enform
him
in
the
particulars
of
his
Passion
,
and
Death
,
and
despiteful
handling
by
the
Jews
,
the
edge
of
his
conceit
was
quite
turned
,
quite
blunted
and
dull
.
Poor
man
,
as
if
he
had
been
quite
ignorant
of
the
end
of
Christs
coming
,
out
of
a
humane
conceit
and
pity
,
he
takes
upon
him
to
counsel
and
advise
our
Saviour
.
Sir
,
favour
your self
,
these
things
shall
not
come
unto
you
:
and
for
this
pains
he
is
rewarded
with
no
less
reproachful
a
name
then
that
of
Satan
,
of
a
seducer
,
of
a
Devil
.
He
that
shall
peruse
the
story
of
the
Gospel
,
and
here
stay
himself
,
might
think
that
that
which
we
read
John
the
sixth
,
v.
70.
spoken
of
Judas
,
Have
I
not
chosen
you
twelve
and
one
of
you
is
a
Divel
:
were
here
fulfilled
in
Peter
,
Last
of
all
his
love
to
Christ
,
and
resolution
in
his
quarrel
,
he
gave
an
evident
testimony
,
when
he
protested
himself
ready
to
lay
down
his
life
for
him
.
Greater
love
then
this
in
the
Apostles
judgement
,
no
man
hath
then
to
lay
down
his
life
for
his
friend
.
This
Saint
Peter
had
,
if
we
may
believe
himself
.
Yea
,
he
began
to
express
some
acts
of
it
,
when
in
defence
of
his
master
he
manfully
drew
his
sword
,
and
wounded
the
servant
of
the
high
Priest
.
But
see
how
soon
the
scene
is
changed
.
This
good
Champion
of
our
Saviour
,
as
a
Lyon
that
is
reported
to
be
daunted
with
the
crowing
of
a
Cock
,
is
stricken
out
of
countenance
and
quite
amazed
with
the
voyce
of
a
silly
Damsel
.
Yea
,
so
far
is
he
possest
with
a
spirit
of
fear
,
that
he
not
only
denies
,
but
abjures
his
master
,
and
perjures
himself
,
committing
a
sin
not
far
behind
the
sin
of
Judas
;
yea
,
treading
it
hard
upon
the
heels
.
But
the
mercy
of
God
that
leaves
not
the
honour
of
his
servant
in
the
dust
of
death
,
but
is
evermore
careful
to
raise
us
up
from
the
death
of
sin
,
unto
the
life
of
righteousness
;
suffers
not
this
rock
,
this
great
pillar
of
his
Church
to
be
overthrown
.
He
first
admonishes
him
by
the
crowing
of
a
Cock
:
when
that
would
not
serve
,
himself
(
full
of
careful
love
and
goodness
)
though
in
the
midsts
of
his
enemies
,
forgets
his
own
danger
,
and
remembers
the
danger
of
his
servant
.
Himself
was
now
as
a
sheep
before
the
shearer
,
dumb
and
not
opening
his
mouth
:
yet
forgets
he
not
that
he
is
that
great
shepherd
of
the
flock
,
but
David
like
rescues
one
of
his
fould
from
the
mouth
of
the
Lion
and
from
the
paw
of
the
Bear
.
He
turns
about
and
looks
upon
him
,
saith
the
Text
,
he
cries
louder
unto
him
with
his
look
,
then
the
cock
could
with
his
voice
.
Of
all
the
members
in
the
body
the
eye
is
the
most
moveing
part
,
that
oft-times
is
spoken
in
a
look
,
which
by
no
force
of
speech
could
have
been
uttered
,
this
look
of
Christ
did
so
warm
Peter
almost
frozen
dead
with
fear
that
it
made
him
well-near
melt
into
tears
.
As
if
he
had
cried
out
with
the
spouse
,
Cant.
6.
O
turn
away
thine
eyes
,
for
they
have
overcome
me
,
he
grows
impatient
of
his
looks
,
and
seeks
for
a
place
to
weep
,
what
a
look
was
this
think
you
?
Saint
Jerome
discoursing
with
himself
what
might
be
the
cause
that
many
of
the
Disciples
,
when
they
were
called
by
our
Saviour
,
presently
without
further
consultation
arose
and
followed
him
,
thinks
it
not
improbable
,
that
there
did
appear
some
Glory
and
Majesty
in
his
Countenance
,
which
made
them
believe
he
was
more
than
a
Man
that
thus
bespake
them
;
whatsoever
then
appear'd
in
his
Looks
,
doubtless
in
this
Look
of
his
was
seen
some
Soveraign
power
of
his
Diety
that
could
so
speedily
recover
a
man
thus
almost
desperately
gone
:
a
man
that
had
one
foot
in
hell
,
whom
one
step
more
had
irrecoverably
cast
away
:
It
was
this
Look
of
Christ
that
restored
Peter
.
Quos
respicit
Jesus
plorant
delictum
,
saith
Saint
Ambrose
,
those
weep
for
their
sins
whom
Jesus
looks
upon
.
Negavit
primo
Petrus
&
non
flevit
,
quia
non
respexerat
Dominus
.
Negavit
secundo
:
non
flevit
,
quia
adhuc
non
respexerat
Dominus
.
Negavit
tertio
,
&
respexit
Jesus
,
&
ille
amarissimè
flevit
.
Peter
denies
him
once
,
and
repents
not
,
for
Jesus
look't
not
back
upon
him
:
he
denies
him
the
second
time
,
and
yet
he
weeps
not
,
for
yet
the
Lord
look't
not
back
.
He
denies
him
the
third
time
,
and
Jesus
looks
upon
him
,
and
then
he
weeps
bitterly
.
Before
I
come
to
make
use
of
this
,
it
shall
not
be
altogether
impertinent
to
say
something
unto
some
queries
that
here
arise
concerning
the
condition
of
Peter
,
and
in
him
of
all
the
Elect
of
God
,
whilst
they
are
in
state
of
sin
unrepented
of
for
,
as
for
Peters
faith
,
which
some
makes
doubt
of
,
there
can
as
I
conceive
;
no
question
be
made
.
It
is
not
to
be
thought
that
Peter
had
rever'st
with
himself
the
confession
that
he
had
formerly
made
of
Christ
or
that
he
thought
doubtless
I
have
er'd
,
this
is
not
the
person
whom
I
took
him
to
be
.
Indeed
,
through
fear
and
cowardize
he
durst
not
confess
that
with
his
mouth
unto
salvation
which
in
his
heart
he
believed
unto
righteousnes
.
Any
thing
further
then
this
,
that
speech
of
our
Saviour
takes
away
,
wherein
he
tells
him
before
hand
,
I
have
pray'd
that
thy
faith
might
not
fail
.
But
since
our
Age
hath
had
experience
of
some
,
who
because
the
Election
of
God
standeth
sure
,
and
Christs
sheep
none
can
take
out
of
his
hands
,
conclude
therefore
that
for
the
Elect
of
God
there
is
no
falling
from
Grace
,
that
to
David
&
Peter
no
ill
could
happen
,
no
though
(
for
so
they
have
given
it
out
)
that
they
had
died
in
the
very
act
of
their
sin
:
To
meet
with
such
disputants
,
I
will
briefly
lay
down
what
I
conceive
is
to
be
thought
in
the
point
.
Wherefore
parate
fauces
pani
,
as
Saint
Barnard
speaks
.
Hitherto
I
have
given
you
milk
provide
your
stomacks
now
for
harder
meat
,
and
such
as
befits
strong
men
in
Christ
.
Peter
and
Judas
(
for
I
will
couple
them
both
together
in
my
discourse
,
whilst
they
are
both
joyned
together
in
sin
)
Peter
,
I
say
,
and
Judas
in
regard
of
their
own
persons
,
were
both
,
more
or
less
in
the
same
case
,
both
fallen
from
Grace
,
both
in
state
of
sin
and
damnation
,
till
the
Repentance
of
Peter
altered
the
case
on
his
part
.
But
the
Grace
of
God
signified
two
things
:
either
the
purpose
of
Gods
Election
,
the
Grace
and
Favour
Inherent
in
the
Person
of
God
,
which
he
still
casts
upon
those
that
are
his
notwithstanding
their
manifold
backslidings
:
or
else
it
signifies
the
habit
of
sanctifying
qualities
Inherent
in
the
Regenerat
Man
,
those
good
Graces
of
God
,
by
which
he
walks
holy
and
unblameable
.
Again
,
the
state
of
damnation
signifies
likewise
two
things
:
either
the
purpose
of
Gods
reprobation
,
or
else
the
habit
of
damnable
qualities
in
the
sinful
man
:
from
the
state
of
Grace
,
as
it
signifies
the
purpose
of
God
to
save
,
the
Elect
can
never
fall
:
In
the
state
of
damnation
,
as
it
signifies
something
inherent
in
us
,
every
man
by
nature
is
,
and
the
elect
of
God
even
after
their
Calling
many
times
fall
into
it
:
that
is
,
they
may
and
do
many
times
fall
into
those
sins
;
yea
,
for
a
time
continue
in
them
,
too
(
David
did
so
for
a
whole
years
space
)
which
except
they
be
done
a
way
by
repentance
,
inevitably
bring
forth
eternal
death
,
for
the
state
of
mortal
sin
unrepented
of
,
is
truly
and
indeed
the
state
of
death
;
yea
,
the
whole
and
sole
reason
of
the
condemnation
of
every
one
that
perishes
;
for
Christ
hath
said
it
,
except
ye
repent
,
ye
shall
all
perish
.
So
then
you
see
,
that
into
the
state
of
damnation
,
as
it
signifieth
something
inherent
in
us
,
a
man
may
fall
,
and
yet
not
fall
from
the
state
of
grace
,
as
it
signifies
Gods
purpose
of
election
:
for
both
these
are
compatible
for
a
time
;
if
then
we
look
upon
the
persons
of
Peter
and
Judas
,
both
of
them
are
in
the
state
of
mortal
sin
unrepented
of
;
and
therefore
both
in
state
of
damnation
:
but
if
we
look
back
unto
God
,
we
shall
see
a
hand
reacht
out
unto
Peter
,
pulling
him
back
as
he
is
now
running
down
the
hill
,
which
hand
we
do
not
see
reacht
out
unto
Judas
.
Christ
had
a
look
in
store
for
Peter
,
which
if
it
had
pleased
him
to
have
lent
unto
Judas
,
Judas
would
have
done
that
which
Peter
did
.
When
then
we
pronounce
Peter
,
and
in
him
any
of
the
elect
of
God
,
as
they
are
in
Peters
case
to
be
fallen
from
grace
;
we
speak
not
with
relation
to
any
purpose
of
God
;
but
we
mean
only
that
they
have
not
that
measure
of
Sanctification
,
which
ought
to
be
in
every
childe
,
which
shall
be
an
heir
to
life
,
and
what
hinders
to
pronounce
that
man
fallen
from
grace
,
whom
we
must
needs
acknowledge
to
be
in
that
state
,
in
which
if
he
continue
,
there
is
no
way
open
but
to
death
?
What
then
may
some
man
say
,
had
Peter
lost
the
spirit
of
adoption
?
Had
he
not
those
sanctifying
qualities
of
faith
,
hope
,
&
charity
,
which
are
proper
to
the
Saints
,
and
are
given
them
by
divine
inspiration
in
the
moment
of
their
conversion
:
was
that
immortal
seed
of
the
word
quite
kill'd
?
No
verily
;
How
then
?
Having
all
these
,
may
he
yet
be
called
the
childe
of
death
?
I
answer
,
he
may
and
is
indeed
so
,
for
these
do
not
make
him
that
at
no
time
he
can
be
so
,
but
that
finally
he
shall
not
be
so
,
for
they
are
not
armour
of
proof
to
keep
out
all
darts
,
neither
do
they
make
our
souls
invulnerable
,
as
the
Poets
faine
the
body
of
Cyenus
or
Achilles
to
have
been
:
but
they
are
precious
balms
evermore
ready
at
hand
to
cure
the
wound
when
it
is
given
.
They
are
not
of
force
to
hinder
mortal
sin
,
(
for
then
every
soul
in
whom
they
are
were
pure
,
undefiled
,
neither
were
it
possible
,
that
the
Elect
of
God
after
their
conversion
should
fall
,
)
but
they
are
of
force
to
work
repentance
,
which
makes
all
our
wounds
remediable
.
He
that
is
mortally
sick
and
dies
,
and
he
that
is
likewise
mortally
sick
,
and
through
help
of
restoring
physick
recovers
,
in
this
both
agree
,
that
they
are
mortally
sick
,
notwithstanding
the
recovery
of
one
party
.
The
wound
of
Peter
and
of
Judas
was
mortal
,
and
in
both
festred
unto
death
;
but
there
was
balm
in
Gilead
for
Peter
,
for
Judas
there
was
none
.
The
sting
of
the
fiery
Scorpion
in
the
wilderness
was
deadly
,
and
all
that
looked
not
on
the
brazen
serpent
died
.
The
brazen
serpent
altred
not
the
quality
of
the
Scorpions
sting
,
it
only
hindred
the
working
of
the
poyson
:
the
sting
of
sin
in
Peter
,
and
in
Judas
was
deadly
:
but
he
that
was
lift
up
on
mount
Calvary
,
as
the
brazen
serpent
was
in
the
wilderness
,
at
him
did
Peter
look
and
live
:
Judas
did
not
look
,
and
therefore
died
.
How
comes
it
about
beloved
that
God
every
where
in
Scripture
threatens
death
,
without
exception
to
all
that
repent
not
,
if
the
state
of
sin
unrepented
of
,
in
whomsoever
it
is
,
be
not
indeed
the
state
of
death
.
When
David
was
intending
to
stay
in
Keilah
;
and
suspecting
the
inhabitants
of
that
city
,
asks
of
God
whether
the
men
of
Keilah
would
deliver
him
over
into
the
hand
of
Saul
:
God
tells
him
they
would
:
and
therefore
certainly
had
he
stayed
there
,
he
had
been
betrayed
unto
Saul
:
to
urge
that
Peter
,
because
of
Gods
purpose
to
save
him
,
could
not
have
finally
miscarried
,
though
he
had
died
without
repentance
,
(
as
some
have
not
stuck
to
give
out
)
is
nothing
else
in
effect
,
but
to
maintain
against
God
,
that
David
had
he
stayed
in
Keilah
had
not
fallen
into
Sauls
hands
,
because
we
know
it
was
Gods
purpose
to
preserve
David
from
the
violence
of
Saul
.
All
the
determinations
of
God
are
of
equal
certainty
.
It
was
no
more
possible
for
Saul
to
seaze
on
David
,
then
it
is
for
the
Devil
to
pull
one
of
Gods
elect
out
of
his
hand
;
as
therefore
the
determinate
purpose
of
God
to
free
David
from
the
malice
of
Saul
,
took
not
away
that
supposition
,
If
David
go
to
Keilah
,
he
shall
fall
into
the
hands
of
Saul
,
so
neither
doth
the
decree
of
God
to
save
his
elect
destroy
the
supposition
,
if
they
repent
not
,
they
die
eternally
,
for
the
purposes
of
God
,
though
impossible
to
be
defeated
,
yet
lay
not
upon
things
any
violent
necessity
,
they
exempt
not
from
the
use
of
ordinary
means
:
they
infringe
not
our
liberty
,
they
stand
very
well
with
common
casualty
:
yea
,
these
things
are
the
very
means
by
which
his
decrees
are
brought
about
.
I
may
not
stand
longer
upon
this
,
I
will
draw
but
one
short
admonition
,
and
so
an
end
:
Let
no
man
presume
to
look
into
the
Third
Heaven
,
to
open
the
books
of
life
and
death
,
to
pronounce
over
peremptorily
of
Gods
purpose
concerning
himself
,
or
any
other
man
.
Let
every
man
look
into
himself
,
and
trie
whether
he
be
in
the
faith
or
no
;
the
surest
means
to
trie
this
,
is
to
take
an
unpartial
view
of
all
our
actions
,
many
deceive
themselves
whilst
they
argue
from
their
faith
to
their
works
,
whereas
they
ought
out
of
their
works
to
conclude
their
faith
;
whilest
presuming
they
have
faith
,
and
the
gifts
of
sanctification
,
they
think
all
their
actions
warrantable
:
whereas
we
ought
first
throughly
to
sift
all
our
actions
,
to
examine
them
at
the
Touch
of
Gods
Commandements
,
and
if
indeed
we
finde
them
currant
,
then
to
conclude
that
they
come
from
Sanctifying
Graces
of
the
Holy
Spirit
.
It
is
faith
indeed
that
gives
the
tincture
,
the
die
,
the
relish
unto
our
actions
,
yet
the
only
means
to
examine
our
faith
is
by
our
works
.
It
is
the
nature
of
the
Tree
that
gives
the
goodness
,
the
favour
and
pleasantness
to
the
fruit
,
yet
the
fruit
is
the
only
means
to
us
,
to
know
whether
the
tree
be
good
.
By
their
fruit
ye
shall
know
them
,
saith
Christ
:
It
is
not
a
rule
not
only
to
know
others
,
but
ourselves
too
.
To
reason
thus
,
I
am
of
the
elect
,
I
therefore
have
saving
faith
,
and
the
rest
of
the
sanctifying
qualities
,
therefore
that
which
I
do
is
good
:
thus
I
say
to
reason
is
very
preposterous
.
We
must
go
a
quite
contrary
course
,
and
thus
reason
:
my
life
is
good
,
and
through
the
mercies
of
God
in
Jesus
Christ
,
shall
stand
with
Gods
Justice
:
I
therefore
have
the
Gifts
of
Sanctification
,
and
therefore
am
of
Gods
Elect
:
for
Peter
to
have
said
with
himself
,
I
am
of
the
Elect
,
this
sin
therefore
cannot
indanger
me
,
had
been
great
presumption
,
but
thus
to
have
reasoned
,
my
sin
is
deadly
,
therefore
except
I
repent
,
I
am
not
of
the
number
of
Gods
Elect
,
this
reasoning
had
well
befitted
Peter
,
and
becomes
every
Christian
man
,
whom
common
frailty
drives
into
the
like
distress
.
I
made
my
entrance
into
my
Sermon
with
the
consideration
of
the
wisdome
of
God
,
in
permitting
his
chiefest
servants
to
fall
dangerously
:
I
have
largely
exemplified
it
in
the
person
of
Peter
:
give
me
leave
to
make
this
further
beneficial
unto
you
by
drawing
some
uses
from
it
;
for
great
profit
hath
redounded
to
the
Church
through
the
fall
of
these
men
;
Felicius
ille
cecidit
quam
ceteri
steterunt
,
saith
St.
Ambrose
of
this
fall
of
Peter
.
His
sin
hath
more
avail'd
us
,
then
the
righteousness
of
many
others
;
for
wheresoever
it
pleases
the
Holy
Spirit
of
God
to
work
effectually
,
(
I
speak
cautelously
,
because
I
would
give
no
place
to
presumption
)
in
him
he
makes
excellent
use
oftimes
,
even
of
sin
and
evil
.
First
of
all
it
is
a
tried
Case
,
that
many
times
through
negligence
and
carelesness
,
we
suffer
our selves
to
lie
open
to
many
advantages
.
In
such
a
case
as
this
,
a
blow
given
us
,
serves
us
for
a
remembrance
to
call
our
wits
about
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
stir
up
the
Grace
of
God
that
isin
us
,
which
many
times
is
interlunio
lies
covered
like
fire
under
ashes
;
for
as
a
skilful
wrestler
having
suffered
his
adversary
to
take
advantage
upon
some
oversight
,
recollects
himself
,
and
comes
forward
with
greater
strength
and
wariness
:
et
pudor
incendit
vires
et
conscia
virtus
:
shame
of
the
foil
and
impatience
of
disgrace
,
addes
strength
unto
him
and
kindles
him
:
so
oft
times
is
it
with
the
Saints
of
God
.
The
shame
of
having
fallen
makes
them
summon
up
their
forces
,
to
look
better
about
them
,
to
fulfil
their
duty
in
larger
sort
,
then
if
they
had
not
slipt
at
all
.
Hence
it
is
,
that
we
see
that
of
the
bitterest
enemies
of
the
Church
,
have
been
made
the
best
converts
;
of
this
we
have
a
notable
example
in
S.
Paul
;
how
eager
was
he
in
the
quarrel
of
the
Jews
against
Christ
?
None
a
more
mischievous
enemy
to
the
Christians
then
he
;
yet
,
when
it
pleased
God
to
shew
him
his
error
,
he
proved
one
of
the
most
excellent
instruments
of
Christs
glory
,
that
ever
was
on
earth
.
And
so
accordingly
he
gives
himself
a
most
true
testimony
:
I
have
laboured
more
abundantly
,
not
then
one
or
two
of
them
,
but
,
then
they
all
:
his
writings
being
as
much
in
quantity
,
as
of
them
all
:
and
St.
Lukes
story
being
nothing
else
almost
but
a
register
of
the
acts
of
St.
Paul
.
The
sense
and
conscience
,
I
doubt
not
,
of
that
infinite
wrong
done
to
the
Church
provoked
him
to
measure
back
to
the
utmost
of
this
power
,
his
pains
and
labour
in
making
up
the
breach
,
he
had
formerly
made
:
here
then
is
a
notable
lesson
for
us
,
teaching
us
to
make
our
former
sins
and
impieties
,
admonitioners
unto
us
to
know
our
own
strength
,
&
by
Christian
care
&
watchfulness
to
prevent
all
advantages
,
which
the
Devil
may
take
by
our
rechlesness
and
negligence
;
for
beloved
,
it
is
not
so
much
our
impotency
and
weakness
,
as
our
sloth
and
carelesness
,
against
which
the
common
enemy
doth
prevail
;
for
through
the
Grace
of
him
that
doth-inable
us
,
we
are
stronger
then
he
:
and
the
policie
of
Christian
warfare
hath
as
many
means
to
beat
back
and
defend
,
as
the
deepest
reach
of
Satan
hath
to
give
the
on-set
.
The
Envious
man
in
the
Gospel
rusht
not
into
the
field
in
despite
of
the
husbandman
,
and
the
servants
,
but
came
and
sowed
his
tares
,
whilst
men
slept
saith
the
text
.
Our
neglect
and
carelesness
is
the
sleep
that
he
takes
advantage
of
;
when
David
was
so
strangely
overtaken
,
the
Scripture
tells
us
he
rose
from
his
bed
,
to
walk
on
the
top
of
his
pallace
,
from
his
bed
indeed
he
arose
,
but
not
from
his
sleep
;
for
mark
I
beseech
you
:
David
had
spent
much
of
his
time
about
the
Court
,
he
had
been
abroad
,
and
seen
and
ransak'd
many
cities
,
and
doubtless
he
had
seen
many
women
as
fair
as
the
wife
of
Vriah
,
and
that
in
his
younger
days
,
when
he
was
more
apt
to
kindle
.
Why
then
now
commits
he
so
great
an
oversight
?
Look
on
him
a
while
as
now
he
is
.
He
is
now
at
rest
in
his
pallace
,
at
ease
on
his
bed
,
and
to
solace
himself
he
must
rise
and
walk
at
the
top
of
his
house
,
and
idely
gaze
upon
a
naked
dame
:
of
this
his
idleness
the
Devil
takes
advantage
:
this
is
the
sleep
in
which
he
comes
and
sows
tares
in
Davids
heart
,
even
al
manner
of
lust
.
So
that
David
fell
as
Adam
did
in
Paradise
,
not
as
a
man
that
falls
before
an
enemy
stronger
then
himself
.
The
greatest
part
of
the
sins
which
we
commit
,
are
in
this
rank
with
Davids
sin
:
He
is
faithful
,
saith
the
Apostle
,
and
suffers
no
man
to
be
tempted
above
his
strength
.
Many
creatures
,
if
they
knew
their
strength
,
would
never
suffer
themselves
to
be
aw'd
by
man
as
they
are
.
Beloved
,
we
are
become
like
horse
and
mule
without
understanding
,
we
know
not
our
strength
we
are
more
blinde
then
the
servant
of
Elizaeus
,
and
see
not
that
they
that
are
with
us
are
more
,
and
more
mighty
then
they
that
are
against
us
.
The
Angels
are
ministring
spirits
,
sent
out
of
purpose
to
gard
us
,
and
doubtless
do
many
and
great
services
for
us
,
though
we
perceive
not
.
We
have
the
army
of
God
,
ubi
mille
clipei
&
omnis
armatura
fortium
,
where
are
a
thousand
bucklers
and
all
the
weapons
of
the
mighty
,
the
helmet
of
Salvation
,
the
sword
of
the
Spirit
,
the
sheild
of
Faith
to
quench
all
the
fiery
darts
of
sin
:
only
let
us
not
neglect
to
buckle
it
on
,
and
make
use
of
it
.
We
have
to
strive
with
an
enemy
,
such
a
one
as
Anibal
reported
Marcellus
to
be
,
Qui
nec
bonam
nec
malam
ferre
fortunam
potest
seu
vicit
,
ferociter
instat
victis
;
seu
victus
est
,
instaurat
cum
victoribus
certamen
;
a
restless
enemy
that
is
never
quiet
,
howsoever
the
world
goes
,
if
he
conquer
us
,
he
insolently
insults
upon
us
;
if
we
foil
him
;
he
still
bethinks
himself
how
to
set
upon
us
afresh
.
Let
us
not
therefore
suppose
sedendo
&
votis
debellari
posse
,
that
the
conquest
will
be
gotten
by
sitting
still
and
wishing
all
were
well
.
We
oft
maintain
against
the
Church
of
Rome
,
that
our
natural
abilities
whilest
we
live
serve
us
not
to
fulfil
the
Law
of
God
.
What
bootes
it
thus
to
dispute
?
shall
the
confession
of
our
unableness
to
do
what
we
ought
,
excuse
us
at
all
if
we
do
not
that
which
we
are
able
?
S.
Austin
was
of
opinion
how
justly
I
will
not
dispute
but
of
that
opinion
he
was
,
and
it
was
the
occasion
of
his
book
,
de
spiritu
&
litera
ad
Marcellinum
:
that
it
was
possible
for
us
even
in
this
natural
life
seconded
by
the
grace
of
God
,
perfectly
to
accomplish
what
the
Law
requires
at
our
hands
.
Let
the
truth
of
this
be
as
it
may
be
:
certainly
that
is
most
true
which
the
same
Father
adds
:
that
let
our
strength
be
what
it
will
,
yet
if
we
know
not
our
duty
we
shall
do
it
no
more
then
the
traveller
sound
of
body
or
limb
,
can
go
that
way
aright
of
which
he
is
utterly
ignorant
.
Yea
,
let
our
ability
be
perfect
,
and
let
our
knowledge
be
also
absolute
,
yet
if
we
have
no
minde
;
if
we
want
a
love
unto
our
duty
,
if
we
suffer
our selves
to
be
overswayed
by
affection
to
other
things
,
yet
shall
we
not
do
our
duty
.
For
which
of
us
being
at
liberty
will
do
that
which
he
hath
no
love
unto
?
Beloved
,
as
for
or
knowledge
God
hath
left
unto
us
Scripture
,
the
perfect
register
of
all
our
duty
the
absolute
itinerary
and
map
of
all
the
course
which
in
this
life
we
are
to
run
:
&
as
for
love
he
plentifully
sheds
it
in
the
hearts
of
all
those
that
by
faithful
prayer
beg
it
of
him
.
If
we
shall
search
the
Scripture
to
improve
our
knowledge
,
if
we
shall
earnestly
beg
at
his
hands
to
inflame
our
love
.
Let
our
natural
possibilities
be
what
they
will
:
he
that
now
doth
little
amongst
us
shall
do
much
,
and
he
that
doth
much
shall
do
much
more
:
and
the
promises
made
unto
the
Jews
concerning
their
carnal
enemies
,
shall
be
made
good
on
us
concerning
our
spiritual
and
ghostly
enemies
,
one
of
us
shall
chase
a
thousand
,
and
if
they
come
out
against
us
on
way
,
they
shall
fly
before
us
seven
wayes
.
And
thus
much
for
the
first
use
.
There
is
a
second
benefit
of
great
weight
and
moment
,
which
we
reap
out
of
the
consideration
of
the
errours
of
these
excellent
Ministers
of
God
:
namely
a
lesson
teaching
us
to
beware
of
spiritual
pride
.
Of
all
the
vices
which
our
nature
is
subject
unto
,
this
is
the
most
dangerous
,
and
of
which
we
had
need
be
most
cautelous
.
For
whereas
all
other
vices
proceed
from
some
ill
in
us
,
from
some
sinful
imbecillity
of
our
nature
,
this
alone
arises
out
of
our
good
parts
;
Other
sins
draw
their
being
from
that
original
corruption
which
we
drew
from
our
Parents
,
but
this
may
seem
to
be
the
mother
of
that
;
as
by
which
even
natures
unstained
and
in
their
primitive
purity
may
most
easily
fall
.
And
therefore
not
without
some
probability
is
it
concluded
in
the
Schools
,
That
no
other
crime
could
throw
the
Angels
down
from
heaven
but
this
.
That
which
one
leaves
for
a
memorial
to
great
men
,
that
in
dangerous
times
,
non
minus
periculum
ex
magna
fama
quam
ex
mala
,
it
was
a
matter
of
like
danger
to
have
a
good
name
as
an
ill
,
that
may
I
pronounce
of
a
Christian
man
,
the
danger
of
his
innocency
is
not
much
less
then
of
his
faults
.
For
this
Devil
when
he
cannot
drive
us
to
despair
by
reason
of
our
sin
,
takes
another
course
to
see
if
he
can
make
us
presume
upon
conceit
of
our
righteousness
.
