THE
ARRAIGNMENT
OF
PRIDE
.
1
John
.
2.16
.
—
and
the
pride
of
life
—
CHAP.
1.
The
Porch
,
or
Entrance
into
the
work
.
THe
drift
of
the
Apostle
in
this
Epistle
,
and
in
this
Chapter
,
is
,
to
exhort
all
the
faithful
(
whom
he
divides
into
three
ranks
,
i.
e.
to
corporal
and
sensible
things
.
And
the
world
being
thus
taken
,
we
are
forbidden
to
love
wicked
Worldlings
,
as
they
are
such
.
By
the
things
of
the
world
,
we
are
to
understand
Pleasures
,
Riches
and
Honours
,
or
all
those
worldly
things
which
provoke
us
to
sin
against
God
,
whatsoever
they
are
.
The
reasons
why
our
Apostle
laboureth
to
draw
them
off
from
the
love
of
worldly
things
,
are
,
1.
A
Disparatis
;
Because
God
and
the
World
cannot
be
truly
loved
together
,
ver.
15.
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
2.
A
partibus
mundi
integralibus
:
From
all
the
parts
of
the
world
,
whole
and
entire
,
which
are
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
pride
of
life
.
3.
From
the
Original
of
all
worldly
things
.
-
1.
Negatively
,
they
are
not
of
the
Father
.
-
2.
Affirmatively
,
but
of
the
world
.
4.
Res
humanae
non
habent
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aut
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
From
the
frailty
and
instability
of
all
these
worldly
things
,
ver.
17.
And
the
world
passeth
away
,
and
the
lust
thereof
.
In
this
16
verse
,
the
Apostle
gives
us
an
account
of
whatsoever
is
in
the
world
,
reducing
it
all
to
these
three
heads
,
The
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
pride
of
life
.
The
Evangelist
speaks
not
of
the
frame
of
the
world
,
but
of
the
things
of
the
world
,
which
the
corrupt
nature
of
man
is
apt
to
dote
upon
;
it
consisteth
of
the
lust
of
the
flesh
,
&c.
The
word
Lust
is
taken
,
1.
For
the
habit
,
or
lusting
faculty
,
and
such
lusts
as
these
are
called
habitual
lusts
.
2.
For
the
motions
and
actions
of
lust
,
and
these
are
called
actual
lusts
.
Lusts
are
either
good
or
evil
:
1.
Good
;
&
these
are
either
natural
or
spiritual
.
Natural
lusts
that
are
good
,
are
such
as
come
from
nature
in
her
state
of
innocency
.
There
be
also
spiritual
lusts
;
as
when
the
Spirit
lusteth
against
the
flesh
,
Gal.
5.17
.
and
the
soul
of
a
Christian
panteth
and
longeth
after
God
,
Psal.
42.1
.
2.
Evil
lusts
:
Which
are
such
as
are
contrary
to
the
commands
of
God
;
and
these
are
here
described
to
be
of
two
sorts
:
-
Fleshly
lusts
,
and
-
Worldly
lusts
:
Called
the
lust
of
the
flesh
,
and
the
lust
of
the
eye
;
the
one
denotes
unto
us
all
inordinate
motions
of
the
will
,
all
unlawful
desires
of
the
understanding
,
of
the
affections
and
sensual
parts
,
Gal.
5.16
.
By
the
other
;
(
viz.
the
lust
of
the
eye
)
is
meant
an
inordinate
desire
of
worldly
things
;
The
Syriack
reads
it
,
est
vivendi
genus
&
ratio
.
Calv.
in
loc.
the
pride
or
haughtiness
of
the
world
.
The
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
a
proud
ostentation
of
any
worldly
thing
;
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
simply
signifie
the
life
of
man
,
but
the
manner
,
state
,
and
condition
of
that
life
;
and
therefore
called
Pride
of
life
,
because
pride
is
found
most
in
such
as
minde
the
things
of
this
life
,
and
because
it
is
most
demonstrated
in
the
course
of
our
life
.
Austin
saith
,
that
with
these
three
the
Devil
set
upon
our
first
Parents
;
the
lust
of
the
flesh
in
them
,
was
to
taste
of
the
forbidden
fruit
;
the
lust
of
the
eyes
,
to
have
their
eyes
opened
;
pride
of
life
,
to
be
like
unto
God
.
And
Beda
sheweth
,
that
the
Devil
made
use
of
these
three
for
the
tempting
of
our
blessed
Saviour
.
The
reasons
why
the
objects
of
Lust
are
reduced
to
three
heads
;
are
,
1.
Because
these
are
things
that
men
most
desire
.
2.
Because
men
are
most
unable
to
refrain
these
lusts
.
Pride
here
cometh
after
Lust
,
to
note
to
us
,
that
what
men
greedily
lust
after
,
they
enjoy
by
pride
.
CHAP.
2.
Of
Pride
in
general
.
MY
purpose
(
God
assisting
me
)
is
from
this
Text
,
to
handle
this
great
sin
of
Pride
:
And
first
I
shall
define
it
,
though
I
confess
that
it
is
a
sin
so
great
,
that
I
can
hardly
give
a
full
definition
of
it
.
I
have
read
of
Apelles
,
Quest.
You
may
ask
,
What
is
this
sin
of
Pride
?
Answ.
We
will
not
have
this
man
to
reign
over
us
,
Luke
19.14
.
Therefore
the
Romans
painted
Pride
in
the
form
of
a
Devil
,
having
three
Crowns
upon
his
head
,
one
upon
another
;
in
the
first
was
written
Transcendo
,
I
surpass
all
others
,
because
the
proud
man
thinks
he
exceeds
all
other
men
.
And
therefore
saith
Hugo
,
Pride
is
a
vitious
haughtiness
,
whereby
a
man
despiseth
his
inferiours
,
and
earnestly
busieth
himself
to
rule
over
his
equals
,
and
those
also
that
are
above
him
.
In
the
second
Crown
was
written
,
Non
obedio
,
I
obey
no
others
;
because
Pride
would
give
Laws
to
others
,
but
obey
none
himself
.
In
the
third
was
written
,
Perturbo
,
I
trouble
all
;
and
we
see
by
experience
,
that
the
pride
of
some
persons
doth
trouble
a
whole
Nation
.
Pride
then
is
a
swelling
desire
of
a
mans
own
excellency
and
glory
,
I
am
not
as
other
men
are
,
Luke
18.11
.
and
he
gives
God
thanks
for
it
,
that
he
is
no
extortioner
,
unjust
,
&c.
a
strange
kinde
of
Prayer
,
Non
est
ista
supplicatio
,
sed
superlatio
;
this
is
no
confession
of
his
sins
,
but
a
commendation
of
his
vertues
;
he
cometh
not
as
a
beggar
,
to
shew
his
rags
,
to
move
mercy
and
compassion
;
but
as
a
proud
bragger
,
shewing
his
robes
,
standing
upon
his
merits
;
Non
ostendit
vulnera
,
sed
potius
munera
,
he
confesseth
not
his
wants
,
but
boasteth
of
his
worth
:
And
many
in
the
world
there
are
of
his
stamp
,
that
think
all
their
Geese
are
Swans
,
holding
themselves
more
wise
,
more
holy
,
of
better
conversation
,
of
more
pure
note
,
and
better
report
then
others
;
as
if
this
were
a
thing
most
just
,
for
a
man
to
justifie
himself
,
as
Austin
speaks
against
Faustus
the
Manichee
:
August
.
contrae
Faust
.
Manich.
lib.
5.
cap.
7.
The
clock
of
the
Pharisees
Tongue
,
went
truer
then
the
dyal
of
his
Heart
.
Adams
.
But
he
should
have
let
another
have
commended
him
,
and
not
his
own
mouth
;
he
should
not
have
been
his
own
Cryer
and
Trumpeter
.
The
Hebrew
word
Gauoah
,
signifying
the
high
man
,
is
by
the
Greeks
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
an
appearance
,
not
a
real
thing
;
an
appearance
more
then
enough
;
shewing
that
Pride
is
a
great
vanity
,
an
appearance
of
that
which
is
not
in
reality
;
the
counting
of
a
mans
self
to
be
something
,
when
he
is
nothing
:
Simon
Magus
,
who
though
he
were
a
wicked
wretch
,
and
a
notorious
Witch
,
yet
will
have
it
given
out
,
that
himself
was
some
great
one
,
To
whom
they
all
gave
heed
from
the
least
to
the
greatest
,
saying
,
This
man
is
the
great
power
of
God
.
I
am
rich
,
and
encreased
with
goods
,
and
have
need
of
nothing
.
So
the
Scarlet-coloured
Strumpet
glorified
her self
,
Yea
,
this
corruption
prevails
upon
the
very
Regenerate
,
and
such
as
are
in
part
sanctified
:
We
read
that
the
very
Apostles
themselves
strove
for
precedency
,
Luke
22.24
.
and
9.46
.
Surely
the
Disciples
thought
that
it
was
a
very
small
matter
for
them
,
to
think
every
one
his
own
peny
the
best
silver
,
and
to
envy
Peter
,
James
and
John
,
for
being
in
more
esteem
with
Christ
(
as
they
thought
)
then
themselves
.
And
in
all
ages
since
Christs
time
,
there
have
been
some
in
the
Church
,
that
have
had
an
over-weening
conceit
of
their
own
righteousness
,
purity
,
and
perfection
,
as
the
Catharists
,
Donatists
,
Jovinianists
,
Pelagians
,
and
the
Quakers
,
and
others
of
that
stamp
in
these
days
,
thinking
that
a
just
man
hath
not
sin
remaining
in
him
;
and
the
Papists
,
and
such
like
,
who
will
have
a
hand
in
their
own
conversion
.
CHAP.
3.
Of
the
causes
of
Pride
.
1.
THe
first
cause
of
Pride
in
us
,
is
,
that
bitter
root
of
Pride
that
was
in
our
first
Parents
;
it
is
an
evil
that
is
hereditary
to
us
all
,
that
every
one
of
Adams
race
brings
with
him
into
the
world
;
it
is
reigning
in
every
soul
in
the
state
of
nature
,
and
it
is
abiding
in
the
best
;
and
if
God
leave
them
but
a
little
,
they
will
quickly
shew
it
,
as
Hezekiah
did
;
though
he
was
holy
,
sincere
,
and
full
of
faith
and
confidence
in
God
;
yet
when
God
left
him
in
the
business
of
the
Ambassadors
of
the
Princes
of
Babylon
,
his
heart
was
lifted
up
,
2.
A
second
cause
of
Pride
is
ignorance
.
Menander
an
Heathen
could
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Whensoever
you
see
a
proud
man
,
say
,
There
's
a
fool
;
and
it
is
weakness
,
folly
and
ignorance
that
causeth
pride
and
high
thoughts
of
our selves
;
as
with
the
lowly
there
is
wisdom
,
said
,
that
all
proud
men
are
fools
,
and
all
fools
are
proud
:
Melanct.
explic.
dom.
11.
post
.
trin
.
Proud
men
are
in
darkness
,
and
self-conceited
men
are
foolish
;
and
blinde
men
see
no
evil
;
and
men
use
to
call
a
proud
fantastical
man
,
a
proud
fool
:
Seest
thou
a
man
wise
in
his
own
conceit
?
there
is
more
hope
of
a
fool
then
of
such
a
man
.
Ignorance
of
God
,
and
of
our selves
,
is
a
great
cause
of
pride
.
1.
Ignorance
of
God
:
Proud
Pharaoh
was
ignorant
of
God
,
when
he
scorneth
the
message
sent
to
him
from
God
;
he
cryes
out
,
Who
is
the
Lord
?
I
know
not
the
Lord
,
&c.
The
ignorance
of
Gods
glory
and
greatness
,
and
of
his
infinite
perfections
,
is
one
cause
why
the
heart
of
vain
man
is
apt
to
swell
with
pride
;
Principium
superbiae
est
nescire
Deum
.
Chry.
homil.
de
Ozia
.
Cognitio
Dei
consternit
atque
contundit
humanam
superbiam
.
Cal.
instit
.
lib.
1.
cap.
1.
for
were
we
acquainted
in
some
measure
with
Gods
glorious
perfections
,
it
would
humble
us
in
the
sense
of
our
manifold
imperfections
:
Likewise
the
ignorance
of
Gods
purity
and
holiness
,
his
mercy
and
goodness
;
men
are
apt
to
pride
themselves
,
while
they
look
upon
others
,
comparing
themselves
with
the
best
;
but
did
they
look
up
to
Gods
infinite
greatness
and
goodness
,
and
to
his
unspotted
holiness
,
the
pride
of
their
hearts
would
fall
down
.
2.
Ignorance
of
our selves
is
the
cause
of
pride
,
That
wisdom
is
not
to
be
found
in
the
land
of
the
living
;
the
Chaldee
Paraphrast
translates
thus
,
Neither
is
it
found
in
the
land
of
proud
livers
,
or
of
those
who
in
their
lives
are
proud
sinners
:
They
that
have
least
wisdom
,
least
grace
,
commonly
think
they
have
most
;
and
they
that
have
most
,
see
the
most
want
.
By
seeing
much
into
themselves
,
they
see
how
much
they
want
;
and
that
which
they
have
,
being
nothing
to
what
they
lack
,
makes
them
have
mean
thoughts
of
themselves
.
3.
A
third
cause
of
Pride
in
many
men
,
is
,
from
the
flattering
applause
of
others
.
When
mens
parts
and
learning
,
It
the
voyce
of
a
God
,
and
not
of
a
man
:
This
vain
applause
of
the
people
,
pufft
up
his
heart
with
pride
,
making
him
to
give
that
glory
to
himself
,
that
was
due
to
God
.
A
proud
heart
loveth
to
be
tickled
and
flattered
;
4.
The
fourth
cause
of
Pride
is
the
Devil
:
The
true
Original
of
all
Pride
is
Satan
himself
;
through
his
sin
,
it
was
the
first
sin
that
he
committed
,
some
think
.
God
did
discover
to
the
Angels
,
Lord
,
He
said
unto
them
,
I
beheld
Satan
as
lighting
fall
from
heaven
.
Some
are
of
opinion
,
that
our
Saviour
spake
here
of
the
fall
of
Lucifer
from
Heaven
for
his
pride
;
Michael
and
his
Angel
fought
against
the
Dragon
and
his
Angels
;
and
in
fight
prevailed
so
,
that
there
was
no
more
place
found
in
Heaven
,
either
for
the
Dragon
himself
,
or
for
his
Angels
,
but
he
was
cast
out
,
and
they
with
him
;
and
this
fall
(
no
question
)
Christ
Jesus
was
an
eye-witness
and
beholder
of
in
his
Divinity
,
being
that
Michael
there
spoken
of
,
who
gave
him
the
fall
,
and
threw
him
down
;
and
thus
they
take
the
answer
of
Christ
to
be
a
caveat
to
these
Disciples
,
to
take
heed
of
being
infected
with
pride
,
occasioned
by
their
prosperous
success
,
from
this
fearful
example
.
Some
say
,
the
Devil
hath
in
him
every
sin
secundum
reatum
,
As
proud
as
Lucifer
.
Men
use
to
parallel
a
proud
person
with
the
Devil
,
and
no
sinner
besides
;
and
it
is
an
undoubted
character
of
a
childe
of
the
Devil
,
in
whomsoever
it
domineereth
:
And
for
that
cause
,
Satan
(
like
that
great
Leviathan
)
may
be
called
the
King
over
all
the
children
of
Pride
.
in
mente
Angelica
,
and
being
conceived
in
the
minde
of
an
Angel
,
it
changed
his
most
noble
nature
into
a
Serpentine
nature
,
and
no
marvel
he
desires
to
make
men
like
himself
.
CHAP.
4.
Of
the
kindes
of
Pride
.
PRide
is
twofold
;
External
and
Internal
.
First
,
of
External
Pride
of
the
body
,
and
those
things
that
belong
to
it
:
and
first
,
Of
Pride
of
Apparel
,
and
the
vanity
thereof
.
SECT.
1.
Of
immodest
apparel
.
1.
THat
Apparel
is
vitious
,
and
an
ensign
of
Pride
,
when
it
is
not
modest
,
but
carries
with
it
an
incentive
to
lust
and
wantonness
.
SECT.
2.
Of
costly
apparel
.
2.
THat
apparel
is
a
badge
of
Pride
,
that
is
too
expensive
,
when
so
much
of
a
mans
estate
is
wasted
upon
the
superfluous
decking
of
this
earthly
tabernacle
,
by
which
the
bowels
of
many
of
Gods
poor
distressed
Saints
might
have
been
greatly
refreshed
.
Let
women
wear
modest
apparel
,
not
with
broidered
hair
,
gold
,
pearls
,
or
costly
aray
,
but
with
good
works
:
John
Baptist
was
clothed
in
Camels
hair
,
and
the
blessed
Virgin
only
in
a
mean
habit
,
to
cover
nakedness
,
not
to
beautifie
her
body
.
Consider
the
Lilies
of
the
field
,
saith
our
Saviour
,
they
labour
not
,
nor
do
they
spin
,
yet
Solomon
in
all
his
glory
,
was
not
arayed
like
one
of
these
.
SECT.
3.
Of
wearing
habits
above
our
degree
.
3.
HEre
also
doth
Pride
appear
,
when
persons
wear
habits
above
their
rank
and
degree
.
The
pride
of
the
rich
man
is
set
down
,
Luke
16.
in
that
being
neither
honorably
descended
,
nor
deservedly
advanced
,
There
was
a
certain
rich
man
,
which
was
clothed
in
purple
and
fine
linnen
,
&c.
This
some
gather
,
because
he
is
not
called
Vir
,
but
Homo
in
Latine
,
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greek
,
and
those
that
are
skilled
in
the
three
Learned
Tongues
,
know
,
Solis
nobilibus
●cuit
bysso
indui
.
Philostratus
.
that
Adam
in
Hebrew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greek
,
and
Homo
in
Latine
,
signifie
mean
men
of
no
esteem
,
whereas
Ish
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Vir
,
signifie
some
desert
and
renown
purchased
by
Arts
or
Arms
:
Now
his
pride
is
set
forth
,
And
fine
linen
]
This
same
Byssus
,
translated
fine
linnen
,
was
linum
Indicum
&
Aegyptiacum
,
Chemnit
in
Luc.
16.
so
precious
,
as
anciently
it
was
exchanged
for
gold
,
weight
for
weight
,
as
the
learned
note
.
Mollia
indumenta
animi
molliciem
indicant
.
Bernard
.
Quid
de
habitu
dicam
?
in
quo
jam
non
calor
sed
color
requiritur
,
magisque
cultui
vestium
quam
virtutum
insistitur
?
Bernar.
Serm.
super
pass
.
Soft
garments
do
shew
the
softness
and
effeminateness
of
the
minde
,
when
men
do
much
affect
them
.
Every
man
is
to
consider
his
place
and
ability
,
and
see
that
he
exceed
not
in
sumptuousness
for
the
matter
of
his
garments
;
for
it
is
not
fit
he
should
wear
silk
,
that
is
scarce
able
to
pay
for
cloth
;
and
commonly
,
to
wear
garments
above
our
calling
,
is
but
an
allurement
to
evil
.
It
is
written
of
the
Emperour
Severus
,
that
in
his
time
he
never
beheld
any
man
in
Rome
apparelled
in
silk
and
purple
:
but
now
there
is
a
great
confusion
of
degrees
;
for
Gill
cannot
be
known
from
a
Gentlewoman
.
The
use
of
apparel
is
divers
:
1.
For
necessity
,
to
warm
us
,
and
preserve
us
from
injury
by
wind
and
weather
.
2.
For
honesty
,
ornament
and
comeliness
.
3.
For
distinction
of
one
Sex
from
another
,
and
for
distinction
of
qualities
of
men
and
women
:
For
great
persons
may
and
ought
to
wear
rich
apparel
,
so
it
be
sober
,
seemly
,
and
civil
.
Curiosity
of
garments
is
a
demonstration
of
the
deformity
of
the
minde
and
manners
;
Ornamentum
est
quod
ornat
.
Seneca
.
Vestium
curiositas
,
deformitatis
mentis
,
&
morum
judicium
est
.
Bern.
and
that
is
an
ornament
which
doth
adorn
the
body
,
saith
Seneca
.
John
Baptist
was
not
apparelled
in
soft
raiment
,
viz.
in
silks
and
velvet
,
and
such
effeminateness
,
that
suited
the
Court
,
and
not
the
wilderness
;
his
apparel
was
neither
costly
,
for
the
matter
and
stuff
whereof
it
was
made
,
nor
yet
curious
,
for
the
fashion
and
manner
of
making
,
but
decent
and
comely
for
his
person
and
profession
.
He
had
his
garment
of
Camels
hair
,
and
a
leathern
girdle
about
his
paps
,
and
his
meat
was
locusts
and
wilde
honey
.
Valerius
Maximus
writeth
of
Diogenes
the
Philosopher
,
that
he
would
rather
content
himself
with
a
thredbare
gown
or
cloak
,
and
live
upon
herbs
,
then
go
to
the
Court
and
flatter
the
Emperour
:
So
John
Baptist
would
wear
a
mean
habit
,
and
live
in
a
mean
estate
,
rather
then
frame
himself
to
wink
at
vice
,
and
flatter
Herod
;
therefore
he
chose
rather
to
wear
a
homely
weed
,
best
beseeming
the
plain
and
naked
truth
,
Dudley
Fenner
.
De
vestitu
lex
est
,
ut
eo
tantum
utamur
,
qui
cujusque
aetati
,
ex
aequalium
bonorum
,
modestissimorumque
exemplo
prorsus
sit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tit.
2.3
.
SECT.
4.
Of
superfluous
Garments
.
4.
PRide
appears
in
the
superfluity
of
Apparel
.
There
may
be
superfluity
herein
.
Quantum
ad
magnitudinem
,
Et
quantum
ad
multitudinem
.
1.
For
the
greatness
of
Garments
;
Cato
speaks
of
one
that
was
called
Grando
,
because
he
would
have
every
thing
great
,
a
great
Hat
,
great
Shooes
,
and
all
his
garments
very
great
.
Thus
women
are
to
be
taxed
,
that
wearing
costly
garments
,
do
draw
long
tails
after
them
,
sweeping
the
ground
,
and
raising
the
dust
therewith
:
Much
of
that
superfluity
might
be
spared
to
cloath
the
backs
of
many
poor
Christians
,
whom
they
see
half
naked
before
their
eyes
.
God
taxeth
the
Jews
for
this
superfluity
by
the
Prophet
Jeremiah
;
In
thy
skirts
is
found
the
blood
of
the
souls
of
the
poor
innocents
:
I
have
not
found
it
by
secret
search
,
but
upon
all
these
.
The
good
things
which
they
had
in
great
abundance
(
with
which
they
ought
to
have
relieved
and
cloathed
the
poor
)
they
consumed
in
the
skirts
of
their
garments
;
but
such
kind
of
garments
as
these
shall
be
consumed
with
burning
and
fuel
of
fire
,
or
Cibo
ignis
,
meat
of
fire
,
according
to
the
Hebrew
,
Isa.
9.5
.
2.
Superfluity
consisteth
in
the
multitude
of
garments
.
Great
was
the
pride
of
Heliogabalus
;
that
would
not
wear
a
garment
twice
:
but
in
the
Countrey
of
Licaonia
,
Object
.
But
is
it
not
lawfull
for
a
man
to
have
two
coats
,
to
have
change
of
raiment
?
Answ.
You
are
to
know
,
that
this
inhibition
of
Christ
was
onely
temporary
,
not
perpetual
,
go
teach
all
nations
:
Mark
16.15
.
and
so
was
this
cancelled
also
by
the
practise
of
Christ
and
his
Apostles
;
for
Judas
was
his
Almoner
,
and
purse-bearer
,
and
his
Disciples
had
two
swords
in
his
company
:
And
in
all
probability
,
Paul
had
two
cloaks
,
But
that
which
I
am
now
speaking
of
,
is
a
superfluity
in
respect
of
the
multitude
of
garments
:
Take
not
two
coats
;
that
is
,
saith
Lyra
,
superfluous
garments
:
Go
to
now
you
rich
men
,
the
very
moths
shall
witness
against
such
abusers
of
apparel
.
Object
.
Doth
not
John
Baptist
,
(
when
the
people
came
to
his
Baptism
,
asking
him
what
they
should
do
)
say
unto
them
,
this
is
no
great
variety
,
nor
any
superfluity
,
to
have
two
coats
;
doth
not
this
seem
to
set
open
a
wide
gap
to
Anabaptistical
parity
,
and
equality
,
and
Platonical
community
?
Answ.
I
must
confess
that
it
is
an
hard
task
,
to
walk
with
an
even
foot
in
this
argument
,
but
either
the
rich
or
the
poor
will
abuse
something
as
shall
be
taught
them
:
let
a
man
teach
that
it
is
lawfull
to
possess
goods
,
cloaths
,
money
,
land
,
and
other
goods
that
a
man
hath
left
him
by
his
Ancestors
,
or
gotten
by
his
honest
industry
,
and
rich
men
will
soon
conclude
,
that
they
are
absolute
owners
of
their
wealth
,
and
may
use
it
,
yea
even
abuse
it
,
at
their
own
pleasure
:
Let
a
man
on
the
other
side
stir
up
men
to
charity
,
the
poor
are
apt
presently
to
think
themselves
more
than
quarter-masters
of
their
rich
neighbours
goods
;
and
if
they
be
somewhat
slow
in
giving
,
they
will
be
quick
enough
in
taking
them
before
they
be
given
.
