The
PENITENT
CITIZEN
:
OR
,
Mary
Magdalens
Conversion
.
LUKE
7
VER.
40
,
41
,
&c.
And
Iesus
answering
said
unto
him
,
Simon
,
I
have
somwhat
to
say
unto
thee
,
and
he
saith
,
Master
,
say
on
.
There
was
a
certaine
Creditor
which
had
two
debtors
,
&c.
OUr
Saviour
being
invited
by
a
Pharisee
to
eate
meat
;
honoured
the
Inviter
with
his
blessed
presence
,
he
went
into
his
house
and
sate
down
to
meate
,
(
saith
the
Text.
D.
H●ll
.
Cont.
in
Nov.
Test.
lib.
p.
73.
)
Not
for
any
pleasure
that
he
took
in
the
dishes
(
for
what
was
that
to
him
who
began
his
work
in
a
whole
Lent
of
daies
?
)
but
that
he
might
doe
his
Fathers
will
,
which
was
his
meate
and
drinke
,
Iohn
4.34
.
and
for
the
benefit
of
his
so
winning
a
conversation
,
who
comming
downe
from
Heaven
,
did
not
only
frame
himselfe
to
our
nature
,
but
being
on
Earth
,
complyed
himselfe
to
the
severall
dispositions
of
men
,
becomming
all
things
to
all
,
that
he
might
win
some
.
Whilst
our
Saviour
sate
at
meate
,
A
very
memorable
passage
fell
out
in
the
Conversion
and
publike
remission
of
a
sinner
,
led
in
with
a
note
of
wonder
,
verse
37.
Behold
a
woman
in
the
City
,
&c.
To
heare
of
a
true
Convert
is
both
Good
newes
and
Great
:
A
greater
work
it
is
to
Convert
,
then
to
Create
,
should
we
put
into
the
one
hand
of
God
the
World
created
,
and
into
his
other
hand
a
soule
converted
;
the
glory
of
this
hand
would
be
the
greater
.
If
at
our
Creation
David
falls
a
wondering
,
Surely
I
am
fearefully
and
wonderfully
made
,
much
more
should
we
admire
the
work
of
our
spirituall
Regeneration
and
Conversion
.
Every
Penitent
may
justly
be
brought
in
with
a
shoute
;
this
by
an
eminence
;
whose
Change
in
the
order
and
disposition
of
her
life
,
Luke
15.
was
farre
more
strange
then
the
Returne
of
that
Prodigall
in
the
Parable
,
who
yet
went
very
farre
,
as
there
we
reade
.
He
was
urged
and
driven
thereto
with
the
stormes
of
affliction
and
distresse
;
Need
,
Impatient
hunger
,
and
a
base
service
did
beate
him
back
;
But
this
Woman
enjoying
the
morrow
as
to
day
,
and
every
day
solemnizing
(
as
it
were
)
the
Coronation
of
her
sinfull
pleasures
,
in
the
height
of
glory
,
when
she
might
have
vied
with
the
Summer-beames
in
pride
and
glistering
:
Then
(
like
the
King
of
Nineveh
)
to
arise
from
this
her
throne
,
Jonah
3.
and
lay
aside
those
roabes
of
her
delights
,
and
to
cover
her selfe
in
a
wave
of
salt
and
bitter
teares
(
as
with
sackcloth
.
)
And
(
sitting
downe
in
the
ashes
of
her
sorrow
)
to
proclaime
a
perpetuall
Fast
from
sin
;
why
,
this
(
in
mortall
eyes
)
if
ever
any
thing
were
strange
,
was
even
strangely
wonderfull
and
full
of
admiration
.
Should
we
but
cast
our
eyes
on
each
Particular
Circumstance
of
her
Faith
and
Repentance
,
as
we
have
them
re●ated
in
the
Text
,
we
should
find
them
worthy
our
best
consideration
.
First
,
she
was
a
woman
by
Sex
,
and
so
the
weaker
vessell
,
1
Pet.
3.
Secondly
,
a
woman
in
the
City
(
whether
Naim
or
Ierusalem
,
it
much
matters
not
)
a
place
usually
supplied
with
more
variety
of
temptations
then
ordinarily
the
solitary
and
still
Countrey
;
and
might
be
rubbs
in
her
way
and
hinderances
to
her
Conversion
.
Thirdly
,
a
woman
in
the
City
that
was
a
Sinner
,
one
infamously
dissolute
,
and
obdured
in
a
notorious
trade
of
evill
.
Now
that
such
an
one
,
should
presume
to
come
to
a
Pharisees
house
,
a
place
of
an
awfull
and
severe
presence
;
and
at
such
a
Time
,
when
there
was
a
Feast
whereat
Christ
was
present
,
who
was
purity
it selfe
.
And
after
such
a
manner
,
in
a
kind
(
as
it
may
seeme
)
of
importunate
unmannerlinesse
(
unwontedly
incident
to
a
womans
condition
)
to
thrust
in
,
and
then
lay
hold
upon
her
Saviour
;
why
these
,
every
one
severally
were
pregnant
Circumstances
of
a
most
extraordinary
representation
of
a
rare
Faith
in
so
young
a
Convert
.
Nor
do
the
other
Circumstances
of
her
Repentance
,
deserve
any
lesse
accent
of
admiration
;
be
having
found
her
Iesus
,
shewes
the
true
remorse
of
her
heart
in
six
particulars
.
First
,
in
her
Humility
;
she
takes
her
stand
at
the
feet
of
Christ
,
esteeming
the
lowest
place
too
good
for
her
,
so
vile
an
abject
.
Secondly
,
Bashfullnesse
and
shame
;
she
doth
not
boldly
face
Christ
,
but
gets
behind
him
;
being
conscious
of
her
sins
,
which
thus
placed
her
deservedly
.
Thirdly
,
Sorrow
;
The
Rock
is
now
turned
into
a
water-poole
,
and
the
flint
into
a
river
of
waters
:
she
weepes
,
and
in
such
abundance
,
as
that
she
washeth
Christs
feet
with
those
streames
of
Penitence
.
Fourthly
,
Revenge
;
That
haire
which
shee
had
so
often
gently
combed
,
and
cunningly
broydered
against
the
glasse
,
and
then
spread
forth
as
a
net
to
catch
her
amorous
Companions
withall
,
she
now
imployes
in
the
wiping
those
Feet
,
which
she
had
with
her
teares
washed
.
Fifthly
,
Love
;
manifested
in
kissing
Christs
Feet
,
acknowledging
thereby
that
she
tasted
of
the
Comfort
that
was
in
him
.
O
how
gladly
will
one
that
hath
escaped
drowning
kisse
the
shoare
!
Sixtly
,
Bounty
;
she
powres
a
pretious
and
costly
ointment
upon
those
Feet
she
had
thus
wash't
,
and
kissed
:
Every
way
she
approved
her selfe
a
perfect
Penitent
And
therefore
no
marvell
(
the
great
prize
comming
)
if
the
Trumpets
sound
;
the
newes
of
this
rare
Convert
is
proclaimed
with
an
Ecce
,
Behold
a
woman
.
All
this
did
Simon
the
Master
of
the
Feast
behold
,
but
yet
a
squint
;
none
stood
so
much
upon
the
termes
of
their
owne
righteousnesse
,
as
the
Pharisees
;
nor
did
any
more
scornefully
disdaine
the
company
of
a
person
infamous
,
then
did
they
.
This
Pharisee
(
though
of
the
better
sort
,
as
we
may
conceit
in
that
he
invited
such
a
guest
as
Jesus
)
did
strongly
savour
of
the
leaven
of
his
Profession
;
for
where
he
should
have
admired
Christs
Mercy
,
he
questions
his
Calling
;
Before
this
he
judged
him
a
Prophet
;
now
he
questions
whether
he
were
so
much
:
were
this
man
a
Prophet
he
would
surely
know
what
manner
of
Woman
this
is
that
toucheth
him
,
for
she
is
a
sinner
,
q.
d.
I
thought
I
had
invited
a
Prophet
to
my
house
,
but
I
see
he
is
none
.
He
is
no
Prophet
who
is
ignorant
of
the
life
of
one
so
vitious
comming
so
neare
him
as
to
touch
him
.
But
of
the
vitious
life
of
this
woman
who
toucheth
him
and
washeth
his
feet
he
is
altogether
ignorant
:
It
cannot
be
therefore
that
he
is
what
I
took
him
to
be
.
The
Proposition
he
takes
for
granted
,
1
King
.
14.6
.
2
King
.
1.3
.
2
King
.
5.26
,
which
yet
is
not
true
;
for
every
Prophet
,
knew
not
every
thing
,
no
nor
did
the
best
Prophet
ever
know
all
things
;
their
knowledge
reacheth
onely
so
farre
as
it
shall
please
God
to
extend
it
,
See
2
King
.
4.27
.
&c.
2.
ver.
3
,
4.
The
Assumption
he
thus
makes
good
,
did
he
know
how
vitious
a
woman
this
is
,
he
would
not
suffer
her
to
come
behind
him
and
wash
his
feete
,
&c.
But
this
he
suffers
willingly
,
therefore
he
(
questionlesse
)
is
ignorant
what
she
is
.
Our
Blessed
Saviour
well
perceiving
Simons
error
to
arise
out
of
Ignorance
or
weake
mistaking
,
and
not
proceeding
from
a
malicious
spirit
(
as
did
other
Objections
made
by
some
of
his
fellow
Pharisees
)
Returnes
a
Convictive
Answer
by
way
of
Parable
,
telling
him
of
a
certaine
Creditor
which
had
two
debtors
:
wherein
he
doth
first
vindicate
himselfe
,
and
make
it
evident
to
Simon
,
that
he
knew
both
this
womans
life
and
heart
,
and
so
was
a
Prophet
,
yea
and
more
then
so
.
Secondly
,
defends
this
woman
,
proving
that
she
was
not
now
what
she
had
beene
,
nor
as
he
conceived
her
to
be
.
For
she
was
changed
from
what
she
was
,
and
therefore
not
to
be
censured
for
that
she
is
not
.
In
which
Parable
,
we
have
First
,
the
Prologue
or
preface
to
it
,
v.
40.
Secondly
,
the
Parable
it selfe
,
to
be
considered
,
v.
41.
—
50.
The
Parable
is
prefac'd
,
First
with
the
words
of
the
Evangelist
to
us
,
[
And
Iesus
answering
said
,
]
And
Secondly
,
with
our
blessed
Saviours
wordes
unto
Simon
,
[
I
have
somewhat
to
say
unto
thee
,
&c.
]
The
wordes
of
the
Evangelist
to
us
,
acquaint
us
both
with
the
Author
and
the
Occasion
.
The
Author
of
the
ensuing
Parable
,
is
Iesus
,
A
Prophet
mighty
both
in
word
and
deed
,
(
however
Simon
esteemed
him
to
be
.
)
The
Occasion
was
,
the
Objection
that
Simon
made
within
himselfe
,
upon
the
ground
you
heard
before
;
His
Heart
made
the
Question
,
and
Christ
makes
Answer
to
it
.
The
wordes
of
our
Saviour
to
Simon
conteyne
in
them
;
An
Excitation
of
Simon
to
Attention
,
[
Simon
I
have
somewhat
to
say
unto
thee
,
]
.
To
which
is
added
the
Replication
that
Simon
made
to
Christ
,
[
Master
say
on
,
]
In
the
Former
we
have
considerable
;
1.
The
Person
nominated
[
Simon
.
]
2.
The
Purpose
or
Intent
of
our
blessed
Saviour
specified
,
[
I
have
somewhat
to
say
unto
thee
.
]
In
the
Latter
,
we
may
take
notice
,
First
of
the
Reverend
Appellation
given
by
Simon
to
our
Saviour
,
[
Master
.
]
Secondly
,
of
his
Submissive
obedience
,
and
ready
attention
,
[
Say
on
]
The
Parable
it selfe
followes
,
from
,
vers.
41.
to
the
end
.
Where
more
particularly
consider
we
,
First
,
the
Allegoricall
narration
.
[
The
was
a
certaine
Creditor
,
&c.
vers.
41.
—
44.
]
Secondly
,
The
Morall
or
Application
.
[
And
he
turned
to
the
Woeman
,
and
said
,
&c.
vers.
44
,
&c.
]
In
the
Narration
we
have
,
First
a
case
propounded
,
verse
.
42.
And
then
resolved
and
determined
,
v.
43.
In
the
Propounding
part
,
we
have
First
,
A
Relation
made
of
the
parties
whom
the
case
concernes
,
vers
,
41
Secondly
,
a
Quere
made
upon
it
,
vers.
42.
The
Parties
are
,
A
Creditor
and
his
two
Debtors
:
The
Creditor
is
described
to
us
,
First
in
Generall
,
he
was
a
certaine
Vsurer
,
(
for
so
the
word
is
.
)
Secondly
,
by
his
Practise
or
dealing
with
these
his
Debters
in
particular
,
[
hee
frankly
forgave
them
both
.
]
The
Debters
are
set
forth
,
First
by
their
Number
;
[
Two
,
]
Secondly
,
By
their
Condition
,
which
is
to
be
considered
;
First
,
As
it
was
Alike
,
and
that
in
two
things
;
1.
Both
were
indebted
.
2ly
.
Both
were
forgiven
.
Secondly
,
as
it
was
Vnlike
,
and
that
in
two
things
.
1.
One
ought
a
greater
summe
then
the
other
.
2.
That
one
loved
more
then
the
other
.
The
Quere
made
upon
this
Relation
,
we
have
in
those
wordes
,
[
Tell
me
therefore
,
&c.
vers.
42.
]
Wherein
consider
we
,
First
,
the
Demand
made
,
[
Tell
me
.
]
Secondly
the
Ground
thereof
,
[
Therefore
.
]
It
beeing
as
hath
bin
related
to
thee
.
This
Case
being
thus
Propounded
,
is
Resolved
and
determined
,
vers.
43.
[
Simon
answered
and
said
,
]
Wherein
we
have
considerable
,
First
,
Simons
Sentence
,
[
I
suppose
he
to
whom
he
forgave
most
.
]
Secondly
,
our
Saviours
approbation
of
it
,
[
thou
hast
rightly
judged
.
]
The
Application
followes
,
vers.
44.
to
the
end
.
Wherein
observe
we
First
,
the
Posture
our
Saviour
used
.
Secondly
,
the
Speech
our
Saviour
made
.
Our
Saviours
Posture
is
layed
downe
in
these
wordes
,
[
And
he
turned
to
the
woeman
,
]
Where
first
his
Action
,
secondly
,
the
Object
must
be
considered
.
Our
Saviours
Speech
is
directed
,
First
,
to
Simon
.
Then
unto
the
Woeman
.
To
Simon
,
vers.
44.
—
48.
And
it
conteyneth
in
it
,
First
,
an
Interrogation
or
Question
.
[
Seest
thou
this
woeman
?
]
Secondly
,
an
Expostulation
with
Simon
about
what
had
formerly
passed
,
[
I
entred
into
thy
house
,
&c.
]
In
the
Interrogation
,
there
is
first
a
Duty
imposed
,
[
seest
thou
,
]
i.e.
Behold
her
better
,
see
her
Conversation
and
behaviour
.
2.
The
Person
on
whom
this
duty
is
imposed
[
Thou
]
who
holdest
thy selfe
to
be
more
righteous
and
just
then
she
.
In
the
Expostulation
made
with
Simon
,
we
have
first
a
Preference
,
vers.
44
,
45
,
46.
Secondly
an
Inference
,
vers.
47.
The
Preference
hath
in
it
,
First
,
a
Reprehension
of
Simon
for
his
defects
;
Secondly
,
a
Commendation
of
the
Woeman
for
her
respects
.
And
these
are
layed
downe
Antithetically
;
the
one
by
way
of
opposition
to
the
other
,
for
the
better
illustration
.
Simons
defects
for
which
he
was
reprooved
were
three
1.
Against
Civility
,
he
gave
him
noe
water
for
his
feete
,
2.
Against
Charity
,
he
gave
Christ
noe
kisse
.
3.
Against
Hospitality
,
he
annointed
not
his
head
with
oyle
,
yet
Invited
him
to
a
feast
.
The
Woemans
respects
were
seene
in
supplying
all
these
wants
,
1.
The
want
of
water
she
supplies
with
her
Teares
.
2.
In
stead
of
kissing
his
cheeke
or
lips
,
shee
kisseth
Christs
Feet
;
(
the
lowest
member
of
his
body
.
)
3.
In
stead
of
annoynting
his
head
,
shee
powers
her
oyntment
upon
his
feet
,
which
before
she
had
washt
,
and
kissed
.
Next
our
Saviour
directs
his
speech
unto
the
woeman
,
[
And
he
said
to
her
,
vers
.
48
,
49
,
50.
]
Wherein
we
have
1.
Her
Absolution
,
vers.
48
,
49.
2.
Her
Dismission
,
vers.
50.
In
the
Former
we
have
,
First
,
the
Sentence
given
.
And
in
it
consider
.
1.
By
whom
:
[
hee
said
.
]
2.
To
whom
,
Thy
sinnes
,
&c.
Secondly
,
Offence
thereat
taken
,
vers.
49.
Where
the
Persons
that
are
Offended
,
They
that
sate
at
meate
,
2.
The
Ground
of
it
,
and
that
was
their
Ignorance
of
Christ
and
his
office
,
[
Who
is
this
,
&c.
]
In
the
Latter
,
the
woemans
dismission
,
vers
50.
We
have
mention
made
,
first
of
the
Instrumentall
cause
of
her
justification
,
[
Thy
faith
hath
saved
thee
.
]
2.
Of
the
Effect
,
[
Goe
in
peace
.
]
Parables
,
(
like
Trees
,
)
have
in
them
both
Barke
,
and
Pith.
It
is
not
Gods
minde
that
we
should
sticke
in
the
Barke
,
Creditor
i
l'e
Deus
est
,
in
cujus
albo
omni
um
mortalium
continentur
nomina
.
Aret
in
loc.
Adunbratur
per
hos
Simon
&
mulier
illa
peccatrix
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vero
totum
genus
humanum
equo
nemo
quisquam
s●lvendo
exsistat
,
quam
vis
ratione
peccati
actualis
vnus
altero
plus
debeat
.
Muthes
in
loc.
or
outward
letter
,
but
endeavour
the
mysticall
and
more
noble
sense
.
Who
(
then
)
this
Creditor
is
;
and
who
these
Debters
are
,
and
what
that
Debt
is
which
was
owing
,
and
forgiven
;
would
be
briefly
knowne
.
The
Creditor
is
,
God
almighty
,
so
he
is
compared
in
other
places
,
as
Math.
18.24
.
Our
Saviour
expoundeth
this
himselfe
,
vers.
35.
And
in
the
application
of
the
Parable
he
doth
the
like
.
The
Debtors
here
spoken
of
,
were
Simon
the
Pharisee
and
this
Woman
,
who
had
beene
a
notorious
and
loose
liver
.
But
more
generally
,
All
mankind
under
these
two
are
comprised
,
even
the
whole
Posterity
of
Adam
;
especially
such
as
are
within
the
Pale
of
the
Church
,
and
professe
Gods
truth
.
All
of
us
are
Debters
to
the
Lord
,
yet
one
more
deepe
then
another
,
in
respect
of
Actuall
trangression
,
and
breach
of
his
Law
.
Our
Sinnes
are
our
Debts
,
which
Debt
no
man
is
of
himselfe
able
to
pay
:
onely
Remission
can
discharge
and
free
us
from
it
:
Debitum
quid
est
nisi
peccatum
&c.
Aug
de
verb.
Dom.
c.
28
and
this
we
doe
obtaine
through
the
mercy
of
God
in
Christ
.
These
with
other
Particulars
in
the
Parable
,
shall
be
further
opened
and
explained
in
the
prosecution
.
Wee
now
looke
backe
againe
upon
the
parts
;
and
so
first
begin
we
with
the
Preface
.
[
And
Iesus
answering
said
unto
him
.
Text.
]
These
are
the
wordes
of
the
Evangelist
to
us
;
yet
indited
by
the
Spirit
,
(
as
was
all
other
Scripture
,
)
and
so
no
lesse
to
be
esteemed
Gods
,
then
that
which
followes
;
albeit
they
were
not
spoken
immediately
from
Christs
owne
mouth
.
They
acquaint
us
with
the
Author
of
the
ensuing
Parable
,
together
with
the
Occasion
.
Text.
True
convert
on
Luk.
15.1
,
2.
Familiare
est
Syris
,
&
max
imè
Palestinis
,
ad
omnem
ser
monem
suum
Parabolas
jungere
,
ut
quod
per
simplex
praeceptum
teneri
ab
auditoribus
non
potest
,
per
similitudinem
exemplaque
teneatur
,
Hier.
in
Math.
18.
&
Clem.
Alex.
l.
5.
Strom.
Lege
Chrysolog
Ser.
96.
Arist.
lib
3.
de
anima
.
text
.
39.
The
Author
was
Iesus
.
[
And
Iesus
said
unto
him
.
]
Our
Saviour
much
affected
this
Parabolicall
way
of
teaching
,
the
Reasons
I
have
acquainted
you
withall
,
on
some
other
Parables
,
one
or
two
here
shall
suffice
to
give
,
why
our
Saviour
so
ordinarily
opened
his
mouth
in
Parables
.
First
,
he
used
this
kind
of
teaching
(
then
much
in
use
in
the
place
he
taught
)
for
the
botter
Instruction
of
the
simple
,
with
whom
a
Parable
doth
often
more
prevaile
then
a
Sillogisme
.
Thus
Marke
4
33.
It
is
said
that
with
many
such
Parables
spake
he
the
Word
unto
the
people
,
as
they
were
able
to
beare
it
.
Saint
Matthew
numbers
seven
,
Chap.
13.
at
the
same
time
delivered
.
Saint
Marke
adds
further
,
that
without
a
Parable
he
spake
not
unto
them
;
Endeavouring
to
help
the
Soule
by
the
Body
,
the
Vnderstanding
by
the
Sense
,
and
by
earthly
Objects
to
raise
up
our
soules
to
heavenly
Meditations
.
Secondly
,
Innata
nobis
via
est
ut
a
notioribus
ad
minus
nota
vobis
progrediamur
.
Arist.
in
lib.
1.
Phy
c.
1
Obscura
&
diffi●ilia
in
Scripturis
magna
ingenia
exercent
,
&
somnum
oscitantiamque
discutiunt
,
ut
ad
fructum
intelligentiae
perveniant
.
Aug.
in
Psal
140.
Vse
.
for
the
better
stirring
up
of
the
affections
,
and
quickning
the
attention
of
the
willing
.
Truthes
are
conveyed
to
the
Understanding
with
the
more
delight
in
Parables
;
and
make
a
willing
mind
more
inquisitive
after
knowledge
.
Thus
an
edge
was
set
upon
the
desires
of
the
Disciples
by
Parables
;
they
come
to
their
Master
,
and
desire
him
to
acquaint
them
further
with
the
mysteries
of
the
Kingdome
.
Thirdly
,
he
used
this
Method
,
for
the
better
Conviction
of
the
Impenitent
and
Obstinate
.
So
Mat.
21.41
.
They
are
enforced
to
passe
their
own
sentence
:
and
Simon
here
is
fetcht
in
,
ere
he
be
aware
and
made
to
passe
sentence
against
himselfe
,
for
her
,
whom
he
before
condemned
.
Let
us
delight
in
reading
of
these
Parables
and
studying
of
them
.
God
hath
furnished
his
Word
with
many
,
even
with
so
many
as
there
are
weeks
in
the
yeere
(
as
some
observe
.
)
How
willing
is
Christ
to
bring
us
unto
Heaven
who
thus
useth
the
help
of
Art
for
that
end
,
Mat.
13.
Coelorum
regnum
idcirco
terrenis
rebus
simile
dicitur
,
ut
ex
ijs
quae
animus
novit
,
surgat
ad
incognita
,
quae
non
novit
.
Quatenus
exemplo
visibilium
,
se
ad
invisibilia
rapiat
&
per
ea
quae
usu
didicit
,
quasi
confricatus
incalescat
,
&c.
Greg
Hom
11.
in
Evang.
Text.
and
speakes
to
us
in
such
a
Dialect
,
of
the
Mysteries
of
his
Kingdome
as
we
may
best
understand
?
We
know
what
sowing
seed
is
;
such
a
thing
is
the
Kingdome
of
Heaven
;
what
a
Pearle
is
,
what
a
Treasure
,
what
a
graine
of
Musterd
seed
,
what
Leaven
,
&c.
Why
the
Kingdome
of
Heaven
(
saith
Christ
)
is
like
to
these
.
In
the
sight
and
use
of
these
earthly
things
raise
up
your
thoughts
.
Of
this
see
more
on
the
Parable
of
the
Lost
sheep
,
Luk.
15.3
,
and
on
The
good
Samaritane
,
Luke
10.30
.
Answering
]
Here
the
Evangelist
acquaints
us
with
the
Occasion
of
propounding
the
ensuing
Parable
,
which
was
a
Question
or
doubt
before
arising
in
the
mind
of
Simon
;
so
we
read
in
the
foregoing
verse
,
Simon
said
within
himselfe
.
Now
he
answers
,
non
ad
verba
sed
ad
cogitationes
,
quas
in
Pharesaei
animo
prospexerat
,
(
saith
Maldonat
)
not
to
the
words
,
(
for
we
read
not
that
the
Pharisee
said
any
thing
at
all
)
but
to
the
thoughts
of
his
heart
Christ
answered
:
Audivit
enim
Dominus
Pharisaeum
cogitantem
,
saith
Saint
Austin
.
So
then
Doct.
The
heart
hath
a
Tongue
.
Thoughts
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
words
of
the
mind
;
what
we
think
we
speake
.
Thus
we
speake
to
God
,
as
did
Hannah
,
1
Sam.
1.13
.
So
did
Moses
,
Exod.
14
15.
And
to
our selves
,
Psal.
10.6
,
11
,
13.
&
14.1
.
&
53
1.
Eccles.
2.15
,
Mat.
3.9
.
&
●4
48.
Luke
16.3
.
Rom.
10.16
.
Vse
.
Make
Conscience
of
Thoughts
,
Quicquid
pudet
dicere
,
pudeat
&
cogitare
.
Hier.
in
Epist.
ad
Demetriadem
.
as
well
as
of
your
words
,
and
what
you
are
ashamed
to
speake
be
ashamed
to
think
.
They
onely
want
a
Shape
,
to
be
audible
to
Others
,
which
the
Tongue
gives
them
:
Could
men
know
them
,
and
convince
them
,
they
should
be
no
lesse
liable
to
censure
,
then
if
they
came
forth
clothed
with
words
:
God
knowes
them
,
and
judgeth
of
them
accordingly
;
yea
he
knowes
them
and
understands
their
language
better
then
our selves
,
Deut.
31.21
.
Aug.
Confess
.
lib.
10.
c.
27.
Saint
Austin
speaking
unto
God
saith
thus
,
Intus
tu
eras
&
ego
foris
,
Thou
wert
within
and
I
was
without
,
Jer.
4.15
.
Quum
reproborum
mentibus
occasio
perperrandi
peccati
deest
,
desideriorum
cogitationes
eorum
cordibus
nullatenus
defunt
:
&
quam
non
semper
Diabolum
sequuntur
in
orere
,
valde
tamen
se
illi
alligant
in
cogitatione
.
Greg.
mor.
14.
Si
quid
cogitaveris
,
cito
apparebit
:
conversantibus
:
bene
cogitata
si
excidunt
non
occidunt
.
Seneca
in
Proverbijs
.
thou
knewest
my
secret
thoughts
when
I
my selfe
was
ignorant
of
their
meaning
.
Give
no
way
to
wickedones
;
think
it
not
lawfull
to
range
in
conceit
upon
any
folly
or
lust
.
Play
not
with
the
divell
in
Imagination
(
as
Gregory
saith
some
do
)
for
this
kind
of
sport
is
an
unlawfull
game
.
After
that
the
Froggs
of
Aegypt
have
got
into
the
chambers
of
your
hearts
,
the
Caterpillers
of
Aegypt
will
soone
destroy
the
fruit
of
your
land
.
Be
we
more
abundant
in
Good
ones
;
make
pretious
account
of
them
with
David
,
Psal.
94
19.
They
are
Good
Companions
;
whence
it
is
that
God
speaking
of
his
Commandements
,
Deut.
6.6
,
7.
&
11.19
.
saith
,
They
shall
be
in
thy
heart
,
and
thou
shalt
speake
of
them
when
thou
sittest
in
thy
house
,
and
when
thou
walkest
by
the
way
;
when
thou
lyest
downe
,
and
when
thou
risest
up
.
Now
this
speaking
and
talking
is
not
onely
(
though
principally
)
to
be
understood
of
outward
conference
with
others
,
(
for
many
a
man
walkes
alone
,
and
lyes
alone
,
&c
)
But
also
of
talking
with
our selves
,
according
to
that
of
Salomon
,
Prov.
6.22
.
When
thou
awakest
it
shall
talke
with
thee
,
that
is
,
when
thou
and
it
are
alone
,
it
shall
teach
thee
,
and
finde
thee
good
discourse
;
this
should
make
us
count
good
thoughts
pretious
.
Doct.
Secondly
,
Observe
,
God
hath
an
Answer
for
the
words
of
the
Minde
as
well
as
for
the
words
of
the
Mouth
.
The
very
Thoughts
of
our
hearts
expect
to
have
met
withall
,
Mat.
9.3
,
4.
&
12.25
,
Luke
5.22
.
&
6.8
.
&
11.17
.
&
24.38
.
Vse
1
It
is
a
poore
peece
of
pollicie
to
come
before
the
Lord
,
as
Ieroboams
wife
did
,
disguised
:
Who
will
say
what
they
thinke
?
with
what
a
deale
of
faire
pretence
do
men
cover
their
hypocrisie
and
guile
of
spirit
?
Yet
God
hath
a
Candle
that
gives
light
into
all
the
Bowells
of
the
belly
;
he
hath
no
need
that
any
man
should
testifie
of
man
,
Pro.
20.27
.
for
he
knowes
what
is
within
man
,
Ioh.
2.24
.
And
he
hath
fitted
his
Word
,
and
framed
it
of
purpose
(
by
his
All-seeing
Spirit
)
that
it
may
discover
what
is
hid
,
and
converse
secretly
in
the
bosomes
of
men
,
Heb.
4.
verse
12.
daily
experience
maketh
this
good
.
Whilst
the
Word
is
Preaching
it
doth
so
ransacke
the
heart
,
1
Cor.
14.25
.
that
such
as
heare
it
cannot
but
be
perswaded
the
Minister
is
acquainted
with
their
sins
,
and
that
he
aimes
at
them
;
Willfully
,
being
ignorant
of
this
,
that
the
Word
will
search
them
,
though
the
Minister
never
saw
their
faces
.
The
Bow
is
drawne
at
an
adventure
by
our
hand
;
It
is
God
that
guides
the
flight
into
Ahabs
bosome
;
he
answers
you
according
to
the
Idolls
in
your
hearts
,
Ezek.
14.4
.
When
you
come
to
a
Sermon
know
you
come
to
a
narrow
Searcher
,
which
will
tell
you
of
your
Adulteries
,
Oppressions
,
&c.
And
reveale
unto
you
(
as
Elisha
did
to
the
King
of
Israel
)
whatsoever
is
done
privily
in
your
private
chamber
.
Vse
2
And
it
may
encourage
humble
Christians
to
rest
on
the
Word
for
answer
to
those
doubts
they
are
not
willing
to
make
knowne
.
Hardly
can
there
be
an
Objection
in
a
mans
mind
,
but
,
if
he
constantly
attend
to
the
Word
,
it
will
meet
with
it
.
How
often
hath
the
Lord
met
with
the
secret
Objections
of
our
soules
before
we
were
aware
?
And
guided
the
Tongue
of
his
servants
to
the
very
point
that
troubled
us
?
God
can
strangely
be
our
Physitian
,
and
yet
no
creature
know
our
disease
.
But
this
is
not
spoken
as
if
men
should
represse
or
smother
doubts
;
for
if
the
Lord
doth
not
answer
otherwise
,
we
are
to
propound
them
to
the
Wise
and
Learned
,
who
are
able
to
resolve
us
.
We
now
come
to
the
words
of
our
Saviour
to
Simon
,
which
are
very
insinuative
:
He
windes
into
his
Affections
,
in
naming
of
him
so
lovingly
;
and
prepares
his
Attention
in
craving
Audience
.
Simon
must
be
answered
,
and
reprooved
for
the
thoughts
of
his
heart
;
yet
not
in
Iudgement
(
as
the
obstinate
and
malicious
were
,
)
but
in
Mercy
,
in
a
gentle
convictive
way
.
He
comes
not
on
him
as
the
Syrians
did
on
Gilead
,
Amos
1.3
.
threshing
him
with
a
flayle
of
yron
;
nor
scourging
him
(
as
Rehoboam
threatned
to
scourge
Israel
)
with
Scorpions
,
2
Chron.
10.11
.
but
with
all
meeknesse
and
moderation
of
spirit
according
to
the
nature
of
his
error
,
knowing
it
to
be
through
ignorance
and
weaknesse
.
From
his
Example
learne
we
Doct.
To
answer
our
Brother
(
not
sinning
presumptuously
)
with
the
spirit
of
meekenesse
.
So
exhorts
the
Apostle
,
Gal.
6.1
.
If
any
be
fallen
into
any
fault
,
(
i.e.
through
infirmity
)
yee
that
are
spirituall
restore
such
a
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nihil
probat
spiritualem
virum
,
sicut
peccati
alieni
tractatio
:
quum
liberationem
ejus
potius
quam
insultationem
,
potiusque
auxilia
,
quam
convitia
meditatur
,
&
quantum
facultas
tribuitur
suscipit
.
Aug.
sur
.
Epist.
ad
Galat.
in
the
spirit
of
meekenesse
.
Looke
as
Chyrurgions
and
Bone-setters
(
for
to
them
the
Apostle
doth
allude
)
in
restoring
and
setting
right
a
dislocated
joynt
,
doe
it
with
all
the
tendernesse
that
may
be
,
so
tenderly
should
we
go
about
this
businesse
of
Reprehension
,
having
to
do
with
a
weak
and
flexible
delinquent
.
Upon
which
words
of
the
Apostle
,
Martin
Luther
,
though
his
spirit
were
as
the
spirit
of
Elias
;
fiery
,
and
vehement
,
(
the
hottest
burning
Taper
that
ever
yet
shined
in
the
Church
of
Germanie
,
)
delivers
and
commends
this
Doctrine
to
our
wisest
Considerations
,
in
as
much
as
the
contrary
hereunto
savours
too
much
of
that
Popish
racking
and
tormenting
of
the
consciences
of
men
,
for
every
small
offence
committed
,
and
too
little
of
that
Spirit
of
Christ
,
by
the
Apostle
there
commended
;
which
(
not
in
the
zeale
of
severe
Justice
,
but
)
in
lenity
and
mildnesse
lifteth
up
them
that
be
fallen
,
and
gently
restoreth
that
which
is
decayed
,
either
through
the
deceit
of
Satan
,
or
the
weaknesse
of
sinfull
flesh
.
And
as
there
were
some
in
his
daies
(
of
whom
he
there
complaines
)
so
are
there
in
ours
,
who
when
they
should
refresh
and
comfort
thirstie
consciences
,
they
give
them
gall
to
drink
,
as
Davids
enemies
did
him
,
and
the
Jewes
Christ
.
Their
Reproofes
are
like
the
thoughts
of
jealousie
,
Cant.
8
Implacable
and
Cruell
,
as
the
Grave
;
and
under
the
cloake
of
friendly
Reproofe
they
cast
forth
their
flames
and
brands
of
consuming
heate
,
as
if
that
Mars
and
Saturne
were
in
some
fiery
conjunction
over
their
tongues
.
Qui
blando
ver●o
castigatus
non
corrigitur
,
acriùs
necesse
est
arguatur
:
cum
dolore
sunt
ab
scindenda
quae
leniter
sanari
non
possunt
.
Ibid
de
Sum
:
beno
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Luke
13.32.16.15
.
Mat.
23.13
.
Acts
7.52
.
I
would
not
be
mistaken
,
as
if
hereby
I
would
insinuate
,
that
alwaies
milde
,
and
gentle
Reproofe
is
to
be
used
;
Sharp
Reproofe
hath
his
place
al●o
,
and
is
as
necessary
and
fruitfull
as
the
other
,
(
being
done
with
discretion
and
regard
)
1
Cor.
4.21
.
1
Cor.
13.10
.
Those
evill
Beasts
and
Slow-bellies
the
Cre●ians
,
(
who
were
alwaies
word
signifies
.
)
Tit.
1.13
.
Thus
did
our
Saviour
at
other
times
Reproove
.
He
called
Herod
Fox
,
and
the
Master
of
the
Synagogue
,
Hypocrite
:
and
the
Scribes
and
Pharisees
,
Vipers
ana
the
sonnes
of
the
divell
.
Saint
Steven
calls
the
Jewes
Traytors
and
Murtherers
.
And
Saint
Paul
the
Galathians
,
Sotts
and
Fooles
.
But
such
cutting
Reproofes
are
for
rotten
Sinners
:
a
weake
Dose
will
but
stirre
up
and
anger
their
ill
humours
,
not
purge
them
away
:
there
must
be
thundering
,
and
a
tempest
of
words
,
where
sins
are
crying
:
Gods
Word
must
be
as
the
fire
,
and
Hammer
to
breake
the
stone
:
But
having
to
deale
with
more
flexible
dispositions
;
(
and
for
infirmities
and
frailties
)
we
must
observe
another
method
,
after
our
Saviours
owne
example
;
who
finding
the
Jewes
to
buy
and
sell
in
his
Fathers
Temple
,
for
the
first
time
,
reprooved
them
mildly
,
Ioh.
1.16
.
but
finding
them
presumptuously
to
transgresse
a
second
time
,
he
said
(
not
as
before
,
you
have
made
my
Fathers
house
a
house
of
Merchandize
,
but
)
you
have
made
it
a
Den
of
Theoves
,
Mat.
21.13
.
And
yet
withall
,
as
the
likenesse
of
Amber
came
out
of
that
fire
that
compassed
the
cloud
,
Ezek.
1.4
.
So
should
love
shine
out
of
this
fire
of
zeale
,
which
we
bring
with
us
to
consume
the
black
cloud
of
sin
:
If
true
Love
have
not
a
part
in
this
Scene
,
we
doe
but
act
a
Tragedy
;
and
with
Hazael
under
pretence
of
easing
Benhadad
,
we
do
but
stifle
our
Brother
with
a
thick
cloth
dipt
in
water
,
2
Kings
8.15
.
Should
we
come
upon
our
Brother
in
Heat
and
Choler
,
as
Eliah
came
on
David
,
1
Sam.
17.
we
should
at
best
but
do
what
the
Jewes
blasphemously
charged
Christ
withall
,
cast
out
Satan
by
Satan
,
nor
will
these
harsh
and
galling
reprehensions
ever
work
kindly
on
a
tender
disposition
.
The
wrath
of
man
(
saith
S.
Iames
)
worketh
not
the
righteousnesse
of
God
.
James
1.18
.
A
furious
and
rayling
reprehension
doth
never
so
perswade
a
man
as
to
bring
him
to
God
or
goodnesse
.
It
was
not
the
heat
,
but
coole
of
the
day
,
when
God
came
with
a
Reproofe
to
Adam
:
It
was
a
still
and
milde
voice
,
wherein
God
appeared
to
Elijah
.
Hier.
ad
Theop.
And
as
Saint
Hierom
speakes
,
Christus
non
fulminans
&
tenans
,
sed
in
presepi
vagiens
,
&
tacens
in
cruce
salvavit
humanum
genus
.
A
gentle
fire
(
they
say
)
makes
the
best
distilled
waters
.
Never
let
my
tongue
enter
into
their
rest
,
who
repose
themselves
with
Shomei
in
Bahurim
,
that
when
David
passeth
by
,
they
may
fling
their
answers
,
like
stones
,
at
him
,
and
say
it
was
done
onely
in
Love
:
being
not
ashamed
to
imprint
this
golden
stampe
of
loving
Reproofe
upon
the
base
iron
and
eating
Canker
of
fowle
Accusation
.
This
fly
of
Envie
is
that
which
makes
this
pretious
ointment
of
Reproofe
to
stink
.
But
on
the
other
side
the
incense
of
our
Lips
will
be
sweet
when
this
spice
of
Myrrhe
and
Cinomon
,
Exod.
35.23
.
&
30.23
.
Love
and
Mildnesse
is
mingled
with
the
annointing
●yle
:
How
faire
art
thou
,
shew
me
thy
sight
,
and
let
me
heare
thy
voice
,
for
it
is
sweet
:
Thy
Lips
drop
as
honey
combs
,
honey
and
milke
are
under
thy
tongue
?
And
the
savour
of
thy
garments
is
as
the
savour
of
Lebanon
.
And
thus
much
in
generall
.
Come
we
now
to
a
more
particular
Examination
of
the
words
.
Simon
I
have
somewhat
to
say
unto
thee
.
Text.
He
prepares
him
by
naming
of
him
[
Simon
]
which
is
as
much
as
hearing
or
obeying
.
Shamaang
Obedience
.
There
is
a
double
use
(
we
know
)
of
Names
:
First
,
Civill
,
for
distinctions
sake
,
Nomen
quasi
notamen
.
Secondly
,
Religious
,
which
is
observed
at
our
Baptisme
.
So
often
as
we
heare
our selves
named
,
we
should
remember
our
Covenant
with
God
there
made
.
Christ
names
him
first
,
to
distinguish
him
from
the
rest
present
:
He
it
was
that
questioned
whether
Christ
was
a
Prophet
;
our
Saviour
(
therefore
)
addresseth
himselfe
to
him
especially
.
Hence
we
learne
Doct.
It
is
(
sometimes
)
lawfull
to
single
out
men
by
Name
in
Instructing
,
Reproving
,
and
admonishing
of
them
,
Mat.
26.40
.
Gal.
2.14
.
Luke
10.
And
yet
this
must
not
be
taken
for
a
generall
Rule
,
some
Cautions
must
be
added
.
First
,
this
liberty
is
allowed
in
Private
rather
then
in
Publike
.
Secondly
,
when
in
Publike
,
then
not
in
a
Fraternall
,
but
in
a
Iuridicall
way
.
In
Private
Reproofe
,
our
Saviour
directs
us
all
,
Mat.
18.15
.
If
the
sin
be
private
,
knowne
to
hee
alone
,
or
some
few
els
,
Corripe
inter
te
&
illum
;
Reproove
him
betwixt
thee
and
him
,
(
or
before
two
or
three
at
most
,
)
make
no
wordes
of
it
to
a
multitude
,
Vbi
malum
oritur
,
Optimum
sepulchrum
peccati
inter
te
&
illum
.
ibi
moriatur
,
where
an
evill
ariseth
,
there
let
it
dye
and
by
buryed
:
No
better
Sepulcher
then
that
betweene
thee
and
him
,
to
bury
thy
brothers
faylings
.
For
hee
that
proclaimes
it
openly
,
saith
S.
Cirill
.
lib.
3.
in
Levit.
non
corrigat
,
sed
infamat
,
defames
and
reprooves
not
his
neighbour
.
And
this
was
our
Saviours
owne
practise
,
he
did
not
reproove
the
woeman
of
Samaria
,
Ioh.
4.
whiles
his
Disciples
were
present
,
but
when
they
were
gone
into
the
City
,
and
she
alone
,
he
comes
unto
her
.
Quae
peceaniar
coram
omnibus
coram
omnibus
corripiēda
sunt
,
ut
omnes
timeant
.
Qui
secretò
peccavit
in
te
secretò
corripe
nam
si
solus
nosti
,
&
cum
vis
coram
alijs
arguere
non
es
corrector
,
sed
proditor
,
Aug.
de
verb.
Dom.
Serm.
16.
So
in
curing
that
man
who
was
deafe
and
dumb
,
Mark
.
7.33
.
(
the
Text
saith
)
he
tooke
him
aside
from
the
multitude
.
Thus
must
we
;
where
the
fault
is
private
,
and
not
publike
and
scandalous
,
take
them
aside
that
have
offended
.
Our
reprehension
in
such
a
case
must
be
auricular
,
no
care
must
heare
it
,
but
theirs
who
doe
offend
.
And
so
they
may
heare
,
both
their
name
and
fault
as
Simon
heard
here
.
If
the
Reproofe
be
Publike
and
in
the
Ministery
of
Preaching
in
a
Fraternall
way
,
the
like
liberty
is
not
graunted
.
Therefore
(
its
well
observed
)
S.
Paul
directing
Titus
how
to
proceed
with
the
Cretians
in
reprooving
of
them
,
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
redargue
illos
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
redargue
illum
,
Rebuke
privately
[
him
]
publikely
,
not
[
him
]
but
[
them
.
]
He
would
not
that
he
should
turne
his
Sermons
into
Philippicks
.
Should
I
particularize
in
my
reproofes
(
saith
S.
Austin
)
essem
proditor
non
correptor
,
I
should
not
be
a
Rebuker
but
a
Betrayer
.
I
smite
indeed
(
saith
he
)
the
cares
of
all
men
in
my
Preaching
,
but
I
convent
the
consciences
of
some
few
;
Wherefore
I
say
not
,
thou
Adulterer
correct
thy selfe
,
but
whosoever
.
are
infected
with
that
vice
in
this
people
correct
thy selfe
.
It
is
not
safe
nor
seemely
for
a
Preacher
to
taxe
any
personally
;
He
may
not
come
as
Nathan
to
David
,
in
his
publike
Ministery
,
with
T●
fecisti
.
It
is
indeed
the
hearers
duty
,
to
make
particular
application
to
himselfe
of
what
is
generally
spoken
,
but
no
part
of
the
Ministers
to
single
out
any
from
the
rest
by
Name
.
But
if
in
case
the
Church
(
using
the
keyes
)
proceeds
against
any
scandalous
and
notorious
Person
Iuridically
,
then
the
sinner
may
be
named
,
that
he
may
be
avoided
,
1
Tim.
1.20
.
&
2.
c.
1.
v.
17.
&
4.14
.
Vse
.
Learne
we
this
point
of
wisedome
,
so
to
Reproove
as
not
to
blemish
:
so
to
name
our
Brother
as
not
to
disgrace
him
.
We
read
,
Exod.
37.23
.
God
required
that
there
should
be
Snuffers
made
for
the
Lampes
of
the
Tabernacle
,
and
Snuffe-dishes
of
pure
gold
.
God
would
teach
his
Churcy
hereby
(
as
some
conceive
)
First
,
that
they
who
censure
and
reproove
others
,
should
themselves
be
blamelesse
,
the
Snuffers
were
to
be
of
gold
?
Secondly
,
the
faults
which
we
reproove
our
Bretheren
for
,
are
to
be
forgot
.
The
Rabbins
say
,
those
snuffe-dishes
were
filled
with
sand
,
to
bury
the
snuffes
in
.
You
know
,
if
a
man
should
top
a
candle
(
as
we
say
)
and
then
throw
the
snuffe
about
the
roome
,
he
would
offend
more
with
the
stench
he
makes
,
then
please
by
his
diligence
.
Remember
there
are
Snuffe-dishes
as
well
as
Snuffers
,
use
both
:
and
take
him
for
a
Chirurgion
who
doth
heale
the
face
without
a
scarre
.
I
have
somewhat
to
say
unto
thee
.
Text.
Wee
read
Isa
53.7
.
Math.
27.12
,
13
,
14.
Ioh.
19.9
.
that
our
Saviour
was
dumb
as
a
sheepe
before
his
shearer
,
but
no where
can
we
read
that
he
was
dumb
as
a
sheapheard
before
his
sheepe
,
See
the
good
Samaritane
.
pa.
12.
he
had
still
somewhat
to
say
as
occasion
was
offered
.
Simon
had
overshot
himselfe
,
and
our
Saviour
was
desirous
to
cure
him
of
his
maladie
,
he
had
somewhat
to
say
unto
him
for
this
purpose
.
We
(
especially
Ministers
)
may
learne
hence
.
Doct.
To
say
somewhat
to
our
Brother
,
when
we
see
him
runne
into
anerror
.
In
such
a
case
we
may
not
be
silent
,
Lev.
19.17
.
Thou
shalt
in
any
wise
rebuke
thy
Neighbour
and
not
suffer
sin
upon
him
.
Observe
.
Here
is
no
Posterne
gate
closely
to
entertaine
a
substitute
.
For
reproofe
is
like
the
Peace-offering
made
by
fire
,
Levit.
17.30
.
Thy
owne
hands
must
bring
it
,
[
Thou
.
]
Here
is
no
corner
for
excuse
,
if
thou
doest
it
not
:
a
necessity
is
layed
upon
thee
.
The
command
is
absolute
.
[
Shalt
in
any
wise
.
]
Here
is
no
Exemption
of
persons
,
all
being
Neighbours
,
by
the
condition
of
our
birth
,
mortality
,
and
hope
of
the
heavenly
inheritance
.
[
Thy
Neighbour
.
]
Here
is
no
dispensation
to
be
granted
for
any
transgression
of
what
kind
soever
,
Sin
may
not
be
suffered
upon
him
.
And
as
God
in
the
Law
;
so
Christ
in
the
Gospell
,
requires
this
duty
of
us
,
Math.
18.15
.
And
after
him
his
Apostles
,
1
Thes.
5.14
.
2
Tim.
2.
Yea
Law
and
Gospell
,
Prophets
and
Apostles
,
like
Righteousnesse
and
Peace
,
Truth
and
Mercy
in
the
Psalme
,
kisse
each
other
.
Conforting
all
in
one
,
and
in
sweetest
melody
like
a
Quire
of
Angels
,
they
tune
their
strings
and
notes
to
this
ditty
,
The
duty
of
reproofe
.
Vse
.
Nec
obmutescas
amplius
;
as
God
said
to
Exekiell
,
Ezek.
24.
ult.
hold
your
Faith
,
hold
your
Truth
,
hold
your
Profession
,
but
hold
your
Peace
no
more
,
Thou
shalt
speak
&
be
no
longer
dumb
.
Breake
the
strings
of
thy
tongue
like
the
dumb
sonne
in
Herodotus
;
suffer
no
sinne
like
the
Persian
,
to
kill
thy
Father
,
Brother
,
Neighbour
,
through
thy
silence
.
It
was
a
Law
in
Israell
,
Thou
shalt
not
see
thy
Brothers
Oxe
or
Asse
to
sall
downe
by
the
way
,
and
hide
thy selfe
from
them
.
Doth
God
take
care
for
Oxen
?
nay
for
us
are
these
things
written
.
But
pitty
it
is
(
saith
S.
Bernard
)
cadit
asina
,
succurriturei
;
cadit
anima
non
est
qui
relevet
cam
,
the
Asse
falls
and
is
succoured
;
a
soule
falles
and
there
is
none
which
by
seasonable
reproofe
will
relieve
it
.
These
be
those
latter
dayes
,
so
long
since
foretold
by
our
blessed
Saviour
,
wherein
Iniquity
should
increase
,
and
love
waxe
cold
.
Iniquity
spreadeth
her
Cockatrices
wings
from
East
to
West
,
from
Dan
to
Beersheba
:
It
hath
increased
with
the
encrease
of
mankind
,
as
the
Ivie
doth
with
the
Oak●
.
Were
love
burning
in
the
hearts
of
men
,
(
like
that
fire
in
the
holy
Temple
)
or
had
men
their
faces
one
towards
another
,
(
like
those
Cherubins
which
covered
the
mercy
seat
with
their
wings
,
Exod.
25.20
.
)
they
would
not
onely
Returne
themselves
,
but
likewise
by
their
friendly
Admonitions
and
Reproofe
,
cause
others
to
returne
from
their
transgressions
.
Tot
quotidie
occidimus
quot
admortem
ire
tepidi
&
tacentes
videmus
.
Greg.
Gods
Ministers
could
not
(
then
)
but
have
somewhat
to
say
to
sinners
and
not
(
through
the
silence
of
one
)
suffer
two
to
die
,
Themselves
and
their
erring
Brother
:
Themselves
through
the
omitting
of
this
duty
,
(
as
we
reade
,
Ezek
3.18
.
)
Their
Brother
through
continuance
in
his
sins
that
he
hath
committed
.
Object
.
But
this
Age
will
not
endure
Reproofe
.
Ahab
counts
Elijah
his
enemy
;
The
Galathians
esteemed
Paul
no
better
for
this
service
of
Love
,
and
liberty
of
speech
.
Resp.
Why
should
they
be
taxed
for
liberty
of
speech
seeing
men
set
no
bounds
unto
their
sins
?
Mihi
aliquando
arguere
permissum
,
Amb.
Ser.
65.
Audebo
peccāti
mala
sua
ostendere
:
vitia
ejus
si
non
excidero
,
inhibebo
:
non
desinent
sed
intermittent
.
Fortasse
autem
desinent
,
si
intermittendi
cōsuetudinem
fecerint
.
Senec.
de
mor.
tibi
nunquam
peccare
,
saith
S.
Ambrose
,
we
have
Commission
for
the
one
,
they
have
no
Commission
for
the
other
.
Why
then
should
we
feare
to
execute
it
,
or
suffer
sin
to
affront
us
without
smiting
it
?
Heathens
have
beene
more
bold
.
In
the
first
of
the
Kings
20.35
.
we
reade
of
one
who
entreated
his
neighbour
in
the
name
of
God
to
smite
him
,
which
he
refusing
to
doe
,
was
staine
by
a
Lyon
.
Sin
will
not
say
as
that
man
of
God
did
,
percute
me
,
smite
me
I
pray
thee
,
yet
God
hath
commanded
us
to
smite
it
;
and
if
we
refuse
to
do
so
,
Gods
wrath
will
smite
us
as
it
did
that
Refuser
.
Therefore
deale
we
with
it
,
as
that
other
man
did
with
the
Prophet
,
verse
37.
Smite
it
where
ere
we
find
it
.
Gen.
4.15
.
God
did
set
a
marke
on
Cain
least
any
one
finding
him
should
slay
him
;
we
may
not
set
a
marke
on
the
forehead
of
any
sin
,
or
sinner
(
unlesse
he
be
a
Scorner
)
for
the
sparing
of
it
;
we
are
to
smite
it
,
1
King
.
2.
yea
to
slay
it
,
where
ere
we
find
it
,
though
with
Ioab
it
flie
to
the
Altars
side
for
shelter
.
To
every
one
is
given
the
dispensation
of
this
Grace
in
due
time
and
Place
:
As
Ioshua
said
unto
the
people
concerning
Ai
,
Josh
8.8
.
you
shall
set
the
City
on
fire
according
to
the
Commandement
of
the
Lord
,
so
shall
you
do
,
may
it
be
said
to
all
the
Tribes
;
Rebuke
you
every
one
his
neighbour
,
set
this
stubble
of
sin
on
fire
,
to
consume
it
according
to
Gods
Command
.
Consentire
est
silere
cum
arguere
possis
,
(
saith
Saint
Bernard
)
Silence
in
the
presence
of
sin
implies
a
consent
unto
it
.
Though
thou
saist
not
Euge
(
saith
Saint
Austin
,
)
yet
if
thou
saist
not
Apage
,
there
is
a
mutuall
Approbation
.
Nay
the
same
Father
in
Mat.
16.
goes
farther
yet
,
Pejor
es
tacendo
(
saith
he
)
quam
ille
convitiando
,
our
silence
in
not
rebuking
of
our
neighbour
is
more
dangerous
to
us
,
Ita
peccat
,
qui
videt
fratrem
peccare
,
&
tacet
.
sicut
qui
paenitenti
non
indulget
,
&c.
Rab
Sup.
illud
Mat.
18.
Si
peccaverit
in
te
frater
tu●s
.
then
his
sin
is
to
himselfe
.
Sure
I
am
,
he
that
said
if
thy
Brother
repent
forgive
him
,
said
also
(
and
in
the
first
place
)
If
thy
Brother
sinne
,
Reproove
him
:
Our
fault
may
be
held
to
be
as
great
,
not
to
reproove
our
Brother
when
he
hath
offended
,
as
not
to
forgive
him
when
he
hath
repented
.
How
to
performe
this
duty
aright
,
is
one
of
the
greatest
difficulties
incident
to
humane
discretion
:
And
yet
it
is
easier
knowne
,
then
done
;
and
sooner
may
we
have
Rules
prescribed
,
then
practised
:
God
hath
dealt
with
us
,
as
he
did
with
Israel
in
the
siege
of
Iericho
;
Josh.
6.
who
,
for
the
avoiding
of
danger
,
were
before
hand
instructed
,
how
to
marshall
their
Companies
;
what
to
do
,
when
to
be
silent
without
any
noise
at
all
;
and
when
to
shout
aloud
that
the
walls
of
the
City
might
fall
downe
flat
:
So
in
the
Assault
and
expugning
of
this
spirituall
Iericho
,
sin
;
we
have
direction
from
the
mouth
of
God
in
holy
Writ
,
for
the
Companies
to
be
marshaled
:
No
railing
Shemei
nor
furious
Iehu
is
fit
for
this
March
(
as
before
was
shewed
)
Next
when
to
be
silent
without
any
noise
at
all
,
Eccles.
3.7
.
Amos
5
13.
Isa
58.1
.
for
as
much
as
all
things
have
their
times
and
seasons
:
And
there
is
an
evill
time
,
when
the
Prudent
will
keep
silence
:
Then
when
to
use
a
stiller
voice
,
and
when
a
lowder
,
that
the
walls
and
buildings
of
this
leprous
house
may
fall
downe
slat
,
and
be
laid
levell
with
the
earth
.
But
if
I
should
launch
forth
into
this
deep
,
my
voyage
would
be
too
long
in
this
point
,
my
Text
not
leading
me
so
directly
to
so
large
a
discourse
.
Wherefore
I
come
to
the
Consideration
of
the
Person
to
whom
our
Saviour
had
to
say
.
To
thee
]
Text
,
Simon
was
the
Master
of
the
Feast
,
he
it
was
that
had
invited
Christ
unto
his
Table
;
and
that
,
out
of
the
good
respect
he
bare
him
;
Yet
to
him
hath
our
Saviour
something
to
say
,
&c.
Doct.
Courteous
usage
should
not
keep
us
from
telling
men
of
their
faults
and
discovering
their
failings
to
them
.
Belshazer
promised
Daniel
great
preferments
;
Dan
5.
●6
.
He
would
cloath
him
in
Scarlet
,
put
a
Chaine
of
gold
about
his
neck
,
make
him
the
third
Ruler
in
the
Kingdome
;
but
all
this
could
not
bribe
him
so
as
to
make
him
forbeare
Reproofe
;
he
spares
not
to
tell
him
of
his
Pride
,
Sacriledge
,
Idolatry
,
Verse
23.
Voluptuousnesse
,
and
other
his
horrible
Impieties
committed
against
God
.
Herod
pretended
to
be
a
great
friend
to
Iohn
the
Baptist
,
he
did
heare
him
often
,
reverence
him
much
,
amended
many
things
that
Iohn
reprooved
:
But
all
this
could
not
make
S.
Iohn
forbeare
to
tell
him
to
his
face
,
Mat.
14.4
.
that
it
was
not
lawfull
for
him
to
have
his
Brother
Philips
wife
.
Christ
was
sundry
times
invited
by
the
Pharisees
to
Luke
11.37
.
Dinner
,
and
he
never
refused
to
go
unto
them
,
(
that
we
reade
of
;
)
But
being
at
their
Tables
,
he
entertained
them
with
as
many
Woes
,
as
they
did
him
with
Dishes
.
Let
it
be
Martha
(
Lazarus
sister
whom
he
loved
so
dearely
)
that
shall
offend
,
Luk.
10.41
,
42
he
will
not
suffer
her
to
go
away
without
a
check
.
Vse
.
How
justly
are
such
to
be
reproved
,
who
in
receiving
courtesies
,
sell
their
Liberties
,
and
suffer
their
Tongues
to
be
tied
with
the
strings
of
a
Pharisees
pouch
?
Nihil
in
sacerdote
tam
periculosum
apud
Deum
,
tam
turpe
apud
homines
quam
quòd
sent●at
veritatem
non
lib
erè
pronuntiare
.
Amb
in
Epist.
ad
Theo.
Imper.
It
is
a
fault
for
any
to
be
musted
,
but
for
a
Minister
,
it
's
piaculum
,
a
fault
of
a
high
nature
,
and
yet
,
wealth
and
worship
carries
so
strict
a
hand
over
some
servile
spirits
,
that
they
are
faine
to
run
at
the
stirrop
,
and
come
in
at
the
least
rebuke
;
and
(
as
Erasmus
notes
Harpocrates
was
pictured
)
hold
their
finger
in
their
mouthes
.
It
is
storied
of
Alexander
the
Great
,
that
having
had
a
Philosopher
a
long
time
with
him
,
at
length
he
said
thus
unto
him
;
recede
a
me
prorsus
,
consortium
tuum
nolo
:
Be
gone
from
me
,
I
desire
not
thy
company
,
and
being
asked
the
reason
,
he
made
this
Answer
,
Quod
cum
tanto
tempore
mecum
degeris
,
nunquam
me
de
vitio
aliquo
increpasti
;
because
in
living
so
long
with
me
,
thou
hast
never
reproved
any
vice
in
me
;
either
thou
hast
not
observed
me
to
erre
,
(
which
is
a
great
Argument
of
thy
Ignorance
,
)
or
els
knowing
me
to
erre
thou
hast
held
thy
peace
,
(
which
is
an
evident
proofe
of
thy
unfaithfullnes
,
)
this
made
much
to
the
praise
of
that
great
Monarch
.
There
are
those
in
these
daies
,
who
will
keep
Levits
in
their
houses
,
and
feed
Preachers
at
their
Tables
,
but
it
is
no
otherwise
then
the
Thiefe
doth
feed
the
dog
,
porrigit
panem
ut
sileat
,
they
give
him
bread
that
he
may
not
bark
:
Balaack
offered
Balaam
promotion
upon
these
termes
,
Numb.
23.
And
indeed
it
falls
out
somtimes
very
unhappily
,
many
are
kept
by
this
meanes
from
barking
:
So
we
read
,
Isa.
56.10
,
11.
Mich.
3.5
.
Their
good
Benefactors
are
the
Vowels
,
and
they
themselves
the
Consonants
,
needs
must
they
follow
the
sound
of
their
vowels
.
These
are
like
Spaniels
;
if
they
hunt
,
or
quest
at
all
,
it
must
be
that
way
their
Patron
lookes
.
Or
like
silent
Setters
,
they
must
heare
,
see
,
and
say
nothing
.
This
should
not
be
,
neither
Favour
,
nor
Benevolence
,
should
tongue-tie
the
Truth
;
Gods
cause
must
be
pleaded
though
it
be
against
our
best
friends
:
I
will
not
(
saith
S.
Bernard
)
Favere
Majestati
magis
quam
veritati
,
be
a
servant
to
Caesar
and
a
Traytor
to
the
Truth
:
Plato
is
my
friend
,
and
so
is
Socrates
,
but
the
Truth
is
more
.
Say
we
be
blamed
for
rudenesse
and
incivility
.
&c.
Better
it
is
that
we
hazard
our
Reputation
this
way
,
then
purchase
the
Reputation
of
faire
behaviour
by
speechlesse
sufferance
;
or
smoothing
flatterie
,
sewing
pillowes
where
we
should
quilt
thornes
.
Sometimes
(
I
grant
)
that
in
connivencie
may
be
a
religious
Policie
,
Pro.
19.11.20.3
.
Amos
5.13
.
Acts
19
37.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
cel
Rhod.
lib.
29.
c
8.
every
light
offence
is
not
to
be
observed
:
but
continuall
winking
is
worse
then
blindnesse
.
What
the
Philosopher
said
to
one
that
very
gravely
said
nothing
(
for
feare
of
displeasing
)
when
there
was
need
of
his
reply
,
is
true
;
if
a
foole
hold
his
peace
he
doth
wisely
,
but
if
a
wiseman
when
he
should
speak
he
doth
foolishly
.
A
great
deale
of
discretion
likewise
must
be
used
in
dealing
with
men
;
due
respect
of
persons
must
be
had
,
1
Tim.
5.1
.
Iob
34.18
.
Great
ones
love
not
boisterous
usage
,
we
must
come
to
them
verbis
byssinis
,
with
soft
and
silken
words
,
as
the
mother
of
Cyrus
charged
him
,
who
was
to
speake
unto
the
King
.
It
is
none
of
the
worst
observations
we
meet
withall
in
Oleaster
;
that
the
holy
Prophets
in
dealing
with
great
ones
have
spoken
most
an
end
in
Parables
,
(
as
our
Saviour
did
here
to
Simon
.
)
Let
Reproofe
be
as
good
and
wholesome
diet
as
a
Partridge
,
yet
it
would
not
be
served
in
to
a
great
mans
Table
raw
,
or
with
the
feathers
on
,
but
cook'd
and
seasoned
.
Reproofe
of
them
must
be
well
wrapped
up
(
as
we
do
a
Pill
in
sugar
)
that
it
may
the
more
easily
be
swallowed
,
Objurgationi
semper
aliquid
blandi
commisce
:
facilius
penetrant
verba
quae
mollia
vadunt
,
quàm
quae
aspera
Senec.
Magis
amat
objurgator
Sanans
,
quàm
adulator
dissimulans
.
Aug.
Pro.
28.23
.
Psal.
141.
Text.
and
work
before
they
think
on
it
.
But
it
may
not
be
wholy
withheld
from
any
man
whatever
,
be
he
our
dearest
friend
:
In
so
doing
we
should
deale
unkindly
with
them
who
deale
friendly
with
us
.
Unhappy
is
that
friendship
(
saith
Carthusianus
,
)
quae
illum
quem
diligit
tacendo
tradit
Diabolo
,
which
favouring
our
Brothers
eares
doth
breake
his
neck
:
such
friendship
David
putteth
in
his
Letanie
and
desireth
God
to
keep
him
from
.
And
thus
much
of
the
Excitation
,
Simons
Replication
followes
.
And
he
saith
Master
say
on
]
Doct.
Simon
here
makes
good
his
Name
,
Conveniunt
rebus
nomina
saepe
suis
;
It
sometimes
falls
out
,
that
the
Name
and
disposition
are
sutable
.
God
at
the
first
giving
Names
did
suit
them
to
the
natures
of
the
creatures
.
As
to
the
Day
,
Night
,
Heaven
,
Earth
,
Sea
,
&c.
And
Adam
observed
this
in
giving
particular
names
unto
them
by
Gods
appointment
.
Their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
made
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Patriarkes
went
by
the
same
rule
,
in
naming
of
their
children
.
The
Sonne
of
God
was
called
Iesus
,
for
that
he
was
the
Saviour
of
his
people
.
Vse
1
Too
too
blame
are
those
who
wrong
their
names
:
there
be
who
will
not
answer
to
the
sound
;
being
called
,
they
will
not
with
Samuel
answer
here
am
I.
And
there
are
more
who
answer
not
the
Signification
of
their
names
.
There
are
many
Iohns
,
but
few
gratious
:
many
Simons
,
but
few
obedient
ones
:
many
Elizabeths
,
but
few
peaceable
ones
:
many
Hannahs
,
and
many
gracelesse
ones
.
They
crosse
their
Names
,
as
many
Popes
have
done
;
none
more
Vnclement
amongst
them
then
the
Clements
;
more
Impious
then
their
Piusses
;
more
Noxious
then
their
Innocents
;
more
Turbulent
then
their
Vrbanes
,
&c.
So
these
by
their
lives
may
be
thought
with
Massula
Corvinus
to
have
forgotten
the
name
they
are
called
by
.
Vse
2
This
should
not
be
:
Nomen
inane
est
crimen
immane
.
A
favour
it
is
,
that
our
names
sound
prosperously
;
yet
we
may
not
presume
too
much
upon
them
,
as
it
seemes
one
Bonasus
did
,
whom
S.
Hierom
writing
unto
,
thus
reproves
;
An
ideo
tibi
bellus
videris
,
quia
justo
vocaris
nomine
?
Dost
thou
think
thy selfe
a
fine
man
,
because
thou
hast
gotten
thy selfe
a
fine
name
?
If
we
thinke
that
grace
is
necessarily
tyed
to
the
name
of
any
mortall
creature
,
we
deceive
our selves
.
This
Name
,
mentioned
in
my
Text
was
commonly
(
as
is
well
observed
by
some
)
a
happy
Name
in
Scripture
.
We
read
of
Simon
Peter
a
sanctifyed
man
;
of
Simon
Zelotes
,
Mat.
10.2
.
Acts
1.13
.
Acts
9.6
.
Mat.
27.32
.
Acts
8.9
.
a
zealous
man
:
of
Simon
the
Tanner
,
a
charitable
man
;
of
Simon
of
Cyrene
,
a
compassionate
man
;
And
(
that
none
might
too
much
presume
on
Names
)
we
read
of
Simon
Magus
,
a
disobedient
man
,
one
who
was
a
Witch
,
a
Sorcerer
,
the
Fountaine
,
and
Father
of
all
Heresies
.
How
often
have
we
heard
of
the
wofull
wrack
of
many
goodly
ships
with
their
glorious
titles
?
Christiani
nomen
ille
frustra
sortitur
,
qui
Christum
minimè
imitatur
.
Quid
enim
tibi
prodest
vocari
quod
non
es
,
&
nomen
usur
pari
alienum
?
Sed
si
Christianum
te
esse
delectat
,
quae
Christianitatis
sunt
gere
,
&
meritò
tibi
nomen
Christiani
assume
.
Aug
de
vera
Christ
.
Psal.
79
9.
(
As
the
Triumph
,
Conquest
,
Save-guard
,
Good-speed
,
&c.
)
So
many
with
good
names
have
perished
,
yea
with
that
glorious
name
of
Christian
,
first
given
us
at
Antioch
,
that
cannot
save
us
if
we
sin
against
it
.
To
conclude
this
,
S.
Paul
saith
of
Christ
,
Heb.
1.4
.
He
was
made
so
much
more
excellent
then
Angels
,
by
how
much
he
obtained
a
more
excellent
name
then
they
.
As
any
hath
received
a
more
excellent
name
then
others
,
(
and
in
that
case
is
advanced
above
them
,
)
so
let
such
endeavour
to
excell
in
godlinesse
and
Piety
.
And
as
David
useth
this
often
for
an
argument
to
the
Lord
,
For
thy
names
sake
,
so
let
it
prevaile
with
us
,
For
our
names
sake
let
us
learne
to
be
more
righteous
.
Master
say
on
.
Text.
]
We
have
considerable
,
first
the
Reverend
and
respective
Appellation
given
by
Simon
to
our
Saviour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Master
.
Secondly
,
his
Ready
and
submissive
Attention
,
in
that
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Say
on
.
Of
the
first
:
Simon
doubted
(
as
I
have
said
)
whether
Christ
were
a
Prophet
,
but
he
said
it
within
himselfe
,
&c.
for
he
was
held
to
be
a
Prophet
,
and
in
that
respect
he
stiles
him
Master
.
We
see
then
,
Doct.
Reverence
and
Respect
is
due
to
the
Prophets
of
the
Lord
.
That
there
is
an
honour
due
to
them
appeares
,
Iudg.
13.17
.
Manoah
taking
the
Angell
(
who
brought
him
word
of
the
birth
of
Sampson
)
to
be
a
Prophet
,
asked
him
his
name
;
giving
this
for
the
Reason
,
that
when
his
sayings
were
come
to
passe
,
(
and
so
prooved
to
be
a
Prophet
)
he
might
honour
him
.
See
1
Tim.
5.17
.
Heb.
5.4
.
Phil.
2.29
.
The
want
of
this
is
noted
for
a
great
fault
,
Ioh.
4.43
,
44.
and
a
signe
of
horrible
confusion
,
Lament
4.16
.
Vse
.
A
Point
that
would
rather
be
considered
of
by
you
,
then
pressed
by
us
,
and
yet
necessary
to
be
urged
in
these
last
and
worst
times
,
wherein
(
as
if
some
new
Cadmus
had
sowen
the
earth
with
Sauls
Teeth
,
and
Sheme'is
Tongue
)
so
many
rise
up
armed
against
David
,
against
Ahimelech
and
a
linnen
Ephod
.
The
day
was
,
when
the
feet
of
Gods
Prophets
seemed
beautifull
upon
the
mountaines
,
Isa.
52.7
.
when
they
have
beene
entertained
as
the
Angels
of
God
,
Isa.
52.7
.
Rom.
10.15
.
yea
as
Christ
himselfe
,
Gal.
4.14
.
A
Calling
that
hath
beene
honoured
not
only
of
the
meaner
sort
,
but
even
of
the
honourable
themselves
.
Obadiah
a
great
Courtier
,
calls
Elijah
Lord
,
1
King
.
18.7
.
Naaman
the
only
Favourite
of
the
King
of
Aram
,
stiles
himselfe
Elishaes
Servant
,
2
King
.
5.18
.
Ioash
and
Ioram
stile
him
Father
,
2
King
.
13.14
.
Nebuchaduezzar
the
Monarch
of
the
world
falleth
on
his
face
and
boweth
before
the
Prophet
Daniel
2.46
.
Herod
reverenced
Iohn
the
Baptist
,
Mark
.
6.20
.
and
Alexander
honoured
Iaddus
:
Constantine
used
the
Bishops
at
the
Councell
of
Nice
with
more
then
ordinary
respect
.
And
(
to
the
shame
of
us
Christians
)
we
shall
find
that
Heathens
,
and
Idolaters
have
farre
exceeded
us
in
honouring
of
their
Priests
,
Be
unto
me
a
Father
and
a
Priest
,
saith
Michah
,
Iudg.
17.
So
said
the
Danites
to
the
young
Levite
in
Michaes
house
(
whom
they
allured
to
go
with
them
)
Come
with
us
to
be
our
Priest
and
Father
,
Valer.
Max.
lib.
1.
c.
1.
Iudg.
18.19
.
And
to
say
no
more
,
It
is
storied
of
Albinius
one
of
the
Romane
Consuls
,
that
when
the
Galles
had
taken
Rome
,
and
the
Flamen
and
Vestall
virgins
fled
with
the
Implements
,
Instruments
of
Religion
,
the
said
Albinius
carrying
his
Wife
and
children
in
a
Waggon
,
caused
them
,
(
with
himselfe
)
to
descend
,
Sacerdotis
aspice
dignitatem
,
agitur
in
terra
sed
officium
coelestibus
negotijs
continetur
,
&c.
Per
ipsos
Christum
induimis
,
per
ipsos
Dei
silio
conjungimur
,
per
ipsos
membra
beati
ipsius
capitis
efficimur
.
Quomodo
ergo
nobis
isli
non
so'um
reverendi
magis
quam
reges
aut
judices
,
sed
etiam
nobis
magis
crunt
honorabiles
quàm
parentes
.
Chrys.
de
dignitate
Sacer.
lib.
2.
and
placed
therein
those
their
Priests
and
Votaries
,
preferring
publike
Religion
before
his
owne
or
his
peoples
ease
,
which
blind
devotion
of
his
caused
one
to
say
,
that
that
homely
Wane
did
equall
yea
excell
the
most
glittering
triumphant
Chariot
in
the
world
.
Yea
the
Divell
himselfe
speaking
of
Gods
Ministers
,
cannot
but
speake
honourably
of
them
,
as
he
did
of
Paul
and
Silas
,
Acts
19.15
.
If
you
would
know
the
Reasons
,
why
you
should
honour
and
respect
them
,
I
will
acquaint
you
with
some
briefly
.
First
,
they
serve
a
great
Lord
,
one
who
is
higher
then
the
highest
;
they
are
his
speciall
servants
,
Ier.
7.25
.
2
King
.
1.11
.
They
are
the
Stewards
of
his
house
,
2
Cor.
4.1
.
Secretaries
of
State
,
Amos
3.7
.
His
Embassadours
,
2
Cor.
5.10
.
They
are
Gods
mouth
,
Ier.
15.19
.
Will
Rabsekah
have
Hezekiah
the
King
stand
in
awe
of
the
least
of
his
Masters
servants
,
the
great
King
of
Assyria
,
2
King
18.24
.
And
shall
not
these
servants
,
which
are
in
such
high
places
under
the
God
of
heaven
(
whose
service
Kings
themselves
may
not
scorne
)
have
resepect
?
Secondly
,
honour
is
due
unto
them
in
regard
of
their
Gifts
;
it
is
a
barbarous
thing
not
to
honour
learning
;
and
above
all
gifts
and
learning
the
best
gifts
should
be
honoured
most
,
of
which
sort
theirs
are
,
1
Cor.
12.31
.
&
14.1
,
5.
In
short
,
They
are
our
Fathers
and
Masters
,
Eccles.
12.11
.
1
Cor.
4.15
.
and
therefore
honour
is
their
due
from
us
,
Mal.
1.6
.
Now
I
beseech
you
Brethren
know
them
which
labour
amongst
you
,
and
are
over
you
in
the
Lord
,
and
admonish
you
:
Rectifie
your
Judgements
and
Opinions
,
as
concerning
them
,
and
their
Callings
;
Account
of
them
as
of
the
Ministers
of
Christ
and
stewards
of
the
Mysteries
of
God
.
You
think
them
to
be
as
S.
Paul
speaketh
of
himselfe
,
Ephes.
3.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lesse
then
the
lowest
,
when
in
Gods
Judgement
a
Prophet
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
greater
then
the
greatest
.
The
Angell
Gabriel
said
of
Iohn
the
Baptist
,
he
shall
be
great
in
the
sight
of
the
Lord
,
Luke
1.15
.
And
yet
his
Calling
is
not
so
great
,
as
theirs
is
,
under
the
Gospell
;
A
greater
then
he
,
(
our
aviour
saith
)
was
not
borne
of
a
woman
;
that
is
,
amongst
those
ancient
Prophets
which
have
been
most
famous
in
the
world
in
former
times
,
none
greater
then
Iohn
;
yet
he
that
is
least
in
the
Kingdome
of
Heaven
is
greater
then
he
:
that
is
,
the
meanest
Minister
under
the
Gospell
hath
a
more
excellent
office
and
function
then
he
had
.
They
preaching
the
same
Saviour
which
he
did
;
and
that
not
onely
exhibited
(
wherein
Iohn
excelled
the
Prophets
before
him
)
but
as
having
fully
satisfied
for
mankind
,
triumphed
over
Death
,
and
Hell
,
and
ascended
into
the
glory
of
his
Father
.
Yea
so
great
is
this
Calling
of
theirs
,
that
the
Sonne
of
God
himselfe
did
not
disdaine
to
live
in
it
,
Luke
4.18
.
The
latchet
of
whose
shooes
John
Baptist
thought
himselfe
unworthy
to
stoope
downe
and
unloose
,
Mark
.
1.7
.
The
meane
and
base
opinion
that
the
world
hath
of
Prophets
,
is
through
the
subtilty
,
and
deceit
of
Satan
,
who
well
knoweth
,
that
the
Doctrine
shall
little
or
nothing
be
esteemed
of
,
where
the
Person
is
not
reverenced
,
and
regarded
.
This
was
the
cause
why
our
blessed
Saviour
himselfe
,
would
stay
no
longer
in
Nazareth
,
(
though
it
was
the
Towne
where
he
was
brought
up
,
Luk.
2.39.4.16
.
and
where
his
Parents
formerly
had
dwelt
)
but
went
into
other
parts
of
Galile
;
For
that
a
Prophet
hath
no
honour
in
his
owne
Countrey
,
Ioh.
4.14
.
Why
stood
he
so
much
upon
his
honour
?
He
told
us
that
he
seekes
not
his
owne
praise
,
Ioh.
8.48
,
49.
Nor
did
he
,
but
yet
he
knew
full
well
that
none
could
receive
benefit
by
his
Ministery
,
who
did
not
reverence
his
Person
.
And
thence
it
was
he
stood
so
much
upon
his
honour
,
as
that
he
would
preach
no
where
but
where
he
might
be
honoured
.
The
contempt
that
is
done
to
them
,
reacheth
to
the
holy
things
that
they
are
employed
in
;
yea
it
reacheth
to
God
himselfe
,
Exod.
16.8
.
Luk.
10.16
.
whence
it
is
that
God
hath
taken
it
so
heinously
,
and
punished
the
contempt
of
his
Messengers
so
severely
as
we
read
,
2
Chron.
3.16
.
2
King
.
2.
1
King
.
13.
Mat.
21.43
.
&
23.39
.
Herod
(
you
know
)
pretended
great
love
to
Iohn
the
Baptist
,
yet
to
pleasure
a
minsing
Damsell
,
he
cut
off
his
head
,
and
gave
it
her
for
a
favour
.
Did
God
take
this
well
?
When
Christ
was
before
him
,
he
would
not
answer
him
a
word
,
which
shewes
he
was
not
well
pleased
with
him
:
He
spake
to
the
High-Priest
some
words
,
though
not
many
;
to
Pilate
some
;
but
when
he
came
before
Herod
,
never
a
word
at
all
,
(
and
no
wonder
,
Iohn
was
vox
clamantis
,
the
voice
of
Christ
,
and
Herod
in
beheading
Iohn
had
taken
away
Christs
voice
before
)
Be
assured
Christ
will
do
the
more
when
he
is
silent
.
Object
.
Think
us
not
proud
whilst
we
presse
this
Doctrine
on
you
.
Humility
you
say
becomes
us
;
We
would
be
Lords
and
Kings
over
Gods
heritage
,
&c.
Resp.
In
preaching
this
Truth
,
we
preach
not
our selves
but
Christ
Jesus
,
2
Cor.
4.5
.
2.
In
pressing
this
,
we
pleade
not
for
Pharisaicall
preheminence
,
Mat.
23.6
.
nor
do
we
challenge
to
our selves
that
Civill
Authority
and
reverence
that
is
due
to
Magistrates
,
and
great
men
of
the
world
;
but
that
which
is
due
to
our
worke
and
Calling
which
is
more
Inward
and
Spirituall
.
3.
Humility
is
a
Grace
becomes
all
;
Princes
as
well
as
Prophets
;
and
yet
though
it
beseemes
both
Prince
and
Prophet
to
humble
themselves
and
practise
humility
,
it
becomes
not
the
people
to
humble
either
of
them
.
Wherefore
Render
to
every
one
their
dues
,
Tribute
to
whom
Tribute
is
due
,
Feare
to
whom
Feare
,
Honour
to
whom
Honour
.
Rom.
1●
.
7
.
But
enough
of
this
you
will
say
.
Say
on
.
Text.
]
Doct.
The
Word
Christ
speakes
ought
to
be
received
with
all
readinesse
of
spirit
.
Thus
Simon
received
it
,
so
ought
wee
.
God
begins
his
Law
with
Heare
O
Israel
,
Deut.
5.1
.
&
6.34
.
and
the
Gospell
with
This
is
my
beloved
Sonne
heare
him
,
Mat.
17
5.
And
this
is
the
praise
of
the
worthy
Bereans
,
they
received
the
word
with
all
readinesse
of
mind
,
Acts
17.11
.
Vse
.
Happy
were
we
if
we
would
take
forth
this
lesson
,
Luk
11.
And
in
comming
to
the
Word
bring
with
us
a
hearing
Eare
,
which
all
that
have
eares
have
not
,
Mat.
13.43
.
S.
Bernard
hath
this
description
of
a
good
Eare
,
Bern.
in
quadam
Epist.
Qua
libenter
audit
utilia
,
prudenter
discernit
audita
,
obedienter
operatur
intellecta
;
which
willingly
heares
what
is
profitable
and
good
,
wisely
understandeth
what
it
heareth
,
and
obediently
practiseth
what
it
understandeth
.
For
such
an
Eare
the
Pearles
of
the
Gospell
are
prepared
,
but
it
is
rare
to
finde
.
Some
will
heare
,
but
not
what
is
good
;
they
have
an
itching
Eare
,
2
Tim.
4.4
.
and
the
more
it
is
rub'd
the
further
it
spreadeth
;
they
gaue
after
some
wittie
conceit
or
prettie
note
(
as
they
call
them
)
with
the
Athenians
they
give
themselves
to
nothing
els
but
hearing
newes
,
Acts
17.21
.
(
and
that
must
come
from
Placentia
too
,
Isa.
30.10
.
not
from
Verona
,
Lavat
.
in
Ester
Ier.
44.10
.
)
Made
dishes
and
pleasant
fauces
they
affect
,
but
wholesome
Doctrine
they
cannot
away
withall
,
1
Tim.
6.3
.
They
applaud
(
saith
S.
Austin
)
not
Consultoribus
utilitatum
,
Aug.
de
Civit.
Dei
.
lib.
2.
cap.
28.
Prudens
Auditor
omnes
libenter
audit
,
omnia
legit
,
non
per
sonam
,
non
Scripturam
,
non
doctrinam
spernit
;
ab
omnibus
indifferenter
,
quod
sibi
deest
,
&
quod
deesse
videt
,
quaerit
,
non
quantum
tciat
sed
quan
sum
ignorat
considerat
.
Hugo
de
Sanct.
Vict.
in
suo
didascal
.
but
Largitoribus
voluptatum
,
not
the
teachers
of
Conscience
,
but
the
ticklers
of
Sense
;
who
wound
the
head
to
claw
the
taile
,
Censure
Magistracie
,
yea
Soveraignty
;
who
please
their
humours
are
Preachers
for
them
.
Or
say
they
sometimes
lend
an
Eare
to
what
is
good
,
yet
they
come
not
with
an
open
heart
,
ready
to
heare
whatsoever
Christ
shall
say
,
and
to
receive
it
whoever
be
the
bringer
.
(
Like
a
bad
Porter
,
)
the
eare
admits
of
none
that
comes
not
in
gay
cloathing
;
plaine
stuffe
(
as
the
doctrine
of
Faith
,
good
works
,
&c.
)
is
thrust
back
:
It
may
be
the
word
of
Doctrine
they
will
attend
unto
,
but
not
the
word
of
Application
;
the
word
of
Exhortation
,
but
not
the
word
of
Reprehension
.
When
with
rebukes
God
doth
chasten
a
man
for
sinne
(
in
the
Ministery
of
the
Word
)
he
is
as
a
moth
fretting
a
garment
(
saith
our
Translation
)
Psal.
39.11
.
Now
we
say
,
Tinea
damnum
facit
non
sonitum
,
a
moth
doth
mischiefe
and
makes
no
noise
;
so
sinners
,
they
will
be
fretting
secretly
,
though
they
make
no
shew
of
it
opeenly
:
If
they
find
no
hole
in
the
Reproovers
coat
,
they
will
make
one
before
they
leave
fretting
,
Acts
7.54
.
Hos.
4
4.
Secondly
,
some
Heare
,
but
they
understand
not
what
they
heare
,
like
those
,
Mat.
22.22
.
they
marvelled
,
and
left
him
and
went
their
way
.
Or
with
those
who
accompanied
S.
Paul
,
Acts
9.7
.
they
heard
a
noise
but
knew
not
what
it
meant
.
Their
tidings
from
Church
are
much
like
those
which
Ahimaaz
brought
David
,
2
Sam.
18.29
.
I
saw
a
great
tumult
but
I
knew
not
what
it
was
;
no
difference
can
they
put
betwixt
Truth
and
Error
,
they
are
unskilfull
in
the
word
of
Righteousnesse
,
Heb.
5.13
.
Let
not
these
forget
what
they
read
,
Mat.
13.15
.
A
more
fearefull
sentence
cannot
be
uttered
in
this
life
against
a
man
then
this
,
Omnia
ipsis
in
Parabolis
fiers
,
all
is
spoken
to
them
in
Parables
.
If
our
Gospell
be
now
hid
,
it
is
hid
to
them
that
are
lost
,
2
Cor.
4.3
.
Of
Christs
Disciples
it
is
said
,
To
you
it
is
given
to
understand
the
Mysteries
of
the
Kingdome
,
Luke
8.10
.
Of
all
this
is
called
for
,
Mat.
15.10
.
Lastly
,
some
understand
the
Grammar
of
the
Gospell
well
enough
so
as
they
can
discourse
thereof
,
&c.
But
the
Rhethorick
of
it
they
understand
not
,
they
bring
not
their
Hearing
into
Practise
(
wherein
lies
the
sweet
of
hearing
.
)
Such
Hearers
had
Ezekiel
,
Chap.
33.31
.
They
heare
thy
words
but
they
will
not
doe
them
,
they
are
resolved
before
hand
what
they
will
doe
and
not
doe
.
So
Ier.
4.16
.
Wee
have
piped
to
you
saith
our
Saviour
,
and
yee
have
not
danced
,
Mat.
11.17
.
These
kind
of
Hearers
mind
the
Ministers
pipe
,
they
have
no
care
of
their
own
feet
to
practise
what
they
have
heard
.
O
that
once
GOD
would
be
pleased
to
make
us
good
Simons
;
that
in
hearing
what
CHRIST
hath
to
say
unto
us
,
we
would
come
as
Cornelius
did
,
Acts
10.33
.
and
with
those
,
Acts
2.
verse
41.
gladly
receive
the
Word
whoever
brings
it
.
This
is
made
a
note
of
a
true
subject
of
Christ
,
Isa.
32.3
.
Provided
there
be
Caesars
stamp
and
armes
upon
the
Coine
,
and
that
it
come
out
of
his
Mint
,
and
will
abide
the
Touch-stone
;
if
so
,
let
it
passe
for
currant
with
us
.
Old
Eli
was
desirous
to
be
acquainted
with
every
part
of
Gods
blessed
Will
;
he
had
great
cause
to
feare
,
that
what
Samuell
was
to
deliver
to
him
,
would
make
little
for
his
comfort
,
yet
see
how
he
doth
adjure
young
Samuell
to
tell
him
all
,
1
Sam.
3.17
.
Such
should
be
the
desire
of
all
Gods
people
,
that
Gods
Ministers
would
deale
faithfully
with
them
in
delivering
the
whole
Counsell
of
God
unto
them
;
as
well
one
part
as
another
.
Wantons
you
know
come
into
a
garden
to
pick
onely
flowers
;
here
they
pick
a
gay
,
and
there
another
;
but
the
good
houswife
comes
to
gather
herbes
;
so
should
we
come
into
Gods
House
to
heare
his
Word
.
To
conclude
this
point
;
Remember
every
Hebrew
servant
,
who
liked
well
his
Masters
service
was
to
have
his
eare
boared
with
an
Aule
against
the
doore
,
Exod.
21.6
.
If
you
desire
to
be
in
the
lists
of
Gods
servants
,
Via
Domini
ad
cor
dirigitur
quum
veritatis
Sermo
humiliter
auditur
.
Greg.
Hom.
10.
Sup
Ezek.
you
must
have
a
Boared
eare
;
Indeed
the
Eare
is
the
doore
by
which
Christ
takes
possession
of
the
soule
,
and
where
he
takes
possession
it
must
be
faire
.
See
Rom.
10.14
,
17.
The
first
linke
of
the
golden
Chaine
is
fastned
to
the
Eare
;
Faith
comes
by
Hearing
:
upon
the
ring
of
the
doore
he
layeth
his
blessed
hand
,
and
cryes
,
Open
to
mee
my
Sister
,
Cant.
5.2
.
my
Love
,
my
Dove
,
making
a
gratious
promise
of
entrance
upon
our
opening
,
Psal.
24.7
.
Revel.
3.20
.
The
Divells
studie
is
to
keep
this
doore
shut
,
that
Christ
may
not
enter
:
Like
a
Iaylour
he
will
sometimes
be
content
to
let
his
Prisoner
have
hands
and
feet
free
;
provided
the
prison
doores
and
gates
be
fast
lockt
and
barr'd
:
his
Captives
shall
sometimes
give
an
almes
,
or
doe
some
other
outward
work
of
mercy
;
come
to
Church
to
satisfie
the
Law
,
&c.
But
he
cannot
endure
the
doores
should
stand
open
for
feare
of
an
escape
.
So
Acts
7.57
.
Psal.
58.45
.
Search
the
Scriptures
and
you
shall
find
that
none
was
cured
with
greater
difficultie
,
then
he
that
had
a
deafe
and
dumbe
spirit
.
Thus
much
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Prologue
or
Preface
to
the
Parable
:
Come
we
now
to
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Speech
or
Parable
it selfe
.
There
was
a
certaine
Creditor
,
Text.
which
had
two
Debtors
;
the
one
ought
five
hundred
pence
and
the
other
fifty
,
Verse
41
&c.
In
these
words
unto
the
end
,
we
have
considerable
,
A
Narration
to
verse
44.
And
the
Morall
or
Application
in
the
rest
.
In
the
Narration
there
's
a
Case
related
,
that
was
betwixt
a
Creditor
and
his
two
Debtors
,
together
with
the
Quaere
,
which
is
both
made
upon
the
Case
,
ver.
42.
and
Resolved
,
ver.
43.
In
relating
of
the
Case
,
we
have
both
the
Creditor
,
and
the
Two
Debtors
described
u
to
us
.
The
Creditor
we
are
first
to
speake
of
,
whose
practise
must
be
considered
;
and
that
either
more
Generally
towards
all
;
or
more
Particularly
towards
these
two
here
mentioned
.
First
in
Generall
,
he
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Foenerator
,
an
Usurer
:
A
difference
is
made
betwixt
Vsurie
,
and
Faenorie
.
Pellican
.
Com.
in
Pro.
28.8
.
&
Hugo
Card.
in
Loc.
Vsura
dicitur
quod
supra
sortem
datur
ex
pacto
,
Faenus
quod
liberè
datur
supra
sortem
sine
pacto
,
yet
oftentimes
they
are
taken
promiscuously
,
both
in
one
sense
;
and
so
in
this
place
.