For
when
by
the
preventing
grace
of
God
we
keep
our selves
from
greater
offences
if
we
finde
our selves
to
have
a
love
unto
the
word
of
God
,
and
the
true
professours
of
it
,
to
be
rich
in
almsdeeds
,
to
have
a
part
in
other
acts
of
righteousness
,
he
makes
us
first
take
notice
of
these
good
things
in
us
,
notice
taken
draws
us
to
love
and
admire
them
in
us
:
self-love
draws
us
on
to
compare
our selves
with
others
,
then
to
prefer
our selves
before
others
,
and
thirdly
to
disdain
others
in
respect
of
our selves
.
Here
now
is
a
gap
laid
open
to
a
thousand
inconveniences
.
And
hence
it
is
that
we
see
divers
times
men
otherwise
of
life
and
reputation
pure
and
unblameable
,
upon
conceit
and
unconsiderateness
by
a
secret
judgement
of
God
to
fall
upon
extremes
no
less
fearful
then
are
the
issues
of
open
prosaness
and
impiety
.
To
cut
of
therefore
all
way
that
may
be
opened
to
let
in
spiritual
pride
it
hath
pleased
God
to
make
use
of
this
as
of
a
soverain
remedy
namely
to
permit
even
in
his
most
chosen
vessels
,
evermore
secret
and
hidden
infirmities
and
sometimes
gross
and
open
scapes
,
which
may
serve
when
they
look
into
themselves
to
abate
all
overweening
conceit
of
their
own
righteousness
,
and
when
they
shall
look
into
the
errours
of
others
,
may
be
secret
admonitioners
unto
them
,
not
rashly
to
condemn
them
,
considering
their
own
weakness
.
I
will
therefore
shut
up
this
place
with
the
saying
of
Saint
Ambrose
,
etiam
laepsus
sanctorum
utilis
est
,
Nihil
mihi
obsuit
quod
negavit
Petrus
,
etiam
profuit
quod
emendavit
.
The
fall
of
the
Saints
is
a
very
profitable
thing
.
It
hurts
not
me
that
Peter
denied
Christ
,
and
the
example
of
his
amendment
is
very
beneficial
unto
me
.
And
so
I
come
unto
the
preparative
unto
Peters
Repentance
,
in
these
words
,
and
he
went
forth
.
THe
wisdom
of
God
hath
taught
the
Church
sometime
by
express
message
delivered
by
words
of
mouth
,
sometime
by
dumb
signes
and
actions
.
When
Jeremy
walk't
up
and
down
the
city
with
a
yoke
of
wood
about
his
neck
,
when
Ezekiel
lay
upon
his
side
,
besieged
a
Slate
with
the
draught
of
Jerusalem
upon
it
,
and
like
a
banished
man
carried
his
stuff
upon
his
shoulders
from
place
to
place
:
they
did
no
less
prophesie
the
captivity
,
desolation
,
famine
and
wo
,
which
was
to
fall
upon
Jerusalem
,
then
when
they
denounced
it
by
direct
word
and
speech
:
yea
,
many
of
the
ordinary
actions
of
the
Patriarks
,
which
seem
to
participate
of
chance
,
and
to
be
in
the
same
rank
with
those
of
other
men
,
themselves
(
as
a
learned
divine
of
our
Mercerus
age
observes
)
not
intending
or
understanding
any
such
thing
,
contained
by
the
dispensation
of
the
Holy
Ghost
,
especial
lessons
and
instructions
for
us
.
That
speech
of
Sarah
,
cast
out
the
bondwoman
and
her
son
,
&c.
seemed
to
Abraham
only
a
speech
of
curst
heart
,
and
she
her self
perceives
not
her self
to
speak
by
direction
from
God
,
but
moved
with
impatience
of
Ismaels
petulant
behaviour
toward
her
son
.
Yet
the
Holy
Ghost
himself
hath
taught
us
,
that
this
act
of
hir
prefigured
a
great
mystery
.
Many
disputations
there
are
concerning
the
cause
of
this
action
of
Peters
going
forth
:
whether
it
were
out
of
the
common
infirmity
that
is
in
most
men
,
namely
a
greater
shame
to
repent
then
to
offend
:
or
whether
it
were
out
of
modesty
and
good
nature
,
that
he
could
not
indure
the
sight
of
Christ
,
whom
he
had
so
grievously
offended
.
Howsoever
it
were
,
we
shall
do
this
Scripture
no
wrong
,
if
we
think
it
to
contain
an
act
in
outward
shew
casual
,
and
like
unto
the
actions
of
other
men
,
but
inwardly
indeed
an
especial
action
of
a
person
great
in
the
sight
of
God
;
and
therefore
comprehending
some
especial
instruction
.
And
to
speak
plainly
,
this
abandoning
the
place
wherein
he
fell
,
the
company
for
fear
of
whom
he
fell
,
and
those
things
that
were
occasioners
of
his
sin
,
doth
not
obscurely
point
out
unto
us
an
especial
duty
of
speedy
relinquishing
and
leaving
of
all
,
either
friends
or
place
,
or
means
,
or
whatsoever
else
,
though
dearer
unto
us
then
our
right
hand
,
then
our
right
eye
;
if
once
they
become
unto
us
inducements
to
Sin
.
In
former
days
before
the
Fulness
of
time
came
,
the
Calling
of
the
Elect
of
God
was
not
by
any
one
act
more
often
prefigured
,
then
by
this
action
of
going
forth
.
When
the
purpose
of
God
was
to
select
unto
himself
a
Church
,
and
to
begin
it
in
Abraham
,
come
forth
,
faith
he
unto
him
,
out
of
thy
countrey
,
and
from
thy
kindred
,
and
from
thy
fathers
house
.
When
Israel
being
in
AEgypt
,
it
pleased
God
to
appoint
them
a
set
Form
and
manner
of
serving
him
,
before
this
could
be
done
,
they
and
all
theirs
must
come
forth
of
AEgypt
,
they
must
not
leave
a
hoof
behinde
them
.
When
the
time
of
the
Gospel
was
come
,
our
Saviour
holds
the
same
course
:
none
must
be
of
his
company
,
but
such
as
come
forth
,
leave
all
and
follow
him
.
And
therefore
the
Apostle
putting
the
Hebrews
in
minde
of
their
duty
,
expresses
it
in
this
very
tearm
;
Let
us
go
forth
,
therefore
unto
him
,
saith
he
without
the
camp
,
bearing
his
reproach
.
And
in
the
original
language
of
the
New
Testament
,
the
Church
hath
her
name
from
this
thing
,
from
being
called
forth
;
so
that
without
a
going
forth
there
is
no
Church
,
no
Christianity
,
no
Service
to
God
,
the
reason
of
all
which
is
this
:
we
are
all
by
nature
in
the
High
Priests
court
,
as
Peter
was
,
where
we
all
deny
and
forswear
our
Master
as
Peter
did
:
neither
is
there
any
place
for
Repentance
,
till
with
Peter
we
go
forth
and
weep
.
For
our
further
light
we
are
to
distinguish
the
practise
of
this
our
going
forth
,
according
to
the
diversity
of
the
times
of
the
Church
.
In
the
first
ages
,
when
Christianity
was
like
unto
Christ
,
and
had
no
place
to
hide
its
head
,
no
entertainment
but
what
persecution
,
and
oppression
,
and
fire
,
and
sword
could
yield
it
;
there
was
then
required
at
the
hands
of
Christians
,
an
Actual
going
forth
,
a
real
leaving
of
riches
,
and
friends
,
and
lands
,
and
life
for
the
profession
of
the
Gospel
.
Afterward
,
when
the
Tempests
of
persecutions
were
somewhat
alay'd
,
and
the
skie
began
to
clear
up
,
the
necessity
of
actual
relinquishing
of
all
things
ceast
,
Christians
might
then
securely
hold
life
and
lands
,
and
whatsoever
was
their
own
,
yet
that
it
might
appear
unto
the
world
,
that
the
resolution
of
Christian
men
was
the
same
as
in
times
of
distress
and
want
,
so
likewise
in
time
of
peace
and
security
,
it
pleased
God
to
raise
up
many
excellent
men
,
as
well
of
the
Laity
,
as
of
the
Clergy
,
who
without
constraint
,
voluntarily
,
and
of
themselves
,
made
liberal
distribution
of
all
they
had
;
left
their
means
and
their
friends
,
and
betook
themselves
to
deserts
and
solitary
places
,
wholy
giving
themselves
over
to
meditation
,
to
prayer
,
to
fasting
,
to
all
severity
and
rigidness
of
life
,
what
opinion
our
times
hath
of
these
,
I
cannot
easily
pronounce
:
thus
much
I
know
safely
may
be
said
,
that
when
this
custome
was
in
its
primitive
purity
,
there
was
no
one
thing
more
behoofful
to
the
Church
.
It
was
the
Seminary
and
nursery
of
the
Fathers
,
and
of
all
the
famous
Ornaments
of
the
Church
.
Those
two
things
which
afterwards
in
the
decay
and
ruine
of
this
discipline
,
the
Church
sought
to
establish
by
Decrees
and
Constitutions
,
namely
to
estrange
her
Priests
from
the
world
and
bind
them
to
single
life
,
were
the
necessary
effects
of
this
manner
of
living
,
for
when
from
their
childhood
they
had
utterly
sequestred
themselves
from
the
world
and
long
practised
the
contempt
of
it
:
when
by
chastising
their
body
and
keeping
it
under
with
long
fasting
they
had
killed
the
heat
of
youth
,
it
was
not
ambition
nor
desire
of
wealth
,
nor
beauty
of
women
that
could
withdraw
them
or
sway
their
affections
.
That
which
afterwards
was
crept
into
the
Church
and
bare
the
name
of
Monkery
,
had
indeed
nothing
of
it
but
the
name
,
under
pretence
of
poverty
they
seized
into
their
possession
the
wealth
and
riches
of
the
world
,
they
removed
themselves
from
barren
soils
into
the
fattest
places
of
the
land
,
from
solitary
desarts
into
the
most
frequented
cities
:
they
turned
their
poor
cottages
into
stately
pallace
,
their
true
fasting
into
formalizing
and
partial
abstinence
.
So
that
instead
of
going
forth
they
took
the
next
course
to
come
into
the
world
:
they
left
not
the
world
for
Christ
,
but
under
pretence
of
Christ
they
gain'd
the
world
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Nazianz●●ne
speaks
.
One
of
their
own
,
Saint
Jerome
by
name
,
long
ago
complain'd
of
it
.
Nonnulli
sunt
ditiores
Monachi
,
quam
fuerant
seculares
,
&
clerici
qui
possideant
opes
sub
paupere
Christo
,
quas
sub
fallaci
&
locuplete
diabolo
non
habuerant
ut
suspiret
eos
ecclesia
divites
:
quos
tenuit
mundos
ante
mendicos
.
But
I
forbear
and
come
to
commend
unto
you
another
kinde
of
going
forth
,
necessary
for
all
persons
,
and
for
all
times
.
There
is
a
going
forth
in
act
and
execution
,
requisite
only
at
sometimes
and
upon
some
occasions
:
there
is
a
going
forth
in
will
and
affection
:
this
let
the
persons
be
of
what
calling
soever
,
and
let
the
times
be
never
so
favourable
,
God
requires
at
the
hands
of
every
one
of
us
.
We
usually
indeed
distinguish
the
times
of
the
Church
into
times
of
peace
,
and
times
of
persecution
:
the
truth
is
,
to
a
true
Christian
man
the
times
are
always
the
same
.
Habetetiam
pax
suos
martyres
,
saith
one
:
there
is
a
martyrdome
even
in
time
of
peace
;
for
the
practise
of
a
Christian
man
in
the
calmest
times
,
in
readiness
and
resolution
must
nothing
differ
from
times
of
rage
and
fire
.
Josephus
writing
of
the
Military
exercises
practised
amongst
the
Romans
,
reports
that
for
seriousness
they
diffred
from
a
true
battel
only
in
this
,
the
battel
was
a
bloody
exercise
,
their
exercise
a
bloodless
battel
.
Like
unto
this
must
be
the
Christian
exercise
in
times
of
peace
,
neither
must
there
be
any
difference
betwixt
those
days
of
persecution
,
and
these
of
ours
,
but
only
this
,
those
yeelded
Martyrs
with
blood
,
ours
without
.
Let
therefore
every
man
throughly
examine
his
own
heart
,
whether
upon
supposal
of
times
of
tryal
and
persecution
,
he
can
say
with
David
,
My
heart
is
ready
,
whether
he
can
say
of
his
dearest
pledges
,
all
these
have
I
counted
dung
for
Christs
sake
,
whether
he
finde
in
himself
that
he
can
,
if
need
be
,
even
lay
down
his
life
for
his
profession
.
He
that
cannot
do
thus
,
what
differs
his
faith
from
a
temporary
faith
,
or
from
hypocrisie
?
Mark
,
I
beseech
you
what
I
say
,
I
will
not
affirm
,
I
will
only
leave
it
to
your
Christian
discretion
.
A
temporary
faith
,
that
is
,
a
faith
resembled
to
the
seed
in
the
Gospel
,
which
being
sown
on
the
stony
ground
,
withered
as
soon
as
the
sun
arose
,
a
faith
that
fails
as
soon
as
it
feels
the
heat
of
persecution
,
can
save
no
man
.
May
we
not
with
some
reason
think
that
the
faith
of
many
a
one
,
who
in
time
of
peace
seems
to
us
,
yea
,
and
to
himself
too
peradventure
to
dy
possest
of
it
,
is
yet
notwithstanding
no
better
then
a
temporary
faith
,
and
therefore
comes
not
so
far
as
to
save
him
that
hath
it
?
Rufus
a
certain
Philosopher
whensoever
any
Scholars
were
brought
unto
him
to
receive
education
under
him
,
was
wont
to
use
all
possible
force
of
argument
to
diswade
them
from
it
:
if
nothing
could
prevail
with
them
but
needs
they
will
be
his
hearers
,
this
their
pertinacy
he
took
for
a
sure
token
of
a
mind
throughly
setled
,
&
led
as
it
were
by
instinct
to
their
studies
.
If
God
should
use
this
method
to
try
who
are
his
,
and
bring
on
us
those
Temptations
,
which
would
make
the
man
of
temporary
faith
to
shrink
:
think
we
that
all
those
who
in
these
times
of
peace
have
born
the
name
of
Christ
unto
their
graves
,
would
have
born
unto
the
rack
,
unto
the
sword
,
unto
the
fire
?
Indeed
to
man
who
knows
not
the
thoughts
of
his
friend
some
trials
sometimes
are
very
necessary
.
But
he
that
knew
and
foretold
David
what
the
resolution
of
the
men
of
Keilah
would
be
,
if
Saul
came
to
them
,
knows
likewise
what
the
resolution
of
every
one
of
us
would
be
if
a
fiery
trial
should
appear
.
Who
knows
therefore
whether
God
hath
numbred
out
the
Crowns
of
life
,
according
to
the
number
of
their
souls
,
who
he
foreknew
would
in
the
midst
of
all
Temptations
and
trialls
continue
unto
the
end
?
for
what
difference
is
there
betwixt
the
faith
that
fails
upon
occasion
,
or
that
would
fail
if
occasion
were
offred
?
for
the
actual
failing
of
faith
is
not
that
that
makes
it
temporary
,
it
is
only
that
which
detects
it
,
which
bewrays
it
unto
us
to
be
so
.
The
faith
therefore
of
that
man
which
would
have
sunk
as
fast
as
Peter
did
,
if
tempests
had
arisen
,
notwithstanding
that
through
the
peace
of
the
Church
he
dies
possest
of
,
is
no
better
then
a
temporary
,
and
cometh
short
of
a
saving
faith
.
Durus
sermo
,
it
as
a
hard
speech
some
man
may
say
:
but
let
him
that
thinks
thus
,
recount
with
himself
that
Dura
via
,
it
is
is
a
hard
way
that
leads
to
life
.
Beloved
,
deceive
not
your selves
:
heaven
never
was
,
nor
will
be
gotten
without
Martyrdom
:
In
a
word
my
Brethren
try
therefore
your selves
,
whether
you
have
in
you
true
resolution
,
summon
up
your
thoughts
,
surveigh
every
path
in
which
your
affections
are
wont
to
tread
:
see
whether
you
are
prepared
to
leave
all
for
Christ
.
If
you
find
in
your selves
but
one
affection
looking
back
to
Sodom
,
to
the
things
of
this
life
,
remember
Lots
wife
,
her
case
is
yours
,
you
are
not
yet
sufficiently
provided
for
the
day
of
battel
.
FINIS
.
Christian
Omnipotency
.
Philip.
4.
13.
I
can
do
all
things
,
through
Christ
,
that
enableth
or
that
strengtheneth
me
.
FRom
henceforth
let
all
complaint
concerning
the
frailty
,
and
weakness
of
mans
Nature
,
for
ever
cease
.
For
behold
our
weakness
swallow'd
up
of
strength
,
and
man
is
become
Omnipotent
.
I
can
do
all
things
,
saith
my
Apostle
.
The
strongest
reason
,
which
the
subtilest
above
all
the
beasts
of
the
field
,
could
invent
,
to
draw
our
first
Parents
from
their
allegeance
,
was
this
,
Ye
shall
be
like
Gods
.
Our
Saviour
who
is
infinitely
wiser
to
recal
us
,
then
our
adversary
was
to
seduce
us
,
takes
the
same
way
to
restore
as
he
did
to
destroy
,
and
uses
that
for
Physick
,
which
the
Devil
gave
for
poyson
.
Is
this
it
,
saith
he
,
unto
us
,
that
hath
drawn
ye
from
me
,
that
ye
would
be
like
unto
Gods
?
why
,
then
return
again
,
and
ye
shall
be
like
Gods
,
by
a
kinde
of
Communicatio
idiomatûm
,
by
imparting
unto
you
such
excellencies
,
as
are
proper
unto
myself
.
As
I
my self
do
all
things
,
so
shall
you
likewise
be
enabled
to
do
all
things
through
me
.
Falso
queritur
de
Naturâ
suâ
Genus
humanum
,
quod
imbecillis
sit
.
It
was
the
observation
of
the
Heathen
Historian
,
that
it
is
an
error
in
men
,
thus
to
complain
of
the
infirmities
,
and
weakness
of
their
Nature
.
For
man
indeed
is
a
creature
of
great
strength
,
and
if
at
any
time
,
he
finde
himself
weak
,
it
is
through
his
fault
,
not
through
his
nature
.
But
he
that
shall
take
into
consideration
these
words
of
my
Text
,
shall
farre
better
then
any
natural
man
,
be
able
to
perceive
,
that
man
hath
no
cause
to
complain
of
his
weakness
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Aristophanes
.
It
was
a
tale
that
passed
among
some
of
the
Heathen
,
that
Vulcan
offended
with
the
men
of
Athens
,
told
them
that
they
should
be
but
fools
:
but
Pallas
that
favour'd
them
,
told
them
they
should
be
fools
indeed
,
but
folly
should
never
hurt
them
.
Beloved
our
case
is
like
to
that
of
the
men
of
Athens
,
Vulcan
the
Devil
hath
made
us
fools
,
and
weak
,
and
so
we
are
indeed
of
our selves
:
but
the
Son
of
God
,
the
true
Pallas
,
the
wisdome
of
the
Father
hath
given
us
this
gift
,
that
our
weakness
,
shall
never
hurt
us
.
For
look
what
strength
we
lost
in
Adam
,
that
with
infinite
advantage
is
suppli'd
in
Christ
.
It
was
the
Parable
of
Iphicrates
,
that
an
Army
of
Harts
,
with
a
Lyon
to
their
Captain
,
would
be
able
to
vanquish
an
armie
of
Lyons
,
if
their
captain
were
but
an
Hart.
Beloved
,
were
mankinde
indeed
but
an
army
of
Harts
,
were
we
Hinnuleo
similes
,
like
unto
the
fearful
Hinde
,
upon
the
Mountains
,
that
starts
at
every
leaf
that
shakes
:
yet
through
Christ
,
that
strengtheneth
us
,
having
the
Lyon
of
the
tribe
of
Judah
for
our
Captain
,
and
Leader
,
we
shall
be
able
to
vanquish
all
that
force
;
which
the
Lyon
that
goeth
up
and
down
seeking
whom
he
may
devoure
,
is
able
to
bring
against
us
.
Indeed
we
do
many
times
sadly
bemoan
our
case
,
and
much
rue
the
loss
,
which
through
the
rechlesness
of
our
first
parents
hath
befallen
us
;
Yet
let
us
chear
up
our selves
,
our
fear
is
greater
then
our
hurt
:
as
Elkanah
speaks
unto
Hannah
in
the
first
of
Samuel
.
Why
weepest
thou
?
Am
not
I
better
unto
thee
then
ten
Sons
.
So
will
we
comfort
our selves
in
the
like
manner
.
Let
us
sorrow
no
more
for
our
loss
in
Adam
.
For
is
not
Christten
fold
better
unto
us
,
then
all
the
good
of
Paradise
.
The
Mulbery
tree
indeed
is
broken
down
,
but
it
is
built
up
again
with
Cedar
.
The
loss
of
that
portion
of
strength
,
wherewith
our
Nature
was
originally
endued
,
is
made
up
with
fulness
of
power
in
Christ
;
It
is
past
that
conclusion
of
Zeba
and
Zalmana
unto
Gideon
,
in
the
Book
of
Judges
,
As
the
man
is
,
so
is
his
strength
;
for
now
Beloved
,
as
is
God
so
is
our
strength
.
Wherefore
as
St.
Ambrose
spake
of
Peters
fall
:
Non
mihi
obsuit
quod
negavit
Petrus
,
immo
prosuit
,
quod
emendavit
:
So
may
we
speak
of
the
fall
of
our
first
Parents
,
it
hurts
not
us
that
Adam
fell
;
nay
our
strength
and
glory
is
much
improved
,
that
by
Christ
we
are
redeemed
.
Our
natural
weakness
be
it
never
so
great
,
with
this
supply
from
Christ
,
is
far
a
above
all
strength
,
of
which
our
Nature
in
its
greast
perfection
was
capable
.
If
we
survey
the
particulars
of
that
weakness
,
which
we
drew
from
the
loines
of
our
first
parents
,
we
shall
finde
the
chiefest
part
of
it
to
be
in
the
loss
of
immortality
.
For
as
for
the
loss
of
that
pleasant
place
,
the
blindness
of
understanding
,
and
perverseness
of
will
,
being
suppos'd
to
betide
us
immediately
upon
the
fall
,
these
seem
weaknesses
far
inferior
to
our
mortality
.
For
,
God
forbidding
us
the
fruit
of
the
tree
of
knowledg
,
&
setting
down
the
penalty
that
should
ensue
,
making
choice
(
as
it
is
most
likely
)
of
the
fearfullest
judgement
,
and
what
he
saw
in
his
wisdome
,
was
most
likely
to
awe
us
,
threatens
neither
blindness
of
understanding
,
nor
crookedness
of
Nature
,
but
tells
us
,
What
day
ye
eat
of
it
,
ye
shall
die
.
Yet
see
beloved
,
with
how
great
strength
this
mortal
weakness
is
repair'd
;
For
thus
to
be
able
to
encounter
with
death
,
the
fearfullest
of
all
Gods
curses
,
and
through
Christ
to
overcome
it
,
as
all
true
Christians
do
,
to
turn
the
greatest
curse
into
the
greatest
blessing
,
is
more
then
immortality
.
Si
non
errasset
,
fecerat
ille
minus
.
Had
not
man
been
thus
weak
,
he
had
never
been
thus
strong
.
Again
,
on
the
contrary
,
let
us
conceive
unto
the
utmost
,
what
our
strength
might
be
in
our
first
estate
,
let
us
raise
our
conceit
unto
the
highest
note
we
can
reach
,
yet
shall
we
never
finde
it
to
be
greater
,
then
what
here
is
exprest
in
my
Text.
For
greater
ability
,
then
power
to
do
all
things
,
is
not
imaginable
,
I
can
do
all
things
.
Beloved
,
these
words
are
Anakims
,
they
beseem
not
the
mouth
of
a
man
of
ordinary
strength
.
He
that
hath
right
unto
them
,
must
be
one
of
the
race
of
the
Giants
at
least
,
for
he
saith
not
simply
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
can
,
though
peradventure
with
some
difficulty
,
hardly
with
much
labour
,
and
pains
,
but
he
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
I
can
with
ease
,
I
have
valour
and
strength
to
do
them
.
I
ask
then
first
as
the
Eunuch
doth
in
the
Acts
:
of
whom
speaks
our
Apostle
this
,
of
himself
or
of
some
other
man
?
I
answer
both
of
himself
,
and
all
other
Christians
;
For
every
Christian
man
by
reading
it
as
he
ought
,
makes
it
his
own
,
for
in
reading
it
as
he
ought
,
he
reads
it
with
the
same
spirit
,
with
which
St.
Paul
wrote
it
.
Wherefore
as
St.
Paul
some
where
records
of
himself
,
that
he
was
not
found
inferiour
to
the
chief
Apostles
,
so
is
it
true
that
the
meanest
Christian
that
hears
me
this
day
,
in
all
that
is
contained
in
my
Text
,
is
parallel'd
,
is
nothing
inferiour
unto
St.
Paul
,
unto
the
chief
Apostles
.
What
a
comfort
then
is
this
unto
the
brother
of
low
degree
,
when
he
considers
with
himself
,
that
how
mean
soever
he
may
seem
to
be
,
either
in
the
Church
or
common
weal
,
yet
notwithstanding
in
so
great
a
priviledge
,
as
is
this
omnipotent
power
of
doing
all
things
;
he
is
equal
unto
Peter
,
unto
Paul
,
the
greatest
Peers
of
the
Church
.
If
then
the
weakness
of
Christians
be
so
strong
,
as
to
deserve
the
name
of
Almightiness
,
what
name
,
what
title
doth
the
strength
of
a
Christian
deserve
to
bear
?
Secondly
,
I
ask
what
meaning
hath
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
can
do
in
my
Text
?
I
answer
very
large
:
first
,
though
it
be
rendred
by
this
word
doing
,
yet
it
comprehends
sufferings
too
,
for
possum
:
valeo
,
I
can
,
is
as
well
to
suffer
as
to
do
,
and
that
our
blessed
Apostle
amongst
other
things
so
meant
it
,
is
apparant
by
the
words
foregoing
my
text
.
And
here
is
the
first
part
of
a
Christians
omnipotency
:
his
patience
is
infinite
,
it
suffers
all
things
.
Never
any
contumely
,
never
any
loss
,
never
any
smart
so
great
,
as
could
weary
out
Christian
patience
.
Talia
(
saith
Tertullian
,
)
tantaque
documenta
,
quorum
magnitudo
penes
nationes
detractatio
fides
est
,
peaes
nos
vero
,
ratio
,
&
structio
.
Such
examples
,
such
precepts
,
have
we
of
Christian
patience
,
as
that
with
infidels
they
seem
incredible
,
and
call
in
question
the
truth
of
our
profession
;
but
with
us
they
are
the
ground
and
foundation
of
faith
.
God
himself
did
never
yet
trie
the
utmost
of
a
Christians
patience
:
neither
hath
he
created
any
object
,
that
is
able
to
equal
it
,
yet
he
seems
for
our
instruction
to
have
gone
about
to
trie
,
what
might
have
been
done
:
he
commanded
Abraham
to
sacrifice
his
dear
and
only
son
.
Tam
grave
praeceptum
,
quod
●●ec
Deo
perfici
placebat
,
patienter
et
audivit
,
&
si
deus
voluisset
,
implesset
,
saith
Tertullian
.
So
heavy
was
the
command
,
that
God
himself
lik'd
not
it
should
be
acted
,
yet
Abraham
heard
it
patiently
,
and
had
fulfilled
it
,
if
God
would
have
given
him
leave
.
What
should
I
speak
of
poverty
,
of
disease
,
of
the
sword
,
of
fire
,
of
death
it self
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Gorduis
the
Martyr
in
St.
Basil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O
at
what
a
loss
I
am
,
saith
he
,
that
I
can
die
but
once
for
my
Saviour
.
Take
the
greatest
instance
of
Gods
sury
and
wrath
,
even
the
pains
laid
up
in
Hell
for
the
sinner
,
and
we
shall
finde
that
there
have
been
Christians
,
who
for
the
glory
of
God
,
would
gladly
have
endured
them
.
St.
Paul
is
the
man
amongst
all
the
Saints
of
God
,
the
greatest
and
worthiest
example
of
this
wonderful
strength
,
of
this
omnipotency
of
a
Christian
man
.
What
evil
is
imaginable
,
which
he
did
not
either
indeed
,
or
at
least
in
will
,
and
affection
undergo
?
Omnem
patientiae
speciem
adversus
omnem
diaboli
vim
expunxit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
am
on
fire
saith
Saint
Chrysostome
,
when
I
speak
of
St.
Paul
,
and
indeed
whom
would
it
not
inflame
,
to
read
that
admirable
Synopsis
and
brief
of
his
sufferings
registred
in
the
second
of
the
Corinthians
,
at
the
Eleventh
Chapter
.
In
labours
more
abundant
,
in
stripes
above
measure
,
in
prisons
more
frequent
,
in
deaths
oft
,
and
could
he
do
more
?
Yes
,
he
could
;
Sed
ubi
historiam
praestare
non
po●●uit
,
votum
attulit
.