Quest.
A
question
may
arise
then
,
Whether
there
is
any
propriety
,
any
meum
and
tuum
in
goods
and
cloaths
,
&c.
because
the
Baptist
here
speaks
of
an
equal
division
?
Answ.
1.
We
must
answer
affirmatively
,
that
there
is
;
and
it
may
thus
be
proved
:
What
God
giveth
,
man
may
possess
,
Psal.
104.28
.
That
thou
givest
them
,
they
gather
:
the
blessing
of
God
maketh
rich
,
Prov.
10.22
.
2.
They
are
not
onely
given
to
men
as
general
blestings
,
but
as
peculiar
favours
to
his
own
children
:
Blessed
is
the
man
that
feareth
the
Lord
,
&c.
Psal.
112.1
.
Wealth
and
riches
shall
be
in
his
house
,
ver.
3.
Many
of
the
godly
have
had
great
riches
,
as
Abraham
,
Isaac
,
Jacob
,
Joseph
,
Job
,
David
,
Solomon
,
Joseph
of
Arimathea
,
Nichodemus
,
and
others
,
whose
faith
Christ
commendeth
to
us
;
therefore
the
possession
of
abundance
is
lawfull
.
3.
Christian
piety
doth
not
overthrow
but
maintain
a
civil
policy
,
which
alloweth
possessions
;
else
to
what
use
be
all
Laws
about
weights
,
measures
,
buying
,
selling
,
usury
?
yea
,
else
what
use
is
there
of
the
eighth
Commandment
?
But
I
must
not
stay
here
:
for
though
it
be
lawful
for
rich
men
to
possess
and
enjoy
those
things
that
God
hath
given
them
,
or
(
more
truly
)
lent
them
,
SECT.
5.
Of
strange
apparel
.
5.
PRide
appeareth
further
in
wearing
strange
apparel
,
of
new
and
stange
fashions
.
Heliogabalus
erected
a
Council
of
Women
,
Rich.
Barkley
de
summo
bono
.
who
should
determine
what
manner
of
attire
the
Matrons
of
Rome
should
wear
.
Caligula
was
a
laughing
stock
for
the
dissolute
fashion
of
his
apparel
:
In
Licaonia
they
would
endure
no
inventions
of
any
new
fashions
:
If
any
one
devised
any
new
fashions
,
It
shall
come
to
pass
in
the
day
of
the
Lords
Sacrifice
,
that
I
will
punish
the
Princes
and
the
Kings
children
,
and
all
such
as
are
clothed
with
strange
apparel
.
God
judged
not
the
ornaments
of
silver
,
and
gold
,
and
precious
stones
,
to
be
absolutely
needful
for
us
;
for
if
he
had
,
he
would
not
have
hid
them
in
the
bowels
of
the
earth
,
and
in
the
remotest
parts
of
the
world
,
in
Shell-fishes
in
the
Sea
,
&c.
And
one
observeth
,
if
God
would
have
covered
us
with
divers
coloured
garments
,
Joseph
.
Antiqu.
that
those
that
see
the
vanity
of
his
garments
,
may
also
see
the
penalty
of
his
pride
.
It
is
but
immodesty
and
madness
for
Christians
to
jet
it
out
in
silk
,
and
silver
,
and
gold
,
seeing
the
Persians
therewith
clothe
their
very
Camels
.
1.
It
is
prodigal
spending
of
Gods
blessings
and
benefits
to
be
bestowed
on
better
purposes
.
2.
It
is
a
note
of
vanity
and
idleness
,
3.
It
is
an
ensign
of
pride
to
use
them
,
being
invented
without
consideration
of
conveniency
.
4.
It
argues
much
levity
and
frothiness
,
to
be
still
changing
;
it
would
make
the
world
believe
,
that
the
Moon
were
our
Mistress
and
predominant
planet
,
and
then
every
body
knows
what
kinde
of
people
we
are
.
Clemens
Alexandrin
.
Paedagog.
lib.
3.
cap.
11.
It
is
a
great
reproach
our
English
Nation
hath
gotten
,
to
follow
all
fashions
:
Therefore
other
Countreys
do
paint
an
English
man
naked
,
with
his
cloth
under
his
arm
,
and
a
pair
of
shears
in
his
hand
,
seeking
a
Taylor
to
finde
him
out
a
new
fashion
.
To
conclude
this
Chapter
,
it
is
better
to
have
our
mindes
well
clad
with
vertues
and
graces
,
John
Mandev.
1
Pet.
5.5
.
1
Tim.
2.10
.
then
our
bodies
with
vestments
;
this
is
required
of
women
the
weaker
vessels
,
and
therefore
it
is
much
more
beseeming
men
,
that
must
guide
and
govern
them
,
1
Pet.
3.3
.
then
are
we
best
adorned
,
when
we
are
clothed
with
humility
and
good
works
,
and
do
put
on
the
Lord
Jesus
Christ
.
CHAP.
5.
Of
Pride
of
Beauty
,
and
the
vanity
thereof
.
BEauty
in
self
is
a
commendable
thing
,
and
many
good
women
in
Scripture
have
been
commended
for
their
beauty
;
as
Eve
made
in
perfection
,
Sarah
,
Quintus
Hortensius
a
Roman
Consul
,
is
infamed
by
Historians
,
because
he
stood
long
poring
in
a
glass
when
he
made
him
ready
,
and
was
too
curious
in
trimming
up
himself
.
Philip
King
of
Macedon
deprived
a
Magistrate
from
his
Office
which
he
had
given
him
,
onely
because
he
heard
he
was
more
busied
in
beautifying
and
trimming
his
person
,
then
in
studying
his
books
.
The
use
of
glasses
was
first
intended
,
that
thereby
men
and
women
might
the
better
know
themselves
;
that
the
most
beautiful
might
learn
to
avoid
all
infamous
things
,
and
not
defile
the
dignity
of
their
persons
with
the
deformity
of
their
manners
.
It
was
the
advice
of
Socrates
in
Laertius
,
Lucius
Apuleius
de
magia
,
lib.
1.
Qui
eximia
forma
est
,
id
agat
,
ut
animi
pulchritudo
corporis
pulchritudini
splendore
respondeat
.
Nazian.
in
maximum
.
and
made
many
persons
to
forget
themselves
;
and
like
Narcissus
,
to
dote
upon
their
own
faces
,
thinking
that
every
one
that
seeth
them
wrongs
them
,
that
doth
not
admire
them
.
Besides
,
many
there
are
that
use
artificial
painting
to
set
off
themselves
,
that
they
may
seem
more
beautiful
then
they
are
.
Painting
is
not
intended
to
please
chaste
eyes
,
and
is
but
a
whorish
varnish
,
learnt
from
that
wicked
Jezabel
whom
the
Dogs
devoured
.
Socrates
saith
,
That
one
Pambus
lamented
(
being
brought
out
of
the
wilderness
to
Alexandria
by
Athanasius
)
there
,
seeing
a
woman
taking
pains
that
way
,
he
burst
out
into
tears
,
1.
Saith
he
,
because
she
takes
so
much
pains
,
and
spends
so
much
cost
and
time
to
cast
away
her self
,
and
damn
her
soul
.
2.
Because
she
taketh
more
pains
,
and
bestoweth
more
labour
to
please
vain
young
men
,
then
I
have
done
to
please
God
.
Tripartit
.
Histor.
lib.
8.
cap.
1.
p.
484.
Now
Solomon
,
or
Bathsheba
his
Mother
(
both
very
beautiful
)
say
,
that
favour
is
deceitful
,
and
beauty
is
vain
,
Prov.
31.30
.
or
a
very
vanity
,
as
the
Geneva
Translation
hath
it
.
Beauty
is
compared
by
holy
men
to
a
painted
Snake
,
that
is
fair
without
,
and
full
of
poyson
within
.
Virg.
Oformose
puer
,
nimium
ne
crede
colori
,
Alba
ligustra
cadunt
,
vaccinia
nigra
leguntur
.
What
then
can
be
said
of
Jezebels
art
?
if
natural
beauty
so
soon
vanisheth
,
David
,
Surely
every
man
is
vanity
.
Florem
decoris
singuli
carpunt
dies
.
Seneca
in
Octavia
.
and
a
few
fits
of
a
quartan-ague
will
change
it
into
swarthy
deformity
;
old
age
,
and
the
space
of
a
few
years
,
will
shew
the
slightness
and
vanity
of
it
,
and
death
will
utterly
consume
it
.
The
apprehension
of
this
(
I
suppose
)
made
that
beautiful
Roman
Prince
Domitian
write
thus
to
his
friend
:
Socrates
vocabat
formam
modici
temporis
tyrannidem
.
Bruson
.
lib.
2.
cap.
44.
Beauty
is
the
finest
flower
that
will
soonest
fade
and
wither
.
Petrarc
.
de
remed.
utriusque
fortunae
.
Know
thou
,
saith
he
,
that
there
is
nothing
more
set
by
then
beauty
and
comeliness
of
body
,
and
nothing
less
durable
.
One
in
Germany
was
so
fair
,
that
some
were
very
earnest
with
him
to
have
taken
his
picture
.
He
answered
them
,
no.
But
,
said
he
,
a
few
days
after
I
am
dead
,
take
me
up
,
and
picture
me
as
you
finde
me
then
,
and
let
me
be
a
Monument
to
posterity
;
and
they
took
him
up
two
or
three
days
after
he
was
dead
and
buried
,
and
they
found
him
half
eaten
up
with
Toads
and
Serpents
,
and
venemous
Creatures
,
and
so
he
was
pictured
accordingly
.
Thou
that
now
pridest
thy self
,
that
the
form
of
thy
face
and
body
is
without
comparison
:
Know
thou
,
that
it
is
not
long
ere
the
habit
of
thy
mouth
,
and
the
colour
of
thy
face
shall
be
changed
;
thy
goldy
locks
,
and
shining
hair
shall
wax
gray
,
and
become
white
,
or
fall
off
from
thy
head
;
that
deep
wrinckles
shall
plough
up
thy
tender
cheeks
,
and
bright
forehead
;
that
some
sad
cloud
shall
cover
those
pleasant
torches
of
the
eyes
,
Anceps
sorma
bonum
,
mortalibus
exiguum
donum
,
brevi
temporis
momento
capitur
,
&c.
Seneca
in
Hippol.
1.760
.
and
the
day
will
come
,
that
thou
mayest
not
know
thy self
in
a
glass
;
and
all
these
things
which
thou
thinkest
to
be
far
from
thee
(
if
thou
livest
)
I
tell
thee
,
will
soon
befal
thee
:
And
though
thou
wilt
not
believe
me
,
nor
any
man
that
now
shall
tell
thee
of
it
,
yet
then
thou
wilt
exceedingly
wonder
to
see
thy self
so
much
transformed
.
What
will
it
avail
thee
to
be
proud
of
that
which
is
not
thine
,
which
in
colour
is
inferiour
to
many
Roses
and
Lilies
of
the
field
,
and
which
thou
canst
not
keep
long
with
thee
?
besides
,
bodily
beauty
hath
been
a
snare
to
many
a
soul
.
Beauty
hath
kept
back
many
from
making
any
progress
in
the
way
of
holiness
,
and
hath
turned
them
the
contrary
way
.
How
many
precious
hours
do
many
persons
spend
at
the
Glass
,
and
in
trimming
this
outward
sheath
,
which
might
have
been
much
better
bestowed
in
adorning
the
soul
?
Suetonius
writeth
,
that
Augustus
Caesar
,
was
never
wont
to
spend
any
time
in
trimming
and
beautifying
himself
.
Aristippus
being
perswaded
to
go
to
Corinth
to
see
the
beautiful
Lais
,
gave
this
answer
,
Non
emam
tanti
poenitere
.
whereby
many
profitable
things
are
neglected
.
He
that
is
in
love
with
his
face
,
or
comely
form
,
hath
an
enemy
at
home
;
and
(
which
is
worse
)
a
delightful
one
,
such
a
one
as
robs
him
of
his
time
,
taketh
away
his
rest
,
steals
away
his
heart
;
such
a
one
as
is
the
foment
of
lust
,
and
frequently
as
great
a
passage
to
hatred
as
love
;
that
which
bringeth
the
chastity
of
many
in
suspicion
,
and
is
the
occasion
of
reproach
,
and
often
draws
a
man
or
woman
into
danger
;
and
yet
this
is
a
thing
that
the
world
doth
much
dote
upon
:
Nothing
doth
so
soon
kindle
a
fire
in
the
affections
of
men
,
as
the
beauty
of
women
.
Oh!
boast
not
then
of
bodily
beauty
,
but
rather
labour
after
spiritual
and
heavenly
beauty
,
that
with
the
Kings
Daughter
(
Psal.
Exod.
38.8
.
Ainsworth
ad
loc
.
the
Chaldee
Paraphrast
,
and
Junius
and
Ainsworth
do
collect
,
that
these
were
Religious
women
,
such
as
had
renounced
the
vanities
of
the
world
,
and
given
themselves
to
the
service
of
God
;
in
sign
and
token
whereof
,
they
brought
their
looking-glasses
,
the
instruments
they
were
wont
to
use
in
dressing
their
bodies
.
to
make
the
instruments
,
whereby
through
faith
they
might
sanctifie
their
souls
:
Of
such
we
read
,
1
Sam.
2.22
.
Some
say
they
helped
the
Priest
to
wash
the
Sacrifices
,
and
it
may
be
they
used
to
wash
the
feet
of
such
as
had
travelled
far
,
and
took
pains
to
come
to
Jerusalem
to
the
service
of
God
.
CHAP.
6.
Of
pride
of
gesture
.
SECT.
1.
Of
proud
looks
.
THe
heart
of
man
is
many
times
discernable
by
the
face
,
Six
things
the
Lord
hateth
,
yea
,
seven
are
an
abomination
to
him
;
and
the
first
of
the
seven
is
a
proud
look
.
Prov.
6.17
.
As
an
amicable
,
so
a
disdainfull
and
scornfull
frame
of
heart
is
seen
in
the
eye
:
It
is
written
of
Richard
Nevil
Earl
of
Warwick
,
that
he
had
so
high
and
terrible
a
look
,
especially
when
but
a
little
moved
,
that
it
was
said
of
him
,
Every
wrinkle
in
his
forehead
was
a
sepulchre
to
bury
a
Prince
in
;
One
character
that
the
holy
Ghost
gives
of
a
wicked
man
,
is
the
pride
of
his
countenance
,
Psal.
10.4
.
The
eye
of
man
of
it self
is
not
proud
and
haughty
,
but
as
the
heart
instructeth
it
:
There
is
a
generation
,
saith
Agur
,
O
how
lofty
are
their
eyes
,
and
their
eye-lids
are
lifted
up
,
Prov.
30.13
.
Let
thy
face
be
so
composed
and
tempered
in
its
gesture
,
saith
Hugo
,
that
it
be
neither
too
much
exasperated
,
nor
effeminately
dissolved
,
but
let
it
alwaies
have
a
rigid
kinde
of
sweetness
,
and
sweet
kinde
of
rigour
.
David
professing
his
humility
sets
it
forth
thus
,
Lord
,
my
heart
is
not
haughty
,
nor
mine
eyes
lofty
.
Psal.
131.1
.
and
no
such
person
would
he
entertain
in
his
family
.
Him
that
hath
a
high
look
,
saith
he
,
and
a
proud
heart
will
I
not
suffer
,
Psal.
101.5
.
such
the
Lord
threatens
:
The
lofty
looks
of
man
shall
be
humbled
,
and
the
haughtiness
of
man
shall
be
bowed
down
,
Isa.
2.11
.
Thus
God
threatned
to
visit
the
fruit
of
the
stout
heart
of
the
King
of
Assyria
,
and
to
bring
down
the
glory
of
his
high
looks
,
Isa.
10.12
.
SECT.
2.
Of
a
proud
gate
or
pace
.
PRide
is
not
only
visible
in
the
eye
,
but
also
in
the
pace
or
going
.
David
prays
,
Let
not
the
foot
of
pride
come
against
me
,
Psal.
36.11
.
It
is
said
,
that
Agag
came
to
Samuel
delicately
,
1
Sam.
15.32
.
and
we
read
of
the
daughters
of
Israel
,
that
they
made
a
mincing
,
and
a
tinckling
with
their
feet
as
they
went
,
Isa.
3.16
.
The
Tragick
Socks
were
called
Embades
,
they
were
for
a
strutting
and
lofty
gate
.
God
noteth
the
very
pace
and
gestures
of
men
and
women
,
and
those
that
walk
in
pride
,
he
is
able
to
abase
,
Dan.
4.37
.
Let
the
daughters
of
England
see
whether
they
are
not
guilty
in
this
kinde
,
as
well
as
the
daughters
of
Zion
?
When
Elijah
had
denounced
utter
ruine
upon
the
house
and
posterity
of
Ahab
,
Ahab
hearing
those
words
,
rent
his
clothes
,
put
sackcloth
upon
him
,
fasted
and
lay
in
sack-cloth
,
and
went
softly
;
he
was
so
humbled
,
that
his
very
pace
and
gesture
was
altered
,
1
King
.
21.27
,
29.
and
the
Lord
takes
notice
of
it
:
Seest
thou
how
Ahab
is
humbled
before
me
?
&c.
Let
there
be
gravity
in
thy
gesture
,
simplicity
in
thy
moving
to
and
fro
,
honesty
in
thy
walking
:
Let
no
uncomeliness
,
no
lasciviousness
,
SECT.
3.
Of
disdaining
to
give
salutations
and
civil
respect
to
Superiors
or
equals
.
PRide
of
gesture
is
further
manifest
,
when
men
give
no
reverence
to
their
Superiours
,
no
respect
to
equals
,
either
by
courteous
salutations
,
friendly
deportment
,
or
carriage
suitable
to
the
persons
with
whom
they
have
todo
.
Some
great
persons
inhigh
places
are
so
puft
up
with
pride
,
that
they
will
shew
no
civil
respect
to
any
they
think
are
inferiour
to
them
.
Excessive
was
the
pride
of
Caesar
the
Dictator
,
Sueton.
de
C.
J.
Caesay
re
dictatore
.
p.
30
,
31.
who
was
continual
Consul
,
and
perpetual
Dictator
;
for
so
he
wrote
,
C.
Julius
Caesar
,
Dictator
perpetuus
:
He
would
be
stiled
Pater
Patriae
,
and
have
his
Statue
among
the
Kings
,
and
his
Image
among
the
Gods
:
His
pride
was
many
ways
notorious
,
especially
by
receiving
the
decrees
of
the
Senators
himself
sitting
,
though
they
presented
them
to
him
themselves
;
yet
took
he
it
so
highly
,
and
in
such
snuff
,
that
Pontius
Aquila
rose
not
to
him
as
he
rode
along
the
streets
,
that
in
a
long
time
he
would
promise
nothing
,
or
give
nothing
,
but
if
Pontius
Aquila
would
give
him
leave
:
But
this
his
intolerable
pride
hastned
his
end
.
Great
is
the
pride
(
in
this
respect
)
of
an
upstart
Generation
of
men
among
us
,
called
Quakers
,
in
these
days
,
who
will
give
no
respect
to
their
Superiours
,
Equals
,
or
Inferiours
.
Object
.
But
here
it
is
objected
by
them
,
That
our
Saviour
saith
to
his
seventy
Disciples
,
when
he
sent
them
forth
to
preach
the
Gospel
(
among
other
things
that
he
gave
them
in
charge
)
Salute
no
man
by
the
way
,
Luke
10.4
.
Here
some
will
say
,
Doth
Divinity
and
Christianity
overthrow
common
courtesie
,
and
take
away
and
abolish
good
manners
and
civility
?
Respon.
Surely
no
:
that
's
but
a
vain
fancy
gathered
from
this
and
such
like
places
of
Scripture
.
Object
.
1.
But
may
not
this
encourage
men
in
evil
courses
?
Respon.
We
must
distinguish
between
a
mans
person
and
his
sin
;
for
we
may
salute
his
person
friendly
,
and
yet
reprove
his
sins
sharply
;
as
Christ
calls
Judas
friend
,
Mat.
26.50
.
and
yet
saith
he
was
a
Devil
,
John
6.70
.
Object
.
2.
But
they
will
say
,
They
know
not
whether
every
passenger
they
meet
be
a
brother
or
no
,
therefore
they
will
not
salute
him
.
Respon.
That
as
our
Saviour
Christ
in
that
Chapter
,
proveth
every
man
to
be
a
neighbour
,
so
ought
we
to
think
every
man
professing
the
Christian
Religion
a
brother
,
having
one
God
for
our
Father
,
one
Church
for
our
Mother
,
being
baptized
in
the
same
faith
,
professing
the
same
truth
,
living
under
the
same
Law
.
Object
.
3.
But
they
will
say
,
Peradventure
he
may
be
a
Papist
,
or
an
Atheist
,
or
one
differing
from
that
Profession
which
they
have
taken
up
.
Respon.
What
if
he
be
?
till
I
know
the
worst
,
charity
requires
me
to
hope
and
judge
the
best
;
yea
,
our
Saviour
Christ
in
the
very
next
verse
,
say
,
Peace
be
to
this
house
,
before
the
inhabitants
were
converted
,
yea
,
even
before
they
knew
whether
they
would
accept
and
embrace
the
means
of
their
salvation
,
being
offered
to
them
.
Object
.
4.
But
they
will
further
press
us
with
the
authority
of
the
blessed
and
beloved
Apostle
John
,
2
John
10.11
.
who
saith
,
If
there
come
any
unto
you
,
and
bring
not
this
Doctrine
,
(
sc.
that
which
he
had
taught
them
)
receive
him
not
into
your
house
,
neither
bid
him
God-speed
;
for
he
that
bids
him
God-speed
,
is
partaker
of
his
evil
deeds
.
Respon.
But
if
we
consider
to
whom
,
and
of
whom
,
and
of
what
sort
of
coming
these
words
are
spoken
,
the
Objection
is
easily
answered
:
for
,
1.
These
words
are
written
to
the
Elect
Lady
and
her
children
,
as
we
may
see
in
the
inscription
of
the
Epistle
,
and
these
might
easily
be
seduced
.
2.
They
are
spoken
of
cunning
Hereticks
,
who-sought
to
creep
into
private
houses
,
and
insinuate
themselves
into
silly
women
,
and
seduce
the
simpler
sort
of
people
,
as
Paul
told
his
Scholar
Timothy
;
If
they
come
unto
you
,
and
bring
you
another
Doctrine
.
3.
He
doth
not
say
,
if
you
meet
them
by
the
way
,
Salute
them
not
,
speak
not
to
them
;
but
if
they
come
to
your
houses
,
receive
them
not
,
entertain
them
not
;
and
for
the
prohibition
of
bidding
them
,
Object
.
5.
They
say
,
They
know
not
what
ill
purpose
he
may
have
in
his
minde
,
as
namely
,
to
rob
,
steal
,
kill
,
&c.
and
therefore
they
fear
,
if
they
should
bid
him
God-speed
,
or
God
be
with
him
,
they
should
be
,
as
it
were
,
accessary
to
his
bad
actions
.
Respon.
This
is
a
causless
fear
:
They
pray
rather
that
he
may
be
diverted
,
and
turned
from
such
lewd
purposes
and
practices
;
for
so
long
as
God
is
with
any
man
,
he
will
keep
him
from
all
such
bad
businesses
:
And
when
I
pass
by
a
man
at
his
work
,
and
bid
him
God
speed
,
I
pray
to
God
to
bless
him
in
his
honest
labours
which
I
see
him
about
,
and
not
that
he
may
have
success
in
any
evil
way
which
I
am
not
privy
to
;
and
when
I
part
from
any
man
,
and
bid
God
be
with
him
,
what
do
I
but
desire
God
to
bless
and
keep
him
from
doing
and
taking
harm
?
Object
.
6.
They
say
,
This
is
a
kinde
of
taking
Gods
name
in
vain
,
and
speaking
of
him
,
when
we
think
not
of
him
.
Respon.
I
would
know
,
whether
any
man
can
know
,
whether
I
think
of
God
,
when
I
use
his
name
in
saluting
any
man
:
I
am
sure
that
Solomon
saith
,
That
God
onely
knoweth
the
hearts
of
the
children
of
men
;
and
Paul
saith
,
None
can
know
the
things
of
man
,
but
the
Spirit
that
is
in
man
.
Howsoever
,
it
cannot
be
denied
,
but
that
ordinarily
our
devotions
are
more
settled
and
composed
,
our
minds
better
disposed
in
our
more
solemn
prayers
for
our
brethren
;
yet
why
may
we
not
shew
much
love
and
good
affection
in
short
and
sudden
good
wishes
and
ejaculations
?
for
what
can
be
said
more
shortly
and
sweetly
,
then
God
be
with
you
?
for
if
God
be
with
us
,
who
,
can
be
against
us
?
The
meaning
then
of
that
place
,
Luke
10.4
.
is
not
to
forbid
common
courtesie
,
and
ordinary
civility
,
but
only
needless
complements
,
and
idle
curiosity
,
whereby
they
might
be
hindred
and
stayed
from
the
quick
and
speedy
dispatch
of
their
business
:
So
Elisha
sending
home
Gehezi
to
restore
the
Shunamites
son
to
life
again
,
bad
him
,
Gird
up
his
loins
,
take
his
staff
in
his
hand
,
and
salute
no
man
by
the
way
;
and
if
any
body
saluted
him
,
not
to
answer
him
again
.
Dice
questo
accioche
essi
faccino
questo
viaggio
con
ogni
diligenza
senza
indugio
alcuno
.