The
Latines
make
a
distinction
betwixt
Vsuarius
and
Vsurarius
.
Vsuarius
they
call
him
,
whom
the
Grecians
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
that
taketh
,
receiveth
,
or
enjoyeth
the
use
of
a
thing
.
Vsurarius
they
call
him
,
whom
the
Grecians
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
from
whom
the
use
or
occupying
of
a
thing
is
taken
and
received
.
So
that
in
the
native
and
proper
signification
of
the
word
,
Vsura
vocabilum
inhonestum
non
est
;
Abusus
reddidit
inhonestum
.
Bulling.
Decad.
3.
Ser.
1.
Usury
is
but
Vsus
rei
,
the
use
of
any
thing
:
and
an
Usurer
is
any
man
from
whom
,
or
by
whom
the
use
of
any
thing
is
had
or
enjoyed
:
In
this
sense
neither
Usury
nor
the
Usurer
may
be
challenged
as
unlawfull
;
for
the
benefit
and
commodity
of
things
consisteth
in
their
use
:
and
God
hath
so
disposed
of
men
,
that
each
one
should
be
commodious
and
beneficiall
to
another
.
Such
an
Usurer
was
he
my
Text
speakes
of
.
I
hasten
to
some
profitable
Observation
.
The
Scripture
is
compared
by
David
to
a
honey-combe
,
Psal.
19
10.
and
Pliny
observes
,
(
what
experience
confirmes
)
of
honey-combes
,
that
the
thinner
and
weaker
honey
runs
out
of
them
at
first
,
but
the
best
and
thickest
is
squezed
and
pressed
out
at
last
.
In
opening
of
Parables
it
is
thus
;
the
easier
,
and
more
vulgar
observations
arise
from
the
letter
,
and
drop
of
their
owne
accord
,
but
the
choysest
and
most
usefull
doctrines
arise
from
the
Mysticall
sense
or
Application
,
and
like
the
thickest
honey
come
out
last
,
and
that
with
more
paines
and
labour
.
Doct.
From
the
letter
we
may
easily
gather
thus
much
,
That
Borrowing
and
lending
hath
beene
a
practise
very
antient
and
of
long
standing
.
Israel
had
Lawes
given
them
concerning
it
,
Exod.
22.14
.
Levit.
25.37
.
Deut.
15.6
,
8
&
23.19
&
24.10
,
11.
It
was
enjoyned
,
2
King
.
4.3
.
Mat.
5.42
.
Luk
6.35
.
It
was
practised
,
Exod.
12.35
.
Deut.
28.12
.
2
Kings
6
5.
Nehem.
5.4
.
Luke
6.34
.
&
11.5
.
Psal.
37.26
.
&
112
5.
So
that
neither
the
practise
,
nor
the
lawfullnesse
is
to
be
questioned
.
Reas.
Nor
can
the
life
and
state
of
man
well
subsist
without
it
.
Non
omnis
fert
omnia
tellus
.
All
have
not
for
all
necessities
and
turnes
.
This
Countrey
must
have
supply
from
that
:
Mesek
King
of
Moah
was
Lord
of
sheepe
;
Hyram
had
store
of
Timber
;
Ophir
was
famous
for
gold
;
Chittim
for
Ivorie
;
Basan
for
Okes
;
Libanon
for
Cedars
;
and
there
must
be
a
path
from
AEgypt
to
Ashur
.
God
is
pleased
so
to
dispose
,
that
one
Countrey
must
stand
in
need
of
another
;
and
so
one
neighbour
of
another
,
for
the
maintenance
of
good-fellowship
and
Christian
society
:
That
as
in
the
body
one
member
may
not
say
to
an
other
,
I
have
not
need
of
thee
,
so
in
the
Church
and
Common-wealth
one
must
want
an
others
help
.
Object
.
Rom.
13.8
.
Owe
no
man
any
thing
but
Love
.
Resp.
By
that
Prohibition
,
Borrowing
is
not
simply
forbidden
:
The
Apostle
rather
admonisheth
to
pay
such
debts
as
are
owing
,
q.d.
Endeavour
to
come
out
of
pecuniarie
debts
;
but
for
the
debt
of
love
,
still
owe
that
,
and
be
ever
paying
it
;
for
that
is
such
a
debt
(
saith
S.
Chrysostome
)
ut
semper
reddatur
&
semper
debeatur
,
it
is
alwaies
pay'd
and
yet
ever
owing
.
Object
.
But
borrowing
is
a
fruit
of
sin
.
Resp.
True
;
so
was
labouring
unto
sweat
:
and
yet
now
such
an
ordinance
is
on
it
,
as
that
he
who
labours
not
,
shall
not
eat
,
2.
Thess.
3.10
.
Vse
.
This
first
makes
against
Anabaptisticall
Community
:
they
would
have
no
borrowing
nor
lending
,
Si
duo
de
nostris
tollas
pronomina
rebus
,
Praelia
cessarent
,
pax
sine
lite
soret
.
no
mine
nor
thine
,
all
things
must
be
like
the
waters
of
a
common
river
,
where
a
man
may
take
what
he
pleaseth
,
and
leave
what
he
lifteth
.
And
then
(
say
they
)
there
will
be
Peace
.
But
the
Statute
of
Meum
and
Tuum
was
enacted
by
God
himselfe
.
If
we
looke
as
farre
as
we
can
,
even
into
Adams
time
,
(
the
first
man
of
all
the
world
,
)
there
we
shall
find
that
he
had
no
sooner
begotten
two
sonnes
,
Cain
and
Abell
,
but
even
then
out
of
the
great
common
field
of
the
world
began
Terriers
(
as
it
were
)
to
be
made
,
Gen
4.3
,
4.
and
mens
parts
to
be
shared
and
severall'd
out
to
their
proper
use
.
For
howsoever
it
was
said
of
wicked
Cain
,
that
he
brought
an
Oblation
to
the
Lord
of
the
fruit
of
the
ground
,
(
in
generall
)
as
if
all
had
lyen
common
to
him
;
yet
of
holy
Abell
it
was
said
,
that
he
brought
unto
God
of
the
first
fruits
of
his
sheepe
,
shewing
that
even
from
the
beginning
it
was
Gods
good
Will
that
there
should
be
a
distinction
of
each
mans
part
,
that
none
might
invade
the
possession
of
an
other
.
An
this
is
set
downe
to
be
a
Law
perpetuall
,
Exod.
Chap.
20.
ver.
15.
Thou
shalt
not
steale
.
Were
all
things
left
in
common
unto
all
,
there
could
be
no
stealing
;
and
so
no
need
of
any
such
precept
.
This
Statute
was
after
wards
by
Christ
in
the
Gospell
revived
,
and
set
downe
in
plaine
termes
,
Mat.
20.14
,
15.
where
it
is
said
.
Take
that
which
is
thine
owne
:
and
Is
it
not
lawfull
to
doe
with
mine
owne
what
I
list
?
God
is
a
God
of
Order
and
not
of
Confusion
;
and
thinks
it
better
that
every
one
should
know
his
owne
,
and
have
it
bounded
out
,
then
Chaos
like
to
lay
all
upon
a
heap
confusedly
.
No
common
purse
will
he
have
to
be
,
(
as
is
amongst
Theeves
:
)
nor
common
prey
as
it
is
amongst
Wolves
and
beasts
of
the
Forrest
.
Yea
he
hath
thought
it
fit
,
not
only
to
establish
a
Propriety
,
but
also
to
establish
an
Inequality
.
And
as
in
bestowing
of
spirituall
graces
every
one
had
his
proper
gift
of
God
.
Mat.
25.15
.
but
not
all
alike
(
for
one
had
five
Talents
,
another
two
,
another
one
)
so
is
it
in
conferring
of
Temporall
blessings
:
the
heads
of
some
he
annoints
with
the
oyle
of
gladnesse
above
their
fellowes
;
and
that
the
musick
of
mankind
might
not
be
marred
,
Cytharedus
ridetur
Chordâ
qui
semper
,
&c.
Horat.
some
must
be
for
Trebles
,
some
for
Meanes
,
and
some
for
Bases
,
as
well
as
either
;
no
Harmonie
consists
of
Unions
(
saith
Aristotle
)
nor
any
verse
of
one
foot
;
some
must
be
poore
,
and
some
rich
;
some
must
be
to
borrow
as
well
as
some
to
lend
;
how
could
that
Christian
grace
of
the
Righteous
mans
lending
shine
,
Psal.
37.26
.
if
either
all
things
were
common
,
or
all
mens
estates
equall
?
How
could
these
sacred
Lawes
of
sweetest
pittie
and
compassion
stand
,
if
the
charitable
commercement
of
giving
or
lending
to
the
poore
,
who
beg
or
borrow
by
communitie
or
equality
wanted
matter
whereon
to
work
?
Vse
2
Secondly
,
Let
Borrowers
and
Lenders
,
Creditors
and
Debtors
know
their
liberty
,
and
not
abuse
it
.
It
is
lawfull
to
borrow
,
and
a
practise
almost
as
antient
as
the
world
;
yet
let
no
man
needlessely
become
a
borrower
,
nor
deale
unjustly
with
those
that
lend
him
,
when
his
necessity
hath
caused
him
to
be
beholding
to
his
neighbour
.
Some
become
borrowers
through
their
Riot
in
wastfull
spending
upon
their
lusts
:
Lucullus
shall
not
outgo
them
in
Building
,
nor
Cleopatra
in
Feasting
,
nor
the
Assyrian
King
go
beyond
them
in
the
newnesse
of
their
pleasures
:
and
wanting
Fewell
of
their
owne
to
maintaine
the
wild-fire
of
their
excesse
,
they
presently
flie
to
the
Sanctuary
of
Borrowing
,
where
many
times
they
find
every
stick
like
Moses
Rod
turned
into
a
Serpent
,
and
so
with
Iehoram
too
late
they
find
themselves
there
wounded
unto
death
,
Gen.
7.10.2
King
.
9
15.16
.
where
they
thought
to
have
found
some
ease
and
remedy
of
their
wounds
.
As
the
good
huswife
therefore
,
Pro.
31.16
.
before
she
bought
a
field
,
did
first
consider
it
.
And
the
good
husband
in
the
Parable
,
before
he
built
a
Tower
did
first
sit
downe
and
count
whether
he
had
sufficient
to
performe
it
;
so
let
Borrowers
sit
downe
and
see
what
ability
they
have
to
pay
before
they
go
in
debt
:
Remembring
that
wittie
Apothegme
of
a
wise
and
worthy
Counsellor
of
State
;
who
said
,
that
he
had
rather
eate
his
meat
out
of
wooden
dishes
,
and
pay
silver
for
them
,
then
out
of
silver
dishes
and
make
wooden
payments
.
Debere
verecundum
est
,
Lib.
de
Tob.
c.
21.
non
reddere
verecundius
(
saith
S.
Ambrose
)
There
is
a
kind
of
basendesse
in
borrowing
,
for
the
Borrower
(
saith
Salomon
)
is
a
servant
to
the
Lender
;
Pro.
22.7
.
Deut.
15.6
.
and
why
should
a
man
bring
himselfe
into
servitude
and
need
not
?
But
there
is
a
higher
degree
of
basenesse
,
in
not
paying
what
is
borrowed
,
such
are
branded
by
God
himselfe
for
wicked
men
,
Psal.
37.21
.
And
yet
there
are
some
,
who
have
broken
hearts
with
their
broken
estates
;
they
would
pay
if
they
were
able
;
and
it
is
a
great
griefe
to
them
that
they
are
not
able
to
pay
;
like
as
it
was
to
that
sonne
of
the
Prophets
,
who
going
forth
in
the
company
of
Elisha
to
enlarge
their
borders
,
as
he
was
felling
of
a
tree
for
building
,
on
the
bankes
of
Iordan
,
it
happened
that
his
Axe
head
which
he
had
borrowed
of
a
neighbour
,
flew
of
into
the
river
,
with
which
losse
he
was
so
grieved
,
that
he
runs
unto
Slisha
,
and
acquaints
him
with
it
,
implores
his
help
,
crying
out
,
Alas
Master
it
was
but
borrowed
,
q.d.
Had
it
been
mine
owne
my
griefe
had
beene
the
lesse
,
but
through
my
sides
my
neighbour
receives
a
blow
,
I
am
not
able
to
returne
what
I
borrowed
of
him
,
which
is
the
greatest
cause
of
this
my
griefe
.
Into
the
wounds
of
such
,
Charity
will
powre
the
oyle
of
Comfort
,
and
tell
them
,
that
God
accepts
of
Votall
restitution
for
Totall
.
Yet
let
them
resolve
to
pay
what
is
owing
if
ever
God
enable
them
:
2
King
.
4.
Antiq.
lib
9.
as
did
that
Prophets
widow
left
in
debt
,
(
whom
Iosephus
with
divers
others
(
as
S.
Hierom
,
Oecolampadius
,
Lyra
,
&c.
)
thinks
was
the
wife
of
Obadiah
,
who
did
and
maintained
a
100.
Prophets
in
the
time
of
Iesabels
persecution
,
by
which
meanes
he
was
brought
behind
hand
:
)
who
having
out
of
one
●arre
of
oyle
a
miraculous
encrease
,
did
first
sell
so
much
a
would
pay
the
debt
owing
by
Gods
speciall
command
,
and
then
she
and
her
children
did
live
on
the
remainder
.
Whilst
she
had
nothing
it
was
no
sin
to
owe
,
but
when
she
had
wherewith
to
discharge
her
Creditors
,
she
could
not
have
beene
guiltlesse
,
if
she
had
not
payed
before
she
had
stored
up
.
And
thus
much
from
the
letter
of
the
Parable
we
thought
good
to
observe
.
S.
Hierom
condemneth
their
perversenesse
,
who
(
as
he
saith
)
Capere
nituntur
veritatem
,
&
concludere
terrenis
sensibus
,
non
recordantes
quod
debeamus
de
litera
ascendere
ad
spiritum
,
de
terrenis
ad
coelestia
:
From
the
letter
we
must
ascend
to
the
spirit
,
and
from
things
earthly
to
heavenly
.
Otherwise
in
our
earthly
Expositions
we
captivate
the
truth
,
and
keep
it
prisoner
in
the
Judgement
of
that
Father
.
Having
(
with
Ionathan
)
dipt
the
end
of
our
Rod
into
the
thinnest
of
the
honey
,
1
Sam.
14.27
.
which
drops
out
of
this
waxen
combe
,
and
tasted
of
it
by
the
way
;
we
now
come
to
the
spiritual
and
more
noble
sense
,
on
which
as
the
best
and
thickest
honey
wee
meane
to
feed
.
And
so
Doct.
God
is
this
Creditor
,
he
trusts
us
with
his
goods
,
what
we
have
we
have
from
him
to
use
.
Mat.
18.23
.
&
25.
14-31
.
Luke
16.5
.
&
19
.
12-14
.
2
Tim.
6.17
.
Reason
.
Man
hath
not
of
his
own
,
God
is
absolute
Lord
of
all
,
1
Chron.
29.11
,
12.
Psal.
24.1
.
Both
the
house
,
and
Furniture
in
it
are
his
;
and
he
layes
claime
to
all
,
Isa.
66.1
.
Psal.
50.10
.
Hag.
2.8
.
Hos
2.2
.
His
claime
is
sufficient
evidence
(
were
there
no
other
)
that
all
is
his
.
For
he
pretends
no
false
Titles
being
Truth
it selfe
.
Mans
need
is
great
and
that
daily
,
he
cannot
subsist
,
if
his
wants
be
not
howerly
supplied
:
the
naturall
lamp
of
our
life
will
out
,
if
there
be
not
a
new
supply
of
oyle
,
1
Cor.
15.31
.
Now
no
other
is
able
to
supply
it
,
but
God
alone
,
who
hath
all
;
therefore
we
are
taught
every
day
to
seek
bread
at
his
hands
;
Mat.
6.11
.
God
would
not
that
his
Riches
should
lie
dead
,
His
will
is
that
they
should
be
employed
for
his
gaine
and
advantage
,
as
Mat.
25.14
.
Luke
19.13
,
14.
Use
.
1
Learne
hence
,
to
magnifie
God
in
respect
of
his
Riches
;
we
highly
extoll
the
happinesse
of
such
or
such
a
man
,
who
drives
a
stock
of
thousands
,
and
hath
much
abroad
in
other
mens
hands
;
but
know
we
well
,
that
all
the
rich
men
in
the
world
are
no
way
able
to
compare
with
God
,
neither
in
Lands
,
nor
in
Cattell
,
nor
in
Money
,
nor
in
Debts
owing
him
:
This
will
appeare
if
we
consider
First
,
how
many
daily
spend
of
Gods
stocke
and
store
;
Neither
Man
nor
Beast
,
(
for
the
use
of
Man
)
but
daily
receive
from
his
hand
,
and
seek
to
be
further
trusted
,
Psal.
104.27
.
It
would
undo
the
richest
man
that
ever
was
,
to
have
so
many
in
his
debt
at
once
.
Secondly
,
think
how
prodigall
and
expensive
men
are
,
in
spending
on
Gods
stock
;
How
prodigall
of
his
Mercy
,
Patience
,
Goodnesse
,
&c.
Rom.
2.4
,
5.
How
lavish
are
men
of
the
Time
lent
,
of
health
,
wealth
,
&c.
Luke
15.
Look
but
on
the
life
of
some
one
sinner
,
and
judge
of
the
rest
,
Hos.
12.1
.
Ier.
20.7
.
Thirdly
,
consider
we
with
our selves
how
long
God
hath
forborne
and
been
out
of
purse
.
When
he
lends
,
he
lends
but
for
a
day
,
and
limits
all
his
mercies
to
that
time
,
Psal.
2.7
.
Deut.
26.16
,
18.
Ier.
1.10
.
Psal.
95.7
.
Heb.
3.7
.
Mat.
6.11
.
But
he
forbeares
forty
daies
,
Ionah
3.4
.
yea
three
yeares
,
Luke
13.7
.
yea
forty
yeares
,
Acts
13.18
.
A
hundred
and
twenty
yeares
,
Gen.
15.16
.
Three
thousand
yeares
,
Acts
14.16
.
yea
almost
these
six
thousand
yeares
(
ever
since
man
was
upon
the
face
of
the
earth
)
hath
God
forborne
,
and
been
out
of
purse
.
How
could
this
be
,
were
not
this
Creditor
as
he
is
elsewhere
called
.
Luk.
16.1
.
A
very
rick
man
.
Lastly
,
add
to
all
Gods
Bounty
and
liberality
,
which
is
renewed
to
us
daily
;
He
is
as
willing
still
to
lend
us
,
as
if
we
had
paied
him
in
all
,
and
owed
him
not
a
groat
,
Psal.
104.30
.
Hierom.
&
68.19
.
Semper
largitor
,
semper
donator
,
every
day
,
every
minute
carries
with
it
a
successive
renovation
of
his
gratious
kindnesse
.
Use
.
2
Such
are
to
be
reprooved
as
deny
this
Creditor
,
ascribing
what
they
have
to
be
due
either
unto
false
gods
;
as
Hos.
2.5
.
or
to
themselves
most
falsly
,
Dan.
4.30
.
Psal.
124.
Shall
I
take
my
bread
and
my
meat
(
said
churlish
Nabal
,
1
Sam.
15.11
.
)
Plena
deceptionis
sunt
verba
,
(
as
one
saith
)
This
word
Mine
deceiveth
Towne
and
Countrey
;
my
House
,
and
my
Land
,
my
money
,
my
Farme
,
my
Church
;
they
are
meere
cheating
words
,
they
defraud
the
poore
of
their
parts
,
and
delude
the
eyes
of
the
Possessor
.
Of
all
we
may
say
as
he
of
the
hatchet
,
Alas
Master
it
was
but
borrowed
.
How
comes
it
then
to
passe
that
we
acknowledge
not
the
Lener
,
Superbia
est
&
delictun
maximum
,
uti
datis
tanquam
innatis
,
&
in
acceptis
beneficijs
gloriam
usurpare
beneficij
.
Lib.
de
diligendo
Deo
.
or
ascribe
unto
our selves
what
is
his
due
?
to
use
datis
tanquam
innatis
,
these
things
that
are
added
to
us
as
if
they
had
been
bred
in
us
,
argues
horrible
Pride
and
Rebellion
against
God
,
as
saith
S.
Bernard
.
I
have
read
of
one
Thales
Milesius
,
who
communicating
an
admirable
Invention
of
his
,
concerning
the
motion
of
the
Heavens
to
one
Maudrita
a
Philosopher
,
asked
no
other
reward
of
him
,
but
in
the
discovery
of
it
he
would
acknowledge
him
to
be
the
Author
and
Inventor
,
and
no
way
ascribe
it
to
himselfe
.
This
is
that
which
God
requires
of
us
,
that
in
receiving
of
his
Blessings
we
acknowledge
him
the
Lender
.
He
keeps
nothing
to
himselfe
but
his
Honour
;
(
as
Iosephs
Master
kept
nothing
from
him
but
his
wife
;
and
Pharaoh
nothing
but
his
Throne
)
yet
in
this
glory
of
his
,
we
are
too
forward
to
be
sharers
.
Object
.
But
the
earth
God
hath
given
to
the
children
of
men
,
Psal.
115.16
.
Resp.
To
use
he
hath
;
but
the
right
and
propriety
of
all
things
he
still
keepeth
unto
himselfe
.
In
which
respect
S.
Chrysostome
findeth
great
fault
with
the
Wills
and
Testaments
of
great
Personages
in
his
time
,
by
which
they
be
queath
Lands
,
Lordships
,
Chrys.
Hom.
2.
ad
Pop.
Antioch
and
Inheritances
in
their
owne
Name
and
Right
;
as
if
those
things
were
absolutely
in
their
owne
power
;
wherein
(
saith
he
)
they
usurp
upon
Gods
Prerogative
.
Omnes
usum
&
fructum
habemus
,
dominium
nemo
.
Use
.
3
Lastly
,
in
all
our
wants
and
needs
,
from
hence
we
have
direction
to
whom
to
go
a
borrowing
.
In
things
of
this
life
we
count
it
a
great
happinesse
,
Benignus
exactor
est
&
non
egens
&
qui
non
crescit
ex
redditis
,
sed
in
se
crescere
faciat
redditores
:
quia
quod
ei
redditur
,
reddenti
additur
.
Aug.
Epist.
45.
ad
Arment
.
&
Paulinam
.
Luk
11.7
.
to
have
a
friend
,
who
will
lend
us
at
our
need
;
and
we
can
tell
how
to
improve
it
as
occasion
serves
:
O
that
we
were
as
wise
to
make
use
of
this
Friend
and
Creditor
,
none
like
him
:
For
,
First
,
hee
is
a
Bountifull
Creditor
and
no
needy
one
;
better
provided
then
any
other
:
Hee
hath
for
our
need
and
alwaies
is
at
home
.
If
he
see
we
want
,
and
that
which
we
desire
is
convenient
for
us
to
have
,
he
will
not
say
with
him
in
the
Proverbs
,
Goe
and
come
againe
to
morrow
.
Nor
with
him
in
the
Parable
,
Trouble
me
not
now
,
the
doore
is
shut
,
I
am
in
bed
,
and
my
children
are
with
me
,
I
cannot
rise
to
give
thee
But
he
will
supply
our
wants
to
the
full
,
and
satisfie
our
desires
speedily
.
Secondly
,
he
stands
not
upon
any
great
security
,
he
is
willing
to
take
our
words
,
our
promises
for
the
payment
,
Gen.
28.20
.
1
Sam.
1.11
.
Mat.
18.26
,
27.
Onely
he
expects
that
we
should
be
just
of
our
words
that
we
may
be
againe
trusted
,
Eccles.
5.4
.
Lastly
,
and
though
we
borrow
of
him
to
day
,
yet
if
we
stand
in
need
of
him
to
morrow
(
as
questionlesse
we
shall
)
and
desire
to
be
further
trusted
,
he
will
be
willing
to
pleasure
us
;
especially
when
he
sees
we
employ
those
Talents
well
wherwith
he
hath
hath
betrusted
us
.
The
further
description
of
this
Creditor
in
his
Carriage
towards
these
his
Debtors
,
we
shall
speake
of
in
its
proper
place
.
Now
of
the
Creditors
.
They
are
described
to
us
by
their
Number
and
Condition
:
Their
Number
,
[
Two
]
not
as
if
God
had
no
more
;
but
under
these
all
mankind
are
comprised
;
So
then
observe
Doct.
2
Sinners
are
indebted
Persons
.
Thus
our
Saviour
teacheth
us
to
account
of
sinners
,
Mat.
6.12
.
Now
what
is
there
called
Debt
,
is
Luk.
11.4
.
called
Sinne.
So
Luke
13.2
.
having
used
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
useth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Debters
.
And
Mat.
18.24
.
A
sinner
is
there
compared
to
a
Debtor
that
owes
then
thousand
Talents
.
The
like
resemblance
we
have
in
other
places
,
as
Psal.
51.1
.
Blot
out
all
my
Transgressions
(
saith
David
)
In
forgiving
sin
,
there
is
a
wiping
out
of
the
score
,
or
crossing
of
a
Debt-book
as
it
were
,
and
Psal.
32.2
.
the
phrase
of
not
imputing
sin
doth
imply
as
much
.
Now
in
two
respects
are
Sinners
Debtors
.
First
,
as
they
are
servants
of
God
;
in
respect
of
that
absolute
authority
he
hath
over
them
;
as
he
is
their
Soveraigne
Lord
,
and
as
they
have
received
Talents
to
imploy
,
so
they
stand
bound
to
his
Mercy
and
owe
Obedience
,
Exod.
20.1
.
Mat.
25.
Secondly
,
as
they
are
Sinners
against
God
,
and
have
transgressed
that
righteous
Law
of
his
,
and
are
liable
to
the
penaltie
thereof
,
viz.
the
curse
which
is
as
the
Condition
of
the
Bond
,
Deut
,
27.26
Gal.
3.12
.
In
regard
whereof
the
Law
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Colos.
2.14
.
An
hand
writing
against
us
For
to
this
Obligation
or
Bond
every
mans
conscience
hath
set
to
the
hand
and
Seale
,
Rom.
2.15
And
must
one
day
acknowledge
it
,
as
Israel
did
,
Deut.
27.26
.
And
thus
we
stand
indebted
to
Gods
Iustice
.
The
Debt
of
Righteousnesse
and
Obedience
is
truly
and
properly
called
a
Debt
,
being
a
payment
of
what
before
we
have
received
.
The
Debt
of
Punishment
is
so
called
figuratively
and
improperly
.
First
,
for
that
it
doth
arise
after
the
manner
of
a
Debt
,
upon
the
non-payment
of
what
is
due
,
and
breach
of
Covenants
;
so
because
we
have
not
rendered
to
the
Lord
that
which
is
his
due
;
and
which
we
in
the
Covenant
of
works
(
Doe
this
and
Live
)
have
covenanted
with
him
for
,
we
are
his
Debters
.
Secondly
,
for
that
it
brings
a
man
into
the
state
of
a
Debter
:
It
makes
a
man
to
hide
his
head
for
shame
(
as
Adam
did
)
and
to
slie
the
presence
of
God
(
as
Cain
did
)
yea
live
in
feare
of
an
Arrest
,
Heb.
2.15
.
And
at
last
brings
him
to
Jayle
,
where
he
is
clapt
up
and
not
released
till
the
utmost
farthing
be
paid
.
And
thus
both
in
respect
of
the
Antecedent
,
Righteousnesse
,
which
we
should
have
paid
,
but
did
not
;
and
in
respect
of
the
Consequent
,
Punishment
,
which
is
due
for
non-payment
of
what
was
owing
.
Sin
is
a
Debt
,
and
Sinners
Debters
.
Vse
.
How
then
are
sinners
mistaken
concerning
their
estate
and
condition
.
They
will
tell
you
,
they
owe
no
man
a
groat
,
they
are
out
of
debt
,
&c.
when
alas
they
owe
a
debt
farre
worse
then
money
,
nor
are
any
other
so
great
debters
as
themselves
.
For
first
,
a
day
is
set
for
the
payment
of
other
debts
;
till
the
day
be
come
we
feare
no
arrest
,
they
cannot
be
exacted
:
But
the
sinner
goes
in
danger
every
hower
;
God
may
arrest
him
whensoever
it
pleaseth
him
,
as
he
often
doth
and
hath
done
,
when
men
thinke
themselves
most
safe
,
1
Sam.
15.32
.
Dan.
5.4
.
—
30.
Iob
21.13
.
Secondly
,
other
debts
make
us
liable
but
to
a
bodily
arrest
onely
,
the
Conscience
may
be
free
;
but
the
debt
of
sin
doth
endanger
both
Body
and
Soule
too
:
All
that
a
man
hath
is
to
be
sold
,
not
our
Goods
onely
,
but
our
Two
Sonnes
,
Body
and
soule
must
goe
to
pay
the
Creditor
▪
Mat.
18.16
.
Thirdly
,
other
debts
may
be
forgotten
,
and
so
not
required
;
but
the
debt
of
sin
cannot
be
forgotten
of
the
Lord
,
Amos
8.7
.
he
keepeth
a
Debt-booke
wherein
all
is
written
,
with
the
day
and
place
.
&c.
Isa.
65.6
.
Caines
debt
is
as
fresh
in
Gods
mind
,
as
if
it
were
but
yesterday
.
Fourthly
,
from
other
Debtors
there
may
be
some
protection
,
either
Place
or
Person
may
keepe
us
from
arrest
:
but
there
is
no
protection
against
the
Lords
Attachments
.
Angels
nor
Men
cannot
save
us
,
Iob
10.7
.
The
hornes
of
the
Altar
cannot
protect
us
,
1
King
2.28.31
.
Nor
can
Mountaines
and
Rocks
conceale
us
Revel
6.16
.
Fifthly
,
there
may
be
a
flying
away
from
other
Debtors
,
and
a
hiding
our selves
from
mans
Attachments
;
but
flying
here
will
not
save
us
,
Psal.
139.7
.
Whether
shall
I
fly
from
thy
presence
?
Chrysost.
Hom.
1.
de
paenttent
.
Ionae
.
which
words
,
S.
Chrysostome
applying
unto
Ionah
when
he
fled
away
from
God
,
asking
him
why
he
fled
when
he
heard
David
say
thus
,
answers
himselfe
,
Tale
est
peccatam
,
quod
ad
multam
ignorantiam
redigat
animam
,
such
a
thing
is
sin
that
it
brings
the
soule
to
a
great
deale
of
ignorance
.
Sixthly
,
in
Mans
prison
some
favour
may
be
shewed
,
good
usage
obtained
;
but
in
the
prison
wherein
sin
doth
cast
us
,
there
is
no
ease
,
but
continuall
torture
and
torment
,
a
dreadfull
dungeon
it
is
of
utter
darknesse
,
Mat.
21.13
.
All
the
dungeons
in
the
world
are
not
to
be
compared
to
that
prison
which
God
doth
cast
his
debters
into
;
a
hollow
Cave
and
Chaos
of
confusion
.
Seventhly
,
thou
maist
have
a
friend
which
may
undertake
for
other
debts
when
thou
art
in
Prison
,
and
compound
for
part
,
or
use
some
other
meanes
for
liberty
;
but
being
cast
into
this
prison
there
is
no
such
hope
;
amongst
the
Celestiall
company
thou
canst
not
find
one
comforter
;
not
one
amongst
your selves
can
help
another
.
If
Children
should
call
on
Parents
,
yet
there
they
will
not
,
cannot
pittie
them
,
they
can
have
no
such
compassion
.
Or
Parents
make
petition
to
Children
,
Ibi
clamabit
pilosus
as
pilosum
,
anus
ad
alium
,
daemon
ad
daemonem
,
Percute
,
dilacera
,
intersic
,
evelociter
,
spolia
detrahe
,
citò
praedare
,
infer
prunas
,
&
ebullientibus
impone
lebetibus
.
Bern.
in
quodam
Serm.
O
our
bowells
and
our
blood
,
bone
of
our
bone
,
flesh
of
our
flesh
,
speake
for
your
poore
tormented
Parents
,
&c.
they
will
not
,
they
cannot
help
;
words
will
be
but
spent
in
vaine
,
out
of
this
Pit
is
no
pittie
,
one
Brand
calls
on
another
,
and
on
Divell
to
another
,
that
is
all
.
Lastly
,
if
thou
art
not
freed
out
of
the
hands
of
other
Creditors
,
by
friends
or
other
meanes
,
yet
death
will
free
thee
.
But
it
is
not
so
here
,
the
debt
which
sin
casts
thee
into
is
most
called
for
,
and
most
terrible
after
death
:
assoone
as
thy
soule
departs
from
thy
body
,
it
goes
to
the
Prison
of
Hell
,
and
within
a
while
,
both
Body
and
Soule
must
be
arraigned
at
Gods
dreadfull
barre
,
whose
Justice
will
be
so
exact
,
and
infinite
,
that
every
particular
sin
with
the
aggravations
thereof
shall
be
put
into
the
Plea
,
and
prooved
against
thee
:
upon
which
a
Sentence
shall
passe
,
and
the
execution
of
fearfull
damnation
both
of
Body
and
Soule
shall
be
served
on
thee
.
Thus
you
see
,
of
all
debt
the
debt
of
sin
is
the
worst
,
and
amongst
all
debtors
none
like
to
sinners
.
What
madnesse
is
it
to
seeme
to
be
so
much
troubled
with
other
debts
,
and
yet
this
never
thought
on
,
or
not
to
purpose
?
To
an
honest
mind
it
is
a
Griefe
and
Shame
,
to
owe
more
then
they
can
pay
;
little
honesty
have
men
,
no
more
to
regard
this
debt
owing
to
the
Almighty
.
Debt
breakes
many
a
mans
sleepe
,
I
never
knew
that
sleepe
paid
any
debt
.
O
the
security
of
sinners
!
who
owing
so
great
a
debt
can
sleepe
so
quietly
.
Augustus
hearing
that
the
goods
of
a
Merchant
who
died
much
in
debt
were
set
forth
to
sale
,
he
sent
to
buy
his
pillow
;
saying
,
that
he
thought
it
had
some
rare
vertue
in
it
to
get
one
asleepe
,
seeing
he
that
owed
so
much
could
sleepe
on
it
so
quietly
.
As
for
these
who
are
so
deepe
in
arrerages
with
God
,
and
in
such
danger
by
reason
of
their
debt
,
and
yet
sleepe
securely
,
God
keepe
me
from
their
Bed
and
Pillow
.
That
sleepe
of
theirs
is
but
Porkepose
playing
before
a
tempest
.
Use
.
2
Let
sinners
be
more
wise
,
and
hearken
to
the
counsell
which
Salomon
gives
,
Pro.
6.1
.
—
6.
There
is
none
on
earth
,
but
is
much
in
debt
to
God
as
you
have
heard
.
Eve
took
up
sin
at
first
upon
her
owne
bare
word
,
by
Loane
,
Adam
by
his
unadvised
consent
subscribed
to
the
Bond
:
Vsura
crevit
posteritati
,
the
Burthen
of
their
Interest
lies
on
all
their
posterity
,
we
inherit
our
Parents
goods
and
so
are
liable
to
our
Parents
debts
;
and
he
had
need
to
be
well
stockt
that
can
pay
that
sum
.
But
besides
that
debt
,
O
the
innumerable
actuall
Transgressions
committed
by
us
!
they
are
more
then
the
haires
are
upon
our
heads
,
and
the
least
is
more
then
we
are
able
to
discharge
,
(
as
we
shall
hereafter
see
.
)
It
was
Davids
resolution
not
to
goe
up
unto
his
Bed
,
Psal
132.4
.
nor
give
any
sleepe
unto
his
eyes
,
till
he
had
found
out
a
place
for
the
Lord
:
Let
it
be
the
resolution
of
thy
heart
not
to
give
any
rest
unto
thy
eyes
,
till
thou
hast
gotten
thy
Quietus
est
from
the
God
of
Heaven
.
Take
the
advice
given
us
by
our
bl●ssed
Saviour
,
Mat.
5.
ver.
22.
And
speedily
while
we
are
in
the
way
follow
it
;
Zach.
5.3
▪
4.
many
Writs
are
already
sent
out
by
God
against
sinners
;
against
the
house
of
the
Lyer
,
Swearer
,
&c.
And
his
Bayliffes
are
abroad
to
arrest
us
,
Sicknesse
,
Death
,
Judgement
,
&c.
these
lie
in
waite
for
us
in
every
corner
:
yea
they
have
already
beene
at
our
houses
,
and
made
demand
;
beene
upon
our
grounds
and
streined
:
and
will
a
man
run
into
arrerage
with
his
Prince
,
when
the
Sheriffes
and
Bailiffes
are
sent
to
drive
away
his
Cattle
and
impound
them
?
To
disturbe
his
wife
,
children
,
servants
,
and
attach
his
Person
?
Should
a
man
in
this
case
fall
to
sporting
,
gaming
,
drinking
and
never
care
for
compounding
and
staying
of
the
matter
,
would
we
not
think
him
frantick
?
yet
this
is
the
case
of
many
of
us
;
wee
are
deeply
run
into
arrerage
with
the
Almighty
;
He
hath
sent
out
his
Sergeants
and
Bailiffes
which
straine
our
goods
,
and
attach
our
Persons
:
Plato
in
dialogo
contra
mortem
.
1
Cor.
11.
From
one
is
taken
his
Sight
,
from
another
his
Hearing
,
from
a
third
his
Tast
,
from
a
fourth
his
Friend
,
Child
,
&c.
yea
many
amongst
you
are
weake
and
sick
.
&c.
saith
the
Apostle
,
yet
we
seek
not
to
stay
the
matter
and
compound
the
businesse
with
the
Lord
.
How
grievous
was
the
sin
of
Belshazer
,
who
notwithstanding
those
many
Provocations
of
cruelty
and
Oppression
,
Isa.
14
6.
Idolatry
and
Superstition
,
Ier.
51.44
,
52.
Enchantment
and
Divination
,
Dan.
2.3
.
Isa.
47.9
.
Sacriledge
and
Prophanation
of
the
vessells
of
the
Temple
,
Dan.
5.
ver.
3.23
.
having
at
the
very
instant
enemies
without
,
Cyrus
and
Darius
beseeging
him
;
and
Traytors
whithin
,
Gadata
and
Gobryas
ready
to
attach
him
:
yet
in
all
this
dang●r
trusting
to
the
high
walls
and
strong
fence
of
Euphrates
,
would
make
a
Feast
for
his
Princes
,
and
insult
against
God
and
his
Israel
;
causing
the
golden
and
silver
vessels
which
his
Father
Nebuchadnezzar
had
taken
from
the
Temple
,
to
be
brought
,
that
he
,
his
Princes
,
and
Concubines
might
drink
therein
;
and
that
not
for
any
necessity
,
but
in
a
drunken
veine
;
and
to
fillfull
his
measure
,
rested
not
here
,
but
praised
the
gods
of
silver
,
gold
,
and
brasse
,
giving
them
the
honour
of
that
plenty
and
victory
;
when
immediately
the
palme
of
a
hand
appeared
,
and
writes
his
sentence
,
which
the
same
night
was
executed
on
him
,
and
he
slaine
.
God
is
highly
provoked
when
being
under
the
execution
we
remaine
void
of
his
feare
,
Ier.
5.3
,
4.
The
child
that
relents
not
under
the
rod
,
we
thinke
to
be
in
a
manner
past
grace
:
when
the
arrest
is
served
on
us
,
if
we
then
think
not
of
paying
our
debts
,
or
compounding
with
God
betimes
,
we
may
be
thought
desperate
.
Use
.
3
Lastly
,
this
makes
for
the
defence
of
those
who
are
watchfull
over
their
waies
,
notwithstanding
the
frumps
and
scornes
of
the
world
;
what
need
you
(
say
they
)
be
so
precise
and
scrupulous
,
why
keep
you
out
of
such
,
or
such
a
company
?
&c.
Great
need
there
is
:
Sin
is
a
debt
,
and
sinners
are
indebted
persons
.
It
is
not
good
to
run
into
unnecessary
debts
,
nor
strike
hands
with
such
,
least
before
we
be
aware
we
ensnare
our selves
.
When
a
man
comes
into
the
City
,
(
saith
an
Antient
)
he
sees
a
number
of
goodly
things
which
doe
allure
him
,
and
set
his
desires
on
fire
,
but
if
he
be
wise
he
will
consider
what
his
meanes
are
,
and
ability
is
;
and
be
content
to
forbeare
rather
then
to
run
into
debt
for
them
:
so
is
it
with
a
wise
Christian
;
blame
him
not
for
it
;
consider
of
sin
as
a
debt
,
yea
as
a
forfeiture
of
the
soule
,
and
the
case
is
answered
.
As
all
mankind
in
Generall
by
these
two
may
be
understood
,
so
the
righteous
in
Speciall
(
as
may
be
thought
)
for
that
these
were
such
whose
debt
was
pardoned
:
now
none
but
the
righteous
have
their
sins
remitted
,
and
thus
it
acquaints
us
with
their
Condition
before
Conversion
and
Remission
,
and
may
affoord
us
this
Observation
,
Doct.
That
the
very
Elect
before
Conversion
are
alike
indebted
which
the
wicked
world
.
As
great
debters
they
are
,
and
grievous
sinners
as
those
who
remaine
uncalled
.
Ephes.
2.3
.
T●t.
3.3
.
Colos.
3.6
.
1
Cor.
6.9
,
11.
Rom.
3.9
.
Reason
.
They
have
the
same
Corruption
of
nature
in
them
that
others
have
;
All
have
sinned
,
and
are
deprived
of
the
glory
of
God
,
Rom.
3.22
.
And
they
have
the
same
occasions
and
provocations
to
sin
from
the
Divell
and
the
world
that
others
have
.
Vse
.
Which
should
teach
them
,
first
,
to
walke
humbly
,
seeing
they
have
beene
as
bad
as
any
other
;
when
they
see
other
run
into
riot
and
excesse
,
they
should
with
Pharaohs
Butler
call
their
owne
sins
to
remembrance
.
2.
To
walke
the
more
watchfully
,
seeing
wee
carry
a
nature
about
with
us
,
that
hath
beene
so
disobedient
unto
God
;
counting
it
enough
that
we
have
heretofore
followed
the
lusts
of
the
world
,
resolving
to
spend
that
little
time
remaining
in
a
more
carefull
Obedience
unto
Gods
Will
,
ceasing
from
sin
,
1
Pet.
4.1
,
2
▪
3.
3.
To
carry
our selves
more
meekely
towards
all
;
despairing
of
the
Conversion
of
none
,
but
patiently
waiting
;
proving
if
at
any
time
God
will
give
them
Repentance
and
bring
them
out
of
the
snares
of
the
Divell
,
2
Tim.
2.25
.
Come
we
now
to
the
Condition
of
these
Two
Debters
,
and
first
as
it
was
Vnlike
.
The
one
ought
five
hundred
pence
,
Text.
and
the
other
fifty
.
Their
Case
was
not
alike
in
regard
of
the
summe
owing
to
the
Creditor
,
the
one
ought
a
greater
sum
,
the
other
a
lesse
,
whence
observe
we
Doct.
All
are
not
alike
indebted
to
the
Lord
.
Some
are
more
indebted
to
him
then
others
.
This
appeares
by
that
Parable
,
Luke
16.5
.
And
by
other
expresse
Scripture
,
Mat.
11.21
.
&
12.31
.
&
23.14
,
15
,
24.
Reas.
All
have
not
received
from
the
Lord
alike
number
of
Pounds
nor
Talents
.
He
hath
not
given
to
all
alike
stock
to
trade
with
.
Luke
19.14
.
Mat.
25.14
.
Againe
,
Aquin.
1.2
.
q.
82.
Art.
4.
Estius
2.
Senten
.
Dist
.
33.
Sect.
5.
Psal.
19
13.
Mat.
12.31
.
&
Chap
23.15
.
2
Tim.
3.13
.
2
Pet
2.20
.
all
are
not
alike
deepe
in
respect
of
Actuall
Transgressions
.
For
albeit
Originall
sin
be
equally
and
alike
extended
unto
all
,
nec
suscipit
magis
aut
minus
,
it
hath
no
degree
nor
parts
in
any
child
of
Adam
,
more
then
other
;
yet
actuall
sins
committed
by
us
are
of
a
thousand
kinds
,
and
every
vice
hath
its
latitude
and
degree
;
some
are
bound
up
in
Folio
,
other
some
in
Quarto
,
others
in
Octavo
,
and
the
sins
of
some
other
in
a
Decim●
sext●
,
See
2
Kings
3.2
.
Ier.
3.11
.
Ezek.
23.11
.
Iohn
19.11
.
We
read
of
a
Moate
or
Fescue
,
and
of
a
Beame
which
may
be
sawen
into
many
quarters
,
Mat.
7.3
.
of
Gnats
,
and
Camells
,
Mat.
23.24
.
There
are
Funiculi
Vanitatis
,
Cords
of
vanity
,
Isa.
5.18
.
and
there
are
Funes
peecatorum
,
Ropes
of
sin
,
Pro.
5.22
.
and
Vinculum
plaustri
,
Cart-ropes
or
Waine-ropes
,
Isa.
5.18
.
By
which
phrases
in
holy
Scripture
it
appeares
,
in
Actuall
Transgression
all
are
not
alike
deepe
.
Vse
1
To
say
then
that
no
sin
is
greater
then
another
,
is
one
of
the
grossest
errors
that
ever
was
;
It
was
maintained
by
the
Stoicks
(
as
we
may
find
in
Tullies
Paradoxes
)
against
all
sense
,
feeling
and
opinion
of
mankind
(
as
S.
Austin
sheweth
.
)
Iovinian
sided
with
them
,
Epist.
29.
ad
Hier.
and
was
strongly
confuted
by
S.
Hierom
out
of
the
Scripture
,
as
S.
Austin
testifieth
,
and
evidently
appeareth
in
that
second
Booke
which
S.
Hierom
wrote
against
Iovinian
.
The
Papists
charge
us
with
this
error
,
(
but
most
untruly
)
Their
reason
is
,
for
that
we
refuse
their
distinction
of
sins
Mortall
and
Veniall
;
what
we
hold
and
teach
concerning
Veniall
sinne
,
and
wherein
we
and
they
differ
in
that
point
,
we
shall
heare
when
we
speake
of
the
mercy
and
compassion
of
this
Creditor
in
the
next
verse
.
And
yet
(
it
cannot
be
denied
)
there
are
amongst
us
,
who
seeme
to
incline
this
way
.
Reproove
them
for
sinning
,
they
will
answer
you
they
are
sinners
as
others
are
,
&c.
as
if
there
were
no
difference
to
be
put
betwixt
sinner
and
sinner
,
debter
and
debter
in
respect
of
the
score
.
These
are
ignorant
and
blinded
by
the
god
of
this
world
,
and
in
judgement
they
are
given
up
to
believe
a
lie
.
Paritie
of
sins
we
hold
it
to
be
an
idle
dreame
;
besides
what
hath
beene
already
said
,
the
diversity
of
Sacrifices
we
read
of
in
Scripture
proves
the
inequality
of
offences
,
as
Levit.
4.3
.
For
the
Priest
,
a
young
Bullocke
without
blemish
must
be
offered
:
For
the
Magistrate
a
male
Kid
serv'd
the
turne
,
verse
23.
If
an
Ordinarie
man
offended
,
for
him
a
Female
,
either
Goate
,
or
Lamb
should
be
accepted
,
verse
28
,
32.
2.
Greater
punishments
both
Criminall
and
Capitall
were
ordained
for
some
,
then
others
:
He
that
steales
a
man
must
die
,
Exod.
21.16
.
But
he
that
stoale
an
Oxe
or
Sheepe
should
onely
restore
fourefold
,
Exod.
12.1
.
He
that
killed
a
man
unwillingly
was
to
be
protected
,
Exod.
21.13
.
But
if
he
killed
him
willingly
,
the
hornes
of
the
Altar
could
not
save
him
,
verse
14.
So
Adultery
of
common
people
was
to
be
punished
with
common
death
,
Levit.
20.10
.
But
if
the
Priests
daughter
played
the
Whore
,
she
must
be
burnt
with
fire
,
because
she
prophaned
her
Father
,
Levit.
21.9
.
Paenae
singulorum
inaequales
intentione
,
paenae
omnium
aequales
duratione
.
Aquin.
And
as
in
this
World
so
in
another
;
some
shall
have
soarer
punishments
then
others
,
Heb.
10.29
.
Mat.
23.15
.
Luke
12.47
,
48.
and
Revel.
22.12
.
God
will
reward
every
one
according
to
his
workes
,
which
had
beene
superfluous
to
say
,
were
all
sins
equa●l
Vse
2
We
have
learned
better
,
and
accordingly
we
should
examine
of
what
kind
our
sins
are
,
how
much
our
debt
is
;
and
as
we
finde
let
us
put
downe
in
our
Account
.
To
helpe
us
a
little
in
this
our
search
,
take
this
for
a
Generall
rule
,
Iniuria
patientis
auget
culpā
facientis
.
Salvian
.
Psal.
51.4
.
the
more
directly
any
sin
is
done
against
God
,
the
greater
the
sin
is
to
be
accounted
of
,
and
the
more
the
debt
.
Thus
the
sin
against
the
Holy
Ghost
is
the
greatest
sin
;
because
he
who
committeth
that
sin
,
sinneth
of
malice
,
purposely
to
despight
the
Spirit
of
Grace
.
Hence
it
followes
,
1.
The
sins
of
the
highest
degree
against
the
first
Table
are
greater
then
the
sins
of
the
highest
degree
against
the
second
Table
.
(
For
if
we
compare
the
lowest
of
the
first
Table
with
the
highest
of
the
second
,
it
will
not
hold
)
Thus
Samuell
speaketh
of
Witcheraft
,
and
Idolatry
as
of
the
greatest
sins
,
1
Sam.
15.23
.
And
our
Saviour
calls
the
first
Table
,
the
first
and
great
Commandement
,
Mat.
22.38
.
2.
Those
sins
that
are
committed
against
the
meanes
which
should
keepe
us
from
sin
are
greater
then
other
,
Mat.
11.24
.
So
sins
against
Knowledge
are
greater
then
those
that
are
committed
out
of
simple
ignorance
,
Luke
12.47
.
Iames
4.17
.
And
as
it
is
thus
in
the
sinnes
of
Omission
,
so
also
in
the
sinnes
of
Commission
,
Acts
3.17
.
1
Tim.
1.13
.
he
found
mercy
,
because
he
did
it
ignorantly
.
So
sinnes
against
the
Gospell
are
greater
then
those
against
the
Law
,
for
that
they
are
committed
against
more
light
;
This
is
the
condemnation
saith
Christ
,
that
light
is
come
into
the
world
,
Iohn
3.19
.
To
commit
sin
in
the
cleare
light
of
the
Gospell
,
is
a
reproach
not
much
unlike
that
of
Absolom
,
He
committed
wickednesse
in
the
sight
of
the
Sun
A
Tapor
in
the
hand
of
a
ghost
makes
it
looke
more
ghastly
.
Thus
the
sins
of
the
Rogenerate
are
more
heynous
then
the
sins
of
the
Vnregenerate
,
for
that
God
suffers
more
by
them
then
by
others
,
Deut.
32.6
.
Levit.
22.31
,
32.
1
Tim.
6.1
.
Tit.
2.5
.
When
Simeon
and
Levi
had
dealt
so
lewdly
with
the
Sichemites
,
Iacob
told
them
that
they
had
made
him
to
stinke
in
the
sight
of
the
Inhabitants
of
the
land
,
Gen.
34.30
.
He
had
no
hand
in
their
sin
,
but
did
abhorre
it
,
yet
it
is
the
fashion
of
the
world
,
for
the
sin
of
one
or
two
religious
men
,
to
open
their
mouth
wide
against
Religion
it selfe
.
In
which
respect
,
David
prayeth
God
that
none
might
be
ashamed
because
of
him
,
Psal.
69.6
.
that
they
might
not
have
the
durt
of
his
foule
and
scandalous
sins
cast
in
their
faces
;
Indeed
this
was
that
the
Prophet
laid
so
heavily
to
Davids
charge
after
his
fall
,
By
this
deed
thou
hast
given
great
occasion
to
the
Enemies
of
God
to
blaspheme
,
2
Sam.
12.14
.
3.
Sins
often
committed
are
greater
then
those
but
once
committed
by
us
,
for
that
here
is
an
abusing
of
Gods
Patience
and
Forbearance
,
Rom.
2.4
,
5.
Ier.
5.6
.
2
Pet.
2.22
.
In
Arithmetick
a
figure
in
the
first
place
stands
for
it selfe
,
in
the
second
place
it
stands
for
ten
,
and
in
the
third
place
for
a
hundred
,
and
so
higher
.
So
here
.
Thus
learne
we
to
judge
of
sin
;
and
be
assured
that
thou
who
art
a
Christian
canst
not
sin
so
good
cheape
as
may
an
Indian
or
Pagan
.
An
Englishman
cannot
sweare
,
lie
,
be
drunk
,
commit
whoredome
,
at
so
easie
a
rate
as
a
Spaniard
,
or
Italian
;
Places
of
much
knowledge
,
are
chargeable
places
to
practise
sin
in
.
We
in
this
Land
are
more
indebted
to
Gods
mercy
for
the
meanes
of
Grace
affoorded
then
any
other
Nation
under
Heaven
;
and
in
respect
of
our
unthankfullnesse
and
unworthy
walking
more
indebted
to
his
Iustice
.
And
when
they
had
nothing
to
pay
]
Text.
Verse
42
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Non
habentibus
illis
unde
redaerent
,
&c.
In
this
then
they
differ'd
not
;
both
were
alike
in
respect
of
their
Indigencie
and
Inability
for
payment
,
They
had
nothing
.
Doct.
Sinners
are
weake
and
disable
debters
.
They
are
no
way
able
to
pay
that
debt
which
is
due
to
God
,
Iob
9.3
.
Pro.
13
7.
Revel.
3.17
.
Mat.
18.
In
this
respect
our
Lord
and
Master
Christ
,
hath
taught
us
to
beg
for
pardon
,
Mat.
6.12
.
And
such
is
the
course
the
godly
have
ever
taken
,
Psalme
51.1
&
143.2
,
13.
Daniel
9.
Man
by
sin
hath
disabled
himself
from
doing
any
thing
that
in
any
respect
may
carry
any
shew
of
Recompence
,
2
Cor.
3.5
.
like
desperate
Prodigalls
we
lost
all
at
one
throw
,
we
are
stripped
naked
through
our
fall
.
See
the
good
Samaritane
.
No
creature
on
earth
so
naked
and
indigent
as
man
;
Naked
he
is
borne
,
Job
1.
and
naked
shall
he
returne
.
Secondly
,
Offensio
in
Doum
est
infinitae
magnitudinis
,
saith
Bellarmine
,
Psal.
130.
Recompence
therefore
which
must
be
given
for
discharge
of
that
debt
must
be
likewise
infinite
.
Now
the
debt
is
infinite
,
1.
Because
our
sins
are
infinite
in
number
,
David
propounds
a
Quoties
,
Psal.
19.12
.
Who
can
tell
how
oft
be
offendeth
?
no
man
ever
yet
could
find
a
Toties
to
it
.
David
was
a
good
Arithmetician
and
numbred
his
daies
well
,
but
his
sins
he
could
not
number
:
the
haires
of
a
mans
head
may
be
told
,
but
his
sins
were
more
then
they
:
the
Starres
in
the
Firmament
appeare
in
multitude
,
and
some
have
undertaken
to
number
them
too
,
but
it
is
in
vaine
to
undertake
a
numbering
of
our
transgressions
;
before
wee
can
recount
a
thousand
,
wee
commit
ten
thousand
.
Like
Hidraes
heads
,
whilst
we
are
cutting
off
one
by
repentance
,
a
hundred
more
grow
up
.
Secondly
,
for
that
sin
is
committed
against
an
infinite
Majesty
,
and
so
provoketh
an
infinite
wrath
,
and
cannot
be
taken
away
but
by
an
infinite
art
:
no
finite
power
can
doe
this
,
or
make
a
payment
of
such
worth
.
What
shall
a
man
give
,
saith
Christ
,
in
exchange
for
his
soule
,
Mat.
19.
or
wherewith
redeeme
it
,
Psal.
49.6
,
7
,
8.
Thirdly
,
Had
Man
any
ability
left
,
and
were
able
to
doe
something
towards
the
payment
of
the
debt
due
,
yet
if
hee
cannot
doe
all
,
Quis
vel
super
justitiâ
sua
gloriabitur
,
cum
audiat
Deum
per
Prophetam
dicentem
,
quia
omnis
justitia
vestra
sicut
pannus
menstruati
.
Orig.
in
Epist.
ad
Rom.
cap
,
3.
how
is
the
debt
paid
?
Let
but
twelve
pence
be
wanting
in
the
payment
of
a
100
lb.
the
Bond
(
you
know
)
is
not
discharged
;
let
light
gold
be
tendered
will
it
be
accepted
?
Our
best
workes
are
full
of
imperfections
,
Isa.
64.6
.
Hereupon
Origen
groundeth
that
Question
,
who
dare
brag
of
his
righteousnesse
,
when
he
heareth
God
saying
by
his
Prophet
,
All
our
righteousnesse
is
as
filthy
rags
:
If
our
righteousnesse
are
as
menstruous
clouts
,
what
are
our
monstrous
sinnes
.
Fourthly
,
all
the
good
a
man
can
doe
(
though
he
doe
more
then
ever
any
man
did
)
is
it selfe
a
due
debt
,
and
how
shall
that
goe
for
a
discharge
of
former
debts
?
one
debt
will
not
discharge
another
,
nor
the
payment
of
this
yeares
rent
discharge
the
last
yeares
forfeiture
.
Sicut
Christus
passione
sua
,
&c.
The
Vanity
of
Popish
Satisfaction
may
be
hence
discovered
;
as
Christ
by
his
Suffering
satisfied
for
our
sinnes
,
so
we
by
satisfying
suffer
for
our
sinnes
(
saith
the
Trent
Councell
.
)
The
Schoole-men
goe
mad
in
the
Point
.
Aquinas
saith
,
that
a
man
may
,
Vindicare
divinam
vindictam
,
&
compensare
divinam
offensam
,
Deliver
from
Gods
vengeance
and
recompence
God
offended
:
And
hee
makes
the
satisfaction
equivalent
to
the
wrong
done
,
per
aquivalentiam
non
quantitatis
sed
proportionis
etiam
pro
alienis
peccatis
,
by
the
equivalencie
not
of
quantity
,
but
of
proportion
,
yea
for
other
mens-sinnes
also
.
Sure
I
am
that
Scripture
teacheth
otherwise
;
Omnis
humana
justitia
injustitia
esse
convincitur
,
si
districte
judicetur
,
Greg
mor.
l.
9.
c.
11.
If
thou
Lord
shouldest
marke
iniquities
.
(
saith
David
,
Psal.
130
)
who
could
abide
it
.
Iob
saith
,
He
could
not
answer
one
of
a
thousand
,
Iob
9.3
.
Who
can
say
I
have
made
my
heart
cleane
(
saith
Salomon
,
Pro.
20.9
.
)
In
many
things
we
offend
all
(
saith
S.
Iames
)
And
if
we
say
we
have
no
sinne
,
we
deceive
our selves
(
saith
the
Disciple
that
leaned
on
the
breast
of
our
Saviour
,
Da
mihi
aliquē
sine
prolapsione
Delicti
.
Ambr.
Apocal.
c.
4.
1
Ioh.
1.8
.
)
Some
may
be
sine
crimine
,
but
none
,
sine
peccato
:
Thou
maist
seek
such
a
man
,
but
shalt
not
find
him
.
Philosophy
teacheth
that
there
is
no
pure
mettall
to
be
found
in
the
Mines
of
the
Earth
,
nor
unmixed
Element
in
the
world
:
But
why
speak
we
of
the
Earth
?
Quem
non
invenies
usquam
,
esse
putes
nusquam
.
The
Starres
of
the
skie
are
not
cleane
,
nor
the
Angels
of
Heaven
pure
in
the
eyes
of
God
,
Iob
25.5
.
And
shall
we
boast
of
our
abilities
to
make
satisfaction
to
Gods
justice
for
our
transgression
?
Questionlesse
,
sin
hindreth
the
virtue
of
satisfaction
.
If
a
man
be
a
sinner
,
he
cannot
please
God
;
and
if
he
cannot
please
God
,
how
can
he
satisfie
him
?
This
Doctrine
of
the
Church
of
Rome
we
cannot
but
condemne
:
Non
peccare
Dei
jnstitia
est
,
hominis
just
itia
Dei
indulgentia
,
Ber.
in
Cant.
Serm.
23.
Acknowledging
that
we
have
sinned
,
and
that
there
is
no
way
to
satisfie
the
Lord
,
but
by
free
pardon
and
forgivenesse
through
the
merits
of
Christ
(
as
wee
shall
heare
afterwards
.
)
The
Ignorance
of
many
carnall
Protestants
comes
here
to
be
met
withall
:
Reason
with
them
about
their
hope
;
how
they
looke
to
be
freed
from
the
rigour
of
Gods
Justice
;
they
will
tell
us
a
story
of
their
good
Deeds
and
Workes
;
were
they
able
to
doe
as
much
as
any
Saint
on
Earth
,
or
all
the
Saints
together
did
:
Nay
(
saith
S.
Bernard
)
so
infinite
is
the
debt
we
owe
to
God
,
that
if
all
the
lives
of
the
sonnes
of
Adam
were
in
one
man
,
and
all
the
vertues
that
were
in
the
holy
Patriarches
and
Prophets
and
other
holy
men
of
God
in
the
soule
of
one
,
yet
all
were
nothing
to
doe
God
service
with
,
and
discharge
what
is
owing
;
In
omnibus
monitis
Dei
atque
mandatis
,
una
●ad●mque
ratio
est
&
divinae
gratiae
&
humanae
obedientiae
;
nec
ob
allud
unquam
datur
praeceptum
,
nisi
ut
quaeratur
praecipientis
auxilium
.
for
my
owne
part
(
saith
that
Father
)
I
have
but
two
farthings
to
pay
the
Lord
withall
,
(
and
they
be
of
the
least
size
and
measure
)
my
Body
and
my
Soule
,
yea
I
have
but
one
Farthing
,
and
that
is
my
good
Will
,
and
what
is
one
Farthing
to
pay
so
great
a
debt
withall
.
Object
.
If
it
be
thus
,
that
we
cannot
satisfie
the
Justice
of
God
by
our
obedience
,
whereto
tends
it
?
Why
are
we
required
to
obey
Gods
Precepts
?
Vse
3
Resp.
The
Answer
Prosper
gives
,
may
satisfie
us
;
In
all
Gods
Admonitions
and
Commands
,
there
is
one
and
the
same
reason
both
of
Gods
Grace
and
of
Mans
Obedience
;
Neither
is
the
Commandement
at
any
time
give
for
any
other
thing
,
Hoc
in
loco
utitur
Christus
cōpofito
vocabulo
vocans
hos●●de
.
bitores
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ut
o●tendat
nos
omnes
cora●
judicio
Dei
prorsus
●on
esse
sol●endo
,
nam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
simpliciter
p●o
se
de●itorē
significat
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
significat
indi
▪
gent●am
atque
e
gestatem
,
qu●
non
est
solvendo
.
Chem.
Harm
c.
57.
p.
986.
but
that
the
helpe
of
him
that
commandeth
may
be
sought
for
:
Gods
Precepts
must
be
turned
into
Prayers
:
So
much
Obedience
as
Gods
Law
requires
of
us
,
so
much
Grace
we
stand
in
need
of
:
And
this
wee
are
to
obtaine
of
him
,
who
is
the
Fountaine
of
all
Grace
.
Let
this
(
that
hath
beene
delivered
)
teach
us
to
empty
our selves
of
all
proud
and
high
concei●s
,
and
put
us
upon
an
ingenuous
Confession
of
our
owne
Poverty
and
Nakednesse
.
We
are
not
onely
Debters
,
but
Banquerouts
(
as
the
word
here
used
by
our
Saviour
shewes
)
Such
as
have
nothing
at
all
to
pay
through
our
extreame
indigence
and
poverty
.
And
indeed
the
Resemblances
betweene
the
one
and
the
other
are
many
:
We
will
name
some
.
A
Banquerout
makes
great
shew
of
what
,
he
hath
not
:
So
doth
a
Sinner
,
Prov.
13.7
.
He
makes
himselfe
rich
,
yet
hath
nothing
:
He
is
an
empty
vine
,
Hos.
10.1
.
A
cloud
without
water
,
Iude
v.
12.
A
forme
of
Godlinesse
he
may
have
,
but
he
is
without
the
Power
,
2
Tim.
3.5
.
He
hath
nothing
in
Truth
,
Nothing
in
the
right
use
,
Nothing
in
Acceptance
;
all
his
treasure
lies
in
sinne
:
Nothing
is
his
,
but
that
:
And
that
is
his
,
1.
In
respect
of
Patrimony
,
he
hath
it
from
his
Parents
,
2.
In
respect
of
Practise
:
He
hath
sinned
after
their
example
,
3.
By
Purchase
,
it
is
his
,
He
drawing
on
himselfe
both
the
Guilt
and
Punishment
of
the
Sinnes
of
his
Neighbours
many
wayes
.
This
is
all
a
sinner
can
lay
claime
unto
,
as
his
,
and
all
this
is
but
Beggarie
and
Nakednesse
,
Revel.
3.17
.
2.
A
Banquerout
will
be
borrowing
of
every
one
,
but
pay
none
to
whom
he
is
indebted
;
thus
the
Sinner
borrowes
of
all
.
Of
God
,
of
Man
,
of
the
Creatures
;
but
that
Love
,
Duty
,
Service
,
that
is
expected
he
performes
not
.
Promise
,
Vowes
,
Bonds
,
all
are
broken
,
Rom.
1.31
.
They
are
branded
for
Covenant-breakers
by
the
Lord
himselfe
,
and
so
he
hath
found
them
to
be
,
Hos.
6.7
.
Neh.
9.
Dan.
9
,
Psal.
106.
3.
A
Banquerout
will
take
up
at
high
Rates
,
and
put
off
at
Low
,
buy
deare
,
but
sell
cheape
:
So
doth
the
Sinner
.
Ahab
takes
up
Land
,
Naboths
vineyard
:
Achan
a
wedge
of
gold
,
Gehezi
,
a
bribe
:
Esau
,
Iacobs
pot●age
:
Iudas
,
thirty
pence
.
All
these
tooke
up
their
wares
at
deare
rates
(
as
doe
the
Sinners
of
these
dayes
.
)
But
one
day
will
bee
inforced
to
cry
out
with
Lysimachus
,
How
great
a
Kingdome
for
how
small
a
pleasure
have
I
lost
!
4.
A
Banquerout
will
be
offering
Composition
to
his
Creditours
;
but
it
shall
be
very
little
,
three
or
foure
shillings
in
the
pound
,
it
may
bee
not
so
much
:
Thus
deales
the
sinner
:
he
will
be
offering
a
composition
as
Pharaoh
did
,
Exod.
8.25
.
Goe
sacrifice
in
this
Land
;
if
that
will
not
be
accepted
,
then
,
Goe
into
the
wildernesse
and
Sacrifice
,
but
go
not
farre
,
vers.
28.
Will
not
that
be
taken
?
then
Goe
you
men
and
Sacrifice
but
all
may
not
goe
,
your
little
ones
shall
stay
behind
,
Cap.
10.
verse
11.
Will
not
this
be
hearkned
unto
?
then
,
goe
you
your selves
,
and
let
your
little
ones
goe
also
:
onely
let
your
Flocks
and
herds
be
staied
,
vers.
26.
Something
they
will
doe
,
but
the
whole
debt
,
they
resolve
they
will
never
pay
.
5.
A
Banquerout
cannot
be
trusted
of
any
one
that
knowes
him
,
no
more
a
Sinner
,
God
will
not
trust
him
,
Iob
4.18
,
19.
Christ
will
not
trust
him
,
Ioh.
2.24
.
Nor
will
the
godly
(
if
they
be
wise
,
)
Ier.
9.14
.
Mich.
7.2
.
Iob
19.14
,
15.
We
may
expect
Love
and
Dutie
from
them
;
but
how
can
they
pay
,
who
have
nothing
?
6.
A
Banquerout
in
a
short
time
hides
his
head
,
He
is
not
to
be
seene
;
so
is
it
with
a
Sinner
,
Psal.
37.10
.
Yet
a
little
while
,
and
the
wicked
shall
not
be
,
yea
thou
shalt
diligently
consider
his
place
,
and
it
shall
not
be
.
And
verse
35
,
36.
I
have
seene
(
saith
David
)
the
wicked
in
great
power
,
and
spreading
himselfe
like
a
greene
Bay-tree
,
yet
he
passed
away
,
and
loe
he
was
not
,
yea
I
sought
him
,
but
he
could
not
be
found
.
The
serious
Consideration
of
this
our
weake
estate
by
Nature
,
would
cause
us
(
not
to
say
with
that
Debtor
,
Matth.
18.26
.
Have
Patience
Master
,
and
I
will
pay
thee
all
.
)
(
For
we
are
not
able
to
pay
halfe
nor
quarter
,
nor
any
thing
at
all
to
wards
satisfaction
of
divine
Justice
,
but
)
to
pray
with
David
for
Mercy
and
Forgivenesse
:
Which
is
the
next
Point
we
are
to
speake
unto
,
and
that
whereby
this
Creditor
is
further
described
unto
us
and
set
forth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hee
frankely
forgave
them
both
.
And
here
consider
we
the
Act
of
this
Creditor
[
He
frankly
forgave
]
and
then
the
Object
[
Them
both
.
]
He
frankely
forgave
them
both
.
]
Text.
Litterally
this
teacheth
Creditors
a
Christian
duty
,
To
deale
mercifully
with
such
as
are
disabled
Debters
.
Doct.
Rigorous
demanding
of
due
debt
(
in
case
of
disability
wee
may
find
forbidden
,
Dent.
15.1
,
7.
Which
Law
whether
it
is
to
be
understood
of
a
porpetuall
release
of
the
debt
at
seven
yeares
end
;
(
as
the
Hebrews
for
the
most
part
understand
it
)
and
therefore
had
their
Limitations
for
some
debts
and
debters
)
or
onely
as
an
Intermission
for
the
seventh
yeare
,
Maimony
in
his
Treat
of
the
Release
,
c.
9.
wherein
was
neither
sowing
,
nor
reaping
,
nor
other
workes
of
Husbandry
,
so
that
the
poore
had
not
such
meanes
for
paying
of
their
debts
as
in
other
yeares
;
yet
it
figured
the
yeare
of
Grace
,
the
acceptable
yeare
of
the
Lord
,
which
Christ
preached
,
by
whom
we
have
obtained
of
God
the
release
of
our
debts
,
The
forgivenesse
of
our
Sinnes
,
Luke
4.18
,
19.
And
calleth
upon
us
likewise
to
shew
mercy
to
our
poore
decaied
Brother
,
and
forbeare
Exaction
,
Nehem.
5.3
,
11.
Isay
.
58.6
,
7.
In
the
Gospell
our
Saviour
wills
us
to
tend
looking
for
nothing
againe
,
Luk.
6.35
.
Beza
.
which
is
not
(
say
some
)
to
be
understood
onely
of
Vse
,
or
Loane
,
but
of
the
Principall
,
in
case
it
should
so
fall
out
,
that
they
are
by
the
hand
of
God
disabled
:
Sure
I
am
there
is
a
Parable
propounded
by
our
blessed
Saviour
which
acquaints
us
with
Gods
severity
against
Saviour
which
acquaints
us
with
Gods
severity
against
such
rigorous
Creditors
,
as
upon
that
Parable
and
passage
I
have
more
fully
shewd
.
Therfore
a
word
or
two
of
this
Point
shall
here
serve
.
Vse
.
How
few
Creditors
are
there
like
to
him
here
spoken
of
?
It
is
no
rare
matter
to
meet
with
some
like
him
we
read
of
,
Mat.
18.28
.
Who
will
take
their
Debters
by
the
throat
and
call
for
speedy
payment
of
what
is
owing
:
These
may
be
resembled
to
Plinies
Hinona
,
Lib.
8.
c.
30.
they
eat
up
the
carkasses
of
men
;
utterly
undoing
by
Executions
and
perpetuall
Imprisonments
those
who
are
disabled
by
Gods
immediate
hand
(
as
by
fire
,
water
,
sicknesse
,
&c.
)
and
not
through
their
own
negligence
or
improvidency
.
I
deny
not
,
but
debts
owing
are
to
be
required
:
God
himself
hath
given
liberty
to
the
Creditor
to
take
a
pledge
for
his
security
,
Deut.
24.10
,
11
,
12.
I
(
likewise
)
grant
that
more
strictnesse
and
extremity
may
be
used
in
requiring
a
Debt
of
such
as
rashly
cast
themselves
into
it
(
though
they
be
poore
or
pretend
Inability
,
when
indeed
it
is
but
a
pretence
,
)
(
as
the
manner
of
many
in
these
daies
is
,
)
Prov.
22.26
.
&
27.13
.
But
in
the
behalfe
of
the
poore
and
needy
;
the
well
minded
Debter
,
the
Lord
giveth
an
other
charge
,
Exod.
22.26
.
If
thou
shalt
receive
to
pawne
the
garment
of
thy
Neighbour
,
restore
it
unto
him
before
the
Sunne
goeth
downe
;
for
that
onely
is
his
covering
,
that
is
his
garment
for
his
skin
,
wherin
shall
he
sleep
?
Therfore
when
he
crieth
to
me
I
will
heare
him
,
for
I
am
mercifull
.
Yet
no
debt
whatever
may
be
axacted
without
Mercy
,
still
remember
,
as
man
in
a
Debter
unto
thee
,
so
art
thou
unto
Mercy
:
Thus
St.
Paul
(
Rom.
15.27
.
)
sheweth
the
Macedonians
and
Achaians
were
.
Whereupon
St.
Ambrose
thus
speaketh
,
In
tantum
nos
humanos
&
misericordes
vult
esse
Apostelus
,
Amb.
in
Rom.
cap.
15.
ut
&
debitores
nos
dicat
ejus
.
So
farre
doth
the
Apostle
presse
to
be
mercifull
and
courteous
that
he
affirmeth
us
to
be
debters
unto
it
.
Therefore
so
exact
thy
Debt
that
God
may
forgive
thee
all
thy
Debts
.
Mystically
,
this
sets
forth
Gods
mercifull
and
gratious
disposition
towards
poore
sinners
,
and
serves
first
to
informe
us
of
this
truth
.
Doct.
Remission
and
Forgivenesse
of
Sinnes
is
attaincable
,
there
is
a
possibility
for
a
sinner
to
have
his
Debts
pardoned
and
remitted
,
Act.
3
19
&
19.43
.
&
26.18
.
The
Sacrifices
under
the
Law
prefigured
as
much
,
Heb.
5.1
.
and
the
gratious
promise
under
the
Gospell
make
it
good
,
Isa.
1.18
.
&
55.7
.
Ezek.
33.16
.
Mat.
12.31
.
And
the
faithfull
performances
of
those
gracious
promises
in
so
many
Instances
put
us
out
of
all
doubt
concerning
this
truth
,
Psal.
32.5
.
Isa.
38.17
.
&
44.22
.
Mat.
9.2
.
Marke
2.5
,
9.
The
grounds
are
two
;
First
,
Mercy
in
God
,
who
desireth
not
the
death
of
a
sinner
,
Ezek.
33.11
.
It
is
his
Name
to
be
mercifull
:
an
Attribute
as
infinite
as
himselfe
,
it
suits
with
his
Nature
.
Secondly
,
Merit
in
Christ
:
By
his
Sacrifice
he
satisfied
Gods
Justice
,
and
paid
the
debt
of
sin
,
1
Cor.
15.9
.
Gal.
1.4
.
Ephes.
1.7
.
Colos.
1.14
.
1
Iohn
3.5
.
Heb.
9
26.
Hence
commeth
that
sweet
concurrence
of
Mercy
and
Iustice
spoken
of
by
the
Psalmist
,
Psal.
85.10
.
Mercy
and
Truth
are
met
together
,
Righteousnesse
and
Peace
have
kissed
each
other
.
They
met
together
and
that
divers
times
,
but
did
never
kisse
till
Christ
reconciled
them
;
when
they
met
before
,
they
met
in
a
kind
of
opposition
(
as
S.
Bernard
sheweth
in
Dialogue
)
A
great
contention
there
was
betwixt
them
about
mans
Redemption
.
Ser.
1.
de
Annun
Dom.
Mercy
pleads
hard
,
What
hath
God
forgotten
to
be
gratious
,
will
hee
cast
us
of
for
ever
and
be
no
more
intreated
?
That
by
no
meanes
wils
the
death
of
a
sinner
;
Iustice
steps
in
,
and
requires
that
she
may
have
her
due
,
and
that
the
soule
that
sinnes
may
die
;
Hast
not
thou
said
it
,
and
shall
not
the
Iudge
of
all
the
earth
do
right
?
Thus
the
Plea
hangs
;
our
salvation
lies
as
it
were
a
bleeding
,
we
as
guilty
prisoners
still
stand
at
the
Barre
.
Christ
steps
in
,
gives
Justice
satisfaction
,
ends
the
quarrell
,
and
makes
all
kind
,
kissing
friends
.
For
in
giving
himselfe
a
ransome
for
man
,
he
did
at
once
pay
both
Iustice
her
debt
,
and
obtaine
for
Mercy
her
desire
.
Vse
.
Great
is
the
comfort
that
poore
sinners
may
have
from
hence
;
to
looke
upon
the
greatnesse
of
our
debt
,
the
infinitenesse
of
the
sum
is
enough
to
sinke
us
;
but
to
heare
of
a
possibility
to
procure
a
discharge
,
to
put
a
new
life
and
spirit
into
us
as
it
did
into
the
hearts
of
the
people
,
when
they
heard
Shecaniah
tell
them
that
there
was
hope
in
Israel
concerning
this
thing
,
Ezra
,
10
2.
It
may
also
encourage
us
to
use
speedie
meanes
for
the
obtaining
of
a
Pardon
;
seeing
in
seeking
after
it
,
we
seeke
after
that
which
is
honourable
and
worth
the
having
.
A
mercy
of
all
mercies
it
is
to
have
our
sins
forgiven
;
there
needs
no
more
but
that
,
to
make
us
truly
happy
,
Psal.
32.1
.
Rom.
4.6
,
7.
Salvation
stands
in
it
,
and
under
that
one
benefit
,
all
the
good
that
we
receive
by
Christ
is
comprised
;
It
is
put
for
the
whole
Covenant
,
and
for
all
the
priviledges
therein
contained
,
Acts
10.43
.
and
is
esteemed
the
greatest
blessing
which
flowes
from
Christs
blood
,
Mat.
26.28
.
That
is
the
Fountaine
(
as
it
were
,
)
other
blessings
are
but
streames
issuing
thence
;
the
things
of
this
world
are
made
true
blessings
by
it
.
And
yet
how
unworthily
is
this
put
in
the
last
place
in
most
mens
endeavours
?
Should
a
man
stand
with
Salomon
in
the
window
of
his
house
,
and
looke
and
consider
the
courses
of
men
,
how
should
we
see
them
busied
?
Some
eagerly
pursuing
wealth
,
other
greatnesse
,
other
following
pride
and
vaine
delights
;
like
children
they
run
after
Butter-flies
:
But
not
one
amongst
many
who
spends
his
time
and
studie
this
way
,
how
to
get
a
pardon
of
sin
,
and
a
discharge
of
that
debt
he
owes
to
Gods
divine
Justice
;
Pray
you
to
the
Lord
(
said
Pharaoh
unto
Moses
)
that
hee
may
take
away
the
frogs
from
mee
:
Exod.
8.8
.
he
desired
not
that
his
sins
might
be
taken
away
,
which
were
the
cause
of
them
;
so
is
it
with
the
men
of
this
world
,
they
pray
to
have
sicknesse
,
poverty
,
lamenesse
&c.
removed
from
them
,
but
for
their
sins
they
passe
not
,
that
debt
least
of
all
troubles
them
.
Quest.
But
whence
is
it
that
men
are
so
carelesse
in
seeking
after
this
one
thing
necessary
?
Resp.
Diverse
Reasons
may
be
rendered
of
this
great
neglect
.
Resp.
First
,
an
erroneous
judgement
about
the
thing
it selfe
:
Some
think
it
is
that
which
cannot
be
had
,
or
if
it
be
feisable
yet
it
is
not
so
necessary
as
other
blessings
,
which
lies
them
more
in
hand
to
seeke
after
.
The
errour
of
which
opinions
what
hath
beene
said
before
,
discovers
.
Secondly
,
this
great
neglect
ariseth
from
want
of
due
consideration
of
mens
present
states
,
they
spend
no
thoughts
this
way
;
like
Banquerouts
,
they
love
not
to
cast
up
their
accounts
.
Men
are
not
aware
how
many
Bills
of
particular
sins
hang
upon
the
file
,
and
are
upon
record
against
them
in
the
Lords
Court
of
Justice
;
they
consider
not
how
they
lie
open
(
till
discharge
be
had
)
to
all
Gods
plagues
and
curses
,
which
dog
and
follow
them
at
the
heeles
in
every
corner
like
so
many
Serjants
to
arrest
them
at
Gods
Suit
,
Deut
28.19
.
They
consider
not
that
after
death
there
is
no
Redemption
:
If
a
discharge
be
not
obtained
before
death
,
lay
hold
upon
them
,
there
is
no
way
but
one
,
to
prison
with
them
.
And
how
Hell
follow
s
death
at
the
●eeles
,
Revel.
6.8
.
Nor
doe
they
bethinke
themselves
how
suddenly
death
may
seaze
upon
them
▪
as
the
fishes
that
are
taken
in
an
evill
net
,
(
even
whilst
they
are
flating
and
playing
at
a
flie
,
)
and
as
the
Birds
that
are
caught
in
the
snare
,
so
are
the
sonnes
of
men
snared
in
an
evill
time
,
when
it
falleth
suddenly
on
them
(
saith
Salomon
)
Were
these
things
well
thought
on
,
men
would
feare
to
let
the
temples
of
their
heads
take
any
rest
in
the
omission
of
this
duty
.
Thirdly
,
this
ariseth
in
some
through
a
bold
presumption
of
Gods
mercy
,
conceiting
that
God
will
forgive
us
our
sins
,
though
we
take
no
paines
about
it
.
God
indeed
is
mercifull
,
and
his
mercy
is
above
all
his
workes
;
but
still
it
is
restrained
to
those
that
seeke
it
,
Lament
.
3.25
.
Psal.
103.11
.
Mat.
7.
As
for
other
who
are
brutish
,
and
sin
presumptuously
on
hope
of
mercy
,
God
hath
already
acquainted
them
with
his
mind
,
Deut.
29.19
,
20.
Isa.
27.11
.
Pro.
1.27
,
28
,
29
,
30.
But
if
it
be
so
great
a
blessing
,
and
haveable
likewise
;
It
may
be
you
will
aske
me
about
the
meanes
that
must
be
used
for
the
obtaining
of
it
.
If
so
,
I
answer
First
,
bring
thy
soule
to
a
true
sight
and
sense
of
sinne
,
this
is
that
which
prepareth
a
man
,
and
maketh
him
capiable
of
a
pardon
.
The
whole
have
no
need
of
the
Physitian
,
but
the
sicke
,
Mat.
9.12
.
nor
are
any
called
to
be
eased
,
but
such
as
find
themselves
to
be
wearied
with
the
load
,
Mat.
11.
verse
28.
The
widow
said
to
the
Prophet
,
O
thou
man
of
God
why
commest
thou
to
call
my
sinne
to
remembrance
,
and
to
slay
my
sonne
;
but
thus
to
bring
sin
to
our
remembrance
is
not
to
slay
us
,
but
to
save
us
.
Secondly
,
Iudge
your selves
for
them
,
confesse
them
humbly
before
the
Lord
,
Luke
15.18
,
19.
&
18.13
.
1
Iohn
Chap.
1.
verse
9.
Pro.
28.13
.
This
course
David
took
and
found
it
speeding
,
Psal.
32.
God
is
well
pleased
to
have
himselfe
cleared
,
and
our selves
(
as
is
meet
)
charged
.
Thirdly
,
Pray
earnestly
to
the
Lord
in
the
Name
of
Christ
for
pardon
and
forgivenesse
,
Hos.
14.3
.
Dan.
9.18
,
19.
Mat.
18.32
.
I
forgave
thee
all
that
thy
debt
,
because
thou
desiredst
mee
:
there
is
no
pardon
granted
,
but
where
it
is
desired
;
no
obtaining
Remission
but
by
humble
supplication
,
and
the
prayers
of
the
faithfull
are
very
availeable
for
this
purpose
,
Iames
5.16
.
Fourthly
,
carefully
use
the
meanes
which
God
hath
left
to
his
Church
for
the
obtaining
of
this
grace
;
attend
on
the
Ministers
of
the
Word
,
it
is
the
Ministery
of
Reconciliation
,
2
Cor.
5.
By
it
God
is
pleased
to
worke
Faith
in
our
hearts
,
whreby
remission
of
sins
is
received
.
These
are
the
meanes
which
being
conscionably
used
,
Acts
10.43
.
Remission
may
be
obtained
,
and
our
debts
discharged
.
And
so
much
of
the
Benefit
bestowed
,
come
we
now
to
the
manner
of
it
.
The
Text
saith
He
frankely
forgave
them
both
]
Text.
Vtrisque
debitum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ex
gratia
condonavit
:
Both
these
were
forgiven
by
God
,
no
part
of
the
debt
was
retained
to
either
of
them
;
and
this
God
did
Gratis
,
frankly
and
freely
;
first
observe
,
Doct.
God
in
forgiving
sinne
,
fully
forgives
it
,
no
part
of
the
debt
is
reserved
to
be
exacted
of
us
.
To
forgive
imports
as
much
;
for
where
any
recompence
is
made
or
punishment
suffered
;
there
is
a
kind
of
satisfaction
,
and
that
is
contrary
to
Remission
.
I
will
forgive
their
iniquity
(
saith
the
Lord
,
Ier.
31.34
.
)
and
I
will
remember
their
sinnes
no
more
;
He
will
so
forgive
as
to
forget
;
and
if
he
forget
them
,
then
certainely
he
will
never
punish
a
man
for
them
,
(
for
in
Scripture
phrase
God
is
then
said
to
remember
sin
,
when
he
punisheth
for
sin
,
as
Ier.
14.10
.
Hos.
8.13
.
)
Hereto
tend
those
Metaphors
in
Scripture
used
when
forgivenesse
of
sin
is
spoken
of
,
considered
in
severall
Relations
.
Sometimes
it
is
considered
as
having
relation
to
the
Fault
committed
,
so
it
is
expressed
under
the
phrases
of
Purging
,
as
Ezek.
22.24
Psal.
51.7
.
Not
laying
it
to
the
charge
,
Acts
17.19
.
taking
it
away
,
Ioh.
1.29
.
As
it
hath
relation
to
the
Booke
wherein
it
is
recorded
,
so
it
is
expressed
by
the
phrase
of
blotting
out
,
Acts
3.19
.
of
hiding
and
covering
so
as
it
cannot
be
read
,
Psal.
32.1
.
Mich.
7.19
.
As
it
hath
relation
to
God
,
who
is
wronged
in
point
of
honour
,
so
it
is
expressed
by
the
phrase
of
passing
by
the
offence
,
Mich.
7.18
.
Not
seeing
and
beholding
it
.
Numb.
23.21
.
Casting
it
behind
the
backe
,
Isa.
38.17
.
As
it
hath
relation
to
the
Punishment
contracted
by
it
,
so
it
is
expressed
by
the
phrase
of
putting
away
sinne
,
2
Sam.
12.13
.
Isa
44.22
.
Not
imputing
it
,
Psal.
32.2
.
Rom.
4.8
.
These
are
all
significant
Phrases
according
to
their
severall
Relations
,
and
betoken
as
much
as
hath
beene
delivered
,
viz.
an
absolute
riddance
and
finall
discharge
thereof
;
so
that
as
the
Prophet
speaketh
of
it
,
Ier.
50.20
.
It
shall
be
sought
for
,
and
there
shall
be
none
.
Vse
1
This
maketh
against
that
Doctrine
(
before
touched
)
of
Satisfaction
or
Satispassion
defended
by
the
Papists
;
Sicut
Christus
Passione
sua
satisfecit
pro
peccatis
,
ita
nos
satisfaciendo
patiamur
pro
peccatis
.
Concil.
Trid.
who
though
they
acknowledge
such
a
matter
as
Pardon
of
sin
,
yet
they
maintaine
forgivenesse
to
be
such
a
thing
,
in
which
God
remitteth
but
in
part
;
The
fault
(
they
say
)
he
doth
discharge
,
but
not
the
Penalty
,
that
is
(
say
they
)
reserved
to
be
satisfied
for
,
in
part
here
,
and
part
in
Purgatory
;
and
indeed
for
the
foundation
of
Purgatory
and
maintaining
of
that
fire
,
was
this
distinction
of
theirs
invented
;
for
it
was
never
knowne
in
Christs
time
.
An
opinion
that
cannot
stand
with
the
Nature
of
forgivenesse
,
as
it
is
described
in
Scripture
.
If
all
be
pardoned
,
what
is
behind
to
be
satisfied
for
?
If
there
be
some
satisfaction
on
our
part
expected
,
how
then
is
the
forgivenesse
absolute
?
Sundry
arguments
we
have
in
Scripture
against
this
error
.
First
,
Rom.
8.1
.
the
Apostle
expressely
teacheth
,
that
there
is
no
condemnation
to
them
that
are
in
Christ
,
nihil
damnationis
,
(
as
the
Vulgar
Translation
(
which
they
themselves
so
highly
magnifie
)
hath
it
,
)
not
one
jot
of
condemnation
,
now
what
is
Condemnation
,
but
the
adjudging
of
a
man
to
punishment
?
So
in
Scripture
it
is
every
where
used
,
Mat.
20.18
.
Mark
.
14
64.
If
then
no
condemnation
be
reserved
for
the
true
Beleever
,
there
is
no
punishment
due
to
his
sin
by
him
to
be
suffered
.
Secondly
,
our
Redemption
by
Christ
was
from
the
whole
curse
of
the
Law
due
to
us
for
sin
;
now
Temporall
punishments
due
to
us
for
sin
,
are
part
of
that
curse
,
Deut.
28
.
16-22
.
Therefore
from
them
also
are
wee
freed
.
Object
.
Wherefore
then
doth
the
living
man
complaine
(
you
will
say
)
?
doth
not
man
suffer
for
sin
?
Lament.
3
39.
And
why
did
God
after
he
had
pardoned
David
for
his
Adulterie
and
Murther
,
reserve
for
him
Temporall
punishment
?
The
child
borne
to
him
must
surely
die
,
2
Sam.
12.13
.
Resp.
This
was
Castigatio
not
damnatio
;
medicina
,
non
paena
,
a
chastisement
,
not
a
condemnation
;
a
medicine
,
not
a
punishment
,
(
as
speaketh
S.
Chrysostome
)
And
betwixt
these
,
we
must
learne
to
distinguish
:
It
is
true
,
God
layeth
many
things
on
his
dearest
children
in
this
life
,
notwithstanding
he
hath
forgiven
them
their
sins
;
but
such
sufferings
of
theirs
,
are
neither
expiatorie
nor
satisfactorie
,
nor
yet
vindictive
for
sin
;
nor
can
they
properly
be
called
punishments
,
but
Fatherly
chastisements
and
corrections
onely
,
Psal.
94.12
.
Heb.
12.6
.
Revel.
3.19
.
1
Cor.
11.32
.
God
sends
them
in
love
,
and
offers
himselfe
therein
to
his
as
unto
children
,
Heb.
12.7
.
He
inflicts
them
as
furtherances
to
Sanctification
,
not
as
meanes
of
Satisfaction
.
Thirdly
,
the
Lord
doth
so
,
(
and
much
more
)
fully
forgive
the
sins
of
the
Faithfull
,
as
he
would
have
them
forgive
one
another
;
and
he
makes
his
forgivenesse
the
very
patterne
we
should
work
by
,
Ephes.
4
32.
But
in
our
forgiving
he
requires
that
both
the
fault
and
punishment
be
forgiven
,
1
Pet.
3.9
.
And
therefore
wee
must
needs
conclude
,
that
whom
God
forgives
,
to
them
are
forgiven
both
.
As
for
satisfaction
to
our
Brethren
for
wrongs
to
them
done
,
by
acknowledgement
,
restitution
,
Mulct
,
with
asking
forgivenesse
,
&c.
we
both
teach
and
practise
,
but
they
shall
not
be
able
to
satisfie
us
in
this
point
,
that
any
thing
we
can
doe
or
suffer
can
satisfie
Gods
Justice
.
I
spare
any
further
wading
in
this
point
;
Thus
much
I
thought
needfull
to
say
on
it
,
for
that
this
Popish
opinion
of
Satisfaction
cleaves
(
as
one
saith
well
)
very
close
unto
our
natures
,
and
there
is
an
aptnesse
in
us
to
thinke
by
some
act
of
ours
to
make
amends
for
the
things
we
have
done
amisse
.
This
we
are
not
able
to
do
,
for
when
we
have
done
all
we
can
,
we
are
unprofitable
servants
,
Luk.
17.
Vse
.
This
is
a
Doctrine
of
singular
Comfort
to
all
those
that
are
in
Christ
and
made
partakers
of
this
benefit
of
Remission
.