Hitherto
he
reports
historically
what
was
done
,
and
as
if
that
were
not
enough
,
he
tells
us
what
he
would
have
done
,
and
that
his
patience
was
able
even
gladly
to
have
encountred
Hell
it self
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
he
in
the
ninth
of
the
Romans
,
I
have
prayed
unto
God
,
I
have
beg'd
it
at
his
hands
,
as
a
favour
,
that
for
the
increase
of
his
glory
through
the
Salvation
of
Israel
my
Kinsmen
,
according
to
the
flesh
,
I
might
become
a
cast-away
,
and
endure
the
pains
of
eternal
fire
.
Tertullian
considering
the
wonderful
patience
of
our
Saviour
upon
his
cross
;
thinks
that
if
there
had
bin
no
other
argument
to
prove
him
to
be
God
,
yet
this
alone
had
been
sufficient
.
Hanc
vel
maximè
,
Pharisaei
Dominum
agnoscere
debuistis
:
patientiam
hujusmodi
nemo
hominum
perpetraret
.
In
like
manner
may
we
truly
say
were
there
no
other
argument
to
prove
that
Christ
doth
dwell
in
us
,
doth
mightily
strengthen
and
inable
us
,
yet
this
wonderful
measure
of
patience
in
so
finite
a
creature
,
could
never
subsist
,
if
God
were
not
in
us
of
a
truth
.
Again
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
word
of
doing
here
in
my
text
,
signifies
not
only
sufferings
,
and
patience
,
this
were
to
make
a
Christian
but
a
kinde
of
Stone
:
A
Christian
hath
not
only
a
Buckler
to
resist
,
but
he
must
have
a
sword
to
strike
.
Wherefore
this
word
of
doing
,
must
signifie
yet
further
,
some
action
and
life
;
And
so
indeed
it
doth
;
For
it
notes
unto
us
the
most
glorious
and
eminent
kinde
of
Christian
action
,
Victory
and
Conquest
;
and
when
my
Apostle
here
saith
,
I
can
do
all
things
,
his
meaning
is
,
I
can
overcome
and
conquer
all
things
.
And
here
is
the
second
and
most
glorious
part
of
Christian
Omnipotency
;
Never
was
any
true
Christian
overcome
or
can
he
;
For
look
how
much
he
yields
unto
his
enemy
,
so
much
he
fails
of
his
profession
and
title
.
David
complains
of
Joab
and
his
Brethren
;
These
sons
of
Zeruiah
are
too
strong
for
me
.
But
,
Beloved
,
a
Christian
man
findes
none
of
these
sons
of
Zeruiah
,
whom
he
needs
to
fear
,
or
of
whom
he
needs
to
complain
.
For
as
Aristole
tells
us
that
a
magnanimous
man
is
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
who
thinks
nothing
great
,
but
conceits
all
things
as
inferior
to
himself
:
so
may
we
define
a
true
Christian
to
be
such
a
one
as
to
whom
nothing
is
dreadful
,
in
whose
eye
nothing
under
God
carries
any
shew
of
Greatness
,
S.
Paul
hath
left
us
a
Catalogue
in
the
end
of
the
eight
to
the
Romans
,
of
all
the
forces
,
outward
and
inward
,
bodily
and
ghostly
,
that
can
be
mustred
against
us
,
life
,
death
,
Angels
,
principalities
,
powers
,
things
present
,
things
to
come
,
heighth
,
depth
,
any
creature
imaginable
and
pronounces
of
them
,
that
in
all
these
we
are
Conquerors
,
Conquerors
is
too
mean
a
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
are
more
then
Conquerors
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Saint
Chrysostome
,
we
conquer
them
with
ease
,
without
any
pains
or
sweat
?
Paucas
victoria
dextras
—
exigit
,
we
shall
not
need
to
bring
forth
against
them
all
our
forces
:
a
small
part
of
them
will
be
sufficient
to
gain
the
day
;
and
not
only
overcome
them
,
but
turn
them
to
our
benefit
and
behoof
.
For
sin
is
like
unto
Sampsons
Lyon
:
it
comes
upon
us
with
open
mouth
to
devour
us
;
but
when
we
have
slain
it
,
we
shall
finde
hony
in
the
belly
of
it
,
wonderful
therefore
is
the
power
of
a
Christian
,
who
not
onely
overcomes
and
Conquers
,
and
kills
the
viper
,
but
like
the
skilful
Apothecary
makes
Antidote
,
and
Triacle
of
him
.
Indeed
our
Adversaries
seem
to
be
very
great
.
S.
Paul
calls
them
by
wonderful
names
,
as
if
he
meant
to
affright
us
:
powers
,
principalities
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
depths
,
the
Prince
that
ruleth
in
the
Air
,
the
God
of
this
world
,
and
what
not
?
Yet
notwithstanding
as
one
speaks
in
Livie
of
the
Macedonian
war
,
as
I
remember
:
non
quàm
magni
nominis
bellum
est
,
tam
difficilem
existimaveritis
victoriam
;
we
must
not
think
there
will
be
any
doubt
of
the
Victory
,
because
it
is
a
war
of
great
name
,
and
noise
;
For
me
thinks
,
I
discover
in
our
Apostle
,
when
he
uses
these
strange
astonishing
words
,
a
spiritual
stratagem
:
by
which
to
stir
us
up
,
and
make
us
stand
upon
our
guard
,
he
makes
the
largest
report
of
our
enemies
forces
.
We
read
that
one
of
the
Roman
Captains
,
perceiving
his
Souldiers
unnecessarily
to
faint
draws
out
letters
before
them
,
and
reads
the
news
of
that
which
never
was
,
of
,
I
know
not
what
Kings
with
Armies
and
multitude
coming
forthwith
against
them
,
which
art
of
his
did
much
avail
him
to
gain
the
victory
;
because
it
made
the
Souldiers
to
recollect
themselves
,
and
fight
withal
their
might
.
Beloved
,
I
may
not
think
,
that
the
Apostle
in
making
this
report
of
our
enemies
forces
,
relates
that
which
is
not
,
but
this
,
I
think
,
I
may
safely
say
that
he
makes
the
most
of
that
which
is
;
For
it
can
never
hurt
us
to
take
our
enemie
,
to
be
as
strong
as
he
is
;
or
peradventure
stronger
,
for
this
is
a
very
profitable
error
,
it
makes
us
more
wary
,
and
provide
our selves
the
better
.
But
to
flight
,
and
contemn
our
enemy
,
to
erre
on
the
contrary
side
,
and
think
him
to
be
weaker
then
he
is
,
this
hath
caused
many
an
overthrow
.
It
is
a
rule
which
Vigetius
gives
us
:
Difficilimè
vincitur
,
qui
verè
potest
de
suis
,
&
de
adversarii
copiis
judicare
.
It
is
an
hard
matter
to
overcome
him
that
truly
knoweth
his
own
strength
,
and
the
strength
of
his
adversary
.
And
here
,
beloved
,
is
the
error
of
most
Christians
;
we
do
not
know
of
what
strength
we
are
.
We
look
upon
this
body
of
ours
,
and
suppose
that
in
so
weak
and
faint
a
subject
there
cannot
subsist
so
great
strength
,
as
we
speak
of
;
as
if
a
man
should
prize
the
liquor
by
the
baseness
of
the
vessel
in
which
it
is
.
As
divers
Landlords
have
treasures
hidden
in
their
fields
,
which
they
know
not
of
,
so
many
of
us
have
this
treasure
of
omnipotency
in
us
,
but
we
care
not
to
discover
it
,
&
to
know
it
,
did
we
but
perfectly
know
our
own
strength
and
would
we
but
compare
it
with
the
strength
of
our
enemies
:
we
should
plainly
discover
,
that
we
have
such
infinite
advantage
above
them
,
that
our
conquest
may
seem
not
to
be
so
great
,
as
is
pretended
.
For
the
greater
the
advantages
are
,
the
glory
of
the
victory
is
the
less
:
and
that
which
makes
a
conquest
great
,
is
not
so
much
the
greatness
of
him
that
Conquers
,
as
the
strength
and
greatness
of
him
that
is
overthrown
,
Now
what
proportion
is
there
betwixt
the
strength
of
God
himself
dwelling
in
us
,
and
all
the
strength
of
Heaven
,
Earth
,
and
Hell
besides
,
how
then
can
we
count
this
spiritual
war
so
fearful
,
which
is
waged
upon
so
unequal
termes
.
In
quo
si
modo
congressus
cum
hoste
sis
,
viceris
,
in
which
if
we
but
give
the
onset
,
we
are
sure
to
gain
the
victory
?
restitisse
vicisse
est
;
To
resist
is
to
conquer
for
so
saith
the
Apostle
,
Resist
the
Devil
and
he
shall
flie
from
you
.
There
was
never
yet
any
Christian
conquer'd
,
that
could
not
:
and
in
this
war
not
to
yield
the
victory
,
is
to
get
it
.
As
therefore
one
spake
of
Alexanders
expedition
into
India
:
Benè
ausus
est
vana
contemnere
:
the
matter
was
not
much
,
which
he
did
,
the
greatest
thing
in
it
was
,
that
he
durst
do
it
:
so
considering
our
strength
,
and
the
weakness
of
our
adversaries
,
we
may
without
prejudice
speak
even
of
the
worthiest
Souldiers
,
that
ever
fought
these
Spiritual
Battels
,
Benè
aust
sunt
vana
contemnere
.
The
greatest
thing
that
we
can
admire
in
them
is
,
that
they
durst
do
it
.
Would
we
but
a
little
examine
the
forces
of
our
adversaries
,
we
should
quickly
finde
it
to
be
as
I
have
said
;
When
Alcibiades
a
young
Gentleman
of
Athens
was
afraid
to
speak
before
the
multitude
,
Socrates
to
put
him
in
heart
,
asks
him
;
Fear
you
saith
he
,
such
a
one
?
and
names
one
of
the
multitude
to
him
;
No
saith
Alcibiades
,
he
is
but
a
Tradesman
;
Fear
you
such
a
one
,
saith
he
,
and
names
a
second
;
No
for
he
is
but
a
Pesant
:
or
such
a
one
,
and
names
a
third
?
No
,
for
he
is
but
an
ordinary
Gentleman
?
Now
saith
he
,
of
such
as
these
doth
the
whole
multitude
consist
:
and
by
this
device
,
he
encouraged
Alcibiades
to
speak
:
He
that
shall
fear
to
encounter
the
multitude
,
and
army
of
Spiritual
adversaries
which
are
ready
to
set
themselves
against
him
:
Let
him
do
by
himself
as
Socrates
did
by
Alcibiades
.
Let
him
sitdown
and
consider
with
himself
his
enemies
one
by
one
,
and
he
shall
quickly
discover
their
weakness
,
Primi
in
praeliis
vincantur
oculi
.
It
s
a
saying
that
the
first
thing
that
is
overcome
in
a
Souldier
,
is
his
eye
,
while
he
judges
of
his
enemy
,
by
his
multitude
,
and
provision
,
rather
then
by
his
strength
.
Beloved
,
if
we
judge
not
of
our
adversary
in
gross
,
and
as
it
were
by
the
eye
:
we
shall
easily
see
,
that
we
shall
not
need
to
do
as
the
King
in
the
Gospel
doth
,
send
to
his
enemy
with
conditions
of
peace
;
For
there
is
no
treaty
of
Peace
to
be
had
with
these
,
Had
Zimri
peace
that
slew
his
Master
,
saith
the
Scripture
:
And
there
is
no
peace
unto
the
wicked
saith
my
God
.
Not
only
Zimri
and
the
wicked
but
no
Christian
hath
or
can
have
peace
,
he
must
be
always
as
fighting
and
alwayes
conquering
:
Let
us
single
out
some
one
of
this
army
and
let
us
examine
his
strength
,
Is
it
sin
doth
so
much
affright
us
?
I
make
choice
of
it
,
because
it
is
the
dreadfullest
enemy
that
a
Christian
hath
:
Let
us
a
little
consider
its
strength
and
we
shall
quickly
see
,
there
is
no
such
need
to
fear
it
.
Sins
are
of
two
sorts
,
either
great
and
capital
,
or
small
and
ordinary
sins
.
I
know
it
were
a
paradox
in
nature
to
tell
you
that
the
greatest
and
the
mightiest
things
are
of
least
force
.
Yet
this
is
true
in
the
case
we
speak
of
:
the
greatest
things
are
the
weakest
.
Your
own
experience
tells
you
that
rapes
,
and
murthers
,
parricide
,
poysoning
,
treason
and
the
rest
of
that
rabble
of
arch
sins
,
are
the
sins
of
the
fewest
,
and
that
they
have
no
strength
at
all
but
upon
the
weakest
men
.
For
doubtless
if
they
were
the
strongest
,
they
would
reign
with
greatest
latitude
,
they
would
be
the
commonest
,
they
would
be
the
sins
of
the
most
:
But
wandring
thoughts
,
idle
words
,
petty
lusts
,
inconsiderate
wrath
,
immoderate
love
to
the
things
of
the
world
,
and
the
rest
of
that
swarm
of
ordinary
sins
,
these
are
they
that
have
largest
extent
and
Dominion
,
and
some
of
these
,
or
all
of
these
,
more
or
less
prevail
with
every
man
.
As
the
Magicians
in
Exodus
,
when
they
saw
not
the
power
of
God
in
the
Serpents
,
in
the
blood
in
the
frogs
;
at
the
coming
of
the
plague
of
the
Lice
presently
cryed
Digitus
Dei
his
est
;
this
is
the
finger
of
God
:
so
I
know
not
how
it
comes
to
pass
,
though
we
see
and
confess
that
in
those
great
and
hainous
crimes
,
the
Devil
hath
least
power
,
yet
at
the
comming
of
Lice
,
of
the
rout
of
smaller
and
ordinary
sins
,
we
presently
yield
our selves
captives
and
cry
out
Digitus
Diaboli
the
strength
of
the
Devil
is
in
these
,
as
if
we
were
like
unto
that
fabulous
rack
in
Plinie
,
which
if
a
man
thrust
at
with
his
whole
body
,
he
could
not
move
it
,
yet
a
man
might
shake
it
,
with
one
of
his
fingers
.
Now
what
an
error
is
it
in
us
Christians
,
when
we
see
the
principal
and
captain
sins
so
easily
vanquisht
,
to
think
the
common
Souldier
or
lesser
sort
invincible
?
For
certainly
if
the
greatest
sins
,
be
the
weakest
,
the
lesser
cannot
be
very
strong
;
Secondly
is
it
Original
corruption
that
doth
so
much
affright
us
.
Let
us
consider
this
a
little
,
and
see
what
great
cause
we
have
to
fear
it
.
And
first
beloved
let
us
take
heed
that
we
seem
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
fight
with
our
own
fansie
,
and
not
so
much
to
finde
,
as
to
fain
an
enemy
:
Mistake
me
not
,
I
beseech
you
,
I
speak
not
this
as
doubting
that
we
drew
any
natural
infection
from
the
loins
of
our
Parents
:
but
granting
this
,
I
take
it
to
be
impossible
to
judge
of
what
strength
it
is
,
and
deny
that
it
is
any
such
cause
why
we
should
take
it
to
be
so
strong
,
as
that
we
should
stand
in
fear
to
encounter
it
,
and
overcome
it
:
For
we
can
never
come
to
discover
,
how
far
our
nature
is
necessarily
weak
.
For
whilest
we
are
in
our
infancy
,
and
as
yet
not
altred
a
puris
naturalibus
from
that
which
God
and
nature
made
us
,
none
of
us
understand
our selves
:
and
ere
we
can
come
to
be
of
years
to
be
able
to
discover
it
,
or
define
any
thing
concerning
the
nature
of
it
,
custom
,
or
education
either
good
,
hath
much
abated
,
or
evil
,
hath
much
improved
the
force
of
it
;
so
that
for
any
thing
we
know
the
strength
of
it
may
be
much
less
then
we
suppose
,
and
that
it
is
but
a
fear
that
makes
it
seem
so
great
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Chrysostome
,
It
is
the
nature
of
timerous
and
fearful
men
evermore
to
be
framing
to
themselves
causless
fears
,
I
confess
,
it
is
a
strange
thing
,
and
it
hath
many
times
much
amazed
me
,
to
see
how
ripe
to
sin
many
children
are
,
in
their
young
and
tender
years
:
and
ere
they
understand
what
the
name
of
Sin
and
evil
means
,
they
are
unexpectedly
and
no
man
knows
by
what
means
,
wonderfully
prompt
and
witty
to
villany
,
and
wickedness
;
as
if
they
had
gone
to
school
to
it
in
their
mothers
womb
.
I
know
not
to
what
cause
to
impute
this
thing
,
but
I
verily
suppose
,
I
might
quit
original
sin
from
the
guilt
of
it
:
For
it
is
a
ruled
case
,
and
concluded
by
the
general
consent
of
the
Schools
,
that
original
sin
is
alike
in
all
:
and
S.
Paul
seems
to
me
to
speak
to
that
purpose
,
when
he
saith
,
that
God
hath
alike
concluded
all
under
sin
,
and
that
all
are
alike
deprived
of
the
glory
of
God
.
Were
therefore
Original
sin
the
cause
of
this
strange
exorbitancy
in
some
young
children
,
they
should
all
be
so
:
a
thing
which
our
own
experience
teaches
us
to
be
false
:
For
we
see
many
times
even
in
young
children
many
good
and
gracious
things
,
which
being
followed
with
good
education
,
must
needs
come
to
excellent
effect
,
In
pueris
elucet
spes
plurimorum
,
saith
Quintilian
,
quae
ubi
emoritur
aetate
,
manifestum
est
,
non
defecisse
naturam
sed
curam
:
In
children
many
times
an
hope
of
excellent
things
appears
,
which
in
riper
age
for
want
of
cherishing
,
fades
and
withers
away
:
A
certain
sign
that
nature
is
not
so
weak
as
Parents
and
Tutors
are
negligent
:
whence
then
comes
this
difference
?
Certainly
not
from
our
Nature
,
which
is
one
in
all
:
but
from
some
other
cause
.
As
for
Original
sin
,
of
what
strength
it
is
I
will
not
discuss
:
only
thus
much
I
will
say
there
is
none
of
us
all
,
but
is
much
more
wicked
,
then
the
strength
of
any
Primitive
corruption
can
constrain
.
Again
,
let
us
take
heed
that
we
abuse
not
our selves
,
that
we
use
not
the
names
of
original
weakness
,
as
a
stale
,
or
stalking-horse
as
a
pretence
to
choak
,
and
cover
somewhat
else
:
For
oftentimes
when
evil
education
,
wicked
examples
,
long
custome
,
and
continuance
in
sin
hath
bred
in
us
an
habit
,
and
necessity
of
sinning
,
presently
Original
sin
,
and
the
weaknes
of
mans
nature
bear
the
blame
:
Ubi
per
secordiam
,
vires
,
tempus
,
ingenium
,
defluxere
,
nature
infirmitas
accusatur
,
When
through
floath
and
idleness
,
luxurie
and
distemper
,
our
time
is
lost
,
our
bodies
decay'd
,
our
wits
dull'd
,
we
cast
all
the
fault
on
the
weakness
of
our
nature
;
That
Law
of
sin
in
our
members
,
of
which
S.
Paul
spake
,
and
which
some
take
to
be
original
corruption
;
S.
Austine
once
pronounced
of
it
(
whether
he
meant
to
stand
to
it
,
I
know
not
,
but
so
he
once
pronounced
of
it
)
Lex
peccati
est
violentia
consuetudinis
;
That
Law
of
sin
,
that
carries
us
against
our
wills
,
to
sin
,
is
nothing
else
,
but
the
force
and
violence
of
long
custome
and
continuance
in
sin
:
I
know
,
that
by
the
error
of
our
first
Parents
the
Devil
hath
blinded
,
and
bound
us
more
then
ever
the
Philistines
did
Samson
.
Yet
this
needs
not
to
make
us
thus
stand
in
fear
of
Original
weakness
:
For
blinde
and
bound
as
we
are
,
let
the
Devil
build
never
so
strong
,
yet
if
our
hair
be
grown
,
if
Christ
do
strengthen
us
,
we
shall
be
able
Samson-like
to
bear
his
strongest
pillars
,
and
pull
down
his
house
about
his
ears
.
Thirdly
,
is
it
the
Devil
that
we
think
so
strong
an
adversary
?
Let
us
a
little
consider
his
strength
;
he
may
be
considered
either
as
an
inward
enemy
,
suggesting
unto
us
sinful
thoughts
:
or
as
an
outward
enemy
,
lying
in
wait
to
afflict
us
in
body
,
in
goods
,
or
the
like
.
First
,
against
us
inwardly
,
he
hath
no
force
of
his
own
;
From
our selves
it
is
,
that
he
borrows
this
strength
to
overthrow
us
.
In
Paradice
,
he
borrowed
the
Serpent
to
abuse
us
,
but
now
every
Man
is
that
Serpent
,
by
which
himself
is
abused
.
For
as
Hannibal
having
overthrown
the
Romans
took
their
armour
and
fought
against
them
with
their
own
weapons
.
So
the
Devil
arms
himself
against
us
with
our
own
strength
,
our
senses
,
our
will
,
our
appetite
:
with
these
weapons
,
he
fights
against
us
,
and
uses
us
against
our selves
;
Let
us
but
recover
our
own
again
and
the
Devil
will
be
disarm'd
:
Think
you
that
the
Devil
is
an
immediate
stickler
in
every
sin
that
is
committed
?
I
know
ye
do
.
But
take
heed
,
least
this
be
but
an
excuse
to
unload
your
faults
upon
the
Devil
,
and
to
build
them
upon
his
back
.
For
S.
Chrysostome
thought
otherwise
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Devils
hand
says
he
,
is
not
in
every
fault
,
many
are
done
meerly
by
our
own
carelessness
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
negligent
carelesse
person
sins
,
though
the
Devill
never
tempt
him
.
Let
the
truth
of
this
lie
where
it
will
,
I
think
I
may
safely
speak
thus
much
,
that
if
we
would
but
shut
up
our
wills
and
use
that
grace
of
God
which
is
offered
.
I
doubt
not
but
a
great
part
of
this
suggesting
power
of
his
,
would
fall
to
nothing
:
as
for
that
other
force
of
his
,
by
which
he
lies
in
wait
to
annoy
us
outwardly
,
why
should
we
so
dread
that
?
Are
there
not
more
with
us
both
in
multitude
and
strength●●
to
preserve
us
?
The
Angel
of
the
Lord
(
saith
the
Psalmist
)
pitches
his
tents
round
about
those
that
fear
him
,
to
deliver
them
.
And
the
Apostle
assures
us
,
that
the
Angels
are
ministring
Spirits
,
sent
forth
for
those
,
that
shall
be
heirs
of
Salvation
;
shall
we
think
,
that
the
strength
of
those
to
preserve
,
is
less
then
that
of
the
evil
Angels
to
destroy
?
One
Garcaeus
writing
upon
the
Meteors
,
told
me
long
since
,
that
whereas
many
times
before
great
tempests
,
there
is
wont
to
be
heard
in
the
aire
above
us
great
noise
,
and
rushing
,
the
cause
of
this
was
the
banding
of
good
,
and
evil
Angels
,
the
one
striving
to
annoy
us
with
tempests
,
the
other
striving
to
preserve
us
from
the
danger
of
it
.
And
I
doubt
not
,
but
as
about
Moses
body
,
so
about
every
faithful
person
,
these
do
contend
,
the
one
to
hazzard
,
the
other
to
deliver
.
Yea
,
but
the
Devil
inspires
into
us
evil
thoughts
:
well
,
and
cannot
good
Angels
inspire
good
;
they
are
all
for
any
thing
appears
,
by
the
law
of
their
creation
equal
,
and
shall
we
think
that
God
did
give
unto
the
Devil
an
inspiring
faculty
to
entangle
,
which
he
denyed
to
his
good
Angels
to
free
us
?
Though
good
Angels
could
not
inspire
good
thoughts
,
yet
God
both
can
and
doth
.
So
that
for
any
thing
yet
appears
,
we
have
no
such
cause
to
stand
in
fear
of
the
strength
of
the
Devil
,
either
inwardly
or
outwardly
.
Thus
have
I
examined
the
force
of
three
of
our
principal
enemies
;
I
could
proceed
to
examine
other
particulars
of
this
armie
of
our
adversaries
,
the
world
,
the
flesh
,
persecutions
,
and
the
rest
,
and
make
the
like
question
of
them
,
as
I
have
done
of
these
,
and
so
conclude
as
Socrates
did
to
Alcibiades
.
If
you
have
just
cause
to
fear
none
of
these
,
why
should
you
fear
them
all
,
since
that
of
such
as
these
the
whole
knot
of
them
consists
?
But
I
must
proceed
to
search
out
yet
another
meaning
of
this
word
of
doing
in
my
text
;
and
that
briefly
.
Thirdly
,
therefore
we
may
take
this
word
of
doing
in
its
largest
sense
:
as
if
the
Apostle
had
meant
literally
,
that
indeed
a
Christian
can
do
all
things
,
that
he
had
such
a
power
and
command
over
the
creature
,
as
that
he
could
do
with
it
,
what
he
list
.
In
which
sense
it
is
likewise
true
,
though
with
some
limitation
,
and
here
is
the
third
degree
of
our
Christian
Omnipotency
.
In
the
former
parts
the
omnipotence
of
a
Christian
suffered
no
restraint
:
it
was
illimited
,
unconfin'd
.
He
is
absolutely
omnipotent
in
his
patience
,
and
can
suffer
all
things
:
he
is
likewise
absolutely
omnipotent
in
battel
,
and
can
conquer
all
his
enemies
.
But
in
this
third
signification
,
his
power
seems
to
be
streightned
:
for
how
many
things
are
there
which
no
Christian
man
can
do
?
Yet
is
he
so
streightned
,
as
that
his
Omnipotency
suffers
not
.
We
are
taught
in
the
Schools
,
though
God
be
omnipotent
,
yet
many
things
may
be
named
,
which
he
cannot
do
:
he
cannot
denie
himself
,
he
cannot
lie
,
he
cannot
sin
,
he
cannot
die
.
Yet
may
we
not
conclude
,
that
therefore
God
is
not
Omnipotent
;
for
therefore
is
he
the
more
omnipotent
,
because
he
cannot
do
these
things
:
for
ability
to
do
these
things
,
is
imperfection
,
and
weakness
,
but
in
God
we
must
conceive
nothing
but
what
argues
perfection
and
strength
.
In
some
degree
we
may
apply
this
unto
our selves
,
in
things
that
tend
to
Christian
perfection
,
every
christian
is
omnipotent
;
he
cannot
raise
the
dead
,
turn
water
into
wine
,
speak
with
tongues
.
True
,
but
if
he
could
,
had
he
for
this
any
further
degree
of
perfection
above
other
Christians
?
Our
Saviour
seems
to
denie
it
.
For
many
(
saith
he
)
at
that
day
shall
come
and
say
,
have
we
not
cast
out
Devils
,
and
wrought
miracles
in
thy
name
,
and
he
will
answer
them
,
away
,
I
know
you
not
.
Beloved
,
our
Saviour
loves
not
to
sleight
any
part
of
Christian
perfection
:
yet
my
meaning
is
not
to
deny
unto
a
christian
the
power
of
doing
miracles
,
for
every
christian
man
doth
every
day
greater
miracles
,
then
yet
I
have
spoken
of
.
But
beloved
,
in
this
matter
of
miracles
,
we
do
much
abuse
our selves
;
for
why
?
Seems
it
unto
us
a
greater
miracle
,
that
our
Saviour
once
turn'd
a
little
water
into
wine
,
then
every
year
in
so
many
Vine-trees
to
turn
that
into
wine
in
the
branches
,
which
being
received
at
the
root
was
meer
water
;
or
why
was
it
more
wonderfull
for
him
once
to
feed
five
thousands
with
five
Loaves
:
then
every
year
to
feed
the
whole
world
,
by
the
strange
multiplication
of
a
few
seeds
cast
into
the
ground
?
After
the
same
manner
do
we
by
the
dayly
actions
of
christian
men
.
For
why
is
it
a
greater
miracle
to
raise
the
dead
,
then
for
every
man
to
raise
himself
from
the
death
of
sin
,
to
the
life
of
righteousness
?
Why
seems
it
more
miraculous
to
open
the
eyes
of
him
that
was
born
blinde
,
then
for
every
one
of
us
to
open
the
eyes
of
his
understanding
,
which
by
reason
,
of
original
corruption
was
born
blinde
.
For
by
the
same
finger
,
by
the
same
power
of
God
,
by
which
the
Apostles
wrought
these
miracles
,
doth
every
christian
man
do
this
:
and
without
this
finger
,
it
is
as
impossible
for
us
to
do
this
,
as
for
the
Apostles
to
do
the
miracles
they
did
,
without
the
assistance
of
the
extraordinary
power
of
Christ
.
So
that
hitherto
in
nothing
are
we
found
inferiour
unto
the
chief
Apostles
:
what
if
there
be
some
things
we
cannot
do
?
Shall
this
prejudice
our
power
?
It
is
a
saying
in
Quintilian
oportet
Grammaticum
quaedam
ignorare
.
It
must
not
impeach
the
learning
of
a
good
Grammarian
to
be
ignorant
of
some
thing
:
for
there
are
many
unnecessary
quillets
,
and
quirks
in
Grammar
,
of
which
to
purchase
the
knowledge
,
were
but
loss
of
labour
and
time
.
Beloved
,
in
the
like
manner
may
we
speak
of
our selves
.
Oportet
Christianum
quaedam
non
posse
,
it
must
not
disparage
the
power
of
a
Christian
,
that
he
cannot
do
some
things
.