Ital.
annot.
The
meaning
of
which
place
(
in
the
judgement
of
the
Learned
)
is
nothing
else
,
but
that
he
should
make
haste
,
and
not
loiter
or
linger
,
and
trifle
out
his
time
by
the
way
,
entertaining
needless
discourse
with
any
body
,
which
many
times
solemn
salutations
and
taking
acquaintance
one
of
another
give
occasion
.
Otherwise
,
that
Salutations
have
been
usual
in
Scripture
,
might
easily
be
proved
;
for
Boaz
of
Bethlehem
salutes
his
Reapers
,
John
Baptist
;
yea
,
Christ
himself
,
even
after
his
Resurrection
,
saluteth
both
the
women
that
were
at
the
Sepulchre
,
and
also
his
Apostles
:
Therefore
we
see
that
courteous
salutations
are
lawful
and
commendable
,
notwithstanding
the
rudeness
and
incivility
of
Quakers
,
and
such
absurd
persons
in
these
days
to
the
contrary
,
that
will
neither
salute
,
nor
give
respect
to
any
man
whom
they
meet
.
Christ
himself
saluteth
his
Disciples
,
saying
,
Peace
be
to
you
:
It
was
the
common
and
ordinary
salutation
among
the
Hebrews
,
and
it
was
a
good
one
,
for
by
it
they
wished
all
sorts
and
kindes
of
good
to
the
party
whom
they
saluted
;
and
so
the
seventy
were
enjoyned
,
Into
what
house
soever
you
enter
,
say
,
Peace
be
to
this
house
.
CHAP.
7.
Of
Pride
of
hair
.
PRide
of
hair
is
to
be
seen
three
ways
;
in
plaited
hair
,
long
hair
,
and
borrowed
hair
.
1.
In
plaited
hair
,
which
is
expresly
forbidden
by
the
Apostle
:
Speaking
to
women
,
he
saith
,
Whose
adorning
,
let
it
not
be
that
outward
adorning
of
plaiting
the
hair
,
&c.
2.
In
long
hair
:
We
read
of
the
Antichristian
Locusts
,
a
praise
to
a
woman
,
and
is
given
to
her
for
a
covering
,
saith
the
Apostle
;
but
in
respect
of
the
abuse
of
it
by
men
:
For
though
Paul
saith
.
It
is
a
shame
for
a
man
to
wear
long
hair
,
Aug.
l.
1.
de
opere
Monach
.
tribus
extrem
.
capitibus
.
Austin
reproveth
certain
Monks
or
Anchorets
,
whom
he
calleth
Crinitos
fratres
,
because
they
wore
hair
hanging
down
upon
their
shoulders
,
in
a
certain
imitation
(
as
they
would
seem
)
of
the
old
Nazarites
,
Sampson
,
and
others
.
I
shall
not
use
any
bitter
invectives
against
this
sort
of
men
,
but
(
as
that
good
old
Servant
of
Christ
Mr.
Dod
sometimes
said
)
if
we
can
preach
them
into
Christ
,
they
will
cut
off
their
long
hair
.
3.
In
borrowed
hair
:
And
here
is
to
be
condemned
the
folly
of
many
men
in
these
days
,
that
cover
over
one
sort
with
another
,
and
change
the
colour
of
the
hair
given
them
by
God
,
by
wearing
Periwigs
of
another
colour
,
Mary
Magdalen
)
but
known
to
have
been
a
notorious
sinner
,
Luke
7.37
,
38.
when
she
was
converted
,
she
washt
the
feet
of
Christ
with
tears
,
and
did
wipe
them
with
the
hairs
of
her
head
,
&c.
Her
love
was
great
,
iuflamed
in
her
heart
,
as
she
thinks
nothing
too
much
,
but
all
to
little
too
testifie
the
same
,
verifying
that
saying
of
Gregory
,
whatsoever
she
had
abused
in
the
service
of
sin
,
she
now
converted
to
be
instruments
of
repentance
,
and
consecrated
to
the
service
of
God
:
Those
amber
lips
of
hers
which
were
wont
to
be
used
lasciviously
,
to
kiss
wantonly
,
were
now
converted
to
an
holy
use
of
kissing
penitently
;
that
oyntment
wherewith
she
was
wont
to
perfume
her self
,
she
bestowed
upon
her
Saviour
;
those
eyes
which
she
had
used
as
lattices
of
lust
,
were
now
cisterns
of
salt
tears
,
to
wash
Christs
feet
;
and
those
hairs
which
she
had
used
to
curl
and
frizzle
to
allure
her
Lovers
,
now
became
Towels
to
dry
the
same
.
CHAP.
8.
Of
Pride
of
Riches
.
RIch
men
are
very
apt
to
be
proud
;
it
is
an
hard
matter
to
have
high
estates
in
the
world
,
and
not
to
have
high
mindes
;
therefore
saith
Paul
to
Timothy
,
Charge
the
rich
,
that
they
be
not
high-minded
.
Pride
is
a
worm
growing
out
of
riches
;
rich
men
are
subject
to
Satans
greatest
temptations
,
Thou
hast
thirsted
after
gold
,
now
take
thy
fill
.
I
have
read
,
that
Allan
King
of
the
Tartars
made
war
upon
Calipha
King
of
Persia
(
a
man
that
insatiably
doted
upon
his
riches
)
and
took
him
Prisoner
in
his
own
City
,
his
Souldiers
fighting
very
faintly
in
his
defence
,
because
he
had
laid
up
his
treasure
in
a
Tower
,
and
would
not
pay
them
their
wages
.
He
was
by
Allan
imprisoned
in
the
same
Tower
,
with
these
words
,
If
thou
hadst
not
kept
this
treasure
so
greedily
,
Nich.
Causin's
Holy
Court.
To
build
many
fair
houses
,
and
be
master
of
many
servants
,
to
have
much
money
,
corn
and
cattel
,
can
be
but
small
commendation
,
because
they
be
not
in
homine
,
but
extra
hominem
.
Seneca
ad
Lucil.
Epist.
41.
but
distributed
it
among
thy
Souldiers
,
thou
mightest
have
preserved
thy self
and
the
City
;
now
therefore
take
thy
pleasure
,
eat
and
drink
thereof
,
seeing
thou
hast
loved
it
so
well
;
and
so
suffered
him
to
dye
for
hunger
in
the
midst
of
all
his
riches
.
Abbas
the
late
Persian
King
,
having
a
heavy
complaint
made
of
one
of
his
Mirza's
,
or
great
Princes
,
for
his
intolerable
pride
,
and
tyrannical
oppression
of
the
poor
people
,
and
finding
the
accusation
just
,
thought
death
too
small
a
punishment
for
him
;
therefore
he
condemned
all
his
Lands
and
Goods
to
be
sold
,
and
restitution
therewith
to
be
made
to
such
as
he
had
oppressed
;
and
if
all
would
not
serve
,
he
condemned
himself
to
pay
the
rest
out
of
his
Treasure
or
Exchequer
,
being
in
some
sort
guilty
by
making
no
better
choice
:
He
caused
his
ears
and
nose
to
be
cut
off
,
and
him
perpetually
to
wear
a
thing
about
his
neck
like
a
Hogs
yoke
,
Anth.
Shirley
,
p.
71.
and
inhibited
all
persons
from
giving
him
any
relief
,
but
what
he
got
by
his
own
labour
,
to
teach
them
how
dear
poor
mens
goods
cost
them
.
Devout
Bernard
inveighed
(
not
without
cause
)
against
the
vain
pride
,
and
superfluous
pomp
of
the
Prelates
in
his
time
,
Diodorus
Siculus
tells
us
,
that
the
people
of
Carthage
when
they
were
in
a
poor
and
mean
estate
,
they
usually
every
year
offered
the
tenth
and
tythe
of
their
spoils
to
Hercules
their
supposed
God
;
but
when
they
grew
rich
,
and
were
Commanders
of
divers
Countries
,
and
Masters
of
great
matters
,
they
grew
proud
,
and
forgot
their
devotions
,
And
he
made
himself
Treasuries
for
silver
,
for
gold
,
and
for
precious
stones
,
&c.
and
God
had
given
him
substance
very
much
.
Art
thou
proud
of
thy
riches
?
thou
hast
but
a
doubtful
and
burthensome
happiness
,
and
that
which
will
yield
thee
more
envy
then
joy
:
And
scarce
shall
you
finde
a
rich
man
,
the
Lord
,
but
the
Keeper
of
them
:
See
therefore
that
thy
riches
be
not
thy
masters
,
but
make
thou
them
subservient
to
thee
;
otherwise
they
are
not
riches
,
but
bonds
and
fetters
,
and
heaps
of
cares
and
fears
to
perplex
thy
minde
.
The
labour
to
get
worldly
riches
is
long
,
but
their
use
is
short
;
and
he
that
taketh
greatest
pains
to
gather
them
,
hath
often
times
least
use
and
pleasure
of
them
;
and
those
goods
that
are
gotten
by
shifts
,
are
(
for
the
most
part
)
lost
with
shame
.
Thou
boastest
thou
art
full
of
riches
,
take
heed
that
this
fulness
doth
not
break
thee
;
all
fulness
seeks
an
exit
;
such
fulness
hath
brought
death
to
many
,
Omnis
plenitudo
exitum
quaerit
.
Riches
make
themselves
wings
and
flee
away
as
an
Eagle
,
&c.
Prov.
23.5
.
and
hath
taken
away
rest
from
all
.
In
the
highest
of
thy
prosperity
be
afraid
of
an
after-clap
,
for
the
tide
may
turn
,
and
the
wheel
quickly
run
round
;
and
thy
riches
may
be
taken
from
thee
,
or
thou
from
them
.
1.
By
making
,
as
it
were
,
no
difference
between
his
soul
and
the
soul
of
a
beast
,
by
placing
his
content
in
these
things
,
and
calling
them
animae
bona
,
the
good
things
of
his
soul
,
which
be
not
Corporis
,
but
Fortunae
,
as
the
Philosopher
speaks
,
2.
His
folly
appeareth
,
in
that
he
calleth
them
his
own
goods
,
3.
His
Arithmetick
failed
him
;
for
whereas
he
thought
he
had
a
lease
of
his
life
,
and
sure
estate
in
these
goods
for
many
years
,
it
so
fell
out
,
Thoufool
,
this
night
thy
soul
shall
be
required
of
thee
,
or
do
they
require
thy
soul
,
and
then
whose
shall
all
those
things
be
which
thou
hast
provided
?
Some
descant
upon
the
words
thus
,
[
This
night
shall
they
require
thy
soul
;
]
i.e.
the
Devils
,
with
whom
they
say
,
this
covetous
wretch
had
driven
the
bargain
before
,
and
there
lacked
nothing
but
the
delivery
;
and
doubtless
all
of
his
stamp
do
lay
their
souls
to
pawn
and
mortgage
.
Others
observe
(
and
that
truly
)
that
where
good
men
die
willingly
,
singing
their
Nunc
dimittis
with
good
old
Simeon
;
worldly
wretches
must
be
made
yield
their
due
,
as
bad
debtors
must
be
forced
to
payment
:
But
I
note
this
only
by
the
way
.
Then
saith
God
,
Whose
shall
these
things
be
?
King
David
observed
long
ago
,
As
the
Partridge
sitteth
on
eggs
,
and
hatcheth
them
not
;
or
(
as
the
ordinary
Translation
,
and
the
Margin
of
the
new
)
gathereth
young
,
which
she
hath
not
brought
forth
,
and
which
will
for
sake
her
again
,
when
they
perceive
she
is
not
their
Dam
;
so
he
that
getteth
riches
,
and
not
by
right
,
shall
leave
them
in
the
midst
of
his
days
,
and
at
his
end
shall
be
a
fool
.
Such
a
proud
fool
was
a
Cardinal
here
in
England
,
in
the
time
of
King
Henry
the
sixth
;
so
rich
he
was
,
that
he
thought
nothing
could
prevail
against
him
;
and
when
he
lay
on
his
death
bed
,
and
perceived
he
must
die
,
he
murmured
exceedingly
,
and
said
,
if
the
Realm
of
England
would
save
my
life
,
I
am
able
to
get
it
with
policy
,
or
to
buy
it
with
my
riches
.
Fie
,
said
he
,
will
not
death
be
hired
?
will
money
do
nothing
?
Little
reason
there
is
(
if
men
rightly
consider
it
)
why
they
should
be
proud
of
riches
,
Periculosior
prosperitas
animo
quam
adversitas
corpori
.
August
.
in
Psal.
41.
Poor
Lazarus
was
carried
into
rich
Abrahams
bosom
;
to
note
,
that
Heaven
will
hold
both
rich
and
poor
;
neither
riches
nor
poverty
simply
do
exclude
men
thence
.
when
as
our
Saviour
tells
us
,
That
a
rich
man
shall
hardly
enter
into
the
Kingdom
of
Heaven
;
and
,
That
it
is
easier
for
a
Camel
to
go
through
the
eye
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
Kingdom
of
God
,
Mat.
19.23
,
24.
that
is
,
one
that
hath
riches
in
admiration
,
whose
heart
is
wedded
and
glewed
to
it
;
and
so
he
expounds
himself
,
Mark
10.24
.
How
hard
is
it
for
them
that
trust
in
riches
,
to
enter
into
the
Kingdom
of
God!
This
speech
therefore
must
not
be
simply
considered
of
all
rich
men
;
for
Abraham
,
Job
,
David
and
Solomon
,
and
many
other
holy
men
,
were
very
rich
.
But
when
Christ
saith
,
It
is
easier
for
a
Camel
to
go
through
the
eye
of
a
needle
,
then
for
a
rich
man
to
enter
into
the
Kingdom
of
God
:
1.
Some
say
,
That
in
Jerusalem
there
was
a
certain
little
Gate
called
Foramen
acus
,
through
which
a
Camel
could
not
go
with
a
burthen
upon
his
back
,
but
must
first
be
unloaded
,
and
creep
upon
his
knees
:
Semblably
,
if
rich
men
will
enter
in
at
the
strait
Gate
of
Heaven
,
they
must
empty
their
hearts
and
mindes
of
pride
,
and
the
love
of
riches
,
and
be
ready
and
willing
to
leave
them
at
Gods
pleasure
,
by
his
appointment
and
direction
,
2.
Others
take
the
speech
to
be
an
Hyperbolical
Amplification
:
How
hard
is
it
for
them
that
have
many
riches
,
&c.
as
is
usual
in
Scripture
to
set
out
a
great
number
by
an
Hyperbole
;
As
many
as
the
sand
on
the
Sea
shore
;
or
,
the
Stars
of
Heaven
;
or
,
the
Birds
,
or
Beasts
,
or
Fishes
,
&c.
And
surely
,
rich
worldlings
are
not
unfitly
compared
to
Camels
,
whose
riches
are
more
for
burden
then
for
use
;
Quibus
divitiae
sunt
potius
oneri
,
quàm
usui
.
Hieronymus
capit
Camelum
pro
animante
;
cui
subscribit
&
Erasmus
.
Alcani
intendeno
un
canape
da
ancora
,
ma
non
ne
banno
per
ancora
adutta
alcuna
autorità
.
Ital.
as
a
Camel
carrieth
a
burden
,
but
not
for
himself
,
yea
,
oftentimes
carrieth
gold
all
day
,
and
at
night
is
turned
into
the
stable
with
a
galled
back
,
a
pair
of
dirty
heels
,
and
an
empty
belly
:
So
a
greedy
worlding
,
that
hath
toiled
all
his
life
time
,
and
made
gold
his
confidence
,
at
the
hour
of
death
is
turned
into
Hell
with
an
heavy
heated
soul
,
and
a
guilty
conscience
,
having
even
got
Hell
for
his
hire
,
to
provide
for
such
as
will
never
thank
him
,
and
who
will
not
bestow
any
of
it
by
way
of
Restitution
,
to
redeem
him
out
of
Hell
;
or
(
if
there
were
a
Purgatory
,
as
the
Papists
say
)
they
will
say
,
he
hath
answered
for
getting
it
,
and
they
will
not
part
with
any
,
but
keep
it
.
3.
A
third
sort
there
be
,
who
understand
not
a
Camel
,
but
a
Cable
rope
,
which
good
Authors
avouch
to
be
signified
by
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Beza
,
Calvin
,
Chemnitius
,
Stella
;
and
these
follow
Theophilact
,
Agur
,
Give
me
neither
poverty
nor
riches
,
&c.
lest
I
be
full
,
and
deny
thee
,
and
say
,
Who
is
the
Lord
?
&c.
Prov.
30.9
.
Let
every
one
labour
then
to
be
rich
in
God
,
in
Wisdom
,
in
Faith
,
in
Godliness
,
in
good
Works
.
The
godly
poor
God
chuseth
to
enrich
with
Heavenly
riches
;
not
a
Senator
,
for
he
would
have
said
,
My
Dignity
is
chosen
;
August
.
de
verb.
domini
.
Serm.
59.
if
a
rich
man
,
my
Wealth
is
chosen
;
if
an
Orator
,
my
Eloquence
is
chosen
;
if
a
Philosopher
,
my
Wisdom
is
chosen
,
saith
Augustine
.
This
is
durable
riches
,
and
riches
that
can
never
be
taken
away
.
To
him
that
hath
God
,
nothing
can
be
wanting
,
unless
he
himself
be
wanting
to
God
,
saith
Cyprian
,
CHAP.
9.
Of
Pride
of
Honour
.
SECT.
1.
Of
Affectation
of
high
Titles
,
and
a
Name
in
the
World
.
HErein
the
pride
of
the
Pharisees
appeared
,
who
affected
the
name
Rabbi
;
i.
e.
Christo
non
vieta
che
non
si
renda
il
suo
honore
a
i
magistrati
,
e
a
i
maestri
:
ma
condauna
l'ambitione
.
Ital.
Annot.
Sir
Rich.
Barckley
de
Summo
bono
.
the
posterity
of
Hagar
were
content
at
first
with
the
name
of
Hagarens
;
but
afterwards
in
the
pride
of
their
hearts
,
considering
that
Hagar
was
but
a
bond-woman
,
they
would
not
be
called
Hagarens
,
from
Hagar
;
but
Saracens
,
from
Sarah
the
free-woman
,
and
principal
wife
.
True
vertue
is
contented
with
one
title
,
or
with
none
at
all
;
for
it self
is
a
sufficient
title
.
Alexander
the
great
,
being
pufft
up
with
pride
for
his
great
victories
,
could
not
bare
the
greatness
of
his
fortune
with
that
vertue
he
woon
them
:
Pareus
in
Apocal.
Their
glory
is
great
,
that
got
the
name
of
Great
,
as
Alexander
the
great
,
Pompey
the
great
,
Charls
the
great
;
but
they
get
more
glory
,
who
obtain
the
name
Optimus
;
i.
e.
the
best
.
Trajan
wrote
his
title
upon
a
wall
,
which
Constantinus
seeing
,
called
Herbam
parietariam
.
or
desireth
to
be
called
the
Universal
Bishop
,
is
in
this
his
ambition
a
fore-runner
of
Antichrist
,
in
that
he
proudly
preferreth
himself
above
the
rest
.
And
the
Pope
afterwards
becoming
Bishop
of
the
chief
Seat
,
and
not
contented
with
that
title
,
a
while
after
he
made
himself
greatest
,
or
chief
Priest
,
which
Dignity
till
then
was
proper
to
the
Roman
Emperours
:
for
after
Augustus
,
all
the
Roman
Princes
,
who
governed
the
Roman
affairs
under
the
name
of
Emperours
(
as
Onuphrius
writeth
)
either
took
on
them
the
chief
Pontificacy
,
or
else
suffered
themselves
to
be
called
Pontifices
Maximi
,
as
Constantinus
,
Constantius
,
Valentinianus
,
Valens
,
and
Gratianus
;
who
although
they
detested
the
function
of
chief
Priesthood
,
being
addicted
to
the
Christians
,
nevertheless
they
despised
not
,
nor
rejected
the
title
thereof
;
Gratian
the
Emperour
being
the
first
(
as
Zosimus
tells
us
)
who
forbad
by
Proclamation
,
that
the
Title
of
Pontifex
Maximus
should
be
given
to
him
.
Now
these
Augustal
Titles
being
rejected
by
the
Emperours
,
because
of
the
impiety
thereof
,
the
Pope
assumed
them
to
himself
,
making
himself
the
greatest
Priest
,
and
soon
after
Oecumenical
,
Catholick
,
and
Universal
Bishop
,
being
stiled
Prince
of
Priests
,
and
Head
of
Churches
.
But
what
will
it
profit
men
to
have
swelling
titles
,
and
to
have
their
names
known
upon
earth
,
if
their
names
are
not
registred
,
and
upon
record
in
Heaven
?
What
can
it
benefit
a
man
to
be
famous
and
talked
on
upon
earth
,
and
be
commended
in
City
,
Court
,
and
Countrey
,
and
to
have
his
name
in
many
Books
?
If
this
be
not
attended
and
accompanied
with
a
sanctified
heart
,
it
s
but
matter
of
pride
and
vanity
.
To
this
Section
let
me
adde
,
that
the
affectation
of
vain-glory
,
and
getting
themselves
a
name
,
hath
been
found
in
men
of
a
base
condition
;
and
some
will
endanger
their
lives
to
get
themselves
a
name
,
not
fearing
to
run
into
present
death
,
to
win
same
to
themselves
after
this
life
,
SECT.
2.
Of
affecting
High
Places
.
THe
Pharisees
loved
the
uppermost
seats
in
the
Synagogues
,
Ye
love
the
upper-most
seats
,
&c.
desiring
it
,
striving
for
it
.
This
was
the
disease
of
the
Pharisees
,
he
put
forth
a
Parable
to
those
which
were
bidden
,
when
he
marked
how
they
chose
out
the
chief
rooms
,
saying
to
them
,
When
thou
art
bidden
of
any
man
to
a
wedding
,
sit
not
down
in
the
highest
room
,
lest
a
more
honourable
man
then
thou
be
bidden
of
him
;
and
he
that
bade
thee
and
him
,
come
and
say
to
thee
,
Give
this
man
place
,
and
thou
begin
with
shame
to
take
the
lowest
room
.
But
when
thou
art
bidden
,
go
and
sit
down
in
the
lowest
room
;
that
when
he
that
bade
thee
cometh
,
he
may
say
unto
thee
,
Friend
,
go
up
higher
;
then
shalt
thou
have
worship
in
the
presence
of
them
that
sit
at
meat
with
thee
:
David
had
rather
be
a
door-keeper
in
the
House
of
God
,
then
to
dwell
in
the
tents
of
wickedness
.
A
door-keeper
,
in
limine
insidere
,
to
sit
in
the
threshold
,
as
the
Hebrew
signifies
;
frequentare
limen
,
versari
in
ecclesia
.
Tremel
.
The
Rabbins
expound
it
,
to
sit
at
the
gate
,
as
the
meanest
Officer
in
Gods
house
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rather
then
be
in
the
tents
of
wicked
men
in
pomp
Septuag.
For
whosoever
exalteth
himself
shall
be
brought
low
;
and
he
that
humbleth
himself
shall
be
exalted
.
Here
was
was
a
fault
among
the
ghuests
,
and
them
that
were
invited
and
called
to
the
feast
;
and
that
was
,
by
putting
themselves
forwards
too
fast
,
striving
for
the
highest
room
,
and
not
simply
taking
it
,
according
to
mens
rank
and
place
in
the
Church
or
Commonwealth
;
for
the
contrary
is
rusticity
,
and
want
of
good
education
(
not
civility
or
urbanity
)
from
which
he
disswadeth
by
two
Arguments
:
1.
Lest
the
judgement
of
the
Master
and
maker
of
the
feast
,
jump
not
with
the
conceit
of
his
ghuest
,
and
so
he
having
authority
to
place
and
displace
in
his
own
house
,
put
him
back
that
was
over-forward
.
The
like
advice
gave
King
Solomon
long
before
,
Put
not
forth
thy self
in
the
presence
of
the
King
,
and
stand
not
in
the
place
of
great
men
;
for
better
it
is
that
it
be
said
unto
thee
,
Come
up
higher
,
then
that
thou
shouldest
be
put
lower
in
the
presence
of
the
Prince
whom
thine
eyes
have
seen
.
2.
From
the
evil
issue
and
success
that
proud
persons
do
meet
with
;
viz.
to
be
disgraced
:
For
as
Solomon
tells
us
,
That
pride
ever
goes
before
a
fall
;
and
,
He
that
exalteth
himself
shall
be
abased
.
True
honour
consisteth
not
in
the
Titles
,
Dignities
and
Preferments
that
we
possess
,
but
rather
in
the
good
works
that
we
do
;
SECT.
3.
Of
pride
of
men
in
High
Places
.
IT
is
commonly
seen
,
that
high
Places
are
apt
to
puff
men
up
with
pride
.
Hamans
preferments
made
him
so
proud
,
as
he
thought
none
good
enough
to
be
his
Peer
.
Intolerable
hath
been
the
pride
of
many
Popes
in
this
kinde
:
What
pride
did
Pope
Gregory
the
seventh
shew
,
Regni
e
falsi
honori
,
le
gemme
,
et
l'oro
,
cui
solo
it
mondo
vagillando
crede
l'alta
fatiche
,
il
nostro
hyman
lavoro
,
Che
sia
del
tempo
dolorose
prede
,
Nascon
d'affannai
,
et
fuggonsi
poche
hore
,
Solo
il
ben
nostro
oprar
gia
mati
non
muore
.
