RELIQUIAE
RALEIGHANAE
,
BEING
DISCOURSES
AND
SERMONS
ON
SEVERAL
SUBJECTS
.
By
the
Reverend
Dr
Walter
Raleigh
,
Dean
of
Wells
,
and
Chaplain
in
Ordinary
to
His
late
Majesty
King
Charles
the
First
.
LONDON
,
Printed
by
J.
Macock
,
for
Joseph
Hindmarsh
,
at
the
Black
Bull
in
Cornhil
,
over
against
the
Royal
Exchange
.
MDCLXXIX
.
Imprimatur
,
Geo.
Thorp
,
R
mo
in
Christo
P.
&
D.
Do
Gulielmo
Archiep.
Cant.
à
Sacris
domesticis
.
Sept.
11
mo
.
1678.
A
BRIEF
ACCOUNT
OF
THE
AUTHOR
.
IF
the
Reader
be
desirous
to
know
who
the
Author
of
these
Discourses
was
,
he
may
be
pleased
to
take
this
short
,
but
true
account
,
which
I
have
from
those
who
were
well
acquainted
with
him
.
He
was
second
Son
of
Sir
Carew
Raleigh
,
a
Gentleman
of
an
ancient
Family
in
Devonshire
;
descended
,
as
appears
by
a
Geneology
I
have
in
my
hands
,
from
John
de
Raleigh
,
a
great
man
in
the
time
of
William
the
Conquerour
,
who
Knighted
him
in
the
2d
year
of
his
Reign
.
His
Mother
was
the
Relict
of
Sir
John
Thynne
of
Longleate
in
Wiltshire
,
and
Daughter
of
Sir
William
Wroughton
,
Vice-Admiral
under
Sir
John
Dudley
(
afterwards
Duke
of
Northumberland
)
in
the
expedition
:
against
the
Scots
,
1544.
in
the
latter
end
of
the
Reign
of
Henry
the
8th
.
Concerning
both
which
persons
I
shall
forbear
to
say
any
thing
;
because
,
if
it
be
an
honour
to
be
related
to
those
that
are
Great
and
Worthy
,
there
is
nothing
greater
of
this
kind
,
in
my
opinion
,
that
can
be
said
of
him
,
than
that
he
was
Nephew
to
the
famous
Sir
Walter
Raleigh
:
whom
a
late
Author
[
](A57623-e480-b)*
*
Antiquitates
Univers
.
Oxon
L.
ii
.
p.
109.
hath
honoured
with
this
Character
,
that
He
was
greater
than
the
examples
of
times
past
,
and
the
imitation
of
those
to
come
:
whose
History
,
I
may
add
,
which
(
as
Casaubon
,
in
his
Preface
to
Polybius
,
sayes
a
History
ought
to
be
)
is
a
kind
of
practical
Philosophy
,
will
make
his
name
immortal
among
us
.
The
place
and
time
of
his
Birth
I
cannot
certainly
learn
,
nor
where
he
was
bred
;
till
he
came
to
Winchester
School
:
where
he
made
such
proficiency
,
that
he
was
ripe
,
I
am
informed
,
very
early
for
the
University
.
And
being
sent
to
Oxford
was
made
a
Gentleman
Commoner
in
Magdalen
Colledg
;
a
famous
Nursery
of
many
great
men
.
Among
whom
we
should
have
found
,
no
doubt
,
this
Doctor
placed
,
in
the
late
Antiquities
of
that
University
;
had
these
Discourses
come
out
soon
enough
,
to
have
given
the
Author
of
that
work
,
occasion
to
make
a
better
inquiry
after
him
,
than
it
is
in
my
power
to
do
.
Who
can
learn
nothing
further
of
him
there
,
than
that
he
was
admired
for
his
Disputations
in
the
Schools
even
when
he
was
an
Under-graduate
;
and
having
taken
his
Degrees
of
Batchelour
and
Master
of
Arts
,
was
made
Junior
of
the
publick
Act
:
which
he
performed
with
exceeding
great
applause
.
For
beside
the
quickness
of
his
witt
,
and
ready
elocution
;
he
was
master
of
a
very
strong
reason
:
which
won
him
the
familiarity
and
friendship
of
those
great
men
,
who
were
the
envy
of
the
last
Age
,
and
the
wonder
of
this
,
the
Lord
Falkland
,
Dr.
Hammond
,
and
Mr.
Chillingworth
.
The
last
of
which
was
wont
to
say
(
and
no
man
was
a
better
Judge
of
it
than
himself
)
that
Dr.
Raleigh
was
the
best
Disputant
,
that
ever
he
met
withal
.
And
indeed
there
is
a
very
great
acuteness
easily
to
be
observed
in
his
writings
:
which
would
have
appeared
more
if
he
had
not
been
led
by
the
common
vice
of
those
times
,
to
imitate
too
far
a
very
eminent
man
,
rather
than
follow
his
own
excellent
Genius
.
A
fault
that
ought
to
be
carefully
avoided
by
those
that
study
Eloquence
;
in
every
kind
of
which
,
as
Quintilian
observes
[
](A57623-e640-b)*
*
●
.
x.
Instit.
C.
2.
there
is
something
which
is
common
to
all
Eloquence
,
id
autem
imitemur
,
quod
commune
est
,
and
that
alone
is
the
thing
which
ought
to
be
imitated
.
But
in
that
way
which
he
took
,
his
Fame
grew
so
great
,
that
several
of
the
Nobility
were
desirous
to
entertain
him
into
their
Families
:
And
at
last
William
Earl
of
Pembroke
gained
him
for
his
Chaplain
.
With
whom
he
had
not
lived
above
two
years
,
before
he
became
his
kind
Patron●
bestowing
on
him
a
very
good
Benefice
,
in
a
plentiful
Country
,
at
Chedzoy
in
Sommersetshire
.
Where
being
setled
he
took
to
Wife
a
Daughter
of
Sir
Ralph
Gibbs
,
Sister
to
the
Reverend
Dr.
Charles
Gibbs
,
one
of
the
present
Prebendaries
of
St.
Peters
Westminster
.
By
whose
affectionate
care
and
diligence
these
Papers
were
retrived
and
preserved
from
perishing
:
as
a
great
many
others
are
like
to
do
;
unless
they
,
into
whose
hands
they
are
faln
,
will
be
so
kind
and
just
as
to
send
them
to
him
,
or
to
the
Bookseller
,
or
undertake
themselves
to
give
a
faithful
account
of
them
to
the
world
.
Who
will
be
glad
,
no
doubt
,
to
see
more
of
the
fruits
of
so
happy
a
brain
,
especially
those
of
his
Maturer
years
.
When
he
grew
Famous
at
Court
,
as
he
had
been
before
in
the
University
and
Country
;
and
was
made
Chaplain
in
Ordinary
to
King
Charles
the
Martyr
.
Before
whom
some
of
these
Sermons
were
Preached
;
particularly
that
upon
Matth.
vi
.
33.
which
it
appears
by
the
Conclusion
,
was
the
last
Sermon
His
Majesty
heard
before
he
began
his
Journey
into
Scotland
.
From
whence
being
returned
,
he
bestowed
upon
the
Doctor
,
the
Deanery
of
Wells
:
intending
to
confer
farther
favours
on
him
,
had
not
the
unnatural
War
which
presently
after
broke
out
,
put
an
untimely
end
to
both
their
lives
.
Never
,
I
think
,
was
any
Nation
so
distracted
,
and
perfectly
beside
it self
,
as
this
of
ours
in
those
miserable
times
;
when
they
could
not
see
the
happiness
they
enjoyed
in
so
excellent
a
Prince
as
God
had
set
over
us
,
and
in
such
Pious
and
Learned
Divines
as
he
had
about
him
:
against
whom
they
perpetually
declaimed
in
the
most
abusive
Language
,
deprived
them
of
all
their
Estates
,
and
at
last
barbarously
Murdered
some
of
them
,
together
with
their
Royal
Master
.
Such
,
I
am
sure
,
was
the
fate
of
this
Doctor
;
who
being
sequestered
,
and
hurried
from
one
Prison
to
another
,
and
still
there
immured
,
where
several
Prisoners
dyed
of
the
Plague
,
was
at
last
shut
up
in
his
own
House
at
Wells
,
which
they
had
turned
into
a
Gaol
:
and
after
he
had
escaped
the
Pestilence
in
many
places
,
was
vilainously
Murdered
by
him
,
who
was
appointed
to
be
his
Keeper
.
The
manner
of
it
,
was
thus
:
The
Committee
of
that
County
coming
to
sit
at
Wells
,
the
Doctor
desired
to
be
permitted
to
speak
with
them
;
hoping
to
gain
so
much
liberty
as
to
go
to
Chedzoy
to
his
Wife
and
Children
,
in
order
to
settle
some
affairs
which
nearly
concerned
them
.
In
which
reasonable
request
meeting
with
a
denial
,
though
a
Gentleman
of
a
thousand
pound
a
year
offered
to
be
bound
for
his
return
,
at
the
time
they
should
appoint
him
,
he
could
not
but
expostulate
the
matter
with
them
:
and
happened
to
say
,
among
other
things
,
it
was
very
hard
that
he
should
be
refused
a
courtesy
from
them
which
several
other
persons
obtained
without
them
;
who
had
liberty
to
go
home
,
some
for
a
week
,
some
for
a
month
,
when
they
pleased
.
Which
in
stead
of
mollifying
the
Committee
towards
him
,
only
sharpned
their
anger
towards
the
Gaoler
;
whom
they
chid
for
his
remissness
,
and
threatned
to
turn
out
of
his
place
,
if
he
took
upon
him
any
more
to
grant
this
licence
to
any
Prisoner
.
This
rebuke
stuck
in
the
fellows
stomach
;
and
the
next
morning
entering
into
the
Doctors
Chamber
,
when
he
was
writing
to
his
Wife
,
to
let
her
understand
he
could
not
procure
leave
to
come
and
see
her
;
he
clapt
his
hand
upon
the
Paper
,
and
demanded
a
sight
of
it
.
To
which
the
Doctor
fairly
replyed
,
that
he
should
with
all
his
heart
,
if
he
had
any
authority
from
the
Committee
to
require
it
:
otherwise
he
might
be
satisfied
with
his
protestation
that
it
was
nothing
else
but
a
Letter
to
his
Wife
,
to
acquaint
her
with
the
denial
the
Committee
had
given
him
,
as
he
knew
well
enough
already
.
Whereupon
the
Keeper
began
to
endeavour
to
take
it
from
him
by
force
;
but
the
Doctor
being
too
strong
for
him
,
wrested
it
out
of
his
hands
.
Which
being
done
,
the
fellow
stept
back
,
drew
his
Sword
,
ran
it
immediately
into
the
good
Mans
Belly
;
and
gave
him
an
incurable
Wound
:
of
which
though
after
a
few
days
,
he
dyed
,
his
Murderer
notwithstanding
was
suffered
to
live
.
And
as
the
Author
of
a
Book
called
Ruina
Angliae
[
](A57623-e840-b)*
*
Better
known
perh●ps
by
the
name
of
Mercurius
Rusticus
,
an.
1647.
informes
us
,
the
Committee
were
so
little
affected
with
the
business
,
that
afterwards
they
turned
the
Doctors
Wife
and
Children
out
of
doors
;
and
forced
his
Son
to
fly
the
Country
,
for
that
he
would
have
prosecuted
the
Law
against
his
Fathers
Murderer
.
Whether
that
be
exactly
true
or
no
,
I
am
not
able
to
say
;
but
this
may
be
relied
on
(
coming
from
an
undoubted
hand
)
that
though
his
Wife
Prosecuted
him
two
Assizes
together
,
she
could
not
get
him
brought
to
a
Tryal
:
But
she
falling
sick
before
the
third
came
,
and
not
able
to
attend
it
;
then
the
fellow
appeared
and
was
acquitted
;
there
being
no
body
ready
to
make
good
the
charge
against
him
.
Thus
fell
this
Excellent
person
;
in
whose
writings
I
beseech
all
the
Authors
and
Abetters
of
the
late
Confusions
,
who
still
survive
,
to
see
what
kind
of
men
they
persecuted
in
their
blind
rage
:
that
it
may
be
a
warning
to
them
for
ever
,
and
they
may
give
their
Posterity
a
charge
,
to
beware
how
they
let
loose
the
like
furious
passion
in
time
to
come
.
By
which
,
as
an
unknown
Writer
speaks
concerning
another
of
those
Sufferers
(
Dr.
Stuart
)
they
either
robbed
themselves
of
those
holy
men
,
and
means
,
which
God
in
his
mercy
had
given
them
:
or
else
exchanged
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gold
for
Counters
,
the
Cherubins
of
the
Temple
for
the
Calves
of
Bethel
.
There
was
a
monument
,
I
have
been
told
,
designed
,
if
not
promised
,
for
the
preservation
of
his
Memory
.
But
I
think
now
this
Book
is
all
he
is
like
to
have
;
and
it
is
the
best
perhaps
that
can
be
made
for
him
,
because
made
by
himself
.
Who
was
a
Master-workman
even
in
his
Youth
;
when
several
of
these
pieces
,
it
is
evident
,
were
composed
:
And
had
been
a
far
greater
,
if
he
had
not
faln
,
as
I
said
,
into
a
way
,
wherein
his
Masterly
wit
was
so
much
confined
,
that
at
last
he
broke
out
of
it
.
As
appears
by
his
Discourse
of
Oaths
,
which
is
strong
and
nervous
,
clear
and
judicious
,
as
well
as
full
of
spirit
and
life
:
and
may
be
sufficient
to
show
what
he
could
have
done
,
if
he
had
set
himself
to
it
,
in
other
Arguments
,
and
handled
them
in
the
same
manner
,
that
the
rest
of
his
Friends
before
named
did
those
wherein
they
were
engaged
.
To
which
Friends
of
his
,
I
should
have
added
two
other
Eminent
persons
;
one
of
which
is
dead
also
,
the
late
Earl
of
Clarendon
Lord
High
Chancellour
of
England
;
the
other
yet
living
,
the
Right
Reverend
Father
in
God
the
present
Lord
Bishop
of
Winchester
.
Who
was
a
great
lover
of
this
Doctor
,
and
still
preserves
,
I
am
confident
,
so
kind
a
remembrance
of
him
,
that
,
if
he
had
not
wholly
sequestered
himself
to
the
thoughts
of
another
world
,
he
might
be
easily
perswaded
to
bestow
such
a
Character
of
him
,
as
no
man
now
alive
but
himself
(
who
in
a
great
old
Age
retains
a
marvellous
vivacity
of
spirit
,
and
sharpness
of
wit
)
is
able
to
give
.
Instead
of
which
I
have
thought
good
to
conclude
this
Preface
with
the
following
Epitaph
which
an
Admirer
of
his
,
in
the
other
University
,
was
pleased
to
make
for
him
.
ELOGIUM
Viri
Desideratissimi
RALEIGHEI
Doctoris
S.
S.
T.
&
Decani
Wellensis
,
pro
Causa
Regis
&
Ecclesiae
à
Custode
suo
miserè
trucidati
.
SI
commune
Regni
bustum
,
unam
reliquit
lachrymam
,
Unius
(
quaeso
)
rore
lachrymulae
spargito
hos
Cineres
,
Viator
.
Tum
memor
Hospitis
sui
,
hoc
Marmor
extillabit
alteram
.
Non
hic
vilis
harpago
sectae
neotericae
Ritus
inducens
novos
,
veteres
ut
liguriret
reditus
:
Sed
Raleigheus
jacet
(
O
nimis
verecundus
lapis
!
Hîc
jacet
spreta
Majestas
,
Nobilitas
,
Lex
&
Humanitas
)
Qui
dum
oppugnat
dedecus
hoc
ultimum
Mundi
:
Et
delirantis
Naturae
informem
sobolem
.
Sociavit
suos
cum
patriae
Cineribus
.
Verùm
,
quot
Carceres
honestavit
priús
?
Magnum
Luminare
Quoties
sub
modio
conclusum
est
?
Tandem
,
Nefas
!
Extinctum
à
potestate
tenebrarum
.
Vastatâ
Ecclesiâ
,
nequiit
stare
diutiùs
Hoc
Templum
Spiritûs
Sancti
:
Quin
infremuit
Carcerarius
,
suspicatus
&
Carcerem
Tali
Hospite
nunc
iri
consecratum
.
Ergò
evaginavit
gladium
,
&
ferri
clave
Sacrilegâ
Apperuit
,
aut
effregit
fores
Emisitque
Captivum
jam
emeritum
,
Pervagari
per
campos
beatae
lucis
&
aeterna
prata
.
Uno
ictu
duplici
liberavit
custodiâ
;
Esuo
&
è
corporis
sui
Ergastulo
.
Sic
nempe
Noster
hic
A
carceribus
transiens
ad
optatam
metam
Cupiit
dissolvi
&
esse
cum
Christo.
TITLES
of
the
SERMONS
,
with
their
ORDER
,
NUMBER
,
and
TEXTS
.
SERMON
I.
A
Discourse
of
Oaths
.
Folio
1.
Jerem.
iv
.
2.
And
thou
shalt
Swear
,
The
Lord
liveth
,
in
Truth
,
in
Judgment
and
in
Righteousness
.
SERMON
II.
Of
the
Duty
of
Man
.
fol.
47.
Eccles
,
xii
.
13.
Let
us
hear
the
Conclusion
of
the
whole
matter
:
Fear
God
,
and
keep
his
Commandments
.
For
this
is
the
whole
Duty
of
Man
.
For
God
,
&c.
SERMON
III.
Of
Christ's
coming
to
Judgment
.
fol.
83.
Matt.
xvi
.
27.
For
the
Son
of
Man
shall
come
in
the
glory
of
his
Father
with
his
Angels
:
And
then
he
shall
reward
every
Man
according
to
his
works
.
SERMON
IV.
Of
the
Original
of
Wars
.
fol.
120.
James
iv
.
1.
From
whence
come
Wars
,
and
Fightings
among
you
;
Come
they
not
hence
,
even
of
the
Lusts
that
war
in
your
Members
?
SERMON
V
,
VI.
A
Discourse
of
Election
and
Reprobation
.
fol.
151
,
174.
Hosea
xiii
.
9.
O
Israel
,
thou
hast
destroyed
thy self
,
but
in
me
is
thine
help
,
SERMON
VII
.
The
way
to
Happiness
.
fol.
206.
Matt.
vi
.
33.
But
seek
ye
first
the
Kingdom
of
God
and
his
Righteousness
,
and
all
these
things
shall
be
added
unto
you
.
SERMON
VIII
.
A
Preparation
for
the
Holy
Communion
.
fol.
236.
1
Cor.
xi
.
28.
But
let
a
Man
examine
himself
,
and
so
let
him
eat
of
that
Bread
,
and
drink
of
that
Cup.
SERMON
IX
,
X
,
XI
.
On
Christmass
day
.
fol.
268
,
295
,
324.
I.
on
Luke
ii
.
10
,
11.
And
the
Angel
said
unto
them
,
Fear
not
:
for
behold
,
I
bring
you
tydings
of
great
joy
which
shall
be
to
all
people
.
For
unto
you
is
born
this
day
in
the
City
of
David
a
Saviour
,
which
is
Christ
the
Lord
.
II.
on
Gal.
iv
.
4
,
5.
When
the
fulness
of
time
was
come
,
God
sent
forth
his
Son
,
made
of
a
Woman
,
made
under
the
Law
:
That
he
might
redeem
them
that
are
under
the
Law
,
that
we
might
receive
the
adoption
of
Sons
.
III.
on
Esay
liii
.
8.
And
who
shall
declare
his
Generation
?
SERMON
XII
,
XIII
.
Two
Funeral
Sermons
.
fol.
356
,
384.
I.
For
the
Mother
,
on
Psal.
cxlii
.
verse
ult.
Bring
my
Soul
out
of
Prison
,
that
I
may
give
thanks
unto
thy
Name
;
which
thing
if
thou
wilt
grant
me
,
then
shall
the
Righteous
resort
unto
my
Company
.
II.
For
the
Daughter
,
on
Rom
,
viii
.
10.
And
if
Christ
be
in
you
,
the
Body
is
dead
because
of
Sin
:
but
the
Spirit
is
life
because
of
Righteousness
.
A
DISCOURSE
OF
OATHS
.
SERMON
I.
Upon
JER.
iv
.
2.
And
thou
shalt
swear
,
The
Lord
liveth
,
in
Truth
,
in
Judgment
and
in
Righteousness
.
THough
all
Sins
be
dangerous
unto
the
Soul
of
man
,
and
none
so
small
as
may
be
neglected
,
since
a
man
may
be
choaked
under
a
heap
of
Sand
,
as
well
as
crushed
to
death
by
the
fall
of
a
Tower
;
yet
the
greater
a
sin
is
,
and
the
more
general
it
is
grown
,
the
greater
danger
and
more
inevitable
destruction
doth
attend
it
.
And
therefore
it
doth
require
our
chief
labour
and
diligence
both
to
avoid
such
in
our selves
,
and
to
give
the
best
notice
we
can
unto
others
of
the
peril
.
By
negligence
the
least
Leak
may
drown
the
Ship
:
but
the
Pilot's
special
care
is
of
the
Rock
,
on
which
if
his
Vessel
fall
,
it
certainly
splits
.
Now
of
all
the
Sins
whereunto
the
Corruption
of
man
is
subject
,
I
think
there
is
scarce
any
so
great
and
so
common
,
so
great
in
it self
,
and
so
common
in
the
world
,
so
injurious
unto
the
Majesty
of
God
,
and
so
frequent
amongst
the
Sons
of
men
,
as
the
sin
of
Swearing
:
The
vain
and
irreverent
using
,
rather
abusing
of
that
Sacred
Name
in
our
ordinary
speech
,
which
if
well
considered
we
should
tremble
but
to
think
on
.
A
sin
which
the
Wise
man
tells
us
,
will
bring
a
Curse
upon
the
house
,
where
it
is
used
;
and
it
is
no
less
likely
to
bring
a
Curse
upon
a
whole
Land
and
Nation
where
it
is
universal
.
So
that
this
impiety
of
all
other
,
as
it
brings
with
it
a
greater
and
more
general
danger
:
so
it
calls
for
from
all
,
especially
from
all
us
whom
it
most
concerns
,
a
great
and
universal
care
:
All
endeavours
should
run
forth
to
the
quenching
of
a
common
fire
.
It
is
indeed
often
galled
and
sharply
taxed
from
such
places
as
these
,
obviously
and
by
the
way
:
But
the
point
contains
much
,
and
will
require
a
set
discourse
of
that
and
nothing
else
:
for
we
cannot
be
too
industrious
against
a
publick
mischief
.
For
which
reason
I
have
now
made
it
the
subject
of
my
discourse
,
as
it
is
of
this
Verse
:
Wherein
you
have
the
whole
Nature
and
full
doctrine
of
an
Oath
,
and
how
prepared
,
it
may
be
wholesome
,
which
otherwise
used
is
deadly
poison
.
For
an
Oath
is
not
simply
and
utterly
unlawful
,
my
Text
says
,
Thou
shalt
swear
,
but
then
it
must
be
qualifyed
with
the
due
form
and
matter
and
manner
:
The
form
must
be
[
As
the
Lord
liveth
,
]
that
is
,
in
the
Name
of
the
living
Lord
:
The
matter
[
Truth
and
Righteousness
:
]
the
manner
or
modification
[
Judgment
:
]
Thou
shalt
,
&c.
But
before
you
may
fully
apprehend
the
division
of
the
Text
,
it
will
be
requisite
that
I
shew
you
some
divisions
of
an
Oath
,
for
there
are
divers
sorts
.
There
is
a
bare
and
simple
Oath
:
and
there
is
an
Oath
,
mixt
with
a
Curse
and
execration
.
The
bare
and
simple
Oath
,
is
only
a
plain
and
naked
contestation
,
wherein
we
call
God
to
witness
of
what
we
say
:
The
execratory
,
is
,
when
we
bind
over
and
oblige
either
our selves
,
or
something
dear
unto
us
,
unto
some
notorious
punishment
,
if
so
be
that
be
not
true
which
we
say
,
as
when
one
swears
by
his
Life
,
Soul
,
Salvation
,
and
the
like
.
Again
there
is
an
Oath
wherein
there
is
a
manifest
and
express
assumption
of
the
Name
of
God
,
which
needs
no
instance
,
we
know
it
too
well
,
by
daily
and
fearful
example
;
And
there
is
an
Oath
wherein
God
is
called
to
record
,
tacitly
and
implicitly
,
under
the
Name
of
those
Creatures
wherein
his
Glory
doth
especially
shine
and
appear
:
So
he
that
sweareth
by
heaven
,
sweareth
both
by
heaven
and
by
him
that
dwelleth
therein
.
And
lastly
,
which
is
specially
material
,
There
is
an
Oath
Assertory
,
and
an
Oath
Obligatory
.
Assertory
,
when
we
affirm
or
deny
any
thing
,
past
or
present
:
Obligatory
,
when
we
promise
or
threaten
something
to
come
.
Which
being
observed
,
you
may
easily
make
a
fit
Application
of
the
three
terms
in
my
Text
;
Truth
,
Judgment
and
Righteousness
:
Truth
unto
an
assertory
Oath
:
Righteousness
,
unto
a
promissory
:
Judgment
and
discretion
unto
both
;
For
which
cause
it
is
placed
in
the
midst
between
both
.
For
an
Assertory
oath
,
must
be
True
,
lest
we
swear
falsly
:
A
Promissory
,
Righteous
,
lest
we
swear
to
do
unjustly
;
and
both
with
discretion
and
judgment
,
lest
we
swear
lightly
and
rashly
.
Thou
shalt
swear
,
&c.
So
then
we
may
in
some
case
swear
;
but
the
Oath
must
have
the
right
form
,
it
must
be
made
in
the
name
of
the
Lord
:
And
the
due
matter
,
in
Truth
if
Assertory
,
in
Righteousness
if
Promissory
:
And
then
in
a
discreet
manner
,
with
premeditation
and
judgment
in
both
.
Wherein
you
see
,
how
we
may
swear
,
and
how
we
may
not
swear
:
In
Truth
,
Judgment
and
Righteousness
we
may
swear
:
but
falsly
,
unjustly
,
and
rashly
and
vainly
we
may
not
swear
.
Of
these
points
in
their
order
,
beginning
with
the
first
,
The
Lawfulness
of
an
Oath
,
and
that
in
case
a
man
may
swear
;
Thou
shalt
,
&c.
1.
There
are
not
wanting
some
and
those
even
amongst
the
Fathers
themselves
,
who
have
censured
all
Oaths
(
though
permitted
by
the
Law
,
yet
)
as
condemned
by
the
Gospel
,
which
contains
they
say
a
Doctrine
of
more
than
legal
perfection
:
of
this
opinion
were
St.
Basil
,
and
Theophylact
,
and
it
is
the
error
of
the
Anabaptist
unto
this
day
.
Others
have
thought
that
an
Oath
may
be
lawful
under
the
Gospel
,
but
then
only
before
a
Magistrate
,
and
when
it
is
required
by
such
as
have
authority
thereunto
.
But
the
common
and
more
general
opinion
both
of
the
Antient
Fathers
and
Modern
Divines
is
,
that
it
is
not
simply
unlawful
for
a
private
man
to
swear
,
and
in
a
private
action
,
when
some
urgent
cause
,
either
the
honour
and
Glory
of
God
,
or
some
great
good
and
benefit
of
our
Neighbour
doth
call
for
it
at
our
hands
;
since
it
is
not
the
use
of
an
Oath
,
but
the
abuse
that
makes
it
evil
:
for
that
it
is
both
lawful
and
good
in
it self
,
in
its
own
nature
and
kind
,
is
evident
,
if
we
consider
either
the
original
from
whence
it
springs
,
or
the
end
for
which
it
was
ordained
.
The
original
is
from
Faith
,
and
a
faith
of
the
knowledge
,
omniscience
and
power
of
God
,
for
it
is
grounded
upon
a
persuasion
,
that
God
understands
and
knows
whether
we
speak
the
Truth
,
and
is
able
to
take
revenge
of
us
it
we
speak
otherwise
:
an
oath
being
nothing
else
but
the
calling
of
God
for
a
witness
of
our
speech
,
and
a
Judge
against
us
if
we
speak
untruly
,
for
a
further
Confirmation
of
such
things
as
have
no
other
humane
witnesses
or
proofs
.
And
the
End
is
no
less
profitable
than
the
Original
Religious
;
for
it
is
ordained
to
no
other
purpose
but
to
give
an
assurance
of
the
Truth
in
question
,
and
so
to
determine
dissentions
and
controversies
among
men
,
as
the
Author
to
the
Hebrews
testifies
,
for
an
Oath
,
saith
he
,
is
an
end
of
all
strife
,
Heb.
vi
.
16.
For
which
reasons
,
especially
the
first
,
it
is
,
that
an
Oath
wherein
God
is
confessed
and
acknowledged
as
an
immutable
and
infallible
Truth
in
himself
,
so
a
Judge
and
revenger
of
falsehood
in
others
,
as
being
the
only
searcher
of
the
heart
,
that
alone
can
bring
to
light
the
secrets
that
lie
hid
in
the
Closets
thereof
;
for
this
cause
I
say
,
it
is
,
that
an
Oath
if
rightly
performed
,
both
is
,
and
in
Scripture
is
often
accounted
,
as
a
part
of
the
very
service
and
worship
of
God
.
And
therefore
in
the
vi
.
of
Deut.
13.
it
is
set
down
,
side
by
side
,
with
the
fear
and
service
of
the
Lord
,
wherewith
it
is
made
but
one
Commandment
,
Thou
shalt
fear
the
Lord
and
serve
him
,
and
swear
by
his
Name
.
So
Esay
prophesying
of
the
Vocations
of
the
Assyrians
and
Egyptians
unto
the
same
Covenant
and
worship
of
God
with
Israel
,
expresseth
it
in
these
terms
,
They
shall
all
speak
the
language
of
Canaan
,
and
swear
in
the
Name
of
the
Lord
,
as
if
the
swearing
in
his
Name
were
a
sufficient
professing
of
the
Religion
he
commands
,
Esa.
xix
.
18.
yea
the
very
Heathen
themselves
did
acknowledge
it
an
honour
due
only
unto
the
Gods
.
—
Praesens
Divus
habebitur
Augustus
,
&c.
we
honour
thee
Augustus
when
thou
art
present
as
a
God
,
erecting
Altars
whereon
we
swear
by
thy
Name
.
So
that
an
Oath
is
not
only
good
in
it self
,
but
a
special
Act
of
Religion
,
and
therefore
cannot
be
evil
unless
irreligiously
used
.
And
though
this
religious
use
be
more
evident
and
solemn
in
Oaths
that
are
publick
,
yet
it
may
be
no
less
truly
though
not
so
manifestly
in
others
,
that
are
private
,
if
performed
with
a
due
respect
unto
God
,
and
out
of
a
Charity
to
our
Neighbour
;
which
is
then
done
,
when
reverent
respect
unto
God
in
him
that
makes
the
Oath
,
and
the
utility
of
him
whose
infirmity
requires
it
,
do
meet
together
.
And
though
the
other
have
a
stronger
foundation
by
precept
,
yet
this
wants
not
evidence
in
Scripture
,
and
frequency
of
example
;
for
if
the
Oath
between
Abraham
and
Abimeleck
were
publick
as
is
pretended
and
is
likely
,
yet
that
between
Jacob
and
Laban
was
certainly
private
.
Boas
was
a
private
man
,
and
yet
he
confirms
the
promise
of
Marriage
unto
Ruth
with
an
Oath
,
Ruth
iii.
13.
Obadiah
was
a
private
man
,
yet
a
just
man
and
one
that
feared
the
Lord
,
as
the
Text
hath
it
,
yet
he
spared
not
to
strengthen
his
speech
even
unto
the
great
Prophet
Elias
with
an
Oath
,
As
thy
Soul
liveth
,
&c.
1
King
.
xviii
.
10.
Again
in
the
2
King
.
v.
16.
the
holy
Prophet
Elisha
himself
swears
:
in
the
1
Cor.
xv
.
and
in
divers
other
places
the
holy
Apostle
St.
Paul
swears
:
In
the
x.
Apoc.
an
Angel
of
heaven
swears
:
yea
and
in
many
places
God
himself
swears
,
and
yet
none
of
them
required
unto
it
by
a
Superior
that
had
authority
over
them
.
And
it
hath
as
well
evidence
in
Scripture
as
example
.
For
there
is
no
sufficient
reason
why
that
testimony
of
St.
Paul
unto
the
Hebrews
should
be
restrained
unto
publick
Oaths
:
And
it
cannot
be
,
but
that
my
Text
must
extend
it self
unto
such
as
are
private
,
and
if
it
did
not
,
yet
that
in
the
xv
.
Psalm
is
without
question
,
where
he
that
swears
unto
his
Neighbour
and
disappoints
him
not
,
is
said
to
be
the
man
that
shall
dwell
in
the
Tabernacle
of
God
,
which
no
man
can
doubt
to
be
spoken
of
a
private
oath
.
But
leaving
those
that
acknowledge
publick
Oaths
and
deny
private
,
let
us
come
unto
those
that
condemn
both
,
both
publick
and
private
;
the
use
whereof
they
confess
was
tolerated
under
the
Law
,
which
now
they
conceive
as
wholly
abolished
by
the
coming
of
the
Gospel
.
The
foundation
and
only
strength
of
which
opinion
is
grounded
wholly
upon
that
speech
of
our
Saviour
,
Matth.
v.
You
have
heard
it
hath
been
said
by
them
of
old
,
Thou
shalt
not
forswear
thy self
,
but
shalt
perform
unto
the
Lord
thine
Oath
.
But
I
say
unto
you
,
swear
not
at
all
,
neither
by
Heaven
,
for
it
is
Gods
throne
:
neither
by
the
Earth
,
for
it
is
his
footstool
,
&c.
But
let
your
communication
be
yea
,
yea
,
nay
,
nay
;
for
whatsoever
is
more
than
these
cometh
of
Evil
;
from
whence
they
infer
a
double
Argument
;
the
one
from
the
Inhibition
,
the
other
from
the
reason
of
it
.
The
inhibition
is
general
(
Non
jurabis
omnino
)
swear
not
at
all
:
and
the
reason
is
as
universal
,
laying
the
stain
of
evil
upon
all
others
equally
without
difference
or
distinction
of
any
,
for
whatsoever
is
more
than
yea
and
nay
,
cometh
of
evil
;
The
place
seems
to
be
very
strong
for
them
,
and
sure
is
not
without
some
difficulty
;
from
which
that
we
may
the
easilier
free
it
,
we
must
speak
something
of
both
:
But
first
of
the
Inhibition
,
and
then
of
the
reason
.
And
first
we
are
to
consider
that
there
are
many
passages
of
Scripture
set
down
in
general
and
universal
terms
,
which
notwithstanding
have
not
simply
and
absolutely
an
universal
sence
,
but
universal
in
a
certain
kind
.
What
can
be
more
generally
pronounced
than
that
in
the
Psalms
?
God
looked
down
from
Heaven
upon
the
Sons
of
men
to
see
if
there
were
any
that
would
seek
after
him
,
and
behold
they
were
all
gone
astray
,
they
were
altogether
become
abominable
,
there
was
none
that
did
good
,
no
not
one
.
And
yet
notwithstanding
in
the
same
Psalm
we
find
another
sort
of
people
clean
opposite
unto
these
,
whom
God
terms
his
own
people
,
because
they
faithfully
served
him
,
a
people
therefore
whom
those
wicked
ones
could
not
endure
but
sought
to
destroy
and
utterly
devour
,
eating
up
my
people
as
it
were
bread
.
So
that
the
former
passage
cannot
be
understood
simply
of
all
the
Sons
of
men
whatsoever
,
but
only
of
all
in
a
certain
kind
,
of
all
the
Sons
of
men
who
were
only
the
sons
of
men
,
and
not
by
the
spirit
of
Regeneration
become
also
the
Sons
of
God
.
In
which
sence
the
Apostle
St.
Paul
in
the
beginning
of
his
Epistle
to
the
Romans
,
ere
he
seeks
to
infer
the
necessity
of
the
Gospel
,
doth
apply
it
to
shew
that
all
men
are
naturally
evil
and
deprived
of
the
glory
of
God
,
and
therefore
stand
in
need
of
the
Grace
of
Christ
that
they
might
attain
unto
it
.
In
like
manner
it
is
said
in
another
place
,
Omne
Animal
in
Arca
Noae
,
that
every
Creature
was
in
Noahs
Ark
,
which
notwithstanding
cannot
be
verified
of
every
Creature
,
but
of
one
of
all
sorts
and
kinds
of
Creatures
,
and
not
of
those
absolutely
neither
,
but
of
all
kinds
that
could
not
live
in
the
waters
,
for
there
were
no
Fishes
there
.
It
were
easy
to
give
you
instance
in
many
more
,
but
these
may
suffice
.
Now
that
in
this
place
,
this
Inhibition
here
is
of
the
like
nature
,
though
absolute
in
terms
,
yet
not
in
sence
,
restraining
Oaths
,
but
yet
not
all
without
limitation
or
distinction
,
is
manifest
both
by
the
letter
of
the
Scripture
and
the
example
of
St.
Paul
that
writ
it
,
and
the
perpetual
practice
of
all
Churches
since
.
The
Text
of
Scripture
is
that
before
cited
in
the
6.
to
the
Hebrews
,
where
St.
Paul
doth
not
only
approve
and
allow
of
an
Oath
now
under
the
Gospel
,
but
sets
it
down
as
a
principal
remedy
for
the
establishing
of
peace
,
and
dissolving
of
quarrels
and
discords
amongst
men
,
if
so
be
that
St.
Paul
were
the
Author
of
that
Epistle
as
is
most
commonly
held
,
(
though
it
be
not
greatly
material
whether
he
were
or
no
;
for
it
skills
not
much
who●
was
the
Pen
,
where
it
is
confest
by
all
that
the
Holy
Ghost
was
the
Writer
.
)
And
if
he
were
not
the
Author
of
the
Doctrine
,
yet
he
doth
elsewhere
frequently
maintain
it
by
his
own
practice
and
example
,
often
confirming
his
speeches
even
in
his
holy
writings
,
sometimes
with
a
bare
and
simple
Oath
,
as
Rom.
i.
9.
God
is
my
witness
,
whom
I
serve
in
the
Spirit
,
&c.
Sometimes
even
with
an
execratory
mixed
with
imprecations
,
as
(
Testem
invoco
Deum
in
Animam
meam
)
I
call
God
for
a
record
upon
my
Soul
,
2
Cor.
i
,
23.
and
in
divers
other
places
.
Now
who
can
imagine
that
blessed
Apostle
either
so
ignorant
or
so
evil
,
as
not
to
understand
the
precepts
of
Christ
,
or
else
so
often
to
disobey
them
,
especially
in
those
holy
pages
and
sacred
instructions
of
the
whole
Church
,
wherein
he
was
but
the
quill
or
at
most
the
Scribe
unto
the
blessed
Spirit
that
did
dictate
and
indite
them
?
Whereunto
if
we
add
the
consent
of
all
famous
Churches
from
that
Apostles
time
unto
this
very
day
,
not
only
approving
,
but
in
divers
cases
even
requiring
of
an
Oath
,
it
will
be
more
than
abundantly
manifest
,
that
that
speech
of
our
Saviour
is
not
so
absolutely
Universal
as
to
be
received
without
all
limitation
and
restraint
;
only
the
difficulty
is
,
unto
what
kind
of
Oaths
it
ought
to
be
restrained
.
For
even
they
that
consent
unto
a
limitation
,
as
the
most
of
the
Fathers
do
,
yet
they
do
not
consent
in
the
specialty
whereunto
it
is
to
be
limited
.
Some
conceive
that
our
Saviour
doth
here
prohibit
not
those
Oaths
that
are
made
in
the
Name
of
God
,
but
such
only
as
are
sworn
by
some
of
his
creatures
:
for
which
cause
,
after
the
inhibition
[
Swear
not
at
all
]
he
immediately
infers
,
neither
by
heaven
,
for
it
is
his
Throne
,
neither
by
the
Earth
,
for
it
is
his
Footstool
;
of
this
opinion
was
St.
Hilary
,
yea
and
St.
Hierom
;
Consider
saith
he
,
(
upon
this
place
)
that
our
Saviour
doth
not
here
forbid
men
to
swear
by
the
Lord
,
but
by
the
Heaven
,
the
Earth
,
Jerusalem
and
his
head
.
But
this
Commentary
seems
to
fail
,
because
the
assuming
of
a
Creatures
Name
in
an
Oath
is
not
utterly
unlawful
,
(
as
you
shall
hear
when
we
come
to
it
)
as
also
for
that
the
words
of
our
Saviour
tying
up
our
speech
unto
yea
,
yea
,
nay
,
nay
;
and
afterwards
that
whatsoever
is
more
proceeth
from
evill
,
doth
clearly
exclude
all
forms
of
Oaths
promiscuously
as
well
those
in
the
name
of
the
Creator
,
as
those
by
the
name
of
a
Creature
.
Others
are
of
opinion
,
that
the
words
are
to
be
restrained
unto
all
false
Oaths
,
taking
jurare
for
pejerare
,
swearing
for
forswearing
;
To
whom
if
you
object
that
according
unto
this
exposition
,
nothing
is
added
by
our
Saviour
about
that
which
was
said
unto
them
of
old
,
if
swear
not
at
all
,
be
no
more
than
thou
shalt
not
forswear
thy self
:
They
answer
,
yes
that
there
is
,
because
the
Lord
in
the
latter
part
doth
forbid
all
kind
of
forswearing
,
even
that
by
the
Creatures
specified
in
heaven
,
earth
,
Jerusalem
and
the
head
,
which
the
Jews
did
not
conceive
to
be
forbidden
of
all
,
for
they
had
a
Tradition
which
they
sucked
from
the
Pharisees
,
that
there
were
certain
Creatures
,
by
whom
if
they
made
their
Oath
,
they
did
not
stand
bound
to
perform
it
.
It
is
true
indeed
that
such
a
Tradition
they
had
which
made
a
distinction
of
Creatures
in
this
kind
,
as
of
the
Temple
,
and
the
gold
of
the
Temple
,
the
Altar
and
the
gift
on
the
Altar
,
affirming
that
to
swear
by
the
one
was
nothing
,
but
he
that
sware
by
the
other
was
a
debtor
;
which
our
Saviour
in
the
23
of
this
Evangelist
doth
both
mention
and
refel
,
and
not
without
indignation
.
But
it
seems
not
to
be
his
intent
here
,
both
because
,
yea
and
yea
,
and
nay
and
nay
,
doth
debar
all
swearing
as
well
as
forswearing
;
as
also
for
that
our
Saviour
doth
purposely
alter
the
first
word
,
forswearing
,
into
swearing
,
to
shew
and
signify
that
he
understands
an
Oath
as
it
differs
from
Perjury
.
And
yet
St.
Austin
himself
(
lib.
de
Sermon
.
Domini
Cap.
17.
)
did
sometimes
give
this
Interpretation
.
Others
again
(
as
St.
Bernard
,
and
Christianus
Duthmanus
that
lived
long
before
him
)
upon
this
place
desire
to
have
it
esteemed
rather
for
a
Counsel
than
a
Mandate
,
a
Counsel
of
extraordinary
perfection
rather
than
a
Mandate
of
necessary
duty
,
wherein
he
that
fails
doth
not
sin
,
though
he
that
observes
it
doth
the
better
.
But
neither
may
this
satisfy
,
for
it
is
clear
that
our
Saviour
doth
prohibit
something
which
the
Scribes
and
Pharisees
thought
to
be
lawful
:
Neither
is
it
likely
that
St.
Paul
whom
we
find
often
swearing
in
his
Epistles
,
would
neglect
the
Counsel
of
Christ
,
when
he
ought
to
give
example
of
perfection
unto
others
.
But
St.
James
puts
it
out
of
all
question
,
who
repeating
those
very
words
of
our
Saviour
,
he
so
repeats
them
as
a
Mandate
and
Commandment
,
as
he
makes
damnation
a
punishment
of
the
breach
:
for
,
where
Christ
says
,
let
your
speech
be
yea
yea
,
and
nay
nay
,
for
whatsoever
is
more
cometh
of
evil
,
he
to
shew
that
this
evil
is
sin
,
and
a
sin
that
deserveth
death
,
doth
paraphrase
it
thus
,
let
your
speech
be
yea
,
yea
,
and
nay
,
nay
,
lest
you
fall
into
Condemnation
:
No
counsel
therefore
James
v.
But
not
to
hold
you
any
longer
with
several
and
erroneous
opinions
,
They
seem
to
make
the
best
interpretation
,
that
restrain
this
prohibition
unto
the
idle
,
trivial
and
customary
Oaths
of
common
speech
,
which
the
Lord
did
forbid
,
as
well
as
unjust
and
false
Oaths
in
weighty
matters
;
though
the
Scribes
and
Pharisees
and
subtile
Glosses
had
corrupted
it
;
for
they
had
a
Tradition
,
as
appears
by
Philo
in
the
beginning
of
his
Book
,
that
in
lesser
and
smaller
matters
they
were
not
to
swear
by
the
name
of
the
immortal
God
but
by
some
of
his
Creatures
,
supposing
that
though
they
sware
never
so
idly
by
them
,
yet
they
were
free
from
any
breach
of
the
Law
,
since
they
took
not
the
name
of
their
God
in
vain
,
which
that
did
forbid
.
And
therefore
so
long
as
they
sware
truly
,
they
cared
not
for
swearing
lightly
and
frequently
,
so
it
was
not
by
the
Lord
himself
,
but
by
some
of
his
works
.
Our
Saviour
therefore
,
seeking
in
this
place
not
to
inlarge
the
Law
,
but
to
free
it
from
those
depravations
and
corrupt
comments
of
the
Pharisees
,
shews
them
that
they
were
to
refrain
as
well
from
swearing
rashly
and
undoubtedly
idly
,
as
falsly
:
As
also
that
they
are
no
less
guilty
of
the
vain
abuse
of
his
name
,
who
swear
by
it
obliquely
and
covertly
under
the
Creatures
,
than
those
that
assume
it
directly
and
plainly
in
a
proper
appellation
,
since
there
is
not
any
work
or
workmanship
of
his
whereon
he
hath
not
in
some
sort
as
it
were
ingraven
himself
and
his
Name
;
All
of
them
from
his
Throne
unto
his
Footstool
being
either
pledges
of
his
favour
,
or
illustrations
of
his
power
and
glory
,
if
not
both
;
so
that
Oaths
made
by
them
do
reach
home
even
unto
himself
,
whose
they
are
,
and
whose
greatest
Attributes
of
Glory
and
Goodness
they
do
plainly
set
forth
.
And
therefore
the
sense
is
,
Swear
not
usually
and
vainly
at
all
,
that
is
,
with
no
kind
of
Oath
,
neither
by
heaven
nor
Earth
nor
any
thing
else
whether
Creature
or
Creator
,
for
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
all
)
doth
not
so
much
relate
unto
swear
not
that
goes
before
,
as
unto
those
several
forms
of
swearing
that
follow
after
,
and
therefore
doth
not
exclude
all
Cases
wherein
an
Oath
may
be
required
,
but
all
forms
which
for
difference
and
distinction
the
Pharisees
had
invented
,
as
shewing
that
no
forms
or
titles
may
justify
an
Oath
that
in
it self
is
vain
and
unnecessary
.
And
this
is
the
exposition
of
Mr.
Calvin
(
lib.
2.
Inst.
c.
8.
)
Peter
Martyr
and
divers
learned
men
besides
,
and
it
agrees
well
with
that
interpetation
of
St.
Austin
(
in
his
Book
de
Mendacio
)
where
he
says
,
We
are
not
so
much
forbidden
by
this
place
,
to
swear
,
as
to
love
,
affect
and
delight
in
the
use
of
swearing
;
And
indeed
that
which
our
Saviour
adds
,
Let
your
Communication
be
yea
,
yea
,
and
nay
,
nay
,
plainly
shews
that
he
relates
unto
the
frequent
and
affected
Oaths
of
daily
and
familiar
discourse
.
And
thus
much
of
the
Inhibition
,
which
rightly
understood
,
you
see
,
concludes
nothing
for
the
objectors
.
Now
one
word
of
the
reason
of
it
,
(
for
whatsoever
is
more
than
these
,
to
wit
yea
and
nay
,
cometh
of
Evil
)
And
I
think
this
will
conclude
as
little
.
St.
Austin
(
de
Serm.
Domini
)
doth
interpret
this
Evil
from
whence
an
Oath
doth
proceed
,
to
be
the
infirmity
and
incredulity
of
Others
,
which
though
it
be
not
a
sin
yet
it
is
evil
,
and
as
the
effect
of
sin
,
so
the
cause
of
swearing
;
for
no
man
should
need
an
Oath
,
if
another
would
believe
his
word
.
And
after
the
same
manner
doth
Innocentius
the
3d.
expound
it
,
de
Jurejurando
.
A
malo
est
,
sed
non
tam
culpae
quàm
poenae
,
nec
exhibentium
sed
exigentium
Juramentum
;
It
is
from
Evil
,
saith
he
,
but
the
evil
not
of
offence
but
of
punishment
,
neither
the
evil
of
him
that
exhibits
the
Oath
,
but
of
him
that
exacts
it
.
Others
again
,
otherwise
,
A
malo
,
hoc
est
,
à
mendacio
,
from
evil
say
they
,
that
is
from
evil
deceit
and
lying
;
for
if
the
lips
of
men
were
not
subject
to
falshood
,
no
man
would
require
an
Oath
for
the
assurance
of
the
Truth
.
Chrysost.
Euthymius
,
Theophylact
,
do
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
from
evil
,
but
from
the
evil
one
,
the
evil
one
by
an
Antonomasie
,
that
is
the
Devil
,
because
as
some
render
the
reason
,
the
Devil
first
brought
in
sin
,
and
sin
first
occasioned
an
Oath
,
since
in
the
state
of
Innocency
,
where
there
could
be
no
suspicion
,
there
needed
also
no
confirmation
of
any
mans
speech
.
But
all
these
Interpretations
though
they
are
true
in
themselves
,
yet
they
are
not
pertinent
to
the
place
:
First
because
they
concern
all
Oaths
,
for
there
is
none
so
good
and
lawful
but
in
these
senses
proceed
from
evil
,
2.
Because
they
place
the
evil
from
whence
the
Oath
doth
proceed
,
not
in
him
that
swears
,
but
in
him
to
whom
the
Oath
is
made
;
whereas
our
Saviour
doth
not
restrain
all
Oaths
promiseuously
,
(
as
is
proved
already
)
but
only
some
,
because
they
proceed
from
evil
,
which
could
be
no
sufficient
reason
of
the
restraint
:
neither
,
if
confest
,
that
evil
be
an
offence
,
and
an
offence
not
of
another
but
of
the
swearer
himself
;
for
if
such
a
general
and
occasionary
original
from
evil
were
sufficient
ground
for
a
prohibition
,
we
might
as
well
be
forbidden
to
believe
in
Christ
,
or
repent
from
dead
works
;
since
if
sin
had
not
entred
into
the
world
,
there
had
never
been
any
use
either
of
such
faith
or
repentance
.
And
therefore
I
rather
like
Abulensis
Commentary
,
A
malo
est
Juramentum
,
id
est
malum
est
,
the
Oath
here
forbidden
is
so
from
Evil
and
the
evil
one
,
as
it
is
evil
it self
;
and
so
evil
as
it
deserves
condemnation
,
saith
St.
James
;
for
Christ
here
speaks
only
of
irreverent
and
unnecessary
Oaths
,
Quae
&
mala
sunt
,
&
à
malo
Peccatore
&
ore
proficiscuntur
,
which
are
both
evil
,
and
proceed
from
the
evil
mouth
of
an
evil
sinner
,
(
saith
Barradius
.
)
Neither
doth
this
any
way
prejudice
our
cause
,
for
whatsoever
,
the
Term
of
Universality
here
in
the
Reason
will
help
them
as
little
,
as
the
[
not
at
all
]
hath
done
in
the
precept
,
which
is
not
at
all
,
for
they
must
be
both
conversant
about
the
same
matter
,
and
therefore
as
that
doth
restrain
,
so
this
doth
condemn
only
vain
and
superfluous
swearing
;
so
that
the
whole
sence
is
only
this
:
Swear
not
idly
and
vainly
in
any
form
whatsoever
;
for
whatsoever
is
more
than
yea
and
nay
in
your
daily
and
ordinary
communication
proceedeth
from
evil
:
So
that
both
do
leave
room
for
the
moderate
and
charitable
use
of
an
Oath
when
any
urgent
and
necessary
cause
,
as
the
benefit
of
our
Neighbour
,
the
Church
or
Commonwealth
do
require
it
;
so
that
the
Gospel
you
see
doth
not
thwart
with
the
Law
,
and
swear
not
at
all
,
in
the
one
,
if
rightly
understood
,
doth
not
hinder
but
that
there
may
be
necessary
Causes
,
wherein
we
may
say
Thou
shalt
swear
,
with
the
other
,
that
inhibition
of
idle
Oaths
no
way
destroying
this
precept
of
such
as
are
serious
and
requisite
:
but
as
they
are
great
sins
,
so
these
may
be
holy
services
,
and
a
man
may
as
well
offend
against
Charity
in
omitting
these
,
as
sin
against
God
in
committing
the
other
.
And
therefore
it
still
remains
firm
and
unshaken
,
Jurabis
,
Thou
shalt
swear
,
&c.
Well
then
,
sometimes
it
may
be
Lawful
for
us
to
swear
;
but
yet
as
we
may
not
swear
in
all
cases
,
so
neither
under
all
forms
,
But
thou
shalt
swear
,
The
Lord
liveth
,
that
is
,
only
in
the
Name
of
the
living
Lord
;
And
the
reason
of
it
is
evident
,
by
that
which
hath
been
said
already
;
for
since
an
Oath
is
an
Act
of
religious
worship
,
as
containing
in
it
a
tacit
acknowledgment
of
the
infallibility
and
verity
,
omnisciency
and
omnipotency
of
him
whom
we
make
the
witness
and
the
Judge
of
the
otherwise
unknown
Truth
and
falshood
of
our
speeches
,
it
must
needs
be
an
honour
due
only
unto
the
alseeing
and
ever-living
God
,
to
whom
alone
those
Attributes
are
proper
;
And
cannot
but
be
direct
and
gross
Idolatry
to
communicate
it
unto
any
thing
else
.
And
so
God
himself
doth
ever
interpret
it
as
a
manifest
defection
from
himself
;
Filii
tui
dereliquerunt
me
,
Your
sons
have
forsaken
me
,
saith
God
in
the
Prophet
,
and
they
swear
in
the
Name
of
those
that
are
not
Gods
,
Jer.
v.
7.
The
greatness
of
which
crime
he
doth
elsewhere
aggravate
,
by
declaring
the
punishment
,
Perdam
eos
,
I
will
destroy
them
that
swear
in
the
name
of
the
Lord
and
of
Malcham
,
Zephany
i.
5.
But
this
point
,
the
swearing
in
the
name
of
false
Gods
,
is
so
gross
in
it self
and
so
frequently
forbid
in
the
scripture
,
as
we
shall
not
need
to
discourse
any
farther
of
it
.
Only
I
will
note
two
things
out
of
St.
Austin
,
and
so
pass
from
thence
unto
swearing
by
the
Creature
.
The
first
is
,
that
it
is
not
simply
unlawful
to
receive
an
Oath
of
him
that
swears
in
the
name
of
false
Gods
,
if
just
necessity
doth
exact
it
,
and
he
acknowledge
not
the
true
God
of
whom
it
is
exacted
;
as
when
a
Christian
King
confirms
a
League
or
Peace
or
any
other
business
of
high
importance
with
a
Prince
that
is
an
Infidel
:
This
St.
Austin
doth
expressly
affirm
in
his
154
Epistle
,
where
he
doth
not
doubt
neither
but
it
might
be
confirmed
by
examples
out
of
the
Scripture
,
as
by
those
Covenants
which
Isaac
and
Jacob
made
with
Abimelech
and
Laban
who
were
Idolaters
,
and
that
by
an
Oath
on
either
side
given
and
received
;
though
I
see
not
how
these
may
justify
the
point
,
for
though
Abimelech
and
Laban
were
Idolaters
,
yet
they
acknowledged
the
true
God
,
and
in
those
Covenants
seem
to
swear
by
his
Name
;
And
therefore
I
rather
think
that
of
Judas
Maccabeus
with
the
Romans
might
be
more
pertinent
to
the
matter
.
The
second
is
,
That
they
which
swear
falsly
by
false
Gods
,
notwithstanding
both
are
and
are
taken
and
punished
too
for
Perjurers
by
the
true
God
,
whether
it
be
done
by
those
that
do
not
acknowledge
him
,
or
others
that
do
;
for
even
some
Christians
of
the
Primitive
times
when
they
meant
to
deceive
the
unbelievers
with
whom
they
lived
,
that
they
might
the
better
do
it
and
with
the
less
sin
,
would
swear
by
their
Gods
,
as
taking
it
for
nothing
to
swear
falsly
by
those
Idols
which
they
knew
to
be
nothing
,
whom
St.
Austin
,
Epist.
154.
doth
finely
refell
,
shewing
that
instead
of
lessening
the
sin
they
double
the
crime
,
bis
ulique
peccat
,
for
such
a
one
,
saith
he
,
sins
twice
,
Quia
&
juravit
per
quos
non
debuit
,
&
contra
pollicitam
fecit
fidem
quod
non
debuit
:
first
in
swearing
by
that
which
he
ought
not
to
worship
,
and
then
in
breaking
his
faith
which
he
ought
to
have
kept
;
And
God
will
assuredly
punish
both
,
Non
audit
te
Lapis
loquentem
,
sed
punit
te
Deus
fallentem
,
for
the
stone
doth
not
hear
thee
by
whom
thou
swearest
,
yet
that
God
will
take
vengeance
of
thee
who
sees
thy
deceit
,
(
saith
the
same
Father
.
)
And
he
seems
to
have
learnt
both
out
of
the
Wisdom
of
Solomon
,
who
says
the
same
of
gross
Idolaters
that
swear
by
the
Idols
which
they
worship
;
for
saith
the
Author
of
that
Book
,
In
as
much
as
their
trust
is
in
Idols
that
have
no
life
,
though
they
swear
falsly
,
yet
they
look
not
to
be
hurt
:
but
for
both
causes
shall
they
be
justly
punished
;
both
because
they
thought
not
well
of
God
giving
head
unto
Idols
,
and
also
unjustly
sware
in
deceit
,
despising
holiness
.
Wisdom
xiv
.
28
,
29
,
30.
But
I
leave
the
false
Gods
,
and
come
unto
Works
and
Creatures
of
the
living
God
;
for
though
there
be
no
doubt
,
but
the
Oaths
made
in
the
name
of
them
are
sinful
and
Idolatrous
,
yet
it
is
much
questioned
whether
a
man
may
lawfully
swear
by
these
;
and
there
want
not
great
and
learned
men
that
affirm
and
maintain
it
too
,
and
I
assure
my self
very
rightly
:
for
he
should
assume
too
much
boldness
and
reserve
too
little
Charity
to
himself
that
durst
censure
and
condemn
others
for
irreligious
,
even
all
those
holy
men
of
God
whom
we
find
in
the
Scripture
to
have
sworn
by
his
Creatures
;
both
before
,
under
,
and
after
the
Law
.
Before
the
Law
Jacob
sware
by
the
fear
of
his
Father
Isaac
,
which
if
it
may
be
taken
objectivè
,
for
the
God
whom
he
feared
,
yet
that
of
Joseph
cannot
,
who
swore
by
the
life
of
Phara●h
.
Under
the
Law
examples
are
many
,
As
thy
soul
liveth
,
saith
devout
Anna
unto
Eli
the
Priest
:
So
said
Obadiah
unto
Elias
the
Prophet
;
and
so
Elisha
the
same
unto
the
same
Prophet
,
and
that
three
times
in
one
Chapter
for
failing
:
And
I
protest
by
your
or
our
r●j●●ing
(
as
some
read
it
)
I
die
daily
,
saith
St.
Paul
under
the
Gospel
,
I
Cor.
xv
.
and
many
good
Christians
even
unto
this
day
swear
by
the
Evangel
,
body
of
Christ
,
their
own
faith
,
soul
and
the
like
;
and
it
were
hard
to
condemn
them
all
,
as
some
do
,
which
had
they
but
observed
that
distinction
of
Aquinas
and
other
Schoolmen
,
they
would
not
have
done
;
for
an
Oath
,
saith
he
,
made
in
the
Name
of
a
Creature
may
have
a
threefold
respect
.
The
first
is
,
when
a
Creature
is
called
for
a
witness
,
simply
considered
as
it
is
in
it self
,
without
any
further
relation
unto
the
Creator
,
and
this
is
ever
sinful
and
Idolatrous
,
as
attibuting
a
Divinity
unto
that
which
hath
it
not
.
The
second
is
,
when
the
Creature
is
called
upon
,
not
as
considered
in
it self
,
but
with
a
respect
and
reference
unto
that
God
whose
goodness
or
glory
is
manifested
in
it
,
which
though
it
be
in
all
Creatures
,
yet
it
is
more
conspicuous
and
eminent
in
some
;
and
this
may
be
done
without
any
sin
:
for
though
the
Creature
be
only
named
,
yet
thus
taken
,
it
is
not
the
Creature
,
but
that
God
whose
favour
or
power
we
honour
in
it
,
that
is
called
for
the
witness
,
as
the
Master
of
the
Sentences
doth
interpret
it
,
nay
as
our
Saviour
himself
doth
expound
:
who
for
this
very
reason
in
the
xxiii
.
of
Matthew
doth
plainly
affirm
,
that
whosoever
sweareth
by
the
Temple
,
sweareth
both
by
it
and
by
him
that
dwelleth
therein
,
and
whosoever
sweareth
by
heaven
,
sweareth
by
the
Throne
of
God
and
by
him
that
sitteth
thereon
;
And
after
the
self
same
manner
,
that
Oath
by
the
soul
of
another
(
as
thy
soul
liveth
)
so
frequent
amongst
the
holy
men
under
the
Law
is
to
be
received
,
for
they
sware
not
by
the
soul
alone
but
by
that
God
whose
image
and
likness
it
is
;
for
so
it
is
to
be
understood
,
As
thy
soul
liveth
by
the
power
and
providence
of
him
that
first
made
it
to
his
likeness
and
doth
still
preseve
it
by
his
mercy
.
The
Third
and
last
is
,
when
a
man
names
a
Creature
in
an
Oath
,
not
as
swearing
by
it
but
as
exposing
it
by
way
of
imprecation
unto
the
judgment
of
that
God
who
is
the
true
witness
of
his
speech
,
which
is
the
execratory
Oath
touched
in
the
beginning
;
so
when
a
man
swears
by
his
own
Soul
,
it
is
not
meant
as
if
that
were
called
to
the
record
of
that
he
speaks
,
but
as
pledging
and
pawning
unto
God
the
welfare
and
Salvation
of
it
upon
the
truth
of
his
speech
.
And
therefore
he
that
swears
by
his
Soul
,
doth
in
abbrevation
say
no
other
than
what
St.
Paul
did
in
plain
and
full
terms
,
I
call
God
to
record
upon
my
Soul
,
for
that
is
the
meaning
of
it
,
and
both
the
meaning
and
example
are
strong
proofs
that
it
cannot
be
simply
understood
.
Now
that
other
of
Joseph
(
by
the
life
of
Pharaoh
)
may
be
understood
both
these
ways
;
for
either
he
calls
that
God
to
witness
whose
judgment
by
the
ministry
of
Pharaoh
was
executed
upon
Earth
;
or
else
by
way
of
imprecation
,
he
doth
upon
the
truth
of
the
speech
appignorate
unto
God
the
health
and
safety
of
Pharaoh
as
a
thing
of
all
other
most
dear
unto
him
.
The
Master
of
the
Sentences
is
for
the
first
,
and
others
for
the
latter
;
both
may
be
good
,
but
this
in
the
Text
the
more
probable
.
So
then
there
may
be
divers
forms
wherein
the
Creature
is
named
,
and
yet
the
Oath
made
only
by
the
Creator
;
for
he
doth
still
swear
by
him
,
that
swears
by
any
excellent
work
or
mercy
of
his
,
with
reference
to
him
;
in
which
sort
,
he
that
says
(
as
thy
Soul
liveth
)
doth
at
the
same
time
and
in
the
same
words
swear
as
my
Text
requires
,
At
the
Lord
liveth
,
for
the
full
sense
and
meaning
is
,
as
the
Lord
liveth
by
whom
thy
Soul
hath
life
.
And
though
peradventure
it
may
be
better
when
just
occasion
doth
require
an
Oath
,
to
make
it
clearly
and
expressly
in
the
Name
of
the
Lord
;
yet
the
interpretation
of
our
Saviour
and
the
examples
of
so
many
holy
men
,
do
forbid
us
utterly
to
condemn
all
such
as
do
but
implicitely
call
him
to
record
under
his
Creatures
.
And
sure
if
they
want
not
other
necessary
conditions
of
an
Oath
,
they
will
hardly
be
believed
for
this
,
the
form
will
free
it self
,
if
they
want
not
the
right
manner
and
matter
,
if
they
be
performed
in
truth
,
judgment
and
righteousness
,
the
qualities
and
inseparable
companions
of
a
lawful
Oath
,
which
now
come
to
be
considered
in
their
order
,
and
first
of
the
first
,
Jurabis
in
Veritate
,
Thou
shalt
swear
The
Lord
liveth
in
Truth
.
From
the
Form
we
come
unto
the
Matter
,
and
having
seen
in
whose
Name
an
Oath
is
to
be
made
,
we
are
now
to
consider
with
what
Conditions
it
is
to
be
qualified
;
And
they
are
but
three
,
in
all
whereof
Truth
hath
the
first
place
;
and
most
deservedly
,
since
nothing
is
so
opposite
to
the
very
nature
and
essence
of
an
Oath
as
falshood
:
for
the
Person
whose
name
in
an
Oath
is
assumed
,
is
the
God
of
truth
;
the
end
for
which
an
Oath
it self
was
ordained
,
is
the
confirmation
of
truth
;
and
the
perjurer
by
dishonouring
that
and
frustrating
this
abuseth
both
oftentimes
to
the
hurt
and
damage
of
his
Neighbour
,
but
ever
unto
the
great
prejudice
of
his
Creator
.
And
therefore
the
Egyptians
(
saith
Diodorus
Siculus
,
)
did
ever
punish
the
perjurer
with
death
,
whereof
they
esteemed
him
twice
worthy
,
ut
&
qui
pietatem
in
deos
violaret
,
&
fidem
inter
homines
tolleret
,
maximum
Societatis
vinculum
,
as
one
that
did
both
violate
his
piety
to
God
,
and
his
faith
to
men
,
the
greatest
bond
of
Society
.
But
to
omit
these
injurious
effects
of
a
false
Oath
unto
man
as
depriving
him
sometimes
of
his
Credit
,
good
name
,
and
reputation
,
and
sometimes
even
of
his
Goods
and
Life
too
;
do
but
only
see
and
consider
how
impious
it
is
against
God
,
and
how
infinitely
he
sins
that
shall
call
him
,
who
is
not
only
true
,
but
truth
it self
,
to
testify
his
falshoods
,
and
so
,
as
far
as
in
him
is
,
make
him
a
Lyar
like
himself
;
for
as
Estius
says
,
in
lib.
2.
sent.
dist.
39.
5
,
6.
Qui
falsum
jurat
,
quantum
in
se
est
Deum
facit
vel
mendacem
vel
ignorantem
,
he
that
swears
falsly
,
as
much
as
in
him
lies
makes
God
either
ignorant
or
a
liar
.
Falshood
is
ever
vile
and
odious
in
it self
,
but
when
it
is
fastened
upon
God
,
when
we
teach
our
own
Inventions
(
those
spurious
brats
and
bastards
of
our
own
Brain
,
)
to
call
him
Father
,
it
must
needs
be
detestable
.
For
we
cloath
him
with
the
Attribute
of
the
Devil
who
is
properly
a
liar
and
the
Father
of
lies
,
Job
.
viii
.
And
therefore
even
we
our selves
,
though
we
be
all
liars
,
yet
we
cannot
endure
to
hear
it
,
and
when
we
do
,
nothing
can
satisfie
but
his
blood
that
tells
us
so
,
though
never
so
truly
;
How
then
,
may
we
think
,
and
with
what
indignation
will
God
receive
it
,
when
they
are
so
unjustly
pinned
and
stuck
upon
him
,
who
hates
a
lie
more
than
we
can
love
our selves
?
And
with
what
severity
may
we
imagin
he
will
revenge
it
?
what
reward
will
he
give
unto
such
a
false
Tongue
,
but
sharp
Arrows
and
hot
burning
Coles
at
the
least
,
even
those
Arrows
in
Job
,
the
Arrows
of
Gods
wrath
,
the
venom
whereof
drink
up
the
spirits
of
him
in
whom
they
stick
:
and
those
Coles
or
rather
Flames
of
St.
John
,
for
all
liars
saith
he
,
shall
have
their
part
in
the
lake
that
burneth
with
fire
and
brimstone
,
Rev.
xxi
.
8.
And
if
all
Liars
have
a
part
,
then
how
great
a
portion
will
be
assigned
to
the
Perjurers
?
for
if
God
will
not
hold
him
guiltless
that
useth
his
holy
Name
but
vainly
,
how
shall
his
guilt
multiply
and
his
Sin
become
exceeding
sinful
that
doth
abuse
it
falsly
?
and
if
he
will
destroy
those
that
do
but
speak
out
their
lies
(
as
it
is
in
the
v.
Psalm
)
Thou
shalt
destroy
those
that
speak
Leasing
,
how
great
shall
their
destruction
be
that
fear
not
to
swear
them
out
and
uphold
them
by
the
holiness
of
his
name
?
Certainly
so
great
,
as
I
think
the
depth
and
bottom
of
Hell
doth
not
know
any
greater
;
for
I
assure
my self
that
neither
the
Idolatrous
Gentile
,
nor
the
unbelieving
A
theist
shall
lie
lower
in
that
Pit
of
everlasting
horror
than
the
contemptuous
Perjurer
;
for
the
one
doth
worship
no
God
,
the
other
a
false
God
,
but
this
makes
a
false
witness
of
the
true
God
:
his
Sin
is
Infidelity
,
the
others
Idolatry
,
but
this
man's
is
not
without
blasphemy
,
which
is
worse
than
either
;
for
it
may
worthily
be
esteemed
a
less
Crime
to
acknowledge
any
thing
for
God
,
yea
or
not
to
acknowledge
any
God
at
all
,
than
to
be
contemptuous
and
injurious
unto
the
God
which
we
acknowledge
.
And
as
their
Sin
is
greater
,
so
shall
be
their
punishment
in
that
last
and
fearful
day
when
God
whom
at
their
pleasure
they
have
here
made
a
false
witness
of
their
lies
,
shall
then
come
to
shew
himself
a
just
judge
and
severe
Revenger
,
that
will
vindicate
his
own
truth
;
At
what
time
,
none
of
all
our
cunning
Inventions
,
no
counterfeit
and
new-named
Oaths
so
frequent
in
these
times
,
nor
no
devices
of
former
Ages
,
neither
the
subtleness
of
the
Scribes
and
Pharisees
that
had
forms
of
purpose
to
forswear
by
;
no
nor
yet
(
which
exceeds
the
cunning
of
the
Scribes
and
deceit
of
the
Pharisees
,
though
later
,
)
the
equivocation
of
a
Priest
and
mental
reservation
of
a
Jesuit
shall
ever
be
able
to
excuse
and
free
them
;
for
as
the
formers
Tongue
doubles
with
an
Oath
,
so
the
laters
mind
doubles
with
his
Tong●e
,
when
God
requires
Truth
in
both
especially
in
the
inward
parts
,
(
he
that
speaketh
the
truth
from
his
heart
,
saith
D●vid
,
Psalm
xv
)
and
therefore
will
certainly
take
vengeance
of
both
for
their
falshood
.
Rightly
then
is
Truth
the
first
property
of
a
lawful
Oath
,
but
of
an
Oath
Assertory
that
doth
deny
something
present
or
past
:
but
because
it
is
so
evident
in
it self
,
I
leave
it
and
come
to
the
Oath
that
is
Obligatory
,
that
doth
promise
to
do
or
omit
something
to
come
,
whose
material
property
is
Righteousness
.
Which
though
it
be
the
third
and
last
as
they
are
here
set
down
,
yet
the
order
of
method
requires
that
it
should
not
be
last
handled
,
as
being
peculiar
only
unto
an
Obligatory
Oath
as
the
first
is
to
an
Assertory
,
when
the
second
is
common
unto
both
,
between
which
it
lies
,
and
therefore
will
be
best
considered
after
both
.
First
therefore
of
Righteousness
,
wherein
I
will
be
as
brief
as
in
the
former
,
it
being
manifest
and
clear
in
it self
as
that
was
.
For
it
is
plain
and
evident
to
every
mans
eye
,
that
Justice
or
Righteousness
is
as
proper
to
a
Promise
,
as
Truth
to
an
Assertion
;
and
he
that
with
an
Oath
doth
vow
to
do
evil
,
is
as
resolute
a
sinner
,
as
he
that
in
an
Oath
affirms
a
falshood
;
the
one
abuseth
Gods
truth
for
the
stablishing
of
a
lie
,
the
other
his
holiness
to
the
acting
of
mischief
:
and
't
is
hard
to
say
whether
is
worst
,
both
being
no
less
injurious
to
God
than
pernicious
unto
men
.
For
he
that
swears
to
do
unjustly
,
doth
but
call
God
to
witness
that
he
will
injure
his
brother
whom
he
hath
commanded
to
love
as
himself
,
and
so
in
effect
he
only
swears
by
God
that
he
is
resolved
that
he
will
disobey
God
;
an
Oath
most
impiously
made
and
yet
is
more
impious
to
be
acted
,
since
the
more
religiously
a
man
doth
observe
it
,
the
more
irreligious
he
is
:
for
that
which
begins
with
unrighteousness
and
ends
in
villany
,
must
needs
be
ill
made
,
but
worse
if
it
be
executed
.
And
therefore
we
ought
to
be
throughly
perswaded
and
assured
of
the
lawfulness
,
honesty
,
and
goodness
of
that
promise
which
we
bind
with
an
Oath
,
lest
we
be
enforced
either
to
offend
God
and
injure
our
Neighbour
,
or
else
to
violate
our
Oath
and
forswear
our selves
,
which
in
this
case
is
rather
to
be
chosen
,
the
breach
of
such
an
Oath
being
ever
a
less
sin
,
and
scarce
any
sin
in
comparison
of
the
observance
;
for
though
a
promissory
Oath
be
obligatory
,
as
they
say
,
yet
it
doth
not
always
oblige
and
bind
men
unto
the
performance
.
There
are
three
cases
wherein
a
man
is
evidently
free
,
and
in
two
of
them
,
even
when
the
thing
promised
and
sworn
is
just
and
lawful
.
The
first
is
,
when
he
to
whom
the
Oath
is
made
,
remits
the
obligation
;
for
though
the
one
bind
himself
,
yet
the
others
release
unties
the
bonds
and
sets
him
at
liberty
;
from
which
tie
the
Oath
though
in
it self
obligatory
,
doth
yet
through
anothers
courtesy
cease
to
oblige
;
neither
is
it
then
thought
to
be
termed
a
false
Oath
if
not
performed
,
be
the
thing
never
so
just
,
as
neither
a
bare
promise
in
this
case
to
be
accounted
false
,
since
either
are
to
be
understood
quatenus
ab
eo
cui
fit
,
acceptatur
,
according
to
his
acceptance
unto
whom
it
is
made
,
for
without
it
the
very
essentia
,
reason
of
a
promise
did
either
not
subsist
,
or
else
doth
presently
expire
.
The
second
is
,
when
the
thing
promised
,
though
lawful
,
be
yet
impossible
,
whether
it
were
impossible
then
when
it
was
sworn
,
or
else
became
so
afterwards
;
and
the
reason
is
,
Quia
nemo
tenetur
ad
impossibilia
;
because
as
the
vulgar
Axiome
hath
it
,
No
man
can
be
bound
unto
impossibilities
;
But
yet
this
case
is
not
absolute
and
without
restraint
,
for
though
he
that
swears
knew
not
of
the
impossibility
,
yet
if
it
be
such
as
he
should
or
might
have
known
it
,
his
Oath
is
not
without
Sin
;
but
if
he
knew
it
to
be
impossible
before
,
or
else
through
his
own
default
it
became
so
afterwards
,
it
is
then
not
only
sinful
,
but
perjurious
.
As
for
example
,
If
a
man
should
swear
to
pay
a
certain
sum
of
Money
at
such
a
time
,
which
notwithstanding
either
because
he
used
not
his
Industry
to
procure
it
;
or
for
that
he
riotously
plaid
or
mispent
it
,
he
cannot
then
possibly
do
;
the
Impossibility
here
will
not
free
him
from
the
guilt
of
Perjury
,
because
it
was
his
own
neglect
that
wilfully
made
it
so
.
The
same
fault
that
made
his
performance
impossible
,
doth
at
the
same
time
make
himself
perjurious
.
The
third
and
last
which
was
before
mentioned
is
,
when
the
thing
that
is
sworn
is
unjust
and
evil
in
it self
,
or
most
likely
to
be
pernicious
unto
others
;
and
the
reason
why
in
this
case
we
stand
not
bound
to
performance
is
manifest
,
(
quia
nihil
est
quod
hominem
obligare
possit
ad
peccandum
)
because
there
is
nothing
can
oblige
or
bind
a
man
to
sin
wilfully
against
God
.
A
worthy
example
of
this
we
have
in
David
,
who
though
he
had
rashly
sworn
the
destruction
of
churlish
Nabal
and
all
his
family
,
yet
afterwards
being
better
advised
he
refused
to
perform
his
Oath
,
which
he
saw
without
great
danger
could
not
be
performed
,
as
himself
confesseth
,
even
blessing
God
who
withheld
him
from
it
.
Benedictus
Deus
,
Blessed
be
the
Lord
that
hath
kept
his
servant
from
doing
evil
,
1
Sam.
xxv
.
The
contrary
example
whereunto
,
you
may
behold
in
Herod
,
who
what
he
had
rashly
sworn
would
needs
more
rashly
fulfil
,
choosing
rather
to
destroy
a
holy
Prophet
of
God
,
than
not
to
observe
his
own
inconsiderate
Oath
;
In
Vovendo
stultus
,
In
Reddendo
impius
,
becoming
,
as
foolish
in
vowing
,
so
more
impious
in
performing
.
Rightly
therefore
Isidore
,
In
malis
promissis
rescinde
sidem
,
in
evil
promises
rather
break
faith
than
violate
honesty
.
Which
is
the
opinion
also
of
St.
Austin
and
St.
Ambrose
,
reverend
Bede
and
many
more
of
the
Fathers
,
yea
and
some
Councils
,
which
for
brevity
sake
in
so
clear
a
case
,
may
well
be
omitted
.
And
these
three
ways
it
is
true
that
the
obligation
of
a
promissory
Oath
is
naturally
dissoved
,
which
otherwise
in
all
other
cases
,
when
the
thing
sworn
is
just
and
good
in
it self
,
and
possible
unto
him
that
swears
it
,
and
accepted
and
required
by
him
to
whom
it
is
sworn
,
though
it
be
unto
his
own
damage
,
and
then
too
though
won
from
him
by
fraud
or
enforced
by
violence
,
it
is
notwithstanding
religiously
and
inevitably
to
be
observed
.
The
example
unto
this
purpose
of
Joshua
and
the
Gibeonites
,
is
most
remarkable
;
for
though
Joshua
had
a
Commission
from
the
Lord
to
root
out
and
destroy
all
the
Nations
that
bordered
upon
the
Land
of
Canaan
,
and
to
give
their
Cities
and
possessions
unto
the
Children
of
Israel
,
yet
having
sworn
a
League
with
the
Gibeonites
a
neighbour
Nation
,
who
counterfeiting
themselves
a
strange
People
that
came
from
far
,
deceived
him
,
and
by
this
subtilty
obtained
Peace
,
he
feared
for
all
that
ever
to
violate
the
Oath
which
himself
and
the
Princes
of
the
Congregation
had
made
with
them
.
And
though
all
the
people
murmured
at
the
League
,
for
the
Gibeonites
had
fair
Cities
,
yet
he
never
sought
unto
the
high
Priest
for
Absolution
or
Dispensation
,
those
high
Mysteries
of
Iniquity
were
not
then
known
;
neither
yet
did
he
plead
that
Treacherous
Axiom
,
That
Faith
is
not
to
be
kept
with
Hereticks
and
Infidels
,
which
were
by
the
Council
of
Constance
against
all
Faith
both
Humane
and
Divine
shamefully
decided
,
and
with
the
blood
of
Innocents
more
barbarously
confirmed
.
Such
subtilties
were
too
acute
for
the
dull
simplicity
and
honesty
of
those
better
times
;
But
without
all
shifts
and
devices
both
himself
and
all
the
Princes
that
had
taken
the
Oath
,
resolutely
answer
the
mutinous
Congregation
,
We
have
sworn
unto
them
by
the
Lord
God
of
Israel
,
now
therefore
we
may
not
touch
them
,
Josh.
ix
.
19.
And
that
you
may
perceive
how
precious
in
Gods
sight
such
sacred
Attestations
be
that
are
made
in
his
holy
Name
,
do
but
consider
with
what
severity
and
bitter
revenge
the
Lord
persecuted
the
breach
,
though
long
time
after
in
the
days
of
Saul
,
even
of
this
very
Oath
,
which
though
it
was
at
the
first
obtained
by
the
Gibeonites
with
fraud
and
imposture
,
and
confirmed
by
Joshua
besides
,
if
not
contrary
to
,
his
Commission
,
and
that
without
ever
consulting
the
Lord
,
(
as
the
Text
doth
especially
mention
)
and
at
length
violated
by
Saul
not
without
a
good
and
zealous
intent
,
for
Saul
fought
to
slay
them
(
saith
the
story
)
in
his
zeal
unto
the
house
of
Israel
and
Judah
;
yet
for
all
that
because
the
thing
was
not
unjust
in
it self
,
so
highly
did
the
breach
displease
and
offend
the
Lord
,
that
for
this
very
cause
,
even
after
the
death
of
Saul
in
the
days
of
David
,
he
sent
three
years
famine
upon
the
whole
Land
,
for
which
no
attonement
might
be
made
until
this
sin
were
particularly
revenged
,
and
seven
of
Sauls
Sons
hung
up
before
the
Lord
in
Gibeon
,
and
then
the
famine
ceased
,
as
you
may
read
2.
of
Sam.
xxi
.
In
which
Chapter
there
is
one
thing
more
observable
unto
this
purpose
,
for
it
leaves
us
a
double
example
,
recording
at
once
unto
posterity
,
as
Sauls
impious
breach
of
this
Oath
with
the
Gibeonites
,
so
Davids
religious
observance
of
his
Oath
with
Jonathan
;
for
when
he
delivered
up
the
posterity
of
Saul
unto
the
revenge
of
the
Gibeonites
,
he
spared
Mephibosheth
the
Grandchild
of
Saul
and
Son
of
Jonathan
,
because
(
saith
the
Text
)
of
the
Lords
Oath
that
was
between
them
between
David
and
Jonathan
the
Son
of
Saul
,
v.
7.
of
the
same
Chapter
,
for
Jonathan
and
David
had
sworn
,
as
you
know
,
a
league
of
friendship
,
and
though
Jonathan
were
dead
and
gone
,
yet
faithful
David
(
far
unlike
the
falseness
of
this
world
)
remembers
it
in
his
posterity
,
and
fails
not
to
shew
that
love
and
kindness
to
the
Son
which
he
had
formerly
vowed
and
sworn
unto
the
Father
.
And
whence
it
is
also
more
remarkable
that
this
Oath
is
not
termed
Davids
Oath
or
Jonathans
Oath
,
but
the
Lords
Oath
,
the
Lords
Oath
that
was
between
David
and
Jonathan
,
to
shew
and
signify
that
the
Lord
is
interested
in
the
performance
of
an
Oath
wherein
his
name
is
assumed
,
and
that
his
truth
is
dishonoured
in
the
breach
,
unless
the
falshood
be
revenged
by
his
justice
,
whereof
he
will
never
fail
,
either
here
or
hereafter
;
sometimes
(
yea
and
often
)
here
,
but
ever
and
for
ever
hereafter
;
And
therefore
either
make
no
Oaths
,
or
else
perform
the
Oaths
which
you
make
;
either
make
them
in
Righteousness
,
or
make
them
not
at
all
:
and
being
righteously
made
,
be
sure
they
be
not
unrighteously
broken
,
for
there
is
,
as
righteousness
in
the
making
,
so
also
a
righteousness
in
the
observance
,
and
if
either
be
wanting
,
God
will
not
fail
to
shew
his
righteousness
in
the
avenging
of
both
.
And
so
I
leave
Righteousness
and
come
to
Judgment
,
Jurabis
in
Judicio
,
Thou
shalt
swear
as
in
truth
and
righteousness
,
so
also
in
judgment
.
For
though
we
may
sometimes
affirm
a
truth
,
and
sometimes
confirm
a
lawful
and
just
promise
with
an
Oath
,
yet
notwithstanding
we
may
not
swear
promiscuously
every
Truth
,
nor
yet
bind
every
such
promise
with
the
attestation
of
God
whose
name
is
holy
,
and
in
ordinary
and
trivial
occasions
cannot
be
used
without
profanation
.
And
therefore
besides
Truth
and
Righteousness
in
the
thing
sworn
,
there
is
required
also
judgement
and
discretion
in
the
swearer
,
that
he
may
discern
between
cases
and
causes
of
moment
,
and
not
unadvisedly
temerate
this
sacred
name
,
when
neither
the
weight
of
the
business
nor
our
brothers
weakness
doth
make
it
necessary
;
for
as
St.
Austin
hath
it
,
lib.
1.
de
Serm.
Dom.
Qui
intelligit
non
in
bonis
,
sed
necessariis
jurationem
esse
habendam
,
refraenet
se
quantum
potest
,
nè
ea
utatur
nisi
necessitate
.
He
that
knows
that
an
Oath
is
not
food
but
physick
,
not
to
be
desired
for
it self
but
to
be
used
for
anothers
necessity
,
let
him
refrain
from
swearing
till
that
necessity
doth
require
it
,
and
when
that
is
,
the
next
immediate
words
will
shew
us
,
cum
videt
pigros
esse
homines
ad
credendum
quod
iis
utile
est
credere
,
nisi
juratione
firmetur
,
when
he
sees
men
otherwise
unwilling
to
believe
what
he
knows
is
behoofeful
for
them
to
believe
:
But
Mr.
Calvin
who
doth
also
allow
of
a
necessary
Oath
,
lest
we
should
enlarge
the
cases
of
this
necessity
at
our
own
pleasure
,
gives
a
fuller
rule
to
prevent
it
,
Non
alia
praetendi
potest
necessit
as
quàm
ubi
vel
religioni
velcharitati
est
serviendum
;
We
may
never
pretend
necessity
(
saith
he
)
but
when
we
may
do
some
good
service
to
Religion
or
Charity
,
that
is
,
to
God
or
our
Neighbour
:
So
that
as
the
two
former
properties
do
restrain
us
from
untrue
and
unrighteous
,
so
this
latter
from
unnecessary
swearing
:
They
forbid
us
that
we
swear
not
falsly
and
unjustly
,
and
this
that
we
swear
not
rashly
and
vainly
,
the
one
thing
specially
intended
.
And
when
the
egregious
licentiousness
of
these
times
doth
require
a
principal
labour
in
reproof
,
as
being
a
sin
that
like
a
deluge
hath
overrun
the
whole
World
,
and
covered
the
face
of
the
whole
Earth
as
a
flood
,
which
is
so
much
the
more
intolerable
(
saith
Calvin
)
quod
assuetudine
ipsa
pro
delicto
imput
ari
desiit
,
That
the
frequent
use
and
custom
hath
taken
away
the
sense
and
apprehension
of
the
sin
;
and
though
there
be
little
hope
in
this
case
of
redress
,
for
(
as
Seneca
says
well
)
desinet
esse
remedio
locus
,
ubi
quae
fuerunt
vitia
mores
sunt
,
there
is
no
place
left
for
remedy
when
those
things
which
were
made
to
be
vices
,
are
now
become
fashions
and
manners
;
yet
not
despairing
of
Gods
goodness
and
mercy
unto
any
,
both
for
our
own
sakes
and
yours
,
we
are
at
least
to
shew
you
the
peril
and
danger
of
so
great
a
sin
,
and
leave
the
success
unto
him
.
And
sure
there
were
danger
enough
in
it
,
though
it
were
no
sin
,
and
did
we
never
transgress
so
long
as
we
swear
frequently
,
for
as
St.
Austin
hath
it
,
Use
runs
into
facility
,
into
custom
,
and
from
the
custom
of
swearing
we
easily
fall
into
the
detestable
sin
of
Perjury
and
forswearing
.
And
indeed
it
is
almost
impossible
that
he
which
swears
daily
and
hourly
and
almost
perpetually
,
should
not
sometimes
swear
deceitfully
and
falsly
.
Neither
do
I
think
there
is
any
,
if
he
impartially
examine
and
observe
himself
,
that
doth
familiarly
use
the
one
,
but
he
will
find
that
he
hath
often
and
easily
slipt
into
the
other
;
for
the
Conscience
that
dares
to
play
with
the
sacred
name
of
God
and
continually
to
use
it
with
irreverence
and
contempt
,
it
is
likely
will
not
stick
now
and
then
to
abuse
it
by
perjury
.
And
therefore
the
Counsel
of
the
same
Father
is
good
,
Epist.
89
;
.
ad
Hil.
2.
Abstain
from
swearing
as
much
as
is
possible
,
melius
quippe
nec
verum
juratur
,
quam
jurandi
consuetudine
in
perjurium
saepe
caditur
&
semper
perjurio
propinquatur
,
For
it
were
better
not
to
swear
any
truth
than
that
by
a
custom
of
swearing
we
should
often
forswear
our selves
,
and
ever
endanger
it
.
Excellently
therefore
to
the
same
purpose
he
concludes
in
another
place
,
Falsa
juratio
exitiosa
est
:
Vera
juratio
periculo
sa
:
at
nulla
juratio
secura
,
False
swearing
is
damnable
and
exitious
:
true
swearing
is
dangerous
:
but
no
swearing
is
secure
;
which
is
the
reason
that
under
the
name
of
swearing
is
included
oftentimes
perjury
and
forswearing
;
the
Scripture
for
this
cause
knitting
and
linking
them
both
together
as
in
the
sin
,
so
in
the
punishment
:
Since
no
Man
can
be
subject
unto
that
but
he
will
be
found
also
often
guilty
of
this
.
And
therefore
there
were
danger
enough
(
as
I
said
)
in
this
unadvised
custom
,
if
it
were
no
sin
:
but
how
much
more
then
when
it
doth
not
only
lead
and
conduce
unto
sin
and
the
greatest
almost
of
sins
,
but
also
is
little
less
sinful
in
self
,
I
am
sure
is
more
expresly
forbidden
in
the
Commandment
,
which
says
not
,
Thou
shalt
not
swear
falsly
,
though
that
be
included
,
but
thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
,
that
is
,
lightly
and
idly
:
and
David
gives
the
reason
,
for
saith
he
,
holy
and
reverend
is
his
name
.
Now
that
which
is
holy
,
if
it
be
brought
into
common
use
,
it
is
prophaned
;
And
that
which
is
reverend
,
if
it
be
irrespectfully
handled
,
is
contemned
.
So
that
it
is
not
only
a
bare
sin
but
a
threefold
,
a
trebble
sin
and
terrible
,
compounded
of
irr●v●rence
,
profanation
,
and
presumptuous
contempt
;
The
least
whereof
were
enough
to
plunge
a
rebellious
Soul
in
the
depth
of
eternal
sorrow
,
whereof
he
is
now
thrice
worthy
as
being
guilty
of
all
three
.
For
what
indignity
must
it
needs
be
unto
the
Divine
Majesty
,
and
how
unsufferable
,
with
idle
and
empty
,
supervacuous
and
unnecessary
Oaths
every
moment
,
and
in
causes
of
no
moment
,
irreligiously
and
contemptuously
to
toss
and
bandy
,
if
not
tear
in
pieces
that
sacred
name
,
which
should
never
be
thought
on
but
with
trembling
,
nor
ever
be
uttered
without
religious
adoration
?
That
Name
vererable
above
all
names
,
so
excellent
and
admirable
in
all
the
world
,
how
excellent
is
thy
name
in
all
the
world
(
saith
David
)
by
way
of
question
,
and
none
can
answer
it
;
That
Name
which
the
Jews
thought
so
sacred
,
as
they
never
durst
utter
it
,
nor
was
lawful
for
any
but
the
high
Priest
ever
to
carry
it
about
him
,
Exod
,
xxviii
.
so
much
as
written
,
who
was
commanded
to
wear
it
on
his
forehead
in
a
leaf
of
Gold
,
the
very
sight
whereof
made
the
greatest
Monarch
of
the
World
,
(
even
proud
Alexander
)
that
would
needs
be
a
God
himself
,
yet
to
stoop
and
do
his
reverence
:
Lastly
,
that
Name
which
the
very
Devils
in
Hell
and
spirits
of
darkness
cannot
hear
without
horror
;
no
nor
Powers
and
Principalities
,
Cherubin
and
Seraphin
,
the
blessed
Angels
of
God
ever
mention
without
glory
and
great
worship
?
What
dishonour
must
it
needs
receive
to
be
at
length
thus
shamefully
contemned
by
dust
and
ashes
:
thus
hourly
and
idly
to
be
belched
out
from
the
foul
mouth
of
a
sinful
man
without
all
esteem
or
respect
,
yea
or
so
much
as
ever
thinking
of
it
?
Rather
consider
those
glorifyed
Spirits
and
tremble
;
I
saw
God
,
saith
the
Prophet
Isaiah
Chap.
vi
.
sitting
on
his
Throne
,
high
and
exalted
,
and
the
Cherubins
and
Seraphins
standing
round
about
it
,
crying
and
calling
unto
one
another
,
and
saying
,
Holy
,
Holy
,
Holy
,
Lord
God
of
Sabbath
,
Heaven
and
Earth
are
full
of
thy
Glory
.
Behold
,
saith
Chrysostom
,
with
what
fear
and
horror
,
with
what
redoubling
of
praise
and
glory
they
make
mention
of
his
holy
name
I
may
say
thrice
holy
,
that
is
most
sacred
,
Name
!
And
shall
the
Sons
of
men
presume
contemptuously
to
violate
that
which
the
Angels
themselves
when
they
mention
,
do
with
Reverence
adore
?
Why
,
if
we
say
(
saith
the
same
Father
)
of
one
of
our selves
,
if
of
extraordinary
vertue
and
worth
,
Os
lava
,
wash
or
wipe
your
mouth
before
you
name
him
;
And
if
a
servant
will
not
mention
his
Lord
,
nor
a
subject
his
Prince
without
Titles
of
Respect
and
Honour
,
with
what
fear
and
reverence
should
the
name
of
the
Lord
of
Lords
and
King
of
Kings
,
the
God
both
of
men
and
Angels
be
warily
pronounced
?
Our
mouths
here
had
more
need
of
fire
than
water
,
not
to
be
washed
,
but
with
Isaias
Cole
from
the
Altar
inflamed
with
a
religious
zeal
,
when
we
dare
to
mention
it
.
Judge
therefore
in
your selves
how
great
is
his
Sin
that
can
assume
boldness
not
only
with
unhallowed
and
polluted
lips
to
mention
,
but
even
with
idle
,
nay
rhetorical
and
wanton
Oaths
,
fearfully
to
prophane
and
lacerate
that
Name
which
some
mens
Reverence
never
durst
utter
,
and
no
Angels
without
terms
of
praise
and
glory
will
ever
pronounce
?
Now
if
our
light
,
trival
and
customary
Oaths
are
so
derogatory
unto
the
honour
of
God
,
what
then
may
we
think
of
intemperate
,
passionate
and
cholerick
Oaths
,
the
Oaths
of
Gamesters
and
others
wedded
unto
other
sports
,
who
if
a
Die
or
Dog
run
not
to
their
liking
,
or
a
Kite
fly
where
they
would
not
have
him
,
fall
instantly
into
such
a
fit
of
hideous
Oaths
,
as
if
with
Jobs
Wife
they
were
resolved
presently
to
curse
God
and
die
:
If
the
former
were
profanations
,
these
sure
are
direct
blasphemies
,
when
men
enraged
with
their
trifling
misfortunes
pour
forth
floods
of
direful
Oaths
,
as
the
desire
to
wreak
their
anger
upon
that
God
whose
providence
they
know
doth
guide
them
,
and
because
they
cannot
reach
unto
his
Essence
,
they
will
at
least
this
way
avenge
themselves
on
his
Name
.
For
you
shall
see
such
Tear-Gods
sometimes
swear
a
whole
Catologue
of
Oaths
over
and
over
,
still
swear
them
and
still
say
nothing
else
,
as
having
no
other
end
in
their
swearing
but
to
swear
,
for
they
swear
not
to
affirm
a
truth
or
confirm
a
promise
,
yet
they
swear
and
to
no
other
purpose
but
to
offend
God
by
swearing
.
Their
Tongue
,
as
the
Psalmist
speaks
,
walketh
through
the
Earth
,
and
they
set
their
mouth
against
heaven
,
and
yet
as
if
neither
Heaven
nor
Earth
could
afford
them
Oaths
enow
to
swear
by
,
they
set
their
invention
on
work
for
strange
,
uncouth
and
unheard
of
blasphemies
,
which
not
without
rancor
of
mind
they
dart
at
God
himself
,
and
spit
with
more
than
Epicurean
Liberty
in
the
very
face
of
the
Almighty
.
The
Tongue
,
saith
St.
James
,
is
but
a
little
member
,
yet
it
hath
in
it
a
world
of
wickedness
,
it
sets
the
world
on
fire
,
and
its
self
is
set
on
fire
of
Hell
.
Which
though
it
were
spoken
of
the
malicious
and
slanderous
Tongue
,
yet
it
may
be
no
less
true
also
of
the
blasphemous
,
for
this
,
if
any
,
is
certainly
set
on
fire
of
Hell
,
and
flames
with
a
sin
hot
enough
,
and
likely
enough
to
set
fire
on
the
whole
world
in
the
last
day
,
when
for
that
world
of
wickedness
it
shall
find
a
world
of
sorrow
and
torment
;
and
as
it
was
fired
from
Hell
before
,
so
it
shall
now
be
fired
in
Hell
,
where
(
like
Moses
bush
)
it
shall
ever
burn
and
never
be
consumed
;
for
this
later
fire
,
none
shall
ever
escape
,
but
such
as
with
a
River
of
penitent
Tears
do
quench
the
former
before
they
come
there
.
But
omitting
such
high
and
horrid
blasphemies
,
the
hellish
impiety
whereof
every
one
must
needs
perceive
,
and
none
that
have
any
goodness
remaining
can
choose
but
abhor
:
We
will
a
little
insist
only
on
those
lesser
Prophanations
in
the
vain
and
frequent
Oaths
of
common
speech
,
which
though
men
can
be
content
to
account
a
sin
,
yet
they
would
willingly
esteem
it
such
as
may
easily
be
excused
.
It
is
only
a
Custom
that
is
grown
upon
me
,
I
like
it
not
,
but
I
cannot
leave
it
;
the
plea
of
the
world
as
common
as
the
swearing
;
and
if
it
might
stand
for
an
excuse
,
it
were
easily
excused
indeed
:
But
consider
it
well
and
you
will
find
it
such
an
excuse
as
only
seems
to
make
the
sin
more
inexcusable
:
since
that
very
reason
which
they
give
to
lessen
the
Crime
,
is
the
principal
thing
that
augments
the
offence
:
for
sin
never
becomes
above
measure
sinful
,
until
it
grow
into
Custom
,
that
heaps
it
up
infinitely
and
so
makes
it
immensurable
,
until
it
rule
and
reign
in
our
mortal
bodies
,
which
alone
can
stile
us
,
not
only
sinful
but
the
slaves
and
vassals
of
sin
,
and
then
we
are
sinners
indeed
.
There
is
no
man
,
not
the
best
of
us
without
sin
,
yet
all
are
not
sinners
;
it
is
not
the
falling
into
sin
,
but
the
habit
and
serving
of
sin
that
gives
the
denomination
:
A
man
may
sin
and
be
the
servant
of
God
,
for
what
servant
of
Gods
doth
not
sometimes
sin
?
but
to
serve
sin
and
be
the
servant
of
God
,
is
impossible
;
And
therefore
of
all
things
else
,
the
habit
and
custome
of
sin
,
especially
mortal
and
presumptuous
sin
,
is
most
dangerous
,
as
being
incompatible
with
the
state
of
Grace
and
reconciliation
with
God
,
who
never
gives
remission
of
the
sin
,
unless
we
abhor
and
utterly
renounce
the
custom
;
for
which
cause
the
Swearer
(
and
no
man
hath
the
name
of
a
swearer
but
from
the
habit
of
swearing
)
is
set
down
in
the
same
Catalogue
with
the
Adulterer
,
the
Drunkard
and
other
heinous
sinners
,
which
St.
Paul
tells
us
shall
never
enter
into
the
kingdom
of
God
.
And
therefore
let
no
man
flatter
himself
and
deceive
his
own
Soul
;
it
is
a
custom
that
we
must
leave
one
time
or
other
,
or
God
will
eternally
leave
us
.
The
which
that
we
may
be
the
better
induced
to
do
,
I
beseech
you
,
do
but
consider
besides
the
greatness
of
the
sin
already
shewn
,
to
how
little
or
rather
no
purpose
it
is
committed
,
and
with
what
severity
it
will
be
punished
both
here
and
hereafter
;
for
so
highly
to
offend
God
,
and
no
way
in
the
world
to
pleasure
our selves
,
is
the
utmost
of
folly
,
and
treads
on
the
very
heels
of
madness
.
Why
,
he
that
burns
in
Hell
for
his
Mistris
had
once
yet
some
delight
for
that
torment
he
shall
ever
suffer
;
All
other
sins
have
their
strong
provocations
in
our
corrupt
nature
whereunto
they
give
some
content
:
but
this
idle
and
wanton
sin
is
without
all
instigation
of
the
depraved
flesh
,
and
can
give
satisfaction
to
no
one
appetite
of
our
frail
condition
,
unless
death
and
everlasting
sorrow
dwell
in
our
desires
.
And
as
it
can
give
no
pleasure
and
delight
,
because
it
hath
no
affection
in
nature
to
fulfil
and
content
:
so
neither
(
that
you
may
perceive
it
to
be
utterly
vain
)
can
it
plead
any
other
benefit
,
there
being
no
just
pretence
or
reason
or
end
for
it
,
why
it
is
used
.
And
if
neither
pleasure
nor
profit
be
in
it
,
the
malice
of
the
Devil
is
in
it
,
if
to
gain
nothing
here
we
will
run
headlong
into
eternal
destruction
hereafter
.
If
there
be
any
end
of
it
in
the
world
or
benefit
that
we
may
reap
by
it
,
it
can
be
no
other
than
the
gaining
of
credit
to
our
speech
,
and
to
be
believed
of
others
when
we
speak
,
which
is
indeed
the
true
and
proper
end
of
an
Oath
,
but
an
end
which
the
trivial
and
customary
swearer
of
Oaths
in
reason
cannot
expect
,
and
if
he
deal
with
rational
and
wise
men
,
shall
never
obtain
,
though
they
urge
it
often
and
think
it
their
best
plea
to
stop
the
mouth
of
reproof
for
this
sin
,
Why
,
they
would
not
believe
me
?
whereby
notwithstanding
instead
of
excusing
they
do
but
condemn
themselves
,
and
yet
gain
not
their
purpose
with
others
.
For
first
,
if
they
mark
it
,
what
doth
it
argue
but
that
they
do
not
usually
speak
truth
,
that
cannot
be
believed
without
an
Oath
?
Qui
jurat
,
suspectus
est
de
perfidia
,
The
very
use
of
swearing
is
a
manifest
sign
that
he
is
suspected
of
perfidy
,
saith
Philo.
And
therefore
rightly
St.
Basil
,
Turpe
&
omnino
stultum
&c.
he
doth
no
less
basely
than
foolishly
accuse
himself
as
unworthy
of
credit
and
belief
,
that
perpetually
flies
unto
the
safeguard
and
sanctuary
of
an
Oath
;
for
which
cause
the
Esseni
,
saith
Josephus
,
did
avoid
and
abhor
swearing
no
less
than
perjury
,
as
conceiving
that
he
was
before-hand
condemned
for
lying
,
that
could
not
be
credited
without
swearing
.
And
as
they
condemn
themselves
,
so
they
obtain
by
this
custom
as
little
credit
from
others
.
For
that
which
doth
breed
a
suspicion
in
their
persons
,
cannot
well
beget
an
assurance
of
their
Oaths
.
And
indeed
what
trust
or
confidence
may
be
reposed
in
an
usual
and
ordinary
swearer
?
whom
the
very
custom
of
swearing
doth
condemn
of
persidy
,
how
can
he
choose
but
suspected
of
perjury
?
Since
he
that
cares
not
how
often
he
swears
,
it
is
likely
will
sometimes
care
as
little
what
he
swears
:
So
that
as
the
word
of
a
faithful
and
honest
Man
is
as
good
as
his
Oath
;
so
the
Oath
of
a
false
and
perfidious
Man
is
no
better
than
his
word
:
And
therefore
he
only
gains
thus
much
by
swearing
that
the
more
often
he
swears
the
less
he
is
to
be
believed
,
since
the
best
way
of
gaining
credit
is
to
accustom
our selves
not
to
swearing
,
but
not
to
swear
;
for
he
that
lives
justly
and
uprightly
and
speaks
the
truth
calmly
,
shall
be
believed
upon
his
word
,
when
the
other's
Oaths
shall
not
that
swears
frequently
,
though
he
swear
never
so
earnestly
.
I
have
often
heard
it
pleaded
,
with
Chrysostome
,
hom
26.
Unless
I
swear
he
will
not
believe
;
true
,
nor
when
thou
swearest
neither
:
but
thou
,
saith
he
,
art
the
cause
of
this
unbelief
that
dost
so
lightly
and
easily
swear
;
for
if
thou
didst
not
so
,
and
it
were
manifestly
known
that
thou
wert
no
swearer
,
believe
me
that
only
say
it
,
Quod
iis
qui
mille
devorant
juramenta
,
majorem
ipse
fidem
solo
nutu
invenires
,
Thy
only
beck
and
nod
should
find
more
esteem
and
credit
than
a
thousand
Oaths
poured
forth
by
another
.
And
in
like
manner
,
I
have
beheld
,
saith
Philo
the
learned
Jew
,
the
impiety
of
some
with
such
intolerable
impudence
heaping
and
hudling
up
the
religious
names
of
God
not
to
be
heard
without
horror
,
as
if
they
thought
by
the
number
and
multitude
of
their
impious
Oaths
to
evince
and
even
extort
belief
from
the
hearer
:
Fatui●qui
non
intelligunt
consuetudinem
crebrò
jurandi
argumentum
esse
perfidiae
non
fidei
.
Fools
,
saith
he
,
that
do
not
understand
that
the
custom
of
often
swearing
is
an
argument
not
of
fidelity
but
perfidiousness
.
And
therefore
though
they
swear
until
they
burst
,
they
shall
never
the
sooner
gain
any
credit
;
only
this
they
gain
,
that
by
their
often
swearing
they
have
bereaved
themselves
of
all
means
of
gaining
belief
,
firm
and
assured
belief
,
even
when
they
swear
the
truth
;
for
it
is
not
multitudes
and
millions
of
Oaths
,
but
the
truth
and
sincerity
of
a
mans
behaviour
that
shall
win
him
reputation
and
credit
.
Non
juramentum
sed
vitae
testimonium
,
It
is
not
our
Oaths
(
saith
Chrysostome
Homil.
7.
)
but
the
testimony
of
our
lives
that
can
give
assurance
to
our
words
.
And
therefore
excellently
(
St.
Austin
de
Serm.
Dom.
64
.
)
Christianus
verum
loquatur
,
neque
jurationibus
crebris
sed
morum
probitate
commendet
veritatem
,
Let
a
Christian
only
speak
the
truth
,
and
let
not
his
Oaths
but
the
probity
of
his
manners
commend
or
confirm
the
truth
of
his
speech
.
For
the
Christians
are
termed
the
faithful
(
saith
Josephus
lib.
2.
de
Bello
c.
7.
)
though
but
half
a
Christian
himself
.
And
therefore
tanta
Sanctitate
ornata
sit
fides
ut
sine
jurejurando
facial
fidem
,
Their
faith
ought
to
be
adorned
with
so
much
sanctity
as
it
should
be
able
without
the
assistance
of
Oaths
to
beget
faith
and
credit
in
another
:
which
if
the
sincerity
of
their
life
cannot
do
,
the
frequency
of
their
Oaths
will
much
less
obtain
,
whereby
instead
of
gaining
credit
with
others
they
do
only
further
discredit
themselves
.
And
therefore
since
it
doth
breed
a
just
suspicion
rather
than
any
certain
belief
;
what
end
there
is
of
this
vain
and
ungodly
custom
,
what
profit
or
colourable
pretence
it
may
have
to
shrowd
it self
under
,
I
cannot
understand
any
,
unless
peradventure
some
men
esteem
it
as
a
mark
of
nobleness
and
gentry
,
which
they
have
little
reason
to
do
since
the
vilest
Beggar
wears
the
fashion
as
well
as
themselves
,
and
though
he
have
not
two
pence
a
year
Starling
can
swear
after
the
Revenues
of
a
great
Lord
that
hath
thousands
.
Or
it
may
be
,
some
take
it
as
an
ornament
of
speech
;
or
others
an
argument
of
valour
;
and
sure
he
is
very
hardy
that
fears
neither
God
nor
Hell
,
which
if
it
be
valour
let
every
good
Man
be
a
Coward
:
and
however
unto
ungracious
hearts
,
it
may
be
thought
a
grace
in
their
tongue
,
yet
unto
a
good
mind
that
desires
to
worship
God
,
and
think
on
him
with
reverence
,
it
is
a
sound
that
's
worse
than
the
turning
of
Brass
grates
,
and
horror
to
his
ears
,
if
it
be
not
the
greatest
torture
and
torment
unto
his
righteous
Soul
.
And
is
it
not
now
most
strange
that
we
should
be
so
desperately
wicked
against
God
,
or
so
wretchedly
careless
of
our selves
,
as
thus
wantonly
to
offend
him
,
and
prodigiously
to
spend
our
own
Souls
in
a
sin
that
hath
neither
pleasure
nor
profit
,
no
just
end
,
nor
yet
so
much
as
a
fair
pretence
to
give
it
colour
?
But
the
less
colour
and
pretence
a
sin
hath
,
the
greater
still
it
is
,
and
with
the
greater
punishment
it
shall
ever
be
rewarded
,
and
this
of
all
others
shall
be
sure
not
to
be
forgotten
;
for
it
is
not
for
nought
and
to
no
purpose
that
in
those
brief
precepts
of
the
Law
written
with
the
very
finger
of
God
,
all
other
sins
are
barely
inhibited
,
Murder
,
Adultery
and
the
rest
of
our
crimes
meerly
forbidden
,
without
any
special
mention
of
punishment
unto
the
offenders
;
only
this
sin
,
as
if
it
displeased
him
above
all
the
rest
,
is
not
without
a
peculiar
commination
of
revenge
annexed
,
for
the
Lord
will
not
hold
him
guiltless
,
that
taketh
his
name
in
vain
.
Whether
it
be
the
vanity
and
needlesness
of
this
wanton
and
presumptuous
sin
,
that
hath
neither
pleasure
nor
profit
nor
pretence
,
doth
exceed
all
other
;
or
whether
it
be
the
extraordinary
neglect
of
men
in
suffering
this
sin
of
all
others
to
escape
unpunished
,
that
moved
the
Lord
more
particularly
to
assure
us
that
he
will
take
it
into
his
own
hands
and
see
it
rewarded
himself
:
whether
this
,
or
that
or
both
or
neither
it
is
not
certain
,
neither
is
it
much
material
to
inquire
,
since
it
is
enough
that
this
is
certain
,
that
something
there
is
in
it
odious
above
other
sins
,
otherwise
he
would
never
have
been
so
careful
above
all
others
in
particular
to
register
the
revenge
of
this
.
And
as
this
doth
assure
,
that
it
is
a
sin
which
shall
certainly
be
punished
:
so
there
want
not
other
places
to
shew
us
what
the
punishment
shall
be
.
St.
Paul
delivers
it
negatively
by
exclusion
from
the
Kingdom
of
Heaven
:
St.
James
affirmatively
but
indefinitely
by
condemnation
,
lest
ye
fall
into
condemnation
.
But
St.
John
doth
affirm
and
fully
define
whither
and
to
what
they
are
condemned
,
even
unto
the
inconceiveable
sorrows
of
Hell
.
They
shall
be
cast
into
the
lake
that
burns
with
fire
and
brimstone
;
Apoc.
And
if
you
put
all
together
,
you
have
all
the
punishment
,
and
it
is
no
less
than
all
which
a
Sinner
may
receive
,
the
punishment
of
loss
,
and
the
punishment
of
sense
,
the
loss
of
all
good
in
the
exclusion
from
Heaven
,
and
the
suffering
of
all
evil
in
the
torments
of
Hell
.
This
exprest
in
Scripture
,
by
an
unquenchable
fire
;
that
,
by
a
gnawing
and
never
dying
worm
;
Divines
contending
which
is
worst
when
either
is
insufferably
bad
,
but
both
joined
together
make
a
double
death
and
destruction
which
none
can
conceive
;
And
therefore
the
Son
of
Syrach
,
23.
12.
doth
well
term
it
a
sin
that
is
arrayed
and
apparelled
with
death
,
there
is
a
word
(
saith
he
)
and
it
is
clothed
about
with
death
:
God
grant
it
be
not
found
in
the
heritage
of
Jacob
;
and
that
you
may
know
what
the
word
is
,
which
he
means
,
he
presently
infers
,
use
not
thy
mouth
to
intemperate
swearing
,
for
there
is
the
word
,
the
word
of
sin
clothed
about
with
death
,
and
I
pray
God
it
may
not
be
found
in
the
heritage
of
Jacob
,
neither
in
our
Jacob
,
nor
his
heritage
,
his
Son
or
Subject
,
neither
himself
nor
any
of
his
Kingdom
.
And
this
were
punishment
enough
it
should
seem
,
were
there
no
other
;
yet
this
is
not
all
,
for
this
general
and
universal
destruction
of
the
world
to
come
,
is
common
to
all
sins
and
sinners
:
but
the
special
threat
and
commination
in
that
precept
against
this
sin
,
seems
to
relate
unto
some
special
revenge
that
God
will
take
of
it
even
in
the
life
of
this
world
here
,
before
they
depart
unto
the
sorrows
of
another
:
for
neither
in
that
or
this
shall
they
ever
be
held
guiltless
,
but
receive
a
just
reward
and
recompence
in
both
.
Concerning
this
later
what
and
how
grievous
it
is
,
you
may
read
in
the
23.
of
Eccles.
before
cited
;
It
is
briefly
thus
,
and
I
beseech
you
mark
it
,
Vir
multùm
jurans
,
a
man
that
useth
much
swearing
,
shall
be
filled
with
iniquity
,
and
a
plague
or
curse
shall
never
depart
from
his
house
.
How
terrible
and
dreadful
is
this
!
himself
shall
be
filled
with
iniquity
,
and
the
curse
of
God
shall
be
upon
his
house
,
nay
which
is
worse
,
Shall
never
depart
from
his
house
;
his
Spirit
will
forsake
the
one
,
that
being
given
up
unto
a
reprobate
sense
,
he
may
fill
up
the
measure
of
his
sins
,
and
fat
himself
against
the
day
of
slaughter
,
be
shall
be
filled
with
iniquity
;
and
his
blessing
will
leave
the
other
unto
the
waste
and
spoil
of
a
consuming
malediction
,
until
ruine
eat
it
up
and
wholly
root
it
out
,
the
curse
shall
never
depart
from
his
house
.
Gods
judgments
for
other
sins
are
great
,
yet
they
seem
to
extend
themselves
but
to
the
third
or
fourth
Generation
at
the
farthest
;
how
deadly
then
is
this
iniquity
,
and
how
heavy
the
revenge
,
that
staies
not
there
,
but
runs
through
all
Generations
?
Shall
never
depart
from
the
house
,
until
the
house
it self
depart
,
and
be
no
more
?
A
bitter
curse
indeed
,
that
wasts
and
spoils
wheresoever
it
comes
,
but
utterly
ruines
the
House
where
it
remains
,
nay
leaves
not
so
much
as
any
ruines
to
remain
,
neither
Stone
nor
Timber
,
for
it
eats
up
both
,
as
you
may
read
in
the
Prophet
Zechariah
,
where
you
shall
find
the
curse
written
in
a
Role
,
a
large
curse
as
it
should
seem
,
for
the
Role
hath
room
enough
for
more
curses
than
ever
the
Spirit
of
God
hath
registred
;
for
it
was
twenty
Cubits
long
and
ten
Cubits
broad
,
a
great
and
flying
Role
,
which
when
that
Prophet
beheld
in
a
Vision
,
the
Angel
which
gave
the
interpretation
,
said
,
This
is
the
curse
,
that
goeth
forth
over
the
face
of
the
whole
earth
:
according
unto
which
the
swearer
shall
be
cut
off
,
for
it
shall
enter
into
his
house
,
and
remain
in
the
midst
of
his
house
,
and
shall
consume
it
,
with
the
timber
thereof
,
and
the
stones
thereof
,
Zech.
5.
4.
A
strange
remaining
wherein
nothing
not
so
much
as
Timber
and
Stone
shall
remain
,
and
a
heavy
malediction
when
a
Man
shall
be
emptied
of
all
his
goods
,
and
filled
only
with
his
own
Sins
,
He
shall
be
filled
with
iniquity
!
How
many
deaths
and
destructions
do
attend
and
inviron
this
accursed
Sin
!
the
death
of
his
estate
and
substance
which
shall
be
consumed
,
the
death
of
Sin
,
or
rather
of
Grace
through
Sin
!
wherewith
he
shall
be
filled
;
and
the
everlasting
death
of
Body
and
Soul
in
a
lake
of
burning
brimstone
wherein
he
shall
be
perpetually
tormented
:
So
true
is
that
of
Syracides
before
mentioned
,
but
never
enough
repeated
,
it
is
a
word
cloathed
about
with
death
:
and
we
can
never
enough
repeat
his
prayer
,
God
grant
it
be
not
found
in
the
heritage
of
Jacob.
Consider
these
things
now
,
and
then
say
It
is
a
Custom
and
I
cannot
leave
it
;
shall
it
excuse
the
Malefactor
,
if
he
say
to
the
Judge
,
I
take
no
pleasure
in
Theft
,
only
my
fingers
have
been
inured
to
it
from
my
youth
,
and
I
cannot
now
forsake
the
habit
?
and
yet
the
Thief
(
who
notwithstanding
hath
his
Curse
written
also
in
the
other
side
of
Zecharies
flying
Role
)
may
be
the
better
excused
of
the
two
,
for
though
he
take
no
pleasure
,
yet
there
may
be
profit
in
the
sin
;
But
the
Custom
whether
without
or
upon
pretence
shall
never
excuse
either
,
till
both
forsake
the
Custom
.
It
is
this
only
through
which
we
shall
be
held
guiltless
,
and
by
which
alone
we
may
remove
this
Curse
of
God
both
from
our selves
and
our
houses
.
And
why
can
it
not
be
done
?
what
should
hinder
that
we
may
not
forsake
it
?
where
lies
the
labour
or
wherein
doth
the
difficulty
consist
that
it
should
be
so
invincible
?
Why
,
what
saith
Chrysostom
(
Homil.
17.
on
Mat.
)
Nunquid
pecuniarum
opus
est
impensa
?
Nunquid
aerumnis
&
sudore
perficitur
?
is
it
a
business
that
requires
the
expence
of
any
great
sums
of
our
money
,
or
else
of
our
spirits
in
sweat
and
painful
labour
to
atchieve
it
?
Tantummodo
Velle
sufficit
,
&
totum
quod
jubetur
impletum
est
:
No
such
thing
!
only
will
,
that
is
,
bend
thy
mind
and
thy
will
to
it
,
and
the
thing
required
is
presently
fulfilled
;
As
use
hath
bred
a
custom
,
so
disuse
must
destroy
it
,
and
a
contrary
use
beget
a
contrary
Custom
;
And
sure
the
Will
of
man
cannot
think
of
a
Custom
so
easy
to
be
disused
as
this
;
all
others
are
deeply
rooted
in
natural
Affections
,
and
therefore
hard
to
be
plucked
up
;
but
this
hath
no
hold
in
Nature
,
not
one
Appetite
in
the
infirmity
of
man
,
that
gapes
and
waters
after
it
,
it
can
neither
quench
the
Thirst
,
nor
kill
the
Hunger
of
any
desire
whereunto
our
Corruption
is
subject
;
but
is
only
an
external
,
a
naked
and
a
bare
Custom
which
only
use
hath
begotten
,
and
doth
still
nourisn
,
and
disuse
without
any
great
difficulty
can
again
starve
and
strangle
,
Tantummodo
velle
sufficit
,
only
set
thy
will
to
it
,
and
the
business
is
ended
;
for
as
St.
Austin
hath
it
,
lib.
8.
Conses
.
In
the
ways
of
God
,
Ire
&
pervenire
,
is
nothing
,
but
Velle
ire
,
to
walk
is
only
to
will
,
and
whosoever
wills
,
cannot
but
walk
,
but
then
it
must
be
velle
fortiter
&
integre
,
no
cold
and
faint
desire
,
but
a
strong
,
a
total
and
a
resolute
will
.
The
sluggard
may
be
willing
to
rise
,
and
yet
for
all
that
lie
still
in
his
warm
Bed
;
but
it
is
not
a
Will
that
he
hath
but
only
a
Velleity
or
willingness
,
for
when
he
will
,
he
riseth
,
yea
when
he
wills
he
cannot
possibly
choose
but
rise
,
for
the
body
doth
naturally
obey
the
mind
so
easily
and
readily
,
ut
vix
à
servitio
discernatur
imperium
,
that
the
wit
of
man
(
saith
St.
Austin
,
)
can
hardly
discern
between
the
command
of
the
one
and
the
execution
of
the
other
;
And
therefore
to
will
is
to
do
,
and
he
that
doth
not
do
,
did
never
will
;
he
that
doth
not
do
what
is
possible
for
him
to
do
,
did
never
will
,
since
if
he
will
such
things
,
it
is
impossible
for
him
not
to
do
.