For
in
regard
of
the
height
,
and
excellency
of
his
profession
,
these
inferiour
things
,
which
he
cannot
do
,
they
are
nought
else
but
Grammar
quirks
,
and
to
be
ambitious
to
do
them
,
were
but
a
nice
,
minute
,
and
over-superstitious
diligence
.
And
yet
a
christian
if
he
list
,
may
challenge
this
power
,
that
he
can
do
all
things
;
yea
,
even
such
things
as
he
cannot
do
.
Saint
Austine
answering
a
question
made
unto
him
,
why
the
gift
of
tongues
was
ceased
in
the
Church
,
and
no
man
spake
with
that
variety
of
languages
,
which
divers
had
in
the
Primitive
times
:
wittily
tells
us
,
that
every
one
may
justly
claim
unto
himself
that
miraculous
gift
of
tongues
.
For
since
the
Church
,
which
is
the
body
of
Christ
,
of
which
we
are
but
members
,
is
far
and
wide
disperst
over
the
earth
,
and
is
in
sundry
nations
,
which
use
sundry
languages
,
every
one
of
us
,
may
well
be
said
to
speak
with
divers
tongues
;
because
in
that
which
is
done
by
the
whole
,
or
by
any
part
of
it
,
every
part
may
claim
his
share
.
Beloved
,
how
much
more
by
this
reason
,
may
every
one
of
us
,
lay
a
far
directer
claim
to
an
absolute
power
of
doing
all
things
,
even
in
its
largest
extent
,
since
I
say
not
some
inferiour
member
,
but
Christ
,
who
is
our
head
,
hath
this
power
truly
resident
in
him
.
Howsoever
therefore
in
each
member
,
it
seems
to
be
but
partial
,
yet
in
our
head
it
is
at
full
;
and
every
one
of
us
may
assume
to
our selves
this
power
of
doing
all
things
,
because
we
are
subordinate
members
unto
that
head
,
which
can
do
all
things
,
but
I
must
leave
this
,
and
go
on
to
the
remainder
of
my
Text.
Hitherto
I
have
spoken
first
of
the
person
,
I.
Secondly
,
of
his
power
can
do
,
I
should
by
order
of
the
words
proceed
in
the
third
place
,
unto
the
subject
or
object
of
this
power
pointed
out
unto
us
in
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
things
.
But
the
subject
of
this
Christian
power
hath
been
so
necessarily
wrapped
up
,
and
tyed
together
with
the
power
;
that
for
the
opening
of
it
,
I
have
been
constrain'd
to
exemplifie
at
large
,
both
what
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
all
things
is
,
and
how
far
it
doth
extend
:
so
that
to
enter
upon
it
a
new
,
were
but
to
trouble
you
with
repetition
of
what
is
already
sufficiently
opened
.
I
will
go
on
therefore
unto
the
second
general
of
my
Text.
For
here
me
thinks
that
question
might
me
asked
,
which
Dalilah
asked
of
Sampson
:
Tell
me
I
pray
thee
,
wherein
this
great
strength
lieth
.
Behold
,
beloved
it
is
expressed
in
the
last
words
,
through
Christ
that
strengtheneth
.
This
is
as
I
told
you
that
hair
,
wherein
that
admirable
strength
of
a
Cristian
doth
reside
.
I
confess
,
I
have
hitherto
spoken
of
wonderful
things
,
and
hardly
to
be
credited
;
wherefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
least
the
strangeness
of
the
argument
call
my
credit
into
question
.
Loe
here
I
present
unto
you
the
ground
of
all
this
:
A
small
matter
sometimes
seems
wonderful
till
the
cause
of
it
be
discovered
,
but
as
soon
as
we
know
the
cause
,
we
cease
to
marvel
:
how
strong
soever
my
discourse
of
Christian
Omnipotency
doth
seem
,
yet
look
but
upon
this
cause
,
and
now
nothing
shall
seem
incredible
.
For
to
doubt
of
the
omnipotency
of
a
Christian
,
is
to
question
the
power
of
Christ
himself
.
As
the
Queen
of
Sheba
told
King
Solomon
,
that
she
had
heard
great
things
of
him
in
her
own
countrey
,
but
now
she
saw
truth
did
go
beyond
report
,
so
,
beloved
,
he
that
travels
in
the
first
part
of
my
Text
,
and
wonders
at
the
strong
report
of
a
Christian
mans
power
.
Let
him
come
to
the
second
part
,
to
our
Solomon
,
to
him
that
is
greater
then
Solomon
,
to
Christ
,
and
he
shall
finde
that
the
truth
is
greater
then
the
same
of
it
;
for
if
he
that
was
possest
of
the
evil
spirit
in
the
Gospel
,
was
so
strong
,
that
he
being
bound
with
chains
and
fetters
,
he
brake
them
all
:
of
what
strength
must
he
be
then
,
whom
it
pleaseth
Christ
to
enable
,
or
what
chains
or
fetters
shall
be
put
upon
him
,
which
he
will
not
break
?
From
this
doctrine
therefore
that
Christ
is
he
,
that
doth
thus
enable
us
,
we
learn
two
lessons
,
which
are
as
it
were
two
props
to
keep
us
upright
,
that
we
lean
not
either
to
the
right
hand
,
or
to
the
left
.
First
,
not
to
be
dejected
or
dismay'd
,
by
reason
of
this
outward
weakness
and
baseness
,
in
which
we
seem
to
be
.
Secondly
,
not
to
be
puft
up
,
upon
opinion
and
conceit
of
that
strength
,
and
glory
which
is
within
us
and
unseen
.
For
the
first
,
for
our
own
outward
weakness
,
be
it
what
it
will
,
we
cannot
be
more
weak
,
more
frail
then
Gideons
Pitchers
:
now
as
in
them
their
frailty
was
their
strength
and
by
being
broken
they
put
to
flight
the
army
of
the
Midianites
:
so
where
it
pleases
Christ
to
work
,
that
which
seems
weakness
shall
become
strength
,
and
turn
to
flight
the
strongest
adversary
,
Satis
sibi
copiarum
cum
Publio
Decio
,
&
nunquam
nimium
Hostium
fore
,
said
one
in
Livie
,
we
may
apply
this
unto
our selves
:
be
we
never
so
weak
,
yet
Christ
alone
is
army
and
forces
enough
,
and
with
him
,
we
can
never
have
too
many
enemies
.
The
flesh
indeed
is
weak
;
for
our
Saviour
tells
us
,
yet
this
weakness
of
the
flesh
is
no
prejudice
at
all
to
the
strength
of
a
Christian
;
for
though
the
flesh
be
weak
,
yet
the
spirit
is
strong
,
and
so
much
our
Saviour
tells
us
too
:
and
why
then
do
we
not
follow
the
stronger
part
?
Si
spiritus
carne
fortior
,
quia
generosior
,
nostra
culpa
infirmiora
sectamur
,
saith
Tertullian
.
If
the
spirit
be
stronger
then
the
flesh
,
what
madness
is
it
in
us
to
make
choice
of
,
and
follow
the
weaker
side
?
Nulla
sides
unquam
miseros
elegit
amicos
.
Which
of
you
is
so
improvident
,
as
in
a
faction
,
to
make
choice
of
that
side
,
which
he
sees
to
be
the
weakest
,
and
which
he
knows
must
fall
.
Again
,
this
weakness
of
a
Christian
is
only
outward
,
within
what
he
is
,
the
words
of
my
Text
do
sufficiently
shew
.
Socrates
outwardly
was
a
man
of
deformed
shape
,
but
he
was
one
of
an
excellent
spirit
:
and
therefore
Alcibiades
in
Plato
compares
him
to
an
Apothecaries
box
,
which
without
had
painted
upon
it
,
an
Ape
or
a
Satyre
,
or
some
deformed
thing
,
but
within
was
full
of
sweet
and
precious
oyntment
.
Thus
beloved
it
is
with
a
Christian
,
whatsoever
outward
deformity
he
seems
to
have
,
howsoever
he
seems
to
be
nothing
but
rags
without
,
yet
he
is
totus
purpureus
,
all
scarlet
and
glorious
within
:
I
have
said
,
ye
are
Gods
,
saith
the
Scripture
,
the
Magistrate
is
wont
to
ingrosse
,
and
impropriate
this
Scripture
to
himself
;
because
sitting
in
place
of
Authority
,
for
execution
of
Justice
,
he
carries
some
resemblance
of
God
:
but
to
whom
can
this
Scripture
better
belong
then
to
the
Christian
man
?
For
the
magistrate
carries
indeed
some
shew
of
God
without
,
but
many
times
within
is
full
of
corruption
and
weakness
;
the
Christian
carries
a
shew
of
weakness
without
;
but
within
is
full
of
God
and
Christ
.
The
second
thing
which
I
told
you
,
we
learn't
was
a
lesson
teaching
us
,
not
to
be
puft
up
with
opinion
and
conceit
of
our
own
inward
strength
and
glory
:
for
if
any
man
,
because
of
this
,
shall
begin
to
think
of
himself
,
above
what
he
ought
.
Let
him
know
that
he
may
say
of
his
exceeding
strength
,
no
otherwise
then
the
man
in
the
book
of
Kings
,
spake
,
when
his
axe
was
fallen
into
the
water
,
Alas
Master
,
it
was
but
lent
.
Those
that
build
houses
make
Anticks
,
which
seem
to
hold
up
the
beams
,
whereas
indeed
as
St.
Paul
tells
the
Olive
branch
;
Thou
bearest
not
the
root
,
but
the
root
thee
:
So
is
it
true
in
them
,
they
bear
not
up
the
house
,
the
house
bears
up
them
.
Beloved
,
seem
we
never
so
strong
,
yet
we
are
but
Anticks
,
the
strength
,
by
which
the
house
of
Christ
doth
stand
;
is
not
ours
,
it
is
Christs
,
who
by
that
power
,
by
which
he
is
able
to
subdue
all
things
to
himself
,
doth
sustain
both
himself
and
us
.
FINIS
,
Luke
18.
1.
And
he
spake
a
parable
unto
them
to
this
end
,
that
men
ought
always
to
pray
and
not
to
faint
.
MY
Text
is
like
the
Temple
at
Hierusalem
:
It
is
the
house
of
prayer
,
wherein
we
may
learn
many
special
points
of
the
skill
and
practice
of
it
.
Now
as
that
Temple
had
two
parts
;
First
,
the
Forefront
the
porch
,
the
walk
before
it
;
and
secondly
the
Temple
it self
:
So
have
these
words
likewise
two
parts
;
First
,
there
are
words
which
stand
before
like
a
porch
or
walk
,
and
they
are
these
,
And
he
spake
a
parable
unto
them
:
Secondly
,
here
are
words
like
unto
the
Temple
it self
:
That
men
ought
always
to
pray
,
and
not
to
faint
.
If
you
please
before
we
enter
into
the
Temple
,
or
speak
of
these
words
,
That
men
ought
always
to
pray
,
Let
us
stay
and
entertain
our selves
a
little
in
the
porch
,
and
see
what
matter
of
meditation
it
will
yield
;
And
he
spake
a
parable
unto
them
,
&c.
To
instruct
and
teach
the
ignorant
,
no
method
no
way
so
speedy
and
effectual
as
by
parables
and
Fables
Strabo
gives
the
reason
of
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
For
man
is
a
creature
natural
desirous
to
know
but
it
is
according
to
the
proverb
,
as
the
Cat
desires
fish
,
loath
to
touch
the
water
,
loath
to
takes
the
pains
to
learn
,
knowledge
is
indeed
a
thing
very
pleasant
;
but
to
learn
is
a
thing
harsh
and
tedious
above
all
the
things
in
the
world
;
the
book
which
Saint
John
eats
in
the
tenth
of
the
Apocalyps
was
in
his
mouth
sweet
as
hony
but
bitter
in
his
belly
.
Beloved
those
Librorum
helluones
students
that
like
S.
John
eat
up
whole
volums
,
these
finde
the
contrary
:
For
in
the
mouth
in
the
perusal
,
their
books
are
harsh
and
unpleasant
;
but
in
the
stomach
when
they
are
understood
,
and
digested
then
are
they
delightful
and
pleasurable
:
yet
one
thing
by
the
providence
of
God
our
nature
hath
which
makes
this
rough
way
to
learn
more
plain
and
easie
:
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
common
experience
shews
,
we
are
all
very
desirous
to
hear
narrations
and
reports
either
pleasant
or
strange
:
Wise
men
therefore
and
God
himself
which
is
wiser
then
men
being
to
train
up
mankinde
Genus
indocile
,
a
subject
dull
of
hearing
,
and
hardly
drawn
to
learn
,
have
from
time
to
time
wrought
upon
this
humor
,
upon
this
part
of
our
disposition
and
mitigated
,
sugred
as
it
were
the
unpleasantness
of
a
difficult
,
and
hard
lesson
with
the
sweetnes
of
some
delightful
parable
or
fable
:
And
S.
Chrysostome
tells
us
of
a
Physician
,
who
finding
his
patient
to
abhor
Physick
,
but
infinitely
long
for
wine
,
heating
an
earthen
cup
in
the
fire
,
and
quenching
it
in
wine
,
put
his
potion
therein
,
that
so
the
sick
person
being
deceived
with
the
smell
of
wine
,
might
unawares
drink
of
the
Physick
:
or
that
I
may
better
draw
my
comparison
from
Scripture
,
as
when
Jacob
meant
to
be
welcome
to
his
father
Isaack
,
he
put
on
his
brother
Esau's
apparel
and
so
got
access
:
So
beloved
,
wisemen
when
they
meant
either
to
instruct
the
ignorant
,
or
to
reprove
offenders
to
procure
their
welcome
,
and
make
their
way
more
passable
,
have
been
wont
for
the
most
part
,
as
it
were
to
clothe
their
lesson
or
reproof
in
a
parable
,
or
to
serve
it
in
a
dish
savouring
of
wine
that
so
Jacob
might
be
admi●●ted
under
Esau's
coat
,
that
the
smell
of
the
pleasantness
of
wine
might
draw
down
the
wholsomness
of
Physick
:
Great
and
singular
have
been
those
effects
which
this
kinde
of
teaching
by
parables
hath
wrought
in
men
,
by
informing
their
ignorance
,
reproving
their
error
,
working
patience
of
reproof
;
opening
the
understanding
,
moving
the
affections
and
other
soveraign
commodities
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
for
this
cause
not
only
our
Poets
,
and
profane
Authors
,
but
whole
cities
,
and
men
which
gave
Laws
to
Common-wealths
have
made
especial
choice
of
this
course
;
Yea
,
our
Saviour
Christ
himself
hath
filled
the
Gospels
with
parables
,
made
them
like
a
Divine
and
Christian
AEsop's
Fables
,
because
he
found
it
to
be
exceeding
profitable
.
For
first
of
all
it
is
the
plainest
and
most
familiar
way
,
and
above
all
other
stoops
to
the
capacity
of
the
learner
,
as
being
drawn
either
from
trees
,
or
beasts
,
or
from
some
ordinary
common
and
known
actions
of
men
:
As
from
a
shepheard
attending
his
flock
,
from
an
husbandman
sowing
corn
in
his
field
,
from
a
fisher
casting
his
net
into
the
Sea
,
from
a
woman
putting
leaven
into
her
dough
,
or
the
like
.
So
that
in
this
respect
a
parable
is
like
Moses
Tabernacle
which
outwardly
was
nothing
but
goats
skins
,
or
some
ordinary
stuff
,
but
within
it
was
silk
,
and
purple
and
gold
.
And
indeed
since
those
we
teach
are
either
children
or
ignorant
persons
who
are
but
children
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
every
man
in
what
he
is
ignorant
is
no
better
then
a
childe
)
that
manner
of
information
fits
best
,
which
is
most
easie
and
familiar
:
Again
,
a
parable
is
a
kinde
of
pattern
and
example
expressing
unto
us
what
we
heare
;
Now
nothing
doth
more
illustrate
and
explain
then
instance
and
example
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
parable
as
it
were
upon
a
stage
,
the
thing
that
we
are
taught
is
in
a
manner
acted
,
and
set
forth
before
our
eyes
.
Secondly
,
parables
do
not
only
by
their
plainess
open
the
understanding
but
they
work
upon
the
affections
,
and
breed
delight
of
hearing
by
reason
of
that
faceteness
and
wittiness
which
is
many
times
found
in
them
,
by
reason
of
which
they
insinuate
themselves
,
and
creep
into
us
,
and
ere
we
are
aware
work
that
end
for
which
they
were
delivered
:
who
is
not
much
moved
with
that
parable
of
Jotham
in
the
book
of
Judges
,
that
the
trees
went
forth
to
chuse
a
king
,
or
that
of
Menenius
Agrippa
in
Livie
,
that
the
parts
of
the
body
conspired
against
the
belly
,
by
which
the
one
shewed
the
wickedness
of
the
men
of
Sechem
against
the
sons
of
Gideon
,
the
other
the
folly
of
the
common
people
in
conspiring
against
the
Senators
and
noble-men
.
And
no
marvel
beloved
,
if
this
faceteness
of
parables
doth
thus
work
with
men
,
since
it
seems
to
have
had
wonderful
force
with
God
himself
.
For
when
the
Canaanitish
woman
in
the
Gospel
had
long
importun'd
our
Saviour
in
the
behalf
of
her
daughter
,
and
our
Saviour
had
answered
her
with
that
short
cutting
and
reproachful
parable
;
It
is
not
meet
to
take
the
childrens
bread
and
cast
it
unto
dogs
,
she
facetely
and
wittily
retorts
and
turns
upon
our
Saviour
his
own
parable
.
Truth
Lord
,
saith
she
,
yet
dogs
do
eat
the
crums
that
fall
from
their
masters
Table
:
be
it
that
I
am
but
a
dog
:
I
require
no
more
then
is
due
to
a
dog
:
even
the
crums
that
fall
from
your
table
,
with
which
speech
our
Saviour
was
so
far
taken
,
as
that
he
seems
to
have
been
stricken
into
a
wonderment
:
for
he
presently
cries
out
,
O
woman
great
is
thy
Faith
.
Thirdly
,
there
is
one
thing
that
this
way
of
instruction
by
parable
hath
above
all
other
kindes
of
teaching
.
It
serves
excellently
for
reproof
;
for
man
is
a
proud
creature
,
impatient
of
plain
and
open
check
and
reprehension
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
many
times
no
way
of
dealing
with
him
,
when
he
hath
offended
,
but
by
deceiving
him
with
wiliness
and
craft
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
he
that
comes
rudely
and
plainly
to
reprehend
,
doth
many
times
more
hurt
then
good
.
I
speak
not
this
only
in
regard
of
ministerial
reprehension
,
used
by
the
preacher
of
the
word
:
but
of
all
other
:
for
to
reprove
offenders
is
a
common
duty
,
and
belongs
to
every
private
man
as
well
as
to
the
Minister
.
St.
Austine
in
his
book
de
civitate
Dei
,
handling
the
question
,
why
in
common
calamities
the
good
do
bear
a
part
as
well
as
the
evil
,
amongst
many
other
reasons
gives
this
as
a
special
one
,
that
good
men
are
not
careful
enough
in
reproving
the
errors
of
their
offending
brethren
,
but
by
connivency
and
silence
in
a
manner
partake
in
their
sins
,
and
as
it
were
by
consent
,
make
them
their
own
.
It
shall
not
be
amiss
therefore
,
even
for
you
of
the
Laity
to
hear
something
concerning
this
art
of
reprehension
,
as
a
duty
concerning
you
as
well
as
the
Preacher
.
For
the
wisdome
and
gentleness
of
a
Christian
is
never
better
seen
,
then
in
reproving
.
Now
one
common
error
of
reprehenders
is
their
over-blunt
,
and
plain
manner
of
rebuking
,
dum
sic
objurgent
quasi
oderint
,
whilest
they
reprove
the
vice
,
as
if
they
hated
the
person
,
and
upbraid
rather
then
reprehend
.
By
this
our
importunity
we
destroy
more
sinners
then
we
save
.
It
is
an
excellent
observation
in
St.
Chrysostome
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unseasonable
and
importunate
reprehenders
make
offending
persons
,
depudere
to
steal
their
forehead
,
and
to
set
a
good
face
upon
their
fact
,
as
the
phrase
of
the
world
is
,
and
to
seek
out
excuses
and
Apologies
for
their
sinne
.
Tully
tells
us
,
that
Antonie
the
Orator
being
to
defend
a
person
,
who
was
accused
of
faction
and
sedition
,
bent
his
wits
to
maintain
sedition
was
good
,
and
not
to
be
objected
as
a
fault
.
That
we
force
not
our
offending
Brethren
unto
this
degree
of
impudency
,
let
us
consult
with
our
charity
;
and
know
the
quality
and
nature
of
the
offender
.
Husbandmen
tell
us
,
that
the
young
and
tender
branches
of
a
Vine
are
not
to
be
prun'd
away
with
a
knife
,
but
gently
pull'd
away
by
hand
.
Beloved
,
before
we
reprove
,
let
us
know
the
condition
of
our
brother
,
whether
he
be
not
like
the
young
Vine
soft
and
tender
,
and
so
to
be
cured
rather
with
the
hand
,
then
with
the
knife
:
and
if
he
be
grown
so
hard
,
that
he
shall
need
the
knife
,
we
must
not
rashly
adventure
of
it
,
but
know
there
is
a
skill
likewise
in
using
the
knife
;
as
Ehud
in
the
book
of
Judges
,
when
he
went
to
kill
Eglon
carries
not
his
Dagger
in
his
hand
,
but
comes
unto
him
with
a
present
,
and
had
his
Dagger
girt
privily
under
his
garment
,
or
as
a
skilful
Physician
of
whom
we
read
,
being
to
heal
an
impostume
,
and
finding
the
sick
person
to
be
afraid
of
Lancing
,
privily
wrap't
up
his
knife
in
a
spunge
,
with
which
whilest
he
gently
smoothed
the
place
,
he
lanced
it
:
so
beloved
,
when
we
encounter
our
offending
Brother
,
we
must
not
openly
carry
the
Dagger
in
our
hand
,
for
this
were
to
defie
our
Brother
:
but
we
must
wrap
our
knife
in
our
spunge
,
and
lance
him
whilest
we
smooth
him
:
and
with
all
sweetness
,
and
gentleness
of
behaviour
cure
him
;
as
Esay
the
Prophet
cur'd
Hezekias
,
by
laying
a
plaister
of
Figs
upon
the
sore
.
Men
when
they
have
offended
are
like
unto
fire
,
we
must
take
heed
how
we
come
too
near
them
;
and
therefore
as
the
Cherubin
in
the
book
of
Esays
prophesie
takes
a
cole
from
the
Altar
with
the
tongs
:
so
when
the
prophets
dealt
with
them
,
they
did
not
rudely
handle
them
with
their
hands
;
but
they
came
upon
them
warily
under
parables
,
as
it
were
with
the
Cherubins
tongs
.
How
could
Nathan
have
come
so
near
unto
King
David
,
and
drawn
from
him
an
acknowledgement
of
his
sin
,
had
he
not
come
with
the
Cherubins
tongs
,
and
deceived
him
with
a
parable
,
or
how
should
the
prophet
made
King
Ahab
see
his
error
in
letting
go
King
Benhadad
,
if
he
had
not
as
it
were
put
a
trick
upon
the
King
,
and
disguised
both
himself
and
his
speech
,
and
mask't
his
errand
with
the
parable
of
him
,
who
let
go
the
prisoner
that
was
committed
to
his
charge
.
So
that
in
this
respect
,
if
we
would
define
a
parable
we
must
pronounce
it
to
be
Piam
fraudem
a
civil
or
spiritual
Stratagem
,
by
which
persons
who
need
instruction
are
honestly
and
piously
beguiled
for
their
own
profit
.
No
marvel
therefore
,
if
our
Saviour
Christ
in
his
preaching
doth
every
where
drive
upon
parables
.
For
being
to
deliver
to
us
so
many
lessons
,
so
strange
,
so
uncouth
,
so
hard
to
learn
,
it
was
meet
he
should
make
choice
of
that
method
of
teaching
,
which
hath
most
likelihood
to
prevail
and
commend
them
unto
us
.
The
doctrine
which
our
Saviour
in
my
text
labours
to
beat
into
us
,
is
the
continuing
and
perpetuating
of
our
prayer
and
religious
meditation
.
A
lesson
hard
to
be
attained
,
and
therefore
thrice
he
commends
it
unto
us
;
once
by
example
,
twice
by
parable
,
both
of
them
very
effectual
means
to
teach
:
by
example
of
that
importunate
Canaanitish
woman
in
the
15.
of
Saint
Matthew
:
by
parable
first
in
the
11.
of
Luke
,
of
him
that
lying
warm
in
his
bed
,
and
loath
to
rise
,
yet
at
his
Friends
importunity
gets
up
,
and
lends
him
bread
:
and
secondly
,
by
the
parable
of
the
unjust
Judge
here
in
my
text
.
But
all
this
while
I
must
not
forget
,
that
I
am
but
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Porch
,
and
entrance
into
the
Temple
,
where
to
walk
too
long
,
were
,
if
not
to
loose
,
yet
to
abuse
my
time
.
Let
us
now
therefore
enter
into
the
temple
it self
,
and
consider
the
main
words
of
my
text
.
That
men
ought
always
to
pray
,
and
not
to
faint
:
which
words
have
a
double
meaning
.
First
,
there
is
Sensus
quem
faciunt
;
there
is
a
sense
which
the
words
themselves
yield
as
they
lie
.
Secondly
,
Sensus
quo
fiunt
,
the
sense
and
meaning
in
which
the
Holy
Ghost
intended
and
spake
them
.
If
we
look
upon
the
sense
which
the
words
themselves
do
give
;
it
seems
we
are
advised
by
them
to
be
like
Anna
the
Prophetess
in
the
second
of
Luke
,
who
departed
not
from
the
temple
,
but
served
God
with
fasting
and
prayer
night
and
day
.
In
all
places
,
at
all
times
,
in
season
,
out
of
season
,
upon
occasion
,
upon
no
occasion
,
perpetually
without
intermission
to
pray
.
For
thus
the
words
do
run
,
that
we
ought
alwayes
to
pray
,
and
not
to
faint
.
But
if
we
look
upon
the
sense
in
which
the
Holy
Ghost
Spake
these
words
,
and
consider
what
was
his
intent
,
when
he
wrote
them
,
we
shall
finde
that
the
lesson
which
we
are
hence
to
learn
is
,
that
we
be
like
unto
Jacob
in
the
book
of
Genesis
,
wrastle
with
God
,
and
tell
him
to
his
face
,
That
we
will
not
let
him
go
till
he
hath
given
us
his
blessing
.
That
we
become
like
bold
fac't
suitors
or
impudent
beggars
that
will
not
be
put
by
with
a
denial
:
but
when
we
have
powred
out
our
supplications
unto
God
,
and
finde
his
ear
lockt
up
against
us
,
yet
to
commence
them
again
and
again
,
and
the
third
time
;
yea
,
without
any
fainting
or
giving
over
,
till
by
a
kinde
of
importunate
and
unmannerly
devotion
we
have
constrain'd
God
to
let
a
blessing
fall
:
and
that
this
was
the
intent
of
the
Holy
Ghost
in
this
place
,
it
appears
upon
the
very
reading
of
the
parable
.
I
will
briefly
speak
unto
you
of
both
these
senses
in
their
order
,
and
first
of
the
sense
which
the
words
do
give
.
That
we
ought
alwayes
without
intermission
to
pray
.
Devotion
in
ordinary
persons
is
a
thing
easily
raised
,
and
easily
alayed
,
Every
strange
event
,
every
fear
,
every
little
calamity
or
distress
is
enough
to
put
us
into
a
strain
of
religious
meditation
,
but
on
the
contrary
side
a
small
matter
doth
again
as
quickly
kill
it
.
It
seems
to
be
like
a
quotidian
Ague
,
it
comes
by
fits
,
every
day
it
takes
us
,
and
every
day
it
leaves
us
:
or
like
flax
or
straw
,
or
such
light
and
drie
stuffe
,
which
easily
kindles
,
and
as
soon
goes
out
.
Indeed
it
is
a
good
thing
when
we
finde
out
hearts
thus
tender
,
and
upon
every
occasion
ready
to
melt
into
devotion
:
for
as
to
be
quick
of
sense
is
a
signe
of
life
,
and
the
purest
and
best
complexions
are
quickest
of
sense
:
so
it
is
a
great
argument
of
spiritual
life
in
us
,
and
of
purity
of
soul
,
when
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
easily
apt
to
fall
upon
devout
meditation
.
But
our
Saviour
requires
yet
another
quality
in
our
devotion
:
it
must
be
as
lasting
as
it
is
quick
.
Quintilian
advises
his
Orator
to
beware
how
he
stand
too
long
upon
a
place
of
passion
:
because
that
passion
is
not
lasting
,
&
nihil
facilius
lachrymis
in
arescit
;
and
men
cannot
long
weep
.
But
beloved
our
Saviour
gives
other
precepts
of
Christian
Oratory
:
he
wills
,
if
we
will
prevail
with
God
to
insist
and
dwell
long
upon
a
place
of
religious
passion
,
and
provide
that
our
tears
may
be
perpetual
and
never
drie
:
an
hard
thing
you
will
take
it
to
be
;
yet
certainly
it
is
very
possible
.
There
is
a
question
raised
among
the
great
masters
of
Natural
learning
,
whether
or
no
there
may
be
a
lamp
so
provided
,
that
it
may
burn
for
ever
.