Benevent
.
de
Rambaidis
.
to
make
the
Emperour
Henry
the
fourth
,
stand
three
days
and
three
nights
at
his
gate
,
bare-footed
,
and
bare-legged
,
with
his
wife
and
children
,
in
the
deep
of
winter
,
in
frost
and
snow
,
to
intreat
for
absolution
?
The
like
pride
appeared
in
Pope
Alexander
the
third
,
that
made
Frederick
the
Emperour
at
Venice
,
fall
down
before
him
to
the
ground
,
and
ask
him
forgiveness
,
while
he
trod
upon
his
neck
,
and
gave
him
a
push
or
two
:
And
to
shew
the
more
arrogancy
,
he
used
these
words
of
Scripture
for
a
pretence
,
saying
,
Super
aspidem
&
Basilicum
ambulabis
.
The
like
pride
was
in
Pope
Celestinus
,
that
put
the
Crown
upon
the
head
of
the
Emperour
Henry
the
sixth
,
not
with
his
hand
,
but
with
his
foot
,
and
threw
it
down
again
from
his
head
with
his
foot
;
affirming
,
that
he
had
power
to
make
Emperours
,
and
to
depose
them
.
What
great
pride
was
in
that
Pope
that
cast
Francis
Dandalus
Duke
of
Venice
under
his
table
to
gnaw
bones
among
the
Dogs
?
It
is
written
also
concerning
Pope
Boniface
the
eighth
,
thus
,
That
Albertus
Duke
of
Austria
,
being
by
the
Electours
chosen
King
of
the
Romans
,
desired
of
Boniface
the
blessing
and
confirmation
:
To
whom
this
proud
Pope
answered
,
That
he
was
unworthy
of
the
Empire
;
and
having
the
Crown
on
his
own
head
,
and
a
Sword
girt
about
his
loyns
,
he
said
,
I
am
Caesar
.
Julius
the
second
,
the
Predecessour
of
Leo
(
a
better
Souldier
then
a
Priest
)
goeth
with
an
Army
(
as
Wicelius
witnesseth
)
in
the
year
,
1513.
against
the
King
of
Navarre
,
and
threw
Peters
Keys
into
the
River
Tiber
,
saying
,
If
the
Key
of
Peter
cannot
,
let
the
Sword
of
Paul
prevail
.
Of
which
Mantuan
saith
thus
:
Ense
potens
gemino
,
Great
Caesar
with
victorious
Kings
Who
golden
Crowns
do
wear
,
They
do
adore
his
foot
steps
who
The
double
sword
doth
bear
.
Now
here
we
may
observe
the
steps
or
ladders
,
or
gradations
to
the
pride
of
the
Papacy
.
1.
The
first
was
the
departing
of
Constantine
from
Rome
to
Constantinople
:
So
saith
Gratian
;
but
Vella
,
and
other
Popish
Writers
,
tell
us
otherwise
.
2.
The
second
,
was
the
fall
of
the
Empire
in
the
West
,
Anno
471.
in
the
time
of
Augustulus
:
Of
whom
this
Epigram
was
made
,
Augustus
Romanum
imperium
condidit
,
Augustulus
labefactavit
.
Augustus
founded
the
Roman
Empire
,
Augustulus
destroyed
it
.
3.
The
third
was
a
Charter
made
by
Constantine
,
Emperour
of
the
East
,
to
Benedict
the
second
;
viz.
That
they
might
chuse
a
Pope
without
the
Emperour
,
which
before
they
could
not
.
4.
The
fourth
was
the
Amity
between
Zachary
Bishop
of
Rome
,
and
Pipin
Governour
of
France
,
who
ruled
for
Childerick
,
and
sent
to
Pope
Zachary
to
be
resolved
in
this
doubt
,
Whether
it
were
fit
for
him
to
be
King
,
that
had
the
Name
and
Dignity
,
or
he
that
bare
the
burthen
.
He
presently
picked
out
the
meaning
,
and
said
,
He
that
bare
the
burthen
;
then
Pipin
laboureth
to
depose
his
Master
,
and
doth
so
.
The
occasion
was
this
,
the
Pope
finding
the
Lombards
grievously
disturbing
Italy
,
Scala
Jacobi
,
or
Coeli
,
but
Inferni
;
for
one
must
gratifie
the
other
again
.
5.
The
fifth
step
was
,
the
decay
of
the
Eastern
Empire
,
Anno
,
756.
6.
The
sixth
step
was
,
the
Translation
of
the
Roman
Empire
from
the
Greeks
to
the
French
or
Germans
,
in
the
person
of
Magnifical
Charls
(
as
Bellarmine
calleth
him
:
)
for
the
Romans
making
insurrection
against
Pope
Leo
the
third
,
because
of
his
detestable
pride
,
the
said
Charls
,
the
Son
and
Heir
of
Pepin
,
coming
with
his
Army
into
Italy
again
,
freed
the
Pope
:
Hereupon
the
Pope
not
to
be
ungrateful
(
out
of
the
fulness
of
his
power
)
gave
unto
Charls
the
Title
of
the
Roman
Empire
(
the
which
belonged
to
the
Greeks
,
and
therefore
was
not
his
to
dispose
of
)
crowning
him
Emperour
of
the
West
.
On
the
other
hand
,
Charls
the
new
Emperour
to
gratifie
the
Pope
,
forced
the
Citizens
of
Rome
to
swear
fidelity
to
Leo
,
and
appointed
him
Lord
of
Rome
;
the
which
Donation
,
Lodowick
Son
of
Charls
,
afterwards
confirmed
and
encreased
.
7.
The
seventh
step
,
was
the
Constitution
of
Electors
of
the
future
Emperours
,
enacted
by
Pope
Gregory
,
and
Otho
the
Emperour
,
both
Germans
and
Kinsmen
.
8.
The
eighth
step
reacheth
to
Heaven
:
for
thus
they
teach
,
Christus
be
ato
Petro
aeternae
vitae
clavigero
,
terreni
simul
&
coelestis
imperii
jura
commisit
,
Christ
hath
committed
to
blessed
Peter
,
the
Keykeeper
of
Eternal
Life
,
the
power
both
of
earthly
and
heavenly
Jurisdiction
and
Government
.
Platina
de
vitis
Pontific
.
These
be
the
words
of
Gratian
concerning
Pope
Nicholas
,
and
the
Gloss
upon
them
saith
,
Argumentum
quod
Papa
habet
utrumque
gladium
,
&
spiritualem
&
temporalem
:
An
argument
that
the
Pope
hath
both
Swords
,
both
the
Spiritual
and
Temporal
;
and
in
the
marginal
notes
,
Papa
habens
utrumque
gladium
,
imperium
transtulit
:
The
Pope
having
both
Swords
,
translated
the
Empire
.
That
the
properties
of
God
are
attributed
to
the
Pope
,
you
may
see
by
their
writings
.
Papa
dicitur
habere
coeleste
arbitrium
,
&
ideo
etiam
naturam
rerum
immutat
,
substantiam
unius
rei
applicando
alii
,
&
de
nihilo
potest
aliquid
facere
.
Thus
the
Popes
Parasites
flatter
him
;
Sicut
non
est
Potestas
nisi
a
Deo
,
sic
nec
aliqua
temporalis
vel
Ecclesiastica
,
imperialis
vel
regalis
nisi
a
Papa
.
As
there
is
no
power
but
of
God
;
so
(
say
they
)
there
is
not
any
Temporal
or
Ecclesiastical
,
R.
Nevill
Earl
of
Warwick
sometime
said
in
the
Civil
War
between
Henry
the
sixth
,
and
Edward
the
fourth
of
England
.
Imperial
or
Regal
power
,
but
of
the
Pope
;
In
cujus
femine
scripsit
Christus
,
Rex
Regum
,
Dominus
Dominantium
,
on
whose
thigh
Christ
hath
written
,
King
of
Kings
,
and
Lord
of
Lords
.
Gregory
the
ninth
letteth
this
Doctrine
fall
from
his
own
pen
,
Ad
firmamentum
coeli
,
hoc
est
,
universalis
Ecclesiae
,
fecit
Deus
duo
magna
luminaria
,
i.e.
duas
instituit
dignitates
,
quae
sunt
Pontificalis
authoritas
,
&
regalis
potestas
;
&
ut
quanta
est
inter
solem
&
lunam
,
tanta
inter
Pontifices
&
Reges
differentia
cognoscatur
.
For
the
firmament
of
Heaven
,
that
is
(
saith
he
)
of
the
Universal
Church
,
God
made
two
great
lights
;
that
is
,
appointed
two
Dignities
,
which
are
the
Pontifical
Authority
,
and
the
Regal
Power
;
and
as
a
great
difference
may
be
seen
between
the
Sun
and
Moon
;
so
as
great
a
difference
may
be
known
between
Popes
and
Kings
.
See
what
pride
is
in
the
Man
of
Sin
,
He
knew
it
seemed
,
that
Honores
did
ordinarily
mutare
mores
,
that
honour
did
change
mens
mannes
;
and
so
surely
theydo
in
nature
corrupted
,
and
not
by
grace
corrected
,
or
where
grace
prevails
not
,
or
is
not
predominant
above
nature
;
for
where
it
is
,
goodness
will
so
oversway
greatness
,
as
no
Dignity
shall
cause
men
to
neglect
or
forget
their
duty
.
Now
this
is
a
great
vanity
,
for
men
to
be
proud
of
honours
,
or
high
places
,
especially
if
we
consider
the
instability
of
honours
,
great
preferments
,
we
know
not
what
a
day
may
bring
forth
,
Prov.
27.1
.
And
we
have
seen
many
notable
instances
of
the
transitoriness
of
worldly
honour
in
these
our
days
:
Man
being
in
honour
abideth
not
,
he
is
like
the
beasts
that
perish
,
Psal.
49.12
.
The
old
Translation
reads
it
thus
,
Man
shall
not
continue
in
honour
,
he
shall
be
like
the
beasts
that
dye
;
or
as
Tremellius
,
Nostrâ
miseria
magnus
es
.
Tacitus
.
Honour
is
the
greatest
outward
glory
,
saith
the
Philosopher
.
Arist.
Ethic.
4.
Thou
art
great
by
our
misery
,
therefore
swell
not
against
us
.
He
that
(
like
Matthias
)
cometh
in
the
place
of
another
,
must
rather
lament
the
others
loss
,
then
grow
proud
of
his
own
gain
.
If
the
Gentile
be
advanced
by
the
fall
of
the
Jew
,
he
should
not
boast
against
the
Jew
,
but
rather
lament
the
Jews
falling
,
then
be
proud
of
his
own
rising
.
Many
in
these
our
days
,
have
erected
to
themselves
stately
Pallaces
,
If
therefore
men
are
ambitious
of
honour
,
Them
that
hononr
me
,
saith
he
,
I
will
honour
.
Let
David
carry
himself
valiantly
in
the
wars
of
Israel
,
though
Saul
himself
labour
to
keep
him
down
,
Saul
hath
slain
his
thousands
,
and
David
his
ten
thousands
:
If
Mordecai
the
Jew
be
faithful
to
King
Ahashuerus
,
and
discover
the
Treason
of
Bigtanah
and
Teresh
,
there
will
come
a
time
,
that
the
King
will
be
at
leisure
to
read
the
Chronicles
,
and
reward
his
good
service
,
Est
.
6.
If
Daniel
continue
constant
in
Gods
service
,
it
shall
at
last
appear
,
that
the
truth
was
at
his
side
,
and
he
shall
prevail
,
and
be
preferred
according
to
his
desert
,
Temple
of
Honour
within
the
Gate
of
Vertue
;
to
teach
all
their
people
,
that
whosoever
would
come
to
the
one
,
must
pass
through
the
other
;
and
doubtless
,
wheresoever
Honour
is
placed
in
the
Crest
,
and
hath
not
vertue
for
a
Supporter
,
all
true
Heraulds
know
to
be
but
false
Arms
;
and
wheresoever
it
is
conferred
without
vertue
,
it
will
not
continue
,
it
being
out
of
its
element
and
proper
place
:
But
on
the
other
side
,
Blessing
shall
cover
the
head
of
the
righteous
,
Prov.
10.6
.
Dr.
Sutton
.
wheresoever
is
vertue
,
there
honour
and
estimation
shall
be
first
or
last
;
for
it
follows
true
vertue
,
as
the
shadow
accompanieth
the
body
when
the
Sun
shineth
;
and
when
it
doth
not
,
it
is
but
the
over-casting
of
a
cloud
,
and
the
Sun
will
one
day
shine
again
.
SECT.
4.
Of
Pride
of
a
generous
and
noble
descent
.
PRide
of
descent
is
,
when
men
do
boast
of
their
noble
Extraction
and
Generous
Original
:
This
is
a
thing
most
ridiculous
,
for
a
man
to
boast
of
that
which
belongeth
to
another
:
It
is
better
that
others
be
known
by
thee
,
then
thou
be
known
by
others
.
Plato
saith
,
that
every
King
cometh
of
a
slave
,
and
every
slave
of
a
King
:
C.
Caligula
,
that
he
took
from
the
ancient
noble
families
their
Arms
,
and
Badges
,
as
from
the
Torquati
their
collar
;
from
the
Cinnati
,
their
curled
lock
;
from
Cneius
Pompeius
his
posterity
,
the
sirname
of
Magnus
.
Suetonius
in
vit.
Calig
.
The
great
Tamerlain
was
the
son
of
a
Peasant
,
and
kept
Cattel
;
Arsaces
King
of
the
Parthians
,
was
of
so
base
a
stock
,
that
his
Parents
could
not
be
known
,
yet
he
got
such
renown
by
his
vertue
,
that
his
posterity
were
called
Arsacides
,
as
the
Emperours
of
of
Rome
were
called
Caesars
,
of
Augustus
Caesar
.
Pertinax
a
Roman
Emperour
,
was
son
of
an
Artificer
,
his
Grandfatherwas
a
slave
.
Agathocles
King
of
Cicily
,
the
son
of
a
Potter
.
The
Emperour
Probus
,
the
son
of
a
Gardiner
.
The
Suldan
of
Cayro
,
was
chosen
out
of
the
Mamalukes
,
to
which
honour
none
might
arise
,
unless
he
had
first
been
a
slave
.
Divers
Popes
likewise
were
basely
descended
.
Little
cause
have
men
to
pride
themselves
in
the
Nobility
of
their
birth
,
when
they
come
by
it
by
their
Parents
,
who
by
some
vertuous
or
noble
acts
,
exceeded
other
men
,
and
were
by
the
people
held
in
the
greater
estimation
,
which
honour
for
their
sakes
,
descended
to
their
posterity
:
So
that
if
any
glory
be
due
,
it
is
due
to
the
Parents
,
and
not
to
the
children
,
unless
they
tread
in
the
steps
of
their
Parents
,
and
many
times
Children
do
not
tread
in
the
steps
of
Vertuous
Parents
;
which
gave
occasion
to
Cicero
to
reprehend
Catiline
,
by
comparing
the
antiquity
of
his
blood
with
the
vitiosity
of
his
manners
;
That
not
many
wise
,
not
many
mighty
(
after
the
flesh
)
not
many
Noble
are
called
.
Brag
not
of
the
clarity
of
thy
blood
;
for
God
made
all
mankinde
of
one
blood
;
Philip
Sidney
.
We
may
say
of
all
these
outward
things
,
as
an
honourable
Gentleman
was
wont
to
say
of
the
Arms
of
his
house
left
him
by
his
Ancestors
,
Vix
ea
nostra
voco
;
We
can
scarce
call
them
ours
,
alluding
to
a
saying
of
a
Poet
,
Et
genus
,
&
proavos
,
&
quae
non
fecimus
ipsi
,
&c.
In
a
word
,
if
we
be
good
,
we
shall
be
great
;
for
if
they
are
greatest
in
blood
,
shall
do
the
will
of
my
Father
which
is
in
heaven
,
the
same
is
my
Brother
,
and
Sister
,
And
here
it
may
not
be
unfit
to
bring
in
these
Verses
:
Why
doth
Earths
Gentry
count
themselves
so
good
,
Giving
Coat
,
Arms
,
for
all
the
world
to
gaze
on
?
Christs
Blood
alone
makes
Gentlemen
of
blood
,
His
shameful
death
doth
give
the
fairest
blazon
.
then
he
is
ancient'st
,
and
of
best
behaviour
,
Whose
Arms
and
Ancestors
and
from
his
Saviour
.
CHAP.
10.
Of
Pride
of
Diet.
IT
is
said
of
the
Rich
man
,
Luke
16.
that
he
was
not
onely
clothed
in
purple
,
but
also
he
fared
deliciously
every
day
:
As
he
painted
his
back
with
gorgeous
and
gaudy
apparel
,
so
he
pampered
his
belly
with
delicate
and
dainty
fare
,
His
God
is
his
belly
,
Phil.
3.19
.
The
Temple
of
this
false
God
(
saith
Tertullian
)
is
in
the
lungs
;
his
Cook
is
his
Priest
;
his
Table
,
or
Dresser
,
his
Altar
;
his
Meat
,
his
Sacrifice
;
and
unto
this
his
God
Bell
he
offereth
whatever
Sea
or
Land
will
afford
him
;
it
is
a
wonder
to
see
how
he
hath
his
Officers
in
every
place
;
for
him
war
is
waged
against
the
Ayr
,
and
Clouds
,
and
Birds
are
disnestled
from
the
Kingdom
which
nature
hath
allowed
them
;
for
him
the
face
of
the
earth
is
turned
into
a
shambles
;
for
him
Seas
are
sounded
,
Depths
are
plummeted
,
Shipwracking
storms
,
and
direful
tempests
are
ferried
over
;
all
this
hurly-burly
is
made
for
a
stomach
four
fingers
broad
,
for
which
a
little
bread
and
water
would
suffice
in
necessity
,
and
in
superfluity
the
whole
world
is
too
little
to
satisfie
.
Soul
,
take
thine
ease
,
eat
,
drink
,
and
be
merry
.
We
should
remember
,
that
we
live
not
to
eat
,
like
those
Creatures
Horace
speaks
of
,
that
eat
consumere
naturam
,
to
consume
nature
,
but
that
we
may
live
and
glorifie
God
.
And
our
Saviour
teacheth
us
that
lesson
,
Luke
21.34
.
and
Paul
,
Rom.
13.12
,
13.
Christ
pronounceth
a
woe
to
such
Sensualists
,
Woe
to
you
that
are
full
,
for
ye
shall
hunger
:
Most
commonly
men
are
punisht
in
the
same
things
they
sin
:
waste
is
commonly
punished
with
want
.
It
is
written
in
an
old
Chronicle
,
that
in
the
days
of
King
Vortiger
,
sometime
King
of
this
Land
,
that
he
fasted
,
seldom
that
he
feasted
,
never
that
he
surfeited
:
And
when
he
did
go
to
eat
with
those
that
invited
him
,
he
would
labour
to
feast
their
souls
,
as
they
feasted
his
body
:
And
when
he
was
to
work
a
miracle
,
and
feed
five
thousand
grown
men
,
besides
women
and
children
,
he
had
not
in
his
family
five
loads
of
bread
(
which
any
man
would
have
thought
little
enough
for
so
many
)
but
only
five
loaves
of
bread
,
and
not
wheaten
bread
neither
,
i.
e.
saith
he
,
They
wanted
spiritual
food
,
and
the
knowledge
of
God
and
Christ
:
By
the
five
loaves
he
understands
,
the
five
Books
of
Moses
;
by
the
two
fishes
,
the
two
Testaments
;
by
their
sitting
down
on
the
grass
,
the
mortification
of
their
flesh
,
submitting
unto
him
,
after
which
time
he
satisfieth
and
sufficeth
them
.
John
6.9
.
Sic
care
nutrienda
est
ut
serviat
,
&
sic
domanda
,
ut
non
superbiat
.
Hugo
de
S.
Victore
.
wherein
there
might
have
been
some
more
hold
and
tack
;
but
even
barley
bread
,
which
is
not
so
hearty
and
baitable
:
The
like
may
be
said
of
the
other
part
of
the
diet
of
Christ
and
his
Apostles
;
it
was
not
flesh
,
that
is
held
the
more
solid
and
substantial
feeding
;
but
fish
,
a
frothy
and
flaggy
kind
of
meat
;
nor
any
great
deal
of
fish
neither
,
such
as
Peter
and
his
fellow-fishers
caught
,
when
they
brake
their
nets
,
Luke
5.
but
only
two
fishes
;
nay
more
then
that
,
as
for
their
number
they
were
but
two
,
so
for
their
quantity
they
were
not
great
,
as
Whales
,
Dolphins
,
or
the
like
,
but
two
little
small
fishes
;
as
appeareth
,
in
that
a
little
boy
,
as
John
speaketh
,
carried
both
them
and
the
five
loave
.
Whence
one
of
the
Ancients
inferreth
,
that
our
flesh
is
so
to
be
nourisht
,
that
it
may
be
fit
for
service
,
and
so
to
be
kept
under
,
that
it
swell
not
with
Pride
.
A
little
will
serve
to
suffice
nature
:
CHAP.
11.
Of
Pride
of
Strength
.
SECT.
1.
Of
Pride
of
Bodily
strength
.
PRide
is
one
of
mans
greatest
weaknesses
,
but
always
grounded
on
some
supposed
strength
,
either
of
body
or
minde
.
Great
was
the
stature
and
bodily
strength
of
Maximinus
the
Roman
Emperour
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Amos
2.14
.
Grimstones
Roman
History
.
One
on
the
Theater
before
Maximinus
(
to
daunt
his
pride
)
sung
certain
Greek
verses
to
this
effect
,
Et
qui
ab
uno
non
potest
occidi
,
à
multis
occiditur
;
cave
multes
,
si
singulos
non
times
.
for
as
(
Julius
Capitolinus
reporteth
)
he
was
eight
and
an
half
Geometrical
foot
high
,
which
is
two
foot
and
an
half
more
then
we
see
any
man
ordinarily
to
be
in
these
days
;
and
as
he
had
a
great
body
,
so
had
he
all
parts
thereof
proportionable
to
his
greatness
,
and
was
so
extreamly
strong
,
that
a
cart
heavy
laden
,
which
two
Oxen
could
hardly
move
,
he
would
easily
draw
and
turn
at
his
pleasure
;
with
his
fist
he
brake
an
horses
leg
,
and
striking
a
horse
in
the
chap
with
his
fist
,
he
brake
out
all
his
teeth
,
and
was
so
fierce
and
couragious
,
that
he
made
no
account
of
any
man
:
He
overcame
sixteen
strong
men
that
were
Water-bearers
and
Servitors
of
the
Roman
Camp
,
coming
to
handy
gripes
with
them
,
without
resting
,
not
being
moved
by
any
of
them
:
Yet
he
whom
one
man
could
not
overcome
,
was
at
last
overcome
by
many
Souldiers
,
and
others
with
them
,
who
came
very
boldly
to
his
Pavilion
,
and
without
any
resistance
slew
him
and
his
Son
.
Great
was
the
strength
of
Sampson
,
so
that
when
a
young
Lyon
roared
upon
him
,
he
rent
him
,
as
he
would
have
rent
a
Kid
,
having
nothing
in
his
hand
,
Let
not
the
strong
man
glory
in
his
strength
,
saith
the
Lord
.
There
is
no
man
so
strong
,
but
his
strength
may
be
impaired
either
by
immoderate
labour
,
or
by
some
sharp
and
violent
disease
,
or
by
excessive
grief
and
sadness
,
or
decrepit
old
age
,
which
overcometh
all
things
.
Dost
thou
boast
of
thy
great
strength
?
let
me
tell
thee
,
that
every
weighty
thing
laboureth
with
its
own
burthen
;
and
this
is
the
nature
almost
of
every
thing
,
when
it
cometh
to
its
height
,
it
descendeth
not
with
an
equal
motion
;
the
ascent
is
more
slow
,
but
the
descent
is
precipitious
,
and
this
bodily
strength
when
it
begins
to
decline
,
will
decline
apace
.
SECT.
2.
Of
pride
of
Strong-holds
.
I
Find
in
Alexanders
wars
,
that
when
he
came
to
subdue
the
Sogdians
,
a
people
that
had
a
rock
for
their
habitation
,
and
the
munition
of
rocks
on
every
side
,
Diod.
Sieulus
saith
,
The
walls
were
an
100
foot
high
,
the
breadth
able
to
receive
three
carts
on
a
row
,
it
had
1500
turrets
,
but
is
now
laid
waste
.
they
jeered
him
,
and
askt
him
,
Whether
his
Souldiers
had
wings
or
no
?
Unlefs
thy
Souldiers
can
flie
in
the
aire
,
we
fear
thee
not
.
Many
men
when
they
get
into
a
strong
hold
(
like
David
in
his
strong
Mountain
)
think
they
shall
never
be
moved
:
But
fee
how
the
Lord
threatens
Israel
,
if
they
hearkned
not
to
the
voyce
of
the
Lord
,
and
to
do
all
his
Commandments
and
Statutes
,
that
he
would
bring
upon
them
a
Nation
of
fierce
countenance
,
that
should
besiege
them
in
all
their
gates
,
until
their
high
and
fenced
walls
came
down
,
wherein
they
trusted
throughout
all
their
Land
.
Natural
men
since
the
fall
,
must
have
some
strength
or
other
to
trust
to
:
The
Rats
Tower
unto
this
day
.
There
is
no
true
security
in
any
thing
but
in
God
:
He
that
dwelleth
in
the
secret
place
of
the
Most
High
,
shall
abide
under
the
shadow
of
the
Almighty
:
in
him
will
I
trust
.