So
that
rightly
in
this
Velle
sufficit
,
there
is
nothing
required
but
thy
Will
,
yet
thy
full
and
total
Will
,
not
a
saint
and
lazy
Velleity
,
but
a
resolved
Will
,
that
is
ever
accompanied
with
watchful
and
diligent
endeavour
,
which
the
Tongue
of
all
other
doth
especially
require
of
us
,
(
as
the
same
Father
elsewhere
speaks
)
Lingua
facilitatem
habet
motûs
,
in
udo
posita
est
,
facile
labitur
in
lubrico
,
The
Tongue
hath
a
great
facility
in
motion
,
and
is
seated
in
a
moist
and
slippery
place
,
where
it
is
easy
to
slide
of
it self
,
but
much
more
through
Custom
;
And
therefore
quanto
illa
cilius
movetur
,
tanto
tu
adversus
illam
fixus
esto
,
The
more
movable
the
Tongue
is
,
the
more
immovable
and
fixt
must
be
thy
resolution
and
Care
;
and
the
longer
the
Custom
,
the
greater
thine
intention
to
break
it
.
For
vigilance
will
conquer
it
,
and
the
fear
of
God
will
beget
vigilance
,
and
the
meditation
that
thou
art
a
Christian
,
that
must
render
an
account
of
all
at
the
last
day
,
is
able
to
instil
the
fear
of
God
into
thy
heart
,
saith
the
same
St.
Austin
,
who
doth
also
incourage
us
not
only
by
his
exhortation
,
but
even
by
his
own
example
,
who
seems
to
have
been
as
deeply
engaged
in
this
evil
habit
as
another
;
but
how
freed
he
himself
?
Timendo
Deum
Jurationem
abstulimus
de
ore
nostro
,
The
fear
of
God
(
saith
he
)
stripped
it
from
my
Tongue
,
Luctatus
sum
,
&c.
For
I
wrestled
with
the
evil
use
and
wrestling
I
called
upon
God
,
and
Gods
assistance
delivered
me
from
the
Custom
:
And
now
,
nihil
mihi
facilius
quam
non
jurare
,
there
is
nothing
so
easy
to
me
as
not
to
swear
.
Beloved
,
let
us
imitate
the
holy
Father
and
we
shall
also
as
easily
vanquish
,
he
hath
beaten
out
a
straight
and
plain
path
to
victory
,
and
we
need
only
to
tread
in
his
steps
;
And
therefore
with
him
,
Let
us
cast
up
our
eyes
upon
that
sacred
and
dreadful
Majesty
which
we
offend
,
and
then
fear
,
and
fearing
wrestle
,
and
wrestling
call
,
and
calling
,
we
shall
certainly
receive
assistance
,
undoubtedly
to
conquer
yea
and
to
insult
over
it
conquered
,
with
a
Nihil
mihi
facilius
,
nothing
is
now
so
easy
unto
me
as
not
to
swear
.
And
sure
the
fear
of
God
is
ever
the
beginning
of
Wisdom
,
especially
here
,
where
the
sin
is
the
direct
opposite
to
it
,
as
being
a
presumptuous
irreverence
in
the
very
face
and
against
the
very
honour
of
the
Almighty
,
which
cannot
possibly
consist
with
his
fear
,
which
is
the
surest
bank
and
bulwork
against
all
ungodliness
.
And
therefore
,
when
that
like
a
Flood-hatch
is
plucked
up
and
cast
aside
,
no
marvel
if
dishonour
be
presently
poured
forth
upon
God
,
and
men
become
filled
and
overflown
with
Iniquity
:
And
as
little
marvel
that
the
Lord
for
both
respects
,
as
well
for
our
benefit
and
good
as
for
the
fear
and
reverence
of
his
own
Name
,
injoineth
this
as
the
very
first
thing
we
should
beg
of
him
in
our
prayers
,
Sanctificetur
Nomen
tuum
,
hallowed
be
thy
Name
:
and
as
the
first
thing
inhibited
with
a
special
note
of
revenge
(
for
he
will
not
hold
him
guiltless
that
taketh
his
Name
in
vain
;
)
and
as
a
prime
instruction
of
the
first
Sermon
that
ever
he
preached
,
I
say
unto
you
swear
not
at
all
.
That
which
he
was
so
careful
as
to
make
the
Instruction
of
his
first
Sermon
,
the
first
petition
in
his
prayer
,
and
the
first
revenge
in
the
Decalogue
,
cannot
be
thought
a
matter
of
light
importance
:
but
must
needs
argue
it
a
sin
no
less
odious
unto
himself
than
pernicious
unto
man
;
for
which
reason
,
St.
James
seems
worthily
to
inlarge
our
Saviour's
instruction
,
swear
not
at
all
with
an
Ante
omnia
,
above
all
things
,
my
brethren
,
swear
not
at
all
.
To
whose
exhortation
,
we
may
all
yet
well
add
another
,
Ante
omnia
,
of
Prayer
above
all
things
.
O
Lord
plant
thy
fear
in
our
hearts
that
we
swear
not
at
all
;
If
the
awful
fear
of
thy
Majesty
may
not
deter
us
,
at
least
let
the
dreadful
fear
of
thy
Judgments
terrify
us
from
this
presumptuous
sin
,
that
it
get
not
the
dominion
over
us
:
So
shall
we
be
innocent
from
the
great
offence
,
and
freed
from
the
great
malediction
,
Thy
curse
upon
our selves
,
and
houses
whilest
we
live
,
and
destruction
of
Body
and
Soul
in
everlasting
sorrow
when
we
die
.
Which
the
Lord
of
his
infinite
mercy
avert
;
and
instead
thereof
grant
unto
us
,
so
to
Reverence
his
holy
Name
now
,
as
we
may
be
admitted
with
Saints
and
Angels
everlastingly
to
magnify
and
adore
it
,
in
thy
Eternal
Kingdom
hereafter
.
Whereunto
God
of
the
same
infinite
Goodness
,
&c.
Amen
.
A
SERMON
OF
THE
DUTY
of
MAN
.
SERMON
II.
Upon
ECCLES.
xii
.
13.
Let
us
hear
the
Conclusion
of
the
whole
matter
:
Fear
God
,
and
keep
his
Commandments
.
For
this
is
the
whole
Duty
of
Man
.
For
God
,
&c.
THIS
whole
Book
is
nothing
else
,
but
a
Search
and
Enquiry
of
King
Solomon
into
that
grand
and
famous
Question
de
Summo
Bono
,
what
may
be
the
chief
Wisdom
and
happiness
of
Man
in
this
Mortality
.
And
this
Verse
with
that
other
which
follows
,
as
they
close
up
the
Book
,
so
they
contain
the
Conclusion
of
the
point
,
a
full
discovery
and
resolution
of
that
which
in
the
former
Chapters
was
but
searched
after
and
enquired
into
:
whereunto
his
answer
is
short
and
plain
,
but
thus
,
Fear
God
and
keep
his
Commandments
.
This
only
the
whole
matter
of
his
Conclusion
;
and
that
we
may
take
it
for
full
satisfaction
to
the
Question
,
he
assures
us
,
that
it
is
the
Conclusion
too
of
the
whole
matter
,
Let
us
hear
,
&c.
A
Conclusion
then
we
may
be
bold
to
term
it
,
for
so
it
is
,
and
so
it
terms
it self
:
A
Conclusion
that
hath
two
parts
:
Fear
God
,
and
keep
his
Commandments
.
And
both
backt
with
two
Reasons
,
(
He
will
not
beg
the
Conclusion
,
but
prove
it
)
For
this
is
the
duty
,
the
whole
duty
,
not
of
the
Priest
or
some
of
the
People
,
but
universally
of
Man
.
Every
Mans
Duty
,
and
the
whole
Duty
of
every
Man
:
That
is
the
first
Reason
.
There
is
a
second
in
the
next
Verse
,
and
I
may
mention
it
,
though
at
this
time
not
meddle
with
it
,
drawn
from
the
day
of
Gods
Retribution
:
For
there
is
a
day
approaching
wherein
he
will
make
a
severe
enquiry
into
this
Duty
,
censure
the
Breakers
Terribly
,
and
honour
the
Observers
Eternally
.
For
God
will
bring
every
work
into
Judgment
,
&c.
So
that
you
see
he
doth
not
beg
the
Conclusion
,
if
he
beg
any
thing
,
it
is
Audience
and
Attention
,
which
indeed
he
doth
in
a
Solemn
Preface
for
the
purpose
,
Let
us
hear
,
&c.
And
this
too
he
seeks
to
win
with
reasons
of
weight
,
as
well
as
beg
:
For
it
is
a
Conclusion
,
and
that
no
trivial
,
no
narrow
one
neither
,
but
material
and
universally
material
,
worth
the
hearing
.
These
down-right
points
grate
something
close
upon
the
Soul
;
and
men
it
seems
do
not
much
〈◊〉
the
hearing
of
them
,
and
therefore
he
is
driven
to
Pray
and
Preface
for
Audience
,
before
he
delivers
them
,
and
to
back
them
strongly
too
,
when
they
are
delivered
,
for
Acceptance
:
That
so
his
distasteful
Conclusion
lying
between
both
,
between
the
Preface
and
Proof
,
might
be
fortifyed
behind
and
before
,
in
the
Van
and
in
the
Reare
,
be
led
in
and
carryed
out
with
Reasons
and
Arguments
,
that
might
procure
and
gain
it
entertainment
.
So
then
we
have
these
Three
,
the
Preface
,
the
Conclusion
,
and
the
Proof
.
The
Conclusion
,
that
is
well
seated
in
the
midst
,
hath
Two
Branches
:
The
Proof
that
follows
,
Two
Reasons
;
and
the
Preface
in
the
front
,
Two
Insinuations
.
Of
these
in
their
order
,
so
far
as
the
Text
shall
lead
us
.
And
first
a
word
only
or
two
of
the
Preface
for
Audience
.
Audiamus
,
Let
us
hear
,
&c.
For
the
truth
is
,
every
Man
hath
not
an
Ear
apt
in
itself
for
such
Conclusions
;
nor
can
have
,
so
long
as
it
is
farced
and
stopt
up
with
the
filthy
brood
of
their
own
Corruptions
.
Indeed
every
Man
hath
an
Ear
,
but
not
an
Ear
to
hear
,
at
least
not
to
hear
all
things
;
and
therefore
when
he
utters
such
Points
as
these
,
He
that
hath
Ears
to
hear
,
let
him
hear
,
saith
not
Solomon
,
but
our
Saviour
himself
.
They
are
sad
and
sullen
Duties
,
Fear
God
,
and
keep
his
Commandments
,
and
of
an
harsh
sound
,
as
seeking
to
beat
us
from
those
delights
,
which
peradventure
,
we
are
not
resolved
as
yet
to
forsake
.
And
then
that
which
is
distasteful
to
the
mind
,
will
never
prove
over-pleasant
to
the
Ear.
Let
us
indeed
seek
out
delightful
words
,
such
as
may
comply
with
Mens
desires
,
set
our
invention
to
hunt
,
like
Esau
,
after
Venison
,
make
Men
savory
meat
,
such
as
their
Soul
loveth
;
with
what
Appetite
doth
the
Ear
presently
fall
to
,
and
how
ready
themselves
(
though
couzened
with
a
Goat
instead
of
Venison
like
blind
Isaac
)
even
to
bles●
〈◊〉
us
for
it
?
There
needs
no
Audiamus
,
no
Exhortations
,
or
Prefaces
for
attention
here
;
it
's
Musick
to
their
itching
Ears
,
and
they
suck
it
as
the
Ox
doth
water
;
but
precepts
of
Duty
,
and
daies
of
Doom
,
or
the
like
are
bitter
Pills
and
will
not
down
without
gilding
,
though
Solomon
himself
be
the
Physician
and
Administer
.
His
very
Person
,
yea
but
his
Name
,
a
Man
would
think
might
be
enough
to
prevail
:
Solomon
the
Wise
!
Solomon
the
King
!
Solomon
the
Preacher
!
and
all
by
way
of
Supereminence
,
the
Wisest
of
Men
,
the
Royallist
of
Kings
,
the
most
Excellent
of
Preachers
;
who
shall
not
attend
unto
him
,
and
even
hang
narrantis
ab
ore
,
if
he
but
open
his
lips
?
And
yet
in
such
cases
as
these
,
(
though
he
well
knew
his
own
Wisdom
and
Power
)
yet
he
is
not
so
confident
of
his
Authority
and
Person
,
but
thinks
it
well
if
he
may
gain
hearing
,
though
he
pray
and
exhort
for
it
himself
,
and
give
himself
too
,
for
an
Example
in
it
,
become
both
Preacher
and
Auditor
,
not
refusing
to
include
himself
in
that
Duty
which
he
doth
urge
upon
others
;
for
so
it
lyes
,
Let
us
hear
,
&c.
It
is
the
next
way
for
our
words
to
take
,
when
we
require
nothing
of
our
hearers
,
but
what
we
our selves
are
as
ready
to
do
and
perform
;
an
easy
matter
it
is
to
bind
heavy
burthens
for
other
mens
shoulders
,
but
it
is
not
so
easy
to
perswade
the
people
to
take
them
up
to
bear
them
,
so
long
as
the
binders
,
like
those
Pharisees
in
the
Gospel
,
refuse
to
touch
them
with
the
least
of
their
Fingers
.
If
we
think
to
awaken
the
World
out
of
their
dead
sleeps
,
it
will
not
be
enough
to
Crow
unto
others
,
unless
withal
we
shall
beat
our
Wings
too
on
our
own
sides
.
It
will
make
a
double
noise
,
and
the
likelier
to
pierce
the
Ear
when
it
comes
,
not
with
an
Audite
vos
,
or
Audiant
illi
,
do
you
hear
,
or
let
them
hear
,
but
like
Solomon
in
this
place
,
with
an
Audiamus
nos
,
Let
us
be
hearers
as
well
as
speakers
,
especially
in
such
Conclusions
as
this
:
Let
us
hear
the
Conclusion
,
&c.
And
sure
it
is
something
the
likelier
to
be
heard
,
and
regarded
too
,
for
that
,
were
it
nothing
else
,
that
yet
it
is
a
Conclusion
,
a
truth
orderly
drawn
,
and
deduced
from
its
undoubted
principles
;
a
discourse
that
flutters
not
up
and
down
at
random
,
like
a
seeled
Dove
,
but
flyes
on
to
its
period
,
like
and
Eagle
to
her
stand
,
cutting
its
way
through
the
vanity
and
vexation
too
of
all
things
else
,
and
not
staying
until
it
come
to
pitch
and
rest
it self
on
a
Conclusion
firm
and
stable
,
even
the
Fear
and
Service
of
God
;
which
as
it
is
our
whole
duty
here
,
so
will
prove
our
happiness
eternal
hereafter
in
that
day
,
when
God
shall
bring
every
work
into
judgment
,
with
every
secret
thing
,
whether
it
be
good
or
whether
it
be
evil
.
And
this
shews
it
to
be
something
more
than
a
bare
conclusion
,
a
material
one
,
of
and
to
the
matter
,
indeed
to
that
matter
,
which
of
all
other
is
most
material
.
Let
us
hear
the
Conclusion
of
the
whole
matter
,
&c.
And
that
certainly
is
one
degree
higher
,
and
would
require
too
an
higher
degree
of
regard
,
that
it
is
not
only
an
orderly
Conclusion
but
a
material
and
important
;
No
curious
,
idle
,
frivolous
dispute
de
lana
caprina
,
no
thin
empty
hungry
speculation
of
the
Schools
,
though
these
be
the
only
conclusions
the
delicate
ears
of
most
Men
desire
to
be
tickled
withal
,
such
as
may
exercise
the
wit
,
but
no
way
affect
the
Conscience
.
And
indeed
it
is
a
principal
Stratagem
of
the
Arch-enemy
of
Mankind
by
curious
impertinences
to
divert
the
mind
from
those
real
and
necessary
points
that
concern
their
Souls
,
and
the
welfare
of
them
for
ever
:
An
unhappiness
whereof
these
latter
times
have
sufficiently
tasted
,
the
Children
of
the
Church
for
these
many
years
imploying
their
wits
in
nothing
so
willingly
as
in
wrangling
with
their
Mother
,
and
that
about
trifles
,
every
light
Ceremony
and
almost
Circumstance
,
that
concerns
but
the
outward
forms
of
the
external
worship
of
God
,
neglecting
in
the
mean
time
that
,
which
is
indeed
material
,
the
internal
truth
and
substance
of
his
service
.
But
to
such
wayward
contentious
spirits
,
I
shall
now
only
say
,
it
were
much
better
for
them
to
leave
such
unprofitable
disputes
,
and
betake
themselves
to
obedience
,
and
if
they
fear
not
God
,
yet
at
least
that
they
would
honour
the
King
,
reverence
the
Church
,
and
keep
the
Commandments
of
both
,
for
this
is
their
duty
too
,
and
this
indeed
would
be
to
some
purpose
,
that
so
they
might
be
at
leisure
to
set
their
working
heads
about
some
more
pertinent
questions
,
not
about
a
Cap
or
a
Surplice
or
the
like
,
but
rather
about
such
as
are
solid
,
such
as
that
in
the
Gospel
,
Quid
faciendum
?
What
shall
I
do
that
I
may
inherit
eternal
life
?
and
pursue
it
home
,
not
leaving
until
they
have
brought
it
to
Solomons
Conclusion
here
,
Fear
God
and
keep
his
Commandments
.
For
this
is
the
Conclusion
of
every
material
question
,
not
only
of
the
matter
,
but
the
matter
too
of
all
Conclusions
that
are
material
:
For
it
is
the
Conclusion
totius
materiae
,
which
is
our
last
degree
,
and
the
highest
,
as
universal
as
material
,
of
the
whole
matter
.
But
of
what
whole
matter
?
of
the
matter
of
this
whole
book
?
Yes
of
this
and
of
all
Books
else
,
all
Divine
Books
else
whatsoever
;
and
so
much
we
have
here
expresly
in
the
inference
of
it
,
of
making
many
Books
there
is
no
end
,
and
much
study
is
a
weariness
of
the
flesh
,
the
verse
immediately
precedent
.
And
therefore
that
we
might
have
all
in
little
he
infers
this
,
as
briefly
including
the
whole
matter
,
not
only
of
this
and
those
books
that
were
already
written
,
but
of
all
such
also
as
should
be
ever
written
hereafter
.
And
sure
all
our
discourses
are
but
vain
and
empty
,
if
not
impious
,
at
least
they
will
conclude
nothing
to
the
purpose
,
unless
they
draw
all
at
length
unto
this
Conclusion
,
which
is
every
way
total
whether
we
regard
knowledge
or
action
:
For
when
we
have
imbroiled
and
wearied
our selves
in
the
pursuit
of
the
things
of
this
world
,
it
will
be
to
no
purpose
,
no
though
they
succeed
according
to
our
desires
;
For
what
shall
it
profit
a
Man
to
gain
the
whole
World
,
and
enjoy
it
too
for
a
season
,
if
when
he
hath
done
,
he
lose
his
own
Soul
afterwards
for
ever
?
After
all
his
vain
labour
spent
,
he
will
find
this
is
the
only
business
and
profitable
imployment
he
must
set
himself
down
unto
in
the
end
.
When
we
have
entangled
our selves
in
all
those
fine
and
delicate
webs
of
the
Seraphical
Doctors
,
which
when
once
we
come
within
Ken
of
the
Port
of
Death
,
whither
all
winds
serve
to
drive
us
,
will
be
swept
away
in
an
instant
,
like
those
of
the
Spider
;
when
I
say
all
these
aerial
disputes
are
ended
,
this
will
be
found
the
only
solid
Conclusion
,
whereunto
our
meditations
must
betake
themselves
at
the
last
,
as
being
the
last
and
utmost
issue
,
end
and
upshot
of
all
Conclusions
speculative
or
practick
,
to
be
done
or
to
be
studied
,
Fear
God
and
keep
his
Commandments
.
It
is
the
whole
duty
of
Man
,
rightly
therefore
the
Conclusion
of
the
whole
matter
.
So
much
doth
Solomon
magnify
his
plain
and
despised
text
,
that
if
it
may
not
be
received
upon
his
authority
,
request
and
example
,
it
might
yet
be
entertained
for
its
own
worth
,
as
being
rightly
drawn
,
material
and
universal
,
that
so
the
plainness
of
it
might
be
recompenced
with
the
importance
.
This
then
for
the
urging
of
attention
is
but
right
and
just
,
and
therefore
Audiamus
,
Let
us
hear
the
conclusion
of
the
whole
matter
.
We
can
do
no
less
,
and
that
we
may
do
so
,
hear
it
indeed
,
we
will
now
pass
from
the
Preface
to
the
Conclusion
it self
,
from
the
Conclusion
of
the
matter
,
to
the
matter
of
the
Conclusion
,
Fear
God
and
keep
his
Commandments
;
but
we
must
begin
with
the
first
,
Deum
time
,
fear
God
,
and
then
keep
his
Commandments
.
And
well
do
we
begin
here
,
at
which
all
Religion
,
Piety
,
and
true
Wisdom
doth
begin
:
So
saith
our
own
Solomon
,
and
so
David
his
Father
before
him
,
Psal.
cxi
.
2●
.
The
fear
of
the
Lord
is
the
beginning
of
wisdom
:
But
the
Son
of
Syrach
goes
farther
,
and
makes
it
to
begin
and
finish
it
too
unto
the
full
,
for
the
fear
of
the
Lord
,
Ecclus.
i.
16
saith
he
,
is
the
fulness
of
wisdom
;
yea
not
only
begins
and
fulfils
,
but
crowns
it
also
,
The
fear
of
the
Lord
is
the
crown
of
wisdom
.
Ecclus.
i.
18
Indeed
I
scarce
know
any
thing
,
whereof
more
contrarieties
seem
to
be
delivered
,
than
of
this
fear
of
the
Lord
:
Fear
hath
pain
in
it
,
and
he
that
feareth
is
not
perfect
in
love
,
saith
St.
John
.
1
Joh.
iv
.
18.
But
what
saith
Siracides
;
The
fear
of
the
Lord
maketh
a
merry
heart
,
and
giveth
joy
and
gladness
.
Ecclus.
i.
12
Perfect
love
casteth
out
fear
,
saith
the
same
St.
John
in
that
place
:
Nay
not
so
,
The
fear
of
the
Lord
is
clean
and
endureth
for
ever
,
saith
David
.
Psal.
xix
.
10
Again
,
Work
out
your
salvation
with
fear
and
trembling
,
saith
St.
Paul
unto
the
Philippians
:
Tou
have
not
received
the
spirit
of
bondage
again
to
fear
,
saith
the
same
Apostle
unto
the
Romans
:
Rom.
viii
.
what
is
this
but
fear
and
fear
not
?
yea
what
else
saith
our
Saviour
?
Fear
not
,
little
Flock
,
for
it
is
your
Fathers
pleasure
to
give
you
a
Kingdom
:
Matt.
x.
And
yet
fear
him
that
can
cast
body
and
Soul
into
Hell
fire
,
saith
our
Saviour
again
unto
the
same
Flock
:
If
assured
of
the
Kingdom
,
what
need
they
fear
the
fire
of
Hell
?
and
if
they
may
fear
that
,
how
assured
of
the
Kingdom
?
Of
necessity
therefore
,
to
reconcile
these
seeming
contradictions
,
Divines
have
been
driven
to
distinguish
of
fears
and
persons
too
,
unto
whom
they
are
appliable
;
For
indeed
all
fear
is
not
of
one
sort
,
but
is
divers
,
according
to
the
diversity
of
objects
which
it
respecteth
:
if
it
look
upon
secular
and
worldly
evils
(
for
generally
Timor
est
expectatio
mali
)
and
through
too
much
apprehension
run
into
excess
,
it
then
takes
the
name
of
Timor
mundanus
,
a
worldly
and
secular
fear
,
when
men
fear
men
more
than
God
,
temporary
and
corporal
evils
,
more
than
ghostly
and
eternal
;
And
this
fear
is
always
evil
,
and
so
are
they
ever
in
whom
it
hath
dominion
;
and
when
it
hath
not
dominion
,
yet
because
it
hath
undoubtedly
in
all
,
that
are
not
perfect
in
love
,
some
greater
hold
than
it
should
have
,
that
of
our
Saviour
is
but
just
,
and
for
the
most
part
seasonable
unto
all
,
Fear
not
those
that
can
kill
the
body
,
but
fear
him
that
can
cast
both
body
and
soul
into
Hell
fire
.
Again
,
if
it
look
upon
God
,
and
that
Hell
,
which
in
his
justice
he
hath
prepared
for
sinners
,
as
our
Saviour
here
commands
,
the
fear
indeed
is
then
good
,
because
as
you
see
commanded
,
and
besides
is
an
act
of
faith
and
restrains
from
evil
;
And
therefore
they
that
simply
condemn
it
,
do
but
cut
the
banks
and
pluck
up
hatches
,
the
better
to
make
way
for
a
deluge
of
wickedness
:
But
yet
if
it
rest
there
,
and
look
no
farther
;
if
our
obedience
have
no
better
motive
than
this
,
though
the
fear
be
good
,
it
is
not
yet
so
good
as
it
should
be
,
for
the
man
is
still
evil
,
and
his
fear
therefore
so
long
but
slavish
,
and
so
it
is
termed
Timor
servilis
,
an
illiberal
and
servile
fear
;
And
this
is
that
fear
which
,
as
St.
John
saith
,
hath
pain
in
it
,
as
curbing
men
in
their
desires
;
and
we
may
add
imperfection
too
,
as
not
able
to
sanctify
their
Persons
:
yet
is
it
,
as
the
Son
of
Syrach
speaks
,
the
beginning
of
wisdom
,
and
leads
unto
that
which
is
perfect
;
for
by
constant
forbearance
of
evil
,
though
out
of
terrour
,
men
may
come
at
length
to
love
and
delight
in
goodness
,
and
then
every
degree
of
such
love
casteth
out
a
degree
of
that
fear
,
till
perfect
love
at
last
casteth
out
all
fear
,
all
that
is
painful
,
but
withal
induceth
another
fear
,
of
another
both
name
and
nature
,
Timor
castus
&
filialis
,
a
chast
and
filial
fear
,
the
fear
of
offence
,
not
of
punishment
,
a
fear
not
only
good
in
it self
,
but
such
as
makes
the
subject
good
too
wherein
it
resides
.
And
this
fear
hath
two
Eyes
,
with
the
one
it
beholds
God
,
as
the
supream
and
Soveraign
good
not
only
in
himself
,
but
of
all
those
that
adhere
unto
him
,
and
then
loving
him
as
such
,
they
cannot
but
withal
fear
to
offend
,
or
lose
that
God
and
goodness
,
which
above
all
things
they
love
:
But
the
other
Eye
fastens
it self
on
God
,
as
no
less
great
than
good
,
and
contemplating
,
as
well
as
it
may
,
or
as
far
as
it
dares
,
the
Sanctity
,
Power
,
and
Immensity
,
the
infinite
Majesty
and
glory
of
the
divine
Essence
or
Deity
,
is
strucken
with
admiration
and
adoration
too
of
so
great
and
inconceivable
Excellence
,
from
whence
it
takes
another
denomination
,
and
is
stiled
Timor
reverentialis
,
a
devout
and
reverential
fear
.
It
is
true
that
the
time
will
come
,
when
even
this
filial
fear
shall
lose
one
of
these
lights
,
and
be
no
whit
the
less
comely
and
beautiful
for
that
neither
:
for
as
the
filial
fear
throws
out
that
which
is
servile
,
so
fruition
will
cast
out
the
first
part
of
that
which
is
filial
.
For
being
confirmed
in
goodness
,
there
is
no
room
for
the
fear
,
when
there
is
no
danger
of
offending
,
or
losing
that
God
which
we
enjoy
.
But
this
reverential
fear
is
never
thrown
out
by
any
thing
else
,
but
is
that
fear
whereof
David
spake
;
The
fear
of
the
Lord
is
clean
and
endureth
for
ever
.
It
attends
not
on
this
life
only
,
but
runs
it self
into
immortality
;
the
fear
of
blessed
Angels
now
,
and
shall
be
the
fear
of
all
holy
Saints
,
as
here
,
so
in
that
blessedness
for
ever
hereafter
:
And
then
indeed
it
will
be
the
fulness
of
wisom
,
and
the
Crown
both
of
it
,
and
that
fulness
also
.
But
as
on
these
several
fears
,
so
are
we
to
look
on
men
too
,
and
their
several
conditions
,
otherwise
our
discourse
will
not
be
so
real
as
rational
:
But
yet
though
these
fears
abstractedly
considered
,
have
their
several
forms
whereby
they
are
differenced
,
and
are
in
supream
degrees
some
of
them
incompatible
;
yet
in
the
concrete
as
they
subsist
in
their
subjects
,
they
are
not
usually
in
this
life
so
intense
and
pure
,
but
that
,
though
one
be
predominant
,
they
are
all
three
mixed
for
the
most
part
and
compounded
together
.
Whence
it
is
,
that
holy
men
,
even
the
greatest
Saints
and
Servants
of
God
,
whose
fear
therefore
filial
,
and
founded
in
love
,
yet
because
liable
,
through
this
body
of
death
,
unto
frailties
and
sometimes
unto
falls
,
are
now
and
then
found
to
be
sensible
also
of
his
wrath
:
Even
David
himself
,
whose
Confidence
otherwhiles
can
carry
him
through
the
valley
of
death
without
fear
,
yet
at
other
seasons
is
driven
to
cry
out
,
A
Judiciis
tuis
timui
,
I
was
afraid
of
thy
judgments
;
yea
from
my
youth
up
,
thy
terrours
have
I
suffered
with
a
troubled
mind
.
Holy
Job
,
though
a
perfect
and
upright
man
,
by
the
mouth
of
God
himself
,
yet
not
so
perfect
in
all
his
ways
,
and
upright
,
but
that
we
may
sometimes
read
these
sad
complaints
.
The
Arrows
of
the
Almighty
stick
fast
within
me
,
the
venont
whereof
drink
up
my
Spirits
;
and
,
Quid
faciam
,
cum
surrexerit
ad
judicandum
Deus
?
Job
xxxi
.
And
if
it
thus
befal
the
green
Trees
,
how
shall
it
fare
with
the
dry
?
If
such
Worthies
so
complain
and
cry
out
under
the
terrour
of
divine
judgment
,
how
shall
we
that
are
worse
,
dare
to
reject
it
,
as
servile
?
Certainly
he
that
doth
so
,
doth
withal
take
himself
for
perfect
in
love
,
since
perfect
love
alone
it
is
,
that
can
cast
out
all
fear
that
is
painful
.
Presu●mption
indeed
can
do
the
like
,
cast
it
out
too
for
a
time
,
but
will
undoubtedly
bring
great
fears
upon
them
in
the
end
.
And
therefore
for
such
as
grow
high
through
the
favours
of
God
,
and
more
consident
than
their
behaviour
under
them
can
warrant
,
the
Scriptures
want
not
corrosives
to
beat
down
the
proud
flesh
,
and
abate
the
presumptuous
Spirit
.
Be
not
high
minded
but
fear
;
yea
work
out
your
Salvation
with
fear
and
trembling
also
.
But
on
the
other
side
,
where
this
fear
and
trembling
hath
taken
hold
,
and
the
humbled
Soul
steeping
it self
in
the
sense
and
sorrow
of
her
sins
,
comes
to
labour
under
its
own
grief
,
in
this
Case
there
wants
not
Balm
in
Gilead
,
neither
Lenitives
,
nor
Cordials
for
the
wounded
Spirit
;
Ye
have
not
received
the
Spirit
of
bondage
again
to
fear
,
but
the
Spirit
of
Adoption
,
that
cryes
Abha
Pater
;
and
what
is
your
Fathers
will
?
why
,
fear
not
little
Flock
,
it
is
your
Fathers
will
to
give
such
for
their
sorrow
now
,
a
Kingdom
of
joy
hereafter
,
to
wit
,
in
sensu
composito
,
if
they
run
not
back
again
into
those
sins
,
for
which
they
are
so
sorrowful
.
Thus
the
Scriptures
are
not
contradictory
,
only
they
suit
divers
fears
with
different
properties
,
and
contrary
dispositions
with
as
opposite
exhortations
,
as
is
but
just
and
reasonable
;
To
scatter
the
proud
in
their
imaginations
,
but
to
bind
up
and
strengthen
the
broken-hearted
.
Now
as
these
fears
,
more
or
less
,
at
one
time
or
other
pertain
unto
all
,
but
to
our
gries
,
if
not
shame
of
Christianity
are
scarce
truly
to
be
found
in
any
;
so
are
they
all
here
in
my
Text
,
not
all
generally
only
and
in
gross
under
the
name
of
fear
,
but
with
special
intimations
of
all
,
and
each
of
them
in
several
.
For
first
,
here
is
the
worldly
fear
,
but
forbidden
;
as
negatives
are
ever
under
their
affirmatives
.
Fear
God
,
not
the
world
,
or
worldly
evils
which
press
only
the
body
,
but
that
God
which
can
cast
both
Body
and
Soul
into
everlasting
fire
.
Secondly
,
the
very
mention
of
duty
in
the
first
reason
implies
a
superiority
,
and
that
ever
requires
Reverence
,
another
of
the
Fears
;
And
when
duties
are
performed
formally
on
that
manner
because
duties
,
and
such
,
as
in
the
breach
whereof
we
know
the
God
,
whom
we
love
,
is
offended
,
it
is
the
fear
then
of
offence
not
of
punishment
:
and
both
these
make
up
the
entire
filial
fear
.
But
yet
the
fear
of
punishment
is
not
left
out
neither
,
as
good
in
it self
,
though
materially
servile
,
for
that
is
a
motive
too
,
and
as
the
least
so
the
last
of
all
;
For
God
will
bring
every
work
into
judgment
,
&c.
as
it
is
in
the
next
verse
.
So
they
are
all
joyned
here
in
the
text
,
and
when
they
are
joyned
too
in
man
their
subject
,
the
ywill
make
up
that
compleat
fear
which
indeed
is
the
full
and
compleat
worship
,
internal
worship
and
service
of
God
;
And
therefore
in
the
Scripture
,
it
is
usually
taken
even
for
our
whole
Religion
,
Piety
and
Adoration
of
the
Divinity
,
according
to
that
of
David
,
O
come
hither
,
and
I
will
teach
you
the
fear
of
the
Lord
,
that
is
the
worship
of
the
Lord.
Psalm
.
xliii
.
So
Jonah
unto
the
Mariners
that
enquired
of
him
,
I
am
an
Hebrew
,
saith
he
,
and
I
fear
the
God
of
heaven
,
and
that
made
the
Sea
and
the
dry
land
.
Jon.
i.
So
Jacob
in
like
manner
when
he
sware
unto
Laban
,
he
swore
by
the
fear
of
his
Father
Isaac
,
to
wit
by
that
God
whom
his
Father
Isaac
feared
,
that
is
worshiped
and
served
.
Gen.
xxxi
.
53.
Whence
it
is
that
what
Moses
terms
fear
,
Thou
shalt
fear
the
Lord
thy
God
,
that
the
Septuagint
,
and
our
Saviour
himself
renders
by
worship
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
only
shalt
thou
serve
.
Deut.
vi
.
And
therefore
we
shall
not
need
to
scruple
much
at
the
enquiry
,
Matt.
iv
.
why
the
Text
saith
not
Believe
or
Love
,
or
the
like
,
but
rather
Fear
God
and
keep
his
Commndments
;
for
he
that
hath
said
,
Fear
,
hath
said
all
;
no
word
can
go
beyond
this
:
It
includes
both
faith
,
and
hope
,
and
love
,
and
all
,
yea
something
more
than
all
.
Not
the
meanest
of
these
fears
,
the
fear
of
punishment
,
but
implies
faith
,
and
the
fear
of
offence
both
faith
and
hope
and
love
also
;
but
the
reverential
fear
is
love
,
and
something
more
than
love
,
even
Veneration
too
,
as
acknowledging
the
love
to
be
,
not
like
that
of
ordinary
friendships
inter
Pares
,
between
Companions
,
but
at
a
distance
,
and
such
an
infinite
distance
on
Gods
part
,
as
requires
the
lowest
Reverence
and
Adoration
from
all
that
love
him
.
For
though
it
hath
pleased
his
goodness
to
make
and
stile
us
his
friends
,
yet
I
hope
we
do
not
cease
to
be
his
servants
,
nor
he
to
be
our
Lord
,
every
way
our
Supream
and
Soveraign
Lord
:
So
indeed
our
Lips
stile
him
at
every
word
,
and
by
that
stile
and
Title
too
he
himself
requires
his
fear
at
our
hands
;
if
I
be
your
Lord
,
ubi
Timor
meus
,
where
is
my
fear
?
Where
indeed
his
fear
of
Reverence
?
for
he
is
Lord
of
Majesty
and
Glory
.
Where
the
fear
of
offence
?
for
he
is
the
Lord
no
less
good
than
glorious
:
and
as
terrible
as
either
,
to
his
contemners
;
where
then
the
fear
of
his
wrath
?
And
sure
the
question
is
pertinent
enough
,
and
it
is
but
right
that
he
demands
,
where
it
is
,
or
what
may
become
of
it
?
It
seems
to
be
fled
with
Astraea
to
Heaven
,
sure
I
am
,
it
may
trouble
a
man
to
find
it
out
any
where
upon
earth
.
His
judgments
are
far
off
,
as
David
speaks
,
even
out
of
our
sight
,
at
least
they
seem
yet
to
be
beheld
with
such
security
,
as
a
Man
would
think
most
Men
were
in
a
league
with
death
and
at
a
Covenant
with
Hell
,
as
the
Prophet
speaks
,
so
little
fear
is
there
of
his
revenge
:
And
sure
they
that
fear
not
punishment
,
will
hardly
be
restrained
by
any
filial
,
the
fear
of
offence
.
Indeed
it
were
something
well
,
if
we
did
not
offend
with
less
trouble
,
than
any
thing
else
.
And
as
for
the
other
,
the
fear
of
reverence
,
and
that
principally
in
the
holy
place
where
his
special
presence
hath
made
it
especially
due
,
that
is
so
far
from
regard
,
as
it
seems
to
have
gotten
an
ill
name
of
late
:
we
are
grown
some
of
us
into
such
a
familiarity
with
God
,
as
the
reverence
of
his
Sanctuary
,
or
of
him
in
it
,
or
any
decency
or
dignity
that
may
serve
thereunto
is
suspected
now
a
days
for
an
out-work
of
Popery
:
God
grant
we
do
not
make
it
Idolatry
too
to
reverence
even
God
himself
in
his
Temple
.
Is
not
the
question
just
then
in
these
times
also
,
ubi
timor
meus
?
where
is
his
fear
indeed
,
where
any
of
his
fears
?
sure
they
have
all
left
this
world
,
and
it
seems
left
in
it
little
but
worldly
fear
behind
them
;
That
indeed
and
that
alone
runs
through
the
world
,
and
only
prevails
;
For
her
we
duck
like
Die-dappers
at
every
Pebble
that
is
thrown
at
us
by
a
powerful
hand
,
and
yet
can
stand
up
sturdily
,
like
Capaneus
upon
the
walls
of
Thebes
,
against
the
Thunderbolts
of
the
Almighty
;
we
are
become
,
as
he
said
well
,
Gyants
,
yea
even
Gods
against
God
,
but
Slaves
unto
Men
,
whose
Bodies
and
Consciences
are
sometimes
equally
rotten
.
The
revenge
of
the
Law
and
shame
of
the
world
is
for
the
most
part
all
our
fear
;
so
we
may
avoid
these
,
save
our
goods
from
loss
,
our
names
from
disgrace
,
our
skin
from
hurt
,
our
bodies
from
death
,
we
can
sin
on
merrily
,
it
little
matters
for
him
that
can
cast
both
body
and
soul
into
Hell
fire
.
This
is
the
whole
of
most
mens
fears
;
but
fear
not
ye
their
fear
,
neither
be
afraid
,
but
sanctify
the
Lord
himself
,
Is
metus
vester
,
is
pavor
esto
,
let
him
be
your
fear
,
let
him
be
your
dread
.
But
what
then
,
is
God
only
to
be
feared
and
nothing
besides
?
Isa.
viii
.
12.
surely
yes
,
God
and
not
any
thing
else
,
if
any
thing
shall
stand
in
competition
or
opposition
with
God
;
but
yet
under
God
,
and
in
subordination
unto
him
,
we
are
to
fear
God
and
others
too
for
Gods
sake
;
And
all
the
people
feared
exceedingly
God
,
and
his
servant
Moses
.
So
the
Apostle
,
fear
to
whom
fear
,
and
honour
to
whom
honour
appertaineth
,
and
both
sure
appertain
to
all
Superiors
,
but
eminently
above
all
to
him
that
is
Supream
:
Reverential
fear
,
for
he
hath
a
character
of
the
Divinity
upon
him
:
Fear
obediential
,
and
filial
fear
too
,
for
he
is
Pater
Patriae
:
And
fear
of
his
wrath
also
for
he
is
Gods
Minister
for
vengeance
.
And
therefore
fear
the
King
,
for
he
carrieth
not
the
sword
in
vain
.
Yea
and
I
must
tell
you
fear
the
Church
too
,
and
those
in
the
Church
,
that
have
power
over
us
also
,
another
kind
of
power
indeed
,
but
yet
such
as
renders
them
Gods
Ministers
in
like
manner
,
and
your
Ghostly
Fathers
,
and
therefore
will
require
in
their
degree
obedience
and
reverence
too
,
yea
and
fear
of
their
wrath
also
:
for
they
want
it
not
for
the
wicked
when
occasions
serve
,
and
therefore
fear
these
too
:
for
they
carry
not
the
Keys
in
vain
.
The
Powers
that
are
,
they
are
all
of
God
,
and
he
that
resisteth
the
power
,
whether
Temporal
or
Spiritual
,
resisteth
the
ordinance
of
God
,
and
receiveth
damnation
unto
himself
.
It
is
true
these
are
two
distinct
powers
,
yet
is
it
as
true
also
,
they
are
not
simply
collateral
,
but
subordinate
,
ever
subordinate
when
the
Prince
is
Christian
,
as
having
,
though
not
all
power
in
himself
,
yet
a
Princely
dominion
over
all
Persons
,
and
that
in
all
Causes
whatsoever
;
neither
is
more
claimed
,
and
less
cannot
be
denied
.
For
two
Supremacies
in
a
Kingdom
are
no
less
inconsistent
,
than
two
Omnipotencies
in
the
world
;
And
therefore
the
Apostle
gives
unto
him
universal
subjection
,
and
conscientious
too
.
Let
every
one
,
yea
omnis
anima
,
let
every
soul
be
subject
to
the
higher
powers
.
But
however
this
Spiritual
power
be
not
collateral
simply
,
but
subordinate
unto
the
Royal
;
yet
is
it
in
regard
of
its
original
,
and
derivation
,
clearly
independent
,
as
being
not
derivable
into
the
Priesthood
from
any
Prince
or
Potentate
upon
earth
,
but
immediately
from
him
who
hath
it
written
on
his
Garment
,
and
on
his
Thigh
,
The
Lord
of
Lords
,
and
King
of
Kings
.
Rev
,
And
being
thus
distinct
without
derivation
,
it
is
not
possible
the
censures
of
the
one
should
come
forth
in
the
name
of
the
other
,
but
only
indeed
in
Christs
name
and
in
their
own
persons
,
who
in
this
are
the
Ministers
not
of
the
King
,
but
of
Christ
,
as
exercising
no
part
of
the
power
belonging
to
the
Sword
,
but
only
of
those
Keys
,
that
properly
are
their
own
,
and
underivable
too
from
any
upon
earth
,
but
those
of
their
own
Order
.
However
therefore
these
powers
are
subordinate
,
yet
two
distinct
powers
they
are
,
and
both
as
was
said
,
immediately
from
God
,
and
both
therefore
to
be
feared
of
men
.
And
sure
this
latter
,
though
the
lesser
,
yet
not
a
little
to
be
feared
neither
;
for
though
the
Kings
Laws
bind
the
Conscience
,
yet
his
revenge
for
the
breaches
of
them
cannot
reach
home
unto
the
Soul
:
His
Sword
is
material
and
can
but
lash
the
Body
,
though
so
lash
it
,
as
sometimes
to
divide
it
from
the
Soul
;
but
St.
Pauls
Sword
is
spiritual
and
reacheth
directly
to
the
spirit
,
dividing
the
Soul
not
indeed
from
its
own
Body
,
but
from
the
Church
the
Body
of
Christ
,
and
so
from
Christ
too
,
the
head
of
the
Body
:
a
power
therefore
in
it self
no
way
contemptible
,
it
is
Christs
own
,
and
he
the
more
careful
to
vindicate
it
from
contempt
,
yea
not
it
only
,
but
the
power
and
person
too
of
the
meanest
Priest
amongst
us
:
for
that
of
his
concerns
all
,
He
that
despiseth
you
,
despiseth
me
,
Mat●
and
he
that
despiseth
me
,
despiseth
him
that
sent
me
.
But
yet
all
this
,
were
not
that
other
Royal
Power
propitious
upon
earth
,
I
think
would
be
of
little
force
in
these
days
to
preserve
them
from
contempt
,
or
confusion
,
crushing
confusion
;
For
did
not
the
Sword
of
the
Prince
defend
the
Keys
of
the
Priest
,
they
might
well
put
them
under
their
girdle
,
if
not
under
the
door
and
be
gone
.
But
blessed
be
God
,
he
that
is
the
defender
of
the
Faith
and
Doctrine
of
the
Church
,
in
his
Piety
and
Princely
Goodness
is
pleased
to
be
the
Defender
also
of
her
Jurisdiction
and
Discipline
.
Et
defensoribus
istis
tempus
eget
,
for
otherwise
the
Antihierarchical
of
these
times
and
indeed
Antimonarchical
too
,
as
not
well
affecting
any
either
Power
or
Prerogative
but
their
own
,
were
it
not
for
this
,
would
soon
level
all
by
their
own
Rule
,
that
is
level
with
the
ground
,
lay
all
Power
Ecclesiastick
and
Honour
too
,
like
Davids
,
in
the
dust
,
if
not
rubbish
even
Monasterial
.
But
then
they
may
do
well
to
think
of
another
dust
too
,
the
dust
of
our
heels
,
which
if
but
justly
shaken
,
there
is
one
that
assures
us
the
sorrows
of
such
Contemners
will
prove
more
insufferable
,
than
those
of
Sodom
and
Gomorrha
in
the
day
of
Judgment
.
It
is
but
right
therefore
and
well
too
,
that
the
Regal
Power
is
the
Superior
,
that
so
as
it
is
the
Moderator
and
Governour
of
the
temporal
,
it
might
be
also
the
Protector
of
the
spiritual
,
causing
that
fear
and
reverence
which
is
due
unto
both
,
to
be
paid
also
respectively
unto
either
.
Neither
in
requiring
this
unto
them
do
we
divert
from
the
right
object
of
fear
in
my
Text
,
for
it
is
but
fear
God
still
.
For
God
himself
hath
in
a
sort
Deified
Authority
.
He
hath
given
them
of
his
own
power
,
and
imparted
his
very
Name
unto
their
Persons
.
I
have
said
ye
are
Gods
,
and
ye
are
all
sons
of
the
most
high
;
And
Gods
indeed
,
not
only
by
appellation
,
but
in
effect
also
,
for
the
great
and
universal
benefit
which
they
bring
unto
mankind
;
For
were
not
Man
thus
made
a
God
unto
Man
,
Men
would
soon
become
Wolves
unto
themselves
and
devour
one
another
.
And
therefore
to
fear
such
Men
,
is
not
to
fear
Men
,
but
God
,
since
the
fear
is
not
so
much
exhibited
unto
their
naked
persons
as
unto
those
beams
and
participations
of
the
Divinity
wherewith
they
are
clothed
.
And
in
this
sort
,
it
is
not
amiss
to
say
,
that
God
and
not
any
thing
else
is
to
be
feared
;
And
indeed
he
that
thus
fears
God
,
he
only
fears
nothing
else
;
though
the
waves
of
the
Sea
rage
horribly
,
and
though
the
Hills
of
the
Earth
be
carried
into
the
midst
of
the
Sea
,
nay
as
the
Poet
,
Si
fractus
illabatur
orbis
,
Impavidum
ferient
ruinae
,
though
the
whole
world
should
disjoint
and
fall
,
he
would
be
buried
in
the
ruines
of
it
without
fear
,
for
he
fears
none
but
God
,
and
the
offending
of
that
God
whom
he
fears
;
That
indeed
he
doth
,
as
desirous
to
obey
him
too
,
as
well
as
fear
him
:
and
so
we
must
all
,
it
is
our
Duty
also
,
for
so
it
follows
:
Fear
God
,
and
keep
his
Commandments
;
the
second
Part
of
our
Conclusion
,
keep
his
Commandments
.
These
two
are
inseparable
ever
,
and
it
is
but
just
,
that
they
are
not
here
only
,
but
so
often
joined
together
in
Scripture
;
The
fear
of
the
Lord
,
saith
David
,
is
the
beginning
of
Wisdom
,
and
he
subjoins
,
but
a
good
understanding
have
all
they
that
do
thereafter
:
So
God
himself
,
Job
xxviii
.
28.
as
Job
testifies
,
And
unto
man
he
said
,
as
if
it
were
the
product
and
total
of
all
that
is
or
may
be
said
unto
him
,
the
fear
of
the
Lord
,
that
is
wisdom
,
and
to
depart
from
evil
,
that
is
understanding
:
The
self
same
in
substance
with
Solomon
here
,
Fear
God
and
keep
his
Commandments
.
Neither
may
it
possibly
be
otherwise
;
Nature
hath
linked
them
as
close
as
Scripture
;
for
no
man
departs
or
can
depart
from
the
one
,
the
Law
of
God
,
that
doth
not
first
depart
from
the
other
,
the
Fear
of
God
.
The
soul
and
body
of
man
have
not
a
stricter
union
,
than
these
two
,
the
one
the
body
,
the
other
the
very
soul
of
the
new
and
interiour
man
.
And
therefore
the
original
hath
it
col
ha
adam
,
for
this
is
not
the
whole
duty
,
but
the
whole
man
,
the
whole
spiritual
man
indeed
:
The
outward
works
of
the
Law
are
wrought
by
the
body
,
and
such
righteousness
of
the
body
is
but
the
body
of
righteousness
;
but
the
fear
of
the
Lord
sanctifies
the
soul
,
and
the
righteousness
of
the
soul
is
the
very
soul
of
righteousness
:
And
the
spiritual
man
created
in
holiness
and
true
righteousness
must
have
both
these
parts
as
well
as
the
animal
,
a
soul
and
a
body
too
:
Some
mens
righteousness
indeed
is
all
body
,
do
many
things
good
and
commanded
,
but
for
ends
upon
by
and
vitious
respects
:
here
is
a
Carcase
of
holiness
,
but
no
soul
to
inform
it
,
only
hypocrisy
inhabits
and
gives
it
motion
;
as
the
Devil
sometimes
,
they
say
,
doth
the
body
of
a
dead
man
:
Others
will
be
altogether
Soul
;
Fear
God
as
much
as
you
will
,
every
man
likes
it
well
,
and
thinks
he
doth
it
too
,
as
well
as
any
man
:
but
bring
them
to
the
Commandments
,
to
the
corporal
works
either
of
Charity
to
the
distressed
,
or
of
bounty
for
the
publick
honour
and
worship
of
that
God
,
whom
they
pretend
to
fear
,
and
then
they
leave
you
;
This
they
begin
to
doubt
whether
it
may
be
any
part
of
their
duty
or
no
:
But
however
the
soul
of
the
old
and
outward
man
may
be
immortal
,
though
severed
from
the
body
,
yet
is
it
not
so
with
the
new
man
:
Sever
the
fear
of
God
,
from
the
observance
of
his
Commandments
,
and
it
will
instantly
cease
to
be
fear
.
As
St.
John
of
love
,
so
may
we
say
of
this
fear
that
includes
it
:
He
that
saith
he
feareth
God
,
and
keeps
not
his
Commandments
,
is
a
liar
.
Again
,
observe
the
Commandments
but
not
in
the
true
fear
of
God
,
and
it
will
be
,
not
observance
,
but
dissimulation
;
A
Liar
this
,
of
all
Liars
,
whose
hypocrisy
can
make
the
very
spirit
of
wickedness
to
inform
and
actuate
the
comely
limbs
and
members
of
true
holiness
.
A
prodigious
conjunction
,
and
therefore
a
Monster
detestable
both
to
God
and
man
!
It
is
but
right
then
,
and
as
it
should
be
that
these
two
here
,
make
but
one
whole
conclusion
,
one
whole
duty
,
one
whole
matter
,
one
whole
man
.
They
may
be
distinguished
,
they
may
not
be
divided
:
God
hath
joined
them
together
,
and
let
no
man
seek
to
put
them
asunder
,
but
he
that
fears
God
,
let
him
keep
his
Commandments
also
.
Keep
his
Commandments
?
durus
est
hic
sermo
,
this
is
an
hard
saying
,
and
the
world
sure
will
be
hardly
brought
to
this
part
of
the
conclusion
,
yea
it
were
something
well
,
if
those
that
seem
purest
amongst
us
,
did
not
conclude
clean
contrary
;
That
the
Commandments
were
not
given
to
be
kept
,
yea
that
there
is
no
possibility
for
any
man
,
though
under
the
state
of
grace
,
at
any
time
,
or
in
any
action
to
keep
without
violation
even
the
least
Commandment
.
But
two
things
there
are
,
that
seem
especially
to
deceive
men
in
this
point
:
First
,
an
erroneous
opinion
,
that
a
spiritual
action
cannot
be
good
,
so
long
as
it
may
be
bettered
,
as
having
so
much
of
sin
,
as
it
wants
of
absolute
perfection
,
which
they
suppose
,
the
Law
under
the
high
terms
of
eternal
death
doth
require
at
every
mans
hands
.
But
this
is
apparently
mistaken
,
for
evident
it
is
,
that
the
Law
under
the
penalty
enforceth
only
essential
goodness
,
not
so
,
that
,
which
is
gradual
,
otherwise
the
holy
Angels
may
now
sin
in
Heaven
,
for
they
excel
one
another
as
in
nature
so
in
their
zeal
and
operations
,
yea
he
that
is
holier
than
the
Angels
,
Christ
himself
would
be
endangered
,
of
whom
the
Scriptures
do
plainly
affirm
,
that
he
prayed
at
one
time
more
earnestly
than
at
another
;
And
rightly
,
for
goodness
is
not
seated
in
puncto
,
in
any
precise
nick
or
indivisible
Center
,
but
hath
its
just
latitude
,
and
is
capable
of
degrees
of
comparison
in
the
Concrete
,
bonus
,
melior
,
optimus
:
So
Priscian
will
instruct
them
with
this
opinion
,
not
admitting
it
hath
false
Latin
in
it
,
and
false
Divinity
both
at
once
.
This
the
first
.
The
Second
thing
,
is
another
supposal
too
,
and
little
less
erroneous
than
the
former
.
That
in
every
good
and
divine
action
the
flesh
lusting
against
the
spirit
,
doth
by
that
malignant
influence
,
corrupt
and
vitiate
even
with
sin
the
whole
operation
.
But
what
if
the
lusting
flesh
do
not
always
move
and
in
every
action
?
What
if
when
it
moves
,
it
doth
not
yet
enter
into
composition
with
that
act
,
that
subdues
and
quells
it
?
as
indeed
it
doth
not
:
what
if
the
vertue
of
such
conquering
acts
be
the
greater
by
the
opposition
?
as
indeed
it
is
ever
the
more
excellent
,
by
how
much
it
breaks
through
stronger
resistance
,
according
to
that
of
our
Saviour
,
virtus
mea
in
infirmitate
perficitur
.
Lastly
,
what
if
every
act
of
lust
it self
be
not
in
true
propriety
a
Sin
?
As
if
it
be
meerly
natural
,
great
Clerks
conceive
it
is
not
,
because
sin
is
ever
voluntary
and
moral
.
They
take
it
for
a
true
Rule
,
●Lex
datur
non
appetitui
sed
voluntati
,
and
so
they
conceive
our
Saviour
doth
interpret
it
,
when
he
makes
not
every
one
whose
flesh
lusteth
,
but
him
only
that
lusteth
in
his
heart
,
that
is
,
with
his
will
,
to
be
an
Adulterer
.
St.
Paul
,
they
suppose
,
follows
his
Masters
interpretation
,
and
though
no
man
doth
define
lust
more
than
he
,
yet
he
doth
it
with
caution
,
as
the
sin
,
not
of
the
person
,
a
subject
properly
not
capable
of
sin
,
but
of
the
flesh
:
I
know
that
in
me
,
but
with
correction
,
that
is
,
in
my
flesh
,
there
is
no
good
thing
;
It
is
no
more
I
that
do
it
,
but
sin
that
dwelleth
in
me
.
And
that
we
take
it
not
for
such
a
sin
,
as
transgresseth
the
Law
,
he
is
bold
to
say
,
that
the
righteousness
of
the
Law
is
fulfilled
in
those
,
that
walk
not
after
the
flesh
,
not
that
have
no
carnal
motions
,
but
after
the
Spirit
.
Rom.
8.
St.
Austin
therefore
,
they
conceive
,
said
well
,
that
when
the
appetite
doth
lust
but
the
will
doth
not
like
it
,
is
as
when
Eve
had
eaten
,
but
not
Adam
.
And
as
we
sinned
at
the
first
,
not
in
Eve
,
but
in
Adam
,
so
is
it
still
;
for
unless
Adam
eat
as
well
as
Eve
,
the
will
consent
,
as
well
as
the
appetite
water
,
the
fall
is
not
finished
.
The
lusts
therefore
and
appetites
of
Nature
,
if
they
arise
immediately
out
of
the
Body
,
and
be
not
raised
by
our
unhappy
fancy
,
which
the
Will
sets
on
work
,
or
by
some
act
or
custom
of
Sin
,
which
the
Will
hath
already
wrought
,
they
are
not
in
their
opinion
sinful
,
unless
we
will
make
God
the
Author
of
Sin
who
is
the
creator
of
nature
and
natural
appetites
,
yea
and
Christ
too
the
subject
of
sin
,
that
was
not
without
a
natural
inclination
directly
opposite
to
the
known
will
of
God
,
otherwise
he
could
never
have
said
as
he
doth
,
not
my
will
but
thy
will
be
done
.
No
doubt
but
by
the
lustings
of
the
flesh
,
humane
frailties
and
imperfections
more
than
enough
may
and
do
too
often
cleave
like
moles
and
stains
unto
the
divinest
actions
of
the
most
spiritual
men
;
but
a
mole
of
frailty
is
one
thing
,
and
the
corruption
of
mortal-sin
another
.
One
thing
claudicare
in
via
,
to
go
on
though
halting
sometimes
,
and
interfering
in
the
way
to
Heaven
:
and
another
to
cross
out
of
it
,
run
counter
directly
towards
Hell
.
And
therefore
from
such
surreptitious
and
involuntary
defects
to
conclude
,
that
no
man
can
love
God
with
all
his
heart
(
clean
contrary
to
the
testimonies
of
the
Scripture
,
That
the
just
man
falleth
seven
times
a
day
,
to
wit
into
sin
,
though
that
Scripture
intend
no
such
matter
,
that
all
his
righteousness
is
but
a
defiled
rag
,
and
the
divinest
action
in
the
eye
of
the
Law
,
but
a
mortal
and
deadly
Sin
)
,
is
an
exaggeration
that
doth
but
rack
and
tenter
a
truth
until
it
burst
into
two
errors
and
dangerous
ones
,
both
in
Gods
regard
and
mans
.
As
if
men
were
bound
unto
meer
impossibilities
,
and
God
,
that
hard
man
in
the
Gospel
,
reaping
where
he
doth
not
sow
,
and
requiring
a
law
at
their
hands
,
to
whom
he
gives
no
ability
for
performance
.
In
Gods
name
therefore
and
mans
too
,
let
us
be
content
to
speak
as
the
Scriptures
do
,
which
in
this
here
and
more
than
a
thousand
places
besides
do
seriously
urge
and
necessarily
require
the
observance
of
the
Law
and
keeping
of
the
Commandments
,
which
St.
John
tells
us
,
through
the
grace
of
Christ
are
not
grievous
neither
.
Such
as
will
needs
speak
otherwise
,
that
they
may
not
be
kept
either
for
any
time
,
or
in
any
action
,
let
them
take
heed
lest
they
open
gates
unto
impiety
,
and
like
those
Spies
in
the
13
of
Numbers
discourage
the
hearts
,
and
weaken
the
hands
of
the
people
of
God
;
yea
let
them
beware
,
lest
they
cast
dishonour
too
as
on
God
himself
,
so
especially
on
the
blessed
Spirit
that
inhabits
,
and
Christ
Jesus
our
Lord
that
dwells
in
his
Saints
,
if
all
yet
can
produce
in
any
,
not
any
thing
,
but
sins
.
Much
better
therefore
it
were
to
leave
disputing
,
and
give
good
ear
to
that
of
our
Saviour
,
He
that
breaketh
the
least
of
these
Commandments
,
and
teacheth
others
so
to
do
,
shall
be
least
in
the
kingdom
of
heaven
;
that
is
,
as
some
interpret
,
shall
least
of
all
others
enter
into
that
Kingdom
.
For
what
is
this
indeed
but
to
withdraw
men
from
their
duty
,
and
teach
them
disobedience
?
for
even
duties
cease
to
be
due
,
whensoever
they
begin
not
to
be
possible
.
But
this
is
every
mans
constant
duty
,
and
the
whole
duty
of
every
man
,
the
invincible
reason
wherewith
Solomon
here
backs
his
conclusion
,
and
withal
confutes
this
opinion
.
Fear
God
,
and
keep
his
Commandments
,
for
this
is
,
&c.
The
Reason
is
strong
and
full
:
three
degrees
or
ascents
there
are
in
it
.
First
a
Duty
,
and
Secondly
universally
of
all
men
,
the
duty
of
man
and
mans
universal
duty
,
and
Thirdly
the
whole
duty
of
man
;
And
though
there
be
diverse
inventions
sought
out
,
many
turns
and
wrenches
made
to
slip
this
duty
,
yet
one
of
these
three
or
other
will
meet
with
and
refel
all
our
devices
:
For
they
that
scruple
at
the
conclusion
as
impossible
,
evince
that
they
will
not
stay
there
,
but
be
as
apt
to
quarrel
with
the
duty
at
least
,
as
not
simply
necessary
;
a
duty
peradventure
in
the
rigid
exaction
of
the
Law
,
and
of
such
as
are
under
it
,
as
they
were
to
whom
Solomon
spake
this
;
but
we
are
under
the
Gospel
,
dead
unto
the
Law
,
that
we
might
be
married
unto
one
,
even
to
Christ
our
Lord
and
our
life
;
what
then
hath
this
legal
duty
of
Commandments
to
do
with
us
,
or
we
with
it
,
since
we
are
mutually
dead
one
to
another
?
Yet
be
we
under
what
times
we
will
,
or
states
either
;
so
long
as
we
lose
not
our
humanity
,
so
long
as
we
cease
not
to
be
men
under
any
,
as
being
not
really
dead
,
but
morally
,
so
long
it
will
have
to
do
with
us
,
for
this
is
a
duty
not
of
some
times
and
persons
,
but
universally
of
man
.
Neither
were
they
simply
under
the
Law
,
to
whom
this
was
spoken
;
led
indeed
they
were
by
the
oeconomy
of
the
Law
,
but
yet
under
the
promise
and
promised
seed
,
and
were
saved
by
the
Gospel
,
as
we
now
are
,
though
the
Gospel
not
so
distinctly
believed
then
,
as
now
it
is
;
Neither
indeed
they
,
nor
any
people
else
under
Heaven
,
since
that
promise
(
The
seed
of
the
woman
shall
bruise
the
serpents
head
)
are
so
meerly
under
the
Law
either
of
Moses
,
or
Nature
,
but
that
if
they
do
their
duty
,
keep
the
Commandments
which
they
have
,
and
glorify
God
according
to
their
knowledge
,
they
may
(
for
ought
I
understand
)
be
saved
too
by
the
Gospel
,
which
they
knew
not
,
for
even
the
Gentiles
so
doing
,
their
incircumcision
shall
be
counted
for
circumcision
,
as
the
circumcision
otherwise
is
esteemed
but
as
incircumcision
.
In
that
day
,
when
God
shall
judge
the
secrets
of
all
hearts
,
not
simply
by
the
Law
,
but
according
to
my
Gospel
,
saith
the
Apostle
,
Rom.
2.
And
indeed
this
is
the
only
reason
,
why
this
duty
continues
still
to
bind
,
because
men
are
not
under
the
Law
simply
,
but
under
the
Gospel
;
for
that
is
the
state
only
of
Devils
,
whose
doom
is
sealed
:
and
though
the
law
of
their
nature
cannot
be
abrogated
,
as
being
a
branch
of
eternal
equity
,
yet
they
seem
not
to
be
lyable
unto
any
mens
punishment
,
for
the
breaches
of
it
now
,
because
not
capable
of
any
reward
for
the
observance
.
The
Gospel
therefore
doth
not
evacuate
,
as
St.
Paul
speaks
,
but
establish
the
Law
,
since
every
man
is
therefore
bound
in
duty
unto
the
Law
because
not
absolutely
excluded
from
all
benefit
of
the
Gospel
;
But
we
who
are
under
the
fulness
of
this
Gospel
,
are
in
a
fuller
manner
tied
and
in
an
higher
degree
unto
the
observance
of
the
law
,
than
any
people
else
before
that
fulness
came
,
as
being
bound
now
by
the
special
coming
of
the
Holy
Ghost
to
keep
the
Commandments
not
in
the
oldness
of
the
letter
,
which
as
it
seems
was
sufficient
,
whilst
the
Heir
was
but
a
Child
and
in
minority
;
but
in
the
newness
of
the
Spirit
;
for
the
Spirit
it
is
which
gives
life
and
vigour
unto
the
Commandments
,
as
being
the
very
strength
and
power
of
all
lively
performance
.
And
therefore
our
Saviour
though
he
came
with
Gospel
in
his
mouth
,
yea
was
the
Gospel
himself
,
yet
think
not
,
saith
he
,
that
I
came
to
dissolve
the
law
:
I
came
not
to
dissolve
,
but
to
fulfil
it
.
And
that
we
may
know
,
the
true
fulfilling
of
it
,
if
we
think
to
enter
into
life
,
belongs
to
us
,
as
well
as
the
entire
and
perpetual
unto
himself
,
after
he
had
vindicated
the
Text
of
the
Law
from
the
corrupt
glosses
of
the
Scribes
and
Pharisees
,
and
set
it
forth
in
the
highest
perfection
,
if
not
added
perfections
above
the
Law
,
and
beyond
that
which
was
said
unto
them
of
old
,
he
closeth
up
all
at
last
with
this
conclusion
,
He
that
heareth
these
sayings
of
mine
,
and
doth
them
,
I
will
liken
him
unto
a
wise
man
.
Matt.
7.
24.
What
then
,
though
being
dead
under
the
law
,
we
become
through
the
favour
of
the
Gospel
to
be
dead
also
even
unto
the
law
,
yet
it
is
but
to
the
condemning
power
,
the
killing
letter
of
the
law
,
that
so
we
might
be
married
unto
Christ
our
life
,
since
the
end
of
this
marriage
is
but
to
bring
forth
fruit
unto
God
,
as
St.
Paul
in
that
place
,
and
that
in
the
newness
of
the
spirit
,
which
is
not
sure
to
break
but
to
keep
with
more
exactness
the
Commandments
of
God
.
This
therefore
a
duty
still
,
the
duty
of
Jew
and
Gentile
and
Christian
too
,
universally
of
all
mankind
.
For
this
is
the
whole
duty
of
man
,
&c.
But
though
a
duty
,
not
only
in
Solomons
time
,
but
even
now
under
the
Gospel
,
yet
for
all
that
,
it
may
be
but
a
voluntary
duty
,
a
freewill
offering
indeed
of
thankfulness
and
gratitude
,
or
so
,
but
not
a
necessary
duty
,
necessary
unto
life
:
Our
life
in
this
World
is
our
justification
in
Christ
,
and
Christ
and
justification
too
we
have
them
both
by
faith
,
and
by
faith
alone
without
the
works
of
the
Law
:
Rom.
4.
So
St.
Paul
assures
us
.
But
however
a
duty
it
is
and
a
necessary
duty
,
necessary
even
to
life
,
unless
no
duty
be
necessary
,
or
Solomon
here
be
deceived
,
For
this
is
the
whole
duty
of
man
.
Justification
indeed
is
that
act
of
God
,
which
by
remission
of
Sins
through
Christ
puts
men
into
the
state
of
Life
here
,
and
gives
them
right
and
title
unto
Life
eternal
hereafter
.
And
though
therefore
an
estate
attainable
by
the
Gospel
only
not
by
the
Law
,
which
all
have
transgressed
,
yet
is
it
most
true
,
that
so
long
as
any
shall
continue
wittingly
and
deliberately
to
transgress
the
Law
,
they
are
not
capable
of
this
or
any
other
benefit
of
the
Gospel
:
The
Gospel
it self
and
whole
Scriptures
are
clear
in
the
point
;
Now
then
,
saith
even
St.
Paul
,
on
whom
they
rely
,
speaking
of
the
time
of
the
Gospel
,
now
then
there
is
no
condemnation
,
and
no
condemnation
is
full
justification
,
but
to
whom
?
to
them
that
are
in
Christ
Jesus
,
but
who
are
they
that
follow
?
which
walk
not
after
the
flesh
but
after
the
spirit
;
If
any
man
walk
otherwise
,
he
hath
nothing
to
do
with
Christ
:
If
we
say
we
have
Communion
with
him
,
and
walk
in
darkness
,
we
lye
,
saith
St.
John
,
and
do
not
the
truth
,
1
John
i.
6.
He
that
loveth
not
his
Brother
,
that
is
one
of
those
,
that
according
to
him
walks
in
darkness
;
and
as
he
wants
light
,
so
life
too
,
he
hath
no
life
abiding
in
him
,
yea
manet
in
morte
,
he
remains
in
death
,
1
Joh.
iii.
14.
And
what
is
said
of
one
Sinner
,
is
true
of
all
,
for
be
not
deceived
,
neither
Fornicator
,
Adulterer
,
unclean
person
,
or
covetous
,
or
any
other
the
like
,
hath
any
inheritance
in
the
kingdom
of
God
and
of
Christ
.
As
little
therefore
in
justification
which
is
the
estate
of
life
,
and
hath
right
to
that
inheritance
;
no
marvail
therefore
,
if
St.
James
be
bold
to
conclude
in
terms
clean
contrary
,
Ye
see
then
,
that
by
works
a
man
is
justified
,
and
not
by
faith
only
,
James
ii
.
24.
Indeed
much
stir
hath
been
about
the
seeming
differences
between
these
Apostles
:
He
said
not
amiss
,
Meum
&
Tuum
are
the
common
Barrators
of
the
world
,
and
Faith
and
Works
seem
no
less
to
have
broken
the
peace
in
the
Church
.
The
points
have
been
beaten
so
long
,
as
some
think
it
time
now
they
were
beaten
even
out
of
all
discourse
;
But
the
truth
is
,
they
are
some
of
the
noblest
that
our
Faith
doth
yield
,
and
unto
the
Christian
Religion
of
all
other
most
essential
though
most
abused
,
as
discovering
the
necessity
of
the
Gospel
and
invalidity
of
the
Law
,
with
the
main
differences
and
union
too
of
both
Law
and
Gospel
;
And
peradventure
are
not
driven
so
home
as
they
might
be
unless
by
very
few
,
unto
their
just
and
right
issue
even
unto
this
day
.
If
any
thing
lead
the
way
unto
that
,
it
must
be
the
perfect
reconciliation
of
these
two
,
which
by
divers
ways
and
distinctions
hath
been
attempted
on
either
side
,
but
not
I
suppose
with
so
good
success
as
may
fully
satisfy
;
for
in
this
,
I
take
it
,
Iliacos
,
intra
muros
peccalur
&
extra
.
To
distinguish
of
the
Law
Ceremonial
and
Moral
,
as
some
do
,
supposing
that
St.
Paul
excludes
the
works
of
the
Ceremonial
Law
,
and
St.
James
requires
those
only
of
the
Moral
,
is
to
no
purpose
;
for
clear
it
is
,
as
the
Sun
,
that
St.
Paul
excludes
both
,
for
he
disputes
against
Jew
and
Gentile
,
but
especially
the
works
of
the
Moral
Law
,
as
that
which
is
broken
by
all
,
and
therefore
cannot
justify
any
.
Neither
will
it
be
more
available
to
distinguish
with
others
of
works
preceeding
faith
,
works
of
Nature
,
and
such
as
follow
,
and
are
effects
of
faith
,
works
of
Renovation
and
grace
:
for
St.
Paul
utterly
rejects
from
the
ability
of
justifying
,
all
works
whatsoever
,
whether
before
faith
or
after
it
,
because
the
Law
being
once
broken
,
no
after-observance
can
so
satisfy
for
the
breach
,
but
that
it
will
still
condemn
all
those
that
shall
stand
at
that
Tribunal
.
The
distinction
then
of
works
not
prevailing
,
others
fall
to
distinguish
of
justification
,
and
indeed
that
is
the
right
way
,
if
it
be
rightly
done
:
The
Romanists
according
to
the
Council
of
Trent
make
it
twofold
,
a
first
,
and
a
second
justification
:
From
the
first
St.
Paul
removes
works
,
and
St.
James
they
suppose
,
requires
them
only
to
the
second
:
But
they
are
frustrate
in
both
distinction
and
application
too
;
for
since
their
second
Justification
is
but
the
increase
and
augmentation
of
that
Righteousness
which
is
infused
in
the
first
,
they
cannot
be
two
justifications
,
since
more
or
less
will
not
afford
a
specifick
difference
,
or
numerical
either
:
And
were
they
two
,
yet
the
works
which
St.
James
requires
,
he
requires
for
necessary
unto
the
first
justification
as
well
as
the
second
;
for
he
doth
instance
in
Rabab
not
justified
before
,
by
their
own
confession
:
And
the
works
which
St.
Paul
removes
,
he
removes
from
the
second
justification
as
well
as
the
first
,
as
first
or
last
never
to
be
found
in
any
.
And
therefore
he
makes
his
instance
in
Abraham
,
that
was
justified
long
before
even
that
time
of
his
instance
.
The
distinction
of
justification
in
the
obtaining
,
and
of
justification
already
obtained
is
much
after
the
same
manner
,
and
is
choked
utterly
with
the
self
same
answer
.
Others
on
the
other
side
distinguish
Justus
factus
,
from
Justus
declaratus
,
of
justification
before
God
,
and
justification
in
the
Eyes
of
men
;
St.
James's
words
they
refer
unto
this
,
and
St.
Paul's
to
the
former
,
but
most
erroneously
also
;
for
nothing
is
plainer
than
that
both
of
them
speak
of
justification
in
the
sight
of
God
,
St.
James
as
well
as
St
Paul
;
for
he
plainly
denies
salvation
unto
faith
,
if
not
accompanied
with
works
,
with
an
interrogation
,
Can
thy
faith
save
thee
?
and
proves
too
,
that
it
cannot
,
as
being
a
dead
faith
,
and
the
faith
of
Devils
,
and
such
sure
can
justify
neither
with
God
nor
man
,
sooner
indeed
with
men
,
than
with
God
.
That
way
therefore
which
is
most
general
and
hath
been
thought
the
best
peradventure
,
because
the
subtlest
,
is
to
distinguish
between
the
act
of
justifying
,
and
the
Subject
or
Person
to
be
justified
:
St.
James
,
as
is
supposed
,
requiring
only
the
presence
of
works
in
the
Subject
,
which
St.
Paul
removes
only
from
the
Act
,
and
is
but
thus
,
in
other
terms
.
Fides
sola
justificat
,
sed
fides
quae
justificat
,
non
est
sola
.
This
may
have
a
promising
look
,
but
will
not
satisfy
neither
,
but
is
out
too
,
and
that
on
both
sides
,
for
St.
Paul
clearly
removes
the
works
he
speaks
of
,
from
the
Person
to
be
justified
,
as
well
as
from
the
act
that
doth
justifie
,
non
operanti
to
him
that
worketh
not
,
but
believeth
on
him
,
qui
justificat
impium
,
that
justifieth
the
ungodly
:
And
St.
James
requires
the
works
he
speaks
of
,
no
less
than
faith
,
unto
the
Act
,
as
well
as
in
the
Subject
.
His
words
are
express
,
ex
operibus
,
by
works
a
man
is
justified
,
and
not
by
faith
only
.
Why
,
but
how
then
shall
they
be
reconciled
?
surely
no
way
so
well
,
as
by
looking
unto
their
different
intentions
,
from
whence
it
will
appear
,
that
St.
Paul
removes
works
,
all
works
from
being
the
things
that
do
justifie
;
and
St.
James
requires
them
only
,
as
conditions
and
qualifications
upon
which
we
are
justified
:
For
the
purpose
of
St.
Paul
,
is
by
the
breach
of
the
Law
,
to
demonstrate
the
necessity
of
the
Gospel
,
that
that
only
is
the
power
of
God
unto
Salvation
;
for
since
all
the
world
stands
culpable
before
God
,
it
follows
of
necessity
,
that
either
we
must
perish
without
remedy
,
or
else
be
justified
by
a
Gospel
of
mercy
,
which
he
well
terms
the
justification
of
faith
in
meer
opposition
to
works
,
all
works
,
even
faith
it self
,
as
the
things
which
may
be
thought
to
justify
.
Now
St.
James
intent
is
only
to
vindicate
this
wholsom
and
necessary
Doctrine
from
the
abuse
of
Heretical
Spirits
,
whose
evil
words
had
at
once
corrupted
both
St.
Pauls
meaning
and
their
own
good
manners
,
affirming
,
that
since
works
could
not
justifie
,
no
works
were
necessary
,
and
therefore
it
mattered
little
to
observe
the
Law
,
it
was
enough
only
to
believe
the
Gospel
.
Against
these
dissolute
Epicures
this
Apostle
,
as
St.
Augustin
observes
,
wholly
directs
his
dispute
,
the
purpose
whereof
is
,
not
to
place
justification
in
the
works
of
the
Law
(
for
in
many
things
,
saith
he
,
we
offend
all
,
and
if
but
in
one
,
yet
are
we
guilty
of
the
whole
)
but
only
to
shew
,
that
unless
the
works
of
the
Law
,
though
formerly
broken
,
do
come
at
length
to
accompany
our
faith
,
we
can
never
be
justified
by
any
grace
of
the
Gospel
.
So
then
if
we
divide
rightly
according
to
these
intents
,
we
must
distinguish
of
a
twofold
justification
,
by
Innocence
,
and
by
Pardon
;
for
it
must
be
either
by
works
,
or
by
mercy
,
a
legal
justification
or
an
Evangelical
:
And
of
two
sorts
of
works
subservient
unto
these
several
justifications
,
and
of
two
sorts
of
ways
by
which
they
do
justify
,
Works
of
Perfection
and
perpetual
perfection
,
that
inherently
justifie
,
and
formally
in
strictness
of
Law
,
but
are
excluded
by
St.
Paul
as
no
where
found
in
any
;
and
works
of
Renovation
after
the
breach
of
the
Law
,
required
by
St.
James
in
every
one
,
that
expect
the
justification
of
the
Gospel
:
Those
works
perfectly
keep
the
Law
,
and
never
break
it
;
These
keep
the
Law
sincerely
,
but
after
it
is
broken
:
They
justifie
therefore
in
themselves
,
and
by
their
own
worth
;
These
not
so
,
but
because
found
in
none
but
sinners
,
prepare
only
and
qualifie
for
the
justification
of
Christ
:
They
justifie
,
these
obtain
justification
:
That
strictly
the
justification
of
works
,
this
properly
the
justification
of
faith
,
which
is
their
fountain
.
And
faith
alone
,
alone
without
these
may
justifie
,
yea
cannot
justifie
with
them
;
for
such
works
evacuate
faith
,
as
not
needing
it
,
which
is
St.
Pauls
doctrine
.
But
faith
alone
without
these
cannot
justifie
,
yea
without
them
is
not
faith
,
not
a
true
and
a
living
faith
,
which
is
St.
James
his
assertion
.
And
in
this
Reconcilation
doth
appear
the
reconciliation
and
opposition
too
of
both
Law
and
Gospel
,
Faith
and
works
,
how
they
conspire
and
meet
,
how
they
jar
and
refuse
to
mingle
.
For
the
justification
of
the
Law
evacuates
Christ
,
who
then
died
in
vain
,
as
St.
Paul
speaks
.
For
there
needs
no
Saviour
where
there
is
no
sin
;
And
the
justification
of
Christ
disanulls
again
that
of
the
Law
,
as
arguing
it
to
be
broken
,
yea
and
the
condemnation
of
the
Law
too
,
notwithstanding
the
breach
:
So
they
contradict
and
dissolve
one
another
;
But
what
the
Gospel
excludes
by
remission
of
sins
,
it
closeth
withal
again
by
the
manner
of
remitting
:
Never
pardoning
offences
,
till
they
be
first
forsaken
,
and
men
return
again
to
the
observance
of
the
Law
;
nor
yet
continuing
that
pardon
longer
,
than
they
shall
continue
to
observe
it
,
saying
unto
none
but
the
penitent
,
Thy
sins
are
forgiventhee
;
nor
yet
unto
them
without
saying
also
,
Sin
no
more
lest
a
worse
thing
happen
unto
thee
.
So
the
terms
stand
thus
;
No
condemnation
from
the
Law
though
broken
,
whensoever
we
return
to
observe
it
;
and
until
we
do
observe
it
,
no
grace
or
mercy
by
the
Gospel
:
and
so
they
meet
and
are
reconciled
;
For
so
far
the
Gospel
doth
establish
the
Law
,
yea
and
farther
,
for
it
not
only
requires
,
but
gives
grace
,
for
the
performance
of
that
it
doth
require
,
even
the
observance
of
the
Law
.
And
this
reconciliation
St.
Paul
himself
,
the
great
urger
of
the
opposition
,
every
where
doth
acknowledge
,
for
they
are
his
own
words
,
not
the
hearers
but
the
doers
of
the
law
shall
be
justified
.
And
that
the
law
is
done
by
faith
is
evident
,
for
faith
worketh
by
love
,
and
love
is
the
fulfilling
of
the
law
.
Rom.
8.
So
the
Apostles
are
both
met
,
St.
James
requires
Faith
and
Works
,
St.
Paul
a
working
Faith
,
working
by
love
,
and
that
even
all
the
Commandments
of
God
,
not
so
as
to
justifie
in
themselves
,
but
only
to
qualify
for
the
justification
of
Christ
.
The
Commandments
therefore
are
no
freewill
offering
at
pleasure
,
no
voluntary
duty
of
gratitude
only
,
but
a
duty
necessary
unto
our
justification
here
,
and
eternal
wellfare
,
if
any
be
necessary
.
For
this
is
the
whole
duty
of
m●n
.
Why
,
but
yet
(
for
there
is
no
end
of
wrangling
,
though
this
wrangle
shall
end
all
)
though
a
duty
now
,
and
a
necessary
,
yet
since
the
Gospel
affords
a
Mediator
,
were
it
never
so
due
,
the
debt
we
hope
may
be
paid
by
another
,
that
is
our
Surety
,
and
that
surety
is
Christ
,
who
hath
exactly
kept
the
Law
,
and
is
made
unto
us
Wisdom
,
Justice
,
Sanctification
and
Redemption
,
so
saith
the
Apostle
.
But
no
surety
in
this
kind
.
That
which
is
the
duty
of
Man
,
is
every
Mans
own
duty
,
and
must
be
performed
in
his
own
Person
.
True
indeed
it
is
,
Christ
our
Lord
fulfilled
the
Law
exactly
,
but
that
we
may
break
it
in
our selves
,
and
yet
at
the
same
time
fulfil
it
in
him
that
is
our
Mediator
,
this
I
take
it
,
is
not
so
true
.
The
Apostle
saith
indeed
,
that
he
accounted
all
things
loss
and
dung
too
,
that
he
might
be
found
in
Christ
,
not
having
his
own
righteousness
,
which
is
of
the
Law
,
but
the
righteousness
which
is
of
God
by
faith
.
Yea
farther
,
that
God
made
him
to
be
sin
for
us
,
that
knew
no
sin
,
that
we
might
be
made
the
righteousness
of
God
in
him
;
but
yet
this
righteousness
of
God
is
not
to
be
taken
for
Gods
own
righteousness
,
but
only
as
he
said
in
the
former
place
,
for
the
righteousness
which
is
of
God
by
Faith
;
which
righteousness
includes
both
justification
,
which
is
imputative
,
and
sanctification
,
which
is
inherent
;
but
yet
neither
in
St.
Paul's
sence
,
is
our
own
,
because
not
of
the
Law
,
but
of
grace
and
mercy
by
the
faith
of
Christ
.
Be
it
then
,
that
Christ
is
made
unto
us
Justice
and
Sanctification
both
,
yea
Wisdom
and
Redemption
also
,
yet
not
all
after
one
and
the
same
manner
:
Wisdom
he
is
made
,
because
he
hath
revealed
his
Fathers
will
:
Redemption
,
because
he
hath
appointed
a
day
to
vindicate
his
Children
out
of
the
hands
of
corruption
into
liberty
,
which
is
glorious
:
Justice
,
because
he
hath
offered
up
himself
a
Sacrifice
for
sin
;
but
Sanctification
,
because
he
hath
given
us
his
Spirit
.
Christ
therefore
unto
us
,
is
all
these
,
but
yet
not
all
these
by
imputation
,
for
then
his
Wisdom
should
be
imputed
too
,
yea
and
even
the
redemption
of
our
bodies
from
the
grave
imputative
also
.
Indeed
we
can
dream
willingly
of
nothing
but
imputation
.
All
seems
nothing
worth
unless
Christ
did
so
do
all
for
us
,
as
we
may
not
have
any
thing
to
do
for
our selves
.
I
doubt
we
may
come
in
time
to
conceive
,
that
he
did
believe
and
repent
for
us
too
,
for
these
are
his
Commandments
,
and
so
believe
only
this
,
that
neither
Faith
nor
Repentance
are
in
our
persons
necessary
.
For
if
Christ
as
a
surety
hath
absolutely
undertaken
any
thing
for
us
,
we
like
the
scape-Goat
must
go
free
upon
his
performance
;
The
same
debt
may
not
with
justice
be
required
of
the
surety
and
principal
too
;
if
so
,
then
do
what
we
list
,
all
things
are
done
to
our
hands
already
;
O
this
were
to
be
a
gracious
Saviour
to
purpose
,
if
we
might
take
our
pleasure
,
ryot
in
Intemperance
and
Luxury
,
and
withal
have
his
Abstinence
and
Moderation
imputed
to
us
,
be
beheld
of
God
at
the
time
,
as
no
less
Temperate
and
Chaste
than
Christ
himself
;
Were
it
not
glad
tidings
,
a
Gospel
indeed
,
that
we
might
be
Feasting
,
Carousing
,
Swearing
,
Drinking
,
and
yet
under
the
eye
of
God
at
the
same
instant
,
as
if
we
were
Watching
,
Fasting
,
Praying
,
Weeping
even
with
Christ
himself
in
the
Garden
?
As
though
God
beheld
Men
through
Christ
,
as
Men
do
other
things
,
by
a
perspective
,
which
representeth
them
to
the
Eye
not
in
their
own
colours
,
but
in
the
colour
of
the
glass
they
pass
through
.
No
,
God
is
not
deceived
with
shadows
,
neither
doth
Christ
cast
any
such
:
He
takes
not
good
for
evil
,
nor
yet
evil
,
no
not
for
Christs
sake
,
ever
for
good
:
And
let
not
us
be
deceived
with
vain
shews
neither
;
The
truth
is
,
it
is
well
,
that
upon
our
Repentance
we
are
justified
by
imputation
,
we
shall
be
too
putative
,
if
we
conceipt
an
imputed
sanctification
too
:
for
two
such
imputations
will
not
well
agree
together
;
one
of
them
will
be
needless
ever
or
impossible
for
justification
,
that
is
,
remission
of
sins
is
it self
sufficient
without
imputation
of
farther
sanctity
,
because
as
St.
Austin
hath
it
,
Omnia
ut
fact
a
deputantur
,
quando
quod
factum
non
est
ignoscitur
;
And
perfect
sanctification
imputed
on
the
other
side
,
will
leave
no
room
for
remission
or
imputative
justification
:
so
Christs
death
might
have
been
spared
,
since
we
should
then
be
saved
by
his
life
;
for
what
use
may
there
be
of
his
blood
for
Remission
,
so
long
as
beheld
in
his
righteousness
,
that
never
sinned
?
If
no
sinner
,
he
needs
no
pardon
;
if
he
need
a
pardon
,
he
must
of
necessity
be
beheld
as
a
sinner
,
and
therefore
Remission
of
sins
and
perfect
Righteousness
are
opposite
forms
that
cannot
at
the
same
time
possibly
be
imputed
unto
the
same
person
,
for
they
expel
and
shut
out
one
another
.
Let
it
suffice
then
,
that
our
blessed
Lord
vouchsafed
to
shed
his
blood
for
our
sins
,
let
us
not
therefore
suppose
that
we
are
not
bound
to
forsake
them
ourselves
;
that
were
to
shed
his
blood
afresh
and
crucifie
him
again
,
as
the
Apostle
speaks
.
But
as
he
did
that
for
us
,
which
if
we
neglect
it
not
,
will
prove
our
justification
;
so
we
through
his
assistance
must
do
this
for
our selves
,
otherwise
we
shall
want
our
sanctification
,
and
wanting
it
,
want
the
other
also
:
That
indeed
is
the
meer
act
of
God
,
but
on
those
that
are
qualified
for
it
:
This
proceeds
from
God
and
his
grace
,
but
is
the
true
duty
of
man
,
and
which
gives
him
his
qualification
,
and
in
man
therefore
it
must
inhere
;
for
the
righteousness
of
justification
is
perfect
,
but
not
inherent
,
but
the
righteousness
of
sanctification
now
inherent
but
not
perfect
,
hereafter
in
that
glory
,
whither
it
leads
us
,
it
will
be
both
perfect
and
inherent
,
yea
inherent
,
perfect
and
perpetual
also
.
Rightly
therefore
to
conclude
all
this
righteousness
of
the
Commandments
,
the
duty
of
man
still
,
and
since
Faith
is
included
in
it
,
as
being
now
commanded
,
as
rightly
the
whole
duty
of
man
:
That
duty
which
doth
accomplish
his
election
;
for
if
any
man
purge
him self
from
these
things
,
he
shall
be
a
vessel
unto
honour
;
fulfils
the
end
of
his
Creation
,
created
unto
good
works
,
that
we
might
walk
therein
;
makes
effectual
the
Divine
Vocation
,
for
we
are
called
unto
holiness
;
is
it self
our
sanctification
,
for
the
Commandment
is
holy
and
just
and
good
;
procures
our
justification
,
they
wrought
righteousness
and
gained
the
promises
;
and
lastly
leads
into
Glory
,
for
they
that
have
their
fruit
in
holiness
,
have
their
end
,
everlasting
life
.
That
fruit
here
,
this
blessed
end
hereafter
,
the
God
of
Glory
grant
unto
us
all
in
his
Kingdom
,
even
for
Jesus
Christ
his
sake
the
righteous
.
To
whom
with
the
Father
and
the
holy
Spirit
,
&c.
Amen
.
A
SERMON
OF
CHRIST'S
Coming
to
JUDGMENT
.
SERMON
III.
Upon
MATT.
XVi.
27.
For
the
Son
of
Man
shall
come
in
the
glory
of
his
Father
with
his
Angels
:
And
then
he
shall
reward
every
man
according
to
his
works
.
I
Left
untouched
in
my
former
Text
the
second
reason
wherewith
Solomon
ends
his
Book
,
and
confirms
his
Conclusion
of
,
Fear
God
and
keep
his
Commandments
,
which
is
this
,
For
God
shall
bring
every
work
into
judgment
with
every
secret
thing
,
whether
it
be
good
or
whether
it
be
evil
.
And
now
for
variety
sake
I
have
chosen
to
prosecute
the
same
subject
,
not
in
Solomons
words
,
but
in
our
Saviour's
;
for
these
are
infer'd
unto
the
same
end
,
and
much
too
after
the
same
manner
.
In
the
verses
precedent
,
What
shall
it
profit
a
man
(
saith
Christ
)
to
gain
the
whole
world
and
lose
his
own
s●ul●
or
what
shall
a
man
give
in
exchange
for
his
soul
?
As
if
he
had
said
,
Gain
any
man
what
he
list
or
what
he
can
,
be
it
never
so
much
(
for
the
world
indeed
runs
all
after
gain
and
never
enough
)
yet
if
by
this
means
he
come
at
last
to
lose
his
own
Soul
,
there
is
no
profit
in
it
.
He
will
still
be
a
loser
by
his
gain
.
Or
on
the
other
side
,
lose
in
this
life
whatsoever
he
hath
,
or
may
lose
,
Pleasures
,
Profits
,
Honours
or
any
thing
else
,
even
Life
it self
,
yet
if
in
the
loss
of
all
other
things
,
he
may
preserve
and
gain
his
own
Soul
,
he
will
be
a
winner
even
in
his
losings
.
To
keep
his
Soul
,
he
can
part
with
nothing
that
is
too
dear
,
or
if
he
would
part
with
his
Soul
,
he
can
receive
nothing
that
is
dear
enough
:
for
what
can
either
way
be
of
sufficient
value
to
make
a
just
exchange
for
the
Soul
?
But
yet
so
it
is
,
small
things
are
given
in
exchange
for
great
,
and
according
to
the
momentany
works
and
behaviour
of
men
here
,
so
shall
their
Souls
be
gained
or
lost
eternally
hereafter
.
For
the
son
of
man
,
&c.
The
words
deliver
up
themselves
unto
us
in
these
particulars
.
-
1.
The
person
,
filius
hominis
,
that
here
is
his
appellation
,
The
Son
of
man
.
-
2.
The
appearance
of
this
Person
once
more
unto
the
world
;
venturus
est
,
he
shall
come
.
-
3.
The
form
or
manner
of
his
coming
,
in
gloria
palris
,
in
the
glory
of
his
Father
.
-
4.
The
end
or
purpose
of
his
coming
,
for
retribution
,
&
●
tunc
reddet
,
then
shall
be
reward
.
-
5.
The
impartiality
of
it
,
without
respect
of
any
mans
person
,
reddet
unicuique
,
he
shall
reward
every
man
.
-
6.
And
lastly
,
the
justness
of
his
reward
;
in
due
proportion
to
his
desert
,
He
shall
reward
every
man
,
secaudum
opera
sua
,
according
to
his
works
.
The
points
lie
in
the
same
order
,
as
the
words
do
in
the
Text
,
and
therefore
I
shall
handle
them
without
any
material
transposition
,
beginning
first
with
the
Person
,
that
here
speaks
this
of
himself
,
and
his
appellation
,
fillus
hominis
,
The
son
of
man
.
He
that
was
both
God
and
Man
,
may
stile
himself
as
he
please
by
either
;
but
yet
our
blessed
Lord
(
whether
to
intimate
his
love
unto
our
whole
kind
,
or
to
instruct
us
in
the
imitation
of
his
humility
)
usually
makes
choice
of
the
meanest
of
his
Titles
,
and
though
the
Son
of
God
,
yet
seldom
or
never
speaks
of
himself
,
but
in
the
Stile
and
Title
Filii
hominis
,
of
the
Son
of
Man
.
But
yet
as
he
assumes
it
,
it
is
no
vulgar
or
common
stile
neither
:
for
he
assumes
it
with
a
difference
and
distinction
from
all
other
the
Sons
of
men
whatsoever
:
for
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
or
That
son
of
Man
;
the
son
of
Man
after
such
a
special
and
eminent
manner
,
as
will
make
it
a
peculiar
title
,
an
Attribute
proper
only
unto
himself
and
applyable
unto
no
other
.
As
for
our selves
,
we
are
all
Filii
hominum
,
Sons
of
Men
indeed
,
in
the
plural
,
he
only
in
the
singular
,
and
therefore
he
only
singularly
,
Filius
hominis
,
the
Son
of
man
.
Homo
hath
both
genders
,
and
here
in
the
right
sence
it
is
only
feminine
,
and
Filius
hominis
,
no
more
than
semen
Mulieris
,
the
Son
of
man
,
than
the
seed
of
the
Woman
the
Son
of
the
she-man
;
for
Son
of
man
but
in
this
regard
he
was
not
,
as
being
that
mighty
stone
in
Daniel
,
cut
out
of
the
mountain
without
hands
,
and
flos
campi
,
the
flower
not
of
the
Garden
but
of
the
field
,
growing
up
without
setting
:
for
he
,
who
as
the
Son
of
God
,
had
a
Father
,
but
no
Mother
;
as
the
Son
of
man
,
had
a
Mother
,
but
without
any
Father
,
and
therefore
by
the
Mothers
side
only
Filius
hominis
,
the
Son
of
Man
.
There
was
indeed
a
woman
once
,
that
was
filia
hominis
;
Eve
taken
out
of
Adam
,
without
the
help
of
woman
;
as
Christ
our
Lord
filius
hominis
,
taken
out
of
woman
without
the
assistance
of
man
.
And
as
Eve
the
daughter
of
man
,
was
both
daughter
and
wife
unto
her
own
Father
:
So
Christ
the
Son
of
Man
,
was
both
son
and
husband
unto
his
own
mother
:
And
being
Son
unto
that
Mother
,
in
Her
he
was
the
Son
of
her
Ancestors
,
of
David
and
Abraham
and
others
,
but
not
otherwise
;
for
no
descendant
from
them
,
or
any
other
was
ever
or
might
be
his
natural
and
immediate
Father
.
Of
necessity
,
therefore
,
the
Son
of
Man
can
be
no
more
,
than
the
Son
of
the
blessed
Virgin
,
that
is
,
the
son
of
a
woman
:
And
however
in
relation
unto
God
,
Christ
though
both
God
and
man
,
may
not
have
two
son-ships
,
the
one
as
man
the
other
as
God
,
as
God
,
the
natural
,
and
as
man
,
the
adopted
,
because
the
Relation
of
a
Son
adheres
not
to
the
Nature
,
but
to
the
Person
,
and
so
having
but
one
Person
cannot
have
two
●iliations
:
yet
nothing
doth
hinder
but
that
in
reference
unto
some
other
,
this
whole
Person
,
though
the
Son
of
God
,
may
rightly
be
termed
the
Son
of
Man
also
.
For
when
the
Son
of
God
vouchsafed
not
to
abhor
the
Virgins
womb
,
he
then
received
a
new
Relation
,
and
being
brought
forth
into
the
world
,
though
otherwise
the
Son
of
God
,
he
now
became
really
the
son
of
a
woman
,
and
she
that
brought
him
forth
as
truly
Deipara
,
the
very
Mother
of
God
.
In
regard
whereof
St.
Peter
being
demanded
by
our
Saviour
,
who
do
men
say
,
that
I
the
Son
of
man
,
a●
,
Answers
,
Tu
es
filius
dei
viventis
,
Thou
the
Son
of
man
art
the
Son
of
the
ever-living
God
;
Two
Sonships
and
but
one
Person
,
but
in
regard
of
two
several
relations
,
and
that
unto
two
several
Persons
:
The
prime
Article
This
of
our
Faith
,
and
foundation
of
that
Church
,
against
which
the
gates
of
Hell
shall
never
prevail
.
The
Son
of
God
then
,
and
the
Son
of
Man
too
:
The
Son
of
Man
he
was
here
,
before
he
went
hence
,
and
as
the
Son
of
Man
he
shall
return
again
.
For
so
it
follows
in
the
second
place
,
Filius
hominis
venturus
est
,
The
Son
of
Man
shall
come
.
And
come
indeed
he
shall
,
nothing
more
sure
;
but
the
when
,
the
Time
of
his
Coming
,
than
that
nothing
more
uncertain
.
And
therefore
without
all
limitation
is
doubtfully
delivered
here
,
and
indefinitely
,
only
with
a
venturus
est
,
He
shall
come
,
and
no
more
.
Our
Saviour
would
have
all
men
stand
upon
their
guard
,
be
vigilant
and
watchful
for
that
hour
,
have
their
Loyns
ever
girt
and
their
Oyle
always
ready
in
their
Lamps
;
for
that
cry
at
midnight
may
come
at
unawares
,
and
for
this
reason
he
would
have
men
aware
of
it
.
That
it
cannot
be
long
hence
indeed
,
he
hath
given
sufficient
warning
,
shewn
it
clear
unto
all
.
For
a
thousand
years
it
is
and
six
hundred
since
it
was
said
,
These
are
the
last
times
,
yea
Horae
novissima
,
the
last
hour
,
and
Judex
prae
foribus
,
the
Judge
is
at
the
doors
;
and
that
Judge
himself
in
the
last
of
the
Revelation
,
Ecce
venio
citò
,
behold
I
come
quickly
,
and
my
reward
is
with
me
:
but
how
much
time
this
Quickly
hath
in
it
,
how
near
or
far
off
it
may
be
,
this
he
hath
not
shown
unto
any
,
yea
hath
refused
to
shew
unto
his
own
,
though
desired
by
his
own
Apostles
:
But
keeps
it
as
a
secret
,
reserved
unto
himself
,
and
to
be
reserved
for
ever
in
his
own
bosom
:
The
Angels
in
Heaven
understand
it
not
,
yea
the
Son
of
man
himself
,
that
is
to
come
as
the
Son
of
man
only
,
that
is
in
his
humane
nature
,
he
doth
not
,
he
cannot
discover
the
time
of
his
coming
.
How
vain
then
are
the
endeavours
and
enquiries
of
all
other
impotent
and
ignorant
men
?
And
yet
mans
busy
head
must
needs
be
working
;
nothing
can
restrain
his
curiosity
from
prying
at
least
,
and
though
he
cannot
possibly
affrm
any
thing
for
certain
,
yet
he
will
be
old
to
deliver
his
conjecture
.
And
conjectures
indeed
there
have
been
many
,
but
all
no
less
temerarious
than
vain
.
The
Astrologian
,
and
the
Philosopher
will
needs
have
it
fall
out
just
in
the
fatal
period
of
the
great
Platonick
year
;
when
all
the
Sphears
and
Stars
fixt
and
wandering
shall
return
again
unto
their
first
points
and
positions
,
wherewith
they
were
originally
aspected
:
But
a
Platonick
year
(
were
any
such
possible
)
would
sooner
be
spent
,
I
suppose
,
than
these
wise
men
agree
among
themselves
,
when
and
what
time
this
great
Revolution
will
be
finished
:
This
atempt
therefore
as
rash
and
vain
,
so
ridiculous
also
.
The
Modern
Jews
and
Talmudists
seem
to
go
upon
better
grounds
,
and
with
them
some
of
the
Fathers
,
as
Lactantius
and
others
,
these
all
resolve
the
former
for
certain
,
the
latter
in
a
strong
opinion
upon
six
thousand
years
for
the
worlds
continuance
,
two
thousand
under
the
Law
of
Nature
,
two
thousand
under
that
of
Moses
,
and
two
thousand
under
the
Gospel
of
Grace
:
And
that
these
once
expired
,
the
son
of
man
then
comes
without
fail
in
the
glory
of
the
Father
.
And
the
truth
is
,
they
have
some
shews
of
reason
and
pretty
congruities
to
countenance
their
divinations
:
Some
of
the
Rabbies
by
their
Cabal
learning
have
found
this
out
even
in
the
first
verse
of
Genesis
,
where
Alpha
,
the
first
of
the
Hebrew
Alphabet
,
and
the
Numerical
letter
that
denotes
the
number
of
thousand
,
is
just
(
as
they
observe
)
six
times
written
:
That
so
the
worlds
Age
and
dissolution
might
be
mysteriously
read
in
the
very
front
and
forehead
of
the
worlds
Creation
:
which
in
the
Creation
it self
,
and
the
manner
of
it
,
is
,
they
suppose
,
much
more
legible
,
as
farther
typed
out
,
and
more
fully
discovered
.
For
in
six
days
,
it
pleased
God
to
create
the
Heaven
and
the
Earth
and
all
that
is
therein
,
and
on
the
seventh
day
he
rested
:
And
to
shew
that
this
concerned
mans
continuance
of
Travel
in
this
world
,
God
afterwards
commanded
him
also
six
days
to
labour
,
and
to
observe
the
seventh
for
a
Sabbath
,
the
figure
of
Eternal
rest
in
the
Heavens
:
now
mille
anni
coram
Deo
,
sicut
dies
una
,
A
thousand
years
with
the
Lord
are
but
as
one
day
,
one
day
therefore
in
signification
here
,
as
a
thousand
years
;
And
the
self
same
,
they
would
have
yet
farther
insinuated
in
the
first
Patriots
and
Progenitors
of
this
new-born
world
,
Generis
humani
satores
,
the
first
storers
of
the
Earth
with
Mankind
:
six
succeded
one
another
in
order
,
and
then
died
:
Adam
,
Seth
,
Enos
,
Cainan
,
Mahalaleel
,
and
Jared
;
but
Enoch
the
seventh
from
Adam
was
translated
,
taken
up
to
walk
with
God
,
as
the
type
and
figure
of
all
his
Children
.
To
these
,
others
add
divers
other
sutable
instances
.
Gen.
viii
.
4.
That
the
Ark
of
Noah
,
the
Type
of
the
Militant
Church
,
floated
six
Months
on
the
Waters
,
and
that
in
the
seventh
it
rested
on
the
mountain
.
That
Moses
six
days
was
in
the
Cloud
,
and
in
the
seventh
was
called
unto
the
prefence
of
the
Lord.
Exod.
xxiv
.
16.
That
Jerico
,
the
figure
of
this
world
,
as
being
opposed
unto
Jerusalem
,
the
type
of
that
to
come
,
being
six
days
compassed
by
the
command
of
God
,
in
the
seventh
fell
utterly
,
and
ruined
,
which
happened
too
,
just
as
the
Israelites
were
going
off
the
Wilderness
to
possess
their
promised
Land
.
Josh.
vi
.
16.
Some
more
yet
there
are
to
this
purpose
,
but
of
another
strain
,
and
fetcht
something
farther
.
There
be
,
that
fish
for
it
out
of
the
sixscore
years
given
to
the
old
world
for
amendment
,
before
the
coming
of
the
Flood
,
which
though
in
that
regard
literally
meant
,
yet
in
a
mystery
these
,
say
they
,
do
design
as
many
great
years
,
or
years
Mosaical
,
and
Jubilar
,
every
one
whereof
contained
fifty
of
the
common
and
ordinary
,
and
then
fifty
drawn
on
six-score
,
every
score
producing
a
thousand
,
the
product
that
results
from
the
whole
must
needs
be
just
six
thousand
years
,
the
general
space
they
conceive
for
the
repentance
of
the
whole
world
,
before
the
coming
of
the
second
deluge
,
diluvium
ignis
,
that
deluge
of
Fire
.
The
same
these
Men
collect
likewife
from
the
life
of
Moses
,
who
lived
precisely
a
hundred
and
twenty
years
,
forty
years
in
the
Court
of
Pharaoh
,
which
answers
,
as
they
would
have
it
,
unto
two
thousand
years
under
Nature
;
forty
years
in
the
Desart
with
Jethro
,
keeping
Sheep
on
the
backside
of
Horeb
,
which
responds
unto
two
thousand
under
the
Law
given
in
that
Mountain
;
and
forty
years
in
the
wilderness
governing
the
people
of
God
,
and
leading
them
on
unto
their
Land
of
rest
,
which
design
the
other
two
thousand
under
the
conduct
and
Kingdom
of
Christ
our
Lord
,
who
,
when
these
shall
be
once
elapsed
and
spent
,
will
come
again
and
deliver
up
the
Kingdom
unto
his
Father
.
So
some
;
But
Lactantius
and
others
otherwise
,
That
he
shall
come
indeed
at
the
end
of
six
thousand
years
,
but
the
end
for
all
that
,
is
not
yet
:
For
he
shall
spend
,
they
suppose
,
a
thousand
years
in
a
kingdom
of
Righteousness
upon
Earth
,
as
a
spiritual
Sabbath
from
sin
,
which
first
kept
,
they
shall
then
pass
into
that
great
and
eternal
Sabbath
of
Glory
even
for
ever
.
These
may
be
pretty
Speculations
(
to
say
no
worse
of
them
)
but
they
cannot
conclude
any
thing
:
They
are
little
better
than
what
that
learned
man
tearms
them
,
Commenta
,
quibus
malignus
ille
humana
detinet
ingenia
:
something
indeed
they
have
of
wit
,
much
of
curiosity
,
but
of
certainty
nothing
at
all
.
For
suppose
the
conjecture
true
,
were
six
thousand
years
as
they
would
have
it
,
the
full
period
of
the
Worlds
age
,
yet
what
could
certainly
be
discovered
from
thence
,
when
the
different
Calculators
themselves
are
at
a
fault
,
or
rather
an
unrecoverable
loss
concerning
the
just
age
of
the
world
,
and
how
much
of
it
is
spent
already
?
But
what
need
such
computations
?
Excellently
St.
Austin
.
Omnium
de
hac
re
calculantiu●
digitos
...
&
quiescere
jubet
,
qui
ait
,
non
oft
vestruni
noscere
,
&c.
He
raps
all
Accountants
on
the
fingers
and
commands
them
to
cease
,
who
says
,
it
is
not
for
you
to
know
the
times
and
the
seasons
,
which
the
Father
hath
put
in
his
own
power
.
What
the
Son
of
God
with
such
a
check
refused
to
reveal
,
why
should
any
other
the
sons
of
men
dare
presume
to
search
,
or
think
to
discover
?
But
such
are
the
cross
,
and
preposterous
ways
of
perverse
Mortals
,
ever
attempting
to
know
,
where
they
are
enjoyned
to
be
ignorant
;
and
there
for
the
most
affecting
ignorance
,
where
God
most
requires
their
knowledge
.
Otherwise
we
might
find
other
computations
,
much
fitter
to
be
busyed
in
;
forbear
counting
of
the
Times
,
and
think
rather
upon
that
,
Redde
rationem
Vilicationis
,
how
we
may
make
up
our
own
Accounts
against
that
day
,
which
when
all
calculations
are
ended
,
will
notwithstanding
steal
upon
the
world
undescryed
,
like
a
Thief
,
saith
our
Saviour
,
in
the
night
,
when
men
least
dream
of
it
,
overtake
even
these
busie
Calculators
,
as
the
Enemy
did
Archimedes
drawing
his
Circles
for
prevention
,
in
the
dust
,
and
not
suffer
him
to
finish
his
diagrams
,
nor
These
peradventure
their
Computations
:
For
as
it
was
in
the
days
of
Noah
,
men
eat
and
drank
and
married
securely
until
the
Flood
came
and
carried
all
away
:
So
saith
he
himself
,
will
it
be
at
the
coming
of
the
Son
of
man
,
who
will
come
as
a
sweeping
deluge
indeed
,
yea
much
more
unresistable
,
For
he
shall
come
in
power
,
and
Majesty
,
and
great
glory
,
even
in
gloria
Patris
.
Our
third
Point
.
The
Son
of
man
shall
come
in
the
glory
of
his
Father
.
For
though
the
time
of
his
coming
be
concealed
,
yet
not
so
the
manner
of
it
,
That
indeed
is
plainly
exprest
,
and
revealed
unto
all
;
but
in
such
and
so
high
terms
,
as
mortal
man
can
no
way
worthily
speak
of
;
no
nor
rightly
in
any
degree
conceive
in
his
thoughts
,
until
he
shall
come
to
see
and
behold
it
with
his
Eyes
.
Then
indeed
and
then
only
he
shall
know
what
it
is
to
come
in
gloria
Patris
,
in
the
glory
of
the
Father
.
He
came
once
already
in
the
days
of
his
humiliation
,
and
then
he
came
Filius
hominis
,
the
Son
of
Man
,
emptying
himself
of
his
Divine
Honour
,
and
vailing
it
up
in
the
cloud
of
our
mortality
,
when
he
was
content
to
suffer
himself
to
be
contemned
,
scorn'd
and
derided
,
reviled
,
spit
upon
and
buffeted
,
scourged
with
whips
,
and
crowned
with
thorns
,
until
he
became
a
worm
,
and
no
Man
,
having
neither
form
nor
beauty
why
we
should
desire
him
,
and
last
of
all
crucified
on
a
Tree
:
But
now
the
scene
comes
to
be
altered
,
the
face
of
things
utterly
changed
:
That
was
dies
hominis
,
Mans
day
indeed
,
and
the
hour
of
the
powers
of
darkness
:
They
did
then
what
they
list
,
and
he
was
pleased
to
suffer
whatsoever
they
list
to
do
.
Now
comes
dies
Domini
,
and
the
Lord
shall
have
his
day
too
:
He
will
now
be
active
,
and
men
another
while
must
be
content
to
suffer
every
one
according
to
his
deservings
.
This
poor
despised
filius
hominis
,
this
worm
,
without
form
or
beauty
to
be
desired
,
will
now
appear
in
the
strength
of
his
Glory
,
as
the
Sun
breaking
out
of
a
Cloud
,
or
the
Lightning
out
of
the
East
,
striking
all
eyes
even
with
astonishment
at
his
beauty
and
brightness
,
yea
and
make
all
faces
,
all
faces
of
the
wicked
gather
blackness
too
to
behold
it
:
For
as
every
hand
hath
wounded
him
,
so
every
eye
shall
see
him
whom
they
have
pierced
,
but
not
every
eye
endure
the
sight
of
such
overawing
and
dreadful
Majesty
,
as
shall
draw
them
to
embrace
Rocks
,
and
cry
unto
deaf
Mountains
to
cover
them
from
the
presence
of
the
Lamb
and
him
that
sitteth
on
the
Throne
,
for
he
now
comes
in
gloria
Patris
.
But
why
in
the
Glory
of
the
Father
?
Indeed
at
his
first
appearance
it
was
,
Ecce
Rex
tuus
venit
mitis
;
Behold
thy
King
cometh
unto
thee
meek
,
sitting
on
an
Ass
and
the
foal
of
an
Ass.
Now
it
is
,
Ecce
Judex
tuus
venit
terribilis
;
Behold
thy
Judge
cometh
with
terrour
flying
upon
the
wings
of
the
wind
,
and
riding
upon
Cherubins
,
as
the
Psalmist
speaks
,
yea
many
Cherubins
and
Seraphins
,
millions
and
myriads
of
holy
Angels
attending
on
his
Glorious
Majesty
,
when
the
whole
Earth
and
Heavens
too
shall
be
filled
with
the
Majesty
of
his
Glory
;
Because
he
endured
the
Cross
and
despised
the
shame
,
valued
not
his
life
,
but
humbled
and
bowed
down
his
Soul
even
unto
death
,
therefore
God
now
exalts
him
,
sets
him
on
high
,
yea
gives
him
a
name
above
all
names
,
whereat
the
knees
,
that
now
are
so
stiff
,
shall
then
,
will
they
nill
they
,
bow
and
bend
,
and
the
tongue
of
every
one
confess
,
laudando
,
as
he
speaks
vel
ululando
,
that
Jesus
is
the
Lord
,
to
the
Glory
of
the
Father
;
for
he
now
comes
in
gloria
Patris
,
in
the
Fathers
Glory
.
He
comes
at
this
time
for
Judgment
,
and
that
originally
belongs
unto
the
Father
;
Vengeance
is
mine
,
I
will
recompence
,
saith
the
Lord
.
But
yet
the
Father
judgeth
no
man
,
saith
Christ
,
but
hath
referred
all
judgment
to
the
Son
,
even
filio
hominis
,
to
this
Son
of
man
,
to
whom
as
man
he
hath
given
all
power
both
in
Heaven
and
Earth
:
The
son
indeed
himself
even
as
the
son
of
God
,
is
a
Receiver
from
the
Father
,
even
of
the
Glory
which
he
hath
;
for
glory
he
receives
from
him
,
from
whom
he
receives
his
Essence
the
fountain
of
glory
,
as
having
his
very
being
not
of
himself
but
of
the
Father
,
Fons
Deitatis
,
the
fountain
that
communicates
the
Deity
immediately
to
the
other
persons
,
solely
unto
the
Son
,
who
is
therefore
Deus
de
Deo
,
God
of
God
and
light
of
light
.
Yet
having
received
it
from
eternity
,
it
is
his
own
,
even
his
Fathers
both
essence
and
glory
,
and
so
though
God
of
God
and
light
of
light
,
yet
because
the
same
both
God
and
light
,
he
is
in
Majesty
equal
,
in
Glory
coeternal
:
equal
without
robbery
,
saith
the
Apostle
,
and
though
not
without
reception
,
yet
without
any
duty
of
gratitude
for
the
receipt
,
as
receiving
it
,
not
by
a
free
and
voluntary
,
but
by
a
generation
no
less
natural
and
simply
necessary
than
absolutely
eternal
.
For
which
reasons
he
is
elsewhere
said
to
come
,
not
in
gloria
Patris
,
but
in
gloria
sua
,
even
in
his
own
glory
:
when
the
Son
of
Man
shall
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
his
own
glory
,
as
he
doth
here
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
his
own
Angels
.
Matt.
25.
In
the
glory
of
the
Father
and
with
his
Angels
.
And
his
Angels
sure
they
are
whom
they
are
commanded
to
adore
and
worship
.
Heb.
1.
Worship
him
all
ye
Angels
of
his
.
All
of
them
must
worship
,
and
all
attend
on
him
now
,
even
the
whole
Quire
and
Court
of
Heaven
,
not
an
Angel
left
behind
,
for
he
shall
come
with
all
the
Angels
.
Matt.
25.
No
marvel
if
Daniel
said
,
thousand
thousands
shall
minister
unto
him
,
and
ten
thousand
times
ten
thousand
shall
stand
before
him
in
that
day
:
what
a
presence
of
state
indeed
will
this
be
,
how
full
and
every
way
Majestick
!
But
yet
these
are
not
only
for
State
and
Majesty
,
at
this
time
,
but
for
ministration
also
.
Thousand
thousands
shall
minister
unto
him
,
for
the
time
is
now
come
when
that
of
the
Apostle
,
out
of
David
,
is
to
be
fulfilled
,
He
shall
make
his
ministers
a
flaming
fire
,
at
least
to
minister
to
those
flames
that
shall
never
be
quenched
;
for
the
great
Harvest
of
the
world
is
now
come
,
and
their
imployment
in
it
,
is
set
down
before-hand
.
The
Angels
must
be
the
Reapers
.
These
are
they
that
must
separate
the
Sheep
from
the
Goats
,
sever
the
Tares
from
the
Wheat
.
We
may
be
too
forward
in
plucking
them
up
now
,
indanger
the
good
Corn
,
't
were
best
let
this
alone
for
them
whose
proper
office
it
is
,
and
will
do
it
exactly
,
gather
the
Tares
in
fasciculos
into
bundles
,
as
the
Text
hath
it
,
bind
them
up
too
,
and
cast
them
into
everlasting
fires
.
Bind
them
in
bundles
indeed
,
to
tell
us
that
sinners
in
the
same
kind
shall
be
sure
to
participate
in
the
same
punishment
.
The
profest
and
merciless
Mamonist
with
all
his
brokers
and
bribing
ministers
that
assist
his
incestuous
money
to
engender
on
it self
,
in
one
bundle
bound
up
now
,
and
presently
burning
in
bands
of
their
own
parchments
.
The
tatter'd
young
Prodigal
whom
they
undo
,
with
his
Tapsters
and
Drawers
,
and
the
whole
knot
of
Roarers
and
Ranters
about
him
,
taken
all
as
in
a
net
,
and
bound
up
in
another
bundle
.
The
Adulterer
and
his
Mistris
the
Adulteress
with
the
Chamber
Attendant
,
and
all
other
the
sordid
Factors
,
that
truck
and
traffick
between
them
,
truss't
up
on
an
instant
in
a
third
fardle
,
and
as
nasty
as
any
of
the
other
.
All
indeed
and
many
more
the
like
fit
Faggots
and
Fuel
for
those
devouring
,
but
not
consuming
flames
.
Their
time
is
come
,
and
thither
they
must
,
to
receive
the
just
recompence
of
their
ways
,
for
that
is
the
end
of
Christs
coming
,
who
now
comes
for
general
Retribution
and
due
reward
unto
all
.
Et
tunc
reddet
unicuique
&c.
And
then
shall
he
reward
,
&c.
The
Then
here
,
was
omitted
in
the
division
,
but
may
not
be
so
in
our
discourse
;
for
there
seems
to
be
an
Emphasis
,
a
strong
Accent
on
it
,
on
this
particle
of
time
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
then
he
shall
render
unto
every
man
according
to
his
works
.
And
sure
it
is
something
well
yet
,
a
comfortable
hearing
to
those
,
that
have
clear
bosoms
,
that
yet
there
is
a
Then
in
store
,
a
time
that
will
come
at
last
,
when
every
one
shall
receive
a
reward
according
to
his
works
.
Here
on
earth
(
the
Babel
of
confusion
)
where
all
things
are
mixed
and
blended
together●
no
mans
works
can
well
be
discerned
or
judged
of
by
the
reward
he
receiveth
.
The
reward
of
the
righteous
sometimes
happens
to
the
wicked
,
saith
Solomon
,
and
the
reward
of
the
wicked
is
sometimes
given
to
the
righteous
.
No
man
can
know
either
good
or
evil
by
all
that
is
before
him
.
Some
rare
examples
indeed
there
now
and
then
fall
out
,
when
evil
men
are
filled
with
their
own
devices
,
and
made
to
eat
the
fruits
of
their
own
planting
.
As
I
have
done
,
saith
Adonibezeck
,
unto
others
,
so
God
hath
requi●ed
me
;
and
so
he
requites
many
more
,
hangs
them
up
sometimes
like
Haman
on
their
own
Gallows
,
or
buries
them
in
the
pit
which
themselves
have
digged
.
This
God
sometimes
doth
,
that
we
may
know
his
providence
sleepeth
not
even
for
the
present
.
Yet
this
he
doth
but
seldom
,
saith
St.
Augustine
,
that
we
may
consider
there
is
a
day
of
judgement
to
come
,
and
the
nearer
that
day
approacheth
,
the
more
rare
and
seldom
are
exhibited
such
remarkable
examples
.
The
indignation
of
the
Almighty
,
that
was
wont
in
former
Ages
to
follow
notorious
wickedness
at
the
heels
with
as
notable
and
exemplary
revenge
;
now
in
these
latter
times
,
the
day
of
final
accounts
draws
nigh
on
,
seems
to
slacken
the
pace
and
come
leisurely
after
at
a
distance
,
God
inhibiting
as
it
were
the
inferiour
Courts
of
his
Justice
upon
earth
against
the
approach
of
the
great
day
of
his
general
visitation
in
the
Clouds
.
In
the
mean
time
,
because
it
is
mans
day
,
this
,
he
permits
men
for
the
most
part
unto
themselves
,
steers
the
line
of
his
providence
,
suffers
them
to
run
on
at
pleasure
in
their
own
courses
,
and
men
thus
permitted
to
themselves
are
oftentimes
sure
but
ill
Judges
and
worse
rewarders
of
their
brethren
.