And
they
think
it
may
be
done
:
beloved
,
our
Saviour
here
teaches
to
practise
that
in
spirituals
,
which
hath
been
but
a
matter
of
speculation
in
Naturals
,
even
so
to
kindle
and
dress
our
lamps
,
as
that
they
shall
never
go
out
,
but
be
like
unto
the
good
Huswifes
candle
in
the
Proverbs
,
that
goes
not
out
by
night
,
or
rather
like
the
sun
which
shines
for
evermore
.
Daniel
is
said
to
have
kindled
this
lamp
,
and
to
have
made
his
prayer
thrice
a
day
,
David
seven
times
a
day
,
but
this
is
not
enough
;
for
in
that
the
one
is
noted
to
have
prayed
seven
times
a
day
,
the
other
thrice
:
It
is
likely
at
other
times
they
did
not
pray
,
but
God
is
not
contented
with
this
Intermittent
prayer
;
for
if
we
look
upon
my
text
,
we
shall
see
that
there
must
be
no
instant
free
from
prayer
:
we
must
not
measure
our
prayers
by
number
.
Number
is
a
Discrete
quantity
as
we
call
it
,
the
parts
of
it
are
not
connext
,
are
not
tyed
together
,
there
is
a
separation
,
a
distance
betwixt
them
.
That
that
measures
out
our
prayer
must
be
line
and
length
,
some
continued
quantity
,
whose
parts
have
no
separation
,
no
intermission
:
For
so
saith
my
text
,
men
ought
alwayes
to
pray
.
Alwayes
,
the
whole
life
of
a
man
ought
to
be
but
one
continual
prayer
.
But
let
us
a
little
consider
how
possible
this
is
,
and
see
if
there
be
any
thing
,
that
doth
necessarily
enforce
intermission
of
prayer
.
And
first
,
that
wonderful
lamp
of
which
I
but
now
told
you
great
Schollers
had
spoken
,
is
not
yet
made
,
because
they
are
not
agreed
of
what
matter
to
make
it
.
And
indeed
in
the
world
,
things
either
are
not
at
all
,
or
being
,
do
at
length
cease
to
be
,
either
because
there
is
no
fit
matter
whence
they
may
be
framed
,
or
else
the
matter
of
which
they
are
made
,
vanishes
and
dies
.
But
beloved
,
prayer
is
a
strange
thing
,
it
can
never
want
matter
:
It
will
be
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
è
quolibet
out
of
any
matter
,
upon
any
occasion
whatsoever
,
whatsoever
you
do
,
wheresoever
you
are
,
doth
minister
occasion
of
some
kinde
of
prayer
,
either
of
thanksgiving
unto
God
for
his
goodness
,
or
of
praysing
,
and
admiring
his
greatness
,
or
of
petitioning
to
him
in
case
of
want
or
distress
,
or
bewailing
some
sin
or
neglect
committed
.
Is
it
the
consideration
of
Gods
benefits
,
that
will
move
us
to
thankfulness
?
Then
certainly
our
thankfulness
ought
to
be
perpetual
,
there
is
no
person
so
mean
,
no
soul
so
poor
,
and
distressed
and
miserable
,
but
if
he
search
narrowly
,
he
shall
finde
some
blessing
,
for
which
he
ows
thankfulness
unto
God
.
If
nothing
else
,
yet
his
very
misery
and
distress
is
a
singular
blessing
,
if
he
use
it
to
that
end
for
which
it
was
sent
.
Is
it
the
consideration
of
distress
and
affliction
,
and
some
degree
of
the
curse
of
God
upon
us
that
will
stir
our
devotion
?
Indeed
this
is
it
with
most
men
that
kindles
the
fire
of
prayer
in
our
hearts
.
Men
for
the
most
part
are
like
unto
the
unslak't
Lime
,
which
never
heats
till
you
throw
water
upon
it
;
so
they
never
grow
warm
in
devotion
till
somewhat
contrary
to
their
wishes
and
disposition
begins
to
afflict
them
:
then
certainly
our
petitions
to
God
ought
never
to
cease
.
For
never
was
there
man
in
any
moment
of
his
life
entirely
happy
,
either
in
body
,
goods
,
or
good
name
,
every
man
hath
some
part
of
affliction
?
Blessing
and
cursing
,
though
they
seem
to
be
enemies
,
and
contrary
one
to
another
,
yet
are
never
severed
,
but
go
hand
in
hand
together
.
Some
men
have
more
of
one
,
some
of
another
,
but
there
is
no
man
but
hath
some
part
of
both
;
wherefore
as
it
seems
not
only
prayer
in
general
,
but
all
kind
,
all
sort
of
prayer
ought
to
be
continual
.
Prayer
must
not
be
,
as
it
were
of
one
thred
,
we
must
blend
and
temper
together
all
kind
of
prayer
,
our
praise
or
thanks
,
our
sorrow
,
and
make
our
prayer
like
Josephs
particolored
Coat
,
like
a
beautiful
garment
of
sundry
colours
.
So
then
as
fire
goes
not
out
so
long
as
it
hath
matter
to
feed
on
,
so
what
shall
be
able
to
interrupt
our
devotion
which
hath
so
great
and
everlasting
store
of
matter
to
continue
it
.
Secondly
,
many
things
in
the
world
are
necessarily
intermitted
,
because
they
are
tyed
to
place
or
times
;
all
places
all
times
are
not
convenient
for
them
;
but
in
case
of
prayer
it
is
otherwise
,
it
seeks
no
place
,
it
attends
no
time
;
It
is
not
necessary
we
should
come
to
the
Church
,
or
expect
a
Sabbath
or
an
holy-day
,
for
prayer
indeed
especially
was
the
Sabbaoth
ordained
,
yet
prayer
it self
is
Sabboathless
,
and
admits
no
rest
,
no
intermission
at
all
:
If
our
hands
be
clean
we
must
as
our
Apostle
commands
us
lift
them
up
every
where
at
all
times
and
make
every
place
a
Church
,
every
day
a
Sabbaoth
,
every
hour
Canonical
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
As
you
go
to
the
market
,
as
you
stand
in
the
streets
,
as
you
walk
in
the
fields
in
all
these
places
ye
may
pray
as
well
and
with
as
good
acceptance
as
in
the
Church
,
For
you
your selves
are
temples
of
the
holy
Ghost
,
if
the
grace
of
God
be
in
you
more
precious
then
any
of
those
which
are
made
with
hands
;
The
Church
of
Rome
hath
made
a
part
of
her
Breviary
,
or
Common
Prayer
Book
,
which
she
calls
Itinerarium
Clericorum
,
and
it
is
a
set
form
of
prayer
,
which
Clergy-men
ought
to
use
when
they
set
out
in
a
journey
and
are
upon
their
way
,
why
she
calls
it
Itinerarium
Clericorum
,
and
impropriates
it
unto
the
Clergy
,
I
know
not
,
she
might
,
for
ought
I
see
,
have
called
it
Itinerarium
Laicorum
.
The
Itinerary
of
the
Laity
:
since
it
is
a
duty
belonging
unto
them
as
well
as
to
the
Minister
.
Yet
thus
much
the
example
of
that
Church
teaches
,
that
no
place
no
occasion
excludes
Prayer
.
We
read
in
our
books
that
one
of
the
Ethnick
Emperors
was
much
taken
when
he
saw
a
woman
going
in
the
streets
with
her
vessel
of
water
on
her
head
,
her
childe
at
her
girdle
,
her
spindle
in
her
hand
twisting
her
threed
as
she
went
:
He
thought
it
a
wonderful
portion
of
diligence
thus
to
employ
all
places
and
times
indifferently
.
Beloved
if
it
be
thus
with
bodily
labor
,
how
much
more
should
it
be
so
with
the
labor
of
the
soul
,
which
is
far
more
easie
and
needs
not
the
help
of
any
bodily
instrument
to
act
it
.
And
how
welcome
a
spectacle
will
it
be
think
you
unto
the
great
King
of
Heaven
and
Earth
when
he
shall
see
that
no
time
,
no
occasion
,
is
able
to
interrupt
the
labour
of
our
devotion
?
Is
it
the
time
of
Feasting
and
Jollity
,
which
seems
to
prescribe
against
prayer
:
Indeed
prayer
is
a
grave
and
sober
action
and
seems
not
to
stand
with
sport
and
merriment
;
yet
notwithstanding
it
is
of
so
pliable
a
nature
,
that
it
will
accommodate
and
fit
it self
even
to
feasts
and
sportings
;
we
read
in
the
book
of
Daniel
that
when
Belshazzer
made
his
great
and
last
feast
to
his
Princes
and
Lords
that
they
were
merry
and
drank
wine
in
bowls
and
praysed
the
Gods
of
Gold
and
Silver
,
of
Brass
,
and
of
Iron
,
of
Wood
,
and
of
Stone
.
Beloved
,
shall
Ethnick
feasts
finde
room
for
their
Idolatrous
worship
,
and
praise
of
their
Golden
,
Brazen
,
Wooden
Gods
,
and
shall
not
our
Christian
Feasts
yield
some
place
for
the
praise
of
the
true
God
of
Heaven
and
Earth
.
Last
of
all
is
it
time
of
sleep
that
seems
to
give
a
vacation
,
and
otium
to
prayer
?
Beloved
,
sleep
is
no
part
of
our
life
,
we
are
not
accountable
for
things
done
or
not
done
then
.
Tertullian
tells
us
that
an
unclean
dream
shall
no
more
condemn
us
then
a
dream
of
Martyrdom
shall
crown
us
:
and
the
Casuists
do
teach
that
loose
dreams
in
the
night
shall
never
bee
laid
to
our
charge
if
they
be
not
occasioned
by
lewd
thoughts
in
the
day
:
for
they
are
Cogitationes
injectae
non
enatae
,
they
are
not
thoughts
springing
out
,
but
cast
into
our
hearts
by
the
Devil
,
upon
his
score
shall
they
go
and
we
shall
not
reckon
for
them
:
So
then
though
sleep
partake
not
of
our
devotion
,
yet
this
hinders
not
the
continualness
of
it
.
Aristotle
tells
us
that
men
who
sleep
perceive
not
any
part
of
time
to
have
passed
;
because
they
tie
the
last
moment
of
their
watching
with
the
first
moment
of
their
awaking
,
as
having
no
sense
of
what
past
betwixt
,
and
so
account
of
it
,
as
one
continued
time
.
Beloved
,
if
we
do
with
our
devotion
,
as
we
do
with
our
time
,
if
we
shut
up
the
last
instant
of
our
watching
with
a
prayer
,
and
resume
that
prayer
at
the
first
instant
of
our
waking
,
we
have
made
it
one
continued
prayer
:
without
interruption
.
Thirdly
,
and
last
of
all
the
greatest
reason
why
many
businesses
of
the
world
cannot
be
acted
perpetually
,
is
because
they
must
give
room
to
others
,
Unicum
arbustum
non
alit
duos
Erithacos
:
The
actions
of
the
world
are
many
times
like
unto
quarrelsome
birds
,
two
of
them
cannot
peaceably
dwell
in
one
bush
.
But
prayer
hath
that
property
which
Aristotle
gives
unto
substance
nulli
esse
contrarium
,
it
is
at
peace
and
holds
good
terms
with
all
our
cares
of
the
world
.
No
business
so
great
,
or
that
so
much
takes
up
the
time
and
minde
of
a
man
as
that
it
needs
exclude
prayer
:
It
is
of
a
soft
and
sociable
nature
,
and
it
can
incorporate
and
sink
into
our
business
like
water
into
Ashes
and
never
increase
the
bulk
of
them
:
It
can
mix
and
interweave
it self
with
all
our
cares
without
any
hinderance
unto
them
:
Nay
,
it
is
a
great
strength
and
improvement
unto
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
For
saith
S.
Chrysostome
as
they
that
build
houses
of
clay
,
must
every
where
place
studs
and
pieces
of
timber
and
wood
so
to
strengthen
the
building
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
all
our
cares
of
this
life
,
which
are
no
better
then
buildings
of
dirt
and
clay
we
must
strengthen
and
compact
together
with
frequent
and
often
prayer
,
as
with
bonds
and
props
of
tymber
;
Let
no
man
therefore
think
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
it
is
too
much
to
require
at
the
hands
of
men
at
one
and
the
self
same
instant
both
to
attend
their
vocation
and
their
prayer
:
For
the
minde
of
a
man
is
a
very
agile
and
nimble
substance
,
and
it
is
a
wonderful
thing
to
see
how
many
things
it
will
at
one
moment
apply
it self
unto
without
any
confusion
or
let
.
Look
but
upon
the
Musician
while
he
is
in
his
practice
,
he
tunes
his
voice
,
fingers
his
Instrument
,
reads
his
dity
marks
the
note
,
observes
the
the
time
,
all
these
things
simul
&
semel
at
one
and
the
same
instant
without
any
distraction
or
impediment
:
Thus
should
men
do
in
case
of
devotion
&
in
the
common
acts
of
our
vocation
let
prayer
beare
a
part
:
For
prayer
added
unto
diligent
labor
is
like
a
sweet
voyce
to
a
well
tuned
Instrument
and
makes
a
pleasing
harmony
in
the
ears
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
The
good
Huswife
saith
St.
Chrysostome
,
as
she
sits
at
her
distaffe
,
and
reaches
out
her
hand
to
the
flax
,
may
even
then
lift
up
,
if
not
her
eyes
,
yet
her
minde
unto
Heaven
,
and
consecrate
and
hallow
her
work
with
earnest
prayer
unto
God
.
Arator
stivam
tenens
Hallelujah
secantat
,
sudans
messor
Psalmis
sese
evocat
&
curvâ
attondens
falce
vites
vinitor
aliquid
Davidicum
canit
.
The
Husbandman
(
saith
St.
Hierome
)
at
the
Plough-tail
may
sing
an
Hallelujah
,
the
sweating
Harvest-man
may
refresh
himself
with
a
Psalm
,
the
Gardiner
whilest
he
prunes
his
Vines
and
Arbors
,
may
record
some
one
of
Davids
sonnets
.
The
reason
of
this
pliable
nature
of
prayer
is
,
because
it
is
a
thing
of
another
condition
,
then
the
acts
of
the
world
are
.
It
requires
no
outward
labour
of
the
body
,
no
outward
fashion
and
manner
of
doing
,
but
is
internally
acted
in
the
soul
it self
,
and
leaves
the
outward
members
of
our
bodies
free
to
perform
those
offices
which
require
their
help
.
Our
legal
business
in
the
world
must
be
done
in
certain
forms
of
breves
and
writs
,
and
I
know
not
what
variety
of
outward
ceremony
,
or
else
it
is
not
warrantable
.
But
prayer
,
beloved
,
is
not
like
an
obligation
or
indenture
,
it
requires
no
outward
solemnity
of
words
and
ceremony
.
Quaint
,
witty
,
and
set
forms
of
prayer
proceed
many
times
from
ostentation
more
then
devotion
:
for
any
thing
I
know
,
it
requires
not
so
much
as
the
moving
of
the
lips
or
tongue
.
Nay
,
one
thing
I
know
more
,
that
the
most
forcible
prayer
transcends
and
far
exceeds
all
power
of
words
.
For
St.
Paul
speaking
unto
us
concerning
the
most
effectual
kinde
of
prayer
,
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sighs
and
groans
that
cannot
be
expressed
.
Nothing
does
crie
so
loud
in
the
ears
of
God
,
as
the
sighing
of
a
contrite
and
earnest
heart
,
we
read
in
the
14.
of
Exodus
,
that
God
speaks
unto
Moses
,
why
cryest
thou
unto
me
,
command
the
children
of
Israel
that
they
go
forward
:
yet
there
appears
not
in
the
text
any
prayer
that
Moses
made
,
or
word
that
he
spake
.
It
was
the
earnestness
of
Moses
heart
,
that
was
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
did
so
sound
in
the
ears
of
the
Lord
.
Wherefore
true
prayer
hath
no
commerce
with
the
outward
members
of
the
body
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
for
it
requires
not
the
voice
,
but
the
minde
,
not
the
stretching
of
the
hands
,
but
the
intension
of
the
soul
;
not
any
outward
shape
or
carriage
of
body
,
but
the
inward
behaviour
of
the
understanding●●
how
then
can
it
slacken
your
worldly
business
and
occasions
,
to
mix
with
them
sighs
and
groans
,
which
are
the
most
effectual
kindes
of
prayer
.
And
let
this
suffice
concerning
the
first
meaning
of
the
words
;
I
will
briefly
speak
concerning
the
second
meaning
which
I
told
you
was
the
sense
intended
by
the
Holy
Ghost
when
he
wrote
,
and
it
is
an
exhortation
to
a
religious
importunity
in
our
prayers
:
not
to
let
our
suits
fall
,
because
they
are
not
presently
granted
,
but
never
to
leave
solliciting
,
till
we
have
prevailed
,
and
so
take
the
blessings
of
God
by
violence
,
Gratissima
vis
.
This
force
,
this
violence
is
a
thing
most
welcome
unto
God
;
for
if
the
importunity
of
Esau's
false
,
feigned
,
and
malicious
tears
drew
a
blessing
from
his
Father
Isaac
,
who
yet
had
no
greater
store
of
blessings
,
as
it
seems
,
how
much
more
shall
the
true
religious
importunity
of
zealous
prayer
pull
a
blessing
out
of
the
hands
of
God
,
who
is
rich
in
blessings
above
the
sands
of
the
Sea
in
multitude
?
It
is
the
Courtiers
rule
,
that
over
modest
suitors
seldome
speed
.
Beloved
,
we
must
follow
the
same
rule
in
the
Court
of
Heaven
:
intempestive
bashfulness
gets
nothing
there
.
Qui
timide
rogat
,
docet
negare
,
Faint
asking
does
invite
a
denial
;
will
you
know
the
true
name
of
the
behaviour
which
prevails
with
God
;
St.
Luke
in
his
11.
Chapter
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
St.
Chrysostome
speaking
of
the
behaviour
of
the
Canaanitish
woman
in
the
25.
of
St.
Matthew
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
improbity
,
importunity
,
impudency
,
these
be
the
names
of
that
person
&
behaviour
,
which
you
must
put
on
,
if
you
mean
to
prevail
in
your
suits
with
God
.
And
indeed
,
if
we
consider
that
habit
and
manner
,
that
God
is
wont
to
put
on
,
when
his
children
do
become
suitors
unto
him
,
how
he
puts
on
a
rigid
,
rough
and
untractable
carriage
,
even
towards
his
dearest
children
,
even
then
when
he
means
them
most
good
,
we
shall
plainly
see
,
we
must
use
such
kinde
of
behaviour
,
if
we
will
prevail
with
him
,
for
the
more
effectually
to
express
this
demeanor
of
God
toward
his
children
,
and
to
assure
us
it
is
so
,
and
to
teach
us
importunity
,
our
Saviour
Christ
,
that
great
Master
of
requests
,
may
seem
to
have
done
himself
some
wrong
;
first
,
by
drawing
in
a
manner
odious
comparisons
,
and
likening
the
behaviour
of
God
in
these
cases
to
a
slothful
friend
,
that
is
loath
to
leave
his
warm
bed
,
to
do
his
friend
a
pleasure
,
and
here
in
my
text
to
an
unjust
Judge
,
that
fears
neither
God
nor
man
;
and
secondly
,
by
his
own
behaviour
toward
the
Canaanitish
woman
.
It
is
strange
to
observe
,
how
though
he
were
the
meekest
person
that
ever
was
upon
earth
,
yet
here
he
strives
as
it
were
to
unnaturalize
himself
,
and
lay
by
his
natural
sweetness
of
disposition
,
almost
to
forget
common
humanity
,
and
puts
on
a
kinde
of
sullen
,
and
surly
person
of
purpose
to
deter
her
:
you
shall
not
finde
our
Saviour
in
all
the
New
Testament
in
such
a
mood
,
so
bent
to
contemn
and
vilifie
a
poor
suitor
.
St.
Austine
comparing
together
St.
Matthew
and
Mark
,
who
both
of
them
record
the
same
story
,
and
gathering
together
the
circumstances
out
of
them
both
,
tells
us
,
that
first
she
follows
our
Saviour
in
the
street
,
and
that
our
Saviour
takes
house
as
it
were
to
shelter
himself
from
her
,
but
she
comes
after
,
and
throws
her self
at
his
feet
:
and
he
as
offended
with
her
importunity
,
again
quits
the
house
to
be
rid
of
her
,
and
all
this
while
deigns
her
not
a
word
.
If
any
behaviour
could
have
dasht
a
suit
,
and
broken
the
heart
of
a
poor
suiter
,
this
had
been
enough
,
but
here
's
not
all
,
we
have
a
civil
precept
,
that
if
we
be
not
disposed
to
pleasure
a
suiter
,
yet
to
give
him
good
words
and
shape
him
a
gentle
answer
,
it
is
hard
if
we
cannot
afford
a
suiter
a
gentle
wo●●
.
We
read
of
Tiberius
the
Emperour
,
(
as
I
remember
)
that
he
would
never
suffer
any
man
to
go
sad
and
discontented
from
him
,
yet
our
Saviour
seems
to
have
forgot
this
part
of
civility
,
being
importun'd
to
answer
her
,
gives
her
an
answer
worse
then
silence
,
and
speaks
words
like
the
piercing
of
a
sword
,
as
Solomon
speaks
.
I
may
not
take
the
childrens
bread
and
cast
it
unto
dogs
.
And
yet
after
all
this
strange
copie
of
countenance
,
he
fully
subscribes
to
her
request
.
Beloved
,
God
hath
not
only
exprest
thus
much
in
parables
,
and
practised
these
strange
delays
upon
Canaanitish
women
,
but
he
hath
acted
it
indeed
,
and
that
upon
his
dearest
Saints
.
David
one
of
the
worthiest
of
his
Saints
,
yet
how
passionately
doth
he
cry
out
,
How
long
Lord
wilt
thou
forget
me
?
How
long
shall
I
seek
counsel
in
my
soul
and
be
so
vexed
in
my
heart
.
Not
only
the
Saints
on
earth
,
but
even
those
in
heaven
do
seem
to
partake
in
this
demeanor
of
God
,
we
read
in
the
book
of
the
Revelation
that
when
the
souls
of
the
Martyrs
under
the
Altar
cried
out
,
how
long
Lord
just
and
holy
dost
thou
not
avenge
our
blood
from
off
the
earth
;
they
received
this
answer
,
have
patience
yet
a
little
while
.
It
is
storyed
of
Diogenes
,
that
he
was
wont
to
supplicate
to
the
statues
,
and
to
hold
out
his
hands
and
beg
of
them
,
that
so
he
might
learn
to
brook
and
devour
denial
,
and
tediousness
of
suit
.
Beloved
,
let
us
but
meditate
upon
these
examples
,
which
I
have
related
,
and
we
shall
not
need
to
practice
any
of
the
Cynics
art
.
For
if
the
Saints
and
blessed
Martyrs
have
their
suites
so
long
depending
in
the
Courts
of
Heaven
then
good
reason
that
we
should
learn
to
brook
delays
,
and
arm
our selves
with
patience
and
expectation
,
when
we
finde
the
ears
of
God
not
so
open
to
our
requests
.
When
Josephs
brethren
came
down
to
buy
corn
,
he
gave
them
but
a
course
welcome
he
spake
roughly
unto
them
,
he
laid
them
in
prison
;
yet
the
text
tells
us
that
his
bowels
melted
upon
them
and
at
length
he
opened
himself
,
and
gave
them
courteous
entertainment
.
Beloved
,
when
we
come
unto
God
as
it
were
to
buy
corn
,
to
beg
at
his
hands
such
blessings
as
we
need
though
he
speak
roughly
,
though
he
deal
more
roughly
with
us
,
yet
let
us
know
he
hath
still
Josephs
bowels
,
that
his
heart
melts
towards
us
,
and
at
length
he
will
open
himself
,
and
entertain
us
lovingly
.
And
be
it
p●●dventure
that
we
gain
not
what
we
look
for
:
yet
our
labor
of
prayer
is
not
lost
.
The
blessed
souls
under
the
Altar
of
which
I
spake
but
now
,
though
their
petition
was
not
granted
,
yet
had
they
long
white
garments
given
them
.
Even
so
,
beloved
,
if
the
wisdom
of
God
shall
not
think
it
fit
to
perform
our
requests
,
yet
he
will
give
us
the
long
white
garment
;
something
which
shall
be
in
liev
of
a
Suit
;
though
nothing
else
,
yet
patience
and
contentment
which
are
the
greatest
blessings
upon
earth
.
FINIS
.
John
18.
36.
Jesus
answered
,
my
Kingdome
is
not
of
this
world
:
If
my
Kingdome
were
of
this
world
,
then
would
my
servants
fight
,
that
I
should
not
be
delivered
to
the
Jews
,
&c.
AS
in
the
Kingdomes
of
the
world
,
there
is
an
art
of
Courtship
,
a
skill
and
mystery
teaching
to
manage
them
:
so
in
the
spiritual
Kingdom
of
God
,
and
of
Christ
,
there
is
an
holy
policie
;
there
is
an
art
of
spiritual
Courtship
,
which
teaches
every
subject
there
,
how
to
demean
and
bear
himself
.
But
,
as
betwixt
their
Kingdomes
,
so
betwixt
their
arts
and
Courtship
,
betwixt
the
Courtier
of
the
one
,
and
the
Courtier
of
the
other
,
there
is
,
as
Abraham
tells
the
rich
man
in
St.
Luke
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
great
distance
,
a
great
difference
,
and
not
only
one
,
but
many
.
Sundry
of
them
I
shall
have
occasion
to
touch
in
the
process
of
my
discourse
;
mean
while
I
will
single
out
one
,
which
I
will
use
as
a
prologue
,
and
way
unto
my
text
.
In
the
Kingdomes
of
earthly
Princes
,
every
subject
is
not
fit
to
make
a
Courtier
;
yea
,
were
all
fit
,
this
were
an
honour
to
be
communicated
only
unto
some
:
Sic
opus
est
mundo
.
There
is
a
necessity
of
disproportion
and
inequality
between
men
and
men
:
and
were
all
persons
equal
the
world
could
not
consist
:
Of
men
of
ordinary
fashion
and
parts
some
must
to
the
Plough
,
some
to
their
Merchandize
,
some
to
their
Books
,
some
to
one
Trade
some
to
anothe●●
:
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Aristotle
calls
them
,
men
of
more
then
common
wit
and
ability
,
active
,
choice
,
pickt
out
of
a
thousand
,
such
must
they
be
that
bear
honors
,
attend
on
Princes
persons
,
and
serve
in
their
Courts
.
The
Scripture
tells
us
that
when
King
Solomon
saw
that
Jeroboam
was
an
active
,
able
,
and
industrious
young
man
,
he
took
him
and
made
him
ruler
over
all
the
charge
of
the
house
of
Joseph
.
Again
,
when
David
invited
old
Barzillai
to
the
Court
,
the
good
old
man
excuses
himself
:
I
am
,
saith
he
,
fourscore
years
of
Age
,
and
can
thy
servant
tast
what
I
eat
,
or
what
I
drink
:
can
I
hear
any
more
the
voyce
of
singing
men
and
singing
women
:
Lo
here
my
son
Chimham
,
he
shall
go
with
my
Lord
the
King
,
and
do
with
him
as
shall
seem
good
in
thine
eyes
.
Jeroboam
and
Chimham
,
strong
and
able
,
and
active
persons
such
are
they
that
dwell
in
Kings
houses
:
of
the
rest
some
are
too
old
,
some
too
young
,
some
too
dull
,
some
too
rude
,
or
by
some
means
or
other
unfit
for
such
an
end
.
Thus
fares
it
with
the
honors
of
the
world
,
they
seem
to
participate
of
envy
,
or
melancholy
,
and
are
of
a
solitary
disposition
they
are
brightest
when
they
are
alone
,
or
but
in
few
make
them
common
and
they
loose
their
grace
,
like
lamps
they
may
give
light
unto
few
,
or
to
some
one
room
,
but
no
farther
.
But
the
honors
in
the
Court
of
the
great
King
of
Heaven
,
ore
of
another
nature
,
they
rejoyce
in
being
communicated
,
and
their
glory
is
in
the
multitude
of
those
that
do
partake
in
them
.
They
are
like
unto
the
Sun
that
rises
non
homini
sed
humano
generi
:
no●●
to
this
or
that
man
,
but
to
all
the
world
;
In
the
Court
of
God
no
difference
between
Jeroboam
and
Barzillai
,
none
too
old
,
none
too
young
:
no
indisposition
,
no
imperfection
,
makes
you
uncapable
of
honors
there
;
Be
but
of
his
Kingdom
,
and
you
are
necessarily
of
his
Court
:
Every
man
who
is
a
subject
there
,
is
a
Courtier
;
yea
,
more
then
a
Courtier
,
he
is
a
Peer
,
he
is
a
King
,
and
hath
an
army
of
Angels
at
his
service
to
pitch
their
tents
about
him
,
to
deliver
him
;
a
guard
of
Ministring
Spirits
sent
out
to
attend
him
for
his
safety
.
It
shall
not
therefore
be
unseasonable
for
the
meanest
person
that
hears
me
this
day
to
hear
as
it
were
a
Lecture
of
Spiritual
policy
and
Courtship
:
For
no
Auditory
can
be
unfit
for
such
a
lesson
.
Aristotle
was
wont
to
divide
his
lectures
and
readings
into
Acroamatical
,
and
Exoterical
,
some
of
them
contained
onely
choice
matter
,
and
they
were
read
privately
to
a
Select
Auditory
:
others
contain'd
but
ordinary
stuff
and
were
promiscuously
and
in
publick
exposed
to
the
hearing
of
all
that
would
;
Beloved
we
read
no
Acroamatick
Lectures
:
The
secrets
of
the
Court
of
Heaven
(
as
far
as
it
hath
pleased
the
King
of
Heaven
to
reveal
them
)
lie
open
alike
to
all
.