The
Lord
is
my
rock
and
my
fortress
,
&c.
my
strength
,
in
whom
I
will
trust
;
my
buckler
,
and
the
horn
of
my
salvation
,
and
my
high
tower
,
saith
David
.
The
name
of
the
Lord
is
a
strong
tower
,
the
righteous
runneth
into
it
,
and
is
safe
,
Prov.
18.10
.
God
hath
promised
his
people
,
that
the
munitions
of
rocks
shall
be
their
place
of
defence
,
Isa.
33.16
.
The
Lord
will
set
them
so
high
,
that
none
shall
be
able
to
reach
them
,
to
do
them
hurt
:
But
let
the
wicked
man
build
never
so
high
,
his
pride
will
bring
him
down
:
Thy
terribleness
hath
deceived
thee
,
saith
God
to
Edom
,
and
the
pride
of
thy
heart
,
O
thou
that
dwellest
in
the
clefts
of
the
rock
,
that
holdest
the
height
of
the
hill
:
though
thou
shouldest
make
thy
nest
as
high
as
the
Eagle
,
I
will
bring
thee
down
from
thence
,
saith
the
Lord
,
Jer.
49.16
.
When
Nicephorus
Phocas
had
built
a
mighty
wall
about
his
Palace
,
for
his
security
,
in
the
night
he
heard
a
voyce
crying
,
O
King
,
though
thou
buildest
as
high
as
the
clouds
,
yet
the
City
may
easily
be
taken
,
the
sin
within
will
mar
all
.
CHAP.
12.
Of
pride
of
Children
.
CHildren
,
especially
to
Mothers
,
whose
affections
are
very
strong
,
are
very
taking
things
,
being
little
images
of
themselves
:
Parents
take
so
much
delight
in
their
children
,
that
the
evils
of
children
affect
them
,
as
if
they
were
their
own
.
How
earnestly
doth
the
woman
of
Canaan
cry
out
to
Christ
for
her
daughter
?
Master
,
I
beseech
thee
behold
my
son
,
for
he
is
all
that
I
have
,
Luke
9.38
.
Behold
my
son
,
that
is
,
have
mercy
on
my
son
;
as
it
is
expounded
,
Matth.
17.15
.
And
so
sometimes
videre
is
taken
for
respicere
,
and
respicere
for
misereri
seu
delectari
,
Psal.
66.18
.
Parents
are
apt
to
dote
too
much
upon
an
only
son
,
therefore
when
they
are
taken
away
,
the
grief
of
Parents
is
excessive
.
The
greatest
mourning
in
Scripture
,
is
set
out
by
the
mourning
for
an
only
son
:
Indeed
,
some
there
are
,
whose
affections
are
so
strong
to
their
children
,
that
they
take
it
heavily
,
if
God
take
away
but
one
of
many
children
from
them
.
Ambrose
reporteth
a
doleful
accident
,
that
befell
a
poor
man
in
his
time
,
who
had
five
sons
,
and
knew
not
how
to
relieve
himself
and
them
in
a
famine
,
unless
he
sold
one
,
to
buy
food
for
the
rest
:
On
a
time
,
with
a
heavy
heart
,
he
called
them
all
about
him
,
to
see
which
he
might
best
spare
:
He
looketh
upon
his
eldest
son
,
Hath
God
given
you
many
children
,
pride
not
your selves
in
them
:
Men
are
apt
to
glory
in
them
,
because
they
bear
their
names
,
their
resemblance
,
and
they
do
,
as
it
were
,
live
in
their
children
,
when
themselves
are
dead
;
they
are
the
Parents
multiplied
.
Hast
thou
many
children
?
thou
hast
also
many
cares
for
them
,
and
many
sorrows
about
them
:
If
thy
children
are
good
,
thou
art
still
in
fear
of
losing
them
;
if
evil
,
thou
art
in
continual
sorrow
for
them
;
and
till
thou
knowest
how
they
will
prove
,
thy
solace
is
ambiguous
,
and
thy
care
is
certain
.
Many
good
men
have
been
greatly
afflicted
in
their
children
;
as
Adam
,
Abraham
,
Isaac
,
Jacob
,
Eli
,
David
,
and
others
.
Glory
not
then
in
the
multitude
,
beauty
,
strength
and
comeliness
of
thy
children
;
for
God
can
easily
take
them
all
away
,
as
he
did
Jobs
children
,
and
all
at
once
.
Thus
God
threatens
Ephraim
,
glorying
in
his
children
,
Their
glory
shall
flee
away
like
a
bird
,
from
the
birth
,
from
the
womb
,
&
from
the
conception
:
though
they
bring
up
their
children
,
yet
I
will
bereave
them
,
and
there
shall
not
be
a
man
left
.
Many
fond
and
indulgent
Parents
,
are
like
the
Ape
,
that
killeth
its
young
with
hugging
them
.
Chrysost.
lib.
3.
de
Monast.
vit.
cap.
4.
May
not
children
now
use
the
same
complaints
as
were
in
Cyprians
days
?
Our
Fathers
and
Mothers
have
proved
our
murtherers
,
soul-murtherers
,
worse
then
they
who
murther
the
body
,
as
Chrysostome
speaketh
.
When
Parents
too
much
dote
upon
their
children
,
they
take
a
quick
way
to
bereave
themselves
of
them
.
We
read
that
Jacob
loved
Joseph
,
and
doted
more
upon
him
then
upon
all
his
children
,
I
kiss
my
childe
to
day
,
and
then
I
think
it
may
be
dead
to
morrow
.
Love
your
children
only
as
creatures
,
and
let
not
the
Mothers
childe
,
be
the
Mothers
God
;
nor
the
Fathers
son
,
be
the
Fathers
Idol
.
Eli
honoured
his
sons
more
then
God
;
therefore
God
said
,
there
should
not
be
an
old
man
in
his
house
for
ever
,
and
all
the
increase
of
his
house
should
dye
in
the
flower
of
his
age
;
and
this
should
be
a
sign
unto
him
,
that
his
twosons
,
Hophni
and
Phinehas
,
should
both
of
them
dye
in
one
day
.
Let
Parents
imitate
those
that
brought
their
little
children
unto
Christ
,
that
he
might
touch
them
,
and
bless
them
:
Let
them
bring
their
children
to
Christ
,
and
offer
them
to
God
:
1.
2.
They
are
to
be
offered
to
God
by
Baptism
,
in
the
face
of
the
congregation
so
soon
as
conveniently
they
may
:
If
a
Father
knew
he
had
some
special
friend
that
had
cast
his
love
and
affection
upon
some
one
of
his
children
in
such
sort
as
he
meant
to
adopt
him
,
and
make
him
his
heir
,
he
would
be
careful
that
he
should
be
trained
up
according
to
his
directions
.
Now
faithful
Parents
must
know
and
believe
,
that
God
is
the
God
of
them
and
their
seed
,
and
therefore
having
made
his
covenant
with
them
,
they
should
earnestly
desire
to
have
the
seal
of
it
.
I
know
that
Baptism
doth
not
confer
grace
,
ex
opere
operato
,
as
a
Kings
Letters
under
the
broad-seal
do
not
give
a
pardon
to
a
malefactor
,
Simon
Magus
.
The
outward
Baptism
did
not
profit
him
,
because
the
invisible
holy
Spirit
was
wanting
to
him
.
And
lastly
,
that
it
's
not
absolutely
necessary
to
salvation
,
but
God
can
save
without
it
,
as
doubtless
he
did
divers
Israelitish
children
dying
in
the
wilderness
without
circumcision
,
and
as
was
the
case
of
the
Thief
upon
the
Cross
,
Valentinian
,
and
others
.
However
it
be
not
necessary
in
regard
of
God
,
yet
in
respect
of
us
,
it
is
,
both
that
we
may
be
obedient
to
his
commandment
,
and
also
to
help
our
weakness
.
3.
They
must
be
brought
to
Christ
,
and
offered
to
God
(
when
they
have
knowledge
and
years
of
discretion
)
by
good
education
:
for
this
God
took
special
order
in
his
Law
;
telling
his
people
,
that
his
laws
must
not
only
be
in
their
own
heads
to
know
them
,
CHAP.
13.
Of
Pride
of
outward
priviledges
.
EVil
men
are
very
apt
to
pride
themselves
in
their
outward
priviledges
.
The
Jews
boasted
they
were
Abrahams
seed
according
to
the
flesh
,
though
they
cared
not
to
follow
Abrahams
faith
:
they
boast
also
that
they
have
the
Temple
of
the
Lord
,
the
Temple
of
the
Lord
;
as
if
they
should
have
said
,
God
dwelleth
in
the
midst
of
us
,
he
hath
his
habitation
with
us
:
This
is
the
first
fortress
of
hypocrites
,
saith
Calvin
.
They
gloried
,
that
they
were
a
vine
of
Gods
own
planting
,
that
God
had
known
and
chosen
them
out
of
all
the
families
of
the
earth
to
be
his
peculiar
people
,
and
had
entred
into
covenant
with
them
.
There
is
nothing
more
common
with
proud
and
wicked
men
,
saith
Salvian
,
then
to
defend
themselves
by
the
name
of
Catholick
,
when
in
life
they
are
more
prophane
than
Goths
and
Vandals
:
de
provid
.
dei
.
lib.
7.
Vanum
sine
corpore
nomen
.
Hoc
nomine
ecclesia
.
sola
Romana
gloriatur
.
Coster
.
in
Enchirid.
de
notis
Eccles.
a
vain
name
without
a
body
:
yet
this
is
the
argument
of
Costerus
the
Jesuite
;
in
this
name
the
Roman
Church
alone
doth
glory
.
But
what
doth
this
priviledge
of
a
religious
name
profit
them
that
call
themselves
Catholicks
?
and
the
same
may
be
said
of
the
Catholick
faith
and
profession
.
Little
reason
have
men
to
be
proud
of
outward
priviledges
:
for
the
Apostle
tells
us
,
that
in
Christ
Jesus
,
neither
Circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
a
new
creature
;
nothing
is
acceptable
to
God
,
nor
available
to
salvation
;
divinis
penè
obruti
erant
beneficiis
.
and
under
these
two
,
he
Synecdochically
comprehendeth
all
outward
priviledges
,
prerogatives
,
dignities
and
precedences
whatsoever
:
under
circumcision
comprising
the
dignities
of
the
Jews
,
Rom.
3.1
,
2.
Rom.
9.4
,
5.
under
uncircumcision
,
the
Gentiles
,
with
all
their
wit
,
wealth
,
strength
,
laws
,
policy
,
or
whatever
is
of
esteem
among
men
,
and
glorious
in
the
eyes
of
the
world
,
all
which
he
accounts
as
nothing
in
respect
of
regeneration
.
1.
Therefore
first
,
wealth
,
strength
,
nobility
,
wisdom
are
nothing
,
and
not
to
be
gloryed
in
,
1
Cor.
1.26
,
27
,
28.
You
see
your
calling
brethren
,
not
many
wise
men
after
the
flesh
,
not
many
mighty
,
not
many
noble
are
called
:
But
God
hath
chosen
the
foolish
things
of
the
world
to
confound
the
wise
,
and
the
weak
things
of
the
world
to
confound
the
mighty
,
&c.
and
things
that
are
not
to
confound
the
things
that
are
,
that
no
flesh
should
glory
in
his
presence
.
2.
Outward
callings
are
nothing
,
as
to
be
Emperours
,
Kings
,
Priests
,
Prophets
,
Apostles
.
3.
Or
outward
actions
of
hearing
,
fasting
,
almes-giving
,
prayer
.
It
is
a
mark
of
a
wicked
cast-away
to
rest
in
these
things
,
of
one
who
buildeth
the
house
not
upon
the
Rock
,
4.
Kindred
and
alliance
avail
not
;
for
if
the
blessed
Virgin
had
not
as
well
conceived
Christ
in
her
heart
by
faith
,
Blessed
is
the
womb
that
bare
thee
,
and
the
paps
that
gave
thee
suck
;
he
said
,
yea
rather
blessed
are
they
that
hear
the
word
of
God
and
keep
it
.
It
seemeth
to
have
been
an
usual
thing
among
the
Jews
to
commend
Parents
by
their
children
,
and
to
commend
children
by
pronouncing
their
Parents
blessed
in
them
:
So
it
is
recorded
of
Rabbi
Jochanan
Ben
Zachary
,
that
commending
one
of
his
scholars
,
he
brake
out
into
this
speech
,
Blessed
is
she
that
bare
thee
.
And
in
prophane
Authors
,
this
and
the
like
speeches
are
usual
,
Faelices
tales
quae
te
genuere
Parentes
.
Thus
Solomon
tells
us
,
that
a
wise
son
maketh
a
glad
father
,
but
a
foolish
son
is
heaviness
to
his
mother
,
Prov.
10.1
.
yea
as
good
children
be
comforts
to
their
Parents
privately
,
so
they
be
credits
to
them
publickly
,
as
the
Psalmist
saith
,
he
that
hath
good
children
need
not
be
ashamed
to
meet
his
enemy
in
the
gate
;
and
that
this
is
an
especial
outward
blessing
,
5.
Nay
,
the
outward
Elements
are
nothing
without
the
inward
grace
.
1.
For
Baptism
,
it
is
not
the
washing
the
face
or
body
,
nor
the
washing
away
the
filth
of
the
flesh
,
that
is
acceptable
to
God
,
but
the
stipulation
of
a
good
conscience
that
maketh
request
to
God
,
1
Pet.
3.21
.
2.
For
the
Sacrament
of
the
Lords
Supper
,
he
that
doth
not
as
well
receive
panem
dominum
,
Object
.
But
it
may
be
said
,
that
these
outward
priviledges
and
earthly
prerogatives
of
King
over
his
Subjects
,
Master
over
his
servants
,
Father
over
his
children
,
have
a
place
here
in
the
Kingdom
of
grace
,
and
that
Christianity
doth
not
overthrow
civil
policy
.
Resp.
That
a
man
must
be
confidered
two
waies
,
both
in
regard
of
his
outward
or
inward
man
.
1.
In
regard
of
his
outward
man
,
as
he
is
a
member
of
the
civil
society
,
whether
family
,
Church
or
Commonwealth
,
there
be
differences
of
persons
,
as
Masters
,
Servants
,
Magistrates
,
Subjects
,
bond-men
,
free-men
,
poor
,
rich
,
as
the
Apostle
tells
us
,
Colos.
3.18
.
20.
—
22.
2.
But
if
a
man
be
considered
in
respect
of
his
spiritual
estate
,
as
he
is
a
member
of
the
invisible
or
Catholick
Church
,
The
Popish
opinion
therefore
which
teacheth
,
nor
meat
commend
us
to
God
,
1
Cor.
8.8
.
Therefore
it
is
a
great
vanity
for
men
to
think
highly
of
themselves
for
outward
priviledges
,
nor
may
we
glory
in
them
.
Nay
,
the
King
himself
may
not
be
lifted
up
above
his
brethren
;
Deut.
17.20
.
Pauls
example
is
excellent
to
this
purpose
,
who
neither
esteemed
the
things
before
his
conversion
,
as
his
education
and
breeding
,
being
a
Jew
,
a
Citizen
of
Rome
,
a
Pharisee
,
a
great
Doctor
and
Rabbin
,
brought
up
at
the
feet
of
Gamaliel
,
of
the
Tribe
of
Benjamin
,
&c.
or
after
his
conversion
,
I
forbear
,
lest
any
man
should
think
of
me
above
what
he
seeth
me
to
be
,
or
that
he
heareth
of
me
:
and
of
the
esteem
that
he
had
of
all
these
,
CHAP.
14.
Of
internal
Pride
,
and
first
of
Pride
of
the
heart
.
THe
heart
is
the
principal
seat
of
Pride
:
As
the
heart
is
in
the
midst
of
the
body
to
convay
life
to
all
parts
;
and
as
the
Sun
is
in
the
midst
of
the
Firmament
to
convay
his
light
,
heat
,
and
influences
to
all
inferiour
and
sublunary
bodies
;
So
Pride
gets
into
the
midst
of
the
heart
to
corrupt
all
:
thence
we
read
in
Scripture
of
Pride
of
the
heart
,
When
the
heart
is
carried
out
after
great
and
high
things
;
The
Lord
chargeth
this
on
the
Prince
of
Tyrus
,
thine
heart
is
lifted
up
,
By
the
heart
we
understand
here
,
the
thoughts
,
designs
,
projects
,
and
high
imaginations
of
the
heart
which
carried
out
his
heart
after
high
and
great
things
.
Therefore
God
is
said
to
scatter
the
proud
in
the
imaginations
of
their
hearts
.
Lord
,
mine
heart
is
not
haughty
,
Pride
when
it
getteth
into
the
heart
,
1.
Hence
it
is
that
men
lay
aside
the
study
and
the
knowledge
of
practical
truths
,
that
tend
most
to
edification
,
and
would
most
advantage
them
,
and
busie
themselves
about
the
knowledge
of
things
too
high
for
them
,
and
which
if
they
do
know
,
they
are
not
the
nearer
to
the
power
of
godliness
.
Let
no
man
beguile
you
of
your
reward
(
saith
Paul
to
the
Colossians
)
in
a
voluntary
humility
and
worshipping
of
Angels
,
intruding
into
those
things
which
he
hath
not
seen
,
vainly
puft
up
by
his
fleshly
mind
:
they
did
but
argue
then
for
Angels
,
as
Papists
do
for
Mediators
;
they
must
have
Angels
,
middle
persons
between
God
and
men
,
and
then
come
to
discourse
of
the
Hierarchy
of
Angels
;
there
may
be
much
of
pride
under
a
seeming
shew
of
humility
;
some
there
are
that
seem
humble
without
,
that
are
proud
enough
within
,
as
Alexander
said
of
Antipater
,
when
one
told
him
,
Antipater
is
all
purple
within
,
meaning
that
he
was
as
proud
in
heart
,
as
those
that
made
so
great
an
outward
shew
:
so
the
Apostle
here
speaks
of
a
voluntary
humility
,
or
as
the
marginal
note
is
(
which
I
best
approve
of
)
a
voluntary
in
humility
,
that
they
must
not
come
to
God
immediately
,
but
must
have
an
Angel
to
make
way
for
them
,
as
a
poor
supplicant
cometh
not
immediately
to
his
Prince
,
but
hath
some
Courtier
to
make
way
for
him
;
Thus
they
pleaded
for
Angels
,
as
the
Papists
plead
for
Saints
,
to
be
Mediatores
ad
Mediatorem
;
to
be
Mediators
for
them
to
the
Mediator
,
but
all
this
was
but
real
pride
,
If
any
man
consent
not
to
wholesome
words
,
Costui
è
gonfiato
di
superbia
non
sapendo
nulla
,
ma
essendo
stolto
intorno
à
le
questioni
.
Ital.
even
the
words
of
our
Lord
Jesus
Christ
,
and
to
the
doctrine
which
is
according
to
godliness
,
he
is
proud
,
knowing
nothing
,
but
doting
about
questions
aad
strifes
of
words
,
whereof
cometh
envy
,
strife
,
railings
,
evil
surmisings
,
perverse
disputings
of
men
of
corrupt
minds
,
and
destitute
of
the
truth
,
supposing
that
gain
is
godliness
:
Such
men
as
these
may
think
themselves
the
only
Gnosticks
and
knowing
men
,
but
such
a
one
is
proud
,
knowing
nothing
;
when
men
make
use
of
their
knowledge
in
a
way
of
opposition
,
and
so
make
themselves
and
others
Scepticks
in
religion
,
this
is
a
knowledge
or
science
falsly
so
called
,
ver.
20.
O
Timothy
,
keep
that
which
is
committed
to
thy
trust
,
avoiding
prophane
and
vain
bablings
,
and
oppositions
of
science
falsly
so
called
:
this
keeps
men
off
the
further
from
embracing
the
truth
,
and
being
setled
in
it
.
2.
From
this
root
it
is
that
many
men
sinfully
cry
down
Magistracy
and
Ministry
;
many
such
there
are
in
our
daies
:
but
these
men
do
not
act
without
a
precedent
,
1.
That
Korah
and
his
company
aymed
at
the
Priest-hood
,
appeareth
by
Moses
upbraiding
them
,
Num.
16.9
,
10.
Seemeth
it
a
small
thing
to
you
,
that
the
God
of
Israel
hath
separated
you
from
the
congregation
of
Israel
to
bring
you
near
to
himself
to
do
the
service
of
the
Tabernacle
of
the
Lord
,
&c.
and
seek
ye
the
Priesthood
also
?
as
if
he
should
have
said
,
is
it
not
enough
that
God
hath
advanced
you
above
thousands
of
your
brethren
,
but
that
ye
will
have
the
Priest-hood
also
?
This
was
the
design
of
the
Kohathites
.
What
is
Korahs
plea
?
The
people
are
all
holy
:
what
need
then
any
one
to
teach
or
offer
sacrifice
?
they
can
all
teach
themselves
,
say
our
Church
levellers
,
the
Church
are
all
Saints
,
and
they
all
know
the
Lord
from
the
greatest
to
the
least
.
Whereas
Christ
hath
given
some
Apostles
to
his
Church
,
some
Prophets
,
some
Evangelists
,
&c.
where
we
may
observe
,
1.
That
Pastors
and
Teachers
are
as
truly
a
gift
to
the
Church
of
Christ
,
as
Apostles
and
Prophets
,
though
much
inferiour
to
them
,
yet
they
are
more
constantly
continued
to
the
Church
then
the
former
.
2.
These
were
given
to
the
Church
,
not
only
by
laying
the
ground-work
to
bring
men
home
to
Christ
,
but
also
to
edifie
the
body
of
Christ
,
and
to
bring
it
to
it
's
just
perfection
,
till
we
all
come
in
the
unity
of
the
faith
and
of
the
knowledge
of
the
Son
of
God
unto
a
perfect
man
,
unto
the
measure
of
the
stature
of
the
fulness
of
Christ
:
for
till
we
come
to
be
grown
up
in
Christ
,
we
have
need
of
the
Ministry
.
3.
This
is
a
great
means
to
prevent
childishness
of
spirit
,
which
many
nowadays
are
subject
to
,
being
tossed
to
and
fro
,
and
carried
about
with
every
wind
of
doctrine
.
Now
from
this
pride
of
heart
it
is
that
men
so
much
slight
the
ministry
;
those
whose
hearts
are
full
of
pride
do
lift
up
themselves
against
Gods
messengers
;
and
the
high
conceit
that
men
have
of
their
own
gifts
and
parts
,
makes
them
slight
that
ministry
that
God
hath
appointed
for
the
salvation
of
their
souls
.
Thus
it
was
with
the
proud
Corinthians
:
whom
Paul
upbraids
by
an
Irony
,
1
Cor.
4.8
.
Now
ye
are
full
,
now
ye
are
rich
,
ye
have
reigned
as
Kings
without
us
,
and
I
would
to
God
ye
did
reign
,
that
we
also
might
reign
with
you
.
1.
Now
ye
are
full
:
full
without
us
;
so
full
,
that
they
had
no
appetite
to
any
more
,
no
mind
to
any
meat
set
before
them
,
so
fill'd
were
they
with
gifts
and
parts
,
that
they
had
no
mind
to
Pauls
ministry
.
2.
Now
ye
are
rich
:
so
rich
,
that
they
could
impart
to
others
,
and
even
teach
their
teachers
[
rich
without
us
]
.
3.
Ye
have
reigned
as
Kings
without
us
:
as
great
difference
between
them
as
between
King
and
Subjects
;
Voi
havete
conseguito
il
regno
senza
voi
,
ye
have
gotten
a
Kingdom
without
us
.
Hal.
1
Cor.
3.1
,
2.
proud
men
do
ever
carry
a
Kingdom
in
their
heads
;
and
then
he
speaks
by
way
of
Emphasis
,
now
,
or
already
:
he
could
not
speak
unto
them
as
to
men
,
but
as
to
babes
,
that
were
fed
with
milk
,
not
with
meat
,
they
were
not
past
the
spoon
;
yet
were
they
so
full
,
so
rich
,
so
high
in
their
own
conceit
,
that
they
needed
not
Pauls
ministry
,
nor
any
further
teaching
from
him
.
2.
It
is
evident
that
Korah
&
his
companions
aimed
not
only
at
the
Priest-hood
,
but
also
at
the
Scepter
,
Num.
16.13
.
for
Dathan
and
Abiram
said
unto
Moses
:
Is
it
a
small
thing
that
thou
hast
brought
us
out
of
a
land
that
sloweth
with
milk
and
hony
,
to
kill
us
in
the
wilderness
,
except
thou
make
thy self
altogether
a
Prince
over
us
?
Wilt
thou
put
out
the
eyes
of
these
men
?
Now
what
was
the
fair
vizard
that
they
put
upon
so
foul
a
face
?
1.
They
pretend
to
be
great
enemies
to
ambition
;
they
say
to
Moses
and
Aaron
,
ye
take
too
much
upon
you
,
2.
They
cry
up
the
people
,
they
were
an
holy
people
,
all
the
congregation
are
holy
,
every
one
of
them
;
here
then
is
the
inference
.
No
need
of
a
Magistracy
,
they
are
a
holy
people
that
have
the
Lord
to
govern
them
;
and
a
holy
people
that
know
how
to
govern
themselves
.
3.