It
is
storyed
of
Caesar
to
his
renowne
and
praise
,
that
after
the
defeate
of
Pompey
hee
had
in
his
custody
a
Casket
,
wherein
he
found
divers
letters
written
by
many
of
the
Nobles
under
their
own
hands
,
(
sufficient
evidence
to
condemn
them
)
but
he
burnt
them
al
,
that
no
monument
might
remain
of
a
future
grudge
.
Thus
doth
God
cancell
and
annihilate
the
sins
of
his
Elect
ones
;
and
causeth
an
act
of
Oblivion
to
be
made
,
that
there
may
be
no
quarrell
against
them
in
Heaven
.
And
(
to
be
short
)
being
thus
fully
pardoned
,
whatsoever
happens
to
us
or
is
inflicted
on
us
,
wee
may
rest
assured
comes
in
Love
,
it
is
mingled
with
Love
,
and
shall
through
Love
be
turned
to
our
good
,
Rom.
8.28
.
Let
our
Afflictions
smart
never
so
much
,
yet
the
curse
is
removed
;
they
are
but
medicinable
potions
,
and
shall
further
our
salvation
in
the
end
.
Are
the
Consolations
of
God
small
with
thee
,
(
as
Eliphaz
said
to
Iob
)
?
Iob
15.11
.
doe
not
these
things
affect
thee
to
rejoycing
?
surely
then
we
are
are
as
yet
Dead
Births
;
Gods
children
have
rejoyced
in
this
mercy
more
then
in
great
spoiles
,
Let
the
heart
of
them
rejoyce
that
seeke
the
Lord
.
And
(
to
conclude
)
be
carefull
that
we
lay
up
safe
our
discharge
and
pardon
having
once
obtained
it
.
How
carefull
men
are
to
lock
up
a
Generall
discharge
from
some
pecuniarie
debts
,
we
know
well
enough
;
but
no
discharge
to
this
,
so
lay
it
up
,
that
you
may
not
have
it
to
seek
in
the
hower
of
Temptations
and
Tryall
.
Such
times
you
must
expect
,
and
then
your
Acquittance
sealed
with
Christs
blood
will
stand
you
in
much
stead
.
Our
carelesnesse
this
way
,
often
causeth
God
to
hide
from
us
the
comfort
of
it
,
to
the
end
that
wee
may
seeke
it
up
,
and
keep
it
better
.
Thus
we
lay
some
peece
of
plate
aside
for
a
while
to
teach
a
carelesse
child
,
or
servant
,
to
be
more
carefull
of
it
after
it
is
returned
.
And
thus
much
of
the
Fullnesse
of
Gods
pardoning
.
Come
we
now
to
the
Freenesse
of
it
.
Hee
Frankly
forgave
them
both
.
Whence
observe
we
Remission
is
of
free
grace
and
mercy
;
whom
God
forgives
he
forgives
gratis
.
The
Pope
indeed
sells
Pardons
;
God
sells
none
,
what
God
doth
this
way
hee
doth
freely
.
This
Truth
is
abundantly
confirmed
and
strengthened
in
the
holy
Scriptures
.
I
,
even
I
am
he
that
blotteth
out
thy
transgressions
for
my
owne
sake
,
&c.
Isa.
43
25.
Not
for
your
sakes
,
but
for
mine
owne
sake
will
I
purge
you
and
wash
away
your
sinnes
,
O
you
house
of
Israel
,
Ezek.
36.25
,
32.
Thus
Ephes.
1.7
.
The
Apostle
speaking
of
this
benefit
,
tells
us
that
he
gives
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
riches
of
his
grace
.
And
Rom.
3.24
.
he
saith
,
wee
are
justified
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
gratis
,
or
freely
by
his
grace
through
the
Redemption
that
is
in
Iesus
Christ
.
Object
.
But
here
lies
the
Objection
:
If
it
be
through
the
Redemption
that
is
in
Iesus
Christ
,
how
then
is
it
free
?
that
which
we
get
upon
a
price
paid
,
and
ransome
tendered
,
is
from
Iustice
due
to
us
,
and
not
of
free
grace
given
us
:
But
so
was
this
obtained
,
as
the
Apostle
likewise
elsewhere
sh●weth
1
Cor.
6.20
1
Tim.
●
.
6
.
Resp.
Remission
of
sins
was
purchased
for
us
,
and
our
debts
discharged
through
the
satisfaction
made
by
Christ
to
Gods
Justice
.
Not
one
farthing
of
that
sum
wherein
we
stood
indebted
to
the
Lord
was
forgiven
,
without
payment
made
by
Christ
;
who
by
his
Active
Obedience
paid
the
Principall
that
was
owing
,
fulfilling
all
Righteousnesse
,
Mat.
3.15
.
And
by
his
Passive
Obedience
paid
the
Forfeiture
,
in
which
respect
the
Prophet
saith
,
Wee
have
received
at
the
Lords
hand
(
viz.
in
our
Surety
)
double
for
all
our
sinnes
,
Isa.
40
2.
So
that
ex
par●e
Christi
,
on
Christs
part
it
was
not
free
,
and
yet
ex
parte
hominum
,
on
mans
behalfe
,
it
is
every
way
ingenuous
and
free
.
And
that
First
,
in
regard
of
God
the
Father
,
who
was
pleased
out
of
the
love
he
bore
to
mankind
to
send
his
onely
begotten
Sonne
to
discharge
that
debt
was
owing
.
Isa
9.6
.
Iohn
4.10
.
And
out
of
the
like
love
and
mercy
hee
was
pleased
to
accept
of
the
satisfaction
and
payment
by
him
made
on
our
behalfe
;
for
nothing
bound
God
to
this
way
,
but
that
wherewith
he
did
voluntarily
bind
himself
,
Heb
6.7
.
Secondly
,
in
respect
of
Christ
who
satisfied
for
us
,
it
was
to
us
free
.
He
freely
and
willingly
assented
to
the
worke
of
our
Redemption
,
in
which
respect
it
is
said
,
He
laid
downe
his
life
and
tooke
it
up
againe
.
John
10.15
.
As
likewise
in
that
we
are
no
way
able
to
gratifie
Christ
for
what
he
did
in
any
measure
,
Psal.
116.12
.
Thirdly
,
in
respect
of
our selves
who
receive
this
mercy
,
it
is
free
forgivenesse
;
we
conferre
no
merit
to
it
,
nor
did
we
add
any
thing
towards
that
great
purchase
of
his
,
Rom.
11.6
.
Thus
then
,
in
speaking
of
Gods
free
grace
in
pardoning
sin
,
Christ
is
not
to
be
excluded
,
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
end
or
Tribute
,
and
wee
by
his
payment
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Tribute-free
.
And
so
wee
stand
discharged
through
his
ransome
before
God
Almighty
.
Object
.
This
Objection
may
be
further
urged
thus
,
That
is
freely
bestowed
which
is
conferred
without
any
help
or
work
in
the
Receiver
.
But
many
necessary
works
and
acts
are
necessarily
required
of
those
that
are
discharged
(
as
Faith
,
Repentance
,
Charity
,
&c.
)
How
then
is
it
freely
given
?
Resp.
Though
it
be
not
conferred
without
these
,
yet
it
is
not
conferred
for
these
.
They
are
not
Causes
but
Conditions
,
Signes
and
Proofes
to
settle
our
hearts
in
this
comfortable
Assurance
that
we
have
found
mercy
with
God
,
and
that
our
sins
are
pardoned
,
(
as
we
shall
heare
hereafter
in
the
Application
of
this
Parable
.
)
Vse
.
This
makes
against
the
Papists
,
who
with
a
like
Pride
cry
up
their
Actions
to
be
Meritorious
;
as
they
doe
their
Passions
and
Sufferings
to
be
satisfactory
to
Gods
Iustice
.
They
make
a
double
merit
;
A
merit
of
Congruity
,
which
(
they
say
)
goeth
before
Conversion
,
and
obtaineth
Justification
and
Remission
of
sins
:
And
a
merit
of
Condignity
which
followeth
after
Conversion
,
and
furthereth
our
Reward
when
this
life
is
ended
.
Neither
of
these
can
stand
with
Free
Grace
:
Grace
and
Merit
fight
ex
diametro
,
Rom.
3.28
.
If
by
Grace
we
are
saved
,
then
merit
is
no
merit
,
if
by
merit
,
Grace
is
no
Grace
.
Which
doctrine
of
the
Church
of
Rome
,
(
had
she
no
more
alike
unsound
)
may
justly
fasten
upon
her
the
ill
name
of
Meretrix
Babylonica
,
Dr.
Featly
.
Meretrixa
merendo
,
nam
mercede
suam
exercet
malitiam
&c.
Calepin
.
Tit.
meretrix
.
Bem
Serm.
52
Fateor
non
sum
digum
ego
,
n●●
proprijs
possum
merit
is
regnum
obtinere
c
lorū
caeterùm
duplici
jure
illud
obtinens
Dominus
meus
,
Faeredita
te
scilitet
Patri●
&
meri
o
passionis
;
al●●o
ipse
contencus
,
alteru●
mihi
donat
,
ex
cujus
dono
ju●e
illu●
mihi
vendicā●
non
consua
lorauthor
vit.
kern
l.
c.
●2
.
Bellar
de
●u●●i●
.
c.
●6
.
6
&
●5
.
c.
7
the
Whore
of
Babylon
(
saith
one
)
For
Meretrix
a
merendo
sie
dicta
est
,
a
whore
hath
her
name
from
meriting
Her
standing
upon
termes
with
God
,
and
pleading
merit
,
marres
all
her
merit
,
Sufficie
ad
meritum
scire
quod
non
sufficiant
merita
(
saith
S.
Bernard
)
If
there
be
any
merit
,
it
is
in
denying
all
merit
.
And
thus
that
Father
merited
,
for
I
find
in
his
life
that
seeming
to
be
before
Gods
Tribunall
and
S●tan
opposing
him
,
(
S.
Bernard
)
there
seemed
thus
to
reply
:
I
confesse
I
am
not
worthy
,
neither
can
I
by
my
owne
deserts
obtaine
the
Kingdome
of
Heaven
.
But
my
Lord
obtaining
it
by
a
double
right
,
by
his
Father
Inheritance
,
and
the
merit
of
his
Passion
,
being
content
with
one
himselfe
giveth
me
the
other
;
of
whose
gift
challenging
it
by
right
,
I
am
not
confounded
.
And
of
this
mind
are
the
Papists
when
they
come
to
the
point
indeed
.
So
Bellarmine
(
out
of
Bernard
)
because
(
saith
he
)
of
the
uncertainty
of
our
Righteousnesse
and
the
danger
of
Vaine-glory
,
Tutissimumest
filucians
totam
in
sola
Dei
misericordia
&
benignitate
reponere
,
It
is
safest
to
put
our
whole
trust
in
the
sole
mercy
and
goodnesse
of
God
.
Here
he
playes
Penelope
,
texit
telam
&
retexit
,
he
sews
and
ravells
;
after
much
written
and
great
pa●●es
,
taken
in
defence
of
merit
,
hee
dasheth
all
with
his
Pell
,
telling
us
what
is
the
safest
way
.
And
in
a
case
so
neerely
concerning
our
Salvation
,
he
that
will
not
take
the
safest
way
is
much
too
blame
.
Vse
2
Therfore
be
we
directed
in
the
surest
and
safest
course
,
fly
we
to
the
Mercy
of
God
in
begging
Pardon
,
use
no
other
plea
,
but
the
freenesse
of
his
Grace
in
Christ
.
Thus
did
David
seek
,
Psal.
6.2
,
4.
&
25.6.7
.
&
55.1
So
Daniel
,
Cap.
9
9.18
.
and
the
poore
Publican
,
Luk.
18.13
.
So
the
woman
of
Canaan
.
Mat.
15.22
.
So
the
two
blind
men
,
M●t.
9.27
.
&
20.30
.
So
do
thou
.
Had
a
man
any
other
Plea
for
pardon
;
it
must
be
from
something
in
himself
,
or
for
somthing
in
some
other
creature
;
but
from
neither
of
these
.
From
a
mans
selfe
there
is
no
ground
to
hope
for
Pardon
,
there
is
nothing
in
man
,
in
regard
wherof
he
may
looke
for
respect
from
God
:
For
,
1.
There
are
many
staines
and
blemishes
in
our
best
workes
(
as
before
we
have
heard
)
Isa.
64.6
.
1
Ioh.
1.8
.
In
respect
whereof
S.
Paul
that
chosen
Vessell
professeth
,
That
hee
was
nothing
2
Cor.
2
11.
2.
Though
a
man
did
know
no
evill
by
himselfe
,
nor
were
conscious
of
any
blemish
in
his
righteous
Actions
,
yet
God
who
is
a
God
of
pure
Eyes
knowes
much
and
sees
much
in
us
;
In
which
respect
Saint
Paul
saith
,
I
know
nothing
by
my selfe
,
yet
I
am
not
thereby
Iustified
.
Hee
that
judgeth
mee
is
the
LORD
,
Quisquis
tibi
enumerat
vera
meritasua
,
quid
tibi
enumerat
nisi
munera
tua
.
Aug.
l.
1.
Confes
.
Si
de
●uo
retriouis
,
peccatum
retribu●
;
omnia
enim
quae
habes
ab
illo
habes
,
tuum●olum
pe●●atum
habes
,
Aug.
in
Psa.
102.
1
Cor.
4.4
.
3.
If
in
case
that
there
should
be
no
Imperfection
at
all
in
it
,
yet
there
is
no
pleading
of
our
workes
to
the
Almighty
by
way
of
merit
,
for
these
Reasons
.
1.
They
are
not
our
owne
,
but
Gods
,
Isa.
26.12
.
1
Cor.
4.7
.
&
.
15.10
.
2
Cor.
3.5
.
Phil.
2.13
.
If
thou
renderest
any
thing
(
saith
S.
Austen
)
to
God
of
thy
owne
,
thou
renderest
Sin
:
For
all
the
good
thou
hast
,
thou
hast
received
from
God
:
thou
hast
nothing
,
which
thou
maist
call
thine
owne
,
but
sinne
.
And
elsewhere
he
strongly
inferreth
against
all
Plea
of
mans
Merit
thus
.
Si
bonasunt
,
&c.
If
thy
workes
are
good
,
they
are
Gods
gifts
;
if
they
are
evill
God
crowneth
them
not
:
Si
hona
sunt
,
Dei
dona
sunt
,
si
Dei
dona
sunt
,
non
coronat
tāquam
merita
tua
,
sed
tanquam
dona
sua
,
Aug.
de
lib.
Arbit
.
c.
7
Quicquid
gesse
.
●is
parum
est
:
quicquid
feceris
minus
est
,
Chrys.
Hom.
70.
E●si
millies
moriamur
,
et
si
omnes
virtutes
animae
expleamus
nihil
dignum
gerimes
adea
,
quae
ipsi
à
Deo
percepimus
,
Chrys.
l.
de
compuactione
cordis
.
If
therfore
God
crowneth
thy
workes
,
he
crowneth
them
not
as
they
are
Merits
,
but
as
his
own
Gifts
.
Certainly
that
which
is
not
our
worke
is
not
our
Merit
.
Can
we
oblige
a
man
to
us
by
paying
him
his
own
.
2.
We
do
no
more
then
we
stand
ingaged
to
do
,
when
we
have
done
the
best
we
can
,
Luk.
17.10
.
How
then
can
we
challenge
any
thing
from
God
by
way
of
Merit
?
Is
any
man
engaged
to
us
for
discharging
of
a
Bond
,
which
they
are
bound
under
a
great
penalty
by
a
precise
day
to
satisfie
.
3.
There
is
no
Proportion
betwixt
that
goodnesse
which
is
in
us
,
and
that
we
expect
to
receive
from
God
for
it
.
What
is
all
the
mony
we
can
make
;
all
that
we
can
do
or
suffer
towards
the
payment
of
a
debt
of
ten
thousand
Talents
?
and
such
a
debt
is
sin
,
Math.
18.24
.
Heare
the
Apostle
speaking
to
this
,
Rom.
8.18
.
2
Cor.
4.17
.
And
yet
Suffering
for
the
Gospell
is
a
worke
of
the
best
sort
,
which
God
most
especially
doth
regard
.
Thus
then
there
is
nothing
in
our selves
wheron
to
ground
any
Plea
for
pardon
.
Nor
is
there
any
other
Plea
to
use
to
God
for
pardon
in
respect
of
any
other
creature
.
We
read
,
Math.
25.
that
the
foolish
Virgins
hoping
to
borrow
oyle
of
the
wise
,
were
denied
,
and
plainly
told
,
that
they
had
not
to
spare
,
that
they
had
not
enough
to
lend
and
spend
both
.
No
trusting
to
any
other
mens
Merits
(
whatsoever
Papists
say
)
Resolve
we
therfore
to
fly
to
the
throne
of
Mercy
(
as
from
Common
Law
we
flie
to
Chancerie
for
reliefe
.
)
Put
wee
up
our
Petitions
into
the
Court
of
Requests
,
after
this
forme
and
no
other
,
LORD
bee
mercifull
to
mee
a
Sinner
.
And
as
we
are
to
begg
all
of
Mercy
,
so
learn
we
here
to
ascribe
all
to
Mercy
;
we
are
called
Vessels
of
Mercie
,
Rom.
9.23
.
Now
the
Vessell
sents
of
the
liquor
that
is
in
it
.
The
whole
worke
of
our
Salvation
can
be
a●●●ib●d
to
no
other
thing
then
to
Mercie
.
Election
,
that
is
of
Grace
,
Rom.
11.5
.
Vocation
according
to
Grace
,
2
Tim.
1.9
.
Iustification
by
Grace
,
Rom.
3.24
Glorification
a
gift
of
Grace
,
Rom.
6.23
.
Why
blessed
be
God
,
which
according
to
his
aboundant
Mercy
hath
begotten
us
againe
to
a
lively
Hope
,
&c.
1
Pet.
1.3
.
Say
we
of
all
spirituall
things
as
Iacob
of
his
wealth
,
God
hath
had
Mercy
on
me
and
therefore
I
have
all
these
,
Gen.
33.11
.
And
with
the
Church
let
us
still
acknowledge
,
Lord
thou
hast
wrought
all
our
workes
for
us
.
Isae
.
20.12
.
As
for
those
who
take
from
God
,
and
ascribe
unto
themselves
,
they
do
that
in
earnest
,
which
wee
see
boyes
doe
in
jest
:
They
stand
upon
their
heads
and
shake
their
heeles
towards
Heaven
.
Vse
3
That
we
may
manifest
our
Thankefullnesse
to
God
for
this
free
Mercy
of
his
in
our
Salvation
,
let
us
shew
mercy
to
our
poore
distressed
Brethren
,
who
stand
in
need
of
it
;
and
be
mercifull
to
them
even
as
our
Father
is
mercifull
unto
us
.
Mercy
in
God
is
as
it
were
his
Face
;
Now
we
are
said
to
resemble
others
when
we
are
like
them
in
the
Face
,
rather
then
in
the
hands
and
feet
.
In
nothing
can
we
better
resemble
God
,
or
shew
our selves
his
children
,
then
in
following
his
example
,
forgiving
those
who
have
done
us
wrong
,
Even
as
he
hath
forgiven
us
.
Be
the
Party
who
he
will
be
,
if
he
say
,
It
doth
repent
mee
,
pardon
him
:
For
so
God
pardons
the
unworthiest
of
us
.
Be
the
Fault
what
it
will
be
,
God
forgives
us
,
Iniquity
,
Transgression
and
Sinne
,
Exod.
34.
Yea
,
although
we
have
forgiven
him
many
times
already
;
I
say
not
untill
seven
times
,
but
untill
seventy
times
seven
times
,
Math.
18.12
.
So
doth
God
by
us
.
And
so
forgive
as
not
to
impute
the
wrong
unto
him
,
count
the
wrong
and
injurie
,
as
if
it
were
not
;
So
did
S.
Paul
forgive
the
Galathians
,
Cap.
4.12
.
Yea
have
not
injured
me
at
all
.
Still
look
upon
the
patterne
God
hath
set
us
to
work
by
,
Ephes.
4.32
.
Colos.
3.13
.
Remembring
God
hath
so
farre
tied
his
Mercy
to
this
Condition
of
our
Forgiving
others
,
that
unlesse
we
do
so
,
we
can
have
no
comfortable
assurance
that
our
sins
are
pardoned
,
Mat.
6.14
,
15.
&
18.32
,
33.
Look
as
David
said
of
unthankfull
Nabal
.
In
vaine
have
I
kept
all
that
this
fellow
had
,
1
Sam
25.21
,
22.
So
will
God
say
of
such
as
will
not
forgive
,
In
vaine
have
I
done
all
this
for
him
,
given
my
Son
,
promised
pardon
,
&c.
seeing
he
is
so
unthankfull
as
not
for
my
sake
to
passe
by
such
small
wrongs
and
injuries
.
Vse
4
Lastly
,
from
what
hath
beene
delivered
of
the
Freenesse
of
GODS
Mercy
may
a
poore
Sinner
gather
Comfort
.
It
is
that
that
troubles
many
a
soule
,
they
have
nothing
of
worth
within
them
:
They
cannot
see
why
GOD
should
pardon
such
as
they
are
.
But
though
there
be
nothing
in
thee
,
yet
there
is
something
in
himselfe
;
Bowels
of
Mercy
,
and
a
Nature
inclined
to
shew
Mercy
.
Where
nothing
is
to
pay
,
there
he
frankely
forgives
all
.
Besides
Christ
hath
paied
for
thee
that
which
thou
wert
not
able
to
discharge
.
Nomon
Iesu
a
pud
Hebraeos
a
litera
loth
,
apud
Graecos
a
Iota
incipit
,
quae
utraque
in
sua
gente
denarij
numeri
est
nota
:
decē
obolos
in
precium
animae
suae
offerunt
,
qui
in
Iesum
Christum
credentes
signii
no
minis
ejus
,
quod
a
denario
numero
incipit
,
in
fronte
&
professione
proferūt
Bed-de
tab.
Salomon
.
The
first
Letter
of
his
Name
yeelds
Comfort
(
if
you
consider
it
well
)
much
more
the
whole
.
You
know
the
Mercy-Seate
was
upon
the
Arke
,
and
within
the
Arke
the
Law
was
put
,
and
over
the
Arke
and
Mercy-Seat
were
Cherubins
covering
one
another
:
What
signified
all
this
,
but
that
by
Christ
our
Arke
,
the
curses
of
the
Law
are
covered
,
and
God
become
gratious
and
favourable
,
into
which
things
the
Angels
desire
to
pry
,
as
S.
Peter
saith
.
Looke
then
from
off
thy selfe
,
and
fix
thy
eye
on
Christ
,
and
when
ever
thou
commest
to
God
for
pardon
,
look
towards
the
Mercy-Seat
,
(
as
they
who
prayed
in
the
Temple
did
)
desire
him
to
shew
thee
Mercy
,
and
to
forgive
thee
for
his
Christs
sake
,
and
doubt
not
of
Audience
.
Thus
much
of
the
Benefit
bestowed
.
Next
of
the
Persons
who
were
made
partakers
of
this
Benefit
.
Them
both
.
]
Text.
And
here
we
see
wherin
the
Condition
of
these
two
Debters
was
Alike
.
There
was
difference
in
respect
of
the
Debt
owing
,
one
ought
a
greater
Summe
then
the
other
;
but
no
difference
in
respect
of
the
Discharge
:
Both
are
forgiven
the
one
as
well
as
the
other
.
Hence
observe
,
Doct.
Forgivenesse
and
Pardon
is
generall
to
all
that
cast
themselves
on
Gods
free
mercy
for
it
.
Ezek.
18.27
.
Isay
.
55.1
.
Iohn
3.16
.
Acts
2.38
,
39.
Revel.
22.17
.
The
Ground
of
this
is
,
The
Love
of
God
to
Mankind
,
out
of
which
he
was
mooved
to
send
Christ
into
the
world
,
Christus
tametsi
non
esset
omnes
lucraturus
,
nihilo
minus
pro
omnibus
mortuus
est
,
quod
suum
erat
adimplens
,
&c.
Chrys
in
Rom.
14
and
offer
to
them
life
and
Salvation
upon
terms
possible
.
2.
The
price
paid
by
Christ
(
wherby
Justice
was
satisfied
,
and
a
way
for
mercy
made
)
was
paid
for
all
,
and
made
for
all
,
1
Tim.
2.6
.
Isay
.
53.6
.
though
it
be
not
Beneficiall
to
all
,
but
onely
to
such
as
observe
the
Condition
.
Vse
.
This
being
so
,
It
is
our
duty
who
are
the
Ministers
of
Reconciliation
so
to
tender
it
:
Our
Commission
is
,
Preach
the
Gospell
to
every
creature
,
Marke
16.15
.
which
is
not
to
be
understood
in
a
Fryer-like
sense
,
of
preaching
to
Birds
,
Beasts
,
Wolves
,
as
they
say
some
have
done
.
But
in
our
Saviours
sense
,
to
every
reasonable
creature
,
tendering
Salvation
and
happinesse
to
all
that
will
receive
it
upon
those
termes
and
conditions
,
which
are
expressed
in
the
Covenant
of
Grace
;
which
conditions
required
,
are
not
impossible
to
be
observed
and
performed
through
those
gratious
helps
which
God
affords
unto
them
in
the
Ministery
of
the
Word
.
Without
this
generall
offer
the
Elect
of
Christ
(
before
Conversion
)
can
have
no
ground
for
their
Faith
to
rest
upon
.
A
pardon
through
Christ
is
offered
to
a
man
,
See
D.
Preston
on
Faith
.
p.
10.
and
M
Madens
Trea.
of
Christs
love
and
affection
towards
Jerusalem
,
p
65
and
his
Ep●stle
to
the
Reader
.
M.
Harris
on
the
Beatitudes
,
p.
25.
in
the
state
of
Unregeneracy
,
how
shall
this
man
know
it
belongs
to
him
,
seeing
no
mans
name
is
particularly
mentioned
in
the
pardon
?
There
is
no
other
way
then
by
reasoning
after
this
manner
.
Pardon
and
Forgivenesse
belongs
to
every
man
that
repents
and
believes
the
Gospell
:
But
I
am
of
that
number
,
I
repent
and
believe
:
Therfore
pardon
and
forgivenesse
is
mine
,
it
belongs
to
me
as
well
as
to
any
other
whosoever
.
Thus
farre
the
Doctrine
of
universall
Grace
is
to
be
taught
,
and
was
taught
by
our
blessed
Saviour
and
his
Disciples
,
Iohn
7.37
.
Tit.
2.11
.
Indeed
all
are
not
Elected
,
but
it
is
not
for
us
to
judge
who
are
,
and
who
are
not
.
There
is
no
particular
Person
,
who
lives
within
the
bosome
of
the
Church
,
but
we
in
Judgment
of
Charity
are
to
think
him
to
be
one
of
the
number
for
whom
Christ
died
,
1
Cor.
8.11
.
Nor
doe
all
Profit
by
the
meanes
of
Grace
.
They
will
not
apply
themselves
to
God
,
nor
serve
his
Providence
in
that
way
,
and
course
which
he
hath
laid
forth
for
their
good
,
yet
may
not
Gods
Ministers
be
wanting
to
them
,
though
they
be
wanting
to
themselves
:
We
must
do
our
duties
,
knowing
we
have
to
deale
with
a
Nature
capable
of
Salvation
and
Happinesse
without
any
varying
of
his
Species
:
And
with
such
as
may
lay
claime
to
Remission
,
and
Happinesse
upon
their
acceptance
of
the
conditions
.
Upon
which
conditions
it
is
necessary
we
should
make
a
generall
Offer
without
any
exception
of
sins
or
sinners
,
Act.
13.46
.
To
prevent
al
mistakes
,
that
Distinction
which
Aquinas
hath
out
of
the
Fathers
,
of
Sufficienter
and
Efficienter
,
that
there
is
sufficient
done
by
Christ
for
the
Salvation
of
Man-kind
,
though
it
shall
not
be
efficient
to
all
,
(
for
that
all
apply
it
not
)
is
of
good
use
.
Saint
Austin
made
it
his
Buckler
against
those
who
charged
him
to
hold
that
Christ
suffered
not
for
all
men
.
S.
Chrysostome
likewise
(
and
out
of
him
his
Epitomist
Theophilact
)
with
divers
others
,
both
antient
and
modern
,
make
use
of
this
distinction
in
this
Question
.
I
will
conclude
the
Point
with
a
Relation
of
what
I
have
read
concerning
that
blessed
Mar●yr
of
Christ
M.
Bilney
(
whom
Father
Latimer
called
S.
Bilney
,
blessing
God
for
the
day
that
ever
he
knew
him
)
He
comming
into
a
Church
and
there
hearing
a
very
eloquent
Preacher
to
say
thus
in
his
Sermon
:
Behold
thou
hast
lyen
rotting
in
thy
lusts
for
these
threescore
yeares
like
a
Beast
in
his
●ung
;
and
wilt
thou
presume
in
one
yeare
to
goe
forward
to
Heaven
(
and
that
in
thine
old
age
)
as
much
as
thou
weniest
forward
towards
Hell
in
sixty
yeares
before
?
He
was
much
offended
with
the
Preacher
,
and
said
:
Is
not
this
a
goodly
Argument
?
Is
this
preaching
of
Repentance
in
the
name
of
Iesus
Christ
?
Surely
it
is
(
said
he
)
as
much
as
to
say
that
Christ
hath
died
in
vaine
:
Had
I
heard
such
preaching
in
times
past
I
had
utterly
despaired
of
Mercy
.
It
is
a
high
point
of
wisedome
for
Gods
Ministers
so
to
preach
Christ
and
Remission
of
sinnes
in
his
Name
,
that
a
poore
distressed
soule
may
have
some
twig
to
hang
on
;
and
some
bottome
to
rest
upon
to
save
himselfe
from
sinking
.
The
Standard
is
set
up
for
all
Nations
and
Conditions
to
fly
unto
:
Isa
49.22
.
Cant.
2.
Iude
v.
3.
He
preacheth
Christ
best
who
holds
him
up
highest
:
He
is
the
Rose
of
the
field
,
and
the
Flower
of
the
Vallies
:
Salvation
by
him
is
no
inclosure
,
it
is
a
common
Salvation
,
reaching
to
all
Ages
,
Heb.
11.
To
all
Nations
,
Act.
2.5
,
10
,
34.
And
to
all
Conditions
of
men
,
Acts
10.12
.
And
to
all
sorts
of
sins
(
that
against
the
Holy
Ghost
excepted
)
He
that
owes
most
as
well
as
he
who
ows
least
may
obtaine
a
discharge
.
So
you
see
in
the
Text
,
which
saith
,
He
forgave
them
both
.
Them
both
.
Text.
]
Not
him
only
who
owed
the
fifty
pence
,
but
him
likewise
who
was
indebted
in
the
sum
of
five
hundred
.
You
see
then
Doct.
God
forgiveth
great
debts
as
well
as
small
,
hundreds
as
well
as
tens
.
We
read
,
Math.
18.24
.
of
a
debt
(
not
only
of
five
hundred
(
as
here
)
but
)
often
thousand
,
and
those
not
pence
but
Tallents
,
a
mighty
Sum
arising
(
saith
Melancton
)
to
three
tuns
of
gold
,
yet
that
remitted
.
David
,
Psal.
103.2
,
3.
blesseth
God
for
forgiving
all
his
Iniquities
,
and
healing
all
his
diseases
.
Yet
(
you
know
)
some
of
them
were
very
foule
ones
:
And
Psal.
130.7
.
he
wills
Israel
to
hope
in
the
LORD
,
for
that
with
him
There
is
Mercy
and
plenteous
Redemption
to
bee
had
.
With
him
is
Mercy
,
Exod
34.6
.
Mich.
7.18
,
19.
The
Lord
,
the
Lord
mercifull
and
gratious
,
slow
to
anger
,
&c.
And
who
is
a
God
like
unto
him
that
pardoneth
Iniquity
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
.
God
is
every
way
Infinite
;
man
is
a
finite
Creature
:
And
what
proportion
can
there
be
betwixt
the
sin
of
a
Creature
and
the
Mercy
of
an
Infinite
Creator
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
the
Apostle
,
1
Cor.
1.25
.
)
The
weakenesse
of
God
is
stronger
then
men
:
Were
there
any
sin
greater
then
could
be
remitted
,
the
weakenesse
of
man
(
for
thence
comes
sin
)
should
bee
stronger
then
GOD
,
which
neither
Religion
,
nor
Reason
will
admit
of
.
With
him
(
likewise
)
is
plenteous
Redemption
.
Copiosa
dicit
ne
quisquam
despa
.
raret
de
venia
,
arbitrans
non
se
posse
pervenire
usque
ad
redēptionis
precium
,
Aug.
in
Ps.
130
The
Redemption
that
Christ
made
,
the
Ransome
that
he
paid
was
not
scanty
,
but
plenteous
,
enough
and
enough
againe
,
for
all
the
sins
of
his
people
,
how
many
and
how
heinous
soever
,
so
that
none
need
to
despaire
of
pardon
!
There
is
Redemption
to
be
had
for
Them
,
as
well
as
for
any
other
.
A
full
Satisfaction
is
made
to
Divine
Iustice
through
the
price
of
Christs
blood
,
as
well
for
Tallents
as
for
farthing
tokens
;
for
the
greatest
as
well
as
for
the
smallest
debt
,
who
then
can
doubt
(
Iustice
being
satisfied
)
but
to
find
God
as
ready
to
forgive
a
thousand
Pounds
,
as
well
as
one
Penny
.
Vse
1
Such
highly
derogate
from
Gods
mercy
and
Christs
merit
,
as
cry
out
with
Caine
,
their
sins
are
more
then
can
be
pardoned
.
S.
Peter
calls
on
those
who
murdered
the
Sonne
of
God
,
and
killed
the
Prince
of
life
,
that
they
would
Repent
and
Convert
,
that
so
their
sinnes
might
be
forgiven
them
.
Acts
3.15
,
19.
Now
if
their
sin
was
not
greater
then
might
be
forgiven
,
who
slew
the
Sonne
of
God
,
may
we
thinke
that
his
was
greater
then
could
be
forgiven
who
slew
his
Brother
?
Was
not
the
betraying
and
murthering
of
Iesus
a
greater
sin
then
that
of
Abels
killing
?
No
marvell
then
though
S.
Austin
in
this
case
gives
Caine
the
lie
.
I
spare
to
speake
of
those
antient
Heretiques
the
Novatians
,
or
Catharists
,
who
did
mainetaine
that
some
sins
were
irremissible
,
as
those
committed
after
Baptisme
,
&c.
Those
excluded
mercy
:
One
sinne
(
indeed
)
wee
read
of
to
be
unpardonable
,
Mat.
12.31
,
32.
but
that
is
not
simply
in
regard
of
the
greatnesse
and
heynousnesse
thereof
(
as
if
it
exceeded
Gods
mercy
or
Christs
Sacrifice
)
but
in
respect
of
mans
malice
,
he
either
malitiously
despising
the
Spirit
of
grace
,
or
wilfully
rejecting
the
offer
of
Pardon
.
In
order
of
Redemption
God
hath
made
mans
fin
pardonable
;
but
man
by
his
impenitencie
makes
it
unpardonable
.
Vse
2
Let
none
despaire
,
Deus
non
est
desperantium
Pater
sed
Index
,
such
shall
not
find
God
a
Father
,
but
a
Judge
.
It
is
a
provoking
sin
to
limit
the
holy
one
of
Israel
in
his
Mercy
as
well
as
to
limit
him
in
his
Power
:
To
say
,
thus
farre
he
will
goe
in
pardoning
and
no
further
.
He
hath
taught
us
to
forgive
untill
seventy
times
seven
times
,
and
can
we
thinke
that
he
wills
us
to
be
more
mercifull
then
himselfe
will
be
?
That
number
amounteth
to
ten
Iubilees
of
Pardons
:
for
so
many
sins
then
may
we
(
upon
Repentance
)
expect
pardon
at
h●s
hands
;
yea
for
as
many
,
and
as
many
more
;
for
his
mercy
exceeds
mans
,
Psal.
35.5
.
as
the
Heavens
doth
the
Earth
;
He
can
more
readily
forgive
seventy
times
seventy
,
then
man
seven
.
Isa.
55.9
.
His
Thoughts
are
not
as
our
thoughts
in
pardoning
.
We
wonder
how
a
man
can
put
up
such
wrongs
,
and
passe
by
such
injuries
,
or
doe
such
a
kindnesse
for
one
who
hath
so
much
abused
them
.
But
He
is
God
and
not
Man
,
cease
wondering
,
and
fall
to
blessing
(
with
David
)
Psal.
103.2
.
My
soule
blesse
thou
the
Lord
,
and
all
that
is
within
mee
blesse
his
holy
name
,
who
forgiveth
all
thine
iniquities
and
healeth
all
thy
diseases
,
&c.
Secondly
,
we
may
observe
hence
Doct.
He
who
owes
least
stands
(
as
well
)
in
need
of
mercy
and
forgivenesse
as
he
who
owes
most
.
David
desires
God
to
forgive
him
the
error
of
his
life
,
his
secret
faults
,
as
well
as
his
presumptuous
sins
,
Psal.
19.12
,
13.
And
the
sins
of
his
Youth
he
begs
pardon
for
,
Psal.
25.7
.
as
well
as
those
of
riper
yeares
.
Reason
.
No
sins
are
small
in
Themselves
,
simply
considered
,
for
that
they
are
committed
against
an
Infinite
Majesty
,
Psal.
51.4
.
1
Ioh.
3.4
.
(
as
before
was
said
)
They
are
against
an
Infinite
Law
,
and
so
merit
infinite
damnation
,
Ephes.
5.6
.
Gal.
3.10
.
Vse
.
How
doth
Popish
Doctrine
agree
with
this
truth
delivered
.
The
Rhemists
confidently
avouch
,
that
many
sins
need
no
remission
,
they
are
Veniall
(
that
is
,
Rhem.
Annot.
in
Rom
1.32
.
Azor
instit
.
mor
part
,
1.
l.
4.
c.
8
,
9.
Bonavent
.
in
2.
d
42.
Bellar.
l.
1.
de
amissi●●rat
c
14
resp
.
ad
1.
obj.
Haec
venialia
non
criminalia
reputantur
,
excepto
cum
per
contemp●um
in
usum
&
consuetudinē
vertuntur
Bern.
de
praecept
&
dispens
c.
14.
pardonable
of
their
owne
nature
)
such
as
a
man
needs
make
no
confession
of
;
and
for
which
a
man
needs
not
to
be
called
a
sinner
,
they
merit
not
Death
,
nor
can
God
in
Justice
punish
those
sins
with
it
.
The
Distinction
betweene
Mortall
and
Veniall
we
absolutely
dislike
not
.
Wisely
and
rightly
limited
,
it
may
safely
be
admitted
.
Two
manner
of
waies
are
sins
termed
Veniall
:
Either
Comparatè
,
in
Comparison
of
others
,
being
in
themselves
of
a
lighter
nature
,
carrying
not
in
them
so
great
a
repugnancie
to
Gods
Law
,
nor
bringing
with
them
any
notorious
dishonour
to
God
or
Injurie
to
man
,
(
thus
a
little
excesse
in
mirth
,
idle
words
,
and
such
like
,
)
which
though
they
deserve
not
Favour
and
Pardon
,
yet
they
lesse
deserve
Punishment
then
others
of
a
higher
nature
.
Or
els
Simplicitèr
:
they
are
so
termed
simply
,
and
in
themselves
,
and
that
three
manner
of
waies
.
-
1.
Ex
natura
sua
,
being
such
as
in
their
owne
Nature
deserve
not
Death
.
Either
they
merit
no
punishment
at
all
,
or
at
least
,
such
as
is
but
Temporary
.
-
2.
Ex
gratia
:
by
Gods
Favour
,
and
through
the
Churches
Indulgence
(
for
so
in
former
ages
they
were
called
,
which
passed
not
under
the
Churches
Censure
.
)
Thus
those
sins
which
are
indeliberately
and
ignorantly
committed
,
either
through
their
smallnesse
,
or
daily
incursion
.
-
3.
Ex
eventu
,
in
respect
of
the
issue
and
event
;
and
thus
we
acknowledge
all
the
sins
of
the
Elect
to
be
Veniall
,
Rom.
8.1
.
The
Question
betwixt
Papists
and
us
is
,
Whether
any
sinne
of
the
Elect
or
Reprobate
be
Veniall
(
ex
suâ
na●urâ
)
of
its
owne
Nature
and
kind
.
This
we
deny
,
and
they
affirme
.
Foure
Arguments
wee
bring
to
prove
our
Doctrine
.
First
,
our
Saviour
affirmes
that
every
lie
(
not
onely
the
pernitious
but
the
officious
which
they
hold
veniall
)
And
every
vaine
and
pettie
oath
,
more
then
Yea
(
in
affirming
)
and
Nay
(
in
denying
)
commeth
from
the
wicked
one
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
from
the
Divell
,
for
so
we
find
,
1
Ioh.
3.12
.
the
same
phrase
used
.
Secondly
,
Death
is
threatned
by
the
Lord
for
the
least
transgression
of
his
righteous
Law
,
Deut.
27.26
.
&
30.19
.
Gal.
3.10
.
Rom.
6.23
.
1
Cor.
15.56
.
Now
,
doth
the
Law
of
God
forbid
those
sins
they
call
veniall
,
yea
or
no
?
If
not
,
then
they
are
no
sins
,
or
else
the
Law
is
not
perfect
,
in
that
it
meeteth
not
with
all
enormities
,
If
yea
,
then
they
are
Transgressions
,
and
deserve
Death
.
Thirdly
,
that
which
hath
beene
inflicted
by
the
Lord
upon
men
even
for
such
transgressions
as
they
call
Veniall
,
prove
them
to
be
otherwise
,
read
Gen.
9.26
.
1
Sam.
6.19
.
2
Sam.
6.7
.
1
King
.
13.24
.
&
20.36
.
Acts
5.3
.
Fourthly
,
the
Price
that
was
paid
for
these
lesser
kinde
of
sinnes
,
prove
that
they
are
Mortall
and
not
Veniall
:
Christ
shed
his
blood
for
the
errors
or
ignorances
of
the
people
,
Heb.
9.7
.
And
this
was
shadowed
under
the
Law
,
Levit.
5.17
,
18.
So
that
we
may
safely
conclude
against
that
Doctrine
of
theirs
,
No
sinne
is
in
its
owne
Nature
Veniall
,
all
are
Mortall
,
the
least
as
well
as
the
greatest
,
and
needs
pardon
.
Were
it
,
(
as
Papists
would
have
us
to
bel●eve
)
that
there
are
some
sins
Veniall
,
and
pardonable
of
their
owne
Nature
;
Let
them
give
us
leave
to
enquire
of
them
,
how
it
comes
to
passe
that
such
Delinquents
goe
into
Purgatory
for
them
,
where
the
paine
is
so
intollerable
(
as
they
say
)
that
one
having
lyen
a
long
time
there
,
and
it
being
put
to
his
choice
whether
hee
would
lie
there
one
day
longer
or
returne
to
the
earth
againe
,
and
there
for
the
space
of
an
hundred
yeares
to
walke
upon
sharp
yron
nayles
,
and
eate
nothing
but
bread
baked
on
the
Imbers
,
and
drink
nothing
but
Vineger
mingled
with
Gall
,
and
weare
nothing
but
haire-cloth
about
his
loynes
;
nor
have
no
other
but
the
cold
earth
for
his
bed
,
and
a
hard
stone
for
his
pillow
;
made
choise
to
endure
all
this
,
rather
then
to
abide
one
day
longer
in
Purgatory
.
Can
they
give
us
any
reason
why
God
should
torment
any
one
so
grievously
in
another
world
,
for
that
which
hath
made
no
breach
of
friendship
betwixt
him
and
them
,
and
wherewith
he
never
was
displeased
?
If
they
can
,
let
us
heare
it
.
Vse
2
As
for
our
selves
and
practise
,
let
us
not
thinke
any
sin
contemptible
so
as
to
make
light
of
the
committing
of
it
,
seeing
every
sin
stands
in
need
of
mercy
and
forgivenesse
.
And
further
know
we
,
1.
That
the
Nature
of
sin
stands
not
in
the
materiall
part
(
which
often
is
little
;
)
but
in
the
forme
or
anomy
,
which
is
the
Transgression
of
the
Law
:
And
that
may
be
in
an
Apple
,
as
well
as
in
a
greater
matter
.
You
know
,
the
most
poysonfull
sinne
of
all
▪
was
taken
in
an
Apple
.
Queque
minu●
laedunt
singula
multa
nocent
.
Quomodo
minuta
peccata
si
negligantur
occidunt
?
minuta
sicut
grana
arenae
sed
si
multa
arena
imponatur
premit
,
&c.
Aug
Tract
12.
in
Iob.
Quid
interest
ad
naufragium
i●rum
uno
grands
fluctu
navis
operiatur
,
an
paulatim
subr●pens
aqus
in
Sentina●
:
Aug.
Epist.
108.
Quid
interest
utrūte
plumbum
premat
an
arena
?
plumbum
una
massa
est
,
arena
minuta
grana
sunt
.
n●nne
vides
,
&c.
Aug.
Ser.
10.
de
divers
.
Nolite
contemnere
venialia
quia
minima
sun●
,
sed
timete
quia
plura
:
plerunque
enim
bestiae
minia
〈◊〉
multae
necant
,
&c.
Timenda
est
erg●
ruina
multitudi●is
,
ets●
non
magnitudinis
.
Aug.
de
decem
chordis
.
Si
vitari
parva
negligimus
insensibiliter
seducti
majora
etiam
perpetramus
.
Greg.
2.
Small
sins
,
with
their
Multitude
and
Number
,
hurt
the
soule
as
much
as
great
sins
doe
with
their
weight
(
so
S.
Austin
teacheth
us
)
How
doe
small
sinnes
kill
the
soule
(
saith
he
)
if
they
be
neglected
?
The
drops
which
fill
whole
Brookes
are
small
,
and
graines
of
sand
are
small
,
but
yet
if
many
of
them
be
put
together
they
will
sink
a
ship
.
And
againe
,
What
matters
it
whether
a
ship
be
everwhelmed
with
one
great
wave
or
sunke
by
a
leake
in
the
bottome
unespied
,
wherein
the
water
enters
drop
by
drop
,
&c.
And
elsewhere
,
thus
,
What
easeth
it
a
man
to
be
pressed
to
death
with
a
heape
of
sand
more
then
with
a
sow
of
lead
?
Scest
,
thou
not
that
by
smallest
drops
the
greatest
Rivers
are
filled
.
They
are
small
but
they
are
many
,
And
what
they
loose
in
Quantity
,
they
get
in
Number
;
See
therefore
(
saith
he
)
that
you
contemne
not
these
sinnes
,
because
they
are
small
,
but
feane
them
because
they
are
many
.
You
know
that
many
little
boyes
about
the
Market
Crosse
,
by
their
noyse
outcry
the
Cryer
.
3.
Small
sins
serve
to
make
way
for
greater
.
Huntsmen
first
ply
the
Deere
with
their
little
Beagles
,
till
it
be
heated
and
blowen
,
and
then
they
put
on
their
great
Buck-hounds
:
Such
use
the
Divell
makes
of
little
sins
.
A
long
thred
of
iniquity
he
hath
let
in
with
a
small
Needle
;
as
we
finde
in
Davids
case
and
in
Peters
,
&c.
A
great
fire
hath
beene
kindled
by
a
little
sparke
;
and
a
great
blot
made
with
a
little
haire
hanging
in
the
Pen.
If
we
stick
not
at
small
sins
(
saith
Gregory
)
ere
we
be
aware
,
we
shall
swallow
downe
the
greatest
.
You
may
remember
that
strong
Sampson
was
led
into
the
roome
by
a
little
Boy
.
4.
Small
sins
are
cured
with
more
difficulty
then
greater
:
A
wound
made
with
a
Steeletto
is
more
dangerous
then
a
wound
made
with
Goliah's
sword
;
here
the
wound
presently
closeth
up
,
and
so
bleeds
inwardly
in
greater
abundance
.
We
watch
not
so
much
over
those
kind
of
sins
,
as
we
doe
over
greater
:
thence
it
is
that
we
fall
oftner
into
them
,
and
being
fallen
we
lie
longer
in
them
without
Repentance
.
In
this
respect
our
Saviour
tells
the
Pharisees
,
that
Publicans
and
sinners
shall
goe
into
Gods
kingdome
before
them
,
Mat.
21.31
.
5.
Forget
not
what
Christ
suffered
for
small
sins
,
even
his
pretious
blood
,
Heb.
9.7
.
our
great
sinnes
were
as
the
Speare
in
his
side
,
and
as
the
Nayles
in
his
blessed
Hands
and
Feet
,
and
our
small
sinnes
were
as
the
Thornes
up-his
Head
,
they
though
small
yet
put
him
to
paine
and
griefe
;
How
dare
we
crowne
the
Sonne
of
God
(
againe
)
with
Thornes
and
put
him
by
our
small
sins
to
an
after
suffering
.
Wherefore
as
we
desire
the
wellfare
of
our
soules
,
hearken
to
this
word
of
Exhortation
,
and
make
conscience
of
committing
the
smallest
sins
;
and
know
it
for
a
truth
,
No
sin
is
small
to
him
who
thinks
it
so
.
Thus
wee
have
heard
the
case
related
.
Now
followes
the
Quere
made
upon
it
.
Tell
mee
therefore
which
of
them
will
love
him
most
?
Text.
The
Thing
Questioned
,
and
the
Ground
of
that
Demand
,
we
have
considerable
in
the
words
.
That
both
these
forgiven
Debters
did
love
their
Creditor
,
is
granted
;
The
Question
is
about
the
Degree
of
Love
,
Which
of
them
loved
most
.
Something
from
the
History
many
be
gathered
.
As
first
,
Obser.
1
Those
who
have
beene
beneficiall
and
kind
unto
us
,
ought
to
be
affected
and
beloved
of
us
.
Secondly
,
The
kinder
any
one
hath
beene
unto
us
,
the
more
should
he
be
loved
and
regarded
by
us
.
A
word
or
two
of
each
.
Doct.
1
Those
who
have
beene
any
way
beneficiall
to
us
,
ought
to
be
loved
and
respected
.
Sinners
love
those
that
love
them
,
much
more
should
Christs
Disciples
;
they
should
goe
beyond
all
others
in
the
duties
of
love
,
Mat.
5.46
.
Luke
6.32
.
Hereto
tends
that
,
Prov.
18.24
.
A
man
that
hath
friends
must
shew
himsefe
friendly
;
Love
and
Thankfullnesse
must
be
returned
according
to
what
hath
beene
done
for
us
,
and
received
.
The
force
of
the
Rule
we
may
see
in
sundry
Examples
,
2
Samuel
9.1
,
&c.
2
Sam.
19
31.
2
Kings
2.7
.
2
Sam
10.1
,
2.
2
Chron.
24.16
.
2
Kings
4.13
,
&c.
Vse
.
The
unthankfullnesse
of
many
cannot
be
sufficiently
taxed
;
If
it
be
no
great
thing
(
according
to
our
Saviours
Doctrine
)
to
be
loving
to
the
well-deserving
(
for
that
Heathens
and
Publicans
doe
the
like
)
then
it
must
needs
be
worse
then
Heathenish
;
yea
more
then
Brutish
,
Nihil
est
quod
adeò
indignationem
provocet
altissime
sicut
ingratitudo
,
ipsa
est
malorū
provocatio
,
beneficiorum
exinanitio
,
meritorum
exterminatio
.
Pet
Raven
.
in
quad
.
epist.
1
Sam.
25.
Psal.
35.12
,
13
Jer.
18.20
,
21.
Ingratum
dixeris
,
omnia
dixeris
.
Minius
Publicanus
.
to
be
unkind
to
those
who
have
shewed
us
kindnesse
.
I
might
speake
much
of
the
vilenesse
of
this
sinne
which
is
odious
to
God
;
as
appeares
by
Gods
dealing
with
churlish
and
unthankfull
Nabal
,
1
Sam.
25.38
.
And
by
his
own
complaint
,
Isa.
1.3
.
And
to
man
,
as
appeares
,
not
onely
by
the
complaint
which
the
Godly
.
have
made
thereof
;
but
by
that
the
Heathens
(
themselves
)
have
said
of
it
.
Yea
Nature
it selfe
teacheth
us
to
abhorre
this
sin
.
I
will
relate
onely
to
you
a
Storie
or
two
,
that
may
be
read
;
one
in
Gellius
,
that
is
this
.
There
was
a
Gentleman
of
a
Noble
house
,
(
his
name
was
Androcles
)
being
taken
Prisoner
,
and
made
a
slave
to
a
Noble
man
of
Rome
;
through
hard
and
cruell
dealing
,
ran
away
from
him
,
and
fled
into
certaine
desert
woods
,
in
Affrica
;
where
he
wandring
up
and
downe
,
at
last
espied
a
Cave
under
the
ground
,
which
(
unknowne
to
him
)
was
the
Den
of
a
Lyon
,
into
this
he
goeth
to
repose
himselfe
that
night
;
by
and
by
comes
in
the
Lyon
roaring
,
and
halting
,
and
espying
Androcles
,
lay
downe
by
him
▪
putting
forth
his
paw
,
which
was
grievously
wounded
with
a
stub
;
making
moane
,
as
though
he
desired
help
:
The
man
(
perceiving
the
Lyons
meaning
)
began
to
pluck
up
his
spirits
,
and
lookes
into
the
Lyons
foot
,
plucks
out
the
stub
,
dresseth
the
wound
,
(
which
was
much
festered
)
and
washt
it
with
his
Urine
.
The
next
day
the
Lyon
went
out
for
his
Prey
,
and
soone
returnes
with
it
in
his
mouth
,
which
he
layed
downe
at
the
feet
of
Androcles
,
(
who
had
eaten
nothing
two
or
three
daies
before
)
And
thus
did
the
Lyon
daily
for
the
space
of
three
yeares
.
Afterwards
this
Androcles
waxing
wearie
of
his
solitary
life
,
stoale
away
in
the
absence
of
the
Lyon
and
hid
himselfe
not
farre
from
the
place
:
The
Lyon
returning
after
his
accustomed
manner
with
meate
for
his
guest
dinner
;
and
not
finding
him
,
made
pitifull
moane
and
lamentation
:
Androcles
(
when
the
Lyon
as
he
conceived
was
laid
to
rest
)
departs
;
and
wandering
up
and
downe
fell
by
chance
into
the
hands
of
those
,
whom
his
Master
had
sent
to
looke
him
up
;
and
(
being
brought
againe
by
them
unto
his
Master
,
)
was
clapt
up
in
Prison
,
and
condemned
to
be
devoured
by
wild
Beasts
(
which
they
used
to
take
in
the
Desart
for
that
purpose
.
)
It
so
happened
that
this
Lyon
was
shortly
after
taken
by
Hunters
,
and
sent
to
Rome
,
and
appointed
to
be
the
Lyon
,
with
which
the
condemned
were
to
combate
;
The
Lyon
was
brought
into
the
place
,
certaine
Prisoners
were
cast
in
unto
him
,
(
which
he
cruelly
rent
in
peeces
,
)
at
length
this
poore
slave
was
cast
in
also
,
to
be
devoured
with
the
rest
;
But
as
the
Lyon
ran
towards
him
to
teare
him
,
he
knew
the
man
,
and
came
fawning
on
him
like
a
dog
,
licking
his
hands
and
feet
:
Androcles
perceiving
it
to
be
the
Lyon
with
whom
he
lived
in
the
Cave
,
stroaked
him
gently
on
the
Head
and
Back
,
(
to
the
admiration
of
all
Beholders
.
)
Titus
the
Emperour
being
then
present
,
demanded
of
the
man
the
cause
of
this
,
who
related
to
the
Emperour
the
whole
businesse
.
The
Emperour
hereupon
pardons
Androcles
and
gave
him
the
Lyon
which
waited
on
him
whithersoever
he
went
;
of
whom
the
people
usually
said
,
Hic
est
Leo
hospes
hominis
,
Hic
est
homo
medicus
leonis
.
Philarcus
tells
us
of
another
.
There
was
a
young
Eagle
which
a
Boy
had
nourished
and
brought
up
very
carefully
,
and
cured
him
being
sick
:
This
Eagle
shewed
many
and
strange
signes
of
love
unto
the
Boy
.
insomuch
that
the
youth
falling
sick
,
the
Eagle
would
continually
sit
by
him
,
and
when
the
Boy
did
sleep
,
it
would
sleepe
;
and
when
the
Boy
did
wake
that
would
wake
;
and
if
the
Boy
would
not
eate
his
meate
neither
would
that
eate
:
and
afterward
when
the
Boy
died
and
was
carryed
forth
upon
a
hearse
,
the
Eagle
followed
,
and
when
the
body
of
the
Boy
was
buryed
in
the
fire
,
the
Eagle
likewise
flew
into
the
fire
,
and
so
consumed
her selfe
.
Atheneus
reports
likewise
that
one
Milesius
having
bought
a
Dolphin
alive
,
let
him
go
againe
into
the
sea
▪
It
so
fell
out
that
Milesius
afterwards
was
cast
away
by
shipwrack
,
and
being
ready
to
perish
in
the
midst
of
the
Waves
,
the
same
Dolphin
came
and
got
him
on
his
back
,
and
carryed
him
safe
to
shore
and
preserved
his
life
.
I
am
loath
the
Truth
should
suffer
shipwrack
by
these
Narrations
;
let
the
credit
of
these
stories
be
upon
the
Authors
:
This
is
most
apparent
in
experience
,
that
men
may
learne
Love
and
Thankefullnesse
from
Bruit
and
Savage
Creatures
:
and
these
I
mention
,
thereby
to
shame
such
barbarous
and
rough
natures
,
Quidam
quo
plu●
debent
magis
oderunt
,
leve
as
alienum
,
debitorem
facit
gravem
inimicum
Senec.
Epist.
48.
Amicos
diligere
omnium
est
;
Inimicos
autem
solorum
Christianerum
Tertul
ad
Scap.
in
ips●
initio
.
as
being
provoked
to
this
duty
of
Love
,
by
kindnesse
received
,
doe
thereby
take
occasion
of
hatred
,
and
working
mischiefe
to
them
,
who
have
of
them
so
well
deserved
.
If
we
love
not
our
friends
,
is
it
like
we
will
ever
love
enemies
?
And
yet
our
Saviour
hath
required
this
of
us
.
Every
man
(
saith
Tetullian
)
can
doe
the
one
,
(
and
yet
that
scarce
)
onely
a
true
Christian
can
doe
the
other
.
Nature
teacheth
us
to
requite
Goodnesse
with
Goodnesse
;
it
is
Religion
that
must
teach
us
to
returne
Good
for
Evill
.
A
great
offence
it
must
needs
be
to
requite
Evill
with
Evill
,
but
to
recompence
Good
with
Evill
is
most
intollerable
,
and
the
highest
degree
of
Ingratitude
.
I
come
to
the
next
.
Doct.
The
more
kindnesse
wee
have
received
from
any
,
the
more
should
they
bee
endeared
to
us
and
beloved
of
us
.
There
are
three
things
in
Love
.
First
,
Benevolence
and
well-wishing
:
Secondly
,
Beneficence
or
Actuall
well-dong
:
Thirdly
,
Complacency
,
or
delight-taking
.
In
all
these
may
be
a
preferment
given
to
one
above
another
.
In
Wellwishing
none
may
be
excluded
,
seeme
they
for
the
present
to
be
never
so
vile
,
1
Tim.
2.1
.
But
David
must
be
preferred
,
2
Sam.
8.3
.
The
safety
and
wellfare
of
publike
persons
is
especially
to
be
desired
.
In
our
delight
or
Contentment-taking
,
who
knowes
not
but
though
our
Enemies
must
be
prayed
for
,
yet
that
is
so
peculiar
to
the
Saints
,
as
that
it
cannot
(
without
suspicion
of
unsoundnesse
)
be
extended
to
Aliens
?
Heare
Davids
protestation
,
Psal.
16
3.
&
119.63
.
For
Beneficence
and
Actuall
welldoing
,
the
place
is
plaine
,
Gal.
6.
verse
10.
There
though
the
Charge
runs
generally
,
yet
a
specialty
therein
must
be
reserved
to
the
Saints
.
Vse
.
It
should
not
then
be
counted
any
disparagement
at
all
to
the
discretion
,
or
charity
of
any
,
that
they
enlarge
their
hearts
more
to
one
,
then
to
another
.
David
had
his
Ionathan
;
S.
Paul
had
his
Barnabas
;
S.
Austin
his
Alypias
;
S.
Hier●m
his
Heliodorus
;
S.
Bernard
his
Gernasius
;
Eusebius
his
Pamphilus
;
and
our
Blessed
Saviour
had
his
beloved
Disciple
.
It
is
a
generall
sentence
delivered
by
Salomon
,
Eccles.
4.12
.
A
threefold
Cord
is
not
easily
broken
.
Where
are
the
most
cords
to
tie
us
,
and
the
most
bands
to
joyne
us
,
there
should
our
love
be
the
stronger
and
greater
.
Grace
is
a
common
band
of
Christian
Affection
;
Nature
and
Blood
makes
it
stronger
;
(
for
though
it
hath
beene
questioned
whether
a
man
may
preferre
a
gratious
Child
before
a
gratious
Friend
;
yet
)
there
is
no
question
but
that
a
man
may
love
a
gratious
Friend
or
Child
,
before
a
gratious
Stranger
.
To
these
if
you
add
Personall
merits
,
the
bond
is
still
strengthened
;
Thus
David
loved
Saul
,
&c.
but
his
soule
clave
close
to
Ionathan
.
Our
Meditations
might
easily
be
enlarged
in
these
points
;
but
(
they
arising
from
the
Letter
of
the
Text
)
I
content
my selfe
to
doe
by
them
,
as
the
Disciples
did
with
the
eares
of
Corne
they
plucked
in
the
field
,
Rub
them
betwixt
my
fingers
,
not
thresh
them
.
Wee
passe
from
the
History
to
the
Mystery
.
And
so
observe
we
Doct.
God
is
truly
loved
of
all
those
whose
sinnes
are
pardoned
.
This
is
a
Truth
granted
,
and
unquestioned
:
If
need
were
,
it
might
be
further
strengthened
from
sundry
other
Texts
,
Psal.
116.1
.
&
18.1
.
Cant.
13.2
,
5.
Phil.
3.8
,
9.
Psal.
119.132
.
How
can
it
otherwise
be
?
For
every
Act
of
Gods
speciall
favour
begets
another
in
the
heart
of
the
godly
like
it
.
He
chusing
them
,
they
chuse
him
againe
;
He
calls
them
,
Hos.
2.23
.
Rom.
10.
1
Joh.
4.19
.
they
call
on
him
;
He
loving
them
,
they
must
needs
againe
love
him
.
We
love
him
(
saith
S.
Iohn
)
because
be
loved
us
first
.
The
cold
stone
cannot
cast
forth
heat
,
(
as
you
know
)
till
it
be
warmed
by
the
Sun-beames
,
being
warmed
by
them
,
then
it
reflecteth
back
some
of
the
heate
which
it
received
;
Thus
is
it
with
our
cold
hearts
.
What
may
be
thought
then
of
such
as
love
not
God
?
Can
we
think
them
to
be
of
the
number
of
those
debters
whose
debt
is
forgiven
?
Ob.
But
is
there
any
man
so
wretched
?
Whosoever
loves
not
Christ
,
let
him
be
accursed
.
1
Cor.
15.22
.
Resp.
Every
one
will
be
ready
to
boast
of
his
owne
righteousnesse
,
but
where
shall
wee
find
a
faithfull
man
(
saith
Salomon
)
so
say
I
in
this
case
.
And
as
David
speakes
,
Psal.
36.1
.
of
the
feare
of
God
,
we
may
say
of
loving
God
;
Wickednesse
saith
even
in
my
heart
,
that
there
is
no
love
of
God
in
him
,
many
evident
demonstrations
there
be
which
may
convince
every
naturall
man
:
of
the
Truth
hereof
.
First
,
they
love
not
God
,
Probatio
amoris
exhibitio
operis
.
Greg.
in
that
they
will
doe
nothing
for
GOD.
If
a
man
love
mee
,
hee
will
keepe
my
Commandements
(
saith
Christ
)
Iohn
14.15
,
24.
And
againe
,
He
that
hath
my
Commandements
and
keepeth
them
,
he
it
is
that
loveth
me
.
And
Iohn
15
14.
You
are
my
Friends
if
you
doe
whatsoever
I
command
you
;
But
he
that
loveth
me
not
,
keepeth
not
my
Commandements
,
Ioh.
14
24.
And
why
call
you
me
Lord
,
Lora
,
and
doe
not
the
things
which
I
command
you
,
Luke
6.46
.
Secondly
,
it
appeares
they
love
not
God
,
in
that
they
love
not
to
be
where
God
is
;
Love
is
like
sire
,
congregat
homogenea
,
it
carries
things
of
a
nature
one
to
another
.
A
lover
of
God
gets
himselfe
as
neere
God
as
he
may
:
he
resorts
often
to
the
place
where
he
may
meet
God
,
Iohn
17.
Bonus
Calus
tantummodo
malus
quod
Christianus
.
Terr
.
in
Apolog
Sicut
Rex
in
imagine
sua
honoratur
,
sic
Deus
in
homine
diligitur
&
oditur
Chry
,
in
Mat.
22
Quemadmodū
siqui●
peregrè
proficiscens
aliquid
pignoris
ei
quem
diligit
derelinquit
;
ut
,
quotiescunque
illud
videat
,
possit
ejus
beneficia
&
amicitias
memorare
:
quod
ille
,
si
perfectè
dilexit
,
non
potest
fine
ingenti
desiderio
videre
vel
fletu
,
●c
.
Hierom.
Psal.
42.1
,
2.
&
26.8
.
2
Cor.
5.8
.
But
these
cannot
endure
Gods
house
nor
presence
,
they
have
no
love
to
Gods
Sanctuary
,
where
they
may
see
his
Face
;
much
lesse
any
longing
desire
after
the
day
of
Iudgement
to
see
his
Person
.
Christs
Prayer
is
little
respected
by
them
,
Father
,
I
will
that
they
may
be
where
I
am
.
Thirdly
,
they
love
not
God
,
as
is
evident
by
this
;
they
love
not
Gods
children
.
Every
one
(
saith
S.
Iohn
)
that
loveth
him
that
begat
,
loveth
him
also
that
is
begotten
of
of
him
,
1
Iohn
5.1
.
If
I
love
my
Friend
,
or
Father
,
I
love
his
Picture
;
but
these
hate
the
godly
;
they
mock
them
,
and
nickname
them
.
And
for
no
other
cause
(
pretend
what
they
will
)
but
for
that
the
Image
of
God
is
in
them
:
As
the
Picture
of
a
man
doth
enrage
the
Panther
;
so
doth
the
holinesse
of
the
Saints
the
wicked
of
the
world
.
Fourthly
,
they
love
not
God
in
that
,
they
care
not
for
those
Monuments
and
pledges
of
his
love
,
which
hee
hath
left
unto
his
Church
untill
his
comming
againe
.
Where
we
love
truly
,
we
love
whatsoever
may
preserve
the
Monument
of
the
beloved
partie
.
But
Gods
Word
,
Gods
Sacraments
,
are
nothing
set
by
of
many
,
which
yet
God
hath
commended
to
us
to
be
often
used
in
remembrance
of
him
,
Luk.
22.19
.
1
Cor
11.25
.
Fifthly
,
they
love
not
God
,
in
that
it
is
evident
,
they
love
other
things
more
then
God
;
And
this
is
expressely
averred
of
such
,
1
Iohn
2.15
.
He
that
truly
loves
God
,
hath
learned
to
deny
himselfe
,
and
all
things
else
for
his
sake
His
Affections
are
carryed
over
hil●s
and
mountaines
,
through
flames
,
and
fire
for
love
of
him
,
(
as
anon
we
shall
see
further
.
)
Nemo
magis
diligit
quam
qui
maxime
veretur
offendere
.
Salvianus
.
Sixthly
and
lastly
,
they
love
not
God
as
may
appeare
by
this
;
they
feare
not
to
offend
him
,
nor
have
they
care
to
please
him
.
David
loved
God
,
and
would
not
transgresse
his
Law
,
he
grieved
to
see
his
righteous
Lawes
by
others
broken
,
Psal.
119.138
,
139.
Lot
loved
God
,
and
could
not
but
vex
from
day
to
day
with
the
unlawfull
deeds
of
the
Sodomites
,
2
Cor.
5
9.
2
Pet.
2.7
,
8.
How
then
can
these
say
they
love
God
,
yet
heare
his
name
blasphemed
,
behold
his
worship
polluted
,
&c.
yet
not
mourne
?
So
then
;
as
our
Saviour
said
unto
the
Iewes
,
Iohn
5.42
.
may
wee
say
to
these
;
I
know
(
by
these
and
such
like
signes
)
that
you
have
not
the
love
of
God
in
you
;
How
then
can
you
beleeve
that
you
have
interest
in
this
great
priviledge
,
which
yet
you
professe
you
have
,
the
Remission
of
sinnes
.
And
if
such
as
these
are
debarred
of
this
mercy
,
so
as
that
they
cannot
(
for
the
present
)
lay
claime
to
it
,
what
think
you
then
of
those
who
hate
God
,
and
are
Enemies
unto
him
?
that
there
are
such
in
the
Church
,
appeares
by
divers
Scriptures
,
as
Exod
20.5
.
Deut.
7.10
.
Zach.
11.8
.
Luke
19.14
.
More
particularly
these
are
charged
with
this
horrid
impiety
.
First
,
all
Idolaters
and
Superstitious
persons
,
who
worship
God
after
their
owne
devices
,
these
are
said
to
be
haters
of
God
,
Exod.
20.5
.
Secondly
,
all
Worldlings
and
Covetous
Misers
,
for
so
we
finde
,
that
the
love
of
the
Father
is
not
in
them
,
1
Iohn
2.15
.
And
that
their
Friendship
with
the
world
is
enmity
to
God
,
Iames
4.4
.
Thirdly
,
all
refractory
and
unruly
Christians
,
who
refuse
to
subeject
their
soules
to
Christs
Scepter
,
and
submit
themselves
to
his
Ordinances
;
what
ever
these
pretend
,
yet
God
takes
them
for
his
Enemies
,
Ioh.
5.42
.
Luke
19.27
.
Fourthly
,
all
naturall
and
unregenerated
Persons
,
these
have
no
love
of
God
in
them
,
they
hate
him
in
their
heart
;
so
we
find
,
Iohn
15.18
,
23.
Nor
is
this
the
state
of
the
Reprobate
in
the
world
onely
,
but
even
of
Gods
Elect
before
their
conversion
,
Coles
.
1.21
.
Fifthly
,
all
workers
of
iniquity
,
such
as
practise
any
sin
,
Mich.
7.3
.
and
plie
it
with
both
hands
(
to
use
the
Prophets
phrase
)
these
are
haters
of
God
,
as
appeares
,
Psal.
37.18
,
20.
&
92.9
.
Ioh.
15.10
.
Quest.
But
how
can
God
be
hated
,
he
being
the
chiefe
Good
?
Goodnesse
wee
know
is
the
proper
object
of
Love
.
Resp.
Wicked
men
hate
not
God
as
he
is
presented
and
apprehended
under
the
Notion
of
Goodnesse
,
but
as
they
apprehend
something
evill
in
him
;
as
that
he
is
a
Judge
,
and
gives
a
Law
,
and
punisheth
for
the
breach
of
it
,
&c.
Now
thus
under
the
fancied
notion
of
evill
,
the
chiefe
Good
may
be
hated
;
as
the
greatest
evill
is
loved
presenting
it selfe
under
the
notion
of
Good
.
To
conclude
,
let
not
sinners
flatter
themselves
in
thinking
that
they
love
God
as
well
as
the
best
;
for
however
they
hold
themselves
for
Gods
friends
,
yet
he
will
discover
them
for
his
enemies
in
the
end
,
and
proceed
against
the
as
we
read
,
Luke
19.27
.
Vse
2
Wherefore
let
my
counsell
be
acceptable
unto
thee
.
If
upon
examination
thou
findest
that
the
love
of
God
is
not
yet
in
thy
heart
,
bewaile
thy
estate
,
and
think
not
so
well
of
thy
condition
as
thou
hast
done
;
Let
Gods
Patience
and
bountifullnesse
moove
thee
to
turne
unto
him
:
Cry
to
him
who
is
the
God
of
Love
,
2
Cor.
13.11
.
2
Tim.
1
7.
that
by
that
blessed
Spirit
of
his
(
which
is
the
Spirit
of
Love
)
hee
would
worke
thy
heart
to
love
him
.
It
is
a
lovely
suit
,
and
God
will
not
deny
it
,
if
you
truly
aske
it
.
Seeke
to
him
this
way
,
Mat.
5.44
,
45.
Vultis
a
me
audire
,
quare
&
quomodo
diligendus
est
Deus
?
&
ego
dicam
quod
causa
diligendi
Deum
.
Deus
est
,
modus
,
sine
modo
diligere
.
Ob
duplicem
causam
,
dico
,
Deu
propter
seipsum
diligendum
vel
quia
nihil
justius
,
vel
quia
nihil
fructuo
sius
diligi
potest
.
Bern.
in
lib.
de
dilig
.
Deo
.
Rom
13.8
.
Prior
Deus
dilexit
nos
tantus
tantum
&
gratu
tantillos
&
tales
.
Bern.
de
dilig
.
Deum
.
Solus
est
amor
ex
omnibus
animae
motibus
,
sensibus
atque
affectibus
,
in
quo
potest
Creatura
,
(
etsi
non
ex
aequo
)
respondere
auctori
,
velde
simils
mutuam
rependere
vicom
:
e.g.
si
mihi
irascitur
Deus
,
num
●lli
ego
similiter
redirasear
?
non
utique
sed
pavebo
,
sed
cotre
miscam
,
sed
veniam
deprecabor
.
Jia
si
me
arguat
,
&c.
Nam
cum
arnat
Deus
non
a
liud
vult
quam
amari
,
&c.
Bern.
in
Cant.
Serm.
83.
and
feare
not
;
He
that
commandeth
us
to
love
our
Enemies
,
will
undoubtedly
love
us
though
his
Enemies
,
if
in
truth
of
heart
we
desire
to
love
him
.
I
might
use
many
Arguments
to
put
you
on
upon
this
Pursuit
.
There
is
no
duty
hath
more
Reasons
to
speake
for
it
then
this
hath
.
I
will
name
onely
two
,
which
S.
Bernard
hath
,
the
one
is
in
respect
of
God
,
the
other
in
regard
of
our selves
.
In
respect
of
God
,
and
so
nothing
is
more
just
and
equall
then
that
he
should
be
loved
of
us
.
For
first
,
this
is
that
he
doth
require
both
in
Law
and
Gospell
,
Deut.
6.5
.
Mat.
●2
.
38
.
It
is
the
first
and
great
Commandement
,
(
as
our
Saviour
sheweth
)
and
that
on
which
all
other
acceptable
services
are
grounded
.
Secondly
,
this
is
that
he
doth
deserve
,
for
hath
not
he
placed
in
us
that
affection
of
Love
?
Is
it
not
a
streame
of
that
living
Fountaine
who
is
Love
it selfe
?
1
Ioh.
4.8
.
Now
,
he
that
plants
a
vineyard
should
drinke
of
the
wine
thereof
(
saith
the
Apostle
)
1
Cor.
9.7
.
And
God
who
hath
planted
this
affection
in
us
,
should
chiefly
tast
of
it
himselfe
.
Againe
,
God
hath
manifested
his
Love
to
us
in
giving
his
onely
beloved
Sonne
for
us
,
Iohn
3.16
.
He
hath
begun
to
us
in
the
cup
of
Love
,
1
Iohn
4.10
.
Is
it
not
fit
that
we
should
pledge
him
?
It
is
an
elegant
Observation
of
S.
Bernard
upon
the
Canticles
;
of
all
the
motions
and
affections
of
the
soule
,
none
is
so
reciprocall
as
Love
.
If
God
be
Angry
with
us
we
may
not
be
angry
with
him
;
If
God
Reproove
us
,
we
may
not
reproove
him
;
If
hee
Iudge
us
,
we
may
not
judge
him
&c.
but
in
Love
wee
may
,
yea
ought
to
reciprocate
with
God
:
he
loving
us
,
we
ought
to
re-love
him
,
and
woe
to
us
if
we
answer
him
not
herein
in
some
measure
.
Besides
,
there
is
nothing
in
God
but
deserves
love
;
I
will
call
upon
God
(
saith
David
)
who
is
worthy
to
be
praised
,
Psal.
18.3
.
So
may
we
say
truly
;
I
will
call
upon
the
Lord
,
who
is
worthy
to
be
loved
.
There
is
nothing
that
makes
one
fit
,
or
worthy
to
be
loved
but
is
to
be
found
in
God
;
as
surpassing
Excellencie
,
Majesty
,
and
glory
,
high
Soveraignty
,
and
supreame
Authority
,
free
Grace
,
and
rich
Mercy
,
&c.
Thou
art
all
faire
my
Love
,
thou
art
all
faire
,
there
is
no
blemish
in
thee
.
As
then
the
sonnes
of
God
seeing
the
daughters
of
men
that
they
were
faire
made
choice
of
them
,
Gen.
6.1
.
So
beholding
this
beauty
and
fairenesse
that
is
in
God
,
make
wee
choice
of
him
.
As
it
is
just
in
respect
of
God
that
we
should
love
him
;
so
it
is
very
profitable
for
our selves
:
no
love
is
lost
in
so
doing
.
Nihil
est
qui
nihil
amat
.
Plautus
.
Difficile
est
humanam
animam
nihil
amare
(
saith
S.
Hierom
)
It
is
hard
that
the
soule
of
man
should
love
nothing
.
He
is
to
be
esteemed
as
nothing
which
loveth
nothing
;
something
the
soule
will
love
.
Now
there
are
variety
of
Objects
for
this
Affection
,
(
In
which
respect
(
it
is
well
observed
)
that
there
is
no
one
word
in
the
Greek
tongue
which
receiveth
so
many
Compositions
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
)
But
if
in
case
we
set
our
Love
on
any
other
Object
then
the
Lord
,
we
become
loosers
and
not
savers
.
By
loving
him
we
are
made
better
both
in
Grace
and
Glory
.
You
know
Love
assimulates
the
heart
to
the
thing
loved
;
Amor
unit
amantes
.
so
love
of
Honour
makes
the
heart
proud
;
Love
of
Pleasure
makes
the
heart
vicious
,
and
loose
,
&c.
And
the
Love
of
God
makes
us
to
conforme
unto
his
Image
,
and
be
like
him
in
holinesse
;
thus
wee
become
better
through
our
loving
God
in
Grace
.
Non
clarescit
anima
sulgore
aeternae
pulchritudinis
nisi
hic
arserit
in
officina
Charitatis
.
Greg.
Mor.
in
Iob.
l.
18.
Doct.
And
for
Glory
you
cannot
be
ignorant
of
the
promises
which
God
hath
made
to
those
,
and
to
those
onely
who
love
him
,
Rom.
8.28
.
2
Tim.
4.8
.
Iames
1.12
.
&
2.5
.
1
Cor.
2.9
.
These
particulars
might
be
enlarged
,
but
I
desire
not
to
be
tedious
.
A
second
Observation
from
hence
is
this
,
All
that
Love
God
doe
not
love
him
with
the
like
degree
of
Love
.
Both
these
debters
loved
God
,
(
and
so
in
regard
of
their
Affection
they
were
alike
,
)
but
in
respect
of
the
degree
there
was
a
difference
,
One
loved
more
then
the
other
.
Our
Saviours
Question
to
Peter
prooves
thus
much
.
Ioh.
21.15
.
Simon
sonne
of
Jonas
lovest
thou
me
more
then
these
?
As
if
he
should
have
said
,
Simon
,
thou
hast
shewed
much
fervent
affection
to
me
above
thy
fellowes
,
in
that
thou
hast
cast
thy selfe
into
the
Sea
to
come
unto
mee
,
and
by
thy
stour
Profession
,
if
all
should
denie
mee
,
yet
thou
never
wouldest
.
And
indeed
thou
hast
reason
to
love
mee
more
then
the
rest
,
for
that
more
is
remitted
to
thee
then
to
the
rest
.
I
do
not
hence
conclude
,
that
Peter
loved
Christ
above
the
rest
:
But
this
I
dare
say
,
that
it
lay
betwixt
two
,
Peter
and
Iohn
.
All
the
Disciples
loved
Christ
intirely
(
except
that
child
of
perdition
)
but
these
two
excelled
in
their
loves
.
And
if
we
must
needs
enter
into
a
comparison
betwixt
them
,
the
odds
seentes
to
be
on
S.
Iohns
side
;
for
doubtlesse
he
whom
Christ
more
loved
then
the
rest
,
he
either
found
,
or
made
him
more
thankfull
then
the
rest
.
The
ground
of
our
Saviours
love
could
be
no
other
then
Grace
;
and
he
who
hath
the
greatest
measure
of
Grace
must
needs
love
him
most
,
who
is
the
fountaine
of
Grace
.
I
lle
in
amore
Dei
major
est
,
qui
ad
ejus
amorem
plurimos
trabit
.
Greg.
in
Hom.
Majer
est
in
amore
Dei
,
qui
plures
traxerit
ad
amorem
Dei
.
Bern
de
dilig
.
Deo
.
Besides
his
Workes
prove
it
,
for
he
followed
him
boldly
to
the
High-Priests
hall
;
he
never
denied
him
once
,
(
Peter
did
thrice
.
)
He
with
his
mother
attended
on
him
at
the
crosse
,
and
from
that
day
he
tooke
the
blessed
Virgin
to
his
owne
home
.
Nor
did
ever
any
of
the
Twelve
breath
out
so
much
love
,
or
teach
so
much
love
as
S.
Iohn
did
,
as
appeares
by
the
E.
pistles
which
he
wrot
(
made
up
of
love
.
)
And
the
last
breath
which
he
took
,
which
was
this
,
My
little
children
love
one
another
.
Reason
.
And
no
marvell
,
if
all
doe
not
love
with
the
like
degree
of
Love
.
seeing
all
doe
not
lay
hold
with
the
like
degree
of
Faith
(
which
is
the
ground
or
root
of
Love
)
it
1
Tim.
1.5
.
is
in
one
degree
in
one
,
and
in
another
degree
in
another
;
In
some
it
is
weaker
,
in
others
stronger
,
Indeed
if
wee
consider
Faith
,
secundam
rationem
specificam
,
in
the
Essentiall
forme
,
whereby
it
is
specified
an
differenced
from
other
habits
and
virtues
;
so
it
is
in
all
Beleevers
alike
:
But
if
we
consider
it
,
secundum
rationem
individualem
,
as
it
is
inherent
in
divers
subjects
;
so
it
is
in
some
more
,
and
in
others
lesse
,
and
doth
admit
a
very
great
latitude
.
In
S.
Peter
may
be
one
degree
:
In
S.
Paul
another
:
In
S.
Iohn
another
.
Mat.
10.8
.
Hence
it
was
that
our
Saviour
said
to
the
Centurion
.
in
Caperuaum
,
Mat
15.28
.
Mat.
6.30
.
&
8.26
.
&
14.31
.
I
have
not
found
so
great
Faith
,
no
not
in
Israel
:
And
to
the
woman
of
Canaan
,
O
woman
great
is
thy
Faith
.
And
to
the
Disciples
,
O
ye
of
little
Faith
.
It
being
thus
with
Faith
,
can
wee
expect
to
find
it
otherwise
with
Love
?
Use
.
1
What
will
our
criticall
Censors
say
to
this
?
Who
expecting
like
strength
of
Faith
,
height
of
Love
,
even
in
novices
and
babes
in
Christ
,
as
(
they
pretend
to
be
)
in
themselves
,
and
not
finding
it
,
presently
and
peremptorily
conclude
,
that
there
is
nothing
in
such
a
heart
savouring
of
sincerity
Mee
thinkes
such
might
doe
well
to
remember
,
1
John
2.
Rom.
14
3.
First
,
that
there
are
both
Babes
and
growen
men
in
the
Church
,
both
strong
and
weake
.
All
are
not
of
a
like
age
in
Christ
,
nor
of
a
like
standing
in
his
Schoole
;
nor
have
they
had
a
like
experience
of
Gods
Love
and
goodnesse
.
And
will
any
one
expect
that
from
one
of
yesterday
,
which
he
doth
from
a
Scholler
of
five
yeares
standing
?
Secondly
,
they
might
doe
well
to
cast
back
their
eyes
to
their
own
estate
,
at
their
first
entrance
into
Christian
practise
:
so
they
may
finde
,
the
horned
Bull
was
once
a
sucking
Calfe
;
and
the
great
Oake
that
now
spreads
so
faire
,
and
farre
,
was
once
a
little
Acorne
.
Thirdly
,
they
do
not
well
to
forget
that
Caesars
Image
is
not
onely
seene
in
his
Coine
of
gold
,
but
in
his
silver
penny
;
and
that
this
degree
of
love
(
though
weake
)
is
also
the
gift
of
God
,
and
not
to
be
despised
,
Zach.
4.10
.
1
Cor.
1.11
.
&
3.1
.
He
that
made
the
Elephant
made
the
Ant
;
the
Flye
as
well
as
the
Eagle
;
the
poorest
worme
which
creepes
on
the
earth
,
as
well
as
the
most
glorious
Angell
,
is
the
worke
of
Gods
hands
,
and
hee
lookes
to
be
glorified
in
his
least
workes
as
well
as
greatest
.
Lastly
,
Mat.
12.20
.
They
might
doe
well
to
imitate
him
,
who
quencheth
not
the
smoaking
flaxe
,
nor
breaketh
the
bruised
reed
;
but
giveth
his
children
the
testimony
of
their
sincerity
,
notwithstanding
their
.
infirmities
;
and
so
hearken
to
that
advice
of
the
Apostle
,
Rom.
14.1
.
Him
that
is
weake
in
the
faith
receive
,
but
not
to
doubtfull
disputations
.
Give
the
humble
Daysey
leave
to
grow
,
though
it
sprout
not
up
to
that
height
as
doth
the
Marigold
.
And
let
not
him
that
joyneth
the
frame
,
despise
him
that
heweth
the
Timber
or
makes
the
pins
;
who
so
hath
greatest
degree
of
grace
,
let
himuse
it
to
Gods
glory
,
but
no
way
despise
his
weake
brother
,
who
commeth
farre
short
of
his
scantling
.
Vse
2
Let
it
serve
for
an
Encouragement
to
those
whose
hearts
are
newly
warmed
with
the
beames
of
love
;
though
they
find
it
not
kindled
to
that
height
that
others
of
Gods
children
have
attained
unto
.
It
is
not
every
ones
portion
to
attaine
to
that
height
of
passion
,
so
as
to
be
sicke
of
Love
.
God
takes
in
good
part
a
growing
and
increasing
love
which
may
be
attained
.
First
,
by
enlarging
our
Communion
with
God
both
in
Publike
and
Private
duties
.
Strangenesse
you
know
breeds
an
overlinesse
with
men
,
so
with
God
.
The
nearer
the
fire
,
the
greater
the
heate
;
speake
often
to
God
by
Prayer
,
heare
him
againe
speaking
unto
you
by
his
Word
and
Spirit
;
Cant.
5.9
.
&
6.1
.
Come
frequently
to
his
Table
,
feast
often
with
him
;
seek
him
up
in
the
Company
of
his
Saints
.
Such
is
the
lovelinesse
of
his
Person
,
as
that
the
oftner
we
see
him
the
more
shall
we
love
him
.
Secondly
,
by
weaning
our
hearts
more
and
more
from
this
world
,
you
know
superfluous
branches
draw
the
sap
from
the
top
boughs
,
and
the
love
of
the
world
,
1
Ioh.
2.15
.
drawes
the
love
of
God
out
of
our
hearts
,
as
we
find
in
Demas
,
Magna
res
amor
,
fi
ad
suum
recurrit
principium
,
si
san
crigini
red
litur
,
fi
resusus
suo
sonti
semper
ex
eo
sumat
,
unde
jugiter
fluat
.
Bern.
Sup.
Cant.
Ser
30.
2
Tim.
4.9
.
That
is
most
active
which
is
most
elevated
and
seperated
form
earthly
parts
.
The
Physitian
distills
his
simples
into
waters
;
thereof
he
make
extraction
and
quintissences
which
are
operatively
strong
;
still
the
more
elevated
a
materia
,
the
more
strong
a
thing
is
;
Thus
is
it
with
our
love
,
the
more
heavenly
it
is
,
the
more
lively
and
full
of
vigour
it
is
.
Hercules
cannot
conquer
Anteus
till
he
had
lifted
him
up
above
the
Earth
his
Mother
.
Thirdly
,
carefully
observe
and
call
to
mind
the
many
and
sweet
experiences
you
have
of
Gods
love
and
favour
;
The
more
plentifull
our
apprehension
is
of
Gods
love
to
us
,
the
more
will
our
hearts
be
enlarged
to
love
him
againe
;
Who
so
is
wise
and
will
observe
these
things
even
they
shall
understand
the
loving
kindnesse
of
the
Lord
,
Psal.
107.42
,
43.
Hence
it
was
that
David
did
so
gather
upon
God
when
he
was
to
encounter
with
Goliah
,
1
Sam.
17.36
.
and
at
other
times
,
Psal.
61.2
,
3.
&
63.7
.
&
71.5
,
6
,
20.
&
22.21
.
&
27.9.10
.
Experience
being
so
great
a
prop
of
faith
,
it
must
needs
be
a
speciall
meanes
to
increase
Love
.
And
to
incourage
us
in
seeking
after
the
growth
of
this
grace
(
as
well
as
of
any
other
,
)
forget
not
how
exceeding
availeable
it
is
to
Perseverance
.
What
was
it
that
carryed
the
Martyrs
so
comfortably
through
fire
and
flames
;
and
made
them
to
esteeme
of
Tyrants
,
as
gnats
and
fleas
,
Chrys●●●om
.
2.
de
laud.
Pauli
.
and
of
torments
but
as
fleabitings
(
as
S.
Chrysostome
shewes
?
)
What
made
them
so
ambitious
of
Martyrdome
?
What
mooved
so
many
from
all
parts
to
assemble
together
in
the
daies
of
Valencius
,
though
they
knew
a
speciall
command
was
given
to
the
Provost
to
put
all
to
the
sword
?
What
spurred
on
that
woman
to
make
such
hast
,
and
all
unready
with
her
child
in
her
armes
to
rush
in
amongst
the
Souldiers
,
fearing
least
she
should
come
too
late
(
as
shee
told
the
Provost
)
who
asked
her
the
reason
of
her
hast
,
Vtinam
fruar
bestijs
quae
mihi
praeparatae
sunt
,
quas
&
oro
veloces
mihi
esse
ad
interitum
,
&
alliciamal
comedendum
me
,
ne
sicut
&
aliorum
Martyrum
non
audeant
corpus
attingere
.
Quod
si
venire
nolucrint
ego
vim
faciamut
devo
.
rar
.
Ignoscite
mihi
silioli
,
quid
mihi
prosit
ego
scio
,
nunc
incipio
esse
Discipulus
Christi
:
nihil
de
ijs
quae
videntur
desiderans
,
ut
Iesu
Christum
inveniam
,
Ignis
,
crux
bestiae
,
cōfractio
ossium
,
membrorumque
divisio
,
&
totius
corporis
contritio
&
omnia
tormenta
Diaboli
in
me
veniant
tantum
ut
Ciristo
fruar
,
&c.
Hierom.
lib
de
viris
illustrib
.
and
acquainted
her
with
his
purpose
to
put
all
there
present
to
sudden
death
.
What
made
Ignatius
so
bold
,
and
resolute
,
that
when
he
heard
the
Lyons
roare
for
hunger
,
(
to
whom
he
was
suddenly
to
be
cast
as
a
prey
,
)
he
burst
forth
into
these
speeches
,
O
that
I
were
with
the
Beasts
that
are
prepared
for
mee
,
whom
I
desire
quickely
to
make
an
end
of
mee
;
if
they
refuse
to
touch
my
body
,
(
as
through
feare
they
have
absteined
from
the
bodies
of
other
Saints
)
I
will
urge
and
provoke
them
to
fall
upon
mee
.
Wellcome
fire
,
crosse
,
beasts
teeth
,
breaking
of
bones
,
tearing
asunder
of
members
,
grinding
to
powder
my
whole
body
;
Let
all
the
Torments
which
the
Divell
can
devise
come
upon
mee
,
so
that
I
may
enjoy
Christ
my
Love
.
What
made
Vincentius
so
sleight
the
Tyrants
threatnings
?
Thretten
these
things
(
saith
he
)
unto
your
Courtiers
and
Carpet-Knights
;
Racks
,
Strapadoes
,
torments
are
but
a
play
to
us
.
When
the
Emperour
Valens
had
banished
Basil
,
and
the
Tribune
threatned
death
;
I
would
(
said
S.
Basil
)
I
had
any
thing
of
worth
,
I
would
bestow
it
on
him
that
should
cut
Basils
wind-pipe
.
Tiburtius
found
such
inward
joyes
and
spirituall
raptures
in
his
sufferings
,
that
when
hee
trod
upon
live
coales
,
he
cryed
out
,
Mihi
hae
prunae
rosae
videntur
,
these
live
coales
seeme
to
me
no
other
then
red
Roses
.