Every
man
is
alike
of
his
Court
,
alike
of
his
Councel
:
and
the
meanest
among
Christians
must
not
take
it
to
be
a
thing
without
his
Sphere
,
above
his
reach
,
but
must
make
account
of
himself
as
a
fit
hearer
of
a
lesson
in
Spiritual
and
saving
policy
;
since
if
he
be
a
subject
in
the
kingdom
of
Christ
,
he
can
be
no
less
then
a
Courtier
.
Now
the
first
and
main
lesson
to
be
learned
by
a
Courtier
,
is
how
to
discover
and
know
the
disposition
,
&
nature
of
the
Lord
,
whom
he
is
to
serve
,
and
the
quality
of
that
Common-wealth
in
which
he
bears
a
place
,
ad
consilium
de
republica
dandum
caput
est
.
That
therefore
our
heavenly
Courtier
may
not
mistake
himself
,
but
be
able
to
fit
himself
to
the
place
he
bears
.
I
have
made
choice
of
these
few
words
,
which
but
now
I
read
;
words
spoken
by
the
King
of
that
Common-wealth
of
which
I
am
to
treat
,
unto
such
as
mean
to
be
his
Liege-men
there
:
words
which
sufficiently
open
unto
the
Christian
politician
the
state
and
quality
of
that
Court
in
which
he
is
to
serve
:
My
kingdom
is
not
of
this
world
,
for
if
at
were
then
would
my
servants
fight
;
which
words
seem
like
the
Parthian
horsmen
,
whose
manner
was
to
ride
one
way
,
but
to
shoot
another
way
,
they
seem
to
go
apace
towards
Pilate
,
but
they
aim
and
shot
at
another
mark
,
or
rather
like
unto
the
speaker
of
them
unto
our
Saviour
himself
when
he
was
in
one
of
the
Villages
of
Samaria
,
Luke
the
ninth
,
where
the
text
notes
that
though
he
were
in
Samaria
,
yet
his
face
was
set
towards
Hierusalem
:
so
beloved
,
though
these
words
be
spoken
to
a
Samaritane
to
an
infidel
to
Pilate
,
yet
their
face
is
toward
Hierusalem
,
they
are
a
lesson
directed
to
the
subjects
of
his
Spiritual
Kingdom
of
that
Hierusalem
which
is
from
above
and
is
the
Mother
of
us
all
.
In
them
we
may
consider
two
General
parts
.
First
,
a
Denuntiation
and
message
unto
us
;
and
Secondly
,
a
signe
to
confirme
the
truth
of
it
.
For
it
is
the
manner
and
method
as
it
were
which
God
doth
use
,
when
he
dispatches
a
message
,
to
annex
a
signe
unto
it
,
by
which
it
may
be
known
.
When
he
sent
Moses
to
the
Israelites
in
Egypt
,
and
Moses
required
a
signe
,
he
gave
him
a
signe
in
his
hand
,
in
his
Rod
;
when
he
sent
Gideon
against
Madian
he
gave
him
a
signe
in
the
Fleece
of
Wool
which
was
upon
the
Floor
;
when
he
sent
the
Prophet
to
Hieroboam
to
prophesie
against
the
Altar
in
Bethel
,
he
gave
him
a
signe
that
the
Altar
should
rend
,
and
the
ashes
fall
out
,
when
he
sent
Esay
with
a
message
to
King
Ahaz
,
he
gave
him
a
signe
;
Behold
a
Virgin
shall
conceive
:
So
Beloved
in
these
words
,
There
is
a
Message
,
There
is
a
Signe
:
The
first
words
are
the
Message
;
My
Kingdom
is
not
of
this
world
,
&c.
The
next
words
,
For
if
it
were
then
would
my
servants
fight
,
&c.
These
are
Moses
rod
and
Gideons
Fleece
they
are
the
signe
which
confirm
the
Message
.
The
first
part
is
a
general
proposition
or
Maxime
:
the
second
is
an
example
,
and
particular
instance
of
it
.
For
in
the
first
our
Saviour
distinguishes
his
Kingdome
from
the
kingdomes
of
the
world
,
and
from
all
the
fashions
of
them
.
In
the
second
,
amongst
many
other
he
chuses
one
instance
,
Wherein
particularly
he
notes
,
that
his
Kingdome
is
unlike
to
earthly
kingdomes
.
For
the
kingdoms
of
the
world
are
purchased
and
maintain'd
by
violence
and
blood
,
but
so
is
not
his
.
The
reason
why
our
Saviour
fastens
upon
this
reason
of
dissimilitude
and
unlikeness
is
,
because
in
gaining
and
upholding
temporal
Kingdomes
,
nothing
so
usual
as
the
sword
and
war
.
No
Kingdome
of
the
world
,
but
by
the
sword
is
either
gotten
or
held
,
or
both
.
The
sword
in
a
secular
common
wealth
is
like
the
rod
in
a
School
,
remove
that
away
and
men
will
take
their
liberty
.
It
is
the
plea
which
the
Tarquins
used
to
King
Porsenna
in
Livie
.
Satis
libertatem
ipsam
habere
dulcedinis
,
nisi
quantâ
vi
civitates
eam
expetant
tantâ
regna
reges
defendant
,
aequare
summa
infimis
adesse
finem
regnis
rei
inter
Deos
hominesque
pulcherrimae
.
The
taste
of
liberty
is
so
sweet
,
that
except
Kings
maintain
their
authority
with
as
great
violence
,
as
the
people
affect
their
liberty
,
all
things
will
run
to
confusion
;
and
Kingdomes
which
are
the
goodliest
things
in
the
world
,
will
quickly
go
to
wrack
:
when
God
gave
a
temporal
Kingdome
unto
his
own
people
,
he
sent
Moses
and
Joshua
before
them
to
purchase
it
with
the
sword
,
when
they
were
possest
of
this
Kingdome
,
he
sends
then
Gideon
and
Sampson
,
and
David
,
and
many
worthies
more
to
maintain
it
by
the
sword
.
But
now
being
to
open
unto
the
world
another
kinde
of
Kingdome
,
of
rule
and
government
,
then
hitherto
it
had
been
acquainted
with
:
he
tells
us
,
that
he
is
a
King
of
a
Kingdome
which
is
erected
and
maintained
not
by
Joshua
and
David
,
but
by
Peter
and
Paul
,
not
by
the
sword
,
but
by
the
spirit
,
not
by
violence
,
but
by
love
,
not
by
striving
,
but
by
yielding
,
not
by
fighting
,
but
by
dying
.
Pilate
had
heard
,
that
he
was
a
King
.
It
was
the
accusation
which
was
fram'd
against
him
,
that
he
bare
himself
as
King
of
the
Jews
;
But
because
,
he
saw
no
pomp
,
no
train
,
no
guard
about
him
,
he
took
it
but
as
an
idle
report
.
To
put
him
therefore
out
of
doubt
,
our
Saviour
assures
him
,
that
he
is
a
King
,
but
of
such
a
Kingdome
as
he
could
not
skill
of
:
My
Kingdome
is
not
of
this
world
,
&c.
For
the
better
unfolding
of
which
words
;
first
we
will
consider
what
the
meaning
of
this
word
Kingdome
is
,
for
there
lies
an
ambiguity
in
it
.
Secondly
we
will
consider
what
lessons
for
our
instruction
the
next
words
will
yield
,
Not
of
this
world
;
first
of
this
word
Kingdome
.
Our
Saviour
is
a
King
three
manner
of
wayes
,
and
so
correlatively
hath
three
distinct
several
Kingdomes
.
He
is
first
a
King
in
the
largest
extent
and
meaning
which
can
possibly
be
imagined
,
and
that
is
,
as
he
is
Creator
and
absolute
Lord
of
all
creatures
.
Of
this
Kingdome
,
Heaven
,
Earth
,
and
Hell
are
three
large
provinces
.
Angels
,
Men
,
and
Devils
,
his
very
enemies
,
every
creature
visible
and
invisible
are
subjects
of
this
Kingdome
.
The
glory
and
strength
of
this
Kingdome
consists
least
of
all
in
men
,
and
man
is
the
weakest
part
of
it
.
For
there
is
scarcely
a
creature
in
the
world
,
by
whom
he
hath
not
been
conquer'd
.
When
Alexander
the
great
had
travelled
through
India
,
and
over-run
many
large
provinces
,
and
conquer'd
many
popular
Cities
;
when
tidings
came
,
that
his
Soldiers
in
Greece
had
taken
some
small
towns
there
,
he
scorn'd
the
news
,
and
in
contempt
,
me
thinks
(
said
he
)
I
hear
of
the
battel
of
Frogs
and
mice
.
Beloved
,
if
we
look
upon
these
huge
armies
of
creatures
,
and
consider
of
what
wonderful
strength
they
are
,
when
the
Lord
summons
them
to
battel
:
all
the
armies
of
men
,
and
famous
battels
,
of
which
we
have
so
large
histories
in
the
comparison
of
these
what
are
they
,
but
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
Homers
tale
,
a
battel
of
Frogs
and
Mice
.
Infinite
legions
of
Angels
attend
him
in
Heaven
,
and
every
Angel
is
an
Armie
:
one
Angel
in
the
Book
of
Kings
is
sent
out
against
the
army
of
the
Assyrians
,
and
in
one
night
foure-score
thousand
persons
die
for
it
.
Base
and
contemptible
creatures
,
when
God
calls
for
them
,
are
of
strength
to
conquer
whole
Countreys
.
He
over-runs
AEgypt
with
his
armies
of
Frogs
,
and
Flies
,
and
Lice
,
and
before
his
own
people
with
an
armie
of
Hornets
chases
the
Canaanites
out
of
the
Land
.
Nay
,
the
dull
and
senseless
elements
,
are
up
in
arms
when
God
summons
them
.
He
shoots
his
Hail-shot
;
with
his
Hail-stones
from
Heaven
he
destroyes
more
of
the
Canaanites
,
then
the
Israelites
can
with
their
swords
.
As
for
his
armies
of
fire
and
water
,
what
power
is
able
to
withstand
them
;
every
creature
,
when
God
calls
,
is
a
soldier
.
How
great
then
is
the
glory
of
this
Kingdome
of
which
the
meanest
parts
are
invincible
.
Secondly
,
again
our
Saviour
is
a
King
in
a
more
restrain'd
and
confin'd
sense
,
as
he
is
in
Heaven
attended
on
by
Angels
,
and
Arch-angels
,
powers
,
principalities
,
and
all
the
heavenly
hosts
.
For
though
he
be
omnipresent
and
fills
every
place
both
in
Heaven
and
Earth
;
yet
Heaven
is
the
Palace
and
Throne
of
this
Kingdome
,
there
is
he
better
seen
and
known
,
there
with
more
state
and
honour
served
,
and
therefore
more
properly
is
his
Kingdome
said
to
be
there
.
And
this
is
called
his
Kingdome
of
glory
.
The
rules
,
and
laws
,
and
admirable
orders
of
which
Kingdome
,
could
we
come
to
see
and
discover
,
it
would
be
with
us
,
as
it
was
with
the
Queen
of
Saba
,
when
she
came
to
visit
Solomon
,
of
whom
the
Scripture
notes
;
that
when
she
heard
his
wisdome
,
and
had
seen
the
order
of
his
servants
,
the
attendance
that
was
given
him
,
and
the
manner
of
his
table
.
There
was
no
more
Spirit
left
in
her
.
Beloved
,
Dum
Spiritus
hos
regit
artus
.
Whilest
this
Spirit
is
in
us
,
we
cannot
possibly
come
to
discern
the
laws
and
orders
of
this
Kingdome
,
and
therefore
I
am
constrained
to
be
silent
.
Thirdly
,
our
Saviour
is
a
King
in
a
sense
,
yet
more
impropriated
.
For
as
he
took
our
nature
upon
him
,
as
he
came
into
the
world
to
redeem
mankinde
,
and
to
conquer
Hell
and
death
,
so
is
there
a
Kingdome
annext
unto
him
;
A
Kingdome
,
the
purchase
whereof
cost
him
much
sweat
and
blood
,
of
which
neither
Angels
,
nor
any
other
creature
are
a
part
,
only
that
remnant
of
mankinde
,
that
Ereptus
titio
.
That
number
of
blessed
Souls
,
which
like
a
brand
out
of
the
fire
,
by
his
death
and
passion
he
hath
recovered
out
of
the
power
of
sin
;
and
all
these
alone
are
the
subjects
of
that
Kingdome
.
And
this
is
that
,
which
is
called
his
Kingdome
of
Grace
,
and
which
himself
in
Scripture
every
where
calls
his
Church
,
his
Spouse
,
his
Body
,
his
Flock
:
and
this
is
that
Kingdome
,
which
in
this
place
is
spoken
of
,
and
of
which
our
Saviour
tells
Pilate
.
That
it
is
not
of
this
world
;
My
Kingdome
is
not
of
this
world
.
Which
words
at
the
first
reading
,
may
seem
to
savour
of
a
little
imperfection
;
for
they
are
nothing
else
but
a
Negation
or
denial
.
Now
our
Books
teach
us
,
that
a
Negative
makes
nothing
known
;
for
we
know
things
by
discovering
not
what
they
are
not
,
but
what
they
are
:
yet
when
we
have
well
examin'd
them
,
we
shall
finde
that
there
could
not
have
been
a
speech
delivered
more
effectual
for
the
opening
the
nature
of
the
Church
,
and
the
discovery
of
mens
errors
in
that
respect
.
For
I
know
no
error
so
common
,
so
frequent
,
so
hardly
to
be
rooted
out
,
so
much
hindering
the
knowledg
of
the
true
nature
of
the
Church
,
as
this
,
that
men
do
take
the
Church
to
be
like
unto
the
world
.
Tully
tells
us
of
a
Musician
,
that
being
asked
what
the
Soul
was
,
answered
,
that
it
was
Harmonie
,
et
is
(
saith
he
)
à
principiis
artis
suae
non
recescit
.
He
knew
not
how
to
leave
the
principles
of
his
own
art
.
Again
Plato's
Schollers
had
been
altogether
bred
up
in
Arithmetick
,
and
the
knowledge
of
numbers
,
and
hence
it
came
,
that
when
afterward
they
diverted
their
studies
to
the
knowledge
of
Nature
,
or
Moral
Philosophy
;
wheresoever
they
walked
,
they
still
feined
to
themselves
some
what
like
unto
Numbers
:
the
world
they
supposed
was
fram'd
out
of
numbers
,
Cities
,
and
Kingdomes
,
and
Common-wealths
they
thought
stood
by
numbers
,
Number
with
them
,
was
sole
principle
and
creator
of
every
thing
.
Beloved
,
when
we
come
to
learn
the
quality
and
state
of
Christs
Kingdome
,
it
fares
much
with
us
,
as
it
does
with
Tullies
Musician
,
or
Plato's
Schollers
,
difficulter
à
principiis
artis
nostrae
recedimus
.
Hardly
can
we
forsake
those
principles
,
in
which
we
have
been
brought
up
.
In
the
world
we
are
born
,
in
it
we
are
bred
,
the
world
is
the
greatest
part
of
our
studie
,
to
the
true
knowledge
of
God
and
of
Christ
,
still
we
fancy
unto
us
something
of
the
world
.
It
may
seem
but
a
light
thing
that
I
shall
say
,
yet
because
it
seems
fitly
to
open
my
meaning
,
I
will
not
refrain
to
speak
it
:
Lucian
,
when
Priams
young
son
was
taken
up
into
heaven
,
brings
him
in
calling
for
milk
and
cheese
,
and
such
countrey
cates
as
he
was
wont
to
eat
on
earth
.
Beloved
,
when
we
first
come
to
the
Table
of
God
,
to
heavenly
Manna
and
Angels
food
,
it
is
much
with
us
,
as
it
was
with
Priams
young
son
,
when
he
came
first
into
Heaven
,
we
cannot
forget
the
milk
and
cheese
,
and
the
gross
diet
of
the
world
.
Our
Saviour
and
his
blessed
Apostles
had
great
and
often
experience
of
this
error
in
men
;
when
our
Saviour
preach't
to
Nicodemus
the
doctrine
of
regeneration
,
and
new
birth
,
how
doth
he
still
harp
upon
a
gross
conceit
of
a
re-entry
to
be
made
into
his
mothers
womb
.
When
he
preacht
unto
the
Samaritane
women
concerning
the
water
of
life
,
how
hardly
is
she
driven
from
thinking
of
a
material
Elementary
water
,
such
as
was
in
Jacobs
well
.
When
Simon
Magus
in
the
Acts
saw
,
that
by
laying
on
of
hands
,
the
Apostles
gave
the
Holy
Ghost
,
he
offers
them
money
to
purchase
himself
the
like
power
.
He
had
been
trafficking
,
and
merchandizing
in
the
world
,
and
saw
what
authority
,
what
a
Kingdome
money
had
amongst
men
:
he
therefore
presently
conceited
coelum
venale
Deumque
:
that
God
and
Heaven
,
and
all
would
be
had
for
money
.
To
teach
therefore
the
young
Courtier
in
the
Court
of
Heaven
that
he
commit
no
such
Solecisms
,
that
hereafter
he
speak
the
true
Language
,
and
dialect
of
God
,
our
Saviour
sets
down
this
as
a
principal
rule
in
our
Spiritual
Grammar
:
That
his
Court
is
not
of
this
world
;
Nay
,
beloved
not
only
the
young
Courtier
,
but
many
of
the
old
servants
in
the
Court
of
Christ
are
stain'd
with
this
error
.
It
is
storied
of
Leonides
which
was
School-master
to
Alexander
the
great
,
that
he
infected
his
non-age
with
some
vices
,
quae
robustum
quoque
&
jam
maximum
regem
ab
illa
institutione
puerili
sunt
prosecuta
,
which
followed
him
then
,
when
he
was
at
mans
estate
.
Beloved
the
world
hath
been
a
long
time
a
School-master
unto
us
,
and
hath
stain'd
our
nonage
with
some
of
these
spots
which
appear
in
us
,
even
then
when
we
are
strong
men
in
Christ
.
When
our
Saviour
in
the
Acts
after
his
Resurrection
was
discoursing
to
his
Disciples
concerning
the
kingdom
of
God
,
they
presently
brake
forth
into
this
question
,
Wilt
thou
now
restore
the
kingdom
unto
Israel
?
Certainly
this
question
betrays
their
ignorance
,
their
thoughts
still
ran
upon
a
kingdom
like
unto
the
kingdoms
of
the
world
,
notwithstanding
they
had
so
long
,
and
so
often
heard
our
Saviour
to
the
contrary
,
Our
Saviour
therefore
shortly
takes
them
up
;
Non
est
vestrum
,
your
question
is
nothing
to
the
purpose
;
the
kingdom
that
I
have
spoken
of
is
another
manner
of
kingdom
then
you
conceive
.
Sixteen
hundred
years
,
Et
quod
Excurrit
,
hath
the
Gospel
been
preached
unto
the
world
,
&
is
this
stain
spunged
out
yet
;
I
doubt
it
,
whence
arise
those
novel
&
late
disputes
,
de
notis
Ecclesiae
,
of
the
notes
&
visibility
of
the
Church
,
Is
it
not
from
hence
that
they
of
Rome
take
the
world
&
the
Church
to
be
like
Mercury
and
Sosia
in
Plautus
his
comaedies
so
like
one
another
that
one
of
them
must
wear
a
toy
in
his
cap
,
that
so
the
spectators
may
distinguish
them
;
whence
comes
it
that
they
stand
so
much
upon
State
and
Ceremony
in
the
Church
?
Is
it
not
from
hence
that
they
think
the
Church
must
come
in
like
Agrippa
and
Bernice
in
the
Acts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
S.
Luke
speaks
with
a
great
deal
of
pompe
,
and
train
and
shew
,
and
vanity
,
and
that
the
service
of
God
doth
necessarily
require
this
noise
,
and
tumult
of
outward
State
and
Ceremony
.
Whence
comes
it
that
We
are
at
our
wits
ends
,
when
we
see
persecution
,
and
sword
,
and
fire
to
rage
against
the
true
professors
of
the
Gospel
?
Is
it
not
because
,
as
these
bring
ruine
and
desolation
upon
the
kingdoms
of
the
world
;
so
we
suppose
they
work
no
other
effect
in
the
kingdom
of
Christ
?
all
these
conceits
and
many
more
of
the
like
nature
spring
out
of
no
other
fountain
,
then
that
old
inveterate
error
which
is
so
hardly
wiped
out
of
our
hearts
;
that
the
State
of
the
Church
and
Kingdom
of
Christ
doth
hold
some
proportion
?
Some
likeness
with
the
state
and
managing
of
temporal
kingdoms
;
wherefore
to
pluck
out
of
our
hearts
,
Opinionem
tam
insitam
,
tam
vetustam
,
a
conceit
so
ancient
,
so
deeply
rooted
in
us
,
our
Saviour
spake
most
excellently
,
most
pertinently
,
and
most
fully
when
he
tells
us
that
his
Church
,
that
his
Kingdom
is
not
of
this
world
.
In
which
words
of
his
,
there
is
contained
the
true
art
of
discovering
and
knowing
the
true
nature
and
essence
of
the
Church
.
For
as
they
which
make
Statues
,
cut
and
pare
away
all
superfluities
of
the
matter
upon
which
they
work
,
so
our
Saviour
to
shew
us
the
true
proportion
and
feature
of
the
Church
,
prunes
away
the
world
and
all
superfluous
excrescencies
,
and
sends
her
to
be
seen
as
he
did
our
first
Parents
in
Paradice
,
stark
naked
;
As
those
Elders
in
the
Apocryphal
story
of
Susanna
,
when
they
would
see
her
beauty
,
commanded
to
take
of
her
mask
:
so
he
that
longs
to
see
the
beauty
of
the
Church
,
must
pull
of
that
mask
of
the
world
&
outward
shew
.
For
as
Juda
in
the
book
of
Genesis
when
Thamar
sate
vail'd
by
the
way
side
,
knew
not
his
daughter
from
an
whore
:
so
whilst
the
Church
,
the
daughter
and
spouse
of
Christ
sits
vail'd
with
the
world
and
pompe
,
and
shew
,
it
will
be
an
hard
matter
to
discern
her
from
an
harlot
;
But
yet
further
to
make
the
difference
betwixt
these
kingdoms
the
more
plainly
to
appear
,
and
the
better
to
fix
it
in
your
memories
,
I
will
briefly
touch
some
of
these
heads
in
which
they
are
most
notoriously
differenced
.
The
first
head
wherein
the
difference
is
seen
,
are
the
persons
and
subjects
of
this
kingdom
;
For
as
the
Kingdom
of
Christ
is
not
of
this
world
,
so
the
subjects
of
this
Kingdom
are
men
of
another
world
,
and
not
of
this
:
Every
one
of
us
bears
a
double
person
,
and
accordingly
is
the
subject
of
a
double
Kingdom
.
The
holy
Ghost
by
the
Psalmist
divides
heaven
and
earth
betwixt
God
and
man
,
and
tells
us
as
for
God
,
he
is
in
heaven
,
but
the
earth
hath
he
given
to
the
children
of
men
:
So
hath
the
same
spirit
by
the
Apostle
Saint
Paul
divided
every
one
of
our
persons
into
heaven
and
earth
into
an
outward
and
earthly
man
,
and
into
an
inward
and
heavenly
man
:
This
earth
,
that
is
,
this
body
of
clay
hath
he
given
to
the
sons
of
men
,
to
the
Princes
under
whose
government
we
live
,
but
heaven
that
is
the
inward
and
spiritual
man
hath
he
reserved
unto
himself
;
They
can
restrain
the
outward
man
,
and
moderate
our
outward
actions
,
by
edicts
and
laws
,
they
can
tie
our
hands
and
our
tongues
—
Illa
se
jac●●et
in
aula
AEolus
.
Thus
far
they
can
go
,
and
when
they
are
gone
thus
far
,
they
can
go
no
farther
.
But
to
rule
the
inward
man
in
our
hearts
,
&
souls
,
to
set
up
an
Imperial
throne
in
our
understandings
,
&
wills
,
this
part
of
our
government
belongs
to
God
&
to
Christ
;
These
are
the
subjects
,
this
the
government
of
his
Kingdom
,
men
may
be
Kings
of
Earth
,
&
bodies
;
But
Christ
alone
is
the
King
of
Spirits
and
Souls
:
Yet
this
inward
government
hath
influence
upon
our
outward
actions
:
For
the
Authority
of
Kings
over
our
outward
man
is
not
so
absolute
,
but
that
it
suffers
a
great
restraint
;
It
must
stretch
no
further
then
the
Prince
of
our
inward
man
pleases
:
for
if
secular
Princes
stretch
out
the
skirts
of
their
Authority
to
command
ought
by
which
our
souls
are
prejudiced
,
the
King
of
Souls
hath
in
this
case
given
us
a
greater
command
,
That
we
rather
obey
God
then
men
.
The
second
head
wherein
the
difference
betwixt
these
Kingdoms
is
seen
is
in
their
laws
;
For
as
the
kingdoms
&
the
lawgivers
so
are
their
laws
very
different
:
First
,
in
their
Authors
,
the
laws
by
which
the
Common-wealth
of
Rome
was
anciently
govern'd
,
were
the
works
of
many
hands
,
some
of
them
were
Plebiscita
the
the
acts
of
the
people
,
others
were
Senatus-consulta
the
decrees
of
the
Senate
,
others
Edicta
Praetorum
,
the
verdict
of
their
Judges
,
others
Responsa
Prudentum
the
opinions
of
Wisemen
in
cases
of
doubt
.
Others
Rescripta
Imperatorum
,
the
Rescripts
and
answers
of
their
Emperors
,
when
they
were
consulted
with
;
But
in
the
kingdom
of
Christ
there
are
no
Plebiscita
or
Senatus-consulta
,
no
people
,
no
Senate
,
nor
wisemen
,
nor
Judges
,
had
any
hand
in
the
laws
by
which
it
is
governed
.
Only
Rescripta
Imperatoris
the
Rescripts
and
Writs
of
our
King
run
here
,
these
alone
are
the
Laws
to
which
the
Subjects
of
this
Kingdom
owe
obedience
.
Again
,
the
Laws
of
both
these
kingdoms
differ
in
regard
of
their
quality
and
nature
;
For
the
laws
of
the
Kingdom
of
Christ
are
Eternal
,
Substantial
,
Indispensable
,
but
Laws
made
by
humane
authority
,
are
but
light
,
superficial
and
temporary
.
For
all
the
humane
authority
in
the
world
can
never
enact
one
eternal
and
fundamental
Law
.
Let
all
the
Laws
which
men
have
made
be
laid
together
,
and
you
shall
see
that
they
were
made
but
upon
occasion
,
and
circumstance
either
of
time
,
or
place
,
or
persons
in
matters
of
themselves
indifferent
,
and
therefore
either
by
discontinuance
they
either
fell
or
ceased
of
themselves
,
or
by
reason
of
alteration
of
occasion
and
circumstance
were
necessarily
revoked
;
Those
main
fundamental
Laws
upon
which
all
the
Kingdoms
of
the
world
do
stand
,
against
theft
,
against
murther
,
against
adultery
,
dishonouring
of
Parents
or
the
like
,
they
were
never
brought
forth
by
man
,
neither
were
they
the
effects
of
any
Parliamentary
Sessions
;
they
were
written
in
our
souls
from
the
beginning
,
long
before
there
was
any
authority
Regal
extant
among
men
.
The
intent
of
him
who
first
enacted
them
was
not
to
found
a
temporal
,
but
to
bring
men
to
an
eternal
Kingdom
:
and
so
far
forth
as
they
are
used
for
the
maintaining
of
outward
state
they
are
usurp'd
,
or
at
the
best
but
borrowed
,
So
that
in
this
work
of
setling
even
the
Kingdoms
of
this
world
,
if
we
compare
the
Laws
of
God
with
the
Laws
of
men
we
shall
finde
that
God
hath
as
it
were
founded
the
palaces
and
castles
,
and
strength
of
them
,
but
men
have
like
little
children
built
houses
of
clay
,
and
dirt
which
every
blast
of
wind
overturns
.
The
third
head
by
which
they
may
be
seen
is
in
the
notes
and
marks
,
by
which
they
may
be
known
:
For
the
Kingdoms
of
the
world
are
confin'd
,
their
place
is
known
their
subjects
are
discernable
,
they
have
badges
and
tokens
,
and
Arms
by
which
they
are
discovered
;
But
the
Church
hath
no
such
notes
,
and
marks
,
no
Herauld
hath
as
yet
been
sound
that
could
blazon
the
arms
of
that
Kingdom
.
AEsculus
the
Poet
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
describing
the
captains
,
that
came
either
for
the
siege
or
defence
of
the
City
of
Thebes
in
Be●●tia
brings
them
in
,
in
their
order
every
one
with
his
shield
,
and
upon
his
shield
some
device
,
and
over
that
device
a
Motto
or
word
according
to
the
usual
fancies
of
men
in
that
kinde
;
but
when
he
comes
to
Amphiraus
,
he
notes
of
him
that
he
had
no
device
in
his
shield
,
no
impress
or
word
,
and
he
gives
the
reason
of
it
;
because
he
affected
not
shew
,
but
to
be
that
which
others
profest
.