For
the
malevolent
and
malignant
world
prone
to
calumniate
the
noblest
actions
,
doth
usually
reward
men
not
according
to
their
works
,
but
it
s
own
malignancy
.
It
is
not
judgment
but
fancy
and
faction
,
that
now
adays
gives
a
sutable
censure
on
all
mens
ways
and
actions
.
But
it
is
little
material
,
for
benefacere
&
male
audire
Regium
est
.
That
of
the
Poet
is
most
true
,
and
will
be
ever
,
virtutem
praesentem
odimus
,
envy
never
fails
to
attend
on
present
vertue
,
urit
enim
fulgore
suo
,
and
the
more
eminent
it
is
,
the
more
it
provokes
unto
envy
;
but
yet
that
which
follows
is
true
also
,
sublatam
ex
oculis
quaerimus
invidi
,
future
times
when
it
is
gone
,
will
do
it
right
and
reward
it
with
honour
:
But
however
,
if
they
do
not
,
yet
it
is
but
fit
,
that
virtue
should
be
put
to
the
true
Test
,
and
give
proof
of
her
sincerity
.
Every
man
can
easily
pursue
those
attempts
that
are
seconded
with
vulgar
applause
:
but
to
go
on
with
courage
,
though
met
in
the
face
,
and
followed
at
the
heels
with
storms
of
reproaches
and
unsavory
calumniations
;
in
this
case
non
se
subducere
nimbo
,
not
to
decline
those
showers
,
run
to
every
bush
for
shelter
,
but
to
bear
up
manfully
notwithstanding
into
the
very
eye
of
the
wind
and
weather
,
Hoc
demum
est
pietas
,
hoc
quoque
fortis
amor
,
this
is
virtue
indeed
,
true
and
approved
love
unto
God
and
goodness
,
removed
utterly
from
the
danger
of
those
by-respects
of
Pride
and
vain-glory
,
the
cruel
Widwifes
of
Egypt
,
appointed
by
the
infernal
Pharaoh
to
stifle
and
smother
the
Children
of
the
Israelites
in
the
very
day
of
their
birth
.
No
matter
therefore
how
it
goes
here
with
men
,
that
judge
secundùm
faciem
,
according
to
appearance
,
as
St.
John
speaks
,
or
rather
sometimes
without
any
appearance
at
all
.
That
which
is
the
stay
and
solid
comfort
of
every
man
,
is
within
him
,
in
his
own
bosome
,
where
he
is
assured
his
work
is
with
his
God
,
that
judgeth
righteous
judgment
,
and
will
have
his
time
at
last
to
make
all
things
manifest
,
and
reveal
the
secrets
of
all
hearts
,
when
smother●d
righteousness
shall
break
forth
as
the
light
,
and
just
dealing
as
the
noon
day
.
For
as
Solomon
rightly
,
he
that
ponders
the
heart
,
doth
consider
it
,
and
he
that
keepeth
thy
Soul
,
doth
know
it
,
and
he
it
is
that
shall
reward
every
man
according
to
his
works
.
Prov.
xxiv
.
12.
In
the
mean
time
that
of
the
Apostle
is
seasonable
,
Patientes
estote
fra●res
usque
in
adventum
dominis
,
be
ye
patient
●●til
the
coming
of
the
Lord
;
for
when
he
doth
come
,
then
every
mans
works
shall
appear
,
and
then
indeed
he
will
reward
every
man
according
to
his
works
.
But
what
is
not
the
reward
given
until
then
?
not
until
the
coming
of
the
Lord
?
A
reward
sure
there
is
even
in
the
present
life
,
but
it
lies
secret
in
the
Conscience
;
a
greater
reward
unto
the
separated
Soul
after
death
;
yet
the
fulness
of
reward
I
conceive
(
though
I
contend
with
no
man
)
not
until
the
day
of
resurrection
.
In
the
mean
time
the
departed
Soul
lives
,
it
doth
not
die
to
be
raised
again
,
like
the
body
,
as
the
Socinian
would
have
it
;
nor
yet
sleep
out
the
time
in
a
T●ance
,
as
others
affirm
;
but
this
is
certain
,
the
Soul●
of
the
righteous
are
in
the
hand
of
God
,
so
saith
the
Wise
man
;
yea
more
,
they
are
thus
far
blessed
that
die
in
the
Lord
,
far
they
rest
from
their
labours
,
so
saith
the
Spirit
;
nay
farther
yet
,
they
are
in
refrigerio
,
in
a
joyful
freshing
with
Abraham
,
so
saith
the
Pa●able
of
La●●●●●●
;
yea
in
a
Paradise
of
delight
,
so
saith
Christ
unto
the
good
Thief
upon
the
Cross.
And
therefore
where-ever
they
are
,
be
the
place
what
or
where
it
will
,
Abrahams
bosom
,
or
Paradise
,
or
under
the
Altar
,
there
they
are
undoubtedly
where
the
glory
of
Chirst
shines
unto
then
and
on
them
with
full
assurance
of
the
like
glory
shortly
to
be
rewealed
and
wherre
with
themselves
shall
be
inde●ssibly
invested
.
In
the
presentation
and
contemplation
whereof
,
mi●abili
quadam
voluptate
afficiunt
up
〈◊〉
〈◊〉
Their
affections
,
saith
Gregory
Nazianze●
even
〈◊〉
with
marvellous
delight
,
which
can
be
no
less
than
a
Paradise
of
pleasure
unto
them
:
But
yet
,
that
they
now
are
already
in
that
happy
place
,
or
in
the
actual
fruition
of
that
full
happiness
and
glory
,
which
shall
hereafter
give
them
the
fulness
of
their
reward
,
this
the
Scriptures
do
not
seem
to
teach
,
nor
the
Eathe●
to
affirm●
but
a
great
consnt
of
both
may
he
rather
sound
to
the
contrary
.
Of
those
that
departed
this
life
before
the
coming
of
Christ
our
Lord
in
the
flesh
,
or
his
going
away
again
and
ascending
into
the
highest
Heavens
,
〈…〉
as
the
Apostle
speaks
unto
the
Hebrews
,
that
of
the
same
Apostle
may
not
be
denied
,
All
these
died
and
received
not
the
promises
,
but
behold
them
a
far
off
.
Heb.
ix
.
8.
And
that
very
beholding
holding
was
their
refreshing
it
seems
,
in
that
place
of
rest
where
they
lay
after
death
,
as
it
were
at
anchor
,
in
a
calm
and
quiet
Harbour
,
free
from
those
winds
and
tempests
wherewith
they
were
beaten
,
whilst
they
stood
off
at
Sea
,
in
the
painful
Navigation
of
this
life
,
for
so
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
,
and
sinus
in
the
Latine
may
import
,
and
so
Theophylact
doth
expound
Abrahams
Bay
,
as
well
as
Abrahams
Bosome
.
But
yet
though
at
rest
,
they
as
yet
,
saith
he
,
received
not
the
promises
,
and
he
gives
his
reason
for
it
too
,
God
having
provided
some
better
thing
for
us
,
that
they
without
us
should
not
be
made
perfect
.
Heb.
●i
.
40.
Which
reason
too
will
serve
for
all
others
that
died
since
the
Ascension
of
our
Saviour
.
For
as
it
was
not
convenient
they
should
be
made
perfect
without
us
,
so
neither
that
we
our selves
should
be
made
perfect
without
the
rest
of
our
brethren
;
If
any
were
so
,
who
sooner
than
the
Souls
of
those
Saints
and
Martyrs
that
refused
not
even
death
for
Christ
and
his
Gospel
?
And
yet
even
these
are
arrayed
only
in
white
Robes
,
as
Candidati
,
and
ready
drest
in
their
wedding
apparrel
for
the
marriage
of
the
Lamb
,
but
are
willed
withal
to
rest
a
while
,
until
their
fellow
servants
and
the
rest
of
their
brethren
to
be
slain
likewise
should
be
fulfilled
also
.
slev
.
vi
.
10
.
That
so
all
might
be
perfected
together
,
and
by
three
degrees
according
to
the
three
estates
,
of
life
,
death
and
judgment
,
draw
on
unto
the
fulness
of
that
perfection
,
as
having
a
good
hop●
in
life
,
infallible
assurance
in
death
,
and
plenary
possession
at
the
resurrection
.
In
life
here
we
walk
by
Faith
,
we
see
not
God
:
In
the
estate
after
death
we
see
him
,
but
afar
off
,
as
the
Apostle
speaks
;
but
at
the
Resurrection
face
to
face
.
Here
in
this
world
we
lie
as
cripples
in
Solomons
Porch
,
but
cured
by
the
name
of
Jesus
,
death
carrieth
us
into
the
body
of
the
Temple
where
we
are
leaping
for
joy
,
exulting
and
praising
God
;
but
the
day
of
Christ
will
draw
the
Veil
,
lead
us
into
the
Holy
of
Holies
,
where
God
himself
dwells
between
the
Cherubins
.
Lastly
,
now
upon
earth
we
are
Militant
,
Pugnato●es
,
wrestlers
and
warriours
,
in
death
we
are
declared
Victours
and
Conquerors
:
but
in
the
resurrection
,
triumphant
,
and
crowned
even
with
that
Crown
of
Righteousness
,
which
the
Lord
,
the
just
Judge
will
give
,
saith
St.
Paul
,
in
die
illo
,
in
that
day
:
laid
up
indeed
before
,
as
he
there
speaks
,
but
not
before
that
day
,
it
seems
,
to
be
given
,
but
then
it
shall
,
for
then
he
shall
reward
,
&c.
The
like
on
the
other
side
,
may
well
be
conceived
of
the
wicked
;
their
Souls
as●
soon
as
departed
enter
into
sorrows
,
and
torments
;
the
worm
that
shall
never
die
,
begins
presently
to
feed
upon
them
,
but
drench'd
,
it
seems
,
as
yet
they
are
not
in
that
lake
of
fire
,
which
shall
never
be
quenched
,
and
will
be
the
fulness
of
their
reward
.
The
Devils
themselves
are
not
yet
there
,
and
therefore
are
bold
to
say
unto
our
Saviour
,
Art
thou
come
to
torment
us
,
a●te
temp●●
,
before
our
time
?
A
set
time
sure
there
is
appointed
for
that
;
In
the
interim
,
as
the
Crown
is
reserved
for
the
Righteous
,
so
these
and
all
their
Adherents
,
are
reserved
,
it
seems
,
unto
that
day
,
which
shall
give
them
the
full
accomplishment
of
their
sorrows
:
So
St.
Jude
,
Reserved
in
chains
under
darkness
unto
the
judgment
of
the
great
day
.
Verse
6.
This
they
all
know
and
cannot
without
horrour
think
of
it
;
They
believe
therefore
,
saith
St.
James
,
and
tremble
.
Jam.
iii.
And
so
likewise
all
other
the
Spirits
lewd
and
diabolical
people
,
they
understand
their
final
and
fearful
doom
already
,
on
which
their
condemning
thoughts
do
perpetually
feed
not
without
infinite
regret
,
indignation
and
fury
,
and
so
though
locally
seated
in
Hell
,
yet
,
as
yet
scalding
there
,
and
burning
only
in
the
flames
that
arise
from
their
own
bosoms
.
But
when
that
great
day
shall
once
come
,
and
the
Son
of
Man
appear
in
his
glory
,
then
shall
that
old
Dragon
,
the
deceiver
,
with
all
those
apostate
people
whom
he
hath
deceived
,
and
are
not
written
in
the
Book
of
the
Lamb
,
be
thrown
into
that
Lake
burning
with
fire
and
brimstone
.
Rev.
xx
.
10.
Yea
death
and
Hell
too
,
shall
be
cast
into
that
Lake
;
Hell
,
to
shew
that
all
they
,
who
are
now
there
in
custody
,
shall
then
be
thrown
into
that
Lake
,
as
into
the
Center
,
tower-ward
and
Dungeon
of
that
fearful
Prison
:
And
death
too
,
to
signify
their
immortality
there
in
a
perpetual
dying
life
,
and
everlasting
living
death
,
even
for
ever
and
ever
.
And
death
and
Hell
were
cast
into
that
Lake
of
fire
.
Rev.
xx
.
14.
For
now
the
time
of
full
Retribution
is
come
,
this
is
the
great
day
of
reward
,
and
there
is
no
other
.
To
that
then
let
us
pass
with
my
Text
,
from
the
time
,
to
the
reward
it self
.
Then
he
shall
reward
,
&c.
This
word
of
Reward
seems
to
stick
in
the
Jaws
of
many
men
,
at
least
to
come
forth
fumbling
between
their
Teeth
,
as
if
they
did
not
very
well
like
it
.
But
whether
they
like
it
or
no
,
so
the
Scriptures
often
speak
,
and
accordingly
we
must
be
content
to
receive
them
.
The
truth
is
,
there
are
extreams
in
this
point
as
in
most
others
,
lyable
unto
dispute
and
controversy
;
and
Verity
,
like
Virtue
,
lies
in
the
golden
mean
between
both
.
For
some
are
wholly
and
totally
all
for
reward
,
and
no
Grace
unless
it
be
a
stock
of
Grace
,
whereby
they
may
condignly
merit
the
reward
.
Others
again
can
away
with
no
Reward
at
all
,
but
will
have
all
of
meer
Grace
:
when
the
truth
consists
in
a
mixture
compounded
of
both
,
neither
totally
grace
,
nor
meerly
reward
,
but
merces
gratiosa
,
a
gracious
Reward
:
And
that
not
only
in
regard
of
the
Grace
first
given
,
but
of
the
work
too
it self
,
that
is
to
be
rewarded
.
The
former
take
Heaven
to
be
as
fully
merited
by
the
works
of
the
Righteous
,
as
Hell
is
deserved
by
the
sins
of
the
wicked
.
The
latter
suppose
Heaven
to
be
meerly
a
free
gift
,
and
in
the
consequences
of
their
Positions
,
make
Hell
as
free
a
Collation
,
as
the
Kingdom
of
Heaven
.
Both
seem
to
be
equally
out
,
and
not
much
unequally
to
share
both
truth
and
errour
between
them
.
For
thus
much
I
conceive
is
clear
and
certain
,
and
ought
to
be
acknowledged
by
either
:
That
the
first
Graces
of
God
either
confer'd
in
time
upon
Earth
,
or
prepared
eternally
by
him
,
who
dwelleth
in
the
Heavens
;
are
a
free
collation
,
and
absolute
without
any
thing
of
reward
:
otherwise
Grace
were
not
grace
,
as
the
Apostle
speaks
.
Secondly
,
The
last
punishments
in
Hell
,
a
meer
reward
in
justice
,
without
any
thing
of
free
and
undeserved
collation
;
otherwise
Punishment
were
not
punishment
.
But
the
Kingdom
of
Heaven
,
and
the
joyes
of
that
place
come
to
us
after
a
mixed
manner
,
though
originally
and
principally
yet
not
altogether
by
grace
,
neither
yet
altogether
by
merit
;
not
as
a
gift
only
,
nor
yet
wholly
as
a
reward
:
but
is
so
a
reward
,
as
it
is
still
a
gift
;
so
a
gift
;
as
it
is
still
a
reward
:
A
reward
,
because
promised
unto
works
;
a
gift
,
because
that
promise
was
of
grace
,
and
these
works
no
way
deserve
the
reward
:
And
therefore
the
Scriptures
apply
themselves
unto
both
:
terming
it
sometimes
an
Inheritance
by
Adoption
:
sometimes
a
Crown
of
Righteousness
:
sometimes
a
gift
of
Grace
:
sometimes
a
Reward
of
our
Works
.
But
that
we
mistake
not
,
we
are
most
commonly
careful
,
not
to
mention
the
one
respect
,
without
some
intimation
of
the
other
;
In
that
very
place
where
the
Apostle
affirms
it
a
Crown
of
Righteousness
,
yet
that
we
may
receive
it
as
a
Crown
,
rather
given
than
deserved
,
it
follows
immediately
,
which
the
Lord
the
righteous
Judge
shall
give
me
in
that
day
.
2
Tim.
On
the
other
side
in
those
places
where
it
is
called
an
Inheritance
,
as
it
is
in
many
,
yet
in
all
we
shall
find
it
to
be
an
Inheritance
,
of
the
Saints
,
and
never
conferred
but
on
obedient
Childeren
.
My
Sheep
,
saith
our
Saviour
,
hear
my
voice
,
and
follow
me
wheresoever
I
go
,
&
do
istis
vitam
eternam
,
and
I
give
them
eternal
life
.
There
it
is
a
gift
,
but
yet
to
his
sheep
,
that
hear
and
follow
him
,
d●num
dat●m
,
non
personae
sed
vitae
,
a
gift
given
,
not
to
the
persons
of
men
but
to
their
lives
,
and
that
is
no
other
than
a
reward
,
as
St.
Jerom
rightly
.
In
the
v.
of
St.
Ma●thew
,
it
is
a
reward
,
merces
vestra
,
your
reward
is
great
in
the
Kingdom
of
Heaven
,
yet
it
is
merces
coprosa
,
a
great
and
plenteous
reward
,
magnan●mis
,
as
God
said
unto
Abraham
,
I
am
thy
exceeding
great
reward
,
a
reward
with
excess
,
far
exceeding
indeed
all
the
works
and
passions
too
of
men
that
are
to
be
rewarded
.
So
true
is
that
rule
of
the
Rabbins
concerning
the
holy
Scriptures
,
In
omni
loco
,
in
quo
invenis
objectino●
pro
haeretico
,
ibi
quoque
invenis
medicamentum
in
latere
ejus
,
Not
a
place
that
seems
to
favour
an
heresy
,
but
hath
an
Antidote
or
Medicine
hanging
at
the
side
of
it
.
But
on
the
other
side
most
true
it
is
,
Hell
and
eternal
death
are
the
wages
and
meer
wages
of
wickedness
.
That
of
the
Prophet
,
Vita
&
●ors
a
domino
,
life
and
death
are
both
of
the
Lord
,
is
right
,
but
yet
must
be
rightly
understood
;
not
both
of
him
after
one
and
the
same
manner
,
but
with
St.
A●stins
difference
,
Vita
scilicet
à
Donante
,
mors
à
Vindicante
,
which
we
may
render
in
the
words
of
the
Apostle
,
Life
is
the
gift
of
God
,
but
death
the
wages
of
Sin
.
To
shew
therefore
that
death
is
be
to
attributed
not
so
properly
to
the
In●●ctour
,
as
to
the
deserver
,
the
Wiseman
is
bold
to
say
Deus
mortem
non
fecit
,
God
hath
not
made
death
,
but
men
by
the
errours
of
their
life
have
sought
it
out
and
drawn
it
down
upon
their
own
heads
.
Let
not
any
man
therefore
conceive
the
evil
works
o●
wicked
men
,
as
effects
of
a
foredoomed
destruction
,
bu●
destruction
rather
wherever
it
lights
,
to
follow
both
i●
design
and
execution
as
a
just
meede
and
recompence
of
evil
doings
:
for
the
merciful
Lord
,
that
preserver
of
Souls
,
as
the
same
Author
hath
it
,
cannot
possibly
hate
any
man
,
as
Davids
enemies
did
him
gratis
,
without
any
cause
,
but
is
ever
,
as
the
Scriptures
teach
,
and
the
Fathers
proverbially
affirm
,
Primus
in
amore
&
ultimus
in
odio
,
first
in
love
,
and
last
in
hatred
:
And
they
that
will
needs
think
otherwise
,
if
they
be
not
reckoned
among
the
haters
of
God
,
sure
I
am
they
will
be
found
lyars
at
the
last
;
for
the
Lord
is
a
just
God
,
and
so
is
his
reward
,
that
will
look
precisely
on
the
work
without
respect
unto
any
mans
person
be
he
what
he
will
,
or
may
be
,
for
so
it
follows
in
the
next
place
,
reddet
unicuique
,
he
shall
reward
every
man
,
&c.
Great
diversity
there
is
among
the
Sons
of
men
,
but
the
summons
of
this
day
is
universal
and
will
reach
unto
them
all
:
Be
they
rich
or
poor
,
noble
or
ignoble
;
none
so
mean
,
as
to
escape
unregarded
,
none
so
mighty
as
to
decline
the
Tribunal
:
we
must
all
appear
,
saith
the
Apostle
;
we
and
we
all
,
no
remedy
,
we
all
must
make
our
appearance
before
the
judgment-seat
of
Christ
.
And
however
here
upon
earth
,
there
doth
indeed
belong
great
respect
and
reverence
unto
the
persons
and
dignities
of
great
and
honourable
men
,
yet
these
things
are
all
now
passed
away
,
and
Christ
the
great
Judge
in
this
terrible
day
will
have
no
regard
unto
any
mans
person
or
titles
,
farther
than
these
have
had
an
influence
into
his
actions
,
and
rendred
them
justly
rewardable
with
greater
honour
,
or
else
with
sorer
punishment
.
For
the
Virtue
or
Vice
of
such
Men
,
dies
not
at
home
in
their
own
bosoms
,
but
as
their
persons
are
great
,
so
their
works
and
ways
in
like
manner
eminent
,
and
every
way
more
exemplar
.
And
therefore
the
Wise
man
saith
but
right
,
Potentes
potenter
,
mighty
Men
that
have
done
amiss
shall
be
mightily
tormented
;
and
for
the
same
reason
those
that
have
done
well
,
as
mightily
rewarded
.
There
is
nothing
mean
in
them
now
,
nor
shall
be
hereafter
.
For
these
are
they
,
whom
God
hath
made
great
upon
Earth
,
filled
them
with
substance
and
honour
,
that
pouring
out
of
their
plenty
upon
the
distressed
,
and
relieving
the
oppressed
by
their
power
,
they
might
become
even
as
Gods
unto
their
brethren
.
These
he
hath
placed
tanquam
majores
venae
,
as
the
greater
veins
in
the
body
Politick
,
to
minister
blood
and
spirits
unto
the
rest
of
the
members
;
tanquam
communes
Patriae
parentes
,
as
the
common
Fathers
and
Parents
of
their
Country
,
to
whom
all
the
weak
and
injured
may
fly
as
unto
a
refuge
and
sanctuary
of
protection
;
yea
tanquam
planetae
&
stellae
majores
,
as
the
greater
Stars
and
Planets
in
the
Firmament
of
power
,
by
sweet
and
propitious
influence
to
cherish
the
Earth
under
them
,
and
all
good
things
that
are
in
it
.
These
now
,
if
clean
contrary
shall
abuse
this
wealth
and
power
,
push
the
weaker
cattle
with
them
,
as
with
horn
and
shoulder
,
as
the
Scripture
speaketh
;
If
the
higher
Potentates
and
Princes
,
like
so
many
mighty
Nimrods
,
molest
and
vex
the
world
they
should
govern
,
provoke
Heaven
,
and
take
peace
from
the
earth
,
embrue
and
embroil
all
to
satisfy
their
own
impotent
and
unlimited
ambitions
;
If
the
greater
Peers
among
the
people
instead
of
being
Gods
and
common
Fathers
unto
their
Country
,
prove
Wolves
unto
their
brethren
,
and
like
Pikes
grow
great
and
vast
by
eating
up
the
Fry
that
is
round
about
them
,
donec
Serpens
serpentem
devorans
fiat
Draco
;
If
instead
of
benign
and
benevolent
Stars
,
they
shall
be
of
a
sowr
and
Saturnian
Aspect
,
only
blasting
whatsoever
comes
within
the
sphere
of
their
activity
;
or
else
,
but
of
a
Mercurian
concurring
influence
,
good
with
the
good
,
and
bad
with
the
bad
,
not
as
justice
,
but
as
affection
and
faction
shall
lead
them
:
then
no
marvel
if
mighty
men
come
at
length
to
be
mightily
tormented
.
But
if
these
Noble
Persons
shall
be
truly
Noble
indeed
,
and
as
God
hath
termed
them
,
Gods
and
Fathers
unto
their
Country
;
If
like
Job
,
Job
xxix
.
they
shall
deliver
the
poor
and
such
as
have
none
to
help
,
from
those
that
are
too
mighty
for
them
,
break
the
jawes
of
the
wicked
,
and
pluck
the
spoil
out
of
their
teeth
,
until
the
blessing
of
them
that
are
ready
to
perish
come
upon
them
for
it
;
If
the
Prince
,
that
is
supream
,
be
not
a
disturber
like
Nimrod
,
but
rather
as
Solomon
,
Princeps
pacis
,
a
King
of
peace
,
nourishing
his
people
,
like
David
,
with
a
perfect
and
upright
heart
,
and
ruling
them
prudently
with
all
his
power
;
If
his
moderation
be
known
unto
all
,
and
his
Piety
unto
God
and
goodness
no
less
exemplary
,
than
his
Virtue
:
then
undoubtedly
both
he
and
they
and
all
such
Mighty
men
in
this
great
day
,
shall
be
as
mightily
honoured
;
when
he
that
hath
made
you
Rulers
of
his
people
,
set
you
here
in
the
seats
of
Justice
as
on
the
throne
of
David
,
shall
then
advance
you
higher
,
take
you
up
even
upon
his
own
throne
in
the
Clouds
,
as
being
in
the
number
of
those
Saints
,
that
shall
be
Assessors
there
and
with
Christ
,
as
the
Apostle
tells
us
,
to
judge
the
world
;
whilst
those
mighty
and
glorious
Monarchs
that
once
so
much
troubled
the
earth
and
other
Princes
,
Great
men
,
and
Favorites
of
the
world
,
shall
now
stand
like
poor
worms
,
beneath
you
at
the
Bar
,
nudo
latere
palpitantes
,
&
sententian●
aeternae
mortis
expectantes
,
naked
and
quaking
,
as
St.
Hierome
speaks
,
under
the
sentence
of
eternal
death
.
Where
now
are
all
their
Dignities
and
Titles
,
their
Pomp
and
former
Splendor
?
how
is
it
vanished
!
Alas
all
these
things
accompany
none
any
farther
than
the
grave
;
but
their
works
,
these
follow
after
unto
judgment
,
where
according
to
their
works
,
they
shall
be
now
rewarded
,
which
is
our
last
point
.
And
then
be
shall
reward
every
man
,
secundùm
opera
sua
,
according
to
his
works
.
This
,
as
it
is
the
latter
part
of
my
Text
,
so
is
it
the
most
substantial
,
but
withal
the
most
troublesome
:
for
here
we
seem
to
meet
with
nothing
but
difficulties
.
There
are
but
three
words
in
it
:
And
whether
we
look
on
the
opera
,
which
is
the
main
;
or
the
sua
,
that
adheres
;
or
the
secundùm
,
that
hath
reference
unto
both
,
Objections
we
shall
find
,
and
some
of
them
difficult
enough
even
in
all
three
.
Set
the
Accent
first
upon
the
opera
(
for
that
as
I
said
is
the
main
)
and
we
shall
no
sooner
do
it
,
but
the
objection
is
instantly
emergent
;
for
if
Men
shall
be
now
judged
with
precise
respect
unto
their
works
,
since
none
are
so
wicked
but
have
some
good
deeds
;
nor
any
so
righteous
but
have
many
sins
;
how
should
it
come
to
pass
that
either
any
should
escape
Condemnation
,
or
if
some
do
,
why
should
not
all
escape
it
,
for
all
are
sinners
.
But
this
knot
may
well
be
dissolved
without
any
great
labour
.
For
though
works
at
that
day
shall
be
judged
of
,
as
good
or
evil
precisely
according
unto
that
Law
which
they
have
transgressed
,
yet
the
men
whose
they
are
,
shall
be
sentenced
for
these
works
,
not
according
to
the
law
,
but
with
reference
and
respect
unto
the
conditions
of
the
Gospel
;
for
God
shall
then
judge
the
secrets
of
all
hearts
,
saith
St.
Paul
,
secundùm
evangelium
meum
,
according
to
my
Gospel
.
Rom.
i.
And
according
to
the
Gospel
the
same
works
are
not
always
of
the
same
condition
with
reference
to
reward
and
punishment
,
but
according
to
the
repentance
of
the
person
,
or
his
falling
from
it
,
do
receive
ever
a
new
qualification
.
The
Schools
therefore
do
accordingly
distinguish
of
opera
mortua
and
mortifera
,
viva
and
mortificata
,
and
rediviva
too
,
of
dead
works
and
deadly
,
of
living
and
mortified
and
reviviscent
also
.
Works
morally
good
,
but
not
done
with
any
Pious
or
Spiritual
intention
,
they
account
dead
works
,
as
lyable
neither
to
reward
nor
punishment
:
Works
morally
and
mortally
evil
,
these
are
mortisera
,
deadly
Works
,
that
draw
death
and
destruction
after
them
:
works
of
Faith
and
Charity
in
the
converted
Soul
,
these
are
opera
viva
,
living
works
,
and
such
as
have
title
unto
life
everlasting
;
but
both
these
latter
may
be
mortified
,
and
both
after
mortification
revive
again
;
when
the
sinner
repents
him
of
his
Sins
,
all
his
former
wickedness
is
forgotten
;
and
when
the
penitent
man
returns
again
to
his
Sins
,
none
of
his
former
righteousness
shall
then
be
remembred
.
And
as
men
do
ebb
or
flow
in
their
true
repentance
,
so
their
sins
or
their
good
deeds
do
either
revive
or
mortifie
,
and
the
mortification
of
the
one
,
is
the
reviving
ever
of
the
other
:
And
for
this
reason
,
saith
our
Saviour
,
in
the
Revelation
,
Behold
I
come
quickly
and
my
reward
is
with
me
,
to
render
unto
every
man
,
not
as
his
works
,
but
in
the
singular
,
as
his
work
shall
be
;
For
according
unto
this
one
work
of
repentance
,
either
his
sin
or
his
righteousness
hath
the
predominance
,
and
shall
be
accordingly
rewarded
by
him
,
who
will
now
reward
every
man
in
this
sence
,
according
to
his
works
.
But
yet
since
this
Judgment
proceeds
in
mercy
,
and
according
to
the
Gospel
,
why
are
we
not
said
to
be
rewarded
according
to
our
Faith
rather
than
according
to
our
works
?
As
though
works
,
where
the
Gospel
is
revealed
,
were
of
any
validity
without
Faith
,
or
Faith
any
way
rewardable
farther
,
than
it
is
operative
and
fruitful
in
works
:
But
besides
,
this
is
a
day
of
universal
reckoning
,
not
confined
within
the
precise
latitude
of
that
revelation
;
every
man
without
exception
must
now
come
to
his
account
,
and
what
every
one
is
bound
to
account
for
,
according
to
that
,
and
to
that
only
he
shall
be
sentenced
.
New
the
Gospel
of
Christ
hath
not
been
revealed
unto
all
,
but
the
notions
of
good
and
evil
are
implanted
in
Nature
,
and
men
are
to
be
judged
of
,
and
accepted
too
,
according
to
what
they
have
,
not
according
to
what
they
have
not
,
as
our
Saviour
speaketh
.
And
therefore
the
Faith
of
the
Jew
was
not
required
of
the
Gentile
,
neither
yet
the
Faith
of
the
Christian
at
the
hands
of
the
Jew
.
The
Law
of
Nature
indeed
binds
all
,
but
positive
Laws
those
only
to
whom
they
are
given
:
And
thus
much
seems
to
be
both
Law
and
Gospel
,
That
no
man
give
an
account
but
for
the
Talents
that
were
delivered
him
;
For
God
is
no
such
hard
man
,
as
that
lazy
fellow
in
the
Gospel
would
make
him
,
to
reap
where
he
did
not
sow
;
or
else
like
Pharaoh
,
requiring
his
Brick
where
he
doth
not
afford
Straw
for
the
making
.
Not
therefore
according
to
the
Faith
,
which
they
knew
not
,
but
according
to
the
good
and
evil
which
they
knew
,
so
shall
all
be
judged
by
him
,
who
now
comes
to
reward
every
man
according
to
his
works
.
From
the
opera
now
,
if
we
come
to
the
sua
,
remove
the
Accent
thither
,
we
shall
but
remove
from
one
difficulty
to
another
;
For
some
there
are
,
that
have
no
works
of
their
own
;
How
many
that
die
,
as
soon
as
born
,
and
not
a
few
before
,
and
both
before
they
have
done
either
good
or
evil
,
for
which
they
may
be
rewarded
?
It
may
be
said
peradventure
,
that
yet
even
these
have
one
work
of
their
own
;
for
being
all
in
Adams
loins
,
when
he
sinned
,
his
Sin
,
by
virtue
of
the
first
Covenant
becomes
theirs
and
theirs
therefore
by
St.
Paul
it
is
expresly
termed
,
in
quo
omnes
pecc●verunt
,
in
whom
all
have
sinned
.
Rom.
v.
●2
.
This
is
right
,
and
hath
nothing
but
truth
in
it
,
if
we
consider
only
the
Nature
of
the
first
Covenant
,
and
go
no
farther
than
so
;
But
farther
I
suppose
we
are
to
go
;
for
since
there
is
a
second
Covenant
passed
,
and
the
second
,
as
the
Apostle
to
the
Hebrews
,
and
reason
it self
,
will
tell
us
,
must
disanul
the
f●rst
;
A
second
strucken
even
with
the
same
Adam
,
(
and
in
him
we
all
were
at
the
transaction
of
the
one
as
well
as
of
the
other
,
and
reputed
in
his
loyns
,
when
he
was
restored
,
as
well
as
when
he
fell
)
for
that
is
the
perpetual
nature
of
Gods
Covenants
,
Vobis
&
liberis
vestris
:
Deus
tuus
&
seminis
tui
.
Acts
xi
.
48.
Gen.
xvii
.
And
sure
if
we
make
our
stay
in
the
old
Testament
,
the
Father
must
have
come
in
his
own
glory
,
the
Son
of
man
could
never
have
come
in
the
glory
of
the
Father
to
render
unto
every
man
his
own
works
;
for
had
he
not
first
been
our
Mediatour
,
he
had
never
been
our
Judge
.
Now
therefore
we
are
to
look
up
unto
him
,
contemplate
the
person
,
before
whose
seat
of
Judgment
we
are
to
appear
,
even
Christ
our
blessed
Lord
,
that
innocent
Lamb
that
was
slain
from
the
beginning
,
that
Lamb
of
God
which
by
his
blood
,
being
slain
took
away
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
sin
of
the
world
in
the
singular
,
and
other
such
singular
sin
of
the
world
,
but
there
was
not
any
.
And
for
this
cause
is
rightly
termed
Adam
secundus
,
a
second
Adam
,
a
second
through
whom
all
receive
justification
unto
life
that
became
lyable
unto
death
and
condemnation
in
the
first
.
Rom.
v.
18.
This
is
our
Judge
,
even
the
Author
of
the
second
Covenant
,
who
therefore
will
not
sentence
men
,
as
those
Apostate
Angels
,
strictly
after
the
Law
of
the
first
,
but
as
St.
Paul
speaks
secundùm
Evangelium
meum
,
according
to
my
,
or
rather
his
own
Gospel
.
Rom.
i.
Before
this
Judge
,
when
St.
Paul
cites
every
man
,
he
assures
us
,
no
man
shall
answer
but
for
what
himself
hath
done
,
or
be
rewarded
with
punishment
,
but
as
my
text
hath
it
,
secundùm
opera
sua
,
according
to
his
own
works
,
and
those
his
own
,
not
because
acted
in
the
loyns
of
another
,
but
because
done
in
his
own
body
;
for
so
saith
St.
Paul
expresly
,
and
purposely
it
seems
to
prevent
the
interpretation
,
we
must
all
appear
before
the
judgment
seat
of
Christ
,
that
every
one
may
receive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
things
done
in
his
body
,
or
rather
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
some
of
the
best
Copies
read
,
and
ancient
Fathers
cite
,
and
the
vulgar
doth
render
,
propria
Corporis
,
the
proper
things
done
in
the
body
.
2
Cor.
v.
10.
This
therefore
will
not
satisfy
the
doubt
,
and
were
it
admitted
,
would
yet
satisfy
but
on
one
part
,
the
part
that
perish
;
still
the
difficulty
would
remain
,
how
those
on
the
other
side
,
that
are
saved
by
Sacrament
,
should
be
rewarded
with
heaven
secundum
opera
sua
,
according
to
their
own
works
.
But
not
to
meddle
any
farther
in
this
matter
,
the
truth
is
,
(
and
it
is
the
fullest
answer
I
can
give
it
)
That
we
may
not
measure
such
ignorant
Innocents
either
always
by
the
common
rules
of
doctrine
,
or
at
any
time
by
the
general
precepts
of
duty
;
For
those
the
Scriptures
are
usually
spoken
of
,
and
these
perpetually
directed
unto
none
,
but
the
full-grown
and
adult
,
as
they
that
alone
are
capable
of
them
;
The
not
observing
whereof
,
is
the
chief
cause
(
I
conceive
)
of
the
great
variety
of
opinions
and
intricate
difficulties
,
which
this
point
of
Infants
hath
begotten
;
Some
excluding
them
utterly
from
this
day
and
seat
of
judgment
because
without
Works
either
good
or
bad
to
be
then
discussed
;
Others
admitting
of
their
presence
there
,
but
yet
neither
among
those
on
the
right
hand
or
yet
on
the
left
,
and
so
not
liable
to
either
of
these
two
grand
Sentences
which
shall
then
be
pronounced
.
A
third
sort
subjecting
them
unto
a
Sentence
,
and
of
these
some
unto
such
a
Sentence
,
as
shall
carry
them
to
beatitude
,
but
in
a
Paradise
apart
,
others
conveying
them
thence
directly
to
heaven
.
A
fourth
sort
even
to
Hell
;
and
a
fifth
unto
a
middle
state
,
a
condition
between
both
.
But
yet
among
all
these
varieties
this
is
remarkable
,
not
any
one
of
the
Antients
was
ever
so
severe
unto
any
of
these
,
whether
baptized
or
otherwise
,
as
to
cast
them
into
that
nethermost
Hell
,
and
those
torments
,
which
he
suffers
there
of
whom
our
Saviour
said
,
it
had
been
better
for
him
,
if
he
had
never
been
born
.
Mat.
xxv●
No
not
that
learned
and
holy
man
who
was
esteemed
durus
Infantum
Pater
,
of
all
others
a
hard
Father
unto
infants
;
for
even
he
,
though
he
placed
them
in
a
Region
of
Hell
,
yet
in
such
a
tolerable
condition
therein
,
as
it
were
better
for
them
to
be
even
there
,
than
not
to
be
at
all
.
August
.
lib.
4.
cont.
Julian
.
cap.
8.
But
for
my
part
I
determine
nothing
amidst
so
many
doubts
,
and
distractions
;
't
were
best
leave
them
to
stand
or
fall
to
their
own
Master
,
especially
since
my
Text
,
which
speaks
of
works
rewardable
like
other
general
Scriptures
,
doth
not
,
as
I
said
,
concern
impotent
and
ignorant
Infants
,
but
grown
Men
,
knowing
and
operative
;
for
whoever
of
such
receives
the
Kingdom
of
Heaven
,
must
receive
it
meerly
as
an
Inheritance
without
any
respect
of
works
.
They
are
exempted
from
such
common
rules
,
and
so
not
included
in
this
every
man
here
,
that
shall
now
be
rewarded
secundùm
opera
sua
,
according
to
his
own
works
.
And
now
in
the
last
place
,
let
us
come
to
this
secundùm
,
the
first
of
the
words
,
and
then
sure
we
shall
find
our selves
in
no
less
streights
than
any
of
the
former
,
yea
ut
unda
undam
,
so
one
doubt
and
difficulty
seems
here
to
drive
on
another
.
For
first
,
since
the
good
shall
now
be
rewarded
ultra
meritum
,
beyond
their
merit
;
and
the
evil
,
citra
condignum
,
short
of
their
desert
,
which
is
a
Maxime
in
Divinity
;
they
may
well
be
rewarded
for
,
but
not
any
of
them
precisely
secundùm
opera
,
according
to
their
works
.
Indeed
some
there
are
that
like
well
enough
of
the
secundùm
,
but
can
by
no
means
away
with
the
propter
in
this
case
:
But
yet
St.
Gregory
for
this
reason
conceives
otherwise
;
and
since
the
reward
is
ever
beyond
,
or
on
this
side
the
work
,
takes
the
propter
to
be
more
properly
spoken
,
than
the
secundùm
opera
;
But
the
truth
is
,
both
are
true
,
and
the
reward
shall
be
now
given
both
for
and
according
to
their
works
;
not
indeed
in
a
strict
Arithmetical
adequation
,
but
yet
in
a
proportion
exactly
Geometrical
,
for
bonis
bona
retribuet
,
&
melioribus
meliora
,
God
shall
now
give
good
things
,
as
Aquinas
hath
it
,
unto
the
good
,
and
though
not
in
precise
equality
unto
the
goodness
of
their
works
in
themselves
considered
,
yet
comparatively
in
what
degree
of
goodness
they
exceed
others
,
the
excess
of
their
reward
shall
arise
ever
in
the
same
proportion
:
And
so
on
the
other
side
,
malis
mala
&
pejoribus
pejora
,
in
like
manner
.
Neither
will
the
Parable
of
the
Labourers
and
their
penny
any
way
destroy
this
,
though
we
have
not
leisure
at
this
time
to
consider
it
,
because
of
another
difficulty
arising
from
hence
,
which
as
it
shall
be
the
last
,
so
it
seems
to
be
the
greatest
of
all
other
.
For
be
it
that
good
works
are
rewarded
beyond
their
merit
,
yet
how
should
those
that
for
short
and
momentany
pleasures
,
burn
in
perpetual
and
everlasting
fires
,
be
said
to
be
punished
short
of
their
desert
,
yea
how
should
not
their
desert
rather
seem
much
short
of
their
punishment
?
For
that
the
Sins
of
a
Mortal
Man
acted
in
an
instant
,
and
the
pleasure
thereof
perishing
even
with
the
act
,
should
be
rewarded
with
infinite
and
interminable
sorrows
,
is
more
than
earthly
mans
wit
,
I
suppose
,
can
easily
reach
unto
.
And
therefore
is
well
termed
by
St.
Paul
,
Ira
revelata
de
Coelo
,
wrath
revealed
from
Heaven
,
as
being
without
those
brighter
beams
of
Revelation
,
not
fully
penetrable
by
the
Star-light
of
reason
.
For
what
reason
may
well
be
rendred
,
why
or
from
whence
it
should
be
,
that
limited
and
finite
works
should
arise
and
grow
up
to
an
infinite
and
unlimited
demerit
?
Is
it
that
men
are
born
in
an
aversion
from
God
,
and
but
for
God
,
might
they
never
die
,
would
never
leave
sinning
,
and
so
in
the
proportion
well
deserve
punishment
without
ceasing
?
as
St.
Gregory
would
have
it
,
voluissent
utique
sine
fine
vivere
,
ut
potuissent
sine
fine
peccare
.
But
no
man
is
now
judged
for
what
he
would
have
done
upon
suppositions
,
but
what
he
really
hath
done
,
and
that
in
the
body
;
otherwise
Tyre
and
Sidon
should
have
been
saved
,
and
peradventure
even
Enoch
himself
have
perished
,
of
whom
the
Wiseman
affirms
,
raptus
est
,
nè
malitia
mutaret
intellectum
ejus
.
This
therefore
is
but
vain
,
and
for
this
reason
the
Learned
Schoolmen
rest
not
on
it
,
but
relie
rather
on
the
common
answer
,
that
the
full
estimate
of
sin
is
taken
not
from
the
person
that
sins
,
or
the
time
and
continuance
of
the
sin
,
but
from
the
object
,
the
person
offended
:
And
this
person
being
the
infinite
God
,
the
sin
therefore
deserves
an
infinite
punishment
.
But
even
this
way
is
lyable
to
many
and
great
difficulties
.
For
though
offences
do
otherwise
arise
in
proportion
unto
the
dignity
and
greatness
of
the
Person
,
that
is
hurt
or
wronged
by
them
;
yet
it
seems
not
so
in
this
case
,
where
the
party
offended
is
infinite
.
First
,
because
such
a
Person
is
clear
out
of
the
reach
of
Man
,
out
of
danger
of
any
real
lesion
or
hurt
by
him
or
any
of
his
actions
.
Secondly
,
for
that
infinity
,
I
conceive
,
is
a
proper
Attribute
of
God's
,
and
absolutely
incommunicable
to
any
creature
,
unless
it
be
where
he
communicates
his
own
Essence
and
Person
,
as
in
our
blessed
Lord
by
union
hypostatical
,
though
yet
even
then
he
made
not
the
Humane
Nature
infinite
,
or
yet
gave
the
actions
of
that
nature
an
estimate
so
much
as
morally
infinite
,
any
other
way
,
but
by
assuming
it
into
the
unity
of
his
Person
,
which
alone
could
make
the
sufferings
of
Man
the
passions
of
God
also
,
from
whence
only
they
receive
the
infinity
of
merit
.
But
between
the
act
and
the
object
there
is
no
such
union
to
affect
that
with
a
demerit
as
infinite
on
the
other
side
.
And
lastly
,
à
posteriori
,
were
the
act
after
that
infinite
manner
affected
by
the
object
,
how
then
should
not
all
sins
be
equal
and
equally
to
be
punished
,
since
in
Infinites
there
is
no
inequality
of
magnitude
,
nor
can
there
be
made
any
augmentation
or
diminution
by
any
thing
we
can
do
or
imagine
unto
them
?
For
to
that
,
which
is
once
conceived
as
such
,
nothing
can
be
added
to
make
it
greater
,
or
taken
away
to
render
it
lesser
,
than
before
,
no
not
though
we
should
take
away
finite
parts
,
or
yet
add
one
infinite
to
another
.
For
one
infinite
divided
,
will
but
make
two
;
and
two
,
yea
two
thousand
infinites
clapt
together
would
run
all
into
one
.
For
as
one
indivisible
point
amounts
to
as
much
as
a
million
,
so
a
million
of
united
infinites
will
arise
to
no
more
than
one
,
because
all
those
have
not
any
,
and
every
of
these
hath
all
quantity
in
it
.
He
that
once
should
conceipt
an
infinite
number
of
Towers
,
though
his
imagination
should
furnish
every
Tower
with
six
Bells
,
yet
he
could
not
with
reason
say
for
all
that
there
were
more
Bells
than
Towers
,
for
more
than
infinite
may
not
be
imagined
.
And
this
is
alike
true
even
in
moral
magnitudes
,
as
well
as
mathematical
,
whether
discrete
or
continued
.
And
as
nothing
is
to
be
gained
by
Addition
,
so
Substraction
on
the
other
side
,
will
lose
as
little
:
He
must
of
necessity
take
half
,
whosoever
will
take
any
thing
from
that
which
is
infinite
.
As
the
circle
that
hath
no
bounds
,
is
every
where
Center
,
so
an
infinite
line
,
the
Diameter
of
that
Circle
,
having
no
extremities
is
therefore
all
middle
,
cut
it
where
you
list
,
you
shall
still
divide
it
into
two
equal
parts
,
and
which
is
stranger
,
both
parts
will
be
equal
to
the
whole
,
for
either
part
will
still
be
infinite
in
regard
of
one
end
,
and
therefore
of
quantity
immensurable
,
and
that
can
be
no
more
which
is
infinite
on
both
ends
.
The
Product
of
this
will
be
not
only
,
that
all
sins
are
equal
because
infinite
,
but
that
one
sin
is
equal
in
demerit
unto
all
,
to
all
that
have
been
committed
,
yea
and
to
infinite
sins
too
,
if
they
might
be
imagined
;
As
appears
plainly
in
the
sufferings
of
our
Saviour
,
which
though
of
different
degrees
in
regard
of
the
sorrow
and
torment
,
yet
because
infinite
through
his
Person
,
they
were
all
equal
in
respect
of
the
merit
Whence
it
is
,
that
that
satisfaction
which
was
required
for
any
one
sin
,
could
even
in
strictness
of
Justice
expiate
all
,
though
never
so
many
,
and
that
which
had
faln
short
of
expiating
all
could
never
have
given
satisfaction
for
any
one
,
even
the
least
sin
that
is
mortal
.
Neither
will
this
be
avoided
by
that
answer
of
the
Schoolmen
,
that
sin
hath
infinity
only
secundùm
quid
,
that
is
,
in
regard
of
the
object
.
and
that
therefore
other
circumstances
there
are
,
which
may
add
degrees
unto
it
,
because
not
simply
infinite
.
For
even
that
,
which
is
but
one
way
infinite
,
cannot
be
enlarged
by
any
finite
additions
the
other
way
:
As
a
line
,
that
should
run
on
without
end
,
though
pieced
out
never
so
much
at
the
beginning
,
would
yet
be
never
a
whit
the
longer
.
If
the
world
be
supposed
eternal
,
à
parte
ante
,
though
days
and
months
,
and
years
be
added
,
yet
it
would
be
no
older
an
hundred
years
hence
than
it
is
at
this
very
day
:
or
if
having
had
a
beginning
,
yet
conceived
to
be
perpetual
,
à
parte
post
,
it
would
then
be
as
near
the
end
this
very
day
as
an
hundred
years
hence
.
Aristot.
But
this
peradventure
comes
to
pass
,
because
the
addition
is
still
made
in
the
same
kind
,
that
is
,
in
length
and
longitude
only
:
Nothing
hinders
for
all
that
,
but
that
two
things
equally
infinite
in
one
dimension
,
may
yet
be
unequal
in
another
,
and
capable
of
augmentation
.
The
Mast
of
a
Ship
,
and
the
Spear
of
a
Souldier
,
that
should
stand
by
it
,
though
both
allowed
to
run
on
in
insinitum
,
and
so
of
one
and
the
same
length
,
yet
notwithstanding
in
bulk
and
body
there
would
be
great
difference
still
between
them
,
and
might
be
greater
as
we
should
add
unto
the
one
,
or
withdraw
from
the
other
.
And
so
in
like
manner
all
sins
may
well
have
a
punishment
equal
in
duration
,
because
all
offences
against
God
,
and
yet
by
reason
of
other
different
circumstances
,
that
give
the
bulk
and
magnitude
,
not
all
receive
punishment
equal
in
degree
and
intension
,
but
some
a
sorer
punishment
than
others
,
though
not
a
longer
.
But
this
though
it
look
well
,
will
not
satisfy
;
for
the
punishment
is
one
thing
,
and
the
sin
another
:
In
that
indeed
we
may
distinguish
the
duration
from
the
magnitude
or
intention
,
but
in
the
sin
we
cannot
so
distinguish
;
This
doth
not
receive
longitude
in
one
respect
,
body
and
bulk
in
another
;
but
the
sin
is
infinite
in
magnitude
only
,
not
in
length
,
and
deserves
a
punishment
infinite
even
in
intension
;
that
it
becomes
so
only
in
duration
is
accidental
:
for
being
that
a
punishment
intensively
infinite
,
as
the
sin
deserves
,
may
not
possibly
be
actually
inflicted
,
not
through
any
impotence
in
God
,
but
incapacity
in
the
Creature
;
hence
in
this
supposition
it
comes
to
pass
,
that
what
could
not
after
an
infinite
manner
be
at
once
received
,
should
yet
in
a
finite
manner
,
as
it
may
be
perpetually
suffered
.
The
punishment
therefore
by
succession
is
only
potentially
infinite
,
not
in
act
,
nor
shall
be
ever
,
but
the
sin
is
actually
infinite
,
otherwise
the
punishment
should
be
even
actually
finite
.
The
instance
therefore
of
the
Spear
and
the
Mast
,
is
besides
the
matter
,
and
yet
even
in
these
,
though
this
be
greater
in
sound
than
that
,
yet
not
in
matter
and
substance
;
For
still
not
an
inch
of
wood
or
an
ounce
of
weight
in
the
one
more
than
in
the
other
.
Others
therefore
propound
a
third
way
,
and
that
is
from
the
infinite
reward
that
is
proposed
unto
the
righteous
;
whence
they
conceive
it
but
right
,
that
as
infinite
a
punishment
should
be
prepared
for
the
wicked
:
when
two
infinites
are
laid
in
the
ballance
,
the
scales
cannot
but
hang
the
more
equal
:
for
what
injury
is
there
done
unto
any
,
if
an
eternal
Heaven
or
an
everlasting
Hell
be
set
open
unto
all
;
and
then
every
man
accordingly
rewarded
as
he
shall
freely
through
Gods
grace
,
or
his
own
perversness
●run
himself
into
either
?
And
sure
it
seems
but
reason
and
every
way
just
,
that
they
who
for
temporary
and
trifling
pleasures
neglect
full
and
never
fading
joys
,
should
receive
for
their
meed
,
no
less
great
and
never
ending
sorrows
;
And
indeed
we
our selves
that
by
the
condition
of
our
birth
,
without
any
sin
of
our
own
,
came
at
first
to
be
plunged
into
that
pit
of
everlasting
misery
by
the
transgression
of
another
,
could
not
(
it
seems
)
with
Justice
have
been
so
through
the
meer
nature
of
sin
,
for
then
all
the
sins
of
our
intermediate
fore-Fathers
should
lie
upon
the
Children
also
;
but
only
by
virtue
of
a
Covenant
grounded
in
this
very
equity
,
that
we
who
were
in
his
loins
,
should
not
incur
more
hurt
by
his
fall
than
receive
benefit
by
his
standing
;
For
he
was
to
stand
or
fall
,
not
to
himself
alone
but
to
all
his
posterity
.
This
notwithstanding
may
be
subject
to
some
objections
,
though
not
so
unanswerable
,
which
the
time
now
forbids
me
to
discuss
.
However
be
it
this
upon
what
regard
it
may
be
,
that
so
it
shall
be
is
most
certain
,
and
that
without
injury
unto
any
.
God
is
a
righteous
Judge
and
will
clear
himself
,
both
when
he
is
judged
,
and
when
he
judgeth
also
.
For
my
part
I
am
satisfied
with
this
last
reason
,
and
were
I
not
with
it
,
or
any
other
,
yet
in
a
point
so
clearly
delivered
in
the
Scripture
,
my
reason
should
be
led
captive
by
my
Faith
.
For
it
abundantly
sufficeth
,
that
it
is
,
as
I
said
at
first
,
wrath
revealed
from
Heaven
.
And
I
would
it
were
a
little
better
considered
on
upon
Earth
,
what
a
miserable
ruine
and
calamity
it
will
then
bring
upon
all
the
Sons
of
Pride
and
Children
of
disobedience
,
sorrows
no
less
insufferable
,
than
interminable
,
in
both
,
by
Man
in
this
life
,
inconceiveable
:
For
who
knoweth
or
can
know
the
power
of
his
wrath
?
But
this
destruction
is
nor
near
enough
to
affect
us
now
,
though
(
as
that
learned
Man
says
)
there
is
only
that
puff
of
breath
which
is
in
our
Nostrils
,
betwixt
us
and
it
,
and
that
God
knows
how
suddenly
too
,
may
be
taken
from
us
.
Yet
I
say
,
it
is
not
near
enough
to
affect
us
now
;
but
in
novissimo
intelligetis
planè
,
in
the
end
ye
shall
understand
all
things
clearly
:
In
the
end
indeed
,
when
the
Son
of
Man
shall
come
in
Glory
and
his
reward
with
him
,
then
they
shall
understand
and
know
,
when
they
begin
to
feel
their
sorrows
,
the
strange
folly
of
their
ways
,
and
truly
then
apprehend
the
vanity
of
their
pride
and
pleasures
here
,
only
this
one
way
of
value
,
that
once
they
might
have
been
given
in
exchange
for
their
Souls
.
In
the
mean
time
,
what
a
misery
is
it
,
transire
hinc
in
Infernum
ut
ibi
discant
,
quod
bîe
creder●
noluerunt
:
To
pass
from
hence
into
Hell
,
there
to
learn
the
truth
,
which
here
they
refused
to
believe
?
How
much
better
were
it
for
us
to
believe
,
and
practise
too
whilst
we
may
,
and
whilst
it
may
do
us
good
?
Profit
in
any
thing
else
there
is
not
any
,
though
a
man
should
gain
the
whole
world
:
For
most
assuredly
whosoever
hath
the
wealth
and
honour
now
,
yet
the
Righteous
only
shall
have
the
dominion
in
the
morning
;
In
the
morning
of
this
great
day
,
when
God
shall
shew
himself
no
less
terrible
unto
Sinners
,
than
,
as
David
speaks
,
marvellous
in
his
Saints
;
Happy
men
are
we
,
if
in
that
manner
we
shall
compose
our
lives
,
as
may
enroll
us
in
the
Communion
of
that
blessed
number
.
That
so
when
the
Son
of
Man
shall
come
in
the
glory
of
the
Father
,
we
our selves
may
be
declared
among
the
Sons
of
God
,
and
go
with
him
into
the
Father's
Glory
eternal
in
the
Heavens
.
Whereunto
,
&c.
Laus
Deo
in
aeternum
.
Amen
,
Amen
.
THE
ORIGINAL
OF
WARS
.
SERMON
IV.
Upon
JAMES
iv
.
I.
From
whence
come
Wars
,
and
Fightings
among
you
;
Come
they
not
hence
,
even
of
your
Lusts
that
war
in
your
Members
?
THIS
Epistle
,
however
received
at
first
not
without
some
scruple
by
reason
of
those
heretical
Libertines
(
Simon
,
Nicholaus
&
similes
)
against
whom
in
the
judgment
of
St.
Austin
,
De
fide
&
operibus
.
it
is
especially
directed
,
and
lately
also
questioned
by
such
once
more
as
setting
up
a
solitary
faith
,
would
gladly
return
again
unto
the
old
licentiousness
;
yet
the
long
and
general
reception
of
the
universal
Church
hath
now
fully
confirmed
it
unto
her
Children
for
undoutedly
Canonical
.
If
any
thing
yet
remain
doubtful
,
it
concerns
not
the
doctrine
but
the
Author
of
it
,
this
indeed
is
not
altogether
so
certain
;
That
it
was
St.
James
,
all
agree
,
but
which
of
the
James's
,
there
lies
the
difficulty
;
Two
of
that
name
we
find
among
the
twelve
Apostles
,
James
the
Brother
of
John
,
and
James
the
Brother
of
Alpheus
,
Mat.
x.
2.
but
whether
James
the
Brother
of
our
Lord
,
as
St.
Paul
entitles
him
,
Galat.
i.
19.
surnamed
the
Less
by
St.
Mark
,
Mark
.
xi
.
40.
the
Just
by
Ecclesiastical
writers
,
the
first
Bishop
of
Jerusalem
,
and
by
Eusebius
(
lib.
Hist.
2.
Cap.
22.
)
St.
Hierom
and
others
,
held
for
the
Writer
of
this
Epistle
;
whether
this
James
were
one
of
those
two
whom
we
find
in
the
number
of
the
twelve
,
or
a
third
out
of
that
number
,
is
much
disputed
with
great
authorities
and
reasons
on
either
side
:
&
adhuc
sub
judice
lis
est
.
But
whether
of
them
soever
it
were
,
it
is
little
material
,
it
sufficeth
that
the
matter
of
the
Epistle
is
Orthodox
and
Canonical
:
Directed
it
is
unto
the
Christian
Jews
,
dispersed
(
by
the
persecution
which
began
with
St.
Stephen
,
)
into
divers
quarters
,
but
not
agreeing
there
(
it
seems
)
among
themselves
,
especially
dissenting
in
points
of
Religion
,
every
one
striving
who
should
be
the
greatest
Rabbi
and
Master
among
them
,
which
contention
St.
James
seeks
to
dissolve
by
inquiring
into
the
foul
and
poisoned
Fountains
from
whence
it
proceeds
,
From
whence
come
,
&c.
But
though
directed
principally
unto
the
Jew
,
yet
the
Epistle
you
know
hath
the
Title
of
Catholick
:
The
whole
doctrin
therefore
must
be
general
,
and
these
particular
words
not
bound
unto
others
,
but
pertinent
also
unto
the
Wars
and
fightings
of
all
other
Christians
.
The
enquiry
sure
will
equally
concern
them
all
,
and
all
be
found
equally
liable
unto
the
reproof
.
For
universally
,
whence
come
Wars
,
&c.
In
which
words
we
have
two
questions
proposed
,
and
one
of
them
is
an
Answer
to
the
other
.
Unde
Bella
?
whence
are
Wars
,
and
fightings
among
you
?
This
is
the
first
,
Interrogatio
disquisitiva
,
an
Interrogation
by
way
of
inquiry
,
An
non
hinc
?
Are
they
not
hence
,
even
of
your
Lusts
?
This
is
the
second
,
Interrogatio
Responsiva
,
an
Interrogation
by
way
of
resolution
;
A
Question
in
form
,
an
Answer
in
effect
;
negatively
proposed
,
Come
they
not
from
hence
?
but
affirmatively
concluding
as
much
as
to
say
,
from
hence
they
come
,
even
from
your
lusts
that
war
in
your
members
.
It
seems
to
involve
Riddles
,
a
questioning
answer
,
and
a
negative
affirmation
,
but
such
is
the
condition
of
these
responsive
Interrogations
.
In
the
former
,
The
Question
Inquisitive
,
three
points
are
apparently
discernable
.
The
subjectum
circa
quod
,
the
subject
concerning
which
the
Question
is
moved
,
and
that
twofold
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Wars
publick
,
and
solemn
first
;
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lesser
strifes
and
fightings
Whence
,
&c.
The
enquiry
into
the
Causes
,
into
the
Root
and
Source
,
the
Spring
and
first
Fountain
of
these
pestilent
evils
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whence
are
Wars
?
which
is
not
a
bare
enquiry
,
a
meer
question
neither
,
but
seems
to
have
something
in
it
of
wonder
and
admiration
,
if
in
the
last
place
we
add
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inter
Vos
,
the
Parties
contending
,
Brethren
by
Nature
,
and
adopted
unto
the
same
Inheritance
by
Grace
,
Christians
,
bis
fratres
,
twice
bretheren
.
Unde
inter
Vos
?
whence
among
ye
?
In
the
second
Question
R●ponsive
,
besides
the
Interrogation
,
An
non
hinc
?
Are
they
not
hence
?
we
may
distinguish
three
particulars
more
,
arising
like
Rings
in
gradation
.
1.
Lust
;
2.
Lust
Warring
;
3.
Warring
in
the
members
.
First
,
Lusts
in
the
habit
,
that
unprovoked
lie
Couchant
,
sleeping
,
and
so
in
a
manner
dead
,
and
Homo
mortuus
non
belligerat
,
as
it
is
in
the
proverb
,
so
long
they
fight
not
:
These
awakened
and
stirred
up
by
the
flesh
or
fancy
,
or
Devil
working
by
both
,
presently
become
militant
adversus
animam
,
for
they
war
,
but
against
the
Soul
.
1
Pet.
2.
11.
Lastly
,
if
the
warring
Lusts
of
the
members
prevail
against
the
Soul
,
draw
it
unto
Lust
,
the
Lusts
of
the
Soul
do
thenceforth
war
again
in
the
members
,
making
them
but
instruments
of
iniquity
unto
iniquity
,
Rom.
6.
of
iniquity
in
consent
unto
iniquity
in
Act
and
Execution
,
as
St.
Paul
speaks
,
And
then
if
hindred
in
the
execution
,
Stirs
begin
abroad
,
Wars
and
Contentions
are
instantly
raised
.
And
that
this
is
the
intent
here
of
St.
James
his
phrase
of
warring
in
the
members
,
is
evident
,
for
the
original
saith
not
indeed
Lusts
but
Delights
,
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
from
your
lusts
,
but
from
your
pleasures
that
war
in
your
members
.
For
when
Lusts
are
turned
into
pleasures
and
delights
,
they
then
become
Vices
,
which
before
were
but
temptations
reigning
in
the
Soul
,
and
imploying
all
the
members
of
both
Soul
and
Body
as
Instruments
and
Weapons
too
to
beat
down
all
opposition
,
until
they
shall
atchieve
and
fully
effect
their
intentions
.
But
because
these
three
are
not
three
several
things
but
only
three
degrees
of
one
and
the
same
lust
,
lust
dormant
,
militant
,
and
victorious
,
for
victorious
it
must
be
in
the
mind
,
ere
the
lust
of
the
mind
can
become
militant
in
the
members
,
the
utmost
improvement
and
exaltation
of
lust
,
when
it
loseth
her
name
by
running
into
a
corrupt
affection
or
delight
;
Under
that
Title
therefore
we
shall
simply
consider
it
in
this
responsive
question
;
such
noysom
affections
at
home
being
indeed
the
ground
and
foundation
,
the
well-head
and
Fountain
of
all
Wars
and
Contentions
abroad
.
But
we
must
first
begin
with
the
former
Question
,
and
in
it
,
as
Nature
requires
,
first
enter
on
the
subject
concerning
which
it
is
moved
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Wars
and
Fightings
,
from
whence
,
&c.
Qui
in
genere
&
confusè
loquuntur
,
seipsos
decipiunt
&
alios
,
ergo
distinguamus
,
saith
Aristotle
.
And
St.
James
here
,
that
his
speech
be
the
more
distinct
,
follows
the
Rule
,
and
doth
first
sever
publick
and
general
contentions
,
from
private
strifes
and
lesser
brabbles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
this
difference
consisting
in
degree
rather
than
Nature
,
doth
not
hinder
,
but
that
we
may
farther
distinguish
the
diverse
kinds
of
either
;
And
two
sorts
sure
there
are
apparently
,
Verbal
Wars
and
Violent
:
so
the
Orator
doth
divide
,
duo
sunt
genera
decertandi
,
●num
per
vim
,
alterum
per
disceptationem
.
There
are
two
sorts
of
war
and
contention
,
the
one
by
force
,
the
other
by
dispute
,
and
contestation
;
that
proper
unto
Beast
,
this
unto
Men
;
yet
Men
may
fly
unto
that
,
faith
he
,
when
this
latter
may
not
be
used
,
or
hath
been
used
to
no
purpose
;
For
in
case
of
injuries
between
States
or
Princes
that
have
no
Superiour
Judges
if
reason
may
not
prevail
for
right
,
or
restitution
,
the
Sword
of
necessity
must
dispute
the
cause
,
and
be
bold
to
carve
out
its
own
satisfaction
.
But
then
what
large
satisfaction
men
do
usually
cut
out
to
themselves
that
are
their
own
Carvers
and
Judges
in
their
own
causes
,
backed
with
Caesars
Maxime
of
War
in
the
Poet
,
Omnia
dat
,
qui
justa
negat
,
what
bitter
revenges
they
take
of
their
brethren
;
what
sorrows
and
calamities
,
what
slaughter
and
effusion
of
blood
,
and
confusion
they
bring
upon
the
world
,
until
the
whole
earth
doth
groan
and
mourn
,
if
not
totter
and
reel
like
a
drunkard
under
the
burthen
,
is
an
argument
fitter
for
tears
than
discourses
,
for
prayers
unto
God
than
declamations
unto
Men
that
little
regard
them
.
But
such
are
the
conditions
of
the
former
sort
,
violent
and
bloody
.
The
second
are
of
a
milder
nature
;
disceptive
onlay
and
verbal
;
In
which
kind
I
shall
not
now
meddle
with
the
pleas
and
pleadings
between
right
and
wrong
,
bellum
forense
,
These
are
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
private
brabbles
between
person
and
person
,
founded
in
meum
&
tuum
,
frigida
illa
verba
,
saith
St.
Chrysostome
,
quae
innumera
genuere
bella
,
&c.
but
only
with
〈◊〉
those
disceptations
and
disputes
,
which
concern
verum
&
falsum
,
Truth
and
Error
,
even
in
Faith
and
things
pertaining
unto
God
,
bellum
Ecclesiasticum
,
a
war
publick
too
,
as
that
other
between
States
and
Kingdoms
,
so
this
between
Churchmen
and
Churches
,
as
the
war
most
especially
intended
in
the
Text
,
and
that
we
be
not
much
offended
at
it
,
ever
and
in
all
ages
permitted
by
the
Divine
Dispensation
for
great
reasons
,
more
or
less
to
exercise
the
Church
of
God
;
And
these
wars
,
it
were
yet
something
well
,
had
they
contained
themselves
within
their
proper
sphere
of
disceptation
and
dispute
,
though
even
thus
,
such
contention
it self
,
and
the
bitter
fruits
which
it
produceth
,
is
cause
sufficient
to
bring
sorrow
enough
on
the
heat
of
every
true
Son
of
the
Church
;
for
,
whose
heart
smarteth
not
to
consider
the
divisions
,
I
say
not
now
of
Reuben
,
but
of
Levi
,
and
their
great
thoughts
of
heart
to
behold
the
parts
and
parcels
,
divisions
and
subdivisions
,
factions
and
fractions
whereinto
they
have
broken
and
even
crumbled
themselves
?
To
see
the
Coat
of
Christ
that
should
be
without
seam
,
not
only
rent
in
pieces
but
torn
even
unto
rags
,
until
Religion
,
Christian
Religion
,
seem
to
suffer
the
same
fate
with
that
Lady
in
Plutarch
,
quam
cum
procorum
singuli
possidere
nequirent
integram
,
in
partes
direpserunt
,
&
obtinuit
nemo
omnium
.
But
have
these
contentions
stayed
here
?
Have
they
not
thrown
aside
the
Pen
and
drawn
forth
the
Sword
,
lest
chiding
and
fallen
to
blows
?
words
have
bred
exasperation
and
exasperation
hatred
more
than
Vatinians
mortal
or
rather
immortal
hatred
,
not
content
to
spend
it self
on
the
goods
,
the
bodies
,
the
lives
of
the
living
,
but
to
rage
on
the
Memory
,
the
Bones
and
the
very
Ashes
and
Sepulchres
of
the
dead
,
yea
on
the
very
Souls
,
as
far
as
they
might
,
of
both
;
how
many
such
Souls
of
our
late
Predecessors
(
whole
blood
in
most
Savage
manner
poured
forth
and
spilt
,
is
yet
even
almost
warm
)
are
there
now
lying
under
that
Altar
in
the
Revel.
and
crying
unto
God
with
an
usquequo
,
how
long
Lord
,
merciful
and
true
?
And
how
well
may
we
cry
out
and
admire
too
with
that
Poet
,
Tantum
Relligio
potuit
suadere
malorum
?
For
certainly
there
is
neither
of
these
contentions
,
whether
by
disceptation
,
or
violence
,
whether
they
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
publick
Wars
or
private
Fightings
of
either
sort
,
but
will
well
deserve
an
unde
of
admiration
and
inquisition
too
;
but
first
of
admiration
in
regard
of
the
inter
vos
,
the
parties
contending
,
which
is
the
second
point
,
whence
,
&c.
And
sure
were
the
vos
here
,
only
but
men
,
it
were
not
without
marvel
,
since
such
violent
and
bloody
contention
(
as
the
Orator
said
well
)
is
proper
to
Beasts
,
to
Beasts
that
are
of
divers
kinds
and
several
natures
,
as
full
of
passion
,
as
void
of
understanding
,
not
unto
Men
that
are
rational
,
of
the
same
blood
,
and
descended
from
the
loins
of
the
same
Parent
,
in
whom
the
lines
of
their
several
Pedegrees
do
all
meet
and
center
themselves
in
unity
original
,
that
so
in
their
running
on
from
thence
there
might
be
continued
a
fraternity
perpetual
.
Beasts
indeed
come
forth
armed
,
and
in
their
several
kinds
well
appointed
for
war
,
into
the
world
;
but
Man
is
sent
out
without
Tooth
or
Talon
,
horn
or
hoof
from
the
womb
,
tanquam
animal
sociale
,
&
ad
pacem
colendam
natum
,
as
a
civil
and
sociable
creature
designed
and
born
unto
peace
.
Is
it
not
strange
that
such
notwithstanding
should
become
belluis
ipsis
magis
belluini
,
more
full
of
beastly
ferity
than
beasts
themselves
?
That
this
sociable
Animal
should
justifie
the
madness
of
the
most
Savage
and
intractable
creatures
,
steel
their
affections
with
more
cruelty
and
barbarity
than
Bears
and
Lions
can
learn
in
the
Wilderness
?
As
if
they
had
sucked
Tygers
in
the
desert
,
rather
than
the
Daughters
of
Men
,
or
were
a
Cadmean
generation
,
born
not
of
Women
,
but
terrae
&
filii
sprung
up
out
of
the
earth
,
sown
with
the
teeth
of
Serpents
,
for
just
so
we
destroy
one
another
,
&
pereunt
per
mutua
vulnera
fratres
,
like
the
young
men
that
played
before
Joab
and
Abner
,
every
man
thrusting
his
Sword
in
his
Brothers
side
.
2
Sam.
2.
This
cannot
be
without
marvel
;
But
yet
this
is
not
it
,
there
is
something
more
in
the
vos
than
this
.
St.
James
directs
his
speech
not
meerly
unto
Men
,
to
animal
Men
and
Infidels
,
but
unto
Christian
Men
,
to
Men
whose
Badge
and
Cognizance
,
yea
whose
very
form
and
essence
,
is
mutual
Love
and
Charity
;
unde
inter
vos
?
It
is
but
a
just
admiration
,
this
,
whence
are
wars
amongst
such
?
That
divers
and
several
Religions
should
strive
even
unto
death
;
that
the
Jew
and
the
Christian
contending
,
the
Gentile
should
fall
upon
both
as
in
the
primitive
times
is
no
great
matter
:
but
that
one
and
the
same
should
nourish
intestine
war
,
that
the
Children
of
the
same
Mother
should
struggle
and
fight
,
like
Jacob
and
Esau
,
in
the
very
womb
that
bears
them
,
that
is
it
that
is
marvellous
indeed
.
For
we
may
not
conceive
that
Christianity
infolds
within
it
several
Religions
;
As
far
as
the
World
is
Christian
,
it
is
but
one
,
in
which
indeed
there
may
be
and
are
Factions
and
Parts
,
some
Schisms
and
rents
,
which
notwithstanding
are
not
so
torn
in
sunder
,
or
so
utterly
divided
,
but
that
they
hang
together
,
though
at
some
distance
by
many
threads
.
As
long
as
there
is
no
new
foundation
laid
,
the
building
of
Hay
and
Stubble
upon
the
old
,
may
well
be
termed
Errour
,
and
error
sometimes
peradventure
Heretical
,
a
new
Religion
it
may
not
,
cannot
be
:
That
then
this
one
should
so
vary
and
multiply
it self
into
many
several
forms
and
shapes
,
every
man
admiring
and
contending
for
the
beauty
and
proportions
of
that
which
his
own
fancy
beholds
,
if
not
frames
,
and
that
with
such
enmity
and
bitterness
;
this
cannot
be
but
very
strange
indered
,
and
we
are
now
to
inquire
into
the
causes
,
that
it
may
be
strange
no
longer
.
For
this
Unde
of
St.
James
,
stays
not
in
the
admiration
,
but
tends
especially
unto
Inquisition
,
the
last
point
,
whence
are
Wars
and
Fightings
?
And
he
doth
well
to
inquire
into
the
Causes
of
such
deadly
evils
,
as
being
the
best
and
readiest
means
to
remove
not
only
the
admiration
but
the
Evils
themselves
;
For
Wars
in
the
world
,
are
but
as
sickness
in
the
Body
,
both
distempers
and
tumults
bred
by
corrupt
humours
,
the
one
in
natural
bodies
,
the
other
in
politick
and
religious
:
Every
Empirick
may
palliate
the
malignity
of
a
disease
by
outward
and
local
Medicines
,
but
a
skilful
Physician
deals
upon
the
root
and
fountain
,
that
he
may
make
a
cure
of
it
;
And
so
doth
St.
James
here
,
though
his
discourse
be
of
War
,
yet
his
whole
intent
is
for
Peace
,
the
health
of
a
Church
and
State
,
yea
and
the
wealth
too
;
The
blessing
of
peace
,
saith
the
Psalmist
,
as
if
all
other
blessings
were
,
as
indeed
they
are
,
without
it
unblessed
unto
us
.
But
this
peace
however
otherwise
pieced
and
palliated
,
yet
he
well
knew
could
not
be
firmly
knit
and
established
,
without
removing
the
causes
of
War
;
neither
these
causes
that
feed
and
foment
War
,
removed
,
unless
first
shewn
and
discovered
;
And
therefore
the
enquiry
is
no
sooner
made
by
one
Interrogation
,
Unde
Bella
?
but
the
discovery
follows
in
the
neck
of
it
,
by
another
,
Annon
hinc
?
Are
they
not
hence
?
And
that
we
may
proceed
unto
this
second
general
,
we
will
now
follow
him
accordingly
in
both
;
first
make
the
Enquiry
and
that
distinctly
with
respect
unto
the
several
sorts
of
Wars
and
fightings
before
mentioned
,
and
then
consider
the
truth
of
his
return
unto
it
,
whether
he
hath
not
opened
the
right
fountain
,
justly
laid
the
blame
,
where
it
should
lie
,
upon
warring
lusts
;
And
lastly
,
take
a
more
particular
view
,
what
Lusts
they
are
,
that
warring
in
the
members
at
home
,
do
cause
all
other
strifes
and
contentions
in
the
World
abroad
.
Whence
are
Wars
?
Are
they
not
hence
?
But
first
by
the
way
it
will
not
be
amiss
to
prevent
a
mistake
,
lest
some
Anabaptistical
Spirit
peradventure
may
conceive
it
St.
James
his
meaning
here
,
because
he
derives
them
from
lust
,
to
condemn
all
violent
Wars
for
utterly
unlawful
;
True
it
is
,
that
War
cannot
be
juston
any
side
,
unless
worldly
lusts
have
caused
injustice
on
one
side
,
though
it
be
possible
in
case
of
ignorance
through
inextricable
difficulty
of
title
,
that
a
War
which
can
be
just
but
on
one
part
,
may
yet
not
be
unjust
on
any
:
But
in
case
of
apparent
injustice
,
vim
vi
repellere
,
is
the
unrepealable
Law
of
Nature
even
for
private
men
,
how
much
more
for
such
as
are
supereminent
,
and
publick
?
For
Kings
and
Kingdoms
that
are
bound
more
strongly
to
preserve
themselves
,
than
any
particulars
else
,
are
therefore
least
bound
of
all
others
to
suffer
injuries
,
especially
such
as
are
destructive
,
or
but
look
towards
it
:
A
just
War
here
is
ever
to
be
preferred
before
a
running
and
dishonourable
Peace
:
Though
yet
this
indeed
,
is
or
ought
to
be
the
last
remedy
,
not
willingly
to
be
used
,
unless
injuries
with
peace
may
not
otherwise
be
repaired
:
He
said
well
,
Malis
foelicitas
,
bonis
necessitas
:
To
lay
hold
of
any
occasion
to
subdue
Nations
,
and
enlarge
Dominions
by
Conquest
and
bloodshed
,
wicked
and
Tyrannous
Princes
may
esteem
great
glory
and
felicity
,
but
by
good
and
Christian
Kings
War
is
never
sought
,
but
enforced
,
and
is
therefore
rightly
termed
malum
necessarium
,
though
indeed
it
be
never
evil
morally
,
but
when
it
is
unnecessary
.
And
therefore
Cuncta
prius
tentanda
,
all
good
means
are
first
to
be
endeavoured
,
but
then
if
it
still
remain
immedicabile
vulnus
,
an
injury
otherwise
incurable
,
e●se
recidendum
,
the
Sword
must
cut
it
off
as
a
Gangrene
,
lest
it
creep
on
to
ruine
and
destruction
:
In
this
case
they
alone
must
deservedly
bear
on
their
own
heads
,
as
they
may
,
the
blame
and
blood
too
of
the
War
,
whose
warring
lusts
would
not
permit
them
to
hearken
unto
the
treaties
and
just
conditions
of
peace
.
Though
therefore
the
ground
and
occasion
of
a
War
be
ever
some
corrupt
lusts
on
the
one
part
,
yet
the
prosecution
may
be
but
justice
on
the
other
;
And
just
Wars
are
so
far
from
being
evil
,
as
they
are
termed
somewhere
,
even
in
the
Scriptures
,
the
Lords
battles
.
This
premised
to
remove
the
Anabaptist
that
stood
in
the
way
,
let
us
now
come
to
the
answer
,
first
proposing
the
question
,
and
then
applying
the
responsive
interrogation
in
the
several
sorts
of
contention
,
beginning
the
enquiry
as
the
Text
doth
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whence
are
wars
,
publick
Wars
and
violent
amongst
you
?
But
the
demand
here
I
confess
may
well
be
spared
:
such
Wars
are
neither
so
proper
to
the
Text
,
nor
yet
unto
our
profession
,
and
were
they
both
,
yet
the
inquiry
into
them
is
impertinent
at
this
season
,
and
to
this
Assembly
:
Here
is
no
room
for
the
Question
,
no
place
for
the
inter
Vos
:
Blessed
be
God
there
are
no
such
Wars
amongst
us
,
—
Quicquid
minabitur
Eurus
...
plectuntar
sylvae
.
saith
the
Poet.
And
so
it
hath
been
with
us
hitherto
,
and
may
it
be
so
still
.
The
Hail-storm
that
threatens
our
Cities
,
may
it
ever
fall
upon
the
Forest
,
as
the
Prophet
Esay
speaketh
:
The
Lord
,
it
seems
,
as
he
sometimes
said
of
his
Israel
,
hath
given
Egypt
for
your
ransom
,
Ethiopia
and
Sheba
for
you
,
and
the
chastisement
of
our
peace
is
upon
other
mens
shoulders
;
we
therefore
may
better
put
the
question
clean
contrary
,
Unde
non
sunt
bella
?
Unde
Pax
inter
Vos
?
whence
is
it
,
that
there
are
no
such
Wars
amongst
you
?
This
Unde
and
enquiry
certainly
is
not
without
some
admiration
neither
;
That
the
streams
of
your
Gospel
should
run
pure
and
clean
,
whilest
the
Rivers
abroad
are
turned
into
blood
;
that
whilst
other
Nations
lie
even
waste
in
the
desolations
of
War
,
imbroyled
and
imbrewed
in
their
own
gore
,
your
Country
remains
unto
you
in
the
mean
while
like
the
Garden
of
Eden
,
fresh
and
flourishing
,
every
man
sub
umbra
pacis
delighting
and
sporting
himself
in
the
Bowers
of
Peace
and
Plenty
too
,
Unde
haec
nobis
tanta
faelicitas
?
we
may
well
indeed
make
the
demand
,
whence
this
is
happened
unto
us
above
all
others
?
And
may
we
not
as
justy
answer
like
St.
James
here
with
another
demand
,
An
non
hinc
?
Is
it
not
from
hence
?
certainly
next
unto
God
and
his
gracious
favour
,
from
hence
it
is
,
that
we
have
a
Prince
to
rule
over
us
that
is
Princeps
pacis
,
as
the
Defendour
of
the
Faith
,
so
a
Prince
of
Peace
also
.
A
Prince
of
su●h
mild
and
temperate
affections
,
as
the
eye
of
envy
cannot
but
perceive
his
bosom
to
be
free
from
those
revengefull
or
ambitious
thoughts
,
ab
immen
sa
illa
dominandi
libidine
,
from
that
immense
and
illimited
desire
of
enlarging
dominion
,
and
all
other
those
impotent
lusts
,
that
reigning
in
the
breasts
and
warring
in
the
members
of
other
Kings
,
have
so
much
troubled
the
world
,
and
like
that
horseman
in
the
Revel.
taken
peace
from
off
the
earth
.
Happy
men
are
we
,
did
we
understand
our
own
happiness
,
or
rather
are
we
not
miserable
the
more
that
understanding
our
happiness
,
regard
it
so
little
?
That
notwithstanding
this
invaluable
blessing
of
peace
,
able
to
swallow
up
all
petty
pretended
grievances
,
can
yet
hardly
,
and
scarce
without
murmuring
be
brought
to
contribute
any
thing
for
the
preservation
of
our
own
felicity
,
though
wrought
out
with
the
care
,
and
brought
home
unto
us
with
the
trouble
and
travel
of
another
?
An
ingratitude
able
to
deprive
us
of
our
blessing
;
and
indeed
nothing
but
deprivation
,
can
teach
us
rightly
how
to
value
it
.
But
then
let
it
come
unto
this
,
set
once
an
inter
vos
upon
it
,
make
it
your
own
case
,
though
but
by
imagination
:
Let
your
fields
be
spoiled
and
your
labours
wasted
,
let
your
eyes
behold
the
rifling
of
your
houses
,
the
direption
and
sacking
of
your
Cities
;
Let
your
Sons
be
numbred
unto
the
Sword
,
and
your
Daughters
to
reproach
and
violation
;
lye
but
a
while
under
these
,
and
the
like
calamities
of
War
,
that
usually
attend
on
the
victories
of
proud
and
insulting
Conquerours
,
and
then
consider
and
say
whether
any
thing
be
too
dear
to
redeem
that
blessing
,
which
you
now
have
,
and
think
every
thing
too
much
,
though
never
so
little
,
that
should
be
expended
for
the
continuance
of
it
.
May
such
unthankfulness
never
bring
it
to
a
real
case
among
us
:
but
sure
this
and
our
other
iniquities
are
like
enough
to
do
so
.
I
am
neither
Prophet
nor
Son
of
a
Prophet
,
only
this
I
say
,
and
a
reverend
Prelate
hath
taught
it
me
,
That
Mercy
and
Justice
are
two
Sisters
,
and
as
the
one
hath
had
her
day
,
so
the
other
in
time
may
come
to
have
hers
also
.
For
God
hath
two
Arms
,
two
Cups
,
two
Recompences
:
Verily
there
is
a
reward
for
the
Righteous
,
and
doubtless
too
there
is
a
Judgment
in
store
for
unthankful
,
murmuring
and
obstinate
sinners
.
But
,
't
is
well
,
as
yet
we
are
free
,
and
blessed
ever
be
God
we
are
so
,
that
we
have
now
nothing
to
do
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
have
we
not
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neither
?
we
cannot
put
the
question
here
,
unde
bella
?
but
may
we
not
,
unde
pugnae
?
whence
are
fightings
?
I
would
we
might
not
.
Would
to
God
there
were
no
room
for
inter
vos
here
neither
;
But
however
the
tartness
of
the
humour
be
something
allai'd
(
and
you
know
still
through
whose
care
)
yet
room
there
is
,
and
too
much
room
,
if
please
God
,
left
for
making
the
enquiry
,
unde
sint
?
whence
they
are
?
and
for
justifying
the
answer
too
,
even
from
hence
,
from
she
lusts
that
war
in
your
members
.
And
it
was
but
time
for
the
Lords
Anointed
to
set
to
his
helping
hand
,
we
were
even
grown
wanton
in
destroying
the
life
of
one
another
.
A
wry
countenance
,
a
mistaken
word
,
any
thing
was
cause
enough
,
non
in
commodum
,
sed
occidendi
causa
occidunt
,
Men
kill
,
as
he
said
,
for
no
other
reason
,
but
only
to
kill
,
not
for
profit
,
but
for
praise
,
and
since
they
conceive
there
is
honour
in
it
,
take
a
pleasure
in
killing
;
As
if
no
matter
were
fit
to
build
up
the
aiery
Castles
of
honour
,
but
such
as
is
tempered
with
blood
;
And
yet
see
the
reward
,
when
the
Devil
by
the
Laws
of
God
surrounds
and
seiseth
on
the
conquered
,
dying
in
malice
,
and
the
Hangman
by
the
Laws
of
the
King
,
gives
the
Garland
of
Honour
to
the
Conquerour
:
A
worthy
reward
,
if
any
reward
may
be
worthy
of
such
impiety
!
How
may
we
say
with
old
Jacob
unto
his
fighting
children
,
cursing
their
wrath
,
for
it
was
cruel
,
O
my
Soul
come
not
into
their
secret
,
O
mine
honour
be
thou
not
ioyned
unto
their
Assembly
;
For
indeed
it
neither
is
,
nor
can
be
esteemed
honour
with
any
but
the
Assembly
of
Ruffians
and
Rodomantado's
,
Brethren
of
the
Sword
that
read
Tavern
Lectures
,
and
have
made
an
Art
and
Philosophy
of
quarrell
,
unless
it
be
honour
to
Live
and
Die
in
the
disobedience
of
God
,
the
King
,
and
the
Church
,
and
to
suffer
the
baseness
of
those
bitter
revenges
of
all
three
;
for
as
you
have
seen
them
,
the
execrations
of
God
and
the
King
,
so
are
the
Anathema's
of
the
Church
too
,
excommunicated
ipso
facto
,
and
not
permitted
in
other
places
Christian
burial
,
but
cast
out
into
the
common
Field
,
among
those
beasts
they
:
imitate
;
and
pity
it
is
not
so
in
our
own
Church
.
For
he
that
dies
like
a
Lion
,
or
rather
like
a
Mastiff
,
justly
deserves
,
as
that
Prophet
speaketh
,
the
burial
of
an
Ass●
But
though
this
be
the
chief
,
yet
is
it
not
the
affectation
of
this
false
honour
alone
which
is
the
only
warring
lust
,
that
inforceth
these
Combatants
to
the
Field
.
They
can
fight
sometimes
for
their
money
,
the
Gamesters
quarrel
:
sometimes
for
their
Consorts
in
the
work
of
darkness
,
the
Adulterers
quarrel
:
and
sometimes
even
for
pure
revenge
,
the
malicious
Mans
quarrel
;
when
if
they
miscarry
and
perish
in
the
Conflict
,
The
first
dies
the
Worlds
,
the
second
,
the
Fleshes
,
the
third
the
Devils
Martyr
:
And
honour
still
there
is
no
doubt
in
all
three
.
Are
these
Men
Christians
,
trow
ye
?
Certainly
I
begin
almost
to
doubt
,
whether
they
are
within
the
Verge
of
this
,
inter
vos
,
here
or
no.
Sure
I
am
they
cannot
resolve
to
fight
these
Battels
,
but
they
must
at
the
same
time
resolve
to
renounce
Christianity
:
yea
and
so
themselves
profess
(
and
peradventure
there
is
honour
in
that
too
)
that
they
may
not
,
they
cannot
do
it
as
Christians
,
only
they
are
bound
to
maintain
their
reputation
as
Gentlemen
.
But
what
,
are
the
Noble
and
Ignoble
become
several
species
of
Christians
,
or
are
there
several
Gospels
,
one
for
the
Peasant
,
another
for
the
Gentleman
to
be
saved
by
?
I
have
read
that
the
great
Bishop
of
Cullen
could
plunder
a
Country
with
his
Army
,
but
as
a
Duke
,
not
as
a
Bishop
;
but
he
was
well
derided
for
it
by
the
Countryman
with
that
sarcastical
demand
,
that
when
the
Duke
should
be
burning
in
Hell
for
such
outrages
,
what
would
become
of
the
Bishop
?
And
surely
when
the
Gentleman
falling
in
a
Duel
shall
be
damned
,
we
may
as
justly
demand
with
the
like
derision
,
what
will
become
of
the
Christian
?
will
God
and
the
Devil
divide
the
spoil
,
come
to
the
old
composition
,
nec
mihi
nec
tibi
,
sed
dividatur
?
or
will
Christ
deliver
the
evil
Christian
to
Satan
,
and
take
the
priviledged
Gentleman
to
himself
?
But
not
to
be
over
pleasant
in
a
matter
that
is
serious
,
I
only
say
thus
much
,
If
the
Christian
be
a
Noble
Gentleman
,
let
the
Gentleman
too
be
a
Noble
Christian
;
Such
brute
and
barbarous
Kites
may
well
be
wild
branches
of
Gentilism
,
but
will
no
way
accord
with
Christianity
,
or
true
Generosity
either
;
yea
the
Gentiles
themselves
,
those
great
Masters
of
honour
,
the
old
Romans
,
that
so
eagerly
fought
for
it
,
and
won
it
too
in
just
and
lawful
wars
,
yet
otherwise
esteemed
it
the
greatest
both
Honour
and
Valour
too
,
privatas
injuries
magno
&
excelso
animo
praeterire
,
with
an
high
and
a
Noble
Mind
to
pass
by
and
contemn
private
offences
.
And
therefore
he
is
a
Noble
neither
Gentile
Gentleman
,
nor
Christian
that
cannot
do
the
like
,
but
a
sordid
Vassal
unto
those
base
and
unworthy
lusts
that
war
in
his
members
:
God
and
his
Scripture
can
afford
him
no
other
Honour
,
and
with
it
I
leave
him
,
and
pass
unto
those
other
fightings
and
contentions
disceptive
,
the
wars
Ecclesiastical
,
into
the
bitter
root
and
original
whereof
,
we
are
now
to
enquire
and
consider
,
An
non
hinc
?
whether
these
also
issue
not
from
the
same
Spring
and
Well-head
,
still
the
head
of
all
evil
,
lust
warring
in
the
members
.
Are
they
not
hence
?
Not
that
these
wars
neither
are
on
all
parts
unlawful
,
like
those
latter
,
because
derived
from
lust
:
unlawful
indeed
they
are
on
that
side
,
where
lust
raiseth
errours
;
but
necessary
on
the
other
,
where
truth
seeks
to
dissolve
them
.
These
are
not
as
Duels
,
and
private
Fightings
,
but
rather
as
those
former
solemn
and
publick
Wars
;
and
as
there
Lust
begets
Injury
,
and
Justice
repells
it
;
so
here
Lust
ingenders
error
,
and
it
is
but
fidelity
to
oppose
it
;
But
then
we
must
be
sure
the
error
be
clear
,
and
of
moment
too
,
otherwise
we
may
be
too
forward
to
make
a
war
about
it
.
And
indeed
it
will
behoove
us
not
to
make
or
nourish
more
quarrels
here
,
than
needs
we
must
,
especially
not
to
prosecute
them
over-eagerly
;
contention
in
the
Church
,
is
as
a
wound
in
the
Soul
,
or
a
breach
of
the
Sea
,
it
may
have
small
beginnings
,
but
nothing
an
well
make
it
up
again
.
It
sometimes
fares
with
the
Watchmen
of
Israel
,
that
have
the
charge
of
the
Churches
peace
,
as
it
did
with
Elijahs
servant
upon
Mount
Carmel
;
At
the
first
looking
out
peradventure
they
see
nothing
;
they
look
out
a
second
time
,
and
behold
a
cloud
arising
out
of
the
Sea
no
bigger
than
a
Mans
hand
;
but
ere
they
can
well
look
about
them
the
third
time
,
the
Heaven
is
instantly
overcast
,
and
down
comes
a
dashing
shower
,
if
not
a
Tempest
upon
the
Church
:
if
the
wood
be
dry
,
a
small
thing
will
serve
turn
to
kindle
a
flame
,
which
greater
pains
will
not
so
easily
again
extinguish
.
It
will
therefore
concern
us
highly
to
take
heed
how
we
strike
fire
upon
Tinder
,
or
blow
that
which
is
strucken
:
how
we
either
begin
or
foment
the
least
sparks
of
contention
,
where
the
matter
round
about
us
is
so
combustible
,
and
ready
to
take
fire
,
as
are
the
affections
and
fancies
of
giddy
people
,
prone
of
themselves
to
nothing
more
than
novelty
and
disobedience
.
And
since
it
is
our
office
not
to
feed
such
flames
,
but
to
quench
them
,
we
are
to
do
it
accordingly
,
as
the
points
shall
require
.
If
material
and
of
moment
,
by
casting
on
of
water
even
by
opposition
;
but
if
otherwise
,
by
withdrawing
the
Fuel
,
agreeing
or
not
furiously
striving
in
unnecessary
and
difficult
disputes
.
It
is
therefore
but
the
idle
jealousy
of
busie
Zealots
,
when
they
see
any
out
of
this
desire
of
the
Churches
peace
and
union
too
,
as
far
as
may
be
,
not
willing
to
raise
or
nourish
more
controversies
than
are
needful
,
(
where
God
knows
there
are
too
many
already
)
presently
to
conceive
them
for
underminers
of
Religion
,
betrayers
of
the
Truth
,
that
deliver
it
up
once
more
,
if
not
to
Pilate
yet
to
Caiaphas
,
to
be
Crucified
,
either
out
of
fraud
,
or
I
know
not
what
fear
,
nè
Romani
veniant
&
tollant
gentem
:
True
,
there
is
no
counsel
against
the
Almighty
,
and
he
that
shall
seek
to
save
any
thing
by
deserting
his
truth
,
doth
but
take
the
readiest
way
to
lose
it
.
The
Lord
hath
said
it
,
and
(
in
such
subtleties
as
the
Wiseman
saith
,
are
fine
but
unrighreous
)
ever
takes
it
his
honour
to
do
as
he
says
,
Perdam
sapientiam
sapientum
,
I
will
destroy
the
wisdom
of
the
wise
,
and
take
them
in
the
craftiness
of
their
own
imaginations
.
Alas
!
who
knows
not
this
as
well
asthemselves
,
and
who
sees
not
,
that
in
such
points
as
are
apparently
noxious
and
hurtful
,
for
Sions
sake
we
do
not
,
we
may
not
hold
our
peace
,
but
where
we
cannot
otherwise
joyn
,
we
are
ready
to
joyn
battle
?
They
are
the
Lords
battels
,
these
of
all
other
;
and
since
the
wall
of
partition
is
erected
on
their
ground
,
and
the
errors
that
occasion
the
War
,
founded
in
the
lusts
that
war
in
their
members
,
we
spare
not
here
,
as
occasion
serves
,
to
lift
up
our
voices
,
like
Trumpets
,
and
stand
prepared
to
jeopard
our
lives
even
unto
death
in
the
high
places
of
the
Field
,
lest
the
curse
of
Meroz
overtake
us
,
that
bitter
Curse
by
the
voice
of
an
Angel
,
Judg.
v.
23.
for
not
coming
forth
unto
the
help
of
the
Lord
:
But
yet
even
in
these
contentions
that
are
most
necessary
,
soundness
and
moderation
too
,
would
do
well
;
for
violence
or
bitterness
against
Mens
Persons
may
confirm
them
in
their
errors
,
but
is
no
way
able
to
convert
any
Man
to
the
truth
.
We
our selves
will
not
be
so
converted
,
though
I
doubt
not
but
in
case
,
where
sensual
Lusts
and
desires
have
stupified
the
sense
,
and
made
Men
wilfully
deaf
unto
milder
admonitions
,
such
may
sometimes
be
rub'd
up
a
little
the
more
roundly
.
But
whether
such
terrene
affections
be
the
true
causes
,
as
of
other
Wars
,
so
of
these
contentions
also
,
we
are
now
to
see
and
inquire
.
St.
James
here
affirms
they
are
,
but
by
a
negative
demand
.
Are
they
not
hence
?
And
he
seems
to
do
it
purposely
in
that
form
,
to
see
if
any
Man
can
except
against
it
,
or
find
out
any
other
original
.
For
some
have
imployed
themselves
in
the
discovery
of
other
Fountains
,
and
would
willingly
cast
the
blame
,
as
well
,
if
not
rather
upon
the
ignorance
of
Men
and
the
difficulty
of
the
Scriptures
;
and
indeed
in
the
Scriptures
,
there
are
some
things
difficult
enough
,
and
among
Men
many
ignorant
more
than
too
much
;
but
ignorance
in
difficulties
never
comes
to
error
and
contention
,
if
Men
can
be
content
to
be
ignorant
in
what
they
cannot
well
understand
,
this
is
,
pia
&
doct
a
ignorantia
,
as
St.
Austin
hath
it
,
a
pious
and
a
learned
ignorance
:
indeed
not
so
much
an
ignorance
,
as
a
willing
and
voluntary
necessity
,
which
of
all
things
else
in
matters
that
are
thorny
and
perplexed
,
is
the
best
preserver
of
peace
.
There
may
be
,
no
doubt
,
abstruse
questions
enough
,
proposed
by
Churchmen
and
handled
too
,
but
they
never
come
to
stirs
and
strifes
in
the
Church
until
they
that
are
ignorant
and
blind
,
like
those
Pharisees
,
out
of
pride
or
some
other
Lust
,
will
needs
say
and
believe
too
,
that
they
see
;
And
then
such
guides
and
their
blinder
followers
,
how
suddenly
are
they
both
in
the
ditch
plunged
over
head
and
ears
in
errour
,
ere
they
are
aware
?
Ignorance
therefore
never
causeth
errour
and
dissention
,
unless
one
Lust
or
other
doth
first
cause
the
ignorance
:
so
St.
Peter
tells
us
,
somethings
are
hard
to
be
understood
in
St.
Pauls
Epistles
,
which
yet
hurts
none
but
unlearned
and
unstable
Men
;
Men
carried
about
,
it
seems
,
with
diverse
Lusts
,
like
empty
Clouds
with
several
winds
,
who
therefore
pervert
such
difficult
places
to
their
own
destruction
;
and
let
it
ever
be
their
own
blame
,
not
the
Scriptures
,
which
are
most
unwillingly
wrested
to
the
adulterating
of
that
very
truth
which
themselves
do
deliver
.
But
the
holy
Scripture
is
not
composed
only
of
difficulies
,
it
hath
shallows
in
it
,
and
Fords
where
the
Lamb
may
wade
,
as
well
as
Pools
and
Pits
,
where
the
Elephant
may
swim
,
yea
and
drown
too
.
As
there
are
exquisite
rarities
to
depel
satiety
,
so
is
there
solid
food
enough
too
,
to
satisfy
hunger
;
And
in
these
that
are
universally
necessary
unto
life
,
the
Scriptures
.
are
so
clear
and
free
from
difficulty
,
as
there
is
no
room
for
ignorance
,
did
not
Men
look
on
them
through
the
false
Spectacles
of
their
deceitful
affections
;
For
if
the
Gospel
be
hid
,
it
is
hid
unto
those
that
perish
,
to
those
,
whole
Eyes
the
God
of
this
world
hath
blinded
,
saith
St.
Paul
plainly
;
neither
doth
the
God
of
this
world
otherwise
blind
them
,
but
by
exhaling
the
vapours
of
worldly
Lusts
,
that
darken
and
pervert
the
judgment
.
Whether
therefore
we
recur
either
to
the
difficulty
of
the
Scripture
,
or
ignorance
of
Men
;
we
are
still
brought
back
in
conclusion
,
according
to
St.
James
here
,
to
the
lusts
of
their
members
,
as
the
true
and
proper
causes
from
whence
such
bitter
contentions
in
the
Church
have
been
raised
,
nourished
,
and
with
such
violence
prosecuted
,
for
are
they
not
hence
?
And
hence
indeed
they
are
,
so
much
the
very
demand
doth
import
;
but
't
is
not
enough
to
say
so
,
we
must
shew
it
too
,
as
well
as
say
it
.
And
that
may
not
well
be
done
,
unless
we
condescend
unto
some
particulars
,
take
a
short
view
of
these
several
Lusts
,
and
see
a
little
what
several
errours
they
have
begotten
,
and
with
them
what
contentions
in
the
Church
.
Love
and
Hatred
,
if
misapplied
,
are
the
two
radical
Lusts
that
both
found
and
foster
all
others
.
Those
that
proceed
from
Love
,
the
concupiscible
part
of
the
Soul
,
are
either
from
the
immoderate
Love
of
Pleasure
,
or
of
Profit
or
Honour
,
which
the
beloved
Disciple
terms
,
the
lusts
of
the
flesh
,
the
lusts
of
the
Eye
,
and
the
pride
of
Life
,
and
these
are
all
either
worldly
or
sensual
:
But
those
that
issue
from
Hatred
,
the
irascible
part
,
whether
from
the
hatred
of
peace
,
or
of
truth
,
are
more
directly
Devilish
;
And
therefore
our
St.
James
James
iii.
15.
a
little
before
reduceth
them
all
unto
three
heads
.
But
if
there
be
bitter
emulation
and
strife
among
you
,
this
wisdom
descendeth
not
from
above
,
but
is
earthly
,
sensual
,
and
devilish
.
To
begin
the
instance
with
that
terrene
and
worldly
affection
of
Pride
and
Vain-glory
(
though
this
hath
something
of
Devil
in
it
too
)
what
a
fruitful
Mother
hath
it
ever
been
of
dissentions
in
Religion
?
and
how
many
ways
hath
she
hatched
and
brought
forth
her
deformed
issue
?
Sometimes
by
an
itching
desire
of
knowing
all
things
,
which
boldly
searching
into
hidden
secrets
leaves
nothing
unransacked
,
whereby
it
may
appear
more
learned
:
And
then
what
such
men
conceive
their
profound
speculations
with
much
travel
have
drawn
up
out
of
the
depth
of
night
and
darkness
,
lest
they
should
lose
the
price
of
their
labour
,
they
obtrude
upon
others
as
necessary
to
be
believed
.
It
was
most
rightly
said
,
Never
Heretick
yet
,
that
racked
the
bowels
of
the
Church
,
but
his
pretence
was
for
truth
;
and
Men
do
usually
fall
so
deeply
in
love
with
the
conceited
truth
of
their
own
invention
,
as
all
their
pains
seems
to
be
lost
,
unless
they
may
press
it
too
upon
the
Conscience
of
every
Man
else
.
And
then
when
probable
conceipts
come
to
be
published
for
necessary
truths
,
and
speculations
of
fancy
are
once
turned
into
Articles
of
Faith
(
as
we
see
it
hath
fallen
out
,
as
in
many
others
,
so
in
the
new
Platform
of
Presbyterial
Purity
,
at
first
conceived
but
for
a
convenient
Regiment
,
yet
afterwards
men
becoming
more
enamour'd
with
their
own
conceptions
,
came
to
be
urged
at
length
for
the
necessary
discipline
of
Christ
,
clearly
commanded
in
Scripture
,
as
the
Scepter
upon
Earth
and
very
Kingdom
of
our
Saviour
,
)
no
marvel
then
I
say
,
if
contentions
be
not
only
raised
,
but
eagerly
and
obstinately
pursued
also
;
which
yet
are
rendred
the
more
violent
by
a
second
elation
of
mind
that
can
well
away
with
no
superiority
:
And
those
,
that
by
other
mundane
desires
,
are
driven
to
endure
it
,
yet
how
Heavenly
do
they
do
it
?
How
do
they
mumur
against
the
power
of
their
Superintendents
,
like
Corah
,
Dathan
,
and
Abiram
,
Ye
take
too
much
upon
you
,
ye
Sons
of
Aaron
,
and
much
ado
they
have
,
not
to
say
so
of
Moses
too
.
Doubtless
the
cry
in
their
hearts
,
is
but
that
Conspiracy
in
the
Psalmist
,
Let
us
break
their
bonds
asunder
,
and
cast
their
cords
from
us
.
Sometimes
again
by
an
higher
degree
of
ambition
that
will
admit
of
no
equality
,
that
as
the
former
would
be
subject
unto
none
,
so
this
would
have
all
subject
unto
himself
.
—
Nec
ferre
potest
Caesarve
priorem
,
Pompeiusve
parem
.
The
one
like
Caesar
,
the
other
like
Pompey
,
That
can
endure
no
Superiour
,
nor
This
brook
any
Equal
:
And
on
this
ground
it
was
,
that
the
Greek
Church
first
brake
with
the
Roman
,
whose
Bishop
against
right
and
reason
,
the
rule
of
Christ
,
and
decree
of
the
Fathers
,
as
she
justly
taxed
him
,
did
arrogate
unto
himself
a
plenitude
of
power
.
And
from
the
same
fountain
have
issued
those
Waters
of
strife
which
do
at
this
day
overflow
,
and
almost
drown
all
Christendom
.
Lastly
,
by
an
ambitious
desire
of
Secular
Rule
and
Empire
;
For
there
are
not
wanting
examples
in
story
sacred
and
prophane
of
such
as
have
brought
in
new
Religions
,
or
fitted
the
old
unto
the
Palate
of
the
People
,
by
this
means
to
retain
their
own
,
or
gain
unto
themselves
the
Territories
and
Dominions
of
others
;
To
this
end
Jeroboam
first
made
an
alteration
in
the
Church
of
Israel
,
setting
up
his
Altars
in
Da●
and
Bethel
,
lest
the
ten
Tribes
by
going
up
yearly
unto
Jerusalem
to
sacrifice
,
as
they
were
commanded
,
should
chance
to
return
in
time
unto
the
house
of
David
from
whence
they
were
rent
.
And
I
could
with
such
secular
and
politick
respects
had
no
power
among
any
of
our selves
,
I
say
not
out
of
any
fear
lest
the
ten
parts
.
should
return
again
unto
the
house
of
Levi
,
or
rather
of
God
,
from
whence
they
are
rent
,
(
it
were
pretty
well
,
if
they
could
rest
contented
there
,
)
but
rather
that
such
regards
might
not
prevail
with
them
,
in
the
desire
and
intention
of
a
farther
renting
,
to
animate
our
mutinous
contenders
and
egg
on
their
contentions
,
that
look
that
way
;
I
hope
there
are
no
such
crafty
Interlopers
as
he
terms
them
,
that
put
in
their
stock
among
the
brawling
Bankers
,
help
to
trouble
the
Waters
,
supposing
in
time
to
make
another
good
fishing
for
themselves
.
Though
it
is
to
be
feared
,
some
Consciences
there
may
be
in
the
world
extensive
enough
,
and
patent
to
swallow
even
a
Cathedral
on
the
top
of
an
Abby
,
and
never
trouble
the
Stomach
of
it
much
with
the
digestion
neither
.
It
little
matters
for
Sacriledge
,
they
abhor
Idols
,
and
that
is
sufficient
.
But
this
appertains
not
so
properly
unto
Ambition
as
unto
Avarice
,
the
second
of
these
earthly
affections
,
but
no
less
contentious
and
turbulent
than
the
former
.
The
Apostle
well
terms
it
radix
omnium
malorum
,
the
root
of
all
evil
,
and
especially
so
it
is
,
by
being
the
root
of
dissention
,
for
where
envying
and
strife
is
,
there
is
confusion
and
every
evil
work
.
Jam.
iii.
16.
This
therefore
a
second
Parent
,
and
Nurse
too
of
this
viperous
brood
of
errour
and
contention
:
For
what
a
multitude
of
erroneous
but
gainful
pardons
and
dispensations
,
purgations
and
expiations
of
sin
,
what
indulgences
to
commit
,
or
else
to
continue
in
manifest
wickedness
,
what
translation
of
other
mens
merits
on
those
that
want
of
their
own
,
and
the
like
,
hath
this
affection
conceived
,
and
brought
into
the
world
,
and
that
not
for
morsels
of
bread
,
or
handfuls
of
barley
only
,
as
that
Prophet
,
but
all
,
like
Judas
,
for
pieces
of
Silver
?
Such
Silverlings
what
are
they
indeed
,
but
Judas's
,
quaestui
habentes
pietatem
,
saith
St.
Paul
to
Timothy
,
that
make
other
mens
goodness
their
own
gain
,
yea
and
their
wickedness
too
?
Both
are
equally
the
Churches
Treasure
,
that
may
not
be
dispensed
,
nor
these
purged
without
money
:
So
that
Purgatory
is
but
a
Subterraneous
Vault
,
digged
only
to
come
at
a
Mine
,
and
that
ignis
fatuus
,
though
it
be
but
fantastical
and
imaginary
,
yet
it
serves
turn
to
melt
Bullion
into
his
Holinesses
Mint
more
abundantly
,
than
any
Princes
fire
else
,
that
is
real
;
And
therefore
it
is
not
to
be
wondred
at
,
if
much
stir
be
made
,
and
many
bellows
ever
blowing
to
keep
it
from
going
out
.
On
the
other
side
are
there
not
others
to
whom
the
Apostle
long
since
prophesied
,
that
speak
perverse
things
to
draw
Disciples
after
them
,
out
of
whom
they
suck
no
small
advantage
?
such
as
can
lead
silly
women
Captive
laden
with
sins
and
divers
lusts
,
that
like
their
fore-Fathers
,
the
old
Pharisees
,
can
creep
into
Widows
houses
,
and
devour
too
under
pretence
of
long
Prayers
?
that
can
teach
the
Son
of
a
profelyte
to
say
unto
the
Father
,
or
rather
the
Wife
Corban
unto
the
Husband
,
if
not
a
proselyte
as
themselves
?
Nay
,
until
they
become
such
,
that
neither
the
one
,
nor
the
other
hath
any
just
title
unto
his
own
goods
,
which
therefore
may
be
purloyned
from
them
with
a
good
Conscience
,
if
it
be
to
supply
the
necessity
of
the
Saints
,
the
right
owners
of
them
.
Is
not
this
likewise
,
as
the
same
Apostle
,
Veritatem
cauponari
,
to
make
merchandise
of
the
Gospel
of
truth
,
or
rather
of
their
own
fancies
and
falshood
?
Against
all
which
questuous
errours
of
such
sheepskin'd
Wolves
on
either
side
,
when
the
true
and
faithful
sheepheard
shall
oppose
himself
,
when
these
Flints
and
this
Steel
begin
to
knock
and
collide
together
,
out
fly
the
sparks
of
dissention
,
that
inflame
presently
and
set
the
world
in
combustion
.
Hence
Luther
stoutly
opposing
the
Marts
and
Markets
of
the
Roman
Indulgencies
,
and
whipping
those
buyers
and
sellers
out
of
the
Temple
,
first
began
that
battery
which
since
we
see
hath
made
such
a
wide
breach
in
the
very
Towers
of
their
Babel
.
But
these
wars
and
contentions
are
sensual
,
saith
St.
James
,
as
well
as
earthly
:
and
sure
pleasure
is
of
little
less
power
with
us
,
than
profit
:
And
whether
we
take
it
strictly
for
the
concupiscence
of
carnal
things
,
or
more
generally
,
for
a
desire
of
sinning
freely
and
without
sting
of
Conscience
,
hath
her
part
in
these
Tragedies
,
and
brings
not
a
little
oyle
unto
the
flames
of
contention
;
For
this
affection
,
finding
the
doctrine
of
the
Cross
grievous
unto
it
,
whose
chief
desire
it
is
to
injoy
the
delights
of
this
life
,
and
from
them
to
pass
into
the
joys
of
a
better
,
hath
for
this
purpose
sought
out
Doctors
,
such
as
may
comply
with
her
desires
,
and
it
seems
hath
found
them
too
,
and
that
by
heaps
;
2
Tim.
iv
.
3.
so
saith
the
Apostle
,
they
heap
up
unto
themselves
Teachers
after
their
own
Lusts.
I
confess
,
I
should
not
a
little
admire
why
the
Romanist
that
is
so
strict
in
discipline
,
should
yet
in
life
be
as
loose
as
any
;
whence
it
should
be
,
that
pressing
the
necessity
of
good
works
so
vehemently
in
their
Doctrine
,
few
men
yet
seem
to
want
them
or
commit
the
contrary
with
less
trouble
to
their
Conscience
;
did
not
their
enormous
dispensing
with
Oaths
of
fidelity
and
horrible
Incests
,
their
supplying
of
some
mens
empty
Lamps
with
other
mens
Oyl
,
their
enlarging
of
Ve●al
Sins
,
and
their
easiness
of
Absolution
in
such
as
are
Mortal
,
and
serving
others
the
like
,
take
off
that
admiration
:
Not
that
I
dislike
the
distinction
of
Mortal
Sins
and
Venial
rightly
stated
,
or
yet
the
use
of
dispensation
in
the
Church
,
much
less
of
Absolution
;
but
only
the
abuse
of
these
things
,
which
yet
I
think
are
more
abused
by
particular
Persons
,
sensual
Priests
,
and
presumptuous
people
,
than
by
the
general
Doctrine
of
that
Church
,
though
so
abused
also
:
And
I
would
we
had
no
abuses
tending
that
way
at
home
:
For
some
there
are
so
strict
in
profession
,
and
yet
withal
so
dissolute
in
their
Doctrine
,
and
the
unavoidable
inferences
of
it
,
as
would
make
a
man
admire
on
the
other
side
,
why
they
should
not
either
teach
,
as
they
profess
,
or
else
profess
plainly
,
as
they
teach
;
such
as
can
distinguish
also
of
Venial
and
Mortal
Sins
,
but
in
another
manner
,
not
from
the
Nature
of
the
Sin
,
but
the
Condition
of
the
Person
;
The
best
works
they
can
do
,
are
deadly
unto
some
,
whilst
the
deadliest
iniquities
they
commit
,
shall
be
but
Venial
in
the
mean
time
unto
themselves
,
as
not
making
any
breach
between
God
and
their
Souls
,
even
then
,
when
they
commit
them
,
yea
as
pardoned
with
a
non
obstante
before
they
are
committed
;
such
as
having
no
part
of
true
righteousness
in
themselves
,
yet
even
then
by
Faith
and
Faith
alone
may
have
the
Merits
imputed
,
and
Righteousness
too
of
another
:
such
as
can
actually
commit
Mortal
iniquities
,
and
yet
at
the
same
time
remain
still
habitually
Righteous
:
such
as
can
exclude
good
works
from
the
gaining
of
their
justification
,
and
when
they
have
gained
it
,
can
lose
it
no
more
by
any
works
that
are
evil
:
such
as
need
not
care
what
sins
their
flesh
committeth
,
so
long
as
they
act
them
not
without
some
reluctancy
of
the
spirit
.
For
so
sin
the
godly
;
and
since
no
Reprobates
have
any
commerce
with
the
internal
motions
of
the
Spirit
,
as
being
altogether
flesh
,
they
can
even
from
the
enormity
of
their
sins
grieving
the
Holy
Ghost
,
conclude
the
very
certainty
of
their
Salvation
,
as
no
way
else
more
certain
that
the
Holy
Ghost
is
within
them
.
No
marvel
sure
if
these
and
many
other
their
sweet
and
comfortable
positions
have
easily
found
such
multitudes
of
Disciples
in
the
world
,
or
that
they
contend
so
eagerly
and
strive
for
them
tanquam
pro
aris
&
focis
,
as
for
the
main
points
of
their
Religion
and
Faith
,
or
whatsoever
else
is
dear
unto
them
.
And
less
marvel
it
is
,
that
these
Disciples
should
be
so
free
and
open-handed
unto
their
Teachers
,
when
their
Teachers
understanding
their
desires
are
so
favourable
unto
their
Disciples
:
For
certainly
next
unto
that
of
the
Alcoran
,
I
know
not
any
Doctrine
else
in
these
days
so
kind
and
courteous
unto
flesh
and
blood
,
or
in
the
Genius
and
just
consequences
more
impure
and
dissolute
,
than
that
of
those
who
of
all
others
most
profess
strictness
and
purity
.
But
so
it
is
fit
such
corrupt
people
,
and
their
hired
Priests
should
claw
one
another
,
but
scratch
and
lacerate
every
Man
else
.
You
have
seen
the
earthly
and
sensual
affections
of
Love
,
the
love
of
Honour
,
Profit
and
Pleasure
,
blowing
the
coals
of
dissention
;
there
is
one
blast
of
Hatred
behind
,
and
that
will
shew
it
to
be
Devilish
also
.
For
there
are
not
wanting
instruments
of
Satan
most
like
himself
,
malignant
Spirits
,
that
without
the
help
of
these
respects
can
find
in
their
hearts
meerly
out
of
the
hatred
of
Peace
and
Truth
too
,
some
of
them
,
to
raise
Cavils
and
Contentions
in
the
World
,
such
as
those
of
whom
Salust
speaks
,
Quibus
quiet
a
movere
magna
merces
videbat●r
,
who
take
it
for
a
sufficient
hire
to
set
them
a
work
,
●
if
they
may
but
disturb
things
quiet
and
established●
Est
enim
quoddam
hominum
genus
,
quod
sine
hoste
vivere
non
potest
,
for
there
is
,
as
he
well
saith
,
a
Nation
of
People
,
that
cannot
endure
to
live
without
an
Enemy
;
such
as
Trogus
pronounceth
the
old
Spaniard
,
adeo
infensum
concordiae
,
ut
puro
illius
odio
inimicitias
suscipiat
:
Fishes
that
cannot
live
but
in
Flood-hatches
,
Salamanders
that
die
,
but
in
the
flames
of
Contention
.
But
some
of
these
are
of
an
higher
pitch
,
and
have
their
aim
even
at
Truth
it self
;
and
though
for
the
most
part
but
Table
and
Trencher
Mates
for
buffoonery
;
yet
besides
their
scurrilous
prophaneness
,
they
can
sometimes
be
bold
to
argue●
and
it
is
marvellous
to
consider
what
scruples
of
difficulty
they
move
,
what
knots
of
Sophistry
they
knit
,
what
accusations
on
all
sides
these
Scepticks
frame
,
and
this
to
no
other
purpose
,
but
to
puzle
the
World
in
the
already
difficult
search
of
verity
;
hoping
that
others
upon
despair
of
finding
out
the
true
Religion
,
may
come
at
length
to
conceipt
,
as
themselves
in
favour
of
their
Epicurism
do
,
that
there
may
be
no
truth
in
any
;
for
this
can
be
no
other
beast
,
than
that
which
we
term
an
Atheist
,
something
worse
than
Devilish
.
For
the
Devil
doth
believe
and
tremble
.
And
such
are
the
true
causes
of
those
Wars
,
from
whence
proceed
all
the
wounds
and
breaches
,
that
are
or
have
been
made
in
the
Church
.
Other
prejudices
and
partialities
there
are
arising
from
them
,
that
keep
these
wounds
open
,
and
will
not
permit
them
to
close
again
;
but
this
may
suffice
for
the
present
to
verifie
the
answer
of
St.
James
in
this
his
responsive
demand
,
For
are
they
not
hence
?
Now
the
intent
of
all
this
search
into
the
beginnings
and
first
Fountains
of
Dissention
and
War
,
is
but
to
lead
us
in
the
end
into
the
way
of
Reconciliation
and
Peace
.
This
was
the
purpose
of
St.
James's
enquiry
,
and
it
should
be
ours
.
Shall
we
then
for
conclusion
of
all
change
the
question
,
let
go
unde
bella
,
and
demand
now
at
last
clean
contrary
,
unde
Pax
?
From
whence
comes
Peace
?
from
whence
amidst
all
these
stirs
may
that
be
procured
?
If
we
do
so
,
An
non
hinc
,
is
at
hand
,
comes
it
not
hence
,
even
from
removing
those
Lusts
and
corrupt
affections
,
that
are
the
causes
of
War
?
Many
good
means
and
medicines
indeed
have
been
sought
out
and
applied
to
cool
the
burning
heat
of
these
Feavors
of
Dissention
,
and
yet
all
but
Empirical
palliations
,
for
a
time
peradventure
affording
some
ease
;
but
hope
of
health
or
recovery
there
is
not
any
,
untill
the
putrid
humours
shall
be
purged
out
,
that
cause
and
feed
the
distemper
:
All
other
remedies
of
decision
,
or
ways
of
pacification
,
which
Men
can
either
propose
or
practise
without
this
,
are
too
feeble
and
weak
for
the
purpose
;
For
what
,
are
the
Fathers
they
that
may
give
end
to
these
differences
?
There
is
a
reverence
belonging
unto
them
,
and
let
them
have
it
;
but
how
should
they
finish
the
broils
of
after
times
,
that
could
not
pacify
the
stirs
of
their
own
?
Shall
the
antecedent
Councils
give
the
definitive
Sentence
?
But
what
if
they
handle
not
all
the
controversies
among
themselves
?
How
if
a
good
Cause
found
ill
Pleaders
,
and
so
fell
,
not
through
its
own
weakness
,
but
fearful
silence
,
or
unskilful
defence
?
None
of
these
are
impossible
,
yea
some
say
,
that
all
of
them
have
fallen
out
.