Theodore
being
cruelly
beaten
by
divers
tormentors
(
as
Eusebius
shewes
)
even
from
morning
to
night
,
(
so
that
such
cruelty
never
was
seene
,
)
yet
all
the
while
with
a
smiling
countenance
hee
sang
Psalmes
,
which
caused
Salaptus
the
Persecutor
to
tell
Iulian
the
Emperour
,
that
if
he
dealt
thus
with
the
Christians
,
it
would
turne
to
their
glory
,
but
to
his
shame
.
Time
would
faile
to
tell
of
divers
others
of
later
times
,
who
despised
fire
and
fagot
;
and
so
willingly
offered
up
themselves
a
burnt
Sacrifice
;
as
that
Boner
bid
a
Vengeance
on
them
,
he
thought
they
tooke
delight
in
burning
.
Accustio
votum
est
&
paena
saelicitas
.
Text
advers.
Gent.
And
indeed
Tertullian
saith
of
his
times
,
that
to
be
accused
was
the
wish
of
Christians
;
and
punishment
for
Christ
they
counted
felicity
.
Whence
I
say
was
all
this
boldnesse
,
and
constancy
?
What
put
them
on
to
suffer
and
did
drowne
all
their
Tortures
,
but
the
Love
of
God
burning
in
their
hearts
?
Heb.
11.35
.
Revel.
12.11
.
Strength
holds
out
,
when
weaknesse
faints
by
the
way
,
1
Sam.
30.10
.
Quest.
But
how
may
I
know
in
what
degree
or
measure
the
Love
of
God
is
in
mee
?
Doct.
Resp.
This
is
no
unprofitable
question
;
It
is
here
made
by
our
blessed
Saviour
unto
Simon
,
(
which
may
be
our
next
Observation
.
)
Reason
.
And
he
made
the
like
to
Peter
,
Iohn
12.15
.
And
no
wonder
,
for
he
hath
elsewhere
told
us
;
That
Iniquity
shall
abound
and
the
love
of
many
shall
waxe
cold
,
Mat.
21.12
.
Vse
.
Wherefore
I
could
wish
,
that
every
man
would
question
with
his
owne
soule
about
it
.
Doe
I
love
God
more
then
these
?
Is
my
Love
kindling
,
or
burning
?
Is
it
in
the
sparke
or
in
the
flame
?
If
wee
never
examine
our
soules
about
it
,
how
shall
wee
be
stirred
up
with
diligence
to
endeavour
after
a
higher
pitch
,
or
be
able
to
say
that
in
any
answerable
measure
we
are
thankfull
to
God
for
his
many
mercies
received
?
Nay
this
inconvenience
followes
upon
neglect
,
that
whereas
there
are
distinctions
of
Christians
in
the
Schoole
of
Christ
;
as
some
Infants
,
others
Strong
men
,
others
Fathers
,
as
we
read
,
I
Iohn
●
.
we
in
examining
our
hearts
by
markes
and
signes
(
through
a
mistake
of
our selves
)
are
marvellously
discouraged
,
whilst
we
take
those
signes
which
belong
to
the
strong
and
Aged
and
apply
them
to
our selves
being
Infants
and
but
weake
.
Nihil
tam
dutum
atque
serreū
quod
non
amoris
igne
vincatur
.
Aug
de
Mor.
eccl
cont.
Manich.
To
lend
a
little
help
therefore
to
you
in
this
case
,
know
.
First
,
Enflamed
or
Burning
Love
will
not
be
easily
quenched
;
much
water
,
many
floods
cannot
doe
it
,
Cant.
8.7
.
It
is
firme
and
invincible
,
so
that
neither
force
,
nor
fraud
,
Promises
nor
Persecutions
,
Height
nor
Depth
;
things
present
nor
things
to
come
shall
be
able
to
prevaile
against
it
.
Thus
Pauls
Love
was
a
strong
Love
,
and
carryed
him
through
all
conditions
,
2
Cor.
4.
&
5.14
.
Acts
21.13
.
And
so
the
Love
of
the
Martyrs
afore
mentioned
.
S.
Chrysostome
being
in
banishment
by
the
meanes
of
Eudoxia
the
Empresse
,
in
a
letter
he
wrote
to
Cyriacus
a
Bishop
,
tells
him
of
his
resolution
before
he
was
banished
.
I
thought
with
my selfe
(
said
he
)
that
if
shee
will
banish
mee
,
the
earth
is
the
Lords
;
if
shee
will
saw
mee
asunder
,
I
remembred
Isaiah
;
If
drowne
me
,
I
thought
on
Jonah
;
If
stone
mee
,
Steven
came
into
my
minde
;
If
behead
mee
,
I
thought
on
John
the
Baptist
;
If
take
away
my
goods
,
why
naked
came
I
into
the
world
,
and
naked
shall
I
returne
.
Cant.
8.6
.
Thus
Love
well
kindled
and
in
the
flame
,
like
death
devoures
all
these
feares
like
stubble
.
It
is
otherwise
with
a
new-kindled
Love
:
That
is
willing
to
suffer
for
Christ
;
but
yet
in
time
of
danger
it
hides
the
head
,
and
dares
not
be
seene
.
So
Nicodemus
,
who
being
a
Ruler
of
the
Jewes
came
to
Iesus
by
night
,
John
3.
as
being
loath
to
be
discovered
.
And
the
Disciples
fled
from
Christ
,
and
left
him
alone
upon
his
apprehension
.
It
stands
more
in
desiring
and
wishing
then
action
:
O
that
I
were
able
,
that
I
could
undergoe
this
or
that
for
Christ
my
Saviour
,
&c.
This
is
her
language
.
Secondly
,
Love
enflamed
is
still
ascending
;
It
hath
earnest
and
affectionate
longings
after
God
and
to
enjoy
him
.
The
Passions
of
this
Love
are
so
great
,
as
that
it
doth
overcome
a
man
,
and
make
him
sick
againe
,
Cant.
2.5
.
Thus
was
it
with
S.
Paul
,
Phil.
1.23
.
And
so
with
other
of
the
Saints
,
2
Cor.
5.2
.
But
where
Love
is
weake
and
in
the
sparke
only
it
is
otherwise
,
indeed
they
willingly
would
enjoy
God
who
truly
love
him
;
but
still
they
feare
they
are
not
yet
prepared
,
and
therfore
cry
with
David
,
O
spare
a
little
,
Psal.
39.
stay
a
while
;
(
not
for
that
they
love
not
God
,
but
)
for
that
they
are
not
in
that
readinesse
which
they
doe
desire
to
come
to
God
;
So
the
Bride
puts
of
a
while
longer
,
not
out
of
a
dislike
of
the
Bridegroomes
person
,
nor
for
want
of
true
Love
unto
him
,
but
because
this
lace
is
not
yet
set
on
,
nor
that
garment
finished
.
Thirdly
,
Enflamed
Love
gives
great
light
.
It
is
like
a
fired
Beacon
on
a
hill
,
all
the
Countrey
take
notice
of
it
.
Such
cannot
forbeare
but
they
must
be
speaking
in
Gods
praise
,
and
admiring
every
thing
that
is
in
him
.
Cant.
5.9
.
The
tongue
is
the
Pen
of
a
ready
writer
.
Psal.
31.23
.
It
runs
over
with
Gods
praises
,
Psal.
45.2
&
34.
Yea
this
Love
will
shine
in
all
the
actions
of
a
mans
life
as
well
as
sayings
,
Mat.
5.16
.
It
may
be
said
of
such
as
have
it
,
in
respect
of
Christ
,
as
it
was
said
of
Christ
,
in
respect
of
Lazarus
,
when
he
wept
at
his
grave
;
Behold
how
he
loved
him
!
But
a
weake
Love
is
like
fire
raked
up
in
the
ashes
,
it
hath
some
heate
,
but
gives
little
light
:
as
you
may
see
in
Nicodemus
and
Ioseph
of
Arimathea
,
who
loved
Christ
yet
kept
close
till
his
death
.
Such
imprison
the
Love
of
God
in
their
hearts
and
mouthes
,
in
their
course
and
Calling
too
too
much
,
which
argues
their
Love
to
be
(
as
Lot
said
of
Zoar
)
but
a
little
one
.
And
thus
much
of
the
Quaere
,
next
followes
the
Quare
,
or
ground
of
the
Demand
made
,
[
Tell
mee
therefore
.
]
Therefore
Text.
The
Iewish
Rabbins
have
a
saying
,
that
great
mountaines
hang
upon
the
smallest
Iods
in
the
Bible
.
And
S.
Chrysostome
will
not
that
a
Christian
shall
let
goe
any
syllable
in
the
Scripture
,
no
nor
prick
nor
point
without
observation
.
This
little
particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
questionlesse
will
affoord
us
something
for
our
learning
,
let
it
be
this
,
viz.
Love
is
Loves
Load-stone
.
Doct.
Magnes
amoris
amor
.
Therefore
(
saith
Christ
)
seeing
both
were
forgiven
,
and
one
forgiven
a
greater
debt
then
the
other
,
both
loved
,
but
one
more
then
the
other
.
Vse
1
It
is
thus
betwixt
man
and
man
as
you
see
in
Ionathan
and
David
.
And
it
is
thus
betwixt
God
and
man
,
Psal.
18.1
.
&
116.1
,
8.
So
saith
S.
Iohn
,
1
Epist.
4.9
.
Wee
love
God
because
he
loved
us
first
.
Learne
here
the
way
how
to
make
others
Love
us
,
Ego
tibi
monstrabo
amatorium
sine
medicamento
,
sine
herbâ
,
si
amari
vis
,
ama
.
Sen.
Epist
9.
Arist.
Rhet.
l.
2.
Nulla
major
est
ad
amorem
invitatio
,
quam
prevenire
amātem
,
&
nimis
durus
est
animus
,
qui
si
dilectionem
nolebat
impendere
nolit
rependere
.
Iug.
de
cat
.
without
any
Love-potion
,
Spell
,
or
Witch-craft
(
as
Seneca
saith
)
Love
others
sincerely
and
entirely
;
so
adviseth
the
Poet
,
ut
ameris
amabilis
esto
;
of
all
men
they
are
most
lovely
(
saith
Aristotle
)
that
are
most
loving
.
He
must
needs
be
of
an
ill
dispo●●tion
,
who
if
he
will
not
begin
love
,
and
provoke
this
affection
in
another
,
will
not
yet
repay
and
answer
Love
with
Love
.
Yet
such
there
are
as
before
was
noted
,
and
for
this
the
Corinthians
are
blamed
,
2
Cor.
12.15
.
Vse
2
And
here
be
directed
in
a
way
how
to
enlarge
your
love
to
God-ward
.
Gods
kindnesse
hath
an
operative
vertue
in
it
,
and
much
affecteth
those
who
set
their
mindes
upon
it
.
Naturally
we
have
no
heate
of
Love
to
God
in
our
hearts
,
they
are
frozen
and
cold
;
but
as
yron
put
into
the
fire
soone
becomes
red
hot
,
so
upon
a
due
consideration
of
Gods
mercies
towards
us
,
our
affections
cannot
but
glow
with
heat
and
be
much
inflamed
.
Quest.
But
is
God
to
be
thus
loved
for
his
benefits
?
Is
he
not
to
be
loved
for
himselfe
onely
?
What
is
this
other
then
a
mercenary
Love
?
Aug.
Sup.
Iob.
Ser.
3.
Love
not
for
the
rewards
sake
(
saith
S.
Austin
)
but
let
God
be
thy
reward
.
Resp.
S.
Bernard
thus
specifies
degrees
of
Loving
God
.
First
,
when
wee
Love
him
ut
bonus
sit
nobis
,
that
hee
may
doe
us
good
.
Love
of
this
kind
is
meerely
Concupiscentiall
or
mercenary
;
Cant.
1.2
.
This
is
the
love
of
Harlots
,
not
Virgins
.
Secondly
,
when
we
Love
God
,
quia
bonus
fuit
,
because
he
hath
done
us
good
,
and
heaped
his
benefits
on
us
.
This
issues
from
a
thankfull
heart
,
and
is
to
be
found
in
Gods
children
,
Psal.
116.
&
Psal.
18.
Thirdly
,
when
we
love
God
,
quia
bonus
in
se
,
Faelicissimam
animam
quae
Deo
sic
in
Deo
meretur
affici
,
ut
per
unitatem
Spiritus
in
Deo
,
nibil
amet
nisi
Deum
.
2.
q
24
Art.
3.
in
respect
of
his
owne
amiable
excellencies
;
of
which
kind
of
love
he
speaketh
thus
.
O
thrice
happie
soule
,
which
by
God
and
his
grace
art
so
affected
with
God
and
his
Love
,
that
in
God
,
in
whom
all
things
are
to
be
had
,
thou
desirest
nothing
but
God
himselfe
.
Thomas
answers
thus
,
God
is
to
be
loved
for
himselfe
,
although
he
should
give
us
nothing
,
Iob
13.15
.
He
is
ultimus
finis
,
and
wee
may
not
serve
him
for
an
other
end
:
For
,
then
we
should
make
ultimum
finem
but
medium
.
But
when
it
is
said
we
are
to
Love
God
for
his
benefits
,
(
For
)
notes
not
the
finall
cause
,
but
the
motive
.
Rom.
12.1
.
Now
Gods
benefits
and
mercies
(
in
respect
of
our
infirmities
)
may
be
motives
(
and
in
Scriptures
are
used
as
motives
)
to
stirre
us
up
to
love
him
,
They
may
be
ordine
prima
,
but
never
quoad
dignitatem
praecipua
,
for
such
love
is
reproachfull
and
injurious
to
God
,
as
was
theirs
,
Ioh.
6.26
.
The
reason
is
,
Propter
quod
unumquodque
amatur
,
illud
ipsum
magis
amatur
,
If
we
love
God
for
these
we
love
them
more
then
God
,
and
so
cessante
beneficio
cessat
amor
,
when
Gods
benefits
cease
our
love
will
likewise
cease
.
As
for
the
wicked
of
the
world
,
they
measure
all
their
Religion
by
their
profit
,
Mali
utuntur
Deo
ut
fruantur
mundo
Boni
utuntur
mūdo
ut
fruantur
Deo
.
Aug.
and
will
doe
nothing
but
for
gaine
,
they
use
God
that
they
may
enjoy
the
world
,
and
this
indeed
is
a
base
and
mercenary
Love
,
like
that
Love
which
the
Prodigall
found
from
them
upon
whom
he
had
spent
his
Patrimony
,
Luke
15.30
.
But
the
godly
use
the
world
that
they
may
enjoy
God
,
and
this
is
the
Love
of
Virgins
.
Gen.
24.22
,
30.
Thus
Rebeckah
by
meanes
of
the
bracelets
and
earings
given
,
was
wrought
upon
(
by
Abrahams
servant
)
to
hearken
to
the
motion
which
he
made
in
the
behalfe
of
his
Masters
sonne
.
And
by
the
benefits
wee
receive
from
Christ
a
Christian
soule
is
first
brought
to
be
in
love
with
Christ
.
Communia
.
Specialia
.
Singularia
.
Cast
your
eyes
then
upon
Gods
benefits
which
daily
we
are
made
partakers
of
;
those
common
to
all
creatures
with
us
,
speciall
to
men
,
singular
and
peculiar
to
good
men
.
Totum
mundum
dedit
(
saith
one
)
hee
hath
given
the
whole
world
to
be
used
by
all
.
Vnicum
filium
dedit
,
he
hath
given
his
Sonne
to
be
beleeved
in
by
all
;
Amor
amorem
illius
qui
amore
tui
amoris
descendit
in
uterum
Virginis
,
&
ibi
a
morem
suum
amori
tuo
copulavit
,
humiliando
se
,
sublimando
te
,
conjungendo
lumen
suae
aeternitatis
limo
tu●e
mortalitatis
.
Aug.
Text.
Quid
majus
,
quid
melius
daret
?
What
greater
or
better
gift
could
hee
give
to
the
sonnes
of
men
then
his
owne
Sonne
out
of
his
owne
bosome
?
Labour
to
comprehend
with
all
Saints
,
what
is
the
height
,
depth
,
and
breadth
of
this
Love
,
Ephes.
3.18
,
19.
Love
stands
not
upon
a
Quare
:
why
shall
I
love
,
what
good
shall
I
have
by
Christ
(
as
Iob
21.15
.
)
such
a
mercenary
basenesse
cannot
enter
into
so
noble
a
spirit
as
a
child
of
God
hath
in
him
;
yet
it
is
his
Dilexit
me
,
that
sets
mee
on
fire
,
and
whereby
our
Love
is
inflamed
towards
him
.
Tell
me
therefore
]
q.d.
I
have
acquainted
thee
with
the
Motive
both
had
to
love
their
Creditor
:
Now
having
laid
downe
the
Case
so
plaine
,
tell
mee
[
Therefore
]
thy
Opinion
.
Learne
one
thing
more
hence
,
Doct.
After
the
Iudgement
is
rightly
informed
,
sentence
in
the
case
may
be
passed
,
and
not
before
.
Reade
Deut.
1.16
.
In
that
solemne
charge
which
Moses
gives
to
Judges
,
(
his
designed
Deputies
)
how
hee
adviseth
;
first
to
heare
the
Controversies
of
their
Brethren
,
and
have
them
debated
before
they
be
decided
.
So
Iudg.
19.30
.
Consider
of
it
,
take
advice
and
then
speake
your
minde
.
Reason
.
The
Reason
we
have
given
,
Iob
12.11
.
The
Eares
are
the
soules
Taster
,
they
try
words
as
the
mouth
tasteth
meate
:
that
man
can
never
relish
the
equity
of
a
cause
whose
taster
is
out
of
course
.
Whence
it
is
that
Salomon
saith
,
The
Eare
of
the
wise
seeketh
information
,
Pro.
18.15
.
So
did
Iob's
,
Iob
29.16
.
And
Salomons
in
hearing
the
difference
betwixt
the
two
Harlots
.
S.
Iames
wills
us
to
be
swift
to
heare
but
slow
to
speake
,
Iames
1.19
.
Vse
.
it
Reprooves
such
as
will
not
endure
to
have
the
equity
of
a
cause
made
apparent
and
evident
,
before
that
matters
be
duly
ripened
to
the
Eare
;
they
are
over-suddaine
with
their
lips
;
Whence
it
comes
to
passe
,
that
they
doe
more
hurt
with
their
rashnesse
,
(
both
to
themselves
and
others
)
then
they
can
afterwards
helpe
againe
by
their
most
mature
deliberation
.
A
wise
man
concealeth
knowledge
,
but
the
heart
of
a
foole
uttereth
foolishnesse
.
The
Baptist
was
Vox
clamantis
,
the
voice
of
one
crying
;
He
was
indeed
a
most
proper
and
perfect
voice
;
but
before
he
was
borne
his
Father
was
dumbe
and
his
Mother
hid
her selfe
,
Pater
tacet
ex
paena
,
ex
verecundia
Mater
celat
,
Chrysologus
.
O
quanto
silentio
vox
nascitur
(
saith
one
)
The
Father
holds
his
peace
by
punishment
,
the
Mother
hides
her selfe
for
modesty
,
O
with
how
great
silence
was
the
Voice
borne
!
It
is
from
silence
that
knowledge
is
borne
in
the
mouth
,
and
from
silence
that
learning
is
bred
in
the
lips
.
In
Nature
,
you
know
the
Tongue
is
hedg'd
in
with
doores
,
and
shut
,
as
David
sheweth
,
Psal.
141.3
.
And
the
Eares
are
alwaies
open
,
and
yet
(
I
know
not
how
but
)
so
it
is
,
the
Tongue
gets
out
to
answer
,
before
the
Eare
hath
received
that
to
which
an
answer
should
be
given
.
And
hence
it
comes
to
passe
,
that
like
those
young
women
,
who
through
over-hasty
marriages
,
instead
of
replenishing
the
world
with
living
children
,
they
fill
graves
with
Abortives
and
untimely
births
;
So
doe
these
Macedonian
Iudges
,
who
answer
hastily
before
the
Tale
bee
ended
;
Out
of
over
quicke
apprehension
they
runne
into
many
errors
,
shewing
folly
and
procuring
shame
unto
themselves
,
Prov.
18.15
.
Stay
till
the
time
come
and
then
tell
on
.
Verse
;
43
Simon
answered
and
said
,
I
suppose
that
he
to
whom
he
forgave
most
;
And
hee
said
unto
him
,
thou
hast
rightly
judged
.
Here
wee
have
the
case
resolved
:
where
first
the
Sentence
passed
by
Simon
,
and
then
Ratified
by
our
Saviour
.
Text.
Simon
answered
and
said
]
Had
our
Saviour
in
plaine
termes
asked
Simon
whether
he
or
that
sinner
did
love
him
most
?
The
Pharisee
could
not
for
shame
but
have
stood
upon
his
reputation
;
and
in
scorne
of
the
comparison
have
protested
his
exceeding
respects
to
Christ
.
Now
ere
he
be
aware
by
this
convictive
way
of
Parable
,
he
is
brought
to
passe
sentence
against
himselfe
on
her
side
,
whom
before
he
had
condemned
.
You
see
then
Doct.
A
discreet
and
wise
reproofe
is
not
in
vaine
to
an
honest
heart
,
it
causeth
a
selfe
condemning
.
Iob
6.25
.
2
Kings
5.11
.
&
2
Sam.
12.1.4
.
There
is
an
excellent
Parable
tending
to
this
purpose
,
Pro.
25.11
.
A
word
fitly
spoken
,
Sermo
est
imago
animi
.
&c.
]
Words
are
the
Pictures
of
the
minde
,
and
speaking
is
the
drawing
of
them
with
that
Pensil
the
Tongue
;
now
as
in
Pictures
the
beauty
of
them
is
the
comely
proportion
of
the
parts
,
and
the
gracefull
fitting
of
the
colours
to
the
parts
,
the
artificiall
placing
both
of
colours
and
parts
:
so
in
words
,
the
praise
of
them
is
the
due
proportion
of
them
to
the
persons
;
the
fit
colouring
of
them
to
the
matter
to
be
delivered
;
the
right
ordering
them
to
Time
and
Place
wherein
they
are
spoken
.
If
these
be
observed
in
speech
,
then
(
as
the
Originall
is
)
the
words
goe
upon
their
wheeles
,
and
passe
along
like
a
Triumphant
Chariot
:
whereas
if
these
circumstances
be
omitted
,
they
passe
,
as
Pharaohs
Chariots
when
the
wheeles
were
off
,
dull
,
and
heavily
.
Then
verse
.
12.
As
an
earing
]
An
earing
is
fastned
to
the
eare
,
and
that
it
may
be
fastned
it
pierceth
the
eare
,
and
being
so
fastened
,
it
is
an
ornament
to
the
whole
face
,
So
likewise
is
a
Reproofe
to
an
obedient
eare
.
First
,
it
pierceth
it
,
and
is
received
willingly
into
it
.
Secondly
,
it
is
fastened
upon
it
,
so
that
it
staies
with
it
.
Thirdly
,
it
is
an
ornament
to
a
mans
whole
life
,
which
is
reformed
by
it
.
But
then
it
must
be
a
wise
Reproover
,
such
a
one
as
can
fit
his
Reproofe
to
the
Eare
of
him
that
is
faulty
,
and
hang
it
on
hansomely
with
due
consideration
of
circumstances
;
as
Nathan
did
on
Davids
,
2
Sam.
12.
Otherwise
it
is
no
earering
of
gold
,
but
brasse
,
which
cankers
the
eare
,
and
either
makes
it
to
be
worse
in
wilfull
naughtinesse
then
before
it
was
;
or
els
if
it
be
acknowledged
to
be
of
gold
and
the
Reproofe
true
,
yet
it
displeaseth
,
and
is
not
accepted
with
thanks
,
which
hindereth
the
operation
of
it
.
Such
a
brasse
earing
was
Shemeis
rayling
,
it
could
not
be
kindly
taken
;
The
best
eare
that
is
,
will
scarce
receive
a
Reproofe
foolishly
given
.
Vse
1
This
may
first
Encourage
us
Ministers
in
this
part
of
our
Ministeriall
service
;
The
sinners
of
Sion
are
not
afraid
(
as
speakes
the
Prophet
:
)
They
walke
with
a
haughty
neck
,
and
will
not
be
reprooved
;
And
yet
wee
need
not
dispaire
(
altogether
)
of
good
successe
,
if
we
performe
this
worke
aright
,
and
furnish
our
rebukes
with
cunning
Arguments
Rhetorick
is
usefull
,
but
that
may
not
enter
the
Lists
,
without
some
weapons
borrowed
from
the
Arsenall
of
Logick
.
That
Maxime
in
Phylosophy
would
be
remembred
,
The
will
wills
no
more
then
the
understanding
understands
.
Checks
(
as
one
speakes
)
have
a
kind
of
signiorie
over
the
outward
members
;
they
may
fetter
the
legs
,
or
manacle
the
hands
from
some
outward
performances
:
but
to
toyle
the
Will
,
and
controll
the
Affections
,
Reason
it selfe
must
chide
,
and
the
Intellectuall
Faculties
must
be
satisfied
.
It
is
not
alwaies
the
sweetnesse
and
enticement
of
sin
it selfe
delighting
us
,
that
causeth
mans
nature
to
be
so
froward
and
repiningly
to
receive
Instruction
;
but
many
times
for
that
Reproofe
proceeding
from
some
private
and
sinister
respects
,
is
not
done
with
that
discretion
that
it
might
be
.
The
Preacher
seeks
not
out
acceptable
words
,
he
sets
not
in
order
his
Parables
and
Proverbs
:
whence
it
is
that
they
are
not
as
goades
and
nayles
fastened
by
the
Masters
of
Assemblies
,
(
as
Salomon
sheweth
,
Eccles.
12.9
,
10
,
11.
)
though
they
be
the
words
of
Truth
.
That
the
words
of
winde
then
may
have
an
end
,
which
young
indiscretion
often
powres
out
in
greater
number
then
in
weight
.
Job
16.3
.
And
that
wee
may
keepe
the
true
patterne
of
wholsome
words
,
1
Tim.
1.13
.
2
Cor.
12.16
.
whereby
wee
may
doe
good
;
Pray
we
to
God
for
skill
,
and
wisdome
,
that
we
may
(
as
S.
Paul
speakes
of
himselfe
,
though
in
another
sence
)
take
the
sinner
by
a
holy
craft
and
guile
.
God
hath
made
us
Fishers
of
men
,
and
we
should
learne
of
him
,
so
to
baite
our
hookes
,
that
they
may
be
most
likely
to
take
.
To
fish
without
a
baite
,
is
but
to
entangle
all
in
the
weeds
,
to
fish
with
an
unpleasing
baite
,
is
to
fish
with
Peter
all
night
and
take
nothing
;
but
to
fish
with
a
proper
baite
,
under
which
we
hide
the
hooke
,
and
so
stand
close
undiscerned
is
the
way
to
take
,
as
Paul
took
his
keeper
.
God
hath
made
us
Stewards
of
his
houshold
,
and
provided
victualls
for
his
Family
,
and
appointed
us
to
dresse
it
;
If
wee
doe
not
so
Cooke
it
,
as
to
fit
the
palates
of
those
for
whom
it
is
intended
,
wee
loose
our
Cost
and
Labour
.
Wee
are
Physitians
,
and
must
so
wrap
up
our
pills
,
that
they
may
kindly
worke
in
the
bottome
of
the
belly
.
Wormewood
is
an
herbe
of
it selfe
wondrous
bitter
,
and
yet
(
as
some
say
)
being
well
distilled
,
the
water
thereof
doth
not
onely
loose
the
sent
of
the
herbe
,
but
also
the
bitternesse
in
tast
:
Correction
and
Reproofe
is
like
Wormewood
,
bitter
of
it selfe
to
nature
,
it
doth
no
whit
please
the
pallate
;
but
when
the
gentle
fire
of
discretion
hath
ordered
it
aright
,
it
becomes
sweet
and
wholesome
,
like
the
bitter
waters
of
Iericho
after
Elisha
had
cast
salt
into
them
.
2
King
2.21
.
Yea
Discretion
is
that
salt
which
doth
season
and
preserve
the
Sacrifice
of
our
Lips
.
And
therefore
(
as
in
another
sence
it
was
commanded
,
Levit.
2.13
.
)
Let
not
any
oblation
be
made
without
it
.
Next
it
serves
to
admonish
you
our
Hearers
,
that
you
profit
by
our
Reproofes
,
so
as
to
lay
your
hands
upon
your
mouthes
(
as
speakes
the
Prophet
)
and
be
convinced
.
Conscience
will
convince
you
first
or
last
,
it
is
better
to
have
a
saving
conviction
in
this
life
,
then
a
desperate
conviction
in
hell
hereafter
.
Our
words
are
like
the
Arrowes
which
Ioash
shot
;
and
Gods
Spirit
is
like
the
Prophets
hand
to
guide
the
Arrow
,
which
oftentimes
pierceth
the
soule
of
sinners
,
and
wounds
them
with
griefe
unto
the
heart
.
But
what
was
said
of
Ioash
his
Arrowes
may
be
said
of
ours
,
The
Arrow
of
the
Lords
deliverance
:
And
therefore
it
were
good
if
Hearers
would
open
their
breasts
,
Orig.
Homil.
2.
in
●ant
,
Greg.
Nyssen
in
Hom.
4.
in
Cant.
and
(
as
Origen
speaketh
)
Transfigendum
praeberent
hujusmodi
jaculis
,
offer
themselves
to
be
pierced
with
these
Arrowes
.
The
wounds
which
they
make
are
praeclara
vulnera
,
excellent
wounds
,
by
which
,
not
Death
but
Life
enters
into
the
soule
.
It
is
your
Vices
that
we
shoot
at
,
not
your selves
.
It
is
storyed
of
one
Achon
the
Cretian
,
that
when
a
Dragon
had
taken
away
his
sonne
,
he
with
his
Arrow
killed
the
Dragon
,
but
did
not
hurt
his
sonne
,
his
naturall
affection
putting
that
Art
into
him
,
(
in
which
respect
it
was
said
of
him
,
Ars
erat
esse
Patrem
)
so
shall
we
studie
to
shew
our selves
to
be
Fathers
to
you
in
our
Love
,
whilst
we
kill
the
brood
of
the
red
Dragon
.
your
vices
in
you
,
no
way
hurting
you
through
any
ill
Affection
.
And
so
I
passe
from
this
generall
to
another
Observation
which
may
be
made
from
the
Nature
of
Simons
Answer
,
which
was
in
sincerity
and
according
to
the
Truth
,
(
as
our
Saviour
testifieth
)
though
to
his
owne
conviction
.
Whence
we
may
be
taught
to
do
the
like
Doct.
When
we
tell
,
then
the
Truth
must
be
told
,
though
it
make
against
our selves
.
When
wee
Answer
we
must
Answer
truly
.
These
are
the
things
you
shall
doe
,
speake
every
man
Truth
unto
his
neighbour
,
(
saith
God
,
Zach.
8.16
.
)
And
againe
,
Cast
off
lying
,
and
speake
every
man
.
Truth
unto
his
neighbour
,
Reason
.
(
saith
the
Apostle
,
)
adding
it
as
a
Reason
,
For
wee
are
members
one
of
another
,
Ephes.
4.25
.
You
know
in
the
Body
of
man
,
one
member
will
not
lie
unto
another
.
Theodor.
in
Ephes
4.14
.
The
Hand
will
not
he
in
telling
what
it
toucheth
;
The
Tongue
will
not
lie
in
telling
what
it
tasteth
:
The
Eye
will
not
lie
in
telling
what
it
seeth
,
but
every
member
is
a
true
witnesse
to
his
neighbour
:
So
should
it
be
in
the
Politick
body
of
Government
and
Society
,
and
in
the
Mysticall
body
of
the
Church
and
Christianity
,
seeing
we
are
members
of
the
same
.
It
was
a
worthy
speech
of
Iustin
Martyr
(
speaking
of
the
persecuted
Christians
.
In
nostra
est
potestate
,
ut
cum
inqui●imur
,
negemus
:
sed
vivere
nolumus
mēdaciter
quicquam
loquentes
.
Iust
Martyr
.
Apol.
2.
pro
Christ
.
)
It
is
in
our
power
,
(
saith
he
)
when
wee
are
sought
for
and
examined
,
to
deny
what
we
are
,
and
what
we
beleeve
,
but
we
will
not
live
to
speake
any
thing
untruly
.
Quest.
But
am
I
alwaies
bound
,
when
I
speake
,
to
tell
the
Truth
?
may
not
a
man
sometimes
conceale
or
tell
contrary
to
the
Truth
,
if
I
see
my selfe
or
neighbour
may
thereby
be
profited
and
helped
?
Resp.
This
wee
answer
in
these
three
Conclusions
.
Affirmatio
veritatis
obligat
semper
,
sed
non
ad
semper
,
sed
pro
loco
&
tempore
.
First
,
The
Truth
is
never
to
bee
denied
by
us
.
It
was
Peters
sinne
which
hee
so
bitterly
bewailed
,
Mat.
26.70
.
Secondly
,
An
Vntruth
is
never
to
be
affirmed
.
The
Reasons
we
shall
give
anon
in
the
Application
.
Thirdly
,
The
Truth
is
not
alwaies
necessarily
to
be
professed
and
told
.
Vno
eodemque
silent●o
firmat
errorem
,
qui
lo
quendo
non
astruit
veritatem
Fulgen.
Qui
veritatem
occultat
,
&
qui
mèdaciū
profert
,
uterque
reus
est
.
Ille
,
quia
prodesse
non
vult
;
iste
quia
nocere
desiderat
Anselm
.
in
Epist
a
●oro●●h
.
Non
solum
prod●●or
est
veritatis
,
qui
mēdacium
pro
verit●te
loquitur
,
sect
qui
non
liberè
pronuncia●
veritatem
,
quam
pronunctare
oporte●
,
aut
non
liberè
defendit
veritatem
,
quam
defend●re
oportet
,
Chrys.
in
Mat.
Vse
.
Sometimes
(
indeed
)
it
is
necessary
,
as
when
Gods
glory
,
our
neighbours
good
,
or
our
owne
duty
requires
it
at
our
hands
;
in
such
also
hee
that
hideth
the
Truth
,
and
he
that
telleth
Lies
are
both
alike
culpable
before
God
.
Thus
in
Cases
spirituall
,
as
when
we
are
called
to
an
account
of
our
Faith
and
Religion
,
wee
are
bound
to
a
constant
profession
of
the
Faith
we
hold
,
1
Pet.
3.15
.
Mat.
10.32
,
33.
And
in
Cases
civill
,
when
a
man
is
called
in
place
of
Judgement
as
a
witnesse
to
the
Truth
,
Exod.
20.
Truth
must
be
spoken
.
Sometimes
it
may
be
unseasonable
,
as
when
there
being
no
necessity
of
uttering
it
,
(
neither
in
respect
of
Gods
glory
,
our
neighbours
good
,
or
our
owne
duty
)
it
is
joyned
with
our
owne
or
our
neighbours
dammage
.
In
this
case
the
Truth
may
,
yea
ought
to
be
concealed
in
whole
,
as
Mat.
26
63.
Marke
14.61
.
&
15.5
.
Luke
23.9
.
Iohn
19.9
.
Or
in
part
,
as
1
Sam.
16.2
.
Ier.
38.26
,
27.
This
makes
nothing
for
the
defence
of
such
as
are
enemies
to
Truth
,
crossing
it
by
flat
denialls
,
or
Iesuiticall
Aequivocations
.
Both
which
are
defended
and
practised
by
Papists
,
and
too
much
in
use
amongst
our selves
.
Concerning
Lying
.
Three
sorts
of
Lies
the
Schoolemen
make
.
First
,
such
as
are
hurtfull
and
pernitious
,
Perniciosum
.
Gen.
34.16
.
Officiosum
.
Exod.
1.18
.
Iocosum
.
Hosea
7.3
.
Finis
perniciosi
est
laedere
,
officiosi
prodesse
jocosi
delectare
Quomodo
Deus
Pater
genuit
Filiū
veritatem
.
sic
Diabolus
lap●us
genuit
quasi
filium
mēdacium
.
Aug.
in
Ioan.
told
of
spight
to
hurt
others
either
in
Body
Goods
,
or
Good-name
.
So
did
Simeon
and
Levi
lie
to
the
Sichemites
.
Secondly
,
Helpfull
and
officious
,
told
for
the
gaine
and
profit
of
others
,
as
were
the
Lies
of
the
Hebrew
Midwives
,
Exod.
1.18
.
and
of
Rahab
the
Harlot
,
Iosh.
2.4
.
Thirdly
,
Such
as
are
delightfull
and
merry
,
told
for
sport
,
pastime
,
and
the
pleasure
of
others
.
Of
such
we
reade
,
Hos.
7.3
.
Now
the
Pernitious
Lye
they
onely
condemne
,
but
the
Officious
and
the
Merry
Lye
they
hold
either
to
bee
no
sinne
at
all
,
or
els
but
Veniall
,
not
Mortall
.
But
first
,
No
Lie
is
of
the
Truth
(
saith
S.
Iohn
,
1
Epist.
2.21
.
)
How
shall
we
answer
him
if
that
be
true
.
Secondly
,
Every
Lye
is
a
transgression
of
the
Law
,
Levit.
19.11
.
And
therefore
sin
.
Thirdly
,
Every
Lie
proceedeth
from
the
Divell
,
who
is
a
Lier
,
and
the
Father
of
Lies
,
Ioh.
8.44
.
Fourthly
,
Lying
(
of
what
sort
soever
)
God
abhorres
,
Pro.
6.17
,
19
&
12.22
.
And
doth
severely
punish
,
both
here
,
Psal.
5.7
.
Pro.
19.5
.
Acts
5.5
,
10.
And
hereafter
,
Revel.
21.27
.
&
22.15
.
Besides
it
is
against
Christianity
,
Civill
society
,
and
overthroweth
the
use
of
speech
;
In
which
respect
,
Heathens
themselves
have
abhorred
it
.
Wherefore
we
make
hold
to
conclude
with
S.
Austin
,
No
Lies
are
just
,
all
are
sinnes
,
yet
we
denie
not
but
the
pernicious
Lie
is
the
worst
of
them
all
.
Concerning
Aequivocation
;
A●g
.
Enchir
ad
Laurent
.
ca.
18.
&
22.
&
in
lib
de
mendac
.
c
14.
Gen.
3.5
.
1
Sam.
28.19
.
(
first
taught
by
the
Divell
to
hide
his
Ignorance
,
in
what
he
could
not
reveale
,
and
since
studied
by
Iesuits
to
hide
their
knowledge
in
that
they
can
and
ought
to
reveale
,
)
this
they
teach
,
that
a
man
framing
to
himselfe
a
true
proposition
,
when
he
is
asked
a
Question
,
may
conceale
thereof
as
much
as
hee
sees
good
.
As
for
Example
,
If
this
Question
should
be
put
unto
a
Papist
,
If
the
Pope
should
come
to
invade
this
Realme
,
Whether
would
you
take
part
with
the
King
or
with
the
Pope
.
He
framing
this
Answer
in
his
minde
,
I
will
take
the
Kings
part
,
If
the
Pope
will
command
me
so
to
doe
;
may
answer
,
I
will
take
the
Kings
part
,
concealing
the
other
part
[
If
the
Pope
will
command
mee
]
,
thereby
to
delude
the
Examiner
.
In
like
manner
,
if
a
man
have
a
horse
or
money
,
Navar.
in
Manual
.
c
12.
Nunb
.
18.
Et
Peter
Gin
nar
in
Compend
.
Navar.
c.
12.
Numb.
18.
and
is
importuned
by
a
neighbour
to
lend
,
or
give
either
.
He
framing
this
proposition
in
his
minde
,
that
hee
hath
neither
horse
nor
money
to
give
or
lend
,
may
safely
say
,
yea
sweare
,
that
hee
hath
neither
horse
nor
money
,
reserving
the
other
part
[
To
give
or
lend
]
in
his
owne
minde
.
This
(
they
say
)
is
no
Lying
,
for
that
the
Aequivocator
speaketh
a
Truth
in
his
owne
meaning
,
and
in
the
sight
of
God
,
(
which
alwaies
(
say
they
)
he
must
do
,
when
he
useth
this
evasion
;
otherwise
he
should
lie
,
if
he
had
not
some
true
sence
reserved
in
his
mind
.
)
And
therefore
Parsons
adviseth
,
Mitigat
.
cap.
10
Numb.
22.
Let
him
that
would
use
this
benefit
of
Aequivocation
,
be
wary
and
carefull
that
hee
mentally
reserveth
some
secret
clause
,
which
being
added
to
the
words
spoken
doe
make
the
whole
compound
to
be
true
,
he
may
denie
what
Truth
he
pleaseth
;
either
alone
,
or
before
company
;
either
being
asked
,
or
of
his
owne
accord
,
Sanchez
.
op
Moral
.
l.
3.
c.
6.
Numb
.
15.
In
verbis
hune
in
modum
prolatis
merum
&
nudum
mendacium
continetur
.
Nam
.
1.
Si
rem
qui
hoc
aut
illud
fecit
,
diceret
se
secisse
,
test
imonium
ejus
esset
verum
:
ergo
si
negat
se
secisse
lestimoniam
ejus
est
falsum
,
id
est
mentitur
.
2.
Hoc
pacto
reus
ille
dicit
&
testatur
non
tantum
quod
falsum
est
sed
etiam
qu●d
ille
sentit
&
novit
esse
falsum
,
quod
est
tam
ormaliter
quam
materialiter
,
id
est
completè
mentiri
.
Ames
.
de
Cons.
(
saith
Sanchez
.
)
A
man
may
sweare
that
he
did
not
doe
something
,
which
indeed
he
did
do
;
understanding
within
himselfe
some
other
thing
then
that
he
did
doe
,
or
some
other
day
then
that
in
which
he
did
doe
it
,
or
any
other
addition
that
is
true
.
And
in
so
doing
,
a
man
doth
neither
Lie
nor
forsweare
,
But
indeed
these
Aequivocall
Propositions
are
but
Lying
Assertions
;
For
if
wee
sever
what
is
expressed
from
that
which
is
reserved
in
the
minde
,
it
is
a
formall
Lie
.
2.
The
Divell
himselfe
acknowledgeth
it
to
be
lying
,
1
King
.
22.6
.
when
(
in
his
Prophets
)
he
was
demanded
by
Ahab
concerning
his
going
to
warre
against
Ramoth-Gilead
and
the
successe
thereof
,
1
King
.
22
,
6.
he
answered
,
Goe
the
Lord
will
deliver
it
into
the
hands
of
the
King
:
But
into
the
hands
of
what
King
he
told
not
,
1
King
.
22
22.
that
he
reserved
to
himselfe
;
and
yet
he
confessed
that
he
was
a
lying
spirit
in
the
mouthes
of
those
Prophets
in
so
saying
.
3.
This
overthrowes
all
commerce
and
humane
society
one
with
another
.
Dicere
(
non
feci
)
quod
tamen
feci
,
licet
cum
hac
mentis
limitations
(
ut
tibi
significem
)
non
est
aequivocatio
sed
mendacium
.
Sotus
de
just.
&
jure
.
l.
5.
q.
6.
a.
2.
What
reservation
is
in
a
mans
mind
when
he
speaketh
,
or
sweareth
,
I
know
not
,
and
therefore
cannot
tell
how
I
may
believe
him
;
nay
what
lie
is
ordinarily
told
without
some
mentall
reservation
.
4.
They
should
not
forget
how
their
Vulgar
Latines
reade
that
place
,
Eccles.
37.23
.
Qui
sophisticè
loquitur
odibilis
est
;
he
that
speakes
aequivocally
or
Sophistically
,
i.e.
Lyingly
,
is
worthy
to
hated
,
and
also
what
some
of
their
owne
side
think
of
it
.
Object
.
We
find
that
Saint●
and
holy
men
have
used
it
,
Si
verba
qui
bus
utimur
significatione
sua
&
communi
hominum
usu
ambigua
non
sunt
nec
habent
nisi
unicum
tātummodo
sen
sum
,
ca
usurpare
debemus
eo
sensu
quem
reddunt
,
nec
licet
vobi●
etiamfi
contra
jus
fasque
omne
int●rogemur
aliquid
mentis
cogitatione
in
aliud
detorquere
,
nunquam
enim
sas
est
mentiri
:
at
is
mentitur
qui
verba
aliter
accipit
atque
ipsa
significant
.
Nihil
tam
falsum
esse
potest
,
quod
non
queat
ab
omni
mendacio
liberari
si
aliquid
arbitratu
nostro
tacitum
retineam●s
.
Azor
lib.
11.
cap
4.
as
Abraham
in
saying
of
his
wife
,
shee
is
my
Sister
,
Gen.
20.2
.
Iacob
in
saying
,
I
am
Esau
thy
first-borne
,
Gen.
27.19
.
Samuell
in
saying
,
I
come
to
offer
Sacrifice
,
1
Sam.
16.1
.
So
Ier.
38.26
.
And
to
be
short
,
we
have
the
Example
of
Christ
himselfe
,
whose
example
is
without
exception
,
Luke
24.28
.
Marke
13.32
.
Ioh.
7.8
.
Resp.
There
are
two
sorts
of
Aequivocation
.
First
Logicall
;
Secondly
,
Mentall
or
Iesuiricall
.
Logicall
is
,
when
a
speech
is
figurative
,
and
doth
carry
a
double
sence
,
Quicquid
figuratè
sit
aut
dicitur
non
est
mendacium
.
Aug
in
Cant.
and
may
be
construed
two
waies
;
either
in
regard
of
the
words
signification
,
as
Luke
9.60
.
Let
the
dead
bury
the
dead
,
that
is
,
those
who
are
spiritually
dead
bury
those
who
are
naturally
dead
.
Or
els
in
regard
of
their
Plating
in
the
saying
or
sentence
whereby
they
may
yeild
divers
meanings
.
Now
this
kind
of
Aequivocation
may
be
used
;
First
,
by
way
of
Conviction
,
To
convince
a
sencelesse
sinner
who
will
not
beleeve
the
truth
when
it
is
plainely
told
him
.
So
2
King
.
8.10
.
Elisha
said
unto
Hazaell
,
Goe
and
say
unto
him
,
thou
maist
certainely
recover
,
howbeit
the
Lord
hath
shewed
mee
,
thou
shalt
certainely
die
.
Secondly
,
Aliud
est
men
.
tiri
,
aliud
est
verum
●ccultare
;
sicut
aliud
est
falsum
●icere
,
atiud
est
verum
tacere
.
Vt
si
quis
non
velit
al
mortem
hominem
prodere
,
paratus
esse
.
For
the
concealing
of
some
part
of
the
Truth
,
which
the
Hearer
should
not
know
.
So
1
Sam.
16.1
,
2.
but
here
nothing
said
untrue
;
that
was
a
Truth
which
Samuell
spake
though
not
all
the
Truth
.
Thirdly
,
For
the
discovery
of
some
further
truth
,
as
Mat.
9.24
.
&
Ioh.
11.11
.
Our
friend
Lazarus
sleepeth
,
which
ambiguous
speech
was
used
for
the
profit
of
the
Hearer
,
that
they
might
know
Death
was
but
a
sleepe
;
debet
verum
occultare
,
non
falsum
dicere
,
ut
neque
,
prodeat
,
neque
mentiatur
,
neque
occidat
animam
suam
pro
corpore
alterius
.
Aug
super
Psal.
5.
nor
are
these
sayings
Lies
,
for
as
much
as
that
which
a
man
conceiveth
in
his
minde
agreeth
with
one
of
the
significations
of
the
word
,
though
he
that
heareth
it
conceiveth
it
to
be
otherwise
.
But
if
in
case
such
Logicall
Aequivocation
tends
to
the
perverting
of
Religion
or
Iustice
it
is
not
lawfull
to
be
used
.
Gods
Saints
have
used
Logicall
Aequivocations
,
so
hath
Christ
,
and
so
doe
the
Scriptures
,
but
never
Iesuiticall
aequivocation
.
For
in
all
their
speeches
(
without
any
mentall
reservation
)
there
was
Truth
.
So
was
there
in
the
saying
of
Abraham
,
Samuell
,
Ieremiah
and
the
rest
,
take
them
as
they
are
spoken
by
them
,
and
they
are
true
.
The
like
may
be
said
of
our
Saviours
speeches
,
he
knew
not
as
he
was
man
of
the
day
of
judgement
.
And
for
his
seeming
to
goe
forward
and
leave
his
Disciples
going
to
Emaus
;
he
would
so
have
done
if
he
had
not
beene
overimportuned
:
And
for
that
of
Iohn
7.8
.
His
time
was
not
yet
come
to
goe
up
.
As
for
those
reservations
which
God
himself
useth
,
Isah
38.1
.
Ionah
3.8
.
&c.
(
likewise
objected
by
them
)
God
hath
expressed
himselfe
in
Scriptures
,
that
he
would
have
his
threatnings
conditionally
understood
,
as
Ier.
18.7
,
8
,
Ezek.
33.13
.
So
that
these
exceptions
are
not
secret
reservations
,
nor
kept
in
Gods
brest
from
the
Hearers
,
as
they
would
have
us
beleeve
.
Object
.
But
if
God
should
not
allow
us
some
aequivocating
tricks
and
reservedwiles
(
saith
Parsons
)
he
should
deale
worse
with
men
then
he
hath
done
with
beasts
;
he
hath
granted
unto
the
Hare
and
Fox
their
leaps
and
turnings
,
their
winding
and
returnings
into
the
same
path
to
deceive
the
dogs
,
&c.
Resp
This
Objection
hath
more
with
then
waite
,
God
allowes
us
as
much
of
the
Serpent
as
of
the
Dove
,
Prudentia
sine
simplicitate
malitia
,
simplicitas
sine
prudentia
,
siultitia
.
Mat.
10.16
.
But
not
severed
from
the
innocencie
of
the
Dove
;
Vnited
they
are
Commodious
,
Parted
dangerous
.
Wit
without
innocency
will
offend
others
;
innocency
without
wit
will
not
defend
our selves
.
A
large
and
full
discovery
of
this
new
art
of
Lying
,
who
so
please
may
read
D.
Mortons
Confutation
of
Aequivocation
,
M.
Henry
Masons
Treatise
of
the
same
subject
.
Ames
.
de
Cons.
l.
5.
cap.
53.
M.
Iohn
Weems
his
divine
Exercit.
on
Command
.
9.
Exercit.
3.
Let
me
add
onely
a
word
or
two
of
Exhoration
.
Vse
2
That
we
would
cast
of
all
Lying
(
wherein
the
world
saith
,
that
our
Nation
and
people
exceed
the
very
Cretians
)
And
learne
to
speake
the
truth
in
our
hearts
,
which
is
the
note
of
him
that
shall
dwell
in
Gods
holy
hill
.
Psal.
15.
That
we
may
be
grac'd
with
Christs
Ecce
,
as
was
Nathaniel
,
Ioh.
1.47
.
Behold
a
true
Israelite
in
whom
there
is
no
guile
.
And
have
comfortable
testimonie
,
that
we
shall
be
numbred
amongst
those
hundred
forty
and
foure
thousand
,
which
will
follow
the
Lamb
whethersoever
he
goeth
,
being
redeemed
from
amongst
men
,
in
whose
mouth
no
guile
was
found
.
For
this
end
consider
.
Truth
is
a
debt
we
owe
to
God
.
1.
By
the
Band
of
Creation
;
For
he
made
our
speech
and
framed
in
us
a
Tongue
to
speak
,
requiring
Truth
to
be
the
guider
of
our
speech
.
2.
By
the
Band
of
Filiation
;
that
God
whom
we
call
Father
is
the
God
of
Truth
:
Psal.
31.5
.
And
he
that
is
of
God
will
speake
the
Truth
.
3.
By
the
Band
of
Redemption
.
For
he
that
hath
redeemed
us
is
Via
,
Ioh.
14.6
.
Vita
,
Veritas
,
The
Way
,
Truth
,
and
Life
;
and
who
so
lookes
to
have
life
by
him
,
must
follow
the
way
of
Truth
,
Ephes.
4.15
.
4.
By
the
Band
of
Sanctification
;
For
the
holy
Spirit
,
that
sanctifieth
us
is
the
Spirit
of
Truth
,
and
requireth
in
our
sanctification
that
we
should
have
our
Loynes
girt
about
with
Truth
,
Ephes.
6.14
In
these
respects
we
should
have
great
care
that
we
make
no
forfeiture
of
the
Truth
in
any
case
whatever
.
God
loves
it
in
the
inward
parts
,
Psal.
51.
S.
Gregory
expounding
these
words
of
Iob
,
Greg.
Mer.
in
Iob.
cap.
27.
My
Lips
shall
surely
speake
no
wickednesse
,
and
my
Tongue
shall
utter
no
deceit
,
observes
thus
much
;
that
a
holy
man
,
Pejus
est
men
dacium
meditari
quam
loqui
;
nam
loqui
plerumque
praecipi
tationis
est
,
med●tari
vero
studiosae
pravita
tu
.
Mor.
8.
to
the
end
he
may
prefectly
cleave
unto
the
Truth
,
suffereth
not
himselfe
either
of
purpose
or
of
rashnesse
to
lie
;
for
every
Lie
is
greatly
to
be
avoided
,
though
there
be
some
greater
then
other
,
as
that
which
is
studied
and
meditated
on
(
as
is
aequivocating
.
)
I
spare
to
tell
you
what
the
Heathens
have
thought
of
this
sinne
of
Lying
,
and
how
they
have
punished
it
.
Plutarch
acquaints
us
with
a
Law
that
Artaxerxes
made
.
The
Liers
Tongue
should
be
pierced
,
triplici
clavo
,
with
three
nailes
.
And
Aelian
(
lib.
4.
cap.
1.
)
tells
us
that
amongst
the
Indians
,
he
that
was
thrice
convicted
of
a
Lie
was
enjoyned
perpetuall
silence
,
and
barred
from
all
office
.
De
mulier
.
Septies
.
I
conclude
this
point
with
that
which
S.
Hierom
writeth
of
a
young
man
and
woman
,
who
were
suspected
of
Adultery
,
and
examined
by
Torments
to
confesse
it
.
The
young
man
(
being
grievously
tortured
)
confesseth
against
himselfe
to
be
freed
from
further
paine
,
and
so
was
put
to
death
.
But
the
woman
being
innocent
,
could
not
be
forced
by
all
those
Torments
used
to
tell
a
lie
,
but
in
the
midst
of
all
her
sufferings
thus
spake
,
Non
ideo
me
negare
velle
,
ne
peream
,
sed
ideo
mentiri
nolle
ne
peccem
;
mori
&
ego
cupio
,
sed
non
tanquam
Adultera
,
That
shee
did
not
denie
least
shee
should
die
,
but
shee
refused
to
Lie
,
least
shee
should
sinne
;
shee
was
willing
to
die
,
but
shee
would
not
die
as
an
Adulteresse
.
Thus
abide
were
firme
and
resolute
,
still
to
say
the
Truth
;
holding
that
for
a
firme
Principle
in
Divinity
;
wee
may
not
doe
evill
that
good
may
come
of
it
.
As
for
those
who
say
we
may
,
their
damnation
is
just
,
Rom.
3.8
.
Thus
much
by
occasion
of
the
honest
and
sincere
Answer
made
by
Simon
,
though
to
his
owne
Conviction
;
now
for
the
Sentence
which
was
given
by
him
.
Text.
I
suppose
that
he
to
whom
hee
forgave
most
.
]
You
see
then
Doct.
The
more
mercy
in
the
forgiver
,
the
greater
Love
(
may
be
supposed
)
is
in
the
forgiven
.
We
read
what
S.
Paul
was
,
(
by
his
owne
confession
)
before
Conversion
.
A
Blasphemer
,
a
Persecutor
,
and
injurious
,
&c.
1
Tim.
1.13
.
But
(
as
he
saith
)
hee
obtained
mercy
,
and
the
grace
of
God
was
exceeding
abundant
to
him
,
with
Faith
and
Love
in
Christ
,
this
put
him
on
,
to
labour
more
abundantly
then
the
rest
,
as
is
shewed
,
1
Cor.
15.10
.
so
that
the
grace
bestowed
on
him
was
not
in
vaine
.
If
you
aske
the
Reason
,
why
should
S.
Paul
take
more
paines
then
all
the
rest
?
the
Answer
is
,
The
Love
of
Christ
constrained
him
.
And
why
should
Love
be
stronger
in
him
then
in
the
rest
?
the
Answer
is
at
hand
,
for
that
he
did
thus
judge
that
he
received
greater
mercy
in
the
pardoning
of
his
debt
then
the
rest
.
This
is
shewed
likewise
by
our
Saviour
in
the
Application
of
this
Parable
,
verse
47.
Where
wee
shall
speake
more
fully
of
this
point
,
which
yet
here
I
could
not
let
passe
without
some
usefull
Observation
.
Vse
1
I
would
gladly
know
then
why
Papists
or
any
other
should
averre
,
that
our
Doctrine
touching
Assurance
of
Gods
Love
in
Christ
,
is
a
Doctrine
tending
to
licentious
libertie
.
Simon
could
not
but
suppose
that
he
must
needs
love
most
,
who
had
most
remitted
him
.
But
these
speake
by
heare-say
,
as
strangers
do
,
of
that
they
never
knew
,
nor
had
experience
of
themselves
.
Assuredly
the
sence
of
Gods
mercy
in
the
pardoning
and
forgivenesse
of
sinne
,
hath
that
force
to
restraine
a
man
from
loosenesse
of
life
,
and
to
knit
the
heart
in
all
true
Love
and
Obedience
unto
God
,
as
nothing
more
in
the
world
hath
.
Thy
loving
kindnesse
is
before
mine
eyes
,
(
saith
David
,
Psal.
26.3
.
)
therefore
I
have
walked
in
thy
Truth
.
The
very
scope
of
S.
Iohns
Epistle
is
to
further
our
Assurance
of
Gods
Love
,
as
appeares
,
1
Epist.
1.4
,
5.
&
5.13
.
And
how
farre
this
is
from
opening
a
way
to
loosenesse
of
life
and
liberty
,
the
Apostle
shewes
,
Chap.
2.1
.
These
things
(
saith
he
)
I
write
to
you
that
you
sinne
not
;
and
if
in
case
you
doe
sinne
,
the
Assurance
of
Gods
Love
is
the
readiest
way
to
recover
you
.
For
it
followes
,
If
any
man
sinne
,
wee
have
an
Advocate
with
the
Father
;
and
then
,
Chap.
3.3
.
is
added
,
He
that
hath
this
hope
,
and
knowes
what
manner
of
Love
the
Father
beares
him
,
purifieth
himselfe
as
hee
is
pure
:
So
then
,
that
man
that
is
carelesse
of
purifying
himselfe
,
hath
no
true
hope
that
he
is
made
partaker
of
this
speciall
Love
.
Vse
2
Secondly
,
the
feeblenesse
of
our
Love
to
God
,
discovers
how
little
sence
or
Assurance
we
have
of
this
mercy
of
God
towards
us
in
the
forgivenesse
of
the
debt
owing
to
his
Justice
.
True
it
is
,
common
favours
and
fruits
of
Gods
Love
,
may
work
even
in
unbeleevers
a
kind
of
Love
to
God
,
but
it
is
Common
,
Ordinarie
,
and
Superficiall
.
And
the
unsoundnesse
of
that
kind
of
Love
so
wrought
may
appeare
in
these
particulars
.
First
,
in
that
it
is
but
Mercenary
,
for
when
God
giveth
over
giving
them
,
they
give
over
loving
him
.
This
is
that
love
of
Harlots
,
which
I
have
before
mentioned
.
Secondly
,
the
Love
so
wrought
hath
no
force
to
restraine
from
sinne
,
nor
put
on
to
obedience
;
For
all
this
kind
of
Love
that
many
so
much
boast
of
:
They
blesse
themselves
in
their
hearts
(
as
Moses
speaketh
)
saying
,
I
shall
have
peace
though
I
walke
in
my
own
imaginations
and
stubbornnesse
,
&c.
Deut.
28.19
.
But
the
Love
wrought
in
our
hearts
through
the
Apprehension
of
this
speciall
mercy
is
of
another
kind
:
It
doth
cause
a
man
to
love
God
for
his
owne
goodnesse
and
excellencies
,
Psal.
73.25
.
Phil.
3.8
.
and
makes
a
man
to
give
God
the
highest
seate
in
his
heart
,
it
putteth
a
man
on
to
keepe
Gods
Commandements
(
as
before
wee
heard
)
and
makes
those
Commandements
easie
,
which
were
,
and
are
crosse
to
our
natures
;
Wherefore
wee
may
not
ground
our
Comfort
,
or
Love
on
outward
and
Temporall
blessings
,
but
on
this
speciall
and
particular
Love
,
which
God
sheweth
to
his
Elect
in
the
discharging
of
that
debt
of
sin
owing
.
I
deny
not
but
these
Temporall
and
Common
favours
are
to
those
that
are
in
Christ
,
Signes
and
Pledges
of
his
speciall
Love
,
and
that
by
them
the
godly
are
confirmed
in
the
Assurance
of
Gods
eternall
Love
towards
them
,
Gen.
33.10
.
Psal.
41.11
.
&
18.19
.
And
elswhere
David
gathers
upon
God
from
his
common
goodnesse
that
hee
shewed
to
all
Creatures
,
Psal.
36.6
,
7.
And
our
Saviour
wills
his
Disciples
to
grow
assured
and
confident
of
Gods
speciall
Love
unto
them
from
the
Observation
of
his
generall
goodnesse
and
providence
towards
the
Fowles
of
the
ayre
and
Lillies
of
the
field
,
Mat.
6.26
.
But
yet
the
Observation
of
Gods
goodnesse
to
us
in
spirituall
things
;
as
in
the
pardon
and
forgivenesse
of
our
many
and
fowle
sinnes
,
will
doe
it
much
better
;
and
therefore
if
thou
wilt
love
God
as
thou
oughtest
to
love
him
,
pray
with
David
,
Psal.
17.7
.
Shew
mee
thy
marvellous
loving
kindnesse
,
and
make
me
able
to
see
and
know
that
thou
lovest
mee
with
thy
marvellous
Love
.
And
Psal.
106.4
.
Remember
mee
O
Lord
with
the
Favour
thou
bearest
unto
thy
people
,
O
visit
moe
with
thy
salvation
.
As
if
hee
should
say
,
it
is
not
the
love
thou
bearest
to
strangers
or
hired
servants
in
thy
house
can
content
my
heart
,
It
is
the
speciall
Love
thou
bearest
to
thine
owne
deare
children
,
that
I
seeke
after
.
Know
that
the
Church
desires
to
be
kissed
with
the
kisses
of
Christs
mouth
,
Cant.
1.1
.
A
kisse
is
a
naturall
Symbole
of
Love
,
and
yet
it
must
be
a
kisse
of
Christs
Mouth
,
not
Hands
that
the
Church
desires
.
In
outward
Benefits
God
giveth
us
his
Hands
to
kisse
;
but
the
breath
of
his
Word
and
Spirit
which
assures
us
of
the
forgivenesse
of
our
sins
is
the
kisse
of
Christs
mouth
:
This
the
Spouse
desired
,
and
this
Mary
obtained
at
parting
,
as
you
may
find
in
the
latter
end
of
this
Parable
,
which
made
her
love
so
much
,
as
appeares
,
verse
47.
To
which
place
I
referre
the
prosecution
of
this
point
:
And
now
come
to
our
Saviours
Approbation
of
this
Sentence
.
And
he
said
unto
him
,
Thou
hast
rightly
Iudged
.
Text.
]
Simon
(
as
we
know
)
was
a
Pharisee
,
so
saith
the
Text
,
verse
36.
One
of
the
Pharisees
desired
him
to
eate
,
&c.
And
how
corrupt
the
Pharisees
were
in
their
Doctrines
and
Tenents
,
appeares
by
that
our
Saviour
saith
,
Mat.
5.
&
15.4
,
5
,
6.
&
Chap
23.
Yet
here
our
Saviour
approves
of
this
Pharisees
Opinion
,
and
commends
his
Judgement
.
Whence
learne
we
,
Doct.
To
receive
the
Truth
who-ever
brings
it
,
and
to
take
it
up
from
whose
mouth
so
ere
it
fall
.
See
Mat.
23.2
,
3.
Phil.
1.17
,
18.
Tit.
1.13
.
Reason
.
First
,
the
Truth
is
Gods
,
not
Mans.
The
pennie
with
Caesars
stamp
is
his
,
though
it
be
in
the
kennell
,
or
be
found
in
a
fowle
clout
.
Secondly
,
God
hath
thought
good
to
send
unto
his
Church
men
as
well
unsanctified
,
as
Sanctified
:
Balaam
was
a
Prophet
and
is
sent
with
a
Message
to
Baalack
:
Saul
is
amongst
the
Prophets
.
Iudas
sent
forth
with
the
rest
of
the
Disciples
;
were
not
these
to
be
heard
,
how
can
we
think
they
should
ever
have
beene
sent
?
Thirdly
,
The
Word
(
in
whose
mouth
soever
)
shall
not
returne
in
vaine
,
but
accomplish
that
worke
whereunto
God
hath
sent
it
,
Isa.
55.10
,
11.
It
is
out
of
a
wicked
mans
mouth
a
savour
of
death
to
some
,
and
why
not
of
life
to
others
?
Fourthly
,
God
is
offended
when
his
Ordinances
are
contemned
,
though
it
be
through
the
prophane
lives
of
Priests
.
See
an
Instance
most
remarkable
,
1
Sam.
2.17
.
compared
with
Chap.
4
10.
Vse
.
A
great
weaknesse
it
must
needs
be
in
those
,
who
reject
the
Truth
,
out
of
a
prejudice
they
beare
against
the
Bearer
.
Do
we
like
the
Sun
ere
the
worse
because
it
breakes
forth
of
a
darke
cloud
?
or
distast
the
fruit
that
is
served
in
a
wooden
dish
?
Will
a
child
refuse
a
letter
or
token
because
a
durtie
Carrier
was
the
bringer
?
or
any
beggar
contemne
an
Almes
because
a
lame
Steward
gives
it
out
of
the
purse
of
his
rich
Master
?
Sampson
did
not
disdaine
the
honey-combe
,
because
he
found
it
uncleanly
laid
in
the
Lyons
Carkasse
:
and
though
he
,
(
being
a
Nazarite
)
might
not
eate
of
any
thing
that
savoured
of
Legall
impurity
,
yet
he
ventures
on
the
honey-combe
in
the
belly
of
the
Beast
.
And
so
to
Elijah
it
was
all
one
,
whether
an
Angell
or
a
Raven
brings
him
his
dinner
.
Who
so
disdaines
Gods
graces
because
they
find
them
in
ill
vessels
,
or
refuse
his
mercies
because
brought
them
by
uncleane
livers
are
more
nice
then
wise
.
Quest.
But
are
scandalous
Ministers
able
to
doe
any
good
?
How
can
we
expect
a
blessing
on
their
labours
being
wicked
?
Resp.
First
,
consider
what
excellent
workes
God
hath
effected
by
bad
Agents
:
What
Divine
Parables
did
God
utter
by
Balaams
mouth
?
And
what
curious
works
did
God
make
about
his
Temple
by
the
hands
of
Tyrians
?
It
makes
for
the
praise
(
you
know
)
of
a
good
Limmer
to
draw
a
curious
line
with
a
bad
Pensil
:
The
worser
the
Instrument
,
the
greater
Gods
glory
.
Secondly
,
Nisi
Spiritus
Sanctus
adsit
cordi
audientis
otiosus
est
sermo
doctoris
,
nemo
ergo
do
centi
homini
tribuat
,
quod
ex
ore
docentis
intelligit
,
quia
,
nisi
intus
sit
qui
doceat
,
doctoris
li●gua
ex●erius
in
vacuum
laborat
.
Greg.
Hom
30.
in
Evang.
&
Mor.
27.
the
whole
worke
of
a
Minister
about
the
salvation
of
mans
soule
is
Externall
:
He
can
only
preach
to
the
Eare
,
God
(
whose
Chaire
is
in
Heaven
)
speakes
to
the
Heart
:
The
Grace
which
is
given
them
for
the
worke
of
the
Ministery
,
is
not
gratia
Iustificantis
,
a
grace
of
Iustification
(
as
some
conceive
,
who
thinke
their
Teachers
can
give
the
Holy
Ghost
)
(
as
Simon
Magus
thought
by
Simon
Peter
,
)
but
it
is
gratia
aedificationis
,
the
grace
of
edification
,
as
the
Apostle
shewes
,
Ephes.
4.12
.
nor
is
it
gratia
gratum
faciens
,
(
as
the
Schoolemen
speake
)
a
peculiar
grace
given
them
for
the
salvation
of
themselves
;
but
gratia
gratis
data
,
a
grace
given
them
for
the
good
of
others
.
So
that
in
this
Outward
worke
a
bad
man
may
goe
as
farre
,
and
do
as
much
;
bring
as
many
powerfull
and
prevailing
Arguments
as
the
best
,
and
be
a
meanes
to
save
others
yet
themselves
perish
.
You
know
how
it
was
with
the
Builders
of
the
Arke
,
though
they
built
that
which
saved
others
,
yet
themselves
were
drowned
:
And
as
it
happens
to
many
an
unfortunate
sinner
,
who
saveth
his
endeared
fellow
,
yet
perisheth
himselfe
in
the
streame
,
so
may
it
be
in
this
case
.
S.
Gregory
aptly
compares
a
bad
Minister
to
the
Water
in
Baptisme
,
which
is
(
in
the
right
use
)
a
meanes
to
convey
grace
,
but
it selfe
,
out
of
the
use
runs
downe
into
the
hole
:
So
may
they
sinke
to
Hell
,
who
yet
may
be
a
meanes
to
bring
thy
soule
to
Heaven
:
Of
them
thou
maist
say
as
the
people
of
Cicilia
did
write
upon
the
Tombe
of
a
dead
Viceroy
of
theirs
,
(
who
had
beene
a
cruell
Oppressor
of
them
)
Hic
jacet
,
&c.
qui
propter
nos
homines
nostramque
salutem
descendit
ad
inferos
.
Beleeve
it
(
what
ere
you
think
)
it
is
not
the
Garment
but
the
Perfume
in
it
,
which
diffuseth
the
sent
:
The
Word
borroweth
not
its
excellencie
from
any
humane
vertue
,
but
from
the
heart
which
ponders
,
and
the
Spirit
which
sanctifieth
.
Quicquid
toquimur
in
Dei
nomine
imber
Dei
est
:
videtis
vos
qualis
terra
sitis
.
Aug
in
Psal.
98.
See
(
saith
S.
Augustine
)
what
kinde
of
soyle
you
are
,
the
Word
is
the
showre
.
Thirdly
,
were
it
so
that
an
Vnsanctified
Minister
could
not
profit
the
Hearer
,
how
could
we
heare
any
one
with
comfort
?
For
as
much
as
the
Heart
is
unknowne
to
us
;
and
in
outward
shewes
of
sanctity
a
vile
Hypocrite
may
goe
as
farre
as
the
sincerest
Christian
:
Yea
it
is
an
absurdity
that
lets
in
Popery
the
backe
way
;
The
goodnesse
of
the
Priest
doth
blesse
the
Word
and
the
Sacraments
(
say
the
Papists
,
)
I
cannot
be
saved
by
Hearing
,
unlesse
the
Minister
I
heare
be
also
saved
(
saith
the
over-curious
and
impatient
Protestant
)
both
shake
hands
in
the
same
opinion
.
Doctrina
cum
omni
imperio
docetur
,
quando
prius
agitur
quam
dicatur
.
Nam
doctrinae
subtrahit
fiduciam
,
quando
conscientia
prepedit
linguam
.
Greg.
in
Mor.
To
say
the
Truth
;
he
preacheth
best
and
with
greatest
power
,
whose
life
and
doctrine
preach
:
Nor
is
there
a
Figure
in
Rhetorick
more
potent
then
the
good
opinion
conceived
of
the
Speaker
;
Our
Hearers
conceive
of
us
rather
by
our
Lives
then
Doctrine
,
(
as
Iovinian
did
say
to
the
Orthodoxe
and
Arrian
Bishops
contending
about
the
Faith
;
Of
your
Learning
I
cannot
so
well
judge
,
nor
of
your
subtle
Disputations
,
but
I
can
observe
which
of
you
have
the
better
behaviour
.
)
We
loathe
(
you
know
)
the
light
of
some
Candles
,
in
regard
of
the
stinke
of
the
Tallow
;
and
(
as
Poets
feigne
)
Iupiters
Adultery
did
even
amongst
his
owne
children
discredit
his
Thunder
:
But
this
argues
not
the
Truth
uttered
by
a
prophane
or
wicked
person
of
imperfection
;
but
the
stomacks
of
most
hearers
to
be
of
weake
digestion
,
who
cannot
eate
any
Cake
,
but
what
is
of
Thamars
baking
;
no
Instruction
is
availeable
or
of
force
with
them
,
but
what
proceeds
from
those
of
whose
inward
calling
they
are
perswaded
.
Si
hene
vixerint
,
eorum
est
lucrum
;
si
bene
do●uerint
,
vestrum
;
accipite
igitur
quod
vestrum
est
,
nolite
discutere
quod
alienum
est
.
Chrys
super
illud
Mat.
23.
Quaecunque
dixer
.
at
vobis
.
But
let
us
remember
what
the
blind
man
recovered
said
,
whether
this
man
be
a
sinner
or
no
I
know
not
,
one
thing
I
know
,
he
hath
restored
mee
to
my
sight
:
So
,
whether
this
man
be
converted
or
no
,
I
know
not
;
this
I
know
,
It
is
the
Truth
he
brings
,
and
that
is
mine
and
for
my
good
,
his
life
is
his
owne
.
A
leaden
pipe
may
convey
water
into
the
garden
of
God
;
an
Iron
Clock
acquaint
me
how
the
time
goeth
,
and
a
Crooke-back't
Tayler
fit
my
body
with
a
handsome
garment
.
In
a
word
,
Gods
Messengers
are
his
Heralds
,
their
Trade
is
Honour
,
they
may
helpe
others
to
Armes
and
so
make
Gentlemen
,
yet
themselves
be
none
.
Receive
therefore
the
Truth
they
bring
;
and
if
it
should
so
happen
,
that
any
one
which
is
placed
over
you
should
stand
in
the
Pulpit
,
Numb
27.12
.
as
Moses
stood
on
Mount
Abarim
,
and
shew
you
the
way
to
Canaan
;
though
themselves
enter
not
,
yet
blesse
you
God
for
this
direction
,
and
follow
it
.
What
matter
is
it
unto
thee
,
though
God
puts
the
key
of
the
prison
doore
into
the
hand
of
a
prisoner
,
so
long
as
it
opens
the
Wicket
for
thee
and
sets
thee
free
?
Next
,
in
that
our
blessed
Saviour
doth
not
only
receive
the
Answer
,
but
likewise
Commends
his
Iudgement
,
though
in
other
points
he
might
be
very
corrupt
,
and
is
here
blamed
for
his
defect
of
Love
.
Observe
,
There
is
a
place
for
praise
and
Commendations
,
as
well
as
for
Reproofe
.
Simon
had
his
faults
,
for
which
he
was
rebuked
;
and
he
hath
some
good
in
him
,
for
which
he
is
praised
.
Saul
was
a
very
wicked
man
,
2
Sam.
1.23
.
yet
David
praiseth
many
good
things
in
him
.
That
Steward
we
reade
of
in
the
Gospell
,
was
very
unjust
,
Luke
16.
Quia
licet
Do
mini
substantiam
vacuabat
,
subditos
augebat
.
Bern.
yet
in
that
hee
wrought
wisely
for
himselfe
,
or
(
as
S.
Bernard
giveth
the
Reason
)
for
that
hee
increased
his
Lords
subjects
,
though
hee
diminished
his
Lords
estate
,
he
is
commended
by
his
Lord
.
Grosse
errours
were
amongst
the
Corinthians
,
and
in
this
(
saith
S.
Paul
)
I
praise
you
not
,
1
Cor.
11.17
.
but
wherein
they
did
well
he
commends
them
;
1
Cor.
11.17
.
Revel.
2.2
,
3.
I
praise
you
Brethren
that
you
remember
mee
in
all
things
,
&c.
The
great
shepheard
of
the
sheepe
,
and
Arch-bishop
of
the
Church
,
he
omits
not
the
due
praises
of
those
Churches
,
which
he
reprooves
most
sharply
.
Vse
.
This
condemnes
such
as
with-hold
the
due
from
the
owner
thereof
,
(
contrary
to
Salomons
advice
,
)
not
giving
praise
to
whom
it
doth
belong
;
at
least
not
in
that
manner
they
ought
to
give
it
.
Some
give
it
not
at
all
,
a
strong
Argument
of
a
proud
and
sullen
disposition
;
they
can
finde
place
for
Reproofe
,
but
none
for
commendation
;
these
are
like
the
Flie
,
they
care
for
fastening
no where
,
but
on
the
Gall
or
Soare
,
a
little
blemish
in
their
Brethren
so
over-clouds
their
good
parts
and
properties
as
that
they
cannot
bee
seene
.
Others
doe
it
,
but
in
such
a
manner
,
as
that
the
good
in
others
(
which
they
would
be
thought
to
commend
,
)
seemes
either
ill
or
lesse
commendable
,
to
those
that
heare
it
.
They
bring
their
diminutions
and
come
with
their
[
Buts
]
hee
hath
done
this
and
that
[
But
,
&c.
]
They
will
reade
the
Text
,
and
then
Pharisaically
marre
it
with
their
Glosse
.
To
speake
thus
of
a
mans
praise
and
marre
it
with
a
[
But
]
is
like
some
unskillfull
Farrier
,
who
never
shooes
a
horse
,
but
pricks
him
to
the
quick
,
that
bitter
roote
mars
the
whole
pot
of
pottage
.
Use
.
2
Let
us
learne
of
our
Lord
and
Master
Christ
,
to
give
every
man
due
praise
,
imitating
God
himselfe
therein
,
who
tooke
speciall
notice
of
that
little
good
he
found
in
Abijah
the
sonne
of
Ieroboam
,
to
commend
and
recompence
it
.
And
as
our
Saviour
leades
in
the
ensuing
Reproofe
of
Simon
with
this
his
Commendation
;
so
it
shall
be
our
wisedome
to
observe
the
like
method
.
You
know
that
iron
is
first
heate
and
then
beaten
;
and
the
Nurse
takes
up
the
child
being
fallen
,
and
first
speakes
it
faire
,
and
chides
or
corrects
it
afterwards
;
so
should
we
;
This
would
be
as
a
good
preparative
for
the
bitter
pill
,
and
make
it
more
kindly
work
in
the
bowells
of
the
belly
.
This
is
a
course
of
singular
use
to
be
held
not
only
in
our
Ministery
,
but
also
in
civill
Societies
and
Families
.
Vse
3
Rom.
12.3
.
1
Pet.
2.14
.
Pro.
15
30.
Aug
de
Civ
.
Dei
l.
5.
c.
13.
Precipuum
be
nesicium
est
in
rebas
honest
is
laudari
,
laus
enim
parit
aemlationem
,
aemulatio
virtutem
,
virtus
faelicitatem
,
&c.
Nazian.
Pro.
25.6
.
Potest
hoc
in
loco
non
incongruè
mellis
nomine
favor
humanae
laud●s
intelligi
,
&c.
Bern.
Serm
47.
ex
parvis
.
Lastly
,
It
may
be
a
good
encouragement
to
well-doing
.
Nature
is
led
with
nothing
more
kindly
then
with
Commendation
and
praise
.
Nulla
suavior
est
auditio
quam
laudis
,
it
is
an
allurement
tempered
to
our
inclination
;
and
therefore
God
carefully
provides
for
it
;
and
the
godly
themselves
have
taken
great
delight
in
it
,
it
causeth
emulation
,
(
as
speaketh
Nazianzen
,
)
and
emulation
brings
forth
vertue
,
and
vertue
happinesse
.
Onely
here
give
mee
leave
to
add
two
Caveats
;
First
,
that
praise
be
not
too
much
affected
by
us
.
Secondly
,
that
we
seeke
it
in
no
other
way
then
the
way
of
well-doing
.
For
the
first
,
it
is
(
you
know
)
Salomons
advice
,
Hast
thou
sound
honey
,
eate
so
much
as
is
sufficient
for
thee
,
least
thou
bee
filled
therewith
and
vomit
it
.
By
Honey
in
which
place
(
saith
S.
Bernard
)
may
not
unfitly
be
understood
the
favour
of
humane
praise
,
of
which
we
may
eate
,
so
that
wee
eate
not
too
much
:
hee
eateth
moderately
,
who
as
he
seeth
the
good
will
of
his
friend
in
it
,
so
he
doth
give
glory
unto
God
for
it
.
He
eateth
too
much
,
who
hath
his
heart
set
upon
it
,
and
in
his
waies
aimeth
at
that
alone
.
Pro.
27.21
.
Praise
is
as
a
fining
pot
to
a
man
,
it
will
discover
what
hee
is
,
whether
light
or
solid
.
Those
mettals
which
have
least
solidity
,
are
soonest
melted
;
and
the
lightest
matter
is
blowen
away
into
smoake
and
vapour
;
so
a
light
heart
is
vainely
transported
by
it
;
when
hee
that
hath
true
worth
in
him
,
is
with
gold
and
silver
made
the
finer
and
purer
by
this
furnace
.
The
more
he
is
praised
,
the
more
he
will
endeavour
to
deserve
it
,
and
finding
what
is
drosse
in
him
,
will
purge
it
out
,
and
cast
it
from
him
:
He
that
doth
thus
,
Greg
Mor.
l.
32
c.
5.
what
is
he
but
gold
(
saith
Gregory
)
increasing
to
a
greater
measure
of
brightnesse
by
the
fire
of
purgation
.
Virtus
mater
gloriae
est
,
sola
enim
est
cui
gloria
jure
debetur
,
&c
,
Quae
autem
est
sine
virtute
gloria
,
pro●ecto
indebitè
gloria
venit
,
propere
affectatur
,
periculosè
captatur
.
Famam
extena●●e
sactis
hoc
virtutis
opus
.
Secondly
,
it
should
be
in
the
way
of
well-doing
that
we
seeke
it
;
for
it
's
due
onely
to
that
(
as
S.
Bernard
shewes
)
Vertue
is
the
mother
of
it
,
(
if
it
be
legitimate
,
)
It
is
but
a
poore
praise
,
and
perillous
,
that
men
raise
to
themselves
from
other
things
then
well-doing
:
Wit
,
Beauty
,
Birth
,
Wealth
,
&c.
may
cause
a
great
Fame
,
onely
this
causeth
a
good
Fame
,
Deut.
4.6
.
Pro.
21.21
.
Rom.
2.10
.
Ruth
4.11
.
Pro.
31.31
.
Heb.
11.
Fame
got
some
other
way
,
may
hang
on
a
while
,
like
a
beggars
Cloake
,
but
in
the
end
it
will
fall
of
full
of
filth
.
But
praise
and
credit
obtained
by
well-doing
shall
last
after
our
bodies
are
rotten
in
the
grave
,
The
memoriall
of
the
just
shall
be
blessed
,
Pro.
10.7
.
Wherefore
hearken
to
S.
Pauls
counsell
,
Phil
4.8
.
Brethren
whatsoever
things
are
true
,
whatsoever
things
are
honest
,
whatsoever
things
are
just
,
whatsoever
things
are
pure
,
whatsoever
things
are
lovely
,
whatsoever
things
are
of
good
report
,
If
there
be
any
virtue
,
if
there
be
any
praise
,
think
on
these
things
to
do
them
.
A
good
name
saith
Salomon
is
a
good
ointment
,
and
these
are
the
ingredients
that
must
goe
to
make
up
that
pretio
us
ointment
which
must
cheare
our
spirits
wee
are
much
deceived
if
we
think
there
lies
any
other
way
to
the
Temple
of
Honour
then
through
virtues
Temple
;
wee
must
passe
through
the
one
to
come
to
the
other
.
As
for
that
praise
which
the
world
gives
to
such
as
best
like
it
,
it
is
not
to
be
valued
nor
esteemed
of
.
Christ
commanded
those
Divells
to
hold
their
peace
,
who
yet
(
seemingly
)
spake
well
of
him
.
Heathens
did
feare
themselves
when
they
were
extolled
by
the
vitious
;
I
passe
little
to
be
judged
of
you
,
(
saith
S.
Paul
)
so
say
we
,
we
passe
little
to
be
praised
by
you
.
Let
us
doe
well
and
our
praise
will
be
from
God
,
not
men
.
And
so
much
for
the
Propounding
part
of
this
Parable
,
The
Applying
part
followes
.
And
he
turned
unto
the
woman
,
Text.
Verse
44
,
45
,
&c.
and
said
unto
Simon
,
seest
thou
this
woeman
?
I
entered
into
thine
house
,
thou
gavest
me
no
water
for
my
Feet
;
but
she
hath
washed
my
Feet
with
teares
,
and
wiped
them
with
the
haires
of
her
Head
,
&c.
In
these
words
and
those
following
,
we
have
considerable
.
First
,
our
Saviours
Posture
.
Secondly
,
his
Speech
:
His
Posture
in
those
words
,
And
he
turned
to
the
woman
;
his
Speech
in
the
rest
.
Of
Christs
Posture
a
word
or
two
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Text.
And
hee
turned
to
the
woman
.
It
is
said
before
vers.
38.
That
this
woeman
stood
at
his
Feet
behind
him
weeping
.
(
Bash
fullnesse
and
shame
arising
from
the
Conscience
of
her
former
wickednesse
did
there
place
her
)
Christs
Backe
was
then
upon
her
:
Now
upon
her
Repentance
,
and
true
turning
our
blessed
Saviour
Turnes
unto
the
woeman
.
Teaching
us
this
lesson
,
Doct.
pon
our
turning
unto
God
,
God
will
turne
to
us
,
and
cast
upon
us
the
eyes
of
his
Grace
and
Favour
.
Turne
you
unto
me
saith
the
Lord
of
Hoasts
,
and
I
will
returne
unto
you
saith
the
LORD
of
Hoasts
,
Zach.
1.3
.
Turne
unto
the
Lord
your
God
(
saith
Ioel
)
For
who
knows
if
he
will
return
and
repent
and
leave
a
blessing
behind
him
,
&c.
Ioel
2.13
,
14.
Reason
.
They
are
our
sins
only
that
make
the
separation
;
would
we
but
put
them
away
,
God
would
be
reconciled
with
us
againe
.
If
we
hate
them
which
are
our
Creatures
,
Isa.
59.1
,
2.
and
the
workes
of
our
hands
;
God
cannot
but
love
us
,
who
are
his
Creatures
,
the
worke
of
his
owne
hands
.
Vse
1
Such
as
yet
remaine
impenitent
may
take
notice
of
the
state
wherin
they
stand
for
the
present
:
Gods
Face
is
from
them
,
his
backe
is
on
them
.
And
what
greater
Judgement
can
befall
a
man
?
Ier.
18.17
.
&
21.10
.
&
44.11
.
Ezek.
14.8
.
So
long
what
can
comfort
them
?
You
know
the
reflexe
of
the
glasse
presently
vanisheth
,
when
the
Face
is
turned
away
;
so
when
Gods
Face
is
turned
from
us
,
all
comfort
in
the
creatures
failes
us
.
This
seriously
considered
cannot
but
be
motive
strong
enough
,
to
take
out
the
lesson
here
commended
to
us
,
of
turning
to
him
by
true
Repentance
,
that
he
may
turne
to
us
in
love
.
Vse
2
To
which
duty
let
me
Exhort
you
all
,
that
the
Lord
may
cast
his
Eye
upon
us
for
good
and
not
for
evill
:
It
is
his
owne
command
that
we
should
seeke
his
Face
:
And
great
need
we
have
:
Psal.
36.9
.
In
thy
favour
is
life
(
saith
David
)
and
in
thy
light
we
see
light
,
no
light
to
be
had
but
from
his
countenance
,
and
that
enlightens
all
.
When
the
Sunne
shines
we
say
it
is
Day
,
though
no
other
Starre
be
seene
:
And
we
say
it
is
Night
,
though
we
see
a
thousand
Starres
,
when
the
Sunne
is
absent
:
So
here
;
Let
Gods
Face
shine
on
us
,
let
him
but
cast
upon
us
a
loving
countenance
,
though
no
other
outward
comfort
be
to
be
had
,
yet
it
will
be
a
happy
day
with
us
:
All
wants
shall
be
supplied
by
it
;
it
will
bring
all
comfort
with
it
.
It
is
said
of
Manna
that
it
had
the
taste
of
every
good
thing
that
a
man
desired
,
Wisd.
16
,
22.
and
served
to
the
appetite
of
him
that
tooke
it
:
This
may
be
said
more
truly
of
Gods
Favour
:
If
a
man
be
sick
,
that
is
health
unto
his
bones
:
if
poore
,
that
is
wealth
,
Psal.
4.
&c.
Let
there
be
what
want
there
will
,
yet
Gods
favour
supplies
all
:
So
that
as
Elkanah
said
to
Hannah
,
it
may
say
to
him
that
hath
it
be
he
never
so
poore
;
Am
not
I
better
to
thee
then
ten
sonnes
?
Am
not
I
to
be
preferred
before
corne
and
wine
,
houses
,
friends
,
&c.
If
then
it
be
(
as
Salomon
tels
us
)
That
every
man
seeks
after
the
face
of
the
Ruler
,
because
his
favour
is
as
the
latter
raine
and
promiseth
a
fruitfull
Harvest
?
Prov.
16.15
.
Let
us
seek
after
the
Face
of
God
by
timely
turning
to
him
:
It
is
Repentance
that
must
bring
us
into
favour
with
Christ
;
that
is
the
Iohn
Baptist
which
must
prepare
the
way
before
his
Face
:
A
polluted
glasse
can
receive
no
impression
of
Images
and
visages
(
saith
S.
Basil
)
No
more
a
polluted
soule
the
light
of
Gods
countenance
.
The
Benefits
that
flow
unto
us
from
Gods
favour
I
have
shewed
on
Luke
15.22
.
The
Speech
follows
,
and
it
is
directed
both
to
Simon
,
and
to
the
Woman
.
First
to
Simon
.
Seest
thou
this
woman
?
I
entered
into
thine
house
,
thou
gavest
me
no
water
for
my
Feet
,
Text.
&c.
In
this
Speech
of
our
Saviour
to
Simon
.
We
have
,
First
,
the
Interrogation
or
Question
,
put
to
him
.
Secondly
the
Expostulation
that
our
blessed
Saviour
made
with
him
.
Of
the
Question
,
first
in
those
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Seest
thou
this
woman
?
Object
.
What
need
this
Question
be
made
?
Simon
saw
her
well
enough
and
beheld
her
carriage
:
Whereupon
he
questioned
,
whither
Christ
were
a
Prophet
,
in
that
he
suffered
her
to
come
so
neare
him
:
And
yet
our
Saviour
demands
:
Seest
thou
this
woman
.
Resp.
Indeed
,
Simon
saw
her
outside
,
and
(
judging
by
appearance
)
judged
her
to
be
a
Sinner
:
Our
blessed
Saviour
now
calls
him
to
a
stricter
sight
;
and
by
her
deportment
and
good
disposition
,
shews
her
to
be
a
Saint
,
discovering
by
her
open
and
publike
teares
,
Simons
secret
and
hidden
soares
;
making
them
serve
as
a
medicine
for
his
malady
;
which
was
the
reason
,
that
whilst
his
Eye
was
turned
to
this
Penitent
,
his
Speech
was
turned
to
the
Pharisee
,
as
being
desirous
to
cure
him
who
had
least
seeling
of
his
sicknesse
.
Two
things
in
the
Question
let
us
observe
:
First
the
duty
,
secondly
the
Person
on
whom
it
is
imposed
.
The
Duty
enjoyned
is
to
See
or
behold
the
carriage
and
behaviour
of
that
woman
.
Where
first
an
Act
,
and
that
is
seeing
.
2.
The
Object
.
With
the
Act
we
begin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Seest
thou
?
Not
hearest
thou
;
for
not
a
word
(
that
we
read
of
)
did
she
say
.
(
And
yet
her
whole
action
was
a
lowd
confession
:
All
her
carriage
was
Vocall
.
Her
Eyes
spake
,
her
Hands
spake
,
her
Haire
spake
,
her
Cesture
spake
,
and
yet
she
could
not
speake
what
she
did
speak
)
her
tongue
is
silent
.
Thus
Doct.
Deepe
sorrow
is
many
times
silent
.
Lesser
Repentance
speaks
when
greater
wants
a
tongue
.
Take
an
instance
or
two
;
one
in
the
Shulamite
,
2
King
.
4
27.
See
how
sparing
of
words
deepe
sorrow
is
.
Extremity
of
griefe
made
her
somewhat
unmannerly
;
downe
she
falls
passionately
at
the
Prophets
feet
,
and
laies
fast
hold
on
them
,
not
saying
a
word
.
By
which
posture
the
Prophet
perceived
her
soule
to
be
vexed
within
her
.
And
when
her
griefe
finds
vent
at
her
mouth
;
how
sparing
is
shee
of
her
Speech
,
and
how
abrupt
;
Did
I
desire
a
Sonne
of
my
LORD
;
did
not
I
say
doe
not
deceive
mee
.
A
crack'd
Pipe
or
Bell
gives
a
harsh
or
uncertain
found
:
So
a
broken
heart
when
it
speaks
for
the
most
part
utters
broken
speeches
.
Whither
the
Prophet
or
the
Mother
were
more
afflicted
,
is
hard
to
say
:
The
Prophet
for
the
Mother
,
or
the
Mother
for
the
Child
;
without
doubt
the
Prophet
was
marvellously
strucke
with
griefe
.