They
charge
them
for
taking
too
much
upon
them
,
whereas
they
took
no
more
then
God
had
given
them
:
and
for
lifting
up
themselves
above
the
congregation
,
when
God
had
thus
advanced
them
:
Korah
,
Dathan
and
Abiram
,
&c.
it
was
very
dreadful
;
for
one
part
of
them
,
the
earth
opened
its
mouth
and
swallowed
them
up
and
all
that
they
had
,
so
that
they
went
down
alive
into
the
pit
,
and
the
earth
closed
upon
them
,
ver.
33.
and
another
part
of
them
were
consumed
by
fire
from
the
Lord
,
even
the
two
hundred
and
fifty
men
that
presumed
to
offer
incense
,
ver.
35.
The
people
therefore
must
not
meddle
with
Davids
Crown
and
Scepter
,
nor
Samuels
Ephod
;
Vzzah
must
not
meddle
with
the
Ark
,
nor
Saul
offer
sacrifice
:
nor
the
Emperours
Cook
take
upon
him
to
expound
Scripture
;
for
if
he
do
,
and
set
a
false
gloss
upon
it
,
and
falsly
apply
it
,
Basil
may
wisely
and
worthily
check
and
reprove
him
,
It
belongeth
to
thee
to
prepare
puls
and
broth
for
the
Emperour
,
Ne
sutor
ultra
crepidam
.
It
is
good
for
all
men
to
mind
their
own
matters
,
and
not
to
be
Curiosi
in
alienâ
republicâ
.
Vzziah
,
though
a
King
,
yet
for
offering
incense
,
and
usurping
upon
the
Priestly
office
,
is
smitten
with
leprousie
to
his
dying
day
.
Purpura
facit
Imperatorem
,
non
Sacerdotem
.
Theodoret.
lib.
5.
c.
18.
Saul
is
reproved
as
a
fool
by
Samuel
for
the
like
fact
and
sault
,
1
Sam.
13.13
.
The
Reason
.
Ambrose
gives
to
Theodosius
,
Purple
makes
an
Emperour
,
not
a
Priest
.
CHAP.
15.
Of
Pride
in
the
Will.
WIll-Pride
is
demonstrated
two
waies
.
1.
When
mans
Will
is
set
up
against
Gods
Will
.
It
is
Gods
prerogative
Royal
,
that
his
Will
is
a
Law
to
himself
,
and
to
all
Creatures
;
it
is
his
prerogative
to
do
what
seemeth
good
in
his
own
eyes
:
Bern.
flor.
cap.
1.
now
here
is
the
pride
of
man
,
that
he
setteth
up
his
own
Will
to
himself
as
his
Law
,
and
that
he
careth
not
to
be
guided
and
ruled
by
the
Will
and
commands
of
God
:
every
proud
person
seeks
to
do
what
seemeth
good
in
his
own
eyes
.
God
commanded
the
Jews
,
saying
,
obey
my
voice
,
and
I
will
be
your
God
,
and
you
shall
be
my
people
,
and
walk
in
all
the
waies
that
I
have
commanded
you
,
that
it
may
be
well
unto
you
;
but
they
hearkned
not
,
nor
enclined
their
ear
,
but
walked
in
the
counsels
and
imaginations
of
their
evil
heart
,
and
went
backward
,
and
not
forward
,
Jer.
7.23
,
24.
and
ver.
27.
Therefore
thou
shalt
speak
all
these
words
unto
them
,
but
they
will
not
hearken
to
thee
,
thou
shalt
also
call
unto
them
,
but
they
will
not
answer
thee
.
Austin
,
when
he
confesseth
that
sin
of
his
in
his
youth
,
robbing
his
neighbours
Ort-yards
,
he
aggravateth
that
sin
by
many
circumstances
,
and
among
others
,
because
he
would
satisfie
himself
;
and
therefore
saith
,
that
all
sinners
do
what
is
good
in
their
own
eyes
,
not
what
God
would
have
them
.
The
Will
of
God
revealed
may
be
divided
into
two
branches
.
1.
2.
The
other
branch
of
his
revealed
Will
which
is
more
ordinary
,
is
his
general
Will
concerning
all
estates
and
conditions
of
people
,
contained
in
his
general
precepts
:
and
this
hath
divers
branches
.
1.
The
first
whereof
is
the
conversion
of
a
sinner
.
As
I
live
saith
the
Lord
,
I
have
no
pleasure
in
the
death
of
the
wicked
,
but
that
the
wicked
turn
from
his
way
and
live
.
And
Christ
saith
,
This
is
the
Will
of
him
that
sent
me
,
2.
A
second
branch
of
Gods
revealed
Will
to
us
,
is
our
Sanctification
,
1
Thes.
4.3
.
and
Peter
tells
us
,
that
it
is
the
Will
of
God
,
that
by
well-doing
we
put
to
silence
the
ignorance
of
foolish
men
.
Now
when
men
do
not
endeavour
to
effect
their
own
conversion
,
when
they
will
not
come
to
Christ
,
2.
The
second
note
of
Will-pride
is
impatience
.
1.
When
men
are
impatient
of
reproof
:
better
is
the
patient
in
spirit
than
the
proud
in
spirit
,
saith
Solomon
.
He
that
will
not
work
,
let
him
not
eat
.
Melch.
Adam
.
in
vit.
Muscult
.
p.
735.
But
the
Anabaptist
was
too
proud
to
receive
a
reproof
,
and
poor
Musculus
was
presently
thrust
out
of
his
doors
.
Pride
stops
the
ear
against
reproof
.
Reprove
a
scorner
,
saith
Solomon
,
and
he
will
hate
thee
:
this
shews
such
men
to
have
Atheistical
hearts
;
did
they
believe
holy
reproofs
and
threatnings
taken
out
of
the
Word
of
God
,
they
would
not
scorn
them
,
but
tremble
at
them
:
when
the
Word
of
God
cometh
so
close
,
that
it
toucheth
mens
bosome
sins
,
and
crosseth
them
in
their
evil
ways
,
but
they
will
not
hearken
,
but
find
out
shifts
to
evade
the
force
of
the
Word
,
this
cometh
from
Pride
in
the
Wills
of
men
.
When
Jeremiah
had
made
an
end
of
speaking
to
all
the
people
all
the
Words
of
the
Lord
,
for
which
the
Lord
their
God
had
sent
him
to
them
:
Then
spake
Azariah
the
son
of
Hoshajah
,
and
Johanan
the
son
of
Kareah
,
and
all
the
proud
men
,
saying
to
Jeremiah
,
Thou
speakest
falsly
;
The
Lord
God
hath
not
sent
thee
to
say
,
Go
not
into
Egypt
to
sojourn
there
;
but
Baruch
the
son
of
Neriah
,
setteth
thee
on
against
us
.
Now
as
a
proud
man
hateth
a
just
reproof
,
so
being
guilty
,
he
easily
applyeth
to
himself
any
thing
that
he
heareth
,
though
not
spoken
to
him
,
in
vit
.
Tiber.
Neron
.
as
Suetonius
recordeth
of
Tiberius
Nero
,
that
hearing
Zeno
the
Philosopher
disputing
,
and
not
understanding
some
harsh
sentences
he
used
,
he
asked
in
what
Dialect
he
spake
?
who
answering
truly
,
in
the
Dorick
,
it
was
taken
so
ill
,
as
the
poor
man
was
condemned
to
perpetual
banishment
for
it
,
as
if
he
had
closly
taxed
Tiberius
his
loose
and
lascivious
life
he
led
among
the
Rhodians
who
spake
that
Dialect
.
They
who
have
high
thoughts
of
themselves
,
think
meanly
of
what
others
say
to
them
:
were
men
poor
in
spirit
,
they
would
embrace
every
advice
that
hath
truth
and
holiness
in
it
.
Therefore
when
the
Prophet
would
fasten
a
reproof
on
the
Jews
,
Hear
,
and
give
ear
,
and
be
not
proud
.
As
in
the
matter
of
private
reproofs
,
so
,
the
proud
man
cannot
endure
Church
censures
.
in
Epist
.
and
other
Ministers
of
the
Protestant
Church
,
because
he
was
convented
before
their
Synod
for
some
delinquency
.
2.
When
men
are
impatient
under
afflictions
:
A
proud
man
cannot
endure
to
be
crost
in
any
thing
,
nor
bear
the
least
affront
:
such
men
are
like
the
Devil
,
who
is
the
proudest
and
the
most
discontented
creature
of
all
other
:
Pride
fils
men
with
murmuring
&
discontentedness
against
Gods
Providences
;
if
things
go
not
according
to
a
proud
mans
will
,
then
he
fumeth
and
is
impatient
.
Thus
it
was
with
the
Israelites
;
God
had
brought
them
out
of
Egypt
,
brought
them
through
the
wilderness
,
and
to
the
border
of
the
land
of
Canaan
;
but
when
they
hear
there
are
Giants
,
and
fenced
Cities
,
would
God
that
we
had
dyed
in
the
land
of
Egypt
,
or
in
this
wilderness
:
and
in
their
mad
mood
,
they
say
one
to
another
,
Let
us
make
a
Captain
,
and
let
us
return
into
Egypt
.
So
in
like
manner
those
discontented
rebels
,
Numb.
16.
call
Egypt
a
land
flowing
with
milk
and
hony
,
ver.
13.
whereas
it
was
a
land
where
their
infants
were
murdered
,
and
themselves
cruelly
enslaved
;
they
had
forgotten
those
evils
and
miseries
out
of
which
God
had
delivered
them
,
but
now
they
talk
as
if
God
and
Moses
had
done
nothing
for
them
,
but
deprived
them
of
many
comforts
which
there
they
possessed
.
He
that
ruleth
over
his
own
spirit
,
saith
the
wise
man
,
is
greater
than
he
that
overcometh
Cities
,
Prov.
16.32
.
Therefore
self-denyal
is
a
Grace
enjoyned
by
our
Saviour
to
accompany
the
bearing
of
the
Cross
,
Luk:
9.23
.
A
man
must
not
only
abnegare
sua
,
deny
and
forsake
his
goods
and
lands
for
Christs
sake
,
if
necessity
require
;
nor
also
abnegare
suos
,
forsake
his
friends
if
they
labour
to
withdraw
him
from
his
best
friend
;
Father
,
if
thou
be
willing
,
remove
this
cup
from
me
,
as
Luke
hath
it
:
Father
,
if
it
be
possible
,
let
this
cup
pass
from
me
,
as
Matthew
hath
it
:
nevertheless
,
not
my
will
,
but
thine
be
done
.
Calvin
saith
,
these
latter
words
be
a
correction
of
his
former
petition
,
But
in
my
conceit
Beza
saith
better
on
Mat.
per
se
is
not
vitious
,
no
not
in
men
,
if
so
be
the
will
of
man
doth
willingly
assent
to
,
and
rest
in
the
known
Will
of
God
.
The
meaning
then
briefly
,
may
be
this
:
Father
,
if
it
may
stand
with
thy
good
pleasure
,
Lumb
.
sent.
lib.
3.
distin.
17.
and
mans
redemption
may
otherwise
be
wrought
,
let
this
bitter
potion
of
my
passion
pass
by
me
;
but
rather
then
disobey
thy
decree
,
and
not
do
what
I
came
for
,
I
yeeld
to
any
thing
,
submitting
my self
to
thee
,
and
my
will
to
thine
.
This
confutes
the
Monothelites
,
a
Sect
of
Hereticks
of
old
,
that
thought
and
taught
Christ
to
have
but
one
pure
Will
,
as
Calvin
noteth
:
but
properly
it
condemneth
such
as
desire
the
fulfilling
of
their
own
perverse
,
crooked
and
corrupt
wills
,
whatsoever
became
of
the
Will
of
God
:
but
if
Christ
in
whom
reason
never
lost
his
regiment
,
Perdidit
vitam
,
ne
perderet
obedientiam
.
Bern.
nor
was
ever
either
non
resident
or
non
regent
,
yet
submitted
himself
and
his
Will
to
his
Fathers
Will
,
what
ever
it
cost
him
(
for
as
Bernard
saith
,
he
lost
his
life
,
that
he
might
not
lose
his
obedience
)
then
what
arrogancy
and
Pride
were
it
in
us
,
to
desire
our
wills
simply
to
be
done
?
no
,
all
our
prayers
,
petitions
,
deprecations
,
and
supplications
,
must
be
with
condition
and
submission
to
the
Will
of
God
;
Thy
Will
be
done
,
we
pray
not
that
God
may
do
what
he
Will
,
but
that
we
may
do
what
he
willeth
,
saith
Cyprian
.
CHAP.
16.
Of
Pride
in
the
affections
.
PRide
in
the
affections
is
discovered
by
a
kind
of
a
sinful
and
fantastical
affectation
to
be
like
unto
God
:
there
is
a
likeness
to
God
in
holiness
,
in
grace
,
in
humility
,
this
is
commendable
;
and
this
is
the
Image
of
God
wherein
man
was
created
;
but
Pride
is
a
sinful
affecting
to
be
like
unto
God
.
There
are
two
things
wherein
a
proud
person
doth
affect
to
be
like
unto
God
.
1.
It
is
Gods
prerogative
royal
,
that
whatever
excellency
he
hath
,
he
hath
them
in
and
of
himself
;
he
is
not
beholden
to
any
creature
,
Haec
ego
feci
,
non
fortuna
,
he
never
after
prospered
in
any
thing
.
Deut.
8.14
,
15
,
16
,
17
,
18.
and
the
whole
glory
of
all
that
he
hath
belongeth
to
him
:
Now
a
proud
man
doth
assume
to
himself
the
glory
of
all
the
excellency
that
he
hath
.
Therefore
God
gives
a
caveat
to
his
people
,
Beware
when
thy
herds
and
flocks
multiply
,
and
thy
silver
and
thy
gold
is
multiplied
,
&c.
that
then
thy
heart
be
not
lifted
up
,
and
thou
forget
the
Lord
thy
God
which
brought
thee
forth
out
of
the
land
of
Egypt
,
from
the
house
of
bondage
,
&c.
Beware
lest
thou
say
in
thy
heart
,
My
power
,
and
the
might
of
my
hand
hath
gotten
me
all
this
wealth
:
But
thou
shalt
remember
the
Lord
thy
God
,
for
it
is
he
that
giveth
thee
power
to
get
wealth
,
&c.
and
Deut.
9.
saith
he
,
when
thou
shalt
pass
over
Jordan
,
and
possess
Nations
greater
and
mightier
than
thy self
,
Cities
great
and
fenced
up
to
heaven
,
ver.
4.
speak
not
thou
in
thine
heart
,
after
that
the
Lord
thy
God
hath
cast
them
out
from
before
thee
,
saying
,
For
my
righteousness
the
Lord
hath
brought
me
in
to
possess
this
land
;
but
for
the
wickedness
of
these
Nations
the
Lord
doth
drive
them
out
before
thee
:
Perhaps
in
word
,
the
proud
man
may
make
some
kind
of
acknowledgement
of
God
,
as
the
proud
Pharisee
;
Lord
,
I
thank
thee
,
I
am
not
as
other
men
are
,
nor
even
as
this
Publican
:
yet
he
assumeth
all
the
glory
to
himself
,
though
in
word
he
seem
to
honour
God
.
own
idol
,
and
so
robs
God
of
his
glory
.
The
proud
man
makes
himself
his
own
Alpha
,
thanks
himself
for
all
;
makes
himself
his
own
Omega
,
seeks
himself
in
all
,
begins
,
and
ends
at
himself
.
Humble
Paul
cries
out
,
In
me
,
that
is
,
in
my
flesh
,
there
dwells
no
good
thing
,
and
when
he
speaks
of
his
own
labours
,
he
saith
,
by
the
Grace
of
God
I
am
that
I
am
.
The
Papists
here
are
to
be
taxed
,
who
(
as
the
Rhemists
do
confess
)
affirm
Gods
election
to
be
because
of
faith
or
good
works
foreseen
in
us
.
But
this
is
contrary
to
Scripture
and
reason
:
for
that
which
is
the
effect
,
cannot
be
the
cause
;
but
good
works
and
faith
be
the
fruits
of
election
;
as
Austin
speaks
thus
on
Eph.
1.4
.
He
chose
us
not
because
we
were
holy
,
but
that
we
might
be
holy
;
he
chose
none
being
worthy
,
He
loveth
our
Nation
(
say
they
)
and
hath
built
us
a
Synagogue
:
2.
It
is
Gods
prerogative
royal
to
act
all
for
himself
,
he
hath
no
higher
end
than
his
own
honour
and
glory
.
The
Lord
made
all
things
for
himself
,
for
his
own
glory
,
his
own
glory
,
his
own
praise
,
credit
and
esteem
.
The
Pharisees
when
they
gave
alms
,
blew
a
trumper
,
that
people
might
take
notice
what
merciful
men
they
were
,
that
they
might
have
the
glory
of
men
;
and
when
they
prayed
,
they
often
did
it
in
the
corners
of
the
streets
,
that
they
might
be
seen
of
men
.
Humane
applause
was
all
they
sought
for
;
approbation
from
God
and
acceptance
with
him
they
look
not
after
,
and
this
they
have
as
their
reward
.
Therefore
saith
Christ
to
his
hearers
,
Take
heed
that
you
do
not
your
alms
before
men
to
be
seen
of
them
,
&c.
Mat.
6.1
.
Object
.
But
it
may
be
said
that
our
Saviour
,
Mat.
5.16
.
commends
and
commands
,
what
he
forbids
and
condemneth
here
;
for
there
he
saith
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
:
and
here
,
See
that
you
do
them
not
before
men
to
be
seen
of
them
.
Answ.
If
we
compare
the
places
,
we
shall
see
it
s
no
such
matter
;
for
in
the
former
place
we
are
bidden
to
do
good
works
before
men
,
that
they
may
see
them
,
and
glorifie
God
for
them
,
and
be
occasioned
to
imitate
and
follow
them
,
as
1
Pet.
2.12
.
And
here
we
are
forbidden
to
do
them
before
men
:
V.
D.M.I.Ae
.
the
first
letters
of
verbum
dei
manet
in
aeternum
,
to
be
wrought
or
embroydered
,
or
set
in
plate
upon
their
cloaks
,
or
sleeves
of
their
garments
,
to
declare
to
the
world
,
that
forsaking
Popish
traditions
,
they
were
professors
of
the
pure
Word
of
God
:
but
many
of
these
men
had
not
the
Word
written
upon
their
hearts
.
Joh.
Wolf
.
lect.
membr
.
Tom.
2.
ad
ann.
1549.
not
simply
,
but
eo
animo
,
to
be
extolled
,
praised
and
magnified
for
doing
of
them
:
we
may
bona
opera
ostendere
,
shew
our
good
works
;
but
not
ostentare
,
not
make
an
ostentation
of
them
;
we
must
aym
at
Gods
glory
,
not
our
own
:
if
it
follow
,
it
must
be
upon
the
by
,
and
more
then
we
expect
or
respect
in
doing
our
duties
.
It
must
,
as
one
saith
,
be
but
a
consequent
,
no
cause
moving
us
.
But
praise
will
follow
vertuous
and
pious
actions
,
as
the
shadow
the
body
.
The
Romans
made
the
image
of
vain
glory
in
the
form
of
a
vagrant
woman
,
writing
over
her
head
,
This
is
the
Image
of
vain-glory
:
This
Image
had
a
Crown
on
her
head
,
a
Scepter
in
her
left
hand
,
a
Peacock
in
the
other
,
her
eyes
vailed
and
blinded
,
sitting
on
a
Chariot
drawn
by
four
Lions
;
the
reason
of
all
this
was
,
because
the
lovers
of
vain
honour
and
glory
,
are
as
inconstant
as
a
vagrant
woman
;
the
Crown
on
her
head
shewing
,
that
they
ever
desire
to
be
honoured
and
admired
in
this
world
like
Kings
;
the
Scepter
betokening
thier
desire
to
rule
;
the
Peacock
shewing
,
that
as
the
Peacock
decks
his
former
part
with
his
tail
,
and
so
leaves
his
hinder
parts
naked
,
so
vain-glorious
men
deck
themselves
in
the
eye
of
this
world
,
and
deprive
themselves
of
eternal
glory
;
the
vail
that
is
before
her
,
denoteth
how
blind
the
vain-glorious
man
is
,
that
he
cannot
see
his
own
folly
and
arrogancy
;
the
four
Lions
intimate
,
that
the
vain
honour
of
this
world
is
ever
drawn
with
four
cruel
sins
,
as
fierce
as
Lions
,
Pride
,
Avarice
,
Luxury
,
and
Envy
:
A
proud
man
can
bear
reproach
of
none
,
and
seeks
to
be
adored
and
praised
by
all
.
Calvisius
Sabinus
got
servants
skilled
in
all
arts
,
and
speaking
all
languages
,
arrogating
all
that
they
knew
to
himself
.
Seneca
ad
Lucil.
Epist.
27.
CHAP.
17.
Of
Pride
of
gifts
in
general
.
GIfts
are
those
endowments
with
which
God
fills
the
minds
of
men
for
the
edifying
of
the
Church
of
Christ
,
and
of
these
the
Apostle
tells
us
there
is
a
diversity
,
1
Cor.
12.4
.
Si
sono
benle
differenti
&
de
doni
,
maegli
e
vn
medesimo
Spirito
,
&c.
Questo
fanno
il
genere
sotto
il
quale
si
contengonole
specie
che
sono
soggiunte
delle
amministrationi
,
&
operationi
.
Ital.
Annota
.
in
1
Cor.
12.4
,
5
,
6.
and
these
all
proceed
from
the
Spirit
of
God
:
Gifts
are
(
as
it
were
)
the
life
of
a
Christian
;
and
the
Spirit
of
God
is
the
life
of
them
all
.
There
is
not
greater
variety
of
Herbs
,
Trees
,
Plants
,
Knots
,
Flowers
in
a
curious
garden
enclosed
(
to
which
the
Church
is
compared
)
then
there
is
of
gifts
in
the
minds
of
men
:
some
indeed
have
a
double
portion
of
gifts
,
as
Elisha
had
of
the
spirit
of
Elijah
,
and
every
one
hath
his
proper
gift
suitable
to
that
place
whereunto
God
hath
called
him
,
his
dimensum
,
as
the
Scripture
termeth
it
.
Now
the
design
of
the
Devil
is
to
make
a
man
proud
of
his
gifts
,
and
to
look
more
upon
his
gifts
,
then
look
to
the
giver
of
them
:
when
a
man
feeds
this
humour
in
himself
,
and
is
so
far
from
checking
it
in
his
heart
,
that
he
rather
seeks
to
foment
it
,
and
add
matter
to
it
,
and
sheweth
it
by
the
contempt
of
others
of
inferiour
gifts
,
this
is
a
note
that
gifts
do
puffe
him
up
with
Pride
.
Now
this
is
a
great
vanity
for
a
man
to
be
proud
of
gifts
.
1.
Because
these
gifts
are
not
our
own
,
but
Gods
:
Who
made
thee
to
differ
from
another
?
or
what
hast
thou
(
saith
Paul
)
which
thou
hast
not
received
?
and
if
thou
hast
received
it
,
why
then
dost
thou
boast
?
&c.
every
good
and
perfect
gift
cometh
from
above
from
the
Father
of
lights
who
giveth
freely
,
&c.
Jam.
1.
We
have
nothing
that
is
good
,
Omnia
mea
mala
,
purè
mala
sunt
&
mea
;
omnia
mea
bona
,
purè
bona
suit
,
et
non
mea
.
Hugo
Card.
Austin
observeth
against
the
Heathen
,
that
Christian
vertues
far
surpass
the
vertues
of
the
Heathen
by
the
name
they
are
called
;
saith
he
,
you
call
yours
habits
,
because
you
have
them
;
we
call
ours
gifts
,
because
we
receive
them
from
God
.
but
is
the
gift
of
God
,
and
cometh
from
the
grace
of
God
.
Thus
one
saith
,
All
my
evils
are
purely
evil
,
and
mine
;
All
my
good
things
are
purely
good
,
and
not
mine
:
And
Austin
upon
the
fifth
Petition
of
the
Lords
prayer
saith
,
What
can
be
less
then
bread
?
yet
lest
we
might
think
to
have
that
of
our selves
,
our
Master
hath
taught
us
to
beg
it
of
our
heavenly
Father
,
saying
,
and
praying
daily
,
Give
us
this
day
our
daily
bread
:
therefore
seeing
all
that
we
have
,
whither
for
the
body
or
mind
,
are
Gods
gifts
,
we
must
not
say
of
them
as
proud
Nebuchadnezzar
doth
,
Is
not
this
great
Babel
that
I
have
built
?
&c.
Dan.
4.30
.
Be
not
these
the
things
that
I
have
attained
to
by
my
wit
,
parts
,
industry
?
&c.
We
may
not
say
of
the
gifts
of
God
in
us
,
as
the
Atheists
of
their
tongues
,
Psal.
12.
that
they
are
our
own
,
and
we
may
do
with
them
what
we
list
:
for
,
if
they
are
ours
,
let
us
shew
our
evidence
,
when
we
purchased
them
,
and
what
we
paid
for
them
,
before
whom
the
instruments
were
drawn
,
sealed
and
delivered
:
Besides
,
we
must
know
that
as
our
gifts
be
not
our
own
absolute
fee-simple
and
free-hold
,
but
we
only
copy-holders
and
tenants
at
will
,
nor
have
we
any
such
custome
but
may
be
broken
at
the
pleasure
of
our
Land-lord
:
so
we
be
not
so
much
as
quarter
owners
of
them
,
but
only
stewards
over
them
,
and
must
be
accomptable
for
them
,
Luk.
16.2
.