Shall
then
a
present
Council
clear
all
doubts
?
There
is
little
hopes
of
any
such
,
that
shall
be
Oecumenical
;
and
were
there
any
such
,
less
hope
but
that
it
would
be
carried
by
Faction
.
Or
else
is
the
Bishop
of
Rome
the
Man
,
on
whose
peremptory
definitions
we
must
all
rely
?
But
this
is
one
of
the
points
of
controversie
,
the
mainest
one
,
and
in
such
he
may
not
be
his
own
Judge
.
It
is
not
any
of
these
,
nor
indeed
any
thing
else
,
that
may
restore
us
our
peace
:
Not
that
device
of
an
implicite
and
infolded
Faith
,
for
these
Controversies
are
between
great
Clerks
,
that
belongs
only
to
the
ignorant
and
simple
;
Not
that
Law
of
the
Muscovite
,
which
forbids
all
disputes
in
point
of
Religion
(
though
in
impertinent
curiosities
of
excellent
use
,
and
whilst
Spirits
are
inraged
in
others
too
,
that
are
material
)
for
so
every
Man
may
teach
dogmatically
what
he
list
,
and
be
sure
to
be
controled
by
no
Man
;
Not
that
position
of
the
Alcoran
,
that
every
one
may
be
saved
in
his
own
Religion
;
for
it
is
impious
,
though
peradventure
true
enough
,
if
his
own
be
the
Christian
Religion
,
yet
not
of
force
enough
to
allay
Contentions
,
for
we
are
to
consider
what
is
likely
,
as
well
as
what
is
possible
,
and
Errours
that
are
dangerous
must
be
oppugned
as
well
as
such
as
are
absolutely
deadly
.
No
not
the
decision
by
Miracles
,
for
we
are
forewarned
against
them
:
Antichrist
must
come
with
all
false
signs
and
lying
wonders
,
able
to
seduce
if
it
were
possible
the
very
Elect
of
God
.
Nor
yet
that
brief
and
compendious
way
of
ending
controversies
by
killing
those
that
gainsay
them
,
a
Remedy
as
●ain
as
wicked
:
For
the
true
Church
like
the
lopt
Tree
,
Per
damna
;
per
caedes
,
ab
ipso
Ducit
opes
animumque
ferro
,
hath
ever
thrived
under
the
Axe
,
and
gained
by
the
lopping
.
But
peradventure
what
the
Hangman
cannot
do
,
nor
any
thing
else
,
the
Devil
may
;
for
some
have
been
so
shameless
to
repair
even
thither
for
the
ending
of
controversies
,
adjuring
and
conjuring
by
Spells
and
Exorcisms
Satan
himself
to
give
answer
out
of
possessed
bodies
,
as
out
of
his
Prophetick
Charms
,
unto
the
truth
of
his
disputed
Articles
:
A
strange
remedy
and
desperate
as
their
cause
,
that
would
establish
truth
in
Religion
by
the
Spirit
of
Errour
,
and
Father
of
Lies
.
Neither
these
,
nor
any
thing
else
can
prevail
.
Authority
may
restrain
,
wise
Men
may
mollifie
and
perswade
,
but
neither
the
power
of
the
Magistrate
,
nor
skill
of
the
Learned
are
both
able
to
effect
it
;
whatsoever
remedies
the
Wit
and
Confidence
of
either
dare
,
or
any
Catholick
Moderator
else
,
yea
of
the
great
Cassander
himself
may
invent
or
propound
,
until
every
Man
seek
to
remedy
one
,
will
be
found
too
weak
for
the
purpose
;
they
are
all
either
dangerous
,
or
not
fully
profitable
Plaisters
,
if
not
malignant
and
hurtful
,
yet
at
best
too
narrow
for
the
Sore
,
and
unable
to
pierce
unto
the
root
of
the
Malady
;
It
is
only
the
removing
of
those
inordinate
Lusts
,
the
causes
of
War
,
that
is
able
to
give
us
a
true
and
durable
Peace
;
For
the
bitterness
of
the
streams
must
be
cured
at
the
Fountain
,
and
the
fire
quenched
by
subduction
of
the
fuel
,
otherwise
effects
will
ever
issue
from
their
causes
;
And
therefore
the
wisdom
which
is
from
above
,
saith
my
St.
James
,
is
:
first
pure
,
then
peaceable
;
And
our
Saviour
observes
the
same
method
in
his
benedictions
:
Matt.
V.
first
,
blessed
are
the
pure
in
heart
,
and
then
immediately
,
blessed
are
the
peace-makers
;
for
until
the
heart
which
is
the
Fountain
be
purged
,
there
is
no
expectation
of
Peace
.
We
may
therefore
cast
up
our
Eyes
towards
Heaven
,
and
profess
outwardly
as
much
purity
as
we
please
,
but
so
long
as
we
are
contentious
,
and
at
opposition
still
with
the
Church
and
her
peace
,
it
is
a
manifest
sign
our
Wisdom
is
not
from
above
,
nor
yet
our selves
so
pure
in
Heart
,
as
we
should
be
;
For
were
the
Heart
once
well
purged
and
purified
from
these
earthly
and
sensual
desires
,
that
disturb
the
Soul
,
and
darken
the
mind
,
what
peaceable
and
peace-making
affections
would
succeed
,
what
calmness
and
serenity
,
able
to
clear
the
eye
of
the
Soul
in
discerning
evident
truth
,
and
to
temper
the
passions
of
the
Soul
in
such
truths
,
as
are
not
easily
discernable
?
And
so
end
most
controversies
and
at
least
moderate
all
,
teaching
us
,
as
St.
Paul
speaks
,
sapere
ad
sobrietatem
,
to
be
wise
,
but
unto
sobriety
,
or
as
St.
James
,
to
shew
forth
our
works
in
the
meckness
of
wisdom
;
For
soberness
,
meekness
,
patience
,
gentleness
,
brotherly-kindness
,
love
and
the
like
,
these
are
the
high
and
proper
effects
of
the
Wisdom
,
which
is
desuper
from
above
,
but
may
not
descend
into
a
Soul
filled
already
with
those
Lusts
,
that
are
desubter
from
flesh
and
earthly
things
beneath
.
Virtues
and
endowments
these
,
that
seem
to
restore
the
Soul
to
her
native
beauty
,
render
it
sweet
and
amiable
,
and
of
all
other
makes
her
most
like
unto
her
Saviour
:
Vertues
therefore
so
peculiar
unto
his
Gospel
as
it
breaths
almost
no
other
language
;
And
were
that
Gospel
,
a
while
obeyed
rather
than
disputed
,
obeyed
in
necessary
duties
,
rather
than
disputed
in
speculative
difficulties
,
it
would
soon
be
unto
us
,
what
it
is
in
it self
,
Evangelium
pacis
a
Gospel
of
Peace
,
which
the
God
of
Peace
vouchsafe
unto
us
all
to
study
,
even
through
Jesus
Christ
our
Peace-maker
,
to
whom
with
the
Holy
Ghost
,
three
persons
,
&c.
Amen
.
Laus
Deo
in
aeternum
.
Amen
.
A
DISCOURSE
OF
ELECTION
AND
REPROBATION
.
SERMON
V.
Upon
HOSE
A
xiii
.
9.
Oh
Israel
thou
hast
destroyed
thy self
,
but
in
.
Me
is
thine
help
.
AS
there
is
nothing
more
necessary
,
so
is
there
not
any
thing
of
greater
difficulty
,
than
to
draw
man
unto
a
true
thankfulness
for
Gods
Mercies
,
or
a
just
acknowledgment
of
his
own
Errours
.
It
will
not
be
easie
for
his
Ministers
to
prevail
in
that
here
,
which
could
not
be
done
in
Paradise
,
no
not
by
God
himself
,
where
although
it
were
not
the
first
Sin
(
for
it
doth
of
necessity
suppose
a
former
)
yet
it
was
the
second
in
time
,
and
I
think
in
greatness
before
the
first
.
The
Woman
she
transfers
the
fault
on
the
Serpent
,
and
Adam
on
the
Woman
which
thou
gavest
me
,
she
delivered
me
of
the
fruit
and
I
did
eat
.
Gen.
iii.
12.
And
such
as
was
then
,
such
or
worse
is
still
the
corrupt
and
stubborn
disposition
of
a
Sinner
,
who
,
though
his
own
guilty
Conscience
make
him
hide
his
head
in
a
bush
for
shame
,
yet
thinks
any
Fig-leaves
of
excuse
will
serve
turn
to
cover
his
nakedness
from
those
Eyes
,
unto
which
all
things
are
transparent
;
A
crime
we
have
received
from
our
fore-Fathers
,
that
first
used
it
;
the
Teats
of
Eve
gave
no
other
milk
,
than
this
perversness
unto
all
her
Children
.
In
good
and
laudable
actions
every
man
can
readily
teach
his
mouth
to
kiss
his
hand
,
as
Job
speaks
,
to
commend
and
applaud
the
work
,
and
be
content
to
receive
the
honour
unto
himself
:
But
if
the
question
be
of
our
Errours
and
misdeeds
,
how
do
we
labour
and
sweat
to
convey
the
burthen
from
our
own
shoulders
!
How
ingenious
presently
is
the
froward
nature
of
most
men
to
knit
the
Stoical
Chain
of
destiny
,
and
(
be
the
action
never
so
detestable
and
vile
)
to
fasten
the
first
Link
not
to
the
foot
of
Jupiters
Chair
,
the
Stars
and
Constellations
of
Heaven
,
but
,
which
is
a
degree
beyond
the
Stoicks
,
to
the
very
arm
of
the
Almighty
!
In
this
case
we
are
all
grown
acute
Philosophers
,
and
can
climb
the
physical
Scale
of
Causes
,
as
if
it
were
Jacobs
Ladder
,
until
by
it
we
ascend
into
Heaven
,
yea
into
the
very
closet
of
God
,
where
they
will
search
the
Book
of
hidden
Counsels
and
eternal
Decrees
,
and
from
thence
draw
dark
and
blind
consequences
of
inevitable
and
fatal
necessity
,
rather
than
flesh
and
blood
should
want
wherewith
to
plead
with
its
Maker
;
That
as
the
men
of
the
Man
of
sin
have
devised
a
compendious
way
by
one
position
to
answer
all
objections
against
their
Doctrin
,
namely
That
their
Church
cannot
err
:
So
these
men
have
found
out
as
brief
a
Tenent
to
stop
the
mouth
of
all
reproof
in
the
Errours
and
Heresies
of
their
life
,
to
wit
,
that
they
cannot
chuse
but
err
;
As
if
they
had
no
means
to
decline
the
punishment
,
unless
they
drew
in
God
to
be
a
Party
in
the
offence
.
But
it
were
good
that
Man
would
plead
with
Man
,
that
the
Potsheard
would
contend
with
the
Potsheards
of
the
Earth
,
as
Isaiah
speaks
,
and
not
with
his
Creator
;
whose
Scepter
is
a
rod
of
Iron
,
wherewith
he
can
at
his
pleasure
bruise
the
vessel
of
the
Potter
,
for
he
hath
power
over
his
clay
:
A
power
,
notwithstanding
which
how
unwilling
he
is
to
use
,
and
how
justly
at
length
he
doth
use
,
and
how
mercifully
he
forbears
to
use
,
we
are
in
these
few
words
by
God
himself
given
to
understand
,
that
so
we
might
cease
to
wrangle
with
the
Divine
Justice
,
that
is
so
loth
to
strike
.
O
Israel
!
words
of
great
compassion
,
and
learn
to
condemn
our selves
and
our
own
sins
in
the
evil
we
suffer
,
when
it
doth
strike
.
Thou
hast
destroyed
thy self
.
And
to
bless
and
adore
God
for
all
the
good
we
either
do
or
receive
when
in
special
mercy
it
doth
not
strike
,
—
but
in
me
is
thy
help
:
O
Israel
,
thou
hast
destroyed
thy self
,
but
&c.
But
Israel
is
a
word
that
wants
not
ambiguities
,
for
all
are
not
Israel
,
that
are
of
Israel
:
There
are
Israelites
of
the
seed
,
and
Israelites
of
the
Faith
of
Abraham
.
There
are
Sons
of
flesh
,
and
Sons
of
the
promise
,
and
Israel
is
the
Church
of
God
,
the
womb
that
conceives
and
bears
both
.
Duoe
Gentes
in
utero
:
It
is
Rebekahs
womb
,
in
which
Jacob
and
Esau
,
and
in
them
two
mighty
Nations
do
contend
and
strive
;
It
is
the
Net
in
the
Gospel
,
that
contains
things
both
good
and
bad
;
The
Fold
,
that
hath
Sheep
and
Goats
;
The
Field
,
that
hath
Tares
and
Wheat
;
The
Barn-floor
,
that
hath
Wheat
and
Chaff
.
So
then
to
collect
the
sum
and
substance
of
those
points
,
which
this
Scripture
doth
especially
present
unto
consideration
:
Here
are
first
,
two
sorts
of
people
,
the
Good
and
the
Bad
,
Elect
and
Reprobate
,
implied
in
Israel
.
Secondly
,
the
two
several
Ends
of
those
two
sorts
,
Life
and
Death
,
Destruction
and
Salvation
:
for
the
help
here
may
be
none
other
than
help
from
destruction
,
and
that
can
be
nothing
else
than
Salvation
,
and
so
some
Translations
render
it
.
And
lastly
,
the
two
several
causes
of
those
ends
,
God
and
Man
;
God
,
of
life
;
Man
,
of
death
;
God
the
cause
of
Salvation
unto
the
Elect
,
and
the
Reprobate
the
cause
of
destruction
unto
themselves
;
whereby
neither
those
that
are
saved
,
may
sacrifice
unto
their
own
Nets
,
nor
they
which
perish
,
lay
any
blame
on
his
decrees
;
these
being
no
less
deprived
of
all
excuse
,
than
those
bereaved
of
all
boasting
.
O
Israel
,
thou
hast
,
&c.
That
these
words
may
have
a
true
and
litteral
understanding
of
Calamities
and
Deliverances
incident
unto
this
present
life
,
that
which
immediately
goes
before
in
the
precedent
verse
,
I
will
meet
them
as
a
Bear
bereaved
of
her
whelps
,
&c.
will
not
suffer
any
Man
to
doubt
:
But
that
they
are
only
and
principally
meant
of
such
,
and
not
of
eternal
destruction
,
and
Salvation
in
them
,
that
which
follows
,
will
permit
no
man
to
believe
,
I
will
ransome
them
from
the
power
of
the
grave
:
I
will
redeem
them
from
death
:
O
death
,
I
will
be
thy
plague
,
O
grave
,
I
will
be
thy
destruction
:
verse
14.
words
that
do
not
carry
a
sound
of
momentany
affliction
.
And
therefore
this
illustrious
promise
,
or
Prophecy
,
or
both
,
by
the
Apostle
to
the
Corinthians
1
Cor.
xv
.
55.
is
repeated
,
and
worthily
appropriated
unto
him
,
who
is
the
Saviour
of
Body
and
Soul
,
and
hath
redeemed
us
from
first
and
second
,
both
Corporal
and
Eternal
death
.
The
more
deservedly
is
P●scator
,
otherwise
a
Learned
and
Industrious
Pastor
,
to
be
blamed
,
who
in
a
late
and
negligent
tract
of
Predestination
,
having
so
ordered
the
state
of
Reprobation
,
as
he
saw
God
thereby
must
needs
become
the
first
Author
and
Procurer
of
his
Creatures
endless
destruction
,
lest
this
place
here
,
Oh
Israel
thou
hast
destroyed
thy self
,
should
cross
his
intent
,
or
hinder
his
building
,
replies
that
it
is
meant
of
such
destruction
only
as
pertains
unto
the
present
World
;
as
if
there
were
not
one
and
the
same
cause
of
destruction
in
both
,
nay
as
if
it
were
more
prejudicial
unto
God
,
and
his
Justice
,
to
be
the
absolute
cause
of
slight
and
short
troubles
here
,
than
of
perpetual
and
everlasting
sorrows
in
Hell
hereafter
.
It
is
strange
he
should
rather
seek
an
answer
,
than
acknowledge
the
truth
of
so
excellent
a
sentence
:
A
sentence
,
that
is
indeed
the
very
line
and
level
,
whereby
himself
and
every
one
else
,
must
direct
and
square
all
his
propositions
,
that
concern
those
eternal
appointments
and
decrees
of
a
just
and
merciful
God
.
It
is
the
best
if
not
the
only
Star
and
Card
and
Compass
too
,
on
which
the
weak
age
of
reason
must
continually
fix
it self
,
whilst
it
Steers
in
this
dangerous
Navigation
,
in
this
immense
and
bottomless
Sea
of
Predestination
,
in
which
Abyssus
Abyssum
invocat
,
one
Deep
calls
upon
another
,
Deep
upon
Deep
and
Rock
upon
Rock
,
so
thick
,
that
in
seeking
to
avoid
the
one
,
unless
this
Golden
Rule
be
our
direction
,
we
shall
be
sure
to
strike
and
split
upon
the
other
,
as
many
that
have
sailed
before
us
,
have
done
,
whose
Bark
and
burthen
should
never
have
perished
,
had
this
notable
Saying
sate
Pilot
at
the
Helm
,
by
whose
shipwrack
we
may
learn
wisdom
to
beware
.
For
some
of
the
first
and
best
Reformers
of
the
Roman
Superstition
,
justly
displeased
at
the
Pelagian
freedom
of
the
Papist
,
whereby
Man
is
made
the
first
mover
unto
his
own
good
,
striving
with
all
their
might
to
bear
up
from
this
Charybdis
,
fell
foul
upon
Sylla
on
the
other
side
,
and
instead
of
Pelagian
liberty
brought
in
more
than
Manichean
necessity
,
whereby
God
is
as
far
intitled
unto
Mans
ill
:
Both
in
extreams
and
both
extreamly
to
be
blamed
;
the
former
being
not
able
fully
to
say
,
In
thee
is
our
Salvation
,
unto
God
;
the
latter
,
Thou
hast
destroyed
thy self
,
unto
Man
.
Arminius
of
late
,
an
Acute
Dutchman
,
steps
forth
to
reform
these
Reformers
,
whose
main
Errour
notwithstanding
,
which
he
should
have
condemned
especially
,
he
is
found
especially
to
imitate
,
fleying
where
he
should
but
sheer
,
and
flying
from
one
extream
to
another
,
when
the
truth
lies
between
both
.
For
as
they
upon
a
worthy
dislike
of
a
conditional
Election
upon
foreseen
merits
,
through
heat
or
ignorance
,
come
to
maintain
an
absolute
Reprobation
;
so
he
out
of
his
as
worthy
dislike
of
this
Iron
and
Adamantine
decree
of
absolute
Reprobation
without
demerits
,
fell
back
again
unto
conditional
Election
:
In
both
,
both
of
them
equally
erring
,
the
truth
lying
equally
distant
from
both
,
so
as
it
is
not
easie
to
judge
,
(
Election
upon
good
works
being
derogatory
to
the
freeness
of
Gods
mercy
,
and
Reprobation
without
evil
unto
the
Truth
of
his
Justice
)
whether
contains
the
greater
impiety
?
The
one
gives
too
much
unto
Man
in
the
work
of
Salvation
;
The
other
too
much
unto
God
in
the
means
of
damnation
.
My
Text
convinceth
both
,
the
former
in
the
latter
part
,
and
the
latter
in
the
former
.
O
Israel
,
thou
hast
destroyed
thy self
,
but
in
me
is
thy
help
.
And
as
in
Errours
,
so
are
their
portions
not
much
unequal
in
Truth
.
For
Arminius
election
upon
foresight
,
and
his
Adversaries
absolute
reprobation
are
not
more
false
,
than
their
absolute
Election
,
and
his
Reprobation
upon
foresight
are
,
as
I
conceive
it
,
apparently
true
;
which
is
not
the
least
reason
,
that
they
which
are
brethren
and
friends
in
all
other
points
,
sweetly
conspiring
against
the
common
Enemy
,
should
with
such
violent
affections
enter
into
this
Civil
War
amongst
themselves
;
For
there
is
no
stronger
nourishment
unto
mutual
perswasion
,
than
when
either
side
shall
behold
some
demonstrative
truths
in
his
own
,
and
as
gross
and
palpable
errours
in
the
others
opinion
:
It
can
hardly
chuse
but
beget
prejudice
and
partiality
in
either
:
with
which
spectacles
,
that
alter
the
quality
,
and
double
the
quantity
of
things
,
if
once
Men
come
to
read
or
judge
,
no
marvel
if
there
follow
a
stiff
and
stubborn
defence
,
and
as
eager
and
peremptory
prosecution
on
both
sides
;
Paries
jam
proximus
ardet
.
Hence
it
is
,
that
the
neighbour
Countrys
are
in
so
great
combustion
,
and
it
may
well
be
feared
,
lest
some
sparks
of
their
flame
,
if
neglected
,
should
kindle
a
fire
of
the
like
contention
somewhere
else
.
So
that
,
that
which
judicious
Hooker
observed
between
Reverend
Beza
and
his
Adversary
in
the
question
of
Excommunication
,
that
they
had
made
an
even
division
of
the
truth
,
may
well
be
verified
of
Arminius
and
his
followers
,
with
their
opposers
,
the
Remonstrants
and
Contra
Remonstrants
,
as
they
term
themselves
in
Germany
,
as
they
that
have
no
less
equally
shared
both
Truth
and
Errour
between
them
.
And
the
reason
hereof
is
,
for
that
either
seeking
to
rectifie
the
croocked
opinion
of
the
other
,
deals
with
it
as
he
would
do
with
a
crooked
stick
,
bending
it
as
far
unto
the
one
side
,
as
he
found
it
before
inclining
unto
the
other
:
and
indeed
it
is
the
best
way
to
bring
the
stick
to
the
straight
line
between
both
;
But
opinions
are
not
like
rods
that
have
springs
in
them
they
draw
rather
unto
the
nature
of
a
Lesbian
leaden
rule
,
where
you
bend
them
,
there
they
stand
.
The
cure
by
contraries
is
not
always
good
in
the
sickness
of
the
Body
,
seldom
or
never
in
Errours
,
the
Diseases
of
the
mind
;
because
Truth
for
the
most
part
,
like
Virtue
,
dwells
between
two
contrary
extreams
,
that
are
vitious
.
The
Persian
Manes
,
who
well
deserved
that
name
from
the
Grecian
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
his
unsound
Doctrine
that
carries
so
much
madness
in
it
,
had
not
long
established
his
Heresie
in
one
extream
,
by
fastning
upon
Mans
will
a
natural
necessity
unto
evil
by
creation
;
but
our
Countryman
Pelagius
directly
opposeth
and
confronts
him
with
his
Heresie
in
the
other
,
by
giving
unto
Mans
will
a
natural
freedom
unto
good
after
corruption
.
The
Truth
in
the
mean
time
evenly
wades
between
both
,
affirming
the
corruption
of
Nature
,
but
by
freedom
of
will
against
Manes
,
and
in
this
corruption
no
freedom
but
by
grace
against
Pelagius
.
In
like
sort
Nestorius
in
the
Primitive
Church
is
so
earnest
for
the
distinction
of
two
Natures
in
Christ
,
as
he
divides
his
Person
:
and
Eutyches
on
the
other
side
is
so
intent
unto
the
unity
of
Christs
Person
,
as
he
confounds
his
Natures
:
the
Catholick
verity
holds
the
Golden
mean
,
a
distinction
of
two
Natures
in
the
unity
of
one
Person
.
After
the
same
manner
it
fareth
here
;
Arminius
is
so
violent
to
remove
God
from
being
the
Author
of
evil
,
as
he
makes
Man
the
first
mover
unto
good
;
His
Adversaries
on
the
other
side
are
so
desirous
to
intitle
God
unto
our
good
,
as
they
lay
a
necessity
upon
Man
of
his
evil
;
the
one
through
a
respective
Election
,
and
the
other
by
an
absolute
Reprobation
.
The
truth
,
as
I
take
it
,
lies
here
also
between
these
two
,
that
are
extreams
;
I
am
sure
the
opinion
of
St.
Austin
doth
,
bestowing
according
to
the
tenour
of
my
Text
,
the
just
desert
of
Mans
destruction
upon
his
own
voluntary
disobedience
by
a
respective
Reprobation
against
the
one
,
and
giving
the
honour
unto
the
free
Grace
of
God
in
our
good
and
Salvation
,
by
an
absolute
Election
against
the
other
.
And
the
Coherence
of
these
two
,
an
absolute
Election
,
and
a
Reprobation
upon
foresight
,
if
we
suppose
sin
to
preceed
either
,
as
of
necessity
we
must
,
if
not
in
act
yet
in
prescience
,
is
clear
and
manifest
;
For
the
Reprobation
is
respective
,
where
there
is
a
desert
of
destruction
;
but
the
Election
absolute
,
when
all
deserve
nothing
but
Reprobation
.
Thus
veritas
inter
haereses
,
the
truth
doth
evermore
hang
crucified
between
two
heresies
,
like
Christ
,
●
(
whose
it
is
,
)
between
two
Thieves
.
Of
these
three
,
The
one
making
both
the
Decrees
absolute
,
must
needs
withal
make
God
the
Author
as
well
of
evil
,
as
of
good
;
The
other
making
both
upon
foresight
,
must
needs
make
man
the
author
as
well
of
good
as
of
evil
;
Only
the
mean
making
one
absolute
,
and
the
other
upon
foresight
,
doth
withal
make
God
the
author
of
mans
good
,
and
yet
leaves
man
to
be
the
procurer
of
his
own
hurt
.
It
was
a
witty
and
a
pleasant
saying
of
Maximilian
the
Emperour
comparing
himself
with
the
Kings
of
Spain
and
France
together
,
That
there
were
but
three
Kings
in
the
time
wherein
he
lived
,
Rex
Hominum
,
Rex
Asinorum
,
Rex
Regum
.
The
Spanish
,
a
King
of
men
,
because
he
used
them
ingenuously
and
liberally
,
as
men
:
The
French
,
of
Asses
,
for
the
immoderate
exactions
he
took
of
them
:
Himself
a
King
of
Kings
,
for
they
would
do
only
what
themselves
pleased
.
What
was
by
him
merrily
spoken
of
those
three
Kings
,
may
not
unfitly
be
applied
for
sundry
respects
unto
these
three
opinions
:
The
first
whereof
leaves
reasonable
creatures
no
more
freedom
in
their
actions
than
if
they
were
beasts
:
The
second
gives
them
so
much
,
as
if
they
were
left
like
Kings
to
the
government
of
their
own
wills
:
The
third
only
squares
with
the
liberty
of
men
,
to
whom
it
gives
Election
and
Choice
,
whereby
they
exceed
Beasts
,
but
that
in
their
Spiritual
good
sweetly
guided
and
governed
by
divine
Grace
,
whereby
they
fall
short
of
absolute
Kings
.
The
one
makes
God
a
Tyrannical
,
the
other
a
Titular
,
the
last
a
real
and
a
just
King
;
A
King
that
will
be
justified
in
his
sayings
,
and
overcome
when
he
is
judged
;
Neminem
indebitè
damnans
,
neminem
debitè
liberans
,
utnec
illius
justa
querimonia
,
nec
hujus
verax
arrogantia
,
si
vel
iste
dicat
meruisse
se●gratiam
,
vel
ille
asserat
non
meruisse
se
poenam
;
damning
no
man
,
saith
Prosper
,
undeservedly
,
nor
saving
any
man
deservedly
;
that
so
neither
the
ones
boasting
should
be
true
if
he
say
he
hath
merited
grace
,
nor
the
others
complaint
just
,
if
he
say
he
hath
not
merited
punishment
.
And
indeed
both
are
utterly
to
renounce
either
,
since
both
have
deserved
punishment
,
and
both
received
undeserved
grace
;
for
either
part
of
my
Text
may
have
a
convenient
sense
appliable
unto
either
sort
of
men
:
The
Elect
in
some
sort
have
destroyed
themselves
,
and
the
Reprobate
in
some
sort
have
had
help
from
God
;
For
as
these
,
unless
they
had
help
,
could
not
rightly
be
said
to
have
destroyed
themselves
;
so
neither
they
,
unless
they
had
or
would
have
destroyed
themselves
,
could
rightly
be
said
to
have
had
help
from
God
.
The
Reprobate
then
have
had
sufficient
help
,
and
the
Elect
have
done
sufficient
to
deserve
destruction
;
yet
so
as
we
must
still
remember
,
that
we
are
especially
to
appropriate
the
first
,
that
is
destruction
,
to
the
Reprobate
,
who
only
shall
be
actually
destroyed
;
and
the
second
,
that
is
help
,
to
the
Elect
,
who
only
are
effectually
holpen
.
But
howsoever
the
Reprobate
have
the
first
place
,
and
the
Elect
the
second
,
as
they
here
lie
in
my
Text
;
yet
since
Election
is
in
order
precedent
unto
Reprobation
,
I
hope
I
may
have
good
leave
so
to
order
it
,
setting
the
first
last
,
and
the
last
first
,
as
in
Nature
and
dignity
they
deserve
.
And
therefore
reserving
the
second
place
,
and
ending
of
this
discourse
unto
the
destruction
of
the
wicked
,
that
shall
never
end
;
we
will
begin
,
through
the
help
of
God
,
with
that
help
and
salvation
which
the
Elect
receive
of
God
by
a
Decree
that
never
had
beginning
,
but
is
as
Eternal
,
as
he
himself
,
who
for
this
respect
here
saies
,
In
me
is
thy
help
.
At
the
feet
of
whose
Divine
Majesty
I
now
cast
my self
,
humbly
beseeching
and
imploring
his
aid
and
assistance
unto
my
Heart
and
Tongue
in
these
high
and
secret
Mysteries
,
that
I
may
speak
nothing
but
what
is
agreeable
unto
his
holy
word
,
and
that
with
such
reverence
,
as
becomes
his
Majesty
,
and
this
Sacred
Place
.
Since
this
whole
sentence
,
as
I
said
,
is
appliable
unto
either
sort
of
people
,
it
followeth
,
that
before
we
speak
of
this
special
help
of
the
Elect
,
we
say
something
of
that
destruction
whereunto
this
help
doth
relate
;
wherein
notwithstanding
we
shall
not
need
to
spend
much
time
;
for
that
the
Elect
of
God
have
destroyed
themselves
,
that
is
,
were
and
are
in
themselves
worthy
of
destruction
,
none
,
I
think
,
do
either
doubt
or
deny
:
Only
concerning
the
order
and
precedence
,
question
hath
been
made
,
some
giving
the
priority
unto
Election
,
affirming
that
they
were
first
elected
,
who
afterwards
through
sin
came
to
deserve
destruction
,
as
thinking
it
impossible
that
the
merit
of
destruction
,
as
being
a
temporal
Act
,
should
preceed
the
free
mercy
of
God
established
by
an
eternal
Decree
,
and
thereby
,
(
which
is
the
cause
of
no
few
errours
)
inverting
and
perverting
both
the
order
of
my
Text
,
and
the
nature
of
the
things
,
strangely
presupposing
help
or
salvation
,
without
supposing
any
former
destruction
,
which
such
relative
terms
must
of
necessity
respect
:
As
strange
a
contradiction
,
as
if
they
should
say
that
punishing
Justice
did
precede
the
fault
which
it
doth
punish
,
or
acts
of
mercy
might
be
extended
on
those
that
never
were
in
misery
;
For
since
the
decrees
of
Election
and
Reprobation
are
made
and
ordained
by
the
same
properties
in
God
,
whereby
men
are
punished
or
saved
,
it
follows
,
that
as
Reprobation
must
needs
be
an
act
of
punishing
Justice
,
so
Election
an
effect
of
contrary
Mercy
.
And
herein
doth
consist
the
special
difference
between
the
Predestination
of
Men
and
Angels
:
For
their
Election
was
a
mercy
preserving
them
from
falling
into
the
pit
of
destruction
:
But
ours
a
mercy
raising
us
up
,
and
drawing
us
out
of
that
destruction
whereinto
we
were
faln
:
Theirs
may
better
be
termed
Goodness
,
than
Mercy
,
because
it
is
not
opposite
unto
Justice
,
as
ours
is
,
and
therefore
is
not
goodness
,
but
strictly
and
properly
the
mercy
of
God
:
now
Misericordiae
propria
sedes
,
miseria
est
,
the
proper
seat
or
object
of
Mercy
is
misery
,
saith
St.
Bernard
.
Ber.
de
.
Con.
ad
Cleric
.
And
therefore
,
Qui
non
ponit
primò
miseriam
in
laps●
hominis
,
ponere
ill
misericordiam
in
Electione
non
potest
,
He
that
first
grants
not
misery
in
the
fall
,
can
never
place
mercy
in
the
Election
of
man
,
said
a
late
worthy
Bishop
:
Abbot
in
praesat
.
Exercitat
.
de
gratia
&
perseverant
.
both
agreeing
with
that
of
Esdras
after
his
confession
unto
God
:
But
because
of
us
senners
,
thou
shalt
be
called
merciful
.
To
make
this
yet
more
manifest
by
the
definition
of
Election
,
It
is
,
saith
St.
Austin
,
Praeparatio
:
benoficiorum
Dei
,
qu●bus
certissimè
liberantur
,
quieunque
liberantur
,
De
bono
Persev
.
cap.
14.
A
preparation
of
those
benefits
of
God
,
whereby
they
are
certainly
saved
whosoever
are
saved
:
And
what
are
these
benefits
but
a
new
heart
and
a
new
Spirit
,
begotten
through
effectual
grace
,
and
a
powerful
vocation
unto
sincere
repentance
,
and
to
lively
faith
in
the
death
and
blood
of
the
Son
of
God
?
Now
what
have
any
of
these
to
do
with
Innocency
?
To
whom
else
may
they
belong
,
but
a
sinner
,
but
to
one
subjected
and
devoted
unto
that
destruction
,
from
whence
he
could
not
be
delivered
but
by
the
mercy
of
such
a
Redeemer
?
As
for
the
reason
drawn
from
the
time
of
sin
and
the
Decree
of
Salvation
before
all
time
,
the
deceit
and
errour
of
that
doth
apparently
consist
in
a
wrong
comparing
of
an
external
Act
of
mans
,
with
an
internal
Act
of
Gods
;
when
the
comparison
should
have
been
,
if
rightly
made
,
between
two
internal
acts
of
God
:
for
mans
work
is
here
to
be
considered
,
not
as
it
was
done
by
him
,
but
as
it
was
foreseen
by
God
;
and
then
,
if
thus
taken
,
you
shall
easily
find
the
temporary
sin
of
man
to
be
no
less
eternal
in
Gods
prescience
,
than
the
deliverance
from
it
,
or
punishment
for
it
could
be
in
his
Decree
:
For
as
Gods
Electing
doth
in
order
of
necessity
presuppose
the
foresight
of
their
being
that
are
elected
,
though
they
be
elected
before
they
be
,
quia
objectum
prius
est
in
se
quàm
objiciatur
actus
in
ipsum
tendenti
:
So
for
the
same
reason
,
that
it
doth
presuppose
this
positive
foresight
of
their
being
,
it
must
also
the
permissive
of
their
being
miserable
,
because
Election
is
from
mercy
,
and
mercy
,
as
is
said
,
doth
always
presuppose
its
object
,
which
is
misery
.
It
follows
therefore
,
to
conclude
this
point
,
that
the
very
Elect
of
God
acknowledge
to
the
praise
of
the
riches
of
his
exceeding
free
compassion
,
that
when
he
in
his
secret
determination
set
it
down
,
Those
shall
live
and
not
die
,
they
lay
,
as
ugly
spectacles
before
him
,
as
Lepers
covered
with
dung
and
mire
,
as
Ulcers
putrified
in
their
Fathers
Loins
,
miserable
and
worthy
of
nothing
,
but
to
be
had
in
detestation
.
In
the
proof
whereof
,
I
have
made
the
longer
stay
,
partly
because
it
opens
a
passage
for
some
things
that
must
follow
anon
,
but
especially
that
the
truth
of
St.
Austins
opinion
might
more
clearly
appear
,
affirming
,
that
in
the
search
of
Election
and
Reprobation
,
no
mans
wit
should
presume
to
ascend
above
the
miserable
mass
of
corruption
.
Mans
Nature
at
first
was
by
Creation
Gold
,
but
Sin
was
the
poysonous
menstruum
,
the
aqua
regis
more
than
Chymical
,
that
dissolved
it
and
drew
off
the
purer
parts
,
leaving
unto
us
nothing
but
this
earth
and
these
faeces
of
that
Gold
.
Thus
was
his
fall
a
great
fall
indeed
,
from
the
purity
of
Gold
,
to
the
vility
of
Clay
;
and
this
Clay
is
that
impure
lump
,
meant
by
St.
Austin
,
over
which
he
grants
with
the
Apostle
,
that
the
Potter
hath
power
thereout
to
frame
Vessels
either
to
dishonour
or
honour
as
it
pleaseth
him
best
.
Rom.
ix
.
The
one
being
their
desert
,
the
other
his
own
mercy
.
Huic
fit
misericordia
,
tibi
nou
fit
injuria
,
saith
the
same
Father
.
God
chuseth
one
,
he
refuseth
another
;
to
him
he
sheweth
mercy
,
to
thee
he
doth
no
injury
,
since
the
one
doth
receive
but
what
all
do
deserve
.
But
enough
of
the
desert
of
destruction
:
now
of
the
undeserved
help
;
For
Man
might
fall
of
himself
,
but
rise
again
he
could
not
without
the
help
of
another
,
nor
of
any
other
but
him
,
who
here
saith
,
In
me
is
thy
help
.
And
that
we
have
help
from
God
,
and
that
we
need
so
to
have
,
there
is
none
,
no
not
Polagius
himself
,
that
in
plain
terms
ever
durst
deny
.
He
will
,
…
if
pressed
,
for
shame
acknowledge
and
subscribe
unto
the
necessity
of
Grace
in
shew
of
words
;
but
as
the
manner
of
all
Hereticks
is
,
he
doth
but
equivocate
,
making
terms
,
in
themselves
plain
,
by
secret
reservation
false
,
and
fraudulent
,
that
so
he
might
have
a
back-door
at
a
time
of
need
,
whereat
to
deceive
and
abuse
both
himself
and
his
reader
;
For
secretly
within
his
own
mind
,
he
desires
Grace
,
by
quicquid
gratis
datur
,
that
by
this
means
under
the
name
of
Grace
,
he
might
hedge
in
free-will
and
abilities
of
Nature
;
Nay
if
this
fraud
be
detected
,
he
will
come
yet
closer
,
for
he
will
not
refuse
to
confess
a
necessity
of
true
internal
Grace
,
such
as
the
Gospel
mentions
,
the
Grace
of
Christ
and
of
his
Holy
Spirit
,
and
that
it
is
the
gift
of
God
,
yea
a
special
gift
which
all
have
not
,
yet
still
he
keeps
this
secret
in
the
deep
of
his
Heart
,
that
all
might
have
it
,
and
that
it
is
their
own
faults
if
they
have
it
not
,
since
as
he
holds
,
this
Grace
is
given
and
withheld
according
to
the
merits
or
demerits
of
Men
,
by
a
former
good
or
evil
use
of
their
free
will
,
ut
gratia
sonaret
,
&
meritum
delitescret
,
that
so
grace
might
sound
in
their
words
,
and
yet
they
retain
merit
in
their
minds
.
Such
shift
doth
proud
slime
and
dust
make
to
magnifie
the
arm
of
flesh
,
and
so
unwilling
is
it
to
give
the
true
and
whole
glory
unto
God
whose
it
is
.
Yet
this
is
not
all
,
Men
have
more
subtilties
to
rob
God
,
or
rather
to
deceive
themselves
.
Arminius
and
his
followers
,
the
late
Semi-pelagians
step
one
Step
farther
,
and
with
the
Catholick
truth
acknowledge
not
only
a
true
and
internal
Grace
,
but
a
liberal
,
free
and
preventing
Grace
,
a
Grace
given
,
not
deserved
.
But
for
all
this
he
understands
only
such
a
Grace
,
as
is
common
to
both
,
to
Elect
and
Reprobate
,
upon
the
good
or
evil
use
whereof
it
is
,
that
Men
become
either
.
For
according
to
these
,
Election
doth
not
provide
or
prepare
according
to
St.
Austin
,
any
special
Grace
for
particular
Men
,
but
some
particular
men
are
specially
elected
,
upon
foresight
of
their
well-husbanding
of
that
Grace
,
which
is
common
:
so
that
Man
must
still
have
the
preheminence
.
For
however
it
be
from
Gods
Grace
,
that
they
have
ability
to
obtain
Salvation
;
yet
that
they
are
saved
,
when
others
,
who
received
the
same
Grace
,
are
not
,
this
must
needs
be
,
not
from
his
help
,
but
their
own
will
:
An
old
rancid
opinion
long
since
broached
by
Faustus
and
Cassianus
,
whose
Books
for
this
were
condemned
by
Gelasius
and
a
Council
of
seventy
Bishops
more
,
for
erroneous
and
Apocryphal
,
and
now
lately
again
revived
by
Arminius
,
and
others
,
who
are
not
the
Authors
and
Inventors
,
but
only
strenuous
Advocates
,
requiring
a
relief
after
Judgment
of
a
dead
and
rotten
,
a
damned
and
long
since
condemned
Heresie
.
So
that
it
is
a
good
judgment
of
a
Reverend
Bishop
,
Faustum
&
Cassianum
quasi
per
Metempsyohosin
in
Arminio
&
Bertio
revixisse
,
That
the
Souls
of
Faustus
and
Cassianus
do
as
it
were
live
again
in
Arminius
and
Bertius
,
they
do
so
justly
jump
and
conspire
with
their
Doctrine
of
universal
Grace
,
and
Election
upon
foresight
,
than
which
no
opinion
can
be
more
injurious
unto
God
,
or
more
grossly
and
demonstratively
false
in
it self
.
For
however
it
retains
the
name
,
it
perverts
the
end
and
destroys
the
very
Nature
of
Election
,
causing
that
Predestination
which
the
Apostle
unto
the
Ephesians
tells
us
;
was
ordained
in
laudem
gloriae
gratiae
suae
,
to
the
praise
of
the
glory
of
his
Grace
,
to
serve
and
tend
only
unto
the
honour
of
our
own
propension
and
will
,
since
he
that
reigns
in
Heaven
;
hath
no
more
whereof
to
thank
God
,
than
he
that
lies
burning
in
Hell
;
because
from
equal
Grace
they
have
wrought
out
these
their
unequal
fortunes
.
And
therefore
,
say
St.
Paul
what
he
will
,
Salvation
is
rather
of
him
that
willeth
and
runneth
,
that
believeth
and
worketh
,
than
of
God
that
sheweth
mercy
;
whereas
it
is
not
:
neither
doth
it
less
pervert
the
End
than
the
Nature
thereof
,
converting
the
cause
into
the
effect
,
and
the
effect
into
the
cause
,
making
Election
a
consequent
of
Faith
and
Repentance
,
when
these
are
the
true
fruits
of
Election
,
which
is
the
well-head
of
Grace
,
and
all
the
rest
of
Gods
favours
,
and
our
good
deeds
but
streams
issuing
from
that
Fountain
,
who
have
all
obtained
mercy
,
with
St.
Paul
,
not
because
we
were
,
but
that
we
should
be
faithful
.
Non
vos
me
elegistis
,
for
you
have
not
chosen
me
,
but
I
have
chosen
you
,
saith
our
Saviour
,
and
have
ordained
you
:
for
what
?
that
you
should
go
and
bring
forth
,
and
that
your
fruit
should
remain
;
for
I
have
ordained
,
I
that
do
both
begin
and
perfect
the
good
deed
,
that
do
work
in
you
both
to
will
,
and
to
do
,
Phil.
i.
2.
do
work
in
you
also
to
do
and
to
persevere
,
and
that
by
my
free
Election
and
absolute
decree
;
Ego
posui
,
for
I
have
ordained
,
John
xv
.
16
.
that
you
go
,
and
bring
forth
fruit
,
and
that
that
fruit
remain
.
It
were
an
endless
work
and
a
bootless
expence
of
Travel
to
heap
up
places
of
Scripture
for
the
enforcing
of
this
point
,
they
are
every
where
obvious
,
the
Glory
of
Gods
grace
through
a
free
and
undeserved
Election
being
a
main
branch
of
the
Gospel
,
and
therefore
often
inserted
,
but
by
St.
Paul
purposely
disputed
and
proved
in
a
set
discourse
;
wherein
these
new
oppugners
are
so
directly
confuted
,
as
if
the
Holy
Ghost
had
especially
looked
on
them
,
when
he
spake
by
his
mouth
,
for
there
is
no
other
intent
or
purpose
,
in
that
place
,
but
to
demonstrate
,
Rom.
ix
.
that
the
Adoption
of
the
Sons
of
God
,
doth
not
depend
upon
the
carnal
Generation
of
Abraham
,
as
the
Jews
conceived
,
nor
yet
upon
our
own
or
our
Forefathers
works
,
but
simply
upon
the
Eudochie
,
the
meer
good
will
and
pleasure
of
God
.
This
he
makes
manifest
in
all
in
a
Type
,
under
the
names
of
two
,
Jacob
and
Esau
,
Brethren
equal
in
all
things
,
only
unequal
in
the
favour
of
God
:
both
begotten
by
the
same
parents
,
and
both
born
at
the
same
birth
,
on
either
side
no
advantage
by
blood
,
and
as
little
in
quality
,
they
had
done
neither
good
nor
evil
,
nor
could
do
at
that
time
,
wherein
notwithstanding
that
the
purpose
of
God
might
be
known
to
stand
according
to
Election
,
it
was
said
,
I
have
loved
Jacob
,
and
hated
Esau
:
No
difference
in
the
Persons
,
and
yet
a
different
respect
of
God
,
who
is
no
respecter
of
persons
,
which
moves
the
Apostle
to
a
strange
interrogation
,
but
natural
unto
the
place
.
Nunquid
iniquitas
apud
Deum
?
what
then
,
is
there
iniquity
with
God
?
God
forbid
;
but
how
doth
he
answer
it
?
doth
he
with
these
reply
,
that
though
they
had
then
done
neither
good
nor
evil
,
yet
God
elected
the
one
and
rejected
the
other
upon
foresight
of
the
good
and
evil
which
they
afterwards
would
do
?
This
had
been
an
acute
and
brief
answer
,
Quis
iftum
acutissimum
sensum
Apostolo
defuisse
non
miretur
?
Who
can
chuse
but
wonder
the
Apostle
should
not
see
this
subtilty
?
saith
St.
Austin
.
Epist.
103.
For
had
he
known
it
to
have
been
so
,
eodem
modo
solveret
istam
quaestionem
,
he
would
soon
have
answered
the
question
,
immo
nullam
quam
solvi
opus
esset
,
faceret
quaestionem
;
Nay
he
had
then
never
made
any
such
question
,
that
should
need
an
answer
,
For
there
had
not
remained
so
much
as
any
shew
of
injustice
,
where
Love
or
Hatred
doth
proceed
according
to
good
or
evil
deserts
;
But
now
that
there
should
be
a
different
judgment
,
where
there
is
no
difference
in
merit
,
there
cannot
but
seem
a
just
occasion
of
making
the
demand
,
Nunquid
iniquitas
?
Whereunto
leaving
this
vain
gloss
,
as
directly
contrary
unto
his
purpose
,
he
reduceth
all
unto
the
meer
will
of
God
;
I
will
have
mercy
on
whom
I
will
have
mercy
,
and
I
will
have
compassion
on
whom
I
will
have
compassion
;
An
answer
sounding
to
this
effect
,
That
since
both
were
equally
conceived
in
original
sin
,
deserved
his
Justice
,
his
Love
unto
one
was
an
act
of
Mercy
,
and
in
Mercy
there
is
no
cause
of
his
will
,
but
his
will
,
nor
of
his
Mercy
,
but
his
Mercy
,
I
will
have
mercy
,
&c.
And
then
quis
nisi
insipiens
Deum
iniquum
putet
,
sive
judicium
poenale
ingerat
digno
,
sive
misericordiam
praestet
indigno
?
Aug.
Enchirid.
cap.
98.
Because
,
as
before
was
noted
,
though
the
one
obtain
free
favour
,
yet
the
other
receives
no
injury
;
By
which
answer
he
doth
at
once
free
God
from
all
injustice
towards
the
Reprobate
,
and
withal
withdraws
all
merit
from
the
Elect
,
who
have
that
Name
and
Grace
for
no
other
cause
but
only
because
he
had
a
will
to
shew
Mercy
,
special
Mercy
unto
them
,
which
he
did
not
unto
others
to
whom
notwithstanding
they
were
of
themselves
in
all
things
equal
,
and
with
whom
they
were
in
like
sort
obnoxious
unto
the
revenge
and
power
of
Justice
.
False
therefore
and
vain
,
and
very
derogatory
unto
the
goodness
of
that
God
,
in
whom
is
our
help
,
are
their
conceipts
that
build
Election
upon
a
foreseen
good
or
evil
use
of
a
general
and
sufficient
Grace
,
to
the
prejudice
of
that
which
is
special
and
particular
.
For
however
we
deny
not
,
but
rather
piously
believe
,
that
his
Providence
doth
sufficiently
help
all
those
whom
his
mercy
doth
vouchsase
to
call
,
yet
withal
we
acknowledge
it
to
be
such
an
help
,
as
where●
withal
God
,
when
he
looked
down
from
Heaven
,
saw
there
was
none
did
good
,
no
not
one
.
A
help
therefore
,
which
in
effect
doth
not
give
Salvation
,
but
takes
away
excuse
,
and
seems
not
so
much
to
justify
them
,
as
to
make
their
Condemnation
more
just
,
who
notwithstanding
that
they
might
not
all
perish
,
and
that
he
might
yet
shew
his
Mercy
,
of
his
infinite
goodness
freely
elected
some
to
such
special
Grace
whereby
they
should
not
perish
,
a
Grace
effectual
;
receiving
the
rest
unto
endless
punishment
,
for
abusing
that
which
was
sufficient
.
So
that
God
doth
not
only
give
such
Grace
whereby
we
may
be
able
to
do
,
and
then
elect
us
for
doing
what
we
were
able
;
but
contrarily
foreseeing
that
we
would
not
do
what
we
were
able
with
that
sufficient
Grace
to
do
,
of
his
absolute
Mercy
did
decree
to
give
us
such
powerful
and
efficacious
Grace
,
whereby
we
certainly
should
do
,
what
otherwise
without
this
special
help
,
he
knew
we
should
not
:
For
had
not
he
by
this
means
,
as
the
Scripture
testifies
,
reserved
unto
himself
a
Remnant
,
notwithstanding
the
former
Grace
,
we
had
been
all
as
Sodom
and
perished
as
Gomorrha
;
And
therefore
Reliqui
mihi
,
saith
God
unto
Elias
:
It
is
not
there
are
,
or
there
remains
unto
me
,
but
I
have
reserved
unto
my self
seven
thousand
which
never
bowed
the
knee
unto
Baal
.
And
from
this
Reliqui
,
they
are
termed
Reliquiae
secundùm
electionem
gratiae
salvae
factae
sunt
,
A
Remnant
only
are
saved
according
to
the
Election
of
Grace
:
And
if
of
Grace
,
surely
not
of
foreseen
works
;
yea
so
far
is
God
from
respecting
the
will
or
work
of
Man
in
the
dispensation
of
his
Grace
,
as
he
sometimes
denies
that
help
unto
those
that
would
use
it
well
,
which
notwithstanding
he
offers
and
exhibits
unto
others
,
that
he
knew
before
would
reject
it
.
Had
those
great
works
,
saith
our
Saviour
,
upbraiding
the
Jews
,
been
done
in
Tyre
and
Sidon
,
they
had
repented
in
Sackcloth
and
Ashes
.
Lo
how
God
ploughs
the
Sand
and
scatters
his
good
seed
upon
the
dry
and
barren
hearts
of
the
Jews
,
fitter
for
salt
;
and
in
the
mean
time
withholds
it
from
another
soil
,
that
would
have
fructified
,
and
brought
forth
the
fruit
of
Repentance
unto
eternal
life
.
What
shall
we
say
unto
this
?
Two
things
occur
which
I
only
am
willing
to
answer
,
saith
St.
Austin
in
the
like
case
,
and
are
very
fit
for
this
,
nunquid
iniquitas
apud
Deum
?
De
sp.
&
lit
.
c.
34.
And
,
O
al●itudo
divitiaerum
!
An
Interrogation
,
and
an
exclamation
,
the
one
out
of
the
ninth
,
and
the
other
out
of
the
eleventh
to
the
R●m
.
And
both
joined
tend
unto
this
,
That
being
assured
there
is
no
injustice
with
God
,
we
should
not
search
the
cause
but
admire
the
depth
of
his
Wisdom
,
whose
judgments
are
unsearchable
,
and
his
ways
past
finding
out
;
For
he
often
treads
on
water
,
that
leaves
no
path
or
impression
behind
.
He
walks
upon
the
great
deep
,
saith
Da●id
,
and
his
footsteps
are
not
known
.
And
whom
this
will
not
satisfy
,
I
must
advise
with
the
same
Father
,
Quaerat
doctiorer
,
se●b
caveat
,
nè
inoeniat
praesumptiores
:
Let
him
seek
those
that
are
more
learned
but
take
heed
he
doth
not
meet
with
those
,
that
are
too
presumptuous
.
Such
surely
as
these
conditional
Electioners
are
,
who
,
as
if
they
were
fore
runners
of
the
second
coming
of
Christ
,
endued
with
the
Spirit
of
Elias
,
have
cast
down
every
Hill
,
and
filled
up
every
Valley
,
made
whatsoever
seemed
crooked
streight
,
and
whatsoever
was
rough
smooth
and
plain
,
and
by
this
means
they
,
though
but
lambs
,
can
easily
wade
,
where
those
Elephants
,
the
Fathers
of
the
Primitive
Church
,
found
such
Pits
and
Pools
as
they
were
glad
to
swim
.
For
what
is
there
in
their
Doctrine
not
easie
and
even
obvious
and
open
,
if
God
hath
diversly
determined
of
none
but
such
as
are
of
divers
and
different
merits
?
what
room
then
is
there
left
for
O
altitudo
!
For
they
that
give
a
cause
of
Election
,
take
away
all
cause
of
the
Apostles
exclamation
,
because
none
do
admire
an
effect
but
they
that
are
ignorant
of
the
cause
,
as
here
all
must
needs
be
,
when
of
those
that
have
one
and
same
cause
,
there
is
not
one
and
the
same
regard
,
but
the
one
is
justly
exposed
unto
hatred
,
the
other
vouchsafed
love
without
all
cause
,
at
least
that
we
can
search
out
and
inquire
.
The
head
of
Nilus
may
be
sooner
found
,
than
the
Spring
and
Fountain
of
Election
;
the
eye
of
the
Eagle
,
that
looks
on
the
Sun
,
cannot
discover
it
,
because
it
remains
in
his
bosom
that
dwells
in
inaccessible
light
.
And
yet
notwithstanding
we
do
not
make
the
will
of
God
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
irrational
;
For
though
there
be
no
absolute
cause
of
his
will
,
yet
his
will
is
a
reasonable
cause
of
all
other
things
,
and
it
were
most
unreasonable
to
conceive
that
he
should
want
reason
for
what
he
doth
,
that
doth
all
things
according
to
the
counsel
of
his
own
will
,
that
is
,
all
outward
things
;
for
the
internal
and
eternal
operations
of
the
Divinity
are
natural
and
necessary
,
and
of
such
there
is
no
counsel
;
but
all
his
transient
and
outward
works
or
immanent
acts
,
if
they
have
outward
objects
,
(
of
which
sort
Election
is
one
)
are
free
and
voluntary
,
and
must
needs
have
a
reason
why
they
are
done
,
because
there
was
no
necessity
they
should
have
been
done
.
All
these
things
he
doth
not
only
according
to
his
will
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
According
to
the
Counsel
of
his
Will
:
And
whatsoever
is
done
with
Counsel
or
wise
resolution
,
hath
of
necessity
some
reason
why
it
is
done
.
And
though
this
reason
,
as
here
it
is
,
be
often
unknown
unto
us
,
who
can
know
no
more
of
his
Will
,
than
he
himself
shall
please
to
reveal
;
yet
howsoever
we
know
not
the
reason
,
yet
this
we
know
,
whatsoever
the
reason
be
,
it
cannot
be
drawn
from
our
merits
.
The
Election
of
the
blessed
Angels
,
who
received
either
a
more
excellent
nature
,
or
else
a
greater
ability
of
Grace
than
the
rest
,
as
St.
Austin
disputes
,
was
therefore
free
and
without
merit
.
Lib.
12.
●●i●it
.
Del
cap.
9.
Nay
the
Election
of
Jesus
Christ
the
Man
to
be
made
the
Son
of
God
,
was
of
meer
grace
and
goodness
,
as
the
same
Father
doth
in
sundry
places
affirm
.
And
shall
Man
,
a
Worm
and
dust
of
the
earth
,
plead
desert
,
that
only
of
all
the
rest
deserved
nothing
but
destruction
;
which
though
otherwise
he
did
not
,
yet
for
this
very
arrogance
he
worthily
should
deserve
?
How
much
better
were
it
for
them
,
with
those
Saints
in
the
Revelation
,
to
cast
their
Crowns
at
the
foot
of
the
Throne
,
and
with
true
humility
to
cry
out
with
David
,
Non
nobis
Domine
,
non
nobis
,
sed
nomini
tuo
da
gloriam
.
Not
unto
us
,
O
Lord
,
not
unto
us
,
but
unto
thy
name
give
the
glory
,
for
thy
mercy
,
and
thy
truths
sake
.
For
we
have
destroyed
our selves
,
but
thou
hast
redeemed
our
life
from
destruction
,
and
wilt
crown
us
in
mercy
and
loving
kindness
.
Then
our
mouths
shall
be
satisfyed
with
good
things
;
In
the
mean
time
let
them
be
full
of
thy
praise
,
for
in
thee
,
O
Lord
,
is
our
help
,
in
whom
we
live
,
move
and
have
our
being
,
for
whom
,
and
from
whom
,
and
by
whom
,
are
all
things
,
and
to
whom
be
glory
for
evermore
.
Amen
.
A
DISCOURSE
OF
ELECTION
AND
REPROBATION
.
PART
II.
SERMON
VI.
Upon
HOSEA
xiii
.
9.
O
Israel
,
thou
hast
destroyed
thy self
,
but
in
Me
is
thine
help
.
HItherto
That
help
and
Salvation
is
of
the
Lord
,
Now
That
the
death
and
destruction
of
man
,
is
from
man
,
O
Israel
,
thou
hast
destroyed
thy self
.
For
however
it
be
true
,
that
it
is
God
only
who
properly
inflicts
destruction
,
in
regard
whereof
it
is
rightly
said
,
vita
&
Mors
à
Domino
,
Life
and
death
is
from
the
Lord
;
yet
because
he
doth
inflict
it
but
for
mans
wilful
offence
,
it
is
as
true
,
that
he
is
not
so
specially
the
author
of
destruction
,
the
inflictour
,
as
he
that
deserves
it
.
And
therefore
it
is
no
less
rightly
said
by
the
Wiseman
,
on
the
other
side
:
Deus
mortem
non
fecit
,
God
hath
not
made
death
,
Wisd.
i.
13.
for
he
desireth
not
the
destruction
of
the
living
,
but
they
themselves
by
the
errours
of
their
life
and
works
of
their
hands
have
sought
it
out
,
and
drawn
it
down
upon
their
own
heads
.
And
therefore
though
life
and
death
be
both
of
God
,
yet
after
a
different
manner
,
Vita
scilicet
à
donante
,
mors
à
vindicante
:
Life
is
his
free
gi●t
,
saith
St.
Austin
,
but
death
the
reward
and
wages
,
as
the
Apostle
,
of
mans
merit
.
From
whence
it
is
,
that
God
is
ever
termed
Pater
misericordiarum
,
the
Father
of
Mercies
,
but
never
of
Justice
,
because
no
desert
of
man
can
make
any
claim
unto
it
.
It
is
born
and
bred
within
himself
,
a
Thread
like
that
of
the
Spiders
,
woven
and
spun
out
of
his
own
bowels
,
whose
nature
and
property
it
is
,
to
have
mercy
and
compassion
.
But
for
his
Justice
,
it
is
not
so
with
it
,
that
seems
so
far
from
being
natural
,
whereunto
he
is
,
as
it
were
,
violently
drawn
against
his
nature
,
tactus
dolore
cordis
intrinsecùs
,
Repenting
,
and
as
it
were
grieved
at
the
heart
,
he
said
,
I
will
destroy
the
man
which
I
have
made
.
Gen.
Neither
is
it
more
proper
than
natural
,
it
is
opus
suum
,
his
Act
indeed
but
Opus
alienum
suum
,
not
his
proper
but
his
strange
Act
,
as
it
is
in
Isaiah
,
because
there
is
something
without
him
which
calls
for
it
,
and
requires
it
too
of
him
.
Lib.
3.
contra
Julian
.
cap.
13.
And
therefore
excellently
St.
Austin
,
Bonusest
Deus
,
justus
est
Deus
;
potest
sine
bonis
meritis
liberare
,
quia
bonus
est
;
non
potest
sine
malis
meritis
d●●●
are
,
quia
justus
est
:
God
is
good
and
God
is
just
,
He
may
save
without
good
deserts
because
he
is
good
,
but
he
cannot
condemn
without
evil
,
because
he
is
just
.
Some
notwithstanding
affirm
he
may
,
because
they
imagin
the
Creatour
hath
an
absolute
power
over
his
Creature
;
but
we
must
beware
,
how
we
set
the
properties
of
God
at
variance
among
themselves
,
attributing
unto
him
such
a
Power
as
shall
thwart
and
shoulder
with
his
Justice
;
It
is
no
less
,
nay
it
is
more
true
of
him
,
than
of
his
Creature
,
I●l●d
potest
,
quod
jure
potest
,
That
he
only
can
do
;
which
he
lawfully
may
do
;
Not
that
he
is
bound
by
any
superiour
Law
,
but
because
as
the
Apostle
said
of
the
Gent●le
,
Sibi
ipsi
Lex
,
He
is
a
Law
unto
himself
,
which
Law
,
in
these
kind
of
actions
,
is
his
Justice
,
not
his
absolute
Will
;
For
their
Rule
is
not
to
be
approved
,
that
say
,
God
doth
not
will
actions
,
because
they
are
right
and
good
,
but
all
actions
are
right
and
good
,
because
he
wills
them
.
For
then
he
might
will
any
thing
without
injustice
,
since
by
willing
he
makes
it
just
,
even
the
destruction
of
the
righteous
with
the
wicked
,
which
notwithstanding
Abraham
thought
and
was
bold
to
affirm
unto
God
himself
(
of
whom
he
was
not
blamed
for
it
neither
)
that
even
in
him
it
would
be
unjust
.
Whereunto
that
round
and
witty
saying
of
St.
Austin
doth
also
subscribe
,
Deus
reddit
mala
pro
malis
,
Aug.
lib.
de
Orat
c.
22.
quia
justus
est
;
bona
pro
malis
,
quia
bonus
est
;
bona
pro
bonis
,
quia
bonus
&
justus
est
;
solumnon
reddit
mala
pro
bonis
,
quia
injustus
non
est
.
But
this
Rule
and
that
power
was
purposely
invented
to
defend
the
direful
decree
of
absolute
Reprobation
,
that
so
they
might
establish
dominion
,
and
that
by
might
,
which
they
saw
by
equity
could
not
be
maintained
,
as
I
am
now
to
shew
and
prove
,
being
it
throws
the
blame
of
mans
destruction
upon
God
,
no
otherwise
than
the
former
Election
gives
Gods
glory
unto
man
.
The
Authors
of
the
one
,
and
the
other
opinion
being
deceived
by
one
,
and
the
same
reason
,
which
both
imagined●
was
to
be
had
of
both
these
opposite
Decrees
:
And
therefore
as
they
saw
a
necessity
of
framing
the
one
,
so
they
ordered
the
other
;
the
one
making
both
upon
foresight
,
the
other
,
both
absolute
;
whereby
it
is
impossible
but
either
of
them
must
err
in
one
,
since
both
cannot
be
true
.
For
if
Reprobation
upon
foresight
only
leave
man
to
be
the
cause
of
his
ruine
,
let
Election
be
upon
foresight
too
,
and
by
the
same
reason
it
intitles
him
to
his
own
salvation
:
So
on
the
other
side
,
if
an
absolute
Election
make
God
the
Supream
Author
of
all
our
Good
,
how
should
as
absolute
a
Reprobation
choose
but
say
the
same
of
him
in
our
Evil
?
For
if
good
works
be
therefore
the
effects
of
Gods
Election
,
because
it
is
absolute
;
evil
works
must
needs
be
the
effects
of
absolute
Reprobation
for
the
same
reason
;
what
is
said
of
one
cannot
be
denied
of
the
other
,
especially
,
since
they
do
so
exactly
square
and
sort
one
in
all
points
answerable
unto
the
other
;
Election
,
that
is
absolute
,
intends
the
end
,
and
then
provides
the
means
,
doth
not
absolute
Reprobation
do
the
like
?
wherein
they
say
the
first
Act
or
Decree
of
God
was
,
to
manifest
his
glory
by
the
declaration
of
his
Justice
;
but
because
Justice
might
not
be
shewed
,
but
upon
sinners
,
he
did
in
the
second
place
Will
,
Ordain
and
Decree
(
for
these
are
the
words
of
some
,
and
it
is
the
meaning
of
all
)
the
ingression
of
sin
by
the
fall
of
Adam
,
that
so
he
might
make
a
way
for
the
execution
of
his
Justice
according
to
the
former
Decree
;
and
whereby
they
are
of
necessity
constrained
thereunto
.
For
either
God
by
his
second
Decree
must
determine
Adams
Will
unto
the
committing
of
Sin
,
or
Adam
by
the
freedom
of
his
Will
should
have
power
to
frustrate
Gods
first
Decree
in
the
Declaration
of
his
Justice
.
Horribile
decretum
fateor
,
an
horrible
Decree
I
confess
,
saith
Mr.
Calvin
,
whom
but
in
this
and
his
Platform
,
I
shall
ever
honour
.
A
horrible
Decree
indeed
and
of
all
pious
minds
to
be
abhorred
,
that
first
makes
God
unjust
,
that
so
he
might
shew
his
Justice
,
which
in
regard
of
the
former
,
is
not
just
neither
:
Nec
enim
justitia
dicatur
,
Ad
Moni
.
lib.
1.
c.
22.
for
his
Justice
shall
not
be
just
,
saith
Fulgentius
,
si
puniendum
reum
non
invenisse
sed
fecisse
dicatur
,
if
he
doth
not
find
but
make
Men
worthy
of
that
punishment
which
it
inflicts
.
For
what
greater
injustice
,
saith
the
same
Father
,
quàm
lapso
retribuere
poenam
,
quem
stantem
praedestinâsse
dicitur
ad
ruinam
,
than
to
punish
him
for
falling
,
whom
he
did
predestinate
to
fall
whilst
he
stood
?
It
is
reported
of
Tiberius
Caesar
,
Suit
.
cap.
61.
that
he
had
a
great
desire
to
have
certain
young
Maids
of
Rome
strangled
to
death
,
not
for
any
offence
of
theirs
,
but
such
was
the
cruelty
of
his
disposition
,
only
because
he
had
a
mind
to
have
it
so
;
but
understanding
that
it
was
not
lawful
by
the
custom
of
the
Countrey
to
put
Virgins
to
death
,
he
decreed
and
commanded
(
so
to
open
a
passage
unto
his
former
purpose
)
that
the
Hangman
should
first
force
and
vitiate
,
and
afterwards
strangle
them
.
I
forbear
to
make
application
,
it
is
too
manifest
,
and
chuse
rather
to
pray
and
make
supplication
unto
Christ
,
that
he
would
be
favourable
and
merciful
unto
the
Doctors
and
Pastors
of
his
Church
,
if
deceived
through
Errour
they
are
bold
to
teach
and
speak
and
write
according
to
the
example
of
Tiberius
.
I
know
it
is
not
their
desire
or
meaning
to
charge
God
with
the
Sin
and
Iniquity
of
Man
,
they
constantly
and
with
great
indignation
deny
him
to
be
the
Author
thereof
;
but
like
ill
Logicians
,
they
deny
the
conclusion
,
and
in
the
mean
time
,
establish
those
premises
,
from
whence
though
they
grow
hoarse
yea
burst
with
denying
,
it
will
of
necessity
follow
:
All
the
distinctions
brought
for
the
purpose
fail
,
and
should
a
Man
rack
and
ransack
every
dusty
corner
of
his
brain
for
more
,
they
would
still
be
all
too
few
to
defend
or
excuse
it
.
That
of
the
act
,
and
of
the
vitiosity
in
the
act
,
with
the
lame
instance
of
an
halting
Horse
,
or
an
untuned
Lute
is
often
urged
,
and
may
have
its
use
,
but
not
here
:
For
God
,
they
say
,
is
the
cause
of
the
action
,
but
not
of
the
obliquity
in
the
action
:
As
when
a
good
Horseman
rides
a
lame
Jade
,
or
a
skilful
Musician
strikes
a
crackt
Lute
;
the
one
is
the
cause
of
the
motion
,
but
not
of
the
lameness
;
the
other
of
the
sound
,
but
not
of
the
harshness
:
these
are
defects
wherewith
they
are
not
to
be
blamed
,
because
they
arise
not
from
their
manner
of
working
,
but
from
the
distemper
of
the
subjects
,
on
which
they
wrought
.
After
Adam
indeed
had
lamed
and
maimed
himself
by
a
fall
,
this
distinction
finds
room
for
application
;
but
what
hath
it
to
do
with
Adam
in
his
Innocency
,
free
from
all
lameness
or
laxation
in
his
joints
,
a
well-strung
and
a
well-tun'd
Instrument
?
Nor
when
the
question
is
by
what
means
he
came
to
his
hurts
;
let
them
take
heed
how
they
make
God
ride
him
lame
,
or
strike
him
so
,
as
to
strike
him
out
of
tune
:
Let
him
be
never
so
acute
,
he
shall
find
it
an
hard
matter
to
bestow
the
action
upon
one
and
the
obliquity
on
another
.
In
positive
and
affirmative
precepts
where
a
good
action
may
be
ill
done
,
as
he
that
gives
Alms
to
be
seen
of
Men
,
't
is
easy
to
distinguish
the
vitiosity
from
the
act
;
but
in
negative
inhibitions
,
where
not
the
manner
of
acting
,
but
the
act
it self
is
forbidden
,
so
that
do
it
after
what
sort
soever
he
will
,
he
can
never
do
it
well
,
how
we
can
discern
the
one
from
the
other
,
and
how
God
in
this
case
may
be
the
cause
of
the
act
and
not
of
the
Sin
,
which
is
necessarily
annexed
to
the
act
,
because
the
act
is
it
which
is
implyed
,
is
more
than
my
apprehension
can
reach
unto
.
I
know
there
is
a
difference
even
here
,
between
the
act
and
the
Sin
,
because
the
act
,
as
the
act
,
is
not
evil
,
but
as
forbidden
by
the
Law
.
But
how
God
may
be
an
antecedent
cause
that
Adam
should
eat
,
and
yet
not
the
cause
of
his
transgressing
the
Law
,
when
he
did
eat
,
is
that
which
I
say
I
cannot
,
and
which
I
think
few
else
can
any
way
conceive
.
For
when
God
by
his
will
leaves
a
necessity
of
the
act
,
I
pray
what
will
become
of
Mans
possibility
to
avoid
the
sin
?
surely
there
is
no
plea
for
it
,
but
this
,
that
since
necessity
hath
no
Law
,
that
which
is
done
under
it
,
is
no
sin
,
for
sin
is
the
transgression
of
a
Law
.
Many
other
distinctions
there
are
alledged
,
as
that
of
the
decree
and
the
execution
of
the
decree
,
of
necessity
and
coaction
,
a
diverse
respect
of
the
Divine
decree
and
the
Nature
of
Man
,
of
a
double
will
signi
&
beneplaciti
,
a
secret
and
revealed
will
;
and
lastly
,
the
label
annexed
unto
all
,
is
the
addition
of
the
End
,
that
it
is
willed
and
decreed
only
for
the
illustration
of
Gods
Glory
.
These
and
more
quiddities
they
have
invented
,
the
vanity
whereof
the
time
will
not
now
permit
me
in
particular
to
discourse
;
sure
I
am
,
they
all
fall
short
of
effecting
that
,
for
which
they
were
devised
;
they
may
peradventure
quiet
the
Authors
mind
,
but
shall
never
justify
those
imposed
and
cruel
decrees
.
There
is
a
story
or
a
Fable
of
a
silly
Man
,
that
lying
down
to
sleep
with
his
head
against
a
brazen
Pot
,
and
finding
it
but
an
hard
Pillow
,
claps
a
Cushion
into
the
mouth
of
his
Pot
,
and
lies
down
again
,
and
then
thinking
the
matter
well
mended
and
himself
at
ease
,
falls
into
a
sound
Nap.
Methinks
they
that
imagine
they
may
rest
themselves
upon
this
iron
Doctrine
having
stuft
it
with
the
Feathers
of
these
distinctions
,
do
fitly
make
up
the
moral
of
this
Fable
:
for
though
they
lie
as
hard
as
they
did
before
,
yet
this
they
have
gained
,
that
though
they
receive
not
thereby
any
true
ease
in
their
doubts
,
yet
at
least
by
thinking
so
,
they
content
and
please
their
own
conceipts
,
and
so
are
fallen
into
a
profound
sleep
,
embracing
dreams
for
truth
,
out
of
which
God
of
his
mercy
vouchsafe
to
wake
them
,
that
so
seeing
and
rejecting
the
weakness
and
lewdness
of
these
trifling
subtleties
,
they
may
rather
abandon
,
and
utterly
forsake
,
than
with
such
poor
shifts
seek
to
defend
,
a
Doctrine
so
harsh
in
it self
,
injurious
unto
God
,
and
dangerous
unto
Men
,
and
unto
the
rest
of
the
truth
they
profess
,
so
extream
scandalous
.
Who
can
believe
them
in
any
thing
else
,
saith
Bellarmine
,
that
shall
see
them
only
so
gross
and
impious
in
this
?
And
it
is
marvellous
to
consider
how
all
our
Adversaries
do
generally
raise
their
stiles
and
themselves
,
how
they
insult
and
triumph
when
they
come
unto
this
point
,
and
what
infinite
absurdities
they
empty
out
,
and
disgorge
upon
us
and
our
Doctrine
,
affirming
that
all
those
odious
propositions
falsly
imposed
on
St.
Austin
,
do
rightly
and
justly
light
upon
us
,
who
teach
that
God
did
therefore
only
create
,
that
he
might
destroy
the
greatest
part
of
mankind
,
whereunto
they
are
unavoidably
subjected
by
the
unalterable
,
and
energetical
decrees
of
an
eternal
predestination
,
more
immutable
than
the
Laws
of
the
Medes
and
Persians
,
that
alter
not
;
and
more
reluctable
,
than
the
destiny
of
the
Stoicks
,
binding
Men
with
the
iron
chains
of
immutable
necessity
;
from
whence
they
say
,
it
will
follow
,
as
the
natural
fruit
of
that
Tree
of
Fate
,
that
God
is
the
Author
of
Sin
,
that
he
doth
properly
sin
,
that
he
only
doth
sin
,
and
so
that
sin
is
no
sin
:
Pudet
haec
opprobria
nobis
Et
dici
potuisse
,
&
non
p●tuisse
refelli
.
It
both
shames
and
grieves
good
minds
,
that
such
ignominies
should
be
objected
,
and
that
they
may
not
be
refuted
;
surely
,
at
least
for
ought
I
understand
,
by
the
ordinary
way
,
they
may
not
.
And
therefore
the
only
and
soundest
refutation
,
as
I
imagine
,
will
consist
not
in
labouring
to
decline
and
avoid
such
consequences
by
empty
distinctions
,
but
by
an
utter
detestation
of
those
points
and
positions
,
that
is
,
those
absolute
ordinations
,
from
whence
such
consequences
flow
and
proceed
.
This
was
St.
Austins
manner
of
answer
,
and
it
may
well
be
others
in
the
same
case
;
he
sought
out
no
quirks
and
strains
of
Wit
to
salve
the
appearance
of
injustice
,
but
simply
denies
,
and
confesseth
the
decree
that
was
objected
.
Nihil
ergo
talium
negotiorum
Deus
praedestinauit
ut
fieret
,
&c.
God
hath
not
predestinated
,
saith
he
,
any
of
these
things
,
speaking
of
sins
,
that
they
should
be
,
neither
is
any
Soul
that
lives
wickedly
and
filthily
prepared
or
ordained
of
God
so
to
live
:
sed
talem
futurum
non
ignoravit
,
&
de
tali
se
justè
judicaturum
esse
praescivit
;
but
he
was
not
ignorant
how
wicked
such
a
Soul
would
be
,
and
knew
he
could
justly
Judge
and
Condemn
him
for
being
so
.
Lib.
advers.
mort
.
sibi
falso
imp.
ad
artic.
10
.
So
that
St.
Austin
doth
not
acknowledge
any
decree
unto
sin
,
but
only
a
decree
unto
punishment
for
sin
,
which
he
foresaw
but
decreed
not
.
A
decree
only
that
can
clear
all
those
doubts
and
heinous
criminations
,
and
is
afterwards
no
less
clear
in
it self
.
For
if
Election
doth
presuppose
sin
,
as
't
is
proved
in
the
former
part
;
much
more
must
Reprobation
,
because
it
is
not
precedent
but
subsequent
in
order
to
Election
.
And
as
Election
,
because
an
act
of
Mercy
,
requires
a
subject
of
Misery
:
so
Reprobation
,
because
administred
by
Justice
,
can
have
no
place
,
but
where
there
is
a
precedent
offence
,
and
that
only
foreknown
not
preordained
,
for
then
it
would
cease
to
be
an
offence
:
And
therefore
mala
tantùm
praescit
&
non
praedestinat
Deus
:
sins
are
only
foreseen
and
not
predestinated
,
saith
the
same
St.
Austin
.
So
that
it
was
rightly
observed
and
said
by
a
worthy
Bishop
of
our
own
,
even
in
his
preface
unto
that
book
of
Lectures
and
Sermons
penned
and
published
against
Arminius
,
That
he
must
leave
behind
him
the
absolute
decree
of
Reprobation
,
whoever
he
be
that
comes
to
the
studying
and
reading
of
St.
Austin
,
which
he
terms
a
sad
and
heavy
opinion
,
lately
bred
and
ever
to
be
abhorred
:
so
that
though
he
refute
Arminius
conditional
Election
,
yet
he
will
not
maintain
his
Adversaries
absolute
Reprobation
,
as
being
an
opinion
which
the
Church
of
England
,
though
it
sometimes
seek
to
mitigate
and
excuse
,
yet
it
did
never
receive
and
embrace
:
and
therefore
he
afterwards
adds
in
the
same
preface
,
That
if
Arminius
had
only
inveighed
against
that
absolute
and
truculent
decree
,
contrary
both
to
Scriptures
and
Fathers
,
and
their
days
,
commodè
adhibuisset
industriam
suam
,
&
Ecclesiam
nostram
Anglicanam
habuisset
consentientem
secum
.
As
for
some
private
Men
,
that
think
and
write
otherwise
,
they
are
not
the
Churches
but
their
own
private
conceits
,
saith
the
same
Bishop
in
the
same
place
.
By
whose
authority
,
though
great
in
it self
,
yet
I
am
the
easier
led
,
because
I
see
that
this
Church
though
it
doth
not
fore
some
respects
actually
and
publickly
refute
,
yet
it
doth
purposely
refuse
to
give
grace
or
countenance
to
any
such
Doctrine
whereof
it
doth
in
this
regard
forbear
to
determine
.
For
in
the
Articles
of
Religion
whereunto
she
requires
subscription
,
the
Article
of
Election
is
proposed
and
illustrated
at
large
by
many
propositions
;
but
of
Reprobation
,
not
an
Article
,
not
a
proposition
,
no
word
,
no
mention
at
all
;
by
which
silence
in
that
place
the
Church
(
as
I
conceive
)
seems
not
to
approve
the
vulgar
opinion
,
at
least
to
think
it
a
Doctrine
dangerous
to
mention
.
And
what
it
there
forbears
by
writing
to
confirm
,
it
had
formerly
by
fact
disavowed
,
as
appears
in
the
Case
of
Travers
who
was
censured
and
silenced
by
the
Authority
of
the
Church
for
opposing
the
Doctrine
of
Learned
and
Judicious
Hooker
,
whereof
this
was
a
branch
,
that
God
in
his
counsel
and
purpose
rejects
none
without
a
foreseen
worthiness
of
rejection
,
going
though
not
in
time
,
yet
in
order
before
:
This
is
it
,
which
hath
made
me
the
more
bold
to
wade
so
far
in
this
point
,
wherein
though
I
may
offend
some
particular
Men
,
yet
I
shall
not
our
own
present
Church
,
nor
the
learned
Fathers
of
former
,
whose
voice
unto
their
dissolute
flocks
,
hath
ever
been
the
same
with
this
here
of
God
,
O
Israel
thou
hast
destroyed
thy self
.
The
inference
and
issue
of
all
that
which
hath
been
already
said
in
this
point
doth
reach
only
to
this
,
That
that
Destruction
which
fell
upon
the
world
through
the
sin
and
fall
of
the
Protoplast
Adam
,
ought
to
be
ascribed
unto
his
own
free
and
voluntary
fault
,
and
not
unto
any
irresistable
appointment
and
Decree
of
God's
,
all
whose
Ordinations
unto
Destruction
do
not
precede
,
but
of
necessity
foresee
and
suppose
this
offence
.
Not
that
this
or
any
other
sin
,
is
the
absolute
cause
,
why
God
doth
,
but
the
desert
and
merit
why
he
justly
may
,
reject
and
reprobate
whom
he
please
.
It
now
remains
that
we
proceed
and
step
one
step
farther
,
and
enquire
,
whether
God
,
as
he
may
,
so
he
actually
doth
reprobate
immediately
out
of
the
Mass
of
corruption
,
upon
the
foresight
of
this
,
and
no
other
sin
.
Otherwise
,
I
shall
fall
short
of
giving
full
satisfaction
unto
my
Text
,
wherein
God
seems
not
so
much
to
relate
unto
the
original
misery
,
wherein
they
were
conceived
and
born
,
as
unto
their
particular
and
actual
sin
and
disobedience
,
refusing
his
love
,
and
rejecting
his
mercy
,
when
he
so
passionately
bursteth
out
,
O
Israel
!
And
if
this
be
rightly
spoken
in
regard
of
their
own
Acts
and
Actions
,
they
must
be
such
also
,
as
are
willingly
and
wilfully
done
:
For
surely
they
that
are
destroyed
for
sins
,
which
by
natural
Corruption
they
could
not
chuse
but
commit
,
they
may
be
pitied
,
but
cannot
be
blamed
;
and
then
it
will
stand
firm
and
good
,
that
it
is
not
Israel
that
have
destroyed
themselves
,
but
their
fore-Father
only
,
that
hath
destroyed
Israel
,
since
necessary
crimes
are
not
to
be
imputed
to
the
Doers
,
but
to
him
that
contracted
the
necessity
.
Unto
these
and
many
more
difficulties
,
as
I
conceive
unanswerable
,
must
they
be
lyable
,
who
make
the
Decree
,
and
Reprobation
peremptorily
to
proceed
,
immediately
upon
foresight
only
of
original
sin
,
without
any
other
respect
of
disobedience
and
contempt
of
the
Grace
of
God
,
or
Gospel
of
Christ
,
neither
of
which
they
say
was
ever
provided
for
them
.
For
first
,
it
will
from
hence
follow
,
that
though
they
allow
an
especial
favour
of
God
unto
some
few
particular
men
,
yet
they
bereave
him
of
his
philanthropie
,
his
grace
and
benevolent
affection
unto
the
kind
,
which
the
scripture
frequently
mentions
,
and
so
make
him
to
exercise
upon
the
far
greater
part
of
men
meer
severity
without
all
mercy
,
as
he
did
upon
the
Devils
,
whereby
they
clearly
remove
the
main
difference
between
the
Reprobation
of
men
,
and
of
Angels
,
which
the
Fathers
place
in
this
,
that
is
,
afforded
them
means
of
recovery
,
but
the
evil
Spirits
none
,
because
the
Devil
sinned
of
his
own
proper
motion
and
instinct
,
but
man
at
the
instigation
of
the
Devil
.
Nay
farther
,
that
God
deals
in
much
more
severity
with
these
miserable
men
,
who
only
sinned
in
the
Loyns
of
another
,
than
with
those
powers
of
darkness
,
that
wilfully
transgressed
;
for
that
all
their
life
long
he
still
presseth
them
with
impossible
commands
for
no
other
end
,
but
to
heighten
that
damnation
whereunto
they
were
before
unavoidably
denoted
.
Surely
,
a
heavy
case
,
and
I
verily
believe
unbefitting
the
great
compassion
and
mercy
of
God
which
the
Scriptures
mention
,
that
he
should
be
so
far
from
pitying
the
Case
of
his
own
Creature
in
an
involuntary
misery
,
as
he
should
lay
new
loads
on
their
backs
,
and
then
whip
and
scourge
them
here
,
and
torment
them
in
perpetual
fire
hereafter
for
sinking
under
those
burthens
which
they
were
no
way
able
to
bear
.
Besides
,
how
doth
this
make
God
seem
to
flout
and
delude
poor
Souls
in
the
deep
of
their
distress
,
calling
unto
them
who
lie
in
anguish
,
have
all
their
bones
and
joints
bruised
and
broken
with
a
deadly
fall
,
to
rise
,
and
come
unto
him
,
and
he
will
help
them
,
and
in
the
mean
time
,
affording
them
not
one
jot
of
his
help
to
rise
who
,
he
knows
,
notwithstanding
,
are
not
able
to
stretch
forth
so
much
as
a
finger
in
their
own
help
?
Nay
how
should
our
blessed
Saviours
words
,
yea
his
Tears
over
Jerusalem
,
seem
to
be
false
and
counterfeit
,
(
O
Jerusalem
,
Jerusalem
,
&c.
)
if
at
the
same
instant
notwithstanding
,
he
had
no
purpose
either
to
die
for
them
,
or
to
give
them
grace
,
whereby
they
might
believe
in
him
.
So
that
his
Commandment
of
Faith
in
his
Blood
,
should
want
both
verity
in
him
,
because
he
did
not
die
for
such
;
and
possibility
to
be
performed
by
them
,
for
that
he
gives
them
no
means
to
do
it
,
who
have
none
in
themselves
.
From
All
,
this
Conclusion
will
result
besides
,
that
they
either
make
God
a
hard
man
,
like
the
lazy
fellow
in
the
Gospel
,
reaping
where
he
doth
not
sow
:
or
a
cruel
man
,
with
Pharaoh
withdrawing
the
Straw
,
and
yet
still
demanding
the
full
tale
of
Brick
,
requiring
works
,
and
withholding
the
Grace
whereby
they
should
be
done
.
For
if
without
giving
a
Saviour
,
or
providing
any
Grace
,
there
be
a
rejection
and
reprobation
of
all
mankind
immediately
out
of
the
Mass
of
Corruption
,
Who
sees
not
the
necessity
of
all
these
strange
consequences
,
so
reproachful
unto
God
,
and
so
full
of
severity
,
if
not
cruelty
unto
men
,
who
lying
under
more
than
fatal
Necessity
,
being
not
able
to
go
any
other
way
,
must
needs
run
headlong
in
those
paths
that
lead
into
Hell
?
A
Position
so
absurd
,
as
Zeno
a
Philosopher
derided
,
and
confuted
with
blows
rather
than
words
:
His
Servant
being
examined
upon
an
error
he
had
committed
,
acknowledgeth
the
fault
,
but
lays
the
blame
on
his
Fate
,
desiring
his
Master
to
pardon
him
,
because
it
was
his
destiny
,
and
he
could
not
avoid
it
:
Zeno
falls
on
his
Man
,
and
Cudgels
him
most
severely
;
when
he
had
done
,
tells
him
he
had
indeed
beaten
him
something
extremly
,
but
he
must
be
content
,
it
was
his
destiny
so
to
beat
him
,
and
he
could
not
help
it
.
And
this
by
him
,
was
well
and
wittily
done
.
But
had
this
Philosopher's
Man
served
some
Antient
Divine
that
had
been
of
this
Modern
opinion
,
his
excuse
and
Plea
had
been
good
and
unreprovable
,
because
according
to
the
Rules
of
his
Masters
Doctrine
,
who
therefore
could
have
no
cause
to
correct
or
beat
him
,
unless
it
were
for
anger
that
he
hath
nothing
else
to
answer
,
as
you
may
see
none
of
them
have
,
if
we
consider
the
replies
which
they
make
to
the
like
impious
and
idle
Dilemmas
.
If
I
be
Elected
,
God
will
not
fail
to
bring
me
to
his
Kingdom
;
if
Reprobated
,
there
is
no
means
to
shift
his
decree
,
and
therefore
what
need
I
take
much
care
of
Religion
?
An
objection
often
proposed
by
themselves
,
but
which
never
was
,
nor
possibly
can
be
by
their
Doctrine
justly
refuted
.
The
answer
of
all
that
I
have
ever
read
or
heard
is
but
one
,
and
that
briefly
to
this
effect
,
That
Men
may
not
imagine
they
may
sit
idlely
and
have
the
Kingdom
of
Heaven
brought
home
unto
them
;
it
is
not
at
a
lower
rate
than
thy
daily
bread
,
that
it
should
be
purchased
without
the
sweat
of
thy
Brows
:
for
he
that
will
attain
unto
the
end
,
must
labour
and
use
the
means
.
Which
is
good
Divinity
,
but
gives
no
satisfaction
to
the
doubt
:
for
though
it
be
the
right
answer
,
yet
it
may
not
be
used
by
them
;
for
how
can
they
blame
others
for
not
using
the
means
which
they
themselves
acknowledge
is
not
in
their
power
to
use
,
since
they
that
are
denied
Glory
,
are
withall
rejected
from
Grace
?
And
therefore
it
is
easie
for
the
opposers
to
reinforce
their
forked
Argument
:
If
I
be
elected
,
I
needs
must
,
if
otherwise
,
I
cannot
possibly
use
the
means
,
and
therefore
still
what
need
I
trouble
my self
,
what
is
it
you
blame
me
for
?
Here
they
utterly
fail
,
and
not
well
knowing
what
they
may
say
or
do
,
they
first
fall
upon
the
objectors
,
terming
them
dissolute
people
,
and
this
kind
of
reasoning
as
lewd
,
as
they
are
dissolute
:
but
if
they
be
dissolute
of
necessity
,
and
this
kind
of
reasoning
part
of
that
dissoluteness
,
how
should
they
chuse
but
reason
so
,
that
cannot
chuse
but
be
so
dissolute
?
and
therefore
this
may
not
be
objected
.
This
then
not
prevailing
,
their
second
Essay
is
(
such
is
their
perplexity
)
to
reconcile
necessity
and
freedom
,
that
so
at
least
the
works
of
wickedness
might
be
justly
taxed
,
because
they
transgress
,
though
not
without
necessity
,
yet
willingly
and
freely
without
all
constraint
.
But
what
freedom
is
this
,
to
be
free
from
coaction
,
if
they
be
withal
also
void
of
election
?
A
freedom
surely
which
the
Stoicks
deny
not
,
yea
which
the
Manichees
allow
their
Fate
,
and
the
gens
tenebrarum
of
these
,
that
is
,
both
external
necessity
from
Stars
,
and
internal
from
a
corrupt
and
depraved
Nature
,
will
suffer
agreement
and
reconciliation
with
it
.
A
freedom
,
which
is
not
only
in
wicked
Men
,
but
in
the
blackest
Devils
,
nay
in
beasts
,
yea
farther
,
in
stocks
and
stones
,
and
indeed
in
whatsoever
the
world
hath
,
that
hath
but
motion
and
operation
:
for
whatever
naturally
works
or
moves
,
must
needs
move
and
work
without
constraint
:
so
that
as
it
is
truly
said
of
the
service
of
God
,
that
it
is
perfect
freedom
;
so
it
may
be
as
rightly
affirmed
of
this
freedom
,
that
it
is
a
plain
and
absolute
servitude
,
from
whence
you
may
no
more
blame
Man
for
sininng
,
than
you
may
accuse
fire
for
burning
,
being
they
both
work
with
equal
liberty
:
for
it
is
not
sponte
but
libere
that
is
the
Adverb
,
it
is
not
the
willing
,
but
the
freedom
of
the
will
which
affects
the
action
,
and
subjects
it
unto
just
censure
and
punishment
.
Well
then
,
this
will
do
no
good
neither
,
yet
they
stay
not
here
,
so
strenuously
do
they
labour
for
necessity
,
they
have
sought
and
found
out
a
third
device
,
that
actions
of
necessity
may
worthily
be
blamed
,
and
punished
now
in
themselves
,
because
they
had
and
have
wilfully
lost
the
freedom
of
their
will
in
Adam
.
But
this
is
of
as
little
force
for
diverse
respects
.
First
,
for
that
(
as
was
before
noted
)
it
removes
the
destruction
from
themselves
,
contrary
to
this
accusation
of
God's
,
and
renews
the
old
Plea
and
Proverb
of
the
Jews
;
if
we
pine
and
languish
under
:
our
Sins
,
what
remedy
?
The
fathers
have
eaten
sour
grapes
;
and
contrary
to
the
protestation
,
yea
and
the
Oath
of
the
same
God
,
As
I
live
,
it
shall
no
more
a
Proverb
in
Israel
.
Secondly
,
because
by
the
same
reason
God
should
require
actual
.
Faith
of
Children
and
Mad
men
,
Idiots
and
Indians
,
who
either
cannot
conceive
or
never
heard
of
the
Gospel
of
Christ
,
as
well
as
of
those
to
whom
it
is
continually
preached
;
because
he
that
wants
Legs
,
is
no
more
to
be
condemned
for
not
walking
,
than
he
that
hath
neither
Eyes
nor
Legs
:
for
where
impotency
cannot
free
,
ignorance
may
not
make
any
excuse
,
especially
since
the
one
as
well
as
the
other
had
,
and
lost
in
Adam
,
whatsoever
they
now
want
and
have
not
,
from
whose
sin
both
blindness
and
lameness
and
all
other
frailties
and
infirmities
are
equally
derived
.
Lastly
,
it
can
no
whit
avail
them
,
because
their
Doctrine
,
as
hath
been
shewed
,
makes
Adam
to
sin
with
no
less
necessity
,
than
his
Children
do
.
And
therefore
finding
no
other
help
,
their
utmost
and
last
refuge
is
(
which
is
remarkable
because
it
disanuls
and
destroys
all
the
shifts
they
formerly
made
)
that
it
's
certainly
just
with
God
so
to
do
,
though
how
it
should
be
so
,
Man
cannot
see
nor
conceive
:
Inst.
lib.
3.
cap.
23.
Excusabiles
peccando
haberi
volunt
reprobi
,
quia
evadere
nequeunt
peccandi
necessitatem
,
praesertim
cum
Dei
ordinatione
sibi
injiciatur
hujusmodi
necessitas
:
Nos
verò
inde
negamus
excusari
,
quandoquidem
Dei
ordinationi
,
qua
se
exitio
destinat
,
conqueratur
,
sua
constet
aequitas
,
nobis
quidem
incognita
sed
illi
certissima
.
Wherein
besides
the
plain
tergiversation
and
downright
begging
of
the
point
in
question
,
it
may
please
you
to
observe
how
little
injury
the
Doctrine
doth
receive
when
it
is
accused
of
Stoicism
,
unless
it
be
,
that
it
falls
short
and
chargeth
it
with
less
impiety
than
it
doth
deserve
or
the
Authors
of
it
themselves
confess
,
acknowledging
in
plain
terms
,
as
you
see
,
a
necessity
of
sinning
unto
the
wicked
,
and
Gods
decree
to
be
the
cause
of
this
necessity
,
for
which
the
Stoicks
modestly
never
durst
ascend
farther
than
the
Stars
,
the
loosest
and
lewdest
of
them
do
but
complain
of
the
Planets
:
Mars
committed
the
Murder
,
and
Venus
the
Adultery
:
whilst
the
Doctrine
of
these
makes
Men
bold
to
lay
both
upon
God
,
unto
whose
Arm
it
fastens
the
first
Link
of
that
fatal
Chain
,
which
the
Stoicks
never
durst
but
at
the
foot
of
his
Chair
.
And
yet
farther
will
some
of
the
Manichees
that
would
rather
make
a
coeternal
Devil
than
want
a
good
God
,
of
whom
it
is
better
not
to
think
,
than
to
think
what
becomes
him
not
;
it
being
a
less
offence
to
acknowledge
none
,
than
to
account
him
evil
whom
they
acknowledge
.
But
howsoever
wicked
Men
may
now
take
advantage
of
the
Doctrinal
errours
and
mistakes
of
the
good
,
laying
hold
on
such
misconceived
decrees
,
from
thence
to
plead
and
justify
the
cause
of
their
crying
crimes
;
yet
the
time
will
come
when
no
such
excuses
will
be
taken
,
yea
when
those
nor
any
others
can
be
made
.
They
may
here
have
tongues
,
and
these
loud
in
their
own
defence
,
whilst
they
dispute
with
Men
;
but
when
the
Bridegroom
shall
once
come
and
question
them
for
their
wedding
Garment
,
the
case
of
one
will
be
the
same
in
all
,
they
shall
be
speechless
,
not
a
word
,
unless
it
be
to
condemn
their
own
follies
,
we
fools
,
and
so
forth
,
as
the
Wiseman
hath
it
,
and
to
justify
God
in
his
sayings
,
especially
in
this
,
O
Israel
thou
hast
destroyed
thy self
.
Hitherto
of
those
inconveniencies
that
cleave
unto
Reprobation
,
if
made
immediately
out
of
the
mass
of
corruption
.
But
it
is
not
sufficient
to
convince
errour
,
unless
we
establish
truth
,
which
must
be
by
shewing
that
Gods
patience
and
longanimity
doth
not
forsake
Men
for
one
sin
or
utterly
reject
them
for
the
first
fault
,
without
any
farther
care
of
them
,
according
to
that
of
Gregory
.
Non
sinit
neglectè
perire
quod
est
,
qui
hoc
etiam
quod
non
fuit
,
creavit
ut
esset
.
Moral
.
lib.
26.
cap.
10.
The
manifestation
whereof
will
consist
in
these
three
points
.
-
1.
That
God
left
not
the
sick
world
destitute
of
a
Saviour
,
but
sent
him
to
die
for
all
.
-
2.
That
to
as
many
as
he
calls
,
he
gives
sufficient
grace
,
whereby
they
may
,
if
they
will
,
lay
hold
of
this
Saviour
.
-
3.
That
he
Reprobates
none
of
them
,
but
after
a
long
and
often
abusing
and
rejecting
of
this
Grace
.
All
three
high
and
noble
points
,
worthily
challenging
a
large
and
full
discussion
,
which
the
straitness
of
time
will
not
now
permit
me
:
I
shall
therefore
only
point
at
them
briefly
,
and
so
conclude
.
And
first
,
for
the
first
,
the
extent
of
the
death
of
our
Lord
and
Saviour
unto
all
.
I
know
not
how
't
is
possible
for
the
wit
of
Man
,
to
set
it
down
in
plainer
,
fuller
,
and
more
variety
of
terms
,
as
if
the
Holy
Ghost
did
strive
to
free
it
from
all
objections
.
What
terms
of
universality
are
there
,
wherein
it
doth
not
seek
to
express
this
truth
?
He
died
for
all
,
for
the
world
,
for
the
sins
of
the
whole
world
:
and
that
the
word
may
not
still
be
taken
only
for
the
Elect
,
it
is
here
used
with
opposition
to
them
,
not
for
our
sins
only
,
but
for
the
sins
of
the
whole
world
,
saith
St.
John
,
1
Ep
2.
1.
And
yet
that
it
might
not
be
understood
of
the
world
of
Elect
only
,
that
were
in
after
ages
to
succeed
;
St.
Paul
hath
the
same
Antithesis
in
other
terms
that
utterly
rejects
the
cavil
:
God
is
the
Saviour
of
all
men
,
especially
of
the
faithful
.
1
Tim.
4.
20.
Nay
yet
more
directly
,
the
Saviour
of
those
that
perish
;
for
through
thy
knowledge
shall
thy
Brother
perish
,
saith
the
same
Author
,
for
whom
Christ
died
.
Yet
more
positively
for
those
that
are
damned
.
There
shall
be
false
teachers
among
you
,
2
Per.
ii
.
1.
who
privily
shall
bring
in
damnable
heresies
,
even
denying
the
Lord
that
bought
them
,
and
bring
upon
themselves
swift
destruction
.
For
All
,
for
the
world
,
the
wole
world
,
the
wole
world
of
faithful
,
and
others
,
and
those
others
,
they
that
perish
,
they
that
are
damned
:
what
can
be
said
more
for
it
,
or
answered
unto
it
,
I
know
not
.
To
say
herein
,
that
he
died
for
all
sufficiently
,
if
truly
meant
,
is
as
much
as
is
required
,
as
the
places
enforce
:
but
if
their
intent
be
,
as
it
is
,
That
the
merit
of
Christs
Blood
and
death
is
,
in
it self
considered
,
sufficient
for
all
,
had
it
been
,
as
it
was
not
,
intended
and
laid
down
for
them
;
then
to
say
that
he
died
for
all
sufficiently
,
is
but
to
abuse
others
and
contradict
themselves
.
For
how
can
it
be
said
he
died
sufficiently
for
those
for
whom
he
did
not
die
?
This
is
all
they
can
answer
,
and
the
consequence
,
that
if
Christ
died
for
all
,
they
cannot
see
but
how
all
should
be
saved
,
is
all
or
the
chief
thing
they
can
object
,
which
they
would
not
object
neither
if
they
observed
the
difference
and
distinction
between
the
imputation
of
Redemption
,
and
the
application
thereof
:
His
life
may
be
laid
down
for
the
whole
world
,
though
his
death
be
actually
imputed
and
applyed
to
those
only
that
are
faithful
believers
;
for
he
was
as
the
Brasen
Serpent
hung
up
for
the
good
of
all
,
but
benefits
none
but
those
that
look
upon
him
,
that
is
,
believe
in
him
.
A
distinction
sweetly
insinuated
and
strongly
confirmed
by
the
Oracle
of
Learning
,
the
non
sicut
of
Divines
,
in
the
non
sicut
of
Sermons
,
upon
the
non
sicut
of
Christs
passion
,
whereof
to
the
former
purpose
he
thus
speaks
;
It
pertains
unto
All
,
but
All
pertain
not
to
it
●
after
whose
authority
it
were
but
ill
manners
to
seek
a
farther
proof
.
To
proceed
therefore
to
the
second
point
,
wherein
we
are
to
shew
,
that
this
Saviour
is
wanting
unto
none
with
sufficient
power
,
whereby
they
may
lay
hold
on
him
,
and
if
they
will
,
be
saved
by
him
;
to
none
that
are
called
,
that
are
within
the
pale
of
the
visible
Church
,
that
come
to
hear
his
Gospel
and
profess
his
name
,
according
to
that
of
the
Apostle
,
quotquot
receperunt
eum
,
as
many
as
received
him
,
dedit
iis
potestatem
filios
Dei
fieri
,
to
them
gave
he
power
to
become
the
Sons
of
God
.
And
according
to
St.
Austin
,
where
power
is
given
,
necessity
is
not
also
imposed
,
that
you
may
know
many
might
receive
this
power
who
never
become
the
sons
and
servants
of
God
;
for
of
all
that
are
called
and
come
not
,
that
of
the
same
Father
is
true
,
qui
velle
praecepit
,
posse
praebuit
,
&
non
impune
nolle
permisit
,
He
that
commands
to
will
gives
power
to
perform
,
and
yet
justly
permits
to
neglect
:
which
place
he
doth
not
retract
though
he
repeat
it
in
his
Retractations
.
Retract
.
lib.
1.
cap.
11.
Unto
that
supper
prepared
in
the
Gospel
,
saith
he
elsewhere
,
neither
would
all
come
that
were
called
,
neither
could
they
have
come
that
did
come
unless
they
had
been
called
,
Itaque
nec
illi
debeut
sibi
tribuere
qui
venerunt
,
quia
vocati
venerant
,
nec
illi
,
qui
noluerant
venire
,
debent
alteri
tribuere
,
sed
tantùm
sibi
,
quoniam
ut
venirent
vocati
erant
in
eorum
libera
voluntate
.
Lib.
Arbit
.
cap.
16.
What
can
be
more
manifest
?
From
whence
it
is
,
that
that
which
from
thence
he
infers
,
is
as
just
,
That
he
which
deserved
not
to
be
called
,
begins
to
deserve
punishment
,
when
he
neglects
to
come
being
called
,
because
then
it
first
begins
to
be
in
his
power
:
Sicut
non
habuit
meritum
praemii
ut
vocaretur
,
sic
inchoat
meritum
supplicii
cum
vocatus
venire
neglexerit
.
lib.
Quaesti
.
38.
quaest.
68.
Many
other
passages
of
this
Father
might
be
produced
unto
this
purpose
,
but
I
pass
them
over
now
to
come
to
the
places
of
Scripture
which
are
infinite
,
from
whence
this
Doctrine
may
be
concluded
.
I
will
only
point
at
two
:
in
one
whereof
God
makes
men
themselves
the
Judges
,
and
in
the
other
the
Prophet
calls
heaven
and
earth
for
witnesses
of
this
truth
,
Deut.
l.
19.
I
call
heaven
and
earth
to
record
this
day
,
saith
Moses
,
against
you
,
that
I
have
set
before
you
life
and
death
,
cursing
and
blessing
,
therefore
chuse
life
that
both
thou
and
thy
seed
may
live
.
The
reason
hereof
he
had
before
set
down
,
because
the
Commandment
which
I
command
thee
this
day
is
not
hidden
from
thee
,
neither
is
it
far
off
,
that
is
,
thou
art
neither
ignorant
of
it
,
neither
is
it
out
of
thy
reach
or
beyond
thy
power
to
perform
and
effect
it
.
This
then
being
so
plain
,
no
marvel
that
God
calls
to
the
Men
of
Israel
themselves
to
judge
between
him
and
his
Vineyard
,
that
is
,
between
him
and
themselves
:
Isai.
v.
judge
,
I
pray
you
,
between
me
and
my
vineyard
:
I
have
not
chosen
out
any
barren
soil
,
for
it
is
seated
pingui
dorso
,
in
a
very
fruitful
hill
;
I
did
not
plant
it
with
a
wild
or
degenerate
or
bastard
slip
,
but
generosa
stirpe
,
with
the
choicest
Vine
;
it
hath
not
wanted
manuring
and
culture
,
sepsi
&
elapidavi
,
I
enclosed
,
hedged
it
in
,
and
threw
the
stones
and
weeds
out
;
after
all
I
built
a
Tower
and
a
Vine-press
therein
expecting
Grapes
,
&
fecit
mibi
labrùscas
,
and
it
brought
forth
wild
grapes
;
now
judge
I
pray
you
,
Quid
amplius
debui
facere
vineae
meae
;
what
I
ought
more
to
have
done
unto
my
Vine
?
This
was
enough
to
convince
them
;
but
these
times
are
more
acute
.
Had
some
Men
of
our
Israel
been
made
Judges
,
they
would
quickly
have
stopt
the
mouth
of
this
Plantiff
;
Why
,
you
have
withheld
the
first
and
the
latter
rain
,
the
dew
of
Grace
and
the
influence
of
Heaven
,
no
marvel
if
your
Plants
thrive
not
:
if
you
would
needs
plainly
know
,
this
you
ought
not
to
have
done
,
if
you
would
have
expected
grapes
.
Give
but
that
blessing
,
and
your
earth
will
bring
forth
its
encrease
.
As
if
in
the
enumeration
of
some
few
particulars
,
those
that
these
speak
of
,
and
whatsoever
else
is
simply
necessary
for
this
rational
Vine
,
were
not
virtually
included
.
Surely
the
Lords
Vineyard
was
not
planted
upon
those
cursed
Mountains
of
Gilboa
,
on
which
there
fell
neither
dew
nor
rain
:
for
certainly
the
influence
of
Heaven
hath
not
been
restrained
,
the
Sun
of
righteousness
hath
risen
and
shined
upon
this
Vine
,
but
it
hath
loved
darkness
more
than
light
:
the
dew
of
Divine
Grace
was
not
wanting
to
the
branches
thereof
,
but
they
have
turned
his
grace
into
wantonness
,
quenching
and
grieving
his
holy
Spirit
:
And
therefore
a
little
before
the
utter
rooting
up
and
casting
out
these
degenerate
Plants
,
St.
Stephen
frames
the
Inditement
unto
their
just
destruction
:
why
,
ye
are
a
stiff-necked
people
and
a
stubborn
generation
,
as
your
Fathers
did
,
so
do
ye
,
ye
have
always
resisted
the
Holy
Ghost
.
And
this
leads
us
unto
the
third
and
last
point
,
That
God
reprobates
none
,
but
after
the
often
abuse
of
his
grace
:
for
as
they
were
cut
and
cast
off
,
so
are
all
other
also
rejected
and
reprobated
,
for
first
rejecting
and
resisting
the
same
Holy
Ghost
.
My
people
would
not
hearken
unto
my
voice
,
and
Israel
would
none
of
me
,
saith
the
Lord
,
So
I
gave
them
up
unto
their
own
hearts
lufts
,
and
they
walked
in
their
own
counsels
,
Psal.
81.
11.
And
this
is
the
first
external
act
of
Reprobation
:
when
God
gives
Men
up
unto
a
Reprobate
sense
,
withdrawing
his
abused
Grace
,
and
leaving
them
unto
the
counsels
and
lusts
of
their
own
hearts
.
A
Judgment
never
denounced
in
Scripture
but
for
contempt
of
Mercy
.
Now
by
the
external
act
,
Man
must
judge
of
the
internal
and
eternal
decree
;
for
what
God
in
time
doth
,
that
before
all
time
he
did
decree
to
do
:
for
they
that
imagine
that
difference
between
the
decree
and
the
execution
of
the
decree
,
that
the
one
hath
respect
unto
Sin
,
but
the
other
none
,
must
either
make
a
decree
that
is
never
executed
,
or
an
execution
that
varies
from
the
decree
,
as
if
God
did
ordain
one
thing
,
and
do
another
;
And
therefore
if
he
doth
now
give
up
and
reject
a
people
for
their
obstinate
sins
,
for
the
same
cause
in
his
Eternal
Reprobation
,
he
did
order
so
to
reject
them
.
And
as
it
is
in
rejection
from
Grace
,
so
it
fares
in
exclusion
from
Glory
,
from
which
no
Man
is
irrecoverably
abdicated
but
for
long
and
wilful
grieving
of
that
God
who
would
have
brought
them
to
it
.
Forty
years
long
was
I
grieved
with
this
generation
,
and
then
I
sware
they
should
not
enter
into
my
rest
.
Than
which
I
know
no
sentence
that
doth
so
clearly
represent
and
express
the
true
nature
of
Reprobation
;
for
what
is
it
,
but
Gods
eternal
oath
of
rejecting
wicked
Men
from
his
Glory
into
that
destruction
they
have
deserved
?
And
this
he
doth
not
suddenly
in
a
passion
of
choler
,
upon
every
light
occasion
,
but
in
his
wrath
,
his
wrath
urged
and
provoked
by
a
long
Rebellion
:
even
forty
years
long
was
he
grieved
,
and
then
he
sware
in
his
wrath
,
he
resolutely
determined
they
should
not
enter
into
his
rest
.
A
decree
that
seems
not
to
proceed
,
but
when
by
extremity
of
injury
it
is
,
as
it
were
,
violently
extorted
:
so
loth
and
unwilling
he
is
to
be
brought
unto
it
,
as
he
doth
not
so
much
as
think
or
speak
of
it
without
passionate
interjections
of
sorrow
.
O
Israel
,
thou
hast
destroyed
thy self
!
And
upon
these
exhibitions
of
Gods
mercies
and
goodness
unto
the
Reprobate
,
depends
the
verity
and
truth
and
justice
of
this
complaint
against
them
:
for
they
that
never
received
any
means
of
Salvation
,
can
by
no
means
ever
be
termed
the
authors
of
their
destruction
:
But
now
since
God
and
his
favours
have
not
been
wanting
unto
them
,
but
they
unto
God
;
since
they
have
wilfully
forsaken
his
mercy
,
they
can
rightly
blame
none
but
themselves
for
their
own
misery
;
for
as
the
antient
Father
Irenaeus
hath
it
,
Judicium
justum
recipient
,
quoniam
non
sunt
operati
bonum
cum
possent
operari
illud
.
Lib.
4.
cap.
71.
The
judgment
of
God
is
just
,
which
they
shall
receive
,
because
they
did
not
do
well
when
they
might
have
done
it
.
Whereunto
Clemens
Alexandrinus
doth
agree
:
All
impenitents
,
saith
he
,
shall
be
judged
,
aliqui
quidem
quod
cum
possent
,
noluerunt
Deo
credere
,
alii
vero
quod
cum
vellent
,
non
elaboraverunt
ut
fierent
fideles
:
Some
because
,
when
they
might
believe
,
they
would
not
:
others
because
,
when
they
would
,
yet
they
did
not
labour
truly
to
become
what
they
desired
.
And
it
were
easie
,
(
that
no
man
might
conceive
the
Doctrine
to
be
new
,
)
to
shew
the
like
out
of
the
Fathers
,
yea
generally
out
of
all
,
both
before
the
Pelagian
heresy
,
and
after
:
but
(
left
the
time
should
fail
me
)
to
those
already
mentioned
I
will
only
add
the
Judgment
of
the
third
Synod
of
Arles
,
assemblged
for
the
defining
of
these
very
questions
,
wherein
,
what
you
have
now
heard
,
is
not
only
affirmed
,
but
a
Curse
and
an
Anathema
laid
upon
those
that
shall
think
the
contrary
,
Anathema
illi
qui
dixerit
quòd
Christus
non
pro
omnibus
mortius
sit
:
Cursed
be
he
that
says
that
Christ
died
not
for
all
.
And
Anathema
illi
qui
dixerit
illum
,
qui
periit
,
non
accepisse
ut
salvus
esse
posset
,
Cursed
be
he
that
says
,
he
that
perished
,
did
not
receive
means
whereby
he
might
be
saved
.
But
unto
this
and
whatsoever
else
in
this
kind
may
be
said
,
that
in
the
ix
.
to
the
Romans
of
Jacob
and
Esau
(
before
ever
they
had
done
good
or
evil
,
that
the
purpose
of
God
might
stand
according
to
Election
,
it
was
said
The
elder
shall
serve
the
younger
,
according
to
that
of
the
Prophet
,
I
have
loved
Jacob
but
Esau
have
I
hated
)
like
Medusa's
head
is
ever
objected
,
though
seldome
or
never
understood
:
But
that
it
may
be
;
besides
theirs
of
absolute
Reprobation
,
I
will
first
shew
you
the
several
interpretations
of
others
.
The
ancient
Fathers
both
Greek
and
Latin
before
St.
Austin
,
yea
and
St.
Austin
for
a
while
until
the
Pelagian
heresy
arose
,
interpret
these
words
of
the
Election
of
some
unto
salvation
upon
prevision
of
their
future
faith
and
piety
;
and
of
the
rejection
of
others
,
upon
the
fore-fight
of
the
evil
they
were
afterwards
to
commit
.
But
St.
Austin
rejecting
this
opinion
,
and
doubtless
worthily
,
thinks
and
proves
,
that
the
Apostle
speaks
here
of
the
Election
of
some
unto
life
,
and
the
preterition
of
others
,
without
any
regard
either
of
the
one
,
or
the
others
good
or
evil
,
that
should
be
personal
.
Both
opinions
agree
in
this
,
that
the
place
concerns
the
Election
and
rejection
of
particular
persons
.
And
yet
there
are
not
wanting
learned
men
that
conceive
these
Verses
in
a
proper
and
literal
sense
chiefly
to
intend
only
external
and
temporary
blessings
of
this
life
,
but
typically
under
them
to
shadow
the
free
and
undeserved
Salvation
of
the
faithful
,
and
the
abjection
of
those
that
believe
not
;
and
that
therefore
the
types
are
not
to
be
extended
farther
than
to
shew
that
our
Justification
is
of
meer
grace
and
favour
,
no
way
descending
either
from
carnal
generation
or
legal
Justice
.
Of
this
threefold
interpretation
,
which
is
the
most
genuine
and
proper
unto
the
Text
,
would
require
a
longer
disquisition
:
at
this
time
it
shall
be
sufficient
to
shew
that
absolute
Reprobation
doth
follow
from
neither
.
Of
the
former
and
the
latter
there
is
no
doubt
,
all
the
difficulty
is
of
St.
Austins
opinion
between
both
:
from
whence
notwithstanding
we
shall
not
be
enforced
so
to
decree
an
absolute
reprobation
,
if
we
so
interpret
his
words
,
as
we
make
him
speak
something
more
indeed
than
the
Antients
do
,
but
nothing
contrary
,
that
is
,
if
by
a
conditional
science
we
reconcile
both
opinions
,
and
then
the
mind
of
the
Apostle
will
be
thus
,
Before
any
absolute
prevision
and
without
any
regard
of
Jacobs
merits
I
loved
Jacob
,
and
decreed
to
confer
upon
him
such
and
such
a
measure
of
grace
as
I
saw
would
certainly
bring
him
to
salvation
:
And
again
I
hated
Esau
,
that
is
,
I
did
not
so
particularly
love
him
,
but
decreed
to
give
him
only
such
grace
as
might
argue
a
good
and
sincere
intent
of
his
good
in
me
and
in
it self
sufficient
for
him
,
though
through
his
fault
I
know
it
would
be
ineffectual
:
And
though
I
foresaw
,
that
if
I
should
afford
him
this
mercy
he
would
abuse
it
,
yet
I
did
not
destine
unto
him
any
other
grace
,
but
for
the
manifestation
of
my
Justice
did
Decree
Eternally
to
punish
those
evil
ways
of
his
which
through
the
former
grace
he
might
and
ought
to
have
avoided
.
And
both
these
without
any
respect
of
merit
,
for
he
may
dispense
his
free
mercy
as
himself
pleseth
.
And
according
to
this
last
interpretation
,
to
hate
after
the
Hebrew
manner
imports
no
more
than
not
so
specially
to
love
,
minus
aware
,
or
alteri
posthabere
,
to
love
less
,
or
not
so
much
to
esteem
and
regard
.
So
Leah
in
the
xxxix
.
of
Gen.
31.
is
said
be
hated
of
Jacob
,
that
is
,
in
respect
to
Rachel
(
whom
he
loved
more
dearly
,
)
something
neglected
:
so
our
Saviour
Christ
saies
,
Luke
iv
.
26.
If
any
come
unto
me
and
hate
not
his
Father
and
Mother
and
Children
and
brethren
,
yea
and
his
own
Soul
,
he
cannot
be
my
Disciple
:
Not
that
Christ
in
the
Gospel
doth
now
command
men
to
hate
what
in
the
Law
yea
and
in
Nature
he
hath
taught
them
to
honour
and
love
,
but
to
shew
that
when
the
question
shall
be
between
these
and
God
,
these
and
our
Religion
,
we
are
to
prefer
the
last
,
to
leave
all
,
be
they
never
so
near
and
dear
unto
us
,
and
follow
Christ
:
and
therefore
instead
of
hating
,
when
the
same
point
is
preached
in
St.
Matthews
Gospel
x.
37
Qui
amaverit
patrem
aut
matrem
plus
quam
me
,
aut
filium
&
filiam
super
me
,
non
est
me
dignus
:
He
that
loveth
Father
or
Mother
more
than
me
,
and
he
that
loveth
Son
or
Daughter
above
me
is
not
worthy
of
me
.
And
that
this
kind
of
hatred
,
as
it
is
taken
for
less
love
doth
well
agree
with
St.
Austins
Doctrine
,
appears
by
that
which
he
elsewhere
speaks
of
Esau
,
whom
he
doth
acknowledge
God
did
not
so
hate
but
he
vouchsafed
him
means
whereby
he
might
have
been
saved
.
Noluit
Esau
&
non
cucurrit
,
sed
si
voluisset
&
cucurrisset
,
Dei
adjutorio
pervenisset
:
Esau
would
not
and
so
he
ran
not
;
but
if
he
would
and
had
ran
,
by
the
help
of
God
he
should
have
obtained
.
Qui
etiam
velle
&
currere
vocando
praestaret
,
nisi
vocatione
contempta
,
reprobus
fieret
,
who
by
his
vocation
would
have
wrought
in
him
,
both
to
will
and
to
run
,
but
that
by
contemning
the
call
he
became
reprobate
.
And
the
whole
Church
of
Lyons
as
well
as
St.
Austin
,
is
of
the
same
judgment
,
affirming
in
the
cause
of
...
de
scalius
,
the
predestination
,
(
whom
though
she
defend
as
far
as
she
well
might
,
and
as
Hinciomarus
than
thought
and
others
still
think
,
in
some
things
farther
too
,
yet
in
this
she
leaves
him
)
affirming
I
say
,
that
Gods
reprobation
,
that
is
,
this
hatred
here
doth
subject
,
she
says
,
not
Esau
only
but
no
man
else
unto
any
unavoidable
necessity
of
destruction
;
neither
doth
she
only
say
this
,
but
she
says
't
is
Blasphemy
for
any
else
to
say
the
contrary
.
Si
quis
neget
esse
apud
Deum
Praescientiam
&
praedestinationem
,
manifeste
insidelis
est
.
Si
quis
dicit
,
quod
praescientia
&
praedestinatio
ejus
atiquem
compellat
ut
malus
sit
,
&
aliud
esse
non
possit
,
horribiliter
blasphemat
:
If
any
man
deny
prescience
and
Predestination
of
God
,
it
is
manifest
infidelity
.
And
if
any
affirm
that
this
prescience
or
Predestination
of
his
doth
enforce
or
necessitate
any
man
(
for
that
she
says
before
she
means
by
enforcing
)
unto
evil
,
so
that
he
could
not
be
otherwise
,
it
is
horrible
Blasphemy
.
No
marvel
therefore
that
the
Valentin
Council
did
detest
it
with
a
Curse
,
or
rather
cursed
it
with
all
detestation
,
as
another
Synod
also
had
done
before
.
Aliquos
ad
malum
praedestinatos
esse
,
videlicet
ut
quasi
aliud
esse
non
possent
,
non
solum
non
credimus
,
sed
etiam
si
sint
qui
tantum
malum
credere
velint
,
cum
omni
detestatione
,
sicut
Arausica
Synodus
,
illis
Anathema
dicimus
:
vid●
Voss.
pag.
75●
.
But
for
my
part
I
shall
be
so
far
from
laying
this
Curse
upon
such
,
as
I
rather
desire
God
to
bless
them
with
the
knowledge
and
confession
of
their
error
.