Nor
doth
he
in
his
sorrow
reply
one
word
,
but
applies
himselfe
to
the
remedy
,
spending
his
breath
in
Prayer
,
which
was
likewise
passionate
,
ver.
33
,
34
,
35.
The
other
instance
,
I
bring
to
confirme
this
Truth
is
that
of
Saint
Peter
,
Math
,
●6
75.
We
read
of
him
that
after
his
Fall
,
He
went
out
and
wept
bitterly
;
but
wee
read
not
of
his
speaking
anything
.
Invenio
quod
fleve
rit
,
non
invenio
quid
dixerit
(
saith
S.
Ambrose
)
I
find
that
hee
wept
,
Serm.
45.
de
pae
.
nit
Petri.
but
I
find
not
what
he
said
.
And
the
like
Observation
hath
Isidor
.
de
munere
.
2.
Thus
,
Curae
leves
loquuntur
,
ingentes
stupent
.
The
point
is
prooved
,
That
deep
sorrow
often
is
silent
,
when
lesser
finds
a
tongue
.
Now
for
Use
to
our selves
.
Vse
.
Such
as
thinke
that
all
Repentance
lies
in
the
Tongue
are
much
deceived
.
Indeed
many
a
mans
Repentance
lyes
wholy
there
,
for
their
hands
refuse
to
work
;
and
such
a
Repentance
is
but
wind
,
as
words
are
.
True
Repentance
is
both
seene
and
heard
:
But
(
if
in
case
,
one
be
wanting
)
it
is
rather
seene
then
heard
.
The
sinner
is
loud
and
clamarous
(
saith
Salomon
,
Pro.
7.11
.
)
The
Saint
is
silent
,
he
smothers
his
mouth
in
the
dust
(
as
Iob
speakes
.
)
In
the
day
of
their
sorrow
they
are
often
like
a
Chest
,
having
a
rich
Jewell
in
it
,
but
the
key
lost
:
Such
a
Chest
was
Origen
,
who
after
his
Fall
comming
to
preach
unto
his
people
,
and
lighting
on
that
Text
,
Psal.
50.16
.
But
to
the
wicked
,
saith
God
,
what
hast
thou
to
do
to
declare
mine
Ordinances
,
&c.
Upon
the
reading
thereof
burst
forth
into
teares
,
and
could
say
no
more
.
As
for
dissemblers
and
hollow
hearted
Hypocrites
;
who
like
empty
vessels
make
a
great
noyse
upon
the
least
knocke
;
being
like
Stony-pots
tipt
with
silver
(
having
silver
lips
but
stony
hearts
.
)
Or
like
Demades
the
Orator
,
who
would
talke
much
and
eat
hard
.
Of
whom
Antipater
was
wont
to
say
,
that
he
was
like
a
Sacrifice
,
nothing
left
of
him
but
the
Tongue
and
Paunch
.
I
must
tell
them
that
albeit
their
talke
of
Repentance
be
like
Benjamins
Messe
five
times
more
then
the
rest
;
Gen.
43.34
.
yet
that
noise
which
their
Tongue
makes
in
a
formality
of
Profession
,
shall
in
the
Silence
of
their
hands
condemne
them
for
Hypocrites
.
Seest
Thou
.
]
Not
onely
with
the
bodily
Eye
,
for
with
that
hee
saw
,
and
mistooke
:
But
with
Consideration
and
Observation
.
Doct.
The
Deportment
of
a
true
Penitent
is
worth
our
seeing
;
Their
Carriage
and
Conversation
is
worthy
Observation
.
Those
good
effects
which
S.
Pauls
letters
wrought
in
the
Corinthians
are
graced
with
an
Ecce
,
we
are
willed
to
Behold
and
consider
them
well
,
2
Cor.
8.11
.
Behold
this
selfe
same
thing
that
you
sorrowed
after
a
godly
sorrow
,
&c.
Many
Penitents
are
brought
upon
the
State
of
Christianitie
in
holy
Scriptures
,
Mat
9.9
.
Luk.
19
.
1-10
Joh
9.36
.
Luk.
17.11
.
Luk.
23.9
.
acting
their
parts
before
a
world
of
Spectators
:
As
Matthew
,
Zacheus
,
the
Blinde
man
,
and
Lepers
,
the
Thiefe
on
the
Crosse
,
&c.
to
what
purpose
if
they
be
not
seene
?
In
a
full
Theater
you
would
thinke
you
see
so
many
lines
drawne
from
the
Circumference
of
so
many
Eyes
and
Eares
,
whilst
a
good
Actor
is
the
Center
:
What
one
doth
fainedly
there
,
the
true
Penitent
doth
really
here
:
he
weepes
in
good
earnest
,
fights
in
good
earnest
,
forgives
in
good
earnest
,
&c.
And
none
so
Acts
to
the
life
,
as
doth
the
Penitent
.
The
Character
that
is
given
of
a
good
Actor
(
by
some
wits
)
may
truly
be
applied
to
him
.
The
Actor
doth
not
strive
to
make
Nature
monstrous
:
nor
the
Penitent
Grace
:
It
is
seene
in
the
same
Scene
with
him
,
S.
Thomas
O.
verburyes
Charact.
but
neither
on
Stilts
nor
Crutches
.
The
voice
of
the
one
is
not
lower
then
the
Prompter
,
nor
lowder
then
the
Foyle
and
Target
;
not
is
the
voice
of
the
other
,
but
as
the
Spirit
shall
give
utterance
;
groaning
with
the
Turtle
,
not
Screaming
with
the
Peacocke
;
the
one
by
his
Action
fortifies
morall
Precepts
with
Examples
;
so
doth
the
other
Divine
:
In
his
generall
Carriage
we
see
the
force
of
the
Rule
:
the
one
adds
grace
to
the
Poets
labours
;
so
doth
the
other
to
the
Preachers
:
For
what
in
the
one
is
but
Ditty
,
in
the
other
is
both
Ditty
and
Musicke
,
yet
what
is
averred
of
the
one
,
that
all
men
have
beene
of
his
Occupation
,
and
are
(
for
who
plaies
not
his
part
on
the
worlds
Theater
?
)
cannot
be
affirmed
of
the
other
,
few
there
are
that
truly
act
Repentance
.
How
ever
,
of
all
men
living
(
say
some
)
a
worthy
Actor
in
one
kind
is
the
strongest
motive
of
Affection
,
Vse
.
when
he
doth
weepe
in
jest
,
he
makes
others
weepe
in
earnest
:
So
should
the
true
Penitent
,
affect
much
more
.
S.
Gregory
being
to
speake
of
the
Repentance
of
this
Mary
begins
thus
.
Flere
magis
libet
quam
dicere
.
He
was
full
and
could
rather
desire
to
shed
teares
then
use
words
;
we
have
all
sinned
,
we
have
not
all
lamented
.
To
helpe
us
in
it
,
Behold
this
woman
.
And
you
that
are
heere
present
with
your
Bodies
,
bee
present
with
your
mindes
.
It
is
an
Example
deserves
pondering
,
we
were
summoned
by
the
sound
of
a
Trumpet
before
,
verse
37.
and
therefore
all
both
high
and
low
Behold
:
the
Sunne
hath
shined
upon
this
Diall
;
who
can
now
but
looke
on
the
Shadow
,
And
behold
the
Stroakes
?
And
as
this
woman
is
commended
to
our
Observation
in
Particular
:
So
the
Deportment
and
Behaviour
of
every
good
Penitent
in
generall
should
be
regarded
:
God
hath
ser
them
up
as
a
Light-house
by
the
Seaside
,
whereby
the
Marriners
both
faile
aright
and
avoid
danger
:
their
unfained
Humiliation
and
gratious
acceptation
is
propounded
for
our
Imitation
and
encouragement
,
Ps.
32.6
.
Which
if
we
observe
not
,
we
shall
loofe
the
Comfort
,
and
God
much
of
his
Glory
.
All
the
workes
of
the
Lord
are
great
(
saith
David
)
and
to
be
sought
out
of
all
them
that
have
pleasure
therein
.
Psal.
111.2
.
In
his
Creation
,
he
is
wonderfull
to
astonishment
;
In
his
Providence
past
finding
out
,
&c.
Psal.
8.1.139.14
.
Rom.
11.
But
when
we
looke
upon
the
worke
of
Conversion
,
we
must
cry
,
O
the
height
,
&
c
!
his
way
herein
is
beyond
admiration
.
Let
his
goings
be
observed
;
and
his
exceeding
greatnesse
of
grace
and
power
be
for
ever
magnified
,
Eph.
1.19
.
Vse
.
2
And
if
the
Deportment
of
a
true
Penitent
cals
for
our
regard
,
it
will
not
be
unseasonable
yo
admonish
all
,
who
professe
themselves
to
be
such
,
that
they
be
very
carefull
of
their
carriage
:
you
may
make
or
marre
Gods
markets
.
Much
lies
on
your
hands
to
bring
others
on
,
or
keepe
them
off
from
God
.
If
your
workes
beseeme
Repentances
,
your
light
is
like
that
of
the
Sun
,
It
will
cause
the
Beasts
of
prey
to
lye
downe
in
their
Denns
,
Ps.
104
The
benefit
of
good
examples
and
danger
of
bad
.
See
in
the
good
Samaritan
pag.
226.
and
draw
men
out
unto
their
labour
,
be
a
meanes
to
winne
others
(
as
our
Saviour
shews
,
)
Math.
5.16
.
1.
Pet.
2.
v.
12
,
15.
&
Chap.
3.1
.
But
if
you
counterfet
and
dissemble
you
are
like
a
false
light
or
lanthorne
by
the
Seaside
which
Shipwracks
those
that
trust
it
,
and
are
guided
by
it
.
Remember
,
all
Eyes
are
called
on
to
Behold
you
;
before
your
Conversion
no
regard
was
had
,
you
were
then
(
like
an
Actor
)
within
the
Tyring-house
,
where
you
were
Rampant
and
swoare
oathes
that
you
never
cond
:
But
now
you
are
upon
the
Stage
and
none
had
more
need
be
wary
of
words
and
actions
.
You
know
that
no
ordinary
blemish
,
scratch
nor
spot
is
regarded
in
a
Table
,
before
an
Image
bee
drawne
upon
it
;
But
after
the
Image
or
Effigies
is
portraited
,
every
little
spot
is
observed
in
it
:
Such
is
the
difference
of
spots
in
Christians
before
Conversion
and
after
,
and
no
lesse
regarded
.
Therefore
have
a
care
that
your
well
ordered
life
shews
a
well
ordered
heart
.
For
as
it
is
in
a
Clocke
,
when
the
Hammer
strikes
well
,
and
the
hand
of
the
Dyall
points
well
,
it
is
a
signe
that
the
Wheeles
are
right
set
:
So
a
good
life
and
Conversation
argues
a
true
Penitent
,
and
good
Christian.
And
thus
much
of
the
Act
,
now
for
the
Object
.
This
woman
.
]
Doct.
Hence
thus
much
let
be
observed
.
It
is
lawfull
to
see
a
woeman
,
and
to
observe
their
Carriage
and
behaviour
.
Otherwise
how
comes
it
to
passe
that
they
are
advised
concerning
their
Carriage
,
that
it
be
such
as
becommeth
Holinesse
,
Tit.
2.3
.
And
so
winning
,
that
those
who
obey
not
the
Word
may
thereby
be
wone
,
1
Pet.
3.2
.
Object
.
That
Objection
which
may
be
made
from
Iobs
practise
;
Job
31.1
.
(
Hee
made
a
Covenant
with
his
eyes
,
why
then
should
he
thinke
after
a
woman
)
is
soone
answered
.
Resp.
Iob
is
not
so
to
be
understood
,
as
if
he
would
not
at
all
cast
his
Eye
upon
a
woman
;
but
his
meaning
is
,
that
he
would
not
look
on
her
in
any
unchast
way
,
so
as
to
be
ensnared
by
them
.
Object
.
But
Salomon
tels
us
,
That
the
heart
of
a
woman
is
snares
and
nets
and
her
hands
are
bands
,
&c.
Resp.
True
,
Illa
Foemina
,
the
lascivious
woman
,
that
shame
of
women
,
of
such
doth
Salomon
speake
onely
:
And
therefore
S.
Hierome
adviseth
us
not
to
bee
too
rash
in
taking
that
sentence
to
be
pronounced
of
all
kind
of
women
.
Non
putemus
temere
hanc
Solomonem
de
omni
genere
mulierum
protulisse
sententiam
.
Hier.
in
loc.
The
Wicked
woman
indeed
is
not
to
be
looked
on
,
Pro.
5.8
,
9.
But
as
for
virtuous
and
good
women
they
have
the
Image
of
God
shining
on
them
(
as
well
as
men
)
which
attracts
the
Eyes
of
all
.
Object
.
But
who
can
find
a
virtuous
woman
(
saith
the
mother
of
Salomon
speaking
of
her
own
sex
)
her
price
is
farre
above
Rubies
.
Pro.
31.10
.
Resp.
S.
Ambrose
speaking
of
these
words
,
saith
thus
.
Quis
?
Amb.
in
Pro.
c.
3.
Quia
unus
,
non
quia
nec
unus
:
Who
?
because
one
hath
found
her
,
not
because
not
one
hath
found
her
:
there
is
difficulty
in
finding
of
her
,
that
is
very
true
:
And
it
cannot
be
denied
,
but
that
the
Holy
Ghost
hath
some
speciall
intent
,
in
that
describing
of
a
vertuous
woman
(
which
beginneth
at
the
10.
v.
of
the
Chapter
)
he
follows
(
in
the
Originall
)
the
order
of
the
letters
of
the
Alphabet
;
the
first
word
in
every
verse
beginning
with
a
severall
letter
as
in
the
Alphabet
they
are
placed
;
but
to
conceive
that
the
Holy
Ghost
would
thereby
give
us
to
understand
,
that
all
the
letters
in
the
Alphabet
are
not
able
to
spell
the
womans
name
,
which
is
there
described
,
or
that
none
virtuous
is
to
be
found
may
be
thought
to
be
a
meere
conceit
.
Vse
.
If
the
godly
conversion
of
women
be
to
be
observed
(
as
well
as
mens
)
they
are
too
blame
that
will
give
them
neither
good
words
nor
looks
:
There
are
who
esteem
over
meanly
of
them
,
and
speak
too
contemptibly
of
women-kind
.
Origen
upon
these
words
of
the
Evangelist
,
Mat.
12.21
,
22.
Orig.
in
Math.
(
And
Iesus
departing
into
the
Coasts
of
Tyre
and
Sidon
,
behold
a
woman
of
Canaan
)
hath
these
words
,
Mira
res
Evangelista
,
&c.
A
strange
thing
O
Evangelist
,
Behold
a
woman
:
She
who
was
the
Author
of
transgression
,
the
mother
of
sin
,
the
weapon
of
the
Divell
,
&c.
And
yet
,
Behold
a
woman
.
S.
Chrysostome
likewise
is
very
bitter
in
speaking
of
women
.
Chrys.
Homil.
6.
ex
imperfect
.
in
Math.
Quid
est
aliud
mulier
(
saith
he
)
nisi
ineffugabilis
poena
,
necessarium
malum
,
&c.
What
is
a
woman
,
but
a
punishment
that
cannot
be
driven
away
,
a
necessary
evill
,
a
naturall
temptation
,
a
desirable
calamity
,
a
domestike
danger
,
one
beloved
for
a
colour
of
good
?
Homil.
15.
ex
varijs
in
Math
But
he
tells
us
else
where
,
Sermo
est
de
muliere
mala
,
Homil.
15.
ex
varijs
in
Math
non
de
bona
:
Novi
enim
multas
ad
omne
opus
bonum
promptas
.
My
speech
is
of
a
bad
woman
,
not
of
a
good
,
for
I
have
knowne
many
readie
to
every
good
Worke.
It
may
not
be
denied
,
but
Satan
(
who
blasted
Paradise
)
hath
much
blemished
the
honour
of
that
sex
;
he
made
choice
of
a
woman
to
be
his
first
engine
,
and
he
sped
so
well
then
that
ever
since
he
is
well
pleased
to
make
use
of
such
instruments
.
Dalilah
is
a
snare
for
Sampson
,
Iesabell
for
Ahab
,
Pharaohs
daughter
for
Salomon
;
and
all
Heresies
(
in
a
manner
)
though
fathered
by
men
,
yet
they
have
bin
furthered
and
nursed
by
womens
wit
:
Montanus
had
his
Prisca
,
Donatus
his
Lucilla
,
Priscillinus
his
Galla
,
Simon
Magus
his
Hellena
,
Arius
shall
have
Constantines
sister
to
assist
him
.
Eccl.
7.26
.
In
which
respect
the
hearts
of
such
women
are
said
to
be
the
snares
of
hunters
(
as
the
Septuagint
and
S.
Hierom
do
read
)
and
these
Hunters
are
the
Divells
,
saith
Lyra.
Notwithstanding
this
,
God
hath
highly
honoured
that
Sex
,
not
onely
in
that
he
lay
in
the
wombe
of
one
of
them
,
but
in
every
passage
of
his
life
,
he
hath
had
some
women
to
attend
him
:
Elizabeth
prophesieth
of
him
in
the
house
;
Anna
in
the
Temple
;
Martha
entertaines
him
;
Ioanna
and
Susanna
(
with
others
doe
)
minister
unto
him
:
the
Daughters
of
Hierusalem
weepe
for
him
,
and
at
the
Crosse
,
stand
by
him
,
and
after
his
death
came
to
embalme
him
.
To
women
Christ
first
appeared
after
his
Resurrection
,
Bern.
in
Cant.
Ser.
75.
and
so
farre
honoured
them
as
to
make
them
(
as
S.
Bernard
speakes
)
to
be
Apostolos
Apostolorum
,
Apostles
to
preach
his
Resurrection
to
the
Apostles
.
In
all
ages
(
especially
under
the
Gospell
)
there
have
bin
women
of
speciall
note
,
both
in
their
owne
lives
(
which
have
like
lamps
given
great
light
to
others
)
as
likewise
in
Governing
of
their
Families
,
instructing
of
their
Children
,
&c.
(
as
was
Bathsheba
,
Loys
,
Eunice
,
Monicha
the
mother
of
S.
Austin
,
Helena
the
mother
of
Constantine
with
others
.
)
S.
Paul
writes
to
his
beloved
Apphiah
,
S.
Iohn
to
an
Elect
Lady
:
Time
would
faile
to
speake
of
all
their
excellencies
:
To
be
short
,
and
come
home
unto
my
Text
,
as
in
the
daies
of
Iabin
,
a
woman
named
Iaell
had
renowne
above
Barak
by
slaying
Sisera
the
Captaine
of
the
Hoast
of
the
Alients
:
Judg.
4.21
.
So
we
have
here
a
woman
,
who
by
her
penitent
life
and
unfained
love
hath
obtained
not
onely
to
be
compared
in
Scriptures
with
the
best
followers
of
Christ
,
Hec
breviter
perstrinxi
,
ut
nee
te
paeniteat
sexas
,
nec
virii
nomen
suum
erigeret
,
in
quorum
condemnationē
sa
minarum
in
Scripturis
sanctis
vita
laudatur
.
Hier.
Epist.
ad
Principiam
,
Virg.
but
to
be
commended
above
them
all
,
as
having
done
more
honour
to
CHRIST
,
them
all
the
twelve
Disciples
did
.
S
Hierom
,
having
reckoned
up
divers
good
women
,
in
an
Epistle
which
he
wrote
to
a
Virgin
,
concludeth
thus
;
These
I
have
briefly
passe●
over
,
that
neither
thou
mightest
repent
of
thy
sex
;
Neither
might
men
be
lifted
up
in
regard
of
their
sex
,
to
whose
condemnation
the
life
of
women
is
commended
in
sacred
Scripture
;
and
this
is
our
scope
and
drift
in
this
Observation
.
We
passe
on
to
some
other
.
Woman
]
Her
Sex
is
onely
mentioned
(
you
see
)
her
Name
is
not
here
annexed
by
our
Saviour
.
And
hereof
a
double
Reason
is
rendered
:
First
,
for
her
honour
:
Christ
would
have
her
name
concealed
as
her
sins
were
by
him
covered
.
2.
For
her
dishonour
:
As
if
a
sinner
were
not
worth
the
naming
.
So
we
find
in
that
reall
Parable
of
the
condemned
Churle
,
his
title
is
but
,
Homo
quidam
Dives
,
Luk.
16.19
.
A
certaine
rich
man
;
but
what
his
name
was
is
not
said
:
God
will
not
fowle
his
leaves
with
sinners
names
;
they
shall
not
stand
in
his
bookes
,
as
I
have
on
that
Parable
shewed
;
and
therefore
it
shall
be
enough
in
this
place
to
say
it
.
These
are
the
Reasons
rendered
why
she
is
not
named
:
I
conceive
the
first
the
best
.
Sure
I
am
our
Saviour
makes
mention
of
her
very
favourably
and
tenderly
:
It
may
easily
be
gathered
both
who
the
woman
was
and
what
was
her
sin
,
from
that
which
before
was
said
by
the
Evangelist
,
ver
.
36.
She
was
a
degenerate
woman
,
unwomaned
,
&
pudore
&
pudicitia
,
both
of
Modesty
and
Chastity
,
but
now
upon
her
Repentance
,
her
woman-hood
is
restored
to
her
again
,
she
hath
recovered
her
credit
,
and
is
called
by
our
Saviour
,
Woman
]
Observe
we
hence
,
Doct.
Not
onely
the
guilt
,
but
the
staine
of
sin
is
done
away
with
the
teares
of
true
Repentance
.
This
is
that
which
takes
away
Rebuke
from
all
faces
,
Isa.
1.26
.
De
hac
igitur
dixisse
Prophetam
puto
,
ejusmodi
est
in
qua
via
mulieris
&c
Pro.
30.20
.
&c.
Haec
enim
virtus
Christi
est
Domini
,
ut
quam
vis
peccator
sit
,
qui
ejus
unda
ablatus
fuerit
,
denno
in
virginem
reparatus
,
non
meminerit
ante
quod
fecerit
—
Fitque
virgo
fide
Christi
,
qui
fuerat
Adulter
corruptione
peccati
.
Ambros
.
Ser.
30
S.
Ambrose
in
a
Sermon
speaking
of
the
woman
of
Samaria's
conversion
(
who
was
an
Harlot
)
yet
now
by
Christ
converted
and
washed
from
her
sins
,
conceiveth
this
to
be
the
meaning
of
that
Proverbe
,
Such
is
the
way
of
an
adulterous
woman
,
she
eateth
and
wipeth
her
mouth
,
and
saith
,
I
have
done
no
wickednesse
,
and
addeth
further
,
that
such
is
the
vertue
of
Christ
our
Lord
,
that
although
he
be
a
sinner
who
is
washed
in
his
water
,
yet
thereby
hee
is
restored
to
be
a
Virgin
,
&c.
and
so
made
a
Virgin
by
the
Faith
of
Christ
,
who
was
an
adulterer
by
the
corruption
of
Sinne.
This
way
the
unchastest
woman
may
so
wipe
her
mouth
,
as
to
say
I
have
done
no
wickednesse
:
By
a
penitent
Confession
of
her
fault
,
her
Virginity
shall
be
restored
:
so
was
this
womans
in
my
Text.
And
so
was
Davids
,
whose
Palme-branch
of
Virginity
through
the
plentifull
teares
of
his
Repentance
,
did
so
flourish
againe
,
that
though
hee
was
taken
in
Adultery
in
his
younger
yeares
,
yet
in
his
Old-age
a
virgin
was
found
by
him
in
his
Bed
Use
.
1
Let
this
Direct
us
how
to
judge
,
and
what
to
thinke
of
those
,
who
have
repented
them
of
former
sins
;
think
not
worse
of
them
for
what
they
have
bin
,
but
thinke
the
better
of
them
for
what
they
are
.
Object
not
to
David
his
Murther
and
Adultery
:
To
Peter
his
Denying
of
his
Master
:
To
Matthew
that
he
was
a
Publican
:
To
Mary
that
she
was
an
Harlot
,
&c.
But
magnifie
the
riches
of
Gods
grace
,
who
hath
forgiven
such
great
Offenders
:
Where
God
hath
remitted
,
take
we
heed
how
we
dare
object
,
I
know
the
day
when
you
were
thus
or
thus
:
This
is
to
fling
the
filth
of
sin
into
that
face
which
God
hath
washed
,
a
thing
God
cannot
endure
.
Vse
2
And
let
this
Encourage
us
to
take
this
course
to
regaine
that
credit
which
hath
bin
lost
by
sinfull
courses
.
At
the
birth
of
Iehabod
away
went
Glory
:
And
credit
once
lost
is
like
water
spilt
upon
the
ground
,
which
if
recollected
,
yet
it
hath
lost
the
purity
,
and
is
ever
after
full
of
soyle
:
Ezek.
18.21
,
22
Jer.
31.34
.
Notwithstanding
Reformation
will
doe
much
with
God
,
and
bring
us
so
farre
into
his
Favour
,
as
that
he
will
remember
what
we
have
bin
no
more
,
nor
once
mention
our
former
faylings
:
Looke
as
the
Father
of
the
Prodigall
dealt
with
him
,
so
will
God
deale
with
thee
,
he
gives
kisses
not
stripes
to
his
offending
sonne
.
Peccanti
filio
dat
oscula
non
flagella
;
vis
amoris
non
videt
delicta
,
sic
curat
filij
vulnera
,
ne
forto
cicatricē
,
ne
forte
filio
naevum
relinqueret
,
Chrys.
Ser.
3.
The
force
of
Love
would
see
no
faults
,
he
so
healeth
his
sons
wounds
,
as
that
he
might
not
by
chance
leave
a
scarre
,
or
the
least
freckle
in
his
sonne
(
as
one
observes
)
And
he
received
him
with
greater
tokens
of
favour
then
his
elder
Brother
,
who
never
brake
out
into
that
Riot
.
So
will
God
deale
with
thee
;
he
will
be
so
farre
from
upbraiding
thee
with
thy
former
loose
life
,
as
that
he
will
honour
thee
the
more
,
if
thou
beest
truly
Penitent
.
To
whom
did
our
Saviour
ever
more
honour
then
to
Zacheus
(
that
converted
Publican
)
to
whose
house
he
came
uninvited
,
and
brought
with
him
the
best
news
that
ever
came
to
that
converts
care
?
Who
had
more
favour
from
Christ
then
this
Penitent
Citizen
spoken
of
in
our
Text
,
Out
of
whom
he
had
cast
seven
Divels
?
Her
spikenard
he
hath
so
mingled
with
the
ointment
of
the
Gospell
,
Mat.
26.13
.
that
whosoever
smelleth
the
savour
of
life
from
the
Doctrine
of
it
,
shall
have
a
sent
also
of
those
sweet
Perfumes
which
she
spent
upon
her
Saviour
.
Yea
so
hearty
and
cordiall
is
this
Physicke
of
Repentance
as
that
it
restores
(
as
you
have
heard
)
your
Virginity
and
Chastity
,
yea
your
strength
and
youth
:
You
shall
be
fresher
and
livelier
(
with
the
snake
)
after
the
casting
off
your
old
Skin
:
And
(
as
Livie
writeth
of
Scipio
)
he
never
looked
so
fresh
,
not
seemed
so
beautifull
in
the
Eyes
of
his
souldiers
,
as
after
his
recovery
from
a
dangerous
sicknesse
,
which
he
tooke
in
the
Camp
:
So
shall
it
be
with
you
,
you
shall
I
looke
most
lovely
in
the
Eyes
of
God
and
his
Church
upon
your
true
Repentance
and
Confessions
.
But
if
otherwise
you
will
still
persist
in
an
evill
course
the
guilt
of
sin
you
shall
carry
with
you
,
but
the
staine
of
sin
you
shall
leave
behind
you
;
as
we
read
of
those
,
Ioh.
10.8
.
who
though
they
were
long
since
dead
and
rotten
,
yet
our
Saviour
saith
,
They
(
are
)
thieves
and
robbers
:
Not
(
were
so
)
but
still
are
so
.
For
,
though
they
were
dead
,
yet
their
sin
abided
,
and
their
names
shall
for
ever
be
branded
with
it
.
This
woman
.
Text.
]
Other
women
might
be
seene
of
Simon
,
but
this
woman
in
a
speciall
manner
he
must
observe
,
Doct.
The
best
women
are
best
worthy
seeing
.
The
like
observation
to
this
we
have
made
on
the
Parable
of
the
Good
Samaritane
,
pag.
223.
Vse
1
I
content
my selfe
with
a
word
or
two
by
way
of
Application
,
wishing
that
women
would
strive
to
become
the
best
patternes
of
Modesty
,
Meekenesse
,
Sobriety
,
&c.
that
they
may
be
worthy
of
imitation
.
Vse
2
And
in
imitating
others
that
they
would
cast
their
Eyes
on
Sarah
,
Rebecka
,
Anna
,
Deborah
,
Abigaile
,
and
such
like
as
these
,
Pudore
vilis
,
a
mictu
dives
,
genas
picta
.
Etenim
quia
verum
decorem
naturae
habere
non
potest
,
adulterinis
fucis
affectatae
pulchritudinis
lenocinatur
speciem
,
non
veritatem
,
Amb.
de
abel
&
Cain
cap.
4.
who
in
Scripture
are
proposed
as
best
patterns
for
their
imitation
.
There
is
a
woman
described
by
Salomon
(
Prov.
7.
)
First
,
by
her
Attire
,
vers
.
10.
It
was
the
attire
of
an
Harlot
,
which
S.
Ambrose
thus
sets
forth
:
She
is
base
in
shamelesnesse
,
glorious
in
her
cloathes
,
painted
in
her
cheeks
;
for
because
she
cannot
have
the
true
comelinesse
of
nature
,
by
false
dawbings
she
borrowes
the
shew
(
not
the
truth
)
of
an
affected
beauty
.
And
for
the
attire
of
her
inward
man
,
she
is
subtile
of
heart
,
her
heart
is
snares
and
nets
,
as
we
shewed
before
out
of
Eccles.
7.26
.
Next
she
is
set
forth
,
by
her
Behaviour
and
Carriage
,
vers
.
11.
&
12.
Her
Tongue
is
as
lowd
,
as
herselfe
is
lewd
:
It
is
ready
for
all
Eares
,
and
is
as
common
as
her selfe
.
Her
will
that
is
stiffe
and
stubborne
as
her
body
is
loose
:
Her
Feet
cannot
abide
in
her
owne
house
:
She
is
given
to
gadding
as
fast
as
her
tongue
to
going
:
Now
she
is
without
,
now
in
the
streets
:
Discovering
by
her
often
remooving
,
her
unstable
mind
;
and
in
every
corner
she
lieth
in
waite
to
do
some
mischiefe
,
and
surprize
a
booty
.
This
woman
is
to
be
Beheld
(
for
so
the
Wise
man
adviseth
)
[
Behold
]
there
met
him
,
&c.
What
he
himselfe
had
seene
and
observed
,
he
wills
others
to
observe
too
;
yet
not
to
imitate
and
follow
,
but
to
avoid
and
shun
:
Who
so
shall
otherwise
observe
such
an
one
as
this
,
they
are
like
the
old
Aegyptians
,
who
passed
by
the
beauty
of
the
world
,
as
the
Sunne
,
Moone
,
and
Starres
without
observation
,
but
if
they
met
with
a
Cat
or
Crocodile
,
they
would
fall
down
and
adore
.
And
thus
much
of
the
duty
here
required
.
Now
for
the
Person
enjoyned
with
it
.
Thou
.
Simon
is
the
Person
on
whom
the
Duty
is
imposed
.
He
was
a
learned
Pharisee
,
one
of
those
who
were
noted
for
wise
and
learned
men
,
yet
he
is
put
to
schoole
to
learn
of
this
silly
woman
,
who
was
weak
,
unlearned
,
and
(
as
yet
)
untutor'd
in
the
Schoole
of
Christ
,
she
becomes
(
as
it
were
)
a
Doctor
and
Master
in
Israel
to
teach
him
Repentance
.
Which
tels
us
.
Doct.
That
God
by
weake
and
silly
instruments
makes
the
wisdome
of
the
world
to
appeare
foolishnesse
.
(
According
to
that
of
the
Apostle
,
1
Cor.
1.20
)
Where
is
the
wise
,
and
learned
Pharisee
,
where
is
the
Scribe
,
where
is
the
disputer
of
this
world
?
The
deepe
Philosopher
?
All
seeme
great
knowers
and
deepe
Schollers
;
hath
not
God
made
foolish
the
wisdome
of
this
world
?
in
respect
of
divine
Mysteries
,
and
Verse
27
,
28.
More
positively
and
peremptorily
,
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
,
and
God
hath
chosen
the
weake
things
of
the
world
to
confound
the
things
that
are
mighty
,
and
base
things
of
the
world
,
and
things
which
are
despised
hath
God
chosen
,
yea
and
things
which
are
not
,
to
bring
to
nought
things
that
are
:
Reason
.
The
Reason
is
added
by
the
Apostle
,
Vers
.
29.
That
no
flesh
should
glory
in
his
presence
,
(
i.
e.
)
That
no
man
(
being
no
better
then
base
and
contemptible
flesh
)
should
arrogat
ought
to
himselfe
or
boast
of
his
Parts
and
Priviledges
before
the
Almighty
.
Vse
1
Take
heed
then
,
least
any
of
us
murmur
against
the
meanes
God
useth
for
our
good
in
respect
of
their
outward
meanenesse
and
basenesse
:
It
is
a
thing
that
flesh
and
blood
is
apt
to
stomacke
,
and
yet
a
way
that
GOD
delights
to
take
.
By
the
mouth
of
Babes
and
Sucklings
he
perfects
his
owne
praise
,
Psal.
8.2
.
and
stils
the
enemy
and
the
avenger
.
It
was
a
poore
Israelitish
captive
maid
that
he
chose
to
teach
Naaman
that
mighty
man
;
2
King
.
5.2
.
through
that
little
chink
did
God
let
in
light
,
whereby
Naaman
came
to
know
there
was
a
Prophet
in
Israel
which
could
cure
him
of
his
Leprosie
.
Iudg.
6.15
.
It
was
a
poore
mans
sonne
in
Manasse
,
and
hee
the
least
in
all
his
Fathers
house
,
whom
God
chose
to
conquer
Midian
a
great
and
a
mighty
army
.
It
was
a
poore
sinnefull
woeman
going
to
fetch
water
at
Iaakobs
well
that
he
made
choice
off
to
goe
to
the
Samaritans
and
acquiant
them
of
the
Messiah
.
Ioh.
4.
There
were
a
company
of
poore
Fishermen
,
tent-makers
,
tole-gatherers
,
and
such
like
;
Men
of
meane
condition
and
estate
whom
he
called
to
follow
him
,
and
whom
he
sent
abroad
to
convert
the
world
:
And
here
you
see
he
makes
choice
of
a
weake
and
sinnefull
vessell
to
teach
the
Grave
;
the
Rich
,
and
learned
of
the
world
a
Lesson
which
a
world
of
wits
(
out
of
flesh
and
blood
)
were
never
able
to
comprehend
.
You
may
read
that
when
the
lot
was
cast
for
an
Apostle
to
supply
Iudas
his
roome
,
Act.
1.23
.
two
were
appointed
;
Ioseph
and
Matthias
,
Ioseph
was
Frater
Domini
,
the
Brother
of
our
Lord
,
Math.
13.55
.
And
he
was
trinominis
,
of
three
Appellations
,
Ioseph
,
Barsabas
and
Iustus
.
Matthias
is
but
twice
named
in
the
Scriptures
(
both
times
in
that
one
Chap.
Act.
1.
)
and
signifies
a
little
one
;
who
would
not
imagine
,
but
Ioseph
would
carry
it
from
Matthias
,
and
yet
for
all
Iosephs
priviledges
and
great
titles
the
lot
falls
on
Matthias
the
litle
one
.
Thus
the
great
God
(
who
by
Birth
made
himselfe
little
)
delighteth
much
to
make
little
things
great
.
So
went
his
Mothers
Song
,
Luke
1.48
.
He
hath
regarded
the
low
estate
of
his
Hand-maid
,
&
51
,
53.
He
hath
exalted
them
of
low
degree
,
Judg
13.9.22
,
23.
2
King
.
4.8
,
9.
and
filled
the
hungry
with
good
things
,
but
sent
the
rich
empty
away
.
The
weaker
vessell
many
times
holds
the
liquor
,
as
Manoahs
wife
had
more
Knowledge
,
Faith
,
and
Resolution
then
himselfe
(
though
he
likewise
was
a
good
and
holy
man
)
And
that
noble
Shunamite
had
more
Zeale
then
her
husband
:
Priscilla
may
teach
Apollos
:
Act.
18.26
.
Mat.
15.28
.
Luk.
24.8
,
9
,
11
And
the
Apostles
themselves
must
be
content
to
heare
Mary
and
other
women
,
whose
Faith
was
stronger
in
them
,
then
in
any
men
we
read
off
.
Let
us
not
dare
to
despise
the
day
of
small
things
;
it
scarce
will
downe
with
proud
flesh
and
blood
to
be
taught
by
a
meane
Minister
,
advised
by
a
simple
woman
;
and
yet
the
Kingdome
of
Heaven
is
like
a
woman
laying
leaven
,
Math.
13.
You
know
we
are
sent
to
the
Ant
and
Pismire
to
learn
Providence
;
to
the
Oxe
and
Asse
to
learne
Thankfullnesse
:
Pro.
6.6
.
Isa.
1.3
.
Jer.
8.7
.
1
Cor.
14.34
,
35.
to
the
Swallow
,
Crane
,
&c.
to
observe
our
appointed
Seasons
:
And
are
not
these
much
better
then
they
?
Women
indeed
are
not
permitted
to
speake
in
the
Church
but
let
them
aske
at
home
(
saith
the
Apostle
)
yet
by
their
reverend
behaviour
and
carriage
in
Gods-house
they
may
teach
as
well
at
Church
as
at
home
.
See
Exod.
38.8
.
Luk.
8.3
&
10.39
.
Act.
16.13
.
So
farre
should
we
be
from
taking
offence
at
Gods
proceedings
in
this
kinde
,
that
we
should
rather
be
stirred
up
to
a
holy
emulation
(
as
S.
Paul
speakes
in
another
kind
of
the
Iewes
,
Rom.
11.11
.
who
should
be
provoked
to
jealousie
by
the
Gentiles
forwardnesse
.
Eu
quomodo
maxima
cum
laude
vobis
licet
emulari
,
&c.
Beza
in
1
Cor.
12.31
.
)
This
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
Hesiod
)
a
holy
and
good
contention
;
you
may
contend
with
praise
and
comfort
who
shall
lead
the
best
life
,
give
best
Examples
,
expresse
most
holinesse
in
your
conversations
,
&c.
Plutarch
reports
of
Themistocles
,
that
when
he
heard
how
Miltiades
had
got
great
honour
in
the
Marathenian
battle
,
he
was
not
able
to
sleepe
because
he
came
so
farre
short
of
him
in
honour
:
It
should
be
thus
with
us
in
spirituall
things
:
To
heare
Christ
say
to
a
Canaanite
,
I
have
not
found
so
great
Faith
in
Israell
:
And
to
a
Simon
,
Seest
thou
this
woman
,
&c.
should
fill
the
faces
of
men
with
shame
,
and
spurre
us
on
after
a
greater
measure
of
Grace
.
Other
Uses
of
this
Doctrine
,
see
on
the
good
Samaritane
,
pag.
81
,
82.
This
shall
serve
for
the
Interrogation
or
Question
made
to
Simon
,
we
now
come
to
Christs
expostulation
with
him
.
Text
,
I
entered
into
thine
house
,
thou
gavest
me
no
water
for
my
Feet
;
but
she
hath
washed
my
Feet
with
teares
,
and
wiped
them
with
the
haires
of
her
head
,
&c.
In
which
Contestation
had
or
Expostulation
made
with
Simon
,
we
have
considerable
.
First
,
a
Preference
(
For
comparing
Simon
and
the
Woman
,
he
preferres
the
Woman
before
Simon
)
In
these
words
read
to
vers.
47.
Secondly
,
an
Inference
,
Wherefore
I
say
unto
thee
,
&c.
vers.
47.
In
the
Preference
,
there
is
,
First
,
a
Reprehension
of
Simon
for
his
Defects
;
and
they
were
three-fold
:
First
,
ex
defectu
Civilitatis
,
of
the
want
of
Civility
,
in
that
he
gave
him
No
water
for
his
Feet
(
which
was
the
use
and
custome
of
the
Countrey
:
)
Secondly
,
Ex
defectu
charitatis
;
of
the
want
of
Love
and
Charity
,
Thou
gavest
me
no
kisse
.
ver.
45.
this
was
wont
to
be
given
as
a
pledge
of
the
guests
welcome
.
Thirdly
,
Ex
defectu
Hilaritatis
,
of
the
want
of
Hilarity
and
Chearefullnesse
,
Mine
head
with
oyle
thou
didst
not
annoynt
,
vers
.
46.
As
was
the
use
of
those
times
to
doe
,
thereby
to
cheare
up
the
spirits
of
their
guests
;
all
these
were
failings
against
a
good
hospitable
entertainment
.
Secondly
,
We
have
a
Commendation
of
the
Woman
for
her
Respects
and
Performances
(
which
are
laid
downe
Antithetically
and
by
way
of
Opposition
to
the
other
)
Simon
failed
in
not
bringing
water
to
wash
Christs
Feet
,
this
Defect
she
supplies
with
her
Teares
;
She
hath
washed
my
Feet
with
Teares
,
and
wiped
them
with
the
haires
of
her
head
,
vers.
44.
Simon
failed
in
giving
him
no
kisse
,
this
Defect
she
aboundantly
supplies
;
Since
the
time
I
came
in
she
hath
not
ceased
to
kisse
my
Feet
,
verse
45.
Simon
failed
in
that
he
annoynted
not
Christs
head
with
oyle
;
this
Defect
was
supplied
by
this
Penitent
creature
;
She
hath
annoynted
my
Feet
with
oyntment
,
ver.
46.
And
thus
as
they
are
laid
downe
by
way
of
Opposition
one
to
the
other
,
I
shall
crave
leave
to
handle
them
.
First
,
something
in
Generall
would
be
noted
from
Simons
failing
in
his
entertainment
,
viz.
Doct.
Circumstantiall
omissions
in
the
entertainment
of
our
friends
may
forfeit
much
of
our
thanks
.
Hence
it
is
that
true
Hospitall
Friends
have
bin
carefull
alwaies
of
a
full
supply
:
I
will
content
my selfe
with
two
instances
(
amongst
many
which
might
be
brought
.
)
One
is
that
,
2
King
.
4
8.
2
King
.
4.8
.
Where
we
find
the
Prophet
Elisha
to
be
invited
by
that
noble
Shunamite
to
her
house
to
eat
bread
;
who
(
after
his
first
entertainment
)
perceiving
his
occasions
to
call
him
to
a
frequent
passage
that
way
,
mooves
her
husband
to
build
him
a
Chamber
on
the
Wall
apart
(
least
the
tumult
of
her
large
Family
might
disturbe
the
quiet
Meditations
of
the
Prophet
)
which
accordingly
is
done
:
Nor
will
she
bring
him
to
bare
walls
,
Verse
10.
she
furnisheth
his
lodging
and
sets
ready
for
him
a
Bed
,
a
Table
,
a
Stoole
and
a
Candlestick
,
and
other
necessary
Utensills
fit
for
his
entertainment
:
This
lodging
,
Vers
.
11
This
lodging
,
the
next
time
the
Prophet
comes
by
,
he
gladly
takes
up
,
and
is
so
well
pleased
that
he
sends
his
servant
Gehezi
with
a
treatie
of
Retribution
(
by
way
of
thankfullnesse
,
)
Behold
thou
hast
bin
carefull
for
us
(
with
all
this
care
)
What
is
to
be
done
for
thee
?
Wouldst
thou
be
spoken
for
to
the
King
or
to
the
Captaine
of
the
Host
?
Vers
.
13
An
ingenuous
Disposition
cannot
receive
Favours
without
thoughts
of
Retribution
,
Probabile
est
aliquem
suisse
exconsanguineis
Christi
,
qui
uxorem
duxerit
;
Iesus
enim
matri
tanquam
comes
additur
,
Cal.
in
Iob.
2.2
.
Non
est
nobis
hoc
loco
quaerendum
,
fueritne
tanta
sponsi
tenuitas
,
ut
vini
copiam
convivis
exhibere
nequiverit
,
vel
usque
adeo
intemperanter
initio
biberint
convivae
,
&c.
Mascul
.
in
loc.
especially
where
is
such
a
fullnesse
.
The
other
instance
I
bring
for
the
Confirmation
of
this
truth
delivered
,
is
that
we
read
,
Iohn
2.
At
a
marriage
in
Cana
of
Galilee
,
whereunto
Christ
and
his
Disciples
were
invited
,
whereat
also
was
Mary
the
mother
of
Iesus
(
and
as
it
is
very
likely
,
the
Feast
was
made
by
some
of
her
consanguinity
.
)
It
so
happened
that
there
was
a
Defect
of
Wine
(
whither
occasioned
through
the
poverty
of
the
couple
married
)
or
the
Intemperancie
of
the
guests
invited
,
or
by
reason
of
the
multitude
who
came
uncalled
,
is
needlesse
at
this
time
for
us
to
discusse
)
Mary
perceiving
this
want
,
was
much
troubled
thereat
,
being
moved
(
saith
Calvin
)
as
is
likely
with
the
disgrace
or
offence
that
might
be
taken
by
the
Guests
(
though
it
were
but
for
the
lacke
of
superfluity
)
She
tells
Christ
of
this
want
,
who
to
manifest
his
glory
(
especially
)
and
also
to
remoove
offence
turnes
as
much
water
into
wine
,
as
would
suffice
one
hundred
and
fifty
folke
had
they
bin
but
newly
sat
,
Largam
vini
copiam
suppeditavit
Christus
,
nempe
quae
plus
centum
&
quinquaginta
hominibus
sufficeret
ad
hilare
convivium
,
&c.
Cal.
in
loc.
and
that
at
a
Feast
.
Had
Omissions
of
this
nature
,
and
at
such
a
time
bin
of
small
Consequence
,
I
cannot
see
why
Mary
needed
so
much
to
have
perplexed
her selfe
(
All
having
well
drunke
before
)
Nor
our
Saviour
needed
to
have
converted
so
much
;
for
had
hee
turned
but
one
of
those
Vessells
of
Water
into
Wine
,
it
had
beene
a
sufficient
Proofe
of
his
Power
.
Vse
1
This
should
teach
us
not
to
sleight
Ceremonies
of
Courtesie
:
Though
in
themselves
they
be
sleight
and
arbitrary
;
yet
the
neglect
of
them
may
in
some
cases
undergoe
a
dangerous
construction
.
That
Passage
we
find
in
1
of
King
.
1.9
.
would
not
be
forgotten
;
Adonijah
laying
claime
of
Succession
to
the
(
not
yet
vacant
)
seat
of
his
Father
David
,
and
intending
to
under-worke
Solomon
.
He
made
a
Feast
for
all
the
Kings
sonnes
and
all
the
men
of
Iudah
,
1
King
.
19.10
the
Kings
Servants
that
were
of
his
party
:
But
Nathan
the
Prophet
and
Benajah
and
the
mighty
men
and
Salomon
his
Brother
(
saith
the
Text
)
he
called
not
:
We
doe
not
read
that
he
sent
any
threatning
message
to
any
of
them
,
only
he
invited
them
not
to
his
Feast
(
saith
the
Text
)
with
the
rest
of
the
Kings
sonnes
and
servants
;
that
very
omission
was
a
menace
and
threatning
and
so
apprehended
by
them
:
Therefore
Nathan
takes
speciall
notice
of
it
,
and
acquaints
King
David
with
it
;
He
is
gone
this
day
,
Vers
25
,
26.
and
hath
slaine
Oxen
and
fat
cattle
and
sheepe
in
aboundance
,
and
hath
called
all
the
Kings
sonnes
and
Captaines
of
the
Host
,
and
Abiathar
the
Priest
,
and
behold
they
eat
and
drink
before
him
:
(
there
is
nothing
wanting
for
so
royall
an
entertainment
)
But
me
even
me
thy
Servant
and
Zadock
the
Priest
and
Benajah
the
son
of
Iehojada
and
thy
son
Salomon
hath
he
not
called
.
They
could
not
but
conclude
that
since
they
were
not
called
as
Guests
,
they
were
counted
as
enemies
.
Vers
.
24
And
yet
Absoloms
perfidious
dealing
was
worse
then
Adonijahs
Omission
,
that
Story
you
have
,
2
Sam.
13.23
.
2
Sam.
13.
A
great
Feast
he
makes
for
his
Sheepe-shearers
,
to
which
he
invites
the
King
his
Father
,
out
of
no
other
intent
thinke
some
,
but
that
his
Eyes
should
beare
witnesse
of
that
bloody
execution
,
which
he
intended
upon
his
brother
Ammon
,
for
that
he
had
defiled
his
Sister
Thamar
,
as
we
read
before
in
the
Story
;
David
(
being
loth
to
be
chargeable
to
that
Sonne
(
as
one
saith
Divinely
)
who
yet
cared
not
to
overcharge
his
Fathers
Stomack
with
a
Feast
of
blood
)
excuseth
himselfe
:
Ver.
25
,
26
,
27.
Request
is
made
in
speciall
for
Ammon
that
he
might
goe
unto
the
Feast
,
which
through
Importunity
it
is
obtained
.
And
now
whilst
Ammon
is
feasting
in
that
house
(
where
Thamar
is
mourning
for
that
folly
which
before
she
had
committed
)
and
when
his
heart
was
merry
with
Wine
,
Verse
28
,
29.
he
is
suddainly
(
upon
a
watch
word
given
by
Absolom
to
his
servants
)
strucke
dead
;
as
if
this
execution
had
bin
no
lesse
intended
to
his
Soule
,
than
to
his
Bodie
,
which
though
it
were
just
with
God
,
yet
by
Absolom
treacherously
and
bloodily
committed
,
and
not
out
of
any
Care
of
Iustice
,
but
in
a
desire
of
Revenge
.
If
bare
Omissions
in
entertainment
of
our
Friends
looseth
much
of
our
thanks
,
what
think
you
do
such
treacherous
plots
against
those
whom
we
invite
to
our
Tables
?
Vse
2
And
(
to
Reason
from
the
Lesse
to
the
greater
)
If
rituall
Observances
are
requisite
for
the
full
welcome
of
Friends
;
D.
Hall
B.
of
Exceter
Cont.
on
this
passage
of
Scripture
.
thinke
it
not
enough
in
entertaining
your
Saviour
that
you
give
him
the
Substance
of
good
usage
neglecting
the
Complements
.
Simon
(
you
see
)
here
gave
him
both
Meate
and
Wellcome
,
yet
the
neglect
of
Washing
,
Kissing
and
Annoynting
is
not
well
taken
.
When
we
come
to
his
House
,
and
to
his
Ordinances
,
as
to
the
Word
,
Sacraments
,
Prayer
,
we
make
him
good
cheare
:
he
esteems
himselfe
then
feasted
;
but
if
we
perform
not
these
things
with
the
decency
of
outward
carriages
,
we
give
him
neither
Water
,
Kisse
,
nor
Oyle
.
Believe
it
,
our
best
actions
receive
either
life
or
bane
from
their
Circumstances
;
the
Substance
or
matter
of
a
worke
may
be
good
and
yet
the
worke
cannot
be
so
called
,
unlesse
it
be
done
,
modo
&
forma
.
Volvet
is
good
Matter
to
make
a
Garment
;
Timber
good
matter
to
build
a
House
;
and
yet
the
one
may
be
so
marred
in
the
cutting
and
the
other
in
the
framing
;
as
that
neither
the
one
nor
the
other
shall
attaine
the
name
of
Good
.
What
is
good
in
the
Substance
may
be
sin
in
the
circumstance
,
and
for
want
of
care
about
the
Manner
,
the
best
worke
may
be
done
thanklesly
.
Now
to
the
Particulars
.
Thou
gavest
me
no
water
for
my
Feet
.
Text.
Aquam
pedibus
Christi
non
dedit
,
quod
tamen
suadebat
publicus
mos
,
uti
hodie
convivis
aquam
dare
manibus
abluendis
non
habet
superstitionem
sed
consuetudinem
,
&
civilitatem
laudabilem
,
imo
necessariam
,
Aret.
in
loc.
Mirum
ergo
hominem
al●as
superstitiosum
hanc
civilit
atē
neglexisse
,
Aret
This
is
the
first
Defect
in
Simons
entertainment
(
he
is
twice
twitted
for
it
)
and
it
was
against
Civility
.
The
common
use
and
custome
of
the
Country
required
it
from
him
as
a
common
courtesie
;
it
was
as
ordinary
to
bring
water
for
the
Feet
,
as
it
is
with
us
to
bring
water
for
to
wash
the
hands
.
And
how
ever
washing
was
superstitiously
abused
by
the
Pharisees
,
wherein
they
were
abundant
,
as
we
find
,
Math.
15.2
Mark
.
7.3
,
4.
(
washing
their
Cups
,
Basons
,
Vessels
,
and
their
dining
beds
(
which
they
used
in
stead
of
Tables
,
as
Drusius
shews
,
l.
2.
c.
14
)
(
in
which
respect
Simons
Omission
of
this
Ceremony
is
the
more
to
be
wondered
at
)
yet
this
Ceremony
was
so
farre
from
Superstition
,
as
that
it
was
both
honest
and
necessary
,
Gen.
18.
1
Tim.
5.10
.
First
,
observe
we
,
Christianity
is
no
enemy
to
courtesie
.
The
Scripture
is
a
Schoole
of
good
manners
,
it
checketh
such
as
be
rude
and
uncivill
in
their
carriage
,
Psal.
129.8
.
2
Sam.
13.22
.
And
requireth
civill
courtesie
,
a●
a
Grace
to
our
Profession
,
Eph.
4.32
.
And
hence
are
those
many
Precepts
which
we
find
of
greeting
and
saluting
one
another
,
Math.
10.12
.
Luk
10
.
1●
.
1
Thes.
5.26
.
1
Pet.
5.14.2
Cor.
13.12
.
And
such
hath
bin
the
Saints
Practice
,
Ruth
2.4
.
Rom.
16.
1
Cor.
16.
&c.
And
this
is
necessary
for
the
maintaining
of
the
bond
of
Christian
Peace
and
Amity
,
yea
it
availeth
much
for
the
nourishing
and
encreasing
of
the
Communion
of
Saints
and
Society
with
Gods
people
,
whence
it
is
that
the
Apostle
takes
such
care
that
salutations
and
greetings
be
not
forgotte●
,
Rom.
16.
Vse
.
Such
then
as
professe
Religion
,
should
take
heed
how
they
shew
themselves
inhumane
or
hoggish
;
unkind
or
churlish
:
It
is
a
blemish
to
your
Professions
.
As
good
Workes
so
good
manners
would
doe
well
to
attend
your
Faith
;
for
(
except
Charity
and
Liberality
)
Courtesie
is
most
regarded
of
men
,
it
paies
a
great
deale
of
debt
and
is
never
the
poorer
;
it
satisfies
every
man
,
and
yet
lessons
not
the
stocke
.
Small
Ceremonious
matters
win
great
commendations
,
for
that
they
are
in
continuall
use
and
note
;
wheras
other
virtues
are
put
to
use
,
but
seldome
(
in
comparison
.
)
If
you
observe
it
,
you
shall
find
that
few
have
risen
to
great
and
high
preferments
in
this
world
,
who
have
not
beene
Courteous
.
We
use
to
stroake
a
Dogge
upon
the
head
,
that
fawnes
on
us
.
Absolom
did
steale
away
the
hearts
of
his
Fathers
subjects
by
his
courteous
carriage
,
2
Sam.
15.5
.
though
his
courtesie
was
but
a
cover
for
his
treachery
(
like
a
Bullet
spit
out
of
the
mouth
of
a
Cannon
)
he
grazed
low
to
mount
the
higher
.
I
know
not
why
any
one
should
say
,
that
Religion
makes
men
rude
or
rusticall
;
unlesse
it
be
for
this
,
that
some
out
of
a
fiery
Zeale
against
Ceremonies
in
Religion
,
hate
likewise
all
Ceremony
in
civill
conversation
;
and
will
not
endure
so
much
by
way
of
Salutation
,
as
God
be
with
you
,
or
God
blesse
you
.
Object
.
2
Joh.
10.
Saint
Iohn
will
not
allow
us
to
vouchsafe
so
much
as
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unto
some
you
'l
say
.
But
I
must
tell
you
.
Resp.
Saint
Iohn
forbiddeth
not
Courtesie
and
Civility
,
which
is
due
to
all
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
though
not
unto
their
manners
(
as
Aristotle
answered
one
who
reprooved
him
for
giving
an
almes
to
a
lewd
and
wicked
man
)
but
salute
them
not
so
familiarly
as
you
do
the
Saints
of
God
and
Bretheren
of
Christ
.
2.
We
must
consider
what
those
were
who
Saint
Iohn
speakes
;
namely
,
Open
and
notorious
adversaries
of
Christ
:
If
we
know
any
to
be
such
,
bid
him
not
God
speed
.
Mareion
asked
S.
Iohn
if
he
did
not
know
him
(
in
that
he
did
not
speake
to
him
)
S.
Iohn
replied
,
Euseb.
l
4
c.
14.
&
l.
7.
c.
3.
Agnosco
te
primogenitum
Satanae
,
I
know
thee
to
be
the
first
borne
of
Satan
:
Nor
would
Dyonisius
Bishop
of
Alexandria
vouchsafe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Samosatenus
the
Heretique
.
Such
as
these
are
,
Salute
not
.
Secondly
,
in
that
our
Saviour
blames
him
for
not
bringing
water
to
wash
withall
(
though
that
Ceremony
had
beene
and
still
was
superstitiously
abused
by
the
Pharisees
in
their
Lotions
.
)
We
may
observe
thus
much
,
Doct.
Things
in
themselves
lawfull
,
superstitiously
abused
are
not
through
such
abuse
made
unlawfull
to
bee
used
.
Christ
did
utterly
dislike
the
foolish
,
yea
superstitious
Ceremony
which
the
Iewes
had
of
often
purifying
and
washing
themselves
;
and
yet
at
the
marriage
Feast
in
Cana
of
Galilee
,
where
he
saw
sixe
great
water
pots
,
Ioh.
2.6
.
containing
two
or
three
firkins
a
piece
set
for
that
purpose
,
he
made
use
both
of
the
Pots
and
Element
to
his
great
Glory
,
and
the
comfort
of
the
Guests
:
Yea
and
made
Water
(
how
ever
by
the
Pharisees
abused
)
to
be
the
materiall
Element
of
Baptisme
,
D.
White
late
Bishop
of
Ely
in
his
Epist.
Ded.
before
his
Treat
.
of
the
Sabboth
.
as
he
did
Bread
and
Wine
prophaned
by
the
Gentiles
in
their
Idoll
service
the
materiall
Elements
of
the
holy
Eucharist
.
Meat
offered
to
Idolls
might
be
eaten
at
any
.
Feast
save
in
the
Idols
Temple
,
when
it
comes
out
from
thence
it
is
pronounced
to
be
cleane
by
the
Apostle
,
1
Cor.
10.
and
might
be
eaten
at
their
Love-Feasts
,
which
were
made
when
they
met
to
receive
the
Supper
of
the
Lord
.
Lying
along
on
Beds
and
Feasting
in
that
manner
was
much
abused
by
the
Romanes
in
their
publike
Idolatry
,
called
Lectisternia
(
as
Stukius
shews
at
large
)
yet
it
was
the
gesture
our
blessed
Saviour
conformed
unto
and
used
with
his
Disciples
in
eating
of
the
Passeover
,
Antiq.
Com.
Fol.
269.
which
appeares
not
onely
by
the
signification
of
the
word
used
in
the
Story
,
but
by
that
Speech
,
Ioh.
13.21
.
There
was
leaning
on
Iesus
bosome
one
of
his
Disciples
,
and
vers.
25.
He
then
lying
on
Iesus
breast
,
&c.
Which
Posture
could
not
be
,
had
they
used
to
sit
upright
as
we
doe
.
Many
instances
might
be
produced
for
further
Confirmation
of
this
Truth
.
As
Numb.
16.38
.
there
we
find
that
the
Censors
of
those
Conspirators
were
imployed
to
make
Coverings
for
the
Altar
.
And
in
Ioshua
6.24
.
We
find
that
the
silver
and
gold
of
Idolaters
was
by
Gods
Commandement
put
into
his
owne
Treasury
.
And
Iudg.
6.26
.
Pet.
Mart
com
in
Iudg.
6.24
.
The
Bullocke
that
fed
seaven
yeares
for
Baal
was
sacrificed
to
the
Lord
.
And
the
Wood
growing
in
the
Idols
grove
was
by
Gods
owne
appointment
made
Fewell
for
Sacrifice
.
We
may
find
this
point
fully
and
largely
handled
by
D.
Burges
in
his
defence
of
D.
Morton
.
Chap.
4.
Sect.
23.
And
by
M.
Nicholas
Bysield
in
the
second
Chap.
of
the
1.
Epist.
of
S.
Peter
,
vers.
13.
pag.
593.
Vse
.
Whence
the
Judgement
of
those
may
be
informed
,
who
startle
at
the
use
of
any
thing
,
which
in
former
times
hath
bin
,
or
in
these
daies
is
abused
by
superstitious
Papists
,
and
Idolaters
.
They
can
scarce
with
any
Peace
of
Conscience
,
tell
you
the
name
of
that
Hill
on
which
St.
Paul
stood
and
preached
to
the
men
of
Athens
,
Act.
17.
22.
Or
the
signe
of
that
Ship
of
Alexandria
wherein
he
departed
,
Act.
28.11
.
The
daies
of
the
weeke
must
not
be
called
,
Munday
,
Tuesday
,
&c.
as
ordinarily
they
are
named
and
knowne
,
that
is
(
with
them
)
superstitious
:
But
they
will
thus
number
them
,
the
First
,
Second
,
Third
day
of
the
weeke
,
&c.
The
glorious
company
of
the
Saints
and
Apostles
,
because
too
much
honoured
or
rather
dishonoured
by
Papists
shall
be
by
them
Unsainted
;
Their
Dayes
must
be
called
Peters
,
Pauls
,
Iohn
Baptists
,
the
Saint
must
be
left
out
;
and
so
for
Churches
.
The
Feast
of
Michael
the
Arch-Angell
,
the
Purification
of
the
Virgin
Mary
,
and
that
of
our
blessed
Saviours
nativity
,
may
not
be
sounded
with
the
Masse
,
they
will
turne
it
to
the
Tide
,
Candletide
,
Christide
,
Michletide
,
&c.
Bay
leaves
may
not
be
admitted
in
Church
or
House
,
for
the
Heathens
so
used
them
.
I
know
not
whither
they
durst
ride
upon
a
Mule
(
though
it
were
King
Davids
owne
,
1
King
.
1.30
.
)
for
that
Anah
first
found
them
,
Gen.
36.24
.
I
blame
not
any
simply
for
tendernesse
of
Conscience
,
but
wish
that
men
in
weightier
matters
were
more
wise
,
and
lesse
scrupulous
in
things
of
this
nature
.
It
is
not
good
to
be
over
Iust
,
nor
make
more
Commandements
then
ever
God
hath
made
.
Tertullian
disputing
professedly
this
Question
,
Tertull
de
corona
militis
,
p.
347
Whither
a
thing
dedicated
to
Idolatry
or
abused
by
it
may
not
lawfully
be
used
,
resolves
that
it
may
,
tam
in
Dei
rebus
quam
in
nostris
,
both
in
Religious
and
civill
use
,
If
the
things
themselves
be
not
otherwise
evill
;
but
may
be
of
any
necessary
or
commodious
use
,
as
he
shews
in
sundry
instances
;
were
it
not
so
,
we
must
pull
down
our
Churches
,
melt
our
Bells
,
change
our
Fonts
,
&c.
Object
.
But
God
commands
that
the
graven
Images
of
the
Heathens
should
be
broken
downe
and
burnt
with
fire
,
Deut.
7.25
.
&
12.2
,
3.
and
all
those
places
wherin
the
Nations
served
their
gods
should
be
destroyed
,
and
forbids
his
people
to
meddle
with
any
of
their
silver
and
gold
least
they
be
therby
ensnared
.
Resp.
It
is
first
answered
thus
,
Wemze
Exercit
on
the
Mor.
Law
,
l.
1.
Exercit
.
15.
Things
belonging
to
Idolaters
were
of
three
sorts
:
First
,
such
as
pertained
to
Idolaters
,
but
were
not
Idolatrous
:
Th●se
were
not
forbidden
to
be
used
,
David
took
the
Crown
from
of
the
head
of
the
King
of
the
Ammonites
,
and
put
it
upon
his
owne
,
2
Sam.
12.3
.
And
the
Sword
of
Goliah
,
he
tooke
and
hung
it
up
in
the
house
of
the
Lord
,
1
Sam.
21.9
.
Secondly
,
Such
things
as
were
Idolatrous
,
but
not
Idolatrous
in
state
.
So
the
Fountains
out
of
which
the
Heathens
drew
water
for
the
service
of
their
Idols
;
which
Fountaines
might
be
converted
by
Christians
to
a
civill
or
spirituall
use
.
M.
Paget
his
arrow
against
Seperatists
pag
281.
So
Iudg.
6.26
.
Look
as
in
the
Law
of
Shalowes
some
things
polluted
might
be
cleansed
and
used
againe
,
as
Levit.
21.8
.
So
may
it
bee
in
this
case
;
Those
things
which
were
not
Idolatrous
in
State
might
bee
cleansed
and
converted
to
other
Uses
.
Thirdly
,
such
things
as
were
Idolatrous
in
State
,
and
had
an
immediate
dependance
upon
the
Idoll
,
carrying
the
marke
and
badge
of
the
Idoll
still
upon
it
;
as
their
Images
of
gold
and
silver
and
their
Ornaments
.
These
were
those
things
that
were
to
be
cast
away
by
Gods
speciall
command
,
and
might
not
be
converted
to
any
other
use
,
either
spirituall
or
civill
,
Esay
.
30.22
.
Secondly
,
M
Wil.
Whatlyes
Carecloth
,
pag.
18.
we
answer
againe
,
that
Moses
Iudiciall
Lawes
do
not
bind
us
as
they
did
the
Iewes
;
the
strict
and
precise
Commandement
,
wherby
God
did
injoyne
the
Iewes
to
shun
all
the
customes
of
the
Gentiles
,
even
in
things
otherwise
lawfull
,
because
by
them
abused
was
proper
to
the
times
of
the
Law
,
as
being
part
of
that
partition
Wall
,
which
Christ
hath
broken
downe
,
that
he
might
make
of
both
one
.
True
it
is
,
the
equity
of
this
Law
holdeth
,
teaching
us
to
detest
Idolatry
,
yet
it
bindeth
not
in
such
a
manner
to
detest
Idolatry
,
as
it
did
them
,
God
commanded
them
to
destroy
Idolatrous
places
,
to
burne
the
Cattle
,
spoyle
the
Goods
,
but
we
are
not
bound
to
follow
them
in
the
same
manner
:
So
God
forbad
his
people
to
marry
with
the
Heathen
;
and
if
in
case
they
had
married
such
wives
and
begot
Children
of
them
,
yet
they
were
to
put
them
away
againe
,
Ezra
10.11
.
Now
a
greater
liberty
is
given
.
The
unbeleeving
wife
is
sanctified
to
the
beleeving
husband
,
2
Cor.
12.13
,
14.
And
so
much
for
the
Answer
to
this
Objection
.
For
my
Feet
.
Text.
The
Feet
are
the
lowest
part
of
the
body
,
the
meanest
for
account
and
homeliest
for
imployment
:
And
being
nearest
the
Earth
are
most
apt
of
all
other
parts
to
gather
soyle
and
filth
.
In
which
respect
they
stand
in
most
need
of
washing
,
as
our
Saviour
shews
by
that
speech
of
his
to
Peter
after
he
had
washed
the
Disciples
Feet
(
wherby
he
taught
them
both
Holynesse
and
Humility
)
Ioh.
13.10
.
He
that
is
washed
needeth
not
save
to
wash
his
Feet
.
In
which
saying
,
our
Saviour
either
alludes
to
this
common
practise
amongst
the
Iewes
,
whose
first
office
to
Guests
and
Strangers
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
especially
after
travell
;
or
els
to
bathing
from
whence
none
comes
without
some
gravell
sticking
betwixt
their
Toes
,
in
which
respect
they
use
to
wash
them
last
of
all
:
but
to
the
first
he
alludes
(
most
likely
.
)
Thus
much
we
note
from
hence
,
Doct.
The
lowest
and
meanest
member
of
the
body
is
not
to
be
despised
.
The
Feet
are
to
be
washed
,
as
well
as
face
or
hands
:
litterally
this
is
true
,
1
Cor.
12.21
,
22
,
23
,
24.
So
we
find
that
there
were
widdowes
appointed
of
purpose
for
this
end
,
1
Tim.
5.10
.
And
Mystically
it
is
true
,
Pedes
nostri
affectus
nostri
,
Aug.
in
Ps.
64.
Ioh.
13.10
.
where
by
Feet
we
must
needs
understand
the
Affections
of
the
soule
,
on
which
it
stands
,
or
falls
,
as
the
body
doth
by
the
Feet
of
it
;
and
is
moved
and
carried
too
and
fro
by
them
;
as
the
Body
is
with
those
strong-men
(
as
Salomon
cals
them
,
Eccles.
12.3
.
)
Those
have
(
in
a
speciall
manner
)
need
of
washing
,
for
that
they
are
next
the
Earth
,
having
to
do
with
earthly
things
,
as
Honours
,
Profits
,
Pleasures
:
As
likewise
for
that
they
do
follow
naturally
the
Disposition
and
Temperature
of
the
Body
;
in
which
respect
they
are
called
,
earthly
members
by
the
Apostle
,
Col.
3.5
.
Now
though
the
soule
be
washed
in
the
Bath
of
Iustification
,
yet
in
regard
of
Corruption
remaining
there
is
an
use
of
daily
washing
in
the
Bath
of
Sanctification
.
The
former
is
the
Kings
bath
and
serves
for
the
Guilt
of
sinne
,
the
other
is
the
Peoples
hath
,
and
serves
to
do
away
the
filth
or
stain
of
sin
.
Quest.
But
why
did
not
some
of
our
Saviours
Apostles
wash
his
Feet
after
hee
had
washed
theirs
?
Resp.
Two
Reasons
are
rendered
why
they
did
not
.
First
,
Amb.
de
Virg.
lib.
3.
for
that
Mary
had
already
washt
them
(
as
here
you
find
)
and
it
was
not
Christs
mind
that
the
lustre
which
was
given
to
his
Feet
by
Maries
teares
should
be
washt
off
againe
with
ordinary
and
common
water
.
Secondly
,
The
washing
of
the
Apostles
Feet
was
Mysticall
,
and
signified
the
cleansing
and
sanctifying
of
their
soules
,
and
the
affections
of
the
same
:
Now
this
could
not
suit
with
our
Saviour
who
was
free
from
the
least
filth
of
sinne
,
there
was
not
the
least
tainture
in
him
.
Vse
.
Now
to
apply
this
.
See
that
we
be
carefull
of
our
Bodies
,
In
hoc
mundo
cum
nostris
tentationibus
nascimur
,
&
caro
nobis
aliquando
adjutrix
est
in
bono
opere
,
aliquando
autem
seductrix
in
ma
lo.
Siigiturei
plus
,
quam
debemus
,
tribuimus
,
hostem
nutrimus
;
Et
si
necessitati
ejus
,
quae
debemus
non
reddimus
,
civem
necamus
.
Satianda
est
itaque
caro
,
sed
ad
hoc
usque
,
ut
in
hono
opere
nobis
sussiciat
;
nam
qui
quis
ci
tantum
tribuit
,
ut
superbiat
,
satiari
penitus
ignorat
.
Ars
itaque
magna
est
sattari
,
ne
unusquisque
per
satietatem
carnis
ad
iniquitatem
prorumpat
turpitudinis
,
Greg.
Mor.
l.
12
yea
of
the
lowest
and
meanest
member
(
for
that
it
is
also
a
Member
of
Christ
,
1
Cor.
6.15
.
)
In
which
respect
there
is
an
honour
due
unto
them
;
as
also
for
that
the
Body
and
overy
part
of
it
,
is
a
servant
to
the
soule
,
and
an
instrument
wherby
it
worketh
;
so
that
the
neglect
of
it
,
will
greatly
disable
the
soule
and
hinder
the
actions
,
and
functions
therof
.
You
know
the
Carpenter
layes
by
his
Axe
when
the
edge
is
blunted
,
and
the
Musitian
his
Lute
when
the
strings
are
broken
;
and
an
Inbabitant
soon
forsaketh
his
house
when
the
walls
fall
downe
:
So
doth
the
Soule
the
body
,
as
you
find
,
Eccles.
12.1
,
2
,
3.
&c.
And
therfore
it
is
our
Duty
to
keep
it
in
the
best
repaire
we
can
,
that
we
may
do
God
the
better
and
the
longer
service
.
Notwithstanding
our
chiefest
care
must
be
for
our
Soules
,
and
in
looking
unto
that
care
must
be
had
in
a
speciall
manner
to
our
Feete
,
that
we
keepe
them
cleane
,
for
as
much
as
it
is
Satans
speciall
drift
to
fowle
them
.
Our
Affections
are
the
Eves
which
the
Divell
makes
use
of
to
betray
our
soules
.
These
are
the
Iaels
he
useth
to
seduce
us
:
They
are
the
Dalilah's
he
imployes
to
betray
us
and
lull
us
a
sleepe
whilst
the
Philistines
be
upon
us
.
God
hath
placed
Affections
in
the
soule
,
as
the
Sentinell
upon
a
Citty
wall
,
to
give
the
watch-word
when
danger
is
neare
,
and
to
keepe
the
rest
from
sleeping
and
idlenesse
:
Now
if
Satan
can
but
prevaile
with
them
,
he
will
soone
enter
and
overcome
all
,
Eph.
4.27
.
1
Tim.
6.10
.
Tertullian
tells
us
it
was
the
fetch
of
Heretiques
in
his
time
,
prius
suadere
,
first
to
perswade
and
then
teach
:
After
they
had
wound
into
the
Affections
of
Hearers
they
did
corrupt
their
Iudgements
.
The
more
to
be
pittied
is
the
practise
of
such
as
bestow
all
their
pains
in
washing
other
parts
,
whilst
their
Feet
are
too
much
neglected
.
Some
mens
care
is
only
for
the
Face
,
that
it
be
cleane
:
So
those
Hypocrites
we
read
of
,
Math.
6.16
.
All
they
do
is
to
be
seene
of
men
:
Their
Devotion
is
a
Stage
Devotion
,
it
begins
not
till
the
Spectators
be
all
ready
,
and
the
Galleries
filled
.
Some
bestow
most
pains
about
their
Hands
,
with
Pilat
them
they
wash
profesting
themselves
to
be
free
from
the
blood
of
all
men
.
Their
whole
care
is
about
the
Duties
of
the
second
Table
to
keep
their
hands
from
picking
and
stealing
,
and
give
every
man
their
due
,
whilst
in
the
meane
time
God
is
forgotten
:
And
these
are
boasting
Pharisees
and
meere
civill
men
.
But
the
care
of
a
Christian
should
be
,
not
only
to
wash
away
the
Iniquity
of
his
hands
,
as
Psal.
26.6
.
but
also
the
iniquity
of
his
heeles
,
as
Psal.
49.5
.
And
the
rather
for
that
(
as
you
have
heard
)
Satan
in
that
part
especially
desireth
to
bruise
the
Christian
,
Gen.
3.15
.
And
as
this
care
must
be
had
of
our
owne
Feet
,
so
likewise
of
Christs
(
I
meane
the
meanest
and
lowest
member
of
his
Mysticall
body
)
small
omissions
towards
them
are
observed
and
taken
speciall
notice
off
,
Math.
10
42.
Mark
.
9.41
.
&
Math.
25.40
,
45.
With-hold
not
any
thing
from
the
poorest
member
of
Christ
Jesus
,
that
may
make
for
his
comfort
or
refreshing
,
when
it
is
in
our
Power
to
doe
it
.
Thus
much
of
Simons
first
Defect
:
How
this
was
supplyed
by
this
Woman
follows
,
But
she
hath
washed
my
Feet
with
teares
,
and
wiped
them
with
the
haires
of
her
head
.
Text.
Two
things
may
here
be
noted
.
First
,
this
Penitents
Contrition
,
She
hath
washed
my
Feet
with
teares
.
Secondly
,
Her
Humiliation
or
Abjection
.
And
wiped
them
with
the
Haires
of
her
Head
.
First
of
Her
Contrition
.
She
hath
washed
my
Feet
with
teares
.
Teares
are
the
Iuyce
of
the
mind
,
pressed
with
griefe
,
or
a
little
water
distilled
by
the
heat
of
our
tender
braine
through
our
Eyes
.
The
Vnderstanding
first
conceiveth
cause
of
griefe
upon
the
heart
:
After
which
the
Heart
sends
up
matter
of
griefe
into
the
brain
,
and
the
brain
doth
distill
it
down
into
tears
,
so
that
if
Griefe
be
sharp
and
piercing
,
tears
follow
for
the
most
part
.
They
are
tokens
of
Repentance
,
and
therfore
placed
in
the
Eye
,
for
that
it
is
now
the
most
sinnefull
sense
;
It
is
Proxeneta
peccati
,
the
Broaker
that
goeth
between
the
heart
and
the
object
to
make
up
a
sinfull
bargain
:
As
sinne
is
let
in
that
way
,
God
would
have
it
turned
out
againe
by
weeping
:
For
properly
that
witnesseth
sorrow
.
Sometimes
we
weepe
for
Ioy
,
but
that
is
by
accident
,
and
as
it
is
accompanied
with
remembrance
of
sorrow
.
There
are
two
sorts
of
Teares
(
as
shews
S.
Austin
)
Some
are
Commendable
;
others
are
Discommendable
.
Aug
de
sanctis
Ser.
4.
Commendable
Teares
,
are
Naturall
or
Spirituall
:
Naturall
Teares
,
as
Ier.
31.15
.
These
discover
naturall
Affection
,
and
being
well
bounded
are
not
to
bee
blamed
.
Our
blessed
Saviour
wills
the
Daughters
of
Hierusalem
to
weepe
for
Themselves
,
Luke
23.28
.
Spirituall
Teares
,
are
either
Teares
of
Passion
and
Contrition
,
as
Math.
26.75
.
or
of
Compassion
and
Devotion
,
as
Ier.
9.1
,
2.
Luk.
19.
Thus
of
Commendable
Teares
.
Teares
culpable
or
discommendable
are
likewise
of
two
sorts
,
Temporall
or
Infernall
.
Temporall
,
are
those
shed
in
this
life
by
wicked
ones
.
And
they
are
of
two
Sorts
,
Worldly
or
Hypocriticall
.
Worldly
Teares
are
those
which
are
occasioned
meerly
for
worldly
losses
.
Of
these
we
read
,
Ezek
8.14
.
Hos.
7.14
Heb.
12.
Hypocriticall
Teares
are
those
which
are
produced
from
Dissimulation
and
Deceit
.
Of
these
we
read
,
Vt
flerent
oculos
erudiêre
suos
,
Ovid.
See
Brights
Melancholy
.
part
.
3.
Sect.
2.
Memb.
2.
Subs
.
4.
p.
502.
Ier.
41.
5
,
6.
These
be
Crocodiles
teares
,
some
call
them
womens
weapons
,
who
are
said
to
have
teares
at
will
to
deceive
others
,
as
he
spak
who
had
too
much
Experience
of
them
;
but
these
are
bad
women
,
not
such
as
Mary
at
this
time
was
.
Infernall
teares
are
those
shed
by
the
damned
in
Hell
;
whose
teares
shall
be
but
as
oyle
to
increase
the
flame
.
Of
these
teares
we
read
,
Luk.
13.28
.
Mat.
24.51
.
&
25.30
.
These
saith
,
S.
Gregory
are
more
to
be
feared
then
expressed
.
They
are
Commendable
teares
that
we
are
to
speak
off
,
especially
;
and
those
not
naturall
but
spirituall
;
and
they
are
teares
of
Contrition
shed
out
of
Passion
in
respect
of
her
owne
sins
,
not
so
much
out
of
Compassion
in
the
behalfe
of
others
.
Our
Observation
from
that
she
wept
for
sin
is
this
.
Doct.
Where
sinne
is
repented
there
it
is
lamented
and
bewailed
.
See
1
Sam.
7.6
.
Iudg.
2.4
.
2
Chro.
34.27
.
Psa.
6.6
.
Math.
26.
Still
observe
and
you
shall
find
the
greatest
Penitents
have
beene
the
chiefest
Mourners
.
It
cannot
otherwise
be
;
for
where
sinne
is
repented
there
it
is
mortified
;
now
that
cannot
be
without
pain
and
crying
;
a
tooth
is
not
drawn
without
a
groane
;
a
Member
cannot
be
cut
off
without
a
teare
;
a
Woman
is
not
delivered
of
the
burthen
which
she
hath
carried
in
her
womb
but
nine
Months
without
many
Throes
and
Pains
.
And
can
it
be
expected
that
any
one
should
be
delivered
of
a
man
,
that
old-man
,
the
man
of
sin
,
which
hath
lyen
so
long
within
him
without
sorrow
and
teares
.
S.
Paul
was
a
man
of
a
stout
spirit
,
yet
I
heare
him
crying
out
,
Rom.
7.24
.
O
wretched
man
that
I
am
who
shall
deliver
me
from
this
body
of
Death
!
And
yet
these
pains
of
his
were
but
after
paines
.
And
as
this
Part
of
Repentance
cannot
be
without
tears
and
cryings
,
no
more
can
that
other
of
living
unto
God
.
Our
Lawyers
define
life
by
weeping
:
If
a
child
be
heard
to
cry
it
is
a
lawfull
proofe
of
his
living
.
If
he
be
dead
we
say
he
is
Still-borne
.
Whilst
the
Infant
lyeth
in
the
darke
prison
of
the
Mothers
wombe
,
it
weepeth
not
,
but
as
soone
as
ever
it
commeth
out
of
the
wombe
into
the
light
,
it
knits
the
browes
and
wrings
the
eyes
and
cryes
:
Thus
whilst
a
man
lives
in
an
unregenerate
estate
he
weepeth
not
for
sin
,
nor
cryeth
he
to
God
for
Grace
,
but
as
soone
as
the
light
shineth
on
him
,
he
bewaileth
his
misery
and
never
thinketh
that
he
hath
filled
his
cup
full
inough
of
teares
.
And
as
it
is
in
a
diseased
body
or
with
some
old
soare
,
if
in
the
dressing
of
the
wound
no
paine
be
felt
,
we
conclude
the
flesh
is
dead
,
but
when
the
Patient
begins
to
complaine
of
the
paine
and
is
sensible
of
the
smart
,
then
it
is
taken
for
a
good
signe
that
the
cure
is
in
a
good
forwardnesse
.
So
we
find
it
was
with
S.
Peters
Auditors
,
Act.
2.37
.
They
were
so
sensible
of
the
prick
that
the
Apostle
gave
them
at
the
heart
,
that
they
cried
out
,
What
shall
wee
doe
?
And
thus
you
see
that
neither
part
of
Repentance
can
be
without
pain
:
Therfore
we
conclude
the
Point
,
Who
have
repented
truly
have
lamented
unfeinedly
.
Vse
1
If
Sorrow
and
Contrition
be
Repentances
Companions
and
trickling
teares
Griefes
chiefe
Testimony
(
as
s.
Austin
saith
)
why
then
we
have
cause
to
grieve
for
the
want
of
grief
,
and
mourn
for
that
men
mourn
no
more
for
sin
:
For
,
Comes
paenitentiae
dolor
est
,
&
testes
doloris
sunt
lachrymae
defluentes
,
Aug.
Tom
2.
Serm.
18.
no
greater
cause
of
weeping
(
saith
Seneca
)
is
ministred
then
where
Teares
are
abolished
,
as
(
may
be
feared
)
they
are
amongst
us
.
Baronius
in
an
old
Manuscript
saith
,
he
found
that
this
Penitent
Mary
came
with
Lazarus
and
her
sister
Martha
into
Brittaine
.
If
it
were
so
,
her
Example
is
the
more
proper
for
us
of
great
Brittaine
;
but
sure
she
came
not
hither
,
we
dwell
in
a
thirsty
and
dry
Land
,
where
no
water
is
:
Wee
are
dry
eyed
by
Nature
(
as
the
Heathen
sometime
spake
of
their
kin
)
and
cannot
weepe
.
Quis
dabit
capiti
meo
aquam
&
oculis
meis
fōtē
lachrymarū
ut
praveniam
fletibus
fletum
,
&
stridorem
dentium
,
Bern.
in
Cont.
O
for
a
Moses
to
fetch
waters
from
our
dry
Rocks
,
Teares
from
the
Eyes
of
sinners
;
that
God
would
be
pleased
to
turne
the
Rocke
into
a
water-poole
,
and
the
flint
into
a
river
of
waters
;
that
the
stony
heart
of
man
after
so
long
obduring
and
hardning
would
give
,
yea
melt
into
teares
,
there
is
cause
enough
.
If
we
looke
Vpward
there
is
a
God
offended
:
If
Downewards
,
there
is
a
Hell
deserved
:
Lachrymae
nobi●
deerunt
antequam
causae
dolendi
.
Senec
de
brevit
vitae
.
If
Backward
many
horrid
sins
(
we
may
behold
)
which
we
have
committed
:
If
Forward
the
dreadfull
sentence
of
Judgement
to
be
feared
:
If
without
us
,
the
wicked
world
we
have
loved
:
If
within
us
our
consciences
polluted
and
defiled
.
Which
way
soever
we
turne
the
Eyes
of
our
soule
,
there
is
matter
enough
of
Lamentation
:
So
that
were
Ieremiah
again
alive
,
and
lived
amongst
us
,
he
would
once
more
fall
a
wishing
,
O
that
my
head
were
a
well
of
water
,
and
mine
Eyes
a
Fountain
of
Tears
,
that
I
might
weep
day
and
night
for
the
slaine
of
the
daughter
of
my
people
,
yet
we
mourne
not
.
Vse
2
But
if
Compunction
of
heart
be
the
true
not
of
a
Penitent
;
Compunctio
est
humilitas
mentis
cum
lachrymis
,
veniens
de
recordatione
peccati
,
&
timore
Iudicij
;
,
Isidor
in
verb
,
compunct.
and
that
Dejection
of
the
mind
(
with
tears
)
caused
by
the
rememberance
of
sin
,
and
feare
of
Judgement
,
(
which
was
found
in
this
Penitent
)
be
that
compunction
(
as
Isidore
)
defines
it
)
then
let
the
Eye
of
the
soule
look
into
our
hearts
,
and
see
whither
we
find
it
there
;
the
Eye
of
Mary
glazed
thus
with
Teares
should
be
our
Looking-glasse
:
If
we
find
it
,
we
have
cause
to
take
Comfort
in
it
:
If
we
find
it
not
,
how
can
wee
thinke
wee
are
true
Penitents
.
Case
But
must
every
one
that
repents
of
sin
do
as
this
Penitent
here
did
?
Is
shedding
of
teares
absolutely
necessary
in
godly
Sorrow
?
May
not
the
heart
be
drowned
,
and
yet
the
Eyes
dry
?
Resp.
Teares
and
Additions
and
necessary
Appendences
of
true
Repentance
,
but
not
alwayes
necessary
and
true
tokens
of
it
:
Some
have
repented
truly
,
who
have
not
wept
,
and
some
have
wept
bitterly
,
who
have
not
repented
truely
.
All
who
shed
teares
are
not
strait
way
Penitents
;
Pet.
Martyr
.
loc
com
.
clas
10.
ca.
10.
Jer.
15.18
.
Addidit
&
lachrymas
tanquam
mandasset
&
illas
,
Ovid
Metam
.
l
6.
Lachryma
nibil
citius
arescit
,
Erasm
.
Adag
.
the
hardest
Marble
against
some
weather
may
weepe
.
And
how
often
do
we
see
the
Dew
to
stand
on
the
blasted
Corne
or
Grasse
:
There
are
Eying
waters
spoken
of
by
Ieremiah
,
as
well
as
Clouds
without
Water
spoken
of
by
S.
Iude.
It
is
an
easie
matter
to
give
you
instances
.
Gen.
27.3
,
4.
1
Sam.
24.17
.
Mala.
2.13
.
Teares
are
deceitfull
things
,
nothing
sooner
dryed
up
that
a
Teare
,
and
therfore
not
to
be
trusted
too
far
:
For
a
man
may
as
well
go
to
his
Graves-end
by
water
as
by
Land
.
Nor
are
all
those
who
weepe
not
,
straight
wayes
to
be
judged
impenitent
.
There
may
be
true
Sorrow
never
to
be
repented
off
,
where
no
Teares
are
shed
.
As
was
in
the
poore
Publicane
,
Luk.
18.
and
in
the
Theefe
upon
the
Crosse
,
neither
of
them
shed
a
teare
(
for
any
thing
we
read
)
yet
who
dares
condemne
their
Repentance
.
Two
Reasons
may
be
rendered
for
this
.
First
,
the
Constitution
of
some
mens
bodies
makes
them
more
unapt
to
weepe
then
others
are
;
they
cannot
weepe
for
any
worldly
thing
,
or
very
hardly
:
In
such
a
case
teares
are
not
shed
for
sin
.
2.
Extremity
of
Griefe
may
sometimes
so
oppresse
and
overwhelme
the
heart
,
as
that
it
can
ease
it selfe
no
more
by
Teares
than
Words
.
Thus
,
1
Sam.
30.4
.
It
is
said
of
David
and
his
company
,
They
had
no
power
to
weepe
,
and
Psal.
143.4
.
David
saith
of
himself
,
that
his
Spirit
was
overwhelmed
within
him
,
his
heart
within
him
was
desolate
;
as
if
he
had
neither
a
Prayer
nor
a
teare
to
accompany
it
.
So
we
do
read
of
one
that
did
mourne
much
for
the
losse
of
a
Servant
,
when
hearing
of
the
losse
of
his
Sonne
whom
he
dearly
loved
,
he
was
so
struck
,
as
that
he
could
neither
Speake
nor
Weepe
.
In
a
deepe
or
fresh
wound
in
the
body
,
there
is
not
first
that
paine
felt
,
nor
so
much
blood
seene
,
as
is
in
a
little
cut
of
the
finger
,
because
the
part
is
astonied
for
the
time
;
so
is
sometimes
with
the
soule
.
The
wine
Vessell
(
you
know
)
without
vent
runs
not
,
though
it
be
ready
to
burst
.
Notwithstanding
this
,
he
that
can
weep
for
other
things
and
doth
not
at
one
time
or
other
weepe
for
sin
(
if
God
let
him
live
any
time
in
the
world
after
his
conversion
)
that
man
may
conclude
with
himself
that
his
estate
is
not
good
nor
his
Repentance
sound
.
I
do
not
say
that
all
that
do
weepe
for
sinne
,
do
weepe
in
their
first
Conversion
.
God
●a●h
respect
to
the
temper
of
his
children
,
and
doth
not
represent
at
first
the
odiousnesse
of
sinne
to
all
alike
.
Nor
do
I
say
that
all
the
godly
are
humbled
alike
in
their
first
Conversion
,
nor
do
they
shed
teares
in
the
like
measure
.
You
know
how
it
was
with
Lydia
and
with
the
Eunuch
mentioned
in
the
Acts
,
their
Conversion
was
with
much
Joy
,
nor
do
I
think
that
they
ever
attained
to
Davids
,
Peters
,
or
Mary
Magdaiens
scantling
in
weeping
.
Case
.
But
seeing
Teares
are
not
alwaies
signes
of
true
Repentance
,
how
may
a
man
take
comfort
in
them
or
discover
them
to
be
sound
?
Resp.
Thus
:
First
,
by
looking
to
the
Fountaine
from
whence
they
flow
.
Sanguis
vulnerati
cordis
,
Aug
Epist.
199.
Vulnerum
animi
tanquam
sanguis
lachrymae
sunt
(
saith
a
Greeke
Father
)
Teares
are
as
it
were
the
blood
of
the
wounds
of
the
soule
,
or
(
as
S.
Austin
hath
it
)
they
are
the
blood
of
a
wounded
heart
:
If
then
thy
heart
weepes
as
fast
as
thine
Eye
,
they
are
right
.
When
Teares
come
from
the
Teates
of
a
broken
heart
,
than
as
Milk
is
to
the
Infant
,
so
are
teares
to
a
Penitent
.
2.
Lachrymae
lavant
faciem
cōscientiae
,
clarificant
intellectum
humectant
cor
devotione
,
&c.
Savanor
.
in
Psa.
80.5
.
The
Effects
of
Teares
discover
their
soundnesse
or
unsoundnesse
.
There
are
divers
qualities
in
the
teares
of
the
Body
,
and
sundry
effects
in
the
teares
of
the
Soule
.
The
teares
of
the
Body
are
hot
and
moyst
;
and
so
the
teares
of
the
Soule
:
For
they
comfort
the
cold
Conscience
,
as
David
found
:
And
they
mollifie
the
hardnesse
of
the
heart
.