But
to
carry
marks
and
notes
and
devices
,
may
well
beseem
the
world
which
is
led
by
fancy
and
shew
;
but
the
Church
is
like
Amphiarus
,
she
hath
no
device
,
no
word
in
her
shield
,
mark
and
essence
with
her
are
all
one
,
and
she
hath
no
other
note
but
to
be
.
And
but
that
learned
men
must
have
something
to
busie
their
wits
withal
these
large
discourses
de
notis
Ecclesiae
,
of
the
notes
and
marks
by
which
we
may
know
the
Church
might
very
well
lie
by
as
containing
nothing
else
but
doctas
ineptias
,
Laborious
vanities
,
and
learned
impertinences
.
For
the
Church
is
not
a
thing
that
can
be
pointed
out
:
The
Devil
could
shew
our
Saviour
Christ
all
the
kingdoms
of
the
earth
and
the
glory
of
them
,
I
hope
the
Church
was
none
of
these
;
It
is
the
glory
of
it
not
to
be
seen
,
and
the
note
of
it
to
be
invisible
;
when
we
call
any
visible
company
of
professors
a
Church
it
is
but
a
word
of
courtesie
.
Out
of
charity
we
hope
men
to
be
that
which
they
do
profess
,
and
therefore
we
so
speak
as
if
they
were
indeed
that
,
whose
name
they
bear
,
where
and
who
they
are
that
make
up
this
kingdom
,
is
a
question
unfit
for
any
man
to
move
:
For
the
Lord
only
knoweth
who
are
his
.
It
is
but
popish
madness
to
send
men
up
and
down
the
world
to
finde
the
Church
;
It
is
like
unto
the
Children
of
the
Prophets
in
the
second
of
Kings
,
that
would
needs
seek
Elias
or
like
the
nobles
in
Hierusalem
,
that
would
needs
go
seek
Jeremie
the
Prophet
,
but
could
not
finde
him
,
because
the
Lord
had
hid
him
:
For
in
regard
of
the
profession
;
The
Church
(
as
our
Saviour
speaks
)
is
like
a
City
set
upon
an
hill
,
you
may
quickly
see
and
know
what
true
Christianity
is
,
But
in
regard
of
the
persons
the
Kingdom
of
Heaven
is
,
as
our
Saviour
again
tells
us
like
a
treasure
hidden
in
a
field
.
Except
the
place
of
their
abode
,
and
their
persons
were
discernable
,
who
can
tell
,
we
go
thus
to
seek
them
,
whether
we
do
not
like
false
hounds
hunt
Counter
(
as
the
hunters
phrase
is
)
and
so
go
from
the
game
,
when
Saul
went
to
seek
his
Fathers
Asses
,
he
found
a
Kingdom
;
Let
us
take
heed
least
the
contrary
befal
us
,
least
while
we
seek
our
Fathers
Kingdom
thus
,
we
finde
but
Asses
.
Will
you
know
where
to
find
the
Kingdom
of
Christ
,
our
Saviour
directs
you
in
the
Gospel
,
The
Kingdom
of
Heaven
,
saith
he
,
cometh
not
by
observation
,
neither
shall
ye
say
,
Lo
here
,
or
lo
there
,
but
the
Kingdom
of
Heaven
is
within
you
:
Let
every
man
therefore
retire
into
himself
and
see
if
he
can
finde
this
kingdom
in
his
heart
;
For
if
he
finde
it
not
there
,
in
vain
shall
he
finde
it
in
all
the
world
besides
.
The
fourth
head
wherein
the
difference
of
these
kingdoms
is
seen
is
outward
state
and
ceremony
;
for
outward
pompe
and
shew
is
one
of
the
greatest
stays
of
the
Kingdom
of
this
world
.
Some
thing
there
must
be
to
amaze
the
people
,
and
strike
them
into
wonderment
,
or
else
Majesty
would
quickly
be
contemned
.
The
Scripture
recounting
unto
us
King
Solomons
Royalty
tells
us
of
his
Magnificent
buildings
,
of
his
Royal
throne
,
of
his
servants
,
and
his
attendants
,
of
his
cup-bearers
,
of
his
meats
,
and
these
were
the
things
which
purchased
unto
him
,
the
reputation
of
Majesty
,
above
all
the
Kings
of
the
earth
.
Beloved
,
the
Kingdom
of
Christ
is
not
like
unto
Solomon
in
his
Royalty
,
It
is
like
unto
David
when
he
had
put
of
all
his
Royalty
,
and
in
a
linnen
Ephod
danced
before
the
Ark
:
and
this
plain
and
natural
simplicity
of
it
,
is
like
unto
the
Lillies
of
the
field
,
more
glorious
then
Solomon
in
all
his
Royalty
.
The
Idolatrous
superstitions
of
Paganism
stood
in
great
need
of
such
Pompous
Solemnities
,
Ut
opinionem
suspendio
cognitionis
aedificent
,
atque
ita
tantam
majestatem
exhibere
vide
antur
quantā
praestruxerunt
cupiditatem
,
as
Tertullian
tells
us
;
For
being
nothing
of
themselves
,
they
were
to
gain
reputation
of
being
something
by
concealment
,
and
by
outward
state
make
shew
of
something
answerable
to
the
expectation
they
had
raised
:
The
case
of
the
kingdoms
of
the
world
is
the
same
:
For
all
this
State
and
Magnificence
used
in
the
Managing
of
them
is
nothing
else
but
Secular
Idolatry
,
used
to
gain
veneration
,
and
reverence
unto
that
which
in
comparison
of
the
Kingdom
we
speak
of
is
meer
vanity
.
But
the
scepter
of
the
Kingdome
of
Christ
is
a
right
scepter
,
and
to
adde
unto
it
outward
state
,
and
riches
,
and
pomp
,
is
nothing
else
but
to
make
a
Centaure
,
marry
and
joyn
the
Kingdome
of
Christ
with
the
Kingdome
of
the
world
,
which
Christ
expresly
here
in
my
text
hath
divorced
and
put
a
sunder
.
A
thing
which
I
do
the
rather
note
;
because
that
the
long
continuance
of
some
ceremonies
in
the
Church
,
have
occasioned
many
especially
of
the
Church
of
Rome
,
to
think
that
there
is
no
religion
,
no
service
without
these
ceremonies
,
Our
books
tell
us
of
a
poor
Spartan
,
that
travelling
in
another
countrey
,
and
seeing
the
beams
and
posts
of
houses
squared
and
carved
,
askt
if
the
trees
grew
so
in
those
countreys
?
Beloved
,
many
men
that
have
been
long
acquainted
with
a
form
of
worship
,
squared
and
carved
,
trick't
and
set
out
with
shew
and
ceremony
,
fall
upon
this
Spartans
conceit
,
think
the
trees
grow
so
,
and
think
that
there
is
no
natural
shape
and
face
of
Gods
service
but
that
.
I
confess
the
service
of
God
hath
evermore
some
ceremony
attending
it
,
and
to
our
Fathers
,
before
Christ
may
seem
to
have
been
necessary
,
because
God
commanded
it
:
But
let
us
not
deceive
our selves
,
for
neither
is
ceremony
now
,
neither
was
sacrifice
then
esteemed
necessary
,
neither
was
the
command
of
God
concerning
it
,
by
those
to
whom
it
was
given
,
ever
taken
to
be
peremptory
;
I
will
begin
the
warrant
of
what
I
have
said
out
of
St.
Chysostome
;
for
in
his
comments
upon
the
tenth
of
the
Hebrews
,
he
denies
that
ever
God
from
the
beginning
requir'd
,
or
that
it
was
his
will
to
ordain
such
an
outward
form
of
worship
;
and
asking
therefore
of
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
how
then
seems
he
to
have
commanded
it
,
he
answers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
condiscending
only
,
and
submitting
himself
unto
humane
infirmity
,
now
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
condescending
of
God
,
wherein
it
consisted
Oecumenius
opens
.
For
because
that
men
had
a
conceit
,
that
if
was
convenient
to
offer
up
some
part
of
their
substance
unto
God
,
and
so
strongly
were
they
possest
with
this
conceit
,
that
if
they
offered
it
not
up
to
him
,
they
would
offer
it
up
to
Idols
:
God
saith
he
,
rather
then
they
should
offer
unto
Idols
,
required
them
to
offer
unto
him
.
And
thus
was
God
understood
by
the
holy
men
themselves
,
who
lived
under
the
shadow
of
those
ceremonies
:
for
David
when
he
had
made
his
peace
with
God
,
after
that
great
sin
of
his
opens
this
mystery
.
For
thou
requirest
not
sacrifice
,
saith
he
,
else
would
I
have
given
it
thee
,
but
thou
delightest
not
in
burnt
offerings
;
The
sacrifice
of
God
is
a
broken
spirit
,
a
troubled
and
a
contrite
heart
,
O
God
,
dost
thou
not
despise
.
After
the
revolt
of
Jereboam
and
the
ten
Tribes
from
the
house
of
David
;
there
were
many
devout
and
religious
persons
in
Israel
,
and
yet
we
finde
not
that
they
used
the
outward
form
of
worship
,
which
was
commanded
.
El
as
and
Elizaeus
two
great
prophets
in
Israel
,
did
they
ever
go
up
to
Hierusalem
to
worship
,
Obadia●●
a
great
courtier
in
King
Ahabs
Court
,
and
one
that
feared
the
Lord
exceedingly
;
the
seaven
thousands
which
bowed
not
their
knees
to
Baal
,
when
came
they
up
to
the
Temple
to
offer
.
A
thing
which
doubtless
they
would
have
done
,
if
they
had
understood
the
commandement
of
God
in
that
behalf
,
to
have
been
absolute
indeed
;
if
we
live
in
places
where
true
religious
persons
do
resort
,
and
assemble
for
the
service
of
God
,
it
were
a
sin
to
neglect
it
.
But
otherwise
it
is
sufficient
,
if
we
keep
us
from
the
pollutions
of
that
place
to
which
we
are
restrain'd
.
Quid
juvat
hoc
nostros
templis
admittere
mores
?
why
measure
we
God
by
our selves
,
and
because
we
are
led
with
gay
shews
,
and
goodly
things
,
think
it
is
so
with
God
?
Seneca
reports
,
that
a
Pantomimus
,
a
puppet
player
and
dancer
in
Rome
,
because
he
pleased
the
people
well
,
was
wont
to
go
up
every
day
into
the
Capitol
,
and
practised
his
Art
,
and
dance
before
Jupiter
,
and
thought
he
did
the
God
a
great
pleasure
.
Beloved
,
in
many
things
,
we
are
like
unto
this
puppet-player
,
and
do
much
measure
God
by
the
People
,
by
the
World
.
FINIS
,
A
SERMON
On
1.
SAM.
24.
5.
And
it
came
to
passe
afterward
,
that
Davids
heart
smote
him
,
because
he
had
cut
off
Sauls
skirt
.
TEmptation
is
the
greatest
●●
Occasioner
of
a
Christians
Honour
:
indeed
like
an
Enemy
it
threatens
and
endeavours
his
ruine
;
but
in
the
conquest
of
it
con●●ists
his
Crown
and
Triumph
.
Were
it
possible
for
us
to
be
at
league
and
truce
with
this
Enemy
,
or
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
danger
of
Gun-shot
,
out
of
its
reach
,
like
the
Candle
in
the
Gospel
that
is
put
under
a
bushel
,
the
brightest
part
of
our
glory
were
quite
obscur'd
.
As
Maximus
Tyrius
spake
of
Hercules
,
if
you
take
from
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
savage
beasts
that
he
slew
,
and
the
Tyrants
whom
he
supprest
,
his
journeys
and
labours
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
you
lop
and
cut
off
the
manifest
Arms
and
Limbs
of
Hercules
renown
.
So
,
take
from
a
Christian
his
Temptations
,
his
Persecutions
,
his
Contentions
,
remove
him
from
the
Devil
,
from
the
World
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
you
deprive
him
of
the
chief
matter
and
subject
of
his
glory
.
Take
Job
from
the
Dunghill
,
David
from
Saul
,
Daniel
from
the
Lions
,
the
blessed
Martyrs
from
the
rack
,
from
the
fire
,
from
the
sword
,
and
what
are
they
more
then
other
men
.
As
Sampson
tells
Dalilah
in
the
Book
of
the
Judges
,
If
my
hair
be
cut
,
then
my
strength
will
go
from
me
,
and
I
shall
become
weak
,
and
like
unto
another
man
;
so
Beloved
,
these
things
are
as
it
were
the
hair
wherein
their
strength
lay
,
shave
that
away
,
and
they
shall
presently
become
weak
,
and
like
unto
other
men
.
But
Temptations
are
of
two
sorts
:
some
are
like
profest
and
open
Enemies
,
which
proclaim
open
war
against
us
,
like
Goliah
they
publikely
come
forth
and
challenge
us
.
And
such
are
the
outward
Evils
that
befal
us
,
Loss
of
Goods
,
Sickness
,
Disease
,
Dishonor
,
Infamy
,
Persecutions
,
and
the
like
.
Others
there
are
of
a
more
secret
,
close
,
and
retired
nature
,
like
unto
Traytors
,
that
bear
the
behaviour
and
countenance
of
Friends
;
that
espy
out
their
advantage
and
set
privily
upon
us
:
the
most
troublesome
kinde
of
Enemies
,
per
quos
nec
licet
esse
tanquam
in
bello
paratos
,
nec
tanquam
in
pace
securos
:
with
whom
we
can
have
neither
peace
nor
war
,
and
against
whom
we
can
neither
be
provided
nor
secure
,
these
are
our
own
corrupt
Thoughts
and
Imaginations
,
which
secretly
lye
in
our
hearts
,
and
watch
their
times
to
set
on
us
,
as
the
Philistines
did
in
Dalilahs
chamber
to
surprize
Sampson
.
For
let
a
man
but
descend
into
himself
,
examine
his
own
soul
,
take
as
it
were
an
Inventory
of
the
passions
,
affections
,
thoughts
of
his
own
heart
,
look
but
what
the
number
of
them
is
,
and
let
him
make
accompt
of
so
many
enemies
.
Tot
venena
,
quot
ingenia
;
tot
pernicies
quod
&
species
,
tot
dolores
,
quot
colores
;
as
Tertullian
rimes
it
.
A
sort
of
Enemies
by
so
much
the
more
dangerous
,
because
that
all
those
outward
enemies
,
of
which
I
but
now
spake
,
cannot
come
so
neer
as
to
rase
our
skin
,
or
indanger
one
hair
of
our
head
,
if
these
give
them
not
way
:
from
these
ut
aspis
a
vipera
venenum
,
as
the
Asp
borrows
borrows
poison
from
the
Viper
,
do
those
other
Temptations
borrow
all
their
power
and
strength
to
hurt
us
.
For
let
us
take
a
survey
of
all
the
outward
afflictions
,
miseries
and
calamities
,
which
have
befallen
all
the
Saints
of
God
in
Holy
Scripture
,
and
let
us
suppose
them
to
be
all
set
and
bent
against
some
one
alone
,
yet
notwithstanding
,
as
the
three
children
in
Daniel
walkt
in
the
midst
of
the
fire
untoucht
,
or
as
our
S●●viour
Christ
pass'd
away
through
the
midst
of
the
people
,
that
were
gathered
together
to
mischief
him
,
and
throw
him
down
the
Hill
,
so
shall
he
be
able
to
pass
from
them
all
without
any
hurt
or
harm
,
if
some
discontented
,
or
distrustful
,
or
despairing
,
or
proud
,
or
angry
,
or
impure
and
lustful
thought
do
not
betray
him
unto
them
,
and
as
it
were
open
a
door
,
and
let
them
in
.
David
who
is
here
the
subject
of
my
Text
,
had
very
much
ado
with
both
sorts
of
enemies
,
and
by
his
own
experience
found
,
that
this
latter
rank
of
secret
and
privie
enemies
in
strength
far
surpassed
the
former
.
For
whom
neither
the
Lion
nor
the
Bear
,
nor
Goliah
,
nor
Saul
,
nor
the
Philistines
could
ever
fasten
upon
,
or
drive
to
any
inconvenience
,
one
lustful
thought
forced
to
Adultery
and
Murder
,
one
proud
conceit
stirred
up
to
number
the
people
,
and
drew
from
God
great
inconveniences
and
plagues
both
upon
himself
and
his
Kingdom
.
How
careful
then
ought
we
to
be
,
and
to
stand
on
our
guard
,
and
keep
a
perpetual
watch
over
our
hearts
,
diligently
to
try
and
examine
our
thoughts
,
Nunquam
securo
triumphantur
otio
,
sed
tantum
sollicito
premuntur
imperio
,
August
.
Nor
while
we
live
shall
we
be
able
perfectly
to
master
,
or
securely
to
triumph
over
them
:
the
only
way
to
suppress
and
keep
them
down
is
,
to
have
a
perpetual
and
careful
jealousie
of
them
.
Now
of
this
Religious
care
and
watchfulness
over
our
own
thoughts
,
hath
the
Holy
Ghost
recorded
for
our
use
a
notable
example
in
these
words
,
which
but
now
I
read
,
And
it
came
to
passe
,
&c.
To
relate
unto
you
at
large
the
occasion
of
these
words
,
and
the
story
from
whence
they
depend
,
were
but
to
wrong
you
,
for
I
cannot
think
so
meanly
of
your
knowledg
in
Scripture
,
as
that
any
of
you
can
be
ignorant
of
so
famous
a
passage
.
Yet
thus
much
for
the
better
opening
of
my
way
unto
such
doctrines
,
as
I
shall
draw
from
this
Text
,
I
will
call
back
unto
your
memories
,
that
Saul
hunting
after
David
to
kill
him
,
unwittingly
stept
into
a
Cave
where
David
was
;
David
having
now
his
enemy
in
his
hand
,
and
opportunity
to
revenge
himself
,
le
ts
slip
all
thought
of
revenging
,
and
only
cuts
off
privily
the
lap
of
his
Garment
.
For
this
deed
so
harmless
so
innocent
the
Scripture
tells
us
that
his
heart
smote
him
,
that
he
suffered
great
anguish
and
remorse
in
Conscience
for
it
.
That
which
I
will
require
you
to
note
,
is
the
tenderness
of
Conscience
,
and
strange
scrupulousness
in
David
for
so
small
an
action
;
for
it
will
yield
us
a
great
Lesson
.
I
say
it
appeareth
not
by
Scripture
,
that
David
intended
any
mischief
or
treason
to
Saul
,
or
that
he
harbour'd
in
heart
any
disloyal
thought
against
him
.
This
purpose
of
cutting
off
the
lap
of
Sauls
garment
was
no
other
then
to
purchase
to
himself
a
harmless
and
honourable
testimony
of
his
Innocency
,
and
to
prove
unto
Saul
,
that
there
was
no
likelihood
that
he
sought
his
blood
,
whom
he
spared
,
having
him
at
so
great
an
advantage
.
Yet
notwithstanding
,
as
if
the
rending
of
Sauls
garment
,
had
been
the
wounding
of
Sauls
body
,
or
the
shedding
of
his
blood
,
David
stands
amazed
,
and
is
affrighted
at
so
honourable
,
so
innocent
a
thought
.
His
heart
smote
him
,
saith
the
Scripture
.
As
men
that
have
been
at
sea
,
and
indanger'd
through
the
raging
of
windes
,
and
tempests
,
and
floods
,
when
afterward
the
weather
is
cleared
up
,
the
windes
allayed
,
the
seasmoothed
,
and
all
calm
,
yet
scarcely
dare
they
set
sail
again
,
and
trust
to
so
uncertain
,
so
fickle
an
Element
:
so
seems
it
to
have
fared
with
David
in
this
place
.
He
was
a
man
subject
to
the
same
passions
with
other
men
,
and
doubtless
,
through
the
raging
of
unruly
and
misorderly
affections
,
he
had
many
times
been
in
danger
of
spiritual
shipwrack
;
wherefore
licet
in
morem
stagni
fusum
aequor
arrideat
,
and
though
now
he
could
discover
no
tempest
in
his
heart
,
though
the
face
of
his
thoughts
were
as
smooth
as
glass
;
yet
when
he
looks
upon
such
fair
and
calm
affections
,
his
heart
misgives
him
,
and
he
dares
not
trust
them
:
magnos
hic
campus
montes
habet
,
tranquilitas
ista
tempestas
est
.
The
care
he
hath
over
his
own
heart
fills
him
with
suspitions
,
and
still
he
thinks
,
something
he
knows
not
what
,
may
be
amiss
.
But
I
must
come
unto
the
words
.
And
it
came
to
pass
afterwards
,
&c.
In
these
words
we
will
consider
these
three
things
.
-
1.
The
Person
,
David
,
And
Davids
heart
smote
him
.
-
2.
Davids
Sollicitousness
,
his
care
and
jealousy
,
very
significantly
expressed
in
the
next
words
;
His
heart
smote
him
.
-
3.
The
cause
of
this
his
care
and
anxiety
of
minde
in
the
last
words
,
Because
he
had
cut
off
Sauls
skirt
.
In
the
first
point
,
that
is
,
in
the
Person
,
we
may
consider
his
greatness
,
he
was
a
King
in
expectation
,
and
already
anoynted
.
A
circumstance
by
so
much
the
more
considerable
,
because
that
greatness
is
commonly
taken
to
be
a
Priviledge
to
sin
:
to
be
over
carefull
and
conscientious
of
our
courses
and
actions
are
accounted
virtues
for
private
Persons
,
Kings
have
greater
businesses
then
to
examine
every
thought
that
comes
into
their
hearts
.
Pater
meus
obliviscitur
se
esse
Caesarem
;
ego
vero
memini
me
Caesaris
filiam
.
It
is
the
answer
of
Julia
Augustus
the
Emperour's
daughter
,
when
she
was
taxed
for
her
too
wanton
and
licentious
living
,
and
counsel'd
to
conform
herself
to
the
Sobriety
and
Gravity
of
her
Father
.
My
Father
,
saith
she
,
forgets
himself
to
be
Caesar
the
Emperour
:
but
I
remember
myself
to
be
Caesars
daughter
.
It
was
the
speech
of
Enxius
the
Poet
,
Plebs
in
hoc
Regi
antest●●
loco
;
licet
lachrimari
plebi
,
Regi
honeste
non
licet
:
Private
men
in
this
have
a
priviledge
above
Princes
;
but
thus
to
do
becomes
not
Princes
:
and
if
at
any
time
these
sad
and
heavy
hearted
thoughts
do
supprize
them
,
they
shall
never
want
comforters
to
dispell
them
.
When
Ahab
was
for
sullnness
fallen
down
upon
his
bed
,
because
Naboth
would
not
yield
him
his
Vineyard
,
Jezabell
is
presently
at
hand
and
asks
him
,
Art
thou
this
day
King
of
Israel
?
When
Ammon
pined
away
in
the
incestuous
love
of
his
Sister
Thamar
,
Jonadab
his
companion
comes
unto
him
,
and
asks
,
why
is
the
Kings
Son
sad
every
day
?
so
that
,
as
it
seems
great
Persons
can
never
be
much
or
long
sad
.
Yet
David
forgets
his
greatness
,
forgets
his
many
occasions
,
gives
no
ear
to
his
companions
about
him
,
but
gives
himself
over
to
a
scrupulous
and
serious
consideration
of
an
Action
in
shew
and
countenance
but
light
.
Secondly
,
as
the
Person
is
great
,
so
is
the
care
and
remorse
conceived
upon
the
Consideration
of
his
action
exceeding
great
,
which
is
our
Second
part
:
And
therefore
the
Holy
Ghost
expresses
it
in
very
significant
termes
:
His
heart
smote
him
,
a
phrase
in
scripture
used
by
the
Holy
Ghost
when
men
begin
to
be
sensible
and
repent
them
of
some
sin
.
When
David
had
commited
that
great
sin
of
numbring
the
people
,
and
began
to
be
apprehensive
of
it
,
the
Scripture
tells
us
that
Davids
heart
smote
him
,
when
he
had
commanded
Jeab
to
number
the
People
.
Wherefore
by
this
smiting
we
may
not
here
understand
some
light
touch
of
Conscience
,
like
a
grain
of
powder
presently
kindled
and
presently
gone
,
for
the
most
hard
and
flinty
hearts
many
times
yield
such
sparks
as
these
.
He
that
is
most
flesht
in
sin
,
commits
it
not
without
some
remorse
;
for
sin
evermore
leaves
some
scruple
,
some
sting
,
some
lothsomness
in
the
hearts
of
those
that
are
most
inamour'd
of
it
.
But
as
Simeon
tells
the
blessed
Virgin
in
St.
Lukes
Gospell
,
Gladius
pertransihit
animam
tuam
;
a
sword
shall
peirce
through
thine
heart
;
so
it
seems
to
have
been
with
David
.
It
was
not
some
light
touch
to
rase
only
the
surface
and
skin
of
the
heart
,
but
like
a
sword
it
pierced
deep
into
him
.
To
teach
us
one
lesson
,
that
actions
spotted
,
though
but
with
the
least
suspicion
of
sin
,
ought
nor
carelesly
to
be
past
by
,
or
slightly
glanced
at
,
but
we
ought
to
be
deeply
apprehensive
of
them
and
bestow
greatest
care
and
consideration
upon
them
.
The
third
part
of
our
Text
containeth
the
cause
of
Davids
remorse
in
the
last
words
.
Because
he
cut
off
Sauls
skirt
,
in
the
two
former
parts
we
had
to
do
with
greatness
:
there
was
1.
a
great
Person
,
and
2.
great
Remorse
,
can
we
in
this
third
part
find
out
any
great
cause
or
reason
of
this
,
so
to
make
all
parts
proportionable
?
Certainly
he
that
shall
attentively
read
and
weigh
these
first
words
of
my
Text
,
and
know
the
story
,
might
think
that
David
had
committed
some
notable
error
,
as
some
great
oppression
,
or
some
cruell
slaughter
,
or
some
such
royall
sin
,
which
none
but
Kings
and
great
men
can
commit
.
But
beloved
this
my
Text
seems
to
be
like
the
Windows
in
Solomons
Temple
,
broad
within
,
but
narrow
without
:
or
like
a
Pyramide
large
and
spatious
at
the
Basis
and
ground
of
it
,
but
small
and
sharp
at
the
top
.
The
Person
and
Remorse
,
which
are
the
Ground
and
subject
of
my
Text
both
are
great
and
large
,
but
the
cause
which
is
the
very
crown
and
top
of
all
,
that
is
very
small
,
yea
peradventure
none
at
all
.
For
whether
it
be
that
my self
accustomed
to
greater
sins
,
and
now
grown
old
in
them
,
have
lost
all
sense
of
small
and
petty
errours
,
or
whether
indeed
there
be
no
errour
at
all
in
this
action
of
David
,
but
only
some
fancy
,
some
jealousy
arising
out
of
that
Godly
and
carefull
watch
he
kept
over
all
his
wayes
,
or
whatsoever
else
it
was
that
caused
this
scruple
or
remorse
in
David
,
it
is
a
very
hard
matter
to
discover
,
and
yet
notwithstanding
that
we
may
make
more
open
pass
unto
such
Doctrines
as
I
shall
raise
out
of
these
words
,
let
us
a
little
scan
and
consider
what
it
was
in
this
action
that
made
David
thus
strangely
scrupulous
.
And
first
of
all
was
it
for
that
he
had
toucht
and
taken
that
which
was
none
of
his
own
,
and
therefore
might
seem
to
fall
within
compass
of
the
Law
against
injury
and
purloyning
?
This
seems
not
probable
:
for
when
afterwards
in
the
like
case
he
came
upon
Saul
as
he
was
sleeping
in
the
Camp
,
and
took
from
him
the
Spere
and
the
pot
of
Water
which
stood
at
his
head
,
we
do
not
read
that
his
heart
smote
him
,
and
yet
he
took
what
was
none
of
his
.
Or
2ly
.
was
it
that
he
did
wrong
and
dishonour
Saul
in
mangling
his
garment
?
Indeed
the
Jews
have
a
tradition
that
this
was
the
sin
of
which
David
was
here
so
sensible
.
And
therefore
say
they
,
whereas
we
read
in
the
first
of
Kings
,
that
when
David
grew
old
they
covered
him
with
clothes
,
but
he
gat
no
heat
,
this
was
the
punishment
of
his
sin
committed
against
Saul
:
God
so
providing
that
garments
should
not
be
serviceable
to
him
who
had
offended
in
wronging
Sauls
garments
.
But
this
I
must
let
go
as
a
fable
.
Or
3ly
.
was
it
that
he
had
unadvisedly
given
way
to
some
disloyal
thought
,
and
at
first
resolved
to
revenge
himself
on
Saul
,
having
him
at
the
advantage
,
though
afterward
he
repented
?
Indeed
St.
Chrysostome
thinks
so
;
and
therefore
on
those
words
at
the
latter
end
of
the
verse
next
before
my
Text
,
And
David
arose
,
he
notes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
See
you
●●ot
,
saith
he
,
what
a
tempest
of
rage
and
anger
begins
to
rise
in
him
;
for
he
supposeth
him
to
arise
in
heat
and
fury
,
with
a
resolution
for
blood
:
but
it
pleased
God
in
the
way
,
to
make
him
relent
and
change
the
purpose
of
revenge
into
the
Action
of
cutting
off
his
skirt
:
and
that
this
smiting
of
Davids
heart
was
nothing
else
but
his
repenting
himself
for
giving
over
hasty
entertainment
to
such
a
rebellious
thought
.
But
beloved
,
who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
Davids
thoughts
were
known
only
to
God
and
himself
.