And
by
this
time
the
truth
and
equity
of
this
Accusation
or
increpation
of
God
,
I
say
not
against
Ammon
and
Amalek
,
de
extraneis
judicabit
Deus
,
for
of
those
that
are
without
,
God
will
judge
,
we
may
not
;
but
against
Israel
,
against
the
Church
of
God
,
against
those
that
are
called
unto
the
Knowledge
and
profession
of
the
truth
,
think
is
evident
and
clear
enough
,
O
Israel
thou
hast
destroyed
thy self
.
If
it
be
not
,
there
is
yet
one
fresh
argument
more
and
strong
enough
,
before
your
eyes
,
more
fully
to
prove
it
.
If
any
man
die
,
either
by
hereditary
or
contracted
Diseases
,
that
hath
a
medicine
before
him
,
able
to
cure
both
,
he
may
well
praise
the
good
will
of
his
Physician
,
but
can
justly
blame
none
but
his
wilful
self
,
if
he
perish
.
It
is
that
Calix
salutaris
,
Davids
Cup
of
Salvation
,
wherein
is
a
potion
mixed
and
tempered
for
all
Complexions
,
and
all
Distempers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
universal
medicine
of
the
World
,
of
power
and
virtue
enough
to
cure
all
,
if
all
drink
it
,
so
they
drink
it
not
upon
full
Stomachs
,
but
after
a
time
of
fasting
and
abstinence
,
if
not
from
flesh
,
yet
from
those
fleshly
Lusts
that
war
against
the
Soul
.
As
Naamans
servants
said
unto
him
when
Elisha
willed
him
to
repair
unto
Jordan
for
the
cure
of
his
Leprosy
,
If
the
Prophet
had
bid
thee
do
some
great
thing
,
wouldst
thou
not
have
done
it
?
how
much
rather
then
,
when
he
saith
unto
thee
only
Wash
and
be
clean
?
so
may
we
unto
you
,
if
God
should
command
you
,
sick
unto
death
and
poisoned
with
a
more
contagious
Leprosie
than
ever
Naaman
was
,
to
do
some
great
thing
for
your
recovery
,
would
you
not
do
it
?
how
much
rather
then
,
now
when
he
says
only
Drink
and
be
whole
?
It
is
open
and
proposed
to
all
,
no
Man
is
debarred
,
no
Man
excepted
,
yea
all
are
invited
,
nay
all
commanded
.
Drink
ye
all
of
this
,
Matt.
xxiv
.
even
when
Judas
himself
was
one
of
them
all
:
yea
and
there
is
no
doubt
but
if
Judas
afterwards
with
a
faithful
and
penitent
heart
had
drank
it
,
he
might
have
been
saved
by
a
draught
of
that
blood
,
which
himself
drew
out
and
betrayed
.
There
can
be
no
stronger
argument
for
the
general
intent
of
Christs
death
,
than
this
holy
Mystery
wherein
it
is
generally
offered
.
If
his
purpose
in
shedding
be
not
as
large
as
his
command
for
drinking
his
blood
,
he
must
say
one
thing
and
purpose
another
,
which
is
hypocrisie
with
Men
,
and
let
his
portion
be
with
Hypocrites
,
for
my
part
,
that
shall
think
so
of
god
.
Doth
he
enjoin
you
upon
pain
of
death
,
those
many
which
are
called
,
to
receive
that
which
he
never
meant
to
give
,
but
to
those
few
only
,
that
are
elected
?
doth
he
now
bind
those
to
believe
in
his
death
to
whom
he
never
intended
any
good
or
benefit
when
he
died
?
who
therefore
if
they
should
believe
,
must
notwithstanding
be
damned
in
their
belief
,
or
else
saved
for
believing
a
falshood
?
Both
infinitely
absurd
,
and
contain
,
as
a
Sea
of
injury
against
God
,
so
a
swallowing
Gulf
of
disconsolation
and
desperation
against
Men.
To
avoid
which
shall
we
minister
this
blessed
Sacrament
with
a
tacite
and
secret
condition
,
if
thou
belong
unto
the
Elect
?
as
Zanchius
and
some
others
otherwise
learned
,
driven
by
the
like
or
rather
the
same
absurdities
,
confess
they
baptized
Children
even
the
Children
of
the
faithful
:
a
dangerous
Doctrine
and
of
most
fearful
consequence
,
making
Christ
himself
,
that
is
the
truth
it self
,
in
whose
mouth
was
never
guile
found
(
for
in
his
person
all
Ministers
that
are
his
in
the
dispensation
of
those
mysteries
speak
)
amidst
the
comfortable
and
gracious
promises
of
Mercy
and
Salvation
,
to
deceive
and
delude
poor
creatures
,
like
a
false
Jesuit
with
mental
reservation
.
Thus
to
decline
one
errour
,
they
fall
into
another
,
and
it
is
hard
to
judge
which
is
the
worst
.
How
much
better
the
Valentine
Synod
,
In
Ecclesiae
sacramentis
nihil
cassum
,
nihil
ludificatorium
,
sed
prorsus
totum
verum
&
ipsa
sui
veritate
ac
siuceritate
subnixum
.
In
the
Sacraments
of
the
Church
there
is
nothing
empty
and
hollow
,
nothing
delusory
,
but
all
in
them
altogether
true
,
as
being
upheld
by
no
other
props
but
their
own
proper
sincerity
and
truth
.
And
therefore
as
the
judicious
and
Learned
Hooker
hath
it
,
Unless
we
our selves
hinder
,
they
ever
give
and
exhibite
what
they
promise
,
and
are
unto
us
what
they
signify
.
They
are
the
Conduits
of
Grace
,
it
is
conveyed
from
the
common
Fountain
(
unless
we
our selves
obstruct
,
the
Pipes
)
to
every
Mans
private
Cistern
;
the
Seals
of
the
promise
of
life
,
which
being
given
in
general
in
the
word
,
is
here
by
the
Elements
of
Bread
and
Wine
,
sensibly
applyed
in
particular
.
Now
the
promise
,
saith
St.
Peter
,
in
the
Acts
,
belongs
to
you
and
your
Children
,
even
unto
as
many
as
the
Lord
our
God
shall
call
,
not
to
those
only
which
he
shall
Elect
,
and
many
are
called
though
few
are
chosen
.
And
then
to
as
many
as
the
promise
doth
belong
to
,
the
Seals
of
the
promise
,
yea
and
sanguis
tastamenti
,
the
blood
of
the
promise
both
promised
and
sealed
,
must
of
necessity
appertain
.
This
being
too
plain
to
be
denied
,
they
grant
that
every
Man
called
by
the
Gospel
ought
to
believe
,
that
his
blood
was
shed
for
himself
in
particular
,
but
withal
ought
to
believe
also
that
it
was
not
shed
for
all
others
that
ought
to
believe
it
.
All
may
believe
of
themselves
,
that
themselves
may
not
believe
of
all
,
and
my
Faith
must
deny
me
to
believe
that
of
them
,
which
I
must
enjoin
them
to
believe
,
and
so
make
one
Faith
to
contradict
,
and
like
opposite
pellets
,
to
shoot
out
one
another
,
every
Man
conceiving
,
that
every
other
may
be
deceived
in
his
Faith
beside
himself
,
and
so
mutually
deceive
both
themselves
and
each
other
;
why
,
if
he
died
for
every
one
in
particular
,
how
could
he
chuse
but
die
for
all
in
general
,
and
if
he
died
not
generally
for
all
,
with
what
truth
may
every
one
believe
it
in
particular
?
But
such
mazes
and
Labyrinths
,
errour
,
once
hunted
out
of
knowledge
,
is
enforced
to
tread
and
it
would
weary
me
to
follow
her
.
The
end
of
the
Chase
I
am
sure
,
is
an
abrupt
and
dangerous
precipice
,
for
how
doth
it
evatuate
and
frustrate
the
general
Will
and
Testament
of
God
,
like
a
quirk
or
gull
in
Law
,
that
all
may
fall
to
the
particular
Heir
?
It
cuts
the
very
strings
and
Sinews
of
our
general
hope
,
and
looseth
the
Cable
of
our
Anchor
,
if
not
clean
through
,
yet
more
than
half
way
;
it
lops
and
maims
the
everlasting
promises
of
bliss
,
nay
it
troubles
and
shakes
our
very
Faith
,
the
life
of
our
Souls
,
and
renders
it
both
dubious
and
deceitful
.
In
a
word
it
digs
so
low
and
close
upon
the
foundation
,
as
I
think
it
should
not
be
endured
.
But
to
such
inconveniences
are
they
driven
,
who
having
the
persons
of
Men
in
too
much
admiration
,
think
they
cannot
sufficiently
admire
their
Teachers
vertues
,
unless
withal
they
maintain
their
errours
:
But
from
whence
soever
the
doctrine
comes
,
and
howsoever
it
be
so
frequently
taught
in
this
Kingdom
,
I
am
sure
it
is
not
the
Doctrine
of
this
Church
who
enjoins
all
by
subscription
,
that
shall
teach
in
it
,
so
to
preach
the
particularity
of
predestination
in
particular
,
as
they
destroy
not
the
universality
of
the
promise
.
And
yet
though
the
promise
be
universal
,
it
doth
not
follow
that
all
must
receive
the
benefit
of
it
,
because
though
the
promise
of
Christ
and
his
blood
be
absolute
,
yet
the
application
of
it
is
upon
condition
,
which
when
all
do
not
perform
,
all
do
not
receive
;
but
it
is
their
own
fault
,
who
being
prevented
by
Grace
may
,
but
neglect
to
perform
it
.
Let
us
therefore
fear
,
saith
the
author
to
the
Hebrews
,
lest
a
promise
being
left
us
of
entring
into
his
rest
,
any
of
you
should
seem
to
come
short
of
it
.
For
even
those
Jews
had
a
promise
of
Canaan
and
in
it
of
the
eternal
rest
,
whose
Carcasses
notwithstanding
for
their
disobedience
,
fell
short
of
it
in
the
desert
;
and
God
sware
in
his
wrath
,
they
should
not
enter
into
his
rest
.
And
therefore
though
the
passion
and
death
of
Christ
be
absolute
,
and
in
it self
belonging
to
all
,
yet
there
may
be
but
a
few
to
whom
the
good
and
benefit
of
it
shall
redound
.
For
remission
of
sins
doth
not
immediately
flow
from
his
blood
without
intercedent
obedience
in
us
:
the
next
effect
of
it
,
is
not
presently
Salvation
,
but
a
way
and
means
whereby
,
non
obstante
justitiâ
,
without
any
impeachment
to
his
justice
,
we
may
now
attain
unto
Salvation
.
It
doth
not
instantly
convey
us
again
into
Paradise
,
but
only
gives
us
the
word
,
whereby
we
may
,
if
we
will
,
safely
and
without
impeachment
pass
the
Angel
and
his
flaming
Sword
,
that
guards
the
entrance
thither
:
so
that
by
it
,
non
solvitur
omnibus
captivitas
,
sed
solvitur
omnibus
captivitati
necessitas
,
though
all
be
not
actually
loosed
from
Captivity
,
yet
all
are
loosed
from
the
necessity
of
Captivity
,
as
the
late
and
learned
Writer
of
the
Pelagian
Story
.
The
gates
of
Brass
and
bars
of
Iron
are
smitten
in
sunder
,
and
so
a
way
opened
unto
the
Captives
,
who
notwithstanding
if
they
be
so
far
enamoured
with
their
misery
and
captivity
,
may
for
all
that
,
lie
still
in
their
Prison
.
It
is
a
potion
for
the
good
of
all
that
are
sick
,
sed
si
non
bibitur
non
medetur
,
if
it
be
not
faithfully
drank
it
shall
never
effectually
cure
,
saith●
Prosper
.
And
therefore
we
need
not
be
anxious
or
doubtful
on
Gods
behalf
,
but
only
careful
and
solicitous
for
our selves
,
what
he
hath
promised
in
Baptism
that
he
for
his
part
will
not
be
wanting
,
sure
he
will
never
break
in
his
Supper
;
He
will
not
fail
to
perform
his
promise
,
if
we
but
seriously
bewail
the
breach
of
ours
.
It
is
a
Spiritual
Banquet
whereunto
there
never
came
any
sorrowful
and
hungry
Soul
that
ever
departed
empty
.
And
therefore
let
us
draw
near
in
full
assurance
of
Faith
no
way
wavering
,
for
he
is
faithful
that
hath
promised
,
saith
St.
Paul
.
And
as
he
is
faithful
that
hath
promised
,
yet
because
he
promiseth
nothing
here
,
but
to
the
faithful
,
we
must
bring
this
with
us
,
though
it
be
not
of
us
,
a
living
Faith
that
only
can
work
Repentance
from
dead
works
not
to
be
repented
of
.
And
this
Faith
,
only
once
thoroughly
rooted
,
begets
that
other
confidence
and
fullness
of
Faith
the
Apostle
speaks
of
,
which
,
if
it
hath
any
other
Parent
,
is
illegitimate
,
ill
born
and
falsly
termed
Faith
,
when
the
true
Father's
name
is
Presumption
.
And
for
this
cause
those
that
the
Apostle
exhorts
to
draw
near
with
full
assurance
of
Faith
,
he
thus
qualifies
,
having
a
true
heart
,
an
heart
sprinkled
from
an
evil
Conscience
.
Then
we
go
on
rightly
and
orderly
,
when
we
come
not
to
the
confident
faith
but
by
the
penitent
;
and
as
we
go
from
faith
to
faith
here
,
so
we
shall
appear
before
the
God
of
Gods
in
Sion
hereafter
:
if
therefore
our
heart
within
be
true
an
upright
within
us
,
if
by
a
deep
and
entire
Repentance
it
be
sprinkled
from
an
evil
Conscience
,
let
us
draw
near
in
full
assurance
of
faith
,
as
being
most
confident
,
that
our
lips
do
not
more
truly
drink
the
fruit
of
the
Vine
,
than
our
Souls
do
the
blood
of
our
Saviour
,
the
effect
and
merit
of
his
blood
,
whereby
that
which
before
was
but
sprinkled
,
shall
now
be
drenched
and
thoroughly
cleansed
from
all
the
stains
and
impurities
of
Sin
.
Our
heart
is
ready
O
God
,
our
heart
is
ready
:
only
come
thou
and
dwell
in
our
hearts
,
purge
them
and
cleanse
them
wholly
with
thy
blood
,
and
being
cleansed
keep
and
preserve
them
by
thy
Spirit
spotless
and
blameless
,
until
the
day
of
thy
second
coming
in
the
Clouds
with
Glory
.
That
we
who
receive
thee
with
fulness
of
faith
now
,
may
stand
before
thee
with
the
same
confidence
then
,
and
be
received
by
thee
and
with
thee
into
those
eternal
habitations
,
at
the
right
hand
of
God
,
where
is
fulness
of
joy
an
pleasure
for
evermore
.
To
whom
with
thee
and
the
Holy
Ghost
,
three
Persons
,
&c.
Amen
.
Laus
Deo
in
aeternum
.
THE
WAY
TO
HAPPINESS
.
SERMON
VII
.
Upon
MAT.
vi
.
33.
But
seek
ye
first
the
Kingdom
of
God
and
his
Righteousness
,
and
all
these
things
shall
be
added
unto
you
.
IT
is
a
part
of
our
Saviours
Sermon
in
the
Mount
,
and
the
conclusion
of
a
larger
discourse
in
the
precedent
Verses
whereto
it
refers
.
And
indeed
it
is
or
should
be
the
Conclusion
of
all
our
discourses
.
For
all
are
little
material
and
to
no
purpose
,
unless
they
tend
unto
this
issue
,
The
Kingdom
of
God
and
his
righteousness
.
Let
us
hear
the
Conclusion
of
all
,
saith
Solomon
,
of
all
not
only
discourses
,
but
humane
endeavours
upon
Earth
,
Fear
God
and
keep
his
Commandments
,
for
this
is
the
whole
duty
of
man
.
The
second
Solomon
,
infinitely
wiser
than
that
first
,
strikes
here
but
on
the
same
string
,
though
by
his
double
touch
,
it
receives
an
air
and
relisheth
more
evangelical
;
Unto
the
Righteousness
of
God
adding
the
reward
of
it
,
the
Kingdom
of
God
.
That
so
the
works
which
the
Law
requires
,
might
be
rightly
wrought
in
the
hope
and
faith
of
that
immortality
and
glory
which
the
Gospel
proposeth
.
However
then
we
busy
our selves
about
many
things
,
this
is
that
unum
necessarium
,
the
one
thing
that
is
necessary
,
able
to
resolve
Parmenides
his
Riddle
,
Unum
omnia
,
one
thing
necessary
wherein
all
necessaries
are
included
,
whatsoever
is
necessary
for
the
body
or
the
soul
,
whatsoever
concerns
either
imployment
here
or
felicity
Eternal
hereafter
,
the
whole
perfection
of
man
and
the
whole
goodness
of
God
.
If
these
things
be
all
,
all
these
are
enclosed
in
this
one
,
this
one
little
exhortation
,
Seek
ye
first
,
&c.
The
communication
of
divine
goodness
,
(
besides
that
of
hypostatical
union
particular
and
supereminent
)
hath
generally
but
three
degrees
of
participation
:
Nature
,
Grace
and
Glory
.
And
here
they
are
all
three
either
in
their
utmost
extent
or
in
their
highest
exaltations
.
First
,
all
the
necessaries
of
Nature
pertaining
to
the
body
,
but
slightly
indeed
inferred
,
as
deserving
our
least
and
slightest
care
,
These
things
shall
be
added
unto
you
:
but
though
slightly
yet
fully
,
All
these
things
,
all
that
are
requisite
shall
be
added
.
Secondly
,
the
utmost
improvement
of
Grace
,
that
cannot
farther
adorn
and
beautify
the
Soul
than
with
the
righteousness
of
God
,
His
Righteousness
.
And
lastly
,
the
highest
degree
of
glory
,
nothing
can
be
higher
than
participation
with
God
in
his
own
Kingdom
,
The
Kingdom
of
God
.
The
less
marvel
therefore
that
our
search
and
travel
for
these
,
these
latter
,
yea
our
utmost
industry
and
endeavour
be
so
carefully
called
led
upon
and
inculcated
,
with
a
Quaerite
and
a
Primum
quaerite
,
seek
and
first
seek
,
Seek
ye
first
the
Kingdom
of
God
,
&c.
Wherein
the
division
is
as
plain
,
as
the
matter
important
.
The
main
parts
but
two
:
A
Precept
.
-
The
Precept
,
seek
.
A
Promise
.
-
The
Promise
,
All
these
things
shall
be
added
unto
you
.
A
promise
,
not
,
as
it
sounds
,
only
of
these
things
which
shall
be
added
,
but
of
those
spiritual
things
also
we
are
willed
to
seek
for
;
if
those
be
added
,
it
implies
these
shall
be
given
.
These
given
as
the
Reward
of
our
search
,
Those
added
ex
Abundanti
as
an
overplus
,
or
surplusage
out
of
his
Providence
:
so
the
Promise
is
of
all
both
spiritual
things
and
secular
:
of
the
one
sort
expresly
,
implicitely
of
the
other
:
And
so
it
should
be
,
for
Righteousness
hath
the
promise
of
this
life
and
the
life
which
is
to
come
,
saith
the
Apostle
.
The
precept
on
which
the
accomplishment
of
this
promise
doth
depend
,
and
wherein
only
,
I
think
,
I
shall
at
this
time
proceed
,
hath
these
particulars
.
1.
The
Action
enjoyned
,
and
the
manner
and
modification
of
that
Action
,
Seek
,
and
first
seek
.
2.
The
object
of
our
search
proposed
:
a
double
object
,
prime
,
and
secondary
.
The
Kingdom
of
God
,
and
the
Righteousness
of
God
:
for
both
must
be
sought
,
that
intentionally
as
the
end
of
our
Travel
,
this
by
prosecution
,
as
the
way
,
the
only
way
that
leads
unto
it
,
Seek
ye
first
the
Kingdom
of
God
and
his
Rigeteousness
,
&c.
But
because
the
object
(
as
the
Schools
speak
)
doth
ever
precede
the
Action
that
works
upon
it
,
not
ever
indeed
as
really
existent
,
but
yet
always
Ideally
in
the
mind
and
contemplation
of
the
worker
,
whether
it
be
God
or
man
,
whether
actions
transient
,
or
immanent
,
external
Creation
,
Decrees
,
and
prefinition
internal
;
Though
they
suppose
nothing
in
being
,
but
their
Author
,
yet
they
presuppose
all
things
as
being
understood
and
apprehended
,
before
they
can
be
either
wrought
or
willed
.
3.
Therefore
in
the
third
place
the
right
way
thither
is
discovered
,
Righteousness
,
a
way
as
clean
as
right
,
unto
happiness
through
the
paths
of
holiness
:
to
the
Kingdom
of
God
,
by
the
righteousness
of
God
.
But
Righteousness
is
not
so
easily
found
,
or
being
found
,
is
not
so
easily
kept
and
observed
.
And
therefore
it
is
not
a
bare
seeking
that
will
serve
the
turn
here
,
he
must
seek
and
search
,
knock
and
call
with
his
best
might
and
his
utmost
endeavour
,
which
will
be
the
fourth
and
last
point
though
first
named
.
First
seek
.
So
have
we
all
the
direction
and
incitation
too
,
that
may
be
desired
:
The
Port
and
Haven
of
our
rest
and
happiness
everlasting
,
proposed
;
the
Kingdom
of
God
.
Our
duty
and
endeavour
urged
to
weigh
Anchor
,
put
to
Sea
for
the
search
and
discovery
of
it
;
Seek
.
Our
course
shaped
and
directed
,
that
we
wander
not
in
the
Ocean
;
by
the
Righteousness
of
God
.
And
lastly
,
because
the
voyage
is
tedious
and
difficult
unto
flesh
and
blood
,
and
no
less
perilous
than
painful
by
reason
of
many
Rocks
and
Shelves
,
and
Quick-sands
that
lie
in
the
way
,
at
least
about
it
,
our
vigilance
is
farther
admonished
,
our
best
attention
and
industry
again
,
and
more
earnestly
called
upon
with
a
primùm
quaerite
:
first
,
that
is
,
chiefly
and
above
all
things
most
carefully
seek
.
For
so
seeking
we
shall
be
sure
to
find
;
performing
our
part
in
the
precept
,
God
will
not
fail
to
perform
his
part
in
the
promise
:
give
both
the
Kingdom
which
we
sought
,
and
add
those
other
things
which
are
unworthy
of
our
search
.
But
I
begin
with
the
Precept
and
in
it
with
that
Kingdom
that
should
quicken
us
to
the
practice
of
it
.
The
Kingdom
of
God
.
Whereof
yet
at
this
time
I
shall
speak
but
little
,
because
no
Man
can
say
enough
,
or
indeed
any
thing
to
purpose
of
that
,
which
neither
eye
hath
seen
nor
ear
heard
,
nor
possibly
can
enter
into
the
heart
of
Man
.
St.
Peter
saw
but
a
weak
beam
of
it
in
the
transfiguration
of
Christ
,
Luk.
ix
.
33.
and
he
was
so
ravished
with
it
as
he
spake
presently
he
knew
not
what
.
St.
Paul
heard
but
a
little
sound
of
it
with
his
ear
in
an
ecstasie
and
rapture
into
Paradise
,
and
he
was
himself
he
knew
not
what
;
whether
in
the
body
or
out
of
the
body
,
he
could
not
tell
;
only
he
heard
words
there
,
2
Cor.
xii
.
4.
which
,
when
he
came
to
himself
,
he
could
not
utter
neither
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ineffable
words
,
words
impossible
,
and
were
they
possible
,
not
lawful
to
be
uttered
.
The
holy
Spirit
himself
seeks
not
to
express
this
happiness
in
it self
,
but
only
to
intimate
it
by
similitudes
and
such
feeble
notions
as
we
are
capable
of
and
acquainted
withal
.
And
of
all
such
,
this
here
,
this
of
a
Kingdom
is
the
best
,
Kings
and
Kingdoms
they
are
the
most
glorious
things
that
are
upon
Earth
,
and
therefore
fittest
to
resemble
the
glory
of
Heaven
.
And
yet
they
are
but
resemblances
neither
,
indeed
shadows
,
as
the
Author
of
the
Hebrews
,
rather
than
full
resemblances
of
this
Kingdom
,
Regnum
Dei
,
the
Kingdom
of
God
.
A
Kingdom
fully
accomplished
with
all
Dignities
and
Prerogatives
Royal
,
and
that
in
an
eminent
and
excellent
manner
.
They
seem
principally
to
be
but
four
.
1.
Dominion
.
2.
Majesty
.
3.
Wealth
.
4.
Pleasure
.
Dominion
and
Empire
,
Majesty
and
Glory
,
Wealth
and
Treasure
,
Pleasure
and
Delights
,
these
are
the
dazling
beams
that
give
such
lustre
and
brightness
unto
sublunary
Monarchies
,
and
they
are
all
here
,
and
all
infinitely
more
illustrious
in
the
celestial
,
the
Kingdom
of
Heaven
.
For
Empire
and
Dominion
how
full
and
absolute
,
how
large
and
spacious●
extending
it self
not
only
from
Sea
to
Sea
,
from
the
flood
unto
the
lands
end
;
but
from
Land
to
Sea
,
from
Sea
to
Air
,
from
Air
to
Heaven
,
from
thence
to
the
Heaven
of
Heavens
,
which
as
they
contain
not
his
person
,
so
neither
may
they
limit
his
.
Dominion
and
Power
.
It
is
called
the
Kingdom
of
Heaven
,
not
that
it
is
there
●onfined
and
bounded
,
for
it
runs
through
Heaven
and
Earth
,
the
heaven
is
his
throne
and
the
earth
is
his
footstool
.
That
indeed
is
the
City
of
the
great
King
,
the
Metropolis
and
principal
Province
of
the
Kingdom
,
the
Heaven
of
Heavens
.
Next
unto
it
is
the
Ethereal
Region
,
wherein
are
the
Celestial
Orbs
,
the
Stars
and
wandering
Planets
,
all
of
them
keeping
the
due
course
and
order
their
King
hath
appointed
them
,
and
not
fainting
in
their
watches
,
as
the
Wise
man
speaketh
.
From
hence
it
passeth
into
the
Aereal
,
wherein
are
the
strange
and
formidable
Meteors
,
lightning
and
thunder
,
fire
hail
,
snow
,
vapours
,
winds
and
tempests
,
and
all
of
them
fulfilling
his
word
,
as
the
Psalmist
hath
it
.
After
this
into
the
Aqueous
,
the
Region
of
Waters
,
the
great
Sea
,
and
all
that
walk
in
the
paths
of
the
Sea
,
all
subject
to
his
power
that
made
them
,
they
and
their
raging
Element
.
He
hath
given
them
a
law
which
they
may
not
break
,
he
hath
set
this
bound
which
it
cannot
pass
;
hitherto
shalt
thou
come
,
and
here
shalt
thou
stay
thy
proud
waves
.
The
earth
follows
,
as
the
Center
and
Foundation
of
all
,
which
yet
hath
no
foundation
it self
but
is
hung
out
upon
emptiness
,
as
Job
speaks
.
And
this
though
a
remote
yet
a
principal
Region
it
is
of
his
Empire
,
and
furnished
with
the
noblest
Inhabitants
of
all
other
,
not
only
with
Minerals
,
Plants
and
Beasts
,
but
as
yet
with
rational
Men
though
mortal
,
to
some
of
whom
the
Lord
even
in
this
life
hath
imparted
of
his
own
soveraignty
,
a
Lordship
over
the
earth
,
yet
so
as
he
retains
the
Supremacy
,
and
will
be
still
Lord
paramount
himself
,
for
his
is
the
earth
and
the
fulness
thereof
.
And
yet
it
stayeth
not
here
,
but
pierceth
farther
into
the
lowest
of
all
,
the
subterraneous
Region
,
a
Region
of
death
and
darkness
:
Arabia
deserta
,
a
desert
and
doleful
Region
this
,
that
brings
forth
no
good
fruits
,
but
is
appointed
only
for
the
habitation
of
wicked
and
apostate
Angels
,
and
such
of
Men
as
they
have
seduced
to
the
like
wickedness
.
All
these
Regions
and
Provinces
are
contained
within
the
circuit
of
his
Dominion
and
Kingdom
,
for
omnia
serviunt
tibi
,
all
things
what
soever
serve
thee
.
Psal.
cxix
.
This
is
Gods
Kingdom
,
and
the
Kingdom
of
God
it
is
,
that
shall
be
imparted
to
the
children
of
Men
:
His
it
is
,
his
only
by
natural
righteousness
:
his
servants
it
shall
be
by
gracious
communication
.
Indeed
the
communication
of
the
Kingdom
is
first
and
principally
unto
Christ
who
is
Haeres
universorum
,
the
Heir
,
the
immediate
Heir
of
all
things
,
Heb.
i.
There
is
not
an
Inhabitant
of
the
three
grand
Regions
,
Heaven
,
Earth
,
and
under
the
Earth
,
but
they
are
all
put
in
subjection
under
his
feet
,
and
must
every
one
therefore
bow
the
knee
at
the
very
name
of
Jesus
,
as
a
reverence
and
homage
unto
their
Lord
.
But
yet
in
and
through
Christ
,
it
shall
be
communicated
also
unto
all
his
,
that
are
truly
Christians
:
for
these
are
heirs
too
,
heirs
of
God
,
and
coheirs
with
Christ
,
Rom.
viii
.
As
they
partake
of
his
name
,
so
they
shall
receive
of
the
Royal
Unction
which
it
signifies
;
He
only
is
the
anointed
King
,
but
the
oyntment
resteth
not
only
on
him
;
but
from
him
,
as
from
the
head
,
runs
down
into
the
beard
,
and
drops
on
the
very
skirts
of
his
Rayment
,
by
which
they
are
all
interessed
in
the
same
Kingdom
.
And
therefore
,
qui
vicerit
dabo
ei
sedere
in
throno
meo
:
to
him
that
overcometh
will
I
give
to
sit
with
me
on
my
throne
,
even
as
I
overcame
,
and
am
sate
down
on
my
Fathers
throne
,
Revel.
iii.
21.
So
Gods
throne
is
over
all
,
Christ
sits
on
God's
,
we
on
Christ's
and
therefore
on
God's
:
and
so
have
a
communicated
power
from
God
,
through
Christ
,
over
all
that
God
and
Christ
have
.
He
will
make
him
Ruler
over
all
his
goods
,
Matth.
xxiv
.
47.
Justly
then
a
Kingdom
in
respect
of
Dominion
,
and
no
less
rightly
in
regard
of
Majesty
and
Glory
,
the
second
Prerogative
of
Kings
and
Kingdoms
.
And
sure
they
are
no
mean
rays
of
Majesty
,
and
Majesty
Divine
,
that
above
all
other
persons
do
descend
and
settle
on
the
heads
of
Princes
,
crowning
them
more
than
that
of
Gold
,
with
Glory
and
Honour
.
True
it
is
,
every
rational
Man
is
engraven
more
or
less
with
the
image
and
similitude
of
God
,
which
all
other
creatures
irrational
do
acknowledge
by
their
fear
:
the
fear
of
Man
is
on
them
all
.
But
Kings
bear
this
similitude
with
a
difference
of
eminence
and
excellency
,
and
are
stamped
with
a
special
character
of
the
Divinity
,
that
commands
reverence
and
dread
from
all
their
inferiours
,
even
those
whom
all
things
else
do
fear
.
A
great
participation
of
honour
,
than
which
there
is
not
a
greater
,
unless
in
this
Kingdom
,
the
Kingdom
of
Heaven
;
that
indeed
infinitely
surmounts
it
:
for
there
and
there
only
is
the
fulness
of
Majesty
,
Majesty
Divine
,
where
is
the
Seat
and
Scepter
,
the
very
Throne
of
the
Divinity
,
at
the
erection
and
presence
whereof
all
other
Thrones
and
Scepters
,
though
never
so
glorious
,
must
at
length
tumble
to
the
Earth
,
as
that
Image
before
the
Ark
utterly
broken
.
It
was
a
goodly
statue
that
Nebuchadnezzar
beheld
,
it
had
a
head
of
pure
Gold
,
but
when
that
mighty
stone
cut
out
of
the
Mountain
without
hands
once
fell
upon
it
,
it
ran
instantly
into
powder
:
so
the
same
Prophet
Daniel
in
a
vision
of
his
own
doth
assure
us
:
I
beheld
,
faith
he
,
till
the
thrones
were
cast
down
,
and
the
Antient
of
days
did
sit
,
whose
garment
was
white
as
snow
;
and
the
hair
of
his
head
like
pure
wooll
:
his
throne
was
like
the
fiery
flame
,
and
his
wheels
like
burning
fire
.
A
fiery
stream
came
●ssuing
forth
from
before
him
:
thousand
thousands
ministred
unto
him
,
and
ten
thousand
times
ten
thousands
stood
before
him
:
the
judgment
was
set
,
and
the
books
were
opened
,
Dan.
vii
.
9
,
10.
And
this
sure
is
a
majestick
Throne
,
and
even
on
this
Throne
about
which
so
many
blessed
Angels
stood
and
ministred
,
men
(
which
is
strange
)
holy
men
and
Saints
shall
sit
as
Assessors
,
judging
not
only
the
Tribes
of
Israel
,
but
the
whole
world
,
the
world
of
the
wicked
,
both
men
and
Angels
,
1
Cor.
vi
.
2
,
3.
And
as
their
majesty
is
,
such
is
their
glory
,
a
glorious
Majesty
,
and
marvellous
.
For
the
glory
of
the
L●rd
shall
shine
upon
his
Servants
and
he
shall
shew
himself
marvellous
in
his
Saints
:
Their
very
bodies
shall
be
glorified
and
shine
as
the
Sun
in
the
firmament
,
but
their
Spirits
much
more
glorious
:
with
them
they
shall
see
God
as
he
is
,
that
is
,
in
his
glory
;
and
by
seeing
be
transformed
into
his
Image
,
that
is
,
made
like
unto
him
in
glory
,
2
Cor.
iii.
ult.
And
as
of
Glory
,
so
I
think
it
will
be
found
for
Riches
and
Treasure
,
the
third
thing
of
eminence
in
the
Kingdoms
of
this
world
,
as
being
the
sinews
of
their
strength
,
the
support
of
their
state
,
dignity
and
magnificence
.
3.
But
as
all
power
is
but
impotence
,
all
honour
ignomity
;
so
all
wealth
but
poverty
respectively
unto
the
Riches
of
this
Kingdom
:
This
only
hath
veins
and
mines
of
Treasure
indeficient
,
Fountains
of
wealth
inexhaustible
when
these
below
are
quickly
drawn
dry
,
and
whilst
they
run
,
cannot
quench
the
thirst
of
those
that
drink
them
,
who
therefore
have
no
means
to
be
truly
rich
by
adding
to
their
wealth
but
by
withdrawing
from
their
desire
.
But
this
beggerly
Philosophy
(
the
best
yet
,
that
is
in
this
Vale
of
misery
,
)
is
utterly
banished
the
confines
of
this
Kingdom
,
whose
Riches
are
of
another
nature
,
and
powerful
not
only
to
provoke
,
but
to
satiate
the
appetite
.
We
need
not
make
a
vertue
of
necessity
here
,
be
content
with
such
things
as
we
have
because
we
may
not
have
such
as
we
would
;
at
best
but
a
rich
poverty
;
but
enlarge
your selves
to
the
uttermost
;
open
the
mouth
wide
and
it
shall
be
filled
:
and
that
is
true
wealth
that
doth
fill
the
mind
,
not
that
which
doth
restrain
it
;
that
doth
not
curb
the
desires
,
but
feed
them
till
there
be
nothing
more
to
be
desired
.
And
such
are
the
riches
of
this
Kingdom
.
For
what
can
he
desire
more
,
that
hath
God
?
and
all
that
God
hath
,
all
that
he
hath
,
for
omnia
ejus
nostra
sunt
,
All
that
he
hath
is
ours
;
all
that
he
is
,
is
ours
too
.
Deus
erit
omnia
in
omnibus
,
God
shall
be
all
in
all
,
1
Cor.
xiii
.
Doubtless
it
could
be
the
intuition
of
no
other
Riches
but
these
that
could
make
King
.
David
(
a
Prince
of
such
mighty
wealth
as
the
Treasure
he
left
behind
can
at
this
day
hardly
be
calculated
,
yet
amidst
them
all
)
to
cry
out
,
Ego
vero
pauper
&
egenus
,
but
I
am
poor
and
needy
,
but
the
Lord
careth
for
me
:
See
where
his
Riches
lay
,
in
that
God
which
may
not
be
enjoyed
but
in
this
Kingdom
.
4.
The
last
things
of
moment
attending
on
the
Kingdoms
of
this
world
are
Pleasures
and
delights
;
whereof
indeed
they
afford
great
variety
,
but
wherein
little
satisfaction
.
For
as
their
Gold
hath
much
dross
,
so
their
little
pleasure
is
mixed
with
travel
and
trouble
not
a
little
.
Only
the
Kingdom
of
God
,
the
Paradise
of
true
delight
,
is
it
,
that
hath
liquid
pleasures
and
pure
from
all
mixtures
of
sorrow
,
Revel●
iii●
3.
We
that
are
immersed
,
drowned
in
flesh
and
blood
,
can
hardly
think
there
are
any
other
pleasures
but
these
of
the
body
;
though
our
own
Reason
,
if
consulted
,
cannot
but
inform
us
,
that
this
cor●●ptible
earth
is
not
more
inferiour
unto
the
immortal
Spirit
that
informs
it
,
than
the
delights
of
that
Spirit
are
excellent
and
Divine
above
all
the
gross
and
brute
pleasures
of
the
perishing
body
:
Though
here
are
all
,
and
all
sorts
of
delights
,
all
that
are
immixed
and
pure
from
imperfection
both
for
body
and
Soul
.
The
senses
of
the
one
,
the
powers
and
faculties
of
the
other
shall
be
all
satisfied
to
the
full
;
and
satiated
with
their
highest
and
diviness
object●
;
with
their
〈◊〉
and
closest
〈◊〉
with
them
,
to
the
utmost
of
their
enlarged
and
glorified
〈◊〉
cities
.
It
is
the
Feast
of
the
great
King
wherein
he
means
to
set
forth
all
his
magnificence
,
like
Ahasuerus
unto
his
Princes
.
The
marriage-feast
of
the
Lamb
,
and
write
,
saith
the
Angel
,
Blessed
are
they
that
are
invited
to
the
supper
of
the
Lambs
Marriage
,
Revel.
xix
.
How
blessed
then
are
they
that
shall
at
that
time
be
married
themselves
unto
the
Lamb
?
The
Body
indeed
is
invited
to
the
feast
,
but
the
Soul
is
it
that
shall
be
married
unto
the
great
King
:
as
it
is
in
the
Prophet
Hosea
,
I
will
marry
thee
to
my self
in
everlasting
kindness
.
Quales
Thalami
illius
amplexus
?
Who
can
possibly
conceive
the
joys
then
of
the
Bride-chamber
,
or
the
pleasures
of
the
Bride-grooms
embracement
!
when
God
and
the
Soul
shall
be
so
closely
knit
and
closed
together
,
as
they
become
but
one
Spirit
;
as
by
this
marriage
here
,
two
are
made
one
flesh
,
1
Cor.
vi
.
17.
A
strange
and
marvellous
union
,
that
as
the
Father
is
in
the
Son
and
the
Son
in
the
Father
:
so
all
blessed
Spirits
shall
be
in
both
,
and
all
but
one
in
both
as
both
they
are
but
one
.
A
true
marriage
this
and
a
through
on
all
sides
:
Souls
knit
unto
Souls
,
and
all
unto
God
:
A
union
divine
like
the
union
of
God
,
the
effect
of
it
therefore
a
joy
divine
,
no
less
like
the
joy
of
God
:
So
like
,
as
in
Scripture
it
is
said
to
be
the
same
:
Intra
in
gaudium
Domini
,
Enter
into
the
joy
of
thy
Lord
,
even
into
that
joy
wherewith
the
Lord
himself
rejoyceth
,
and
is
everlastingly
blessed
,
who
perfectly
apprehending
his
own
infinite
worth
and
goodness
doth
as
perfectly
enjoy
it
in
himself
.
And
such
shall
be
your
joy
,
who
shall
not
only
pierce
:
the
inmost
verity
of
all
other
things
,
and
clearly
know
the
truth
of
whatsoever
is
doubtfully
disputed
here
,
but
shall
be
enabled
to
behold
and
contemplate
with
open
face
all
the
excellence
and
beauty
of
the
Divinity
it self
,
by
the
understanding
;
and
enjoy
it
too
,
by
embracing
and
cleaving
unto
it
with
the
will
and
affections
:
though
not
comprehensibly
and
commensurably
as
God
doth
,
yet
fully
;
every
one
according
to
his
capacity
and
as
a
Creature
may
,
Totum
Dei
,
but
not
totaliter
,
seeing
and
enjoying
all
of
God
,
though
not
in
that
alsufficient
and
supereminent
manner
as
God
doth
;
This
is
intrare
in
gaudium
Domini
,
to
enter
into
the
joy
of
the
Lord
,
and
that
is
to
be
filled
,
as
the
Apostle
speaks
,
with
all
the
fulness
of
God
:
which
since
it
is
the
most
we
can
,
it
shall
be
the
last
we
will
at
this
time
say
of
it
;
only
adding
thus
much
,
that
though
we
may
put
an
end
to
the
speech
of
it
,
there
shall
be
no
end
of
the
joy
.
At
his
right
hand
are
pleasures
for
evermore
.
A
Kingdom
then
it
is
,
and
in
all
respects
the
Kingdom
of
God
:
In
regard
and
so
seeing
,
be
made
like
unto
him
,
and
that
is
participation
of
the
glory
of
God
:
In
regard
of
wealth
and
riches
;
we
shall
be
Rulers
over
all
his
goods
,
and
that
is
a
full
possession
of
the
Treasures
of
God
:
And
lastly
in
regard
of
pleasures
and
delights
,
we
shall
enter
into
the
Lords
joy
,
and
that
is
no
other
than
the
joy
of
God
.
Joy
,
Wealth
,
Honour
,
Dominion
,
all
Divine
;
and
a
Kingdom
of
all
;
and
therefore
the
Kingdom
of
God
,
that
is
an
everlasting
Kingdom
:
for
Regni
ejus
non
erit
finis
,
of
his
Kingdom
there
shall
be
no
end
,
Luk.
iii
.
But
we
must
end
the
point
,
wherein
if
I
have
stayed
the
longer
,
you
may
please
to
remember
what
St.
Peter
said
,
when
he
saw
but
a
shadow
of
it
,
Bonum
est
esse
hîc
,
it
is
good
to
be
here
:
A
subject
so
pleasing
,
that
once
entred
,
a
man
can
hardly
be
drawn
off
,
with
that
Apostle
,
from
building
Tabernacles
there
,
and
dwelling
on
it
for
ever
.
But
yet
we
are
not
so
to
contemplate
the
happiness
of
this
Kingdom
,
as
we
forget
to
consider
,
what
we
are
to
do
that
we
may
attain
unto
it
:
for
something
is
to
be
done
,
though
not
much
;
seek
it
we
must
at
least
,
if
we
mean
to
have
it
;
the
second
Point
,
Seek
the
Kingdom
of
God
.
2.
And
sure
it
is
little
worth
,
that
is
not
worth
the
seeking
;
not
any
thing
,
not
so
much
as
our
daily
bread
but
must
be
sought
;
and
that
in
sudore
vultûs
,
in
the
sweat
of
thy
brow
.
And
shall
the
Kingdom
of
Heaven
so
far
above
all
things
,
be
valued
at
a
lower
rate
than
any
thing
else
?
for
there
is
not
any
thing
but
misery
on
earth
,
and
Hell
beneath
it
,
the
just
reward
of
sloth
,
that
may
be
purchased
without
travel
.
Those
idle
people
in
the
Market-place
whom
our
Saviour
questions
in
the
Parable
with
a
quid
hîc
statis
otiosi
,
had
yet
some
rational
plea
for
their
idleness
,
no
man
hath
hired
us
;
we
have
none
such
;
see
a
Kingdom
,
even
the
everlasting
Kingdom
of
God
is
your
hire
.
He
that
is
now
idle
,
is
idle
without
pretence
,
and
let
him
be
miserable
without
pity
.
And
yet
two
sorts
of
Men
there
are
,
that
trespass
in
this
particular
.
The
one
seeks
,
but
without
all
respect
of
the
Kingdom
;
the
other
would
gladly
be
invested
in
the
Kingdom
but
will
by
no
means
seek
it
:
he
scorns
to
work
for
hire
;
this
no
hire
can
set
a
work
:
that
relies
too
much
on
divine
attraction
;
this
aims
too
much
at
supposed
perfection
;
but
seek
the
Kingdom
of
God
convinceth
both
.
The
first
,
(
to
touch
first
on
them
)
in
their
refined
zeal
conceive
they
could
serve
God
sufficiently
,
were
there
neither
Heaven
nor
Happiness
to
encourage
them
:
yea
that
men
ought
to
serve
him
without
all
consideration
of
either
,
branding
all
intuition
of
reward
for
self-love
,
and
all
service
founded
thereon
as
meerly
mercenary
.
But
Gods
hired
servants
,
are
servants
,
and
have
bread
enough
,
saith
the
Text
;
and
will
have
,
while
these
aereal
conceits
blow
up
the
Soul
only
with
wind
,
no
way
fill
it
with
solid
nourishment
.
Indeed
were
the
reward
any
thing
but
God
himself
,
it
might
well
be
self-love
and
a
love
meerly
mercenary
to
expect
only
the
reward
.
But
when
the
reward
is
God
himself
,
he
neither
loves
God
nor
himself
,
as
he
should
,
that
doth
not
then
fasten
his
eye
on
the
reward
;
working
in
the
hope
and
joy
of
it
whatsoever
he
works
.
It
is
most
true
,
every
Man
ought
to
love
God
above
all
;
yea
all
love
ought
to
be
fully
and
finally
terminated
in
God
.
But
yet
with
reference
unto
him
,
a
Man
may
and
should
love
both
himself
and
other
things
also
besides
;
And
therefore
every
love
of
himself
,
is
not
presently
self-love
.
Indeed
he
loves
himself
least
,
that
hath
most
of
self-love
in
these
poor
things
and
perishing
,
that
add
nothing
to
his
intrinsick
perfection
,
which
he
is
bound
to
love
:
And
since
God
himself
,
and
God
only
is
the
full
perfection
of
a
Soul
capable
of
God
;
it
follows
,
he
cannot
but
love
God
most
that
most
affects
his
own
perfection
,
that
is
,
union
with
God
.
And
thus
the
love
of
God
and
self-love
are
competible
;
yea
are
and
must
be
inseparable
.
Neither
is
it
enough
to
love
God
only
as
the
Supream
and
Soveraign
good
in
himself
,
unless
he
love
him
also
as
the
supream
and
soveraign
good
of
the
lover
of
himself
,
that
loveth
;
otherwise
while
men
seek
to
clarifie
,
they
will
but
cool
their
love
;
but
evacuate
utterly
their
hope
;
That
must
henceforth
be
razed
out
of
the
number
of
the
Theological
virtues
,
yea
by
this
account
,
must
needs
become
vitious
.
But
there
remain
these
three
,
saith
St.
Paul
,
Faith
,
Hope
,
and
Love
,
and
let
them
remain
still
;
for
sure
unless
we
love
in
hope
,
and
have
hope
to
cherish
our
love
,
we
shall
neither
love
nor
hope
as
we
should
,
no
nor
believe
neither
.
But
that
blessed
Apostle
it
seems
was
not
yet
arrived
unto
these
Mens
perfection
;
nay
nor
he
neither
,
that
was
perfection
it self
:
He
,
in
whom
the
fulness
of
the
Godhead
dwelt
bodily
,
was
yet
incouraged
by
therecompence
of
the
reward
,
which
is
set
forth
as
a
reason
,
why
be
endured
the
Cross
,
despised
the
shame
and
run
with
patience
the
race
which
was
set
before
him
:
for
he
had
an
eye
unto
the
recompence
of
reward
.
And
as
he
had
an
eye
unto
it
himself
in
his
own
particular
,
so
he
fails
not
to
draw
all
eyes
unto
it
,
almost
every
where
in
his
discourses
.
This
very
Sermon
(
and
it
is
the
first
set
and
solemn
Sermon
that
ever
he
preached
)
takes
beginning
with
this
,
this
proposition
of
the
reward
,
this
very
reward
of
the
Kingdom
.
Blessed
are
the
poor
in
spirit
,
for
their's
is
the
Kingdom
of
Heaven
.
Afterwards
in
the
whole
course
of
his
preaching
,
you
shall
find
it
frequently
pressed
and
earnestly
:
yea
after
his
death
and
resurrection
,
in
those
last
forty
days
before
he
ascended
,
appearing
often
unto
his
Disciples
,
he
discoursed
unto
them
of
the
Kingdom
of
God
,
Act.
i.
3.
This
brings
in
and
leads
out
all
his
Sermons
;
the
beginning
,
continuance
,
and
consummation
of
them
seems
to
be
Regnum
Dei
,
the
Kingdom
of
God
.
And
sure
were
it
well
known
,
did
we
clearly
apprehend
the
hope
of
our
calling
,
the
riches
of
the
inheritance
of
the
Saints
,
could
we
comprehend
with
them
all
what
is
the
height
,
and
length
,
and
breadth
,
and
depth
,
and
know
the
dimensions
of
that
love
of
God
in
Christ
,
which
passeth
knowledge
:
nay
were
the
inestimable
treasures
of
that
Kingdom
,
which
this
love
hath
prepared
,
but
truly
believed
,
I
think
no
Man
would
account
any
labour
too
great
that
might
bring
him
thither
.
But
to
leave
these
,
that
seek
,
but
not
for
the
Kingdom
,
for
they
are
not
so
many
;
The
disease
of
those
other
that
would
gladly
have
the
Kingdom
,
but
without
seeking
,
is
more
general
.
Few
Mens
thoughts
are
much
troubled
with
this
employment
.
If
it
concern
these
things
indeed
,
the
pleasures
or
profits
of
the
present
,
how
diligently
do
most
Men
seek
and
search
,
rack
and
ransack
all
corners
and
quarters
of
the
world
?
That
Woman
for
her
lost
groa●
,
or
these
Gentiles
in
the
verse
here
precedent
,
not
half
so
painfully
.
But
for
that
true
wealth
and
honour
,
and
those
immortal
pleasures
of
the
Kingdom
which
is
to
come
,
as
if
they
would
come
of
themselves
,
though
we
would
gladly
enjoy
them
when
we
can
no
longer
hold
these
,
other
yet
travel
or
trouble
for
them
in
the
mean
time
,
we
would
not
willingly
suffer
any
.
As
if
we
thought
to
light
on
this
Kingdom
of
God
,
as
Saul
did
on
his
,
whilst
we
seek
Cattle
in
the
desert
.
Here
we
can
be
content
to
look
on
the
Lilies
of
the
Field
(
as
our
Saviour
a
little
before
wills
)
but
with
a
contrary
intention
,
and
would
willingly
be
cloathed
with
Immortality
and
Glory
,
but
on
their
condition
,
neque
laborant
neque
nent
,
so
we
might
neither
labour
nor
spin
for
it
.
No
voice
so
welcome
to
our
ears
as
that
of
Moses
at
the
red
Sea
,
Stand
still
and
see
the
salvation
of
God
:
or
that
of
St.
Paul
to
the
Romans
,
He
was
found
of
those
that
sought
him
not
.
It
is
strange
we
can
trust
God
for
nothing
,
that
concerns
this
life
and
the
good
things
of
it
,
without
our
utmost
industry
and
endeavour
:
and
yet
can
be
confident
in
him
for
the
blessings
of
the
future
,
though
we
stir
neither
foot
nor
finger
in
the
prosecution
of
them
.
As
if
my
Text
were
to
be
inverted
,
and
first
seeking
these
things
,
we
supposed
the
Kingdom
of
God
were
to
be
added
out
of
his
providence
and
without
our
care
.
All
care
and
thought
of
our
own
seeking
,
seems
to
be
drowned
in
the
conceit
of
his
drawing
.
That
of
our
Saviour
is
so
much
in
our
eye
as
we
can
hardly
see
any
thing
else
.
Nemo
venit
nisi
Pater
traxerit
.
And
it
is
most
true
,
unless
God
prevent
us
with
his
Grace
and
draw
us
unto
himself
,
we
of
our selves
shall
never
,
can
never
come
unto
God
.
But
do
we
utterly
want
that
attractive
Grace
,
or
rather
do
we
not
draw
back
,
and
turn
the
Grace
of
God
into
wantonness
,
as
the
Apostle
speaks
?
For
how
doth
God
draw
,
or
whom
?
though
he
draw
,
yet
he
doth
not
drag
:
he
draws
Men
and
not
blocks
,
so
draws
one
way
,
as
yet
refractory
dispositions
may
and
too
often
do
another
:
if
any
man
shall
draw
back
,
my
soul
shall
hate
him
,
Heb.
x.
There
are
but
two
ways
to
work
upon
the
heart
of
Man
,
Power
or
Perswasion
:
That
is
possible
only
to
the
omnipotence
of
God
;
this
proper
to
the
rational
nature
of
Man
.
And
it
pleaseth
God
usually
to
deal
with
Men
according
to
their
nature
,
Quos
sic
movet
,
ut
motus
suos
agere
sinat
,
whom
he
so
moves
(
saith
St.
Austin
lib.
7.
de
civit
.
Dei
cap.
30.
)
as
he
yet
permits
to
be
their
own
movers
;
yea
when
he
moves
most
effectually
,
yet
he
moves
not
but
congruously
also
.
So
saith
the
Wise
man
of
him
and
his
providence
,
pertingit
à
fine
usque
ad
finem
fortiter
,
&
disponit
omnia
suaviter
:
powerfully
first
yet
sweetly
also
,
that
is
,
aptly
and
sutably
to
their
nature
and
disposition
;
He
draws
them
indeed
,
yet
not
by
the
heels
,
but
by
the
ear
,
qui
audivit
&
didicit
,
he
that
hath
heard
and
learned
of
my
Father
cometh
.
The
very
next
verse
unto
that
former
in
the
6.
of
St.
John
gives
the
way
of
drawing
,
by
instruction
not
by
impulsion
.
Rational
Men
therefore
must
expect
rational
means
,
direction
and
instruction
.
I
will
inform
thee
in
the
way
wherein
thou
shalt
walk
,
I
will
guide
thee
with
mine
eye
.
Bitt
and
bridle
that
hold
in
by
force
,
as
it
follows
,
are
for
horse
and
mule
,
that
have
no
understanding
.
Not
a
word
of
his
mouth
,
not
a
motion
of
his
spirit
,
not
a
benefit
of
his
grace
and
favour
,
but
are
as
so
many
cords
to
draw
us
unto
himself
,
and
so
himself
testifies
in
the
Prophet
Hosea
,
I
took
the
yoke
from
their
neck
and
I
laid
meat
before
them
,
In
funibus
Adami
,
&
loris
amatoriis
atiraxi
eos
,
I
drew
them
with
the
cords
of
a
man
,
with
the
bonds
of
love
.
The
love
indeed
and
goodness
of
the
Lord
laying
meat
before
them
,
as
the
Keeper
draws
his
Call
,
proposing
a
Kingdom
as
in
this
place
(
and
what
may
draw
if
such
a
Kingdom
cannot
?
)
especially
when
the
gracious
motions
of
his
Spirit
unto
yours
are
not
wanting
,
and
the
like
.
These
are
the
cords
and
bands
,
wherewith
he
drew
them
;
and
with
which
intelligent
Men
should
be
drawn
,
and
well
therefore
stiled
funiculi
hominis
,
the
cords
of
a
Man
:
All
other
Physical
traction
being
the
cords
of
Carts
and
Carriages
,
of
beasts
and
blocks
rather
than
Men.
And
when
God
thus
draws
and
allures
,
it
will
concern
Man
highly
to
obey
and
follow
the
attraction
.
We
may
not
think
to
stand
idly
under
the
influence
of
Grace
,
like
Fruit-trees
under
the
beams
of
the
Sun
;
much
less
hang
under
the
attraction
like
dead
and
inanimate
trunks
;
least
of
all
hale
another
way
;
but
being
prevented
by
Divine
Grace
(
for
you
are
not
under
the
Law
,
but
under
Grace
,
saith
St.
Paul
)
it
will
behove
us
to
cooperate
;
having
received
a
Talent
,
to
negotiate
;
a
gift
,
to
stir
up
the
gift
of
God
that
is
in
us
,
as
the
same
Apostle
unto
Timothy
,
ne
quis
desit
gratiae
Dei
,
lest
wanting
not
grace
in
himself
he
himself
chance
to
be
wanting
unto
his
grace
,
Heb.
xii
15.
Rightly
therefore
the
Spouse
in
the
Canticles
,
trahe
me
post
te
,
&
curremus
,
draw
me
after
thee
,
and
we
will
run
,
Cant.
i.
4.
And
it
should
be
the
resolution
of
every
one
else
,
for
that
of
St.
Austin
is
most
true
,
Qui
fecit
te
sine
te
,
non
salvabit
te
sine
te
:
he
that
made
thee
without
thy self
,
will
not
save
thee
without
thy
pains
:
fecit
nescientem
,
non
justificat
nisi
volentem
,
he
made
you
without
your
knowledge
,
he
will
not
justify
you
without
your
will
and
endeavour
,
much
less
glorify
.
Nemo
coronatur
nist
certaverit
,
no
Man
shall
receive
the
Crown
unless
he
strive
for
it
;
or
be
conveyed
into
this
Kingdom
like
Philip
to
Azo●us
,
unless
he
seek
it
,
and
seek
it
in
the
right
way
,
as
he
is
here
directed
,
by
Righteousness
,
even
the
Righteousness
of
God
,
seek
the
kingdom
of
God
and
his
righteousness
.
As
no
man
finds
unless
he
seeks
:
So
every
one
that
seeks
doth
not
presently
find
,
unless
he
seek
in
the
right
way
.
If
he
err
in
this
,
the
more
eagerly
he
seeks
,
the
more
he
errs
,
it
is
but
Cursus
celerrimus
praeter
viam
,
and
then
the
farther
he
runs
,
the
farther
still
from
his
home
.
Above
all
things
therefore
it
concerns
us
to
be
sure
of
the
right
way
before
we
run
on
too
furiously
.
And
sure
the
way
were
not
hard
to
be
discovered
,
but
that
it
is
now
almost
overgrown
like
the
rest
of
the
field
,
for
want
of
passengers
.
It
is
indeed
unto
humane
corruption
something
tedious
and
troublesome
,
rough
and
rocky
;
which
is
the
reason
men
have
diverted
into
so
many
by-paths
of
their
own
,
hoping
to
find
out
some
shorter
cut
or
at
least
a
more
pleasant
passage
into
the
Kingdom
.
In
this
kind
certainly
,
we
have
had
seeking
enough
yea
and
too
much
:
every
one
almost
bending
his
wits
how
he
may
best
shape
the
course
of
Religion
sutable
unto
his
own
fancy
and
affections
:
Setting
up
his
own
Ladder
,
as
St.
Austin
said
of
that
Heretick
,
that
so
he
may
climbe
to
Heaven
alone
by
a
way
which
none
ever
went
before
him
;
but
wherein
he
supposeth
every
man
thenceforth
is
bound
to
follow
him
.
Yea
by
this
means
so
many
Paths
and
several
Alleys
have
been
beaten
out
,
as
a
Maze
may
sooner
be
trodden
than
such
intricate
labyrinths
:
and
(
which
is
more
)
every
man
contending
so
earnestly
for
his
own
track
,
as
he
condemns
and
even
damns
all
others
that
tread
never
so
little
besides
his
footsteps
.
Not
considering
that
men
may
come
to
the
same
place
by
several
tracts
,
if
they
run
on
in
the
same
road
.
So
long
as
they
agree
in
necessary
truths
and
fundamentals
,
which
is
via
regia
,
the
Kings
high
way
,
or
rather
the
high
way
unto
the
Kingdom
,
they
may
differ
in
such
as
are
disputable
and
doubtful
;
and
yet
both
come
safe
enough
thither
.
And
yet
we
may
not
much
complain
;
so
it
hath
ever
fared
and
will
fare
with
the
Church
of
Christ
.
Errours
if
not
heresies
must
needs
be
,
that
they
who
love
the
Truth
may
be
the
better
approved
.
But
what
then
is
to
be
done
in
this
case
?
Amidst
these
doubts
and
disputes
where
shall
we
fasten
for
that
approbation
?
sure
no
way
in
the
world
so
safe
and
secure
as
this
(
the
foundation
we
hold
in
common
,
standing
unshaken
)
to
let
go
disputes
,
and
fall
unto
practice
;
leave
the
unhappy
fatal
tree
of
Knowledge
,
and
betake
us
to
the
tree
of
Life
:
that
since
we
cannot
otherwise
find
truth
,
or
else
agree
in
it
;
we
may
at
least
seek
righteousness
by
which
we
shall
certainly
find
both
agreement
and
truth
a
great
deal
the
sooner
.
For
seeking
truth
too
earnestly
,
unnecessary
truth
,
we
may
easily
lose
righteousness
and
truth
too
.
Vertue
and
Vice
(
as
he
said
well
)
being
commonly
at
truce
,
whilst
truth
and
error
are
at
wars
;
but
seeking
righteousness
in
peace
we
shall
hardly
fail
of
truth
,
Stand
up
from
the
dead
,
faith
the
Apostle
,
and
Christ
shall
give
thee
light
,
Eph.
v.
And
blessed
therefore
ever
be
the
Counsels
of
his
Royal
breast
,
whose
high
prudence
by
damming
up
these
waters
of
Marah
in
their
Fountain
and
chasing
away
bitter
disputes
,
that
began
to
overflow
this
,
as
they
have
drowned
almost
other
Countries
,
hath
both
reserved
truth
to
more
deliberate
and
appeased
cogitations
hereafter
,
and
given
peace
unto
the
Church
for
the
present
:
That
so
the
clashing
of
Truth
and
Errour
(
indeed
truth
and
truth
,
errour
and
errour
)
being
silenced
,
Righteousness
and
peace
may
meet
,
and
kiss
each
other
the
more
freely
.
And
that
sure
will
be
found
the
right
and
best
way
too
at
the
last
.
For
most
assuredly
when
all
contestations
are
terminated
,
when
all
these
Sophismes
and
subtilties
of
the
Schools
,
Subtilitates
ultramundanae
&
plusquam
Chrysippeae
,
Subtilties
,
as
he
said
,
beyond
the
Moon
,
and
such
as
Chrysippus
never
dreamt
on
,
shall
vanish
into
air
,
leave
and
forsake
us
utterly
,
it
will
be
righteousness
only
that
shall
do
us
good
in
the
end
;
this
righteousness
of
God
and
our
faithful
endeavour
in
it
,
that
shall
be
able
to
give
peace
and
comfort
to
the
Soul
in
death
,
and
through
death
lead
and
light
it
into
immortality
and
life
.
No
way
in
the
world
,
no
Righteousness
thither
,
but
this
only
the
good
way
,
the
way
which
the
Prophet
Samuel
long
since
discovered
,
I
will
shew
you
the
good
and
the
right
way
,
fear
the
Lord
and
serve
him
in
truth
,
and
consider
how
great
things
he
hath
done
for
you
.
A
good
and
a
right
,
and
therefore
a
right
good
way
.
Not
that
every
way
which
is
good
,
is
presently
right
,
(
some
may
have
the
zeal
of
God
but
not
according
to
knowledge
)
but
than
undoubtedly
it
cannot
be
right
,
unless
it
be
good
.
Whatsoever
way
it
be
,
if
it
cross
or
part
with
goodness
,
it
will
in
the
same
place
certainly
part
with
verity
:
where
it
leaves
rightousness
,
we
may
be
sure
it
leaves
truth
;
the
true
Doctrine
being
always
,
as
the
Apostle
testifies
of
it
,
Doctrin●
secundum
pietatem
,
a
doctrine
according
unto
piety
,
I
Tim.
So
Rectum
est
index
sui
&
obliqui
,
That
which
is
right
,
doth
both
discover
it self
and
other
things
that
are
crooked
.
But
be
the
doctrine
never
so
right
and
righteous
,
yet
if
the
man
be
not
so
,
to
what
purpose
is
it
?
Had
he
all
truth
and
were
endued
with
the
knowledge
of
all
mysteries
;
yet
if
he
detain
that
truth
in
unrighteousness
,
it
should
profit
him
nothing
,
but
to
augment
that
wrath
of
God
,
which
,
saith
the
Apostle
,
is
already
revealed
from
Heaven
against
him
.
When
on
the
other
side
,
did
he
know
nothing
else
,
nothing
but
Christ
and
him
crucified
,
(
as
St.
Paul
desired
to
know
no
more
)
yet
walking
faithfully
in
that
path
of
Righteousness
,
which
he
hath
taught
and
●rodden
out
before
him
;
his
ignorance
of
other
controvertible
truths
,
or
suspension
either
,
I
think
would
hurt
him
but
little
.
For
Righteousness
naturally
doth
lead
into
truth
,
and
unless
men
did
first
forsake
it
,
they
could
hardly
run
into
dangerous
errour
.
For
were
not
the
Soul
depraved
with
unrighteous
lusts
,
and
the
judgment
of
the
mind
perverted
by
corrupt
affections
,
it
could
not
easily
resist
apparent
truth
,
or
not
discern
manifest
falshood
.
But
when
the
will
gives
it self
over
to
be
ruled
by
the
appetite
,
no
marvel
if
the
intellect
(
naturally
subject
unto
the
will●
)
be
as
easily
wrapt
in
errour
.
Ambition
and
Avarice
,
and
desire
of
sinning
;
with
sting
of
Conscience
,
having
once
seized
upon
the
Scribes
and
Pharisees
,
of
old
,
what
strange
leaven
were
they
soon
brought
to
mingle
with
the
bread
of
life
?
And
how
mightily
have
the
same
affections
since
wrought
in
many
more
?
Hence
,
as
from
the
Trojan
Horse
,
so
many
impious
,
but
profitable
deceits
and
devices
have
issued
forth
upon
ignorant
people
:
on
the
one
side
,
dispensing
with
them
for
their
own
sins
,
and
dispensing
to
them
other
mens
merits
,
the
imaginary
treasure
of
the
Church
,
that
the
Church
might
be
filled
with
real
.
Hence
what
strange
positions
,
and
unto
Piety
most
dangerous
have
been
formed
,
on
the
other
side
?
establishing
justification
even
in
the
loss
of
sanctification
;
presumptuously
cloathing
themselves
and
their
disciples
with
the
righteousness
of
another
even
then
when
they
are
wilfully
unrighteous
in
themselves
.
And
so
,
not
content
upon
repentance
to
be
justified
by
imputation
,
but
have
found
out
,
even
then
whilst
they
sin
,
an
imputative
(
indeed
a
meer
putative
)
sanctification
;
that
by
this
means
amidst
the
works
of
darkness
,
in
the
paradise
of
conceit
,
they
may
still
remain
Children
of
light
.
But
be
not
deceived
,
saith
St.
John
,
he
that
doth
righteousness
,
is
righteous
.
All
which
,
though
spisse
and
palpable
hallucinatious
on
both
parts
;
yet
so
long
as
the
eye
is
not
single
,
as
our
Saviour
speaks
,
but
blear'd
with
mists
of
profits
and
pleasures
,
they
may
not
easily
be
deceived
,
less
easily
redressed
in
either
.
They
may
term
themselves
as
they
please
;
but
so
long
as
impure
desires
are
seated
in
the
Soul
,
nothing
shall
be
able
to
tie
them
to
the
purity
of
that
truth
which
opposeth
,
or
withhold
them
from
contending
for
such
falshoods
as
sute
with
those
desires
.
Itching
ears
and
lusts
in
the
spirits
,
neither
will
nor
can
endure
sound
Doctrine
,
saith
the
Apostle
.
But
rather
than
fail
,
will
raise
up
unto
themselves
Teachers
after
their
own
lusts
,
and
at
their
own
charge
raise
preserments
for
them
too
,
that
so
their
hired
tongues
may
tickle
their
ears
when
they
itch
,
smooth
or
smother
their
sins
;
In
this
case
who
shall
prevail
,
or
what
shall
give
Men
light
,
if
in
favour
of
their
evil
ways
,
they
love
darkness
more
than
light
?
It
is
only
the
search
and
study
of
Righteousness
that
can
bring
us
into
the
way
of
truth
,
and
dissolve
errours
,
and
their
controversies
,
by
taking
away
their
causes
:
by
removing
those
gross
and
earthly
affections
that
like
Foggs
at
noon
darken
and
benight
the
judgment
.
The
pure
and
cleansed
heart
shall
see
God
,
saith
our
Saviour
;
see
him
perfectly
hereafter
;
see
of
him
and
his
truth
more
clearly
in
the
present
;
as
he
doth
elsewhere
assure
us
.
If
any
man
doth
the
will
of
my
Father
,
he
shall
know
of
my
doctrine
.
But
besides
the
nature
of
Righteousness
,
leading
into
truth
,
the
protection
and
providence
divine
seems
specially
to
assist
and
direct
it
.
The
very
secrets
of
the
Lord
,
saith
King
David
,
are
upon
them
that
fear
him
;
who
himself
having
respect
unto
the
Commandment
,
became
wiser
than
his
Teachers
.
But
however
secrets
,
yet
light
enough
sure
shall
ever
spring
up
unto
the
righteous
,
who
have
undoubted
interest
in
the
promise
of
that
Comforter
,
which
unto
the
worlds
end
,
shall
lead
into
all
truth
;
all
that
is
necessary
for
the
leading
of
them
,
when
this
world
ends
,
into
the
glory
of
a
better
:
yea
and
teach
them
mildness
in
truths
of
less
consequence
for
the
present
.
For
did
we
follow
righteousness
and
not
pride
and
passion
,
we
should
easily
learn
to
enter
on
mysteries
warily
,
and
to
maintain
our
opinions
soberly
.
And
when
the
strife
is
peradventure
,
but
about
a
crackt
pane
in
the
Window
;
or
a
loose
tyle
in
the
Roof
,
as
he
said
well
;
not
to
raise
such
stirs
and
outcryes
as
if
the
Foundation
were
presently
endangered
.
It
is
only
the
judgment
which
Righteousness
hath
cleared
from
perturbations
,
that
can
discern
the
necessity
of
points
,
and
direct
our
prosecution
accordingly
;
instructing
us
not
to
call
every
problematical
question
by
the
name
of
necessary
and
infallible
truth
;
but
agreeing
in
fundamentals
,
either
to
leave
superedifications
to
the
tryal
of
that
fire
,
which
will
prove
whether
they
are
Gold
or
Stubble
;
or
else
dispute
them
so
calmly
,
as
neither
peace
be
disturbed
,
nor
charity
destroyed
;
according
,
si
non
sententiis
,
saltem
animis
,
if
not
in
opinion
,
yet
in
love
and
affection
.
And
for
these
regards
and
many
more
(
indeed
any
but
that
of
imputation
)
is
justly
termed
his
Righteousness
,
the
Righteousness
of
God
.
It
is
that
Image
of
the
Father
,
the
chief
lineaments
of
that
similitude
of
God
,
wherein
we
were
at
the
first
formed
,
and
whereunto
we
are
still
created
:
Created
unto
good
works
that
we
might
walk
in
them
,
Eph.
ii
.
10.
It
is
the
end
and
purpose
of
the
Sons
Redemption
,
That
we
being
delivered
from
the
hands
of
our
enemies
,
might
serve
him
in
holiness
and
righteousness
,
before
him
all
the
days
of
our
lives
.
The
intent
and
effect
of
the
Spirits
vocation
,
for
we
are
called
not
to
uncleanness
,
but
to
holiness
,
and
that
not
outwardly
only
by
the
word
,
but
inwardly
by
the
power
of
the
Holy
Ghost
;
cleansing
from
all
filthiness
of
Flesh
and
Spirit
,
that
he
may
purge
unto
himself
a
peculiar
people
zealous
of
good
works
;
yea
it
is
,
I
say
,
not
the
form
that
doth
justify
in
it self
;
but
the
quality
that
only
can
qualifie
for
justification
and
entitle
unto
it
,
as
it
is
taken
for
remission
of
sins
in
Christ
.
Blessed
are
they
that
do
his
Commandments
,
that
they
may
have
right
unto
the
tree
of
life
,
Revel.
xxii
.
That
tree
of
life
is
Christ
;
in
whom
without
Righteousness
,
no
Man
hath
any
right
:
who
came
by
water
and
blood
,
saith
the
same
St.
John
elsewhere
:
first
cleansing
and
then
pardoning
.
For
as
he
doth
sanctifie
as
well
as
justifie
;
so
I
take
it
he
doth
first
sanctifie
before
he
justifie
,
and
no
longer
justifie
than
he
doth
sanctifie
.
Lastly
,
it
is
the
direct
and
unavoidable
means
,
though
not
merit
of
glorification
:
without
holiness
no
man
shall
see
God
,
nor
any
enter
into
the
Kingdom
of
God
.
So
many
ways
is
it
the
Righteousness
of
God
;
and
so
many
ways
no
less
necessary
for
Man
,
as
being
indeed
All
in
All
;
the
fulness
of
the
Law
,
the
full
effect
of
the
Gospel
,
the
substance
of
Gods
revealed
will
in
both
,
This
is
the
will
of
God
even
your
sanctification
.
But
what
then
becomes
of
Faith
?
for
this
seems
to
be
altogether
work
?
Is
that
nothing
unto
the
way
that
leads
unto
the
Kingdome
?
Surely
yes
,
much
every
way
,
but
yet
without
Righteousness
not
any
thing
:
For
Faith
is
not
opposite
to
Righteousness
,
but
a
part
of
it
;
the
very
fountain
or
root
from
whence
it
is
immediately
derived
.
For
true
Faith
is
ever
that
of
the
Heart
not
of
the
Brain
,
and
with
the
heart
man
believeth
unto
righteousness
.
It
is
neither
Faith
nor
Works
apart
and
severed
,
that
can
do
us
good
,
but
Fides
operans
a
working
faith
;
faith
working
by
love
,
and
love
is
the
fulfilling
of
the
law
,
saith
the
Apostle
.
This
is
that
active
Faith
so
much
magnified
in
the
xi
.
to
the
Hebrews
,
by
the
power
whereof
those
Worthies
there
,
of
whom
the
world
was
nor
worthy
,
besides
many
other
great
things
,
especially
wrought
righteousness
:
and
gained
the
promises
,
v.
33.
And
to
these
and
the
like
Worthies
it
is
that
that
Angel
points
in
the
Revel.
Hi
sunt
,
These
are
they
that
keep
the
Commandments
of
God
and
the
faith
of
Iesus
.
To
shew
that
none
keep
his
faith
as
they
should
,
that
do
not
keep
his
Commandments
,
Revel.
xiv
.
12.
.
Indeed
it
is
the
keeping
not
the
believing
of
the
Faith
that
is
available
.
I
have
kept
the
faith
,
saith
St.
Paul
,
henceforth
is
laid
up
for
me
Corona
Justitiae
,
a
Crown
of
righteousness
.
Faith
kept
is
Righteousness
;
and
such
faithful
righteousness
only
it
is
,
that
shall
be
crowned
at
last
.
Righteousness
therefore
the
only
way
unto
the
Kingdom
:
and
so
by
all
those
that
would
come
thither
,
of
all
things
else
and
in
all
regards
most
especially
to
be
sought
for
,
with
their
best
strength
and
utmost
endeavour
.
For
it
is
not
quaerite
,
but
primum
quaerite
not
seek
only
,
but
seek
ye
first
,
The
last
point
,
but
must
be
briefly
handled
,
though
indeed
it
hath
two
points
.
As
First
hath
a
double
signification
:
for
it
either
respects
time
,
or
earnestness
of
intention
.
And
in
both
regards
for
time
,
and
intention
of
travel
we
are
to
seek
,
and
first
to
seek
,
the
righteousness
of
God
;
if
we
desire
to
enter
the
Kingdom
of
God
.
The
actions
of
Piety
and
Righteousness
are
the
highest
and
noblest
operations
of
the
Soul
,
and
therefore
of
more
worth
;
They
run
cross
and
counter
to
the
bent
of
our
corrupt
affections
;
and
so
of
more
difficulty
,
than
may
be
lightly
and
easily
archieved
.
Indeed
facilis
descensus
averni
,
it
is
a
descent
down
the
hill
,
the
swing
of
our
own
corruptions
can
carry
us
headlong
thither
;
but
the
way
of
life
is
on
high
,
said
King
Solomon
.
Virtue
must
upwards
and
hale
the
heavy
body
after
it
;
climb
Hills
,
and
craggy
Mountains
:
hic
labor
hoc
opus
,
this
is
not
without
sweat
and
difficulty
.
But
notwithstanding
all
difficulties
,
virtus
aut
inveniet
aut
faciet
viam
.
The
spirit
of
God
by
the
power
of
that
almighty
faith
,
to
which
all
things
are
possible
,
will
and
must
break
through
them
all
.
To
do
good
and
suffer
evil
,
to
deny
our
selve●
and
take
up
the
Cross
,
to
●ubdue
lusts
and
root
out
affections
,
and
the
like
,
till
it
come
to
that
point
,
these
are
justitiae
culmina
the
heights
and
steps
of
righteousness
,
and
up
we
must
,
though
like
Ionathan
,
and
his
Armo●bearer
,
we
creep
on
all
four
,
hands
and
knees
for
it
,
on
the
knees
of
humble
and
fervent
prayer
;
but
using
the
hands
too
,
faithful
and
diligent
endeavour
:
And
therefore
it
is
not
every
cold
and
careless
seeking
that
will
be
sufficient
.
The
way
is
narrow
and
the
gate
strait
:
contendite
intrare
,
strive
,
saith
our
Saviour
,
for
many
shall
seek
(
seek
negligently
)
and
shall
not
be
able
to
enter
.
Nay
more
than
strive
,
and
struggle
too
.
I
press
hard
,
saith
the
Apostle
,
for
the
price
of
the
high
calling
which
is
in
Christ
Iesus
.
He
well
knew
that
though
no
Man
be
Crowned
unless
he
strive
for
it
;
yet
that
every
striving
doth
not
presently
gain
the
Crown
,
nisi
legitimè
certaverit
,
unless
he
strive
as
he
ought
.
And
therefore
he
fought
not
as
those
that
beat
the
air
,
but
as
he
that
means
to
conquer
:
for
even
this
Kingdom
is
not
gained
,
but
by
conquest
.
The
Kingdom
of
heaven
suffers
violence
,
and
the
violent
take
it
by
force
.
In
this
point
we
need
not
fear
offending
in
excess
.
Modus
amandi
Deum
,
est
sine
modo
amare
,
the
measure
of
loving
God
is
to
love
him
without
measure
.
In
opinions
indeed
and
disputes
that
have
their
extreams
,
moderation
may
be
good
and
commendable
,
(
disputants
in
heat
and
passion
,
supposing
they
are
never
far
enough
asunder
till
both
be
equally
sundred
from
the
truth
,
and
then
in
this
case
to
halt
,
as
they
say
,
between
two
opinions
,
may
be
to
walk
most
uprightly
)
but
no
such
here
;
to
halt
between
two
Masters
,
between
God
and
Mammon
,
God
and
Belial
,
God
and
Baal
is
most
insufferable
,
yea
more
than
the
clear
rejection
of
him
.
Utinamcalidus
esses
aut
frigidus
,
I
would
you
were
hot
or
cold
,
saith
the
Lord
to
some
in
the
Revelations
.
As
if
since
they
were
not
throughly
hot
,
he
had
rather
by
much
they
were
utterly
cold
,
than
in
that
faint
temper
between
both
:
fit
for
nought
but
evomition
,
as
is
there
threatned
;
for
the
indignation
of
God
riseth
at
nothing
so
much
,
as
when
Men
neither
so
cold
as
to
contemn
Religion
,
nor
yet
so
hot
as
to
forsake
their
sins
,
present
him
with
a
cooler
mixture
of
both
.
Better
therefore
be
a
pure
Gentile
,
or
a
graceless
sinner
;
than
a
compounded
and
perfunctory
Christian
;
worse
than
either
,
and
harder
to
be
cured
;
his
mediocrity
being
grown
venerable
unto
the
world
and
himself
,
under
the
shew
and
title
of
calmness
,
and
moderation
.
For
which
cause
,
that
may
be
verified
of
these
our
Saviour
said
of
others
,
Publicans
and
harlots
shall
sooner
enter
the
kingdom
of
heaven
.
If
we
mean
to
find
entrance
there
,
it
may
not
be
by
the
formal
and
falsehearted
seeking
,
seek
the
Lord
and
you
shall
find
him
,
but
if
you
seek
him
with
all
your
heart
and
with
all
your
soul
:
otherwise
instead
of
finding
a
Kingdom
we
may
chance
to
fall
upon
a
curse
.
Cursed
be
he
that
doth
the
work
of
the
Lord
negligently
.
Seek
ye
therefore
first
with
all
Industry
and
with
all
speed
too
:
that
it
may
be
the
first
thing
you
seek
,
every
way
first
,
in
time
as
well
as
in
intention
.
Death
is
uncertain
and
delays
are
dangerous
;
whilst
we
take
farther
day
unto
our selves
,
enlarging
our
time
,
as
the
rich
Fool
did
his
Barns
,
God
oftentimes
derides
us
as
he
did
him
.
Stulte
hac
nocte
,
Thou
Fool
this
night
shall
thy
soul
be
taken
from
thee
.
And
who
in
his
own
particular
knows
the
length
and
date
of
this
his
day
?
who
can
tell
how
many
hours
there
are
in
it
,
or
how
many
of
them
are
spent
already
?
How
soon
that
now
,
that
henceforth
of
obstruction
and
blindness
may
come
upon
him
,
and
refusing
to
cleanse
his
Soul
whilst
the
Spirit
,
like
that
Angel
in
the
Pool
of
Bethesda
,
is
moving
the
waters
;
how
suddenly
he
may
fall
under
that
fearful
Sentence
of
the
same
Spirit
in
the
Revelation
,
He
that
is
filthy
,
let
him
be
filthy
still
.
If
that
Fig-tree
were
cursed
even
before
the
time
of
fruit
in
comparison
was
come
,
before
the
Gospel
was
throughly
published
;
may
not
those
that
have
lived
long
under
the
bright
beams
and
Sun-shine
of
it
,
and
still
bring
forth
nought
but
leaves
,
of
shew
and
formality
,
have
just
cause
to
fear
every
moment
the
approach
and
probation
of
that
final
and
fatal
doom
,
Never
fruit
grow
on
thee
more
?
Whilst
Men
in
their
presumption
are
sporting
themselves
and
grieving
God
with
their
sins
,
God
in
his
wrath
,
in
the
mean
while
,
may
be
swearing
they
shall
never
enter
into
his
rest
.
Undoubtedly
did
the
rays
of
true
wisdom
and
divine
pierce
into
the
Soul
;
had
the
heart
any
true
impression
of
future
things
or
of
the
vanity
of
the
present
;
did
Men
taste
and
relish
the
good
gift
of
God
and
the
powers
of
the
world
to
come
;
they
would
not
permit
any
quiet
to
their
Spirits
or
peace
unto
their
Souls
,
till
their
Souls
had
made
and
gained
peace
with
their
God
,
and
freed
themselves
from
such
uncertainties
.
This
is
the
Haven
of
our
Rest
,
and
Heaven
upon
Earth
,
and
we
that
see
it
may
well
say
unto
our
Souls
,
better
than
he
did
say
,
but
saw
it
not
,
O
quid
agis
anima
me●
?
fortiter
occupa
portum
:
what
dost
thou
O
my
Soul
?
the
Port
is
before
thee
;
steer
away
before
Sea
and
Wind
manfully
;
foul
weather
is
behind
thee
,
make
haste
to
escape
the
stormy
Wind
and
Tempest
.
And
however
there
should
chance
not
to
be
any
,
for
there
may
be
room
for
misericordia
Domini
inter
pontem
&
fontem
,
He
hath
not
shut
up
life
nor
the
gate
of
his
mercy
upon
any
:
yet
it
will
concern
wise
men
to
fear
the
worst
,
that
is
more
likely
,
and
prevent
it
,
whilst
they
have
time
;
to
work
the
work
of
the
Lord
whilst
it
is
yet
high
day
,
before
that
dreadful
and
terrible
night
approach
wherein
no
man
can
work
.
To
defer
it
to
the
eleventh
hour
,
to
the
evening
and
twilight
,
were
a
presumption
too
full
of
boldness
;
especially
since
our
Sun
may
set
at
noon
and
our
light
go
out
in
the
midst
of
our
life
.
For
we
are
but
dust
as
our
Fathers
were
;
and
the
Spirit
of
the
Lord
will
not
always
strive
with
us
.
Let
us
therefore
laying
aside
all
delays
be
resolute
and
vigilant
,
attending
speedily
to
open
when
it
pleaseth
him
to
knock
;
when
he
calls
,
instantly
to
answer
,
Lo
I
come
;
when
he
says
,
seek
ye
my
face
,
to
echo
immediately
,
thy
face
Lord
,
will
I
seek
.
So
seeking
his
face
in
holiness
here
,
you
may
be
sure
to
see
it
in
glory
hereafter
.
In
the
mean
time
,
that
God
who
hath
added
all
things
else
plentifully
unto
you
all
,
abundantly
unto
one
,
continue
and
multiply
his
favours
unto
all
,
but
principally
and
above
all
unto
that
one
.
For
since
it
is
one
of
the
last
services
your
Majesty
,
before
your
journey
,
is
to
receive
from
this
place
,
I
would
not
willingly
leave
it
,
without
one
word
of
apprecation
.
For
though
I
may
not
bless
,
yet
I
may
pray
:
God
almighty
whom
you
seek
and
serve
,
hath
blessed
you
ever
hitherto
;
and
may
his
faithfulness
and
truth
be
your
shield
and
protection
ever
hereafter
.
He
that
went
with
Abraham
in
his
Journey
,
be
with
you
in
yours
:
Let
him
lead
you
forth
in
peace
,
and
to
the
joy
of
all
hearts
,
return
you
again
in
safety
.
May
he
carry
you
from
Crown
unto
Crown
,
from
one
Kingdome
to
another
upon
earth
;
and
having
ministred
all
things
else
unto
you
according
to
your
hearts
desire
here
,
may
he
at
last
,
(
and
let
that
be
late
)
minister
an
entrance
unto
you
also
abundantly
into
his
own
Kingdom
,
this
Kingdom
of
God
.
Whereunto
the
same
God
of
his
infinite
mercy
vouchsafe
to
bring
us
all
for
and
in
the
meritorious
blood
of
his
dearly
beloved
Son
and
our
most
blessed
Saviour
Jesus
Christ
.
Amen
.
Laus
Deo
in
aeternum
.
A
PREPARATION
FOR
THE
Holy
COMMUNION
.
SERMON
VIII
.
Upon
1
COR.
XI
.
28.
But
let
a
man
examine
himself
,
and
so
let
him
eat
of
that
Bread
and
drink
of
that
Cup.
THE
holy
but
fearful
Sacrament
of
the
body
and
blood
of
our
Lord
as
it
is
the
highest
and
noblest
Institution
the
Christian
Religion
hath
:
so
is
it
to
be
approached
unto
with
the
greatest
reverence
and
regard
.
For
as
it
affords
inestimable
comfort
to
the
worthy
participant
:
so
not
less
danger
and
terrour
to
the
unworthy
Receiver
.
He
that
takes
it
must
know
he
takes
a
powerful
medicine
,
that
will
work
one
way
or
other
;
either
cure
or
kill
,
prove
wholsom
Physick
,
or
deadly
poyson
.
As
the
patient
is
prepared
,
so
it
works
this
way
or
that
;
even
either
life
or
death
.
For
the
blood
which
is
received
,
if
it
do
not
wash
and
cleanse
,
it
will●
certainly
stain
and
dy
the
Soul
of
the
Receiver
:
which
must
be
made
partaker
,
or
shall
be
made
guilty
:
either
partaker
of
the
vertue
,
or
guilty
of
the
shedding
thereof
to
his
endless
destruction
that
receives
it
unworthily
.
The
guilt
you
have
in
the
precedent
Verse
,
He
shall
be
guilty
of
the
body
and
blood
of
the
Lord
.
The
destruction
in
the
subsequent
,
he
eateth
and
drinketh
damnation
to
himself
not
discerning
the
Lords
body
.
The
exhortation
in
my
Text
lies
between
both
,
that
it
might
be
the
more
vehemently
enforced
,
and
every
man
might
know
how
much
it
behoveth
him
diligently
to
examine
himself
before
he
eat
of
that
bread
and
drink
of
that
Cup
,
But
let
a
man
examine
,
&c.
Wherein
you
see
there
are
two
general
parts
:
first
a
preparation
,
then
an
admission
unto
the
blessed
Sacrament
of
the
body
and
blood
of
our
Saviour
.
The
Admission
in
the
latter
part
,
Let
him
eat
;
and
the
preparation
in
the
former
,
but
first
let
a
man
examine
,
&c.
Of
the
holy
Sacrament
it self
and
an
admission
unto
it
,
hereafter
;
at
this
time
only
of
the
preparation
that
should
go
before
it
.
Wherein
you
may
consider
,
1.
The
Act
wherein
it
consists
,
Examination
;
and
then
the
object
of
that
Act
,
himself
.
Let
a
man
,
&c.
But
we
shall
run
both
together
,
and
out
of
both
draw
these
points
,
which
we
will
commend
to
your
observation
.
-
1.
Because
the
end
of
examination
is
to
prepare
our selves
,
we
will
shew
the
necessity
of
this
preparation
.
-
2.
That
we
may
know
wherein
to
examine
our selves
,
we
will
consider
the
quality
and
extent
of
that
preparation
which
is
necessary
,
for
the
making
and
constituting
of
a
worthy
Receiver
.
-
3.
We
will
shew
that
the
best
means
to
attain
unto
this
due
preparation●
or
qualification
,
is
the
study
and
knowledge
of
our selves
and
our
own
ways
.
-
4.
Because
the
heart
of
man
is
deceitful
above
all
things
,
and
we
are
all
apt
to
deceive
our selves
in
judging
of
our selves
,
that
it
is
not
a
superficial
view
but
a
strict
examination
that
must
give
the
just
and
true
knowledge
of
our selves
.
-
5.
And
lastly
,
we
will
make
and
practise
this
examination
in
those
points
we
have
found
necessary
:
that
after
it
they
who
are
approved
in
their
own
Consciences
,
may
chearfully
approach
unto
the
sacred
Mysteries
,
and
eat
of
that
bread
and
drink
of
that
Cup
to
their
endless
comfort
;
and
others
that
are
not
so
,
(
as
I
think
few
are
)
may
first
reform
themselves
,
lest
they
eat
and
drink
as
the
Apostle
here
threatens
,
damnation
to
themselves
:
So
these
five
,
The
necessity
of
preparation
,
and
what
the
prepation
is
that
is
so
necessary
:
That
the
best
means
to
attain
it
,
is
the
knowledge
of
our selves
;
and
the
best
way
to
come
to
this
knowledge
,
examination
:
which
examination
because
it
is
the
chief
point
,
we
will
strictly
make
,
in
the
last
place
,
that
according
to
it
,
we
may
either
approve
or
reform
our selves
before
we
presume
to
come
to
the
dreadful
Sacrament
of
the
body
and
blood
of
our
Lord
:
These
5.
I
say
we
shall
at
this
time
as
God
shall
inable
,
prosecute
in
their
order
;
but
plainly
,
as
desirous
to
leave
you
rather
better
than
more
learned
.
And
first
of
the
first
,
the
necessity
of
preparation
,
But
let
a
man
examine
,
&c.
The
end
of
examination
is
preparation
;
for
to
examine
and
not
to
prepare
our selves
,
were
but
to
see
our
own
foulness
and
refuse
to
cleanse
it
;
to
inquire
into
our
Lords
will
,
and
neglect
it
when
we
have
done
:
and
that
will
only
make
us
worthy
of
more
stripes
.
And
therefore
he
that
commands
the
one
,
doth
in
the
same
words
of
necessity
injoin
the
other
.
And
indeed
holy
and
Divine
Mysteries
as
in
reason
they
require
an
holy
and
sanctified
preparation
;
so
in
Scripture
hath
it
ever
been
prescribed
and
exacted
at
their
hands
,
that
shall
draw
near
unto
them
:
yea
the
very
Heathen
Priests
would
not
enter
upon
their
Superstitious
Ceremonies
to
their
false
Gods
without
first
proclaiming
a
,
procul
este
profani
,
all
profane
and
unhallowed
persons
be
ye
far
away
.
And
it
was
the
use
in
the
Primitive
Church
for
the
Minister
as
it
is
in
St.
Basils
Liturgy
,
or
the
Deacon
his
Assistant
as
Chrysostom
hath
it
,
To
cry
with
a
loud
voice
before
the
Communion
Sancta
Sanctis
,
holy
things
pertain
unto
holy
people
.
And
for
this
cause
it
was
that
the
Lord
gave
such
strict
command
in
Law
that
no
uncircumcised
person
should
presume
to
eat
of
the
Paschal
Lamb
;
nor
yet
any
circumcised
neither
under
four
days
preparation
and
sanctification
of
themselves
.
Exod.
xii
.
48.
xxii
.
6.
With
what
reverence
then
and
awful
regard
should
we
draw
near
unto
the
true
Passover
,
in
the
blessed
Sacrament
,
which
succeeds
in
the
room
of
that
other
?
and
exceeds
it
too
,
no
less
than
the
substance
doth
the
shadow
,
than
the
body
and
blood
of
the
Son
of
God
,
doth
the
flesh
and
blood
of
a
Lamb
,
taken
from
the
flock
?
To
shew
this
,
our
Saviour
himself
at
his
last
supper
,
ariseth
from
the
Table
,
takes
the
Bason
and
the
Towel
,
washes
and
wipes
his
Disciples
feet
before
he
would
institute
his
blessed
Sacrament
or
suffer
them
to
be
Communicants
at
it
.
Now
by
the
feet
in
holy
Scripture
are
meant
the
affections
of
the
heart
;
for
as
by
the
feet
the
body
walks
,
so
by
the
affections
the
Soul
moves
to
whatsoever
it
desires
:
They
are
the
springs
and
Fountains
of
all
her
vital
operations
;
and
as
the
Fountains
are
,
such
are
the
streams
;
if
those
be
troubled
,
these
will
be
foul
;
if
they
be
cleansed
,
the
other
will
run
clear
.
And
therefore
these
feet
,
these
affections
of
the
heart
being
once
washed
(
the
meditations
of
the
head
,
the
words
of
the
mouth
and
the
actions
of
the
hand
,
which
are
but
rivers
flowing
from
the
abundance
of
the
heart
and
the
hearts
affections
)
cannot
but
partake
of
the
same
purity
.
For
which
reason
when
Peter
who
at
the
first
was
not
willing
to
be
washt
at
all
,
afterwards
was
desirous
to
have
all
washt
,
his
head
and
his
hands
as
well
as
his
feet
;
our
Saviour
replies
,
he
that
is
washed
needeth
not
to
wash
save
his
feet
only
,
for
then
he
is
clean
every
whit
,
Joh.
xiii
.
10.
The
feet
then
,
the
affections
of
the
Soul
,
on
whose
cleanness
doth
depend
the
purity
of
the
whole
man
and
all
his
actions
;
these
are
they
that
our
Saviour
by
this
act
of
his
own
doth
instruct
us
carefully
to
wash
and
cleanse
,
before
they
tread
a
step
towards
his
holy
Table
.
How
can
they
there
expect
to
be
partakers
of
him
,
who
himself
in
that
place
told
Peter
that
without
this
washing
he
could
have
no
part
in
him
?
They
frustrate
the
end
and
benefit
of
the
holy
Sacrament
,
they
prostitute
the
blessed
mysteries
themselves
,
they
dishonour
both
them
and
the
Majesty
of
that
God
who
is
present
at
and
in
them
;
who
presume
with
unwasht
feet
,
unhallowed
affections
to
enter
upon
the
sacred
Symbols
sanctified
with
the
peculiar
presence
of
the
precious
body
and
blood
of
the
Son
of
the
everliving
God
.
No
marvel
therefore
if
such
profaners
of
this
blood
are
held
as
guilty
of
the
shedding
of
it
which
was
purposely
shed
to
cleanse
them
from
the
guilt
of
their
sins
;
if
instead
of
sealing
salvation
to
their
own
Souls
they
do
but
eat
damnation
to
themselves
for
not
discerning
the
body
of
their
Lord
.
For
did
they
discern
it
,
did
they
understand
and
conceive
it
to
be
there
,
they
could
not
but
approach
unto
it
with
greater
reverence
,
with
much
more
heed
and
awful
regard
.
When
it
was
at
the
worst
and
lowest
estate
the
malicious
Jews
could
bring
it
to
,
bereaved
of
all
form
and
beauty
,
yea
and
of
that
blessed
Soul
which
dwelt
within
it
;
and
now
remained
only
a
dead
and
crucified
Carkase
,
all
over
gaping
with
wounds
,
and
gored
with
blood
;
yet
even
then
with
what
care
and
reverent
respect
was
it
handled
by
the
good
Arimathean
?
It
was
wrapt
up
in
fine
and
clean
Linnen
,
imbalmed
with
sweet
Oyntmens
and
perfumes
,
and
laid
in
a
new
Sepulcher
hewen
out
of
the
Rock
:
How
then
and
with
what
high
esteem
should
we
,
(
we
that
are
to
be
made
not
Sepulchers
,
but
Shrines
and
Temples
,
not
of
his
ignominious
,
but
glorified
body
,
not
of
his
body
only
,
but
of
his
whole
person
,
of
his
body
and
blood
and
Soul
and
Divinity
and
all
)
how
I
say
and
with
what
diligent
preparation
should
we
see
that
all
things
be
pure
and
clean
,
and
sweet
,
and
new
,
where
such
a
guest
is
to
be
entertained
,
where
he
is
not
to
be
lodged
for
a
night
or
two
,
but
to
inhabit
,
where
he
is
not
to
lye
a
while
as
in
the
grave
,
but
to
dwell
and
live
for
ever
?
This
were
something
to
the
purpose
,
and
we
should
then
shew
we
discerned
the
Lords
body
,
which
now
we
seem
not
at
all
to
regard
;
eating
and
drinking
of
his
flesh
and
blood
with
no
more
reverence
and
respect
,
than
if
we
were
at
an
ordinary
Table
of
Bread
and
Wine
.
Nay
I
assure
my self
,
many
of
us
make
more
preparation
,
being
but
to
dine
with
some
Neighbour
;
than
they
do
to
come
to
the
great
Kings
supper
.
They
can
with
all
diligence
apparel
and
trim
up
the
outward
man
,
against
every
ordinary
feast
;
in
the
mean
time
neglecting
the
inward
man
of
the
Soul
,
little
regarding
how
foul
and
slovenly
that
comes
to
the
holy
Banquet
.
But
let
such
careless
men
in
time
take
heed
;
the
wrath
of
the
Lord
hath
never
shown
it self
more
terribly
,
than
on
the
profaners
of
holy
things
,
especially
his
own
holy
presence
.
Many
and
fearful
are
the
examples
in
this
kind
.
The
great
King
of
Babel
no
sooner
polluted
the
Sanctified
Vessels
,
but
even
whilst
he
is
carrouzing
in
the
bowls
of
the
Temple
,
a
strange
hand
from
heaven
writes
his
doom
on
the
wall
before
him
:
the
terror
whereof
looseth
the
joints
of
his
loyns
,
and
makes
his
knees
knock
one
against
another
:
which
was
but
a
forerunner
of
his
ruine
,
who
that
night
lost
at
once
both
his
Kingdom
and
his
life
.
But
how
dreadful
was
that
judgment
in
the
1
of
Sam.
vi
.
where
fifty
thousand
Souls
are
suddenly
struck
dead
for
but
looking
irreverently
into
the
holy
Ark
;
and
Uzzah
instantly
smitten
with
the
like
vengeance
for
but
touching
it
with
profane
hands
,
though
with
a
good
intent
to
hold
it
up
when
in
his
judgment
it
was
like
to
fall
?
And
shall
we
who
are
permitted
(
I
say
not
,
to
touch
or
to
look
into
the
moveable
,
but
)
to
walk
into
the
standing
Ark
,
the
Temple
of
the
Lord
,
yea
to
enter
in
within
the
Vail
and
approach
up
even
to
the
Mercy-seat
,
and
eat
of
the
holy
shew
bread
that
stands
before
the
Lord
,
if
we
continue
to
pollute
that
sacred
place
and
banquet
with
our
unwasht
feet
,
unclean
and
impure
affections
,
shall
we
think
to
escape
alone
without
wrath
from
Heaven
?
Let
no
Soul
flatter
it self
with
such
a
bold
and
mad
presumption
.
The
divine
indignation
that
in
former
times
was
wont
ever
almost
to
follow
such
profanations
at
the
heels
,
though
in
these
later
ages
the
great
day
of
final
accounts
drawing
on
,
it
seem
to
slacken
the
pace
;
yet
it
will
certainly
overtake
them
one
time
or
other
,
if
not
here
in
this
world
,
yet
infallibly
in
that
other
hereafter
,
though
oftentimes
even
in
this
also
.
Even
at
this
instant
when
the
Apostle
wrote
this
very
Chapter
,
the
Lord
had
sent
a
fearful
sickness
amongst
the
Corinthians
,
and
that
for
this
very
cause
,
their
profaning
of
the
Sacrament
;
as
you
may
read
the
words
immediately
following
my
Text.
For
this
cause
,
saith
he
,
some
are
even
now
sick
,
others
weak
,
and
many
amongst
you
fallen
asleep
;
that
is
,
taken
away
by
bodily
death
.
But
however
it
go
with
us
now
,
yet
at
that
day
when
the
great
King
shall
come
to
take
a
particular
view
of
his
guests
,
he
will
not
fail
to
find
out
all
those
careless
people
,
that
have
presumed
to
sit
down
at
his
table
without
their
wedding
garments
,
and
pronounce
upon
them
that
heavy
doom
in
the
Gospel
,
take
them
,
bind
them
hand
and
foot
,
and
cast
them
into
utter
darkness
,
there
shall
be
weeping
and
gnashing
of
teeth
.
So
necessary
is
this
duty
of
reverent
preparation
,
and
so
great
the
necessity
urged
upon
the
high
terms
of
no
less
than
plagues
and
punishments
here
,
and
destruction
for
ever
hereafter
.
So
true
is
that
of
our
Apostle
,
he
that
eateth
unworthily
doth
but
eat
judgment
unto
himself
;
so
the
word
imports
,
judgment
temporal
,
though
he
repent
,
and
without
repentance
damnation
eternal
;
and
that
in
so
heinous
a
manner
as
if
he
were
guilty
of
the
very
body
and
blood
of
the
Lord
,
no
less
than
the
cruel
Jews
that
shed
the
one
and
crucified
the
other
,
or
treacherous
Judas
that
betrayed
both
.
Well
then
,
necessary
it
is
and
highly
:
But
to
come
to
the
second
point
,
let
us
now
see
what
the
preparation
is
that
is
so
necessary
:
wherein
it
consists
,
and
how
far
it
extends
that
must
denominate
and
make
a
worthy
Receiver
.
Surely
though
no
Man
living
be
absolute
worthy
in
himself
,
or
can
by
any
means
attain
unto
that
entire
and
compleat
worth
which
is
fully
answerable
unto
the
dignity
and
holiness
of
those
sacred
mysteries
,
yet
it
pleaseth
God
of
his
grace
to
accept
of
him
for
a
worthy
Receiver
of
them
that
doth
truly
and
faithfully
endeavour
to
receive
them
with
a
competent
measure
of
that
reverence
,
and
those
qualifications
which
he
hath
prescribed
in
his
word
,
amongst
which
,
Knowledge
,
Faith
,
Repentance
,
Love
and
Charity
,
Love
to
God
and
Charity
to
our
Brethren
,
I
suppose
,
are
the
chief
if
not
all
.
And
these
sure
at
least
are
simply
necessary
,
by
them
we
must
examine
and
with
them
we
must
prepare
our selves
,
whosoever
will
be
worthy
Receivers
.
First
with
Knowledge
,
Knowledge
an
honest
degree
of
knowledge
,
what
the
mysteries
are
,
what
they
signifie
and
exhibite
:
for
what
purpose
they
were
ordained
of
God
and
are
received
by
our selves
.
Thus
much
seems
requisite
in
the
meanest
capacity
;
for
so
long
as
we
are
ignorant
of
the
substantial
parts
and
fundamental
doctrine
of
the
Sacrament
,
so
long
as
we
neither
know
nor
consider
the
main
ends
and
purposes
for
which
it
was
instituted
,
how
can
we
possibly
prepare
our selves
worthily
to
receive
it
?
we
shall
fall
short
for
want
of
discerning
the
body
of
the
Lord
.
And
in
this
every
Man
ought
to
examine
himself
;
and
many
Men
others
too
as
well
as
themselves
.
It
is
not
the
proper
duty
of
the
Minister
of
God
only
to
Catechise
:
every
Father
and
Mother
of
a
Family
,
is
or
ought
to
be
in
this
regard
as
a
Minister
within
his
own
charge
.
It
is
our
part
,
not
to
be
still
laying
of
the
Foundations
and
Principles
of
the
Doctrine
of
Christ
,
but
to
lead
you
on
towards
perfection
,
Heb.
vi
.
1.
As
St.
Peter
the
Apostle
said
of
ministring
at
Tables
,
nay
as
St.
Paul
of
Baptism
it self
,
I
was
not
sent
to
baptise
but
to
preach
:
So
we
may
much
more
say
of
Catechizing
,
We
were
not
sent
to
Catechise
but
to
preach
the
Gospel
:
our
office
is
to
dispense
the
Word
and
Sacraments
,
yours
it
is
properly
to
prepare
:
yours
it
is
to
teach
and
instruct
your
Children
and
Servants
,
that
they
may
be
fit
and
capable
to
receive
both
;
though
the
sloth
and
ignorance
of
these
times
,
to
your
sin
and
shame
,
hath
cast
this
burden
wholly
upon
our
shoulders
,
most
Fathers
for
the
want
of
willingness
or
knowledge
deserving
to
be
Catechised
no
less
than
the
Children
that
are
under
them
;
yea
in
my
understanding
much
more
,
having
lost
in
their
age
,
that
little
which
they
learned
in
their
youth
.
The
second
qualification
is
Faith
;
Faith
.
without
it
,
it
is
impossible
to
please
God
;
as
in
any
other
duties
we
can
exhibite
unto
him
,
so
especially
in
this
of
the
Sacrament
.
It
is
the
eye
of
the
Soul
,
by
which
we
behold
and
look
upon
;
the
hand
by
which
we
lay
hold
and
apprehend
;
the
very
mouth
by
which
we
eat
and
receive
the
Body
and
Blood
of
our
Redeemer
,
given
and
applied
unto
us
in
these
mystical
figures
.
Non
dentes
sed
fidem
,
prepare
not
therefore
thy
teeth
but
thy
Faith
,
saith
St.
Aug.
for
crede
&
manducasti
,
believe
and
thou
hast
eaten
.
And
for
this
duty
,
we
suppose
there
needs
little
preparation
or
tryal
,
every
Man
thinks
he
can
readily
assure
and
acquit
himself
in
the
performance
;
but
when
we
come
to
examination
anon
,
we
shall
find
it
a
harder
matter
than
we
imagine
,
to
believe
aright
and
as
we
ought
.
The
third
of
these
preparatory
qualifications
is
Repentance
,
Repentance
.
which
though
it
be
also
generally
required
as
precedaneous
unto
all
sacrifices
and
services
which
we
offer
unto
God
,
according
to
that
of
the
Apostle
,
Let
him
depart
front
iniquity
,
whosoever
will
call
upon
the
name
of
the
Lord
:
yet
the
more
holy
and
sacred
the
actions
are
,
the
more
especially
ought
we
to
cleanse
our selves
and
purge
our
sins
and
corruptions
before
we
go
about
them
:
for
I
will
be
sanctified
saith
the
Lord
in
those
that
draw
near
unto
me
:
And
nearer
well
we
cannot
draw
unto
God
or
God
unto
us
,
than
in
this
Sacrament
;
ordained
of
purpose
to
joyn
and
unite
both
in
one
.
But
do
we
think
his
pure
and
precious
body
will
vouchsafe
to
be
received
and
dwell
in
an
unclean
and
polluted
Soul
?
shall
this
bread
,
panis
de
Coelo
,
bread
from
Heaven
,
the
Childrens
bread
,
as
it
is
in
the
Gospel
,
and
indeed
the
food
of
Angels
,
shall
it
be
given
,
do
we
imagine
,
unto
whelps
?
shall
these
precious
Pearls
of
the
Gospel
shell'd
up
in
Divine
Mysteries
be
opened
and
cast
unto
Swine
?
shall
the
cup
of
the
Testament
be
given
unto
him
,
that
hath
nothing
to
do
with
the
Covenant
?
surely
no
,
What
hast
thou
to
do
,
saith
God
in
the
Psalms
,
to
take
my
Covenant
in
thy
mouth
so
long
as
thou
hatest
to
be
reformed
?
to
take
it
in
thy
mouth
so
much
as
by
naming
of
it
;
how
much
less
hast
thou
to
do
to
take
the
blood
of
the
Covenant
in
thy
mouth
by
receiving
it
,
so
long
as
thou
refusest
to
reform
thy self
by
true
Repentance
?
This
therefore
is
the
main
and
principal
part
of
our
qualification
wherein
we
cannot
be
too
diligent
and
careful
:
and
the
other
of
Love
is
like
unto
it
.
Of
Love
Love
.
first
unto
God
who
hath
shewn
such
marvellous
Love
unto
us
,
and
from
us
should
receive
all
Love
and
thankfulness
again
.
And
then
unto
our
brethren
,
that
as
God
hath
loved
us
,
so
should
we
also
shew
Love
and
Mercy
unto
one
another
.
In
regard
of
the
first
,
this
blessed
Sacrament
is
well
termed
the
Eucharist
,
that
is
,
the
Sacrament
of
thanksgiving
,
wherein
by
the
assistance
of
the
blessed
Spirit
we
do
in
all
thankfulness
and
grateful
return
of
our
best
affections
,
solemnly
commemorate
the
wonderful
Love
of
the
Son
that
suffered
,
and
the
infinite
goodness
and
mercy
of
the
Father
that
gave
him
to
death
for
the
sins
of
the
world
.
In
regard
of
the
other
(
the
Love
of
our
brethren
)
it
is
as
rightly
stiled
a
Communion
,
that
is
,
a
common
union
for
so
it
is
doubly
,
a
common
union
of
our selves
amongst
our selves
,
and
of
all
unto
our
Saviour
;
But
first
we
must
be
united
unto
one
another
,
before
we
be
united
unto
him
:
as
we
drink
of
one
cup
and
eat
of
one
bread
,
so
we
must
be
knit
into
one
body
mystical
by
Love
,
or
we
shall
never
be
knit
unto
our
head
Christ
Jesus
by
Faith
.
What
union
canst
thou
expect
with
him
so
long
as
thou
art
at
variance
with
those
for
whom
he
died
?
His
blood
was
shed
for
us
all
whilst
we
were
yet
enemies
,
and
shall
we
think
we
may
drink
it
,
and
in
it
remission
of
sins
to
our selves
,
so
long
as
we
refuse
to
remit
the
sins
of
another
?
can
we
hope
or
expect
that
mercy
from
God
,
which
we
will
not
shew
to
our
own
flesh
?
No
,
no
,
if
without
this
thou
thinkest
to
receive
any
favour
from
him
,
or
look
he
should
receive
or
accept
any
sacrifice
from
thee
,
thou
deceivest
thy self
.
It
is
his
rule
in
the
Gospel
,
If
when
thou
comest
to
offer
at
his
Altar
,
thou
remembrest
that
thy
Brother
hath
ought
against
thee
,
leave
thy
gift
there
,
go
and
first
be
reconciled
to
him
,
then
come
and
offer
thine
oblation
,
Ecce
honorem
suum
despicit
,
dum
in
proximo
charitatem
requirit
.
Behold
(
saith
Chrysost.
)
how
he
preferreth
thy
Charity
before
his
own
honour
;
who
will
not
accept
of
any
sacrifice
to
himself
,
till
thou
hast
shown
love
to
thy
neighbour
.
And
so
here
these
four
,
Knowledge
,
Faith
,
Repentance
and
Love
,
are
as
you
see
the
principal
qualifications
wherewith
due
preparation
must
of
necessity
adorn
and
beautifie
the
Soul
;
they
are
the
several
parts
,
whereof
that
Wedding-garment
must
be
made
up
,
wherewith
it
is
to
be
arrayed
,
and
wherein
every
one
must
appear
that
would
be
held
and
accepted
of
God
for
a
worthy
Receiver
.
And
thus
much
of
the
first
points
,
the
preparation
and
the
necessity
of
it
drawn
from
the
phrase
and
commanding
force
of
the
Text
,
Let
a
man
examine
himself
,
for
this
[
Let
]
is
not
permissive
,
let
him
do
it
if
he
will
,
or
if
he
will
not
let
him
chuse
,
but
mandatory
and
imperative
,
let
him
see
and
be
sure
that
he
doth
it
:
and
that
under
pain
of
damnation
,
as
it
follows
in
the
next
verse
.
Proceed
we
now
in
the
third
place
unto
the
act
whereby
that
preparation
is
made
,
and
these
qualifications
are
best
attained
unto
,
and
that
is
a
diligent
search
and
examination
of
our selves
and
ways
.
Let
a
Man
examine
himself
.
For
certainly
the
readiest
way
and
directest
unto
due
preparation
is
the
true
and
faithful
knowledge
of
the
right
temper
and
disposition
of
our
own
Souls
.
And
therefore
next
unto
the
book
of
God
,
Man
himself
is
the
best
book
he
can
study
,
since
the
knowledge
of
himself
(
as
the
very
heathen
Philosophers
could
acknowledge
)
is
the
beginning
and
fountain
of
all
both
Wisdom
and
Goodness
:
of
Wisdom
,
because
as
himself
is
a
microcosm
and
compendiary
sum
of
all
creatures
,
so
the
knowledge
of
himself
cannot
but
be
the
sum
and
brief
abstract
of
all
sciences
:
and
of
goodness
,
because
he
is
evil
without
remedy
that
doth
not
understand
how
evil
he
is
:
for
of
necessity
he
must
know
his
own
corruption
before
he
can
cleanse
and
purge
it
,
which
is
the
reason
that
evil
Men
,
who
though
they
love
not
evil
as
evil
,
yet
love
the
pleasure
of
it
:
are
so
nice
to
enter
into
their
own
Souls
,
and
fearful
to
make
too
strict
a
search
into
the
pollutions
of
their
hearts
,
lest
they
should
be
driven
to
abandon
and
forsake
them
when
they
cannot
retain
without
too
much
trouble
to
their
own
Conscience
.
Rightly
therefore
Seneca
,
Mali
ubique
sunt
,
praeterquam
secum
,
wicked
Men
are
willingly
every
where
else
,
rather
than
at
home
,
they
are
still
gadding
abroad
,
and
the
less
they
can
abide
to
look
on
themselves
,
the
more
they
delight
to
be
curious
examiners
of
other
men
:
how
securely
will
they
pry
into
all
their
actions
;
how
narrowly
can
they
observe
every
defect
and
imperfection
,
the
least
mote
in
their
Brothers
eye
that
will
not
behold
beams
in
their
own
?
within
blinder
than
Moles
,
without
quicker
sighted
than
Serpents
.
And
Plutarch
though
but
a
Philosopher
can
give
you
the
reason
of
both
,
for
the
guilty
Soul
,
saith
he
,
which
in
it self
is
but
as
an
unclean
cage
,
a
very
sink
of
Sin
and
iniquity
,
metuens
ca
quae
intus
sunt
,
exibit
foras
,
fearing
that
foulness
and
ugliness
which
is
within
,
quickly
flyes
out
of
doors
,
and
like
a
Fly
flutters
up
and
down
till
it
light
on
a
gal'd
back
,
sucking
and
feeding
upon
other
mens
vices
,
that
he
may
the
better
lessen
and
excuse
his
own
,
or
dare
to
attempt
greater
himself
.
It
is
happened
unto
such
,
saith
the
same
Author
,
as
unto
those
that
have
sooty
houses
or
curst
Wives
,
they
are
never
well
longer
than
abroad
.
Like
Satan
in
Job
,
their
Souls
compass
the
earth
,
and
walk
through
the
world
:
wandering
stars
they
are
to
whom
the
blackness
of
darkness
is
reserved
,
saith
St.
Jude
,
at
whose
doors
though
our
Saviour
himself
stand
and
knock
never
so
long
,
never
so
loud
,
he
cannot
hope
for
admission
:
there
is
no
body
within
to
answer
or
open
and
let
him
in
,
their
Spirits
are
gone
forth
,
and
it
is
impossible
they
should
hear
what
is
done
at
home
,
their
cogitations
are
so
deeply
busied
abroad
;
or
if
peradventure
they
now
and
then
hear
him
at
their
better
leisure
,
they
consider
it
but
little
,
as
supposing
they
have
not
much
need
of
him
.
They
have
been
so
long
taken
up
in
the
view
of
other
mens
sins
,
as
they
forget
their
own
;
they
have
so
constantly
fixed
their
eyes
on
the
crimes
of
their
brethren
,
as
they
begin
to
think
themselves
innocent
:
In
this
case
now
is
it
possible
they
should
duly
prepare
or
deeply
repent
,
whilst
they
judge
of
their
own
goodness
by
others
evil
,
and
suppose
themselves
well
enough
already
,
because
peradventure
they
are
more
wicked
?
But
could
we
observe
the
Apostles
rule
,
let
other
Men
alone
and
examine
our selves
,
could
we
as
diligently
observe
our
own
defects
and
imperfections
(
to
give
them
no
worse
name
)
as
we
do
other
Mens
,
and
other
Men
do
ours
,
taking
estimate
of
our selves
by
what
we
truly
are
in
our selves
,
not
what
we
seem
opposed
to
others
;
we
should
quickly
discover
at
least
the
corruption
and
hypocrisie
of
our
own
hearts
:
we
should
soon
find
how
rotten
we
are
at
the
core
,
how
desperately
sick
,
and
what
great
need
we
have
of
the
Physician
.
And
still
the
longer
we
look
,
the
wickeder
shall
we
appear
;
the
more
narrowly
we
search
and
the
deeper
we
dig
into
these
impure
vaults
,
the
more
ever
shall
we
abhorr
our selves
with
Job
;
till
we
cry
out
with
the
Prophet
:
O
that
my
head
were
full
of
water
,
and
mine
eyes
a
fountain
of
tears
,
that
all
the
day
long
I
might
bewail
my
sins
and
iniquities
in
the
bitterness
of
my
Soul
.
What
else
was
it
,
but
this
serious
consideration
of
himself
,
that
made
holy
David
so
afflict
his
body
with
sackcloath
,
and
his
head
with
ashes
?
what
was
it
that
made
his
eyes
so
often
to
water
his
couch
,
and
his
bed
to
swim
with
perpetual
tears
,
but
that
in
the
51.
Psalm
,
I
acknowledge
my
iniquity
and
my
sin
is
ever
before
me
?
And
sure
did
we
carefully
look
into
our selves
,
did
we
faithfully
and
frequently
set
our
sins
before
us
as
that
Prophet
did
,
we
should
soon
acknowledge
and
bewail
them
with
that
true
and
hearty
sorrow
that
he
hath
done
.
So
directly
doth
the
contemplation
and
knowledge
of
our selves
lead
unto
true
repentance
,
the
sum
of
our
preparation
.
But
this
knowledge
of
our selves
,
especially
of
our
sins
,
is
not
so
easily
attained
as
we
imagine
,
and
it
is
not
presently
gained
upon
the
first
view
:
every
Man
hath
not
such
clear
eyes
as
Adam
,
at
first
sight
to
discover
his
own
nakedness
:
or
if
he
have
,
he
can
quickly
find
out
fig-leaves
,
subtle
shifts
and
excuses
to
cover
it
,
as
well
as
he
.
And
therefore
it
is
not
a
slight
view
,
but
a
strict
examination
that
must
eye
it
:
Let
a
Man
examine
himself
.
It
is
strange
that
himself
should
be
driven
to
examine
himself
:
doth
not
the
Soul
understand
the
Soul
?
cannot
the
spirit
of
man
understand
what
is
in
man
,
without
searching
it
out
by
examination
?
surely
no
,
the
heart
of
man
,
saith
the
Prophet
,
is
deceitful
above
all
things
and
wicked
,
who
can
know
it
?
and
because
wicked
,
therefore
deceitful
;
and
cunning
not
only
to
deceive
others
but
even
it self
.
The
understanding
indeed
hath
eyes
,
clear
and
bright
enough
to
search
into
the
dark
corners
of
the
Soul
,
and
discover
the
windings
and
turnings
,
all
the
obscure
Alleys
and
Labyrinths
that
are
in
it
;
did
not
the
heart
send
forth
a
thick
fogg
of
gross
and
earthy
affections
to
muffle
up
and
blind
them
lest
they
pry
too
far
into
her
secrets
.
For
the
will
wherein
the
affections
reside
,
hath
taught
the
intellective
power
(
which
is
under
her
command
,
being
Mistris
of
the
Soul
)
either
not
to
look
at
all
,
or
look
very
favourbly
●on
that
which
she
likes
;
and
instead
of
judging
of
the
goodness
(
which
is
the
proper
office
of
the
understanding
practick
)
she
diverts
her
imployment
wholly
to
the
seeking
of
cunning
devices
,
and
finding
out
of
false
colours
and
disguises
to
cover
the
foulness
of
the
evil
,
which
pleasure
or
profit
moves
her
to
affect
.
And
then
how
is
it
possible
for
this
knowing
faculty
of
our
Souls
to
discover
those
sins
and
hypocrises
,
which
her self
with
all
her
wits
seek
to
hide
even
from
her self
as
well
as
from
others
?
And
therefore
unless
we
vindicate
the
intellect
from
this
thraldom
,
and
deliver
it
from
the
power
and
tyranny
of
the
will
;
and
that
will
's
corrupt
affections
,
that
it
may
be
a
free
Umpire
and
Judge
within
us
;
unless
laying
aside
all
love
of
our selves
and
sins
,
we
deal
truly
and
impartially
with
our selves
;
Nay
unless
we
be
jealous
of
our
own
souls
and
take
our selves
,
as
we
well
may
,
for
the
greatest
enemies
of
our selves
;
and
so
deal
with
our
hearts
as
we
would
do
with
felons
and
other
offenders
;
that
is
,
search
and
examine
them
with
all
strictness
and
diligence
;
we
shall
never
throughly
discover
the
truth
of
our
own
bosoms
.