Therefore
we
must
not
be
proud
of
any
gift
,
but
acknowledge
Gods
goodness
,
and
say
with
the
Kingly
Prophet
,
what
shall
we
render
to
the
Lord
for
all
his
benefits
towards
us
?
2.
Because
Pride
of
gifts
hinders
a
man
from
doing
much
good
with
them
;
the
end
why
God
giveth
diversities
of
gifts
to
men
,
is
that
they
may
impart
them
to
the
benefit
of
one
another
:
3.
The
more
and
greater
our
gifts
are
,
the
more
we
are
indebted
to
God
;
when
God
cometh
to
call
us
to
give
up
our
accompts
,
he
will
look
into
our
receipts
:
he
that
hath
had
five
talents
must
account
for
five
;
for
to
whom
much
is
given
,
of
him
much
shall
be
required
.
Now
to
be
proud
of
thy
great
gifts
,
CHAP.
18.
Of
Pride
of
Wit.
PRide
of
wit
,
is
when
a
man
is
pufft
up
with
his
knowledge
,
quickness
of
apprehension
,
depth
of
judgement
.
As
the
finest
cloth
is
soonest
stained
,
so
the
rarest
wits
are
most
subject
to
Pride
:
as
moths
do
sooner
breed
in
fine
cloth
then
in
course
,
so
Pride
and
vain-glory
do
soon
surprize
a
man
of
the
quickest
wits
:
a
good
and
modest
wit
is
better
then
a
great
wit
;
Errores
magni
siac
magnis
ingeni
is
non
nascuntur
.
August
.
That
men
should
not
be
proud
of
wit
,
or
natural
parts
,
Chemnitius
proveth
from
the
example
of
Tacianus
,
who
by
the
testimonies
of
Clemens
.
Alexandrinus
and
Eusebius
,
was
a
man
of
great
parts
,
yet
fell
into
great
heresies
,
and
gross
absurdities
.
Vid.
Chemnit.
Harm
.
1.
part
.
〈◊〉
2.
p.
7
,
8.
for
often-time
a
great
wit
is
the
spring
of
great
evils
,
and
the
greatest
errours
usually
arise
out
of
the
greatest
wits
;
thence
Tertullian
called
the
Philosophers
(
the
great
wits
of
the
world
)
Haereticorum
Patriarchas
,
the
chief
Fathers
of
Hereticks
.
When
men
of
great
wit
and
parts
appear
for
an
errour
,
the
repute
of
their
ingenuity
and
parts
draws
many
after
them
,
and
doth
much
mischief
;
and
such
men
do
most
misuse
their
wit
,
and
abuse
it
to
licentionsness
.
The
Grammarian
busieth
his
brains
about
the
Concordances
and
regiments
of
Nouns
,
Verbs
and
quantities
of
Syllables
,
and
will
not
for
any
thing
make
a
Soloecisme
in
speech
,
but
will
not
stick
to
make
a
thousand
in
his
actions
;
the
Rhetoritian
discourseth
copiously
,
the
Logitian
disputeth
subtilly
;
the
Arithmetitian
is
cunning
in
numbers
and
divisions
,
but
he
will
scarce
impart
a
penny
to
the
poor
;
for
then
if
it
come
to
matters
of
practice
in
life
,
he
is
better
skilled
in
addition
,
and
multiplication
,
then
in
substraction
and
division
;
he
will
use
Zeno
his
Rhetorick
,
and
open
his
hand
wide
to
get
riches
;
and
then
his
Logick
,
shut
it
again
to
keep
them
,
when
he
hath
them
.
About
these
things
many
men
beat
their
wits
:
But
its
better
to
have
a
true
knowledge
of
a
mans
self
,
then
the
course
,
scituation
,
and
operations
of
the
stars
and
planets
,
then
the
vertues
of
herbs
and
plants
,
then
the
diversities
of
humours
,
and
complexions
,
and
constitutions
,
then
the
natures
of
beasts
or
whatever
Philosophy
rational
,
moral
or
natural
can
afford
to
man
;
for
what
booteth
it
the
Geometritian
or
Cosmographer
to
be
able
to
measure
the
compass
of
the
earth
,
or
take
the
height
of
the
moon
,
when
with
all
his
art
he
cannot
meet
out
the
length
of
his
own
life
,
though
but
a
span
long
,
nor
take
the
measure
of
himself
and
his
own
deceitful
heart
?
if
we
look
not
into
our selves
,
we
cannot
know
our selves
;
and
if
we
take
a
strict
view
of
our selves
,
we
cannot
be
proud
.
That
witty
men
are
apt
to
abuse
their
wits
,
Austin
shews
in
an
Epistle
of
his
to
Licentius
a
young
Noble
man
that
was
very
witty
,
one
that
had
been
sometime
his
scholar
;
a
witty
Poem
of
his
coming
to
the
hands
of
Austin
(
who
perceived
he
had
wickedly
abused
his
wit
therein
)
he
writes
to
him
in
this
manner
:
I
have
read
this
Poem
of
thine
,
and
I
know
not
with
what
verses
to
lament
and
mourn
over
it
,
because
I
see
a
pregnant
wit
in
every
line
,
Da
te
Domino
meo
,
&c.
Give
thy self
to
my
Lord
,
who
hath
given
thee
this
excellent
wit
;
if
thou
hadst
found
a
golden
cup
,
wouldst
thou
not
have
given
it
to
some
publick
use
?
God
hath
given
thee
a
golden
wit
,
C.
Caesar
Dictatour
that
he
was
a
man
of
a
prompt
and
ready
wit
,
as
nimble
and
active
as
the
very
fire
;
that
he
ordinarily
indited
letters
to
four
Secretaries
or
Clarks
at
once
,
and
was
wont
to
write
,
read
,
and
to
give
audience
to
suitors
,
and
hear
their
causes
all
at
one
instant
.
Plin.
nat.
hist.
lib.
7.
cap.
25.
thy
understanding
is
a
golden
cup
,
and
wilt
thou
let
thy
lusts
drink
out
of
it
,
or
wilt
thou
drink
thy self
to
the
devil
in
it
?
know
thou
,
that
Satan
seeks
to
make
thy
wit
an
ornament
to
him
,
and
thy
parts
the
credit
of
his
court
and
cause
.
Boast
not
of
the
acuteness
of
thy
wit
;
for
it
is
not
the
acuteness
of
wit
,
but
the
goodness
,
equability
,
solidity
and
constancy
thereof
that
is
best
to
be
commended
:
a
quick
wit
is
but
as
a
slender
web
,
if
it
be
light
,
frothy
,
and
inconstant
.
Some
there
are
that
glory
of
the
depth
and
subtilty
of
their
wit
,
glorying
of
their
trains
for
their
foes
,
and
tricks
for
themselves
and
their
friends
,
how
by
their
wits
they
have
fet
off
others
,
and
set
up
themselves
,
yea
even
what
they
have
gained
by
their
sinful
devices
,
these
are
like
brazen-faced
harlots
:
this
is
a
wicked
emulation
to
strive
who
shall
be
worst
.
This
fault
had
sometime
overtaken
Austin
before
his
conversion
,
but
he
confesseth
and
bewaileth
it
bitterly
;
we
must
beware
of
it
,
for
it
is
a
fearful
thing
to
be
wilful
and
witty
in
wickedness
;
Daniel
,
David
or
Solomon
,
yea
peradventure
then
God
himself
;
for
they
will
prefer
their
own
wits
before
his
revealed
will
in
his
Word
,
and
their
own
plots
and
projects
,
stratagems
and
devices
,
before
his
precepts
and
prescriptions
,
statutes
and
directions
:
such
a
fellow
was
Achitophel
,
Herod
Agrippa
,
of
whose
pride
and
fall
we
read
,
Act.
12.22
,
23.
for
being
content
to
accept
the
peoples
flattering
acclamation
of
his
vain-glorious
declamation
,
for
which
they
accounted
him
a
God
and
no
man
,
his
miserable
end
presently
ensuing
,
proved
him
a
miserable
man
and
not
god
.
The
wisdom
of
the
flesh
,
saith
the
Apostle
,
is
enmity
with
God
;
M●ton
adjuncti
.
whatever
mans
corrupt
wit
and
carnal
wisdom
enclineth
to
,
delighteth
in
,
or
exerciseth
it self
about
,
is
directly
contrary
and
opposite
unto
God
,
and
very
enmity
it self
against
him
.
CHAP.
19.
Of
Pride
of
Memory
.
MEmory
is
one
of
the
greatest
natural
gifts
,
and
one
of
the
principal
utensils
of
our
life
,
it
is
the
repository
of
truth
,
and
the
store-house
of
the
soul
,
depending
much
upon
the
understanding
:
Some
men
have
excelled
for
the
greatness
of
their
memories
,
having
,
nat.
hist.
lib.
7.
cap.
24.
Some
have
so
good
a
memory
,
that
they
go
(
as
it
is
said
)
to
gather
Mulberies
without
a
hook
,
to
the
well
without
a
pitcher
.
as
one
saith
,
drunk
memoriae
dolium
;
a
whole
hogs-head
thereof
.
The
memory
of
King
Cyrus
was
so
great
,
that
he
was
able
to
call
every
souldier
that
he
had
through
his
whole
army
by
his
own
name
:
L.
Scipio
could
do
the
like
by
all
the
Citizens
of
Rome
;
and
Cyneas
Embassador
of
King
Pyrrhus
the
very
next
day
that
he
came
to
Rome
,
both
knew
and
saluted
all
the
Senatours
by
name
,
and
the
whole
degrees
of
Gentlemen
and
Cavalry
in
the
City
.
King
Mithridates
governed
divers
Nations
of
divers
languages
,
and
gave
laws
and
ministred
justice
to
them
,
and
made
speeches
to
every
Nation
in
their
own
language
:
in
chit
.
doct.
virorum
.
p.
384.
and
so
great
was
the
memory
of
Beza
,
that
when
he
was
above
fourscore
years
of
age
,
he
could
perfectly
rehearse
any
Greek
chapter
in
Pauls
Epistles
,
or
any
other
thing
which
he
had
learn't
long
before
.
Now
some
have
been
proud
of
their
memories
,
and
God
hath
taken
it
from
them
,
as
from
Messala
Corvinus
the
great
Oratour
,
who
after
a
great
sickness
forgot
his
own
proper
name
:
Staupitius
Tutor
to
Luther
,
and
a
good
man
,
in
a
proud
ostentation
of
his
memory
repeated
the
Genealogy
of
Christ
(
Matth.
1.
)
by
heart
in
a
Sermon
of
his
,
but
being
quite
out
,
when
he
came
to
the
captivity
of
Babylon
,
Julius
Caesar
that
he
forgot
nothing
but
injuries
.
and
the
thoughts
of
by-past
evils
will
more
afflict
thee
,
then
the
delight
of
any
present
good
can
be
pleasant
to
thee
.
A
free
man
will
indeed
remember
his
captivity
with
delight
,
CHAP.
20.
Of
Pride
of
Eloquence
.
ELoquence
is
an
excellent
gift
wheresoever
it
is
bestowed
,
and
for
this
many
heathens
have
been
famous
.
The
Athenians
exiled
Thucydides
their
Captain
General
:
Plin.
nat.
hist.
lib.
7.
cap.
30.
but
after
he
had
written
his
Chronicle
,
they
called
him
home
again
,
wondring
at
the
eloquence
of
the
man
.
Socrates
sold
one
Oration
that
he
made
for
twenty
talents
of
gold
.
Pliny
saith
,
that
Cicero's
eloquence
was
the
cause
that
all
the
Tribes
renounced
the
law
Agraria
,
as
touching
the
division
of
lands
among
the
Commons
,
albeit
their
greatest
maintenance
consisted
therein
;
he
saith
that
he
was
the
first
that
was
saluted
by
the
name
of
Pater
patriae
,
Father
of
his
country
;
the
first
that
deserved
triumph
in
his
long
robe
,
and
the
Laurel
garland
for
his
language
,
and
calleth
him
the
Father
of
eloquence
and
of
the
Latin
tongue
:
Augustus
Caesar
was
most
excellent
and
expert
;
and
well
might
he
be
so
:
for
even
during
his
wars
,
he
saith
,
he
read
,
wrote
and
declamed
every
day
;
he
would
never
deliver
a
speech
to
his
wife
or
servants
,
but
it
was
premeditated
,
lest
it
might
rusticitatem
olere
,
savour
of
clownishness
,
or
gravitate
carere
,
want
gravity
:
and
Caesar
the
Dictatour
in
eloquence
,
Cicero
de
Oratore
saith
,
he
giveth
place
unto
none
.
But
most
of
these
were
pufft
up
because
they
had
the
trumpet
at
their
lips
.
It
is
better
for
a
man
to
be
dumb
then
eloquent
,
if
humility
be
not
adjoyned
thereunto
:
no
man
can
be
a
good
Oratour
,
unless
also
he
be
truly
good
:
One
being
askt
why
he
spake
so
well
,
and
lived
so
ill
:
answered
,
because
his
words
were
in
his
power
,
but
not
his
actions
.
When
Calisthenes
had
made
an
eloquent
Oration
in
the
praise
of
the
Macedonians
,
Alexander
not
pleased
with
his
person
,
taxeth
and
disgraceth
his
action
,
saying
the
goodness
of
the
cause
made
him
eloquent
,
and
any
man
might
have
spoken
as
well
of
such
a
subject
;
and
therefore
to
try
him
,
bid
him
to
speak
ex
tempore
in
their
dispraise
,
which
when
he
had
likewise
done
eloquently
,
he
took
him
off
and
said
,
Before
the
goodness
of
the
cause
,
now
vain-glory
and
malice
made
him
eloquent
.
And
Hierome
was
wont
to
say
of
a
Philosopher
,
that
he
was
a
vain-glorious
creature
,
and
a
base
bond-slave
to
praise
.
Gloriae
animal
,
et
popularisaurae
mancipium
.
Hieron
.
Doubtless
eloquence
in
it self
is
much
to
be
desired
,
especially
by
Ministers
;
this
made
Paul
exhort
the
Ephesians
,
as
to
pray
for
all
Saints
,
so
for
him
in
particular
,
that
utterance
might
be
given
unto
him
,
Ephes.
6.19
.
that
he
might
open
his
mouth
boldly
,
to
make
known
the
mystery
of
the
Gospel
.
And
although
some
think
that
Paul
was
not
eloquent
(
which
they
would
collect
from
2
Cor.
10.10
.
it
being
only
,
The
mouth
of
a
righteous
man
is
a
well
of
life
:
and
the
lips
of
the
wise
disperse
knowledge
,
being
like
Maries
pound
of
Spikenard
to
persume
the
whole
house
,
John
12.3
.
or
like
a
candle
in
a
work-mans
shop
,
verba
Gratiae
,
that
speak
a
word
in
season
to
the
wearied
soul
,
CHAP.
21.
Of
Pride
of
Learning
and
Knowledge
.
GReat
was
the
flaw
natural
reason
met
with
in
Adams
fall
;
that
that
breach
might
in
some
measure
be
made
up
,
God
did
not
only
lighten
that
Luminare
magnum
,
his
holy
Scripture
,
but
lightned
also
luminare
minus
,
a
less
light
,
the
light
of
reason
;
by
the
help
of
arts
and
sciences
he
enlarged
mans
capacity
even
to
the
apprehension
of
his
supernatural
properties
.
Whither
humane
sciences
began
before
the
flood
,
or
since
;
whither
they
were
derived
from
Abraham
to
the
Chaldeans
,
or
from
Joseph
to
the
Egyptians
;
and
whither
Cadmus
brought
learning
to
the
Greeks
,
and
Carmenta
to
the
Latines
,
or
whither
it
came
in
by
the
Phaenicians
or
Assyrians
,
in
general
,
I
have
now
nothing
to
do
to
enquire
;
but
this
that
I
shall
say
,
is
,
that
wheresoever
or
in
whomsoever
they
are
,
they
be
of
God
.
This
I
note
to
stop
those
mouths
that
spend
their
invectives
against
humane
learning
:
humane
learning
is
with
them
like
Sauls
armour
;
t
is
too
cumbersome
,
too
unweildy
to
bear
.
Object
.
But
the
Scripture
saith
,
God
will
destroy
the
wisdome
of
the
wise
,
and
bring
to
nought
the
understanding
of
the
prudent
,
1
Cor.
1.19
.
and
Paul
bids
the
Colossians
beware
,
lest
any
man
spoile
them
through
Philosophy
and
vain
deceit
,
Colos.
2.8
.
Answ.
1.
When
he
saith
,
he
will
destroy
the
wisdom
of
the
wise
,
it
is
not
suam
his
own
,
nempe
divinam
illam
quam
ipsis
dedit
,
viz.
that
divine
wisdom
that
he
hath
given
them
,
but
fucatam
illam
,
ab
injust
is
possessoribus
,
as
it
were
redeemed
out
of
the
hands
of
unjust
usurpers
:
then
indeed
was
the
Mathematical
and
Chaldaick
learning
truly
owned
,
when
it
was
scituate
in
Moses
and
Daniel
:
then
was
the
Oratorial
and
Greek
learning
rightly
placed
,
when
it
was
in
the
tenure
of
Paul
and
Apollos
:
all
humane
sciences
,
holy
sentences
and
aphorisms
are
then
in
their
due
and
un-usurped
possession
,
when
they
fall
into
the
hands
of
the
Saints
generally
,
and
specially
,
when
they
reside
in
Gods
Ministers
,
whose
lips
must
preserve
knowledge
.
2.
When
the
Apostle
speaks
against
Philosophy
,
you
are
to
know
that
he
neither
condemneth
the
whole
body
of
Philosophy
in
general
,
nor
any
part
thereof
in
particular
being
rightly
used
;
t'
is
only
that
empty
nominal
and
equivocal
Philosophy
that
goes
about
to
seduce
with
enticing
words
,
that
Paul
condemneth
;
Davenant
in
Colos.
2.
he
only
inveigheth
against
the
abuses
thereof
,
by
men
that
are
pufft
up
with
fleshly
wisdom
:
he
rejects
it
not
simply
,
but
only
in
some
respects
,
when
it
containeth
not
it self
within
its
own
bounds
,
and
keeps
not
within
its
compass
;
but
intrencheth
and
intrudeth
upon
Divinity
,
to
the
dishonour
of
God
,
and
disadvantage
of
the
truth
,
and
thus
it
becometh
vain
deceit
,
which
is
added
interpretative
,
Calvin
in
Colos.
2.8
.
by
way
of
interpretation
,
as
Calvin
observeth
upon
the
place
:
that
old
serpent
the
Devil
is
not
more
subtile
in
his
turnings
and
windings
,
L'Apostolo
non
condanna
la
filosofia
semplicemente
usando
,
egli
à
le
volte
i
principii
communi
con
la
vera
filosofia
main
quanto
ch'
ella
non
si
contienne
suoi
termini
ne
indrizzata
à
la
gloria
dei
.
Ital.
Annot.
in
loc.
whereby
he
compasseth
the
earth
,
then
were
the
hereticks
of
former
times
,
turning
and
winding
in
their
Philosophical
subtilties
;
the
practice
of
the
Fathers
in
those
times
,
was
out
of
solid
and
substantial
Philosophy
to
convince
them
,
and
so
to
do
by
them
as
David
by
Goliath
,
to
wound
them
with
their
own
weapon
.
It
were
easie
to
shew
divers
Paradoxes
in
Philosophy
,
which
cannot
stand
in
divinity
,
wherein
mans
pride
sets
him
to
dispute
against
the
wisdom
of
God
;
As
1.
The
eternity
of
the
world
:
Philosophers
say
,
the
world
is
from
eternity
,
because
they
say
,
Ex
nihilo
nihil
fit
:
Out
of
nothing
,
nothing
is
made
;
and
Divinity
teacheth
us
;
that
God
made
all
things
out
of
nothing
:
2.
The
second
is
,
that
there
shall
be
no
resurrection
,
3.
Divers
dispute
also
Philosophically
against
justification
by
faith
only
,
or
by
Christ
alone
,
as
the
imputation
of
his
righteousness
to
us
,
Rom.
5.19
.
2
Cor.
5.21
.
Psal.
32.1
.
Here
again
they
wrangle
and
proudly
cavil
,
saying
,
How
can
one
be
just
or
righteous
by
anothers
righteousness
,
any
more
then
be
wise
by
another
mans
wisdom
,
or
learned
by
another
mans
learning
?
I
answer
,
that
these
things
be
not
of
the
same
sort
or
kind
;
for
the
former
be
also
inherent
in
their
subjects
,
as
they
cannot
be
separated
from
them
,
or
imparted
to
any
other
;
But
the
other
may
and
are
,
virtute
unionis
Christi
&
Christianorum
,
by
vertue
of
the
union
of
Christ
and
Christians
.
And
a
man
may
be
fed
with
another
mans
meat
,
if
it
be
given
him
,
and
he
eat
of
it
;
or
warm
in
another
mans
garments
,
if
he
wear
them
,
or
most
properly
pay
his
debts
with
another
mans
money
,
if
it
be
either
given
him
or
lent
him
.
Divers
other
devices
there
are
in
Philosophy
,
or
more
truly
,
divers
conceits
and
odd
opinions
of
Philosophers
,
which
cannot
stand
with
the
truth
of
Divinity
.
1.
As
all
their
sorts
and
kinds
of
Magick
,
and
judicial
Astrology
.
2.
That
the
soul
is
not
an
immortal
substance
.
3.
That
all
things
come
to
pass
and
are
carried
either
by
chance
and
fortune
,
and
at
all
adventures
,
and
meer
contingences
,
as
the
Epicuraeans
:
or
else
by
fatal
destiny
,
and
a
concatenation
of
second
causes
,
as
the
Stoicks
:
Item
all
their
fond
and
foolish
false
opinions
de
summo
bono
,
concerning
true
happiness
:
Some
of
the
learned
have
reckoned
up
above
two
hundred
and
eighty
opinions
concerning
this
point
:
Thus
when
any
thing
taken
out
of
the
writings
of
any
men
,
though
never
so
antient
or
learned
,
or
what
shew
of
wit
or
wisdom
soever
it
make
,
if
it
be
contrary
to
the
Scriptures
,
and
the
written
Word
of
God
,
it
s
no
better
then
vain
deceit
,
and
therefore
we
must
beware
of
it
,
avoid
it
,
lest
we
be
spoiled
by
it
:
In
a
word
,
we
must
not
fet
principles
in
divinity
or
the
articles
of
our
faith
,
All
knowledge
if
it
be
not
sanctified
,
is
apt
to
puff
a
man
up
with
pride
,
CHAP.
22.
Of
Pride
of
inward
strength
.
WHen
Christ
tells
Peter
,
that
all
of
them
should
be
offended
because
of
him
,
Matth.
26.31
.
Peter
being
over-confident
of
his
own
strength
,
answered
him
,
all
men
shall
be
offended
because
of
thee
,
yet
will
I
never
be
offended
,
ver.
33.
and
Luke
tells
us
,
that
he
said
,
Lord
,
I
am
ready
to
go
with
thee
,
both
into
prison
,
and
to
death
.
Christ
had
not
only
said
,
that
All
that
very
night
should
be
offended
because
of
him
,
but
he
produceth
a
Text
out
of
the
Old
Testament
for
proof
of
it
,
saying
,
for
it
is
written
,
I
will
smite
the
shepheard
,
and
the
sheep
of
the
flock
shall
be
scattered
abroad
,
Zech.
13.7
.
Here
was
a
plain
prediction
out
of
a
Prophet
expounded
by
the
Lord
of
the
Prophets
;
yet
Peter
one
of
the
great
Prophets
children
and
scholars
will
not
admit
it
,
but
opposeth
it
,
and
not
once
nor
coldly
,
faintly
,
and
fearfully
,
but
twice
,
and
that
boldly
and
confidently
,
yea
impudently
,
Petr
,
Chrysostome
assureth
us
,
saying
,
that
it
was
a
note
of
great
pride
to
gainsay
such
a
Master
;
and
our selves
cannot
but
confess
as
much
:
Tully
tells
us
,
that
Pythagoras
his
scholars
would
jurare
in
verba
Magi●●●●
,
swear
whasoever
their
Master
had
said
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
went
far
with
them
,
de
nat.
deor
.
yea
even
pro
oraculo
&
solidissimo
argumento
:
and
Plato
saith
,
it
was
a
received
position
in
his
time
,
that
their
worthies
,
whom
they
thought
descended
of
the
gods
,
God
,
I
thank
thee
,
I
am
not
as
other
men
are
,
extortioners
,
unjust
,
adulterers
,
or
as
this
Publican
:
and
wherein
was
Peter
behind
?
for
he
makes
ever
as
fair
a
flourish
;
for
saith
he
,
though
all
forsake
thee
,
I
will
still
follow
thee
;
though
all
nen
flinch
from
thee
,
though
all
men
deny
thee
,
I
will
rather
die
with
thee
:
Here
were
big
words
,
but
they
proved
but
wind
,
as
the
event
declared
;
for
his
vain
confidence
proved
but
pain
cowardice
,
and
he
that
promised
most
performed
least
:
for
the
rest
that
said
little
or
nothing
(
at
least
not
till
they
were
provoked
by
his
example
)
did
not
act
recorded
contrary
to
their
promise
,
but
he
denies
his
Master
,
swaggers
and
swears
that
he
knew
him
not
:
therefore
it
is
great
presumption
to
arrogate
or
attribute
,
or
assume
too
much
to
our selves
,
or
rely
too
much
upon
our
own
strength
;
for
if
we
be
left
never
so
little
while
to
stand
upon
our
own
feet
,
we
slip
and
slide
and
fall
presently
:
men
of
this
humour
be
like
a
company
of
drunken
souldiers
,
who
seem
very
valorous
,
while
the
wine
hath
overcome
their
wits
,
but
when
they
have
slept
out
their
surfeit
,
and
be
come
to
themselves
,
do
oft
betake
them
to
flight
,
and
think
one
pair
of
heels
worth
two
pair
of
hands
:
The
Scripture
tells
us
,
that
the
way
of
man
is
not
in
himself
:
and
Christ
tells
us
,
Lord
,
enable
me
that
I
may
not
be
offended
,
then
rashly
have
promised
I
will
not
be
offended
.