Since
therefore
God
gives
not
this
as
a
reason
of
Davids
remorse
,
but
another
thing
;
far
be
it
from
me
,
that
I
should
wrong
David
so
far
,
as
to
burden
him
with
that
,
with
which
none
but
God
can
charge
him
.
I
rather
chuse
to
follow
St.
Basils
rule
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
let
the
Scriptures
be
understood
as
they
lye
.
The
Scripture
tells
us
,
Davids
heart
smote
him
,
because
he
cut
of
the
skirt
of
Sauls
garment
,
and
not
because
he
had
conceiv'd
against
Saul
any
thought
of
blood
.
But
what
cause
then
shall
we
give
of
Davids
remorse
,
none
other
,
Beloved
,
but
that
Religious
and
carefull
jealousie
which
still
he
had
over
his
own
thoughts
,
which
made
him
pietatis
affectu
etiam
quae
tuta
sunt
formidare
,
Hieron
.
To
suspect
all
things
be
they
never
so
safe
,
and
never
to
think
himself
secure
from
the
contagion
of
sin
.
It
was
with
David
as
it
is
wont
to
be
with
men
that
are
often
troubled
with
sicknesses
and
diseases
,
suspicionibus
inquietantur
,
medicisque
jam
sani
manum
porrigunt
,
&
omnem
calorem
corporis
sui
calumniantur
,
Senec.
Disquiet
themselves
with
every
little
alteration
in
their
Bodies
,
repair
to
the
Physician
when
they
are
well
,
and
think
every
heat
to
be
an
Ague
fit
.
Horum
corpus
non
est
parum
sanum
,
sed
sanitati
parum
assuevit
:
these
men
are
not
sick
,
but
they
do
not
know
what
it
is
to
be
in
health
.
In
the
same
state
is
David
,
he
had
been
often
infected
with
Spirituall
weakness
and
disease
,
and
therefore
he
suspects
every
motion
of
his
heart
,
and
takes
every
thought
to
be
a
temptation
.
Hujus
animus
non
erat
parum
sanus
,
sed
sanitati
parum
assuevit
,
his
Soul
was
not
sick
of
any
sin
,
but
he
did
not
know
what
it
was
to
be
in
Spirituall
health
.
For
us
and
for
our
use
hath
the
Holy
Ghost
registred
this
example
of
scruple
and
tenderness
of
conscience
.
Let
us
returne
to
our selves
and
see
what
lessons
we
may
learn
hence
for
our
behoof
.
Men
usually
are
either
grown
old
in
sin
,
&
therefore
their
eyesight
is
decayed
,
they
cannot
ea●●ly
see
and
discerne
smaller
sins
:
or
else
as
Hagar
in
the
Book
of
Genesis
,
laid
Ismael
afar
off
from
her
,
that
she
might
not
be
griev'd
with
the
sight
of
him
:
so
we
labour
to
lay
our
sins
far
out
of
kenn
,
that
the
memory
and
sight
of
them
might
not
exasperate
and
trouble
us
.
For
the
cure
of
both
these
infirmityes
I
have
borrowed
out
of
the
Lords
treasury
a
Spectacle
or
Optick
Glass
,
which
if
we
use
it
,
will
restore
our
decayed
eyesight
and
quicken
and
make
us
read
our
sins
in
the
smallest
print
;
and
let
them●●ly
never
so
farr
from
us
,
yet
will
it
present
them
unto
us
in
their
true
quantity
and
greatness
.
Towards
the
better
use
of
which
Spirituall
Glasse
,
one
lesson
would
I
especially
commend
unto
you
;
to
be
perpetually
Jealous
and
suspicious
of
your
thoughts
,
and
to
be
quick-sented
,
easily
to
trace
the
footing
of
sin
,
to
be
easily
sensible
of
it
,
when
we
think
our selves
to
have
done
amiss
:
a
lesson
naturally
arising
,
as
I
take
it
,
out
of
Davids
example
,
commended
unto
us
in
this
place
.
Now
how
absolutely
behoofefull
it
is
for
us
to
hold
a
perpetuall
Watch
over
our
hearts
,
and
be
jealous
of
such
thoughts
as
spring
out
of
them
it
will
appear
by
these
Reasons
.
First
,
because
that
sin
is
of
such
a
●●ly
insinuating
nature
,
that
it
will
privily
creep
in
,
and
closely
cleave
to
our
thoughts
and
intents
,
though
we
perceive
it
not
.
For
as
waters
though
of
themselves
most
pure
,
will
relish
and
●●avour
of
the
Earth
and
soyl
through
which
they
passe
.
So
thoughts
in
themselves
good
,
passing
through
the
corrupt
and
evill
ground
of
our
hearts
,
cannot
but
receive
some
tincture
,
some
dye
,
some
relish
from
them
.
When
David
had
an
intent
to
build
God
an
house
,
he
doubtless
conceived
no
otherwise
of
this
his
intent
,
then
of
a
religious
and
honourable
purpose
,
and
in
outward
appearance
there
was
no
cause
,
why
he
should
doubt
of
Gods
acceptance
yet
we
see
this
purpose
of
his
misliked
by
God
,
and
rejected
,
and
the
reason
given
,
quia
vir
sanguinum
es
tu
,
because
thou
art
a
man
of
blood
.
How
sh●●ll
we
then
secure
our selves
of
any
thought
,
if
such
an
intent
as
this
,
so
●●avouring
of
Zeal
,
of
Sanctification
,
of
love
unto
the
glory
of
God
,
have
such
a
flaw
in
it
as
makes
it
unprofitable
;
and
how
necessary
is
it
that
we
bring
all
our
immaginations
and
intents
to
the
fire
and
to
the
refining
pot
,
so
throughly
to
try
them
,
&
bring
them
to
their
highest
point
of
purity
&
perfection
.
Be
it
peradventure
,
that
the
action
be
in
it self
good
;
if
it
be
lyable
to
any
suspicion
of
evill
,
it
is
enough
to
blast
it
.
It
is
the
Holy
Ghosts
rule
given
by
the
blessed
Apostle
,
that
we
abstain
from
all
shew
and
appearance
of
evill
,
that
we
refrain
as
much
as
possible
from
all
such
actions
,
as
are
capable
of
misconstruction
.
What
is
more
lawfull
,
then
for
the
labourer
to
●●ave
his
hire
,
then
for
those
that
labour
in
the
Gospell
,
to
live
by
the
Gospell
?
Yet
we
see
St.
Paul
refused
this
Liberty
,
and
chose
rather
to
work
with
his
own
hands
;
only
for
this
reason
,
because
he
would
not
give
occasion
to
any
,
that
would
misinterpret
his
Action
,
to
live
at
others
cost
&
feed
on
the
sweat
of
others
brows
.
What
befalls
Princes
many
times
and
great
Persons
that
have
abused
their
Authority
,
the
people
rise
and
suppress
them
,
deface
their
statues
,
forbid
their
coyn
,
put
away
all
things
that
bear
any
memory
of
them
:
So
seems
our
blessed
Apostle
to
deal
here●●look
what
actions
they
be
which
bear
any
inscription
,
any
image
&
title
,
any
shew
,
or
spot
of
sin
,
these
hath
he
thought
good
even
to
banish
&
qui●●e
prohibit
.
Our
prophane
stories
tell
us
,
that
when
Julius
Caesar
had
divorc'd
his
wife
;
being
asked
why
he
did
so
,
since
nothing
was
brought
against
her
to
prove
her
dishonest
,
his
answer
was
,
that
she
that
will
be
Wife
of
Caesar
must
not
only
be
free
from
dishonesty
,
but
from
all
suspicion
of
it
.
Beloved
,
St.
Paul
tells
the
Corinthians
that
he
had
espoused
them
unto
one
Husband
,
that
he
might
deliver
them
as
a
chast
Virgin
unto
Christ
.
And
God
every
where
in
Scripture
compairs
his
Church
unto
an
espoused
wife
,
&
himself
unto
an
Husband
,
a
Husband
far
more
jealous
then
ever
Caesar
was
.
How
carefull
then
must
that
Soul
be
,
that
intends
to
Marry
it self
to
such
a
jealous
Husband
,
to
abstain
not
only
from
all
pollution
of
sin
,
but
from
all
suspicion
of
it
.
Last
of
all
it
is
Tertullians
speech
:
Quanto
facilius
illicita
timebit
,
qui
etiam
licita
verebitur
.
It
is
wisdom
sometimes
to
suspect
and
shun
things
that
are
lawfull
.
For
there
are
many
actions
in
themselves
good
which
yet
to
many
men
become
occasions
of
sin
and
scandall
.
For
it
is
with
our
Actions
as
it
is
with
our
meats
&
drinks
.
As
,
divers
meats
fi●●
not
divers
constitutions
of
Body
;
so
all
Actions
accord
not
well
with
all
Tempers
of
mind
.
As
therfore
what
Dish
it
is
we
easily
Surfeit
of
,
though
it
be
otherwise
good
it
is
wisdome
totally
to
abstain
from
:
so
look
what
actions
they
be
in
which
we
●●ind
our selves
prone
to
sin
,
it
is
good
spirituall
Physick
to
use
abstinence
&
quite
to
leave
them
.
For
if
our
Savior
command
us
to
pluck
out
our
eyes
,
and
pare
off
our
hands
,
if
once
they
become
unto
us
cause
of
sin
,
how
much
more
then
must
we
prune
away
all
inward
thoughts
,
all
outward
circumstances
,
which
become
occasion
of
offence
unto
us
.
A
2d
.
reason
,
why
I
would
perswade
you
to
entertain
a
jealousie
of
all
your
thoughts
and
actions
,
is
a
naturall
overcharitable
affection
,
which
I
see
to
be
in
most
men
unto
their
own
wayes
,
and
which
is
st●●ange
;
the
worse
they
are
,
the
more
are
we
naturally
enclined
to
favour
them
.
The
Reason
is
because
the
worse
they
are
,
the
more
they
are
our
own
.
When
question
was
sometime
made
,
Why
good
hearbs
grow
so
sparingly
,
and
with
great
labour
and
pains
,
where
as
weeds
grow
apace
without
any
culture
and
tilling
;
it
is
was
answered
,
that
the
earth
was
a
naturall
Mother
to
the
one
,
to
the
other
she
was
a
Step-Mother
;
the
one
she
brought
forth
of
her self
,
to
the
other
she
was
constrain'd
.
Beloved
,
it
is
with
our
hearts
as
it
is
with
the
Earth
,
the
naturall
fruit
of
them
is
weeds
and
evill
thoughts
,
unto
them
our
hearts
are
as
mothers
,
injusta
virescunt
,
they
spring
up
in
us
of
themselves
without
any
care
or
manuring
:
but
as
for
good
thoughts
if
they
be
found
in
our
hearts
,
they
are
not
naturall
,
they
are
set
there
by
a
high
hand
,
they
are
there
by
a
kind
of
spirituall
inoculation
and
grafting
,
as
men
graffe
Apples
and
kind
fruits
upon
Thornes
and
Crabs
.
No
mervail
then
,
if
like
choice
herbs
and
fruits
they
grow
so
tenderly
,
and
need
so
much
care
and
cherishing
.
As
therefore
Parents
,
though
their
own
children
be
very
deformed
,
yet
love
them
more
then
others
,
though
more
beautifull
:
so
corrupt
and
evill
thoughts
are
naturally
dearer
unto
us
then
good
,
because
we
are
as
Mothers
unto
them
,
to
the
rest
we
are
but
Stepdames
.
Two
notable
Fruits
there
are
of
this
overcharitableness
to
our
own
actions
.
First
a
willingness
that
we
have
to
flatter
,
to
deceive
and
abuse
our
own
selves
by
pretences
and
excuses
.
There
is
a
plain
,
a
downright
,
and
as
it
were
a
Countrey
reprobate
,
one
that
sees
his
sin
and
cares
not
much
to
excuse
it
,
and
is
content
to
go
on
,
and
as
it
were
in
simplicity
to
cast
himself
away
.
There
is
a
more
witty
,
more
refined
,
and
as
it
were
a
Gentlemanlike
reprobate
,
one
that
strives
to
smooth
and
guild
over
his
sin
,
to
deceive
others
and
himself
with
excuses
and
apologies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
St.
Basil
speaks
,
to
take
great
pains
,
and
with
the
expense
of
a
great
deal
of
wit
and
art
to
damn
himself
.
When
Saul
,
being
sent
against
Amalek
,
had
spared
Agag
and
the
best
and
fattest
of
the
prey
,
at
Samuels
coming
to
visit
him
,
how
doth
he
wipe
his
mouth
,
as
if
all
had
been
well
,
and
trimly
composes
himself
to
entertain
him
,
Blessed
art
thou
of
the
Lord
,
I
have
performed
the
commandment
of
the
Lord
.
And
when
Samuell
had
shewed
him
his
errour
,
how
quickly
hath
He
his
excuse
at
his
fingers
ends
:
We
have
spared
the
best
of
the
Sheep
and
of
the
Oxen
to
Sacrifice
unto
the
Lord
,
Et
Deo
adulatur
&
sibi
lenocinatur
,
as
Tertulian
speakes
,
he
thinks
to
gull
Almighty
God
with
fair
and
flattering
pretences
,
and
becomes
a
baud
to
his
own
vice
,
nimium
idem
omnes
fallimur
,
it
is
the
common
errour
of
us
all
,
a●●nd
in
most
of
our
Actions
we
do
as
Saul
did
,
endeavour
to
put
tricks
upon
our selves
.
Beloved
,
were
we
not
partiall
,
but
rigid
censurers
of
our
own
thoughts
,
this
corrupt
fruit
would
quickly
rot
and
fall
away
.
Again
their
is
a
2d
.
fruit
springing
out
of
this
favour
and
dotage
on
our
own
actions
,
an
errour
as
common
though
,
not
so
dangerous
,
for
we
are
content
many
times
to
acknowledg
that
something
is
amiss
in
our
actions
,
we
will
confess
them
to
be
sins
,
but
we
accoun●●t
of
them
as
little
sins
,
sins
of
a
lesser
size
,
not
so
fearfull
,
easily
pardonable
.
There
is
a
sinner
who
by
committing
some
great
and
and
heinous
crime
(
crimen
devoratorium
salutis
,
as
Tertulian
calls
it
,
such
a
sin
as
with
open
mouth
devours
salvation
)
doth
as
it
were
with
one
step
leap
into
Hell
?
and
of
this
kind
of
sinners
the
number
is
fewer
.
But
abundance
there
are
,
who
avoiding
great
and
heinous
sins
,
by
committing
lesser
sins
,
as
they
think
,
can
be
content
to
go
by
degrees
and
as
it
were
step
by
step
into
Hell
.
Beloved
let
us
a
little
put
on
the
spectacle
I
but
now
spake
of
,
that
we
may
see
whither
any
sin
be
so
small
,
as
we
take
it
.
I
know
there
is
difference
of
sins
.
Our
Saviour
tells
us
that
there
is
a
beam
and
there
is
a
more
:
but
withall
this
I
know
,
that
the
best
way
to
keep
us
from
sin
,
is
minima
pro
maximis
cavere
,
to
loath
even
the
least
,
as
if
it
were
the
greatest
;
if
we
look
through
this
Glass
it
will
make
us
think
every
more
a
beam
.
Sins
in
themselves
are
unequall
,
but
in
regard
of
us
and
of
our
endeavour
to
avoid
them
,
they
are
all
equall
.
Fly
from
evill
,
saith
the
Psalmist
:
he
tells
us
not
,
that
there
is
one
greater
evill
from
which
we
must
fly
,
and
another
less
from
which
t
is
enough
if
we
do
but
go
:
but
he
bids
us
fly
,
and
to
make
haste
alike
from
all
.
To
think
that
a
sin
is
less
then
it
is
,
may
be
dangerous
for
it
makes
us
the
less
carefull
to
avoid
it
:
but
to
mistake
on
the
other
hand
,
and
think
a
sin
greater
then
it
is
,
this
is
a
very
profitable
errour
.
Utinam
sic
semper
erraremus
;
would
God
we
did
alwaies
thus
erre
;
for
besides
that
there
is
no
danger
in
it
,
it
makes
us
more
fearfull
to
commit
sin
.
Our
Saviour
reprehends
the
Pharisees
in
the
Gospell
because
they
could
strain
at
gnats
but
swallow
Camells
,
but
yet
it
is
true
,
that
men
learne
at
length
to
swallow
Camells
by
swallowing
Gnats
at
first
.
Nemo
repente
fuit
turpissimus
,
no
sinner
so
hardy
as
to
set
upon
the
greatest
sins
at
first
.
The
way
by
which
men
train
up
themselves
to
the
committing
gross
and
heinous
sins
,
is
by
not
being
at
first
conscientious
of
lesser
sins
,
Et
sane
nescio
,
saith
Paulinus
in
St.
Hierom
,
an
possimus
leve
aliquod
peccatum
dicere
quod
in
Dei
contemptum
admittitur
:
who
dares
call
any
sin
little
,
that
is
committed
against
God
;
small
contempts
against
great
Princes
are
accounted
great
oversights
;
for
what
is
wanting
in
the
thing
is
made
up
in
the
worth
of
the
Person
.
How
great
a
sin
then
is
the
smallest
contempt
that
is
done
against
God
?
Prudentissimus
ille
est
,
qui
non
tam
considerat
quid
jussum
sit
,
quam
illum
,
qui
jusserit
;
nec
quantitatem
imperii
,
sed
imperantis
cogitat
dignitatem
.
It
is
the
best
wisdome
for
us
,
not
so
much
to
consider
,
what
is
commanded
,
as
who
it
is
that
commandeth
it
;
to
consider
,
I
say
,
not
the
smallness
of
the
Law
,
but
the
greatness
of
the
Lawgiver
.
Sins
comparatively
may
be
counted
greater
or
lesser
,
but
absolutely
none
can
be
counted
small
.
To
conclude
then
this
point
;
Charity
suspecteth
no
harm
saith
St.
Paul
:
true
,
but
we
must
note
,
that
some
vertues
in
us
concern
our selves
,
as
Faith
,
Hope
,
Temperance
,
and
the
like
:
some
vertues
concern
not
our selves
,
but
others
;
but
such
an
one
is
Charity
.
Charity
that
wills
Christians
to
think
well
of
all
others
,
can
have
little
room
upon
our selves
.
Let
us
then
make
use
of
this
Charity
towards
our
Neighbours
;
hope
the
best
of
all
their
actions
;
but
let
us
take
heed
how
we
be
overcharitably
minded
to
our selves
.
Caesar
profest
,
that
he
would
rather
dy
then
,
suspect
his
friends
;
and
he
sped
accordingly
:
for
he
dyed
by
the
treachery
of
those
Friends
whom
he
suspected
not
:
Let
us
take
heed
how
we
be
overkind
unto
our
own
thoughts
how
we
think
it
an
errour
to
be
two
suspicious
of
them
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
peradventure
those
Sons
of
our
own
hearts
whom
we
least
suspect
,
will
in
the
end
prove
those
who
shall
betray
us
.
But
I
come
to
a
third
Reason
.
A
third
reason
why
I
shall
advise
you
to
this
jealousy
over
your
own
thoughts
,
is
the
difficulty
of
discovering
them
betime
,
and
ing
of
what
spirit
they
are
.
For
our
heart
is
like
that
Field
in
the
Gospell
,
in
which
the
Husbandman
sowes
good
Corne
,
and
the
enemy
sowes
tares
.
God
infuseth
good
thoughts
,
and
the
Devill
ill
.
Now
as
weeds
many
times
at
their
first
budding
are
hardly
known
from
good
hearbs
;
so
at
the
first
springing
and
budding
of
our
thoughts
a
hard
matter
it
is
,
to
know
the
weed
from
the
good
hearb
,
the
Corne
from
the
tare
.
As
Judah
in
the
Book
of
Genesis
,
knew
not
Tamar
,
till
the
fruit
of
his
sin
committed
with
her
began
to
shew
it self
:
so
till
the
fruits
of
our
thoughts
and
purposes
begin
to
appear
,
except
we
search
very
narrowly
,
we
can
scarcely
discover
of
what
rank
they
are
.
Tunc
ferrum
quod
latebat
in
fundo
supernatabat
aquae
,
&
inter
palmarum
arbores
myrrhae
amaritudo
reperta
est
.
Then
the
iron
that
lay
in
the
bottom
,
will
swim
at
the
top
of
the
water
,
and
among
the
pleasant
Palmtrees
will
be
found
the
bitterness
of
mirrh
.
We
read
in
the
2d
.
of
Samuell
that
when
the
Arke
was
brought
from
Kirithjearim
,
the
Oxen
that
drew
the
cart
shook
it
,
and
Uzzah
reaching
out
his
hand
to
save
it
from
falling
,
for
his
good
service
was
laid
dead
in
the
place
.
Doubtless
Uzzah
his
accompanying
the
Ark
was
a
sign
of
his
love
unto
it
:
his
love
unto
it
begat
in
him
a
fear
to
see
it
in
danger
:
his
fear
to
see
it
in
danger
bred
in
him
a
desire
to
keep
it
from
danger
.
See
beloved
,
what
a
number
of
Golden
thoughts
are
here
:
yet
as
we
read
in
the
book
of
Job
,
when
the
servants
of
God
came
and
stood
before
him
,
Satan
also
came
and
stood
amongst
them
:
So
in
this
chorus
and
quire
of
these
Angelicall
thoughts
the
Devill
finds
a
place
to
rest
himself
in
.
For
this
desire
of
Uzzah
to
save
the
Ark
from
danger
,
made
him
forget
what
was
written
,
that
none
should
touch
the
Ark
save
only
the
Priests
:
the
breach
of
which
precept
brought
that
fearfull
judgment
upon
him
.
You
see
Beloved
that
though
the
course
of
our
thoughts
be
like
Jacobs
Ladder
,
and
God
himself
be
at
one
end
of
them
,
yet
Satan
,
if
he
can
,
will
be
the
other
.
Let
us
learn
by
this
example
of
Uzzah
,
betimes
to
discover
our
thoughts
,
and
not
to
suffer
them
to
grow
till
their
fruit
betray
them
.
Indeed
our
Saviour
hath
given
us
a
rule
,
You
shall
know
them
by
their
fruits
;
but
we
must
take
heed
that
we
extend
not
this
rule
to
far
.
Uzzah
felt
the
fruit
of
his
thoughts
to
his
own
cost
.
It
is
never
good
trying
conclusions
there
,
Ubi
paena
statim
sequitur
errorem
.
Let
us
learn
to
decipher
our
thoughts
then
,
when
we
may
do
it
without
danger
,
whilst
they
are
in
semine
whilst
they
are
yet
but
budding
and
peeping
above
ground
,
done●●
Sarculo
tantum
opus
est
,
non
Securi
,
whilst
yet
there
is
only
need
of
the
weedhook
,
and
not
of
the
hatchet
.
A
fourth
reason
yet
there
is
,
for
which
I
would
counsel
you
to
hold
a
strict
hand
over
your
thoughts
,
and
it
is
,
because
that
from
outward
sins
we
can
better
preserve
our selves
,
then
from
our
sins
in
thought
.
Beloved
,
there
is
a
transeunt
sin
,
and
there
is
an
imminent
sin
,
there
is
a
sin
that
is
outwardly
acted
by
the
service
of
the
body
;
there
is
a
sin
that
requires
not
the
help
of
the
body
,
but
is
committed
inwardly
in
the
very
thought
and
Soul
,
a
speculative
or
an
intellectual
sin
.
Outward
sins
are
many
wayes
pass'd
by
,
means
may
be
wanting
,
company
may
hinder
,
time
and
place
may
be
inconvenient
;
but
for
speculative
sins
,
or
sins
in
thought
,
all
times
,
all
occasions
,
all
places
are
alike
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
Saint
.
Basil
:
A
man
,
saith
he
,
of
great
gravity
and
countenance
sits
in
the
midst
of
the
market-place
,
with
many
hundreds
about
him
,
and
looking
upon
him
,
yet
notwithstanding
this
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
even
this
man
in
the
middest
of
all
the
company
fancies
to
himself
what
he
desires
,
and
in
his
imaginations
goes
unto
the
place
of
sin
,
or
rather
retires
into
his
own
heart
,
and
there
he
findes
place
and
means
to
commit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
sin
that
hath
no
witness
but
God
.
If
we
retire
to
our
private
Chambers
,
these
sins
will
follow
us
thither
,
and
as
Baanab
and
Richab
did
by
Isboseth
Sauls
son
,
they
will
finde
us
out
upon
our
beds
,
and
slay
us
there
.
If
we
go
to
the
Church
,
they
will
finde
us
out
there
,
and
as
Adramelech
and
Sharezer
slew
Sennacherib
whilst
he
was
worshipping
his
God
;
they
will
set
upon
us
even
in
the
midst
of
our
holyest
meditations
and
prayers
:
neither
Chamber
nor
Church
,
no
place
so
private
,
none
so
holy
,
that
can
give
us
Sanctuary
,
or
shelter
us
from
them
.
S.
Hierom
confesses
thus
much
of
himself
,
that
when
he
had
forsaken
the
world
,
all
outward
occasions
of
sin
,
and
gone
into
the
Desart
,
and
shut
himself
up
in
a
poor
Cell
,
and
macerated
his
body
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
watchings
,
with
fastings
,
and
perpetual
prayers
and
religious
exercise
,
yet
could
he
not
be
secure
from
them
.
Pallebant
orajejuniis
,
&
mens
desideriis
aestuabat
in
frigido
corpore
:
his
body
was
now
grown
pale
,
and
meager
,
and
cold
,
but
yet
his
heart
burnt
with
unlawful
desires
.
Again
they
are
sins
of
quick
and
easy
dispatch
,
they
are
done
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
S.
Basil
notes
;
in
a
moment
of
time
,
without
labour
of
body
,
without
care
of
minde
:
One
wanton
look
makes
us
guilty
of
Adultery
,
one
angry
conceit
guilty
of
Murder
,
one
covetous
conceit
guilty
of
Robbery
.
Whatsoever
is
outwardly
committed
either
with
difficulty
of
circumstance
,
or
labour
of
body
,
or
danger
of
Law
,
that
is
inwardly
committed
in
the
soul
without
any
trouble
at
all
:
Thirdly
consider
but
the
strength
of
your
thoughts
,
and
you
will
see
there
is
great
reason
to
keep
them
low
;
for
there
was
no
man
yet
that
ever
was
foil'd
but
by
them
,
and
not
by
the
outward
acting
of
sin
.
For
the
outward
action
is
but
the
Cortex
,
the
bark
of
the
sin
:
but
the
very
body
and
substance
of
sin
is
the
wicked
thought
.
Beware
of
men
,
saith
our
Saviour
,
when
he
gave
his
Apostles
counsel
how
to
provide
for
their
safety
in
times
of
outward
danger
:
but
if
we
will
provide
against
inward
dangers
,
we
shall
not
need
to
beware
of
men
,
or
of
any
outward
force
whatsoever
.
Let
every
man
beware
of
himself
,
for
in
this
case
every
man
is
his
own
greatest
enemy
.
To
draw
then
to
a
conclusion
:
That
sins
of
thoughts
prevail
not
against
us
,
our
way
is
by
a
jealous
care
first
to
prevent
them
;
and
to
this
hath
the
greatest
part
of
my
discourse
hitherto
tended
.
Secondly
if
we
have
suffered
them
to
gain
a
little
ground
upon
us
,
let
us
betimes
take
the
rains
into
our
own
hands
and
pull
them
back
again
,
and
cast
out
our
Adversary
,
whilst
he
is
yet
weak
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
S.
Chrisoft
.
such
are
the
souls
of
holy
men
:
their
recovery
is
so
quick
,
that
they
may
seem
to
have
risen
before
they
fell
.
It
is
a
great
signe
of
spiritual
life
in
us
to
be
quickly
sensible
of
the
first
track
and
footing
of
sin
.
For
as
bodies
of
the
best
and
purest
complexion
have
their
senses
quickest
;
so
that
soul
which
soonest
perceives
the
first
sent
of
sin
,
is
of
the
Divinest
temper
.
Our
books
tell
us
,
that
Dionysius
the
Tyrant
was
grown
so
gross
and
fat
,
that
though
men
thrust
bodkins
into
him
,
he
could
not
feel
it
.
Beloved
,
there
is
a
sinner
like
unto
this
Dionysius
.
David
tells
us
of
him
,
when
he
describes
unto
us
a
sinner
whose
heart
is
fat
as
brawn
.
That
we
fall
not
therefore
into
that
like
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stupidity
and
senselesness
,
our
way
is
to
catch
these
young
Foxes
,
and
strangle
them
in
the
nest
:
Nolo
sinas
cogitationem
crescere
,
saith
S.
Hierom
,
suffer
not
your
thoughts
to
encrease
and
gather
strength
upon
you
.
For
as
the
man
that
touches
only
at
but
iron
,
and
stayes
not
on
it
,
burns
not
his
hand
,
so
the
first
glances
of
evil
thoughts
harm
us
not
;
the
harm
is
,
if
by
consent
,
though
never
so
little
,
you
stay
upon
them
.
To
be
free
from
all
onset
of
evil
thoughts
is
a
matrer
impossible
,
whilst
we
have
these
hearts
of
flesh
.
Ille
laudatur
qui●●ut
coeperit
cogitare
sordida
,
statim
inter●●icit
cogitata
,
&
allidid
ad
petram
,
petra
autem
est
Christus
.
That
man
is
praise
worthy
,
who
as
soon
as
any
unclean
thought
,
any
childe
of
Babylon
is
born
in
his
heart
,
straightway
strangles
it
in
the
birth
,
and
dashes
it
against
the
rock
,
which
Rock
is
Christ
.
Thus
,
&c.