For
the
heart
is
a
sly
and
subtle
malefactor
;
he
will
not
quickly
confess
;
he
must
be
tript
with
many
questions
,
often
taken
in
contradictions
,
nay
have
evident
proofs
brought
in
against
him
,
or
he
will
never
acknowledge
his
error
:
nothing
but
manifest
truth
can
extort
it
from
him
:
Unless
it
be
the
rack
,
on
that
indeed
,
he
will
sometimes
confess
:
on
the
rack
of
some
sudden
Judgment
,
on
the
rack
of
a
tormenting
Conscience
you
shall
hear
it
then
cry
out
before
any
body
examines
them
,
like
Judas
,
I
have
sinned
in
betraying
innocent
blood
,
and
hang
themselves
when
they
have
done
,
and
to
sin
worse
in
shedding
their
own
.
But
this
of
the
rack
,
is
confess
and
be
hang'd
;
that
which
we
seek
by
examination
,
is
confess
and
be
forgiven
.
If
we
confess
our
sins
,
God
is
faithful
to
forgive
them
,
saith
St.
John
,
though
most
men
had
as
lieve
be
hang'd
as
confess
;
and
out
of
a
stubborn
Pride
had
rather
excuse
than
acknowledge
their
crimes
:
So
losing
the
benefit
of
remission
,
for
want
of
seeing
how
much
they
deserved
punishment
:
which
nothing
but
a
true
inquiry
and
a
faithful
examination
can
set
before
their
eyes
.
For
want
whereof
it
is
that
so
many
think
well
of
themselves
now
,
and
are
as
sure
of
heaven
as
if
they
had
possession
already
,
who
God
knows
shall
never
come
there
.
Only
this
benefit
they
gain
by
their
false
security
,
that
without
any
murmuring
of
Conscience
they
go
merrily
to
Hell
:
for
as
Solomon
hath
it
,
there
is
a
way
that
is
right
in
a
mans
eyes
,
but
it
leads
down
unto
death
.
In
this
way
the
Pharisee
in
the
Gospel
seemed
to
walk
:
I
thank
God
,
saith
he
,
I
am
not
as
other
men
,
no
Adulterer
,
no
Covetous
,
Extortioner
,
no
unjust
person
,
as
that
Publican
:
but
he
gave
Almes
to
the
poor
,
he
fasted
every
week
and
payed
Tithes
of
all
that
he
had
:
He
was
right
indeed
in
his
own
eyes
,
and
why
?
but
because
his
eyes
looked
only
outwards
,
upon
other
wicked
men
whom
he
found
himself
unlike
:
or
if
at
any
time
inwards
,
it
was
through
the
false
spectacles
of
pride
and
self-love
which
can
present
him
with
nothing
but
seeming
goodness
,
and
that
multiplyed
much
more
than
it
was
:
But
as
he
was
right
in
his
eyes
,
had
his
eyes
also
been
right
in
his
head
,
he
might
upon
better
examination
have
seen
what
our
Saviour
easily
discerned
,
the
hypocrisy
of
his
heart
;
which
did
but
cover
it self
with
Sheeps
cloathing
being
inwardly
more
ravenous
than
a
wolf
;
under
pretence
of
religion
and
long
prayers
,
eating
up
the
substance
of
poor
women
,
and
devouring
Widows
houses
:
and
therefore
he
tells
them
,
Publicans
and
Sinners
(
that
is
,
the
most
lewd
and
dissolute
people
)
should
sooner
enter
into
the
Kingdom
of
Heaven
:
For
the
foulness
of
their
Crimes
past
all
excuse
,
leaves
some
hopes
they
may
in
time
come
to
see
and
detest
them
:
whereas
the
other
whose
sins
being
deep
and
secret
are
not
so
easily
discerned
,
and
his
wounds
though
they
fester
and
putrify
at
the
bottom
(
as
being
never
searched
to
the
depth
)
yet
because
they
are
skinned
over
at
the
top
with
an
outward
formality
of
Religion
,
he
pleaseth
himself
with
a
conceit
he
is
throughly
cured
,
and
so
of
necessity
nourisheth
his
death
within
him
,
without
ever
looking
after
the
Chirurgion
.
These
Pharisees
are
not
yet
all
dead
,
they
still
live
and
will
do
in
many
a
bosome
,
and
in
theirs
especially
that
live
most
civilly
,
and
least
think
they
are
harbored
there
.
For
who
almost
is
there
amongst
us
that
is
not
right
in
his
own
eyes
?
who
is
there
that
looking
on
the
outward
surface
of
his
actions
,
how
justly
he
lives
and
free
from
aspersion
,
how
diligently
he
frequents
the
Church
,
hears
Sermons
,
receives
the
Sacrament
,
and
the
like
,
doth
not
secretly
in
his
heart
thank
God
he
is
not
like
other
men
?
when
if
he
look
into
it
a
little
better
,
he
may
peradventure
find
it
,
for
all
this
,
as
empty
of
true
piety
unto
God
,
or
charity
unto
his
Brother
,
as
that
false
Pharisee
was
.
We
do
not
yet
know
,
nor
shall
we
till
we
undestand
our selves
better
,
how
apt
we
are
to
deceive
our selves
,
and
flatter
our
Souls
out
of
their
salvation
.
The
very
gross
and
palpable
offender
can
shrowd
,
you
see
,
his
crimes
under
such
fair
titles
as
they
seem
to
him
little
or
none
at
all
,
nay
vertues
sometimes
instead
of
vices
.
The
Covetous
man
is
but
thrifty
,
and
the
Drunkard
a
good
fellow
:
the
quarrelling
Ruffian
a
man
of
valour
;
and
the
prodigal
Spendal
,
kind
and
freehearted
.
How
much
more
easily
then
shall
the
civil
hypocrite
slide
away
under
the
false
pretences
of
a
goodly
outside
?
Wherewith
he
is
so
industrious
to
cosen
others
,
that
at
length
v●luing
his
goodness
by
their
opinions
,
whom
he
hath
abused
,
he
chea●s
himself
ere
he
is
aware
of
his
own
Soul
.
That
therefore
in
so
dangerous
a
case
we
may
take
care
we
do
not
deceive
our
hearts
any
longer
;
but
every
man
deal
faithfully
and
truly
with
himself
,
where
it
so
highly
concerns
him
:
Let
us
come
at
length
to
the
examination
it self
.
For
this
hitherto
is
but
to
shew
how
necessary
it
is
to
examine
:
we
will
now
endeavour
to
make
that
examination
,
and
we
will
make
it
not
in
all
things
we
might
,
but
only
in
that
preparation●
and
those
qualifications
of
it
which
erewhile
we
found
necessarily
required
in
a
worthy
Communicant
:
that
accordingly
we
may
condemn
and
reform
our selves
before
we
approach
unto
the
holy
table
.
Wherein
,
because
I
desire
to
deal
impartially
with
mine
own
Soul
and
yours
,
I
shall
intreat
your
patience
,
if
I
come
as
near
your
Consciences
as
may
be
,
which
you
cannot
afford
without
finding
the
comfort
of
it
in
your selves
,
for
assuredly
the
more
willing
the
heart
is
to
be
furrowed
and
plowed
up
,
the
better
ever
it
takes
the
immortal
seed
,
and
the
sooner
and
surer
sends
forth
fruit
to
eternal
life
.
To
enter
on
it
then
,
The
qualifications
of
our
preparation
,
wherein
we
are
to
examine
our selves
,
I
have
shewn
you
to
be
four
,
especially
,
Knowledge
,
Faith
,
Repentance
and
Love
.
But
before
we
deal
upon
them
,
it
will
not
be
amiss
briefly
to
reflect
on
the
examination
and
preparation
of
our selves
,
and
see
and
consider
how
much
heretofore
we
have
failed
in
both
;
and
how
short
we
have
been
of
that
due
Reverence
and
regard
those
Sacred
Mysteries
require
.
Shall
I
ask
you
then
?
for
so
he
must
do
that
will
examine
:
what
time
you
have
taken
from
your
earthly
affairs
to
bestow
on
this
holy
imployment
?
nay
ask
but
your
own
hearts
,
and
they
will
quickly
answer
you
:
for
have
you
afforded
your selves
,
I
say
not
a
month
or
a
week
,
but
a
day
or
two
or
some
hours
of
them
to
call
your
Souls
to
a
strict
account
,
to
strip
your
hearts
of
worldly
cares
and
vanities
,
and
recal
your
wandering
thoughts
to
those
severe
and
serious
cogitations
as
may
become
your
own
sanctification
and
the
high
and
holy
institution
of
your
Saviour
?
Consider
well
whether
with
David
,
you
have
entred
into
the
Chambers
of
your
own
bosoms
,
and
faithfully
communed
with
your
own
Souls
:
whether
you
have
tryed
out
your
hearts
and
reins
,
and
your
spirit
hath
made
diligent
search
,
as
he
both
did
and
requires
.
Observe
heedfully
whether
casting
off
all
masks
and
visors
of
Hypocrisy
,
all
Fig-leaves
of
diminution
and
excuse
,
how
thou
hast
exposed
thy self
and
thy
Soul
naked
unto
the
view
of
thy
searching
Conscience
;
whether
thy
mortified
heart
beginning
to
thaw
with
remorse
,
hath
freely
opened
her
pleits
and
folds
wherein
she
hid
her
iniquity
;
and
presented
thee
with
her
sins
in
their
true
shape
,
that
thou
mightest
as
truly
detest
and
abhor
them
.
If
it
be
so
,
it
is
well
:
if
not
,
take
heed
,
labour
and
strive
,
weep
,
cry
,
pray
,
do
not
cease
,
be
not
satisfied
till
it
be
so
;
for
then
it
will
never
be
right
,
thy
preparation
will
lack
of
his
due
,
and
thy
examination
will
be
lame
.
But
I
examine
this
examination
no
farther
.
It
is
a
secret
act
known
only
to
their
own
reins
and
the
searcher
of
them
,
to
whom
therefore
I
remit
it
;
and
pass
on
to
the
qualities
and
vertues
wherewith
you
are
to
prepare
,
and
wherein
I
may
more
freely
examine
and
evict
your
Souls
,
as
having
outward
and
sensible
effects
whereby
they
may
be
judged
.
And
the
first
of
these
(
to
omit
knowledge
whereof
we
have
spoken
sufficiently
already
)
is
Faith
:
but
here
examination
thou
thinkest
altogether
needless
;
for
thou
art
most
sure
and
certain
thou
believest
.
Yet
what
if
one
should
tell
thee
thou
didst
not
believe
?
like
enough
thou
wouldst
tell
him
again●
thou
dost
not
believe
him
in
that
,
for
thou
wilt
still
say
thou
knowest
nothing
better
than
that
thou
believest
,
why
?
and
I
know
it
too
,
and
know
more
,
that
the
very
Devils
believe
and
tremble
,
which
is
something
farther
:
and
their
Faith
peradventure
something
better
than
thine
,
who
believest
and
dost
not
tremble
:
which
yet
thou
well
mightest
,
didst
thou
understand
thy self
or
believe
in
God
aright
,
and
as
thou
oughtest
.
But
the
truth
is
,
most
mens
Faith
(
as
we
shewed
but
now
of
the
understanding
)
follows
their
affections
;
believing
little
more
than
what
they
desire
.
Should
a
Man
preach
and
maintain
that
the
goods
of
this
world
ought
not
to
be
ingrossed
into
private
and
particular
hands
,
but
that
all
things
,
(
as
it
was
in
the
primitive
Church
)
amongst
Christians
should
be
common
,
who
think
you
would
believe
this
soonest
,
the
Rich
or
the
Poor
?
The
Poor
indeed
would
quickly
embrace
it
,
because
beneficient
to
them
;
but
the
Rich
that
should
be
losers
by
it
,
would
hardly
or
never
assent
.
In
like
manner
should
we
urge
that
precept
under
the
Law
,
that
money
should
be
lent
freely
to
our
brethren
that
want
,
and
not
be
put
out
to
interest
:
or
inforce
that
Divine
Precept
of
the
Gospel
,
to
lend
and
look
for
nothing
again
,
Matth.
vi
.
the
poor
Creditor
you
may
be
sure
will
entertain
this
for
his
relief
,
but
the
griping
●surer
is
deaf
on
that
side
,
and
can
easily
find
out
shifts
and
distinctions
to
avoid
his
own
inconvenience
.
Search
now
and
examine
thy self
narrowly
and
see
if
thy
Faith
doth
not
deal
thus
with
God
in
the
chief
Articles
of
it
:
scarce
ever
believing
any
thing
but
what
it
likes
.
The
object
of
Divine
Faith
is
the
word
of
God
,
wherein
besides
Histories
,
the
chief
things
it
proposeth
to
believe
are
but
three
,
Precepts
,
Comminations
,
and
Promises
:
Precepts
of
duty
:
Comminations
of
punishments
:
and
Promises
of
reward
to
the
observers
or
neglecters
of
them
.
And
all
those
equally
to
be
assented
unto
,
because
delivered
by
the
word
of
the
same
God
:
otherwise
thy
Faith
is
defective
and
maimed
.
See
then
and
consider
truly
whether
thou
dost
adhere
unto
the
one
as
to
the
other
,
whether
thy
Faith
doth
not
rest
only
upon
the
promises
,
neglecting
the
duties
;
and
yet
slighting
the
threatnings
against
those
that
neglect
them
.
The
promises
of
Mercy
indeed
are
sweet
and
comfortable
;
who
doth
not
willingly
and
gladly
believe
them
?
but
comminations
and
duties
are
terrible
and
troublesome
,
and
few
will
give
them
faithful
entertainment
.
That
Christ
suffered
on
the
Cross
,
and
shed
his
blood
for
the
sins
of
the
whole
world
and
every
mans
in
particular
,
is
a
pleasant
and
grateful
Doctrine
,
how
doth
our
Faith
hug
and
embrace
it
as
if
there
were
nothing
else
to
be
believed
?
But
should
we
once
thunder
out
that
of
St.
Paul
,
That
notwithstanding
this
blood
,
no
Lyer
,
no
Drunkard
,
no
Adulterer
,
no
covetous
or
unclean
Person
,
shall
enter
into
the
Kingdom
of
God
:
here
our
Faith
is
at
a
stand
,
and
will
be
sure
either
not
to
believe
it
,
or
never
to
acknowledge
that
themselves
are
such
.
Again
,
blessed
is
the
man
to
whom
the
Lord
imputeth
no
sin
,
saith
David
;
yea
marry
,
blessed
be
that
tongue
for
ever
,
I
believe
it
with
all
my
heart
:
nay
read
a
little
farther
,
and
in
whose
spirit
there
is
no
guile
,
how
now
?
why
dost
thou
stagger
?
pish
!
't
is
impossible
;
this
seems
to
have
crept
into
the
Text
,
no
body
knows
how
.
St.
Paul
when
he
cited
it
,
left
it
out
;
and
weare
not
bound
to
believe
it
,
or
any
thing
else
we
cannot
away
with
.
There
is
no
condemnation
to
them
that
are
in
Christ
Jesus
,
saith
St.
Paul
,
a
gracious
promise
,
and
a●very
cordial
to
the
Soul
,
every
Man
is
ready
to
lay
hold
of
it
before
it
be
out
of
his
mouth
:
but
to
whom
doth
it
appertain
?
To
them
,
as
it
follows
,
which
walk
not
after
the
flesh
,
but
after
the
spirit
.
This
is
a
severe
duty
on
our
part
,
and
a
very
corrosive
to
the
flesh
;
which
will
hardly
be
brought
in
subjection
to
the
law
of
God
,
and
therefore
will
not
easily
believe
it
should
or
possibly
may
be
.
Thus
thy
fruitless
and
preposterous
Faith
is
ever
strong
to
lay
hold
on
the
promises
,
though
weak
and
of
no
power
to
work
obedience
to
the
commands
,
or
believe
the
judgments
denounced
against
disobeyers
.
For
didst
thou
so
,
truly
thy
belief
would
teach
thee
to
tremble
;
for
which
cause
I
told
thee
thy
Faith
(
which
in
this
case
is
only
a
carnal
confidence
)
falls
short
of
that
which
the
Scripture
tells
us
is
found
in
Devils
,
that
believe
and
tremble
.
Nay
,
if
we
search
and
examine
a
little
farther
,
we
shall
find
thy
Faith
failing
even
in
the
very
promises
.
For
though
in
spiritual
promises
that
concern
mercy
and
remission
of
sins
now
,
or
the
Kingdom
of
Heaven
hereafter
,
thou
art
more
than
faithful
,
even
foolishly
presumptuous
:
yet
in
the
promises
which
pertain
unto
this
life
,
we
are
all
for
the
most
part
(
though
Christians
in
profession
,
yet
in
truth
and
practice
)
gross
and
palpable
Infidels
.
Thou
beginnest
thy
Creed
with
,
I
believe
in
God
the
Father
Almighty
;
wherein
thou
dost
acknowledge
him
thy
Father
,
and
therefore
willing
;
Almighty
,
and
therefore
able
to
relieve
and
succour
thee
in
all
thy
wants
and
distresses
;
but
from
the
teeth
outwards
:
for
let
want
or
distress
approach
though
but
afar
off
,
how
art
thou
presently
perplexed
?
what
anxious
and
heart-breaking
care
doth
instantly
vex
and
disc●ciate
thy
very
Soul
?
how
are
thy
thoughts
lost
and
distracted
this
way
and
that
,
and
every
way
searching
and
bending
thy
will
upon
all
humane
helps
and
succours
that
may
be
imagined
,
with
such
fear
and
distrust
,
as
if
there
were
no
God
in
Heaven
or
providence
of
his
upon
earth
?
Tell
him
how
of
his
Father
Almighty
,
that
knows
whereof
he
shall
need
,
and
will
not
fail
(
if
he
first
seek
his
kingdom
and
the
righteousness
thereof
)
to
add
and
supply
all
other
things
that
are
necessary
,
and
you
shall
give
him
as
much
comfort
,
as
if
you
had
cast
water
in
his
Shooes
.
He
is
clear
out
of
his
belief
now
,
and
Pater
noster
too
,
when
if
you
shew
him
the
plain
Text
in
Mat.
Take
no
care
(
that
is
no
anxious
and
solicitous
care
)
what
you
shall
eat
,
or
wherewith
you
shall
be
cloathed
;
or
in
David
,
do
good
,
and
verily
thou
shalt
be
fed
,
he
will
sooner
laugh
at
their
promises
than
believe
them
.
Nay
which
is
strange
,
a
Man
whom
God
hath
well
blest
,
that
hath
〈◊〉
want
within
ken
,
nor
likely
to
have
any
,
yet
scrapes
and
scratches
on
every
side
,
as
if
poverty
were
coming
on
him
like
an
armed
Man
,
as
Solomon
speaks
;
who
if
urged
to
relieve
the
necessities
of
his
poor
Brother
(
without
a
small
piece
of
Silver
)
though
the
King
intreat
,
and
the
King
of
Heaven
command
,
and
his
Ministers
perswade
,
yet
it
may
not
be
wr●ng
from
him
.
He
can
presently
cast
doubts
,
who
knows
whether
himself
or
his
Children
may
not
live
to
want
?
Shew
him
the
promises
of
God
in
the
Scripture
assuring
the
contrary
,
that
it
shall
be
a
means
to
prosper
and
multiply
the
rest
:
tell
him
that
of
the
Wiseman
,
Cast
thy
bread
upon
the
waters
,
and
after
many
days
thou
shalt
find
it
:
or
that
of
another
,
be
that
giveth
to
the
poor
,
lendeth
unto
the
Lord
;
yet
nothing
can
move
him
:
which
manifestly
argues
either
he
doth
not
believe
God
when
he
says
it
,
or
at
least
not
believe
he
is
a
good
paymaster
;
yet
this
Man
thinks
he
hath
Faith
;
nay
many
of
them
are
so
far
from
relieving
,
as
they
can
find
in
their
hearts
to
oppress
and
grind
those
that
are
poor
enough
already
:
and
as
if
they
conceived
that
honest
courses
and
Gods
blessing
on
them
were
too
weak
means
to
provide
sufficiently
for
themselves
and
Children
,
they
can
shift
and
shark
;
project
and
undermine
;
screw
themselves
into
testaments
and
deceive
trusts
;
buy
over
their
Brothers
head
that
imploys
them
for
himself
;
and
use
all
their
wits
and
fraudulent
devices
to
compass
an
estate
,
and
root
their
possession
in
it
for
ever
:
madly
supposing
to
establish
their
Generations
by
those
ways
for
which
God
never
fails
,
as
he
every
where
threatens
,
to
weed
them
or
their
posterity
out
of
the
Inheritance
so
purchased
;
it
being
his
glory
ever
to
destroy
the
wisdom
of
the
wise
,
and
to
ruine
the
house
built
in
fraud
or
on
the
ruines
of
others
.
For
the
hope
of
the
wicked
,
saith
Job
,
is
as
the
spiders
web
,
cunningly
spun
out
with
a
great
deal
of
labour
all
night
,
and
suddenly
swept
away
in
the
morning
.
What
Faith
then
is
there
in
this
?
or
indeed
,
what
is
it
else
but
a
wild
branch
of
meer
Gentilism
and
infidelity
,
if
not
absolute
Atheism
?
For
did
he
truly
believe
God
or
his
comminations
,
it
were
not
possible
,
one
that
loves
his
Children
so
well
,
could
run
so
direct
a
course
to
destroy
them
.
But
assuredly
he
doth
not
believe
;
and
whatsoever
we
pretend
,
yet
for
the
most
part
,
we
secretly
say
in
our
hearts
with
that
Fool
in
the
Psalm
,
if
not
,
there
is
no
God
,
yet
at
least
,
there
is
no
knowledge
in
the
most
high
:
or
else
with
those
wicked
ones
in
Job
,
tush
,
God
careth
not
,
circa
cardines
coeli
perambulat
,
his
walk
is
about
the
hinges
of
Heaven
,
he
doth
not
trouble
himself
to
behold
or
regard
the
things
upon
Earth
.
Do
not
suppose
I
wrong
you
:
search
your
own
Consciences
truly
,
and
I
believe
the
best
of
you
all
will
find
even
this
infidelity
lurking
in
them
.
For
wert
thou
absolutely
assured
in
thy
Soul
of
the
omniscience
,
and
omnipresence
of
the
Lord
;
didst
thou
faithfully
believe
that
he
is
every
where
,
and
beholdeth
every
action
and
operation
of
thine
,
though
never
so
secret
,
that
he
is
about
thy
path
and
about
thy
bed
and
spyeth
out
all
thy
wayes
,
and
seeth
thy
thoughts
more
clearly
than
thou
thy self
;
how
were
it
possible
for
thee
in
his
presence
and
under
those
eyes
so
often
and
deeply
to
dissemble
with
thy
Brother
,
with
thine
own
heart
and
with
God
himself
?
Couldst
thou
imagine
a
window
in
thy
bosome
and
thy
Neighbour
permitted
now
and
then
when
thou
dreamest
not
of
it
,
to
look
in
upon
thy
impure
and
fraudulent
thoughts
,
and
see
how
thy
cogitations
are
busied
;
how
would
thy
Soul
shame
and
blush
to
be
taken
tardy
in
such
base
and
unworthy
imployments
?
which
yet
thou
canst
freely
exercise
and
continue
without
any
trouble
or
interruption
at
all
,
though
God
himself
and
his
pure
eyes
behold
them
,
whereunto
thy
breast
is
transparent
as
glass
,
and
more
open
than
the
air
,
what
doth
this
shew
but
that
thou
believest
it
not
?
for
to
believe
his
presence
truly
,
and
so
much
contemn
it
,
is
meerly
impossible
.
It
is
beyond
imagination
to
conceive
,
were
thy
Faith
firm
in
this
point
,
how
it
possibly
can
be
,
that
the
sight
of
God
and
his
holy
Angels
,
should
not
deter
thee
,
not
only
from
thinking
but
from
acting
those
secret
works
of
darkness
;
which
the
coming
in
but
of
a
little
child
can
utterly
interrupt
and
hinder
.
Of
necessity
thou
must
be
driven
to
confess
,
either
that
thy
Faith
is
asleep
,
and
thou
dost
not
believe
it
:
or
thy
reverence
utterly
dead
that
thou
esteemest
of
a
child
more
than
thy
Maker
.
Assuredly
could
we
fortify
our
perswasions
but
in
this
one
Article
of
Faith
,
and
strongly
apprehend
the
truth
of
it
,
nothing
could
be
of
greater
power
to
purge
our
hearts
,
and
our
hands
too
from
all
evil
and
uncleanness
.
Thus
if
thou
carefully
examine
thy
faith
by
the
effects
,
and
judge
of
it
,
as
thou
shouldst
,
by
thine
actions
,
(
for
the
tree
is
known
by
her
fruit
)
thou
wilt
easily
find
notwithstanding
thy
former
conceipt
of
thy self
,
how
full
of
infidelity
thy
false
heart
is
,
and
how
little
thou
believest
either
threats
,
or
precepts
,
or
promises
,
or
providence
,
or
any
thing
else
sincerely
and
as
thou
shouldest
.
Well
therefore
it
would
deserve
thy
frequent
cogitations
and
prayers
and
tears
to
consider
and
bewail
it
thoroughly
,
crying
out
with
him
in
the
Gospel
,
Lord
,
I
believe
,
help
my
unbelief
.
And
never
think
it
helped
till
thou
findest
it
reforming
thy
affections
and
lusts
,
not
led
and
ruled
by
them
:
till
thou
perceivest
it
working
powerfully
in
all
the
thoughts
of
thy
heart
and
actions
of
thy
hands
,
and
the
whole
course
of
thy
life
.
For
this
is
the
true
test
and
tryal
,
and
to
these
marks
our
Saviour
himself
sends
thee
,
to
make
full
proof
of
it
.
These
are
the
signs
,
saith
he
,
that
shall
follow
them
that
believe
.
In
my
name
shall
they
cast
out
devils
,
they
shall
speak
with
new
tongues
:
they
shall
take
up
serpents
:
and
if
they
drink
any
deadly
thing
it
shall
not
hurt
them
:
and
when
they
lay
their
hands
on
the
s●●k
they
shall
be
healed
.
If
those
signs
follow
not
thy
Faith
,
it
is
vain
and
thou
art
yet
in
thy
sins
.
But
thou
wilt
say
the
time
of
Miracles
is
past
,
and
these
days
require
them
not
.
Neither
do
I
require
them
as
then
;
neither
then
and
in
those
times
were
they
common
unto
all
Believers
:
But
the
saying
of
our
Saviour
is
universal
and
in
the
spiritual
sence
is
ever
true
,
that
these
signs
follow
them
and
all
them
that
un●●ignedly
believe
:
For
every
Man
naturally
hath
Devils
enough
within
him
to
be
thrown
forth
,
and
unless
thy
Faith
have
power
and
virtue
enough
to
dispossess
and
cast
out
the
impure
spirits
of
luxury
and
avarice
,
of
envy
,
wrath
,
malice
,
and
hypocrisie
,
and
the
like
foul
Fiends
wherewith
our
nature
is
full
:
unless
it
be
able
to
give
thee
a
new
tongue
and
a
new
language
,
and
cleansing
thy
mouth
of
all
oaths
and
blasphemies
,
of
slanders
and
reproaches
,
of
deceit
and
scurrility
;
can
teach
thee
to
speak
the
words
of
sobriety
,
and
sanctity
,
and
of
truth
every
Man
unto
his
Neighbour
;
unless
it
can
embolden
thee
to
take
up
Serpents
,
to
receive
and
lovingly
embrace
thy
mortal
enemies
,
and
make
treacle
of
them
too
,
drinking
up
all
the
deadly
venome
which
their
poysoned
stomachs
can
disgorge
against
thee
,
not
only
without
hurt
,
but
even
as
thy
physick
;
that
so
lifting
up
pure
and
innocent
hands
upon
them
with
prayers
and
benedictions
,
though
they
revile
and
curse
,
they
may
yet
at
length
be
won
from
it
and
cured
of
the
malice
wherewith
they
were
sick
;
and
others
also
by
thy
example
,
of
their
several
diseases
,
who
seeing
thy
good
works
may
glorify
thy
Father
which
is
in
Heaven
:
Until
,
I
say
,
thy
Faith
hath
power
to
work
these
things
(
unless
our
Saviours
signs
be
false
)
it
is
never
current
and
effectual
.
If
you
say
,
these
things
are
too
high
and
hard
for
us
,
we
cannot
attain
unto
them
;
you
do
withal
say
and
confess
that
you
do
not
truly
believe
:
For
true
Faith
is
not
dead
or
dro●zy
,
but
powerful
and
operative
,
working
even
wonders
unto
flesh
and
blood
;
which
St.
Paul
proves
by
a
full
cloud
of
witnesses
in
the
11.
to
the
Heb●
producing
a
whole
Catalogue
of
the
antient
W●●thies
,
who
all
through
Faith
aspiring
to
the
promises
were
mighty
and
marvellous
in
their
actions
,
overthrowing
Kingdoms
,
working
righteousness
and
doing
such
great
things
as
we
cannot
consider
without
admiration
.
And
whence
all
this
,
but
because
their
Faith
was
stirring
and
active
,
not
lazy
and
languishing
like
ours
;
which
is
only
a
Carkass
of
belief
without
any
soul
of
life
and
vigor
in
it
:
otherwise
we
should
soon
find
in
our selves
what
the
same
Author
elsewhere
affirms
,
that
nothing
is
available
like
Faith
when
it
is
working
.
working
by
love
;
which
is
ever
impatient
and
restless
till
it
attains
what
it
desires
.
Who
then
,
or
what
power
is
able
to
resist
it
?
not
the
power
of
the
whole
world
:
this
is
it
that
overcometh
the
world
,
even
your
faith
,
John
v.
3.
no
nor
the
power
of
any
thing
else
,
credenti
omnia
sunt
possibilia
,
to
him
that
believes
all
things
are
possible
,
saith
our
Saviour
:
And
therefore
if
ever
these
things
be
impossible
to
thee
,
if
thy
Fa●th
be
so
weak
that
it
cannot
dispossess
thee
of
thy
wicked
spirits
and
work
those
spiritual
miracles
on
thy
Soul
,
it
is
a
greater
miracle
if
ever
it
save
thy
Soul
.
For
true
Faith
purifies
the
heart
,
and
cleanseth
the
very
reins
,
and
is
assuredly
dead
,
if
it
do
not
work
powerful
effects
within
us
.
If
of
unclean
and
covetous
,
of
malitious
,
envious
and
deceitful
persons
,
it
doth
not
make
us
pure
and
temperate
,
mild
and
merciful
,
upright
and
just
in
our
actions
;
it
is
unprofitable
,
and
shall
never
justify
with
God
:
In
whose
account
,
whatsoever
you
think
,
none
are
taken
for
believers
any
farther
than
they
are
practisers
of
his
word
.
He
that
says
he
knows
God
and
hateth
his
brother
is
a
lyer
,
saith
St.
John
:
and
sure
he
that
says
he
believes
in
God
and
yet
forsaketh
not
his
sins
,
lyes
as
loudly
,
and
doth
but
abuse
his
own
Soul
;
vainly
dreaming
of
Faith
when
he
hath
but
the
shadow
of
it
without
truth
or
substance
:
and
will
be
found
at
last
but
in
that
poor
Mans
case
,
who
dreamt
all
night
of
treasure
,
and
in
the
morning
when
he
awoke
was
not
worth
a
farthing
.
With
that
Church
in
the
Revelation
,
they
have
a
name
that
they
live
,
and
conceit
they
are
rich
,
whenas
there
it
is
said
,
they
are
blind
and
poor
and
naked
and
miserable
,
and
shall
so
understand
themselves
in
the
end
:
for
however
now
we
please
our selves
for
a
while
with
the
vain
opinion
of
our
imaginary
Faith
,
yet
when
we
have
slept
our
sleep
,
and
dreamt
our
dreams
;
in
the
morning
when
we
shall
all
awake
from
our
graves
and
come
unto
Judgment
,
it
will
be
found
far
otherwise
than
we
conceived
.
When
the
son
of
man
cometh
,
saith
our
Saviour
himself
,
shall
he
sind
faith
upon
the
earth
?
surely
yes
,
such
as
ours
for
the
most
part
is
,
Faith
enough
;
such
a
speculative
fancy
that
floats
only
in
the
brain
never
affecting
the
heart
;
such
a
presumptuous
confidence
that
can
seize
on
mercies
,
neglecting
commands
,
lay
hold
on
the
passion
and
death
of
a
Saviour
,
but
neither
obey
his
precepts
,
nor
imitate
his
life
;
of
such
Faith
we
doubt
the
Christian
world
will
be
then
and
now
is
,
full
as
it
can
hold
;
he
shall
every
where
find
it
:
But
of
that
true
and
real
Faith
,
rooting
out
sinful
affections
;
of
that
high
and
mighty
Faith
,
inthroned
in
the
very
heart
of
the
Soul
,
and
from
thence
commanding
all
the
powers
and
faculties
which
it
hath
;
of
that
prevalent
and
victorious
Faith
,
conquering
Sin
and
Satan
,
and
treading
under
foot
the
glory
and
vanity
of
the
whole
world
;
of
this
solid
and
substantial
Faith
,
which
only
deserveth
the
name
of
Faith
,
and
he
only
looks
for
,
of
this
he
shall
then
find
but
little
in
the
world
,
as
indeed
there
is
very
little
now
.
Some
scattered
sparks
of
it
only
there
are
in
a
few
of
our
bosoms
,
but
raked
up
in
a
great
deal
of
embers
:
and
if
we
take
not
heed
,
like
enough
to
be
stifled
ere
we
are
aware
.
O
preserve
and
collect
them
carefully
,
blow
upon
them
with
thy
meditations
and
ferventest
prayers
,
never
cease
till
they
break
forth
into
a
flame
,
that
may
even
scorch
thy
heart
with
compunction
and
penitent
remorse
,
and
fire
thy
Soul
with
ardent
and
burning
affections
of
love
unto
God
and
charity
to
thy
Brother
,
which
are
the
rest
of
the
qualifications
wherewith
you
are
to
prepare
your selves
,
and
wherein
if
we
should
proceed
to
search
and
continue
a
strict
examination
,
I
am
sure
we
should
find
them
every
way
and
every
one
as
false
as
our
Faith
.
For
Faith
is
the
root
,
and
if
that
be
corrupt
,
these
which
are
the
branches
cannot
possibly
be
sound
.
Such
as
our
belief
is
,
such
is
our
Love
,
such
ever
our
Repentance
:
all
these
but
Cakes
of
one
piece
of
Dough
,
and
seasoned
with
the
same
leaven
,
hypocrisy
;
our
repentance
being
but
meer
formality
,
our
love
only
verbal
,
and
our
charity
for
the
most
part
but
pride
or
disguised
malice
.
Repentance
sincere
and
true
,
we
may
well
say
,
is
fled
with
Astraea
to
Heaven
;
or
rather
doubt
whether
there
be
any
such
matter
.
Sure
it
is
but
a
meer
word
that
hath
nothing
to
answer
it
.
Search
thy self
,
try
others
by
their
actions
,
and
see
if
thou
canst
almost
any
where
find
it
.
A
Man
of
an
humble
and
a
contrite
heart
,
broken
and
bruised
with
the
sight
and
sense
of
his
sins
,
groaning
and
bleeding
under
the
weight
and
burdens
of
his
iniquities
,
changed
truly
,
converted
,
regenerate
,
and
reformed
in
the
whole
disposition
of
his
Soul
,
cast
as
it
were
in
a
new
mould
and
become
a
new
Man
,
a
new
Creature
;
such
a
one
were
worthy
the
seeing
;
but
our
eyes
may
even
look
till
they
fail
,
and
no
where
behold
him
.
Behold
indeed
we
may
every
where
new
things
enough
,
but
not
new
men
.
At
these
solemn
feasts
they
can
have
all
things
new
,
but
their
Souls
,
these
they
can
permit
to
go
in
their
old
cloaths
;
yea
to
grow
old
in
the
same
sins
,
which
they
learnt
,
and
grew
up
with
them
in
their
youth
.
The
antient
swearer
we
see
is
a
swearer
still
,
receive
he
never
so
often
.
The
covetous
man
takes
the
Sacrament
and
goes
away
no
less
covetous
than
he
was
.
The
malicious
man
can
drink
the
blood
of
Christ
,
which
he
shed
for
his
enemies
,
and
yet
continue
in
the
same
gall
of
bitterness
as
before
;
lupi
veniùnt
,
lupi
receduni
,
Wolves
they
come
,
though
in
Sheeps
cloathing
,
and
Wolves
they
depart
saith
St.
Austin
.
For
indeed
they
do
but
put
on
a
seeming
sanctity
for
the
time
,
and
presently
reassume
again
their
old
ways
.
And
do
generally
deal
with
their
●●●lice
and
the
rest
of
their
sins
,
as
men
do
with
their
beards
,
shave
them
against
a
good
time
;
but
leave
the
roots
behind
which
afterwards
shoot
out
the
thicker
.
And
this
is
the
repentance
,
this
is
the
love
of
which
these
times
are
full
as
the
Moon
:
but
for
that
which
is
serious
and
sincere
,
knock
at
your
hearts
;
and
see
if
they
do
not
sound
as
hollow
as
empty
Casks
.
And
for
the
last
,
our
love
and
affection
to
God●
it
is
no
less
verbal
than
that
unto
our
Brother
is
feigned
,
or
our
repentance
formal
.
It
is
in
every
Mans
mouth
but
no
where
else
:
they
draw
near
him
with
their
lips
,
but
their
heart
,
is
far
from
him
;
that
is
wholly
taken
up
with
pleasure
,
pride
,
and
profit
;
the
Trinity
which
the
world
worships
,
that
generally
knows
no
other
God
but
Mammon
,
as
it
will
appear
if
they
search
their
thoughts
,
for
where
our
treasure
is
,
there
are
our
cogitatlons
.
But
the
due
examination
of
these
points
will
require
a
fuller
discourse
than
this
time
will
afford
which
is
run
out
already
,
and
therefore
we
must
refer
it
to
another
.
In
the
mean
while
beseeching
God
of
his
great
goodness
to
give
us
clear
eyes
and
understanding
Spirits
,
to
discern
and
abhor
the
hypocrisie
of
the
world
and
the
deceitfulness
of
our
own
hearts
,
that
we
be
not
counted
amongst
those
formal
Pharisees
wherewith
these
times
abound
,
professing
godliness
,
but
denying
the
power
thereof
in
their
actions
,
which
can
have
no
part
or
communion
with
Christ
;
but
being
inspired
with
a
true
and
a
living
Faith
rooted
in
love
,
and
built
up
in
charity
unfeigned
,
we
may
be
reckoned
amongst
those
few
which
shall
be
held
for
worthy
receivers
of
those
pledges
of
his
love
in
the
holy
mysteries
now
;
and
be
esteemed
worthy
to
be
received
into
the
pleasures
of
his
everlasting
Kingdom
hereafter
,
whereunto
the
same
God
of
his
infinite
mercy
vouchsafe
to
bring
us
all
,
&c.
Amen
.
Laus
Deo
in
aeternum
.
A
SERMON
ON
CHRISTMAS
Day
.
SERMON
IX
.
Upon
LUK.
ii
.
10
,
11.
And
the
Angel
said
unto
them
,
Fear
not
:
for
behold
,
I
bring
you
tydings
of
great
joy
which
shall
be
to
all
people
.
For
unto
you
is
born
this
day
,
in
the
City
of
David
,
a
Saviour
,
which
is
Christ
the
Lord
.
IN
the
verses
precedent
,
the
Nativity
and
birth
of
our
Lord
and
Saviour
is
described
:
in
these
here
,
it
is
proved
and
publisht
,
descried
in
them
by
an
Evangelist
,
preached
and
published
in
these
by
an
Angel
;
by
an
Angel
unto
Shepherds
,
by
an
Angel
the
highest
and
most
excellent
workmanship
of
God
,
unto
Shepherds
the
meanest
and
sillyest
people
amongst
all
the
fons
of
men
.
So
you
see
already
the
three
general
parts
into
which
my
Text
doth
branch
it self
:
The
Preacher
:
the
Audience
:
and
the
Sermon
:
The
Messenger
:
They
to
whom
the
Message
is
sent
:
and
the
Message
it self
:
The
message
or
Sermon
(
for
so
the
Angels
word
imports
,
Evangelizo
vobis
,
I
preach
or
publish
unto
you
)
is
the
birth
of
our
Lord
and
Saviour
.
The
Audience
Shepherds
:
the
messenger
or
publisher
of
it
,
an
Angel
.
These
are
the
main
or
principal
parts
.
Two
other
there
are
which
are
accessary
:
for
his
message
is
high
and
of
great
importance
:
his
Audience
mean
and
fearful
,
affrighted
with
his
presence
:
the
one
deserves
a
preface
of
honour
,
the
other
a
word
of
comfort
:
first
therefore
he
chears
up
the
Shepherds
and
magnifies
his
message
:
before
he
will
deliver
it
,
he
chears
up
them
,
Fear
not
:
and
magnifies
that
,
behold
I
bring
you
tydings
of
great
joy
which
shall
be
to
all
people
.
So
have
you
these
Five
.
1.
A.
Message
.
2.
And
that
Message
magnified
.
3.
An
Auditory
.
4.
And
that
Auditory
comforted
.
5.
Both
performed
by
an
Angel
.
And
the
Angel
said
unto
them
,
&c.
there
is
the
Preacher
and
his
audience
:
Fear
not
,
&c.
there
is
the
Audience
and
their
comfort
:
Behold
I
bring
,
&c.
there
is
the
extolling
of
the
Message
:
For
unto
you
is
born
this
day
,
there
is
the
message
it self
.
And
this
message
again
hath
divers
parts
,
some
more
substantial
,
as
the
Birth
it self
and
the
Titles
and
Attributes
of
the
person
born
.
Three
in
Number
,
a
Saviour
,
Christ
,
the
Lord
.
Others
it
hath
that
are
Circumstantial
,
as
the
time
when
,
hodie
to
day
:
the
place
where
,
in
the
City
of
David
:
and
the
persons
for
whom
,
For
you
,
vobis
,
for
unto
you
,
&c.
These
are
the
parts
of
the
message
:
and
the
Preface
that
magnifies
it
,
hath
no
fewer
particulars
:
1.
It
is
News
:
2.
News
of
joy
:
3.
Of
great
joy
:
4.
Great
joy
to
all
people
,
all
that
are
or
ever
shall
be
.
That
shall
be
,
&c.
5.
And
these
all
well
ushered
in
witlr
an
Ecce
of
admiration
and
attention
,
Behold
.
These
two
,
the
message
and
the
magnifying
of
it
,
are
the
main
parts
of
this
days
celebrity
and
solemnity
,
and
therefore
they
are
full
,
and
have
many
branches
:
the
other
three
,
the
Audience
,
their
Comfort
and
the
Angel
Preacher
that
gives
it
,
are
of
less
importance
,
and
so
are
but
single
points
briefly
delivered
.
And
the
Angel
said
unto
them
,
Fear
not
.
But
we
must
begin
with
these
,
though
the
lesser
,
as
the
Text
doth
:
and
first
with
the
Preacher
or
publisher
of
the
Nativity
,
an
Angel
,
dixit
Angelus
,
And
the
Angel
said
,
&c.
And
right
and
fit
it
was
that
an
Angel
should
say
it
:
he
is
an
high
and
excellent
creature
,
and
his
ministry
hath
ever
been
justly
used
in
high
and
excellent
actions
.
Now
of
all
the
actions
and
operations
external
of
the
divine
power
,
the
best
and
the
greatest
,
the
highest
and
most
excellent
,
the
wisest
and
most
wonderful
is
the
Incarnation
,
and
birth
of
the
Son
of
God
.
The
other
eminent
acts
of
goodness
and
power
manifested
either
in
his
life
or
death
,
resurrection
or
ascension
,
they
do
all
depend
on
this
which
is
the
ground
and
foundation
of
them
all
;
therefore
questionless
as
it
is
the
greatest
benefit
the
world
ever
knew
,
so
is
it
the
greatest
work
that
God
ever
did
:
wherein
God
is
made
man
,
and
man
become
God
;
God
and
man
,
becoming
but
one
person
.
Such
a
generation
as
this
who
shall
declare
it
,
saith
the
Prophet
Isaiah
?
who
shall
preach
and
publish
it
indeed
?
surely
no
creature
in
the
world
is
absolutely
fit
;
yet
since
it
must
be
done
by
some
,
none
so
fit
as
an
Angel
,
the
best
of
his
Creatures
,
to
preach
and
proclaim
the
Nativity
,
the
best
of
his
works
.
The
Angel
said
,
and
he
had
no
sooner
said
it
,
but
a
multitude
of
Angels
receive
and
applaud
it
,
with
a
hymn
of
glory
.
Gloria
in
excelsis
,
Glory
be
to
God
on
high
:
one
Angel
preaches
and
a
Quire
of
Angels
sing
praises
.
So
the
whole
service
of
this
day
both
Sermon
and
Anthem
,
by
Angels
all
.
So
great
is
the
day
we
now
celebrate
and
the
benefit
we
are
now
to
treat
of
.
And
it
were
to
be
wished
it
might
still
be
preached
by
the
tongue
of
that
Angel
which
first
published
it
.
But
yet
since
it
hath
pleased
God
to
impose
it
upon
sinful
men
,
we
must
perform
it
as
well
as
we
may
;
but
still
remembring
you
,
that
though
we
do
it
,
't
is
a
theam
in
it self
fitter
for
an
Angel
.
The
Angel
said
,
illis
unto
them
.
And
what
were
they
?
in
the
verses
precedent
you
may
see
:
Shepherds
,
they
were
watching
over
their
Focks
.
What
a
fall
is
here
?
The
best
news
the
world
ever
heard
,
the
greatest
mysterie
God
ever
wrought
,
fit
to
be
uttered
by
no
tonge
but
an
Angel's
,
the
highest
of
his
Creatures
,
now
in
this
state
to
be
preached
and
published
to
none
but
Shepherds
,
the
lowest
and
meanest
of
the
people
?
what
congru●ty
is
there
in
this
?
The
Custom
of
the
world
in
case
of
News
great
and
extraordinary
,
especially
tydings
of
Joy
,
is
to
post
with
it
to
great
and
extraordinary
persons
,
Kings
and
Princes
,
no
mans
ear
may
have
a
taste
till
theirs
be
first
possessed
with
it
.
And
surely
this
if
ever
any
,
was
News
fit
for
a
King
and
the
greatest
King
.
Why
is
it
then
delivered
unto
Shepherds
?
why
is
it
not
sent
to
Caesar
Augustus
the
Monarch
of
the
Earth
,
now
sending
forth
his
Edict
for
the
description
of
the
whole
world
?
why
doth
not
the
Angel
hye
him
unto
Cyrenius
his
President
,
or
to
Herod
his
King
of
the
Jews
?
why
goeth
he
not
unto
the
high
Priests
,
to
the
Scribes
and
Pharisees
,
that
sate
in
Moses
Chair
?
or
to
some
other
of
the
Grandees
and
Magnificoes
of
the
world
?
why
unto
none
of
these
?
why
?
but
because
men
have
one
Custom
and
God
another
:
they
look
to
the
great
,
to
the
good
:
men
respect
the
high
and
mighty
;
but
God
regards
the
humble
and
meek
:
Especially
in
his
divine
Revelations
;
I
thank
thee
O
Father
,
Lord
of
heaven
and
earth
,
that
thou
hast
hid
these
things
from
the
wise
and
prudent
and
revealed
them
unto
babes
,
Luk.
x.
21.
This
is
his
Custom
,
not
many
wise
according
to
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
;
but
God
hath
chosen
the
foolish
,
the
weak
and
the
base
things
of
the
world
to
confound
the
wise
and
mighty
,
1
Cor.
i.
26.
No
marvel
therefore
,
saith
St.
Ambrose
,
if
in
the
first
publication
of
the
grace
of
Christ
,
God
did
rather
respect
innocence
than
power
,
and
the
simplicity
of
Shepherds
than
the
pride
and
imperiousness
of
Kings
.
It
was
not
amiss
then
that
Shepherds
they
were
,
mean
Men
,
Men
of
an
humble
Spirit
,
of
an
innocent
and
contemplative
life
,
it
was
not
amiss
I
say
,
in
this
regard
,
if
but
to
shew
the
use
of
God
whose
manner
it
is
ever
to
resist
the
proud
and
shew
grace
unto
the
humble
;
but
it
agreed
well
too
,
in
other
respects
.
He
that
was
now
born
was
sent
to
the
lost
Sheep
of
the
house
of
Israel
,
and
it
was
but
right
that
Shepherds
were
made
acquainted
with
that
;
to
shew
spiritual
Pastors
their
duty
,
who
first
receive
the
Gospel
,
that
they
may
preach
it
to
others
;
and
the
flocks
their
obedience
,
not
to
adhere
to
their
own
Revelations
,
but
to
receive
their
doctrine
ordinarily
at
the
hands
of
their
Teachers
,
for
to
shew
this
,
the
Gospel
was
first
justly
preached
unto
Shepherds
.
Besides
,
it
was
the
birth
of
a
Shepherd
that
he
came
to
tell
:
the
Shepherd
that
was
so
long
ago
promised
:
Behold
I
will
raise
you
up
a
shepherd
,
Ezek.
xxxv
.
25.
he
is
now
born
,
the
chief
shepherd
,
1
Pet.
v.
4.
the
great
shepherd
,
Heb.
xiii
.
20.
the
good
shepherd
that
gave
his
life
for
his
flock
,
John
x.
II.
It
was
but
just
then
to
tell
Shepherds
of
the
birth
of
a
Shepherd
,
and
the
news
fitted
them
well
:
rightly
therefore
dixit
illis
,
he
said
unto
them
.
But
still
said
he
not
his
errand
presently
;
they
were
not
in
case
to
receive
it
.
The
appearing
of
the
Messenger
hath
so
frighted
them
,
that
they
are
not
capable
of
the
message
.
If
he
now
tell
it
,
they
may
chance
not
to
hear
it
,
or
if
hear
,
not
regard
it
.
And
therefore
before
he
go
on
with
his
news
,
he
doth
first
settle
their
minds
for
receiving
it
with
a
nolite
timere
,
fear
not
.
Afraid
then
they
were
,
and
sure
they
might
well
fear
.
It
was
in
the
depth
of
night
,
and
the
Angel
appeared
suddenly
and
in
great
glory
,
the
glory
of
the
Lord
shined
round
about
them
.
They
were
but
Shepherds
,
no
marvel
if
such
fear
at
such
and
so
unexpected
a
sight
;
better
men
than
they
and
other
manner
of
persons
have
been
troubled
at
the
approach
of
an
Angel
though
in
the
day
time
.
Zachary
though
a
just
person
that
walked
in
all
the
commandments
of
God
without
reproof
;
though
a
Priest
,
though
in
the
Temple
and
ministring
there
:
The
Virgin
Mary
whom
all
generations
must
call
blessed
,
though
a
Virgin
,
though
the
best
of
Women
,
though
separated
and
sanctified
for
the
Mother
of
God
,
yet
(
as
you
may
read
in
the
very
Chapter
before
this
)
at
the
appearance
of
an
Angel
they
are
afraid
both
;
and
both
comforted
,
as
these
here
,
with
a
noli
timere
,
by
the
Angel
,
fear
not
Zachary
,
v.
13.
fear
not
Mary
,
v.
30.
And
the
like
might
be
shown
of
divers
others
;
so
general
it
was
to
fear
at
the
appearing
of
an
Angel
,
that
scarce
ever
any
Angel
appears
but
with
this
salutation
of
fear
not
,
seven
times
(
as
a
learned
Man
observes
)
we
read
it
in
this
very
Gospel
.
But
whence
is
it
,
and
how
comes
it
about
?
Timere
ubi
non
est
timor
,
to
fear
where
no
fear
is
,
argues
a
guilty
Conscience
,
but
these
were
innocent
and
just
persons
,
why
then
do
they
fear
the
Messengers
of
their
comfort
?
Sure
though
some
may
be
more
innocent
than
others
,
yet
it
is
not
so
absolutely
right
as
it
ought
to
be
in
any
.
None
so
good
and
unreproveable
in
the
sight
of
Men
;
but
yet
they
may
be
conscious
of
something
more
or
less
within
themselves
.
But
say
they
were
not
;
suppose
them
free
from
actual
sin
,
yet
they
cannot
be
freed
from
natural
infirmity
occasioned
by
the
first
original
sin
:
which
Adam
had
no
sooner
committed
but
he
was
afraid
of
God
himself
when
he
appeared
,
and
hid
his
head
in
a
bush
as
soon
as
he
heard
his
voice
in
the
Garden
.
And
ever
since
all
the
Sons
of
Adam
have
been
afraid
at
the
appearing
of
any
Messenger
or
receiving
of
any
message
,
from
that
Divine
Majesty
.
Two
things
therefore
it
argues
;
first
,
that
our
nature
is
fallen
from
her
first
original
;
that
her
primitive
excellence
and
dignity
is
gone
;
since
he
(
saith
Stella
)
who
was
framed
and
created
to
behold
the
Glory
of
God
,
cannot
now
endure
the
aspect
of
one
of
his
Angels
.
And
secondly
,
besides
weakness
it
argues
something
of
wickedness
;
and
shews
all
is
not
right
:
Heaven
and
we
are
not
in
the
terms
we
should
be
,
not
the
best
of
us
all
.
Angels
are
Messengers
from
Heaven
,
what
tydings
they
bring
good
or
bad
,
we
know
not
;
and
therefore
we
fear
,
because
we
know
not
:
a
plain
sign
all
is
not
well
between
Heaven
and
us
;
that
upon
every
coming
of
an
Angel
we
presage
to
our selves
no
better
news
from
thence
;
but
still
are
afraid
of
the
messages
and
Messengers
that
come
from
that
place
.
Since
then
it
befell
so
great
Saints
,
it
might
well
be
the
case
of
poor
Shepherds
in
this
case
to
be
afraid
;
and
being
afraid
they
must
be
comforted
,
or
the
message
will
hardly
be
received
:
fear
being
in
the
mind
,
nothing
else
can
well
enter
:
fitly
therefore
before
he
pours
in
the
one
doth
he
seek
to
cast
out
the
other
with
a
nolite
timere
,
And
the
,
&c.
But
fear
is
not
so
easily
cast
forth
,
it
is
plenus
consternationis
affectus
,
a
tenacious
affection
full
of
distraction
and
consternation
,
and
will
not
presently
be
thrown
out
with
a
couple
of
words
.
Comfortable
words
they
are
indeed
,
and
may
well
serve
to
stay
their
minds
and
collect
their
spirits
;
but
not
throughly
to
eject
their
fear
.
To
effect
this
,
something
more
is
required
than
bare
words
.
It
is
not
enough
to
speak
them
,
but
he
must
give
a
reason
for
them
too
,
that
would
have
them
prevail
.
And
what
better
reason
not
to
fear
,
than
to
shew
them
there
is
no
reason
of
their
fear
?
Timor
est
expectatio
mali
,
fear
is
the
expectation
of
evil
,
and
here
is
no
evil
towards
,
nothing
but
good
,
and
good
not
towards
,
but
present
;
that
were
but
tydings
of
hope
,
this
is
of
joy
and
great
joy
to
them
and
to
all
the
people
besides
.
And
this
is
a
nolite
timere
indeed
;
a
fear
not
,
to
the
purpose
;
not
barely
propounded
,
but
backed
with
a
reason
of
power
to
destroy
it
:
for
behold
,
&c.
Wherein
the
Angel
doth
at
once
,
as
dispel
their
passion
,
so
with
an
honourable
Elogy
advance
and
magnifie
his
own
message
before
he
will
deliver
it
:
he
pours
it
not
forth
presently
;
but
sends
a
preface
of
state
before
to
usher
it
in
with
reverence
and
regard
.
And
every
degree
that
is
in
it
(
for
you
see
it
hath
many
)
joy
,
great
joy
,
common
joy
,
and
every
degree
I
say
in
it
is
,
as
a
comfort
to
the
Shepherds
and
diminution
of
their
fear
,
so
an
ecce
of
admiration
and
attention
unto
his
errand
:
for
Ecce
,
Behold
,
&c.
ecce
est
vox
admirantis
,
it
is
ever
commonly
the
watch-word
to
a
wonder
:
atleast
is
seldom
set
but
as
a
note
or
mark
upon
things
of
greatest
importance
,
and
such
as
require
our
special
regards
.
And
indeed
what
do
Men
regard
so
much
as
news
,
rare
and
admirable
events
?
who
grows
not
erect
,
what
ear
is
not
open
and
attent
to
receive
them
?
And
such
here
is
this
,
no
ordinary
and
trivial
matter
,
every
day
to
be
seen
and
met
withall
;
but
news
it
is
,
unusual
and
unheard
of
it
is
,
which
you
are
called
to
behold
.
Behold
I
bring
you
tidings
,
strange
tidings
indeed
of
a
strange
birth
full
of
prodigies
and
wonders
;
wherein
the
Antient
of
days
is
become
a
swadled
child
;
and
he
who
is
the
Son
of
God
without
a
Mother
,
now
made
the
Son
of
a
Woman
without
a
Father
;
a
strange
Woman
too
,
that
is
both
a
Mother
and
a
Virgin
,
nay
at
once
both
Mother
of
her
own
Father
,
and
the
Daughter
of
her
own
Son
.
For
such
a
Mother
she
must
needs
be
,
that
is
the
Mother
of
God
.
Where
is
Solomon
with
his
nibil
novum
sub
sole
,
there
is
no
new
thing
under
the
Sun
?
sure
here
are
many
new
things
which
the
Sun
never
saw
nor
the
world
ever
heard
of
before
;
and
therefore
a
greater
than
Solomon
is
here
:
of
whom
Jeremy
spake
when
he
said
,
creavit
Dominus
novum
super
terram
,
a
new
thing
hath
the
Lord
created
upon
the
earth
,
a
woman
shall
compass
about
a
man
,
Jer.
xxxi
.
News
then
it
is
,
and
that
strange
and
admirable
;
but
yet
if
it
be
as
well
good
as
strange
,
as
well
beneficial
to
us
as
wonderful
in
it self
,
we
much
more
willingly
behold
it
.
Do
so
then
,
for
it
is
both
;
both
news
and
good
news
;
tidings
and
tidings
of
joy
;
great
joy
too
;
for
behold
I
bring
you
tidings
of
great
joy
.
Joy
for
the
benefit
and
honour
;
great
joy
for
the
great
benefit
and
honour
we
reap
by
it
.
Such
as
the
fewel
is
,
such
is
the
fire
;
and
as
the
benefit
is
,
such
should
be
the
joy
.
Never
such
a
benefit
,
never
so
great
honour
to
us
and
our
nature
;
never
therefore
so
great
cause
of
joy
:
nay
,
never
any
cause
of
joy
at
all
but
in
this
,
or
at
least
in
the
hope
of
this
.
Set
it
aside
,
and
nothing
but
argument
of
wo
and
lamentation
through
the
whole
world
to
be
seen
.
All
mankind
without
it
utterly
lost
in
everlasting
sorrow
;
and
the
whole
frame
of
Nature
and
whatsoever
is
within
the
compass
of
it
subject
to
malediction
too
,
for
their
sakes
;
and
therefore
could
do
nothing
but
groan
and
travel
in
pain
together
with
us
,
as
the
Apostle
speaks
,
Rom.
viii
.
whose
case
is
well
expressed
in
the
Psalm
,
for
we
all
sate
in
the
region
of
death
and
darkness
,
and
quale
gaudium
iis
qui
in
tenebris
sedent
,
and
what
joy
hath
he
that
sits
in
the
dark
,
said
blind
Tobe
unto
the
Angel
?
But
that
is
not
all
,
we
were
fast
bound
too
in
misery
and
iron
:
bound
with
the
chains
of
our
sins
,
and
shut
up
to
condemnation
under
the
Law
,
as
in
a
Prison
of
misery
,
and
quale
gaudium
?
what
joy
unto
such
,
not
only
in
darkness
but
in
chains
,
chained
both
in
darkness
and
misery
?
This
was
our
case
,
and
in
this
case
to
tell
men
now
of
a
glorious
light
,
of
a
rising
Sun
that
should
shine
into
their
darkness
;
and
not
only
so
,
but
to
tell
them
of
a
strange
deliverer
also
born
into
the
world
,
to
give
them
liberty
as
well
as
light
(
for
light
without
liberty
would
serve
them
only
to
see
their
own
misery
)
of
a
mighty
deliverer
indeed
that
both
could
and
would
break
the
gates
of
Brass
and
smite
the
bars
of
Iron
in
sunder
,
and
so
open
the
Prison
to
the
miserable
Captives
,
quale
gaudium
hoc
,
how
great
were
this
joy
,
the
joy
of
these
tidings
?
And
these
are
the
joyful
tidings
the
Angel
now
brings
,
well
therefore
may
he
term
them
tidings
of
joy
and
great
joy
by
which
we
are
delivered
from
darkness
and
misery
,
utter
darkness
and
everlasting
misery
.
Behold
I
bring
you
tidings
of
great
joy
.
Joy
then
there
is
in
it
,
and
great
joy
,
yet
this
is
not
all
that
is
in
it
,
't
is
publick
joy
too
,
and
that
is
something
more
.
Great
joy
there
may
be
,
and
we
see
there
often
is
,
which
yet
concerns
but
a
very
few
:
others
in
the
mean
while
may
wail
and
mourn
.
This
is
not
such
,
but
as
it
is
great
in
it self
,
so
it
spreads
and
diffuseth
it self
unto
many
,
to
all
,
omni
populo
,
to
all
the
people
.
Behold
,
&c.
And
well
fare
that
joy
where
it
is
merry
with
all
:
every
good
heart
will
like
it
the
better
,
bonum
quo
communius
eo
melius
,
for
the
better
it
is
,
ever
whatsoever
is
good
,
the
more
general
it
is
:
This
is
a
degree
beyond
general
,
it
is
universal
joy
;
a
joy
that
runs
through
the
universe
and
affects
the
whole
world
.
And
the
world
may
well
wonder
at
it
.
It
never
saw
,
I
am
sure
never
could
give
any
the
like
.
As
our
Saviour
said
of
his
peace
,
so
he
might
well
say
of
this
his
joy
,
non
sicut
mundus
dat
gaudium
,
not
as
the
world
giveth
joy
so
give
I
joy
,
the
world
is
poor
and
beggarly
,
and
cannot
give
to
one
but
it
must
take
from
another
,
cannot
make
one
rich
,
but
it
must
impoverish
another
,
cannot
advance
one
,
but
it
must
depress
another
;
and
therefore
cannot
give
joy
to
one
,
but
it
must
give
sorrow
to
another
.
This
is
the
condition
of
the
world
,
and
all
worldly
joy
;
The
Conquerer
celebrates
his
triumph
,
and
the
vanquisht
lament
their
misery
;
The
heir
joyes
and
rejoyceth
in
his
inheritance
,
the
possessor
dies
weeping
and
mourning
that
he
must
leave
it
.
The
advanced
ascends
merrily
unto
his
seat
of
dignity
,
whilst
his
predecessor
tumbles
from
thence
with
sorrow
into
his
own
ruin
.
Run
through
all
the
glory
of
this
present
life
,
and
see
if
you
can
any
where
find
any
man
happy
whereto
felicity
doth
not
arise
out
of
anothers
misery
;
and
whose
joy
is
not
built
upon
another
mans
sorrow
:
and
therefore
if
some
be
merry
,
some
must
be
sad
:
if
some
laugh
,
others
must
weep
:
if
some
rejoyce
,
others
must
mourn
:
no
joy
in
it
to
all
the
people
:
Non
vox
hominem
sonat
,
it
is
not
the
condition
of
humane
felicity
this
,
neither
can
it
spring
out
of
the
Earth
;
an
Angel
must
bring
it
from
Heaven
,
from
that
God
who
is
truly
rich
and
of
unexhausted
bounty
,
able
alone
to
fill
some
without
any
diminution
or
emptying
of
others
.
Yea
to
fill
all
and
leave
none
empty
.
Only
exinanivit
semetipsum
,
it
pleased
him
to
empty
himself
of
his
honour
this
day
,
by
assuming
our
flesh
,
that
we
and
our
nature
might
be
replenisht
with
it
:
he
made
himself
poor
lying
in
a
manner
among
brute
beasts
,
that
his
poverty
might
redound
unto
the
riches
of
the
world
;
and
make
men
who
for
want
of
understanding
might
well
be
compared
unto
the
beasts
that
perish
,
in
knowledge
and
goodness
too
,
like
the
Angels
of
God
that
stand
about
his
Throne
,
unless
themselves
refuse
it
.
And
this
is
the
tydings
of
joy
the
Angel
here
now
brings
,
true
joy
indeed
and
publick
joy
,
Christmas
joy
right
,
gaudium
omni
populo
;
Joy
unto
all
the
people
;
to
all
that
will
but
entertain
and
embrace
it
;
to
all
that
do
not
wilfully
reject
and
refuse
it
.
To
such
indeed
this
joy
shall
be
turned
into
sorrow
,
but
that
is
their
own
fault
.
If
when
the
Prison
is
open'd
,
any
of
the
captives
be
enamoured
of
their
own
misery
,
and
still
love
darkness
more
than
light
,
they
may
questionless
perish
in
it
;
but
then
they
may
thank
none
but
themselves
;
it
was
still
matter
of
joy
that
a
passage
was
made
,
and
they
might
have
come
forth
if
themselves
would
.
We
must
still
distinguish
between
the
event
of
a
thing
unto
obstinate
men
,
and
Gods
intention
of
it
in
his
own
mercy
:
which
though
some
men
abuse
to
their
hurt
and
sorrow
;
yet
the
news
of
it
in
it self
is
news
of
joy
unto
all
,
to
all
the
people
,
to
all
that
then
were
,
and
to
all
that
ever
shall
be
,
quod
erit
omni
populo
,
which
shall
be
to
all
people
,
&c.
Not
only
it
is
joy
which
is
unto
the
present
age
,
unto
all
the
men
of
that
or
any
one
time
,
but
which
shall
be
unto
all
ages
and
generations
successively
unto
the
worlds
end
,
and
therefore
she
that
now
brought
forth
the
blessed
tydings
which
the
Angel
here
delivers
,
all
generations
,
saith
the
Scripture
,
shall
call
her
blessed
.
And
this
is
our
comfort
,
it
is
the
word
of
tenure
by
which
we
hold
,
that
it
shall
be
to
all
people
.
But
this
good
Erit
,
that
shall
be
,
is
not
reserved
only
to
omni
populo
all
the
people
that
shall
be
;
but
may
be
read
with
the
joy
that
goes
before
,
gaudium
quod
erit
,
joy
which
shall
be
;
not
joy
which
is
for
a
while
,
and
then
vanisheth
;
but
which
shall
be
for
ever
and
ever
,
everlasting
joy
.
And
this
gives
us
one
degree
more
in
the
joy
.
For
joy
though
never
so
great
in
it self
,
though
publick
and
common
unto
never
so
many
,
yet
if
it
abideth
not
it
is
but
a
perishing
and
transient
joy
:
but
if
great
,
publick
,
and
permanent
too
then
't
is
compleat
and
absolute
joy
indeed
;
when
it
is
gaudium
quod
est
&
erit
,
joy
which
is
and
which
shall
be
;
that
is
none
but
Christs
joy
,
a
joy
which
none
can
take
from
us
.
The
worlds
joy
is
,
quod
est
,
&
non
erit
,
a
joy
which
is
,
but
which
shortly
shall
not
be
,
but
a
flash
,
but
a
blaze
,
quickly
kindled
but
as
suddenly
out
.
Invicem
cedunt
dolor
&
voluptas
:
Joy
and
grief
,
like
day
and
night
,
take
their
turns
in
this
life
,
and
mutually
ever
expel
one
another
.
They
are
clean
contrary
,
yet
,
like
twins
,
they
are
bred
in
the
same
bowels
,
wherein
though
they
sometimes
struggle
as
Jacob
and
Esau
did
who
shall
first
come
forth
,
yet
the
advantage
of
precedence
is
but
little
,
when
the
latter
is
not
so
far
behind
but
he
hath
ever
hold
of
the
formers
heel
:
like
Actors
in
a
Tragedy
,
so
they
play
their
parts
on
the
Stage
of
this
world
;
when
one
goes
off
,
the
other
enters
;
and
though
joy
begin
the
Prologue
,
the
Catastrophe
ever
shuts
up
in
sorrow
.
All
our
pleasures
though
never
so
sweet
in
the
mouth
,
proving
,
as
the
Wiseman
speaks
,
but
gall
and
wormwood
in
the
belly
;
and
sometimes
rottenness
in
the
bones
.
It
is
therefore
gaudium
quod
est
,
only
a
joy
that
is
,
but
shall
quickly
cease
to
be
:
a
joy
which
like
the
winter
Sun
may
rise
gloriously
,
but
is
soon
overcast
with
clouds
of
discontent
,
and
must
set
ere
long
in
a
night
of
sorrow
:
a
long
night
unto
some
that
shall
never
see
morning
.
Only
Christs
joy
,
the
joy
which
the
Angel
here
brings
,
Christmas
and
Christian
Joy
,
is
gaudium
quod
erit
,
a
joy
which
is
,
and
which
shall
be
;
which
is
begun
here
and
shall
be
perfected
and
accomplished
for
ever
hereafter
:
when
we
shall
sit
down
at
the
right
hand
of
God
,
where
are
pleasures
for
evermore
.
So
now
you
have
all
unto
the
full
,
great
joy
,
publick
joy
,
permanent
and
perpetual
joy
;
nothing
more
can
be
added
to
make
it
fuller
or
greater
;
it
hath
already
all
the
dimensions
of
greatness
,
height
,
length
,
breadth
and
depth
;
As
deep
as
Hell
from
whence
it
delivers
;
as
high
as
the
highest
Heavens
whither
it
will
bring
us
;
broad
as
the
whole
Earth
spreading
unto
all
people
,
that
have
or
do
inhabit
it
or
ever
shall
;
and
long
as
eternity
can
make
it
,
whereinto
it
runs
:
joy
which
shall
be
for
evermore
.
Well
did
it
deserve
that
Ecce
of
admiration
set
up
in
the
top
of
it
,
as
a
burning
Beacon
to
draw
all
eyes
and
affections
towards
it
.
Behold
I
bring
you
,
&c.
But
this
is
but
the
Preface
:
proceed
we
now
unto
that
wherein
all
this
Joy
doth
consist
,
and
whereof
it
is
spoken
:
the
message
or
sermon
it self
:
whose
whole
subject
is
the
blessed
birth
of
our
Lord
and
Saviour
we
this
day
Celebrate
,
For
unto
you
,
&c.
Wherein
there
are
three
Circumstances
of
the
birth
,
where
,
when
and
for
whom
:
Unto
you
is
born
this
day
in
the
City
of
David
:
And
three
Titles
,
or
Attributes
of
the
Person
born
,
a
Saviour
which
is
Christ
the
Lord
.
The
Circumstances
are
first
placed
,
but
the
parts
of
substance
must
be
first
handled
:
both
because
they
are
more
worthy
in
themselves
,
and
also
have
nearer
reference
unto
the
joy
precedent
and
the
three
degrees
of
exaltations
of
it
:
whereunto
these
three
titles
do
fitly
answer
and
correspond
:
the
joy
was
great
,
publick
,
permanent
,
and
now
we
see
the
reason
:
Great
Joy
,
for
a
Saviour
is
born
:
publick
joy
,
for
that
Saviour
is
Christ
:
permanent
and
perpetual
joy
,
for
that
Christ
is
the
Lord
;
the
Lord
of
eternity
that
only
can
give
eternity
to
our
Joy
.
And
briefly
of
them
all
:
but
first
of
the
first
Attribute
of
him
which
is
a
Saviour
.
1.
And
sure
if
ever
any
,
this
is
tydings
of
great
Joy
,
tydings
of
a
Saviour
:
no
joy
in
the
world
to
the
joy
of
a
man
saved
.
We
our selves
acknowledge
it
in
other
matters
;
If
it
concerns
the
saving
of
our
skin
,
of
our
goods
,
of
our
life
,
or
the
like
,
how
do
we
rejoyce
in
such
Saviours
?
Let
a
man
under
the
Law
in
case
of
a
lost
man
,
cast
and
condemned
,
expecting
nothing
but
execution
:
and
then
let
a
Saviour
come
to
him
with
a
pardon
,
and
see
if
it
be
not
a
welcome
message
;
if
he
think
it
not
the
joyfullest
tydings
that
he
ever
heard
.
But
beloved
we
have
Souls
too
,
and
they
are
our
better
parts
by
far
,
and
the
sorrows
of
that
death
they
are
subject
to
,
great
and
more
lasting
:
And
if
the
saving
of
a
perishing
transitory
life
or
living
,
be
so
precious
unto
us
,
how
full
of
Joy
would
the
birth
of
a
Saviour
be
,
for
them
that
otherwise
must
die
for
ever
in
perpetual
torments
?
O
when
it
concerns
the
loss
of
Heaven
and
danger
of
Hell
,
when
the
Soul
is
at
stake
,
and
the
well
doing
or
undoing
of
it
for
ever
;
Consider
it
right
,
and
in
this
case
sure
no
joy
to
the
joy
of
a
Saviour
.
But
we
do
not
consider
it
,
at
least
not
throughly
,
and
that
is
the
reason
it
affects
us
so
little
.
To
spiritual
things
we
are
dull
and
dead
,
but
quick
and
sensible
in
carnal
:
and
as
it
seems
,
more
apprehensive
of
our
sickness
,
than
our
sins
,
of
the
saving
of
our
goods
and
bodies
,
than
of
the
loss
of
God
or
perishing
of
our
Souls
.
Otherwise
the
preserver
of
those
wishes
would
not
be
welcomed
with
such
joy
,
and
the
Saviour
of
these
which
are
infinitely
better
,
so
coldly
esteemed
.
Certainly
could
we
but
see
our
sins
in
the
true
shape
,
and
behold
with
our
eyes
the
sorrows
they
deserve
,
and
our
souls
must
suffer
for
them
;
were
we
permitted
a
while
to
look
into
that
fearful
pit
,
whereunto
we
are
condemned
,
and
take
a
view
of
the
horror
that
is
in
it
,
A
Saviour
from
them
and
from
thence
would
be
something
better
regarded
.
But
however
we
esteem
it
not
now
,
when
the
destruction
is
too
far
off
us
to
affect
us
;
yet
the
time
will
come
when
it
shall
,
In
novissimo
intelligetis
planè
,
in
the
end
,
saith
Jeremy
,
Jer.
xxx
.
24.
ye
shall
clearly
●nderstand
.
In
the
end
indeed
,
in
that
sad
and
fearful
day
,
when
the
destruction
shall
approach
and
the
destroyer
shall
come
,
when
tribulation
and
anguish
shall
be
upon
every
Soul
that
hath
done
evil
;
when
they
shall
cry
unto
the
Rocks
and
Mountains
to
fall
upon
them
,
and
hide
them
from
the
presence
of
the
Lord
and
the
wrath
to
come
;
then
indeed
when
we
shall
find
the
want
of
a
Saviour
,
we
shall
plainly
understand
this
,
and
value
the
benefit
and
joy
of
it
as
we
ought
,
and
know
and
find
that
there
is
no
joy
in
the
earth
to
the
joy
of
a
Saviour
.
A
Saviour
that
is
the
first
:
the
Angel
addeth
for
a
difference
,
〈◊〉
which
is
Christ
;
to
distinguish
him
from
all
other
Saviours
.
For
others
there
were
many
born
,
and
sent
unto
them
at
divers
and
several
times
to
deliver
them
from
particular
and
several
distresses
.
As
Moses
,
Joshua
,
Gideon
,
Jephta
,
Shamgar
,
Sampson
,
and
the
rest
in
the
Book
of
the
Judges
;
which
indeed
is
nothing
else
but
a
Catalogue
of
Saviours
which
the
Lord
at
sundry
times
raised
up
to
free
and
avenge
them
of
their
enemies
.
These
were
Saviours
all
in
their
kind
,
and
joy
there
was
in
them
,
and
great
joy
too
in
their
times
and
to
that
Nation
,
but
no
universal
joy
:
they
were
but
petty
and
particular
Saviours
.
One
there
was
yet
behind
,
that
was
worth
them
all
,
one
that
should
save
his
people
from
their
sins
;
save
not
their
bodies
for
a
time
,
but
their
Souls
for
ever
;
which
none
of
these
Saviours
could
do
.
And
therefore
a
publick
,
general
and
universal
Saviour
,
of
whom
all
had
need
,
as
being
all
sinners
:
one
much
talked
of
,
and
long
expected
,
the
great
and
famous
Saviour
of
all
;
such
a
one
was
behind
:
And
now
he
is
come
,
this
is
he
,
the
Saviour
which
is
Christ
,
&c.
He
of
whom
all
Prophecies
made
mention
;
and
he
the
performance
of
them
all
;
of
whom
all
the
Types
under
the
Law
were
shadows
,
and
he
the
substance
of
them
all
:
of
whom
all
the
Prophecies
ran
,
and
he
the
fulfilling
of
them
all
:
he
of
whom
all
those
inferiour
Saviours
were
figures
and
forerunners
,
and
he
the
accomplishment
of
all
that
in
them
was
wanting
.
This
is
he
,
Jacob's
Shilo
,
Esay's
Emmanuel
,
Gen.
xlix
.
10.
Jeremy's
Branch
,
Daniel's
Messias
,
Esa.
vii
.
14
.
Aggai's
desideratus
cunctis
gentibus
,
the
desire
of
all
the
nations
,
Jer.
xxiii
.
5.
the
desire
of
them
then
,
and
now
the
joy
of
all
nations
,
Dan
ix
25.
Gaudium
omni
populo
,
the
joy
of
all
people
,
a
Saviour
which
is
Christ
.
Za●
.
vi
.
12
.
And
this
,
Hag.
ii
.
8.
this
universality
of
joy
is
comprised
in
the
very
name
,
for
Christ
signifies
anointed
,
and
that
is
as
much
as
S.
John
delivereth
in
other
terms
,
a
Saviour
sealed
,
John
vi
.
27.
for
by
anointing
,
Kings
and
Priests
and
Prophets
in
old
time
were
deputed
,
signed
and
sealed
,
as
it
were
,
to
their
several
offices
,
and
received
power
and
commission
to
execute
those
high
functions
.
So
then
a
Saviour
he
is
,
not
as
those
others
were
raised
up
upon
a
sudden
upon
some
occasion
to
serve
the
present
,
and
never
heard
of
till
they
came
;
but
a
Saviour
in
Gods
forecounsel
resolved
on
and
given
forth
from
the
beginning
;
promised
and
foretold
and
now
anointed
and
sent
with
absolute
commission
and
fulness
of
power
to
be
a
perfect
and
complete
Saviour
of
all
,
a
Saviour
which
is
Christ
That
is
,
a
Saviour
ex
officio
,
whose
office
and
very
profession
is
to
save
:
that
all
may
have
right
to
repair
unto
him
and
find
it
at
his
hands
;
not
a
Saviour
incidently
,
as
it
fell
out
,
but
one
ex
professo
anointed
to
that
end
,
and
by
vertue
of
his
anointing
appointed
,
set
forth
and
sent
into
the
world
of
purpose
to
execute
this
function
of
a
Saviour
:
not
to
the
Jews
only
,
as
did
the
rest
,
but
to
all
the
ends
of
the
earth
.
So
runs
his
commission
unto
his
Disciples
,
ite
in
universum
orbem
,
go
into
the
whole
world
and
preach
the
Gospel
,
omni
Creaturae
to
every
Creature
:
so
runs
his
own
Proclamation
,
venite
ad
me
omnes
,
come
unto
me
,
and
come
all
,
Matth.
xi
.
28.
and
of
them
that
do
come
I
will
cast
none
out
,
Iohn
vi
.
37.
Servator
omnium
hominum
,
the
Saviour
of
all
men
,
1.
Tim.
iv
.
4.
and
as
the
Samaritans
said
of
him
Servator
mundi
,
the
Saviour
of
the
world
of
Samaritans
,
Jews
,
and
Gentiles
;
of
Kings
,
and
Shepherds
and
all
.
And
sure
this
is
publick
and
universal
joy
,
gaudium
omni
populo
,
joy
unto
all
people
indeed
;
for
whom
there
is
now
a
saving
office
erected
,
one
anointed
to
that
end
,
a
professed
Saviour
to
whom
all
may
resort
.
None
shall
henceforth
be
to
seek
;
there
is
a
name
given
under
Heaven
whereby
we
may
be
sure
of
Salvation
,
and
this
is
that
name
,
the
name
Christ
,
A
Saviour
which
is
born
,
&c.
Two
of
his
Attributes
then
we
have
,
a
Saviour
which
is
Christ
,
that
is
,
a
Saviour
and
a
publick
Saviour
;
but
he
must
be
a
perpetual
Saviour
too
,
otherwise
our
joy
will
not
be
full
.
Though
it
be
great
,
though
it
be
general
,
though
it
be
general
to
all
people
;
yet
it
will
fade
and
perish
,
it
will
not
be
gaudium
quod
erit
,
joy
which
shall
be
lasting
,
everlasting
joy
,
none
can
give
that
but
an
eternal
and
everlasting
Saviour
:
And
he
that
will
be
such
;
must
be
something
more
than
Christ
:
so
therefore
he
is
a
great
deal
more
,
Christus
Dominus
,
Christ
the
Lord
.
Not
a
Lord
that
is
particular
,
and
hath
reference
to
a
private
title
,
whereof
he
is
Lord
;
Lord
of
this
or
that
place
,
or
people
,
and
the
like
:
but
the
Lord
,
which
is
absolute
,
and
universal
,
without
any
addition
:
you
may
put
to
it
what
you
will
,
Lord
of
Heaven
and
Earth
,
of
Men
and
Angels
;
Dominus
Christorum
,
&
Dominus
dominorum
,
Lord
paramount
over
all
:
such
was
this
Saviour
,
and
such
it
behoved
him
to
be
;
not
only
Christ
,
that
name
will
sort
with
Men
,
yea
it
is
his
name
as
Man
only
,
for
God
cannot
be
anointed
.
But
he
that
would
save
the
world
,
must
be
more
than
Man
,
and
so
more
than
Christ
.
Indeed
Christ
cannot
save
us
,
he
that
must
save
us
,
must
be
Christ
the
Lord
,
and
none
but
the
Lord
,
ego
sum
,
ego
sum
,
saith
God
himself
,
and
praeter
me
non
est
Servator
,
it
is
I
,
it
is
I
who
am
the
Saviour
,
I
am
,
and
besides
me
there
is
no
Saviour
;
none
indeed
;
no
true
Saviour
but
the
Lord
,
all
other
are
short
,
vana
salus
hominis
,
Mans
Salvation
is
vain
,
saith
the
Psalmist
,
any
Salvation
is
vain
,
if
it
be
not
the
Lords
,
though
they
be
Christs
,
as
Kings
and
Princes
are
,
who
are
Gods
anointed
,
yet
they
cannot
save
.
Trust
not
in
Kings
and
Princes
,
for
non
est
salus
,
there
is
no
salvation
,
no
;
no
health
nor
help
in
them
,
their
breath
departs
,
and
they
return
to
the
earth
.
For
though
they
are
Christs
,
yet
they
are
but
Christi
Domini
,
the
Lord
's
Christs
,
and
we
shall
never
arrive
at
full
and
perfect
Salvation
,
till
we
come
to
Christus
Dominus
Christ
the
Lord
.
All
the
help
and
Salvation
which
those
other
Christs
and
Saviours
can
afford
,
doth
but
concern
the
body
;
that
indeed
they
may
sometimes
kill
or
save
at
their
pleasure
;
but
not
one
of
them
can
quicken
his
own
Soul
,
much
less
give
a
ransome
for
anothers
;
it
cost
more
to
redeem
it
than
so
,
and
he
must
let
that
alone
for
ever
:
let
it
alone
for
this
Christ
whose
work
it
is
,
Christ
the
Lord
that
only
can
save
both
Body
and
Soul
,
his
own
and
other
Mens
too
.
Secondly
,
those
other
Christs
which
are
not
the
Lord
,
as
they
save
only
the
Body
;
so
can
they
save
only
from
bodily
and
corporal
enemies
:
but
we
had
need
of
a
Saviour
from
ghostly
adversaries
,
from
spiritual
wickednesses
in
high
places
,
a
Saviour
that
might
wrastle
with
principalities
and
powers
,
and
triumph
over
them
too
;
and
no
Christ
may
do
this
but
Christ
the
Lord
,
the
Lord
of
power
and
might
,
only
able
to
bind
the
strong
Man
in
his
own
house
,
and
spoil
him
of
his
goods
:
of
power
alone
to
destroy
Abaddon
the
great
destroyer
of
the
bottomless
pit
.
Thirdly
,
those
other
Christs
as
they
save
but
from
corporal
enemies
;
so
but
from
worldly
calamities
,
from
debts
,
and
arrests
and
prisons
and
the
like
penalties
of
their
own
Laws
.
But
who
shall
deliver
us
from
sin
,
and
death
,
and
hell
?
From
sin
the
grand
debt
of
mankind
,
from
death
the
universal
Sergeant
of
all
flesh
,
and
from
Hell
the
everlasting
prison
of
Body
and
Soul
?
For
these
they
can
give
no
protection
,
they
are
all
subject
unto
them
themselves
,
for
breaking
a
higher
law
,
the
eternal
law
of
the
Almighty
which
no
other
can
satisfy
for
,
but
a
Christ
as
Almighty
,
Christus
Dominus
Christ
the
Lord
.
Lastly
,
all
other
Christs
or
Saviours
whatsoever
,
as
they
save
but
in
few
things
and
those
only
corporal
,
and
worldly
;
so
in
them
they
save
but
for
a
little
while
;
which
is
but
a
reptieve
rather
than
a
saving
;
for
long
they
cannot
save
others
,
that
so
quickly
perish
themselves
.
Evermore
they
die
,
they
drop
away
still
,
and
leave
their
favourites
and
followers
to
seek
:
but
it
is
not
a
short
rescue
for
a
time
,
but
a
permanent
and
perpetual
Salvation
that
we
expect
for
ever
,
and
for
ever
we
might
expect
it
at
the
hands
of
any
other
Christs
,
and
not
find
it
,
because
they
cannot
endure
by
reason
of
death
,
Heb.
vii
.
23.
only
this
Christ
because
he
is
the
Lord
,
Dominus
vitae
,
the
Lord
of
life
,
indureth
for
ever
;
hath
an
everlasting
Kingdom
;
wherein
he
dispenseth
eternal
Salvation
which
he
purchased
by
his
Priesthood
.
The
author
of
eternal
Salvation
to
all
that
depend
on
him
,
Heb.
v.
9
.
and
mark
that
well
,
for
none
but
the
Lord
can
work
eternal
Salvation
.
To
save
,
may
agree
unto
men
;
thus
to
save
,
to
none
but
Christ
.
To
begin
and
to
end
,
to
save
Soul
and
Body
from
bodily
and
ghostly
enemies
,
from
sin
the
offence
,
and
death
the
punishment
,
from
Hell
the
destruction
,
and
Satan
the
destroyer
,
for
a
time
and
for
ever
,
Christ
the
Lord
is
all
this
and
doth
all
this
.
Now
then
we
are
right
and
never
till
now
,
we
have
all
his
attributes
,
a
Saviour
,
the
word
of
benefit
,
whereby
he
is
to
deliver
us
;
Christ
,
his
name
of
office
,
whereby
he
is
bound
to
undertake
it
;
the
Lord
,
his
name
of
power
,
whereby
he
is
able
to
effect
it
.
Now
our
joy
is
full
and
never
till
now
,
we
have
all
the
degrees
of
it
:
whatsoever
the
Angel
promised
is
here
performed
:
great
joy
,
he
is
a
Saviour
;
publick
joy
to
all
people
,
a
Saviour
which
is
Christ
;
perpetual
joy
,
joy
which
shall
be
even
for
ever
and
ever
,
he
is
Christ
the
Lord
:
the
Lord
who
will
not
only
free
us
from
our
misery
and
bring
us
to
as
good
and
better
a
condition
as
we
forfeited
and
lost
by
our
fall
;
(
for
else
though
we
were
saved
,
we
should
not
save
by
the
match
:
)
but
that
we
may
not
be
savers
alone
,
but
gainers
and
great
gainers
by
our
Salvation
,
estate
us
in
all
the
bliss
and
happiness
he
is
Lord
of
himself
.
And
Lord
he
is
of
life
,
as
I
said
.
Life
then
he
will
impart
:
and
he
is
Lord
of
glory
,
1
Cor.
ii
.
8.
and
glory
he
will
impart
:
and
he
is
Lord
of
joy
,
Mat.
xxv
.
21.
Joy
then
he
will
impart
,
life
and
glory
and
joy
,
and
make
us
Lord
of
them
,
and
of
whatsoever
is
within
the
name
and
title
of
Lord
,
even
for
ever
and
ever
.
And
then
it
will
be
perfect
joy
indeed
when
we
shall
enter
into
the
joy
of
our
Lord
,
into
that
joy
and
life
and
glory
and
blessedness
wherewith
our
Lord
himself
is
eternally
blessed
.
Gaudium
quod
erit
,
joy
which
shall
be
indeed
and
never
cease
to
be
,
everlasting
,
for
evermore
.
So
now
we
have
all
and
never
till
now
,
all
his
Attributes
,
a
Saviour
,
Christ
,
the
Lord
;
all
our
joy
,
great
,
publick
and
perpetual
;
nay
if
you
mark
it
,
we
have
yet
more
than
this
:
all
his
composition
too
,
two
natures
in
one
person
:
his
humanity
in
Christ
,
his
divinity
in
the
Lord
:
and
but
one
Saviour
of
both
,
one
Saviour
which
is
Christ
the
Lord
,
and
one
person
which
is
Man
and
God
.
And
just
so
it
should
be
,
for
of
right
none
was
to
make
satisfaction
for
Man
,
but
Man
;
and
in
very
deed
,
none
was
able
to
give
satisfaction
to
God
,
but
God
.
So
that
being
to
satisfy
God
for
Man
,
he
was
to
be
God
and
Man
:
and
so
he
is
:
A
Saviour
who
is
Christ
the
Lord
.
And
so
he
became
this
day
;
when
though
the
Almighty
God
as
this
day
he
was
born
into
the
world
in
our
nature
and
made
Man
.
The
blessed
birth
of
which
thrice
blessed
person
,
thus
furnished
in
every
point
to
save
us
throughly
,
Body
and
Soul
,
from
sin
and
Satan
,
the
destroyers
of
both
,
and
that
both
here
and
for
ever
:
the
blessed
birth
of
this
thrice
blessed
person
(
for
every
word
in
his
name
is
a
several
blessing
)
is
the
very
substance
of
this
days
solemnity
,
of
the
Angels
message
and
of
our
joy
:
That
which
remains
is
but
circumstance
,
circumstance
of
persons
,
time
and
place
;
of
the
persons
for
whom
;
of
the
time
when
,
and
the
place
where
:
yet
not
so
light
and
trivial
,
as
may
wholly
be
omitted
:
the
Angel
,
the
Holy
Ghost
would
not
leave
them
unmentioned
,
and
we
may
not
pass
them
over
untoucht
:
yet
we
shall
but
touch
them
and
so
conclude
,
but
taking
them
in
their
order
backward
,
beginning
with
the
place
where
:
where
this
Saviour
was
born
,
In
the
City
,
&c.
And
where
should
the
Son
of
David
be
born
,
but
in
the
City
of
David
?
not
in
that
City
which
David
repaired
,
and
wherein
he
reigned
(
that
is
Jerusalem
,
a
famous
City
indeed
)
but
in
that
City
where
David
was
born
,
which
is
Bethlem
,
a
poor
City
,
a
Village
rather
than
a
City
:
And
in
this
,
this
little
Town
did
this
great
Saviour
,
this
Christ
the
Lord
vouchsafe
to
be
born
.
Indeed
when
he
would
die
,
he
would
die
at
Jerusalem
;
when
he
was
to
suffer
shame
and
ignominy
,
derision
and
disgrace
,
and
all
manner
of
dishonour
,
he
would
suffer
it
in
the
eye
of
the
world
in
the
great
City
;
but
when
he
was
to
be
born
,
he
would
be
born
in
Bethlem
:
when
he
was
to
be
glorified
by
Angels
and
receive
gifts
and
worship
from
Kings
and
Princes
;
he
would
receive
it
in
an
obscure
and
private
place
;
this
little
Village
:
that
so
he
might
condemn
the
worlds
pride
at
his
first
entrance
into
the
world
,
and
teach
men
by
his
very
birth
the
first
point
of
Christianity
,
to
contemn
honour
and
embrace
contempt
.
A
doctrine
which
yet
the
particular
place
of
his
birth
doth
urge
much
more
vehemently
:
for
it
was
not
only
in
Bethlem
a
poor
Town
,
but
in
an
Inn
of
Bethlem
and
a
poor
Inn
:
so
it
seems
,
for
there
was
no
room
for
them
in
it
;
and
not
so
only
,
but
in
the
poorest
and
basest
part
of
the
Inn
,
in
the
Stable
.
This
was
the
Chamber
of
state
for
this
great
King
,
instead
of
sweet
odors
perfumed
with
filth
;
and
hung
with
no
other
Arras
,
but
what
was
weaved
by
Spiders
,
wherein
he
had
only
Littier
for
his
Bed
,
a
Manger
for
his
Cradle
,
and
an
Oxe
and
an
Ass
for
his
attendants
.
So
low
did
he
descend
for
our
sakes
,
by
his
own
example
utterly
to
cry
down
all
the
pomp
and
honour
of
the
present
life
,
than
which
nothing
is
of
more
power
to
deprive
us
of
the
glory
of
the
life
to
come
.
What
a
deep
humiliation
hath
he
begun
withal
?
and
how
strange
a
disproportion
is
this
,
between
the
titles
of
his
person
,
and
places
of
his
birth
?
the
Saviour
,
Christ
the
Lord
to
be
born
in
Bethlem
,
in
an
Inn
,
a
Stable
;
a
Saviour
in
Bethlem
,
Christ
in
an
Inn
,
the
Lord
in
a
Stable
?
yet
so
he
would
have
it
for
our
instruction
;
yea
and
for
our
comfort
also
.
It
is
not
point
of
doctrine
only
,
but
matter
of
joy
too
:
for
joy
there
is
in
it
,
even
that
it
was
in
Bethlem
:
Bethlem
signifies
the
house
of
bread
,
and
bread
signifies
all
that
we
want
;
to
give
us
our
daily
bread
,
is
to
give
us
whatsoever
we
need
,
whatsoever
we
need
for
the
body
;
but
this
is
spiritual
bread
,
and
supplies
us
with
whatsoever
we
can
desire
for
the
Soul
.
Joy
and
great
joy
in
this
,
panis
de
Coelo
,
bread
from
Heaven
,
the
living
bread
,
of
which
whosoever
eats
,
shall
never
die
;
and
therefore
perpetual
joy
too
;
joy
which
shall
be
for
ever
,
he
shall
never
die
.
Joy
in
Bethlem
then
:
nay
and
joy
there
is
too
in
the
Inn
,
joy
in
the
very
Stable
;
and
that
publick
joy
,
omni
popul●
,
joy
to
all
the
people
:
For
an
Inn
is
domus
populi
,
the
house
of
the
people
,
open
and
free
for
every
Man
;
and
though
there
may
be
private
rooms
,
wherein
Men
sort
themselves
in
the
Inn
,
yet
the
Stable
at
least
is
publici
juris
,
all
Men
have
interest
in
it
:
that
is
common
.
And
as
the
place
,
so
is
the
benefit
of
his
birth
,
the
dew
of
it
is
as
the
womb
of
the
morning
,
saith
the
Psalmist
,
that
is
,
his
birth
,
from
the
womb
,
is
as
the
morning
dew
,
watering
and
refreshing
not
Gideons
fleece
alone
,
the
land
of
Jiery
,
but
the
face
of
the
whole
Earth
.
And
this
is
the
first
,
the
place
where
.
The
second
circumstance
is
the
time
when
,
hodie
this
day
,
saith
the
Angel
,
for
unto
you
is
born
this
day
.
And
what
day
was
this
?
most
think
it
was
the
first
day
of
the
week
,
as
this
is
,
so
it
will
serve
us
right
hodie
,
as
this
day
;
this
very
day
of
the
week
:
but
what
day
was
it
of
the
year
?
why
of
all
days
of
the
year
,
upon
the
shortest
in
the
depth
of
winter
;
and
of
all
hours
in
that
day
in
the
darkest
,
for
it
was
in
the
depth
of
night
;
and
so
in
the
very
point
and
close
of
the
old
week
and
beginning
of
the
new
.
That
as
he
chose
the
worst
and
meanest
places
for
his
birth
;
so
the
lowest
periods
,
and
utmost
limits
of
time
wherein
he
would
be
born
.
According
to
his
own
rule
,
verè
recubuit
in
novissimo
loco
,
he
every
way
sate
him
down
in
the
lowest
rooms
.
And
every
way
is
cause
of
Joy
unto
us
;
for
still
we
have
joy
in
all
,
joy
and
great
joy
:
that
he
came
in
that
season
in
the
deep
of
winter
,
when
all
things
were
at
the
worst
;
when
all
things
were
fruitless
,
sapless
and
even
dead
,
for
want
of
heat
and
comfortable
influence
.
It
reflects
on
our
spiritual
estate
;
for
just
so
and
such
it
was
:
and
the
Sun
of
righteousness
could
never
rise
in
a
better
season
,
in
a
time
of
greater
need
,
to
unthaw
with
his
divine
beams
our
frozen
affections
,
to
give
light
to
our
minds
,
warmth
to
our
devotions
and
life
to
all
,
that
so
we
might
become
as
Trees
of
the
Lord
,
full
of
sap
,
growing
up
in
Grace
and
Vertue
,
and
bringing
forth
fruit
unto
eternal
life
.
Joy
and
publick
joy
that
he
came
on
that
very
day
,
the
first
day
of
the
week
;
it
was
the
first
too
of
the
world
;
and
that
he
who
was
to
redeem
the
world
,
should
be
born
into
it
on
the
self
same
day
wherein
the
world
was
created
,
what
doth
it
argue
but
that
the
redemption
was
to
be
as
universal
as
the
Creation
;
as
the
creation
of
this
aspectable
world
that
was
made
for
man
?
And
therefore
go
into
the
universal
world
,
saith
our
Saviour
,
and
preach
the
Gospel
unto
every
Creature
.
Lastly
,
joy
and
perpetual
joy
that
he
came
in
that
precise
hour
,
in
the
deep
and
lowest
bottom
of
the
night
:
the
Sun
that
can
then
rise
and
in
that
point
and
shine
upon
us
,
it
is
impossible
it
should
ever
set
.
If
our
very
night
be
turned
into
day
,
that
day
sure
can
never
see
night
:
unless
men
wilfully
muffle
themselves
and
turn
their
day
again
into
night
by
putting
out
their
own
eyes
:
and
not
to
be
pitied
by
any
if
they
dwell
in
perpetual
darkness
ever
after
.
So
we
have
all
,
all
the
joy
and
all
the
degrees
of
it
in
this
circumstance
too
,
the
circumstance
of
time
.
There
only
remains
the
particular
application
of
all
,
which
indeed
is
all
in
all
,
and
you
have
it
in
the
last
point
,
Vobis
,
all
is
for
you
,
Unto
you
,
&c.
There
is
not
a
word
in
the
Text
but
,
as
you
have
seen
,
hath
joy
in
it
;
but
this
word
hath
the
joy
of
them
all
,
all
the
joy
which
is
dispersed
and
scattered
through
the
whole
,
being
collected
and
united
in
this
one
.
Before
it
was
only
as
oyle
or
wine
pressed
out
into
several
vessels
:
but
this
is
the
pipe
wherein
all
must
be
poured
and
tunn'd
up
,
before
it
will
work
either
cheerfulness
in
the
countenance
or
gladness
in
the
heart
,
were
the
joy
never
so
much
.
For
if
it
be
prepared
for
others
,
if
we
shall
remain
as
empty
Casks
;
quid
ad
nos
,
what
is
it
to
us
?
and
what
are
we
the
better
?
But
now
all
is
poured
forth
into
our
own
bosoms
;
and
that
we
may
be
all
filled
with
the
fulness
of
it
,
it
is
particularly
applyed
unto
you
,
and
every
of
you
,
For
unto
you
,
&c.
And
herein
is
the
comfort
of
all
,
not
that
he
was
born
for
all
in
general
,
but
for
you
in
particular
.
Omni
populo
to
all
the
people
,
is
something
too
large
and
universal
,
and
the
hundredth
part
of
them
shall
not
receive
benefit
by
him
,
and
so
it
leaves
us
still
in
doubt
:
we
would
gladly
therefore
hear
it
in
more
restrained
terms
,
in
terms
of
some
propriety
that
may
assure
us
:
why
vobis
for
you
,
he
is
born
for
you
.
Yea
now
you
say
somewhat
;
And
twice
it
is
here
said
for
failing
,
in
every
verse
;
once
Evangelizo
vobis
,
I
bring
unto
you
good
tydings
,
in
the
first
;
and
now
.
Natus
vobis
,
born
unto
you
,
in
this
latter
,
that
ye
may
know
the
message
is
yours
and
the
birth
is
yours
:
therefore
the
message
is
sent
unto
you
,
because
the
birth
concerneth
you
.
So
yours
they
be
both
,
both
message
and
birth
,
and
joy
and
all
;
whatsoever
is
contained
in
both
is
wholly
yours
.
Yours
the
Saviour
,
yours
the
Christ
yours
his
benefit
,
his
office
,
his
power
:
his
benefit
to
save
you
;
his
office
to
undertake
you
;
his
power
to
secure
you
.
Yours
his
salvation
as
Jesus
,
his
Anointing
as
Christ
,
his
dominion
as
the
Lord
.
For
if
the
birth
be
yours
,
all
that
follows
the
birth
must
be
yours
too
:
if
he
himself
be
yours
,
all
that
is
his
is
yours
also
.
And
so
it
is
,
omn●a
ejus
vestra
sunt
,
all
that
he
hath
is
yours
,
Luk
xv
.
31
.
Now
then
since
he
,
and
all
that
he
hath
is
ours
;
will
it
not
be
well
done
to
make
our
Entry
,
to
take
seisin
of
him
,
and
then
to
dispose
all
to
our
best
benefit
?
so
shall
we
,
as
Bernard
wisheth
us
,
uti
nostro
in
usilitatem
nostram
,
&
de
salvatore
salutem
operari
,
imploy
or
make
use
of
him
,
for
our
best
behoof
:
draw
his
proper
extract
from
him
,
and
work
salvation
out
of
this
our
Saviour
.
But
how
may
that
be
done
?
sure
no
way
better
,
than
as
God
in
his
infinite
mercy
this
day
gave
him
,
so
we
this
day
again
in
all
thankfulness
receive
him
:
otherwise
we
shall
but
evacuate
the
gift
,
and
dishonour
the
giver
;
but
abuse
his
goodness
,
and
lose
our
own
benefit
:
For
it
is
not
so
ours
,
but
by
our
own
neglect
it
may
be
lost
:
For
though
all
be
ours
,
because
given
us
;
yet
nothing
shall
be
ours
,
if
not
accepted
.
Ours
indeed
he
and
all
his
are
already
by
right
and
interest
;
but
they
are
never
throughly
ours
,
till
they
be
ours
by
possession
,
and
then
they
are
ours
indeed
.
Possession
then
let
us
take
:
but
how
or
which
way
shall
we
take
it
?
no
way
so
well
as
in
the
blessed
Sacrament
,
in
the
holy
Mysteries
instituted
of
purpose
,
and
ordained
to
no
other
end
but
for
pledges
to
assure
us
,
and
conduits
to
convey
unto
us
this
blessed
Saviour
and
all
his
benefits
.
There
and
there
only
we
may
be
seised
and
possessed
of
both
:
for
there
and
there
only
are
both
to
be
received
.
Thither
then
let
us
approach
with
all
reverence
and
due
regard
to
claim
our
interest
in
them
,
and
then
be
assured
it
shall
never
be
denied
:
He
himself
will
presently
meet
and
answer
us
with
an
Accipite
,
Here
take
this
is
my
body
,
by
the
offering
whereof
ye
are
sanctified
:
Take
this
is
my
blood
,
by
the
shedding
whereof
ye
are
saved
.
Take
and
receive
them
both
,
and
with
them
all
the
joyes
and
blessings
they
both
have
purchased
,
or
this
Text
doth
afford
,
for
now
after
this
,
all
are
yours
in
right
and
yours
in
possession
;
none
can
bereave
you
of
them
.
You
have
the
Author
of
all
safe
enough
,
and
fast
enough
,
with
you
,
nay
within
you
.
It
is
no
longer
now
Natus
vobis
to
you
is
born
a
Saviour
;
but
in
vobis
in
you
he
is
born
,
and
in
you
he
lives
and
will
live
for
ever
.
Ye
may
henceforth
say
with
St.
Paul
,
jam
non
ego
vivo
fed
vivit
in
me
Christus
,
it
is
not
I
now
that
live
but
Christ
liveth
in
me
;
and
if
he
live
in
us
now
,
we
shall
live
in
him
for
ever
hereafter
:
For
if
whilst
ye
live
,
ye
do
not
live
but
Christ
liveth
in
you
;
why
,
when
ye
die
ye
shall
not
dye
but
live
in
Christ
,
in
Christ
the
Lord
of
life
and
glory
and
joy
;
and
with
Christ
be
made
coheirs
and
Lords
of
them
all
,
and
whatsoever
other
blessedness
wherewith
he
himself
is
everlastingly
Blessed
.
Which
the
Lord
God
Almighty
vouchsafe
unto
us
,
for
this
our
Saviour
,
Christ
the
Lords
sake
:
who
this
day
came
to
purchase
them
for
us
,
and
to
whom
with
the
Father
and
the
blessed
Spirit
,
three
Persons
,
&c.
be
rendred
all
,
&c.
Amen
.
Laus
Deo
in
aeternum
.
THE
SECOND
SERMON
ON
CHRISTMAS
Day
.
SERMON
X.
Upon
GAL.
iv
.
4
,
5.
When
the
fullness
of
time
was
come
,
God
sent
forth
his
Son
,
made
of
a
Woman
,
made
under
the
Law
:
That
he
might
redeem
them
that
were
under
the
Law
,
that
we
might
receive
the
adoption
of
Sons
.
THE
Text
begins
with
the
fulness
of
time
,
but
we
may
well
begin
with
the
fulness
of
the
Text
,
for
it
hath
both
,
fulness
of
time
and
fulness
of
matter
;
the
love
of
the
Father
,
the
humility
of
the
Son
,
and
the
happiness
of
man
arising
from
both
are
here
at
the
full
.
First
the
fulness
of
the
Fathers
love
,
who
so
loved
the
world
as
he
gave
his
only
begotten
Son
.
When
the
fulness
,
&c.
God
sent
his
Son
,
&c.
Secondly
the
fulness
of
the
Sons
humility
,
not
only
vouchsafing
to
take
on
him
our
nature
,
made
of
a
Woman
,
but
also
our
miserable
condition
,
undertaking
to
satisfy
the
Law
unto
whose
condemnation
we
were
subject
,
made
under
the
Law
,
&c.
Thirdly
and
lastly
,
the
fulness
of
our
bliss
and
happiness
arising
from
both
,
as
being
now
ransomed
from
the
death
of
everlasting
sorrow
which
the
Law
did
threaten
,
that
he
might
redeem
,
&c.
and
not
so
only
but
adopted
also
unto
that
immortal
life
of
glory
,
which
the
Gospel
doth
promise
,
that
we
might
,
&c.
by
the
one
we
are
freed
from
all
evil
,
by
the
other
invested
with
whatsoever
is
good
,
and
both
must
needs
make
up
the
fulness
of
happiness
,
That
he
,
&c.
So
these
three
are
here
at
the
full
,
and
in
the
fulness
of
them
doth
consist
the
fulness
of
the
whole
Gospel
,
whose
foundation
is
wholly
built
upon
the
Son
of
God
sent
into
the
world
;
of
whom
there
is
little
to
be
known
,
and
by
whom
there
was
little
performed
and
fulfilled
,
which
is
not
even
in
these
verses
fully
expressed
.
For
you
have
here
both
foundation
and
roof
;
both
substance
of
the
work
and
all
the
circumstances
that
belong
unto
it
;
and
you
may
see
in
it
not
only
that
he
was
a
Saviour
sent
into
the
world
(
which
is
the
main
)
but
also
,
who
it
was
that
was
sent
,
and
by
whom
,
and
in
what
manner
,
to
what
end
,
and
in
what
time
,
which
are
necessary
adjuncts
.
If
you
demand
of
it
,
who
it
was
that
was
sent
?
it
tells
you
the
Son
of
God
;
if
by
whom
?
it
answers
,
by
God
his
Father
,
God
sent
his
Son
;
if
in
what
manner
?
it
replies
in
a
twofold
;
made
and
made
again
;
twice
made
,
factum
ex
,
&
factum
sub
,
made
of
,
and
made
under
,
made
of
a
Woman
,
and
made
under
the
Law
.
If
to
what
purpose
all
this
?
it
gives
you
a
double
end
,
which
is
the
comfort
of
all
,
Redemption
and
Adoption
unto
men
.
To
them
that
were
,
&c.
That
we
might
,
&c.
Lastly
,
if
when
it
was
performed
?
you
have
it
clearly
and
fully
in
the
first
words
,
in
plenitudine
temporis
,
in
the
fulness
of
time
.
When
the
fulness
,
&c.
So
have
you
the
sending
,
and
whatsoever
may
seem
to
belong
unto
it
,
who
was
sent
,
and
by
whom
,
how
,
and
why
,
and
when
,
not
one
the
least
circumstance
is
omitted
:
but
you
have
all
,
so
full
it
is
,
and
yet
you
have
not
all
the
fullness
.
For
should
we
inquire
more
particularly
into
the
nature
and
person
of
this
Saviour
,
here
they
are
all
three
,
one
person
and
two
natures
,
or
two
natures
in
one
person
;
he
is
the
Son
of
God
,
see
his
Divinity
,
but
of
a
Woman
,
see
his
humanity
:
made
of
a
Woman
;
see
their
union
in
one
person
,
for
God
cannot
be
made
Man
,
but
by
making
himself
one
person
with
Man
.
This
for
his
incarnation
,
will
you
now
inquire
for
the
birth
or
nativity
of
the
person
so
incarnate
?
it's
here
too
,
for
as
he
was
made
,
so
was
he
sent
;
as
made
of
a
Woman
,
so
sent
into
the
world
:
made
of
a
Woman
by
incarnation
,
and
sent
into
the
world
by
birth
and
nativity
.
God
sent
his
son
made
of
a
woman
.
Should
we
yet
proceed
a
step
or
two
farther
,
after
his
incarnation
and
birth
,
would
you
behold
his
life
or
contemplate
his
death
,
see
what
he
did
in
the
one
,
or
consider
what
he
suffered
in
the
other
;
that
you
may
do
also
,
factus
sub
lege
,
will
give
you
both
.
For
what
were
the
actions
of
his
life
,
but
the
keeping
of
the
Law
in
himself
?
or
what
was
the
passion
of
his
death
,
but
the
satisfying
of
the
Law
for
others
that
had
broken
it
?
and
in
regard
of
either
,
made
under
the
law
,
under
the
law
to
fulfil
the
precepts
which
it
commands
;
and
under
the
Law
to
satisfy
the
penalty
which
it
injoins
.
So
by
this
time
I
think
it
is
full
,
filled
with
the
fulness
of
the
Gospel
of
Jesus
Christ
,
whose
natures
,
person
,
actions
,
passion
,
whose
incarnation
,
birth
life
and
death
,
it
fully
contains
,
verè
verbum
abbreviatum
,
it
may
well
be
termed
and
abbreviated
word
,
a
viol
of
Spirits
;
a
very
extract
,
and
quintessence
drawn
from
four
Evangelists
,
and
clapt
up
in
two
verses
by
an
Apostle
.
Two
verses
,
which
as
I
said
,
have
but
two
general
parts
;
fulness
of
time
and
fulness
of
matter
,
both
tend
to
declare
the
greatness
of
the
Fathers
love
,
the
depth
of
the
Son's
humility
,
and
the
height
of
mans
happiness
.
The
Fathers
love
is
full
,
and
grows
unto
its
fulness
by
two
degrees
.
He
sent
,
and
he
sent
his
Son
.
The
Sons
humility
is
full
,
and
it
ariseth
unto
its
fulness
by
two
degrees
,
made
of
a
woman
,
and
made
under
the
law
.
Mans
happiness
is
full
,
and
it
cometh
to
its
fulness
also
by
two
degrees
,
Redemption
and
Adoption
,
that
he
might
,
or
that
we
might
,
&c.
If
then
the
greatest
thing
the
Father
could
send
(
the
Son
)
or
the
worst
thing
the
Son
could
suffer
(
the
malediction
of
the
Law
)
or
the
best
thing
men
could
receive
or
wish
for
(
adoption
of
Sons
)
can
make
it
full
;
it
is
full
indeed
and
to
purpose
;
for
it
is
filled
with
all
these
.
And
of
this
fulness
we
will
now
draw
out
unto
you
as
much
as
the
short
time
will
permit
,
beginning
first
with
the
fulness
of
the
time
,
When
the
fulness
of
time
was
come
,
&c.
All
the
works
of
God
,
saith
the
Wise
man
,
are
done
in
number
,
weight
and
measure
,
and
therefore
questionless
in
a
just
and
opportune
time
;
For
time
it
is
that
doth
both
number
and
measure
all
his
works
,
yea
and
gives
weight
unto
them
too
:
his
weightiest
works
and
greatest
would
be
something
the
lighter
and
lesser
,
were
they
not
designed
unto
the
fullest
and
fittest
times
.
This
then
,
as
it
exceeds
all
other
in
the
greatness
of
the
work
:
so
was
it
fit
to
receive
an
answerable
fulness
of
the
season
:
And
sure
the
season
must
needs
be
full
when
so
great
a
work
was
poured
into
it
,
when
he
came
to
fill
it
,
in
whom
the
fulness
of
the
Godhead
dwells
bodily
.
True
,
but
yet
the
Text
doth
not
so
much
derive
the
fulness
of
the
time
from
his
coming
,
as
apply
his
coming
unto
the
fulness
of
the
time
:
as
being
full
and
fit
to
receive
him
.
Again
the
time
appointed
by
the
Father
,
as
it
is
a
little
before
,
and
foretold
by
his
Prophets
,
was
now
full
come
and
expired
;
this
then
must
needs
be
the
fulness
of
time
.
True
also
;
they
argue
the
fulness
of
time
,
but
short
as
we
make
it
;
for
had
there
not
been
a
fulness
and
fitness
in
the
time
it self
,
it
had
never
been
either
appointed
by
the
one
or
foretold
by
the
other
:
though
without
his
appointment
it
came
not
to
this
fulness
neither
.
True
it
is
,
that
the
wit
of
Man
is
too
narrow
a
vessel
fully
to
receive
and
comprehend
all
the
reasons
of
this
fulness
;
yet
sure
in
that
which
it
doth
apprehend
,
it
hath
reason
enough
to
admire
the
wisdom
of
the
Lord
in
the
fitness
of
his
appointment
;
not
without
special
convenience
,
chusing
out
neither
the
first
beginning
of
the
world
nor
the
last
end
of
it
,
but
a
mid
time
,
as
it
were
,
between
both
,
when
the
world
should
arrive
at
his
just
age
.
Not
a
time
of
war
,
but
a
time
of
universal
peace
:
Not
the
time
of
a
Common-weal
,
but
the
time
of
a
general
Monarchy
:
not
of
the
AEquinox
,
but
the
Solstice
:
not
in
the
Summer
,
but
the
Winter
:
not
in
the
day
,
but
in
the
night
:
for
all
these
may
be
comprehended
within
this
fulness
,
as
not
wanting
their
convenient
fitness
.
First
then
upon
great
reason
the
Lord
chose
not
the
first
ages
of
the
young
world
,
but
deferred
it
for
some
thousands
of
years
,
that
being
first
shadowed
in
types
and
figures
,
and
promised
by
many
and
antient
prophecies
and
predictions
,
his
coming
might
be
the
more
desired
and
expected
of
Men
;
and
himself
the
better
received
and
with
less
doubt
entertained
when
he
should
come
.
So
great
a
mystery
is
the
Incarnation
of
the
Son
of
God
,
that
unless
his
person
and
actions
,
his
birth
,
death
,
and
resurrection
,
with
all
the
particulars
of
either
had
been
clearly
and
frequently
for
many
ages
foretold
by
the
Prophets
his
forerunners
,
we
should
have
little
means
either
to
perswade
it
to
others
,
or
at
this
day
to
believe
it
our selves
.
And
again
upon
as
good
reason
he
chose
not
the
end
and
last
age
of
the
decrepit
world
;
lest
all
eyes
should
fail
,
and
hope
faint
,
in
too
long
expectation
,
with
Where
is
the
promise
of
his
coming
?
Rightly
therefore
in
a
point
and
period
of
time
between
both
these
;
neither
when
the
world
was
too
old
and
doting
,
nor
whilst
it
was
too
young
and
under
tutorage
,
as
it
is
two
verses
before
,
but
when
it
came
to
full
age
and
strength
in
the
sight
of
him
that
made
it
.
Secondly
,
he
chose
not
a
troublous
time
of
war
,
but
of
calm
and
settled
peace
;
as
being
the
true
Solomon
and
Prince
of
peace
,
that
came
to
no
other
end
but
to
make
and
establish
an
everlasting
peace
between
Heaven
and
Earth
,
God
and
Man
,
Man
and
his
own
Soul
.
Thirdly
,
he
chose
not
a
time
of
Republick
,
neither
of
Aristocracy
,
wherein
few
,
nor
Democracy
wherein
the
people
have
the
chief
power
;
but
a
time
of
Monarchy
,
when
one
Man
(
Augustus
Caesar
)
had
obtained
the
Dominion
,
did
sway
the
Scepter
,
command
and
give
law
unto
the
whole
world
;
to
shew
that
the
universal
Monarch
of
all
Nations
,
the
Supream
head
of
all
Churches
,
the
Catholick
Bishop
,
and
Pastor
of
all
Souls
,
was
now
born
into
the
world
.
Fourthly
,
he
chose
not
the
AEquinox
but
the
Solstice
;
not
the
Summer
Solstice
,
when
the
Sun
runs
at
his
highest
;
but
the
Winter
Solstice
,
when
the
days
are
at
shortest
:
because
then
the
Sun
first
begins
to
return
,
and
the
days
to
increase
;
as
in
light
,
so
afterwards
in
heat
.
So
in
like
manner
he
chose
the
Meridian
time
;
not
the
diurnal
Meridian
,
when
the
Sun
by
his
presence
makes
light
more
:
but
the
nocturnal
,
when
by
his
absence
he
makes
the
deep
noon
of
night
;
because
at
that
time
the
Sun
is
in
the
furthest
point
he
can
go
from
us
,
and
first
begins
to
ascend
towards
the
morning
.
And
both
,
to
shew
the
true
Son
of
Righteousness
was
now
approaching
and
drawing
near
unto
us
,
by
his
comfortable
presence
to
give
new
light
unto
our
minds
and
divine
heat
unto
our
affections
;
to
unthaw
our
benum'd
and
frozen
consciences
,
and
to
dispel
the
darkness
of
errour
that
covered
our
Souls
,
by
the
beams
of
his
gracious
countenance
,
without
which
a
Winter
of
perpetual
coldness
and
an
everlasting
night
of
ignorance
would
for
ever
hang
upon
this
little
world
of
Man
.
So
fit
every
way
and
full
was
this
time
:
A
time
when
the
world
was
at
full
age
;
and
fulness
of
peace
was
spread
upon
it
:
when
a
full
Monarchy
had
general
dominion
,
and
the
Sun
(
the
measure
of
time
)
arrived
at
his
full
period
:
on
the
Solstice
,
the
fulness
of
the
annual
,
and
on
the
Meridian
,
the
fulness
of
the
diurnal
revolution
;
the
one
making
the
depth
of
Winter
,
the
other
of
night
.
A
time
therefore
every
way
full
;
but
fuller
yet
by
that
which
it
now
received
,
even
him
that
was
filled
with
all
the
fulness
of
God
,
and
from
whose
fulness
we
all
receive
whatsoever
grace
or
goodness
we
have
:
who
was
the
substance
of
all
those
shadows
,
the
body
of
all
those
figures
,
the
accomplishment
of
all
prophecies
and
the
fulfilling
or
filling
full
of
all
the
promises
that
belong
unto
our
happiness
,
and
in
this
regard
it
is
tempus
plenitudinis
,
a
time
of
fulness
;
as
in
the
other
respects
it
is
plenitudo
temporis
,
the
fulness
of
time
.
And
the
fulness
of
time
it
is
:
and
so
the
very
institution
of
this
feast
doth
shew
it
to
be
;
for
look
how
many
months
there
are
in
the
year
,
so
many
days
we
have
given
to
the
feast
;
for
every
month
a
several
day
:
that
as
the
year
is
a
full
abridgment
of
all
time
,
so
this
time
a
full
recapitulation
of
the
whole
year
;
that
as
it
is
in
it self
,
so
in
our
own
observance
,
we
might
acknowledge
it
to
be
the
fulness
of
time
.
But
it
is
time
to
pass
from
this
fulness
to
another
:
from
the
fulness
of
time
,
to
the
fulness
of
the
Fathers
love
that
was
now
shown
in
it
,
who
now
not
only
sent
as
at
other
times
,
but
sent
his
Son
,
when
the
fulness
of
time
,
&c.
And
sure
as
it
is
the
first
,
so
it
is
not
the
least
degree
of
his
love
that
he
vouchsafed
to
send
at
all
.
Do
but
consider
what
he
is
that
sent
,
or
what
we
are
to
whom
he
sent
,
and
we
shall
soon
with
our
shame
acknowledge
it
.
For
what
is
he
but
the
Lord
of
glory
?
what
we
but
vile
worms
of
the
earth
?
he
a
gracious
Creator
emptying
forth
his
goodness
upon
us
:
we
his
Creatures
and
yet
rebelling
against
him
by
pride
and
disobedience
.
In
this
case
for
him
to
have
sate
still
in
the
Throne
of
his
Majesty
,
and
suffered
himself
to
be
sent
and
sued
unto
by
us
,
had
been
a
great
favour
;
and
happy
we
if
our
humble
requests
might
be
but
received
at
his
hands
:
But
now
when
he
a
person
so
infinitely
above
us
,
and
so
mightily
provoked
and
offended
by
us
,
not
once
so
much
as
looked
after
,
but
still
neglected
with
the
same
pride
by
which
he
was
at
the
first
contemned
:
That
he
now
instead
of
hurling
down
upon
our
heads
deserved
vengeance
and
destruction
,
should
condescend
so
low
as
to
send
and
sue
unto
us
for
peace
and
reconciliation
,
must
needs
argue
an
infinite
love
,
and
bowels
filled
with
yearning
compassion
on
our
miserable
estate
.