The
teares
of
the
Body
are
Salt
and
Wet
;
so
the
teares
of
the
Soule
.
For
they
both
season
it
and
wash
it
clean
from
the
filth
of
Iniquity
.
Isa.
1.16
.
The
teares
of
the
Body
are
(
in
a
sort
)
bitter
and
sweet
.
So
the
other
:
For
they
weane
the
godly
from
the
love
of
the
world
,
(
as
Wormewood
doth
the
Infant
from
the
Dug
)
And
turne
our
Sorrows
into
Joyes
in
the
end
.
Bitter
they
are
for
the
absence
of
good
,
Sweet
for
the
assurance
of
finding
it
.
For
they
that
sow
in
tears
shall
reape
in
joy
.
Those
teares
which
produce
these
Effects
we
need
not
doubt
.
Vse
.
Can
we
not
find
that
such
teares
have
ever
bin
shed
by
us
?
(
if
any
ever
were
shed
at
all
)
Labour
than
to
bring
thy
heart
unto
it
:
Nunc
locus
est
flendi
,
locus
&
peccata
luendi
.
Qui
modo
non
flebit
,
flendicum
tempus
babeb
it
.
Aeterno
luctu
lugebit
,
sed
sine
fructu
,
Beda
.
Ploret
hic
,
ne
ploret
in
aeternum
,
condol●at
hic
,
ne
doleat
in
aeternum
.
Si
nolet
plorare
,
ploret
.
Si
nolet
dolere
,
doleat
.
Si
velit
salvari
,
suspiret
.
Si
velit
delectari
,
ingemiscat
,
Bed
in
Exhort
▪
Now
is
the
Time
to
wash
away
thy
sins
with
the
floods
of
Repentance
:
If
here
thou
wilt
not
sayle
to
Heaven
in
the
river
of
Contrition
.
thou
mayest
feare
to
be
drowned
(
which
thou
wouldest
not
)
in
the
Ocean
of
Perdition
.
Grieve
heere
(
saith
Beda
)
that
thou
mayest
not
grieve
heereafter
;
sigh
for
thy
sinne
that
thou
mayest
be
saved
.
If
thou
desirest
celestiall
benediction
,
shun
not
thou
this
terrestriall
affliction
;
for
who
ever
heard
or
read
of
any
that
went
from
mirth
to
mirth
,
from
joy
to
joy
.
The
Preaching
and
Proclamation
of
Iohn
the
Baptist
in
the
Wildernesse
of
Iudaea
,
was
of
a
strange
kind
of
Baptisme
(
not
so
much
in
the
Waters
of
Iordan
,
as
in
these
waters
of
our
Eyes
)
the
Baptisme
of
Repentance
.
It
was
a
Sermon
first
preached
in
Paradise
,
and
continued
till
the
almost
discontinued
generations
of
all
the
sons
of
men
by
the
Flood
:
Nor
ceasing
there
(
but
like
the
Raine-bow
in
the
Firmament
,
then
commanded
to
remaine
,
as
an
everlasting
Covenant
betweene
GOD
and
the
sonnes
of
men
:
For
,
that
former
world
,
which
through
sinne
was
drowned
in
a
Flood
of
Waters
,
Gen.
7.
hath
ever
since
preached
to
the
succeeding
and
this
latter
world
,
that
it
cannot
be
saved
but
in
a
flood
of
teares
.
And
if
it
be
true
,
that
the
Hebrews
have
no
word
for
eyes
but
what
serves
for
springs
;
it
seems
that
all
the
eyes
the
holy
language
speaks
off
should
be
like
springs
,
wherwith
they
should
bewaile
their
sins
.
Object
.
But
it
is
womanish
and
childish
to
fall
a
weeping
:
Who
doth
it
besides
a
Mary
?
Resp.
Even
those
who
have
had
greatest
magnanimity
,
as
Iacob
,
Ioseph
,
David
,
Paul
,
&c.
S.
Chrysostome
seldom
preached
,
but
he
washed
his
Cushion
in
his
Pulpit
with
his
teares
.
Bradford
seldome
eat
his
Meat
,
but
the
tears
fell
from
his
Eyes
in
an
abundant
manner
.
Yea
our
blessed
Saviour
wept
,
and
wept
,
and
wept
againe
:
As
we
read
,
Luk.
19
,
41.
Ioh.
11.35
.
Heb.
5.7
.
To
say
than
no
more
to
these
Objectors
but
this
;
it
is
a
temper
well
befitting
any
one
,
who
hath
to
do
with
an
Almighty
God
:
A
carriage
not
unbeseeming
the
greatest
King
.
And
if
it
be
Childishnesse
to
Weepe
for
sinne
,
unlesse
we
become
such
children
,
we
shall
scarce
ever
enter
into
Heaven
▪
For
he
that
hath
gon
on
in
the
waies
of
pleasure
and
delight
,
bringing
nought
els
,
but
the
blasted
sheaves
of
sin
with
him
,
must
return
back
by
another
way
,
even
the
way
of
Weeping
bearing
forth
better
seed
.
To
stirre
you
up
the
better
to
labour
for
a
Weeping
Heart
,
even
a
heart
that
can
raine
downe
teares
as
Maryes
did
,
and
that
in
time
too
:
Consider
,
first
the
Fruit
and
Profit
that
doth
accrew
unto
us
by
them
.
Secondly
,
the
great
danger
our selves
are
in
through
the
neglect
of
them
.
For
the
first
,
Rom.
3.1
,
2.
As
Saint
Paul
speakes
of
the
Profit
of
Circumcision
:
So
I
of
these
,
It
is
much
every
way
.
Evill
is
remooved
by
them
,
and
much
good
obteyned
.
The
Evill
,
that
they
do
remoove
,
is
first
,
that
of
sinne
.
The
heads
of
Dragons
are
broken
in
these
Waters
,
Psal.
74.13
.
The
teares
of
the
Vine
(
saith
Plinie
)
cure
the
Leprosie
of
the
skin
:
So
the
teares
of
true
Repentance
doe
the
Leprosie
of
sin
.
The
Guilt
of
sin
is
remooved
by
them
,
Isa.
1.16
.
Every
teare
shed
dasheth
as
it
were
one
out
of
the
score
.
D
Balcanqual
tus
Serm
at
S
Maries
Spittle
,
〈◊〉
Ps.
126.5
.
And
(
as
is
well
observed
by
a
Iudicious
Divine
)
comes
it selfe
in
the
place
of
it
:
So
shewes
the
Psalmist
,
Psal.
56.8
.
Thou
tellest
my
wanderings
,
put
thou
my
teares
into
thy
bottle
,
are
they
not
in
thy
Booke
?
Before
we
mourne
for
sin
,
our
wanderings
are
upon
record
,
they
stand
registred
in
Gods
booke
:
But
after
our
sighs
and
teares
dash
them
out
and
stand
in
their
place
;
as
one
colour
laid
upon
another
doth
away
the
former
and
remains
it self
.
In
this
respect
our
teares
are
called
by
the
Fathers
our
second
Baptisme
,
and
compared
to
the
Waters
of
the
red
Sea
,
in
which
Pharaoh
and
his
Hoast
were
drowned
,
and
to
the
waters
of
Iordan
in
which
Naaman
was
purified
,
and
to
the
poole
of
Siloam
wherein
the
blind
man
was
cured
,
Iohn
9.7
.
But
understand
this
delivered
rightly
:
do
not
think
that
all
this
is
done
for
the
worth
or
dignity
of
our
teares
,
but
through
the
blood
of
Christ
,
wherin
our
teares
are
washed
,
and
through
whom
they
are
accepted
.
As
the
Evill
of
sinne
is
remooved
by
them
,
so
likewise
the
Evill
of
Punishment
.
This
we
read
,
Sepe
per
has
flecti
Principis
trasolet
.
2
Chron.
32.26
.
Hezekiah
humbling
himselfe
for
the
pride
of
his
heart
,
he
kept
back
the
wrath
of
the
Lord
,
so
that
it
came
not
upon
Hierusalem
▪
in
the
dayes
of
Hezekiah
;
God
sets
a
marke
upon
such
to
keep
them
from
destruction
even
in
a
common
overthrow
,
Ezek.
9.4
.
Where
wealth
,
wit
,
strength
,
and
all
other
helps
faile
a
man
,
teares
do
not
faile
.
And
to
assure
us
what
true
teares
will
do
you
may
remember
what
Scriptures
tell
us
counterfeit
teares
have
done
:
When
Rehoboam
humbled
himselfe
,
the
wrath
of
the
Lord
was
turned
from
him
,
2
Chron.
12.12
.
And
Ahah
(
a
worse
King
than
he
)
humbling
himselfe
with
teares
before
the
Lord
,
God
said
he
would
not
bring
that
evill
which
he
intended
on
him
in
his
dayes
,
1
King
.
21.19
.
Thus
you
see
(
as
Alexander
said
to
Antipater
complaining
of
his
mother
Olympias
)
one
true
teare
will
blot
out
many
complaints
,
and
prevent
many
Judgements
.
As
Teares
remoove
Evill
from
us
,
so
they
procure
Good
unto
us
;
Lachrymae
taci
tae
queadam
preces
sunt
,
non
posiulant
,
sed
merentur
,
causam
non
dicunt
,
sed
consequuntur
Amb.
in
loc.
Vincunt
invincibilem
,
ligunt
omnipotentem
,
&
inclinant
filium
virginis
,
Hieron
.
by
the
meanes
of
them
we
obtain
much
at
Gods
hands
,
both
for
our selves
and
others
.
These
were
the
weapons
Iacob
used
,
He
wept
and
made
Supplication
,
and
so
had
power
over
the
Angell
and
prevailed
,
Hos.
12.4
.
His
Prayer
did
much
,
but
his
teares
did
more
the
one
did
Moove
,
the
other
did
Compell
.
Hold
not
thy
peace
at
the
voice
of
my
Teares
(
saith
David
,
Psal.
6.8
.
)
Teares
have
a
voice
with
them
,
nay
they
are
not
only
vocall
,
but
importunate
:
What
do
you
Weeping
and
breaking
my
heart
(
saith
S.
Paul
,
Act.
21.13
)
You
may
remember
how
the
Teares
of
Moses
(
whilst
he
was
floating
in
an
Arke
of
Bulrushes
on
the
water
)
prevailed
with
Pharaohs
Daughter
.
The
Babe
wept
(
saith
the
Text
)
and
she
had
compassion
on
him
,
Exod.
2.6
.
Yea
a
rogue
at
the
dore
moves
us
when
he
begs
weeping
,
much
more
do
they
move
the
Lord
.
Thus
Hezekiah
obtained
a
lease
of
life
for
fifteene
yeares
longer
:
I
have
heard
thy
Prayers
and
seene
thy
Teares
(
saith
God
)
Behold
I
will
adde
unto
thy
Dayes
fifteene
yeares
,
Isaias
38.5
.
And
the
Prayers
of
Monicha
St.
Austins
Mother
saved
him
from
loosing
.
In
short
,
Teares
further
us
in
Grace
here
,
and
in
Glory
hereafter
.
By
the
helpe
of
Teares
we
become
more
gracious
,
for
that
corruption
is
thereby
subdued
,
and
Grace
quickned
.
When
the
Amalekites
had
spoyled
Ziglag
and
taken
all
their
wives
and
children
Prisoners
,
They
wept
(
saith
the
Text
)
till
they
could
weepe
no
more
.
Then
David
asked
counsell
of
the
Lord
,
and
upon
Gods
direction
followed
them
,
and
smote
them
from
the
twilight
till
the
Evening
of
the
next
morrow
,
so
that
there
escaped
none
save
400.
young
men
that
fled
upon
Camells
.
Conceive
our
Lusts
to
be
these
Amalekites
,
they
spoile
our
Ziglag
,
sacke
our
City
,
captivate
our
wives
and
children
(
our
senses
and
Affections
)
Let
us
weepe
till
we
can
weepe
no
more
,
and
then
pursue
these
Amalekites
,
so
shall
we
conquer
and
recover
our
wives
and
children
;
some
young
men
(
some
unbrideled
words
and
untamed
thoughts
)
will
remaine
,
but
for
the
old
Amalekites
(
grosse
and
foule
faults
)
those
we
shall
subdue
to
our
comfort
.
De
interioribus
fontibus
egrediuntur
torrentes
,
&
super
omnes
de
licias
lachrymis
nectareis
anima
delectatur
:
Non
illos
imbres
procellosae
tempestates
deponunt
,
ros
matutinus
est
de
caelestibus
stillans
,
&
quasi
unctio
spiritus
mentem
delmiens
,
&
post
affecto
se
abluit
&
lachrymis
baptizat
Chrys
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Pind
od.
1.
By
Teares
likewise
Grace
is
quickned
:
They
are
not
like
Well-water
springing
out
of
the
bowels
of
the
Earth
,
nor
like
Raine
distilling
from
the
Clouds
,
which
cleare
the
ayre
,
but
they
are
as
the
Dew
.
of
Hermon
,
which
makes
all
herbes
to
flourish
.
Such
as
mourne
for
sinne
,
Grow
up
as
the
Lillie
,
and
fasten
themselves
in
Grace
like
the
Trees
of
Lebanon
:
They
are
like
the
former
and
the
latter
Raine
,
they
make
the
heart
fruitfull
in
all
good
workes
,
as
you
see
here
in
Mary
;
it
is
a
Soveraigne
Water
and
will
fetch
the
sinner
againe
to
the
life
of
Grace
though
never
so
farre
gon
.
As
for
Glory
hereafter
:
It
is
concluded
by
the
Psalmist
,
Psal.
126.5
.
They
that
sow
in
Teares
shall
reap
in
Ioy
,
such
a
seed-time
,
such
a
Harvest
:
after
we
have
bin
married
to
a
blear-eyed
Leah
,
beautifull
Rachell
shall
be
given
us
.
Thus
as
the
Sunne
drawes
up
vapors
from
the
Earth
,
not
for
it selfe
,
but
to
restore
them
backe
againe
:
So
doth
God
our
Teares
:
The
Bag
God
hath
is
for
the
sinner
,
in
that
he
seales
up
their
transgressions
against
the
Day
of
Judgement
,
Iob
14.17
.
But
the
Bottle
spoken
of
,
Psal.
56.8
.
and
the
Violl
,
Revel.
5.8
.
are
for
the
Saints
both
:
In
them
he
preserves
both
their
Teares
and
Prayers
:
Not
a
drop
of
their
Eye-water
will
he
suffer
to
run
in
waste
,
Sic
paucis
lachrymis
gaudia
magna
dabit
.
He
catcheth
every
Teare
before
it
comes
to
the
ground
,
and
till
death
close
up
those
two
Fountains
Ior
and
Dan
(
flowing
from
mount
Lebanon
)
they
shall
never
faile
running
,
but
then
shall
our
foules
be
wafted
in
them
from
Grace
to
Glory
,
as
they
were
first
transported
by
them
here
from
Sin
to
Grace
.
If
in
case
what
hath
bin
said
of
the
Good
which
our
Teares
procure
for
us
,
prevaile
not
,
then
give
me
leave
to
adde
a
word
of
the
great
danger
which
followes
upon
the
neglect
of
them
,
and
it
shall
be
only
by
way
of
Allusion
to
that
we
read
,
2
Sam.
12.27
.
Ioab
having
taken
the
City
of
waters
,
he
sent
to
David
and
willed
him
to
come
quickly
to
take
the
City
it selfe
,
well
knowing
that
it
could
not
hold
out
,
the
City
of
waters
being
cut
off
before
:
Thus
when
Satan
hath
taken
the
Eyes
and
cut
off
the
Pipes
:
Can
you
think
your
soule
can
long
hold
out
against
his
temptations
,
I
say
no
more
,
Chrys.
in
Hom.
sap
Math.
but
yet
S.
Chrysostome
would
be
heard
,
Non
dolere
quia
peccaveris
magis
indignari
atque
irasci
facit
Deum
quam
idipsum
quod
ante
peccaveris
.
Not
to
grieve
that
thou
hast
sinned
doth
more
provoke
GOD
to
be
angry
with
thee
,
than
the
sinne
which
thou
hast
committed
.
Wherefore
as
under
the
Law
they
who
could
not
offer
a
Lambe
,
were
to
offer
unto
God
two
young
Turtles
at
their
Purification
:
So
seeing
the
Lamb
hath
bin
wanting
,
an
innocent
and
holy
life
,
let
us
now
bring
a
paire
of
Turtles
,
two
mournfull
Eyes
;
and
so
send
out
sinne
that
way
we
let
it
in
;
which
is
the
Reason
(
as
some
conceive
)
why
God
hath
placed
Teares
in
the
Eyes
,
rather
than
in
any
other
sence
or
part
of
the
body
.
(
As
before
I
noted
.
)
A
second
thing
we
must
take
notice
of
in
this
part
of
Maries
Repentance
is
the
greatnesse
of
her
sorrow
,
both
for
Measure
and
Continuance
.
She
did
not
onely
shed
Teares
,
but
she
did
rigare
lachrymis
,
showre
downe
teares
,
and
that
so
aboundantly
,
as
she
made
a
bath
of
them
for
her
Lord
:
Her
heart
was
so
deepely
pierced
,
as
that
it
afforded
teares
enough
to
wash
the
Feet
of
our
blessed
Saviour
.
And
for
the
continuance
of
this
her
sorrow
;
when
she
began
we
read
,
when
she
made
an
end
we
read
not
.
She
began
(
saith
the
Evangelist
before
,
ver.
38.
)
She
hath
not
ceased
,
saith
our
Saviour
here
.
Her
Example
teacheth
us
,
Doct.
To
answer
the
greatnes
of
our
sin
with
the
greatnesse
of
our
sorrow
.
According
to
the
proportion
of
the
one
,
should
the
other
be
proportioned
.
Looke
how
grievously
we
have
sinned
,
so
greatly
should
our
sins
be
bewayled
and
lamented
.
A
deepe
wound
must
have
a
large
plaister
,
and
our
Repentance
(
as
sheweth
S.
Cyprian
)
must
not
be
lesse
than
our
fault
.
Quam
magna
deliquimus
,
tam
granditer
defleamus
,
alto
vulneri
diligens
&
longa
medicina
non
desit
,
paenitentia
crimine
minor
non
sit
,
Cypr.
Serm.
5.
de
lapsis
.
Secundum
peccatorum
proportionem
sint
tibi
lachrymae
,
nam
si
magnus
est
lapsus
tuus
major
lachrymarum
tuarum
torrens
esse
debet
(
saith
S.
Chrysostome
)
which
may
be
construed
in
the
words
of
David
,
One
deepe
calls
upon
another
,
Psal.
40.7
.
And
in
these
deepes
was
he
:
I
am
come
into
deepe
waters
,
and
the
streames
runne
over
me
,
Psal.
69.1
,
2.
Out
of
the
deepes
have
I
called
unto
thee
O
Lord
,
Psal.
130.1
.
He
grieved
and
wept
for
his
smaller
sins
,
his
heart
smote
him
for
cutting
off
Sauls
skirt
,
and
he
condemned
himselfe
exceedingly
for
numbering
of
the
people
,
but
these
were
but
shallowes
in
comparison
of
the
Deepes
which
his
great
transgressions
brought
him
into
.
Those
Billowes
that
followed
upon
his
murther
and
adultery
were
breaking
Billowes
.
All
the
night
(
saith
he
)
I
caused
my
bed
to
swim
with
my
teares
,
yea
I
watered
my
pallat
:
Psal.
6.6
.
In
which
words
though
there
be
an
Hyperbolicall
excesse
of
Speech
,
yet
it
argues
an
Hyperbolicall
and
excessive
sorrow
.
I
caused
my
bed
to
swim
,
and
not
onely
so
,
but
my
Pallate
that
lyes
beneath
my
Bed
(
as
some
understand
it
)
Implying
that
if
his
Head
could
containe
so
much
water
,
the
griefe
of
his
heart
could
furnish
it
.
Thus
we
find
it
was
with
Manasses
;
2
Chron.
32.
he
was
a
great
sinner
(
as
the
Text
sheweth
)
and
he
humbled
himselfe
greatly
,
saith
the
Text.
And
such
was
S.
Peters
sorrow
,
Mat.
26.75
.
Luk.
22.62
.
he
sinned
greatly
in
denying
of
his
Lord
and
Master
,
and
he
wept
bitterly
for
it
,
saith
the
Evangelist
.
Vse
1
The
unsoundnesse
of
the
Sorrow
,
which
most
in
the
world
trust
too
may
by
this
be
discovered
:
It
is
neither
Great
nor
Proportionable
to
the
sinnes
they
have
committed
:
Of
all
Sorrowes
,
Si
quem
de
iuis
charis
mortalitatu
exitu
perdidisses
,
ingemisceres
dolenter
,
&
fleres
,
sacie
in●ultâ
,
veste
muta●â
,
neg
.
lecto
capillo
ore
dejecto
,
indicta
maeroiis
ostenderes
:
animam
tuam
miser
perdidisti
spiritualiter
mortu●
es
,
superv●v
re
hic
tibe
,
&
ipse
am
bu●ans
fu●us
tuum
portare
caepisti
&
non
acriter
plangis
,
non
sugiter
ingemiscis
,
Cypr.
de
laps
.
sorrow
for
sinne
should
be
the
greatest
,
these
be
waters
of
Mara
,
which
flow
from
the
Eyes
of
Repentance
,
bitter
waters
,
like
those
which
are
shed
for
the
losse
of
a
Sonne
,
yea
for
the
losse
of
a
first-borne
.
Zach.
12.10
.
But
their
Sorrow
for
sin
is
the
least
and
sleightest
:
For
worldly
losses
they
howle
and
cry
(
and
expresse
sorrow
in
all
her
Postures
,
saith
S
Cyprian
)
but
a
sigh
and
away
shall
serve
in
this
case
.
And
wheras
Sorrow
should
be
proportioned
to
sin
,
they
have
but
one
degree
for
every
sin
;
let
it
be
Blasphemy
Murther
,
Whoredome
,
or
any
such
like
hainous
crime
that
they
stand
guilty
off
before
the
Lord
:
Or
sins
of
a
lesse
Nature
,
all
is
o●e
with
them
;
a
blow
on
the
breast
,
or
a
God
forgive
shall
serve
the
turne
:
But
let
such
tel
me
,
whither
he
who
fals
into
the
middle
of
a
Pond
must
not
labour
more
for
his
life
than
he
who
fals
in
at
the
very
brink
.
Where
Sins
are
great
,
think
it
not
enough
that
your
Sorrow
be
sleight
:
If
thy
sins
be
small
and
little
,
thy
sorrow
may
be
the
lesse
,
but
if
great
thy
griefe
must
be
sutable
.
A
Garment
that
is
deepely
soyled
cannot
without
much
rubbing
and
many
Lavers
become
clean
:
Where
there
is
a
deep
pollution
,
and
of
a
skarlet
tincture
,
there
must
be
not
only
,
Ablutio
,
but
Balneatio
,
a
soaking
and
bathing
in
the
Teares
of
contrition
,
as
is
required
,
Isa.
1.16
.
Quest.
But
may
not
a
man
exceed
in
sorrow
,
may
he
not
grieve
over
much
?
Resp.
A
man
cannot
exceed
in
the
displeasure
of
his
will
against
sin
,
yet
he
may
in
the
Testification
of
his
displeasure
by
weeping
and
macerating
of
his
body
.
Too
much
moystning
choakes
a
P●ant
,
when
moderate
moystning
quickens
it
:
Too
much
Raine
gulls
the
Earth
,
and
standing
Waters
on
low
grounds
breed
nothing
but
flags
and
rushes
:
So
it
is
with
our
hearts
when
they
prove
standing
Pooles
.
The
Israelites
could
not
hearken
to
the
good
news
Exod.
6.9
.
which
Moses
brought
them
,
because
of
the
anguish
of
their
spirits
:
In
which
respect
S.
Paul
takes
order
for
the
i●cestuous
Person
that
he
might
not
be
swallowed
up
of
too
much
heavinesse
,
2
Cor.
2.7
,
8
,
11.
That
weeping
is
not
good
which
blinds
the
Eye
of
our
Faith
,
but
that
which
quickens
it
.
The
end
of
our
Sorrow
is
not
matter
of
Merit
,
but
to
make
us
value
the
Grace
and
Mercy
of
God
in
Christ
:
which
where
it
is
found
,
we
may
know
that
griefe
for
sin
hath
enough
possessed
the
soule
.
See
the
Soules
Conflict
by
D.
Sibs
,
p.
478.
If
our
griefe
hath
brought
us
to
the
Foot
of
Christ
,
as
it
brought
this
Penitent
,
and
caused
us
with
her
to
lay
hold
on
him
,
we
have
cause
to
rejoyce
in
it
,
and
dry
our
Eyes
.
Quest
But
what
shall
we
think
of
those
,
who
weep
more
for
worldly
things
than
for
their
sins
?
are
these
to
be
condemned
for
Hypocrites
?
Resp
It
is
S.
Austins
rule
,
that
we
should
judge
of
things
not
so
much
by
number
as
by
weight
:
More
Teares
may
be
shed
for
worldly
things
,
then
for
our
sins
,
and
yet
our
griefe
be
greater
for
sinne
than
for
worldly
losses
.
For
,
first
Greatnesse
of
Griefe
is
to
be
measured
either
by
the
violentnesse
of
the
intention
,
or
by
the
constant
Continuance
and
Duration
.
A
child
of
God
may
for
the
time
be
more
violently
perplexed
and
afflicted
for
outward
crosses
then
for
his
sins
,
but
what
is
wanting
in
his
griefe
for
sin
this
way
is
made
up
the
other
.
David
cryed
out
for
Absolom
very
vehemently
,
O
my
sonne
Absolom
,
my
sonne
Absolom
,
my
sonne
,
my
sonne
;
he
cryed
not
out
after
that
manner
for
Vriah
,
and
yet
his
griefe
for
Vriahs
death
was
more
than
for
Absolom●
;
for
that
it
was
more
setled
and
constant
and
a
continuall
griefe
,
that
sin
of
his
was
ever
before
him
.
A
Torrent
may
run
faster
for
the
present
than
a
continuall
Current
,
Psal.
51.
but
the
Current
is
to
be
preferred
and
hath
more
water
in
it
than
the
Torrent
:
One
keeps
open
house
at
Christmas
,
but
all
the
yeare
after
the
Gates
are
shut
,
he
hath
taken
up
a
Cities
Refuge
:
Another
keeps
a
constant
and
full
Table
all
the
yeare
,
though
at
that
time
he
may
not
be
compared
with
the
other
for
aboundance
,
which
of
these
two
now
would
you
count
the
best
Hous-keeper
?
I
suppose
you
will
grant
the
latter
;
so
is
it
here
.
Secondly
,
In
worldly
griefe
there
is
both
Sence
and
Nature
to
further
,
which
(
when
they
meet
with
the
Spirit
)
carry
all
before
like
a
strong
streame
;
as
when
the
Windows
both
of
Heaven
above
were
opened
and
the
foundations
below
were
broken
up
,
Gen.
7.11
.
there
followed
a
great
and
mighty
flood
.
But
in
grieving
for
sin
the
grounds
are
meerly
spirituall
,
and
therfore
it
cannot
be
expected
it
should
be
so
violent
as
the
other
.
And
wiped
them
with
the
haires
of
her
head
.
Text.
]
A
strange
Act
never
done
to
any
but
our
Saviour
,
nor
never
by
any
but
by
this
Woman
;
who
as
she
made
her
Eyes
the
Ewre
out
of
which
she
powred
water
to
wash
the
Feet
of
her
Saviour
,
so
she
made
the
haire
of
her
head
the
Towell
to
wipe
them
with
.
Numquid
deerat
isti
mulieri
sudarium
vel
linteolum
aliquod
(
saith
S.
Hierom
)
Was
she
poore
that
she
could
not
bring
a
napkin
or
cloath
with
her
,
and
yet
her
Oyntment
so
pretious
?
Or
was
there
any
want
of
linnen
for
such
a
purpose
in
the
house
where
Christ
was
feasted
?
No
doubtlesse
.
But
she
to
manifest
the
Humility
of
heart
,
and
her
hearts
Devotion
to
her
Saviour
thus
imployes
the
best
ornament
she
hath
.
Nihil
dignius
capillis
,
nihil
proprium
magis
.
What
more
dainty
?
What
more
worthy
?
Christ
is
said
to
have
a
Head
of
gold
,
but
haires
as
blacke
as
a
Raven
:
She
who
was
a
Raven
for
the
blacknesse
of
her
soule
,
yet
had
haire
like
gold
,
which
she
had
many
times
curled
and
cunningly
broydered
,
gently
combed
and
plated
against
the
Glasse
,
and
than
spread
as
a
bet
to
catch
her
amarous
companions
,
but
now
consecrates
it
to
this
glorious
office
.
Doct.
In
true
Repentance
there
is
a
converting
of
those
things
which
have
bin
abused
to
the
service
of
sinne
to
the
service
of
God
.
Thus
dealt
those
Israelitish
women
,
Exod.
38.8
.
Acts
19.19
.
offering
up
their
looking
Glasses
to
the
service
of
the
Tabernacle
,
Exod.
●8
.
8
.
So
those
Converts
with
their
curious
bookes
of
Witcheraft
,
Act.
19
19.
And
every
true
Christian
with
their
members
,
Rem.
6.19
.
As
did
this
Penitent
creature
,
imploying
her
Eyes
,
Mouth
,
Haire
to
the
honour
of
her
Saviour
;
of
whom
S
Gregory
thus
speaketh
,
Quot
commisit
delicta
,
tot
invenit
holocaustomata
,
For
so
many
sins
as
she
committed
,
so
many
burnt
Offerings
she
offered
.
Reason
This
is
a
part
of
that
Revenge
which
the
godly
take
of
themselves
,
wherof
the
Apostle
speaks
,
2
Cor.
7.11
.
without
which
there
can
be
no
true
Repentance
.
Est
paenitentia
quaedam
dolentis
vindicta
puniens
in
se
,
quod
dolet
commisisse
,
Aug
de
vera
&
fals.
paenit
.
cap.
8
▪
And
therfore
S.
Augustine
thus
describes
Repentance
,
to
be
A
certaine
kind
of
Revenge
,
whereby
a
sorrowfull
man
doth
punish
that
in
himselfe
,
which
it
grieveth
him
to
have
committed
.
Vse
This
(
likewise
)
prooves
the
Repentance
of
many
to
be
no
better
than
unsound
and
hypocriticall
:
Salomon
knew
the
right
mother
of
the
child
by
her
yearning
heart
,
1
King
.
3.27
.
and
tender
bowels
towards
it
,
which
could
not
endure
to
see
the
Babe
divided
by
the
sword
:
So
when
men
cannot
endure
that
the
Sword
of
Revenge
should
be
drawn
out
against
their
sins
,
it
is
a
signe
they
beare
a
strong
Affection
to
them
:
Did
we
forsake
sin
,
as
we
should
,
we
would
give
it
,
a
whores
marke
;
we
would
execute
the
Lords
quarrell
upon
it
,
and
upon
the
Instruments
which
were
imployed
in
the
service
of
it
.
Quest.
Doth
not
this
make
for
Popish
Pennance
?
Resp.
No
,
for
first
,
they
use
that
roughnesse
which
takes
away
the
health
and
shortens
the
life
of
the
body
:
we
may
humble
it
,
not
destroy
it
.
2.
They
judge
what
they
do
in
this
kind
,
as
meritorious
,
and
have
an
opinion
of
meriting
by
the
same
(
which
is
derogatory
to
the
blood
of
Christ
)
God
requires
this
of
us
as
a
meanes
to
imbitter
sin
,
and
the
pleasures
of
it
,
and
by
that
meanes
to
bring
us
to
a
right
Judgement
of
our selves
,
and
of
the
Creatures
,
as
also
to
testifie
our
Repentance
,
and
so
prevent
both
sin
and
Iudgement
.
Againe
observe
,
in
that
she
wiped
the
Feet
of
Christ
(
which
were
the
lowest
Members
of
his
Body
,
and
meanest
for
account
)
with
the
Haire
of
her
Head
(
which
was
a
chiefe
outward
Ornament
of
womanhood
)
Doct.
That
the
best
Ornament
of
the
Bodie
(
in
the
Iudgement
of
a
Penitent
)
is
not
too
good
to
bee
employed
about
the
meanest
peece
of
service
which
concernes
CHRIST
.
Moses
despised
all
the
glory
of
Pharaohs
Court
,
and
refused
to
be
called
the
Sonne
of
Pharaohs
daughter
,
choosing
rather
to
suffer
Affliction
with
the
people
of
God
then
to
enjoy
the
pleasures
of
sinne
for
a
season
.
Heb.
11.24
,
25
Plentifull
proofe
we
have
of
this
in
the
Christians
of
the
Primitive
Times
.
Constantine
thought
not
his
lips
too
good
to
kisse
the
empty
holes
where
Paphnutius
Eyes
were
plucked
out
.
And
Placilla
the
wife
of
Theodosius
thought
not
her
hands
too
good
to
be
imployed
in
dressing
and
binding
up
the
wounds
of
poore
distressed
Christians
.
We
can
never
debase
our selves
low
inough
for
his
sake
,
who
for
our
sakes
debased
himself
so
low
,
as
to
become
a
worme
rather
then
a
man
.
Vse
.
What
may
we
thinke
of
those
,
who
thinke
either
Eye
or
Hand
or
Haire
to
be
too
good
for
the
Feet
,
nay
Face
of
Christ
?
These
over-valew
their
own
worth
.
Now
I
know
(
said
God
to
Abraham
)
that
thou
lovest
me
,
in
that
thou
hast
not
with-held
thine
onely
Sonne
,
thine
Isaac
from
mee
:
God
may
say
to
us
I
know
thou
carest
not
for
me
,
in
that
thou
with-holdest
,
not
thy
son
but
sinne
,
not
thy
ornaments
,
but
thy
very
excrements
,
and
wilt
not
part
with
them
for
my
sake
.
The
Aegyptians
thought
not
their
Earerings
too
good
for
a
misdevotion
;
the
riches
and
pride
of
their
outward
habit
,
they
are
willing
to
part
with
to
their
molten
god
:
We
take
a
pride
in
many
things
,
whose
rejection
is
not
worthy
to
do
Christ
honour
,
which
yet
he
calls
for
to
have
offered
up
and
parted
with
,
but
we
sticke
at
it
:
When
true
Repentance
would
carry
us
to
the
abjection
of
our
whole
sinfull
selves
,
then
were
every
haire
a
life
we
would
deny
it
for
him
:
And
as
Ahashuerosh
did
hang
up
his
Favourite
for
Hesters
sake
,
so
(
were
we
as
we
should
be
)
we
would
part
with
all
that
God
requireth
should
be
parted
with
,
for
Christs
sake
.
Thou
gavest
me
no
kisse
,
Text.
but
this
woman
since
the
time
I
came
in
,
hath
not
ceased
to
kisse
my
Feet
.
Verse
45
Here
we
have
the
second
defect
of
Simon
which
is
held
to
be
against
Charity
,
whereof
a
Kisse
was
a
Symboll
and
Expression
:
And
used
first
,
betwixt
men
and
men
,
as
Gen.
45.15
.
Exod.
4.27
.
2
Sam.
19.39
.
2.
Betwixt
women
and
women
,
as
Ruth
19.14
.
3.
Betwixt
men
and
women
,
as
Gen.
29.11
.
There
are
two
sorts
of
Kisses
,
holy
and
unholy
,
according
to
the
Apostles
distinction
,
1
Thes.
5.26
.
1
Cor.
16.20
.
2
Cor.
13.12
.
Of
holy
Kisses
there
were
three
sorts
,
first
,
Osculum
pacis
,
a
kisse
of
peace
,
which
was
used
at
the
meeting
and
parting
of
Friends
.
Such
was
that
,
Gen.
29.11
,
13.
&
31.28
.
&
33.4
.
Exod.
18.7
.
2
Osculum
Reconciliationis
,
a
kisse
of
Reconciliation
,
of
which
nature
was
that
,
Gen.
27.41
&
33.4
.
2
Sam.
14.33
.
Luk.
15.20
.
3
Osculum
Religionis
,
a
religious
Kisse
:
Such
are
those
spoken
of
,
Cant.
1.2
.
Psal.
2.11
.
And
this
civill
Ceremony
came
to
be
somewhat
Religious
in
the
Easterne
Churches
,
in
customary
use
before
the
receiving
of
the
Supper
of
the
Lord
,
continued
till
the
dayes
of
Iustin
Martyr
,
Iust
Martyr
Apol.
2.
wherby
they
manifested
their
Communion
and
consent
in
the
same
Religion
.
Vnholy
Kisses
are
of
foure
sorts
.
First
,
an
Idolatrous
Kisse
,
of
which
we
read
,
1
King
.
19.18
.
Hos.
13.2
.
Iob
31.26
,
27.
Secondly
,
The
Flattering
Kisse
;
of
which
kind
was
that
Absolom
gave
to
those
which
came
to
him
,
2
Sam.
15.5
.
Thirdly
,
The
Treacherous
Kisse
;
Such
was
that
which
Ioab
gave
Abner
,
and
Iudas
Christ
,
2
Sam.
20.9
.
Luke
22.48
.
Fourthly
,
The
Vnchaste
Kisse
,
which
is
that
the
Harlot
gave
unto
the
Young
man
,
as
wee
read
,
Prov.
7.13
.
A
Kisse
noted
two
things
,
Affection
and
Subjection
:
Affection
.
Looke
as
giving
our
Hand
one
to
another
at
our
meeting
argueth
the
delivery
of
our
Hearts
:
So
kissing
of
all
other
complements
or
Gestures
hath
the
most
evident
and
expresse
representation
of
that
which
is
within
.
Life
we
know
consists
in
Respiration
,
and
our
breathing
is
by
our
mouth
.
Kissing
is
a
signe
that
a
man
is
ready
to
communicate
,
and
(
as
it
were
)
to
infuse
his
own
proper
soule
into
another
.
It
would
be
thought
on
by
those
who
use
to
give
this
signe
of
Affection
unto
Dogs
and
such
like
Creatures
.
A
Kisse
was
also
an
expression
of
Loyalty
and
Obedience
;
So
Samuell
kissed
Saul
,
1
Sam.
15.10
,
11.
And
it
is
the
manner
of
Subjects
at
this
day
to
kisse
the
hand
of
their
Soveraigne
:
The
kissing
that
Mary
here
used
did
manifest
especially
her
Affection
,
for
want
of
that
was
Simon
blamed
.
So
then
we
learne
Doct.
The
Signes
and
Testimonies
of
Affection
may
not
be
forgotten
.
It
is
not
enough
that
the
Heart
be
kindly
affected
,
unlesse
we
give
due
testimony
outwardly
of
that
Affection
which
we
beare
.
What
S.
Iames
speaks
of
Faith
,
Jam.
2.18
.
Shew
mee
thy
Faith
by
thy
works
,
may
be
applied
to
Love
,
shew
me
thy
love
by
thy
works
.
To
thy
friends
(
saith
Salomon
)
shew
thy selfe
friendly
,
Pro.
18.24
.
And
were
not
the
signes
of
true
Affection
to
be
regarded
,
I
see
not
why
the
Apostle
should
give
such
a
speciall
charge
about
them
in
his
Letters
,
Rom.
16.
wishing
that
his
Salutations
might
be
remembred
to
divers
in
particular
mentioned
,
as
we
find
at
large
,
Rom.
16.
and
that
they
would
greet
one
another
with
an
holy
Kisse
,
Rom.
16.16
.
1
Thes.
5.26
.
I
'le
give
you
Reason
for
it
;
Manifestation
of
Affection
breeds
Affection
,
nothing
more
.
Againe
,
By
this
the
Truth
of
Affection
may
be
discovered
:
Our
Love
will
bee
found
heereby
to
bee
without
Dissimulation
,
which
(
if
true
)
like
fire
will
discover
it selfe
,
either
by
its
Smoake
or
Flame
.
Vse
1
Such
may
do
well
to
think
of
this
,
who
pretend
fervency
of
affection
,
yet
give
no
testimony
of
it
:
They
wish
well
to
others
(
as
they
say
)
and
pray
for
them
,
but
for
any
outward
manifestation
of
this
their
love
,
it
is
not
to
be
seen
.
There
is
a
kind
of
Love
indeed
which
Salomon
cals
Secret
,
Beda
in
Pro.
27.5
.
Prov.
27.5
.
but
he
preferres
open
Rebuke
before
it
.
When
Love
is
Chambered
and
keeps
close
,
we
may
feare
it
is
uncleane
or
sicke
.
And
such
a
Love
it
is
that
Salomon
speaks
of
(
as
Beda
understands
it
)
A
good
and
sound
love
will
be
seen
abroad
,
and
take
the
aire
,
els
it
should
not
be
Faiths
Daughter
.
Vse
2
Be
we
perswaded
to
neglect
no
good
office
wherby
our
Friends
may
be
certified
how
well
we
do
affect
them
.
Are
they
in
Affliction
?
then
mourne
with
them
,
pray
for
them
,
minister
Counsell
,
Comfort
,
Helpe
to
them
.
Are
they
in
Prosperity
?
Rejoyce
with
them
,
and
indeavour
the
continuance
of
their
wellfare
,
what
lyes
in
you
.
Be
not
wanting
in
any
one
duty
of
kindnesse
and
courtesie
;
entertaine
and
salute
one
another
with
chearfullnesse
;
(
if
present
)
Visit
or
send
some
tokens
of
Love
one
unto
another
(
if
absent
.
)
And
to
quicken
us
somewhat
more
in
the
performance
of
this
duty
;
forget
not
how
willing
the
wicked
of
the
world
are
,
that
others
should
take
notice
of
their
Brother-hood
in
evill
.
Why
then
should
the
godly
live
like
strangers
one
with
an
other
?
But
this
woman
since
the
time
I
came
in
hath
not
ceased
to
kisse
my
Feet
.
Text.
Simons
defect
is
here
aboundantly
(
by
this
Penitent
)
supplied
.
Not
his
Face
,
but
his
very
Feet
she
kisseth
;
and
might
it
have
bin
any
service
to
him
,
the
very
dust
under
those
feet
of
his
should
have
bin
licked
by
her
:
So
great
was
the
affection
which
she
bare
unto
our
Saviour
.
Our
Collection
shall
be
this
,
Doct.
Who
so
loves
Christ
will
be
content
to
kisse
even
the
very
Feet
of
Christ
.
Object
.
But
Christ
is
in
Heaven
,
you
will
say
,
who
can
ascend
on
high
to
kisse
him
?
Resp.
Yet
we
must
kisse
him
,
as
the
Prophet
David
shews
spiritually
,
though
corporally
we
cannot
,
Ps.
2.11
,
12.
More
particularly
To
kisse
is
put
,
first
,
for
Reverence
and
high
estimation
Pro.
24.26
.
And
thus
we
must
kisse
him
,
Phil.
2.10.2
.
It
is
put
for
Love
and
Affection
,
Ier.
29.13
.
And
thus
we
must
kisse
him
,
Ioh.
21.15
.
1
Cor.
16.22.3
.
For
Obedience
and
Subjection
,
Gen.
41.40
.
And
this
kisse
may
not
be
wanting
Rom.
14.11
.
Mat.
17.
S.
Bernard
makes
a
whole
Sermon
of
kissing
Christ
,
of
which
he
might
say
as
Lipsius
did
,
when
he
wrote
a
Chapter
de
osculis
,
beginning
thus
,
Abi
Venus
,
fallem
ego
te
,
quae
ipsa
multos
;
&
de
osculis
caput
scribam
&
inscribam
,
in
quo
tamen
nihil
tibi
loci
autju
ris
.
Venus
hath
no
place
therein
nor
right
,
and
therfore
may
be
gone
,
it
is
chast
enough
:
He
tels
us
of
a
threefold
Kisse
,
which
is
owing
to
him
.
The
first
is
,
Osculum
pedis
,
Bern
sup.
Cant.
Serm.
3.
the
Kisse
of
his
Feet
:
And
this
we
kisse
when
the
soule
doth
lie
prostrate
before
him
in
Humility
and
Devotion
,
as
we
see
here
Maries
did
.
The
second
is
,
Osculum
manus
,
the
Kisse
of
the
hand
:
And
his
Hand
we
kisse
when
the
soule
is
taken
up
by
him
,
so
as
to
exercise
the
workes
of
Charity
and
the
deeds
of
Mercie
:
Of
this
Kisse
our
Saviour
speakes
,
Mat.
25.35
.
The
third
is
,
Osculum
oris
,
A
Kisse
of
the
lips
:
And
thus
we
kisse
Christ
,
when
the
soule
doth
enjoy
the
sweetnesse
of
his
presence
,
by
the
inspiration
of
his
Love
and
the
contemplation
of
his
Glory
.
Of
which
kisse
the
Spouse
speaks
Cant.
1.2
.
And
great
Reason
there
is
,
why
Christ
should
thus
be
kissed
by
us
.
For
,
first
,
he
is
wholy
delectable
,
there
is
nothing
in
him
,
but
is
amiable
,
Cant.
5.2
.
He
came
into
the
world
and
kissed
us
,
First
,
with
the
Kisse
of
Peace
,
and
that
at
the
first
meeting
:
So
sang
the
Angelicall
Quire
,
Glory
be
to
God
on
high
,
and
on
Earth
Peace
,
&c.
And
then
at
his
parting
,
My
Peace
I
leave
with
you
,
my
Peace
I
give
to
you
.
2.
He
kissed
us
with
the
Kisse
of
Reconciliation
:
Before
we
had
the
Kisse
of
his
lips
,
all
things
were
at
variance
and
disordered
,
but
He
made
all
one
,
Colos.
1.20
.
Ioh.
17.11
.
3.
With
the
Kisse
of
Religion
he
hath
kissed
us
:
All
those
holy
Doctrines
which
dropped
from
his
lips
like
sweet
smelling
Myrrh
,
Cant.
5.13
.
were
as
so
many
kisses
.
Come
unto
me
all
you
that
are
weary
and
heavy
loaden
;
Learne
of
me
for
I
am
meeke
and
lowly
,
&c.
Matth.
11.28
,
29.
that
was
a
sweet
Kisse
(
saith
Melancton
)
Who
so
is
a
thirst
,
let
him
come
hither
,
Melanc
.
in
Ps.
2
and
I
will
give
him
to
drinke
freely
,
that
was
another
Kisse
of
his
Lips
,
Iohn
7.37
.
So
Matth.
5.1
.
&c.
Every
Beatitude
is
a
Kisse
,
that
whole
Sermon
of
his
is
like
the
Book
of
Canticles
,
it
begins
with
kissing
and
ends
in
Spices
.
We
read
in
the
French
History
,
History
of
Iewis
11.
l.
1.
p
26.
that
a
Queene
of
France
passing
by
a
Chamber
in
the
Court
,
where
the
Chancellour
of
the
Kingdome
lay
a
sleepe
(
which
she
espying
)
(
saith
the
Story
)
went
and
kissed
him
,
saying
thus
to
her
Ladies
(
who
began
to
marvell
at
it
)
I
kisse
not
the
man
,
but
I
kisse
that
mouth
from
whence
have
passed
out
so
many
excellent
Discourses
:
Let
us
kisse
both
man
and
mouth
:
If
we
do
not
,
it
will
not
be
well
taken
,
for
so
we
find
,
Psal.
7.12
.
Kisse
the
Sonne
least
he
be
angry
,
that
[
He
]
is
God
the
Father
,
whom
in
the
ver.
before
we
are
willed
to
serve
in
Feare
,
vers
.
11.
God
the
Father
is
provoked
to
wrath
when
his
Son
is
not
kissed
,
which
may
be
another
Reason
to
put
us
on
upon
the
Duty
.
There
is
a
memorable
Story
in
Theodoret
,
Theod.
l.
5.
c.
15.
which
may
serve
well
for
the
Illustration
and
Amplification
of
this
point
,
it
is
worth
the
hearing
.
Theodosius
the
Emperour
being
earnestly
sollicited
by
his
Bishops
to
remove
the
Arrians
from
their
Churches
(
but
all
in
vain
)
Amphilochius
Bishop
of
Iconium
used
at
length
this
stratagem
:
He
came
into
the
Court
and
saluted
the
Emperour
,
but
did
not
salute
Arcadius
the
eldest
son
of
Theodosius
who
was
newly
created
Emperour
,
and
then
sitting
with
his
Father
:
Theodosius
thinking
he
had
not
seen
his
Sonne
,
shewed
him
to
the
Bishop
and
willed
him
to
salute
and
kisse
him
:
Amphilochius
answered
,
that
it
was
enough
to
honour
the
Father
,
and
what
he
had
done
to
the
Father
was
sufficient
for
both
.
Theodosius
interpreting
this
as
a
contempt
of
his
sonne
,
and
so
a
dishonour
to
himselfe
,
grew
very
angry
,
whereupon
Amphilochius
discovering
himselfe
said
,
Art
thou
offended
O
Emperour
that
I
reverence
not
thy
Sonne
and
so
much
out
of
patience
with
those
that
reproach
him
,
assure
then
thy selfe
that
Almighty
God
hateth
the
Blasphemers
of
his
Sonne
,
and
is
offended
with
thee
for
countenancing
these
Arrians
who
are
ungratefull
wretches
against
their
Saviour
and
Redeemer
.
The
Emperour
overcome
with
these
words
,
legem
scribit
,
made
a
Law
presently
,
forbidding
the
Assemblies
of
the
Arrians
.
God
counts
the
honour
that
is
given
to
his
Sonne
,
as
given
to
himselfe
,
Gloria
Filio
,
abates
not
ought
of
Gloria
Patri
.
He
counts
himselfe
served
when
his
Sonne
is
kissed
,
Ioh.
5
23.
1
Iohn
2
,
22
,
23.
It
would
do
well
to
be
thought
on
by
those
who
scruple
to
give
the
Sonne
the
Kisse
of
Reverence
and
Subjection
which
is
required
,
Phil.
2.10
,
11.
Fearing
least
they
should
therby
make
an
inequality
amongst
the
Persons
in
the
blessed
Trinity
.
Vse
Seeing
those
who
love
Christ
will
be
content
to
kisse
the
very
Feet
of
Christ
;
see
we
manifest
our
Love
by
this
signe
,
and
symbole
of
it
.
It
is
no
sleight
omission
(
what
ere
we
thinke
)
Saul
tooke
notice
of
those
children
of
Belial
who
brought
him
no
presents
after
he
was
annoynted
King
,
1
Sam.
10.27
.
though
he
held
his
peace
for
a
while
;
and
Christ
doth
no
lesse
observe
those
who
refuse
to
kisse
him
not
giving
him
that
homage
of
Love
and
Duty
which
is
owing
him
.
But
withall
look
that
our
kisses
be
holy
and
chast
kisses
,
not
Idolatrous
,
as
are
those
kisses
given
him
by
Papists
.
They
say
they
love
Christ
;
how
proove
they
that
?
Why
,
by
an
Argument
drawne
from
kissing
;
they
kisse
his
Picture
,
they
kisse
the
Pax
,
they
kisse
the
Altar
.
But
might
not
the
Israelites
under
Ieroboam
proove
their
Love
to
God
by
the
like
Argument
,
for
they
kissed
the
Calves
,
Hos.
13.2
.
Little
love
they
shew
him
whilst
they
rob
him
of
his
dignities
and
offices
which
God
gave
him
.
Nor
may
it
be
a
flattering
Kisse
,
such
as
that
is
which
Hypocrites
give
him
,
Ezek.
33.31
.
Psal.
5.9
.
&
12.
2
,
3.
&
78.36
.
Why
call
you
mee
Lord
,
Lord
(
said
Christ
)
and
do
not
do
what
what
I
command
you
Such
kisses
Christ
hath
many
.
The
Arrians
thus
kissed
him
in
the
dayes
of
Constantine
,
whilst
they
professed
him
to
be
true
God
,
but
did
it
deceitfully
.
Nor
may
it
be
a
treacherous
kisse
,
as
is
that
which
Apostates
and
Backesliders
bestow
upon
him
,
2
Pet.
2.1
,
20.
Heb.
10.25
,
26.
Iudas
you
know
kissed
his
Master
,
yet
delivered
him
up
into
the
hands
of
Sinners
.
I
would
it
were
not
so
with
many
;
but
thus
it
is
,
whilst
men
kisse
Religion
and
betray
the
Truth
,
kisse
it
at
Church
and
betray
it
at
Home
.
Nor
may
we
give
him
an
Vnchast
kisse
,
as
doe
all
Prophane
ones
,
who
cry
out
,
Let
us
sinne
that
Grace
may
abound
and
good
may
come
,
Rom.
3.8
.
Turning
the
Grace
of
GOD
into
lasciviousnesse
.
Iud.
4.
Because
Christ
hath
shed
his
blood
,
they
will
commit
sinne
more
greedily
.
Such
kissers
likewise
were
the
Nicholaitans
,
who
beeing
called
to
the
Knowledge
of
the
Gospell
did
teach
most
licentious
Doctrine
.
With
those
the
Church
of
Ephesus
was
troubled
,
Revel.
2.6
.
And
(
as
it
may
be
feared
)
we
may
find
of
that
stampe
lurking
in
Corners
more
then
were
to
be
wished
.
To
Conclude
,
as
Saint
Ambrose
answered
Valentine
the
Arrian
when
hee
came
and
kissed
him
,
Quid
oscularis
eum
quem
non
ignoveris
?
Why
doest
thou
kisse
him
whom
thou
carest
not
for
?
Soe
will
CHRIST
one
Day
reproove
all
such
as
these
are
,
And
when
his
wrath
is
kindled
though
but
a
little
,
blessed
are
all
they
that
put
their
trust
in
him
,
Psalme
2.12
.
VERSE
46.
Mine
Head
with
Oyle
thou
didst
not
annoynt
:
Text.
But
this
woman
hath
annoynted
my
Feet
with
Oyntment
.
Palest
inis
mos
erat
in
Festis
caput
u●gendi
,
Lyra.
Here
Simon
failed
against
Hospitality
.
For
the
use
in
those
Countryes
was
to
annoynt
their
Guests
heads
at
Banqu●ts
,
therby
to
cheare
and
refresh
their
spirits
:
To
which
custome
our
Savi●ur
doth
allude
,
Mat.
6.17
In
this
Simon
was
wanting
,
for
which
he
is
checked
by
our
Saviour
.
We
note
hence
,
Doct.
First
,
That
God
allowes
us
not
onely
for
necessity
,
but
likewise
for
delight
and
pleasure
:
Not
only
alimonta
,
nourishment
for
our
emptinesse
,
but
de
lectamenia
,
that
which
is
delicious
to
the
sence
and
Pallat
,
as
shews
the
Psalmist
,
Psal.
104
14
,
●5
.
Thus
he
gave
the
Israelites
Manna
for
their
need
,
and
Quailes
for
their
lust
,
Psal.
78.29
.
And
to
the
Prodigall
he
gave
not
onely
Indumenta
,
convering
for
his
nakednesse
,
but
Ornamenta
,
cloathing
for
his
Comelinesse
,
as
J
have
shewed
more
largely
in
that
my
Exposition
on
the
Prodigall
,
Luke
15.22
.
Vse
.
And
now
,
O
man
what
doth
God
require
for
this
rich
bounty
of
his
?
Surely
no
more
but
that
thou
wouldest
rejoyce
in
him
,
who
so
many
waies
hath
given
thee
great
cause
of
rejoycing
;
and
be
encouraged
to
serve
him
with
chearfullnesse
of
heart
,
wherof
this
annoynting
at
Feasts
was
a
signe
;
which
is
the
next
thing
I
meane
to
speake
off
,
laying
downe
this
as
a
Conclusion
from
my
Text
,
Doct.
Mirth
and
chearfullnesse
at
Feasts
is
a
thing
commendable
and
allowable
.
Had
it
not
bin
so
,
I
see
not
why
Simon
should
be
blamed
for
this
neglect
.
But
without
Question
it
is
a
Truth
,
as
may
appeare
by
that
we
read
,
Deut.
14.26
.
&
16
15.
Three
times
in
the
yeare
did
the
Lord
command
his
people
to
meet
,
and
then
to
keepe
a
Feast
for
seven
dayes
together
;
at
which
Feast
they
must
eat
of
the
best
and
drink
of
the
best
,
and
in
a
speciall
manner
it
was
required
of
them
that
they
should
be
chearful
and
rejoyce
before
the
Lord
;
and
why
should
Feasting
be
required
of
them
if
they
might
not
be
chearful●
?
Salomon
tels
us
that
there
is
nothing
better
for
a
man
,
then
that
he
should
eat
and
drinke
and
that
he
should
make
his
soule
enjoy
good
in
his
labour
,
Eccles.
2.24
.
Chapt.
8.15
.
He
commendeth
mirth
and
chearefullnesse
,
because
a
man
hath
no
better
thing
under
the
Sunne
then
to
eat
and
drinke
and
to
be
merry
;
yea
although
it
be
the
bread
of
sorrow
that
a
man
eateth
,
or
the
cup
of
affliction
that
he
drinketh
,
yet
it
shall
be
a
mans
wisdome
to
eate
and
drinke
it
chearefully
.
Reason
.
The
Reason
is
there
rendered
,
That
shall
abide
with
him
of
his
labour
,
the
dayes
of
his
life
which
God
hath
given
him
under
the
Sunne
,
that
is
,
it
shall
make
him
to
abide
and
continue
though
troubles
assault
him
never
so
much
,
or
it
shall
abide
with
him
and
keepe
him
company
in
his
labour
(
as
Arrius
Montanus
expounds
it
)
and
make
him
better
able
to
abide
his
labour
,
which
without
chearefullnesse
he
will
soone
sinke
under
,
and
his
spirit
become
broken
(
as
Salomon
shews
else
where
,
Prov.
15.13
.
)
For
such
is
our
frailty
that
if
we
were
not
strengthened
and
refreshed
with
baits
in
the
way
our
minds
would
grow
dull
and
sluggish
,
Democrit
.
and
our
bodies
be
tired
out
:
The
Heathen
of
old
could
say
that
the
life
of
a
man
without
some
delight
was
like
a
long
way
without
an
Inne
,
in
which
all
is
travell
and
toyle
,
but
no
comfort
or
refreshing
;
The
soule
of
such
an
one
would
be
like
a
Flower
that
growes
alwayes
in
the
shade
which
is
nothing
so
sweet
,
Quis
dabit
hortulo
meo
hancaquā
?
quis
dabit
,
ut
tota
hortuli
mei
facies
irrigua
sit
laetitia
,
et
lucis
rivulus
nihil
in
eo
sterile
nor
lovely
,
as
that
which
grows
in
the
sight
of
the
Sun
.
Hereupon
one
writing
of
Chearfullnesse
,
saith
thus
:
Who
will
give
into
my
little
Garden
this
water
?
Who
will
cause
that
the
whole
face
or
plot
of
my
Garden
may
be
watered
with
chearefullnesse
,
so
that
by
the
Rivers
of
lightsomnesse
,
sit
,
aut
quadam
indevotione
triste
Vicina
sterilitati
videtur
operatio
tristis
&
spirituali●
gaudij
carens
irrigatione
Gilbert
Serm.
34.
in
Cant.
there
may
be
nothing
in
it
either
barren
or
els
sad
by
a
kind
of
indevotion
:
For
a
sad
working
,
wanting
the
watering
of
a
spirituall
chearfullnesse
,
seemeth
to
be
neare
unto
barrennesse
.
Vse
You
see
hence
how
they
are
much
mistaken
which
imagine
that
there
is
no
Joy
nor
mirth
belonging
to
a
Christian
life
,
and
that
in
the
Kingdome
of
Christ
there
is
nothing
but
sighing
and
groaning
fasting
and
praying
,
&c.
This
is
but
an
illusion
of
Satan
wherwith
he
disheartens
commers
on
from
a
Christian
course
:
For
Religion
is
no
enemy
to
honest
mirth
and
delights
;
nor
are
there
any
merrier
people
in
the
World
then
those
that
truly
feare
the
Lord
:
And
God
allowes
them
to
be
thus
merry
at
meat
,
and
merry
at
worke
,
even
in
his
presence
.
Thou
shalt
rejoyce
[
before
me
]
saith
God
,
Deut.
14.26
,
Servants
use
to
be
most
merry
amongst
themselves
;
the
presence
of
Master
or
Mistres
damps
their
mirth
,
but
the
servants
of
Christ
be
as
merry
in
his
presence
,
as
behind
his
back
;
yea
they
are
more
merry
when
he
is
with
them
,
then
when
he
is
absent
from
them
,
Mat.
9.15
.
And
it
is
a
great
fault
in
any
to
condemne
them
for
this
Christian
liberty
which
God
gives
them
(
it
being
rightly
used
)
as
we
find
by
that
answer
,
which
our
Saviour
there
makes
to
the
Pharisees
in
this
very
case
.
Vse
2
And
let
Christians
be
rightly
perswaded
of
their
liberty
and
use
it
accordingly
.
The
counsell
is
passing
good
that
is
given
by
the
Preacher
,
Go
thy
way
eate
thy
bread
with
Ioy
and
drinke
thy
wine
with
a
merry
heart
;
for
God
now
accepteth
thy
workes
:
Let
thy
garments
allwayes
be
white
and
let
thine
head
lacke
no
oyntment
.
Live
joyfully
with
the
wife
,
which
thou
lovest
all
the
dayes
of
the
life
of
thy
vanity
,
which
he
hath
given
thee
under
the
Sunne
;
for
that
is
thy
portion
in
this
life
,
and
in
thy
labour
which
thou
takest
under
the
Sunne
,
Eccles.
9.7
,
8
,
9.
Hieron
.
in
loc.
Which
words
S.
Hierom
tells
us
are
in
a
spirituall
sense
the
voice
of
that
Preacher
,
who
in
the
Gospell
saith
,
If
any
man
thirst
let
him
come
unto
me
and
drinke
.
But
whoever
be
the
Preacher
we
shall
doe
well
to
consider
,
what
is
said
,
and
to
whom
it
is
spoken
:
It
is
not
an
eating
to
beget
Ioy
;
nor
a
drinking
of
wine
to
breed
a
merry
heart
,
that
is
spoken
off
by
the
Preacher
,
for
as
S.
Hierom
well
observes
,
Non
habeat
veram
laetitiam
&
cor
bonum
,
qui
creaturis
supra
moaum
abutitur
,
He
hath
not
true
Joy
,
nor
a
good
merry
heart
,
who
by
excesse
abuseth
the
Creatures
.
That
that
is
here
spoken
of
is
an
eating
with
Ioy
and
drinking
of
Wine
with
a
merry
heart
,
so
that
the
Joy
and
the
mirth
do
as
it
were
prepare
the
stomack
,
therby
to
make
the
nourishment
to
do
the
more
good
,
and
to
make
him
that
receiveth
it
the
more
forward
and
hearty
in
praising
God
for
it
.
Nor
is
this
counsell
given
to
every
one
,
the
words
are
spoken
to
the
righteous
man
,
to
such
whose
workes
God
accepteth
,
vade
Iuste
,
saith
Lyra
,
Go
thou
righteous
man
,
eat
thy
bread
with
Joy
,
&c.
that
is
,
vive
in
jucunditate
mentis
ex
testimonio
bonae
conscientiae
procedente
;
live
in
chearfullnesse
of
mind
proceeding
from
the
testimony
of
a
good
Conscience
,
knowing
thy selfe
to
be
reconciled
to
God
in
Christ
,
and
having
a
comfortable
evidence
of
the
pardon
of
thy
sins
,
and
that
God
accepteth
of
thy
labours
and
indeavours
,
be
thou
merry
and
chearfull
(
as
David
speaketh
,
Psal.
32.11
.
)
and
let
not
any
thing
cause
thee
to
eat
thy
bread
with
sadnesse
or
drinke
thy
wine
with
heavinesse
.
A
healthfull
and
sound
body
is
fittest
for
mirth
and
freest
in
mirth
;
wherfore
seeing
God
accepts
thy
workes
,
there
is
health
and
soundnesse
;
let
there
be
also
freenesse
of
Joy
;
let
thy
Garments
be
white
and
thy
head
want
no
oyntment
;
see
thy
Disposition
be
chearfull
,
and
let
no
comfortable
thoughts
be
wanting
to
thy
mind
.
As
for
sinners
they
lie
under
the
curse
and
guilt
of
sin
,
and
are
like
condemned
Persons
going
to
execution
,
and
a
man
would
thinke
they
have
little
cause
to
be
merry
,
and
if
they
be
,
yet
the
end
of
that
mirth
will
be
but
heavinesse
,
Prov.
14.13
.
Gaudet
in
prima
sessione
(
saith
Gregory
)
hilarescit
in
primo
re●ubitu
,
inslatur
in
primae
salutatione
:
Sed
hoc
gaudium
quid
erit
,
Greg.
Moral
.
l.
15
c.
2.
quando
irruente
mortis
articulo
ita
consumitur
ac
si
omnino
non
fuerit
?
At
the
first
sitting
downe
at
the
Feast
of
sin
,
the
wicked
man
is
pleasant
,
at
the
first
lying
downe
in
the
bed
of
sinne
,
he
is
merry
,
at
the
first
meeting
with
his
sinfull
companions
,
he
is
blowen
up
with
Joy
:
But
what
will
this
joy
be
when
the
point
of
death
rushing
upon
him
,
all
his
joy
shall
be
destroyed
,
as
if
it
never
had
bin
.
And
to
conclude
this
Point
,
seeing
it
is
easie
for
a
man
to
surfeit
with
eating
honey
,
Pro.
25.16
.
and
that
we
are
never
more
apt
to
forget
our selves
than
when
we
are
most
merry
.
Let
us
in
the
midst
of
our
rejoycing
beware
that
we
riot
not
upon
his
aboundance
:
We
are
sullen
guests
if
we
scant
our selves
,
where
he
hath
bin
liberall
,
and
depart
away
from
his
full
Table
hungry
:
We
are
unworthy
guests
if
we
turne
his
plenty
into
wantonnesse
;
be
not
so
merry
as
to
forget
God
,
nor
so
sorrowfull
as
to
forget
your selves
.
The
Philistins
in
the
Feast
called
for
Sampson
to
make
them
sport
.
Let
not
us
do
so
:
In
the
midst
of
our
mirth
remember
we
Ierusalem
.
It
is
a
fault
to
forget
her
,
but
horrible
impiety
to
remember
her
with
a
sacrilegious
frump
.
We
come
now
to
the
Penitents
supply
of
that
wherin
Simon
was
defective
.
But
this
woeman
hath
annoynted
my
Feet
with
Oyntment
.
Text.
Our
blessed
Saviour
had
no
other
Gifts
given
(
that
we
read
off
)
but
Gold
,
Spices
and
Oyntments
.
The
Wise
men
offered
him
Gold
,
as
to
a
King
:
And
Spices
for
Incense
,
as
to
a
God
.
And
this
womans
Oyntment
,
which
was
powred
once
on
his
head
,
as
Math.
26.7
and
another
time
on
his
Feet
,
as
in
our
Text
,
and
this
she
did
as
to
a
man
.
Royalty
is
noted
by
the
Gold
,
Divinity
by
the
Incense
,
Mortality
by
the
Oyntment
:
So
our
blessed
Saviour
himselfe
applyeth
it
,
Matth.
26.12
.
Iohn
12.7
.
(
i.
e.
)
it
should
serve
in
the
roome
of
that
which
they
used
to
bestow
on
the
body
after
it
was
dead
,
and
which
the
woman
intended
and
prepared
for
,
as
we
read
,
Luke
23.56
.
but
came
too
late
,
Hee
was
risen
before
.
It
is
a
Question
amongst
Expositors
,
first
,
whither
or
no
it
was
one
and
the
same
Mary
that
this
Evangelist
S.
Luke
here
speakes
off
,
who
annoynted
our
Saviours
feet
and
that
the
other
Evangelists
mention
,
who
annoynted
his
head
.
2.
Whether
it
was
one
and
the
same
annoynting
or
done
at
severall
times
.
Of
both
briefly
.
Some
are
of
opinion
that
our
Saviour
was
thrice
annoynted
and
that
by
three
severall
women
.
Once
here
,
of
which
annoynting
this
our
Evangelist
only
speaks
performed
by
this
sinner
at
which
was
no
murmuring
.
Another
time
in
the
house
of
Simon
the
Leper
,
of
which
annoynting
S.
Matthew
and
S.
Marke
speak
,
at
which
the
Disciples
murmured
,
and
that
was
two
dayes
before
the
Passeover
.
A
third
time
he
was
annoynted
in
the
presence
(
not
of
Simon
,
but
)
of
Lazarus
(
not
two
dayes
,
but
)
six
dayes
before
the
Passeover
,
of
which
S.
Iohn
speaks
,
Iohn
12.
Iudas
then
onely
murmuring
,
thus
Origen
,
Tract.
35.
in
Matth.
But
this
Opinion
is
refuted
by
Roffensis
.
Others
conceive
that
there
were
but
two
annoyntings
and
done
by
two
severall
Maries
,
the
one
by
this
woman
who
was
called
an
Harlot
,
the
other
by
Mary
the
sister
of
Lazarus
,
who
was
never
so
called
(
say
they
)
Thus
Chrysostome
in
his
81.
Hom.
in
Mat.
And
Hierom
on
Mat.
26.4
.
Others
conceive
that
it
was
the
same
Mary
who
did
all
,
and
that
at
two
severall
times
,
the
act
of
one
time
related
by
three
Evangelists
,
Ego
quidem
nihil
aliud
intelligendū
arbitror
,
nisi
qu●d
non
aliam
fuisse
mulierem
,
quae
peecatrix
tum
accessit
ad
pedes
Iesu
,
sed
eandē
Mariam
bis
hoc
fecisse
,
Albert.
in
Luc.
7.
Aquin
in
Ioh.
12.
and
the
act
of
the
other
time
by
S.
Luke
only
;
and
this
Reffensis
proves
by
many
strong
Arguments
.
And
of
this
Opinion
is
S.
Austin
de
Cons.
Evang.
lib.
2.
cap.
70.
So
S.
Ambrose
on
this
place
,
and
Gregory
in
his
Mor.
Beda
,
Leo
,
and
all
the
Schoolemen
,
especially
Albertus
and
Aquinas
are
herein
most
confident
.
That
which
may
resolve
this
doubt
in
question
and
confirme
this
Opinion
(
me
thinkes
)
is
that
,
Ioh.
11.2
.
Where
the
Act
of
annoynting
Christ
,
and
the
name
of
her
Person
is
mentioned
,
This
Mary
was
ever
known
by
the
name
of
Mary
Magdalen
It
was
that
Mary
which
annoynted
the
Lord
with
oyntment
and
wiped
his
Feet
with
her
haires
,
whose
Brother
Lazarus
was
dead
:
There
is
mention
of
one
annoynting
,
and
Chap.
12.3
.
there
is
speech
of
a
second
annoynting
,
Then
tooke
Mary
a
pound
of
Oyntment
of
Spiknard
very
costly
and
annoynted
the
Feet
of
Jesus
,
and
wiped
his
Feet
with
her
haire
.
Nor
is
it
enough
to
say
as
Taber
doth
that
it
is
spoken
by
Anticipation
:
For
in
all
S.
Iohns
Gospell
(
as
Roffensis
answers
)
there
is
not
one
Anticipation
,
nothing
related
by
the
Tence
of
the
time
past
,
that
was
to
be
future
,
and
at
that
time
not
finished
.
As
for
those
seeming
differences
in
the
Evangelist
about
the
last
annoynting
,
they
may
thus
be
reconciled
:
Wheras
in
one
place
all
the
Disciples
are
said
to
murmur
,
and
in
S.
Iohn
Iudas
alone
is
charged
with
it
,
that
Iudas
perswaded
them
to
it
.
And
indeed
they
spake
out
of
a
care
of
the
poore
,
but
Iudas
out
of
a
theevish
intention
:
So
S.
Augustine
de
Cons.
Evang.
lib.
2.
Cap.
77.
And
for
the
annoynting
of
his
Feet
in
one
place
,
and
in
another
place
it
is
said
his
Head
:
these
are
reconciled
(
saith
S.
Austin
)
if
we
say
she
annoynted
both
Head
and
Feet
,
first
,
she
began
at
his
feet
and
so
breaking
the
box
diffused
the
residue
upon
his
head
.
For
the
time
in
that
one
saith
it
was
six
daies
before
the
Passeover
,
the
other
but
two
,
let
no
man
be
troubled
at
this
(
saith
S.
Austin
)
For
St.
Matthew
speaketh
by
way
of
Recapitulation
,
and
having
spoken
of
the
Passeover
to
come
within
two
dayes
doth
not
say
(
After
these
things
Jesus
being
in
the
house
of
Simon
the
Leper
)
but
only
makes
relation
of
a
thing
already
done
,
not
setting
down
the
time
.
To
say
no
more
of
this
confused
and
perplexed
Question
,
which
hath
in
it
more
subtilty
than
use
or
profit
,
as
Erasmus
speaks
.
This
Oyntment
the
woman
brought
was
choise
:
Every
Evangelist
hath
an
Attribute
to
honour
it
withall
.
St.
Mathew
calls
it
sumptuous
.
St.
Iohn
honourable
:
And
our
Evangelist
saith
it
was
an
Alablaster
box
,
vers
37.
As
if
it
were
a
silect
parcell
picked
and
chosen
out
from
the
best
she
had
,
with
this
she
annoynts
Christs
Feet
,
and
supplies
the
defect
of
ordinary
oyle
for
his
head
.
Let
us
observe
from
hence
.
Doct.
Love
is
liberall
(
if
not
Prodigall
)
of
the
best
it
hath
to
bestow
on
Christ
:
It
thinks
nothing
too
good
not
too
costly
to
be
given
to
him
,
or
bestowed
on
him
,
that
is
within
our
power
.
The
Apostle
tels
us
that
Love
is
bountifull
and
seeketh
not
its
owne
things
,
1
Cor.
18.4
.
And
you
may
find
it
true
.
Abraham
loved
GOD
,
and
he
is
not
backeward
to
offer
up
his
dearest
Isaack
unto
GOD
,
if
GOD
requires
it
.
Davids
heart
was
inflamed
with
a
Love
to
GOD
,
and
he
will
be
content
to
be
at
any
cost
for
GOD
:
He
will
not
offer
unto
him
that
which
cost
him
nothing
,
2
Sam.
24.24
.
He
prepares
with
all
his
might
for
the
house
of
the
Lord
,
bringing
Gold
,
Silver
,
Brasse
,
Iron
,
Wood
,
Onix-stones
,
and
glistering
Stones
of
divers
colours
,
and
all
manner
of
pretious
Stones
,
and
marble
Stones
in
abundance
,
&c.
1
Chron.
22.14
.
&
29.2
.
The
Converts
in
the
Apostles
time
how
bountifull
were
they
!
For
the
Gospell
of
Christ
they
sold
their
lands
and
brought
the
prices
of
the
things
sold
,
and
laid
them
at
the
Apostles
Feet
,
Act.
4.32
,
34.
They
were
content
for
the
love
they
bare
to
Christ
to
suffer
the
spoyling
of
their
goods
with
Joy
,
Heb.
10.34
.
Nay
they
loved
not
their
lives
unto
death
,
Revel.
12
.
1●
.
Act.
20.24
.
No
nor
their
Salvation
in
comparison
of
Gods
Glory
,
Exod.
32.12
,
32.
Rom.
9.3
.
Vse
Should
the
Love
of
many
be
brought
to
this
tryall
how
defective
would
it
be
found
!
We
pretend
we
love
GOD
,
but
when
it
comes
to
matter
of
Cost
,
we
go
away
with
the
Young-man
in
the
Gospell
,
very
sorrowfull
,
they
part
with
their
silver
,
with
their
pleasure
,
&c.
as
the
Divell
in
the
Gospell
parted
with
the
possessed
party
,
even
with
much
rending
and
tearing
,
all
possible
signes
of
unwillingnesse
.
Had
we
tasted
with
this
Convert
how
sweet
the
Lord
is
,
or
were
our
soules
truly
touched
with
a
sense
of
our
owne
wretchednesse
and
misery
,
and
of
the
riches
of
Gods
Grace
and
Mercy
in
the
pardoning
therof
,
we
would
study
with
David
what
to
render
,
we
would
readily
bring
our
daintiest
and
costliest
perfumes
,
and
spend
them
upon
the
Feet
of
our
Saviour
:
Yea
if
so
much
of
our
bloud
as
this
woman
brought
oyntment
might
be
usefull
or
pleasing
to
our
Saviour
,
we
would
chearfully
consecrate
it
to
his
Name
.
But
alas
for
us
,
this
Penitent
gave
for
Quality
what
was
precious
,
we
offer
unto
God
what
is
vile
and
base
and
with
blemish
.
And
for
Quantity
she
gave
by
the
pound
,
Iohn
12.3
.
we
by
the
ounce
and
scarce
weight
too
,
as
Leonides
Alexanders
Steward
told
him
he
bestowed
too
much
Frankincense
on
his
gods
:
So
our
worldly
and
impenitent
hearts
tell
us
that
every
thing
is
too
much
that
is
laid
out
for
God
on
his
House
and
for
his
Gospell
;
yea
we
grudge
our
Master
that
unction
which
is
bestowed
on
him
though
at
anothers
cost
,
and
cry
out
with
Iudas
,
Ad
quid
perditi●
hac
,
why
is
this
waste
?
Let
not
such
tell
ne
that
they
honour
God
with
their
hearts
as
well
as
the
best
,
for
where
the
heart
is
inlarged
,
the
hand
cannot
be
streightned
;
where
the
bowels
are
opened
,
the
Purse
will
not
be
shut
,
as
you
see
it
in
Parents
toward
their
children
,
and
in
one
true
friend
unto
another
.
I
am
as
thou
art
,
said
Iehoshaphat
to
Ahab
,
and
my
people
are
as
thy
people
,
and
my
horses
are
as
thy
horses
,
&c.
2
Chron.
18.3
.
Ionathan
loves
David
as
his
soule
,
and
he
will
strip
himselfe
even
to
his
Sword
and
Bow
,
for
the
supporting
and
helping
of
David
when
need
requires
,
1
Sam.
18.3
,
4.
And
can
you
think
that
he
who
gave
Gold
and
Iewells
towards
making
of
the
Arke
would
deny
Goates-Haire
?
Had
a
man
given
his
heart
to
God
,
he
would
never
grudge
him
the
offall
of
the
things
of
this
world
:
Rom.
8.32
.
It
is
the
Apostles
argument
of
Gods
liberality
to
us
:
He
that
spared
not
his
only
son
,
but
gave
him
for
us
,
how
shall
he
not
also
with
him
freely
give
us
all
things
?
So
hadst
thou
given
thy selfe
to
God
,
thou
wouldest
never
grudge
him
thy
Purse
nor
Prayse
.
Object
.
But
Christ
hath
now
no
need
of
our
Alablaster-Boxes
,
he
is
in
Heaven
and
stands
not
in
need
of
our
Oyntments
?
Opus
bonum
quod
fecimus
propter
Deum
,
et
secundù
Deü
,
&
ad
gloriam
Dei
est
unguentum
super
caput
Christi
effusum
Orig.
Resp.
And
yet
he
is
in
the
midst
of
us
,
and
with
us
to
the
end
of
the
world
,
Matth.
18.20
.
&
28.20
.
And
so
long
there
is
use
of
our
Oyntments
.
His
Glory
is
his
Head
,
and
the
Poore
that
are
amongst
us
are
his
Feet
;
by
works
of
Mercy
we
annoynt
his
Feet
,
and
by
yeelding
him
due
Glory
we
annoynt
his
Head
:
So
(
saith
S.
Chrysostome
)
Caput
Christi
ungua●
si
omnia
in
Christi
gloriam
referas
:
Nor
may
we
be
without
this
Box
of
Oyntment
:
In
all
places
we
come
we
must
be
powring
out
,
Colos.
3.17
.
1
Cor.
10.31
.
And
from
thence
it
must
runne
downe
to
the
skirts
of
his
Garment
;
His
Feet
must
savour
of
our
Spikenard
,
which
they
shall
doe
when
by
our
workes
of
Mercy
shewed
to
the
poore
and
needy
,
we
cause
them
also
to
glorifie
our
Father
which
is
in
Heaven
,
and
blesse
his
Name
for
us
.
Of
which
more
hereafter
on
the
Penitents
Dismission
.
And
thus
much
of
the
Preference
,
the
Inference
made
by
our
Saviour
followes
.
Wherefore
I
say
unto
thee
her
sins
which
are
many
are
forgiven
,
Text.
for
she
loved
much
:
Verse
47
but
to
whom
little
is
forgiven
the
same
loveth
little
.
Here
our
Saviour
concludes
the
Doctrine
before
delivered
and
recalls
Simon
from
the
Hypothesis
to
the
Thesis
.
Wherin
we
have
to
be
considered
,
first
,
the
Doctrine
,
Her
sins
which
are
many
,
&c.
2.
The
Confirmation
,
Wherefore
I
say
unto
thee
.
In
the
Doctrins
we
have
,
first
a
Position
,
Her
sinnes
which
are
many
are
forgiven
,
for
she
loved
much
.
2.
An
Opposition
.
But
to
whom
little
is
forgiven
the
same
loveth
little
.
We
will
begin
with
the
Confirmation
,
which
we
will
briefly
dispatch
and
come
to
the
Doctrine
.
Wherefore
I
say
unto
thee
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Text.
Wherefore
.
Hence
may
be
observed
,
Doct.
That
Doctrines
delivered
should
be
well
grounded
and
aptly
inferred
,
there
must
be
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
propter
quod
,
or
cujus
gratia
,
a
ground
or
cause
;
a
Wherefore
upon
which
we
build
,
Ioh.
3.11
.
We
speake
that
we
know
,
saith
Christ
,
so
should
we
doe
.
Our
Doctrine
,
saith
S.
Paul
was
with
much
assurance
,
1
Thes.
1.5
.
So
should
ours
be
.
We
should
be
able
to
proove
what
we
say
.
This
is
to
build
Gold
,
Silver
,
pretious
Stones
upon
the
Foundation
,
and
not
wood
,
hay
or
stubble
,
1
Cor.
3.12
.
Vse
The
more
to
be
pittyed
is
the
practise
of
such
as
speake
not
out
of
Knowledge
,
but
by
guesse
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
owne
conjectures
in
stead
of
truth
of
Scripture
,
blundering
out
at
all
adventures
the
follies
of
their
owne
braine
,
Modò
dicunt
,
quo
dicunt
modo
,
vil
pensi
habent
,
as
Scaliger
saith
of
the
Grecians
:
So
they
say
somewhat
,
after
what
manner
they
say
it
,
they
doe
not
greatly
passe
.
Their
pace
is
a
full
Career
wildly
over
hills
and
dales
,
they
run
till
the
Clocke
and
Time
stop
them
;
De
reatly
in
his
Clavis
Myst
p
135.
aptly
are
they
compared
by
a
learned
and
judicious
Divine
to
Squibs
or
small
Fire-workes
,
which
as
soone
as
they
take
fire
,
never
leave
popping
and
shooting
and
making
a
hideous
noyse
till
all
the
powder
be
spent
,
their
best
provision
being
like
that
which
the
Apostles
had
in
the
Wildernesse
after
Christs
miraculous
Feast
,
a
few
Baskets
full
of
broken
meat
.
Mat.
14.20
.
A
good
Minister
should
be
able
to
say
with
Iohn
,
1
Ioh.
1.1
.
That
which
we
have
heard
sitting
at
the
Feet
of
our
learned
Gamaliels
,
and
that
which
wee
have
seene
with
our
Eyes
and
looked
on
,
found
out
by
reading
and
searching
of
the
holy
Scriptures
,
and
good
Authours
;
yea
that
which
wee
have
handled
and
felt
the
Power
of
in
our
owne
hearts
,
declare
we
unto
you
;
such
an
experimentall
Preacher
is
the
best
Preacher
.
The
second
thing
we
observe
hence
is
,
Doct.
CHRISTS
word
is
sufficient
Confirmation
of
Doctrine
.
You
see
our
Saviour
propoundeth
his
Doctrine
in
his
owne
name
,
he
would
be
knowne
to
be
the
Doctor
of
the
Chaire
,
whose
voice
alone
must
be
heard
both
of
Pastors
and
people
.
Vse
Let
us
rest
satisfied
with
that
,
Pythageras
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
swayed
his
Schollers
;
so
should
Christ
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
beare
sway
with
us
:
Scipio's
Souldiers
in
Obedience
to
his
command
would
leape
downe
from
the
battlements
of
a
Towre
.
If
his
command
could
prevaile
so
much
with
his
men
,
what
should
Gods
(
Ego
dico
,
I
say
)
do
with
us
?
Resolve
with
thy selfe
to
give
credit
to
what
God
doth
say
,
though
a
thousand
divels
should
gain-say
it
.
This
Point
we
have
handled
more
largely
,
on
Luk.
15
.
7-10
.
We
leave
the
Confirmation
,
and
come
now
to
the
Doctrine
.
Her
Sinnes
which
are
many
are
forgiven
her
,
Text.
for
she
loved
much
,
&c.
This
is
the
Position
,
wherin
we
must
take
notice
,
first
of
the
Point
,
secondly
,
Of
the
Proofe
.
The
Poynt
is
this
,
Her
sinnes
which
are
many
are
forgiven
her
.
The
Proofe
,
in
the
other
clause
,
For
she
loved
much
,
q.
d.
Were
it
not
thus
,
she
could
not
manifest
such
love
unto
me
,
for
it
ariseth
from
a
Sense
she
hath
of
my
Mercy
in
the
Forgivenesse
of
her
so
many
and
great
sinnes
.
First
of
the
Point
,
which
hath
two
Branches
.
First
,
Mary's
sinnes
were
many
.
Secondly
.
Those
many
sins
wherof
she
was
guilty
,
were
remitted
and
forgiven
her
.
Of
the
first
.
Maries
sins
were
many
In
the
37.
vers.
of
this
Chapter
,
she
was
called
Peccatrix
,
1
King
.
1.21
.
Psal.
26.9
.
Mat.
9.10
,
13.
&
11.12
.
Luk.
5.30
.
&
19.7
.
Joh.
9.16
,
31.
1
Cor.
15.17
.
a
Sinner
.
They
are
called
Sinners
usually
in
Scripture
,
who
make
a
trade
and
custome
of
sin
,
and
are
so
viciously
given
as
that
they
are
reputed
,
and
that
justly
vile
,
living
and
lying
in
sin
,
and
obdured
in
a
notorious
trade
of
evill
.
Sin
indeed
is
in
all
,
but
all
are
not
in
their
sin
,
i.
e.
drowned
,
captivated
,
dungeon'd
under
it
.
We
say
such
a
man
is
indrinke
;
drinke
may
be
in
him
yet
he
sober
,
but
when
we
say
he
is
in
drinke
,
it
implyes
that
he
is
exceedingly
overcome
with
it
and
drunken
.
Sin
is
in
the
Godly
,
it
dwelleth
in
me
(
saith
S.
Paul
,
Psal.
3●
.
11
.
Job
1.1
.
Mat.
1.19
.
Rom.
7.20
.
)
It
was
an
Inmate
to
him
(
and
that
sore
against
his
will
too
)
but
he
saith
not
that
he
dwelt
in
sinne
,
for
than
that
should
be
his
Lord
and
he
an
Inmate
to
it
.
A
man
that
hath
sinne
in
him
may
be
said
to
be
godly
and
perfect
,
as
they
are
said
to
be
in
Scriptures
;
but
he
that
is
in
his
sins
cannot
be
said
to
be
so
.
The
one
may
have
a
graine
of
Vngodlinesse
in
him
(
yea
many
)
but
the
Vngodlines
of
the
other
is
in
grain
:
And
such
was
this
Woman
,
She
was
sinfull
for
her
life
,
hatefull
for
her
lust
,
a
notorious
,
enormious
,
publike
Publican
;
one
who
by
custome
in
her
sinne
became
so
inveterate
,
that
she
tooke
her
name
from
thence
,
a
Sinner
,
yea
a
City-Sinner
,
one
in
whose
heart
the
Divell
occupied
a
large
roome
,
and
found
good
entertainment
,
els
he
would
never
have
taken
sixe
other
inmates
with
him
to
dwell
and
lodge
there
,
as
we
read
he
did
,
Luke
8.2
.
Mark
.
16.9
.
Which
(
whither
(
with
S.
Ambrose
)
we
understand
seven
reall
Divells
,
as
generally
it
is
understood
,
or
the
manifoldnesse
of
her
sinnes
and
filthy
life
(
according
to
that
in
the
Parable
,
Luk.
11.26
.
)
(
as
St.
Gregory
conceives
to
be
the
meaning
)
discovers
that
she
was
a
vicious
Woman
and
lived
incontinently
:
She
had
an
unclean
spirit
in
her
,
which
brought
in
others
with
him
,
and
had
got
the
Mastery
of
her
heart
,
and
gives
us
thus
much
to
understand
,
Doct.
Incontinency
of
life
is
enough
to
give
the
denomination
,
and
is
a
sin
that
is
accompanied
with
many
other
sins
besides
it selfe
.
A
brood
of
sins
are
hatched
out
of
this
one
Egge
.
Instance
we
but
in
Davids
case
(
we
need
go
no
further
)
The
Divell
having
prevailed
with
him
in
the
sinne
of
Adultery
,
drawes
him
on
to
other
sins
,
wherby
he
might
hide
his
wickednesse
from
the
world
,
so
that
they
might
not
espy
it
.
First
,
He
sends
speedily
for
Vriah
the
husband
of
Bathsheba
(
whom
he
had
defiled
)
and
calls
him
from
the
Field
under
a
colour
of
desiring
to
be
made
acquainted
by
his
Report
with
the
state
of
the
Campe
and
the
successe
of
the
service
,
when
all
was
but
merus
pretextus
,
a
meere
pretence
:
For
David
intended
no
other
thing
then
by
his
being
at
home
and
companying
with
his
wife
,
1
Sam.
11.8
,
10
that
adulterous
conception
might
be
(
if
not
altogether
secured
,
yet
)
the
lesse
suspected
.
And
thus
hee
sought
to
cloake
the
matter
by
a
false
Imputation
.
In
which
plot
David
did
not
only
sin
against
God
and
his
own
soule
,
but
intended
three
other
notorious
Injuries
:
The
first
was
against
the
Conception
,
that
child
which
was
begotten
of
his
body
he
would
have
disclaimed
and
renounced
before
it
was
borne
.
The
second
was
against
Vriah
on
whom
he
would
have
obtruded
a
child
by
fraud
and
imposture
.
The
third
against
Vriah
his
Family
and
Posterity
,
Intrudit
filium
suum
in
agros
Vriae
,
Pet.
Mar.
which
by
his
meanes
might
have
bin
(
if
not
defrauded
,
yet
)
in
all
likely-hood
wronged
much
in
their
Inheritance
.
Vers
.
13
This
plot
not
succeeding
thus
twice
tryed
,
he
layes
another
traine
for
him
,
which
was
a
very
bad
and
lewd
one
:
The
next
day
he
invites
him
to
his
Table
to
eat
and
drinke
and
that
of
purpose
to
make
him
drunke
;
questionlesse
David
hated
drunkennesse
in
his
heart
,
and
it
is
like
he
did
punish
it
in
others
,
and
yet
to
hide
his
owne
shame
,
he
is
not
ashamed
to
draw
Vriah
into
this
wickednesse
.
But
all
this
took
no
place
;
for
though
Vriah
with
the
royall
wine
was
overcome
,
yet
(
as
God
would
have
it
)
not
so
farre
as
to
bee
deprived
of
his
senses
,
hee
still
remembers
the
Arke
of
the
LORD
,
the
danger
of
the
Hoast
of
Israell
,
and
will
not
goe
home
to
his
Wife
,
so
that
still
Davids
sin
is
like
to
come
to
light
.
Vers
.
15
The
thoughts
of
David
did
not
thus
give
over
,
now
he
deviseth
how
to
take
away
Vriahs
life
,
and
to
practise
the
death
of
an
innocent
man
,
and
one
of
his
worthies
,
hoping
by
that
meanes
a
free
way
might
be
made
for
this
matching
with
the
widdow
,
and
so
the
child
might
be
thought
to
be
begotten
in
wedlock
.
But
how
shall
this
be
done
?
Why
Ioab
the
Generall
of
the
Campe
must
be
wrought
unto
the
place
Vriah
in
the
forefront
of
the
battle
,
and
then
suddenly
to
retire
from
him
;
that
so
Vriah
being
left
in
danger
,
he
might
be
smitten
and
die
by
the
sword
of
the
children
of
Ammon
.
O!
What
a
notorious
treachery
was
this
!
Surpassing
that
which
Ahab
used
against
Naboth
:
For
He
coveted
but
his
Vineyard
,
David
Vriahs
wife
,
Ahab
was
put
on
to
that
through
the
provocation
of
Iesabell
,
David
to
this
through
the
lust
of
his
owne
heart
;
in
that
Naboath
died
alone
,
in
this
diverse
of
the
people
of
the
servants
of
David
fell
,
Vers
.
17
for
though
Ioabs
Commission
extended
no
further
than
to
the
smiting
of
Vriah
,
yet
that
could
not
be
done
without
the
losse
of
more
.
And
thus
you
see
how
he
stood
not
out
against
this
temptation
to
Adultery
,
but
gave
way
to
it
,
is
at
length
become
a
man
of
blood
,
a
sin
that
usually
followes
the
sin
of
Vncleanenesse
,
Hoc
solum
inter
omnia
malum
nihil
habet
cui
comparari
possit
Basil
Epist.
ad
Orig
lapsum
.
as
is
confirmed
and
justified
by
too
much
experience
.
No
marvell
then
S.