Erubescat
ergo
&
confundatur
humana
superbia
,
O
how
should
the
pride
of
Mans
heart
blush
and
be
confounded
,
when
the
offended
God
first
seeks
unto
sinful
Men
,
and
yet
wretched
Men
stand
upon
terms
one
with
another
,
think
themselves
dishonoured
in
seeking
peace
,
and
chuse
rather
to
die
in
enmity
,
than
admit
of
reconciliation
unless
first
sued
unto
,
and
not
always
then
neither
!
But
God
you
see
doth
otherwise
,
and
thinks
it
no
disparagement
neither
to
send
and
send
first
,
first
and
first
unto
us
.
Mark
well
,
I
pray
you
,
what
one
of
his
Messengers
says
,
We
are
Embassadors
for
Christ
Jesus
and
in
his
stead
,
obsecramus
vos
,
we
beseech
you
to
be
reconciled
unto
God
.
2
Cor.v.
God
esteemed
it
no
dishonour
to
send
Embassadors
unto
Men
with
terms
of
begging
and
beseeching
reconciliation
at
their
hands
:
and
yet
perverse
Man
holds
himself
dishonoured
any
way
to
seek
it
at
the
hands
of
his
Brother
.
Our
cogitations
sure
are
carnal
and
worldly
,
and
our selves
full
of
secular
arrogance
,
otherwise
we
should
esteem
it
our
chiefest
honour
to
imitate
the
love
of
our
heavenly
Father
,
and
to
prevent
others
rather
than
be
prevented
in
virtue
and
goodness
.
So
then
a
love
there
is
in
it
,
and
a
love
that
hath
fulness
far
beyond
the
empty
affection
of
the
insolent
world
,
even
in
the
very
sending
;
that
such
a
sender
should
once
send
unto
such
persons
an
offended
Creator
unto
offending
creatures
;
this
love
hath
fulness
,
but
in
that
which
follows
is
the
fulness
of
love
,
for
he
not
only
sent
,
but
he
sent
his
Son
,
When
the
fulness
of
time
was
come
,
God
sent
his
Son
.
The
Lord
had
many
times
heretofore
sent
unto
the
sinful
world
,
sometimes
by
the
ministry
of
Patriarchs
and
Prophets
;
sometimes
by
the
ministring
Spirits
the
holy
Angels
of
Heaven
:
yet
both
are
but
his
ordinary
Messengers
,
and
therefore
declare
no
more
than
his
ordinary
love
:
But
now
he
sent
one
,
that
was
never
sent
before
,
one
infinitely
above
either
Prophet
or
Angel
or
whatsoever
creature
else
is
,
or
may
be
,
an
unusual
and
extraordinary
person
.
And
therefore
if
we
rightly
estimate
,
as
we
should
do
,
the
love
of
the
sender
by
the
excellency
of
that
which
is
sent
,
especially
being
sent
not
as
the
former
only
in
a
message
but
as
a
gift
unto
the
world
;
then
since
there
is
nothing
so
great
and
excellent
as
his
Son
,
his
only
begotten
,
and
only
beloved
Son
in
whom
is
the
fulness
of
his
own
Godhead
and
brightness
of
his
own
glory
,
As
in
sending
him
he
sent
the
greatest
,
the
best
and
the
fullest
thing
he
had
:
so
it
must
needs
argue
the
greatest
,
the
best
,
the
fullest
affection
that
may
be
imagined
.
There
is
not
a
sending
of
his
,
but
hath
ecce
char●tas
in
it
,
behold
the
love
of
God
;
but
this
ecce
quantam
charitatem
ostendit
Deus
,
behold
how
great
love
God
hath
shown
unto
us
!
1
Iohn
iii.
1.
In
every
one
of
the
other
sendings
there
is
a
dilexit
Deus
,
God
loved
the
world
,
but
now
it
is
sic
Deus
dilexit
,
God
so
loved
the
world
as
he
gave
his
only
begotten
Son
.
It
was
not
therefore
any
thing
but
love
,
and
no
empty
love
neither
,
that
he
sent
at
any
time
and
by
the
ministry
of
any
to
such
as
we
;
but
now
sure
it
is
full
,
and
the
fulness
of
love
when
he
sent
unto
us
him
whom
he
most
loved
;
his
only
beloved
Son
.
And
sure
it
is
well
for
us
that
he
sent
such
a
Messenger
:
no
other
that
had
been
but
a
meer
creature
could
have
been
sent
in
his
errand
,
or
at
least
if
he
had
been
sent
,
could
ever
have
returned
with
his
dispatch
.
Were
there
nothing
in
his
business
more
than
the
conquest
of
Satan
,
I
doubt
not
some
other
creature
strengthened
by
God
and
the
power
of
his
might
,
might
easily
have
been
enabled
to
tread
down
that
evil
spirit
under
our
feet
.
But
considering
that
God
meant
not
to
deliver
Man
by
a
powerful
conquest
,
but
a
just
redemption
,
by
a
just
Redeemer
that
should
dissolve
the
just
condemnation
of
the
Law
,
there
is
something
more
in
it
than
the
conquest
of
Satan
:
In
this
case
he
that
shall
undertake
it
,
must
not
only
vanquish
the
Prince
of
darkness
,
but
by
satisfying
Divine
Justice
appease
the
King
of
Glory
that
was
offended
.
And
this
I
suppose
no
meer
creature
endued
with
any
power
of
God
whatsoever
(
unless
that
which
ariseth
from
personal
union
with
the
Creator
,
and
maketh
him
cease
to
be
a
meer
creature
)
could
ever
be
enabled
to
perform
and
accomplish
.
He
that
shall
come
to
Redeem
,
as
it
is
here
,
that
is
,
lay
down
a
full
price
for
Mans
transgression
:
He
that
shall
put
himself
under
the
Law
,
that
is
,
undertake
the
penalty
which
Divine
Justice
doth
injoin
unto
the
breakers
:
if
he
be
but
a
finite
person
,
he
shall
be
sure
to
suffer
infinite
sorrow
:
or
rather
because
being
finite
he
cannot
at
once
suffer
any
thing
that
is
infinite
,
he
must
suffer
it
infinitely
,
that
is
,
never
make
an
end
of
suffering
,
but
lie
under
it
for
ever
.
The
person
satisfying
must
be
as
infinite
as
the
person
offended
;
otherwise
he
can
never
be
of
that
infinite
merit
as
to
make
a
temporary
passion
equivalent
to
a
perpetual
punishment
.
And
this
still
adds
fulness
to
the
Fathers
love
and
to
his
wisdom
too
,
who
by
sending
this
person
not
only
sent
one
that
was
full
and
answerable
unto
his
own
love
,
but
full
and
sutable
also
to
our
necessity
.
When
no
other
Creature
either
in
Heaven
or
Earth
was
either
of
worth
sufficient
to
be
imployed
,
or
of
sufficient
ability
to
perform
the
imployment
of
this
message
and
embassy
,
misit
filium
,
he
sent
his
Son
.
So
the
Fathers
love
is
full
;
twice
full
:
he
sent
and
sent
his
Son
:
sent
first
,
and
sent
the
best
thing
that
he
had
.
We
now
pass
on
to
the
Sons
humility
;
wherein
we
shall
perceive
his
love
,
arising
unto
fullness
by
two
degrees
,
made
,
and
twice
made
;
Made
of
a
Woman
,
and
made
under
the
Law
.
It
must
needs
be
a
great
degree
of
humiliation
for
the
Son
of
God
to
be
made
at
all
,
to
be
made
any
thing
;
for
to
make
him
,
saith
one
well
,
is
to
mar
him
,
be
it
what
it
will
be
.
He
is
the
maker
and
Creator
of
all
things
,
and
therefore
when
he
himself
is
made
,
no
less
than
the
Creator
is
made
a
Creature
,
which
cannot
be
but
an
infinite
abasement
:
But
yet
since
he
may
not
come
in
his
own
glory
,
but
must
be
made
;
if
there
be
any
thing
better
than
other
,
let
him
be
made
that
;
some
Angel
or
Archangel
,
or
any
other
of
that
Celestial
Hierarchy
.
No
he
would
by
no
means
take
on
him
the
nature
of
Angels
,
that
descent
was
not
low
enough
for
his
humility
.
He
made
himself
lower
than
the
Angels
;
he
was
made
man
,
and
a
man
not
made
immediately
by
the
fingers
of
God
like
Adam
in
his
full
strength
and
beauty
;
but
bred
by
degrees
in
the
womb
of
a
Woman
:
for
even
that
he
vouchfafed
not
to
abhor
,
factum
ex
muliere
,
made
of
a
Woman
,
&c.
Thus
it
pleased
the
Lord
to
abase
himself
,
and
thus
it
pleased
him
to
exalt
us
and
our
Nature
;
by
the
assumption
whereof
,
man
is
now
become
God
,
and
God
is
made
man
.
He
that
was
the
Son
of
God
without
a
Mother
,
is
now
become
the
Son
of
a
Woman
without
a
Father
:
and
as
God
at
the
first
drew
a
Woman
out
of
Man
without
the
help
of
a
Woman
;
so
he
now
took
a
Man
out
of
a
Woman
without
the
help
of
Man
.
For
he
was
not
begotten
but
made
;
made
a
man
,
but
of
the
substance
only
of
a
woman
,
made
of
a
woman
,
&c.
Blessed
woman
;
from
whose
body
the
redeemer
of
mankind
took
the
blood
that
was
to
be
shed
for
the
sins
of
the
world
:
yea
of
whose
blood
he
made
that
body
which
men
and
Angels
must
ever
adore
.
What
wonderful
titles
hast
thou
obtained
,
thou
Daughter
of
the
Father
,
Mother
of
the
Son
,
and
,
I
had
almost
said
,
spouse
of
the
Holy
Ghost
that
wrought
thy
conception●
how
,
and
how
strangely
art
thou
become
,
as
the
Daughter
of
thy
Son
,
so
the
Mother
of
thy
own
Father
!
For
so
she
must
needs
be
that
is
the
Mother
of
God
.
Blessed
therefore
thou
art
,
and
well
may
all
generations
so
call
thee
;
from
whose
bowels
so
great
a
blessing
is
descended
to
all
generations
.
This
much
we
willingly
afford
,
and
more
than
this
we
may
not
give
,
thou
maist
not
receive
;
we
honour
,
but
we
may
not
adore
thee
:
we
bless
thee
,
we
praise
thee
,
we
magnify
thee
;
only
we
do
not
worship
thee
:
that
belongs
unto
thy
Son
,
which
is
both
thy
Son
and
thy
Saviour
.
For
the
blood
which
he
took
from
thee
,
he
even
paid
for
thee
:
he
took
it
from
thee
,
so
he
is
thy
Son
;
he
pay'd
it
for
thee
,
so
he
is
thy
Saviour
.
God
thy
Saviour
,
and
therefore
thy
Father
,
as
well
as
thy
Son
,
as
well
as
thy
Saviour
.
So
his
thou
art
,
and
his
Creature
,
by
a
double
title
of
Creation
,
of
Redemption
.
Thou
maist
not
then
take
unto
thy self
any
part
of
his
honour
and
worship
;
whom
thou
thy self
art
for
ever
bound
to
worship
and
honour
.
Honour
enough
it
is
for
thee
,
that
he
that
made
thee
vouchsafed
to
be
made
of
thee
,
Made
of
a
woman
,
&c.
Neither
hath
he
honoured
her
alone
in
her
own
person
,
or
in
her
own
Sex
;
but
man
and
all
mankind
.
For
though
he
were
made
of
a
woman
,
yet
not
made
by
a
woman
;
made
of
a
woman
,
but
made
himself
a
man
;
that
both
man
and
woman
might
rejoyce
and
glory
in
him
.
How
well
may
we
cry
out
with
David
,
Domine
quid
est
homo
,
Lord
what
is
man
that
thou
didst
magnify
him
,
or
the
Son
of
man
that
thou
didst
so
visit
him
?
And
how
well
may
we
answer
with
the
same
Prophet
,
Homo
est
res
nihili
,
man
is
a
thing
of
nought
;
that
is
,
a
thing
drawing
near
unto
nothing
,
of
no
worth
,
no
value
,
no
continuance
;
yet
such
a
thing
it
pleased
the
Son
of
God
to
be
made
,
and
therein
to
be
made
lower
than
the
Angels
,
that
he
might
raise
and
advance
this
thing
of
nought
far
above
all
principalities
and
powers
,
and
crown
him
with
worship
and
glory
.
So
have
you
both
his
natures
God
and
man
;
the
Son
of
God
,
and
yet
the
Son
of
a
woman
.
So
he
was
,
and
so
it
was
convenient
he
should
be
that
was
to
be
the
redeemer
of
man
;
who
might
not
be
redeemed
,
but
by
a
passion
proportionable
unto
a
perpetual
punishment
.
For
as
I
said
before
,
had
he
not
been
God
,
his
sufferings
could
never
have
been
of
that
infinite
value
:
so
I
now
say
,
had
he
been
nothing
else
but
God
,
he
could
not
have
suffered
at
all
;
and
for
this
reason
be
was
both
God
and
man
:
man
to
suffer
,
God
to
merit
:
man
to
serve
,
God
to
set
free
:
man
to
die
,
God
to
rise
again
from
the
dead
:
for
had
he
been
God
alone
,
he
could
never
have
suffered
;
had
he
been
man
alone
,
he
could
never
have
made
an
end
of
suffering
:
God
only
could
not
die
;
nor
man
only
rise
again
from
the
dead
:
rightly
therefore
was
he
both
,
both
the
Son
of
God
,
neither
made
nor
created
,
but
begotten
of
the
Father
;
and
the
Son
of
a
man
,
not
begotton
by
any
Father
,
but
made
and
created
of
the
substance
of
a
woman
,
Made
of
a
woman
,
&c.
And
even
unto
this
his
love
brought
him
for
our
sakes
;
for
whatsoever
else
he
had
been
made
,
it
would
have
done
us
little
good
.
In
this
then
was
the
fullness
of
his
love
as
before
of
his
Fathers
;
that
he
would
be
made
,
and
was
made
not
what
was
fittest
for
him
,
but
what
was
best
for
us
:
not
what
was
most
for
his
glory
,
but
what
was
most
for
our
benefit
and
behoof
.
But
yet
this
is
but
the
first
step
of
his
fulness
,
he
was
made
once
more
for
our
sakes
;
made
of
a
woman
,
and
made
under
the
Law
too
,
made
under
the
Law
.
It
was
a
marvellous
descent
and
humiliation
that
the
only
begotten
of
the
Father
should
vouchsafe
to
be
born
of
a
woman
;
that
the
Son
of
the
everliving
God
should
be
content
to
lay
aside
his
own
Majesty
and
glory
,
and
cloath
himself
with
the
raggs
of
our
mortality
:
to
leave
his
habitation
in
the
highest
heavens
,
and
dwell
in
a
Tabernacle
of
Clay
whose
foundation
is
in
the
dust
,
as
Job
speaks
.
Surely
were
man
turned
into
a
beast
,
into
a
worm
,
into
dust
,
into
nothing
,
it
were
not
so
great
a
disparagement
,
as
that
the
Son
of
God
should
be
made
man
.
This
making
cannot
but
make
his
humility
,
and
with
it
,
his
love
,
unto
us
,
deep
and
full
:
but
this
next
making
(
made
under
the
law
)
makes
it
deeper
and
fuller
still
.
For
in
that
he
only
took
on
him
our
nature
,
but
in
this
our
condition
:
First
our
nature
as
Man
,
now
our
condition
as
sinful
men
:
men
under
the
law
,
as
it
follows
,
that
is
,
subject
unto
the
heavy
malediction
wherewith
the
Law
threatens
the
breakers
of
it
.
This
was
our
condition
,
and
this
he
undertook
:
which
was
much
more
than
to
take
our
nature
:
by
that
he
was
made
man
,
but
by
this
,
he
that
knew
no
sin
was
made
sin
,
2
Cor.
v.
that
is
,
made
a
sacrifice
for
sin
;
was
contented
to
be
handled
as
a
sinner
,
and
to
endure
whatsoever
the
Law
could
lay
upon
sinners
;
and
this
is
factum
sub
lege
made
unden
the
Law
indeed
;
under
the
Law
he
was
,
and
freely
was
so
;
and
it
must
needs
add
some
fulness
to
his
love
,
that
〈◊〉
was
meerly
voluntary
,
and
free
from
necessity
.
We
indeed
,
though
we
willingly
sin
,
yet
we
would
not
willingly
lie
under
the
Law
:
but
we
are
either
born
under
it
through
corruption
of
nature
;
or
cast
under
it
for
our
corrupt
actions
,
whether
we
will
or
no
:
but
for
him
who
neither
knew
original
soil
nor
actual
sins
;
who
though
he
took
on
him
our
flesh
,
yet
not
that
flesh
which
lusteth
against
the
spirit
;
though
born
of
a
woman
,
yet
of
a
woman
only
without
mixture
of
fleshly
generation
,
of
a
woman
but
a
woman
overshadowed
by
the
Holy
Ghost
,
and
therefore
pure
in
his
conception
.
And
as
conceived
by
the
Holy
Ghost
,
so
he
was
united
to
the
Son
,
whereby
he
became
uncapable
of
voluntary
transgression
,
and
therefore
no
less
pure
in
his
actions
,
than
in
his
conception
,
but
clear
and
innocent
in
both
;
(
just
so
he
was
born
,
so
just
he
lived
:
)
for
him
I
say
,
if
he
come
under
the
Law
,
it
must
be
Love
and
not
necessity
that
shall
bring
him
.
lex
justo
non
est
posita
,
no
Law
for
the
just
,
no
Law
could
touch
him
.
The
Law
was
added
because
of
transgressions
,
saith
the
Apostle
,
1
Tim.
i.
9.
but
no
transgression
was
found
in
him
:
who
could
convince
him
of
sin
?
and
therefore
quid
illi
&
legi
,
what
had
he
to
do
with
the
Law
or
the
Law
with
him
?
He
might
indeed
well
be
Dominus
legis
,
Lord
of
the
Law
,
as
he
said
he
was
Lord
of
the
Sabbath
:
but
sub
lege
under
the
Law
,
or
subditus
legi
subject
to
the
Law
,
to
the
pain
and
penalty
of
the
Law
,
no
Law
in
the
world
could
make
him
,
had
he
not
of
his
own
accord
made
himself
so
.
And
therefore
it
is
not
natus
but
factus
,
not
born
under
the
Law
,
no
nor
fallen
under
it
neither
(
that
's
our
condition
)
but
made
under
the
Law
:
to
shew
that
it
was
not
laid
upon
him
either
by
natural
necessity
,
or
through
voluntary
breach
;
but
meerly
by
his
own
free
undertaking
was
made
that
which
naturally
he
was
not
,
and
in
justice
ought
not
to
be
.
Made
therefore
,
not
by
any
other
but
by
himself
,
who
of
his
own
accord
,
and
out
of
his
own
love
unto
us
freely
undertook
and
pay'd
that
debt
which
he
owed
not
:
otherwise
no
power
of
Law
,
no
malice
of
Devils
,
no
nor
the
wrath
of
the
Father
,
could
ever
have
seised
on
an
innocent
person
,
had
he
not
of
grace
and
great
compassion
unto
men
taken
on
him
the
person
of
sinners
,
and
in
their
stead
put
himself
under
the
Law
,
that
they
might
be
freed
from
the
punishment
.
Freely
therefore
and
of
his
own
accord
without
all
constraint
,
without
any
necessity
,
of
meer
love
and
compassion
,
factum
sub
lege
,
made
under
the
Law
.
And
now
the
doctrine
begins
to
be
comfortable
indeed
;
comfort
there
was
in
it
,
and
not
a
little
in
his
first
making
ex
muliere
,
when
he
was
made
of
a
woman
;
for
made
of
women
we
are
all
;
so
there
was
an
alliance
and
consanguinity
between
us
in
that
:
besides
,
the
flesh
and
blood
which
the
Divinity
assumed
,
must
needs
be
advanced
to
great
glory
;
so
there
is
honour
in
it
also
to
our
nature
.
But
yet
if
this
were
all
,
if
there
were
no
more
in
it
than
so
,
his
alliance
with
us
and
the
honour
of
our
nature
in
him
would
prove
but
a
cold
comfort
God
knows
;
for
what
good
is
it
to
us
that
our
nature
is
exalted
in
anothers
person
,
though
to
the
height
of
Heaven
;
if
we
our selves
be
thrown
down
and
perish
in
the
depth
of
Hell
in
our
own
persons
?
or
what
were
we
the
better
to
have
a
kinsman
great
and
wealthy
,
if
notwithstanding
we
lye
in
prison
under
the
Law
for
our
own
debts
?
Sure
his
wealth
is
little
unto
us
unless
he
relieve
us
with
his
wealth
:
But
if
he
please
to
become
our
surety
,
to
enter
into
bond
,
and
put
himself
under
the
Law
for
us
;
then
he
shews
the
part
of
a
true
kinsman
,
and
there
is
real
comfort
in
that
.
Such
and
far
worse
was
our
case
and
estate
:
such
and
infinitely
beyond
it
was
his
love
and
compassion
.
We
were
debters
indeed
by
virtue
of
a
handwriting
that
was
against
us
,
Colos.
ii
.
14.
a
handwriting
of
ordinances
which
was
our
bond
;
for
we
were
bound
to
keep
and
perform
them
:
but
we
brake
the
covenants
and
so
forfeited
our
bond
,
and
in
it
forfeited
no
less
than
our
lives
.
The
condition
of
our
obligation
was
no
money
matter
,
it
was
not
pecuniary
but
capital
;
and
the
debt
of
a
capital
obligation
,
is
death
.
Now
he
that
shall
undertake
such
a
debt
,
that
in
this
case
shall
be
content
to
take
up
our
forfeited
bond
,
and
put
in
new
security
of
his
own
,
be
bound
skin
for
skin
,
body
for
body
,
and
life
for
life
,
and
be
content
to
pay
the
bond
too
when
the
day
comes
;
his
love
sure
is
full
,
and
he
brings
comfort
with
him
to
purpose
.
And
even
this
he
did
;
this
he
undertook
and
this
he
performed
for
us
.
He
undertook
it
at
his
Circumcision
,
and
performed
it
in
his
passion
.
Whosoever
is
Circumcised
,
factus
est
debitor
universae
legis
,
he
becomes
a
debter
unto
the
whole
Law
,
saith
St.
Paul
,
Gal.
v.
3
.
At
his
Circumcision
then
he
undertook
the
debt
,
he
entred
bond
anew
with
us
;
and
in
sign
that
he
so
did
,
he
then
shed
a
few
drops
of
his
blood
whereby
he
signed
the
bond
(
as
it
were
)
and
gave
those
few
drops
as
a
pledge
or
earnest
,
that
when
the
fulness
of
time
came
,
he
would
not
fail
to
shed
all
the
rest
.
And
shed
it
he
did
;
what
at
his
Circumcision
he
undertook
,
at
his
passion
he
performed
,
even
to
the
full
.
He
bound
himself
in
a
bound
of
death
,
and
death
he
underwent
,
even
the
death
of
the
Cross
,
the
most
bitter
reproachful
cursed
death
of
the
Cross
:
so
payed
all
to
the
uttermost
farthing
;
and
having
paid
it
,
delevit
Chirographum
,
he
cancelled
the
handwriting
,
the
sentece
of
the
Law
that
till
then
was
of
record
,
and
stood
in
full
force
against
us
;
but
now
that
the
whole
world
might
know
it
to
be
void
,
he
hung
it
up
in
the
same
place
where
it
was
satisfied
,
he
nailed
it
to
the
Tree
of
his
Cross
,
Col.
ii
.
14.
But
yet
this
is
not
all
;
the
penalty
is
but
one
part
of
the
Law
and
he
became
debtor
universae
legis
,
to
the
whole
Law
,
saith
the
Apostle
,
and
the
whole
Law
he
payed
whatsoever
was
due
.
In
the
Law
we
consider
a
double
force
or
power
:
it
hath
a
commanding
,
and
it
hath
a
condemning
power
:
a
power
directive
,
and
a
power
vindicative
:
it
hath
precepts
which
it
injoins
,
and
it
hath
punishments
which
it
inflicts
:
by
the
one
it
informs
us
what
we
are
to
do
:
by
the
other
what
we
must
suffer
if
we
do
it
not
;
and
he
was
under
both
parts
,
that
both
might
be
fully
discharged
:
for
as
he
satisfied
the
one
at
his
death
,
so
the
other
in
his
life
.
In
his
life
he
exactly
kept
and
observed
all
the
precepts
of
the
Law
to
the
least
tittle
:
and
in
his
death
he
received
the
full
punishment
of
the
Law
to
the
worst
and
utmost
extremity
,
and
so
was
under
both
,
and
fulfilled
both
,
paid
all
,
both
principal
and
forfeiture
:
the
principal
,
in
keeping
the
Law
himself
;
the
forfeiture
,
in
suffering
the
penalty
of
the
Law
for
others
,
that
so
others
might
be
freed
from
both
.
Sure
now
the
Sons
humility
(
that
humbled
himself
to
death
,
even
the
death
of
the
Cross
)
is
full
,
no
less
full
than
the
Fathers
love
.
The
Father
sent
,
and
sent
his
Son
:
the
Son
was
made
,
and
made
of
a
Woman
;
made
of
a
Woman
,
and
made
under
the
Law
;
made
under
the
Law
,
and
both
parts
of
the
Law
,
that
he
might
be
fully
made
.
And
this
is
Gods
fulness
:
Let
us
now
proceed
unto
Mans
fulness
;
for
from
this
fulness
of
the
Fathers
love
and
the
Sons
humility
we
all
receive
the
fulness
of
our
own
bliss
and
happiness
contained
in
our
Redemption
and
Adoption
;
for
to
these
purposes
all
this
was
done
,
That
he
might
redeem
them
,
&c.
And
these
two
,
Redemption
and
Adoption
,
are
the
two
degrees
of
our
making
(
for
without
them
we
had
been
marred
,
utterly
undone
)
and
they
fully
answer
unto
the
two
degrees
of
his
making
,
made
of
a
Woman
,
and
made
under
the
Law
:
He
under
the
Law
,
that
we
might
be
redeemed
from
under
the
Law
:
he
made
the
Son
of
Man
,
that
Men
might
be
made
the
Sons
of
God
.
So
the
making
of
him
was
his
own
marring
,
but
his
marring
was
our
making
;
he
twice
marred
by
his
making
;
we
twice
made
by
his
marring
.
He
of
God
made
Man
,
and
of
Man
made
a
sinner
;
we
of
sinners
,
that
is
,
bondslaves
to
the
Law
,
made
Freemen
,
and
of
Freemen
Sons
;
Sons
of
God
and
Heirs
annexed
with
Christ
.
And
what
more
is
there
that
we
could
wish
to
make
it
up
fuller
?
since
our
desires
can
extend
no
farther
,
than
to
be
rid
of
all
evil
and
to
be
endowed
with
whatsoever
good
is
;
and
by
these
two
,
Redemption
and
Adoption
,
we
are
made
partakers
of
both
.
To
be
redeemed
from
under
the
Law
,
is
to
be
quit
of
all
evil
;
and
to
be
adopted
into
the
state
of
Children
,
is
to
be
intitled
unto
all
that
is
good
.
For
all
evil
is
in
being
under
the
Law
,
from
whence
we
are
redeemed
:
and
all
good
,
in
that
heavenly
inheritance
whereunto
we
are
adopted
:
we
were
created
to
inherit
a
glorious
Kingdom
,
but
through
sin
we
lost
our
inheritance
;
and
not
so
only
but
together
with
it
we
forfeited
our
lives
;
a
sentence
of
death
and
everlasting
destruction
was
passed
upon
us
;
and
from
this
now
we
are
freed
by
redemption
;
in
that
again
we
are
reestated
by
adoption
,
and
what
would
we
more
?
But
we
must
speak
a
little
in
particular
of
both
,
and
first
of
Redemption
.
That
he
might
redeem
,
&c.
Every
deliverance
is
not
Redemption
;
but
such
only
as
is
obtained
by
a
just
and
a
full
price
;
so
the
word
imports
,
and
something
more
:
Redemption
;
a
rebuying
or
buying
back
again
of
something
formerly
sold
,
or
forfeited
into
the
possession
of
another
.
Ever
a
former
alienation
must
go
before
,
and
a
valuable
satisfaction
follow
after
;
otherwise
there
may
be
a
bare
emption
without
the
former
,
a
reemption
without
the
latter
:
but
unless
both
be
precedent
,
it
cannot
be
Redemption
.
And
sure
such
a
matter
had
formerly
befallen
us
.
A
kind
of
alienation
had
gone
before
whereby
we
had
made
away
our selves
,
sold
our
inheritance
and
forfeited
our
lives
:
A
making
away
indeed
,
rather
than
a
sale
it
was
;
for
such
a
trifle
made
away
:
first
in
Adam
for
the
forbidden
fruit
,
a
matter
of
no
moment
:
since
in
our
own
persons
daily
made
away
for
some
trifling
pleasure
or
profit
not
much
more
worth
:
And
having
thus
passed
our selves
away
by
this
selling
our selves
under
sin
,
the
Law
seiseth
on
us
,
whose
dreadful
doom
is
death
and
Hell
,
and
everlasting
sorrows
there
with
the
Prince
of
Hell
.
So
infinite
a
punishment
doth
it
inflict
,
because
in
the
breach
of
it
an
infinite
Majesty
was
offended
.
In
this
heavy
case
we
lay
shut
up
under
the
Law
as
in
a
Prison
,
Rom.
iii.
23.
fast
bound
with
the
cords
of
our
own
sins
,
Prov.
v.
22.
the
sentence
passed
on
us
,
and
we
waiting
but
for
execution
:
what
evil
is
there
not
in
this
estate
and
on
every
Soul
that
is
in
it
?
Our
Faith
sure
is
weak
,
and
we
do
not
throughly
apprehend
what
we
have
only
heard
of
:
but
could
we
see
it
with
the
seeing
of
the
eye
,
as
Job
speaks
,
were
we
permitted
to
stand
on
the
brink
and
look
into
that
fearful
pit
of
everlasting
horror
whereunto
we
are
condemned
by
the
Law
,
what
misery
and
fulness
of
misery
should
we
then
discern
?
or
rather
what
misery
should
we
not
discern
in
our
lamentable
estate
,
sentenced
unto
that
gulf
of
sorrow
before
our
eyes
with
legions
of
Devils
attending
at
our
backs
,
ready
to
execute
the
sentence
,
and
push
us
in
to
suffer
that
torment
which
we
could
not
endure
to
behold
?
Could
we
but
with
our
fancy
place
our selves
in
this
case
,
which
they
are
in
that
are
under
the
Law
,
this
point
,
I
am
sure
,
would
be
full
on
our
parts
,
even
fulness
of
misery
.
Well
then
the
first
degree
of
our
happiness
,
is
to
be
rid
,
to
be
quit
of
this
miserable
estate
;
but
by
what
means
may
that
be
done
,
and
who
shall
obtain
it
for
us
?
Prayers
and
intreaties
would
not
serve
turn
,
our
pardon
may
not
be
had
for
the
begging
;
but
sold
we
were
,
and
bought
we
must
be
:
God
was
wronged
and
must
be
righted
:
the
Law
was
broken
and
must
be
satisfied
;
and
without
this
ransom
the
prisoners
may
not
be
delivered
.
A
matter
therefore
not
of
Intercession
,
but
of
Redemption
;
But
now
the
price
of
Redemption
who
shall
lay
down
?
sure
it
is
not
so
easily
done
;
we
sin
indeed
with
great
facility
,
but
to
expiate
sin
,
will
cost
a
great
deal
more
:
he
that
will
do
it
must
resolve
to
suffer
as
much
punishment
,
as
a
world
of
Men
can
deserve
or
an
offended
God
in
justice
inflict
:
and
who
or
what
is
there
amongst
the
works
of
the
whole
creation
,
that
may
stand
under
his
wrath
,
until
it
hath
taken
full
revenge
,
and
not
perish
under
it
for
ever
?
Gold
and
Silver
in
this
case
is
of
no
worth
,
the
blood
of
Bulls
and
Goats
of
no
value
,
Men
of
as
little
esteem
as
either
;
and
therefore
should
they
offer
the
Sons
of
their
loins
for
the
sins
of
their
Souls
,
they
could
do
no
good
,
it
cost
more
to
redeem
them
than
so
,
therefore
they
must
let
that
alone
for
ever
.
Nay
should
an
Angel
of
Heaven
be
incarnate
to
suffer
for
sin
,
he
would
become
but
as
an
incarnate
Devil
and
must
lie
in
Hell
for
ever
.
He
is
,
though
an
excellent
creature
,
yet
but
a
creature
;
and
a
creature
may
not
satisfy
the
Creator
:
when
therefore
nothing
may
do
it
;
nor
mineral
,
nor
beast
,
nor
man
,
nor
Angel
,
nor
any
thing
else
created
,
no
remedy
but
God
himself
must
be
made
Man
,
and
the
Man
God
made
under
the
Law
,
ut
ille
,
that
he
may
do
it
,
that
he
might
redeem
them
that
were
under
the
Law
.
This
is
the
ut
,
the
end
,
the
first
end
for
which
all
this
ado
is
kept
;
for
which
Heaven
and
Earth
are
thus
troubled
;
for
which
is
all
this
business
,
this
sending
and
making
,
making
over
and
over
again
;
that
since
there
was
nothing
of
sufficient
value
already
created
,
a
new
person
of
extraordinary
worth
and
dignity
might
be
made
,
ut
ille
,
that
he
at
least
might
be
able
to
redeem
us
from
under
the
Law
.
And
sure
full
and
able
he
was
every
way
;
being
Man
he
might
undertake
for
Man
;
and
being
God
he
could
give
satisfaction
to
God
:
for
as
sins
against
an
infinite
person
are
of
infinite
guilt
,
so
suffering
in
an
infinite
person
must
be
of
as
infinite
merit
:
from
whence
it
is
that
a
short
passion
in
him
is
equal
to
a
perpetual
punishment
in
us
;
for
what
is
wanting
in
the
sufferings
is
abundantly
supplied
in
the
dignity
of
the
sufferer
,
whose
infinite
person
suffering
finitely
,
carries
full
proportion
with
finite
persons
suffering
infinite
punishment
.
Able
then
he
was
and
no
less
willing
than
able
;
what
he
only
could
do
he
lovingly
did
do
,
and
did
it
too
to
the
full
.
Any
the
least
sufferings
of
his
had
been
enough
,
but
that
he
might
be
sure
to
lay
down
a
full
price
,
he
gave
,
pretiosum
sanguinem
,
his
precious
blood
,
saith
St.
Peter
,
yea
his
life
blood
,
saith
St.
Matthew
,
dedit
vitam
,
he
gave
his
life
a
ransom
for
many
,
Matth.
xx
.
28.
he
is
content
to
bleed
unto
death
for
this
little
world
,
when
the
least
drop
of
his
blood
had
been
enough
for
many
worlds
.
He
was
not
sparing
in
his
price
;
but
as
the
Psalmist
speaks
,
with
the
Lord
is
plenteous
redemption
;
plenteous
indeed
,
every
way
there
is
a
plenitude
and
fulness
in
it
,
he
fully
made
under
the
Law
,
we
fully
delivered
from
under
the
Law
;
which
yet
is
but
part
of
our
fulness
,
but
the
first
degree
of
our
happiness
to
be
rid
and
quit
of
the
misery
under
which
we
lay
.
And
yet
this
had
been
full
enough
were
there
no
more
;
but
yet
this
is
not
all
,
no
he
left
us
not
there
,
but
that
the
measure
might
flow
over
,
he
gave
us
not
over
,
when
he
had
freed
us
of
this
wretched
estate
,
till
he
had
brought
us
to
the
blessed
estate
himself
is
in
;
and
of
prisoners
under
the
Law
,
made
us
Heirs
of
that
glorious
Kingdom
promised
in
the
Gospel
.
For
so
it
follows
at
the
last
end
of
all
and
the
fullest
too
,
ut
nos
recipiamus
,
that
we
might
receive
the
Adoption
of
Sons
:
that
is
,
of
Captives
condemned
become
children
adopted
;
adopted
to
the
joint
fruition
of
all
that
he
hath
,
which
is
fully
as
much
as
he
could
give
or
we
could
desire
.
To
purchase
our
pardon
,
to
free
us
from
death
and
the
Law
's
sentence
,
this
seemed
a
small
thing
to
him
,
yet
this
is
lex
hominis
,
mans
goodness
goeth
no
farther
:
and
gracious
is
the
Prince
that
doth
but
so
much
.
For
who
ever
heard
of
a
condemned
Man
adopted
afterwards
,
or
that
thought
it
not
enough
and
enough
if
he
did
but
scape
with
his
life
?
So
far
then
to
exalt
his
bounty
to
that
fulness
as
pardon
and
adopt
both
,
non
est
lex
hominis
haec
:
no
such
measure
amongst
Men.
Zelus
Domini
exercituum
,
but
the
zeal
of
the
Lord
of
Hosts
was
to
perform
this
Isa.
ix
.
7.
So
full
is
this
on
his
part
,
that
he
did
not
only
redeem
but
adopt
,
purchase
us
,
and
purchase
for
us
:
give
us
our
lives
,
but
part
with
us
his
own
Kingdom
.
And
full
it
is
,
I
am
sure
,
on
our
parts
that
are
adopted
;
did
we
fully
know
the
riches
of
our
inheritance
;
which
we
shall
not
do
till
another
fulness
of
time
come
.
Many
and
glorious
things
are
spoken
of
thee
thou
City
and
Kingdom
of
God
;
but
yet
when
we
then
come
to
behold
it
,
we
shall
say
of
it
as
the
Queen
of
Sheba
did
of
the
wisdom
of
Solomon
,
when
she
came
to
him
:
The
report
was
less
than
the
truth
,
and
the
one
half
thereof
had
not
been
told
us
.
For
what
tongue
may
tell
us
that
which
neither
eye
hath
seen
,
nor
ear
heard
,
nor
ever
may
enter
into
the
heart
of
Man
,
till
Man
enter
into
it
,
till
that
day
when
it
shall
be
said
unto
him
,
intra
in
gaudium
Domini
,
enter
into
thy
Masters
joy
?
In
the
mean
time
where
we
cannot
conceive
,
what
should
we
speak
?
where
the
thing
is
so
full
,
that
all
words
are
too
empty
to
express
it
,
it
will
be
enough
to
admire
in
silence
,
or
say
only
with
David
,
Sure
the
lot
is
fallen
unto
us
in
a
fair
ground
and
we
have
a
goodly
heritage
:
so
now
we
are
come
to
the
true
fulness
indeed
,
and
we
may
not
go
farther
,
not
farther
in
our
discourse
,
it
must
needs
stay
where
all
words
fail
,
and
every
tongue
of
necessity
is
speechless
.
Nay
no
farther
in
our
desires
;
this
Adoption
is
the
fulness
of
our
option
,
nay
a
fulness
beyond
our
wish
;
since
we
could
not
possibly
conceive
so
great
happiness
to
wish
for
it
.
By
this
time
then
it
is
full
Sea
,
and
all
the
banks
are
filled
on
every
side
.
It
is
now
as
Ezekiels
waters
that
he
saw
flow
from
under
the
threshold
of
the
Temple
,
that
took
him
first
to
the
Ankles
,
then
to
the
Knees
,
after
to
the
Loins
,
at
last
so
high
risen
there
was
more
no
passage
,
Ezek.
iv
.
7.
for
just
so
it
fareth
here
with
the
Text
,
that
by
the
like
degrees
runs
on
,
till
at
length
it
rise
to
an
immensity
of
fulness
,
not
to
be
forded
.
First
,
from
the
fulness
of
his
compassion
God
sent
to
release
us
:
Secondly
,
from
the
fulness
of
his
love
he
sent
his
Son
;
who
in
the
fulness
of
humility
,
was
content
to
be
made
;
and
to
make
a
full
union
with
our
nature
,
made
of
a
Woman
;
and
to
make
the
union
fuller
yet
with
our
sinful
condition
,
be
made
under
the
Law
;
that
we
might
receive
a
full
deliverance
from
all
evil
,
by
being
redeemed
;
and
a
full
estate
of
all
the
joy
and
glory
of
his
heavenly
inheritance
,
by
being
adopted
.
Lo
here
is
fulness
of
all
hands
.
And
sure
amidst
all
this
fulness
,
it
were
much
unfit
that
we
only
should
be
empty
for
whom
all
was
done
.
If
there
be
fulness
of
compassion
in
the
Father
,
if
fulness
of
love
in
the
Son
to
purchase
benefits
and
blessings
for
us
,
full
above
measure
;
sure
there
should
be
in
some
measure
at
least
a
fulness
of
duty
in
us
again
to
return
unto
them
.
Otherwise
if
we
neglect
so
great
Salvation
,
we
may
and
shall
notwithstanding
this
Redemption
or
Adoption
either
,
depart
as
empty
of
mercy
,
as
we
are
of
goodness
.
The
Catholick
Redemption
is
not
so
absolute
but
that
many
may
perish
for
whom
Christ
died
,
as
the
Apostle
speaks
;
The
general
and
probationary
Adoption
is
not
so
peremptory
,
but
that
upon
misbehaviour
divers
may
be
disinherited
again
.
Filii
Regni
ejicientur
foras
,
even
the
Sons
of
the
Kingdom
shall
be
cast
forth
,
saith
our
Saviour
himself
.
If
thou
then
wouldst
be
a
firm
and
constant
partaker
of
these
benefits
,
being
thus
set
free
by
so
noble
a
Redeemer
,
and
at
so
high
a
price
,
stand
upon
thine
own
worth
;
value
thy
Soul
at
the
same
rate
it
was
ransomed
at
;
do
not
again
basely
sell
it
and
thy
birthright
,
for
the
poor
pleasures
of
this
world
,
like
Esau
for
a
mess
of
pottage
:
But
as
God
is
full
of
compassion
,
full
of
mercy
,
full
of
love
;
so
be
thou
full
of
Duty
,
full
of
Piety
,
full
of
Repentance
,
and
then
Redemption
and
Adoption
both
shall
be
fully
thine
and
thine
for
ever
.
But
yet
these
are
but
the
general
duties
of
our
whole
life
:
if
we
would
make
it
up
full
indeed
,
we
are
to
consider
those
that
are
special
and
proper
to
this
time
in
particular
,
and
they
are
principally
two
,
Joy
,
and
Thanks
;
that
as
the
persons
are
two
,
the
Father
and
the
Son
,
and
the
benefits
two
,
Redemption
and
Adoption
;
so
that
both
might
be
fully
answered
,
the
duties
are
two
,
joyfulness
and
thankfulness
unto
the
Authors
from
whence
they
proceed
.
So
these
two
will
make
up
all
full
;
especially
if
they
be
in
those
full
degrees
,
if
they
be
full
in
us
,
in
our selves
.
And
that
so
they
shold
be
,
their
very
names
do
teach
us
,
Joyfulness
and
Thankfulness
both
ending
in
Fulness
;
to
shew
that
they
may
not
be
remiss
,
but
that
we
should
be
full
and
abound
in
them
,
as
at
all
other
times
,
so
chiefly
in
this
which
is
the
fulness
of
time
,
or
the
time
of
fulness
,
chuse
you
whether
.
And
a
time
of
fulness
I
am
sure
it
will
be
in
one
sense
;
of
fulness
of
bread
,
and
fulness
of
bravery
,
of
fulness
of
mirth
and
pastime
;
and
so
it
may
be
,
and
so
it
hath
ever
been
a
joyful
time
even
in
outward
appearance
:
only
we
must
be
careful
that
this
outward
joy
eat
not
up
,
evacuate
not
our
spiritual
joy
proper
to
the
feast
.
Which
then
is
truly
spiritual
,
when
our
spirits
shall
rejoyce
not
so
much
in
external
sports
with
the
multitude
,
as
with
the
blessed
Virgin
,
in
Domino
salvatore
,
in
God
our
Saviour
:
God
our
Redeemer
,
as
it
is
here
.
And
sure
a
Redeemer
brings
joy
with
him
indeed
:
we
our selves
acknowledge
it
in
other
matters
,
if
it
concern
the
redeeming
of
our
goods
,
or
of
our
momentany
lives
.
Tell
an
undone
Man
of
one
that
will
redeem
his
mortgaged
and
forfeited
Land
;
tell
a
lost
Man
cast
and
condemned
under
the
Law
of
the
Kingdom
,
of
a
Redeemer
that
will
purchase
his
pardon
;
it
is
a
welcom
message
,
the
joyfullest
news
that
ever
he
heard
.
Shall
those
transitory
things
affect
us
thus
,
and
shall
spiritual
things
and
eternal
affect
us
nothing
?
Are
our
earthly
estates
so
dear
unto
us
,
and
is
the
recovery
of
a
celestial
inheritance
in
a
Kingdom
of
everlasting
glory
not
worth
the
thinking
on
?
Are
our
animal
and
perishing
lives
so
precious
,
and
shall
the
redemption
of
our
Souls
cast
and
condemned
to
the
sorrow
of
eternal
torment
not
be
regarded
?
Sure
did
we
worthily
conceive
of
it
,
such
a
Redeemer
would
be
welcomed
with
our
best
and
fullest
joy
.
But
however
it
go
with
us
now
when
the
destruction
is
not
near
enough
to
affect
us
,
sure
I
am
the
time
will
come
when
it
shall
:
In
novi●●imo
intelligetis
plane
,
in
the
latter
end
ye
shall
fully
understand
,
saith
the
Wise-man
.
At
that
day
,
that
fearful
day
,
when
tribulation
and
anguish
shall
be
upon
every
Soul
that
hath
done
evil
,
when
they
shall
vainly
cry
unto
the
Rocks
and
Mountains
to
cover
them
from
the
presence
of
the
Lord
,
then
indeed
ye
shall
understand
and
know
that
there
is
no
joy
in
the
world
to
the
joy
of
such
a
Redeemer
:
but
alas
then
of
a
gracious
Redeemer
he
will
become
a
terrible
and
inflexible
Judge
.
And
therefore
,
beatus
populus
qui
scit
jubilationem
,
blessed
the
people
that
now
know
how
and
wherein
to
rejoice
.
And
as
we
are
to
rejoice
for
the
benefits
we
receive
,
so
we
may
not
be
unmindful
of
them
from
whence
we
receive
them
.
That
were
like
swine
that
fat
themselves
on
the
mast
,
but
never
look
up
to
the
hand
that
beats
them
down
.
And
therefore
after
our
joyfulness
or
fulness
of
joy
,
our
fulness
of
thanks
or
thankfulness
is
to
ensue
.
We
must
sing
both
parts
in
the
Christmas
Carol
of
that
blessed
Woman
of
whom
he
was
this
day
made
,
My
soul
doth
magnify
the
Lord
,
as
well
as
my
spirit
rejoiceth
in
God
my
Saviour
.
To
render
our
thanks
then
and
to
remember
to
do
it
fully
;
to
forget
none
,
to
him
that
was
sent
,
and
to
him
that
sent
;
sent
his
Son
in
this
,
the
Spirit
of
his
Son
in
the
next
verse
;
the
one
to
procure
,
the
other
to
seal
and
assure
unto
us
both
these
benefits
.
To
all
three
therefore
,
to
the
Father
that
sent
,
to
the
Son
that
came
,
to
the
Holy
Ghost
that
made
him
at
his
coming
:
(
for
by
him
he
was
conceived
)
to
the
Father
for
his
mission
,
to
the
Son
for
his
redemption
,
to
the
Holy
Ghost
for
his
adoption
(
for
by
him
it
is
wrought
;
he
that
made
him
the
Son
of
man
,
doth
likewise
regenerate
us
to
the
state
of
the
Sons
of
God
:
)
worthily
therefore
to
all
three
is
all
thanks
and
praise
and
honour
to
be
rendred
for
evermore
.
But
yet
this
thankfulness
is
but
verbal
,
and
therefore
not
yet
full
;
for
fulness
of
thanks
would
surely
be
exprest
in
something
more
than
words
:
and
in
what
may
that
better
be
,
than
in
the
holy
Eucharist
,
the
Sacrament
of
thankfulness
,
and
is
by
interpretation
thanksgiving
it self
?
When
Davids
zeal
throughly
warmed
with
the
consideration
of
Gods
mercies
brake
forth
into
that
fiery
demand
,
quid
retribuam
Domino
,
what
shall
I
return
unto
the
Lord
for
all
his
benefits
?
he
could
find
our
nothing
so
full
as
this
,
accipiam
Calicem
salutis
,
I
will
take
the
Cup
of
Salvation
,
and
call
upon
the
name
of
the
Lord
.
Surely
if
our
hearts
be
hot
within
us
as
his
was
,
and
we
meditate
a
return
as
he
did
;
Ecce
calix
salutis
,
behold
the
Cup
of
salvation
;
let
us
take
it
,
and
with
it
in
our
hands
,
call
upon
him
,
render
him
our
true
Eucharist
or
real
thanksgiving
indeed
.
The
Cup
of
Salvation
cannot
but
do
well
in
the
day
of
salvation
:
In
it
is
the
blood
of
the
Covenant
,
the
price
upon
Covenant
to
be
laid
down
for
us
,
and
therefore
the
Cup
of
Redemption
:
In
it
is
the
blood
of
the
Testament
wherein
our
glorious
inheritance
is
by
way
of
legacy
conveyed
unto
us
;
and
therefore
the
Cup
of
Adoption
.
So
that
our
freeing
from
under
the
Law
and
our
investiture
into
our
new
adopted
estate
,
are
not
full
,
nor
fully
consummate
without
it
.
And
yet
this
may
not
be
all
.
No
,
when
this
is
done
,
there
is
an
allowance
of
twelve
days
more
for
this
fulness
of
time
,
that
we
shrink
not
up
our
duty
into
this
day
alone
,
but
continue
it
throughout
the
whole
.
Sure
every
good
heart
in
this
solemn
commemoration
of
our
Redemption
,
and
Adoption
,
will
himself
remember
to
redeem
some
part
of
the
time
,
to
adopt
too
some
hour
in
the
day
at
the
least
,
to
think
on
him
a
little
and
bethink
himself
of
the
duty
the
time
calls
on
him
for
.
That
so
no
day
be
empty
,
quite
empty
in
this
fulness
of
time
:
but
that
fulness
of
time
,
fulness
of
mercy
,
and
fulness
of
duty
may
all
meet
together
and
make
a
full
union
.
That
as
the
time
is
filled
with
the
compassion
of
the
Father
,
and
the
love
of
the
Son
;
so
we
may
be
filled
with
the
grace
of
the
Holy
Ghost
.
Then
shall
we
be
sure
to
pass
on
from
one
fulness
to
another
,
from
this
here
to
another
which
is
behind
,
from
the
fulness
of
Grace
to
the
fulness
of
Glory
.
For
all
this
is
but
the
fulness
of
time
;
that
is
the
fulness
of
eternity
:
when
time
shall
be
run
out
,
and
his
glass
empty
,
and
tempus
non
erit
amplius
,
and
shall
be
no
more
;
which
will
be
at
his
next
sending
;
for
yet
once
more
shall
God
send
him
,
and
he
come
again
.
At
which
coming
we
shall
then
indeed
receive
the
fulness
of
our
Redemption
,
not
from
the
Law
,
that
we
have
already
;
but
from
corruption
to
which
our
bodies
are
yet
subject
:
and
receive
the
full
fruition
of
the
inheritance
whereunto
we
are
here
but
adopted
.
And
then
it
will
be
perfect
,
compleat
,
absolute
fulness
indeed
,
when
we
shall
all
be
filled
with
the
fulness
of
him
that
filleth
all
in
all
,
Eph.
i.
23.
that
is
,
with
the
fulness
of
God
himself
.
For
Deus
erit
omnia
in
omnibus
,
God
it
is
that
shall
be
all
in
all
,
1
Cor.
15.
and
then
sure
all
will
be
throughly
full
indeed
.
To
this
we
aspire
,
and
in
the
fulness
appointed
of
every
one
of
our
times
,
Almighty
God
bring
us
;
by
him
and
for
his
sake
that
in
this
fulness
of
time
was
sent
to
work
it
for
us
in
his
person
,
and
work
it
in
us
by
the
operation
of
his
blessed
Spirit
.
To
whom
with
the
Father
and
the
Son
,
be
rendred
all
thanks
,
&c.
Laus
Deo
in
aeternum
.
THE
THIRD
SERMON
ON
CHRISTMAS
Day
.
SERMON
XI
.
Upon
ESAY
liii
.
8.
And
who
shall
declare
his
Generation
?
OF
whom
speaketh
the
Prophet
this
,
of
himself
or
of
some
other
man
,
said
the
Queen
Candace's
Treasurer
unto
Philip
:
and
Philip
,
saith
the
Text
,
began
at
that
scripture
and
preached
unto
him
Jesus
:
Act.
viii
.
And
this
is
that
self-same
Scripture
,
at
least
part
of
it
,
which
that
Ethiopian
Eunuch
then
read
,
and
Philip
,
that
we
be
not
ignorant
whom
it
concerns
,
of
Christ
Jesus
expounded
.
And
though
he
who
was
a
stranger
unto
the
Common-wealth
of
Israel
and
the
Oracles
of
God
,
could
not
understand
it
without
a
Teacher
;
yet
unto
us
that
are
conversant
in
the
mystery
of
Christ
,
it
is
manifest
in
it self
;
there
being
no
clearer
nor
more
illustrious
Prophecy
of
it
than
this
whole
Chapter
,
wherein
his
birth
,
passion
,
death
and
resurrection
are
so
fully
and
evidently
described
,
as
it
may
well
be
termed
an
Evangel
a
Gospel
,
rather
than
a
Prophecy
.
It
begins
first
with
his
first
birth
and
beginning
,
He
shall
grow
up
before
him
as
a
tender
plant
and
as
a
root
out
of
a
dry
ground
,
v.
2.
It
goes
on
to
his
sorrows
and
sufferings
,
and
for
whom
he
endured
them
.
He
is
despised
and
rejected
of
men
,
a
man
of
sorrows
and
acquainted
with
grief
,
&c.
He
suffers
then
,
and
for
us
he
suffers
,
but
he
must
suffer
unto
death
,
and
of
that
it
will
assure
you
too
.
He
is
brought
as
a
Lamb
to
the
slaughter
,
&c.
But
though
he
be
mean
,
slain
and
slaughtered
,
yet
he
may
not
abide
under
death
:
though
judgment
be
passed
on
him
and
executed
too
,
and
he
imprisoned
in
the
grave
and
jaws
of
the
pit
,
yet
all
the
bands
and
cords
of
death
cannot
hold
him
,
he
must
up
in
despight
of
them
all
:
And
therefore
it
follows
,
he
was
taken
from
prison
and
from
judgment
;
which
was
verified
in
his
resurrection
from
the
dead
,
wherein
the
judgment
and
sentence
of
death
was
disannulled
and
the
Prison
of
the
Grave
broken
up
.
In
contemplation
of
which
high
argument
of
his
Divinity
that
could
so
arise
;
the
Prophet
breaks
forth
into
this
admiration
of
his
Celestial
descent
,
and
off-spring
,
Who
shall
declare
his
generation
?
So
then
it
is
manifest
not
only
by
Philip's
interpretation
but
by
the
Prophecies
own
clearness
and
fullness
,
that
the
Prophet
spake
not
this
of
himself
but
of
some
other
man
;
and
that
other
man
to
be
none
other
than
Christ
Jesus
the
Eternal
Son
of
God
,
whose
Incarnation
,
birth
or
generation
we
this
day
with
all
joy
and
thankfulness
publickly
Celebrate
,
and
are
now
as
well
as
we
can
to
discourse
of
;
yet
not
as
thinking
to
express
it
,
but
only
to
shew
you
how
inexpressible
it
is
,
for
Generationem
ejus
,
&c.
Now
(
that
we
may
bound
our
discourse
within
certain
lines
and
limits
,
this
generation
of
our
Lord
and
Saviour
is
not
simple
and
of
one
sort
,
but
various
and
manifold
.
As
his
Person
is
compounded
of
divers
things
,
so
hath
he
accordingly
several
generations
.
In
the
blessed
Trinity
there
are
three
Persons
and
but
one
Substance
:
In
Christ
Jesus
three
Substances
and
but
one
Person
:
he
hath
but
two
Natures
indeed
,
Divinity
and
Humanity
;
but
the
Humanity
again
is
compounded
of
two
several
Essences
,
corporal
and
spiritual
,
a
body
and
a
Soul
;
so
in
all
there
are
these
three
,
a
body
,
a
Spirit
,
and
the
Divinity
;
whereunto
both
are
united
.
And
according
to
these
three
we
shall
consider
a
threefold
generation
,
Divine
,
Humane
and
Spiritual
:
For
Christ
was
born
from
all
Eternity
;
and
still
is
in
heaven
without
a
Mother
;
on
earth
he
had
in
due
time
a
humane
birth
without
a
Father
;
and
in
the
minds
and
Souls
of
men
he
is
spiritually
born
without
Father
or
Mother
:
of
a
Mother
without
a
Father
he
was
born
once
:
without
Father
or
Mother
he
is
born
often
:
of
a
Father
without
a
Mother
he
is
born
always
and
perpetually
.
Lastly
,
of
his
Father
in
Heaven
he
is
born
God
;
of
a
Mother
on
Earth
he
was
born
man
;
without
Father
or
Mother
in
the
Souls
of
men
he
is
born
God
and
man
.
As
there
are
three
Substances
therefore
in
our
Lord
and
Saviour
:
so
hath
he
three
births
or
generations
which
we
shall
consider
in
their
order
,
Divine
,
Humane
and
Spiritual
;
all
three
so
hid
and
full
of
admiration
inutterable
,
as
the
Prophet
and
we
with
him
,
may
well
say
of
them
all
,
Generationem
,
&c.
To
begin
then
with
the
First
his
Divine
generation
,
whereof
we
shall
say
but
little
,
because
indeed
we
can
say
nothing
worthily
and
as
we
should
say
:
For
how
shall
frail
man
say
,
what
no
man
can
possibly
conceive
,
since
he
cannot
fully
say
and
enunciate
what
he
doth
conceive
?
That
there
are
several
persons
in
the
God-head
,
is
the
high
,
yea
highest
Act
of
our
faith
,
no
subject
for
our
expression
.
That
God
hath
a
Son
we
are
bound
to
believe
,
but
how
he
begat
him
we
are
bound
not
to
inquire
;
because
he
hath
not
revealed
,
nor
will
reveal
,
peradventure
may
not
,
but
to
the
glorified
eye
.
Then
indeed
and
then
only
when
we
shall
see
him
as
he
is
,
we
shall
see
his
generation
and
be
happy
in
seeing
it
:
it
is
the
eternal
and
everlasting
blessedness
of
the
Father
to
beget
him
,
for
it
is
his
inmost
natural
Act
and
essential
:
and
it
shall
be
our
perpetual
happiness
hereafter
to
behold
it
,
which
we
shall
then
but
behold
,
comprehend
it
we
may
not
;
but
know
it
we
shall
:
And
this
is
life
everlasting
to
know
thee
and
him
whom
thou
hast
sent
.
In
the
mean
time
till
that
life
everlasting
come
,
whilest
we
are
Pilgrims
,
and
lead
a
life
temporary
here
upon
earth
,
wherein
we
know
and
prophesie
but
in
part
;
it
is
not
our
least
wisdom
,
to
know
such
high
mysteries
are
no
part
of
our
knowledge
.
It
is
enough
for
us
with
holy
Moses
to
see
the
back-parts
of
the
Lord
,
to
see
him
in
his
effects
,
his
word
and
outward
works
;
to
see
him
in
his
glory
,
in
his
Essence
and
inmost
operations
,
we
cannot
,
and
live
.
And
they
who
will
attempt
it
with
those
Bethshemites
that
would
needs
pry
into
the
Ark
,
shall
assuedly
die
.
Such
aspiring
Spirits
,
that
with
the
bold
Schoolmen
,
do
pierce
into
the
hidden
secrets
of
Divinity
,
what
do
they
but
like
foolish
flyes
,
flutter
about
the
light
,
till
they
are
at
length
singed
with
the
flame
?
For
qui
scrutatur
majestatem
opprimetur
à
gloria
,
he
that
searcheth
into
the
majesty
of
God
shall
assuredly
be
opprest
with
his
glory
.
And
therefore
it
is
docta
ignorantia
,
a
learned
ignorance
,
as
St.
Austin
hath
it
,
not
to
know
what
may
not
be
understood
;
and
it
were
much
better
piously
to
profess
it
than
rashly
to
arrogate
science
:
For
that
may
deserve
pardon
,
but
this
shall
never
want
punishment
,
saith
the
same
Father
,
Serm.
15.
For
which
reason
well
said
the
great
St.
Basil
of
this
high
Point
when
he
came
to
treat
of
it
,
mysterium
hoc
silentio
potiùs
quàm
oratione
colendum
,
it
is
a
mystery
to
be
adored
in
silence
not
exprest
by
words
.
Homil.
de
.
Nat.
Domini
.
The
Prophet
Esay
himself
was
not
able
to
do
it
,
and
which
is
more
,
he
knew
that
none
else
could
.
And
therefore
quis
enarrabit
who
shall
declare
it
?
for
his
Interrogation
hath
the
force
of
a
Negation
,
who
shall
?
that
is
,
none
can
,
who
shall
declare
,
&c.
There
is
indeed
in
it self
,
nothing
so
light
and
clear
and
evident
as
this
Divine
generation
,
wherein
light
of
light
,
and
very
God
of
very
God
,
is
produced
and
begotten
:
but
withal
unto
us
,
nothing
more
hidden
,
secret
and
obscure
.
Not
that
there
is
any
obscurity
in
God
,
in
quo
tenebrae
non
sunt
ullae
,
in
whom
there
is
no
darkness
,
saith
the
Scripture
:
but
that
he
dwells
in
unaccessible
light
,
and
is
cloathed
with
Majesty
inapproachable
,
as
with
a
garment
;
aciem
oculorum
vincens
,
non
solùm
hominum
sed
etiam
Angelorum
,
darking
and
blinding
the
sight
both
of
men
and
Angels
.
And
therefore
how
is
it
possible
to
behold
the
light
of
his
generation
,
who
is
the
brightness
and
very
splendor
of
his
Fathers
glory
?
mens
deficit
,
vox
silet
,
non
mea
tantùm
sed
etiam
Angelorum
,
the
eye
of
the
mind
fails
,
and
the
tongue
of
every
Creature
becomes
mute
and
dumb
,
not
mine
alone
,
saith
St.
Cyprian
,
but
of
the
b●lessed
Angels
also
.
Therefore
Quis
enarrabit
?
Before
ever
the
world
was
,
or
any
foundation
of
it
laid
,
Ibi
non
tempus
,
non
seculum
intercessit
,
nemo
spectator
adsuit
,
when
as
yet
,
saith
St.
Basil
,
neither
time
nor
age
was
formed
,
nor
any
spectator
by
,
to
witness
or
report
it
:
but
God
alone
injoying
and
embracing
himself
from
all
eternity
in
himself
and
of
himself
he
begot
his
only
Son
,
who
is
none
other
but
himself
:
no
other
God
though
another
person
.
And
who
then
shall
declare
?
Again
,
the
Father
begets
a
Son
,
and
yet
the
Son
is
not
younger
than
the
Father
;
nor
the
Father
any
antienter
than
the
Son
:
he
begets
him
by
communicating
his
Essence
unto
him
,
and
he
communicates
not
any
part
,
for
it
is
indivisible
,
but
his
whole
and
intire
Essence
unto
his
Son
,
and
yet
parts
with
none
himself
,
who
hath
heard
or
may
conceive
such
things
?
who
therefore
shall
declare
?
Yet
once
more
:
the
Son
of
God
is
perfect
and
compleat
within
himself
and
so
hath
been
from
everlasting
,
intire
and
wanting
nothing
,
and
yet
,
which
is
strange
,
as
continually
produced
and
begotten
:
for
not
as
in
the
beginning
God
made
the
Heavens
,
so
in
the
beginning
he
begot
his
Son
;
who
in
the
beginning
both
was
and
was
begotten
:
the
Heaven
was
made
once
,
but
the
Son
is
begotten
for
ever
,
and
who
,
&c.
Lastly
,
to
omit
many
things
,
the
eternal
word
is
truly
the
Son
of
God
,
and
is
truly
born
of
him
;
and
yet
notwithstanding
hath
no
Mother
that
ever
bare
him
,
but
(
which
hath
most
admiration
)
is
begotten
only
with
a
look
,
by
mere
aspect
and
intuition
,
as
the
Fathers
speak
and
the
Scriptures
intimate
,
and
therefore
who
shall
declare
?
These
and
many
other
the
like
high
and
inexplicable
mysteries
of
this
wonderful
generation
the
Apostle
seems
not
to
express
but
to
shadow
as
well
as
he
might
,
when
he
terms
him
the
brightness
of
his
Fathers
glory
and
the
express
image
of
his
Person
,
Heb.
i.
3.
For
though
these
words
cannot
reach
home
to
the
thing
;
yet
others
more
apt
and
significant
may
not
be
found
.
For
brightness
is
ever
coeval
with
the
thing
that
is
bright
;
if
bright
in
it self
:
the
brightness
of
the
Sun
is
neither
before
nor
after
;
but
fully
as
ancient
as
that
Sun
that
begat
it
:
and
so
begat
it
,
as
it
doth
not
cease
still
to
beget
it
.
For
it
is
not
produced
once
for
all
,
but
is
generated
perpetually
;
and
generated
not
of
two
,
but
of
one
only
;
who
can
communicate
it
to
other
things
,
and
yet
lose
none
of
it
himself
.
Excellently
therefore
the
brightness
of
his
glory
;
and
as
fully
the
express
image
of
his
person
,
to
shew
as
far
as
may
be
shown
the
manner
of
his
generation
by
sight
and
intuition
.
For
the
images
which
we
behold
when
we
look
on
our selves
in
a
glass
,
are
of
all
others
the
most
exact
and
perfect
.
Now
God
himself
is
his
own
mirrour
;
wherein
beholding
and
comprehending
himself
,
he
produceth
the
most
express
and
absolute
image
of
himself
.
So
that
the
Divine
intellect
of
the
Father
reflecting
inwards
and
fully
conceiving
his
own
perfection
,
doth
at
once
both
conceive
and
bring
forth
his
own
and
only
Son
;
the
substantial
and
essential
picture
of
himself
.
And
therefore
no
thought
here
,
of
Mother
or
Matrimony
,
nor
imperfection
or
inquination
;
but
he
is
begotten
after
a
pure
,
clean
,
chast
,
high
and
sublime
manner
:
as
the
beam
from
the
Sun
,
as
the
image
from
the
glass
,
as
being
the
brightness
of
his
Fathers
glory
and
the
ingraven
Character
of
his
person
.
Though
neither
of
these
can
fully
express
it
;
for
it
is
wonderful
,
and
therefore
to
our
ears
cannot
be
uttered
:
it
is
singular
,
and
therefore
hath
no
example
:
for
how
should
the
imperfect
Creature
every
way
square
with
the
absolute
perfection
of
the
Creatour
?
And
therefore
let
us
adore
in
Soul
and
believe
it
in
heart
;
but
lay
our
hand
on
our
lips
and
not
think
to
utter
it
in
words
:
whereof
when
we
have
spoken
,
yea
and
thought
all
that
we
can
,
we
must
shut
up
all
with
the
Prophets
Admiration
,
who
shall
declare
?
And
this
shall
suffice
for
the
non-declaration
of
his
Divine
birth
and
generation
,
we
now
pass
on
to
his
humane
the
subject
of
this
days
Solemnity
,
and
therefore
the
chief
theam
of
this
hours
discourse
,
but
a
theam
every
way
beset
also
with
so
many
Pearls
of
highest
admiration
,
as
we
may
well
say
of
it
as
of
the
other
,
Quis
enarrabit
?
Nay
in
some
things
it
may
seem
something
stranger
than
his
other
generation
.
For
that
God
should
be
born
of
God
,
though
we
can
no
way
apprehend
it
,
yet
in
reason
it
carries
some
Correspondence
and
proportion
:
But
that
God
should
be
born
again
,
and
born
of
a
woman
,
hath
such
an
infinite
disparity
,
that
unless
it
had
been
foreshewn
by
such
illustrious
prophecies
and
confirmed
by
so
many
and
great
miracles
,
it
had
exceeded
not
only
reason
but
even
all
belief
.
Well
therefore
did
S.
Paul
term
it
a
mystery
and
a
great
mystery
,
and
great
too
without
controversie
,
without
controversie
great
is
the
mystery
of
Godliness
,
God
manifested
in
the
flesh
,
1
Tim.
iii.
God
in
the
flesh
,
a
great
mystery
indeed
!
yea
how
many
great
mysteries
are
there
in
it
!
The
Antient
of
days
is
become
a
swadled
Child
;
and
he
who
was
the
Son
of
God
without
a
Mother
,
now
made
the
Son
of
a
woman
without
a
Father
;
a
woman
that
is
at
once
both
a
Mother
and
a
Maid
;
conceiving
and
bearing
a
Son
,
and
yet
a
Virgin
in
and
after
both
conception
and
birth
.
Nay
more
,
the
Mother
of
her
own
Maker
,
and
so
the
daughter
of
her
Son
:
as
he
the
Son
of
his
own
daughter
.
No
marvel
therefore
that
at
this
admirable
birth
of
his
,
he
had
marvail
and
admiration
it self
given
him
for
his
name
;
for
his
first
,
To
us
a
Child
is
born
and
to
us
a
Son
is
given
,
the
principality
shall
be
upon
his
shoulders
,
and
you
shall
call
his
name
Wonderful
,
Isa.
ix
.
wonderful
,
and
full
of
wonders
,
as
in
other
things
so
especially
in
his
birth
and
generation
,
and
therefore
,
Quis
enarrabit
?
Wise
Solomon
having
with
all
his
skill
and
diligence
searched
into
the
depths
and
profundities
of
Nature
,
after
all
his
travel
could
find
out
no
new
thing
under
the
Sun
;
but
that
you
may
know
a
greater
than
Solomon
is
here
,
our
Saviour
this
day
together
with
himself
brought
many
new
things
,
you
see
,
into
the
world
,
which
the
Sun
never
saw
before
,
nor
ever
shall
see
again
:
A
new
birth
,
new
man
,
new
person
,
new
Heavens
,
new
Earth
,
a
new
Creation
;
for
all
had
need
of
renewing
,
and
all
things
in
him
are
made
new
,
Ecce
nova
jam
facta
sunt
omnia
,
behold
all
things
are
become
new
,
saith
the
Apostle
.
All
things
,
but
wretched
men
,
that
regarding
it
not
grew
old
in
their
Sins
,
but
shall
receive
a
punishment
hereafter
that
shall
never
grow
old
in
it self
,
because
it
shall
never
be
ended
.
And
therefore
Quis
?
Yet
that
we
may
declare
it
as
far
as
we
can
,
or
at
least
declare
how
far
it
is
above
all
declaration
,
we
will
in
their
order
briefly
touch
upon
these
circumstances
of
his
birth
and
generation
:
Who
it
is
that
is
born
,
of
whom
,
and
in
what
manner
,
and
where
he
was
born
:
For
there
is
newness
and
strangeness
in
them
all
not
fully
to
be
declarable
.
And
first
,
who
or
what
he
is
that
is
born
?
And
what
is
he
,
an
ordinary
man
as
we
our selves
are
,
one
of
the
rout
,
one
of
the
vulgar
?
A
Man
indeed
he
was
,
and
when
he
was
at
the
lowest
and
worst
,
Pilate
could
term
him
so
:
ecce
homo
,
behold
the
Man
:
but
yet
no
ordinary
Man
,
he
was
a
King
too
,
and
a
King
born
;
where
is
he
that
is
born
king
of
the
Jews
?
say
the
Wisemen
of
the
East
.
Nay
no
petty
King
,
no
King
of
the
Jews
alone
;
he
shall
have
the
Nations
too
for
his
inheritance
,
and
the
uttermost
parts
of
the
earth
for
his
possessions
,
saith
God
in
the
Psalm
.
And
therefore
an
universal
Monarch
.
And
yet
higher
,
for
I
will
make
him
my
first-born
,
higher
than
the
Kings
of
the
earth
;
higher
indeed
,
even
the
high
God
that
is
King
both
of
Heaven
and
Earth
;
and
therefore
his
name
shall
be
called
Wonderful
and
mighty
counsellor
,
and
Deus
fort●s
,
the
strong
God
,
pater
aeternus
,
the
everlasting
Father
,
saith
my
Prophet
in
the
place
but
now
quoted
.
And
it
is
worth
the
observing
in
the
beginning
of
the
verse
,
A
child
is
born
and
a
son
is
given
:
towards
the
end
this
weak
child
is
the
mighty
God
,
this
young
Son
is
the
everlasting
Father
;
for
the
Son
of
God
is
our
Father
,
and
this
Father
now
became
the
Son
of
Man
and
made
himself
our
Brother
.
The
Antient
of
days
that
sate
on
the
throne
in
the
7.
of
Dan.
whose
garment
was
white
as
snow
,
and
the
hairs
of
his
head
as
pure
wooll
,
to
shadow
his
eternity
,
who
hath
neither
beginning
of
days
nor
end
of
life
;
This
is
he
that
is
this
day
born
a
young
and
tender
child
,
even
that
mighty
and
Almighty
God
now
a
weak
and
swadled
Infant
.
This
sure
is
new
and
marvellous
,
rightly
therefore
still
do
his
titles
begin
with
wonderful
,
whose
person
and
birth
may
well
be
admired
,
cannot
be
expressed
,
for
Quis
enarrabit
?
And
yet
this
is
not
all
the
wonder
that
is
in
him
:
strange
and
very
strange
it
is
,
that
he
should
be
the
Son
of
Man
and
Mans
everlasting
Father
;
that
is
,
God
and
Man
:
but
yet
it
is
another
new
thing
and
little
less
strange
,
that
this
God
should
be
perfect
Man
.
and
yet
have
no
Humane
Person
.
A
Humane
Nature
he
had
,
but
a
Humane
Person
he
had
not
.
And
therefore
non
solum
actus
est
novus
,
sed
is
qui
nascitur
est
homo
novus
,
it
is
not
only
a
new
birth
,
but
he
that
is
born
is
a
new
kind
of
Man
;
the
like
whereof
was
never
known
,
having
a
Humane
Nature
,
but
a
Divine
Person
.
Nestorius
indeed
after
the
manner
of
other
Hereticks
,
not
content
to
leave
this
mystery
unto
his
Faith
,
but
seeking
to
comprehend
it
with
his
reason
,
was
so
blinded
with
gazing
upon
a
light
too
strong
for
his
eyes
,
as
he
would
not
acknowledge
the
thing
,
because
his
weakness
could
not
conceive
who
it
should
be
;
how
a
Humane
Nature
should
be
and
subsist
without
a
created
and
Humane
Person
:
and
therefore
he
impiously
formed
unto
himself
a
double
Person
in
Christ
,
and
so
in
effect
two
Christs
,
one
that
had
a
Humane
,
another
that
had
a
Divine
,
both
Nature
and
Person
:
a
great
errour
and
pernicious
:
For
were
it
so
,
were
they
not
several
Natures
,
but
two
distinct
persons
,
the
actions
or
passions
of
the
one
could
not
properly
be
attributed
to
the
other
since
the
one
is
not
the
other
.
Christ
the
God
could
not
be
Man
;
and
Christ
the
Man
could
not
be
God
:
but
one
God
alone
,
the
other
Man
alone
:
and
so
neither
could
have
redeemed
the
world
;
for
God
could
not
suffer
,
nor
Man
satisfy
.
Christ
Jesus
therefore
our
blessed
Lord
is
but
one
;
one
substance
and
hypostasis
that
hath
two
Natures
Divine
and
Humane
;
both
knit
and
united
in
one
and
the
self-same
Person
,
and
therefore
justly
and
truly
may
be
said
to
be
,
and
is
,
both
God
and
Man
:
and
because
Man
,
could
die
;
because
God
,
could
add
an
infinite
price
unto
his
death
,
and
so
reconcile
both
God
and
Man
.
But
you
will
say
,
how
is
it
possible
that
a
Humane
Nature
should
subsist
in
a
person
and
hypostasis
not
her
own
,
who
may
conceive
,
who
can
apprehend
it
?
neither
do
I
say
you
should
,
but
that
you
should
believe
it
.
Had
we
reason
to
demonstrate
it
,
it
were
not
wonderful
;
had
we
example
,
it
were
not
singular
:
But
now
when
besides
and
above
the
whole
order
of
created
Nature
,
a
new
Man
and
after
a
new
manner
with
so
great
a
miracle
is
born
and
brought
forth
,
having
a
created
and
Humane
Nature
subsisting
in
a
Divine
and
uncreated
Person
,
we
may
truly
say
quis
enarrabit
?
And
this
for
the
person
,
who
or
what
he
is
that
is
born
.
Now
if
we
shall
remove
our
consideration
unto
her
of
whom
he
was
born
,
peradventure
we
shall
find
neither
less
nor
fewer
marvels
and
miracles
in
this
,
than
in
that
other
.
For
certainly
that
God
should
become
Man
is
very
much
;
but
that
he
should
be
born
of
a
Woman
is
yet
much
more
.
For
he
might
have
created
a
Humane
Nature
out
of
the
Earth
,
as
he
did
the
first
Man
,
and
had
it
pleased
him
,
assumed
it
in
an
instant
:
and
therefore
needed
not
have
lain
nine
months
in
the
womb
after
that
manner
as
we
shame
to
imagine
,
and
is
altogether
unfit
we
should
speak
:
there
is
horror
in
the
very
conceipt
of
it
,
and
therefore
well
saith
the
Hymn
,
thou
didst
not
abhor
the
Virgins
womb
,
This
would
be
very
strange
indeed
could
we
apprehend
the
infinite
Majesty
of
that
God
who
was
pleased
for
our
sakes
to
descend
so
low
.
That
that
sublime
and
excellent
glory
,
in
presence
whereof
the
holy
Angels
themselves
cover
their
faces
with
their
wings
;
that
Almighty
Lord
which
sate
on
the
circle
of
the
Heavens
,
and
in
comparison
of
whom
the
inhabitants
of
the
Earth
are
but
as
Grashoppers
,
and
all
the
Nations
of
the
World
but
as
the
dropping
of
a
bucket
:
that
such
and
so
great
a
God
,
for
our
good
,
and
that
we
might
have
nearer
affinity
with
him
,
should
disrobe
himself
of
all
his
honour
,
and
be
wrapped
in
films
and
skins
instead
of
a
Garment
;
leave
that
circle
of
the
Heavens
and
cast
himself
into
the
Dungeon
of
the
womb
,
not
abhorring
that
dark
place
,
which
we
our selves
abhor
but
to
think
on
:
Astonishment
may
well
seise
the
mind
that
shall
truly
meditate
on
it
.
If
it
do
not
kindle
your
affection
and
devotion
,
it
cannot
at
the
least
but
raise
up
admiration
;
enforcing
us
to
cry
out
with
the
Prophet
,
Quis
enarrabit
?
Neither
is
this
all
the
strangeness
,
that
God
was
born
of
a
Woman
,
who
by
this
means
was
advanced
into
a
strange
affinity
with
her
Maker
,
becoming
at
once
both
the
Mother
of
her
Father
and
Daughter
of
her
own
Son
:
It
is
strange
too
and
a
miracle
in
Nature
that
he
was
born
of
none
but
a
Woman
,
that
he
who
before
had
a
Father
and
no
Mother
,
should
now
have
a
Mother
and
no
Father
.
Three
sorts
of
Generation
or
rather
Production
,
had
passed
before
:
The
first
,
without
Man
or
Woman
,
so
Adam
.
The
second
,
of
Man
without
Woman
,
so
Eve
.
The
third
of
both
Man
and
Woman
,
so
we
all
their
posterity
.
But
now
to
make
all
compleat
and
never
till
now
,
the
fourth
is
added
,
of
a
Woman
without
a
Man
;
that
so
a
Fatherless
Son
,
and
a
Virgin
Mother
might
double
the
wonder
:
this
is
it
which
my
Prophet
intimates
in
the
first
entrance
of
this
Chapter
,
he
shall
grow
up
as
a
pleasant
plant
and
as
a
root
out
of
a
dry
ground
:
as
a
root
springing
of
its
own
accord
from
that
virgin
earth
,
untill'd
,
unsown
,
and
unmanured
by
the
hand
of
Man
:
So
sprang
he
from
the
maiden
loins
of
his
Mother
,
and
had
no
Mans
assistance
living
for
a
Father
,
who
then
shall
declare
&c.
And
as
he
was
begotten
without
a
Father
:
so
(
that
we
may
touch
upon
the
manner
)
was
he
born
,
as
it
is
likely
,
without
pain
or
hurt
unto
his
Mother
.
It
is
true
a
punishment
it
was
,
and
from
the
beginning
,
and
from
the
beginning
until
now
hath
it
ever
prevailed
,
all
Women
naturally
bringing
forth
in
sorrow
.
But
our
Saviour
was
no
natural
Man
:
All
things
in
him
you
see
are
miraculous
and
supernatural
.
And
why
not
this
in
his
birth
as
well
as
so
many
things
else
?
why
not
born
without
sorrow
as
well
as
conceived
without
pleasure
?
It
is
the
collection
of
a
Father
,
Ubi
voluptas
partum
non
antecessit
,
neque
dolor
subsecutus
est
.
She
who
felt
no
delight
in
the
conception
suffered
rightly
as
little
pain
in
the
birth
,
saith
Greg.
Nyss.
orat
.
de
Christi
resurrect.
Nec
in
conceptione
sine
pudore
,
nec
in
parturitione
cum
dolore
:
unstained
in
her
conception
,
and
unpained
in
her
parturition
,
saith
St.
Austin
,
Serm.
14
de
Nativ
.
and
in
my
understanding
,
rightly
;
for
what
labour
or
sorrow
could
he
bring
in
his
birth
,
that
left
her
a
perfect
Virgin
,
that
bare
him
?
And
therefore
in
this
regard
also
,
who
shall
declare
,
&c.
So
many
wonders
are
there
in
his
birth
,
and
yet
it
is
not
a
much
less
wonder
he
made
choice
of
such
a
place
to
manifest
all
these
wonders
in
.
In
Bethlem
an
obscure
and
little
Village
,
in
a
poor
and
mean
Inn
of
that
Village
,
in
the
meanest
and
basest
place
of
that
Inn
,
the
Stable
.
This
was
the
great
Chamber●
the
stately
Mansion
hung
with
Arras
weaved
by
Spiders
,
and
paved
with
the
filth
of
other
Beasts
;
wherein
this
great
Monarch
,
the
mighty
King
of
Glory
,
was
pleased
to
be
born
,
and
together
with
himself
to
produce
so
many
miracles
into
the
World
:
The
very
place
,
wherein
he
had
only
littier
for
a
Bed
,
a
Manger
for
his
Cradle
,
an
Oxe
and
an
Ass
for
his
attendants
,
being
as
great
a
miracle
as
the
rest
.
And
as
the
basest
place
,
so
did
he
make
choice
of
the
obscurest
time
:
A
time
indeed
famous
for
an
universal
peace
spread
upon
the
face
of
the
Earth
,
but
in
it
he
picked
out
the
lowest
and
utmost
extremities
time
hath
;
the
last
age
of
the
world
,
the
lowest
period
of
the
year
,
the
deepest
and
darkest
point
of
the
night
.
And
so
in
both
regards
,
verè
recubuit
in
novissimo
loco
,
he
truly
sate
him
down
in
the
nethermost
room
;
and
at
his
first
entrance
into
the
world
,
trod
the
world
and
all
worldly
pomp
and
glory
under
foot
:
that
his
very
birth
might
preach
contempt
both
of
it
,
and
all
the
vanities
it
hath
,
unto
sinful
Man
,
for
whole
sakes
he
vouchsafed
not
to
abhor
,
I
say
not
now
,
the
Virgins
womb
,
but
the
durty
cratch
and
filth
of
the
Stable
.
And
in
either
respect
,
who
shall
declare
,
&c.
or
who
shall
declare
the
infinite
love
he
shewed
in
it
unto
miserable
Men
,
for
whose
advancement
the
King
of
Glory
was
pleased
to
abase
himself
so
low
?
Surely
as
the
great
Gregory
in
his
Morals
,
Deo
tantò
magìs
homo
debitor
fuit
,
quantò
pro
illo
Deus
etiam
indigna
suscepit
,
The
more
unworthy
things
God
undertook
for
us
,
the
more
ever
are
we
bound
unto
God
,
and
therefore
let
every
Soul
truly
and
effectually
say
with
St.
Bernard
,
quantò
pro
me
vilior
,
tantò
mihi
charior
,
by
how
much
the
viler
he
hath
made
himself
for
me
,
the
dearer
ever
shall
he
be
unto
me
.
Thus
every
circumstance
of
his
production
is
wonderful
,
and
cannot
but
declare
how
every
way
undeclarable
his
generation
is
.
But
yet
,
that
we
may
more
perfectly
behold
it
,
we
must
●a●e
our
con●●●erat●on
●ig●er
,
from
the
circumstances
to
the
substance
and
effects
of
this
mighty
work
.
And
indeed
in
these
regards
,
who
shall
declare
his
generation
?
For
it
is
the
best
and
greatest
,
and
wisest
work
the
Almighty
ever
wrought
,
and
doth
more
fully
manifest
his
infinite
power
,
wisdom
,
and
goodness
,
yea
and
justice
too
,
than
all
the
rest
of
his
creatures
,
or
all
the
rest
of
his
operations
in
them
.
First
then
for
the
power
and
omnipotence
of
God
,
how
unutterably
is
it
here
shown
more
than
in
any
,
or
all
other
things
else
?
the
Incarnation
of
God
being
a
greater
work
than
the
Creation
of
the
whole
World
.
He
made
indeed
at
the
beginning
Men
and
Beasts
,
Plants
and
Elements
,
Sun
and
Moon
,
Heavens
,
Stars
,
and
Angels
,
excellent
works
and
wonders
of
his
power
:
but
yet
when
the
word
was
made
flesh
,
he
made
and
wrought
a
greater
wonder
than
them
all
.
Much
power
was
shown
in
knitting
and
combining
jarring
and
discordant
Elements
peaceably
in
one
body
:
more
in
the
conjunction
personal
of
this
material
body
with
an
immaterial
spirit
;
but
incomparably
most
of
all
in
the
hypostatical
union
of
created
Body
and
Spirit
,
with
the
uncreated
divinity
of
the
Godhead
it self
.
For
howbeit
to
make
Man
of
dust
,
and
dust
of
nothing
argues
an
infinite
power
;
yet
that
infinite
is
much
more
conspicuous
when
this
Man
is
made
God
,
and
that
God
which
made
him
,
made
Man
himself
.
And
the
reason
is
,
because
that
in
making
of
Man
,
or
any
other
creature
the
infinity
of
power
is
not
manifested
in
the
effect
,
which
cannot
be
but
finite
because
created
;
but
in
the
manner
of
creating
it
of
nothing
,
and
the
ability
every
of
creating
it
,
of
some
other
greater
and
more
excellent
.
So
God
might
have
made
a
larger
world
than
this
,
and
creatures
of
other
kinds
,
and
in
every
kind
of
richer
essence
and
higher
perfections
:
And
when
he
had
done
so
,
might
do
so
again
and
again
,
yea
and
after
that
might
yet
still
and
perpetually
do
so
.
For
an
effect
of
finite
and
limited
perfection
,
may
be
infinitely
multiplied
by
an
omnipotent
power
,
but
can
never
grow
infinite
in
it self
;
and
because
it
cannot
grow
infinite
,
is
infinitely
capable
of
further
perfection
.
But
here
the
infinity
of
power
is
not
only
in
the
manner
of
working
,
but
discernable
after
a
sort
in
the
work
it self
.
And
God
hath
now
produced
an
effect
even
commensurable
with
his
power
,
and
uncapable
of
farther
perfection
substantial
,
an
effect
whereunto
nothing
can
be
added
that
may
advance
it
higher
,
or
make
it
greater
;
silly
Man
being
made
and
become
the
great
God
,
whom
all
other
both
Men
and
Angels
must
worship
for
ever
.
So
here
is
in
a
manner
an
infinite
effect
,
and
so
the
expression
,
as
firm
as
may
be
,
of
an
infinite
power
;
not
that
the
humanity
is
infinite
,
for
then
it
should
be
the
divinity
,
but
that
both
are
so
united
as
they
make
but
one
person
,
which
is
infinite
.
From
whence
it
follows
,
that
as
Christ
the
God
,
is
truly
Man
:
so
Christ
the
Man
,
is
truly
God
:
and
therefore
to
be
adored
,
both
God
and
Man
.
And
what
more
infinite
production
of
an
infinite
power
is
there
imaginable
than
the
making
of
a
creature
so
one
,
(
as
he
is
,
and
is
to
be
adored
as
one
)
with
the
Creator
blessed
for
evermore
?
For
who
then
shall
declare
the
power
of
his
conception
?
Secondly
,
the
wisdom
of
the
Almighty
,
which
though
like
his
mercy
it
be
over
all
his
works
;
is
yet
more
conspicuous
here
and
shines
brighter
,
than
in
the
Sun
or
any
other
operation
of
his
hands
,
had
we
eyes
to
discern
,
or
wisdom
enough
of
our
own
to
behold
it
.
For
in
him
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
saith
the
Apostle
.
The
treasures
,
that
is
,
the
wealth
and
riches
,
the
abundance
of
the
Divine
Wisdom
,
are
all
in
him
;
but
like
veins
and
mines
they
are
hid
in
him
,
in
him
are
hid
all
the
treasures
,
and
we
cannot
fully
discern
them
now
:
yet
unless
we
be
stark
blind
we
may
discern
enough
for
our
satisfaction
.
He
is
the
eternal
wisdom
of
the
Father
:
and
indeed
none
but
the
Fathers
wisdom
could
have
found
out
a
way
to
shew
mercy
unto
Man
,
and
yet
give
full
satisfaction
unto
his
own
justice
.
For
Justice
and
Mercy
,
(
Man
offending
)
were
,
as
it
were
,
at
variance
,
either
pretending
who
should
have
him
.
Justice
demands
him
,
to
be
given
to
her
for
revenge
:
Mercy
opposeth
and
with
all
her
might
pretends
for
a
pardon
:
both
strugling
in
the
bowels
of
the
Almighty
,
that
dearly
affects
both
.
Justice
proposeth
but
few
,
only
two
arguments
:
but
they
are
powerful
.
The
first
urgeth
the
Almighty
with
his
own
verity
and
truth
.
Thou
hast
spoken
the
word
,
the
day
that
thou
eatest
thou
shalt
die
the
death
:
And
with
thee
there
is
no
shadow
of
change
,
therefore
thou
must
not
alter
the
thing
that
is
gone
out
of
thy
lips
.
The
second
,
with
a
precedent
drawn
from
his
former
actions
.
The
Angels
sinned
,
and
thou
didst
not
spare
them
;
why
,
be
alike
then
unto
all
.
For
why
shouldest
thou
afford
earthly
men
that
favour
which
thou
deniedst
unto
Celestial
Spirits
,
of
far
more
excellent
Nature
?
But
now
Mercy
on
the
other
side
cries
out
pitifully
with
that
cry
in
the
Psalm
,
wherefore
hast
thou
made
all
men
for
nought
?
what
though
thou
hast
said
the
word
,
it
was
but
the
word
of
legislation
,
and
thou
art
Lord
of
the
Law
,
the
supream
Lawgiver
,
and
therefore
maist
dispense
with
the
Law
,
which
thou
givest
,
and
in
doing
so
thou
dost
but
remit
thine
own
right
,
thou
wrongest
none
other
,
which
therefore
is
without
all
wrong
to
thy
Justice
.
And
for
the
Angels
,
they
were
but
some
of
them
,
not
all
the
Angels
that
sinned
,
and
they
sinned
willingly
and
wilfully
,
of
their
own
accord
and
without
a
Tempter
;
their
sin
remaining
in
themselves
not
propagated
to
others
,
and
therefore
they
perished
worthily
in
thy
wrath
,
and
I
made
no
intercession
for
them
.
But
Man
was
deceived
and
seduced
by
the
subtlety
of
the
Serpent
:
his
sin
besides
not
cleaving
to
himself
alone
,
but
passing
forth
upon
all
his
posterity
that
pass
from
him
.
And
shall
the
whole
generation
and
kind
,
who
sinned
not
of
their
own
will
but
by
being
in
his
loins
,
be
eternally
destroyed
,
for
one
and
that
anothers
transgression
?
It
is
sufficient
that
Justice
hath
triumphed
in
those
evil
Spirits
,
let
me
have
my
victory
now
in
these
:
Good
reason
there
should
be
some
regard
had
of
me
,
as
well
as
of
her
:
she
is
thy
Daughter
indeed
,
yet
she
is
but
thy
Daughter-in-law
,
I
am
thy
natural
:
it
is
thy
nature
and
property
to
have
Mercy
and
compassion
.
Thus
these
two
,
the
very
favourites
and
darlings
of
the
Divinity
,
contend
together
,
and
who
or
what
wit
shall
decide
the
controversy
;
or
give
both
content
when
they
have
contrary
demands
?
Herein
then
shines
the
infinite
wisdom
of
God
that
in
so
difficult
a
case
,
and
perplext
(
as
Damascen
terms
it
)
could
discover
a
way
,
find
out
an
issue
,
that
should
give
full
satisfaction
unto
either
:
and
not
only
so
,
but
manifest
the
glory
of
the
rest
of
his
Attributes
;
of
his
power
,
wisdom
,
goodness
and
all
,
and
all
at
once
,
and
in
one
action
;
by
informing
a
piece
of
our
clay
and
contriving
himself
,
and
his
whole
Divinity
into
a
trunk
of
Earth
,
that
so
one
person
might
be
made
of
both
.
A
person
on
whom
Justice
might
take
her
full
revenge
;
that
Mercy
afterwards
might
be
shown
unto
the
offender
:
that
so
both
death
might
be
inflicted
(
as
the
one
urged
)
and
a
pardon
granted
(
as
the
other
intreated
.
)
For
being
Man
he
could
die
,
and
being
God
his
temporary
death
could
satisfy
for
an
eternal
:
And
being
God
and
Man
he
could
dye
,
and
with
conquest
,
(
having
satiated
revenge
)
rise
again
from
the
dead
,
and
proclaim
life
and
grace
unto
the
whole
world
.
So
by
the
infinite
wisdom
of
this
work
all
strife
ends
,
and
both
are
well
pleased
:
Mercy
and
Truth
are
met
together
,
Righteousness
and
Peace
do
kiss
each
other
.
Yea
so
great
is
the
wisdom
of
it
,
that
the
blessed
Angels
themselves
desire
to
pry
into
it
profoundly
.
Sure
it
exceeds
the
natural
understanding
of
the
wise
and
subtle
Lucifer
himself
;
who
for
all
his
wit
and
cunning
was
clearly
deceived
,
and
foil'd
in
this
mystery
whereby
he
was
drawn
on
to
bite
at
that
heel
which
he
little
dreamt
would
crush
his
head
,
even
whilst
he
bit
it
:
For
supposing
to
swallow
the
humanity
which
he
saw
,
he
was
suddenly
choaked
with
the
divinity
which
he
could
not
comprehend
.
So
wisely
God
by
Man
restored
Man
,
and
vanquisht
Satan
in
theself-same
nature
he
had
conquered
before
.
And
therefore
who
shall
declare
the
wisdom
of
his
generation
?
But
above
all
either
power
or
wisdom
,
the
wonderful
love
and
goodness
of
the
Lord
in
this
act
shown
unto
the
whole
world
,
especially
unto
wretched
Man
,
may
well
drink
up
admiration
and
confound
the
understanding
of
both
Man
and
Angel
.
For
what
an
astonishing
consideration
would
it
be
,
could
we
consider
it
as
it
deserves
,
that
such
vile
worms
and
wretches
as
we
,
should
receive
such
high
and
undeserved
favour
from
that
God
whom
we
had
so
grievously
offended
,
and
having
offended
,
never
notwithstanding
so
much
as
sought
or
regarded
?
That
he
for
all
this
should
seek
us
,
yea
and
assume
our
nature
and
become
as
one
of
us
,
that
he
might
the
better
find
us
?
That
instead
of
hurling
such
rebellious
sinners
into
the
depth
of
Hell
,
as
they
well
deserved
,
he
descended
from
his
own
glory
in
the
highest
Heavens
and
took
on
him
the
infirmity
and
baseness
of
our
earth
,
that
he
might
carry
it
thither
,
and
into
that
glory
from
whence
he
descended
?
O
the
infinite
goodness
of
this
God
to
undergoe
the
wretchedness
of
Man
,
that
Man
might
be
assumed
to
the
blessedness
of
God
,
that
sinful
Man
to
the
blessedness
of
that
God
against
whom
he
sinned
,
and
delighted
only
to
sin
!
O
Lord
,
saith
David
,
what
is
man
that
thou
didst
so
regard
him
,
or
the
son
of
man
that
thou
didst
so
visit
him
?
Surely
,
homo
est
res
nihili
,
Man
is
a
thing
of
nought
,
of
no
worth
,
no
value
;
yet
such
the
eternal
Son
of
God
vouchsafed
to
become
,
that
he
might
advance
this
thing
of
nought
far
above
all
Principalities
and
Powers
,
and
Crown
him
with
Worship
and
Glory
.
Neither
did
he
by
this
act
glorify
that
particular
humanity
alone
which
he
assumed
,
but
the
benefit
shall
redound
,
though
not
in
that
manner
nor
yet
so
fully
,
yet
in
a
marvellous
degree
unto
all
others
that
shall
but
glorify
him
;
for
in
him
they
shall
be
made
partakers
too
,
even
of
the
Divine
Nature
,
1
Pet.
1
.
4.
He
was
anointed
indeed
with
the
Oyl
of
gladness
above
his
fellows
;
not
alone
then
anointed
,
but
above
and
more
abundantly
than
any
others
.
As
that
precious
Oyntment
which
was
poured
forth
on
Aarons
head
,
so
Divine
honours
and
graces
by
this
union
descended
upon
His
;
which
it
most
plentifully
drenched
:
but
drencht
not
it
alone
(
for
of
his
fulness
we
have
all
received
)
and
therefore
it
trickles
down
upon
his
beard
,
and
all
men
living
that
shall
adhere
unto
him
;
and
not
so
only
,
but
from
thence
drops
on
the
very
skirts
of
his
rayment
,
even
the
rest
of
the
Creatures
,
who
have
all
some
interest
in
his
body
and
therefore
in
his
glory
.
Whereby
we
are
given
to
consider
not
only
the
greatness
,
but
the
large
extent
of
the
Almighty's
,
goodness
in
this
Act
of
his
Incarnation
.
For
bonum
est
sui
diffusivum
,
goodness
is
diffusive
,
and
loves
to
communicate
it self
,
and
that
of
God
the
supream
good
most
of
all
other
:
And
indeed
whatsoever
we
every
where
see
,
whatsoever
any
where
is
or
hath
any
being
,
it
is
nothing
else
but
a
Communication
of
the
Divine
goodness
from
whence
they
have
all
that
they
have
whatsoever
they
are
.
But
now
in
this
mystery
God
did
communicate
a
new
goodness
,
and
a
greater
than
ever
before
;
not
only
unto
man
,
but
in
a
sort
unto
all
his
Creatures
:
which
all
have
some
title
in
his
person
,
and
shall
in
their
time
receive
a
benediction
from
it
:
for
man
as
he
was
Supremum
Creationis
colophon
,
the
last
and
supream
work
of
the
Creation
;
so
was
he
the
sum
and
recapitulation
of
all
that
was
created
before
him
:
and
all
that
was
so
created
was
but
either
spiritual
as
the
Angels
,
or
corporeal
as
the
rest
of
the
world
:
and
in
man
who
hath
a
material
body
with
the
one
,
and
an
immaterial
Soul
sutable
to
the
other
,
both
were
bound
up
together
in
one
Creature
.
A
Creature
which
hath
being
with
the
Elements
whereof
he
is
compounded
;
life
and
vegetation
with
plants
;
sense
with
beasts
;
reason
and
spiritual
existence
with
the
Angels
;
and
therefore
a
little
but
compleat
world
within
himself
,
Nexus
&
vinculum
totius
creaturae
,
the
very
knot
and
band
that
holds
together
the
whole
Creation
.
And
therefore
the
whole
world
being
united
in
man
and
man
unto
God
,
every
Creature
of
the
world
cannot
but
have
some
interest
in
the
union
,
who
have
a
part
in
the
Nature
that
was
united
.
Had
he
assumed
the
nature
of
Angels
,
the
rest
of
his
works
that
are
corporeal
had
been
excluded
.
Had
he
taken
unto
him
a
Celestial
body
and
made
his
Tabernacle
in
the
Sun
,
the
Creatures
that
have
life
and
sense
had
lain
unregarded
:
and
should
any
of
these
have
been
honoured
with
it
,
those
that
are
intelligent
and
spiritual
,
men
and
Angels
,
had
been
left
out
under
contempt
for
ever
.
Man
therefore
was
the
only
creature
in
whom
he
could
interest
and
honour
all
the
rest
,
as
being
both
corporeal
and
spiritual
,
and
having
in
him
being
,
life
,
sense
,
intellect
and
whatsoever
the
rest
have
and
are
.
And
mansnature
therefore
he
only
assumed
,
ut
dum
una
assumitur
in
qua
reliquarum
gradus
continentur
;
in
una
reliquae
omnes
quoad
suos
gradus
assumerentur
.
That
so
assuming
the
one
wherein
the
degrees
of
all
the
rest
were
contained
,
all
the
rest
in
that
one
,
according
to
their
degrees
might
be
assumed
.
Wherefore
that
Cardinal
Schoolman
Cajetan
said
not
amiss
,
Incarnatio
est
elevatio
totius
universi
in
divinam
personam
,
the
Incarnation
is
an
exaltation
of
the
whole
Universe
into
the
Divine
Person
.
Since
by
it
man
,
in
whom
all
things
are
knit
together
,
is
himself
knit
and
united
unto
God
;
that
,
as
man
is
all
in
one
,
so
God
might
be
all
in
all
.
And
all
from
God
receive
not
only
elevation
and
honour
,
but
blessing
and
benediction
in
Christ
Jesus
,
the
Son
of
God
,
who
is
therefore
the
head
both
of
men
and
Angels
;
to
them
a
Conserver
,
to
us
a
Redeemer
,
and
not
unto
us
only
but
unto
all
other
Creatures
that
were
made
for
our
use
,
and
become
subject
unto
vanity
through
our
sin
:
that
as
they
suffered
by
mans
transgression
,
so
in
man
they
might
partake
of
mans
Redemption
.
And
therefore
the
whole
Creation
,
saith
St.
Paul
,
travaileth
in
pain
together
with
us
,
and
together
with
us
shall
be
delivered
into
the
glorious
liberty
of
the
sons
of
God
;
and
therefore
waiteth
until
they
shall
be
revealed
.
For
which
reason
our
blessed
Lord
fully
is
,
as
he
is
termed
,
Saelvator
mundi
the
Saviour
not
of
man
alone
but
of
the
whole
aspectable
world
and
whatsoever
is
in
it
.
Thy
truth
reacheth
unto
the
Heavens
,
(
saith
David
of
him
)
and
thy
faithfulness
unto
the
Clouds
;
how
excellent
is
thy
name
in
all
the
World
!
thou
Lord
shalt
save
both
man
and
beast
:
and
what
name
is
that
which
is
so
excellent
in
all
the
world
,
but
the
name
of
a
Saviour
?
thou
Lord
shalt
save
both
man
and
beast
.
And
therefore
the
prophet
Esay
calls
unto
Heaven
and
Earth
,
the
Forest
and
all
the
Trees
that
are
in
it
,
that
is
the
whole
world
and
whatsoever
dwelleth
therein
,
to
sing
and
rejoyce
together
for
this
Redemption
,
Sing
O
Heavens
,
for
the
Lord
hath
done
it
:
shout
ye
lower
parts
of
the
Earth
,
break
forth
into
singing
ye
Mountains
,
O
Forest
and
every
Tree
therein
;
for
the
Lord
hath
redeemed
Jacob
and
glorified
himself
in
Israel
;
Esay
xliv
.
22.
And
St.
Paul
gives
the
reason
(
which
is
the
same
we
have
hitherto
given
)
because
in
this
Redeemer
all
things
in
Heaven
and
Earth
were
collected
,
and
gathered
together
in
one
even
in
Christ
,
Eph.
x.
10.
And
not
only
gathered
and
collected
,
but
restored
in
him
and
renewed
:
For
nova
jam
facta
sunt
omnia
,
all
things
are
now
made
new
,
saith
the
same
Apostle
.
Most
worthily
therefore
at
the
name
of
Jesus
,
the
knee
of
every
Creature
,
both
in
Heaven
and
Earth
and
under
the
Earth
is
injoyned
to
bow
and
give
glory
;
as
being
by
that
name
glorified
in
a
sort
,
and
restored
to
more
excellent
perfection
.
So
great
,
so
universal
is
the
goodness
declared
in
this
Act
:
Yet
this
is
not
all
.
But
as
it
is
great
unto
man
,
and
universal
unto
the
Creature
:
so
is
it
the
highest
Communication
of
goodness
in
it self
,
and
the
best
demonstration
of
the
intrinsick
goodness
of
the
Creator
:
the
highest
in
it self
,
because
in
this
he
communicates
himself
,
which
is
not
goodness
,
but
goodness
it self
.
Besides
this
there
are
but
three
degrees
of
communication
,
Nature
,
Grace
and
Glory
:
but
this
fourth
of
hypostatical
union
,
infinitely
exceeds
them
all
:
on
which
all
acknowledge
their
dependance
;
for
it
restores
Nature
,
gives
Grace
,
purchaseth
Glory
.
Nature
indeed
and
natural
properties
are
a
great
communication
of
Gods
goodness
unto
natural
things
:
supernatural
Grace
unto
the
Soul
of
man
in
this
life
a
greater
:
Divine
glory
unto
body
and
Soul
in
the
life
to
come
greatest
of
all
:
yet
the
best
goes
not
farther
than
a
Created
quality
;
for
though
being
glorified
,
we
shall
see
God
,
see
his
Essence
and
be
blessed
in
seeing
it
,
yet
we
shall
see
it
but
per
speciem
,
by
a
Divine
indeed
but
a
created
light
:
but
in
this
of
Incarnation
he
doth
not
exhibit
any
shews
or
similitudes
,
he
doth
not
bestow
any
created
gift
,
whether
of
natural
or
supernatural
order
;
but
he
gives
and
bestows
himself
immediately
unto
his
Creature
:
who
doth
as
immediately
see
and
injoy
him
in
himself
,
being
the
self-same
Person
with
him
:
a
communication
of
goodness
wonderful
above
all
other
,
and
not
to
be
conceived
,
had
it
not
been
revealed
.
And
as
the
highest
in
it self
,
so
is
it
the
greatest
demonstration
of
the
intrinsick
goodness
,
that
is
,
holiness
of
the
Lord
that
vouchsafed
it
.
For
if
the
detestation
of
evil
be
an
argument
of
goodness
,
how
full
of
goodness
is
he
,
who
,
that
we
might
know
how
utterly
he
hates
and
abhors
all
sin
and
wickeness
,
rather
than
it
should
escape
unrevenged
,
would
incarnate
the
Divinity
it self
,
that
so
he
might
punish
it
and
severely
too
,
even
in
his
own
Son
?
which
doth
not
only
manifest
his
goodness
,
but
his
Justice
also
,
and
together
with
both
the
greatness
and
grievousness
of
our
sins
.
How
far
were
our
Souls
gone
,
and
how
deadly
our
Iniquities
that
must
either
draw
God
from
Heaven
,
yea
dragg
him
to
the
Cross
,
or
plunge
us
in
an
everlasting
Hell
?
And
unto
that
our
blessed
Lord
vouchsafed
to
be
brought
,
that
we
might
be
delivered
from
this
—
Who
then
shall
declare
,
either
the
heinous
guilt
of
our
sin
,
or
the
infinite
power
,
the
manifest
wisdom
,
or
infinite
both
goodness
and
justice
declared
in
his
generations
?
Especially
his
goodness
unto
us
miserable
sinners
,
which
we
must
ever
especially
think
on
,
but
never
hope
to
utter
?
O
what
mind
,
what
speech
shall
utter
,
say
or
conceive
the
great
honour
he
hath
this
day
done
unto
our
nature
?
how
many
and
marvellous
benefits
he
hath
in
it
confer'd
on
our
persons
?
freeing
us
from
all
that
is
evil
,
sin
,
sorrow
,
death
and
Hell
,
and
investing
us
with
whatsoever
is
good
,
Grace
,
Joy
,
and
Glory
everlasting
in
Heaven
?
Say
we
then
all
with
Pelergus
,
Age
O
Christe
Dei
Verbum
&
Sapientia
,
Well
then
O
dear
Jesus
,
the
word
and
wisdom
of
the
Father
,
what
shall
we
poor
miserable
Creatures
return
unto
thee
for
all
thy
favours
?
Tuae
enim
omnia
,
&
à
nobis
nihil
cupis
nisi
salvari
:
for
thou
hast
done
all
things
for
us
,
and
requirest
nothing
of
us
again
,
but
that
we
would
suffer
our selves
to
be
saved
;
nay
thou
givest
us
salvation
and
takest
it
kindly
at
our
hands
,
yea
,
as
a
benefit
unto
thy self
,
if
we
will
but
receive
it
.
O
infinite
goodness
!
and
that
we
may
laud
and
praise
and
worship
thee
worthily
for
it
,
add
one
more
mercy
unto
all
that
is
past
:
and
as
thou
wast
pleased
to
be
born
in
our
nature
;
so
vouchsafe
to
be
born
again
by
thy
holy
Spirit
in
our
Persons
,
that
we
may
once
more
say
,
Quis
enarrabit
,
&c.
So
we
pass
unto
our
last
point
,
from
his
Divine
birth
of
the
Father
and
his
Humane
from
the
womb
of
the
blessed
Virgin
,
unto
his
spiritual
in
the
Souls
of
all
the
faithful
:
For
it
is
not
enough
that
the
Son
of
God
was
born
for
us
or
in
our
nature
,
unless
he
be
also
born
within
●us
and
in
our
particular
spirits
,
by
his
grace
:
that
so
as
he
was
made
the
Son
of
Man
by
being
united
unto
our
flesh
,
we
might
become
the
Sons
of
God
by
being
united
again
unto
him
in
the
spirit
;
By
wihch
spiritual
union
and
mystical
,
are
conveyed
and
applyed
unto
us
all
the
benefits
and
graces
purchased
by
the
personal
.
And
it
is
not
the
meriting
of
Mercy
but
the
actual
conferring
of
it
,
that
must
do
us
good
;
which
is
never
fully
done
until
he
that
was
born
for
us
be
reborn
again
in
and
within
us
;
till
he
live
in
our
hearts
by
Faith
,
and
his
life
revive
in
our
conversation
;
till
his
patience
be
stamped
upon
our
Spirits
,
and
the
rest
of
his
Divine
Vertues
ingraven
and
formed
on
our
Souls
.
For
so
speaks
St.
Paul
of
this
Spiritual
Generation
,
My
little
children
,
of
whom
.
I
travail
in
birth
again
until
Christ
be
formed
in
you
.
Gal.
iv
.
19.
And
formed
then
he
is
in
us
,
not
before
,
when
we
can
shape
and
form
our
hearts
in
some
good
measure
,
according
to
the
pattern
and
precedent
he
hath
left
us
,
truly
saying
with
the
same
St.
Paul
,
Vivo
jam
non
ego
,
sed
Christus
vivit
in
me
,
I
live
now
,
and
yet
not
I
,
but
Christ
liveth
in
me
:
A
birth
and
formation
so
full
of
marvel
and
miracle
,
as
we
may
no
less
say
of
it
than
of
those
other
,
Quis
enarrabit
,
&
c
?
For
in
the
first
indeed
God
is
born
of
God
:
in
the
second
God
is
born
of
a
Woman
;
but
in
the
third
,
many
Men
and
Women
at
once
both
bear
and
are
born
of
God
:
because
Gods
formation
in
Man
,
is
Mans
reformation
unto
the
image
of
God
:
his
generation
in
us
,
our
regeneration
in
him
.
And
so
by
the
same
act
in
which
God
is
born
in
Man
,
in
the
self-same
both
act
and
instant
.
Man
is
born
of
God
,
as
St.
John
speaks
.
And
that
by
the
insensible
and
unsearchable
working
of
the
Spirit
,
which
works
so
secretly
,
as
Man
himself
cannot
observe
and
discern
it
,
though
it
work
within
himself
and
even
in
his
own
spirit
.
The
child
is
not
more
inobservably
conceived
in
the
womb
of
the
Mother
,
than
Christ
Jesus
in
the
Soul
of
the
Christian.
And
therefore
the
kingdom
of
heaven
cometh
not
by
observation
,
saith
our
Saviour
:
that
it
is
come
,
we
find
;
but
how
it
came
,
we
perceive
not
:
and
what
we
cannot
discern
,
how
should
we
express
?
who
then
shall
declare
,
&c.
Neither
is
it
more
secret
than
strange
and
powerful
;
there
being
nothing
of
greater
admiration
than
the
wonderful
work
of
God
in
the
conversion
of
a
sinner
.
How
marvellous
is
it
,
that
the
hearts
of
wicked
Men
,
that
were
for
so
many
years
before
,
domicilia
Daemonum
,
the
habitation
of
Devils
,
wherein
the
Foxes
had
holes
,
and
the
fowls
of
the
air
their
nests
,
that
is
deceipt
and
ambition
roosted
,
and
with
them
Luxury
and
Avarice
,
Envy
,
Wrath
and
Malice
,
Prophaneness
,
Falshood
,
and
all
manner
of
filthiness
,
until
it
became
a
den
of
beasts
,
a
cage
of
unclean
birds
,
and
indeed
a
very
Hell
of
impure
spirits
;
that
such
a
Stable
of
filth
,
Augea●'s
Stable
,
should
suddenly
be
cleansed
,
and
a
Tenent
of
Grace
,
Jesus
,
as
in
that
of
Bethlem
,
be
born
in
it
,
in
an
instant
?
That
so
dark
vaults
of
lusts
and
uncleanness
should
presently
be
transformed
into
Temples
of
the
Holy
Ghost
?
That
so
impotent
and
inthralled
Souls
should
be
indued
with
power
from
above
,
and
inspired
with
such
an
Almighty
and
miraculous
Faith
,
as
is
able
in
a
moment
to
cast
out
all
those
Devils
?
To
teach
the
prophane
to
speak
with
a
new
tongue
,
the
wrathful
and
vindictive
with
patience
to
suck
up
all
the
poysoned
malice
venemous
stomachs
can
disgorge
against
them
,
without
hurt
;
and
not
only
to
be
good
in
themselves
,
but
by
laying
their
hands
on
the
sick
,
by
their
charitable
works
unto
the
distressed
,
not
only
relieve
them
,
but
with
their
very
example
recover
others
that
were
sick
of
sin
unto
death
.
Who
can
behold
such
a
change
,
such
and
so
sudden
a
mutation
,
and
not
say
with
David
,
This
is
the
Lords
doing
and
it
is
marvellous
in
our
eyes
?
Sure
it
is
digitus
Dei
,
the
finger
of
God
indeed
,
the
very
power
of
his
Spirit
;
nay
no
other
than
another
incarnation
,
and
spiritual
birth
of
the
Son
of
God
in
such
a
Soul
.
And
quis
enarrabit
?
A
generation
performed
with
so
secret
and
yet
so
powerful
an
operation
.
Which
yet
we
shall
perceive
the
better
and
receive
too
the
sooner
(
for
though
it
be
powerful
all
do
not
always
receive
it
)
if
we
be
observant
of
the
circumstances
of
this
spiritual
,
in
the
mind
,
which
for
the
quality
of
time
,
place
and
person
doth
much
resemble
that
other
humane
birth
in
the
flesh
.
For
as
then
he
was
born
in
the
night
;
so
still
is
he
usually
begotten
in
the
nightly
and
silent
meditations
of
the
Soul
.
When
all
things
were
in
quiet
silence
,
and
the
night
in
her
swift
course
,
then
the
Almighty
word
left
the
Royal
Throne
and
leapt
down
from
Heaven
,
saith
the
Author
in
the
book
of
Wisdom
:
And
sure
then
especially
when
all
things
are
quiet
and
silent
,
when
the
works
and
toils
,
cares
and
labours
of
the
day
are
laid
aside
and
the
Soul
in
sweet
contemplation
of
the
vanity
of
all
her
travel
under
the
Sun
,
then
I
say
especially
is
Divine
Wisdom
preparing
the
place
for
the
Son
of
God
:
who
though
he
leave
not
Heaven
and
his
throne
there
,
yet
by
his
spirit
doth
he
vouchsafe
to
descend
and
live
and
dwell
in
this
earth
of
ours
for
ever
.
And
as
in
the
deep
of
night
,
so
for
the
most
part
is
he
born
still
in
the
depth
of
Winter
.
For
in
the
Summer
and
sun-shine
of
prosperity
,
we
are
all
apt
to
forget
God
and
regard
but
little
what
he
speaks
unto
us
;
but
in
the
cold
and
bitter
storms
of
Winter
when
our
Bark
is
tossed
in
a
tempestuous
Sea
of
afflictions
;
then
like
other
Mariners
we
can
quickly
pour
out
vows
,
leave
our
canns
and
carouses
,
and
betake
our selves
to
Supplication
and
Prayers
;
and
can
attentively
hearken
also
what
the
Lord
God
will
say
concerning
our
Souls
.
Only
take
heed
of
the
3d.
circumstance
in
this
point
:
and
though
he
came
in
the
last
age
of
the
world
,
yet
be
sure
not
to
defer
thy
entertaining
of
him
till
the
last
age
of
thy
life
.
For
however
he
be
sometimes
,
and
it
may
be
usually
as
yet
born
spiritually
in
that
point
of
Mans
days
,
as
he
was
then
of
the
world
;
yet
it
cannot
be
safe
,
yet
it
must
be
more
than
foolish
to
presume
of
it
.
For
we
well
know
how
frail
we
are
,
and
God
knows
how
suddenly
we
shall
be
swept
away
in
our
sins
;
when
we
would
give
the
whole
world
,
if
we
had
it
,
for
but
one
hour
of
that
time
we
so
foolishly
neglected
,
and
may
not
have
.
Remember
therefore
thy
Creator
in
the
days
of
thy
youth
before
the
eveil
day
come
;
and
give
attentive
consideration
to
the
counsel
of
the
Wiseman
,
Defer
not
to
do
well
,
and
put
not
off
from
day
to
day
,
for
suddenly
shall
the
wrath
of
the
Lord
come
forth
and
in
security
thou
shalt
be
destroyed
.
But
lastly
and
above
all
,
be
most
assured
that
as
then
,
so
he
will
still
be
born
in
no
other
time
but
a
time
of
peace
.
Peace
there
was
in
the
whole
world
when
he
was
born
in
it
;
and
we
must
cease
from
wars
and
envies
and
hatreds
,
and
have
peace
every
one
with
his
Brother
,
or
he
will
never
be
born
in
us
.
It
was
the
Song
and
Anthem
at
his
birth
,
sung
by
Angels
,
Glory
be
to
God
on
high
,
in
earth
peace
,
good
will
towards
men
.
He
is
the
great
peacemaker
that
came
of
purpose
to
establish
an
everlasting
peace
between
God
and
Man
:
but
on
this
condition
,
that
Man
shall
first
be
at
peace
with
Man
;
otherwise
not
to
expect
it
from
God
,
of
whom
he
may
not
so
much
as
beg
mercy
for
his
offences
,
but
as
himself
remits
the
trespasses
of
others
.
O
take
heed
therefore
,
flatter
not
thy self
,
but
search
narrowly
and
be
sure
to
strip
all
wrath
and
revenge
from
thine
heart
,
or
be
most
assured
Christ
will
never
dwell
and
inhabit
there
:
who
cannot
but
hate
the
very
place
where
such
odious
and
hateful
sins
make
their
abode
.
Sins
that
bind
all
the
rest
of
our
iniquities
on
our
Souls
,
yea
make
whatsoever
else
is
good
,
sinful
unto
us
.
Whereof
so
long
as
thou
art
guilty
,
thou
dost
but
curse
thy self
when
thou
prayest
,
and
damn
thy
own
Soul
when
thou
receivest
.
This
for
the
time
:
see
now
how
well
the
other
circumstances
agree
,
which
concern
the
place
of
his
birth
,
and
especially
the
person
of
whom
he
was
born
.
For
born
he
was
not
of
any
ordinary
Woman
at
a
venture
,
but
of
a
pure
and
chast
Virgin
:
and
so
will
he
still
be
both
born
and
bred
;
in
a
clean
and
unpolluted
Soul
.
Into
a
defiled
heart
full
of
noisom
lusts
and
sordid
affections
he
will
not
enter
,
they
must
be
first
purged
out
,
and
all
the
stains
and
pollutions
of
them
washed
away
and
cleansed
in
a
bath
of
penitential
tears
;
then
he
will
descend
thither
,
be
born
there
,
and
instead
of
those
natural
corruptions
fill
the
place
with
all
divine
and
supernatural
Graces
:
and
so
not
find
but
make
the
Soul
a
Virgin
by
being
begotten
in
it
:
A
Virgin
full
of
virtue
which
he
will
espouse
and
marry
unto
himself
for
ever
.
But
yet
of
all
virtues
he
most
affects
humility
in
her
;
the
first
and
laft
of
virtues
;
the
first
begining
and
last
consummation
of
whatsoever
is
virtuous
.
For
without
it
,
the
Soul
is
not
capable
of
virtue
;
and
had
she
never
so
many
would
spoil
all
by
growing
proud
of
the
virtues
which
she
hath
.
And
therefore
as
he
was
born
of
a
Virgin
,
so
would
he
be
born
in
no
other
but
a
Stable
the
meanest
place
and
lowest
in
the
house
:
to
shew
us
the
condition
of
the
mind
,
the
humility
and
lowliness
of
the
spirit
,
where
he
still
is
,
and
ever
will
be
spiritually
brought
forth
.
For
as
the
covetous
Soul
is
but
a
Barn
;
the
Epicure's
a
Kitchen
;
the
Drunkard
's
a
Cellar
;
the
Ambitious
a
Chamber
of
State
;
so
the
low
and
regardless
Stable
may
well
signify
the
humble
spirit
;
that
both
is
,
and
esteems
it self
a
wretched
sinner
.
Not
then
in
the
Barn
of
Misers
,
nor
in
the
Kitchin
of
Belly-gods
:
not
in
the
Cellar
of
Winebibbers
,
not
in
the
great
Chamber
of
Pride
and
Prodigals
;
but
in
the
despised
Stable
of
humble
and
dejected
spirits
,
there
is
he
,
there
will
he
and
no
where
else
ever
be
born
.
And
every
Soul
wherein
he
is
so
born
may
be
bold
to
say
with
the
blessed
Virgin
that
first
saw
him
;
for
thou
regardest
the
lowliness
of
thy
hand-maiden
.
But
yet
humility
is
not
more
acceptable
to
him
than
worldly
cares
and
covetousness
displeasing
;
than
which
nothing
can
more
hinder
his
conception
and
generation
in
our
Souls
.
For
God
and
Mammon
cannot
dwell
together
.
And
for
this
cause
,
as
in
a
Stable
,
so
he
would
be
born
in
an
Inn
:
For
an
Inn
is
domus
populi
,
free
and
open
unto
all
comers
:
and
so
must
the
Soul
be
wherein
he
will
be
the
second
time
born
;
free
and
generous
;
holding
nothing
as
it
were
in
private
,
and
proper
to
it self
,
but
open
and
ready
to
communicate
all
things
to
those
that
want
and
are
distressed
,
and
no
less
freely
than
the
other
for
money
.
And
the
sooner
because
he
knows
the
world
it self
is
but
an
Inn
,
where
we
do
not
inhabit
but
lodge
for
a
season
:
and
who
is
so
mad
as
to
build
and
plant
,
garnish
and
make
great
provision
in
an
Inn
?
in
his
passage
and
upon
the
way
,
being
to
depart
ere
long
,
peradventure
the
next
morning
?
For
here
we
have
no
abiding
place
,
no
permanent
City
,
but
as
strangers
and
pilgrims
,
we
look
for
one
which
hath
a
foundation
.
And
in
such
a
Soul
,
which
is
in
it self
as
an
Inn
,
and
esteems
the
world
for
no
other
,
and
therefore
void
of
all
scraping
and
wretched
desires
,
the
Son
of
God
is
ever
most
infallibly
born
,
and
will
as
certainly
bear
it
where
are
true
riches
and
everlasting
.
Now
these
three
,
pleasure
,
profit
and
pride
,
that
is
,
the
flesh
,
the
world
and
the
Devil
,
are
the
three
heads
whereunto
all
sins
are
reducible
:
and
as
Christ
cuts
them
all
off
in
his
birth
,
so
must
we
cut
them
off
in
our selves
,
or
he
will
never
be
born
in
us
.
Carnal
pleasure
must
depart
,
he
will
be
born
of
a
Virgin
:
Devilish
pride
abandoned
,
he
is
born
in
a
Stable
:
worldly
cares
and
covetous
desires
utterly
discharged
,
he
is
born
in
an
Inn.
And
when
the
Soul
is
thus
prepared
,
by
being
truly
cleansed
from
all
these
,
the
time
is
at
hand
;
and
then
let
him
make
hast
and
go
up
with
confidence
unto
Bethlem
,
for
there
he
will
be
born
,
that
is
the
last
and
general
place
of
his
nativity
,
born
in
Bethlem
.
And
Bethlem
is
domus
panis
(
so
the
name
signifies
)
the
house
of
bread
;
and
never
so
truly
as
now
,
when
the
bread
of
life
was
born
in
it
.
And
as
then
,
so
will
be
still
be
born
in
Bethlem
in
the
house
of
bread
.
Of
bread
not
corporal
but
spiritual
;
and
such
as
can
nourish
the
Soul
:
and
what
house
think
you
is
that
?
surely
Bethlem
is
nothing
but
Bethel
;
the
house
of
bread
,
none
other
but
the
house
of
God
.
Where
Men
eat
Angels
food
,
and
that
bread
of
life
is
freely
dispensed
;
not
only
panis
verbi
,
but
panis
verbum
,
the
bread
of
the
word
,
but
the
bread
which
is
the
word
,
the
eternal
word
of
God
;
panis
de
Coelo
,
bread
from
Heaven
,
of
which
whosoever
eateth
shall
never
die
.
And
this
is
that
house
:
&
ecce
,
and
behold
there
is
that
heavenly
bread
indeed
,
not
so
much
bread
as
the
body
of
thy
Redeemer
,
the
bread
which
we
break
is
it
not
the
Communion
of
the
Lords
body
?
the
Communion
sure
of
his
body
and
blood
too
:
of
himself
and
all
that
he
did
or
suffered
,
yea
or
purchased
either
.
For
all
are
communicated
in
these
;
the
same
Symbols
of
all
,
and
Conduits
by
which
all
are
conveyed
to
us
.
And
therefore
Christ
Jesus
himself
is
under
this
bread
;
and
comes
down
to
thee
as
from
Heaven
in
this
shape
;
that
he
might
be
at
once
both
received
in
thy
mouth
and
conceived
in
thy
heart
;
conceived
and
born
;
live
and
inhabit
therefor
ever
.
So
justly
was
Bethlem
the
seat
of
his
Nativity
:
and
therefore
as
Jacob
said
when
he
awoke
out
of
sleep
,
in
that
place
where
some
suppose
the
Temple
was
afterwards
built
:
how
fearful
,
saith
he
,
is
this
place
?
the
Lord
was
in
it
and
I
was
not
aware
:
this
is
none
other
than
the
house
of
God
and
the
gate
of
heaven
:
if
he
said
so
of
the
Temple
the
house
of
that
bread
,
how
much
more
justly
may
we
say
of
the
bread
of
this
house
,
How
fearful
is
this
bread
?
the
Lord
is
in
it
,
and
much
more
,
especially
than
,
in
the
Temple
;
and
wo
unto
them
that
are
not
aware
of
it
,
that
discern
it
not
;
for
they
do
but
eat
damnation
to
themselves
,
because
they
discern
not
the
Lords
body
.
Take
heed
therefore
above
all
things
unto
thy self
when
thou
comest
to
this
fearful
,
twice
fearful
place
,
this
double
Temple
;
the
Temple
of
his
worship
,
and
Temple
of
his
Body
:
and
so
,
that
thou
make
thy
approach
with
due
regard
and
diligent
preparation
,
with
that
deep
sorrow
as
becometh
thy
sins
,
that
low
reverence
as
becometh
thy
Saviour
.
And
so
in
the
end
think
on
the
night
wherein
he
was
to
be
born
,
and
betake
thee
to
thy
sweet
and
silent
meditations
:
consider
the
deep
of
Winter
,
and
embrace
thine
afflictions
:
Look
upon
the
days
of
peace
,
and
let
go
wrath
:
view
the
Stable
,
and
down
with
thy
pride
:
see
the
Inn
,
and
contemn
the
World
:
contemplate
the
Virgin
,
and
cleanse
thy self
from
all
pollutions
of
the
flesh
:
so
shall
the
King
have
pleasure
in
thy
beauty
and
thy
Virgin
Soul
;
come
up
safely
into
Bethlem
and
take
of
the
bread
of
life
freely
,
and
with
it
the
blessed
Lord
of
life
himself
:
who
will
make
thy
spirit
another
spiritual
Bethlem
or
house
for
this
living
bread
;
an
habitation
for
this
living
Lord
,
to
be
born
and
live
in
,
so
long
as
thou
livest
,
and
give
thee
everlasting
life
,
when
thou
canst
live
no
longer
.
Which
God
of
his
infinite
mercy
,
&c.
To
whom
,
&c.
Laus
Deo
in
aeternum
.
TWO
FUNERAL
SERMONS
:
The
FIRST
for
the
MOTHER
.
SERMON
.
XII
.
Upon
PSAL.
cxlii
.
verse
ult.
Bring
my
Soul
out
of
Prison
,
that
I
may
give
thanks
unto
thy
Name
;
which
thing
if
thou
wilt
grant
me
,
then
shall
the
Righteous
resort
unto
my
Company
.
DO
not
marvel
,
the
Text
may
be
fitter
than
you
imagine
,
or
I
could
have
made
choice
of
:
for
it
is
not
I
,
but
another
:
it
was
not
taken
,
but
given
me
.
She
that
is
now
gone
and
at
rest
(
and
may
she
rest
for
ever
in
peace
)
she
whose
dissolved
Tabernacle
,
the
prison
of
whose
blessed
Soul
lies
here
before
your
eyes
,
as
a
spectacle
of
mortality
,
as
a
document
of
the
frailty
of
our
humane
condition
,
which
I
would
,
(
if
I
might
so
wish
)
it
had
this
day
appeared
by
some
other
example
;
She
this
worthy
and
honoured
Lady
,
now
glorious
Saint
in
Heaven
,
to
whom
we
are
at
this
time
to
perform
our
last
office
and
Christian
duty
:
She
it
is
who
as
she
made
it
her
frequent
praise
in
her
life
,
so
she
desired
it
might
be
commended
to
your
meditations
in
her
.
death
.
And
you
will
anon
perceive
how
justly
;
when
you
shall
see
how
well
it
sorted
with
the
one
,
and
how
fully
it
is
now
accomplished
in
the
other
.
But
for
this
you
must
stay
a
little
.
First
therefore
of
her
Theam
,
then
of
her self
,
Bring
my
Soul
,
&c.
The
whole
Psalm
is
a
prayer
of
Davids
,
pursued
by
Saul
and
shut
up
in
a
Cave
as
appears
by
the
Title
,
but
whether
that
of
Adullam
in
the
xxii
.
of
Samuel
as
Haimo
and
Remigius
;
or
else
of
the
other
of
Engedi
in
the
xxiv
.
of
the
same
book
,
as
Ambrose
and
Athanasius
suppose
,
is
uncertain
,
nor
is
it
material
to
enquire
:
In
one
of
them
it
was
,
and
in
this
distress
he
flees
unto
the
Lord
for
sucour
,
in
this
whole
Psalm
;
the
sum
and
substance
of
whose
devout
prayer
you
have
in
this
last
verse
,
Bring
my
Soul
,
&c.
This
is
the
Historical
truth
;
and
the
literal
sence
of
the
Text
which
ariseth
from
thence
is
manifest
.
Deliver
my
Soul
out
of
Prison
:
Espelunca
,
out
of
this
Cave
;
and
not
so
only
,
not
out
of
the
Cave
alone
,
for
so
he
might
have
fallen
into
the
hands
of
Saul
from
whom
it
did
secure
him
out
of
that
danger
and
deep
distress
wherewith
he
was
environed
on
every
side
,
and
wherewith
he
was
inclosed
,
shut
up
and
surrounded
as
in
a
Prison
.
And
out
of
this
Prison
Educ
animam
,
redeem
,
deliver
,
bring
forth
my
Soul
.
But
besides
the
literal
;
the
holy
Scripture
(
it
cannot
be
denied
)
especially
the
old
Testament
,
and
the
Psalms
more
than
any
else
,
doth
every
where
abound
with
many
other
both
moral
and
mystical
sences
:
for
as
St.
Paul
hath
it
,
omnia
contingebant
illis
in
figura
,
all
things
happened
unto
them
under
the
Law
in
a
figure
;
and
are
for
examples
unto
us
on
whom
the
ends
of
the
world
are
come
.
Their
very
Histories
were
Prophecies
,
and
their
actions
predictions
,
saith
St.
Austin
:
and
as
when
words
signify
actions
,
there
ariseth
the
historical
sence
;
so
when
those
actions
again
are
instead
of
words
to
signify
other
several
operations
,
from
thence
doth
emerge
the
mystical
interpretation
.
For
which
reason
it
is
,
that
the
Fathers
and
learned
Writers
of
our
own
and
former
ages
have
given
unto
this
place
such
variety
of
expositions
;
and
that
not
by
way
only
of
accommodation
,
but
as
the
proper
and
intended
meaning
of
the
Spirit
,
that
endited
it
:
justly
taking
that
for
the
Souls
Prison
which
doth
any
way
either
naturally
or
morally
straiten
or
oppress
the
Soul
,
or
restrain
the
freedom
and
liberty
of
it
in
her
operations
.
And
therefore
every
faithful
Christian
under
what
distress
soever
,
whether
of
outward
afflictions
or
inward
and
inherent
sins
,
whether
of
bodily
infirmities
,
or
worldly
troubles
and
cares
,
whether
meaning
any
or
all
and
every
of
them
,
he
may
truly
say
with
David
,
Bring
my
Soul
è
custodia
,
out
of
the
inclosure
and
custody
of
this
miserable
Prison
:
for
though
David
peradventure
did
not
himself
actually
behold
all
those
meanings
when
he
prayed
;
yet
the
Holy
Ghost
which
did
dictate
to
him
might
easily
forethink
,
and
intend
unto
more
senses
,
than
the
wits
of
men
can
,
according
to
the
analogy
of
faith
,
find
out
or
discover
.
And
as
this
first
part
is
something
troubled
with
diversity
of
Interpretations
,
so
the
latter
part
is
become
much
more
difficult
through
variety
of
readings
,
Here
it
is
,
Which
thing
if
thou
shalt
grant
me
,
then
shall
the
Righteous
resort
unto
my
company
,
as
if
it
were
promissory
and
votive
.
In
the
rest
it
seems
rather
assertory
and
positive
,
The
Righteous
shall
compass
me
about
,
for
thou
shalt
deal
bountifully
with
me
,
so
our
new
Translation
.
Then
shall
the
Righteous
come
about
me
,
when
thou
hast
been
good
or
beneficial
unto
me
:
so
Junius
and
Tremelius
render
it
.
Me
expectant
Justi
donec
re●ribuas
mihi
,
The
Righteous
wait
and
expect
till
thou
dost
reward
me
with
deliverance
,
so
the
vulgar
edition
.
Yet
all
seem
to
agree
in
this
,
that
upon
his
deliverance
the
Righteous
shall
compass
him
about
,
and
he
either
to
them
or
they
with
him
shall
praise
and
magnify
the
name
of
the
Lord
by
whom
he
was
delivered
.
But
this
help
these
divers
readings
will
afford
us
,
it
will
make
the
Text
more
appliable
unto
the
several
expositions
the
Antients
have
given
us
.
So
having
opened
the
passage
and
a
little
cleared
the
sence
of
the
Text
,
we
may
now
go
on
without
offence
to
the
divisions
of
it
;
wherein
we
shall
not
need
to
labour
much
,
it
requires
neither
Art
nor
Industry
;
Nature
hath
already
done
it
to
our
hands
:
It
runs
forth
of
its
own
accord
into
two
Branches
,
and
no
mans
eye
so
weak
but
he
may
see
them
of
himself
,
Prayer
and
Praise
.
Prayer
for
deliverance
;
Praise
and
thanksgiving
,
when
he
hath
obtained
it
:
in
the
one
ye
may
behold
the
devotion
;
in
the
other
the
gratitude
of
his
Soul
.
Deliver
my
Soul
out
of
Prison
:
see
the
Prayer
,
That
I
may
give
thanks
unto
thy
name
:
see
the
Praise
.
And
yet
you
see
not
all
of
the
praise
neither
:
Praise
his
name
he
may
do
in
his
own
heart
and
within
himself
,
and
that
is
but
private
praise
:
but
this
is
not
enough
,
he
will
have
it
publick
too
:
his
good
heart
is
already
filled
but
to
think
of
his
deliverance
,
and
he
presently
meditates
where
he
may
vent
it
:
and
no
where
so
well
as
in
the
Ears
of
the
righteous
,
who
will
soon
flock
about
him
to
rejoyce
in
his
mercy
,
and
gladly
bear
a
part
in
his
song
of
thanksgiving
;
among
them
therefore
he
will
pour
it
forth
,
that
the
voyce
of
honour
and
praise
,
as
from
a
full
Quire
,
may
ascend
into
the
Ears
of
the
Lord
his
deliverer
.
Which
thing
if
thou
wilt
grant
me
,
then
,
&c.
But
because
it
will
be
more
convenient
for
us
to
end
with
the
Prayer
,
we
will
begin
first
with
this
last
,
the
Praise
,
and
it
will
agree
well
with
the
order
of
nature
:
for
indeed
every
Mans
praise
should
be
first
in
his
resolution
,
before
he
offer
to
open
his
mouth
in
his
prayer
.
Offer
unto
God
thanksgiving
,
saith
David
,
and
pay
thy
vows
unto
the
most
High
,
and
then
call
upon
me
in
the
day
of
trouble
,
and
I
will
deliver
thee
;
as
if
no
Man
might
expect
deliverance
in
that
day
,
the
day
of
trouble
,
unless
he
first
resolve
on
and
vow
thanksgiving
unto
the
most
High
.
And
indeed
thus
far
we
can
go
with
the
Prophet
:
we
are
all
apt
enough
to
promise
and
vow
many
thankful
returns
unto
the
Lord
when
our
Souls
are
in
sorrow
,
and
his
afflictions
lie
heavy
upon
us
;
but
for
performing
of
these
promises
and
paying
of
these
vows
afterwards
,
there
is
the
difficulty
,
and
there
we
leave
him
.
Under
our
burthens
and
distresses
,
especially
if
great
and
pressing
,
it
is
almost
every
Mans
vow
:
O
if
the
Lord
will
but
deliver
me
now
,
free
me
but
this
time
,
we
will
do
this
and
that
and
marvellous
things
then
:
but
the
hand
of
the
Lord
is
no
sooner
removed
,
the
prison
of
our
afflictions
broken
up
,
and
our
Souls
brought
forth
in
safety
,
but
all
is
instantly
forgotten
,
as
if
it
had
never
been
.
We
are
now
well
and
at
liberty
,
and
have
no
need
we
think
of
the
Lord
;
when
we
have
,
he
shall
hear
of
us
again
,
in
the
mean
time
pay
vows
he
that
list
;
it
is
enough
for
us
to
smile
in
our
sleeves
,
as
if
we
had
over-reacht
the
Lord
and
cheated
him
out
of
a
deliverance
with
fair
language
.
But
God
will
not
fail
to
reach
home
one
time
or
other
,
unto
such
false
hypocrisie
:
for
Hypocrites
they
are
and
no
better
;
and
for
such
they
are
esteemed
and
stiled
by
God
himself
,
though
they
promised
nothing
but
what
at
that
time
they
truly
meant
to
perform
.
When
God
slew
the
Israelites
,
saith
David
,
then
they
returned
and
inquired
early
after
God
,
they
remembred
that
God
was
their
rock
,
and
the
high
God
their
redeemer
;
and
no
question
but
all
this
with
true
devotion
:
yet
because
upon
the
deliverance
they
fell
back
like
their
forefathers
,
starting
aside
as
a
broken
bow
,
the
Prophet
presently
subjoins
,
Nevertheless
they
did
but
flatter
with
their
lips
and
dissemble
with
their
double
tongue
,
for
their
heart
was
not
right
in
them
,
neither
were
they
stedfast
in
his
Covenant
:
not
stedfast
,
and
therefore
in
Gods
account
not
right
;
but
even
dissemblers
in
what
they
truly
intended
,
because
they
falsly
forsook
it
.
Hypocrites
then
they
are
,
and
with
hypocrites
they
shall
have
their
portion
.
Consider
therefore
faithfully
what
thy
lips
spake
,
when
thy
heart
was
in
trouble
;
and
be
sure
that
thy
hand
perform
it
when
thou
art
released
.
And
yet
if
your
lips
spake
nothing
,
if
you
have
no
vow
upon
you
,
thanksgiving
is
due
without
it
,
pay
that
at
least
with
cheerfulness
.
No
such
Monster
in
the
world
,
not
the
Hypocrite
himself
,
as
the
unthankful
Man
;
he
that
hath
said
Ungrateful
,
hath
said
all
,
and
the
worst
he
can
say
.
And
therefoer
above
all
things
,
if
there
be
no
vows
to
pay
,
yet
offer
unto
God
thanksgiving
;
next
to
that
of
a
broken
heart
,
it
is
the
best
sacrifice
,
thou
canst
offer
him
.
This
shall
please
the
Lord
better
than
a
bullock
that
hath
horns
and
hoofes
,
Psal.
lxix
.
31.
Nay
not
all
those
Hecatombs
and
millions
of
Sheep
and
Oxen
which
Solomon
offered
at
the
dedication
of
the
Temple
,
no
nor
thousands
of
Rams
and
Rivers
of
Oyl
,
as
Micah
speaks
,
can
so
glad
the
Altars
of
God
,
as
these
Calves
of
our
lips
,
the
sacrifice
of
praise
and
thanksgiving
;
but
then
it
must
be
made
a
burnt-offering
,
that
is
,
kindled
with
the
fire
of
zeal
and
true
devotion
,
sing
praises
lustily
,
saith
our
Prophet
,
and
with
a
good
courage
.
And
as
he
gives
us
the
instruction
,
so
let
him
be
our
example
,
that
you
may
know
he
did
not
promise
more
in
this
place
than
he
was
glad
and
willing
to
perform
afterwards
.
See
how
lustily
,
and
with
what
a
good
courage
he
doth
perform
it
:
he
doth
not
go
about
it
drowsily
,
but
his
very
preparation
to
it
is
hasty
even
beyond
expression
by
any
Mans
words
but
his
own
,
Psal.
lxxi
.
My
heart
is
fixed
O
God
,
my
heart
is
fixed
,
awake
up
my
●u●e
and
glory
,
●
my self
w●●
awake
right
early
.
My
lips
will
be
fain
when
I
sing
unto
thee
,
lvi
.
and
so
will
my
soul
which
thou
hast
redeemed
:
xxxv
.
nay
my
mouth
shall
be
satisfied
as
it
were
with
marrow
and
fatness
,
when
I
shall
praise
thee
with
joyful
lips
:
words
that
have
vigour
and
life
,
and
shew
a
good
courage
indeed
;
but
all
this
is
but
preparative
,
for
when
he
comes
to
performance
,
see
how
he
stirs
up
all
the
parts
of
his
body
and
powers
of
his
Soul
to
concur
with
him
in
the
work
,
Praise
the
Lord
O
my
Soul
,
and
whatsoever
is
within
me
praise
his
holy
name
:
And
yet
it
is
not
enough
,
himself
and
all
his
faculties
are
too
little
,
this
is
still
but
private
praise
,
he
must
have
it
publick
too
,
and
so
it
is
to
the
purpose
:
you
may
see
him
summon
up
,
not
only
righteous
Men
,
(
as
here
)
but
all
the
creatures
of
Heaven
and
Earth
,
to
bear
a
part
with
him
:
Angels
,
Sun
,
Moon
,
Stars
,
Fire
,
Hail
,
Snow
,
Vapour
,
Storm
and
Tempest
too
,
praise
ye
the
name
of
the
Lord
.
And
as
yet
not
satisfied
,
he
calls
for
all
the
Instruments
of
Musick
,
Trumpets
,
Psaltery
,
Harp
,
Timbrel
,
Cymbals
,
and
the
high
tuned
Cymbals
to
express
and
set
it
forth
the
more
solemnly
.
Neither
is
it
a
passionate
flash
,
like
fire
in
Flax
,
as
quickly
out
as
kindled
,
but
a
constant
and
parmanent
affection
,
Whilst
I
live
I
will
praise
the
Lord
,
and
as
long
as
I
have
any
being
I
will
sing
praises
unto
my
God
,
Ps.
cxlvi
.
How
mightily
doth
this
upbraid
the
dead
and
cold
devotion
of
the
present
world
!
scarce
a
spark
of
this
holy
fire
to
warm
it
,
can
now
be
found
in
one
bosom
of
a
thousand
:
we
think
we
have
performed
a
worthy
sacrifice
,
if
with
a
barren
and
a
dry
heart
we
can
only
say
with
the
Pharisee
,
I
thank
thee
O
Lord
that
thou
hast
not
made
me
like
other
men
.
Superficial
we
are
and
perfunctory
in
all
our
service
,
forward
in
nothing
but
to
run
on
the
point
of
that
curse
of
the
Prophet
,
Cursed
be
he
that
doth
the
work
of
the
Lord
negligently
.
And
the
reason
is
,
●or
that
it
all
things
do
not
run
according
to
our
desires
,
we
are
insensible
of
the
goodness
of
God
in
other
matters
,
and
seldom
meditate
on
it
thoroughly
.
But
had
we
apprehensive
spirits
,
and
could
duly
weigh
and
seriously
consider
the
mercies
of
God
,
not
only
to
Man
in
general
,
but
every
Man
his
special
favours
unto
himself
in
particular
,
a
thousand
ways
,
when
a
thousand
ways
he
deserved
destruction
,
he
would
soon
find
his
breast
straitned
and
too
narrow
for
his
swelling
affections
,
till
he
breath
them
out
in
our
Prophets
double
expostulation
of
love
,
not
only
,
Domine
quid
est
Homo
?
Lord
what
is
Man
that
thou
art
so
mindful
of
him
?
but
Domine
quid
sum
ego
,
what
am
I
,
what
is
my
Fathers
house
that
thou
so
regardest
me
?
Let
such
meditations
blow
on
the
little
fire
that
lies
raked
up
in
our
embers
,
and
they
will
soon
kindle
into
a
flame
,
wherein
our
devotions
may
ascend
into
Heaven
like
that
Angel
which
went
up
playing
in
the
flames
of
Manoabs
sacrifice
,
Judg.
xiii
.
And
this
shall
suffice
for
this
part
,
for
the
thankfulness
the
Prophet
promiseth
,
both
private
and
publick
,
within
himself
and
in
the
resort
and
company
of
the
Righteous
.
I
now
leave
his
praise
and
come
to
his
prayer
.
Bring
my
soul
out
of
prison
O
Lord
,
&c.
And
being
in
prison
,
in
streights
and
pressures
,
what
should
a
good
Soul
do
but
pray
?
If
any
man
be
merry
let
him
sing
,
if
he
be
afflicted
,
let
him
pray
,
saith
St.
James
.
For
prayer
it
is
the
Souls
Herald
sent
forth
in
extremity
to
parly
and
intreat
for
comfort
.
And
as
nothing
can
relieve
our
distress
better
than
prayer
,
so
nothing
can
again
assist
our
prayer
better
than
distresses
.
They
inflame
our
zeal
,
and
set
an
edge
upon
our
devotions
:
the
cries
of
our
own
will
are
weak
and
feeble
,
as
cooled
with
success
,
in
respect
of
those
which
grief
doth
utter
.
Sorrow
is
ingenious
to
pray
;
and
in
an
instant
formeth
the
slowest
tongues
to
an
holy
eloquence
;
and
furnisheth
them
with
sighs
and
groans
which
cannot
be
expressed
.
And
sure
those
are
the
best
and
most
piercing
prayers
of
all
other
,
fidelis
oratio
plus
gemitibus
constat
quàm
sermonibus
,
plus
fletu
quàm
afflatu
:
faithful
prayers
indeed
consist
rather
of
Tears
and
silent
groans
than
many
words
.
And
such
a
prayer
is
this
to
speak
on
,
it
is
but
a
groan
,
very
short
but
very
pithy
:
few
words
,
but
fervent
and
full
of
substance
,
including
in
it
,
(
as
an
abstract
of
all
prayer
)
whatsoever
conditions
may
seem
necessary
to
a
holy
and
devout
supplication
,
if
you
consider
the
object
,
the
manner
and
the
matter
of
it
.
The
object
the
Lord
,
so
some
Texts
have
it
here
,
but
it
is
evident
in
the
former
verses
,
I
cried
unto
the
Lord
.
The
manner
vehement
,
by
way
of
crying
out
,
as
himself
in
the
same
Psalm
testifies
,
I
cried
unto
the
Lord
.
The
matter
or
extent
larger
than
we
imagine
,
even
no
less
than
deliverance
from
all
evil
that
may
any
way
inthral
the
Soul
,
as
will
appear
when
we
come
to
open
this
Prison
from
which
he
desires
it
may
be
freed
.
Bring
my
Soul
,
&c.
First
then
it
is
well
and
rightly
directed
not
to
Saint
or
Angel
or
any
creature
else
in
Heaven
or
Earth
,
but
unto
the
Creator
of
Earth
and
Heaven
and
Angles
and
all
,
to
him
that
made
them
and
is
Lord
over
them
.
He
cried
unto
the
Lord
,
this
cry
,
Bring
my
Soul
,
&c.
He
well
knew
what
Is●ia●
wrote
afterwards
,
Abraham
is
ignorant
of
us
,
and
Israel
knows
,
us
not
.
And
if
they
should
know
and
understand
him
and
his
prayers
,
yet
he
well
understood
they
could
not
help
him
in
his
distress
:
for
which
reason
amongst
an
hundred
and
fifty
Psalms
which
he
wrote
(
one
hundred
whereof
at
least
are
prayers
,
)
you
shall
not
find
one
directed
to
Cherub
or
Seraphim
,
to
Gabriel
or
Raphael
,
Abraham
or
Moses
,
or
any
other
whatsoever
,
but
still
his
cry
is
unto
the
Lord
:
He
was
sure
,
he
could
hear
his
complaints
,
and
no
less
able
than
willing
to
relieve
him
when
he
complained
.
It
is
he
only
that
is
Lord
indeed
of
Death
and
Hell
,
of
sin
and
affliction
too
;
who
alone
hath
the
Keys
of
all
these
Prisons
;
who
opens
and
no
Man
shuts
,
who
shuts
and
none
shall
ever
open
;
that
hath
power
and
strenght
in
his
holy
arm
to
break
the
Gates
of
Brass
,
and
smite
the
bars
of
Iron
asunder
,
and
so
make
way
for
the
Captives
that
are
fast
bound
in
misery
and
iron
;
either
in
the
Iron
chains
of
sin
;
or
the
misery
of
distress
and
affliction
.
To
him
therefore
must
this
prayer
come
of
all
others
,
Bring
my
soul
out
of
prison
,
that
of
all
others
,
can
break
it
up
at
his
pleasure
.
And
however
in
small
and
petty
grievances
we
may
cast
about
for
humane
succours
and
strain
our
wits
for
stratagems
to
relieve
us
,
neglecting
the
Lord
in
the
mean
time
,
yet
cùm
dignus
vindice
nodus
inciderit
,
in
great
and
overwhelming
calamities
,
especially
if
sudden
too
,
when
neither
head
nor
hand
,
counsel
or
force
can
provide
a
remedy
;
when
it
is
once
come
to
Davids
case
in
this
Psalm
,
that
we
have
no
place
to
flee
unto
,
nor
any
Man
that
careth
for
our
Souls
,
tunc
Deus
intervenit
,
then
we
run
readily
whether
Papists
or
Protestants
,
leave
all
,
they
their
Papois
and
Pictures
we
our
projects
and
devices
whatsoever
,
and
betake
our selves
only
unto
the
Lord
,
the
Lord
alone
of
deliverance
,
and
in
Davids
case
approach
with
Davids
petition
,
deliver
thou
my
soul
out
of
prison
.
So
then
the
object
was
right
,
and
his
prayer
well
directed
:
And
the
manner
was
answerable
,
devout
and
fervent
,
he
cried
it
out
,
Deliver
my
soul
out
of
prison
.
And
yet
it
is
not
likely
he
cried
with
his
voice
,
he
now
lay
hid
in
a
cave
,
and
it
was
not
safe
for
him
to
make
any
loud
cries
,
saith
Theodoret
and
Austin
.
It
was
not
therefore
the
outward
sound
of
the
lips
,
but
the
inward
affection
of
the
heart
that
sent
forth
this
;
the
cry
of
this
voice
,
as
those
Authors
observe
;
for
as
St.
Bernard
hath
it
,
Desiderium
vehemens
,
clamor
magnus
,
a
strong
and
earnest
desire
cries
loud
though
the
lips
say
nothing
.
And
this
is
the
cry
,
the
cry
of
the
heart
that
gives
acceptance
to
our
prayers
,
and
deliverance
too
from
our
Prisons
.
The
prayer
of
the
Just
availeth
much
,
if
it
be
fervent
,
saith
St.
James
:
otherwise
even
the
prayers
of
the
Just
if
they
be
cold
and
of
custom
rather
than
Devotion
and
Piety
,
may
hurt
but
they
profit
nothing
.
The
Lord
is
nigh
unto
all
them
that
call
upon
him
faithfully
,
saith
David
,
not
formally
;
if
as
those
Jews
we
draw
near
only
with
our
lips
,
when
our
heart
is
far
from
him
:
he
may
draw
near
unto
us
with
plagues
and
miseries
,
but
his
heart
will
be
as
far
from
our
supplications
and
distresses
,
when
you
stretch
forth
your
hands
,
I
will
hide
mine
eyes
:
and
though
you
make
many
prayers
I
will
not
hear
you
,
saith
the
Lord
in
Isa.
i.
The
reason
is
there
,
your
hands
are
full
of
blood
;
the
reason
to
us
may
be
,
your
hearts
bleed
not
.
Your
Altar
is
without
fire
;
your
prayer
without
heat
,
how
should
I
accept
your
sacrifices
?
The
very
wooden
Priests
of
Baal
may
be
an
instruction
to
us
:
They
called
,
saith
the
Text
,
on
the
name
of
their
god
from
morning
till
noon
,
and
when
they
had
no
answer
they
cried
loud
,
nay
they
themselves
with
knives
and
lances
,
till
they
prayed
not
only
in
tears
but
in
blood
,
that
they
might
be
heard
:
and
I
would
the
children
of
light
were
as
zealous
in
their
generations
,
though
not
so
foolish
.
But
yet
rather
let
us
receive
directions
here
at
home
from
our
own
Prophet
.
You
saw
how
zealous
he
was
in
praise
,
and
he
is
as
well
affected
in
Prayer
:
it
was
his
darling
this
,
and
delight
of
his
Soul
;
and
it
is
hard
for
any
Man
ever
to
pray
well
,
that
hath
not
learnt
it
of
him
.
No
Man
ever
so
frequent
,
so
fervent
in
this
holy
exercise
;
I
will
pray
,
saith
he
,
at
Morning
,
Noon
,
and
Night
,
yea
seven
times
a
day
will
I
pray
,
and
that
instantly
with
the
inwardst
and
deepest
affections
of
his
mind
.
His
bleeding
heart
may
easily
be
discerned
at
his
weeping
eye
,
which
every
night
washt
his
Bed
and
watered
his
Couch
with
tears
.
He
mingled
his
bread
with
weeping
,
nay
made
weeping
his
bread
,
tears
were
his
meat
and
drink
.
Sure
he
had
a
strange
fire
within
him
that
made
him
run
over
so
fast
:
or
at
least
he
was
watered
plentifully
with
the
dew
of
Heaven
,
that
could
minister
such
continual
fountains
to
his
eyes
.
We
,
why
we
go
to
prayers
as
if
our
Souls
and
tongues
were
strangers
;
like
the
right
hand
and
the
left
in
the
Gospel
,
one
seldom
knows
what
the
other
doth
;
as
if
we
gave
God
an
Alms
and
not
prayed
for
our
own
necessity
Our
Bodies
peradventure
are
in
the
Church
,
but
our
affections
abroad
:
our
lips
utter
prayers
,
our
hearts
are
on
our
penny
:
and
then
no
marvel
if
our
eyes
be
dry
when
our
devotions
are
so
drousie
.
But
this
is
not
it
that
can
do
it
,
such
faint
and
feeble
prayers
will
break
open
no
Prisons
.
He
must
cry
louder
and
deeper
,
that
will
be
heard
in
his
distress
,
when
we
can
say
with
David
,
è
profundis
,
out
of
the
deep
have
I
called
on
the
Lord
,
when
the
depth
of
our
sins
calls
for
the
depth
of
our
sorrow
,
and
both
upon
God
for
the
depth
of
his
mercies
,
when
Abyssus
Abyssum
shall
call
one
upon
another
then
with
David
we
shall
be
sure
to
be
heard
,
and
have
our
Souls
brought
out
of
Prison
,
which
is
the
matter
of
the
Prayer
:
our
last
point
,
but
hath
many
points
in
it
.
Bring
my
Soul
out
of
prison
.
For
it
is
not
a
Prayer
only
for
one
penn'd
up
in
a
Cave
;
but
whatsoever
doth
any
way
inclose
and
straiten
the
Soul
,
as
was
said
afore
,
may
not
unfitly
be
termed
the
Souls
Prison
,
and
for
ought
we
know
intended
in
this
Scripture
,
at
least
applyable
to
it
.
And
of
these
things
that
thus
besiege
and
shut
up
the
Soul
,
though
they
are
infinite
almost
in
themselves
,
yet
they
may
be
reducible
to
these
four
.
Afflictions
,
the
World
,
or
worldly
cares
,
sin
,
and
this
body
of
sin
and
death
:
And
under
any
of
these
we
may
say
and
pray
with
David
here
,
Bring
my
Soul
out
of
prison
.
The
first
(
to
take
them
in
order
)
are
afflictions
,
sorrows
and
distresses
;
and
that
these
imprison
the
Soul
,
and
are
here
specially
meant
and
intended
,
there
is
no
question
,
all
agree
,
tribulatio
&
angustia
are
inseparable
companions
,
Tribulation
and
anguish
upon
every
Soul
that
hath
done
evil
,
saith
the
Apostle
;
and
Anguish
is
nothing
else
but
the
English
of
Angustia
,
for
streights
and
pressure
there
are
in
all
tribulations
.
Prosperity
and
Joy
do
dilate
the
spirits
,
and
draw
forth
the
Soul
;
but
stricken
with
grief
and
sorrow
,
like
a
prickt
Snail
she
shrinks
into
her
shell
,
and
is
instantly
straitned
.
But
yet
of
all
the
Prisons
this
is
the
most
necessary
:
It
is
the
Bridewel
of
the
world
,
and
without
it
we
should
quickly
grow
Bedlam
and
run
mad
in
excess
and
wanton
delights
.
For
all
sins
are
frenzies
,
and
such
sinners
seldom
recover
their
wits
any
where
else
.
The
wild
Prodigal
whilst
free
and
in
prosperity
,
runs
on
in
his
course
and
never
perceives
his
own
distraction
,
till
shut
up
here
and
well
whipt
a
while
redit
ad
se
,
then
he
comes
to
himself
and
can
say
,
surgam
&
ibo
ad
patrem
,
I
will
arise
and
go
unto
my
Father
.
For
tribulatio
id
habet
proprium
ut
hominem
revocet
&
reducat
ad
se
:
it
is
the
very
nature
and
property
of
affliction
to
call
home
and
reduce
Men
again
unto
their
senses
.
Neither
doth
it
only
give
them
their
wits
but
sets
them
on
work
,
affording
them
matter
whereon
they
may
exercise
themselves
and
all
the
Christian
virtues
,
Faith
,
Hope
,
Patience
,
Meekness
,
Humility
and
the
rest
,
which
otherwise
would
languish
and
vitiate
,
if
not
exhale
for
want
of
imployment
.
This
Prison
therefore
is
of
excellent
use
:
But
why
then
if
it
be
so
profitable
,
should
we
pray
to
be
freed
of
it
?
why
,
absolutely
we
do
not
;
but
with
limitation
;
if
God
shall
think
it
expedient
for
us
;
who
when
the
cure
is
perfected
,
it
may
be
will
dismiss
us
;
or
if
he
keep
us
there
longer
,
he
will
make
us
large
recompence
for
it
hereafter
.
Our
Saviours
Prayer
is
our
rule
in
this
point
;
because
all
afflictions
are
grievous
for
the
present
we
may
say
with
him
,
if
it
be
possible
,
transeat
calix
ista
,
let
this
cup
pass
:
but
still
with
submission
to
his
good
pleasure
,
not
mine
,
but
thy
will
be
done
.
And
thus
much
though
not
always
exprest
is
ever
reserved
and
understood
,
whensoever
in
this
case
we
shall
say
here
with
David
,
Bring
my
Soul
out
of
prison
.
The
second
is
the
world
,
or
rather
worldly
cares
,
that
●log
and
fetter
the
Souls
of
most
Men
,
nailing
them
fast
unto
the
Earth
that
they
cannot
stir
a
foot
,
nor
move
a
thought
towards
Heaven
and
heavenly
meditations
.
This
is
a
large
prison
wherein
every
one
hath
seen
restraint
more
or
less
,
as
they
have
learnt
that
high
precept
of
the
Apostle
,
to
use
the
world
as
if
they
used
it
not
;
but
satisfying
nature
only
,
account
the
rest
that
belongs
to
pomp
and
superfluity
,
nothing
near
at
that
high
rate
as
they
are
bought
and
sold
for
in
this
Market
of
Fools
,
quanti
venduntur
&
emuntur
in
nundinis
stultorum
.
These
indeed
have
some
freedom
,
and
though
they
are
in
a
sort
prisoners
,
yet
they
are
prisoners
at
large
,
and
have
liberty
as
large
as
the
Prison
,
wherein
they
have
elbow
room
enough
,
not
to
be
straitned
.
But
those
miserable
wretches
that
,
admiring
the
wealth
and
honour
of
the
present
world
,
have
inthralled
and
wrapt
their
Souls
in
terrene
and
base
solitudes
,
how
close
are
they
shut
up
,
and
how
miserable
a
servitude
do
they
indure
!
No
Gally-slave
can
be
tied
in
stronger
chains
than
the
Ambitious
and
Covetous
Man
;
like
those
condemned
to
the
Mines
he
digs
under
earth
,
and
sweats
for
Ore
all
his
life
long
;
and
when
he
dies
hath
his
mouth
stopt
only
with
a
handful
of
gravel
.
And
here
every
one
may
freely
pray
,
and
without
any
restriction
at
all
,
Out
of
this
Prison
O
Lord
deliver
my
Soul
.
The
Third
of
these
Prisons
and
worst
of
all
,
is
Sin
;
the
Third
indeed
it
is
in
order
but
first
in
time
,
that
gives
power
and
strength
unto
both
the
other
.
Had
not
that
in
the
beginning
seised
on
our
Souls
and
fast
bound
them
to
their
hands
,
they
could
never
have
touched
us
.
The
world
instead
of
a
Prison
,
had
been
a
Paradise
;
and
the
men
in
it
,
subject
neither
to
Cares
nor
afflictions
:
But
now
being
fast
tyed
by
this
,
we
have
a
thousand
Chains
cast
on
us
,
besides
;
and
are
become
prisoners
almost
to
every
thing
else
.
This
therefore
is
the
head
and
fountain
of
our
misery
,
and
as
the
first
so
the
worst
,
straitest
and
closest
prison
of
all
other
;
a
common
Jayl
indeed
rather
than
a
Prison
,
and
the
very
hole
of
the
Jayl
wherein
millions
of
men
lie
fast
bound
indeed
,
in
misery
and
Iron
,
putrifying
and
stinking
in
their
corruption
,
like
Lazarus
in
his
Grave
;
the
very
emblem
both
of
the
Prison
and
Prisoners
.
And
unless
that
Son
of
God
who
came
down
himself
from
Heaven
to
open
this
Prison
and
preach
liberty
unto
the
Captives
,
unless
he
graciously
call
unto
us
,
yea
cry
aloud
as
in
the
Gospel
he
did
,
even
groaning
in
his
Spirit
(
to
shew
how
difficult
a
thing
it
is
to
dissolve
these
bonds
wherewith
custom
and
habit
hath
tyed
us
as
with
cords
)
unless
he
,
I
say
,
by
the
power
of
his
holy
voice
cry
unto
us
all
as
lie
did
unto
him
,
Lazare
veni
foras
,
Lazarus
come
forth
,
we
shall
all
perish
in
our
captivity
for
ever
,
and
never
see
light
.
For
this
sink
of
sin
(
wherein
the
longer
we
lie
,
the
deeper
indeed
we
sink
)
doth
at
length
empty
it self
into
Hell
,
the
bottomless
Pit
and
Prison
of
everlasting
sorrow
.
But
blessed
be
his
name
,
the
barrs
are
smitten
asunder
,
and
the
doors
thrown
open
by
his
death
:
And
he
still
calls
unto
us
by
the
voice
of
his
Ministers
,
yea
and
Spirit
too
,
to
come
forth
;
and
unless
we
be
enamoured
of
our
own
misery
,
and
like
Beasts
delight
to
lie
in
our
own
filth
till
we
perish
in
that
nethermost
Gulf
,
let
us
hearken
unto
his
calls
and
rouse
up
our selves
betimes
,
answering
his
voice
with
another
call
of
our
own
,
calling
and
crying
with
all
our
might
and
without
ever
ceasing
,
all
of
us
,
From
this
Prison
good
Lord
deliver
our
Souls
.
But
yet
call
and
cry
as
long
and
as
loud
as
we
can
,
our
Souls
shall
never
be
clearly
freed
either
from
this
Prison
of
sin
,
or
those
others
of
Cares
and
Sorrows
,
so
long
as
they
are
still
inclosed
in
this
of
the
corruptible
body
.
Which
is
the
Fourth
and
last
Prison
of
the
Soul
,
and
here
intended
by
David
according
to
the
exposition
of
many
Fathers
,
whose
words
I
cannot
now
stand
to
recite
.
And
therefore
Laurentius
Justinianus
said
well
of
this
Prayer
,
Verba
sunt
peregrinationis
suae
miserias
meditantis
,
&c
they
are
the
words
,
saith
he
,
of
one
meditating
on
the
miseries
of
his
peregrination
on
Earth
,
and
the
joyes
of
the
celestial
Jerusalem
above
,
and
as
it
were
sighing
in
himself
that
he
was
detained
so
long
from
praising
the
name
of
God
,
and
singing
hymns
of
thanksgiving
and
honour
amidst
all
the
company
of
the
righteous
there
,
and
congregation
of
the
first-born
both
Saints
and
Angels
,
he
grieves
at
his
absence
,
and
groans
out
the
ferventness
of
his
desire
in
this
short
Prayer
,
Bring
my
Soul
out
of
Prison
,
that
I
may
praise
thy
name
.
A
desire
which
he
doth
elsewhere
often
express
,
As
the
Hart
desireth
the
water-brooks
,
so
longeth
my
Soul
after
thee
O
God
.
When
shall
I
appear
before
the
presence
of
the
Lord
?
Blessed
be
they
that
dwell
in
thy
house
,
they
shall
be
always
praising
of
thee
from
generation
to
generation
:
and
that
he
might
be
in
the
midst
of
them
praising
his
name
,
his
desire
in
this
Prayer
is
here
,
Bring
my
Soul
out
of
Prison
&c.
And
yet
,
if
we
shall
suppose
he
did
not
,
yet
others
may
,
and
no
question
but
many
do
.
The
Roman
Catholicks
report
,
not
without
Joy
,
that
their
holy
St.
Francis
died
with
this
very
sentence
in
his
mouth
,
and
this
sence
of
it
to
be
his
mind
,
which
he
had
no
sooner
uttered
but
Anima
à
Corpore
libera
evolavit
in
coelum
,
his
Soul
according
to
his
request
freed
from
his
body
,
flew
away
into
Heaven
.
And
certainly
whosoever
hath
but
so
much
goodness
,
as
he
can
grieve
to
be
detained
from
Heaven
,
or
desires
to
be
freed
from
the
molestations
of
sin
upon
Earth
,
cannot
but
esteem
of
the
body
as
a
Prison
which
hinders
him
in
both
.
Nay
the
very
Philosophers
that
knew
neither
of
those
respects
,
out
of
moral
regards
,
could
both
perceive
and
acknowledge
it
for
such
,
Carcer
&
sepulchrum
Animae
,
the
Prison
and
Sepulcher
of
the
Soul
.
And
so
may
we
term
them
too
,
only
we
must
be
careful
we
avoid
the
error
of
Origen
,
That
our
Souls
sinned
in
Heaven
,
and
are
condemned
to
bodies
,
but
as
to
Gallies
or
Prisons
where
they
are
to
do
penance
for
former
transgressions
.
But
as
St.
Austin
doth
well
distinguish
,
it
is
not
the
body
in
it self
which
was
first
built
for
a
house
of
delight
though
sin
committed
in
it
,
but
the
corruption
of
it
that
makes
it
a
Prison
,
according
to
that
in
the
Book
of
Wisdom
Corpus
corruptibile
aggravat
animam
,
the
corruptible
bod●
presseth
down
the
Soul
;
and
ceaseth
not
to
fight
against
it
with
many
noysome
lusts
,
in
regard
whereof
the
Apostle
himself
was
inforced
to
cry
out
as
even
weary
of
his
Prison
,
quis
liberabit
,
who
shall
deliver
me
from
this
body
of
death
?
why
?
Thanks
be
unto
God
through
our
Lord
Jesus
Christ
,
this
is
he
that
shall
deliver
us
,
this
is
the
Lord
to
whom
David
did
and
we
all
must
pray
,
that
desire
this
benefit
.
Bring
my
soul
out
of
Prison
O
Lord
.
And
yet
though
we
may
lawfully
make
this
Prayer
in
this
sence
,
yet
it
must
be
as
before
with
submission
of
our
will
unto
his
:
we
must
wait
the
Lords
leisure
with
patience
to
whom
only
belong
the
issues
of
death
,
and
therefore
not
seek
to
break
through
the
walls
or
throw
our selves
out
at
the
windows
;
but
stay
till
he
shall
please
to
open
the
door
,
and
lead
us
forth
in
peace
,
for
it
is
Educ
animam
,
we
may
not
thrust
it
out
our selves
,
but
he
must
lead
it
forth
,
or
we
shall
but
thrust
it
out
of
one
prison
into
another
infinitely
worse
.
Nay
it
seems
by
that
word
it
should
be
no
hasty
desire
,
that
he
himself
should
do
it
neither
:
it
doth
not
sound
as
if
we
would
have
him
presently
break
down
and
demolish
the
building
,
and
so
sweep
us
away
in
an
instant
;
that
were
Eripe
animam
,
pluck
forth
my
Soul
out
of
prison
,
but
it
is
Educ
,
lead
it
forth
,
and
seems
to
import
not
so
much
an
anticipation
of
our
time
as
an
humble
Petition
,
that
when
our
time
is
come
,
and
this
Tabernacle
must
needs
be
dissolved
;
that
then
amidst
all
the
conflicts
and
terrours
of
death
he
would
be
pleased
to
be
with
us
to
sustain
and
uphold
us
with
his
grace
,
chean
up
and
guide
forth
our
Souls
with
his
comforts
,
for
this
is
educere
animam
,
to
lead
the
Soul
out
of
Prison
.
And
happy
,
thrice
happy
are
those
Souls
that
are
thus
led
and
conducted
in
this
perillous
time
.
Every
one
indeed
prays
for
it
,
but
every
one
shall
not
obtain
it
,
It
is
Educ
animam
meam
,
and
we
must
put
an
accent
upon
that
meam
on
Davids
Soul
;
that
faithful
and
penitent
Soul
indeed
was
,
and
all
others
without
fail
shall
be
(
in
their
due
time
)
thus
led
and
guided
out
of
their
Prisons
in
peace
:
but
those
that
have
no
part
in
his
penitence
,
they
may
say
,
if
they
will
,
but
they
shall
have
no
part
in
his
Prayer
.
As
they
neglected
God
and
all
his
ways
in
their
life
:
so
God
again
will
be
as
far
from
hearing
or
keeping
them
in
their
death
,
but
will
rather
laugh
in
their
destruction
and
mock
,
when
their
fear
cometh
,
as
it
is
in
the
first
of
Proverbs
.
And
then
on
the
otherside
how
miserable
,
thrice
miserable
,
shall
he
be
,
that
must
part
with
his
Soul
at
a
venture
,
without
any
comfort
to
sustain
it
,
or
light
of
grace
to
lead
it
,
through
the
fearful
passages
of
death
!
Look
on
him
,
and
you
shall
then
see
,
when
after
all
his
mirth
and
revels
,
you
shall
find
him
at
the
last
laid
on
his
groaning
pillow
,
on
the
bed
of
languishing
,
as
David
speaks
.
O
consider
well
how
woful
and
disconsolate
his
estate
must
needs
be
,
when
after
all
his
former
pleasures
being
worn
out
with
his
body
,
the
Soul
begins
to
loath
the
ruinous
house
of
age
and
sickness
;
when
it
may
not
stay
,
and
yet
knows
not
whither
to
go
;
at
what
time
those
sad
and
severe
cogitations
formerly
beaten
from
him
through
youth
and
felicity
,
return
to
afflict
,
and
pay
him
home
for
all
his
vain
and
wanton
delights
:
yea
peradventure
when
the
terrours
of
God
shall
fight
against
him
,
and
the
Arrows
of
the
Almighty
stick
within
him
,
the
venom
whereof
drinks
up
the
spirit
,
as
it
is
in
Job
;
In
this
misery
of
his
,
wounded
in
body
through
sickness
,
and
distressed
in
conscience
through
sin
,
what
shall
lead
him
forth
with
comfort
since
God
refuseth
to
do
it
?
shall
his
wife
,
his
sons
or
his
friends
,
his
honours
,
offices
or
wealth
?
why
the
very
thought
of
these
and
whatsoever
else
he
hath
,
that
is
good
,
doth
but
double
his
afflicton
,
since
now
he
must
part
with
them
for
ever
;
and
may
well
therefore
say
unto
them
as
Job
did
unto
his
three
friends
,
miserable
comforters
are
ye
all
:
what
then
?
shall
he
comfort
himself
as
some
of
the
servants
of
God
have
done
,
by
looking
back
on
the
ways
of
his
life
?
why
nothing
can
possibly
torment
him
more
:
he
now
sees
that
he
hath
but
wearied
himself
in
the
ways
of
Iniquity
;
and
perceives
,
though
too
late
,
what
before
he
refused
to
believe
,
that
such
paths
lead
down
unto
the
Chambers
of
death
.
Since
then
he
can
neither
comfort
himself
,
nor
receive
any
from
the
rest
of
the
world
,
shall
he
for
his
last
refuge
,
as
thousands
of
others
have
done
,
cry
,
Lord
,
Lord
,
be
thou
my
help
and
comfort
,
and
bring
my
Soul
out
of
Prison
?
But
alas
unto
what
purpose
,
and
upon
what
acquaintance
?
He
that
gave
his
Soul
unto
sin
and
Satan
in
his
life
time
,
why
should
he
think
God
in
his
death
will
embrace
and
entertain
it
?
No
,
no
:
Either
give
up
thy
Soul
unto
God
when
he
calls
for
it
in
his
word
,
in
the
provocations
of
his
love
,
in
the
holy
motions
of
his
Spirit
unto
thine
;
or
else
when
thou
wouldest
give
it
,
he
will
none
of
it
;
unless
as
an
angry
Judge
to
deliver
it
over
to
the
tormentor
.
And
in
these
streights
what
remains
,
but
that
he
either
take
up
the
ditty
of
that
dying
Emperour
,
heu
,
quae
nunc
abibis
in
loca
,
fearfully
part
with
his
Soul
he
knows
not
whither
,
or
else
embrace
the
counsel
of
Jobs
wife
,
desperately
curse
God
and
die
?
Either
way
he
comes
to
his
deserved
end
;
and
he
whose
whole
life
was
as
the
way
of
a
snail
,
not
a
step
but
leaving
filth
behind
;
at
the
last
dies
like
a
Candles
end
in
the
Socket
,
boyling
and
burning
in
the
flame
of
his
own
distressed
and
distracted
Soul
,
till
he
go
out
in
a
suff
,
and
leave
an
ill
savour
behind
him
amongst
all
good
people
.
Such
is
oftentimes
the
fearful
departure
of
those
whom
God
for
their
former
wicked
lives
shall
refuse
to
lead
out
of
their
Prisons
when
they
die
.
No
,
this
favour
belongs
not
unto
them
,
it
is
reserved
for
those
faithful
Souls
that
with
holy
David
,
have
throughly
sorrowed
for
their
sins
,
for
they
only
shall
partake
of
Davids
Prayer
that
imitate
Davids
repentance
.
And
these
,
however
he
may
seem
to
absent
himself
for
a
while
,
and
hide
his
countenance
from
them
,
yet
in
that
day
of
need
,
in
that
last
and
Fearful
time
that
most
requires
it
,
they
shall
be
sure
of
his
comforts
.
He
will
not
fail
then
to
discover
his
face
,
and
make
the
light
of
his
countenance
shine
into
that
region
of
darkness
:
and
by
the
beams
thereof
chear
up
his
people
,
leading
and
lighting
them
through
all
the
dark
and
winding
Alleys
of
death
,
until
they
arrive
in
the
glorious
Kingdom
of
immortality
and
peace
.
Believe
not
me
,
but
behold
the
holy
man
of
God
and
see
it
performed
with
your
Eyes
.
Look
upon
Jacob
the
Patriarch
,
and
Father
of
the
Patriarchs
,
he
that
wrestled
not
only
that
one
time
at
the
River
Jabbock
,
but
all
his
life
long
with
the
arm
of
the
Almighty
continually
afflicting
him
,
yet
in
the
end
,
all
these
storms
are
blown
over
,
and
he
is
gathered
unto
his
Fathers
in
a
calm
of
content
and
peace
.
But
first
mark
how
the
Lord
gave
him
strength
,
before
he
went
hence
and
was
no
more
seen
;
wherewith
he
collects
his
fainting
Spirits
,
raiseth
himself
up
in
his
bed
,
calls
his
Sons
about
him
,
gives
every
one
his
several
blessing
and
benediction
in
such
a
high
and
Prophetical
strain
,
as
if
an
Angel
had
sate
on
his
lips
:
and
I
think
many
Angels
sate
waiting
in
that
door
of
his
body
for
the
coming
forth
of
his
Soul
,
which
stayed
not
long
after
,
to
convey
it
into
the
bosom
of
his
Grand-father
Abraham
,
there
to
rest
in
everlasting
peace
.
Look
upon
Joshua
the
Captain
of
Israel
,
after
all
his
Wars
and
Battles
past
;
at
length
he
sits
him
down
and
divides
the
spoil
among
the
Tribes
of
Jacob
;
and
death
drawing
near
,
see
how
he
summons
the
whole
people
together
,
and
with
such
power
of
speech
exhorts
them
to
the
fear
and
service
of
God
,
which
had
dealt
so
mercifully
with
them
,
that
the
whole
Congregation
as
if
it
had
but
one
heart
and
one
tongue
and
both
throughly
affected
,
joyntly
ly
cry
out
unto
him
,
God
forbid
,
that
we
should
forsake
the
Lord
;
nay
but
we
will
serve
him
,
for
he
is
our
God
.
Thus
out
of
the
flame
of
his
own
zeal
having
kindled
a
fire
in
the
breast
of
others
;
this
great
Worthy
was
led
forth
from
his
Prison
in
peace
.
See
Samuel
the
Judge
of
Israel
going
to
his
grave
as
to
his
bed
,
and
in
him
consider
the
power
and
vertue
of
a
good
Conscience
,
arising
from
the
memory
of
a
well
acted
life
:
Whose
Oxe
or
whose
Ass
have
I
taken
,
whom
have
I
defrauded
,
or
at
whose
hands
have
I
received
a
bribe
?
saith
he
unto
the
Congregation
,
as
all
bear
him
Record
,
saith
the
Text
,
hoc
ducit
ad
funus
&
sepulturam
:
This
is
it
which
accompanies
him
to
his
grave
,
and
laies
him
in
his
rotten
Sepulchre
.
Lastly
,
consider
St.
Paul
and
his
marvellous
confidence
,
even
before
his
death
,
that
made
him
bold
to
deliver
up
his
Soul
almost
like
his
Saviour
with
a
consummatum
est
,
I
have
finished
my
course
,
I
have
kept
the
faith
,
henceforth
is
laid
up
for
me
a
crown
of
righteousness
,
which
the
Lord
the
just
Judge
shall
give
me
at
that
day
:
words
worthy
of
a
Soul
so
near
unto
its
Heaven
:
such
have
been
the
blessed
ends
of
these
holy
Men
of
God
and
many
more
,
famous
in
their
generations
,
and
such
it
is
and
shall
be
in
all
others
that
faithfully
serve
him
,
though
it
be
not
ever
manifest
in
all
.
And
what
is
there
now
that
can
more
deeply
affect
a
good
heart
?
what
can
a
religious
mind
so
much
desire
unto
it self
,
or
behold
with
so
great
delight
in
another
;
as
to
see
a
devout
and
penitent
Soul
give
a
peaceful
farewel
unto
Nature
,
and
in
the
midst
of
death
depart
full
of
comforts
of
immortality
and
life
?
as
those
Souls
only
do
,
whom
God
shall
vouchsafe
to
lead
out
of
their
corruptible
prisons
with
the
sweet
consolations
of
his
spirit
.
But
peradventure
far
off
examples
,
will
be
left
too
far
off
respects
.
Usually
those
that
are
nearest
do
affect
us
most
:
if
so
,
this
sad
occasion
will
afford
you
a
worthy
one
:
for
I
have
done
with
her
Text
,
and
must
speak
as
I
promised
and
you
expect
of
her
person
,
that
made
choice
of
the
Text
:
and
by
this
time
you
cannot
but
perceive
how
justly
.
She
delighted
in
prayer
and
praise
while
she
lived
,
and
she
left
this
behind
her
written
with
her
own
hand
,
that
it
might
testify
so
much
for
her
even
after
her
death
;
and
that
by
it
she
might
in
a
sort
(
lest
her
thankfulness
being
private
should
die
with
her self
)
publickly
praise
the
name
of
God
amidst
the
company
of
the
righteous
,
the
congregation
of
good
men
here
on
earth
,
even
then
when
she
her self
,
freed
from
her
prison
,
should
be
singing
honour
and
glory
with
Saints
and
Angels
in
Heaven
,
Yet
this
was
not
all
the
reason
of
her
choice
.
It
sorted
well
with
her
condition
whilst
she
was
in
the
body
;
and
she
knew
it
would
be
fully
accomplished
when
she
should
be
led
out
of
it
.
For
she
had
her
part
of
afflictions
,
and
they
prest
sore
upon
her
too
,
even
straitned
her
Soul
.
Her
branches
she
saw
were
rent
away
,
branch
after
branch
;
and
to
so
loving
a
nature
they
could
not
but
go
off
as
limbs
from
her
body
.
What
Bernard
said
in
the
loss
of
his
friend
is
most
true
in
her
case
:
Her
bowels
were
pluckt
from
her
,
and
she
could
not
but
feel
the
wound
;
and
therefore
if
for
nought
else
but
her
sorrow
and
afflictions
sake
she
might
well
pray
,
educ
animam
,
&c.
But
other
troubles
she
had
besides
and
distractions
in
the
world
,
that
often
called
her
meditations
from
Heaven
where
they
delighted
wholly
to
converse
:
especially
in
her
later
time
wherein
she
so
inured
her
Soul
unto
blessed
contemplation
,
as
she
had
almost
freed
her self
from
this
prison
ere
she
was
freed
from
the
body
:
that
indeed
was
still
in
the
world
,
but
her
mind
and
affections
were
usually
with
her
Maker
:
So
that
those
earthy
cares
which
hang
at
the
heels
of
other
mens
Souls
like
talents
of
lead
,
hung
at
hers
only
but
as
a
line
that
usually
gave
her
leave
to
soar
aloft
,
only
humane
necessity
that
held
the
end
of
it
,
had
power
now
and
then
to
draw
her
down
,
to
the
grief
and
sorrow
of
her
heart
.
I
am
a
witness
of
her
complaint
,
and
of
her
tears
too
that
any
worldly
occasions
,
though
never
so
necessary
,
should
trouble
and
interrupt
her
spiritual
devotions
,
and
therefore
I
am
sure
in
this
regard
it
was
her
frequent
prayer
,
Bring
my
Soul
out
of
prison
.
And
besides
afflictions
and
cares
,
sins
she
had
too
no
question
,
for
what
Soul
is
without
them
?
but
yet
so
few
and
so
far
from
habit
,
as
I
think
no
man
can
easily
tell
what
they
were
.
Infirmities
and
omissions
it
may
be
,
though
for
my
part
,
I
know
them
not
;
yet
this
I
know
,
that
her
goodness
esteemed
them
as
the
greatest
sins
,
and
bewailed
them
with
sorrow
enough
to
suffice
one
that
had
murdered
his
Father
,
or
betrayed
his
Country
,
never
ceasing
to
send
forth
her
fervent
supplications
in
this
behalf
unto
the
last
gasp
.
Her
tongue
,
her
hands
,
her
heart
,
all
prayed
this
prayer
:
her
tongue
as
long
as
it
could
move
,
and
when
that
failed
,
her
hand
spake
;
and
when
both
were
gone
,
yet
questionless
her
heart
cried
this
cry
,
deliver
my
soul
out
of
this
prison
,
the
prison
of
sin
.
But
yet
until
the
body
be
severed
from
the
Soul
,
the
Soul
can
never
utterly
be
severed
either
from
sin
or
care
,
or
sorrow
of
affliction
.
And
a
body
she
had
,
it
is
now
you
see
a
carkase
:
but
sometimes
was
a
goodly
frame
,
a
well
built
and
come●y
mani●on
,
and
even
;
cut
out
of
an
antient
Quarry
;
but
unto
her
,
whose
thoughts
were
on
another
habitation
above
,
as
it
was
in
it self
,
by
reason
of
the
corruption
whereunto
it
was
subject
,
so
she
esteem'd
it
,
but
a
prison
unto
her
Soul
:
and
that
did
at
last
trouble
her
peace
with
pains
,
and
delay
her
from
those
joys
that
are
pure
and
know
no
mixture
of
sorrow
.
No
marvel
therefore
,
if
in
the
desire
of
these
she
could
make
that
her
prayer
,
which
others
tremble
to
think
on
,
deliverance
from
her
Prison
.
But
yet
there
needed
no
earnest
Prayer
for
this
,
death
comes
fast
enough
on
of
it self
without
hastning
;
it
more
concerns
us
to
die
well
and
with
the
comforts
of
God
in
our
bosomes
,
that
may
shield
us
from
our
spiritual
enemies
that
are
then
busiest
;
and
guide
and
conduct
us
through
the
dark
valley
of
death
,
that
is
terrible
in
it self
.
And
therefore
in
this
respect
I
rather
conceive
,
she
that
was
so
careful
of
her
Soul
,
could
not
but
make
it
her
humblest
and
heartiest
prayer
that
when
the
time
should
come
,
the
Lord
of
his
mercy
would
be
pleased
to
lead
it
out
of
Prison
.
So
fit
was
it
every
way
,
and
in
many
regards
so
good
a
choice
did
she
make
of
her
prayer
,
whilst
she
lived
,
and
the
Lord
from
his
holy
habitation
heard
her
cry
and
at
last
accomplisht
and
fulfilled
it
all
in
her
death
.
Though
before
he
pleased
to
lay
sorrows
enough
upon
her
,
yet
now
in
the
midst
of
them
all
,
his
comforts
did
refresh
her
Soul
.
Now
he
comes
to
it
in
his
dearest
loving
kindness
;
and
leads
it
forth
indeed
with
his
choicest
consolations
and
graces
to
make
her
a
full
recompence
for
all
her
former
afflictions
.
How
doth
it
now
rejoice
others
about
her
,
even
in
the
depth
of
their
sorrow
,
to
see
her
full
of
the
Spirit
,
and
out
of
the
abundance
of
it
sometimes
pouring
down
blessings
on
her
children
and
childrens
children
,
and
every
one
his
several
blessings
,
like
Jacob
:
sometimes
stirring
up
and
exhorting
to
the
fear
and
service
of
the
Lord
,
with
holy
Joshu●
;
sometimes
again
solacing
her self
in
the
sweet
peace
of
a
good
Conscience
,
as
blessed
Samuel
:
and
lastly
sometimes
venting
out
her
strong
hope
,
and
stedfast
confidence
with
St.
Paul
,
but
in
the
words
of
Job
,
I
know
that
my
Redeemer
liveth
,
and
I
shall
see
him
with
these
eyes
,
as
she
often
repeated
.
But
what
may
be
said
enough
of
her
fervent
praying
?
she
was
ever
pious
and
frequent
in
this
holy
exercise
through
the
whole
course
of
her
life
,
thrice
a
day
at
the
least
,
at
morning
,
at
noon
and
at
night
,
besides
her
times
of
publick
prayer
:
so
five
times
a
day
she
prayed
,
and
I
doubt
not
but
instantly
too
.
But
now
when
her
prison
began
to
ruine
and
death
to
appear
within
ken
,
how
assiduous
is
she
now
?
it
is
not
Davids
seven
,
nor
twice
seven
times
a
day
that
can
suffice
;
but
she
plies
it
,
as
if
she
had
meant
to
fulfil
the
Apostles
precept
,
pray
continually
.
I
told
you
but
now
her
heart
,
tongue
and
hand
prayed
to
the
last
gasp
,
and
I
think
that
gasp
was
a
prayer
too
,
when
her
understanding
failed
,
and
she
could
neither
hear
nor
see
others
,
yet
others
might
see
and
perceive
that
she
prayed
.
So
perfectly
had
she
taught
her
tongue
to
pray
,
that
when
her
senses
were
locked
up
,
it
could
run
of
it self
.
And
if
such
a
Soul
as
this
,
be
not
,
whose
shall
ever
be
,
led
forth
with
comfort
and
peace
?
But
yet
before
her
leading
forth
,
being
remembred
of
it
,
she
willingly
made
confession
of
her
Faith
,
acknowledging
all
the
Articles
of
her
Belief
,
and
adhering
only
unto
the
blood
of
Christ
Jesus
for
her
hope
:
in
these
she
had
lived
,
and
in
them
she
would
die
;
but
die
in
charity
too
forgiving
and
desiring
to
be
forgiven
of
the
whole
world
:
as
at
other
times
she
did
not
refuse
to
ask
it
even
of
her
own
Servants
when
she
had
but
uttered
a
word
with
a
little
more
earnestness
than
ordinary
.
And
this
solemn
profession
made
,
that
she
might
farther
yet
fulfil
all
rights
,
she
gladly
makes
her
Son
her
Father
,
and
receives
his
absolution
.
And
not
long
after
the
God
of
all
mercies
on
whom
she
continually
called
,
answered
her
gently
,
and
opening
the
Prison
,
eduxit
animam
,
led
forth
her
blessed
Soul
full
of
gracious
comforts
unto
everlasting
glory
,
for
with
this
all
the
other
prisons
are
utterly
dissolved
.
No
more
afflictions
now
,
nor
sin
,
nor
death
for
ever
:
all
tears
are
wiped
from
her
eyes
,
and
sorrow
from
her
heart
,
all
pain
from
her
Body
and
sin
from
her
Soul
;
which
now
in
the
highest
Heavens
compassed
about
with
the
righteous
,
sings
the
songs
of
praise
and
honour
and
glory
unto
him
that
sitteth
upon
the
throne
and
to
the
Lamb
for
evermore
.
Who
now
shall
mourn
,
who
shall
weep
for
such
a
Soul
?
none
can
sorrow
for
her
unless
they
envy
her
happiness
:
foelix
illa
anima
,
imitationem
desiderat
n●n
planctum
that
blessed
Soul
is
no
subject
of
grief
,
but
a
pattern
for
imitation
.
And
therefore
if
any
weep
in
her
death
,
they
must
be
tears
of
joy
,
not
of
sorrow
;
and
if
they
be
of
sorrow
,
they
must
not
be
for
her
but
for
our selves
,
and
our
own
loss
.
This
indeed
is
great
and
invaluable
,
and
when
you
think
on
it
,
weep
a
Gods
name
.
Quis
natum
in
funere
matris
flere
vetat
?
he
were
barbarous
that
would
forbid
it
you
:
yet
you
shall
not
have
all
to
your selves
,
we
'll
bear
you
company
,
for
she
was
a
publick
loss
.
Such
a
Wife
,
such
a
Mother
,
such
a
Friend
,
such
a
Mistriss
,
such
a
Neighbour
,
such
and
so
good
a
Woman
,
and
so
great
an
example
of
Virtue
,
cannot
,
should
not
go
to
the
grave
with
dry
eyes
,
in
whose
loss
so
many
have
interest
.
I
would
praise
her
if
I
could
,
to
make
you
weep
more
,
but
she
is
beyond
my
commendations
.
A
Woman
of
her
Wisdom
and
Judgment
,
of
her
Wit
and
discourse
,
so
free
and
liberal
and
yet
so
prudent
and
provident
withal
,
for
she
was
so
in
her self
,
though
misfortunes
befel
her
:
so
sweet
,
so
kind
,
so
mild
,
so
loving
and
respective
to
all
,
and
withal
so
charitable
to
the
poor
,
a
Chirurgeon
to
the
hurt
,
and
a
Physician
to
the
sick
:
she
eat
not
her
morsels
alone
,
and
their
loins
were
warmed
with
her
wooll
,
as
Job
speaks
;
such
a
Woman
,
so
well
born
and
bred
,
and
of
such
a
strain
beyond
ordinary
,
as
she
seemed
with
the
blood
to
inherit
too
the
virtues
of
all
her
Ancestors
:
so
upright
and
clear
and
innocent
in
her
whole
course
,
that
the
eye
of
envy
,
nay
were
all
the
malice
of
the
world
infused
into
one
eye
,
it
could
not
find
any
just
stain
to
fasten
on
her
;
such
a
one
,
so
every
way
compleat
,
surely
no
Man
unless
he
had
her
own
,
or
the
wit
and
tongue
of
an
Angel
can
sufficiently
commend
:
neither
can
we
,
if
we
regard
our
own
loss
,
sufficiently
bewail
.
But
the
truth
is
,
she
is
not
lost
,
non
amissa
sed
praemissa
:
sent
before
she
is
,
lost
she
is
not
:
And
therefore
you
whom
it
most
concerns
though
you
mourn
,
mourn
not
as
those
without
hope
.
It
is
but
a
short
separation
,
and
the
time
will
come
when
you
shall
see
her
again
,
though
not
with
these
earthly
affections
.
Pay
the
due
tribute
unto
nature
;
but
then
shut
up
the
sluces
for
graces
sake
.
And
the
God
of
all
grace
give
you
comfort
;
the
Holy
Ghost
the
Comforter
himself
replenish
your
heart
with
consolations
.
And
the
blood
of
Jesus
Christ
wash
us
all
from
all
our
sins
,
and
strengthen
us
with
the
power
of
his
might
;
that
we
may
so
live
whilst
we
remain
here
in
this
Prison
of
the
Body
,
that
when
it
shall
be
dissolved
,
we
may
obtain
mercy
from
him
,
to
lead
forth
our
Souls
.
To
lead
them
with
his
grace
,
and
then
(
as
he
hath
done
to
this
blessed
Saint
)
receive
them
unto
glory
;
There
with
her
and
all
the
company
of
righteous
spirits
that
are
gone
before
us
,
to
sing
praise
and
honour
unto
his
holy
name
for
evermore
.
To
this
God
the
Father
,
the
Son
and
the
Holy
Ghost
,
&c.
Laus
Deo
in
aeternum
.
THE
Second
FUNERAL
SERMON
,
FOR
THE
DAUGHTER
.
SERMON
XIII
.
Upon
ROM.
viii
.
10.
And
if
Christ
be
in
you
,
the
Body
is
dead
because
of
Sin
:
but
the
Spirit
is
life
because
of
Righteousness
.
MAN
of
all
Gods
Creatures
,
is
the
strangest
compounded
,
the
most
marvellous
mixture
that
ever
was
,
a
very
fardel
of
contrarieties
,
wonderfully
united
and
wrapt
up
in
one
bundle
.
Heaven
and
Earth
,
light
and
darkness
,
Christ
and
Belial
may
seem
to
dwell
together
,
and
man
the
house
of
their
habitation
:
what
can
be
more
directly
opposite
than
Flesh
and
Spirit
,
Life
and
Death
,
Sin
and
Righteousness
?
and
lo
all
of
them
united
here
in
one
verse
,
nay
in
one
man
.
For
the
Text
is
but
the
Anatomy
of
man
,
and
must
therefore
be
composed
of
and
divided
into
the
same
parts
man
himself
is
.
As
his
body
is
composed
of
contrary
Elements
,
heat
and
cold
,
fire
and
water
:
So
his
person
is
composed
of
contrary
Natures
,
Corporal
and
Spiritual
,
Body
and
Soul
:
His
Natures
again
of
contrary
qualities
,
Life
and
Death
;
the
Body
is
dead
,
the
Soul
lives
:
and
lastly
these
qualities
issuing
from
contrary
causes
,
sin
and
righteousness
,
death
from
sin
,
and
life
from
righteousness
.
The
Body
,
&c.
And
though
the
sin
by
which
the
body
dies
is
our
own
,
yet
that
we
may
know
that
the
righteousness
whereby
the
Soul
lives
is
not
of
our selves
but
received
from
our
Saviour
,
there
is
a
caution
given
in
the
entrance
of
the
verse
,
If
Christ
be
in
you
.
So
then
here
are
three
couples
,
a
Body
and
a
Soul
:
Sin
and
Righteousness
:
Life
and
Death
:
The
body
with
her
two
attendants
,
sin
and
death
;
the
Soul
with
her
two
endowments
,
righteousness
and
life
.
The
former
is
universal
and
common
to
all
the
Sons
of
Adam
according
to
the
flesh
;
the
latter
particular
and
proper
only
to
the
Children
of
the
second
Adam
begotten
by
the
Spirit
,
If
Christ
,
&c.
I
begin
with
the
first
part
,
which
is
a
meditation
of
death
and
our
chief
Christian
comforts
against
death
.
But
yet
before
the
Apostle
brings
in
his
consolations
he
premises
a
conditon
,
If
Christ
be
in
you
:
To
teach
us
,
that
the
comforts
of
God
belong
not
indifferently
to
all
men
:
He
that
is
a
stranger
from
Christ
,
hath
nothing
to
do
with
them
.
What
hast
thou
to
do
to
take
my
Covenant
into
thy
mouth
,
so
long
as
thou
hatest
to
be
reformed
?
saith
God
in
the
Psalm
I.
When
our
Saviour
commanded
his
Disciples
to
proclaim
peace
unto
every
house
they
came
to
,
he
foretold
them
it
should
rest
only
on
the
Sons
of
peace
.
He
forbad
them
in
like
manner
to
give
those
things
which
were
holy
,
unto
doggs
,
or
to
cast
pearls
before
Swine
.
This
stands
a
perpetual
Law
to
all
his
messengers
,
that
they
presume
not
to
proclaim
peace
to
the
impenitent
and
unbelieving
;
but
as
Jehu
said
unto
Jehoram's
horsman
,
what
hast
thou
to
do
with
peace
?
so
are
we
to
tell
the
wicked
who
walk
on
still
in
their
sins
,
that
they
have
nothing
to
do
with
the
peace
or
promises
or
priviledges
of
the
Gospel
,
If
Christ
be
in
you
,
&c.
Secondly
,
if
we
compare
the
verse
immediately
precedent
,
or
that
which
is
subsequent
with
this
between
both
,
you
shall
easily
perceive
after
what
manner
Christ
dwells
in
his
Children
.
Sometimes
we
are
said
to
be
in
Christ
,
and
sometimes
Christ
is
said
again
to
be
in
us
;
and
both
in
effect
come
to
one
:
we
are
in
Christ
by
faith
,
and
Christ
is
in
us
by
his
Spirit
:
For
so
it
follows
,
If
the
Spirit
of
him
that
raised
up
Jesus
from
the
dead
dwell
in
you
,
he
that
raised
up
Christ
from
the
dead
shall
also
quicken
your
mortal
bodies
.
It
is
not
then
a
Carnal
presence
,
but
a
Spiritual
,
that
doth
link
and
associate
unto
Christ
.
To
make
up
our
union
with
him
it
is
not
needful
that
his
humane
nature
should
be
drawn
down
from
Heaven
;
or
that
his
body
should
be
every
where
present
on
Earth
,
as
the
Ubiquitaries
affirm
:
or
that
the
Bread
in
the
Sacrament
should
be
transubstantiate
into
his
body
,
as
the
Papists
imagin
.
His
dwelling
in
us
is
by
his
Spirit
,
and
his
union
with
us
,
is
spiritual
.
So
himself
in
the
same
place
where
he
speaks
of
eating
his
flesh
and
drinking
his
blood
,
doth
interpret
himself
,
the
flesh
profiteth
nothing
,
the
words
that
I
speak
are
spirit
and
life
.
And
his
Spirit
,
it
is
,
not
his
body
that
shall
give
life
unto
the
Spirit
,
when
the
body
shall
perish
,
If
Christ
,
&c.
This
touch
shall
suffice
for
the
condition
,
I
proceed
to
the
substance
of
the
Text.
The
Body
is
dead
.
It
contains
,
as
I
said
,
an
admonition
of
our
frailty
,
corruption
,
and
death
,
and
comforts
against
death
.
It
is
but
the
body
that
is
dead
,
the
Spirit
is
life
,
First
of
our
corruption
and
frailry
,
The
body
is
dead
.
That
we
all
tend
unto
death
we
all
know
;
but
the
Apostle's
speech
is
more
remarkable
:
he
says
not
,
the
body
is
subject
to
death
,
but
by
a
more
significant
phrase
of
speech
he
presseth
it
homer
,
The
body
is
dead
.
There
is
a
difference
between
a
mortal
body
,
and
a
dead
body
.
Adams
body
before
the
fall
was
mortal
in
some
sort
,
that
is
,
subject
to
a
possibility
of
dying
:
but
now
after
the
fall
our
bodies
are
so
mortal
,
as
they
are
subject
to
a
necessity
of
dying
;
yea
if
we'll
here
with
the
Apostle
esteem
of
death
by
the
beginning
and
seisure
of
it
,
they
are
dead
already
.
The
forerunners
and
harbingers
of
death
,
dolours
,
infirmities
and
heavy
diseases
have
seised
already
on
our
bodies
,
and
marked
them
out
as
lodgings
which
shortly
must
be
the
habitation
of
their
Master
.
But
how
near
this
manner
of
speech
draws
unto
true
propriety
,
they
best
conceive
,
who
best
understand
how
that
malediction
of
God
and
curse
of
the
Law
,
The
day
that
thou
eatest
thereof
thou
shalt
die
the
death
,
was
fulfilled
.
If
God
spared
not
the
Angels
when
they
waxed
proud
,
will
he
spare
thee
,
who
art
but
a
putrifying
worm
?
Ille
intumuit
in
coelo
,
erga
in
sterquilinio
,
he
was
puft
up
in
Heaven
,
and
therefore
was
cast
down
from
the
place
of
his
habitation
:
and
if
I
wax
proud
lying
on
a
dunghil
,
shall
I
not
be
cast
down
into
Hell
?
So
often
therefore
as
corrupt
nature
stirreth
up
the
heart
to
pride
,
because
of
youth
and
health
,
beauty
and
strength
,
and
the
like
perfections
of
the
body
;
let
this
consideration
humble
thee
,
that
though
these
are
fair
and
beautiful
flowers
,
yet
they
cannot
but
suddenly
wither
;
because
the
root
from
whence
they
sprung
is
corrupt
and
rotten
and
even
dead
already
.
Neither
is
it
more
available
to
the
cutting
down
of
arrogance
and
pride
,
than
to
teach
us
Temperance
and
sobriety
.
What
availeth
it
to
pamper
that
Carcase
of
thine
with
excess
of
delicate
feeding
,
which
is
possessed
by
death
already
?
If
Men
took
the
tenth
part
of
that
care
to
present
their
spirit
holy
and
without
blame
unto
the
Lord
,
which
they
take
to
make
their
bodies
fair
and
beautiful
in
the
eyes
of
Men
,
they
might
in
short
time
make
a
greater
improvement
in
Religion
and
Virtue
than
they
have
done
.
But
herein
is
their
folly
;
they
make
fat
the
flesh
with
precious
things
,
which
within
few
days
the
worms
shall
devour
;
but
never
care
to
beautify
the
Soul
with
holy
and
virtuous
actions
,
which
shortly
is
to
be
presented
to
God
.
Let
us
therefore
refrain
from
the
immoderate
cherishing
this
proud
and
dead
flesh
;
meats
are
ordained
for
the
belly
,
and
the
belly
for
meats
,
but
God
will
destroy
them
both
,
1
Cor.
vi
.
13.
I
might
inlarge
this
point
almost
infinitely
;
for
the
benefit
of
this
consideration
is
not
confined
unto
Humility
,
Sobriety
,
and
Temperance
or
any
particular
virtues
,
but
it
's
universal
;
restraining
from
all
evil
,
and
inciting
powerfully
unto
all
virtue
and
goodness
.
Nihil
sic
revocat
bominem
à
peccato
quàm
frequens
mortis
meditatio
,
saith
St.
Aug.
nothing
can
so
recall
a
Man
from
his
evil
ways
as
the
frequent
meditation
of
death
;
especially
if
he
consider
,
as
the
certainty
of
death
,
so
the
uncertain
time
of
his
death
,
and
the
unchangeable
estate
of
everlasting
misery
if
he
die
in
his
sins
.
Would
to
God
we
were
wise
,
thoroughly
to
apprehend
and
apply
this
unto
our
own
Souls
.
It
is
strange
that
there
is
nothing
so
well
known
,
nothing
of
greater
benefit
,
and
yet
nothing
so
little
regarded
.
What
a
Prodigy
is
it
,
that
sinful
Men
should
carry
about
their
death
in
their
bosoms
and
in
every
vein
of
their
Bodies
,
and
yet
scarce
admit
a
thought
of
their
mortality
into
their
minds
,
but
live
here
as
if
they
verily
thought
they
should
never
die
?
If
we
had
no
Religion
,
yet
reason
would
teach
us
that
our
strength
is
not
the
strength
of
stones
(
and
yet
them
even
the
drops
of
water
weareth
)
nor
our
sinews
of
Brass
and
Iron
,
as
Job
speaks
(
and
yet
these
the
rust
and
canker
consumeth
)
but
a
vapour
,
but
a
smoak
,
which
the
Sun
soon
drieth
or
the
wind
driveth
away
.
It
was
wittily
said
of
Epictetus
the
Philosopher
,
who
going
forth
one
day
and
seeing
a
Woman
weeping
that
had
broken
her
Pitcher
,
and
the
next
day
meeting
another
Woman
that
had
lost
her
Son
,
Heri
vidi
fragilem
frangi
,
hodie
video
mortalem
mori
,
Yesterday
,
saith
he
,
I
saw
a
brittle
thing
broken
,
and
to
day
I
see
a
mortal
Man
die
.
And
what
difference
of
frailty
between
these
two
?
surely
none
unless
Man
be
the
frailer
of
the
two
.
For
as
St.
Austin
hath
it
,
Take
the
brittlest
veslel
of
earth
or
glass
and
keep
it
safe
from
outward
violence
,
and
it
may
last
many
thousand
of
years
:
but
take
a
Man
of
the
most
pure
complexion
,
of
the
strongest
constitution
,
and
keep
him
as
safe
as
thou
canst
;
he
hath
that
within
his
own
bowels
and
bones
that
will
bring
him
to
his
end
.
Nay
I
hear
some
say
,
saith
the
same
Father
,
that
such
a
one
hath
the
Plague
or
the
Pleurisie
,
and
therefore
sure
he
will
die
;
but
we
may
rather
say
,
such
a
one
liveth
and
therefore
sure
he
will
die
;
for
diverse
have
had
these
Diseases
and
did
not
die
of
them
,
but
never
any
Man
lived
,
that
did
not
die
.
The
Consumption
of
the
Liver
is
the
messenger
of
Death
,
the
Consumption
of
the
Lungs
the
Minister
of
Death
,
the
Consumption
of
the
marrow
and
moisture
the
very
Mother
of
Death
;
and
yet
many
have
had
these
Diseases
and
not
died
of
them
.
But
there
is
another
kind
of
Consumption
which
could
never
yet
be
cured
;
it
is
the
Consumption
of
the
days
;
the
common
Disease
of
all
Mankind
.
David
saw
it
and
spake
of
it
,
when
he
said
,
my
days
are
consumed
like
smoke
,
Psal.
cii
.
yea
the
Philosopher
saw
it
and
could
say
of
it
,
quicquid
praeteritum
est
temporis
mors
habet
:
all
our
time
that
is
past
,
death
hath
seised
on
it
;
and
so
much
of
our
life
is
consumed
.
Let
me
then
warn
you
and
stir
up
your
meditations
of
your
mortality
in
the
words
of
Moses
,
Deut.
xxxii
.
29.
O
that
men
were
wise
,
then
would
they
understand
this
,
then
would
they
consider
their
latter
end
.
Sure
we
are
unwise
that
we
consider
not
the
things
past
,
the
evil
we
have
committed
,
the
good
we
have
omitted
,
the
benefits
of
God
we
have
abused
,
the
time
we
have
mispent
;
and
yet
we
grieve
not
,
because
we
think
not
yet
whether
we
shall
die
.
More
unwise
are
we
not
to
consider
the
things
present
,
the
deadness
of
our
Body
,
and
uncertainty
of
our
death
;
the
difficulty
of
Salvation
,
and
the
small
number
of
such
as
shall
be
saved
,
and
yet
we
shame
not
,
because
we
think
we
shall
not
yet
die
.
But
most
unwise
are
we
that
we
consider
not
the
things
to
come
,
Death
,
Judgment
,
Hell
,
all
to
come
;
and
yet
we
fear
not
,
because
we
think
we
shall
never
die
.
But
O
that
we
were
wise
;
then
should
we
understand
,
then
should
we
consider
our
latter
end
,
and
considering
it
,
we
should
both
prepare
for
it
now
,
and
more
cheerfully
entertain
it
when
it
comes
,
memorare
novissims
,
remember
thy
end
saith
the
Wiseman
,
&
in
aeternum
non
peccabis
,
and
thou
shalt
never
offend
,
never
do
amiss
,
Ecclus
vii
.
36.
So
universal
is
the
goodness
of
this
consideration
,
and
therefore
I
have
stayed
the
longer
on
it
.
But
now
I
pass
from
mortality
to
the
cause
of
it
,
from
death
to
sin
,
that
first
brought
it
into
the
world
.
The
body
is
dead
because
of
sin
.
Sin
it
is
and
only
sin
,
which
is
,
as
the
cause
of
all
our
dolours
and
calamities
,
so
of
death
it self
that
follows
them
,
without
this
there
never
had
been
,
there
never
could
have
been
any
death
in
the
world
.
Death
were
not
death
,
had
it
not
a
sting
to
kill
;
but
the
sting
of
death
is
sin
,
as
the
strength
of
sin
is
the
law
,
saith
our
Apostle
.
The
cursed
apple
of
disobedience
which
our
first
Parents
would
needs
eat
,
sticks
still
in
all
our
teeth
:
it
was
poyson
unto
his
nature
and
infected
his
blood
,
and
he
hath
derived
the
contagion
to
all
his
posterity
;
who
still
continuing
to
feed
on
forbidden
fruit
as
he
did
,
do
perpetually
strengthen
the
original
Disease
and
draw
death
upon
themselves
more
hastily
and
violently
than
either
that
sin
procured
,
or
the
prime
corruption
of
nature
for
it
doth
inforce
.
Hence
then
we
may
perceive
first
how
foolish
they
are
,
who
living
still
in
sin
yet
never
consider
that
they
are
the
Butchers
and
Murtherers
of
themselves
,
according
to
that
of
the
Psalmist
,
The
malice
of
the
wicked
shall
slay
themselves
,
xxxiv
.
21
his
own
sin
which
he
hath
conceived
,
brought
forth
and
nourished
,
shall
be
his
destruction
.
Every
Man
judgeth
Saul
miserable
that
died
upon
his
own
Sword
:
but
what
better
are
other
wretched
Men
whose
sins
and
iniquities
are
the
cruel
instruments
of
death
,
wherewith
they
slay
themselves
,
Souls
and
Bodies
too
?
Thus
are
they
twice
miserable
;
first
that
they
must
die
;
and
secondly
that
they
are
guilty
of
their
own
death
.
O
the
lamentable
blindness
of
Men
!
who
albeit
in
their
life
they
fear
nothing
more
than
death
,
yet
do
they
entertain
nothing
more
willingly
than
sin
which
causeth
their
death
.
In
bodily
diseases
Men
are
content
to
abstain
even
from
ordinary
food
,
when
they
are
informed
it
will
but
nourish
their
sickness
;
and
this
they
do
to
eschew
death
:
only
herein
they
are
so
ignorant
,
that
notwithstanding
they
abhor
death
,
yet
they
take
pleasure
in
unrighteousness
that
brings
it
upon
them
.
And
secondly
,
which
shall
be
the
last
use
we
will
make
of
this
point
.
Since
sin
it
is
,
that
did
first
bring
and
doth
still
hasten
on
death
,
upon
wicked
Men
;
what
marvel
is
it
,
if
in
these
last
and
worst
days
the
Lord
strike
the
bodies
of
Men
with
sundry
sorts
of
diseases
and
sundry
kinds
of
death
,
seeing
Man
by
sundry
sorts
of
sins
doth
not
cease
to
provoke
him
unto
anger
?
He
frameth
his
Judgments
proportionable
to
our
iniquities
:
if
ye
walk
stubbornly
against
me
,
and
will
not
obey
me
,
I
will
then
bring
seven
times
more
plagues
upon
you
according
to
your
sins
,
Levit.
xxvi
.
25.
He
hath
a
famine
to
punish
intemperance
and
the
abuse
of
his
creatures
,
if
the
memory
of
our
own
corrupt
and
putrifying
bodies
cannot
do
it
;
he
hath
a
devouring
sword
to
bring
down
the
pride
of
our
hearts
.
If
we
have
fiery
and
unclean
affections
,
he
doth
not
need
burning
Fevers
and
loathsome
diseases
to
punish
them
.
And
now
if
the
Lord
after
that
he
hath
stricken
us
with
such
a
dreadful
pestilence
shall
renew
his
Plague
amongst
us
;
or
go
on
to
finish
that
former
destruction
with
the
Sword
of
our
enemies
,
what
shall
we
say
?
but
the
despising
of
his
former
fatherly
corrections
,
or
our
stubborn
walking
against
the
Lord
our
God
hath
procured
it
justly
unto
our selves
.
Quid
mirum
in
poenas
generis
humani
crescere
ir
am
Dei
,
cùm
crescat
quotidie
,
quod
puniatur
?
what
marvel
that
the
wrath
of
God
increase
every
day
to
punish
Man
,
when
that
doth
daily
increase
which
deserves
that
God
should
punish
it
?
But
enough
of
this
part
:
it
is
now
time
to
pass
on
to
the
second
and
most
worthy
part
,
as
of
Man
so
of
my
Text
,
from
the
Body
to
the
Soul
,
from
the
memory
of
death
,
to
the
comforts
against
death
:
for
though
the
body
be
dead
yet
it
is
but
the
body
,
the
spirit
(
which
is
the
highest
consolation
of
a
Christian
)
is
yet
alive
,
Mans
life
it self
.
But
the
spirit
is
life
.
I
cannot
now
stand
to
discourse
of
the
excellent
Nature
of
Mans
Spirit
and
the
wonderful
union
of
it
with
flesh
and
blood
;
for
Man
you
see
is
no
simple
creature
but
compounded
of
both
;
both
a
Body
and
a
Spirit
.
He
is
the
abstract
and
brief
compendium
of
all
the
creatures
of
God
.
The
world
was
corporeal
,
the
Angels
spiritual
,
and
both
were
united
in
Man
,
and
made
as
it
were
into
one
creature
;
A
creature
which
hath
being
with
the
elements
,
life
with
plants
,
sense
with
beasts
,
reason
and
spiritual
existence
with
Angels
;
that
so
the
Almighty
God
first
uniting
all
his
creatures
in
Man
,
and
then
uniting
Man
unto
himself
in
the
person
of
Christ
,
might
in
some
sort
through
Man
communicate
himself
to
all
his
creatures
.
Worthily
therefore
did
the
Naturalists
term
him
a
little
world
;
and
as
worthily
did
St.
Austin
say
of
him
,
that
of
all
the
miracles
that
were
ever
wrought
amongst
Men
,
Man
himself
is
the
greatest
miracle
;
and
that
not
only
in
regard
of
his
two
substances
,
but
especially
in
regard
of
their
marvellous
union
;
that
a
mass
of
clay
should
be
quickened
by
a
spirit
of
life
,
and
both
united
into
one
person
.
That
as
God
himself
hath
diverse
persons
in
one
Nature
:
so
man
hath
diverse
and
those
contrary
natures
in
one
person
.
Commonly
,
says
Bernard
,
the
honourable
agrees
not
with
the
ignoble
,
the
strong
overgoes
the
weak
,
the
living
and
the
dead
dwell
not
together
.
Non
sic
in
opere
tuo
domine
:
non
sic
in
commixtione
tua
:
not
so
in
thy
work
O
Lord
,
not
so
in
thy
commixtion
;
here
the
living
and
the
dead
dwell
both
together
:
The
body
is
dead
because
of
sin
,
but
the
spirit
is
life
.
Here
then
are
the
high
consolations
of
a
Christian
against
death
,
briefly
comprised
;
and
they
are
three
,
That
his
death
is
neither
total
nor
final
,
but
his
life
is
perpetual
:
His
death
is
not
total
,
it
is
only
of
the
body
,
for
the
spirit
lives
:
it
is
not
final
,
for
the
spirit
is
not
said
only
to
live
,
but
that
it
is
life
,
and
that
in
two
respects
,
first
because
it
shall
give
life
again
unto
the
body
;
and
that
secondly
an
everlasting
life
,
and
therefore
it
is
not
barely
the
spirit
shall
live
,
but
in
the
abstract
,
the
spirit
is
life
.
So
you
may
perceive
the
reason
why
the
Apostle
varies
his
manner
of
speech
:
he
said
not
the
body
is
death
,
as
he
says
the
spirit
is
life
;
neither
saith
he
the
spirit
is
alive
,
as
he
said
the
body
is
dead
;
but
the
body
is
dead
and
the
spirit
is
life
:
the
body
is
dead
and
not
death
,
because
it
shall
live
again
;
and
the
spirit
is
not
alive
but
life
,
because
by
the
virtue
of
the
spirit
it
is
,
that
it
shall
live
,
and
live
for
ever
.
The
spirit
&c.
So
our
life
is
perpetuate
,
our
death
but
short
and
not
total
.
Amidst
these
comforts
what
hath
death
in
it
that
shall
greatly
trouble
or
distress
the
faithful
Soul
?
why
should
it
not
stand
erect
in
the
midst
of
all
the
panick
terrors
thereof
,
so
long
as
there
is
begun
in
us
a
life
,
which
no
death
shall
ever
be
able
to
extinguish
?
Albeit
death
invade
the
natural
and
vital
powers
of
our
bodies
,
and
suppress
them
one
after
another
;
yea
though
at
the
length
he
break
in
upon
this
lodging
of
clay
and
demolish
it
to
the
ground
;
yet
the
inner
Man
and
spiritual
that
dwells
in
the
body
shall
escape
with
his
life
.
The
Tabernacle
is
cast
down
(
that
's
the
most
our
enemy
can
do
)
but
he
who
dwells
in
it
,
removes
unto
a
better
.
The
dissolving
of
the
body
,
to
him
,
is
but
the
breaking
up
of
the
prison
wherein
he
hath
been
so
long
detained
,
that
he
may
thenceforth
be
delivered
into
a
glorious
liberty
.
For
as
the
Bird
escapes
out
of
the
snare
of
the
Fowler
:
so
the
Soul
in
death
mounts
up
and
flies
away
wi●
joy
into
the
rest
of
her
Maker
.
The
Apostle
knew
this
well
,
and
therefore
desired
to
be
dissolved
that
he
might
be
with
Christ
.
As
in
the
battle
between
our
Saviour
and
Satan
,
Satans
head
was
bruised
,
but
he
did
no
more
than
tread
on
our
Saviours
heel
:
so
shall
it
be
in
the
conflict
of
all
his
members
with
Satan
;
by
the
power
of
our
Lord
Jesus
we
shall
be
more
than
conquerors
:
For
the
God
of
peace
shall
tread
him
under
our
feet
,
Rom.
xvi
.
While
he
is
there
,
let
him
nibble
about
the
feet
,
it
is
no
great
matter
,
yet
't
is
all
he
can
do
,
and
let
him
do
it
.
Manducet
terram
meam
,
&
dentem
carni
infigat
,
let
him
bite
the
dust
(
saith
Ambrose
,
)
it
was
his
original
curse
:
let
him
eat
that
part
of
me
which
is
earth
,
let
him
bruise
my
body
,
all
this
is
still
but
to
tread
upon
my
heel
:
my
comfort
is
,
there
is
a
seed
of
immortal
life
in
my
Soul
,
which
no
power
of
the
enemy
is
able
to
approach
,
much
less
to
overcome
and
extinguish
;
for
the
spirit
doth
not
only
live
,
but
is
life
,
life
eternal
.
The
spirit
is
life
,
&c.
But
yet
that
we
may
more
fully
understand
to
whom
these
consolations
belong
,
and
what
spirits
they
are
that
can
live
in
death
and
injoy
the
comforts
of
life
when
their
bodies
can
live
no
longer
,
it
is
added
because
of
righteousness
.
The
spirit
is
life
,
because
of
righteousness
,
or
for
righteousness
sake
.
The
righteous
then
,
these
are
they
to
whom
it
belongs
,
these
only
are
the
holy
Spirits
that
shall
revive
in
the
midst
of
life
and
live
in
death
,
as
they
died
while
they
lived
:
whilst
the
body
lived
,
they
died
unto
sin
;
and
when
the
body
dies
,
they
shall
live
unto
God
.
For
as
the
life
of
the
Soul
,
is
the
comfort
of
the
heart
;
so
the
spirit
of
righteousness
,
is
the
life
of
the
Soul
.
And
therefore
deceive
not
thy self
in
a
matter
of
such
moment
,
in
the
business
of
thine
everlasting
welfare
,
but
be
most
assured
that
so
far
forth
thou
dost
live
as
thou
art
sanctified
,
and
no
farther
.
As
health
is
to
the
body
,
so
is
holiness
to
the
spirit
.
A
body
without
health
falls
out
of
one
pain
into
another
,
till
it
die
;
and
a
Soul
without
holiness
is
polluted
with
one
lust
after
another
,
till
it
perish
eternally
:
As
the
Moon
hath
light
more
or
less
,
as
it
is
in
aspect
with
the
Sun
;
so
the
Soul
enjoys
life
,
less
or
more
,
as
it
is
turned
or
averted
to
or
from
the
Lord
of
life
whose
righteousness
only
can
give
life
,
(
as
this
life
,
peace
and
joy
)
unto
the
Soul
.
Miserable
are
those
wicked
ones
,
that
want
both
,
they
are
as
St.
Jude
speaks
,
bis
mortui
,
twice
dead
;
that
is
,
dead
both
in
body
and
Soul
.
Their
Souls
indeed
do
live
and
shall
live
eternally
,
a
natural
life
,
but
there
is
a
life
of
Grace
as
well
as
of
Nature
;
by
the
one
the
Soul
lives
for
ever
,
by
the
other
it
lives
for
ever
in
happiness
.
This
life
,
they
do
not
,
they
shall
not
ever
live
;
and
as
for
the
natural
,
the
Spirit
of
God
accounts
that
but
a
death
,
whilst
they
live
in
the
body
,
he
saith
they
are
dead
in
sins
;
and
when
they
go
out
of
the
body
,
though
they
live
,
yet
he
calls
their
life
,
and
justly
,
an
eternal
death
.
Immortality
seems
to
be
added
rather
to
their
sorrow
,
than
to
their
Souls
:
Since
their
Souls
are
only
kept
immortal
that
their
punishment
might
be
everlasting
.
It
is
true
that
so
long
as
Men
enjoy
this
natural
life
in
health
of
body
and
prosperity
of
fortune
,
the
loss
that
comes
by
want
of
the
spiritual
life
is
not
so
safely
discerned
;
no
more
than
the
defects
of
a
ruinous
house
are
known
in
time
of
fair
weather
:
but
when
the
storm
of
affliction
,
when
the
tempest
of
death
shall
come
pouring
down
upon
him
;
then
the
decaies
and
breaches
will
manifest
themselves
.
How
woful
then
must
his
condition
needs
be
,
that
hath
now
no
other
life
but
a
natural
,
and
must
now
part
with
that
,
and
he
knows
not
whither
?
In
this
estate
he
cannot
but
die
either
uncertain
of
comfort
;
or
rather
most
certain
of
Condemnation
.
And
therefore
it
is
not
much
to
be
marvelled
they
are
so
loth
to
think
or
so
much
as
to
hear
of
that
final
and
fatal
time
.
O
death
,
how
bitter
is
thy
remembrance
unto
such
,
saith
the
Wiseman
.
How
doth
the
only
apprehension
thereof
even
chill
the
blood
in
his
veins
&
kill
the
very
marrow
in
his
bones
?
Belshazzar's
doom
is
no
sooner
written
upon
the
wall
,
but
the
joints
of
his
loins
are
loosed
and
his
knees
smite
one
against
another
.
How
did
that
one
word
of
the
Witch
strike
Saul
thorough
and
thorough
,
leaving
him
tumbling
on
the
earth
in
a
swoon
.
To
morrow
by
this
time
thou
and
thy
sons
shall
be
with
me
?
so
bitter
indeed
is
the
remembrance
even
of
bodily
death
unto
those
that
have
no
spiritual
life
in
their
Souls
.
But
what
misery
may
we
think
will
there
be
in
the
enduring
and
suffering
of
that
whose
only
expectation
is
so
fearful
?
Sad
and
fearful
is
the
departure
of
the
wicked
though
it
outwardly
appear
not
in
all
:
the
comforts
of
my
Text
belong
not
to
them
:
as
their
Spirits
were
dead
whilest
they
lived
,
so
they
shall
not
live
when
they
die
.
Where
there
is
no
righteousness
,
there
can
be
no
life
,
For
the
Spirit
,
&c.
No
,
the
righteous
,
the
righteous
that
is
the
faithful
and
penitent
Souls
,
these
are
they
,
who
as
they
have
the
true
spiritual
life
in
present
,
so
in
death
they
shall
have
the
true
comforts
of
the
blessed
life
which
is
to
come
;
for
however
God
at
other
times
brings
trouble
,
heaviness
and
afflictions
on
his
best
servants
,
yet
at
that
hour
he
never
fails
to
assist
them
,
and
in
the
midst
of
death
to
make
the
life
of
their
Souls
appear
more
clearly
for
righteousness
sake
.
He
may
seem
to
absent
himself
from
them
and
to
hide
his
coun●●
〈◊〉
but
then
in
that
day
of
need
,
in
that
last
and
fearful
time
,
which
most
requires
it
,
they
shall
be
sure
of
his
comforts
,
he
will
not
fail
then
to
discover
his
face
and
make
the
light
of
his
countenance
to
shine
into
that
region
of
darkness
,
and
by
the
gracious
beams
thereof
to
chear
up
his
people
,
lighting
and
guiding
their
feet
through
that
obscure
Valley
and
shadow
of
death
into
the
blessed
ways
of
immortality
and
peace
.
Believe
not
me
,
look
upon
the
holy
men
of
God
a
little
and
see
it
perfomed
with
your
Eyes
.
Behold
the
Patriarch
Jacob
the
Father
of
the
Patriarchs
,
he
who
wrestled
not
only
that
one
time
at
the
River
Jabbock
,
but
all
his
life
long
with
the
arme
of
the
Almighty
continually
afflicting
him
:
But
see
how
contrary
it
fell
out
in
the
end
,
when
all
the
clouds
of
affliction
being
blown
over
,
a
calm
of
contentment
follows
and
he
is
gathered
unto
his
Fathers
in
peace
:
but
first
mark
how
the
Lord
gave
him
strength
before
he
went
hence
and
was
no
more
seen
,
wherewith
he
collects
his
fainting
Spirits
,
raiseth
himself
in
his
bed
,
calls
his
Sons
about
him
,
tells
them
of
things
to
come
,
great
things
to
come
for
many
generations
,
and
with
an
inspired
Spirit
ready
to
expire
gives
every
one
his
several
blessing
and
benediction
in
such
a
prophetical
,
so
high
and
Heavenly
a
strain
and
stile
,
as
if
an
Angel
had
sate
on
his
lip
,
and
I
doubt
not
but
many
Angels
sate
waiting
in
that
door
of
the
body
for
the
coming
forth
of
his
Soul
(
which
stayed
not
long
after
)
to
receive
and
convey
it
into
the
bosom
of
his
Grand-father
Abraham
there
to
rest
in
everlasting
peace
.
Look
upon
Joshua
that
valiant
Captain
,
who
having
spent
his
life
in
travail
and
more
than
Herculean
labours
,
warring
against
Gyants
and
the
Sons
of
A●ak
:
yet
at
last
you
may
see
him
sitting
down
in
peace
and
dividing
the
spoil
among
the
Children
of
Jacob
:
And
in
the
end
death
drawing
near
,
see
how
he
summons
the
Tribes
of
Israel
together
and
in
a
sweet
Oration
recounts
unto
them
all
the
mercies
of
God
which
had
followed
them
from
Terab
the
Father
of
Abraham
that
dwelt
beyond
the
flood
,
to
Cheusem
that
had
now
gotten
possession
of
the
promised
land
within
Jordan
.
And
being
full
of
the
spirit
and
spiritual
life
,
with
such
power
of
speech
he
exhorts
them
to
the
fear
and
service
of
this
merciful
God
,
that
the
whole
Congregation
as
if
they
had
had
but
one
heart
and
one
Soul
,
and
both
throughly
affected
,
joyntly
cry
out
,
God
forbid
that
we
should
forsake
the
Lord
,
nay
he
is
our
God
and
we
will
serve
him
,
Josh
the
last
.
After
this
manner
from
the
flame
of
his
own
zeal
,
having
kindled
a
fire
in
the
hearts
of
others
,
this
great
Worthy
and
worthy
Servant
of
the
Lord
,
lived
in
his
death
,
and
dyed
in
peace
.
See
holy
Samuel
the
Judge
of
Israel
going
to
his
grave
as
to
his
bed
,
and
in
him
consider
the
power
and
vertue
of
a
good
conscience
arising
from
the
memory
of
a
well
acted
life
,
Whose
Ox
or
whose
Ass
have
I
taken
,
whom
have
I
defrauded
or
opprest
,
or
at
whose
hands
have
I
received
a
bribe
,
saith
he
in
the
publick
assembly
,
and
all
the
people
bare
witness
unto
him
,
saith
the
Text.
Hoc
ducit
ad
f●nus
&
sepulturam
,
this
is
it
that
accompanies
him
to
his
Grave
,
and
layes
him
in
his
rotten
Sepulcher
.
The
like
blessed
savour
of
rest
did
this
peace
of
conscience
send
forth
in
the
blessed
Apostle
S.
Paul
,
who
in
that
wonderful
confidence
was
bold
to
deliver
up
his
Soul
in
the
breath
of
the
same
words
,
as
it
were
,
his
Saviour
had
done
before
him
,
a
Consummatum
est
,
I
have
finished
my
course
,
I
have
kept
the
faith
,
henceforth
is
laid
up
for
me
,
a
Crown
of
righteousness
which
the
Lord
the
just
Judge
shall
give
me
in
that
day
:
words
worthy
of
a
Soul
so
near
its
Heaven
.
Lastly
,
view
the
Protomartyr
Steven
,
blessed
with
peace
in
the
midst
of
a
cruel
death
,
for
all
torments
are
easy
if
they
have
answerable
comforts
.
The
obstinate
Jews
threw
the
stones
of
death
at
him
but
he
filled
with
the
Holy
Ghost
,
looks
stedfastly
into
Heaven
,
where
he
beholds
his
Saviour
standing
at
the
right
hand
of
God
,
to
whom
now
dying
he
speaks
as
he
had
done
before
to
his
Father
,
in
manus
tuas
,
into
thy
hands
O
Lord
I
commend
my
Spirit
.
Such
have
been
the
blessed
ends
of
these
holy
men
of
God
,
and
of
many
others
famous
in
their
Generations
:
and
such
it
shall
be
in
all
others
that
faithfully
serve
him
,
though
peradventure
it
is
not
manifest
in
all
.
Their
bodies
are
buried
in
the
Earth
,
but
they
have
left
a
name
behind
them
,
and
a
memory
sweeter
than
the
perfume
made
by
the
art
of
the
Apothecary
,
as
was
spoken
of
the
good
King
Josiah
.
And
what
is
there
now
that
can
more
deeply
affect
an
honest
and
a
good
heart
:
what
can
a
religious
mind
either
so
much
desire
unto
it self
,
or
behold
with
so
great
joy
in
another
,
as
to
see
a
devout
and
penitent
Soul
give
a
peaceful
farewel
unto
Nature
,
and
in
the
depth
of
death
,
depart
full
of
the
comforts
of
immortality
and
life
?
But
it
may
be
far
off
examples
will
be
left
too
far
off
respects
;
for
likely
those
that
are
nearest
do
affect
us
better
:
if
so
,
you
want
them
not
neither
,
two
among
the
rest
more
remarkable
you
have
had
of
late
.
The
one
not
long
since
,
the
other
now
before
your
eyes
:
The
Mother
and
the
Daughter
:
of
both
whom
I
may
truly
say
,
in
the
words
of
my
Text
,
their
bodies
were
dead
while
they
lived
,
and
their
Souls
lived
in
the
death
of
their
bodies
for
righteousness
sake
.
A
memorable
and
exemplary
couple
,
I
may
well
join
them
in
my
speech
,
they
were
so
many
ways
joined
in
themselves
.
They
were
joined
in
affinity
and
alliance
:
they
were
joined
in
affection
and
love
:
they
were
joined
in
the
quality
and
nature
of
their
Disease
,
and
would
not
be
severed
till
death
did
it
:
in
the
time
of
their
sickness
they
were
joined
in
the
comforts
of
death
,
and
now
they
are
joined
in
the
glory
of
an
everlasting
life
.
But
the
formers
rites
are
passed
;
yet
they
might
not
be
now
passed
over
;
I
cannot
but
give
her
a
touch
,
she
desired
it
from
me
,
and
I
am
sure
she
deserved
it
.
For
the
latter
here
now
in
your
sight
,
I
shall
not
speak
much
because
I
can
hardly
speak
enough
:
with
her
former
times
I
have
had
no
acquaintance
,
and
therefore
can
make
no
relation
of
it
,
only
I
assure
my self
that
she
who
was
so
patient
and
penitent
in
her
sickness
,
so
devout
and
cheerful
in
her
death
,
could
not
but
be
well
and
religiously
disposed
in
the
course
of
her
life
.
But
for
the
latter
part
of
her
days
them
I
have
known
,
and
in
them
been
an
eye-witness
of
the
expression
of
more
goodness
,
than
I
have
often
seen
,
or
from
a
Woman
of
her
quality
,
could
have
expected
.
The
things
of
note
which
I
especially
observed
in
her
and
shall
commend
unto
you
are
principally
these
:
her
willingness
to
entertain
death
,
and
her
deadness
unto
the
world
and
worldly
affairs
,
her
joy
in
spiritual
discourses
,
and
her
frequency
and
fervency
in
devout
prayer
.
For
the
first
,
if
we
consider
the
impediments
,
it
was
much
she
should
do
it
so
cheerfully
:
she
was
but
young
and
entring
upon
the
prime
of
her
years
.
She
had
small
and
tender
Infants
of
her
own
,
that
went
near
her
:
she
was
well
bestowed
where
she
found
both
youth
and
love
and
means
too
,
wanted
nothing
nor
was
likely
to
want
:
&
haec
sunt
quae
faciunt
homines
invitos
mori
,
and
these
are
the
things
that
make
Men
unwilling
to
die
,
could
the
Philosopher
say
.
Yet
notwithstanding
all
these
she
gently
submitted
her self
unto
it
:
she
resolutely
went
forth
to
meet
it
,
and
lest
he
should
miss
her
,
she
call'd
it
unto
her
,
Come
gentle
death
,
and
even
held
forth
her
arms
to
receive
and
embrace
it
.
For
the
second
,
I
was
with
her
often
,
yet
never
heard
a
word
of
worldly
matter
or
secular
affair
,
so
much
as
fall
from
her
tongue
:
Her
heart
was
bent
on
Heaven
which
made
it
delight
so
much
in
heavenly
contemplations
;
they
came
down
upon
her
,
as
the
Scripture
speaks
,
like
rain
into
a
fleece
of
wooll
and
as
a
shower
upon
a
thirsty
land
.
With
what
an
open
and
greedy
ear
did
she
suck
in
celestial
comforts
,
which
she
shortly
after
vented
out
again
in
devout
supplications
,
wherein
the
mercy
of
the
Lord
did
not
forsake
her
even
to
the
last
gasp
?
And
then
at
last
when
her
hands
forsook
her
tongue
,
and
her
tongue
had
almost
forsaken
her
heart
,
yet
her
heart
did
still
adhere
unto
God
in
uncessant
prayer
,
and
therefore
she
intreated
others
to
hold
her
fainting
hands
,
that
her
tongue
failing
they
at
least
might
testify
that
her
Soul
did
commune
with
her
Maker
.
It
calls
to
mind
the
story
of
Moses
having
Aaron
and
Hur
to
support
his
arms
,
for
whilst
he
prayed
,
Amalek
fled
and
Joshua
conquered
.
Sure
I
am
whilst
she
did
in
like
manner
,
the
true
Joshua
conquered
all
the
spiritual
Amalekites
,
and
enemies
of
her
Soul
,
who
only
could
batter
down
the
prison
of
her
body
,
that
her
spirit
being
loose
and
at
liberty
,
might
freely
clear
the
air
and
mount
up
to
the
desired
place
of
everlasting
rest
:
where
she
now
is
,
and
where
may
she
still
in
peace
remain
till
another
day
shall
invest
both
Body
and
Soul
with
unspeakable
glory
.
Who
can
now
mourn
,
who
can
weep
for
such
a
Soul
?
if
ye
do
,
they
must
be
tears
of
joy
not
of
sorrow
,
at
least
they
must
be
for
your selves
not
for
her
.
You
may
bewail
your
own
loss
,
you
cannot
grieve
at
her
death
,
unless
you
envy
her
happiness
:
foelix
iss
a
anima
,
imitationem
desiderat
non
planctum
,
that
happy
Soul
is
no
subject
of
sorrow
but
a
pattern
of
imitation
.
And
therefore
I
now
leave
the
dead
,
and
conclude
to
the
living
,
that
their
Spirits
may
live
in
death
,
as
hers
hath
shown
them
the
example
.
For
this
should
be
the
chief
endeavour
,
this
should
be
the
principal
care
of
a
Christian
in
his
whole
life
,
that
when
his
life
shall
end
,
yet
the
life
of
his
Soul
may
not
end
with
the
death
of
his
body
.
It
little
matters
how
it
fares
with
us
in
the
rest
of
our
time
,
so
it
go
well
with
us
here
;
when
if
wrath
overtake
us
it
shall
eleave
unto
us
for
ever
,
but
if
peace
end
our
days
,
our
days
afterwards
of
peace
shall
never
end
.
For
as
the
tree
falleth
there
it
shall
lie
.
Wretched
Men
that
can
willingly
think
of
any
thing
save
this
that
infinitely
concerns
them
above
all
things
else
!
that
can
wish
with
Balaam
,
let
me
die
the
death
of
the
righteous
and
let
my
last
end
be
like
his
,
but
never
endeavour
themselves
in
the
works
of
righteousness
whereby
they
may
procure
it
;
as
if
they
might
be
like
them
in
their
death
whom
they
refused
to
imitate
in
their
actions
.
But
they
may
wish
like
Solomons
fool
till
their
tongue
cleave
to
their
gums
,
for
so
long
as
they
live
the
life
of
Balaam
,
loving
the
wages
of
iniquity
,
they
shall
never
die
the
death
of
the
righteous
nor
have
their
last
end
like
his
whom
they
are
nothing
like
in
conversation
.
No
if
the
Soul
then
live
,
it
must
be
as
my
Text
hath
it
,
for
righteousness
sake
.
Set
thy self
therefore
to
it
seriously
and
speedily
.
Wise
Princes
make
many
days
preparation
for
a
field
that
must
be
fought
in
one
.
Beloved
,
let
us
be
wise
too
and
lay
up
something
every
day
,
for
the
last
,
when
we
shall
wrestle
with
death
.
If
we
win
that
skirmish
we
have
enough
;
but
where
or
when
or
how
soon
we
shall
be
called
to
the
conflict
,
who
can
tell
?
be
not
secure
therefore
,
and
presume
not
on
the
last
hour
;
it
may
come
suddenly
upon
thee
:
flatter
not
thy self
and
thy
sins
,
and
frame
not
delay
unto
thine
own
Soul
.
Send
not
Religion
before
thee
unto
thine
old
age
;
whither
peradventure
thou
shalt
never
come
,
or
else
come
hardned
through
the
deceitfulness
of
sin
.
Give
not
thy
youth
and
strength
unto
Satan
,
and
then
when
thou
art
low
drawn
,
and
upon
the
lees
,
think
to
present
God
with
the
dregs
of
thy
life
.
What
a
folly
were
it
for
thee
to
adventure
thy
surest
,
thy
everlasting
weal
or
wo
,
making
or
marring
,
on
so
sandy
and
sinking
a
foundation
?
how
much
better
were
it
for
thee
to
remember
thy
Creator
in
the
days
of
thy
youth
before
the
evil
day
come
,
and
thou
say
I
have
no
delight
herein
;
that
thy
Creator
may
not
forget
thee
in
thine
old
age
,
when
strength
faileth
and
Man
returneth
to
his
long
home
.
Sure
in
these
great
water-floods
we
shall
hardly
come
nigh
him
,
and
therefore
let
us
seek
his
face
while
he
may
be
found
,
and
make
our
prayers
in
an
acceptable
time
.
So
shall
our
petitions
be
heard
,
and
we
in
all
our
tribulations
,
in
the
hour
of
death
,
and
in
the
day
of
judgment
(
as
we
desire
)
be
most
assuredly
delivered
:
finding
comfort
in
our
life
,
and
life
in
our
last
end
.
And
what
is
all
the
wealth
and
honour
,
pomp
and
glory
of
the
world
in
comparison
of
this
?
They
may
yield
discontents
enough
as
being
gotten
with
travel
,
kept
with
care
,
and
lost
with
grief
;
but
can
never
give
any
true
satisfaction
to
the
Soul
,
especially
in
that
last
and
perillous
time
which
most
requires
it
.
Surely
every
Mans
thought
is
a
secret
watch
unto
his
own
heart
:
let
him
then
ask
his
own
Soul
,
and
it
will
tell
him
,
versa
&
reversa
in
tergum
,
in
latera
,
in
ventrem
,
dura
sunt
omnia
,
Christus
solus
requies
:
muse
and
forecast
,
toss
and
turn
,
all
the
night
long
from
side
to
side
;
still
,
still
no
true
ease
nor
true
contentment
,
no
perfect
joy
to
be
found
but
in
the
sweet
peace
of
a
good
Conscience
sprinkled
and
washed
with
the
blood
of
Jesus
Christ
the
Prince
of
peace
.
All
other
things
fail
us
at
our
death
,
and
therefore
are
unworthy
of
our
care
whilst
we
live
.
No
,
no
,
Thoughts
of
remorse
and
joyes
of
sorrow
,
silent
moans
and
melting
tears
,
an
heart
truly
humbled
,
and
a
Spirit
ever
setled
chearfully
to
live
and
willing
to
die
,
in
the
loving
arms
of
a
gracious
Redeemer
,
this
is
the
prize
,
this
is
the
Crown
we
should
contend
for
;
and
this
is
the
way
,
now
to
live
a
Saint
on
Earth
and
ever
hereafter
to
injoy
an
exceeding
and
an
eternal
weight
of
glory
in
the
highest
Heavens
.
Which
the
Lord
of
all
glory
grant
unto
us
for
and
in
the
meritorious
Passion
of
his
Son
Christ
Jesus
our
Lord
.
To
whom
with
the
blessed
Spirit
,
&c.
Laus
Deo
in
aeternum
,
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A57623-e270
Notes for div A57623-e5470
Notes for div A57623-e8610
Notes for div A57623-e12170
Notes for div A57623-e15000
Notes for div A57623-e16880
Notes for div A57623-e19400
Notes for div A57623-e21990
Notes for div A57623-e23420
Notes for div A57623-e29550