Basil
speaking
of
Adultery
averreth
,
That
this
evill
amongst
all
hath
nothing
to
which
it
may
be
compared
.
Vse
.
Let
such
as
are
guilty
of
this
sin
beware
how
they
sleight
it
.
Rogo
quantum
crimen
est
ubi
stuprum
&
Adulterium
parvum
est
?
Hierō
;
Epist.
48.
(
saith
St.
Hierom
)
I
pray
you
how
great
is
the
wickednesse
where
Whoredome
and
Adultery
is
thought
to
be
small
?
There
is
no
sin
that
doth
more
enlarge
Hell
or
endanger
the
soule
of
man
than
this
.
I
have
read
a
Storie
of
a
Hermet
that
led
a
devout
and
solitary
life
,
one
day
talking
with
the
Divell
,
he
demanded
of
him
which
were
the
greatest
sins
,
he
answered
him
Covetousnesse
and
Lust
:
The
other
demanded
againe
whether
Blasphemy
and
Perjury
were
not
greater
;
the
Reply
of
Satan
was
that
in
the
Schooles
of
Divinity
they
were
the
greatersins
,
but
for
the
encrease
of
his
Revenews
the
other
were
farre
the
greater
.
And
therefore
Beda
stiles
Lust
,
filiam
Diaboli
,
Bada
in
Pro.
30
the
daughter
of
the
Divell
,
which
bringeth
forth
many
children
to
him
daily
.
Nor
doth
any
one
such
speciall
service
to
the
Divell
,
as
an
Harlot
.
By
her
the
wisest
man
,
by
her
the
strongest
man
,
by
her
an
whole
army
of
men
have
bin
ensnared
,
as
we
read
,
Numb.
31.16
.
For
when
Balaac
the
King
and
Balaam
the
Prophet
had
practised
against
Gods
people
to
bring
them
out
of
Gods
Favour
and
by
no
meanes
could
:
This
course
was
taken
through
the
advice
of
Balaam
that
witch
:
A
Squadron
of
the
fairest
women
that
the
country
could
afford
were
sent
amongst
the
Israelites
(
saith
Lyra
)
who
did
beare
in
their
Banner
for
their
device
the
Image
of
Belphegor
,
which
was
the
Idoll
of
the
Moabites
and
Midianites
,
and
in
this
Pit-fall
was
24
thousand
taken
who
rendred
themselves
captives
to
those
Moabitish
women
,
committed
whoredome
with
them
and
adored
their
god
,
Numb.
25.12
.
Nor
need
the
Soule
any
other
conveyance
to
the
pit
of
Hell
then
this
;
Pro.
5.5
.
Her
feet
got
downe
to
death
and
her
steps
take
hold
on
Hell
(
saith
Salomon
of
the
whorish
woman
.
)
It
is
downe
Hill
and
they
goe
apace
unto
it
,
yea
are
very
neare
it
,
at
the
pits
brinke
,
they
take
possession
of
it
,
as
one
doth
by
holding
the
ring
of
a
doore
,
there
is
no
more
to
be
done
,
but
to
set
up
their
abode
in
it
,
and
unto
that
they
make
great
speed
,
if
timely
Repentance
prevent
not
.
There
be
those
who
flatter
themselves
in
the
indifferency
or
sleightnesse
of
this
sin
,
conceiting
it
is
but
a
tricke
of
Youth
,
&c.
but
that
is
an
unhappy
trick
that
endangereth
a
mans
soule
.
Let
them
take
heed
they
loose
not
Heaven
by
this
trick
they
have
,
and
plunge
themselves
into
the
pit
of
Perdition
before
they
be
a
ware
.
It
is
truly
said
,
A
whore
is
the
high
way
to
Hell
,
he
that
looks
on
her
with
lust
,
begins
his
journy
;
he
that
stayes
to
talke
with
her
is
halfe
his
way
;
he
that
enjoyes
her
is
at
his
journeyes
end
.
And
who
so
hath
thus
fallen
must
go
the
price
of
many
a
teare
and
heavy
groane
of
a
broken
heart
to
recover
himselfe
;
no
way
but
by
unfained
Repentance
to
helpe
themselves
,
which
was
the
course
this
Penitent
took
in
my
Text.
And
so
though
they
have
admitten
such
a.
Prostitution
of
their
bodies
as
she
did
,
they
shall
obtaine
such
a
Restitution
of
their
Honours
as
she
had
,
who
of
a
grievous
Sinner
became
a
rare
Saint
,
and
had
Her
sins
forgiven
,
which
is
the
next
Branch
of
the
Point
I
am
to
speak
.
The
many
sins
wherof
Mary
was
guilty
,
upon
her
Repentance
were
forgiven
her
;
so
then
this
is
an
undoubted
Truth
,
Doct.
That
greevous
Sinners
upon
Repentance
shall
finde
Mercy
.
See
more
of
this
Point
in
my
Expos.
on
the
Parable
of
the
Prodigall
.
Ezek.
18.22
,
23
And
for
further
Proofe
,
read
,
2
Chron.
33.12
.
1
Cor.
6.11
.
1
Tim.
1.12
,
13.
Acts
2.138
,
39.
Luk.
15.20
.
What
should
hinder
?
Such
are
Subjects
capeable
of
Mercie
being
sensible
of
their
vilenesse
and
Misery
.
And
God
is
both
able
and
willing
to
shew
them
mercy
,
their
debt
is
already
payd
,
as
before
hath
bin
noted
.
So
that
he
can
do
it
,
and
he
is
as
willing
as
able
,
for
mercy
pleaseth
him
.
Vse
Though
then
thou
hast
bin
an
egregious
Sinner
and
led
a
vicious
life
,
defiling
thy
foule
with
many
sins
,
yet
suffer
not
thy selfe
through
Satans
malice
to
be
plunged
into
the
pit
of
despaire
;
thou
hast
provoked
Gods
Justice
grievously
heretofore
by
thy
Presumption
,
wrong
not
his
Mercy
through
Desperation
.
Read
and
regard
what
thou
readest
,
Ezek.
18.27
.
There
thou
shalt
find
that
if
in
case
any
hath
defiled
his
Neighbours
wife
,
oppressed
the
poore
and
Fatherlesse
or
taken
by
Violence
from
them
,
or
lift
up
his
Eyes
to
Idolls
,
or
given
out
to
●●su●y
;
all
fowle
and
notorious
crymes
,
yet
if
that
man
return
from
his
wickednesse
that
he
hath
commi●●ed
he
shall
save
his
soule
alive
,
he
shall
live
and
not
die
as
we
find
,
v.
28.
If
you
●●sire
to
see
the
force
of
the
rule
in
some
Examples
,
you
have
many
,
Si
impius
es
cogita
Publicanum
,
&c.
(
saith
S.
Chrysostome
)
If
thou
b●●st
wicked
,
thinke
on
the
Publican
;
If
uncleane
,
forget
not
Rahab
;
If
a
man-slayer
,
looke
upon
the
Thiefe
;
If
unjust
,
thinke
on
the
Blasphemer
;
If
an
Idolater
,
remember
Abraham
;
If
a
Persecutor
,
remember
Paul
:
And
amongst
all
other
Examples
have
this
in
our
Text
in
thy
mind
:
God
forbid
that
any
one
Divell
should
get
the
possession
of
thy
heart
,
as
he
had
of
hers
,
and
yet
though
it
had
,
nay
though
seven
,
though
a
Legion
of
Divels
were
in
thee
,
thy
Confession
and
Teares
would
cast
them
out
.
We
read
,
Hosea
2.15
.
that
God
promiseth
to
give
to
the
Children
of
Israell
the
valley
of
Achor
for
the
doore
of
Hope
,
alluding
to
that
we
read
,
Iosh.
7.5
,
25
,
26.
This
Valley
of
Achor
,
was
the
place
where
Achan
and
his
Family
were
stoned
to
death
,
for
taking
of
the
accursed
thing
:
Which
Valley
was
afterwards
by
Ioshua
named
the
Valley
of
Achor
,
because
the
people
of
Israell
being
there
overcome
by
the
men
of
Ai
,
were
exceedingly
troubled
so
that
their
hearts
melted
like
water
,
and
little
hope
they
had
of
entering
into
the
Land
of
Promise
,
the
which
reason
of
that
name
Ioshua
himselfe
giveth
,
Verse
25
,
26.
But
afterwards
this
Valley
was
unto
them
a
place
of
great
Ioy
and
C●mfort
,
both
because
they
there
obtained
a
great
victory
against
their
Enemyes
,
and
also
because
they
enjoyed
this
Valley
which
was
exceeding
fertile
and
fruitfull
of
Vines
and
other
Trees
,
which
served
as
pledges
to
confirme
their
hope
and
assurance
of
injoying
that
good
I
and
which
God
had
promised
to
give
them
,
notwithstanding
the
malice
of
their
enemies
.
Thus
the
former
Doctrine
delivered
of
the
vilenesse
and
dauger
of
that
sin
of
Vncleanenesse
and
Incontinency
is
like
to
the
Valley
of
Achor
,
full
of
trouble
and
griefe
to
all
such
as
are
guilty
.
But
this
Valley
of
Achor
is
given
for
a
doore
of
hope
;
this
Maries
Repentance
is
of
purpose
recorded
to
raise
up
the
hopes
of
dejected
spirits
;
for
God
is
still
the
same
,
and
as
ready
to
receive
Penitents
as
he
ever
was
.
At
the
presence
of
the
Sunne
all
the
other
lights
with-draw
themselves
,
and
hide
their
heads
in
a
cowardly
kind
of
fashion
;
but
when
the
Moone
begins
to
shine
,
they
recover
their
former
boldnesse
,
and
liberty
.
Had
we
no
other
to
cast
our
Eyes
you
,
but
such
as
Iohn
Baptist
,
and
that
Mary
who
was
blessed
above
women
,
the
mother
of
our
Lord
where
were
our
hopes
?
But
where
we
have
the
Examples
of
such
Sinners
as
these
afore
mentioned
shining
to
us
,
we
cannot
but
hold
up
our
heads
and
come
abroad
expecting
to
be
made
partakers
upon
Repentance
of
the
like
Mercy
:
Wherfore
let
not
the
Eunuch
say
,
I
am
a
dry
Tree
;
let
none
say
J
have
beene
an
Adulterer
,
a
Murtherer
and
can
have
no
place
in
Heaven
:
For
who
so
confesseth
and
forsaketh
sin
shall
find
Mercy
assuredly
.
Noli
dicere
num
quid
ecce
talem
hominem
Deus
correcturus
est
●am
malum
tam
perversum
?
noli
desperare
,
quem
rogas
attende
,
non
pro
quo
rogas
,
magnitudinom
mo●bi
vi
de●
,
potentia●n
nedici
non
vides
,
Aug
in
Ps.
55.
As
we
may
not
despaire
of
our selves
,
neither
may
we
despaire
of
others
,
say
not
(
saith
S.
Austin
)
what
will
God
ever
amend
such
a
man
so
wicked
,
so
perverse
?
Do
not
despaire
,
look
on
him
to
whom
thou
prayest
,
and
not
on
him
for
whom
thou
prayest
:
Thou
seest
the
greatnesse
of
the
disease
,
thou
seest
not
the
power
of
the
Physitian
.
Thou
seest
such
an
one
to
runne
on
in
the
race
of
wickednesse
,
led
captive
of
the
Divell
to
doe
his
will
,
a
branch
of
the
wild
Olive
,
&c.
yet
let
all
rash
Judgement
of
his
future
estate
be
restreyned
,
how
desperate
soever
his
present
estate
may
seeme
to
thee
to
be
,
Qui
fecit
,
reficere
potest
,
he
that
made
him
can
mend
him
,
God
is
able
to
graft
him
in
,
Rom.
11.23
.
And
who
knoweth
what
his
will
is
,
Whose
wayes
are
past
finding
out
.
Shoot
not
th●n
your
Fooles
bolt
so
rashly
,
as
with
the
Barbarians
to
say
,
surely
this
man
or
woman
is
a
Reprobate
;
notorious
Sinners
may
be
called
,
when
glorious
Hypocrites
shall
be
condemned
,
Publicans
and
Harlots
saved
,
when
conceited
Scribes
and
Pharisees
shall
bee
rejected
.
Mat.
21.
Was
not
this
woman
as
unlikely
to
have
prooved
a
holy
liver
as
any
thou
knowest
?
Had
not
the
Divell
as
strong
Possession
of
her
,
whilst
she
was
under
the
guard
of
seven
uncleane
spirits
?
Was
not
Paul
as
unlikely
to
have
prooved
so
able
a
Minister
of
the
Gospell
of
Christ
,
whilst
he
was
a
Persecutor
of
the
Saints
,
a
Blasphemer
of
God
,
Act.
9.1.2
.
&c.
Hadst
thou
seen
him
with
the
High-Priest
,
when
his
Commission
was
a
sealing
for
the
apprehending
and
punishing
of
all
those
who
professed
Christ
,
whither
they
were
men
or
women
,
and
met
him
in
the
way
trudging
to
Damascus
for
that
end
and
purpose
,
little
wouldst
thou
have
thought
,
that
this
man
would
ever
have
sealed
the
Gospell
with
his
blood
,
and
have
bin
so
zealous
as
afterwards
he
was
,
in
that
way
which
he
now
persecuted
.
As
the
winde
bloweth
where
it
will
,
so
the
Spirit
beateth
where
it
pleaseth
him
.
Nec
quantitas
crianinis
,
Cypr
Serm
de
cana
Domini
.
nec
brevitas
temporis
,
nec
horae
extremitas
,
nec
v●tae
enormitas
excludit
a
venia
(
saith
St.
Cyprian
)
Neither
doth
the
greatnesse
of
the
Crime
,
not
the
shor●●●sse
of
the
Time
,
neither
the
extreamity
of
the
last
howre
,
nor
the
Enormitie
of
the
whole
life
exclude
from
pardon
.
In
the
2
Sam.
1.
We
read
of
an
Amalekite
,
who
brought
news
to
David
the
King
,
of
the
Death
of
Saul
;
and
to
assure
David
therof
he
told
him
that
he
himselfe
stood
upon
him
and
slew
him
,
because
he
was
sure
hee
could
not
live
beeing
fore
wounded
,
verse
9
,
10.
Upon
which
Relation
David
presently
commanded
that
this
Amalekite
should
be
put
to
Death
,
as
one
condemned
by
his
owne
mouth
,
verse
15
,
16.
Why
what
was
his
offence
?
Wherin
had
he
deserved
Death
?
Alas
,
Saul
was
fallen
before
upon
his
owne
Speare
;
it
was
but
mercy
to
kill
him
out
right
who
was
halfe
dead
already
,
&c.
Yea
but
Saul
said
(
by
his
owne
Confession
)
my
life
is
yet
whole
in
me
,
he
was
not
dead
yet
,
he
was
alive
,
and
whilst
there
is
life
there
is
hope
,
therfore
did
David
slay
him
,
Q●um
percussum
ab
hoste
desperasset
esse
victurum
,
&
eum
sublata
spei
filucia
jugulasset
,
D●●erm
.
●om
.
in
Eccl.
c.
2.
v.
20
because
that
being
wounded
of
the
Enemy
he
despaired
of
life
,
and
having
no
confidence
of
hope
,
he
had
killed
the
annoynted
of
the
Lord
:
He
should
have
used
his
best
diligence
to
have
preserved
Saul
,
and
done
what
lay
in
him
to
have
bound
up
his
wounds
,
and
not
by
despaire
of
helpe
to
say
he
could
not
live
.
And
thus
is
it
in
the
case
of
sinne
.
If
we
see
any
desperately
wounded
,
yet
whilst
life
remaines
there
is
hope
of
Mercy
to
be
had
;
fall
not
upon
him
with
thy
Sword
,
slay
him
not
out
right
by
thy
rash
censure
,
but
follow
thou
the
Apostles
Direction
,
2
Tim.
2.25
.
Instruct
them
who
are
contrary
minded
,
use
all
good
means
to
reclaime
them
,
prooving
if
at
any
time
GOD
will
give
them
Repentance
and
bring
them
out
of
the
snares
of
the
Divell
,
who
are
taken
Captive
by
him
to
doe
his
Will.
Are
forgiven
]
Text.
In
Graeco
non
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
se●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quod
pr●eterit●
temporis
nota
,
peccata
jam
ipsi
remissa
suisse
ostendit
,
Mathes
.
in
loc.
Something
may
be
noted
from
the
Tence
;
They
are
,
not
shall
be
hereafter
,
nor
are
now
to
be
at
this
present
,
but
already
it
is
done
.
No
sooner
did
she
believe
in
Christ
her
Saviour
,
but
her
sinnes
were
remitted
and
forgiven
her
,
even
before
she
washed
and
annoynted
him
.
It
is
noted
against
the
Papists
,
who
would
have
works
to
share
halfe
with
Faith
in
mans
Justification
,
and
therfore
urge
the
Text
,
as
speaking
of
the
time
present
,
we
hold
that
workes
follow
Instification
,
Non
precedunt
(
as
speakes
St.
Austin
:
Aug.
de
fide
&
oper:
c.
14.
)
But
more
of
this
in
that
which
follows
.
We
come
now
to
the
Proofe
of
the
Point
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
she
loved
much
.
]
The
Rhemists
note
upon
this
is
,
Not
only
Faith
(
as
you
may
perceive
,
say
they
)
but
Love
or
Charity
obtaineth
Remission
of
Sinne
in
the
first
act
of
Iustification
.
But
how
may
we
perceive
this
?
Why
the
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
proves
it
and
shews
that
Love
was
the
cause
why
her
many
sins
were
forgiven
her
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
idem
valet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Aret.
in
loc.
But
are
they
ignorant
of
this
the
For
is
oftentimes
a
note
of
Inference
or
Consequence
,
and
as
well
an
argument
of
the
Effect
from
the
Cause
,
as
of
the
Cause
from
the
Effect
:
We
say
it
is
Spring-time
;
Why
so
?
For
,
or
Because
the
Fig-tree
puts
forth
and
buds
:
The
putting
forth
of
the
Figg-tree
argues
the
Spring-time
,
Dilectio
hic
non
dicitur
esse
venia
causa
,
sed
posterius
signum
Calv.
but
the
budding
and
putting
forth
of
the
Fig-tree
is
not
the
Cause
of
Spring-time
.
I
say
this
child
is
alive
,
because
it
cryes
,
or
this
man
lives
,
because
he
mooves
;
will
any
so
understand
me
as
if
I
meant
the
crying
of
the
one
and
the
mooving
of
the
other
is
the
Cause
of
life
and
motion
in
the
one
or
in
the
other
?
Our
Saviour
himselfe
useth
this
kind
of
arguing
,
as
we
find
Iohn
15.15
.
I
have
called
you
Friends
,
for
all
things
I
have
heard
of
my
Father
,
I
have
made
knowne
unto
you
,
where
declaring
of
those
things
to
them
is
the
Effect
not
cause
of
his
Love
.
And
that
our
Saviour
here
reasoneth
from
the
Effect
to
the
Cause
is
evident
enough
from
the
whole
discourse
,
the
scope
wherof
is
to
shew
that
the
forgivenesse
of
the
debt
of
sinne
is
a
just
cause
of
Love
according
to
the
measure
and
rate
of
the
sins
forgiven
as
is
evident
in
such
debters
from
whom
the
similitude
is
taken
,
who
beare
no
speciall
love
unto
their
creditours
,
untill
they
know
how
they
shall
bee
dealt
withall
.
Now
if
it
should
be
as
the
Papists
would
have
it
,
that
Love
and
the
Fruits
therof
should
be
a
cause
of
Remission
,
our
Saviours
Application
should
be
directly
contrary
to
that
which
in
this
Parable
he
had
propounded
,
for
then
the
greater
Sinner
should
have
somewhat
to
satisfie
,
when
the
Parable
saith
that
not
so
much
as
the
lesser
can
doe
it
:
And
that
which
in
the
Parable
hee
had
made
the
Cause
of
the
Love
of
the
Forgiven
Person
,
heere
hee
should
make
the
Effect
of
it
.
Besides
,
the
other
clause
immediately
following
doth
evidence
it
sufficiently
that
our
Saviour
argueth
from
the
Effect
:
For
to
whom
little
is
forgiven
,
saith
our
Saviour
,
the
same
loveth
little
;
so
that
according
to
the
proportion
of
Forgivenesse
,
the
proportion
of
Love
followeth
.
S.
Ambrose
thus
understands
the
plate
,
Bellar.
depaenit
lib.
2.
c
14.
resp
.
ad
object
.
and
Bellarmine
himselfe
saith
,
that
these
words
of
Christ
,
Many
sinnes
are
forgiven
her
,
Confirmant
absolutionem
invisibiliter
datam
,
doe
confirme
the
Absolution
invisibly
before
given
:
So
then
the
Absolution
which
was
given
before
was
confirmed
by
her
Love
,
and
by
it
shee
might
know
and
rest
assured
that
her
sins
were
remitted
,
according
to
that
of
St.
Iohn
1
Epist.
3.14
.
Wee
know
that
we
have
passed
from
death
to
life
,
because
we
love
the
Brethren
.
This
Collection
then
of
theirs
you
see
is
but
grating
upon
a
word
and
contrary
to
the
sence
of
the
place
,
a
meere
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
A
folly
it
is
to
follow
them
too
far
;
we
come
to
such
as
the
Text
will
naturally
afford
,
as
first
Doct.
A
Proofe
(
a
posteriore
)
from
the
Effect
is
a
strong
Proofe
,
and
very
Demonstrative
.
Thus
the
Truth
of
our
Faith
is
to
be
prooved
,
Iames
2.18
.
And
of
Repentance
,
2
Cor.
7.11
.
And
of
Charity
,
1
Iohn
3.14
And
so
Saint
Iames
prooves
Wisedome
from
above
by
the
Effects
,
Iames
3.17
.
Still
Scripture
puts
us
upon
the
Tryall
of
our
Graces
,
by
these
kinde
of
Proofes
.
Grace
is
invisible
in
its
Nature
,
it
cannot
be
seene
in
habitu
:
Therefore
as
GOD
was
seene
to
Moses
,
so
is
Grace
to
men
,
by
its
Backe-parts
;
and
as
the
wind
which
no
man
can
see
in
its
proper
Essence
,
by
the
full
sayles
of
the
Ship
is
perceived
which
way
it
stands
.
Vse
Let
this
be
a
Direction
to
us
in
our
Examination
and
tryall
of
our selves
.
I
deny
not
but
a
Proofe
or
Demonstration
,
a
priori
,
from
the
Cause
to
the
Effect
is
better
and
more
excellent
in
its
owne
nature
then
the
other
:
But
for
us
in
the
tryall
of
our
spirituall
estates
it
is
safer
and
more
demonstrative
to
proceed
from
the
Effect
to
the
Cause
.
Would
I
know
if
the
Sun
shines
?
there
is
no
climbing
up
to
the
Sky
to
be
resolved
,
nor
examining
what
matter
it
is
made
off
;
I
looke
upon
the
beames
shining
on
the
Earth
,
I
perceive
it
is
up
and
shines
by
the
light
and
heat
it
gives
.
Would
I
know
if
GOD
hath
elected
me
to
life
and
to
salvation
?
There
is
no
climbing
up
into
Heaven
to
know
his
Decrees
and
hidden
Counsell
(
as
too
many
would
most
audaciously
)
but
study
well
the
markes
of
it
from
the
Effects
.
The
head
of
Nilus
cannot
be
found
,
but
the
sweet
Springs
issuing
from
thence
are
well
knowne
.
No
surer
way
to
the
Sea
,
then
by
taking
a
River
by
the
hand
.
Our
Vocation
and
Sanctification
will
carry
us
to
Election
,
Rom.
8.30
.
2
Pet.
1
.
5-10
.
These
are
the
meanes
whereby
our
Election
and
Salvation
is
made
certaine
,
not
the
efficient
Causes
wherby
it
comes
to
be
decreed
.
The
Sun
not
the
shadow
makes
the
Day
,
yet
we
know
not
how
the
Day
goes
by
the
Sunne
,
but
by
the
shadow
.
In
a
word
,
as
the
Planets
are
knowne
by
their
Influence
,
the
Diamond
by
his
Lustre
,
and
the
Soule
by
her
Vitall
Operations
,
so
Grace
is
most
sensibly
knowne
to
us
by
the
Effects
therof
.
Doct.
Secondly
,
we
observe
from
hence
,
That
a
true
and
unfeined
love
of
Christ
is
a
sure
signe
that
our
sins
are
remitted
.
David
thus
reasons
,
Psal
18.1
,
2.
I
will
love
thee
O
Lord
my
strength
,
he
got
that
lesson
by
heart
,
yea
in
his
heart
;
now
presently
he
takes
forth
,
The
Lord
is
my
Rocke
and
my
Fortresse
and
my
deliverer
,
my
God
,
my
strength
in
whom
I
will
trust
,
my
Buckler
and
the
horne
of
my
Salvation
.
This
Argument
our
Saviour
useth
to
raise
up
and
comfort
Peter
after
his
fall
,
who
questionlesse
was
much
cast
downe
under
the
sight
and
sense
of
his
sin
.
Simon
thou
sonne
of
Jonah
lovest
thou
me
?
Ioh.
21.15
.
q.
d.
If
this
be
in
thee
,
be
of
good
comfort
,
know
thy
sins
are
remitted
,
and
God
reconciled
to
thee
:
So
1
Iohn
4.16
.
Hee
that
dwelleth
in
Love
dwelleth
in
GOD
and
GOD
in
him
:
Now
as
the
Prophet
speaks
,
Can
two
walke
together
except
they
be
agreed
?
Questionlesse
God
is
reconciled
to
them
who
truly
love
him
;
els
he
would
not
bee
an
Inhabitant
within
them
.
Soe
,
1
Pet.
1.3
,
4
,
8.
Reason
And
it
cannot
otherwise
be
,
in
that
true
Love
ariseth
and
springeth
from
Faith
.
Therfore
in
the
place
of
S.
Peter
before
noted
,
1
Tim.
1.5
.
after
he
said
they
loved
the
Lord
,
he
inferreth
presently
they
also
beleeved
in
him
.
Which
(
as
we
shall
after
see
,
vers.
50.
)
is
the
instrumentall
Cause
of
our
Iustification
.
It
is
Faith
that
brings
the
holy
Fire
of
Love
into
our
frozen
hearts
,
Gal.
5.6
.
or
they
would
never
be
warmed
with
it
.
In
Nature
we
see
nothing
can
moove
in
desire
to
this
or
that
till
first
it
hath
apprehended
it
lovely
;
whilst
the
debtor
thinkes
of
the
rigour
of
his
Creditour
he
doth
feare
him
not
affect
him
truly
,
so
our
affections
cannot
in
love
and
desire
move
to
God
,
and
unite
themselves
with
God
till
by
Faith
we
discerne
him
as
reconciled
to
us
,
and
an
amiable
object
for
us
sinners
to
imbrace
:
But
when
once
it
comes
to
see
Gods
love
forgiving
it
many
sins
,
then
it
cannot
but
love
much
again
.
Vse
.
And
this
serves
to
the
overthrowing
of
their
opinion
,
who
hold
that
Assurance
of
Pardon
of
Sin
cannot
in
this
life
be
attain'd
unto
.
If
the
Assurance
of
our
Love
to
God
may
be
had
,
then
may
the
Assurance
of
the
Pardon
of
our
Sins
be
attaind
unto
:
but
the
former
may
be
had
,
therfore
the
latter
.
That
the
Assurance
of
our
Love
to
God
may
be
had
is
cleare
.
S.
Peter
was
undoubtedly
assured
of
it
(
and
that
even
in
the
time
of
the
great
dejectednesse
of
his
spirit
)
els
he
would
never
have
said
as
he
did
,
Joh.
21.17
.
Lord
thou
knowest
all
things
,
thou
knowest
that
I
love
thee
;
So
the
faithfull
in
whose
name
the
Apostle
speaketh
,
1
Iohn
.
3.14
.
were
undoubtedly
assured
that
they
loved
the
children
of
GOD
,
by
which
Love
likewise
they
were
assured
that
they
were
translated
from
Death
to
Life
,
for
that
none
can
truely
love
the
Children
of
God
,
but
they
must
love
the
Father
also
.
Ob.
But
every
Grace
hath
its
counterfit
,
and
the
heart
is
deceitfull
above
all
things
?
Resp.
This
Grace
can
the
hardliest
be
counterfetted
of
any
other
Grace
:
There
is
scarce
any
thing
els
that
we
can
instance
in
,
saith
one
,
but
a
Hypocrite
may
go
cheeke
by
jowle
with
a
good
Christian
:
He
may
do
all
outward
services
,
D.
Preston
his
Treat
.
of
Love
p.
151.
&
on
Effectuall
faith
page
72.
he
may
abstaine
from
sinnes
,
a
great
change
may
be
wrought
in
him
,
we
know
how
farre
the
third
ground
went
,
Matth.
13.
And
those
,
Hebr.
6.
But
this
they
cannot
counterfeit
to
love
the
LORD
.
A
Hypocrite
may
heare
the
Word
,
Pray
,
give
Almes
,
but
to
doe
these
out
of
Love
,
that
is
a
thing
which
no
Hypocrite
is
able
to
reach
unto
.
Secondly
,
though
saving
Graces
have
their
Counterfets
,
yet
a
man
may
be
assured
by
the
Word
that
he
hath
this
and
other
Graces
in
him
in
Sincerity
so
as
that
he
cannot
be
deceived
in
them
:
For
as
God
gave
Moses
in
the
Mount
a
Patterne
,
according
to
which
he
would
have
all
things
made
in
the
Tabernacle
,
Hebr.
8.5
.
So
that
when
he
viewed
the
worke
and
saw
all
was
done
according
to
that
Patterne
,
he
was
sure
he
had
done
right
,
and
blessed
them
,
as
we
read
,
Exod.
39.43
.
So
hath
God
given
us
a
Patterne
in
his
Word
,
according
to
which
he
would
have
every
thing
in
his
spirituall
Tabernacle
(
as
Faith
,
Repentance
,
Love
,
Obedience
,
&c
)
to
be
wrought
:
And
if
a
man
can
find
that
the
Grace
he
hath
be
according
to
the
Patterne
,
as
(
if
he
take
paines
with
himselfe
to
view
the
work
,
as
Moses
did
)
he
may
,
then
he
may
be
sure
it
is
right
,
and
shall
have
cause
of
rejoycing
,
as
the
Apostle
saith
Gal.
6.4
.
Vse
2
Secondly
,
Learne
hence
a
notable
way
to
establish
our
hearts
in
the
Assurance
of
the
pardon
of
Sinne.
Thou
needest
not
climbe
up
into
Heaven
to
search
Gods
Books
whither
they
be
crost
or
no
,
there
to
behold
the
Face
of
God
whither
he
smile
or
frowne
;
but
dive
into
thine
owne
soule
,
and
there
find
out
what
love
thou
bearest
to
thy
Maker
and
blessed
Saviour
;
if
thou
findest
that
thou
lovest
him
unfainedly
,
that
is
,
that
thou
lovest
him
more
than
these
,
lovest
him
for
himselfe
,
for
those
beauties
and
excellencies
that
are
in
him
:
It
is
the
greatest
Comfort
that
thou
canst
have
in
this
life
,
for
that
thou
mayest
rest
assured
hereupon
that
God
is
reconciled
to
thee
,
and
that
thy
sins
(
be
they
never
so
great
or
many
)
are
forgiven
thee
.
Finding
this
in
thee
,
thou
mayest
be
sure
,
and
never
till
than
canst
thou
be
assured
of
it
.
For
,
we
may
easier
carry
Coales
in
our
bosome
without
burning
,
than
by
Faith
apprehend
truly
this
Love
of
God
in
the
pardoning
of
sin
without
finding
our
hearts
burne
in
Love
to
him
answerably
.
But
in
finding
that
we
have
the
giving
hand
of
Love
,
giving
to
God
as
Mary
here
did
,
those
duties
that
are
owing
,
we
may
assure
our selves
that
we
have
likewise
the
receiving
hand
of
Faith
,
wherby
we
have
apprehended
and
laid
hold
of
those
mercies
which
are
peculiar
to
Gods
elect
in
Christ
,
though
for
the
present
it
may
be
thou
maist
have
no
feeling
of
it
.
Only
see
that
our
Love
be
rightly
qualified
,
that
it
hath
these
requisites
which
Gods
Word
speaks
off
that
it
be
with
all
our
hearts
,
with
all
our
soules
,
with
all
our
might
,
Deut.
6.5
.
Mark
,
10.30
.
By
which
variety
of
words
God
would
teach
us
that
he
must
be
loved
with
all
whatsoever
is
in
us
and
in
our
powers
both
intensively
and
extensively
,
as
farre
as
is
possible
.
All
the
affections
and
powers
of
the
soule
must
be
gathered
together
and
united
,
like
the
Sunne-beames
in
a
burning-Glasse
to
make
our
Love
more
hot
and
fervent
.
Our
love
to
him
must
be
greater
then
to
our selves
or
to
any
other
thing
belonging
to
us
,
Plusquam
te
,
plusquam
tua
,
plusquam
tuos
,
as
St.
Bernard
speaketh
;
otherwise
as
Simon
Peter
said
to
Simon
Magus
in
another
case
,
Thou
hast
neither
part
nor
portion
in
this
businesse
.
In
the
third
place
we
do
observe
,
Doct.
That
loving
much
argues
much
mercy
received
from
the
beloved
party
.
When
men
have
bin
extraordinarily
kind
unto
us
;
you
know
how
marvellously
it
works
with
us
upon
the
apprehension
of
it
,
so
was
it
here
with
Marie
,
and
so
with
Peter
,
and
so
with
other
of
the
Saints
,
still
you
shall
find
the
deeper
sense
they
have
had
of
their
own
sin
and
wretchednesse
,
the
more
have
their
hearts
bin
instamed
with
love
to
G●●●●pon
the
apprehension
of
his
Mercie
in
their
R●●●ssion
;
the
more
zealous
have
they
bin
for
his
Glory
,
the
more
thankefull
for
his
Mercy
,
the
more
desirous
to
please
him
,
the
more
fearefull
to
offend
him
,
and
the
more
ready
to
turne
unto
him
by
Repentance
,
as
hath
bin
before
shewed
,
vers.
43.
Now
because
the
next
part
or
member
of
this
verse
is
brought
in
as
an
Illustration
of
this
Position
,
we
will
add
only
a
word
or
two
for
Application
.
Vse
Be
informed
hence
of
one
Reason
,
why
God
is
delighted
in
forgiving
great
offences
,
why
he
is
so
ready
to
forgive
much
;
surely
he
would
be
loved
much
:
And
who
deserves
to
be
loved
much
,
if
not
this
God
who
hath
forgiven
much
.
Let
a
man
but
consider
what
God
hath
done
for
him
in
giving
him
his
Son
,
&c.
every
other
common
mercy
would
be
as
bellowes
to
blow
our
Love
to
a
greater
flame
,
and
till
we
enter
upon
that
thought
we
shall
not
love
with
any
great
fervency
of
spirit
,
as
follows
in
the
opposite
clause
.
To
whom
little
is
forgiven
,
the
same
loveth
little
.
Text.
As
if
our
blessed
Saviour
should
say
thus
to
Simon
,
thou
performest
not
those
offices
of
Love
that
she
doth
,
for
that
thou
apprehendest
not
such
mercy
in
the
forgivenesse
of
so
great
a
debt
as
she
,
who
is
of
the
number
of
those
who
owed
500.
pence
.
Thou
amongst
those
who
owe
but
50.
therefore
blame
her
not
though
she
manifest
so
much
affection
,
when
thou
shewest
so
little
.
So
that
you
see
Doct.
Proportionable
to
that
assurance
we
have
of
the
Remission
of
sin
by
Faith
in
Christ
will
be
that
Love
we
beare
to
Christ
.
When
a
man
conceives
that
little
is
forgiven
,
he
will
love
but
little
,
but
upon
the
apprehension
and
perswasion
that
much
is
remitted
a
man
cannot
but
love
much
.
Looke
what
measure
of
Love
is
in
any
,
the
like
measure
of
Faith
is
in
him
:
For
as
they
are
together
(
as
before
was
shewed
)
so
commonly
they
are
together
in
the
same
degree
:
If
no
Faith
,
than
no
Love
;
if
but
a
shew
of
Faith
,
than
but
a
shew
of
Love
;
if
weake
Faith
,
than
there
is
but
a
weake
Love
;
if
an
interrupted
Faith
,
then
an
interrupted
Love
.
Vse
1
So
then
by
the
degree
of
Love
we
may
judge
of
the
degree
of
Faith
;
there
are
who
boast
of
the
strength
and
assurance
of
their
Faith
that
they
are
perswaded
of
the
Love
of
God
in
Christ
,
in
the
pardon
of
their
many
and
heynous
sinnes
,
&c.
But
is
it
likely
that
by
the
Eye
of
Faith
they
see
the
height
,
depth
,
breadth
,
and
length
of
the
Love
and
Favour
of
God
,
when
they
cease
not
to
dishonour
him
by
a
lewd
and
licentious
life
;
had
these
men
once
felt
the
Love
of
God
shed
abroad
in
their
hearts
,
and
did
indeed
believe
that
God
had
done
so
much
for
them
(
as
they
say
)
they
would
manifest
it
,
as
David
did
,
in
powring
out
the
water
that
he
longed
for
before
the
Lord
;
when
he
thought
it
was
displeasing
to
him
,
that
he
should
get
it
with
the
jeopardy
of
the
life
of
those
Worthies
.
Vse
2
We
may
likewise
from
hence
learne
,
what
to
judge
of
the
Love
which
Ethnicks
or
any
other
superstitious
Persons
pretend
towards
God
:
St.
Paul
granteth
to
the
Iewes
,
a
zealous
Love
of
God
,
but
(
saith
he
)
it
is
not
according
to
Knowledge
(
which
is
the
beginning
of
Faith
)
Now
true
Love
of
God
is
the
Handmaid
of
Faith
:
If
then
it
comes
gadding
abroad
and
attends
not
on
her
Mistresse
,
it
may
well
be
censured
to
bee
base
and
blinde
.
Looke
what
the
Apostle
speakes
of
Faith
without
Charity
,
1
Cor.
13
1.
We
may
say
of
Charity
without
Faith
.
If
wee
had
all
the
Love
in
the
World
,
and
yet
had
no
Faith
;
assuring
us
of
the
Remission
of
our
sins
,
our
Love
would
be
nothing
.
Vse
3
And
further
wee
may
bee
informed
of
the
Reason
,
whence
it
is
that
GOD
is
no
more
beloved
in
the
world
;
Surely
hence
for
that
there
is
little
or
no
Faith
in
the
world
,
they
have
not
a
sence
of
Mercie
,
nor
doe
they
apprehend
the
greatnesse
of
it
in
the
pardoning
of
so
great
a
Debt
as
they
owe
to
GOD
:
They
thinke
they
are
but
amongst
those
penny-men
,
that
they
are
indebted
to
GOD
but
in
some
small
Summes
,
they
are
Sinners
as
others
are
,
and
that
is
all
.
Did
they
but
consider
seriously
what
their
sins
are
,
what
hearts
they
have
,
what
lives
they
have
led
,
they
could
not
but
be
marvellously
affected
with
Gods
love
and
favour
.
You
know
how
it
affected
Saul
when
hee
fell
into
the
Hands
of
David
,
and
had
no
hurt
done
by
him
,
considering
how
hee
had
used
David
before
,
and
yet
now
that
David
should
spare
his
Life
soe
unexpectedly
and
undeservedly
;
Oh!
This
melted
him
into
Teares
,
Levavit
vocem
suam
&
fl●vit
(
saith
the
Text
)
This
made
him
confesse
,
Thou
art
more
Righteous
than
I
,
my
Sonne
David
.
If
a
man
would
seriously
consi●er
how
wee
have
beehaved
our selves
towards
GOD
from
time
to
time
,
how
wee
have
refused
Mercie
,
contemned
Grace
,
&c.
Yet
that
GOD
should
still
follow
us
with
a
Pardon
,
bee
content
to
blot
out
all
the
old
Scoare
,
and
to
receive
us
againe
into
his
Favour
,
this
could
not
but
worke
upon
the
hardest
heart
,
and
enflame
the
Love
of
God
in
our
soules
dayly
.
VERSE
48
,
49
,
50.
Text.
And
hee
said
unto
Her
,
Thy
Sinnes
are
forgiven
thee
,
And
they
said
,
&c.
Here
we
have
a
comfortable
Application
made
by
our
blessed
Saviour
unto
the
woman
,
of
that
which
before
he
had
told
Simon
:
Wherin
consider
we
,
First
,
Her
Absolution
,
vers.
48
,
49.
Secondly
,
Her
Dismission
,
vers.
50.
In
Her
Absolution
,
we
have
:
First
,
the
Sentence
pronounced
,
vers
.
48.
Secondly
,
an
Exception
made
against
it
,
ver.
49.
In
the
former
,
we
note
.
-
1.
The
Person
absolving
[
He
said
thy
sins
are
forgiven
.
]
-
2.
The
Person
absolved
[
unto
her
thy
sinnes
,
&c.
]
From
the
Person
absolving
,
we
learne
,
Doct.
The
power
of
Absolution
and
Remission
of
sins
is
a
power
belonging
unto
Christ
:
His
it
is
Isay
.
43.12
.
Luk.
5.21
,
24.
Matth.
9.6
.
Revel.
3.
&
1.18
.
If
you
aske
me
,
how
Christ
came
by
it
,
seeing
none
can
forgive
sin
but
God
,
I
answer
First
,
He
had
it
by
Commission
from
God
;
it
was
A
Power
given
him
by
His
Father
,
as
hee
himselfe
saith
.
Secondly
,
By
meanes
of
the
Vnion
of
the
God-head
and
Manhood
into
one
Person
,
he
had
this
Power
:
As
he
was
God
he
had
it
of
Himselfe
;
as
he
was
Man
he
had
it
by
virtue
of
the
Vnion
from
God
.
Object
.
But
the
Apostles
had
,
and
the
Ministers
of
the
Gospell
have
this
Power
,
for
so
we
read
,
Mat.
16.19
which
words
,
though
in
that
place
directed
to
S.
Peter
,
because
he
by
that
Confession
which
he
made
in
the
verses
before
,
gave
occasion
to
our
Saviour
of
mentioning
this
Prerogative
,
and
power
of
the
Church
,
yet
they
were
intended
for
all
the
Apostles
(
and
in
them
for
all
Ministers
successively
)
as
appeareth
,
Matth.
18.18
.
Ioh.
20.23
.
In
both
which
places
he
useth
the
plurall
number
;
and
by
a
solemne
Ceremony
of
brea●hing
upon
them
(
as
S.
Iohn
shews
)
he
inv●sted
them
all
with
this
Authority
.
Resp.
They
have
so
,
but
their
Power
was
not
Primitive
,
but
Derivative
,
not
Absolute
,
but
Delegate
;
in
their
owne
name
they
do
it
not
,
but
in
the
Name
of
their
Lord
and
Master
,
2
Cor.
5.18
.
2
Cor.
2.10
.
God
pardons
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Minister
onely
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
In
respect
of
supre
ame
authority
in
God
,
this
Power
is
authoritativè
,
he
pardons
in
dependenter
and
ex
authoritate
primaria
.
In
Christ
this
power
is
said
to
be
excellenter
,
because
he
hath
by
his
blood
set
open
the
Kingdome
of
Heaven
for
all
beleevers
;
and
he
pardons
ex
commissione
,
by
a
second
and
derived
authority
.
In
Man
this
Power
is
ministerialiter
,
he
pardons
by
a
ministeriall
publication
of
the
word
of
Pardon
(
the
power
of
which
we
shall
in
the
next
Point
shew
.
)
Object
.
But
other
men
are
bound
to
forgive
,
as
well
as
Minister
,
so
we
find
,
Matth.
18.
If
you
forgive
not
,
saith
CHRIST
,
neither
will
my
Father
forgive
you
.
Resp.
In
one
and
the
same
act
there
may
be
a
Trespasse
against
man
,
and
a
Sinne
against
God
(
as
was
in
Davids
Adultery
and
murther
)
men
may
,
yea
must
forgive
the
trespasse
and
wrong
offered
to
themselves
;
But
the
Sinne
against
God
,
they
have
not
to
meddle
with
.
The
Rhemists
in
their
annotations
upon
this
place
charge
us
(
who
are
Heretiques
in
their
language
)
with
denying
the
Church
this
power
of
remiting
sins
by
Christs
Authority
.
Rhem
Annot.
in
Luc.
7.
Vid.
Chem.
Exā
Conc.
Trid
p.
2.
p.
221.
Concerning
Absolution
both
Publike
and
Private
,
agreeable
to
the
Scriptures
,
D.
White
in
his
Orthodox
way
p.
272.
both
in
the
outward
Discipline
of
the
Church
,
and
in
the
Ministery
of
the
Word
and
Sacraments
,
and
Remission
of
sinnes
conferred
God
therein
,
we
in
the
Church
of
England
,
with
other
Protestant
Churches
do
maintaine
and
justifie
:
But
for
their
Popish
Absolution
(
being
dissonant
from
the
Scriptures
,
and
as
they
use
it
,
no
way
thereby
warranted
)
we
disavow
:
For
,
First
,
They
say
,
that
their
Bishops
and
Priests
,
Potestas
ligandi
&
solvendi
non
minor
est
in
Ecclesiâ
,
quàm
fuit
in
Christo
?
Cusanus
Christus
Petro
vices
suas
tradidit
,
ipsamque
cla
vem
excellentiae
,
Maldon
.
Rhem.
Annot.
in
Ioh.
20.
Sect.
3.
&
5.
have
full
right
to
remit
sinne
,
and
that
not
only
as
Ministers
and
Dispensers
,
but
they
have
full
power
as
Christ
had
;
nor
is
that
Power
lesse
in
the
Church
then
it
was
in
Christ
:
They
have
the
same
Power
of
excellencie
(
they
say
)
with
him
.
And
he
that
doubteth
of
this
(
say
the
Rhemists
)
may
as
well
doubt
,
whether
Christ
had
authority
as
man
to
forgive
sin
.
We
teach
(
as
before
was
said
)
that
the
Ministers
Power
is
but
Ministeriall
:
And
for
any
mortall
man
to
challenge
to
themselves
such
a
Power
as
they
speak
off
,
is
a
high
presumption
against
God
.
And
if
it
be
as
the
Pharisees
held
it
to
be
(
and
as
indeed
it
is
)
Blasphemy
to
attribute
forgivenesse
of
sins
to
any
but
to
God
,
we
may
be
excused
though
we
should
say
that
with
Rabsekah
,
they
have
blasphemed
the
living
God
in
thus
speaking
.
Secondly
,
They
say
,
Suarez
.
3.
D.
9
§.
Bellar.
de
paenit
.
l
3.
c.
2.
that
their
Priests
forgive
sinne
by
the
words
of
Absolution
,
in
such
a
manner
as
Christ
wrought
miracles
,
and
forgave
sinne
by
his
voice
,
Iohn
11.43
.
Per
veram
&
physicam
efficientiam
,
by
a
true
and
physicall
efficiency
,
reaching
to
the
very
production
of
Grace
,
and
dissolution
and
destruction
of
sin
;
including
the
Power
of
it
within
certain
words
and
syllables
.
We
say
,
That
the
Minister
doth
forgive
,
as
he
is
said
to
save
or
to
give
Repentance
,
and
Faith
,
1
Cor.
9.22
.
1
Tim.
4.16
.
GOD
useth
their
Ministery
,
whereby
they
coapt
and
prepare
sinners
that
they
may
be
capable
of
Salvation
,
by
working
in
them
such
dispositions
of
Faith
and
Repentance
(
through
the
preaching
of
the
Gospell
)
as
are
required
in
those
that
shall
be
saved
:
Now
this
is
not
done
by
a
bare
pronouncing
of
words
and
syllables
,
but
by
the
effectuall
working
of
the
Spirit
of
God
.
In
which
respect
he
is
pleased
to
account
of
his
Ministers
as
Co-workers
with
him
.
And
herein
do
some
of
the
Principall
Schoolemen
joyne
with
us
,
Pag.
273.
as
D.
White
in
his
Orthodox
hath
learnedly
shewed
.
Thirdly
,
In
this
Point
of
Absolution
they
fayle
,
whilst
they
hold
,
that
at
the
will
and
pleasure
of
every
Priest
,
exercising
the
Keyes
on
Earth
;
men
are
bound
and
loosed
in
Heaven
:
This
they
ground
on
the
generality
of
the
words
,
Absolutio
ex
causa
falsa
valet
,
Emman
Sa.
Aphoris
.
in
ver.
Excom.
Ioh.
20.23
.
Whose-soever
sinnes
you
remit
they
are
remitted
,
And
Matth.
18.18
.
Whatsoever
you
bind
on
Earth
shall
be
bound
in
Heaven
.
So
that
say
they
let
the
cause
be
false
,
or
Absolution
unjust
,
Absolutio
injusta
valet
.
Tolet
de
Instruct
.
Sacer
l
1
c.
14.
Quomodo
Sacer
dos
mundum
leprosum
non
facit
,
sic
Episcopus
vel
Presbiter
non
alligat
eos
qui
insontes
sunt
,
nec
solvit
noxi
os
,
sed
pro
officio
Sacerdotali
,
cūpeccatoram
varietates
audierit
,
scit
qui
ligandus
,
qui
solvendus
sit
.
Hierō
yet
it
is
available
.
We
say
,
that
the
use
of
the
Keyes
is
determined
and
limited
by
God
(
as
the
Priests
power
was
in
the
case
of
Leprosie
)
and
depends
not
on
the
Will
and
pleasure
of
the
Minister
.
No
Minister
on
Earth
ever
had
or
shall
have
power
to
open
Heaven
to
him
against
whom
God
will
have
it
shut
;
nor
to
shut
it
against
him
to
whom
God
will
have
it
opened
.
No
man
can
open
it
unto
a
Caine
,
or
to
a
Iudas
,
or
to
a
Iulian
:
Nor
shut
it
against
an
Abel
,
or
against
a
Zacheus
,
or
a
Mary
,
&c.
God
ratifieth
the
act
of
his
servants
in
Heaven
,
with
the
proviso
of
Clave
non
errante
,
if
they
abuse
it
not
on
Earth
,
but
exercise
it
daily
upon
fit
persons
.
He
will
not
partake
with
the
errours
of
his
Ministers
,
nor
regard
their
Passions
,
nor
be
hindered
from
doing
Justice
by
their
Ignorance
:
He
hath
not
bereaved
himselfe
of
this
Power
in
committing
it
to
them
(
as
Bellarmine
seemeth
to
imply
in
that
he
would
have
the
world
believe
that
the
Keyes
remaine
in
Christs
hand
only
at
the
vacancy
of
the
Popedome
)
so
as
that
he
cannot
worke
without
their
meanes
:
Bellar.
de
Rom.
●ont
.
For
he
can
bestow
Absolution
when
he
pleaseth
,
and
on
whom
he
pleaseth
,
without
their
meanes
.
Pro
17.15
.
Pro.
26.3
.
Joh.
9.34
.
If
a
sinner
seriously
converting
and
believing
in
Christ
,
cannot
obtaine
Absolution
from
the
Priest
(
he
being
either
passionate
,
or
mis-informed
of
the
Truth
)
yet
God
will
certainely
pardon
him
:
Or
if
on
the
other
side
,
a
Priest
should
be
indulgent
,
and
apt
to
winke
at
vices
:
Or
if
he
be
deceived
with
an
appearance
of
Repentance
,
and
so
shall
absolve
an
Hypocriticall
Sinner
and
receive
him
into
the
Communion
of
the
faithfull
,
yet
that
man
so
absolved
remaineth
still
bound
before
God
,
and
shall
be
punished
notwithstanding
.
He
that
turns
the
Key
the
wrong
way
(
as
did
the
Pharisees
and
as
do
the
Papists
)
will
never
open
the
doore
of
Heaven
.
Fourthly
,
They
faile
whilst
they
pronounce
not
Absolution
upon
the
right
condition
,
Viz.
Faith
and
Repentance
,
which
as
you
see
our
blessed
Saviour
here
eyes
in
Maries
Remission
:
For
according
to
their
Doctrin
their
Sacrament
of
Pennance
(
wherof
this
is
a
part
)
conferreth
Grace
without
any
precedent
disposition
more
than
Attrition
,
Coster
enchir
.
c.
de
p●enit
.
Sola
attritione
,
&c.
Vega
pro
concil
l.
1.
c.
21.
&
25
Stapl.
Antid.
Rom.
7.15
.
Mald
sum
q.
16
art
1.
Homo
invitus
potest
absolvi
igrarus
&
inscius
,
vid.
Azor
lib.
1.
c.
9.
q.
2.
Buckler
of
faith
,
pag.
392.
which
implyeth
(
according
to
sundry
Popish
Doctours
)
no
formall
purpose
of
forsaking
sin
,
nor
any
sorrow
,
either
sensitive
or
intellectuall
for
the
same
;
but
a
villeity
or
wishing
one
were
able
to
be
sorry
for
sin
,
and
could
forsake
it
.
Nay
the
Pope
gives
Absolutions
(
sealed
with
lead
in
forme
of
a
judiciall
Sentence
of
a
Court
)
although
he
know
not
the
Repentance
of
a
Sinner
,
or
whether
he
will
be
absolved
or
not
.
Peter
du
Moulin
in
the
Defence
of
the
Confession
of
Faith
of
the
reformed
Churches
,
against
the
Objections
of
the
Iesuit
Arnoux
,
tells
us
,
that
he
had
seene
those
who
had
caused
Absolution
of
their
sins
to
come
from
Rome
by
Bills
of
Exchange
.
Yea
the
Pope
takes
on
him
to
discharge
men
of
their
Oaths
and
of
that
subjection
and
fidelity
which
they
owe
to
their
naturall
Princes
,
and
children
of
the
Obedience
which
they
owe
to
their
Parents
,
&c.
These
we
hold
and
maintain
are
not
the
Conditions
on
which
Absolution
should
be
given
.
Fiftly
,
Sess.
14.
c.
6.
They
teach
that
the
vertue
of
absolution
depends
on
the
Intent
of
the
Priest
:
So
the
Councell
of
Trent
declareth
that
notwithstanding
the
Faith
and
Condition
of
a
Sinner
,
yet
if
the
Priest
at
the
time
of
pronouncing
Absolution
,
had
no
intent
to
absolve
the
Partie
,
hee
ought
not
to
presume
that
by
this
Absolution
his
sinnes
are
remitted
and
forgiven
him
.
We
hold
and
teach
that
the
intent
of
the
Priest
hinders
not
a
true
Penitent
from
receiving
comfort
:
There
are
many
Priests
,
prophane
and
incredulous
;
and
there
are
such
as
hate
those
they
do
absolve
.
Nor
can
the
intent
of
any
be
certainely
knowne
,
it
is
onely
to
be
presumed
off
.
Lastly
,
They
tie
these
Keyes
to
the
Popes
girdle
(
too
fast
)
(
whom
they
say
is
Peters
successor
)
whilst
they
teach
that
the
Power
which
other
Priests
have
is
from
him
:
Conc.
Trid.
14.
Sess.
They
indeed
have
the
Keyes
of
Heaven
,
Sed
quodam
modo
,
and
with
an
huc
usque
licet
.
There
are
some
cases
with
them
,
which
a
Priest
cannot
absolve
:
They
are
reserved
to
the
Bishop
,
and
some
cases
,
wherin
the
Bishop
hath
not
to
do
,
they
are
reserved
for
the
Pope
himselfe
.
We
teach
and
maintaine
,
Vid.
Aret.
Prob.
p.
194.
that
Christ
gave
his
Discipies
equall
power
to
pardon
all
manner
of
sins
without
reserving
any
cases
to
St.
Peter
.
The
Keyes
were
given
to
all
as
well
as
to
any
one
(
as
before
was
noted
)
Nor
can
we
yet
learne
(
as
the
Church
of
England
saith
in
her
Confession
)
who
it
was
that
taught
the
Pope
more
cunningly
to
turne
the
Key
,
See
the
Harmony
of
Confes
.
pag
363.
or
better
to
absolve
than
the
rest
of
his
Bretheren
.
Beare
with
the
enlargement
of
this
Point
,
and
be
content
that
St.
Ambrose
may
make
the
reckning
:
Verbum
Dej
dimittit
peccata
;
Sacerdos
est
Iudex
,
sacerdos
officium
exhibet
,
sed
nullius
potestatis
jura
exercet
.
Vse
2
And
to
conclude
,
If
this
Power
be
in
the
hand
of
Christ
,
and
that
he
be
solely
invested
with
it
:
Let
us
be
incouraged
to
goe
to
him
for
it
;
Sicut
ligat
Diabolus
qui
peccata
connectit
ita
soluit
Christus
qui
dilecta
demittit
,
Cassi
in
Psal.
keeping
the
way
he
hath
laid
forth
for
us
to
walke
in
(
which
the
next
Point
shall
shew
)
nothing
doubting
but
that
he
who
died
for
us
and
shed
his
blood
for
our
ransome
,
will
not
sticke
to
absolve
us
if
we
come
rightly
qualified
.
And
that
you
may
see
his
willingnesse
,
and
readinesse
herein
;
I
cannot
but
acquaint
you
how
our
Commission
runs
:
Whose-soever
sins
you
remit
they
are
remitted
,
and
whose-soever
sins
you
retaine
they
are
retained
:
Where
our
Saviour
speakes
of
Remitting
in
the
first
place
,
and
of
Retaining
in
the
last
;
From
which
Order
the
ready
and
inclinable
disposition
of
our
blessed
Saviour
to
this
work
may
be
observed
.
He
comes
first
to
this
work
,
and
but
secondarily
to
that
other
,
in
case
of
wilfullnesse
and
disobedience
.
Come
we
next
to
the
Person
absolved
.
He
said
unto
Her
.
Text.
Her
sinnes
were
before
pardoned
(
as
our
Saviour
told
Simon
)
Now
why
our
Saviour
spake
thus
unto
the
woman
,
and
at
this
time
is
by
some
questioned
.
And
thus
answered
.
Our
Saviour
now
absolves
her
,
for
two
Reasons
;
first
that
the
company
there
present
might
be
informed
of
Christs
Office
,
Chem.
Harm
.
and
that
he
was
indeed
the
true
Messiah
of
the
world
,
and
had
power
given
him
from
the
Father
to
forgive
sin
.
Secondly
(
and
more
especially
)
that
he
might
confirme
the
Faith
of
this
Penitent
,
in
the
comfortable
Assurance
that
her
sinnes
were
pardoned
.
So
then
we
see
,
It
is
not
enough
that
our
sinnes
are
pardoned
in
Heaven
,
but
wee
are
to
endeavour
and
seeke
after
the
particular
Assurance
of
the
Pardon
of
them
to
our
owne
Consciences
for
our
further
comfort
.
God
requires
this
at
the
hands
of
his
Ministers
that
they
should
settle
the
Consciences
of
his
people
in
solid
Peace
,
out
of
the
assurance
that
their
sins
were
pardoned
,
Isa
40.2
.
And
this
was
that
which
David
so
earnestly
sought
for
at
the
hands
of
God
,
Psa.
35.3
.
Say
unto
my
soule
that
thou
art
my
Salvation
,
and
Ps.
51.8
.
Make
me
to
heare
of
joy
and
gladnesse
that
the
bones
which
thou
hast
broken
may
rejoyce
.
And
hence
it
was
that
our
blessed
Saviour
did
so
often
give
particular
Absolution
(
although
the
Iewes
were
exceedingly
offe●ded
therewith
)
which
surely
he
would
not
have
done
if
in
case
it
had
not
bin
very
necessary
to
be
had
:
When
the
poore
man
was
brought
to
Christ
,
that
had
an
incurable
Palsie
,
the
first
word
that
Christ
spake
to
him
was
,
Soune
thy
sinnes
are
forgiven
thee
,
Mark
.
2.5
.
Our
blessed
Saviour
saw
well
that
his
sinnes
troubled
him
more
then
his
Palsie
did
;
and
therefore
●hus
spake
,
He
said
not
,
be
of
good
Comfort
thy
Palsie
hath
left
thee
,
but
thy
sinnes
be
forgiven
thee
.
And
thus
you
see
he
speakes
here
to
Mary
who
was
much
dejected
in
mind
with
the
remembrance
of
her
sins
,
and
all
to
settle
her
soule
in
Peace
upon
the
assurance
of
his
mercy
.
Reason
.
Unknowne
things
are
not
desired
,
how
then
can
they
be
rejoyced
in
?
Say
a
man
be
in
Prison
for
treason
fast
bound
,
and
that
a
pardon
is
granted
to
him
,
yet
till
he
knowes
thereof
he
can
rejoyce
no
more
in
that
his
happinesse
,
than
if
he
were
to
be
executed
the
next
day
.
Use
.
1
This
may
serve
,
first
to
informe
our
Judgements
of
the
necessity
of
a
standing
Ministery
.
All
the
worke
is
not
done
after
our
Conversion
is
wrought
,
Confirmation
is
like
wise
necessary
.
Ephes.
4.
The
Ministery
was
not
given
only
to
gather
in
,
but
likewise
to
build
up
unto
perfection
:
Faith
at
the
first
is
but
weake
,
there
must
be
a
strengthening
of
it
;
After
planting
must
follow
watering
Say
a
man
doth
now
believe
the
Rem
ssion
of
his
sins
,
yet
through
the
weak●es
of
flesh
and
vio●●●tnesse
of
temptation
,
he
may
often
question
Assurance
of
Remission
.
Therfore
for
the
better
healing
of
those
wounds
which
are
daily
made
,
and
further
strengthening
of
weake
Grace
,
and
setling
of
the
Conscience
in
solid
Peace
,
it
is
very
necessary
that
the
ministery
should
be
established
.
Use
.
2
This
serves
to
stirre
us
up
earnestly
to
seek
after
particular
Assurance
of
the
Remission
of
sins
,
as
we
defire
true
comfort
to
our
soules
.
Let
a
man
know
never
so
much
of
God
and
of
Christ
his
Son
,
yet
the
generall
apprehension
of
these
things
will
but
adde
a
kind
of
vexation
to
his
Spirit
,
till
he
have
Assurance
of
some
speciall
interest
he
hath
in
Gods
Mercies
.
What
a
torment
is
it
for
a
hunger
starved
beggar
to
passe
by
a
wedding-House
and
smell
good
cheare
,
yet
(
Tantalus
like
)
never
taste
of
it
?
What
a
vexation
to
a
poore
man
to
see
a
great
dole
given
and
multitudes
relieved
by
it
,
yet
he
get
nothing
?
So
is
it
certainly
in
this
case
,
the
more
any
man
knoweth
of
Christ
,
and
of
the
plenteous
Redemption
that
is
by
him
purchased
through
his
blood
.
the
greater
must
the
horrour
of
his
Soule
be
,
when
hee
findeth
that
hee
hath
no
part
therin
.
Content
not
thy selfe
(
then
)
with
this
in
Generall
to
know
That
God
so
loved
the
world
as
that
he
gave
his
onely
begotten
Sonne
to
redeeme
all
that
will
beleeve
in
him
;
but
indeavour
to
be
assured
of
this
in
Particular
that
he
hath
loved
thee
and
given
his
Son
for
thee
(
as
S.
Paul
saith
,
Gal.
2.20
)
Thinke
it
not
enough
to
know
that
Remission
of
sins
may
he
had
,
or
to
hope
well
that
thou
art
amongst
the
number
of
those
pardoned
ones
,
but
make
this
sure
to
thy
heart
upon
good
grounds
,
that
thy
sins
in
particular
are
forgiven
.
It
is
a
great
Mercy
to
have
fin
pardoned
,
but
to
have
it
spoken
to
our
hearts
and
assured
us
,
is
a
greater
Mercis
.
VERSE
49.
Text.
And
they
that
sat
at
meat
with
him
began
to
say
within
themselves
,
who
is
this
that
forgiveth
sins
also
.
Offendutur
cōvivae
Christi
sermone
.
Ex
quo
apparet
plures
Juisse
Pharisaeos
:
nam
hi
ubiq
,
hac
Christi
potestate
offenduntur
,
quod
non
solum
corporum
sese
praebet
medicum
sed
etiam
animarum
,
Aretius
in
loc.
Interrogation
est
ex
contemptu
persona
,
&c.
Marlorat
.
Improbabile
mihi
videtur
quod
nonnulli
Interpreterdicum
haec
verba
hominum
esse
admiramium
,
quasi
dicant
,
eportet
magnum
virum
,
aus
matorē
etiam
viro
Christā
esse
cum
peccata
remittat
,
&c.
Hic
nimu
bene
de
malu
cogi●ant
.
Facilius
credi●●
est
de
Pharisaeorum
ingenio
(
plerosque
enim
eorum
qui
simul
accumbebant
fuisse
Pharisa●●
verisimile
est●eos
ista
mu●nurando
,
&
blasphemiae
Coristum
accusando
dixisse
Mald.
in
loc.
The
Guests
that
sat
at
meat
with
Christ
(
questionlesse
)
were
Pharisees
(
the
Feast-maker
was
one
)
And
who
knowes
not
that
these
were
insolent
Justiciaries
,
strict
Sectaries
,
and
the
proud
enemies
of
Christ
,
looking
still
a
crosse
at
what
our
Saviour
did
.
So
Matth.
9.2
.
Mark
.
2.7
.
Luk.
5.21
.
This
Power
of
our
Saviour
did
especially
offend
them
.
Indeed
these
doe
not
openly
charge
him
with
blasphemy
,
as
at
other
times
he
was
charged
by
them
.
As
they
were
not
so
Ceremonious
,
so
neither
(
it
may
seeme
)
so
Captious
as
their
Fellowes
,
yet
they
could
not
but
savour
of
the
Leaven
of
their
Profession
.
They
began
to
say
within
themselves
,
who
is
this
that
forgiveth
sinnes
also
.
Which
words
I
take
not
(
with
Cajetan
and
some
other
)
as
spoken
by
way
of
Admiration
,
as
if
Simon
and
his
Company
(
who
before
questioned
whither
or
no
he
were
a
Prophet
)
should
in
a
kind
of
amazement
(
observing
what
had
passed
)
say
;
now
we
see
he
is
a
Prophet
and
more
than
a
Prophet
,
A
great
man
,
nay
more
then
man
to
forgive
sin
.
But
by
way
of
Accusation
and
Exception
against
our
blessed
Saviour
,
who
is
this
that
dares
be
so
bold
to
forgive
sin
,
which
is
Gods
Prerogative
solely
,
being
but
a
vile
and
contemptible
person
.
they
held
him
to
be
but
Man
,
and
by
Man
sinne
could
not
be
remitted
.
In
which
Exception
or
Accusation
we
will
consider
.
First
,
the
Persons
,
who
they
were
that
found
fault
with
our
Saviour
,
They
that
sate
at
meat
.
Secondly
,
The
thing
they
find
fault
withall
,
and
tooke
exception
against
,
They
began
to
say
within
themselves
who
is
this
,
&c.
Of
the
Person
first
.
They
that
sat
at
meat
with
him
.
Text.
]
Doct.
Our
blessed
Saviour
was
sociable
.
We
do
not
find
that
he
ever
refused
to
goe
to
any
Table
wherto
he
was
invited
,
Luk.
5.29
.
&
14.1
.
Nay
sometimes
he
invites
himselfe
,
as
he
did
to
Zacheus
his
house
and
Table
,
Luke
19.5
.
Reade
before
our
Text
,
Verse
33
,
34.
They
in
this
respect
esteemed
Christ
a
Wine-bibber
.
Reason
The
Reason
I
noted
to
you
in
the
beginning
of
this
Parable
.
It
was
not
for
love
of
the
dishes
,
but
out
of
a
desire
to
do
his
Fathers
will
,
Christus
omnibus
omnia
factus
est
,
pauper
pauperibus
,
dives
divitibus
—
cum
Maria
flet
,
cum
Apostolis
epulatur
,
cum
Samaritana
sitit
,
&c.
Amb.
sup.
Luc.
l.
4
(
which
was
meate
and
drinke
to
Him
)
in
seeking
up
,
and
saving
what
was
lost
.
In
which
regard
Hee
was
content
,
to
become
all
things
to
all
men
,
that
He
might
win
some
.
Catch
not
at
this
,
O
yea
licentious
Libertines
:
Men
of
all
howres
(
as
one
tearmes
you
well
)
that
can
eate
with
Gluttons
,
drinke
with
Drunkards
;
sing
with
Ribaulds
;
scoffe
with
prophane
Scorners
,
and
yet
talke
holely
with
the
Religious
.
Our
Saviour
never
sinned
for
any
mans
sake
,
though
for
our
sakes
he
was
thus
Sociable
,
that
he
might
keepe
us
fr●●
sinning
.
At
whose
board
did
he
ever
sit
,
where
he
made
not
better
cheare
than
he
found
?
If
he
sat
with
Sinners
,
he
converted
them
.
If
with
Converts
,
he
confirmed
them
.
If
with
the
Poore
,
he
fed
them
:
If
with
the
Rich
in
substance
,
he
made
them
richer
in
Grace
;
and
if
Simon
will
entertain
him
,
his
Table
shall
be
honoured
with
the
heavenly
Doctrin
of
Remission
and
with
the
publike
Remission
of
a
Penitent
woman
.
Can
you
thus
converse
with
lewd
good-fellowes
;
as
to
represse
their
sinnes
,
redresse
their
exorbitances
?
win
them
to
God
?
Then
indeed
you
w●ke
in
the
stepps
of
him
that
stucke
not
to
sit
downe
and
eat
with
Sinners
.
That
which
Politiques
and
Time-servers
do
for
earthly
advantages
,
we
ought
to
do
for
spirituall
:
Frame
our selves
to
all
company
,
not
in
evill
but
in
good
yea
and
in
indifferent
things
.
Vse
Such
as
do
thus
should
not
be
censured
for
so
doing
:
Man
(
as
I
have
shewed
on
Luk.
15.1
,
2.
)
is
animal
politicum
,
a
sociable
Creature
:
every
mans
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
carries
him
to
Society
,
nor
are
they
more
perfect
,
but
more
extravagant
,
who
affect
lonenesse
.
The
Papists
shall
not
be
able
to
prove
their
austere
vows
of
a
solitary
life
,
&c.
to
be
preferred
before
Communion
and
Society
,
unlesse
they
will
first
proove
Iohn
better
than
Christ
,
and
his
austere
way
more
winning
than
our
Saviours
sociable
carriage
.
Aves
praedaria
,
flock
not
together
,
they
love
to
fly
alone
;
and
in
long
experience
we
have
sound
it
true
,
that
those
solitaries
of
the
Romish
Church
,
(
and
of
our
own
)
under
pretence
of
more
sanctity
and
contempt
of
the
world
have
but
gaped
after
the
prey
,
and
are
grown
fatter
by
not
dividing
the
spoyle
.
Object
.
Malorum
consortia
sugere
debemus
,
quoad
privatā
consuetudinem
,
non
quoad
publicam
conversationē
;
corde
,
non
corpore
,
Am●ros
.
offic
lib
●c
.
o.
A
malis
corde
semper
disjunginimi
ad
tem
●us
cautè
corpo
.
re
copulemini
,
Aug
l
de
Salat
locumentis
You
may
object
the
Apostles
Canon
,
2
Thes.
3
6.
We
command
you
Brethren
in
the
name
of
our
Lord
Iesus
Christ
that
ye
withdraw
your selves
from
every
Brother
that
walketh
disorderly
?
Resp.
But
th●●●swer's
ready
,
that
must
be
understood
of
Familiar
Conversation
,
and
with
such
as
are
scandalously
and
contumaciously
exorbitant
:
From
the
friendly
Familiarity
of
such
withdraw
thy selfe
;
it
cannot
be
understood
of
all
kind
of
conversing
with
Sinners
(
in
generall
)
for
then
we
must
go
out
of
the
World
,
as
the
Apostle
shews
,
1
Cor.
5.10
.
But
in
respect
of
private
Fellowship
,
and
inward
Familiarity
such
as
that
was
betwixt
Iehoshaphat
and
Ahab
,
2
Chron.
18.1
.
&
20.35.37
.
Not
so
much
in
our
Bodies
and
outward
Actions
,
as
with
our
Hearts
and
Affections
.
Thus
than
conceive
,
1.
Society
in
evill
,
we
may
not
hold
(
no
not
with
the
best
men
)
Ephes.
5.7
,
11.
Have
no
fellowship
with
the
unfruitfull
workes
of
darknesse
,
Si
cum
malis
non
tamen
in
malis
,
against
this
communicating
in
evill
David
prayes
,
Psal.
141.4
.
and
Salomon
dehorts
,
Prov.
1.15
.
&
4.15
.
&
13.20
.
This
in
S.
Austins
judgement
is
that
,
Aug.
de
verb
Dom
Serm.
18
in
si●e
.
Comming
out
from
amongst
them
and
touching
no
uncleane
thing
,
Isa.
52.11
.
1
Cor.
6.
2.
Society
in
good
,
specially
(
in
sacris
)
in
Goda
worship
,
we
are
to
hold
with
the
worst
ment
.
For
this
we
have
Christs
warrant
,
Matth.
23.1
,
2.
And
both
his
and
the
Saints
example
,
frequenting
,
resorting
to
the
publike
worship
of
God
in
Hierusalem
,
when
both
in
Priests
,
people
,
and
the
worship
it selfe
great
corruptions
were
found
,
Matth.
21.12
,
13.
Luk.
2.21
,
22
,
46.
&
4.16
.
3.
Society
in
things
indifferent
we
may
have
with
all
men
:
As
in
case
of
Negotiation
and
civill
Commerce
,
so
had
Abraham
with
the
children
of
Heth
,
Gen.
23.
And
in
case
of
Naturall
or
Civill
Obligation
.
Thus
wives
,
Children
,
Servants
,
Subjects
,
may
not
withdraw
their
attendance
and
service
:
So
when
humane
Society
or
necessary
offices
of
Humanity
do
require
it
.
There
is
no
living
amongst
men
if
Rules
of
Civility
be
not
observed
.
St.
Paul
gives
liberty
to
goe
to
an
Infidels
house
to
feast
if
he
be
invited
,
1
Cor.
10.27
.
Mensa
quasimesa
,
Varro
.
The
Fellowship
of
the
Table
is
a
symbole
of
Love
and
Friendship
,
and
(
like
a
mediatrix
)
conserves
humanity
,
only
he
makes
it
so
one
of
those
things
that
are
lawfull
,
as
that
it
must
be
by
Circumstances
deliberated
off
,
concerning
Expediency
and
edification
,
whether
it
be
safer
to
avoid
a
danger
and
scandall
to
stay
at
home
,
or
whither
there
may
not
be
hoped
for
some
good
fruit
,
in
going
,
and
that
without
offence
.
If
by
our
conversing
with
the
wicked
the
glory
of
God
be
not
advanced
,
but
endangered
;
and
the
Gospell
evill
spoken
off
,
we
must
abstaine
,
v.
31.
If
by
admitting
their
Persons
we
cannot
avoid
their
vices
,
we
must
deny
both
.
Still
you
see
a
Christian
liberty
is
best
,
and
therfore
take
heed
how
we
rashly
censure
any
for
Society
.
It
is
a
fault
of
these
dayes
,
presently
to
conclude
that
Person
wicked
whom
we
see
in
company
with
a
wicked
man
.
Thus
much
of
Christs
sitting
with
this
company
.
Now
in
that
this
company
which
sate
with
CHRIST
murmured
against
him
and
tooke
exceptions
at
him
for
what
he
did
.
We
may
Observe
yet
further
,
Doct.
It
sometimes
happens
that
those
who
dip
in
the
same
dish
with
us
,
are
enemies
unto
us
.
Iob
found
this
true
,
Cap.
19.14
.
So
did
David
,
Ps.
41.9
.
So
did
Ieremiah
,
cap.
20.10
.
So
our
blessed
Saviour
himself
Mat.
26.23
.
Vse
We
should
do
well
not
to
be
over-confident
of
such
:
There
is
a
great
difference
betwixt
Acquaintance
and
true
Friendship
:
Friendship
is
a
speciall
obligation
of
amity
,
or
good
will
uniting
the
hearts
of
men
together
in
a
greater
nearenesse
and
dearnesse
then
ordinarily
is
to
be
found
,
or
is
required
of
all
men
.
This
holds
firme
and
lies
fast
under
greatest
pressures
.
Acquaintance
is
another
thing
;
that
in
ordinary
use
is
but
a
sharing
of
talke
,
newes
,
meate
,
complement
,
&c.
It
is
the
first
draught
of
Friendship
but
is
not
it
;
That
is
the
Herd
,
Friendship
is
the
Paire
chosen
out
of
it
;
a
thing
easily
created
,
once
being
in
company
does
it
;
Now
here
is
our
mistake
(
as
Guevarra
truly
notes
)
we
think
we
have
Friends
when
we
have
but
Acquaintance
.
These
faile
us
and
prove
deceitfull
like
those
water-brookes
Iob
speaks
of
,
and
strait
we
complaine
of
Friendship
.
Tuta
frequensque
via
est
,
&c.
Indeed
it
is
an
ordinary
way
and
much
beaten
under
the
name
and
title
of
a
Friend
to
deceive
,
but
they
are
not
true
Friends
who
doe
so
whatever
they
pretend
.
And
because
there
are
so
few
faithfull
ones
,
it
shall
be
our
wisdome
to
try
before
we
trust
.
Nakednesse
in
mind
is
as
well
a
blemish
,
as
nakednesse
in
body
.
Every
smooth
face
is
not
to
be
trusted
,
many
a
mans
ave
threatens
a
vae
;
with
his
Tongue
he
may
say
,
All-hayle
,
when
his
Heart
saith
,
Take
heed
,
wherefore
that
counsell
would
be
hearkened
unto
which
is
given
us
by
the
Prophet
Micha
7.5
.
For
we
shall
find
that
a
truth
which
our
Saviour
hath
delivered
,
The
brother
shall
betray
the
brother
to
death
,
and
a
mans
worst
enemies
shall
be
they
of
his
owne
house
,
Matth.
10.21
,
36.
From
the
Persons
excepting
,
Come
we
now
to
the
thing
they
doe
except
against
,
and
there
we
have
,
first
,
the
Manner
,
2.
The
Matter
considerable
.
For
the
first
,
the
Text
saith
.
They
began
to
say
within
themselves
.
Text.
]
Graecus
sermo
anceps
est
,
intra
se
,
ut
cogitarint
duntaxat
:
or
inter
se
,
ut
colloquuti
sint
.
Eras
.
Annot.
They
did
not
breake
out
into
open
rayling
:
What
they
said
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
se
ipsis
,
either
mutteringly
one
unto
another
,
or
(
rather
)
in
their
owne
hearts
they
thus
thought
and
said
:
Which
secret
thoughts
they
began
to
murmur
against
him
for
this
his
work
of
Grace
.
Let
us
observe
,
Doct.
Sinners
are
worse
within
then
they
are
without
.
Their
Tongues
are
bad
enough
,
but
their
Hearts
farre
worse
;
they
dare
thinke
what
somtimes
they
are
afraid
to
speake
.
There
is
no
faithfullnesse
in
their
mouthes
(
saith
David
)
they
flatter
with
their
tongue
,
Psal.
5.9
.
but
their
inward
parts
are
very
wickednes
,
in
the
Abstract
,
yea
wickednesses
in
the
plurall
too
,
mischievous
,
woefull
and
banefull
evills
lodge
there
.
Salomon
speaking
of
the
Heart
of
a
wicked
man
saith
,
it
is
little
worth
,
Prov.
10.20
.
And
our
blessed
Saviour
speaking
of
it
,
prooveth
it
to
be
the
worst
piece
of
a
wicked
man
,
in
as
much
as
it
is
the
Fountaine
of
all
Evill
:
He
instanceth
in
seven
heads
of
vices
:
Out
of
the
heart
(
saith
He
)
proceedeth
evill
thoughts
,
murders
,
adulteries
,
fornication
,
thefts
,
false-witnesse
bearing
,
blasphemies
:
But
under
these
seven
,
how
many
seventy
times
seven
might
be
numbred
.
A
sinne
cannot
be
named
which
proceedeth
not
from
thence
;
it
first
plots
it
and
frames
it
,
that
is
the
Forge
or
Anvile
on
which
the
Divell
strikes
,
and
from
thence
are
the
sparkles
sent
abroad
to
the
firing
of
the
world
.
Vse
You
see
hence
,
how
little
cause
men
have
to
content
themselves
with
outward
Reformation
whilst
the
heart
is
neglected
:
What
is
this
but
to
cut
of
the
tops
of
the
weeds
and
leave
the
roots
behind
?
When
the
Prophet
Elisha
would
sweeten
the
waters
,
he
cast
not
salt
into
the
Brookes
and
Channell
,
but
into
the
Spring
,
He
cast
the
Salt
in
there
(
saith
the
Text
,
2
King
.
2.21
.
)
Our
Heart
is
a
well
of
venemous
and
poysoned
water
(
as
you
have
heard
)
our
Actions
are
the
streames
;
we
go
against
the
streame
in
beginning
our
Reformation
at
our
hands
,
whilst
our
Hearts
are
evill
,
and
therefore
David
praying
for
the
Grace
of
Repentance
and
Reformation
,
Psalm
.
51.
telleth
the
LORD
where
hee
would
have
him
to
begin
,
Create
in
me
a
new
heart
and
renew
a
right
spirit
within
me
.
Had
Pilat
washed
his
heart
when
he
washed
his
hands
he
might
have
bin
as
cleane
as
Naaman
comming
out
of
Iordan
:
Had
the
Sichemites
circumcised
their
hearts
when
they
circumcised
their
flesh
,
they
had
saved
their
soules
when
they
lost
their
lives
.
Sin
must
be
fought
against
in
the
heart
where
it
breads
,
otherwise
it
will
not
be
subdued
,
as
Hanniball
was
wont
to
say
of
the
Romanes
that
they
could
not
be
overcome
but
in
their
owne
country
.
But
when
that
is
charged
,
then
as
the
Psalmist
speaks
upon
the
rising
of
the
Sunne
,
Psal.
104.
the
Beasts
of
the
Forrest
will
lay
them
down
in
their
dens
and
man
goes
forth
unto
his
labor
untill
evening
,
lust
shall
be
subdued
,
and
man
inabled
,
to
work
out
his
Salvation
with
feare
and
trembling
.
It
is
but
a
kind
of
labour
in
vain
to
cleanse
all
,
and
leave
that
uncleansed
.
If
god
finds
our
houses
clean
,
our
clothes
clean
,
our
hands
clean
,
and
our
hearts
unclean
,
expect
no
other
usage
then
such
as
that
which
the
dainty
Mistres
of
the
house
had
from
the
Rheumatick
and
spawling
Cynick
who
being
desire●
by
her
to
spit
in
the
fowlest
place
he
could
find
,
spat
in
her
Face
,
which
in
his
opinion
was
the
fowlest
.
Thy
Heart
being
the
fowlest
and
worse
piece
in
thee
,
God
will
spit
upon
it
in
contempt
and
scorne
.
Vse
2
And
further
see
from
hence
how
uncertaine
and
weak
a
ground
we
have
to
judge
infallibly
either
of
our
owne
or
any
other
mans
condition
by
the
outward
Conversation
:
Use
.
2
It
is
not
enough
to
say
,
My
foot
stands
upright
,
Psal.
26
12.
Or
my
hands
I
stretch
forth
towards
thy
holy
Temple
,
Psal.
88.9
.
Or
mine
eyes
are
ever
towards
the
Lord
,
Psal.
25.14
.
Or
mine
Eares
O
Lord
hast
thou
opened
,
Psal.
42.1
.
Unlesse
we
can
say
with
the
same
Prophet
,
My
heart
is
prepared
,
O
Lord
,
my
heart
is
prepared
,
Psal.
57.7
,
8.
For
all
that
is
done
outwardly
,
seven
abominations
may
lye
lurking
close
within
;
the
Heart
is
like
unto
the
deepe
and
wide
Sea
,
wherein
(
saith
David
)
are
things
creeping
innumerable
both
small
and
great
beasts
.
Ps.
104.25
,
26.
There
are
variety
of
strange
creatures
the
like
whereof
thou
never
sawest
;
and
there
is
that
Leviathan
also
(
saith
David
)
which
playes
and
sports
therein
.
Thus
in
thy
Heart
are
such
and
so
many
lusts
,
that
shouldst
thou
see
them
thou
wouldest
stand
agast
:
Not
the
vilest
sinne
that
ever
was
committed
but
the
spawne
of
it
is
there
,
yea
the
Divell
himselfe
hath
there
his
hold
.
He
sports
and
playes
,
and
mightily
prevailes
by
his
temptations
having
so
strong
a
party
within
us
as
is
our
own
treacherous
flesh
.
Ob.
But
it
is
not
for
us
to
judge
the
Heart
?
True
Charity
judgeth
as
it
findeth
outwardly
,
according
to
the
fruits
we
may
know
them
.
Resp.
True
,
and
yet
though
I
cannot
know
the
heart
of
others
J
may
know
mine
owne
,
1
Cor.
2.11
.
2.
As
for
other
,
in
judgement
of
Charity
,
I
am
to
thinke
well
of
those
whose
outward
conversation
J
find
faire
and
blamelesse
;
but
this
Judgement
of
Charity
is
not
the
Iudgement
of
Infallibility
,
for
it
is
possible
for
me
to
be
deceived
in
it
.
Every
fowle
that
hath
the
beautifullest
feathers
hath
not
the
sweetest
flesh
.
Diers
can
set
on
their
colours
the
fairest
glosses
with
Logg-wood
,
but
when
a
showre
comes
the
glosse
is
gone
:
How
many
have
given
great
hopes
for
whose
sincerity
we
durst
have
ventured
our
lives
,
yet
in
the
time
of
tryall
they
have
fallen
away
.
This
hath
bin
,
and
this
may
be
.
and
yet
though
it
be
not
a
good
affirmative
Argument
to
say
,
because
the
out-side
is
good
the
inside
is
also
so
.
It
is
a
good
negative
Argument
to
say
the
inside
is
not
good
if
the
outside
be
not
.
Is
the
Tongue
,
the
Eye
,
the
Hand
of
this
man
so
full
of
wickednesse
,
Lord
what
is
his
Heart
?
A
second
thing
to
be
observed
is
,
Doct.
The
thoughts
and
cogitations
of
mans
heart
are
not
unknowne
to
Christ
.
We
heard
before
,
vers.
40.
there
is
a
tongue
in
the
Heart
:
here
we
find
,
there
is
an
Eare
in
it
also
:
As
what
we
thinke
we
speake
,
so
what
we
thinke
God
heares
,
Luk.
11.17
.
Mat.
12.25
.
This
appeares
,
First
,
in
that
he
reproveth
men
for
their
Thoughts
,
as
Mat.
9.4
.
Secondly
,
In
that
he
publisheth
the
Thoughts
of
men
to
others
,
even
to
the
world
,
Luk.
12.17
.
&
16.3
.
And
soe
were
Simons
,
and
the
Thoughts
of
the
rest
made
knowne
to
us
,
which
had
not
CHRIST
knowne
,
how
should
wee
have
bin
acquainted
with
them
?
It
is
evident
then
that
he
doth
search
the
reines
and
hearts
,
as
we
have
it
,
Revel.
2.23
.
where
we
have
a
sound
Reason
added
for
further
Confirmation
,
I
will
give
unto
every
one
according
to
his
works
.
Were
not
Christ
a
discerner
of
the
heart
how
should
be
proceed
according
to
every
mans
desert
?
Did
he
not
know
all
secrets
how
could
he
righteously
reward
man
,
as
we
find
he
will
,
Eccles.
12.14
.
Rom.
2.6
.
Vse
2
Let
all
the
Churches
know
this
,
as
we
have
it
in
the
same
Text
,
Revel.
2.23
.
Simon
laid
downe
this
for
a
Position
,
vers
.
39.
If
this
man
were
a
Prophet
he
would
surely
have
knowne
what
manner
of
woman
this
is
that
toucheth
him
:
Now
Simon
may
know
and
we
rest
assured
of
that
whereof
he
doubted
,
He
is
a
Prophet
,
yea
and
more
then
a
Prophet
.
Not
only
Man
,
but
very
God
,
in
th●t
he
can
do
that
which
is
proper
and
peculiar
alone
for
god
to
do
,
discover
to
him
the
very
thoughts
of
his
own
heart
and
of
his
fellows
.
That
Christ
was
a
Man
,
few
made
question
of
,
but
whither
he
was
true
god
that
was
the
Questioned
by
divers
sorts
of
Heretiques
:
They
thought
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
meere
and
bare
man
:
They
turned
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
yeelded
him
Divinity
,
but
denied
him
Diety
.
And
do
not
the
cold
and
almost
forgotten
ashes
of
these
Heretiques
begin
againe
to
revive
,
in
other
Kingdomes
these
Arrians
and
demy-Arrians
,
the
Photinians
and
Socinians
display
their
colours
,
and
very
busie
they
are
to
get
ground
;
willingly
would
they
deduce
their
Colonies
from
thence
to
us
,
were
it
not
that
they
rightly
understand
,
that
Soveraignety
and
Prelacie
,
would
disband
their
forces
at
the
very
entry
,
blessed
be
God
that
hath
kept
our
Teachers
from
the
least
taint
of
that
Heresie
and
stirred
up
the
heart
of
his
annoynted
to
fire
out
this
blasphemy
from
amongst
us
(
where
it
began
to
peepe
)
which
overthrows
our
Faith
and
directly
undermines
the
office
of
Christs
Mediatorship
.
For
suppose
Christ
a
meere
creature
,
how
can
we
rest
assured
that
his
Obedience
and
Passion
was
satisfactory
for
us
,
that
the
blood
of
the
New
Testament
beares
any
price
or
is
of
valew
for
our
Redemption
;
or
that
our
ghostly
Enemyes
,
the
Divell
,
Death
and
Hell
are
conquered
and
overcome
by
him
.
Cursed
is
the
man
(
saith
God
)
who
trusts
in
man
,
Ier.
17.5
.
If
Christ
be
not
God
as
well
as
Man
,
We
of
all
men
are
most
miserable
,
our
Faith
is
vaine
,
and
we
are
yet
in
our
sinnes
.
Quest.
But
why
then
doth
our
Saviour
so
commonly
and
ordinarily
(
speaking
of
himselfe
)
call
himselfe
the
Son
of
man
,
Mat.
8.20
&
9.6
.
&
10.23
.
&
11.19
.
&
12.8.32
.
&
13.37
,
41.
&
16.13
,
27
,
28.
&
17.9
,
12
,
22.
&
18.11
.
&
19.28
.
&
20.18
.
&
24.27
.
&
25.31
.
&
26.2
,
24
,
45
,
64.
In
formam
servi
transissse
non
est
naturam
Dei
per
didisse
,
Hilar
Rest
.
Qui
dixit
hominem
,
non
negavit
Deum
,
when
Christ
called
himselfe
the
Sonne
of
Man
,
he
did
not
deny
himselfe
to
be
the
Sonne
of
GOD.
Hee
thus
styled
himselfe
so
openly
and
ordinarily
,
for
two
Reasons
,
First
,
In
respect
of
Himselfe
,
for
that
Hee
was
true
Man
,
not
only
a
Man
,
but
the
Sonne
of
Man
:
Borne
Man
,
having
flesh
and
blood
no
where
els
,
but
from
man
.
Secondly
,
In
respect
of
his
Hearers
,
who
commonly
esteemed
no
other
of
him
then
meere
Man
(
though
perhaps
a
great
and
holy
man
)
Matth.
13.55
.
Mark
6.5
.
In
short
,
it
was
partly
out
of
his
lowlinesse
and
partly
out
of
his
Love
that
he
so
stiled
himselfe
.
He
that
scorned
not
our
Nature
,
〈◊〉
disdained
not
our
Name
:
in
the
worke
of
our
Redemption
titles
were
of
little
or
no
use
:
He
might
have
taken
greater
Titles
on
him
,
than
the
Sonne
of
Man
,
but
going
about
that
worke
,
He
was
content
with
a
meane
one
:
This
base
Title
for
the
time
of
his
abasement
,
best
pleased
him
.
Believe
it
and
maintaine
it
(
for
the
God
of
Heaven
will
)
Christ
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
very
God
.
His
Incarnation
will
rather
be
a
Proofe
then
Disproofe
,
Deus
erat
in
Christo
(
saith
the
Apostle
,
2
Cor.
5.19
.
)
God
was
in
Christ
:
That
God-Head
appeared
though
covert
in
the
Flesh
,
yet
overt
in
his
Actions
.
He
mightily
declared
it
,
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
the
Evangelist
)
both
miraculis
and
oraculis
,
by
his
Doctrine
and
Miracles
(
saith
Tertullian
)
Never
man
spake
as
He
spake
,
Iohn
7.46
.
Never
man
did
as
Hee
did
,
Matthew
9.33
.
Object
.
But
the
revealing
of
Secrets
and
discovering
what
was
in
the
Heart
,
hath
bin
done
by
man
,
1
Sam.
9.19
.
2
King
.
5.23
,
26.
Act.
5.3
.
So
1
Cor.
12.9
.
It
appeares
there
were
such
as
had
the
spirit
of
discerning
.
Vse
2
Resp.
True
,
but
this
was
made
knowne
to
them
by
speciall
Revelation
;
nor
did
they
know
all
things
:
Elisha
knew
the
secrets
of
the
Assyrian
King
,
yet
he
knew
not
the
calamity
of
his
worthy
Hostesse
.
The
finite
knowledge
of
the
ablest
Seer
reached
but
so
far
as
it
pleased
God
to
extend
it
.
Quid
tam
altū
&
tam
prosundum
quàm
mens
homimis
quae
quasi
in
volucro
quodam
corporis
tegitur
&
occultatur
,
ut
eam
haud
facilè
quisquam
introspicere
&
speculari
queat
?
Amb.
inst
it
.
Virg.
3.
Christ
knew
of
Himselfe
,
He
had
no
need
that
any
man
should
testifie
of
man
,
for
he
knew
what
was
in
man
,
Ioh.
2.24
.
And
he
knew
exactly
,
and
certaintly
,
not
conjecturally
and
by
way
of
ghessing
,
as
men
and
divels
know
the
thoughts
of
us
.
Secondly
,
This
should
teach
us
to
take
heed
how
we
passe
sentence
upon
the
inward
intentions
and
purposes
of
men
,
this
power
is
Gods
and
belong
to
him
,
what
have
we
to
doe
to
usurpe
it
?
It
is
a
Well
too
deep
for
us
to
draw
in
.
And
yet
such
is
the
presumption
of
some
,
that
they
will
take
upon
them
infallibly
to
know
what
is
in
the
bottom
of
that
Well
,
whence
ariseth
jealousies
and
contentions
,
many
times
as
causelesse
as
pernitious
.
Indeed
by
some
discoveries
there
may
be
some
conjectures
;
but
let
not
a
small
Conjecture
make
thee
a
great
Offendor
.
Every
Key
a
man
meetes
with
is
not
the
right
one
for
this
Lock
,
every
likelihood
thou
apprehendest
,
is
not
a
sure
signe
of
what
is
within
the
breast
.
Not
to
let
a
man
be
private
in
his
House
is
a
great
injury
,
not
to
let
a
man
be
private
in
his
Heart
is
a
greater
.
Vers
.
40
Lastly
,
let
us
be
perswaded
hence
,
to
be
as
upright
before
the
Lord
in
Thought
,
as
we
are
just
in
Dealing
before
men
.
It
is
not
the
white
Fleece
God
especially
eyes
;
but
the
sound
Liver
.
Hee
hath
windowes
into
the
soule
,
and
there
sees
that
hypocrisie
,
which
lyes
lurking
close
.
Hee
is
very
list
of
hearing
,
and
well
understandeth
what
the
heart
thinketh
.
And
(
as
before
was
shewed
)
will
answer
us
accordingly
.
Thus
much
for
the
manner
of
their
objecting
,
now
to
the
matter
.
Who
is
this
that
forgiveth
Sinnes
also
.
Text.
In
absolving
this
poore
Penitent
;
Christ
did
no
other
,
then
what
his
Office
required
.
For
this
he
is
excepted
against
by
these
Pharisees
present
with
him
at
the
Table
.
Doct.
The
best
may
be
excepted
against
,
and
caviled
at
for
well
doing
.
There
is
none
so
holy
,
but
he
may
be
hardly
thought
of
,
for
doing
that
which
yet
he
is
bound
to
doe
by
virtue
of
his
Calling
.
Numb.
16.3
.
Moses
and
Aaron
shall
be
censured
:
neither
the
one
,
nor
the
other
shall
escape
the
strife
of
tongues
:
Numb.
12.
Some
,
(
and
such
as
have
(
it
may
be
)
least
cause
of
all
)
will
be
charging
them
with
medling
too
much
,
and
taking
more
upon
them
then
was
fit
.
Some
dare
charge
them
both
with
Ambition
and
Instrusion
.
Vers
.
33
I
need
not
looke
so
sarre
to
confirme
the
truth
here
taught
.
If
you
looke
a
little
before
my
Text
,
there
you
shall
finde
that
Iohn
the
Baptist
a
holy
man
,
sanctifyed
from
the
womb
,
A
great
Prophet
,
none
greater
ever
borne
of
a
woman
,
And
highly
esteemed
by
all
the
people
:
One
very
austeere
,
and
retyred
in
his
life
;
whose
Doctrine
was
sutable
unto
it
,
The
Axe
to
the
Root
;
The
Fanne
to
the
Floore
;
The
Chaffe
to
the
Fyre
.
And
in
all
points
walking
worthy
of
his
Place
and
Office
,
(
which
required
that
austerity
)
and
yet
he
cannot
escape
censure
.
They
said
he
hath
a
Divell
.
Vers
.
4
Christ
holier
then
he
,
(
whose
shoces
being
latched
,
(
as
Iohn
confesseth
)
hee
was
not
worthy
to
unloose
,
)
comes
in
a
milder
,
and
more
sociable
way
;
He
●rings
the
Olive
branch
of
peace
in
his
mouth
;
He
goes
to
Feasts
;
drinks
wine
,
is
affable
with
all
:
He
heales
the
sick
rayseth
the
dead
;
seekes
up
and
saves
what
was
lost
.
And
for
his
paines
he
is
charged
to
be
a
gluttonous
man
,
a
wine
bibber
,
and
a
friend
to
Publicans
and
sinners
.
Read
(
for
further
confirmation
)
Amos.
5
10.
Mat.
5.12
.
Mark
6.4
.
&
14.5
,
6
Luk.
19.7
.
&
15.2
.
Ioh.
7.20
.
Gal.
4.16
.
2
Tim.
1.12
.
1
Iohn
.
3.12
.
&c.
Ignorance
,
and
malice
,
are
the
causes
of
this
.
In
the
Better
sort
,
Ignorance
may
sometimes
be
the
reason
of
it
.
Simon
was
ignorant
of
Christs
Calling
and
Office
.
The
other
Guests
aske
who
is
this
?
had
they
knowne
they
would
not
have
made
the
question
,
nor
taken
exception
at
what
was
done
in
this
poore
sinners
case
.
In
the
Worser
sort
,
Malice
puts
them
on
to
detract
,
and
cavill
.
There
is
a
perpetuall
enmity
betwixt
the
seed
of
the
woman
and
the
seed
of
the
serpent
.
Davids
enemies
hate
him
,
for
no
other
cause
but
for
that
hee
followed
goodnesse
,
Psal.
38.20
.
They
hate
the
truth
,
as
our
Saviour
shewes
,
Iohn
.
7.7
.
and
so
oppose
it
.
Vse
I
could
wish
that
men
would
learne
at
last
to
abhorre
this
sinne
of
detraction
,
and
leave
it
:
but
it
is
rather
to
be
wished
,
then
hoped
for
:
however
that
men
may
at
least
be
convinced
of
the
vilenesse
,
and
sinnefulnesse
of
this
vice
,
it
will
not
be
a
nisse
to
say
something
of
it
(
being
so
common
)
and
as
it
were
the
Phaeton
of
the
Earths
circle
.
Detraction
is
two-fold
,
1.
Per
negationem
boni
,
by
lessening
the
true
worth
of
any
good
man
.
2.
Per
adductionem
mali
,
by
laying
a
false
aspersion
of
evill
upon
any
man
.
Both
wayes
the
Pharisees
were
Detractors
:
though
our
Text
may
seeme
to
speake
especially
of
the
former
.
Against
this
sin
committed
either
one
way
or
the
other
:
Lipsius
makes
an
eloquent
Oration
(
well
worthy
the
reading
)
disswading
from
it
by
a
double
argument
:
The
first
is
taken
from
the
vilenesse
of
the
sinne
,
the
other
from
the
Persons
who
are
guilty
of
it
.
For
the
sinne
;
It
doth
appeare
vile
both
by
the
nature
of
it
and
the
effects
.
It
is
Vile
in
the
Nature
of
it
;
being
a
compound
of
Lying
,
Envy
,
and
Curiosity
.
Lying
is
the
Father
;
no
Calumniator
was
ever
yet
contented
with
the
naked
truth
:
he
doubles
things
said
or
done
,
heard
or
seene
;
like
some
king
of
Eccho
,
which
returnes
three
for
one
,
yea
with
the
Spider
,
he
will
bring
forth
threds
and
cobwebs
out
of
his
owne
bowels
,
weaving
and
begetting
subtile
snares
with
his
wit
and
braine
.
Sepius
ventis
agitatur
ingens
Pinas
,
&
celsae
graviore
turres
decidunt
casu
,
feriuntque
summos
Fulmina
montes
.
Horat
lib.
2
od.
10.
Envy
is
the
Mother
:
in
her
malignant
womb
is
detraction
conceived
,
and
by
it
brought
forth
:
whence
it
is
that
Censurer
or
Detractor
,
seldome
drawes
that
Fame-defacing
weapon
the
Tongue
,
upon
the
baser
sort
of
people
,
but
onely
upon
those
who
excell
;
in
which
respect
they
are
well
resembled
to
the
windes
,
which
blow
most
vehemently
upon
the
highest
Towers
:
and
may
very
well
be
resembled
to
the
Red-Dragon
,
spoken
of
Rev.
12.15
.
which
pursued
the
woman
:
for
when
they
cannot
over-reach
another
,
then
they
open
their
mouthes
and
throw
a
floud
after
to
drowne
him
.
Curiosity
is
the
Nurse
of
this
vile
sinne
,
that
fosters
and
seedes
this
infant
,
with
the
long
sought
for
meat
of
Reports
and
Rumours
:
she
e●quires
what
was
done
at
Court
,
what
was
concluded
on
last
at
the
Councell
Board
:
And
will
undertake
to
discover
what
Iove
discoursed
of
with
Iuno
;
what
that
was
which
the
King
whispered
in
the
Queenes
eare
:
Judge
you
now
what
a
faire
Infant
this
must
bee
which
is
thus
bred
and
fed
.
The
Effects
are
both
variable
and
forcible
(
saith
Lipsius
)
Variable
,
it
reacheth
to
all
sorts
,
2
Pet.
2.10
.
especially
Governours
.
They
that
pluck
downe
houses
,
first
begin
with
Pillars
,
so
these
to
speake
evill
of
Dignities
,
whose
murmurings
,
like
vapours
rising
out
of
the
earth
,
multiply
into
the
stormes
of
Sedition
;
Sedition
growes
into
Mutinie
;
and
Mutinie
that
ends
in
Confusion
.
And
they
are
dangerous
and
forcible
as
well
as
variable
.
The
Cannon
laid
against
the
wall
,
doth
not
so
much
mischiefe
as
the
Mine
made
under
the
wall
.
So
in
the
Societies
of
men
,
Rebellious
drums
hurt
not
so
much
,
nor
make
so
dangerous
a
noyse
,
as
a
few
whisperers
and
secret
plotters
in
private
corners
,
who
yet
would
be
held
for
the
onely
Angels
,
if
for
nothing
else
,
yet
for
troubling
the
waters
.
Concerning
the
Persons
who
harbour
this
sinne
,
and
stand
guilty
of
it
;
Consider
1.
Whence
they
are
.
2.
What
they
are
.
They
are
of
the
Divell
;
his
workes
they
doe
.
Hee
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Detractor
,
one
accustomed
to
calumniate
,
as
you
see
he
did
Iob
:
Job
.
1.
Gen.
3.
yea
God
himselfe
in
the
time
of
mans
innocency
.
And
these
doe
the
like
.
And
as
there
is
no
Creature
to
which
the
Divell
is
likened
so
much
as
unto
a
Serpent
,
so
(
that
wee
may
better
by
resemblance
understand
what
Detractors
are
)
they
are
resembled
to
Serpents
,
Eccles
10.11
.
And
that
aptly
.
For
,
Serpens
&
detractor
sunt
equales
:
quo
●●do
e●im
ille
●ecrei●
mord●●●
venenum
in●●rit
,
s●●
ille
cl●●
detra●ens
vi●rus
pecter
,
sui
insuedi●
in
fratr●●
Hier
in
Eccles.
10
11
a
Serpent
(
saith
St.
Hierom
)
secretly
gets
in
his
poyson
.
So
the
Detractor
closely
infu●eth
the
venom
of
his
breast
into
his
brother
.
A
Serpent
carrieth
his
poyson
in
his
mouth
,
and
with
one
bite
venoms
the
whole
body
:
so
the
Detractor
,
his
poyson
lies
under
his
tongue
,
and
with
one
word
or
biting
,
doth
wound
the
Name
,
Credit
,
Life
,
Soule
of
his
bro●her
(
as
shewes
S.
Augustin
.
)
The
Serpent
,
is
a
treacherous
creature
,
It
flyes
from
the
face
of
a
man
,
but
bites
behind
his
back
.
Thus
doth
the
Detractor
,
he
bites
them
behind
their
backs
,
whom
before
the
face
he
fawnes
on
,
and
pretends
to
love
.
Such
a
Serpent
was
Doeg
of
whom
we
read
,
I
Sam.
22.
Ps.
53.1
,
2
3.
The
Serpent
goeth
not
strait
on
,
but
windingly
and
crookedly
.
Thus
the
Detractor
beginneth
with
a
Question
aloofe
off
;
proceeds
with
a
kind
of
praise
,
and
then
comes
with
a
[
But
]
at
which
he
shootes
all
his
envenomed
arrowed
;
But
this
and
this
I
h●are
:
I
could
wish
it
were
amended
,
&c.
His
Commendation
is
like
a
Law
writ
alwayes
with
a
Clause
and
exception
which
he
make
to
smooth
the
way
for
scandall
.
The
Serpent
feedeth
on
nothing
but
Dust
:
Pessinum
genus
bom
num
qui
cun
maximi
falluat
,
id
a●uat
ut
viri
bom
esse
videantur
.
Cicero
.
Isa.
29.4
.
So
the
Calumniator
feedeth
on
ashes
like
bread
.
They
whisper
out
of
the
dust
(
saith
Isaiah
)
If
a
Perfume
approacheth
they
will
stop
their
noses
;
but
they
can
well
endure
a
stinking
draft
or
kennell
,
and
imbrace
that
savour
.
Like
Swine
,
they
forsake
a
Garden
for
a
Puddle
:
and
with
the
Beetle
,
they
fly
over
many
a
sweet
flower
to
light
in
horse-dung
:
Or
(
as
Lipsius
speakes
of
them
)
they
are
like
Cupping
glasses
,
they
draw
out
with
most
delight
,
the
most
impure
blood
of
all
,
approving
sometime
,
the
worst
things
amongst
many
good
,
and
condemning
that
which
is
judiciously
commended
by
others
.
As
he
is
a
Serpent
,
so
likewise
he
is
a
Murderer
(
as
is
the
Divell
his
Father
)
Viri
detractores
fuerint
in
te
ad
effundendum
sanguinem
,
saith
Ezek
,
22.9
.
And
Iob
resembles
them
to
cruell
Canniballs
,
or
men-eaters
,
Iob.
19.22
.
Yea
they
deprive
a
man
of
what
which
is
better
then
life
.
It
were
better
for
mee
to
dye
,
then
that
any
man
should
make
my
rejoycing
vaine
(
saith
the
Apostle
.
)
1
Cor.
9.15
.
Cum
actum
est
de
nomine
,
actum
est
de
homine
,
according
to
our
English
Proverb
.
An
ill
name
is
halfe
hanged
.
nay
more
;
Ter
homicidia
,
Luth
Loc.
com
.
lit
.
lingua
Bernan
Cant.
Ser.
24.
&c.
(
saith
Luther
)
Three
at
one
blow
are
murdered
by
the
Detractor
or
Slanderer
.
The
Theefe
hurts
one
;
The
Adulterer
two
:
But
a
Detractor
three
:
Himselfe
,
the
Party
to
whom
,
and
the
Party
of
whom
hee
speaketh
;
Fnus
est
qui
loquitur
(
saith
S.
Bernard
)
&
unum
tantum
verbum
profert
,
&
tamen
illud
unum
verbum
,
uno
in
momento
multitudinis
audi
entium
dum
aures
inficit
,
animas
interficit
.
It
is
but
one
that
speakes
,
and
one
word
he
speakes
,
yet
in
one
moment
man
,
by
it
are
destroyed
.
Lastly
;
as
the
Divell
is
a
Spirit
,
so
is
the
Detractor
,
but
hee
is
that
evill
Spirit
mentioned
,
Iudges
.
9.23
.
whi●h
God
sent
betwixt
Abimelech
and
the
men
of
Sichem
:
hee
desjoynes
the
hearts
of
men
asunder
,
and
raiseth
up
strife
amongst
Bretheren
.
In
which
respect
God
ranketh
them
amongst
those
his
soule
abhorres
,
Prov.
6.9
.
nor
doth
God
onely
hate
such
,
and
curse
them
himselfe
;
but
hee
gives
leave
to
the
Church
in
generall
to
curse
them
,
as
wee
find
,
Deut.
27.24
,
Cursed
be
hee
that
smites
his
neighbour
in
secret
,
that
doth
secretly
and
slily
traduce
him
,
and
under-hand
seekes
to
work
him
out
of
the
good
opinion
and
favour
of
his
friends
and
neighbours
.
And
all
the
People
mu●●
say
Amen
.
Beleeve
it
;
As
a
troubled
spirit
is
a
Sacr●fice
to
God
,
so
a
troublesome
spirit
is
a
fit
sacrifice
for
Hell
:
For
amongst
other
sinnes
noted
to
be
in
such
as
God
gave
up
to
a
reprobate
sense
,
this
is
one
;
as
we
find
,
Rom.
1.29.30
.
Never
shall
you
find
a
true
generous
spirit
blemisht
with
this
blot
:
It
is
a
vice
much
of
the
nature
of
some
poysonfull
and
stinking
weede
,
which
will
grow
no
where
but
in
the
side
of
a
darke
well
,
or
over-growne
pit
,
only
blacke
and
maligne
natures
have
beene
prone
to
this
vice
.
I
passe
to
a
second
Use
.
Vse
2
And
may
the
best
be
evill
spoken
of
,
and
hardly
censured
for
well
doing
?
Serm.
3.
in
Natal
.
Dom
Why
then
;
as
S.
Bernard
speaks
,
Haec
mea
sunt
,
mihi
apponuntur
,
mihi
proponuntur
imitanda
.
Quo
putas
animum
meum
dolore
afficit
fama
calumnia
illius
,
quam
mihi
offuderunt
quidam
;
non
metuentes
judicem
perditurum
omnes
loqu
ntes
mendacium
?
Tanto
videlicet
at
prope
totam
noctem
insomnem
duxerim
:
ita
ipsa
cordis
mei
penetralia
concepta
maestitia
occupavit
.
At
necesse
est
ut
omnia
scramus
,
omnia
patienter
tolere
.
mus
,
ultionem
ipsorum
Domino
committentes
qui
non
despiciet
nos
.
Basil
epist.
86.
ad
Bosphor
.
epi.
scop
.
August
.
lib.
3.
contra
literas
Petil.
The
Disciple
is
not
above
his
master
,
if
any
man
will
be
perfect
let
him
be
as
his
master
.
This
kind
of
suffering
hath
in
all
ages
beene
grievous
to
the
Saints
.
S.
Basill
speaking
of
himselfe
under
this
affliction
saith
thus
,
in
a
letter
of
his
which
hee
wrote
unto
a
Friend
:
With
what
griefe
dost
thou
thinke
did
that
Calumnie
oppresse
my
mind
?
which
some
not
fearing
the
Iudge
(
who
shall
destroy
all
them
that
speake
lyes
)
did
cast
upon
mee
?
Even
so
much
that
I
slept
not
almost
all
night
,
so
had
the
apprehended
sadnesse
possessed
the
secrets
of
mine
heart
.
But
it
is
necessary
that
wee
beare
all
,
that
wee
suffer
all
patiently
,
committing
the
revenge
of
them
to
the
Lord
,
who
will
not
despise
us
.
S.
Augustin
doth
well
compare
a
wise
man
wronged
,
unto
the
Ship
wherein
our
Saviour
was
asleepe
:
Hee
heareth
himselfe
to
be
slandered
(
saith
hee
)
and
is
thereupon
much
moved
with
anger
:
Convitium
ventus
est
,
iracundia
fluctus
:
The
Slander
is
the
winde
,
the
anger
is
the
wave
,
and
by
them
being
tossed
,
hee
is
in
some
danger
:
But
when
he
studieth
revenge
,
and
the
desire
of
that
oppresseth
his
minde
:
Iam
navis
propinquat
naufragio
;
The
Ship
is
neere
shipwrack
,
and
all
is
,
because
Christ
is
asleepe
in
the
ship
:
In
corde
enim
hominis
somnus
Christi
oblivio
fides
,
For
in
the
heart
of
man
,
the
sleepe
of
Christ
is
the
forgetfulnesse
of
faith
:
Let
the
eye
of
faith
be
open
,
and
that
will
tell
us
.
Non
intuendum
esse
,
quam
sit
amarum
,
sed
quam
falsum
sit
quod
audio
.
That
wee
must
not
looke
how
bitter
that
is
which
wee
heare
,
but
how
false
it
is
,
and
that
Quisquis
volen
:
detrahit
famae
meae
,
nolens
addit
mercedi
m●ae
And
indeed
thus
S.
Basill
kept
himselfe
from
ship
wrack
:
and
so
should
every
wise
Christian
,
especially
Magistrates
and
Ministers
,
who
are
most
liable
to
this
kind
of
suffering
.
Let
the
Magistrate
and
Governour
never
so
truely
endeavour
and
seeke
the
weale
of
the
publike
;
yet
evill
mindes
will
be
buzzing
of
false
rumours
into
others
eares
:
Let
the
Garden
he
never
so
faire
,
yet
there
will
be
those
who
would
make
the
world
bel●eve
that
there
is
a
Snake
under
every
leafe
:
Let
the
intention
be
never
so
sincere
:
they
will
predivine
and
prognosticate
some
mischievous
effects
from
it
.
But
God
hath
set
these
to
be
like
Sunnes
in
the
Firmament
:
rash
censures
of
them
are
like
Clouds
in
the
middle
region
of
the
aire
,
which
hurt
not
the
Sunne
it selfe
,
nor
hinders
its
course
,
though
they
deprive
us
which
live
below
of
that
light
and
warmth
which
otherwise
would
bee
derived
.
Let
the
Minister
live
never
so
holily
;
Preach
never
so
painfully
;
Si
pauper
es
,
vilem
&
ab
jectum
te
reputat
:
si
dives
ambitiosum
,
avarum
&
cupidum
.
Si
affabilis
dissolutun
,
si
praedicator
vel
doctor
,
honoris
&
huma
ni
favoris
quaesitorem
:
si
tacens
,
inutilem
:
si
jejunus
,
hypocritam
:
si
comedens
voratorē
.
Bern.
in
Serm.
yet
uncharitable
censures
shall
be
passed
both
on
his
Person
and
Doctrine
.
His
Threatnings
shall
bee
tearmed
Cruelties
;
Promises
,
Flatteries
;
The
Proofe
of
both
,
nothing
but
Sophistrie
:
Mildnesse
shall
be
charged
with
dreaming
;
Boldnesse
with
rayling
.
Affability
shall
bee
construed
lightnesse
.
Austerity
,
in
the
worlds
malitious
dialect
,
shall
be
translated
madnesse
.
nor
can
our
Persons
escape
better
then
our
Doctrine
:
we
are
not
greater
then
Iohn
the
Baptist
,
nor
better
then
our
Saviour
.
If
they
have
dealt
thus
with
the
greene
tree
,
what
will
they
doe
with
the
dry
?
But
in
the
midst
of
all
these
Calumnies
,
let
us
hold
on
our
way
,
in
doing
those
duties
which
our
callings
require
of
us
(
imitating
those
celestiall
Planets
,
which
though
they
are
nicknamed
and
belyed
,
one
being
called
Saturne
,
another
Iupiter
,
another
Mercurie
,
another
Venus
,
&c.
(
as
S.
Austin
doth
observe
,
yet
they
continue
their
courses
)
Putting
on
that
Heroicall
spirit
of
S.
Paul
,
I
passe
little
for
mans
day
▪
he
that
judgeth
me
is
the
Lord
.
As
for
other
they
must
stand
at
the
Barre
with
us
,
the
Lord
is
Judge
himselfe
.
〈◊〉
qui
ta
〈◊〉
sanctè
tam
graviter
dispo
suit
vitam
suam
,
ut
de
eo
sinistri
aliquid
ne
●ingi
quidem
possir
,
dum
adversus
obirectatorum
libidinem
pugnat
meriti
magnitudo
Paulin
Epist.
14.
ad
Celantiam
.
Indeed
(
as
Paulinus
speaketh
)
he
is
happy
who
ordereth
is
life
so
holily
and
so
wisely
that
no
wrong
can
be
fained
of
him
;
whilst
that
the
greatnesse
of
his
worth
,
withstands
the
malice
of
his
slanderers
:
If
we
cannot
be
so
happy
,
yet
we
should
be
carefull
,
Ne
ex
nobis
scintilla
procedat
,
&c.
that
from
our selves
a
sparkle
doe
not
proceed
from
whence
the
flame
of
a
wrong
report
may
be
kindled
against
us
:
At
least
▪
we
are
so
to
walke
,
Vt
nemo
de
nobis
malé
loqui
absque
mendacio
possit
,
that
none
may
speake
evill
of
us
without
giving
himselfe
the
lye
.
But
yet
live
we
as
innocently
as
we
can
we
shall
not
want
such
as
will
censure
us
.
Such
as
will
live
Godly
,
according
to
the
rule
of
Christ
,
must
suffer
(
at
least
)
this
kinde
of
Persecution
.
We
may
doe
well
,
but
let
us
learne
to
heare
ill
,
Till
men
of
this
world
have
learned
to
thinke
well
,
it
is
vaine
to
expect
to
heare
them
speake
or
report
well
of
us
.
Vse
Therfore
(
in
the
last
place
)
a
Caveat
will
not
be
amisse
,
that
we
be
wary
how
we
judge
of
a
good
action
,
by
the
entertainement
of
the
doer
.
The
Poss●ssions
began
at
Tamar
(
as
S.
Hierom
observeth
upon
the
47.
of
Ezekiell
)
and
reacheth
along
to
the
waters
of
strife
,
Semper
enim
virtutibus
contradicitur
,
virtues
are
still
contradicted
and
opposed
.
The
Bull
(
saith
Lipsius
)
doth
roare
and
wax
inraged
at
red
or
purp●e
cloth
,
1
Pet.
4.4
.
which
notwithstanding
are
the
fairest
of
all
colors
:
So
is
it
with
the
wicked
their
rancor
is
stirred
up
by
virtue
The
Apostle
indeed
puts
the
case
,
1
Pet.
3.13
Who
is
he
that
will
harme
you
if
you
be
followers
of
that
which
is
good
,
and
experience
teacheth
that
who
so
applyeth
himselfe
to
well
doing
is
lesse
obnoxious
to
the
injuries
of
wicked
men
.
But
when
Religion
is
the
Quarrell
,
humanity
is
laid
aside
.
He
must
quit
himselfe
well
that
escapes
Ishmaels
tongue
though
he
may
Caines
hand
.
And
thus
much
of
the
Exception
made
against
our
Saviour
for
absolving
of
this
Woman
.
That
which
remaines
is
the
Womans
Dismission
in
the
last
Verse
.
Text.
VERSE
50.
And
He
said
unto
the
woman
thy
Faith
hath
saved
thee
,
Goe
in
Peace
.
In
these
words
we
have
considerable
,
First
,
the
Party
dismissed
,
●
.
The
Manner
of
her
Dismission
.
The
Party
is
the
same
who
was
absolved
before
.
He
said
unto
the
Woman
.
Observe
we
,
Doct.
Who
so
are
absolved
by
CHRIST
are
dismissed
the
Court.
There
is
now
no
condemnation
(
saith
S
Paul
)
to
them
that
are
in
Christ
Iesus
.
Rom.
8.1
.
Condemnation
(
as
we
know
)
is
a
Sentence
given
by
a
competent
Judge
,
concerning
the
punishment
of
an
offender
,
the
contrary
whereof
is
Absolution
or
Iustification
:
Rom.
7.24.24
.
There
is
none
[
Now
]
saith
S.
Paul
,
that
is
being
thus
delivered
by
Christ
(
as
was
shewed
in
the
Chapter
before
,
v.
25.
)
And
justified
by
Faith
in
him
,
We
are
no
more
under
the
Law
but
under
Grace
,
and
therupon
he
makes
that
glorious
triumph
,
Rom.
8.33.34
.
Who
shall
lay
any
thing
to
the
charge
of
Gods
chosen
;
it
is
God
that
justifies
who
shall
condemne
?
Let
the
World
,
Flesh
,
or
Divell
object
what
they
can
,
sue
in
what
Court
they
please
,
yet
they
shall
do
no
good
on
it
;
for
God
hath
acquitted
and
absolved
them
,
they
are
dismissed
so
as
there
is
no
place
for
Accusation
.
Vse
1
The
folly
of
the
wicked
(
then
)
may
be
here
discovered
in
that
they
charge
the
Godly
with
former
courses
,
and
so
would
bring
them
into
the
Court
againe
,
for
that
wherof
they
have
bin
by
the
Judge
cleared
,
and
long
since
dismissed
:
In
so
doing
they
shew
themselves
as
foolish
as
malitious
,
and
play
but
Satans
part
who
is
stiled
to
be
the
accuser
of
the
Brethren
:
Nor
shall
they
ever
be
able
to
repeale
or
revoke
the
sentence
passed
,
or
save
their
charges
in
the
suit
:
What
God
said
to
Peter
(
in
another
case
)
they
might
do
well
to
remember
,
Act.
10
15.
That
which
God
hath
cleansed
do
not
thou
account
uncleane
:
So
whom
God
hath
acquitted
do
not
dare
to
charge
sin
on
;
For
he
that
justifieth
the
wicked
and
he
that
condemneth
the
Iust
,
they
both
are
abomination
to
the
Lord
,
Pro.
17.15
.
Vse
2
And
it
may
afford
the
godly
strong
Consolation
:
True
it
is
they
shall
not
want
Accusers
;
the
Divell
and
the
World
will
sift
them
as
narrowly
as
the
Husband-man
doth
his
Corne
;
and
search
their
lives
as
strictly
as
Laban
searched
Iacobs
stuffe
,
to
see
if
they
can
find
something
whereof
to
accuse
them
:
Yet
they
shall
find
nothing
to
condemne
them
:
Doe
they
tell
us
what
we
have
bin
?
Let
us
not
thinke
it
a
shame
to
say
with
the
Apostle
,
I
was
such
a
one
,
but
now
I
am
received
unto
Mercy
:
Do
they
tell
us
of
our
corruptions
and
twit
us
with
our
infirmities
?
We
should
remember
then
that
sweet
saying
of
St.
Austin
,
Aug.
cont
lit
.
Petil.
l.
3.
c.
10.
Quantum
ille
accusat
vitium
meum
,
tantum
ego
laudabo
medicum
meum
.
Looke
how
farre
he
accuseth
my
fault
,
so
farre
will
I
praise
my
Physitian
who
healed
me
.
The
Manner
of
the
Penitents
Dismission
is
next
to
be
considered
.
She
is
not
barely
sent
away
,
but
hath
a
Testimoniall
,
and
a
Passe
given
her
.
The
Testimoniall
or
Certificate
in
these
words
,
Thy
Faith
hath
saved
thee
.
The
Passe
in
the
other
,
Gee
in
Peace
.
In
the
Testimoniall
wee
may
finde
,
First
,
the
Matter
effected
and
wrought
for
her
,
which
was
Salvation
[
Hath
saved
.
]
Secondly
,
the
Meanes
whereby
it
was
obtained
[
Thy
Faith
.
]
In
her
Passe
we
have
,
First
,
the
Course
she
is
injoyned
to
take
[
Goe
]
2.
The
way
she
is
to
keep
,
which
is
the
way
of
Peace
[
Goe
in
Peace
]
First
,
of
the
womans
Testimoniall
.
Thy
Faith
hath
saved
thee
.
Text.
]
The
Mercy
obtained
is
Salvation
.
Salvation
strictly
taken
is
a
preservation
from
evill
,
and
so
it
hath
respect
both
to
Persons
and
Things
.
Thou
savest
(
saith
David
)
both
man
and
beast
,
Psal.
36.6
.
Evill
is
of
two
sorts
,
1.
Temporall
.
2.
Eternall
,
and
accordingly
in
Scripture
is
Salvation
taken
.
Sometimes
it
signifieth
Safety
and
protection
in
this
world
from
bodily
and
outward
dangers
,
as
Exo.
14.1.3
.
But
that
is
not
the
Salvation
which
our
Saviour
here
speaks
of
to
Mary
.
Sometimes
it
betokens
the
estate
of
blessednesse
in
heaven
,
and
this
we
commonly
terme
Salvation
,
and
so
it
is
opposed
to
damnation
,
by
which
we
understand
the
condition
of
those
who
are
adjudged
to
hell
.
Thus
is
the
word
used
,
Phil
2.12
.
1
Pet.
1.5
.
So
Salvation
properly
notes
the
negative
part
of
our
Happinesse
in
Heaven
,
but
with
all
it
implyes
an
advancement
to
a
state
of
blessednesse
and
immortality
to
eternall
life
,
Act.
13.48
.
The
Reason
why
Happinesse
is
thus
called
,
is
rendered
to
be
this
;
for
that
it
is
easier
to
tell
what
shall
not
be
in
Heaven
,
than
what
shall
be
there
:
And
of
this
kind
is
the
Salvation
our
Saviour
speaks
of
in
this
place
.
This
Salvation
is
to
be
considered
,
Aug
de
Civ
.
Dei
l.
19.
c.
20.27
.
either
as
it
is
initiall
and
begun
here
,
or
as
it
is
complementall
and
shall
be
perfected
hereafter
,
as
it
is
here
begun
;
so
Ephes.
2.7
.
By
Grace
you
are
saved
.
Here
it
is
given
us
and
assured
unto
us
;
though
that
full
and
absolute
perfection
of
it
(
in
respect
of
degree
)
is
reserved
for
another
world
;
and
thus
our
Saviour
saith
to
Mary
,
Thy
Faith
[
hath
]
saved
thee
;
It
is
done
allready
for
Substance
,
and
not
now
to
doe
.
Thence
Observe
,
Doct.
The
true
and
beleeving
Penitent
even
in
this
life
is
salved
.
The
Evidence
of
this
Truth
appeareth
by
the
contrary
;
for
if
the
wicked
and
unbelieving
be
condemned
already
,
as
is
evident
,
Ioh.
3.18
.
then
it
will
not
be
hard
to
conceive
,
that
the
Beleever
is
saved
already
.
But
what
need
we
seeke
for
further
proofe
,
when
it
appeares
so
evidently
by
Gods
owne
testimony
who
frequently
affirmes
of
such
as
are
penitent
,
and
believing
;
and
of
that
estate
of
theirs
which
is
only
via
,
even
in
this
their
pilgrimage
that
they
are
blessed
,
saved
,
&c.
Mat.
51.
Psal.
1.1
.
&
32.1
.
Ephes.
2.7
.
Iohn
17.3
.
For
,
first
we
have
Salvation
in
the
Promises
of
it
,
as
2
Cor.
7.1
.
Secondly
,
Wee
have
it
in
those
Graces
which
beginne
it
,
Iohn
17.3
.
Tit.
3.5
.
And
2.12
.
Iohn
3.8
.
3.
We
have
it
in
the
Assurance
of
it
,
2
Cor.
1.10
.
2
Tim
2
19.
Act.
5.39
.
doth
the
Lord
say
and
shall
he
not
doe
?
His
Foundation
standeth
sure
and
hath
his
seale
.
And
if
this
Counsell
be
of
God
,
as
Gamaliell
(
said
in
another
case
)
ye
cannot
destroy
it
.
Vse
1
This
may
first
informe
us
of
the
happy
estate
of
every
such
one
as
believes
and
repents
unfainedly
:
Let
their
outward
estate
be
what
it
will
be
,
yet
their
Salvation
is
certaine
,
Rom.
8.38
.
Rom.
14
8.
they
are
already
saved
,
and
have
the
beginnings
of
eternall
Life
in
them
;
so
that
neither
Life
nor
Death
shall
be
able
to
deprive
them
of
that
.
Say
we
be
in
as
great
a
strait
as
were
the
Israelites
betwixt
the
Red-Sea
and
Pharaoh's
Hoast
:
One
danger
before
us
ready
to
ingulfe
us
;
another
behind
us
ready
to
destroy
us
;
yet
if
thou
beest
righteous
and
truly
penitent
,
I
will
speake
in
the
confidence
of
Moses
,
Feare
not
,
stand
still
,
behold
the
Salvation
of
the
Lord
.
Thine
enemies
may
interrupt
thine
Assurance
,
but
they
shall
never
overthrow
thy
Salvation
.
As
for
outward
things
resigne
up
thy selfe
wholy
to
Gods
absolute
dispose
,
whither
it
be
by
Life
or
Death
:
Say
with
Eli
,
1
Sam.
3.18
.
It
is
the
Lord
let
him
do
what
seemeth
him
good
;
and
as
David
,
2
Sam.
15.26
.
Let
him
doe
to
me
as
he
pleaseth
.
Keepe
thou
the
coast
of
Faith
and
Repentance
and
feare
not
thy
comming
to
the
holy
Land
.
Vse
2
But
as
for
such
who
acquaint
not
themselves
with
Salvation
here
;
woe
to
those
:
If
there
be
no
Salvation
here
had
,
expect
none
hereafter
.
The
Gate
of
Heaven
is
here
below
:
Christ
is
the
Doore
by
which
we
must
enter
into
the
Paradise
of
God
:
Who
so
layes
hold
on
him
with
his
merits
by
the
beliefe
of
his
soule
,
hath
gotten
Salvation
already
:
But
in
not
believing
and
repenting
a
man
is
condemned
allready
:
Woefull
therefore
is
the
estate
of
such
men
who
never
acquaint
themselves
with
Salvation
before
the
end
of
their
dayes
and
then
begin
to
dreame
of
another
condition
.
Cyp
tractat
.
de
habit
.
Virgin
1
Sam.
14.13
.
Non
est
facilis
ad
magna
ascensus
(
saith
S.
Cyprian
)
things
which
are
great
are
not
easily
climbed
unto
:
What
sweat
and
labour
takes
a
man
before
he
comes
to
the
top
of
an
Hill
,
as
you
find
Ionathan
and
his
Armour-Bearer
tooke
before
they
came
to
the
Philistins
garrison
.
And
can
we
thinke
to
attaine
the
height
of
Mount
Sion
with
a
leape
?
Wherefore
let
nothing
delivered
cause
Security
,
but
put
us
on
to
a
working
out
our
Salvation
with
feare
and
trembling
.
Thy
Faith
Text.
Here
we
have
the
Instrumentall
cause
or
meanes
of
the
Iustification
and
Salvation
of
this
Penitent
.
Where
observe
we
two
things
.
First
,
The
Quality
.
2.
The
Propriety
.
The
Quality
of
the
Means
is
,
[
Faith
]
The
Propriety
[
Thy
]
Faith
.
First
of
the
Quality
.
We
may
observe
in
that
Remission
of
sins
was
before
attributed
to
this
womans
Charity
,
and
now
is
said
to
come
of
her
Faith
,
That
true
Faith
is
joyned
with
Love
,
Hope
,
and
other
Graces
.
It
is
not
alone
,
where
one
is
there
is
the
other
likewise
.
Doct.
Faith
,
Hope
,
Charity
,
and
other
graces
are
concomitants
;
Where
one
is
there
is
the
other
.
Her
Love
was
spoken
of
before
,
and
here
Her
Faith
is
mentioned
,
so
that
it
is
cleare
enough
both
were
in
the
same
subject
.
The
frequent
Conjunctions
of
these
Graces
in
the
Apostles
writings
makes
this
good
,
as
1
Thes.
1.3
.
&
3.6
,
7.
Colos.
1.4
.
Philemon
verse
5.
1
Cor.
13.13
.
This
is
a
truth
,
which
the
Papists
seeme
with
their
strongest
forces
to
gaine-say
:
Stifly
maintaining
that
Faith
may
be
without
Love
;
and
indeed
we
grant
that
fides
Daemonum
,
the
faith
of
Divells
may
,
but
not
,
fides
Christianorum
,
the
Faith
of
Christians
.
A
man
may
have
an
Historicall
Faith
(
which
is
that
Faith
of
the
Church
of
Rome
,
defined
by
a
Catechisme
authorized
by
the
Counsell
of
Trent
)
and
yet
want
Charity
.
Yea
he
may
have
a
miraculous
Faith
,
and
yet
be
without
true
Love
,
1
Cor.
13.2
.
But
a
Iustifying
faith
(
which
is
that
Faith
must
save
)
cannot
bee
separated
from
it
,
1
Iohn
4.7
,
16.
1
Iohn
5.1
.
And
wheras
their
Schoolemen
in
resolving
of
this
case
,
assigne
to
Faith
a
double
subsistence
,
Tho
1.
●
.
q
6●
art
4.
one
in
genere
naturae
(
when
it
hath
all
the
Essentialls
of
its
nature
,
wherby
it
is
distinct
from
other
intellectuall
habits
,
and
is
principle
of
the
proper
acts
therof
in
respect
of
its
proper
objects
)
The
other
in
genere
moris
(
when
it
is
grown
to
have
a
virtuous
subsistence
in
us
,
that
is
,
Scot
in
3.
Dist.
36.
art.
4.
an
acceptablenesse
with
God
(
as
Scotus
interprets
it
)
and
becomes
to
be
a
disposition
to
beatitude
)
which
they
confesse
cannot
be
without
Charity
.
They
say
little
herein
against
us
:
For
we
grant
that
in
Nature
and
Property
these
Graces
may
be
distinguished
one
from
another
.
If
we
consider
them
as
Habits
of
the
renewed
soule
,
they
be
distinct
graces
:
But
that
in
the
Vse
they
should
be
severed
,
or
that
there
should
be
such
a
kind
of
faith
,
as
gives
interest
to
Christs
Righteousnesse
and
eternall
life
without
Charity
we
deny
.
Vse
2
To
come
nearer
home
;
by
our
Love
proove
we
the
truth
of
our
Faith
.
Our
blessed
Saviour
hath
foretold
a
scarcity
of
Faith
on
Earth
in
the
last
times
,
Luk.
18.18
.
And
yet
never
were
times
fuller
of
Faith
then
these
times
(
which
yet
are
the
last
times
)
if
it
be
true
that
men
say
.
Who
professeth
not
a
faith
as
firme
as
Abrahams
?
But
if
we
bring
it
to
this
touch
,
it
will
be
found
no
better
then
that
Faith
which
St.
Iames
speakes
of
,
A
dead
faith
,
yet
this
is
the
touchstone
by
which
it
must
be
tryed
,
as
the
same
Apostle
sheweth
,
Iam.
2.18
.
nor
it
is
a
Verball
Love
(
like
theirs
who
bids
a
man
warme
himselfe
,
and
fill
his
belly
,
yet
gives
nothing
)
that
we
are
to
try
our
Faith
by
,
but
a
reall
and
working
Love
,
1
Iohn
3.18
.
So
shews
St.
Iames
,
when
he
saith
,
Pure
Religion
and
undefiled
before
God
is
this
,
to
visit
the
fatherlesse
and
widdows
in
their
affliction
,
Iam.
1.17
.
Did
Religion
consist
only
in
Contemplation
,
it
would
be
better
for
many
than
it
is
;
but
the
greater
part
of
it
(
like
the
Ma●hematicks
)
is
in
D●monstration
:
Faith
is
a
Christians
Life
,
Gal.
2.20
.
But
the
Brea●h
or
Pulse
whereby
it
may
be
knowne
to
live
is
Charity
,
without
which
saith
S.
Paul
,
I
should
be
nothing
profited
though
I
should
give
all
my
goods
to
the
poore
or
suffer
my
body
to
be
burned
,
&c.
Should
a
man
build
Churches
,
repaire
Bridges
,
mend
high
wayes
,
set
up
Hospitals
,
yet
,
hoc
aliquid
,
hoc
multum
,
hoc
totum
nihil
est
,
this
something
,
this
much
,
this
all
,
is
nothing
at
all
if
love
be
wanting
.
Aquin.
Nothing
in
esse
gratiae
,
how
great
soever
in
esse
Naturae
;
want
of
Love
will
both
discredit
the
cause
and
endanger
the
reward
.
But
of
this
more
hereafter
.
Vse
Little
Reason
have
the
Papists
(
as
appeares
by
this
)
to
charge
us
so
deeply
and
fowly
as
they
do
;
Quocunque
modo
vivu●t
,
per
solam
fidem
gloriam
sibi
promittunt
,
&
neque
mandatorum
observationem
,
neque
paenitentiam
esse
necessariam
praedicat
Suarez
06
Apolog.
5.10
.
nu.
11.
as
that
06
we
are
Enemies
to
good
workes
and
teach
our
people
06
that
it
is
no
matter
how
men
live
,
promising
glory
by
Faith
alone
,
accounting
both
the
keeping
of
Gods
Commandements
and
Repentance
unnecessary
,
&c.
Whether
we
are
indeed
as
they
would
make
the
world
believe
(
we
are
,
we
shall
heare
a●one
)
In
the
meane
time
I
would
they
would
speake
out
,
and
deale
plainly
with
us
,
whether
they
are
perswaded
indeed
that
we
cry
downe
good
workes
and
preach
as
they
say
?
Disertis
verbis
docent
opera
esse
ad
salutem
necessaria
Non
quidem
necessitate
efficientiae
sed
praesentiae
,
Bellar.
de
Iustif
4.
Bellarmine
is
ashamed
of
these
calumnies
,
and
doth
ingenuously
confesse
,
That
the
Protestants
doe
plainely
teach
that
good
workes
are
necessary
to
Salvation
:
Not
in
the
Act
of
Iustification
,
but
in
the
Worke
of
Sanctification
without
which
there
can
be
no
Salvation
.
And
thus
much
of
the
Quality
of
the
Means
;
now
for
the
Propriety
.
[
Thy
]
Faith
.
Text.
●ac●●ua
,
i●e
.
〈◊〉
a●●
sal●ii
〈◊〉
,
●uliiu●
al●●ri●●des
●ui
Char●as
●rumseila
in
loc
Thine
,
not
anothers
;
it
seemes
then
by
this
,
Doct.
Who
so
would
be
justified
and
saved
must
have
a
faith
of
their
own
.
That
Faith
which
must
save
us
must
be
ours
and
not
anothers
.
The
Iust
shall
live
by
[
his
]
owne
faith
,
saith
Habakuk
,
Chap
2.4
.
So
S.
Paul
,
Rom.
1.17
.
Where
though
this
Pronoune
[
His
]
be
not
expressed
,
yet
it
is
in
the
nature
of
the
Greeke
Tongue
understood
:
Hanc
hist.
resert
Georg.
Mylius
,
ex
re●atu
filij
Lutheri
in
Ep.
ad
Lect
prefix
Com●ent
ipsius
in
epist.
ad
Rom
Which
Text
Luther
(
as
yet
sticking
fast
in
the
mire
of
Popish
darknesse
)
expounding
at
Wittenberge
was
a
meanes
of
his
conversion
:
For
by
a
certaine
divine
power
the
sense
was
so
imprinted
in
his
mind
,
that
whatsoever
he
did
,
he
still
seemed
to
himselfe
to
heare
a
voice
inculcating
these
words
unto
him
.
The
Iust
shall
live
by
his
owne
faith
.
Finding
no
meanes
to
pacifie
his
perplexed
spirit
,
it
hapned
that
having
businesse
to
Rome
,
he
gladly
tooke
the
occasion
hoping
that
by
visiting
of
the
holy
Places
and
Reliques
(
as
they
terme
them
)
he
should
procure
some
quietnesse
to
his
restlesse
mind
;
thither
he
went
,
in
his
way
still
these
words
were
sounding
in
his
eares
,
The
Iust
shall
live
by
his
owne
Faith
,
and
the
further
he
went
the
more
did
he
heare
the
sound
.
Comming
to
Rome
he
used
all
meanes
to
pacifie
that
Commotion
which
was
in
him
:
He
celebrated
the
Masse
with
greater
devotion
than
ordinary
;
so
that
others
would
have
sung
three
Masses
sooner
than
he
did
one
.
The
Italian
Monkes
laughed
at
him
,
crying
,
Fratello
passa
,
passa
,
calling
on
him
to
make
more
speed
.
But
in
the
midst
of
this
his
devotion
,
he
felt
the
force
of
these
words
with
greater-vehemency
than
ever
he
did
before
.
He
conceiving
that
God
was
greatly
offended
with
him
,
he
resolved
to
pacifie
God
and
purge
away
his
sin
by
climbing
up
certain
steps
of
Pilates
ladder
(
which
the
Romanists
faigne
to
be
brought
from
Ierusalem
)
which
he
did
upon
his
bare
knees
,
hoping
thereby
to
obtaine
that
Indulgence
which
the
Pope
had
granted
unto
such
as
should
devoutly
performe
that
action
.
In
the
midst
of
which
worke
he
was
suddenly
astonished
,
and
stricken
(
as
it
were
)
with
a
thunder-clap
,
hearing
that
voice
with
a
kind
of
stately
and
fearfull
Majesty
:
The
Iust
shall
live
by
his
owne
Faith
:
Hee
returnes
from
Rome
to
Wittinberg
,
where
considering
more
earnestly
the
sense
of
the
sentence
,
and
argument
of
the
whole
Epistle
,
by
Gods
gratious
instinct
,
and
the
illumination
of
his
blessed
Spirit
,
he
understood
the
meaning
of
the
words
,
whereat
hee
was
exceedingly
comforted
,
his
minde
pacified
,
and
at
length
began
a
happy
reformation
,
which
through
Gods
speciall
grace
and
power
was
effected
.
Reason
.
The
necessity
of
this
appeares
,
in
that
particular
mercies
are
promised
in
Scripture
,
and
so
are
particularly
to
be
received
and
imbraced
:
As
God
offers
himselfe
to
a
beleever
,
so
must
a
beleever
receive
him
:
God
offers
himselfe
to
each
particular
,
and
therefore
the
Faith
of
each
must
be
particular
.
Vse
The
Papists
affirme
,
that
a
man
may
be
saved
if
he
say
hee
beleeveth
as
the
Church
beleeveth
,
Rhem.
Annot.
on
Luk.
12.
§.
3.
though
hee
know
not
what
the
Church
beleeveth
.
And
indeed
this
they
had
need
to
teach
,
for
that
their
Doctrines
(
for
the
most
part
)
have
no
footing
in
Scripture
,
and
it
must
bee
an
implicite
Faith
wherewith
they
are
beleeved
.
And
on
Mat.
9.2
.
the
Rhemists
have
this
marginall
note
,
Annot.
on
Mat.
9.
§.
2.
that
the
Faith
of
one
helpeth
to
obtaine
for
another
.
What
,
Salvation
?
If
that
be
their
meaning
as
it
seemeth
,
we
deny
it
:
we
may
as
well
see
with
another
mans
eyes
,
or
heare
with
anothers
eares
,
or
walks
with
anothers
feet
;
as
be
saved
by
anothers
Faith
.
Abrahams
Faith
could
not
save
his
wicked
posterity
.
Though
Noah
,
Daniel
and
David
,
(
those
three
worthies
of
the
world
)
stood
before
me
(
saith
the
Lord
)
they
shall
deliver
but
their
owne
soules
.
Indeed
wee
grant
them
,
anothers
mans
Faith
may
profit
the
Body
or
Estate
of
others
in
things
Temporall
:
so
the
Centurions
Faith
did
profit
his
Servant
,
Mat.
8.13
.
and
the
Faith
of
others
,
the
Palsey
man
,
Mat.
9.2
.
Yea
the
Faith
of
another
may
be
profitable
to
the
soule
of
his
Brother
in
things
Spirituall
,
so
farre
as
to
pray
for
him
;
or
be
a
meanes
to
allure
him
unto
Christ
;
or
give
him
a
right
to
the
outward
Covenant
,
(
as
the
Parents
Faith
doth
to
the
Child
1
Cor.
7.14
.
Rom.
11.16
.
)
But
in
things
Eternall
,
as
to
save
from
everlasting
vengeance
,
and
to
the
obteyning
of
eternall
life
,
it
is
ineffectuall
.
Quest.
But
if
every
one
be
saved
by
his
owne
Faith
,
what
becomes
of
young
Infants
,
who
by
reason
of
their
age
have
neither
knowledge
or
Faith
,
and
so
depart
this
life
:
Are
they
saved
?
Resp.
When
we
thus
urge
the
necessity
of
a
Particular
Faith
,
we
are
to
be
understood
to
speake
of
such
as
are
of
a
reasonable
age
.
Secondly
,
Infants
have
Faith
:
Christ
himselfe
reckons
them
amongst
Beleevers
,
Mat.
18.6
.
Whosoever
offendeth
one
of
these
little
ones
which
beleeve
in
mee
.
In
which
respect
Circumcision
was
called
a
seale
of
Faith
.
Vse
2
Endeavour
wee
to
have
(
therefore
)
of
our
owne
:
In
Gideons
Campe
every
soldier
had
his
owne
Pitcher
:
Salomons
valiant
men
had
each
one
his
owne
sword
by
his
side
;
and
each
Virgin
is
said
to
have
a
lamp
in
her
own
hand
.
So
every
true
Beleever
professeth
for
himselfe
,
I
Beleeve
.
But
how
can
it
be
said
to
be
mine
,
when
it
is
the
Common
Faith
,
Tit.
1.4
?
And
(
as
Athanasius
in
his
confession
calles
it
)
the
Catholike
faith
;
being
the
Faith
of
all
Christians
,
and
received
and
professed
by
the
whole
Catholike
Church
?
It
is
called
the
Common
or
Catholike
Faith
,
First
in
respect
of
the
Object
of
it
,
which
is
Common
and
belongs
to
all
the
Faithfull
.
Secondly
,
In
respect
of
the
Profession
of
it
,
it
being
the
badge
of
every
true
Christian
.
Thirdly
,
In
regard
of
the
Common
end
of
it
,
which
is
eternall
life
,
and
Salvation
:
which
S.
Iude
likewise
cals
the
Common
Salvation
,
Iude.
v.
3.
But
in
this
one
Common
or
Catholike
Faith
,
every
one
that
is
a
true
member
of
the
Church
,
hath
an
interest
;
and
to
it
layes
a
particular
claime
:
they
have
a
peculiar
portion
in
the
common
stocke
,
as
appeares
,
2
Pet.
1.1
.
Like
pretious
Faith
with
us
:
Like
for
kind
,
not
for
degree
:
such
Faith
,
though
not
so
much
Faith
.
The
paralell
is
not
drawne
à
quantitate
,
sed
à
qualitate
fidej
.
In
briefe
,
though
Faith
be
one
,
ratione
objecti
,
yet
it
is
not
one
,
ratione
subjecti
,
every
one
must
have
a
Faith
of
his
owne
.
Object
.
2.
But
how
is
Faith
ours
;
when
it
is
the
gift
of
God
,
for
so
wee
finde
,
Philip.
1.29
.
Iohn
.
6.29
?
Resp.
If
it
be
given
to
us
,
then
it
is
ours
:
For
what
is
freer
then
gift
?
gifts
once
bestowed
are
proper
to
the
possessors
.
Secondly
,
It
is
so
given
;
as
that
it
is
by
us
also
got
in
part
:
as
the
woman
of
Tekoah
said
to
David
,
God
doth
devise
meanes
.
2
Sam.
14.14
.
So
God
hath
ordained
meanes
for
obteyning
Faith
,
as
we
find
,
Rom.
10.17
.
which
who
so
neglects
(
I
speake
of
those
who
are
adulti
,
growne
up
to
a
reasonable
age
)
shall
never
obteyne
.
Now
such
is
Gods
grace
and
goodnesse
,
as
that
he
accounts
those
graces
ours
which
are
in
part
obteyned
through
our
endeavours
,
though
hee
hath
therein
the
leading
hand
,
a●d
is
the
All
and
in
All
,
And
thus
much
of
the
womans
Certificate
,
wee
now
come
to
examine
her
Passport
.
Goe
in
Peace
.
Text.
Post
quam
ei
peccati
dimifit
non
sist
it
in
remissione
peccati
,
set
adijcit
operationem
boni
,
unde
subditur
,
vade
in
pace
Theoph.
]
In
which
words
we
cannot
but
observe
.
First
,
the
Course
enjoyned
[
Goe
.
]
not
sit
still
;
be
idle
,
&c.
Secondly
,
the
way
directed
,
in
Peace
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Goe
.
To
the
benefit
of
Remission
is
added
this
Injunction
,
which
in
Beda's
and
Theophilacts
opinion
is
as
much
as
Bene
vive
,
or
bene
age
.
Doe
well
,
Live
well
,
&c.
So
that
you
see
,
Vbi
vigilanter
collige
,
divinam
clem●ntiam
peccata
non
dimittere
dormitanti
,
bis
,
sed
cooperātibus
fide
,
spe
,
atque
dilectione
,
&c.
Royard
.
More
is
required
of
a
Christian
then
bare
beleeving
.
Though
no
more
be
required
in
the
act
of
Iustification
,
yet
more
is
required
in
respect
of
Conversation
,
as
these
places
prove
,
Psal
,
1.1
,
2.
&
3●
.
1
,
2
&
119.1
,
2.
Mat.
5.20
.
Iam.
2.18
2
Pet.
25.
—
10.
And
good
reason
there
is
for
it
,
for
that
Gods
elect
are
brought
to
glory
,
not
by
Iustification
alone
,
but
by
Vocation
and
Glorification
also
,
Rom.
8.30
.
Acts.
26.18
.
we
must
passe
through
Sanctification
before
we
come
to
Glory
.
Vox
&
praeterea
nihil
.
What
shall
we
think
then
of
the
wording
Christian
,
(
the
tribe
of
Nepthalie
)
who
like
the
Spartons
Nighting
all
,
are
voice
and
little
else
.
Surely
they
are
fitter
for
the
Cage
then
Church
,
sing
they
never
so
sweetly
.
These
are
they
who
have
brought
the
staine
of
Sol
fid
ans
upon
us
.
Hofin
.
in
judicio
sup
articulo
.
4.
Confes
.
Augustanae
.
Nor
had
the
Papists
stood
so
stiffe
against
the
Doctrine
of
Iustification
by
Faith
alone
(
as
one
amongst
themselves
professeth
)
but
for
some
mens
disgracing
of
Good
workes
.
What
we
write
and
preach
,
concerning
the
necessity
of
Good
workes
the
world
knowes
:
how
in
your
lives
you
shew
the
power
of
what
you
heare
and
learne
,
D
Willets
Catalogue
of
charitable
workes
annexed
in
the
end
of
his
Synopsis
Papismi
.
we
have
little
cause
to
glory
.
And
yet
with
them
we
will
glory
(
for
it
ha●h
beene
proved
by
a
particular
induction
from
an
able
Penne
,
that
more
charitable
workes
have
beene
performed
in
the
times
of
the
Gospell
,
then
they
can
shew
to
have
beene
done
in
the
like
time
of
Poperie
:
And
if
we
looke
homewards
and
consider
the
workes
of
this
nature
,
that
have
beene
done
by
us
within
the
space
of
80.
yeares
,
under
the
happy
Raignes
of
King
EDWARD
,
Queene
ELIZABETH
,
King
JAMES
of
blesled
memory
,
and
now
under
the
Raigne
of
our
gratious
Soveraigne
King
CHARLES
,
it
will
appeare
that
there
hath
beene
more
workes
of
charity
shewed
,
then
was
in
twice
so
much
time
going
immediatly
before
)
yet
wee
justifie
not
our selves
,
for
what
is
this
we
have
done
,
or
doe
,
answerable
to
the
meanes
we
do
enjoy
,
and
the
profession
we
make
?
Our
Church
is
pestered
with
a
company
of
Hypocrits
,
whose
Faith
is
cloathed
much
after
the
fashion
that
Iohn
the
Baptist
was
.
They
put
upon
it
a
Coat
of
Camels
haire
,
some
refuse
and
cheape
outside
,
which
they
tye
together
with
the
leathern
girdle
of
dissimulation
,
and
the
Food
of
it
is
Locusts
,
2
Kings
.
5.11
.
meere
speculation
,
and
wild-honey
,
table
talke
.
We
may
say
of
them
as
Naaman
said
of
the
Prophet
,
I
thought
hee
would
have
done
something
,
that
hee
would
have
come
out
unto
mee
,
and
stood
and
strike
his
hand
over
the
place
,
and
recover
the
leper
,
&c.
so
wee
hearing
such
a
profession
of
their
Faith
expect
great
matters
,
but
behold
no
deeds
at
all
,
or
very
few
and
small
.
Yea
so
confidently
doe
some
hope
for
Salvation
by
Faith
,
that
there
is
worse
then
naught
done
;
little
honesty
,
or
true
dealing
to
be
found
from
them
.
They
are
so
farre
from
cloathing
of
their
Faith
(
as
I
said
before
)
that
they
strip
it
as
Iosephs
Bretheren
stripped
him
,
and
leave
it
as
naked
as
Idolatry
left
the
Israelites
.
Alas
my
beloved
are
you
no
farther
yet
?
what
all
your
life
long
in
S.
Paul
,
and
never
take
forth
so
farre
as
to
come
unto
S.
Iames.
Are
Gods
Commandements
torne
out
of
your
Catechismes
,
and
nothing
left
in
it
besides
the
Creed
for
you
to
learne
?
How
can
wee
thinke
but
by
such
a
Faith
,
you
make
onely
a
pretence
to
protect
prophanenesse
with
?
1
Kings
.
3.16
.
Play
not
the
Harlots
part
to
overlay
the
Infant
.
A
smothered
Faith
will
not
save
you
,
Abrahams
Faith
was
a
working
Faith
;
so
was
Rahabs
,
so
must
yours
be
,
if
you
would
that
it
should
bring
you
unto
Heaven
.
Where
there
is
no
light
,
I
may
say
there
is
no
Sunne
:
2
Kings
.
4.31
.
and
as
Elishaes
servant
said
of
the
Shunamites
sonne
,
when
he
saw
that
there
was
neither
speech
nor
sense
:
The
child
is
not
yet
awaked
.
So
where
workes
are
not
,
you
must
give
me
leave
to
tell
you
your
Faith
is
ghostlesse
.
Vse
2
Wherefore
,
up
and
be
Going
.
The
divine
Goodnesse
as
here
you
see
dischargeth
the
sinnes
,
not
of
sleepers
;
but
of
workers
and
Goers
;
Mat.
19.17
.
The
grace
of
God
that
bringeth
salvation
hath
appeared
(
saith
S.
Paul
,
T
it
2.11
.
)
And
whither
doth
it
send
us
?
To
the
denying
of
ungodlinesse
and
worldly
lusts
,
to
a
sober
,
righteous
and
godly
living
.
If
then
thou
wouldest
enter
into
life
,
keepe
Gods
Commandements
.
Quest.
But
doth
not
this
savour
of
Popery
,
so
earnestly
to
presse
good
workes
?
Resp.
If
it
be
Popery
,
we
must
crave
leave
to
teach
it
.
The
times
through
our
long
peace
and
plenty
(
so
much
abused
)
waxe
so
prophane
and
irreligious
,
as
that
it
may
be
thought
good
discretion
to
preach
rather
for
workes
then
Faith
,
but
I
must
further
tell
you
,
the
Papists
and
wee
(
on
both
sides
)
agree
,
that
to
doe
good
workes
is
necessary
for
every
man
who
expects
to
bee
Iustified
and
saved
by
Christ
.
Extra
causam
justificationis
opera
satis
laudari
non
possūt
,
ad
causam
hujus
admitti
non
debent
.
The
difference
consists
in
this
;
they
say
good
workes
are
necessary
to
Iustification
as
being
Causes
of
it
,
wee
say
they
are
necessary
to
Iustification
as
being
Effects
thereof
.
To
Iustifie
thy
Person
before
God
they
are
fruitlesse
,
but
to
approove
thy
Iustification
both
to
thy selfe
and
others
,
they
are
needfull
.
By
these
thou
mayest
have
some
assurance
of
thy
Faith
and
salvation
.
And
reason
a
posteriori
thus
,
I
have
workes
,
therefore
I
have
Faith
:
I
have
Faith
,
therefore
I
have
Christ
.
I
have
Christ
,
therefore
I
have
Heaven
.
Tam
certus
esse
debes
(
saith
S.
Austin
)
de
requie
,
Aug.
in
Ps.
94.
de
faelicitate
,
si
mandata
ejus
custodieris
,
quàm
certus
es
de
perditione
,
si
ea
contempseris
;
By
thy
keeping
of
Gods
Commandements
thou
mayest
be
as
sure
of
happinesse
and
▪
salvation
,
as
through
thy
despising
and
contemning
of
them
thou
mayest
be
sure
of
perdition
.
Aliud
est
fiduciam
ponere
in
operibus
,
aliud
est
fiduciam
oriri
ex
operibus
.
It
is
one
thing
to
put
ones
Confidence
in
works
,
and
another
thing
to
have
a
Confidence
from
ones
workes
.
Though
we
put
not
the
confidence
of
our
salvation
in
our
workes
,
as
the
Papists
doe
;
yet
we
hold
that
a
confidence
of
our
salvation
may
ar●se
unto
us
from
our
workes
,
because
our
workes
do
testifie
our
Faith
whether
it
be
lively
or
no.
Object
.
But
workes
may
be
hypocriticall
and
imperfect
.
Resp.
True
,
but
being
sincere
they
may
assure
us
of
salvation
:
Moses
putting
his
hand
into
his
bosome
tooke
it
out
leprose
;
putting
it
in
again
into
his
bosome
he
tooke
it
out
cleane
.
The
hand
is
the
instrument
of
working
,
and
the
workes
of
men
are
sometimes
leprous
and
unsound
,
sometimes
healthy
and
good
.
Whence
is
this
?
but
from
the
bosome
or
heart
of
man
.
If
they
proceed
from
an
honest
and
good
heart
,
and
done
by
Gods
direction
;
then
they
are
good
,
the
fruits
of
Faith
,
and
will
yeeld
thee
comfort
.
If
they
come
from
a
Corrupt
heart
,
and
be
done
for
base
and
mercinary
ends
,
then
they
are
leprous
and
abhominable
.
Thus
see
thou
make
thy
calling
and
election
sure
unto
they
selfe
by
good
workes
,
for
that
end
they
are
necessary
.
Secondly
,
they
are
necessary
in
respect
of
others
,
that
they
may
see
and
glorify
God
.
By
the
finger
without
we
know
how
the
Clock
goes
within
,
so
by
our
outward
obedience
,
how
Faith
stirres
.
When
the
Sunne
shines
upon
the
Dyall
,
it
reflects
a
shadow
;
whereby
the
passenger
perceiveth
how
the
day
passeth
:
So
doth
Faith
reflect
the
shadow
of
a
good
and
Christian
conversation
,
whereby
others
may
perceive
,
how
the
day
of
grace
goes
with
us
.
And
in
these
respects
wee
are
called
on
,
to
call
on
you
to
shew
forth
good
workes
,
Tit.
3.8
.
By
this
that
hath
beene
said
;
it
may
appeare
,
how
easily
S.
Paul
and
S.
Iames
may
be
reconciled
.
Piscator
.
S.
Paul
calls
for
Faith
without
workes
,
S.
Iames
calls
for
workes
,
averring
that
Faith
is
no
Faith
without
them
,
understand
both
rightly
and
there
is
no
contradiction
.
These
two
Apostles
did
handle
two
divers
Questions
.
S.
Paul
spends
his
pains
,
in
proving
Quod
fides
justificat
,
That
Faith
doth
justifie
.
S.
Iames
in
shewing
,
Qualis
fides
justificat
,
what
kind
of
Faith
doth
justifie
.
The
one
speakes
of
a
justice
of
justification
,
the
other
of
a
justice
of
testification
.
Faith
doth
justifie
(
saith
S.
Paul
)
he
meanes
before
God
,
and
that
it
doth
it
apprehensivé
:
Workes
do
justifie
(
saith
S.
Iames
)
he
meanes
before
men
,
and
that
they
do
●fstensive
.
Thus
of
what
is
enjoyned
on
this
penitent
.
The
next
and
last
thing
to
speake
of
,
is
the
way
prescribed
or
set
forth
.
In
Peace
.
Text.
]
Peace
is
twofold
.
First
,
there
is
Pax
apparens
,
a
bad
and
appearing
Pace
;
Secondly
,
Pax
vera
,
a
true
and
sincere
Peace
.
Bad
Peace
is
threefold
.
First
,
Pax
inquinata
,
a
defiled
and
polluted
Peace
,
as
is
that
we
find
mentioned
,
Ps.
2.1
,
2.
&
9.21
.
&
83.4
,
5
▪
6.
so
Ephraim
against
Manasses
,
Manasses
against
Ephraim
;
and
both
against
Iudah
:
Herod
against
Pilat
,
Pilat
against
Herod
;
and
both
against
Christ
.
Est
Daem●num
legio
concors
,
there
is
such
a
peace
as
this
amongst
the
Divells
,
seven
could
agree
well
together
in
Marye's
heart
,
Mark
.
5.9
.
yea
a
Legion
we
read
of
were
in
another
.
If
a
house
be
divided
against
it selfe
it
cannot
stand
.
Secondly
,
2
Sam.
3.27
.
&
13.28
.
Mat.
26.49
.
Pax
simulata
,
a
dissembled
and
coun●erfetted
Peace
,
when
a
man
pretends
Peace
,
but
intends
mischiefe
.
So
Ioab
spake
peaceably
to
Abner
when
he
stab'd
him
:
Absolom
invited
Ammon
to
a
Feast
when
be
intended
to
murther
him
.
Iudas
kissed
Christ
when
he
went
about
to
betray
him
.
Thirdly
,
Gen.
3.6
.
&
13.9
.
Pax
inordinata
,
an
inordinate
Peace
,
which
is
,
when
the
greater
and
better
obeyes
the
lesse
and
inferiour
.
So
Adam
obeyed
Eve
;
Abraham
yeelded
unto
Lot
,
&c.
None
of
these
kindes
of
Peace
are
here
meant
:
That
Peace
which
our
Saviour
speakes
of
is
,
true
and
sincere
Peace
,
which
S.
Bernard
thus
tripleth
.
First
,
Externall
,
which
some
call
Pax
temporis
,
this
is
that
Peace
we
have
with
men
for
the
time
we
live
in
this
world
,
Rom.
12.18
.
and
this
is
first
in
the
Church
,
when
it
hath
rest
from
Heresies
,
Schisme
,
Tyranny
and
Persecution
,
Acts
2.31
.
Psalme
122.6
.
Secondly
,
In
the
Common-wealth
,
as
when
we
are
free
from
civill
warres
within
;
and
forreigne
enemies
without
,
Ier.
29.7
.
Thirdly
,
In
the
Family
,
or
speciall
places
where
we
live
,
of
which
Peace
S.
Peter
,
1
Pet.
3.12
.
and
our
Saviour
,
Mark
.
9.50
.
Secondly
,
Internall
,
which
is
Pax
pectoris
,
the
Peace
of
conscience
,
proceeding
from
the
assurance
we
have
of
Gods
favour
through
Christ
.
In
this
S.
Paul
placeth
the
Kingdome
of
Heaven
,
Rom
14.17
.
Phil.
4.7
.
and
calls
it
Peace
which
passeth
all
understanding
,
Phil.
4.7
.
Thirdly
,
Eternall
,
Pax
numinis
,
which
is
that
perfect
rest
and
happinesse
,
which
the
Saints
shall
enjoy
in
Heaven
with
God
hereafter
,
Isay
.
57.2
.
The
Peace
that
our
Saviour
here
speakes
of
to
this
woman
is
,
that
Internall
or
Pectorall
peace
,
that
stable
and
comfortable
tranquility
of
conscience
,
not
accusing
,
but
excusing
,
and
freeing
from
the
terrors
of
Hell
and
death
;
opposed
to
feare
,
griefe
or
any
kind
of
perturbation
,
which
might
breake
the
sweet
consent
,
and
harmony
of
mind
.
Doct.
Our
Observation
is
,
Peace
of
conscience
is
the
fruit
of
justification
by
Faith
.
Col.
1.20
.
Ephes.
2.21
.
Rom.
5
1.
These
Texts
of
Scripture
make
strongly
for
the
truth
delivered
.
Nor
can
it
otherwise
be
;
For
upon
our
apprehension
of
Christ
by
Faith
;
followes
his
satisfaction
for
us
;
upon
satisfaction
we
have
remission
;
upon
remission
,
reconciliation
;
upon
reconciliation
,
Peace
will
certainly
follow
.
Vse
Alas
for
Sinners
!
the
misery
of
such
as
are
not
reconciled
unto
God
,
there
is
no
peace
to
the
wicked
saith
my
God
,
Isay
.
57.21
.
The
sentence
would
not
be
so
grievous
,
were
it
not
so
generall
.
If
at
any
time
;
in
any
place
;
any
wicked
man
,
might
have
any
kind
of
peace
(
that
good
is
)
there
were
some
comfort
.
But
the
Proposition
is
an
universall
Negative
:
There
is
no
Peace
,
in
no
place
,
at
no
time
,
to
no
wicked
man
,
to
be
had
.
No
Peace
,
none
with
God
,
none
with
Angels
,
none
with
Men
,
none
with
the
Creatures
.
They
are
like
unto
Ishmaell
,
whose
hand
was
against
every
man
,
and
every
mans
hand
against
him
:
they
may
well
feare
with
Cain
,
every
one
that
findeth
mee
will
slay
mee
.
All
creatures
being
Gods
executioners
,
and
ready
prest
to
do
his
will
.
Pro.
19.13
.
2
King
.
7.4
.
Fugit
ab
agro
ad
civitatem
,
a
publico
ad
domum
,
a
domo
in
cubiculum
&
ecce
hostem
sun̄
invenit
,
quo
cōsugerat
seipsum
quò
●ugiturus
est
,
Aug.
in
Ps.
45.
In
no
place
Peace
;
what
Salomon
speakes
of
an
ill
wife
,
may
aptly
be
applyed
to
an
ill
conscience
,
It
is
a
continuall
dropping
:
wheresoever
a
man
goes
his
conscience
accompanies
him
,
and
that
yells
against
him
,
in
dom●
,
in
f●●o
,
in
mensa
,
in
lecto
:
In
all
places
where
he
comes
.
So
that
as
those
Lepers
spake
one
unto
another
;
If
we
enter
into
the
citie
the
famine
is
in
the
citie
,
and
we
shall
die
there
,
if
we
sit
still
we
shall
di●
h●re
,
&c.
Sinners
may
so
say
unto
themselves
,
If
we
goe
to
Gods
House
there
is
no
Peace
:
His
word
threatens
us
.
If
wee
stay
at
home
,
there
is
no
Peace
,
our
Consciences
condemne
us
,
what
shall
we
doe
?
At
no
Time
Peace
.
They
are
like
the
surging
and
raging
waves
of
the
Sea
still
casting
up
mire
and
dirt
:
Or
like
Euripus
which
ever
boyleth
and
is
in
continuall
agitation
,
Iob
15.20
,
21.
and
27.20
,
21.
There
Conscience
is
like
an
aking
tooth
;
he
that
hath
it
eates
in
paine
,
drinkes
in
paine
,
sleeps
in
paine
.
So
is
it
with
a
sinner
,
he
is
pained
with
Conscience
continually
.
nor
can
any
wicked
man
have
Peace
:
Be
he
never
so
great
or
mighty
;
let
his
coat
be
made
of
what
cloth
it
will
,
Rom.
2.
God
is
no
respecter
of
Persons
;
Hee
bids
defiance
to
all
such
as
sinne
against
him
of
malitious
wickednesse
.
Doe
you
aske
your
watchmen
(
then
)
as
Iehoram
asked
Iehu
,
Is
it
peace
Iehu
,
is
it
peace
?
We
must
answer
,
what
peace
when
as
the
witch-crafts
and
Adulteries
of
thy
mother
Iesabell
are
yet
so
many
?
Art
thou
a
wicked
one
,
a
lewd
Liver
,
a
Drunkard
,
an
Adulterer
,
&c.
Come
behind
,
what
hast
thou
to
do
with
Peace
.
Ob.
But
who
sees
not
that
Sinners
have
Peace
.
Read
Iob
21.9
.
And
there
we
shall
find
that
there
is
a
Peace
in
the
Tents
of
wicked
ones
;
they
live
at
ease
,
have
what
their
hearts
can
wish
,
their
consciences
are
quiet
,
and
they
die
like
lambs
?
Resp.
This
Peace
in
them
,
is
not
,
Pax
conscientiae
,
but
stupor
conscientiae
,
you
may
call
it
rather
stupidity
than
Peace
:
The
habit
of
sin
hath
taken
away
the
sense
of
sinne
,
so
that
they
are
become
past
feeling
;
their
consciences
being
seared
with
a
hot
yron
,
1
Tim.
4.2
.
Seared
may
the
Conscience
be
,
but
not
safe
;
quiet
,
but
not
good
.
Iob
compares
this
Peace
unto
a
dreame
and
affirmes
that
it
is
but
for
a
moment
.
Job
38.17
.
Eccles.
7.6
Spinae
dum
ardent
sonant
,
&
atò
exurantur
,
ut
nullus
caloris
sit
effectus
,
Amb
de
hortat
.
ad
virginitatem
.
Dan.
5.5
,
6.
Salomon
resembles
it
to
the
crackling
of
thornes
under
the
Pot.
Now
(
saith
S.
Ambrose
)
thornes
when
they
burne
,
they
make
a
noyse
and
quickly
are
consumed
;
so
that
there
is
no
effect
of
their
heat
:
So
sinners
make
a
noyse
of
Peace
,
but
it
is
soone
gone
,
and
they
have
little
comfort
by
it
.
It
is
in
their
Face
,
not
in
the
Heart
(
as
Salomon
shews
,
Prov.
14.13
.
)
In
laughter
many
times
the
Heart
is
sad
,
in
the
midst
of
their
mirth
,
their
thoughts
are
troubled
as
were
Belshazzers
,
the
joynts
of
their
loynes
are
loosed
,
and
their
knees
smite
one
against
another
.
This
that
former
resemblance
of
Thornes
under
the
Pot
intimates
The
flame
lifts
up
it selfe
in
an
exulting
braving
way
,
yet
it
is
kept
downe
and
suppressed
by
the
Pot
over
it
:
So
this
Peace
of
Sinners
is
under
many
troubles
:
That
seething
Pot
spoken
of
,
Ier.
1.13
.
checks
and
subdues
it
:
Still
there
is
a
Thorne
at
the
breast
of
this
Nightingale
;
and
as
the
Prophet
speakes
,
In
pace
amaritudo
mea
amarissima
,
Isay
.
38.17
,
In
peace
I
had
great
bitternesse
,
thus
may
they
say
:
Sure
I
am
they
have
just
cause
;
for
their
peace
is
like
the
Sea
,
called
,
Mare
mortuum
,
which
(
they
say
)
is
smooth
on
the
top
,
but
deadly
at
the
bottome
.
Quest.
But
how
doth
this
Seeming
or
false
Peace
of
sinners
differ
from
that
Peace
which
ariseth
from
Assurance
of
GODS
Favour
,
through
Faith
in
Christ
?
Resp.
By
what
hath
bin
already
said
,
this
may
bee
in
part
discerned
,
but
to
answer
you
more
fully
.
First
,
the
Conscience
of
a
sinner
is
quiet
,
for
that
it
hath
no
sight
nor
sence
of
sinne
.
He
is
like
that
presumptuous
Carrier
,
who
travelling
in
the
night
and
being
told
of
many
dangerous
pits
in
the
way
which
might
indanger
both
his
Horse
and
Himselfe
,
desperately
answered
,
Oculos
comprimo
&
omnia
ubique
plana
sunt
:
I
shut
mine
Eyes
and
all
things
are
to
me
alike
plain
.
They
are
secure
through
the
darknesse
and
senselesnes
of
their
consciences
.
But
a
good
Conscience
wash
d
in
the
blood
of
Christ
is
quiet
because
it
so
feeleth
sin
,
as
that
it
believeth
all
is
forgiven
,
and
that
the
whole
debt
(
wherof
it
is
very
sensible
)
is
discharged
through
Christs
blood
.
Secondly
,
A
benummed
Conscience
,
though
it
be
quiet
yet
it
comforteth
not
.
There
may
be
indeed
,
a
naturall
livelinesse
,
and
a
joy
taken
in
things
pleasing
to
nature
,
but
spirituall
Comfort
in
the
Conscience
there
is
none
at
all
.
Now
the
true
pacified
conscience
hath
great
joy
and
refreshing
in
it
;
it
cheareth
up
the
Soule
of
a
man
,
as
one
that
is
cheared
at
a
Feast
;
in
which
respect
it
is
said
to
bee
a
continuall
Feast
.
Thirdly
,
A
dead
or
benummed
Conscience
feareth
not
sin
,
nor
Gods
wrath
for
sin
:
But
a
Good
Conscience
is
very
fearefull
of
giving
God
the
least
offence
:
As
it
was
said
of
Hezekiah
,
that
he
feared
God
greatly
;
So
is
it
with
the
Godly
.
And
thus
you
see
however
there
be
some
agreement
and
likenesse
betweene
the
true
peace
of
a
good
Conscience
and
the
false
peace
of
a
bad
one
in
regard
both
are
quiet
,
and
free
from
trouble
,
yet
in
other
respects
there
is
a
wide
difference
betwixt
them
;
and
therfore
be
not
deceived
with
appearance
.
You
know
the
Sea
doth
not
alwayes
rage
and
roare
:
No
Conscience
makes
so
rough
weather
as
at
no
time
to
admit
a
calme
.
And
when
a
Sinner
shall
tell
you
all
is
well
and
quiet
at
home
:
If
you
give
him
the
hearing
let
that
be
all
.
Many
a
dying
man
you
may
heare
to
say
that
he
feels
no
pain
:
And
yet
you
like
him
never
the
better
for
it
.
After
the
draught
of
Milk
that
Sisera
took
,
he
was
not
sensible
of
Iaels
hammer
.
Vse
2
next
,
this
sets
forth
unto
us
the
excellent
estate
of
a
Beleever
to
whom
true
Peace
belongs
as
their
inheritance
,
Pax
●areditas
Chris●i
avorum
Aug
de
temp.
Scr.
200.
they
being
the
Sonnes
of
Peace
,
Luk.
10.6
.
There
is
much
peace
(
saith
David
)
to
them
that
love
thy
Law
,
Psal.
119.164
.
To
the
Sinner
there
was
none
;
there
is
much
Peace
to
these
;
having
Peace
with
God
,
we
have
Peace
with
his
Angels
,
Ps
34.7
.
Heb.
1.14
.
Peace
with
men
,
Luk.
2.14
.
Isay
.
11.6
,
7.
Peace
with
Gods
ordinances
,
Isay
.
11.4
&
57.19
.
Peace
with
our selves
,
Colos.
3.15
.
Peace
with
the
creatures
,
Hos.
2.18
Peace
with
our
Crosses
,
Rom.
8.28
.
Thus
we
have
much
Peace
.
Ob.
But
do
we
not
see
it
evidently
that
none
have
lesse
Peace
then
these
?
who
are
more
inwardly
afflicted
,
outwardly
molested
,
2
Cor.
11
.
23-30
.
Resp.
The
Church
of
God
is
Militant
here
in
this
world
and
so
no
perfect
Peace
may
be
here
expected
.
In
the
world
(
saith
Christ
)
you
shall
have
Affliction
,
but
in
me
peace
.
Though
we
have
much
Peace
(
as
I
said
)
yet
not
full
and
perfect
Peace
;
for
there
can
be
no
Peace
with
the
Powers
and
Principalities
of
the
world
,
Ephes.
6.12
.
Nor
with
the
Lusts
of
the
world
,
1
Pet.
2.
Nor
with
the
men
of
this
world
,
Pax
nostra
bellum
contra
Satanam
.
Iohn
15.8
.
But
this
warre
is
our
Peace
,
as
Tertullian
speakes
.
2.
God
doth
not
ever
speake
peace
to
his
own
;
but
that
comes
to
passe
through
their
owne
folly
,
Psal.
85.8
.
David
knew
this
by
his
owne
deare
bought
experience
:
But
if
they
be
carefull
to
abstaine
from
sin
;
they
cannot
be
without
inward
Peace
in
all
their
outward
troubles
,
Act.
5.41
.
They
are
like
a
Rocke
in
the
Sea
,
than
which
nothing
is
more
quiet
because
it
is
not
stirred
,
and
yet
nothing
more
unquiet
,
because
it
is
ever
assaulted
.
3.
This
Peace
is
but
begun
in
this
world
and
as
yet
imperfect
(
as
all
other
Graces
be
)
The
mind
and
will
is
subdued
unto
Gods
mind
and
will
but
in
part
.
And
the
flesh
is
subdued
but
in
part
to
the
Spirit
;
whence
ariseth
a
combate
within
them
,
but
a
good
Conscience
they
have
which
is
therefore
peaceable
,
because
it
outstandeth
corruption
,
and
in
some
measure
subdues
it
.
Vse
3
In
the
last
place
let
us
all
be
stirred
up
to
seeke
after
this
blessing
of
Peace
,
by
those
wayes
and
means
which
you
have
bin
acquainted
withall
in
this
Parable
from
this
Penitents
practice
;
which
the
better
to
provoke
you
unto
J
might
spend
time
(
and
that
not
unprofitably
)
in
discovering
unto
you
the
excellency
of
this
Grace
.
First
,
In
that
it
was
the
first
Congratulation
wherwith
the
holy
Angels
saluted
the
Church
at
the
birth
of
Christ
.
Luk.
2.14
.
Joh.
14.27
.
Psal.
34.12
.
1
Thes.
3.14
.
Rom.
14.19
.
Nor
is
there
any
thing
,
which
Christ
the
Head
of
men
and
Angels
did
more
carefully
bequeath
to
his
Church
than
Peace
:
It
was
that
blessed
Grace
which
Christ
did
leave
as
a
token
of
his
Love
to
his
Church
a
little
before
his
death
,
nor
is
there
any
duty
that
Gods
Servants
do
call
on
us
more
to
seek
after
than
Peace
.
Secondly
,
from
the
great
account
that
hath
bin
and
is
made
of
it
,
both
by
God
and
Man
.
God
takes
it
into
his
own
holy
Title
,
as
Hebr.
13.20
.
Isay
.
9.6
.
Were
it
not
an
Orient
Pearle
,
or
a
Diamond
of
unspeakable
worth
he
would
not
have
it
in
his
Crown
:
Yea
the
very
blood
of
his
Sonne
he
gave
to
purchase
it
:
Now
how
precious
that
blood
was
Saint
Peter
shews
,
1
Pet.
1.19
.
In
which
respect
it
is
called
,
the
Peace
of
God
,
Phil.
4.7
.
Colos.
3.15
.
2
Thes.
3.16
.
And
as
God
doth
thus
highly
prize
it
so
do
all
the
Godly
(
who
have
in
them
the
spirit
of
discerning
:
)
How
bitterly
have
they
bewayled
the
want
of
it
?
What
sighes
and
groanes
have
they
sent
up
to
Heaven
for
obtaining
it
?
Psal.
51.8
.
And
having
procured
it
,
they
would
not
willingly
take
ten
thousand
worlds
for
it
.
Yea
the
wicked
themselves
set
a
high
price
on
it
,
Gen.
4.13
.
when
their
consciences
are
awakened
:
How
have
they
wished
any
other
paine
or
torture
so
they
might
have
peace
,
what
would
Caine
have
given
for
it
,
think
you
?
What
would
Iudas
?
What
Belshazzar
?
When
horrours
,
feares
,
terrors
have
seased
on
them
,
then
Peace
hath
bin
in
request
with
them
.
Thirdly
,
from
the
unspeakable
Benefits
that
true
Peace
brings
along
with
it
:
What
is
it
that
can
make
a
man
happy
,
but
attends
on
Peace
?
It
comprehends
in
the
very
name
of
it
all
Happinesse
,
both
of
Estate
and
Disposition
.
That
Mountaine
wheron
Christ
ascended
though
it
abounded
with
Palmes
,
Pines
,
and
Mirtles
,
yet
it
carried
onely
the
name
of
Olives
(
an
ancient
Emblem
of
Peace
)
So
though
many
mercies
belong
unto
a
Christian
,
yet
all
are
comprized
under
this
one
little
word
which
is
speld
with
a
few
letters
,
Peace
;
whence
it
was
that
the
Hebrewes
wished
nothing
but
Peace
unto
their
friends
,
understanding
therby
all
prosperous
successe
,
Mat.
10.13
.
Luk.
10.5
.
Iohn
20.21
,
26.
Luke
24.36
.
Phil.
4.7
.
Colos.
3.
This
fils
the
heart
with
Patience
,
Ioy
,
Comfort
in
believing
:
It
preserves
the
Soule
,
as
in
a
strong
Garrison
,
so
that
a
man
is
as
quiet
there
,
as
Elisha
in
Dothan
,
and
guards
the
principall
forts
from
being
surprized
,
as
the
city
of
Damascus
was
guarded
by
the
King
,
2
Cor.
11.32
.
It
passeth
all
understanding
,
surpasseth
all
commending
.
Therefore
as
S.
Austin
speaking
of
the
excellency
of
this
grace
,
and
not
being
able
to
set
foorth
the
happinesse
therof
saith
(
so
must
I
crave
leave
to
speak
)
Differamus
omnes
laudes
pacis
,
Aug.
in
Ps.
48.
ad
illam
patriam
pacis
,
ibi
enim
pleniùs
laudabimus
,
ubi
pleniùs
habebimus
.
Let
us
deferre
all
the
praises
of
Peace
untill
we
come
into
the
proper
Country
of
Peace
;
For
there
we
shall
praise
it
more
fully
,
where
we
shall
possesse
it
more
fully
.
I
have
a
word
or
two
of
advice
for
you
before
I
end
:
If
in
case
it
be
your
happinesse
to
be
set
into
the
way
of
Peace
;
Heb.
12.13
,
14
Duae
sunt
amice
,
justitia
&
pax
,
tu
fortè
unam
vis
&
alteram
non
facies
.
Nemo
enim
est
qui
non
velit
pacem
,
sed
non
omnes
volunt
operari
justitiam
.
Interroga
omnes
homines
vis
pacem
?
uno
ore
respondebit
tibi
genus
bumanū
:
opto
,
cupio
,
amo
,
volo
Ama
justitiam
quia
duae
amicae
sunt
justitia
&
pax
,
ipsae
se
osculantur
,
si
amicam
pacis
non
amaveris
non
te
amabit
ipsa
pax
,
nec
veniet
ad
te
,
Aug.
in
Psal
84.
have
a
care
to
keepe
that
way
and
see
that
you
make
straight
pathes
for
your
Feet
.
Let
Righteousnesse
be
your
guide
.
These
are
two
friends
that
will
not
part
(
as
St.
Austin
shews
excellently
)
But
if
Righteousnesse
take
one
way
,
Peace
will
take
another
.
Let
S.
Paules
dayly
exercise
be
yours
;
Study
in
all
things
to
keepe
a
good
Conscience
voyd
of
offence
both
towards
God
and
towards
man
.
I
say
in
all
things
:
For
it
is
with
Conscience
as
with
the
Ice
,
breake
it
in
one
place
,
and
it
will
soone
breake
in
many
.
Some
deale
with
their
Consciences
,
as
they
deale
with
a
new
sute
which
at
first
wearing
they
are
afraid
of
soiling
,
they
looke
where
they
sit
;
they
looke
where
they
leane
,
&c.
But
when
the
glosse
begins
to
fade
and
it
begins
to
be
a
little
old
,
they
have
little
care
where
they
bestow
it
:
There
are
who
are
like
some
new
married
husband
;
for
a
while
his
Love
may
not
be
out
of
his
sight
,
in
nothing
crossed
;
the
wind
may
not
blow
on
her
,
the
Sunne
must
be
shaded
from
her
beauty
,
&c.
But
within
a
while
this
fond
dotard
grows
weary
of
his
choice
:
And
if
he
be
so
kind
,
as
to
give
good
words
and
kind
looks
abroad
,
yet
he
can
(
for
a
need
)
chide
his
wife
at
home
:
Have
you
not
known
some
upon
the
suddain
turne
zealous
Professours
who
have
strained
at
a
Gnat
,
and
shortly
after
swallowed
a
Camell
?
At
the
first
scrupeld
an
honest
innocent
Ceremony
,
and
yet
soone
after
made
no
bones
of
Drunkennesse
,
Adultery
,
and
the
like
?
If
you
never
knew
any
such
,
I
pray
God
you
never
may
.
Ob.
But
true
Peace
is
everlasting
Peace
,
of
that
there
shall
be
no
end
,
Isa.
9.7
.
Resp.
Though
true
Peace
cannot
be
lost
,
yet
the
Counterfeit
of
Peace
may
;
that
cannot
abide
.
2.
Though
the
Peace
of
Iustification
cannot
be
lost
,
yet
the
peace
of
Sanctification
may
be
lost
(
which
is
the
peace
of
Conscience
and
within
your selves
)
and
that
either
by
some
grosse
sinne
of
Commission
or
Omission
,
or
by
some
strong
fit
of
Temptation
:
Whilst
the
Tennant
pa●es
his
Rent
all
is
well
,
but
if
that
be
long
neglected
then
stresse
is
taken
,
the
ground
driven
;
so
is
it
here
:
And
in
such
a
case
there
is
no
other
way
but
speedily
to
make
our
Peace
with
our
Land-Lord
,
R●pentance
will
do
it
.
Thus
you
have
had
the
way
of
Peace
chalked
out
unto
you
,
with
direction
how
to
keepe
the
way
.
2
Thes.
3.16
.
Now
the
God
of
Peace
give
you
peace
allwayes
and
by
all
meanes
.
The
Lord
bee
with
you
all
,
Amen
.
FINIS
.