We
are
here
assaulted
with
many
temptations
,
sometimes
at
the
right
hand
by
prosperity
,
sometimes
at
the
left
hand
by
adversity
,
sometimes
privately
,
sometimes
publickly
,
sometime
in
one
sort
,
sometime
in
another
;
therefore
we
have
need
of
strength
beyond
our
own
,
and
to
be
strengthned
sometimes
in
our
understandings
and
judgements
,
that
we
may
discern
and
distinguish
between
good
and
evil
,
truth
and
falshood
;
sometimes
in
our
wills
,
that
we
may
make
a
right
choice
,
according
to
our
understanding
and
knowledge
;
and
sometimes
in
our
affections
,
to
teach
us
to
love
,
hate
,
fear
,
&c.
what
and
how
we
ought
,
both
for
the
matter
,
manner
and
measure
:
Gods
children
in
Scripture
are
compared
to
good
and
fruitful
trees
;
now
to
keep
the
comparison
;
what
is
it
for
a
tree
to
be
of
a
good
kind
,
fruitful
and
planted
in
a
fertile
soil
,
unless
it
be
hardy
and
able
to
endure
and
bear
out
Summers
heat
,
that
it
spill
it
not
,
and
winters
frost
and
cold
that
it
chill
and
kill
it
not
?
in
like
manner
,
unless
we
be
strengthned
,
supported
and
sustained
from
above
,
we
shall
never
be
able
to
hold
out
,
and
bear
about
the
many
troubles
and
trials
that
will
befal
us
;
for
as
our
natural
life
is
strengthned
and
preserved
by
food
and
such
necessaries
as
be
needful
for
our
bodies
;
so
our
spiritual
life
must
be
maintained
by
the
graces
of
Gods
Spirit
,
as
needful
and
necessary
to
our
souls
.
Briefly
,
we
need
strengthning
that
we
may
be
able
rightly
to
use
our
spiritual
armour
,
both
defensive
and
offensive
,
CHAP.
23.
Of
Pride
of
Grace
and
of
Humility
it self
.
Pride
of
Grace
is
when
Christians
swell
and
grow
big
with
conceit
of
their
own
perfection
,
and
in
comparison
of
their
grace
,
zeal
,
knowledge
,
conscience
and
obedience
,
do
not
stick
both
to
slight
and
condemn
their
brethren
:
others
are
carnal
,
they
spiritual
;
others
are
weak
,
they
strong
;
others
ignorant
,
they
see
the
truth
;
others
are
luke-warm
,
themselves
zealous
professors
:
nay
some
there
are
that
are
proud
of
humility
it self
,
and
proud
that
they
are
not
proud
.
Pride
begets
diseases
out
of
pretious
remedies
,
saith
Chrysolgous
.
Mr.
Foxe
said
,
As
I
get
good
by
my
sins
,
by
being
made
thereby
to
take
the
more
heed
to
my
waies
,
so
I
get
hurt
by
my
graces
,
Ex
remediis
generat
morbos
superbia
.
Chrysolog
.
Serm.
7.
by
being
proud
of
them
.
Bernard
tells
us
of
one
who
bewailing
his
own
condition
,
said
,
He
saw
thirty
vertues
in
another
,
whereof
he
had
not
one
in
himself
;
and
peradventure
saith
Bernard
,
of
all
his
thirty
,
he
had
not
one
like
this
mans
humility
.
A
man
truly
humble
indeed
attributeth
and
arrogateth
nothing
to
himself
,
but
ascribes
all
to
God
,
CHAP.
24.
Of
the
Odiousness
of
Pride
.
SECT.
1.
PLato
once
said
of
moral
vertue
,
that
in
it self
it
is
so
beautiful
,
that
could
a
man
see
it
in
its
proper
colours
,
it
would
even
ravish
the
eyes
of
the
beholders
,
and
make
them
fall
in
love
with
it
:
so
I
may
say
of
sin
(
and
especially
of
this
sin
of
Pride
)
that
it
is
so
ugly
,
that
the
vilest
sinner
in
the
world
durst
not
commit
it
,
did
he
behold
the
deformity
and
ugly
visage
thereof
;
Pride
is
a
sin
very
odious
both
to
God
and
man
.
1.
It
is
very
loathsome
in
the
eyes
of
God
;
it
is
one
of
those
sins
that
Solomon
sets
down
to
be
an
abomination
to
him
:
Every
one
that
is
proud
in
heart
is
an
abomination
to
the
Lord
;
and
if
the
person
be
abominable
,
then
all
the
services
be
abominable
:
God
doth
not
vouchsafe
so
much
as
a
favourable
look
towards
proud
persons
:
though
the
Lord
be
high
,
he
looks
upon
them
with
contempt
,
they
stand
at
a
great
distance
from
God
,
and
God
from
them
;
surely
he
scorneth
the
scorners
.
Whensoever
God
seeth
a
proud
man
,
he
saith
,
Behold
mine
enemy
!
To
this
man
will
I
look
saith
God
,
that
is
poor
,
and
of
a
contrite
spirit
,
&c.
i.
e.
to
the
man
that
is
poor
in
spirit
.
God
cannot
look
above
him
,
for
there
is
no
superiour
to
him
,
nor
look
round
about
him
,
because
there
is
none
that
is
equal
to
him
,
(
Father
Son
and
Holy
Ghost
are
but
one
God
)
but
he
looks
downwards
;
and
the
lower
and
more
humble
any
man
is
,
the
more
the
Lord
regards
him
,
in
Luc.
1.
saith
Marlorat
.
deus
humiles
misericordiae
suae
oratores
amat
,
fastidiosos
justitiae
praesumptores
odit
.
God
loveth
the
humble
that
sue
to
him
for
his
mercy
,
but
hateth
the
proud
presumer
on
his
righteousness
,
in
Psalm
.
5.
as
Luther
saith
.
2
,
As
it
is
odious
to
God
,
so
also
among
men
;
there
are
none
more
hated
and
envied
then
proud
persons
,
Chrysost.
Orat.
65.
Omnis
ferè
vitiosus
diligit
sibi
similem
.
Solus
superbus
elatum
odit
.
Innocentius
.
2
Reg.
14.8
,
9
,
10.
as
Chrysostome
speaks
;
men
are
apt
to
pitty
the
drunkards
,
and
to
envy
the
proud
;
and
as
one
well
observeth
,
't
is
a
peculiar
curse
of
God
upon
this
sin
of
Pride
;
whereas
one
drunkard
loveth
another
,
and
one
swearer
loveth
another
,
&c.
yet
one
proud
man
hateth
another
;
they
that
would
have
all
the
honour
and
preheminence
themselves
,
do
swell
with
pride
against
the
pride
of
others
.
Read
the
story
of
Amazias
King
of
Judah
to
this
purpose
,
who
having
slain
the
Edomites
with
a
great
slaughter
,
i.
e.
let
us
fight
with
each
other
;
as
we
say
,
when
two
Armies
meet
to
fight
,
they
face
one
another
:
but
the
King
of
Israel
writes
back
to
him
in
Parables
deriding
of
his
pride
,
with
as
great
a
pride
:
saying
,
The
Thistle
that
was
in
Lebanon
sent
to
the
Cedar
that
was
in
Lebanon
,
saying
,
Give
thy
daughter
to
my
son
to
wife
;
and
there
passed
by
a
wild
beast
that
was
in
Lebanon
,
and
trod
down
the
Thistle
:
Thou
hast
smitten
Edom
,
and
thy
heart
hath
lifted
thee
up
;
glory
of
this
,
and
tarry
at
home
;
for
why
shouldst
thou
medle
to
thy
hurt
,
that
thou
shouldst
fall
,
even
thou
and
Judah
with
thee
?
Thus
he
wrote
that
Amaziah
might
understand
his
pride
:
The
King
of
Israel
took
it
in
as
much
scorn
to
be
challenged
by
the
King
of
Judah
,
as
the
Cedar
might
think
it
an
indignity
to
match
his
daughter
with
the
Thistle
:
when
Diogenes
saw
Plato
delight
in
meat
and
curious
beds
,
he
got
up
upon
them
with
his
dirty
feet
,
and
said
Calco
Platonis
fastum
,
I
tread
upon
Plato's
pride
;
but
Plato
replied
,
sed
majori
fastu
,
but
with
a
greater
pride
:
and
Plato
observing
Diogenes
walking
with
a
thred-bare
cloak
full
of
holes
,
he
said
,
he
could
see
his
pride
through
the
holes
of
his
cloak
.
2.
It
is
a
sin
that
God
resisteth
.
God
resisteth
the
proud
,
Jam.
4.6
.
he
sets
himself
in
battel
aray
against
the
proud
;
it
is
not
said
in
the
whole
Bible
,
that
God
resisteth
any
sinner
but
the
proud
.
God
may
be
said
to
resist
the
proud
1.
By
scattering
their
devices
and
confounding
their
counsels
:
thus
he
is
said
to
scatter
the
proud
in
the
imaginations
of
their
heart
:
Israel
,
I
will
overtake
them
,
I
will
divide
the
spoil
,
my
lust
shall
be
satisfied
upon
them
:
Moses
,
In
the
thing
wherein
they
dealt
proudly
,
the
Lord
was
above
them
.
2.
By
taking
from
them
the
things
whereof
they
are
proud
;
when
the
heart
of
man
is
too
much
set
upon
a
childe
,
or
any
other
thing
,
usually
the
Lord
taketh
it
from
us
:
when
the
daughters
of
Zion
were
proud
of
their
beauty
and
bravery
,
that
I
gave
her
corn
and
wine
and
oyl
,
and
multiplyed
her
silver
and
gold
which
they
prepared
for
Baal
;
therefore
will
I
return
,
and
take
away
my
corn
in
the
time
thereof
,
and
my
wine
in
the
season
thereof
,
&c.
Hos.
2.8
,
9.
3.
Deck
thy self
now
with
Majesty
and
excellency
,
and
aray
thy self
with
glory
and
beauty
,
;
it
is
Gods
peculiar
work
to
bind
all
the
sons
of
pride
.
The
day
of
the
Lord
of
Hosts
shall
be
on
every
one
that
is
proud
and
lofty
,
and
the
day
that
cometh
shall
burn
them
up
,
saith
the
Lord
of
hosts
,
that
it
shall
leave
them
neither
root
nor
branch
.
This
sin
was
that
which
threw
the
Angels
out
of
heaven
,
aspiring
,
Babel
,
Babel
that
I
have
built
by
the
might
of
my
power
,
and
for
the
honour
of
my
Majesty
?
the
same
hour
was
he
driven
out
from
men
to
eat
grass
with
the
oxen
:
and
when
his
understanding
and
Kingdom
are
restored
to
him
again
,
he
acknowledgeth
that
Gods
works
are
truth
,
and
his
waies
judgement
,
and
those
that
walk
in
pride
he
is
able
to
abase
,
Dan.
4.35
.
Pride
was
one
of
the
sins
of
Sodom
,
A
mans
pride
(
that
is
,
any
mans
pride
)
shall
bring
him
low
,
saith
the
wise
man
:
and
he
saith
further
,
that
pride
(
as
an
usher
)
goeth
before
destruction
,
and
an
haughty
spirit
before
a
fall
,
Prov.
Arnobius
.
débitè
Lyranus
.
Many
proud
Tyrants
have
been
laid
aside
,
and
those
that
have
been
unlikely
have
worne
the
Crown
.
How
did
God
rent
the
Kingdom
from
Saul
,
and
give
it
to
David
keeping
his
fathers
sheep
?
Mordecai
the
despised
Jew
is
advanced
,
and
proud
Haman
is
destroyed
:
when
pride
cometh
,
then
cometh
shame
,
Prov.
11.2
.
SECT.
2.
Great
reason
there
is
why
God
should
resist
this
sin
of
pride
.
1.
The
man
of
sin
is
said
to
oppose
or
lift
up
himself
above
all
that
is
called
God
or
is
worshipped
.
1.
Pride
opposeth
God
as
God
:
other
sins
are
set
,
some
against
his
mercy
,
some
against
his
justice
,
some
against
his
holiness
,
2.
Pride
invadeth
Gods
honour
,
it
robs
him
of
his
glory
;
3.
Pride
sets
it self
to
oppose
the
people
of
God
,
and
therein
pride
would
pull
God
out
of
his
throne
:
therefore
it
is
said
,
that
the
Lord
would
have
war
with
Amalek
from
generation
to
generation
;
for
he
said
,
because
the
Lord
had
sworn
he
would
have
war
with
Amalek
,
&c.
it
is
in
the
Hebrew
,
the
hand
upon
the
throne
of
Jah
,
that
is
of
God
;
this
is
referred
to
Amalek
,
because
the
hand
of
Amalek
was
against
the
throne
of
God
;
they
put
in
[
Amalek
]
because
Amalek
attempted
to
lay
his
hand
upon
the
throne
of
God
;
therefore
wicked
proud
persons
,
whensoever
they
do
act
any
thing
against
Gods
people
,
they
would
in
the
pride
of
their
hearts
(
if
possible
)
throw
down
the
throne
and
Kingdom
of
Jesus
Christ
,
as
is
often
times
done
among
men
;
what
is
done
against
such
a
subject
,
is
done
against
the
Princes
Crown
and
dignity
;
they
that
persecute
the
godly
go
about
to
pick
out
Gods
eye
.
4.
Pride
makes
a
man
to
abuse
all
the
mercies
of
God
;
the
more
mercies
evil
men
taste
,
Bemithbi
bethscalvetha
.
Scalah
significat
salvumesse
,
&
nomen
Schalvah
prosperitatem
.
and
wells
digged
,
vine-yards
,
and
olive-yards
,
and
fruit-trees
in
abundance
:
So
they
did
eat
,
and
were
filled
and
became
fat
,
and
delighted
themselves
in
thy
great
goodness
,
i.e.
in
that
goodness
of
thine
manifested
in
the
creature
;
not
in
God
,
in
grace
and
holiness
,
Nehem.
9.25
,
26.
Nevertheless
they
were
disobedient
,
and
rebelled
against
thee
:
the
more
of
these
temporal
blessings
they
had
,
the
more
they
waxed
proud
.
According
to
their
pastures
were
they
filled
,
and
their
heart
was
exalted
,
therefore
have
they
forgotten
me
,
saith
God
,
Hos.
13.6
.
When
the
heart
is
lifted
up
with
the
creature
,
it
forgets
the
Creatour
.
When
Jesurun
did
eat
the
increase
of
the
fields
,
and
suckt
hony
out
of
the
rock
,
and
oil
out
of
the
flinty
rock
,
butter
of
kine
,
and
milk
of
sheep
,
with
fat
of
lambs
and
rams
of
the
breed
of
Bashan
;
and
goats
,
with
the
fat
of
kidnies
of
wheat
,
&c.
then
Jesurun
waxed
fat
and
kicked
:
thou
art
waxed
fat
,
thou
art
grown
thick
,
thou
art
covered
with
fatness
:
then
he
forsook
God
which
made
him
,
and
lightly
esteemed
the
rock
of
his
salvation
,
Deut.
32.15
.
5.
Pride
makes
a
man
slight
all
the
judgements
of
God
,
to
kick
against
the
rod
,
and
grow
mad
against
his
medicine
,
as
Austin
speaks
.
Of
such
the
Lord
complaineth
,
Jerem.
5.3
.
O
Lord
,
thou
hast
smitten
them
,
but
they
have
not
grieved
:
thou
hast
consumed
them
,
but
they
have
refused
to
receive
correction
:
they
have
made
their
faces
harder
then
a
rock
,
they
have
refused
to
return
.
When
King
Jehoram
was
brought
into
a
great
strait
,
the
Prophet
Elisha
labours
to
convince
him
of
those
sins
which
had
brought
him
into
it
;
Belshazzar
:
O
thou
King
,
the
most
high
God
gave
Nebuchadnezzar
thy
Father
a
Kingdom
,
and
Majesty
,
and
glory
,
and
honour
,
&c.
but
when
his
heart
was
lifted
up
,
and
his
mind
hardened
in
pride
,
he
was
deposed
from
his
Kingly
throne
,
and
they
took
his
glory
from
him
,
and
he
was
driven
from
the
sons
of
men
,
&c.
and
thou
his
son
,
O
Belshazzar
,
hast
not
humbled
thy self
,
though
thou
knewest
all
this
.
Therefore
saith
the
Lord
,
Joh.
Pic.
Com.
Mirand
.
Epist.
ad
Francis
.
Pic.
Isa.
9.9
,
10.
All
the
people
shall
know
,
even
Ephraim
,
and
the
inhabitants
of
Samaria
,
that
say
in
the
pride
and
stoutness
of
heart
,
The
bricks
are
fallen
down
,
but
we
will
build
with
hewen
stones
:
the
sycomores
are
cut
down
,
but
we
will
change
them
into
cedars
.
God
had
humbled
and
pulled
down
those
that
were
great
,
but
they
had
a
great
deal
of
Grandeur
;
they
would
raise
their
hearts
to
a
higher
pitch
of
pride
,
than
those
that
were
thrown
down
before
them
.
Calvin
in
Isa.
9.9
.
It
is
not
the
sin
of
one
Nation
alone
,
nor
of
one
time
alone
,
saith
Calvin
upon
that
place
.
With
how
many
stroaks
hath
God
afflicted
England
for
these
many
years
past
and
yet
more
pride
then
ever
!
CHAP.
25.
Of
the
greatness
of
this
sin
of
Pride
.
SECT.
1.
1.
THe
greatness
of
this
sin
may
be
made
manifest
in
respect
of
its
original
,
the
height
of
the
place
from
whence
it
descended
;
it
was
born
in
heaven
,
For
thou
hast
said
in
thy
heart
,
I
will
ascend
into
heaven
,
I
will
exalt
my
throne
above
the
stars
of
God
,
&c.
I
will
ascend
above
the
heights
of
the
clouds
,
I
will
be
like
the
most
High
.
Pride
labouring
to
ascend
into
heaven
,
the
Lord
throws
it
down
.
Therefore
,
saith
he
,
thou
shalt
be
brought
down
to
hell
,
&c.
2.
It
is
an
epidemical
evil
;
it
appeareth
in
all
sorts
of
men
and
women
whatsoever
:
many
are
prophane
and
proud
of
their
prophaness
,
they
glory
in
their
shame
,
as
the
Apostle
speaks
;
as
it
is
said
of
Ephraim
,
&c.
O
Lord
,
are
not
thine
eyes
upon
the
truth
?
thou
hast
stricken
them
,
but
they
have
not
grieved
,
&c.
therefore
said
I
,
surely
these
are
poor
,
these
are
foolish
,
for
they
know
not
the
way
of
the
Lord
,
nor
the
judgement
of
their
God
,
Jer.
5.4
,
5.
I
will
get
me
unto
the
great
men
,
and
will
speak
unto
them
,
for
they
have
known
the
way
of
the
Lord
,
and
the
judgement
of
their
God
:
but
these
have
altogether
broken
the
yoke
and
burst
the
bonds
,
saith
the
Prophet
.
Aretius
complaineth
why
Gospel-government
could
not
be
carried
on
among
the
Helvetian
Churches
,
because
the
great
men
would
not
come
under
the
yoke
,
Non
sit
novitios
,
accioche
gonfiato
di
superbia
,
not
a
novice
lest
he
be
pufft
up
with
pride
as
a
bladder
pufft
with
wind
.
Nuovamente
piantato
ne
la
fede
,
ma
ben
instructo
.
Ital.
Annot.
in
1
Tim.
3.6
.
this
may
be
committed
both
at
the
Court
,
in
the
City
,
Town
and
Country
,
in
the
Church
,
Field
and
House
,
and
wheresoever
a
man
be
,
carrying
his
proud
mind
,
haughty
heart
,
and
high
spirit
with
him
;
Item
at
all
times
,
by
night
or
by
day
;
nay
howsoever
a
man
be
employed
,
whither
he
be
solitary
and
alone
by
himself
,
or
whither
in
company
with
others
:
one
compareth
pride
unto
death
which
spareth
none
,
high
nor
low
;
pride
hath
more
tricks
and
cunning
to
allure
the
hearts
of
men
then
other
sins
;
yea
this
is
a
sin
to
which
Ministers
as
well
as
others
are
subject
;
therefore
the
Apostle
would
not
have
a
novice
that
is
unmortified
and
unexperienced
,
enter
into
the
Ministery
,
lest
he
be
pufft
up
with
pride
,
and
fall
into
the
condemnation
of
the
devil
:
as
the
devil
laboureth
to
infect
all
sorts
of
persons
with
the
sin
of
pride
,
so
especially
the
Preachers
of
the
Gospel
:
as
appeareth
in
that
he
raiseth
a
strife
for
precedency
and
superiority
even
among
Christs
own
Disciples
:
1.
Because
they
fall
not
alone
,
but
like
blazing
stars
draw
tails
after
them
,
they
draw
many
others
after
them
.
2.
Because
while
they
intend
this
,
they
cannot
attend
their
flocks
,
nor
give
attendance
to
reading
,
to
exhortation
,
and
to
doctrine
,
as
Paul
adviseth
Timothy
:
3.
Pride
is
the
most
stately
,
and
the
most
costly
sin
:
it
sits
like
a
Queen
with
a
Crown
upon
its
head
,
Isa.
28.1
.
It
cometh
like
a
King
with
a
huge
troop
and
train
of
attendants
,
and
(
as
a
King
)
requireth
more
charges
to
maintain
it
than
other
sins
;
therefore
some
persons
will
put
themselves
upon
many
inconveniences
to
maintain
their
pride
.
One
saith
,
that
pride
hath
gotten
a
coach
drawn
with
four
horses
,
an
ambitious
desire
of
rule
and
dominion
,
love
of
proper
praise
,
disobedience
of
all
laws
and
governments
,
and
contempt
of
others
;
the
wheels
of
this
coach
are
verbosity
,
and
boasting
,
levity
,
and
arrogancy
:
the
coach-man
is
the
spirit
of
pride
;
the
lovers
of
honour
and
worldly
vanities
are
those
that
ride
in
the
coach
;
the
horses
are
without
bridles
,
the
wheels
without
any
stay
;
and
those
that
are
carried
,
are
giddy
weak
and
inconstant
,
full
of
motion
and
mutation
.
4.
It
is
a
sin
hardly
rooted
out
where
once
it
is
seated
:
it
plaies
Rex
,
and
will
not
easily
be
dispossest
.
the
Master-pock
of
the
soul
.
SECT.
2.
5.
PRide
is
found
in
every
sin
,
in
every
sin
there
is
a
spice
of
pride
;
in
every
sin
there
is
found
some
contempt
of
God
and
his
law
:
when
we
refuse
to
obey
Gods
commandments
,
doth
it
not
proceed
from
pride
?
Aug.
lib.
de
nat.
et
gratiâ
.
that
it
scarce
falls
upon
a
Professor
;
this
seems
to
be
Pharaohs
sin
,
Exod.
5.2
.
who
said
,
Who
is
the
Lord
that
I
should
obey
his
voice
?
yet
holy
Agur
found
some
roots
of
this
sin
even
in
himself
;
Lest
I
be
full
and
deny
thee
,
and
say
Who
is
the
Lord
?
So
likewise
when
men
are
impatient
,
and
set
themselves
to
controul
the
wisdom
and
power
of
God
,
this
is
a
great
pride
,
and
a
charging
of
God
with
folly
.
Job
is
acquitted
from
this
,
being
silent
under
the
hand
of
God
.
Shall
any
man
teach
God
knowledge
,
seeing
he
judgeth
those
that
are
high
?
speaks
of
the
different
dispensations
of
Gods
Providence
towards
men
;
now
when
we
murmur
against
such
passages
of
Providence
,
this
is
for
a
man
to
teach
God
knowledge
.
Therefore
Solomon
saith
,
Say
not
thou
,
what
is
the
cause
that
the
former
daies
were
better
than
these
?
for
thou
dost
not
enquire
wisely
concerning
this
:
you
may
see
boyes
sometimes
stand
upon
their
heads
and
hands
,
and
toss
up
their
heels
against
heaven
;
so
do
men
like
such
children
,
toss
their
heels
against
heaven
,
when
they
kick
and
murmur
at
Gods
providential
dispensations
.
SECT.
3.
6.
PRide
is
the
root
of
all
evil
.
1.
It
is
the
root
of
all
heresies
:
Austin
saith
that
pride
is
the
mother
of
all
heresies
and
hereticks
,
and
that
all
doctrines
of
impiety
do
come
forth
from
the
root
of
pride
.
Simon
Magus
whom
the
Church-history
calls
the
first
author
of
all
heresies
,
was
very
proud
,
giving
out
that
himself
was
some
great
one
,
to
whom
all
gave
heed
from
the
least
to
the
greatest
,
captare
gloriam
de
singularitate
scientiae
.
Bern.
in
Cant
Euseb.
hist.
lib.
2.
cap.
13.
saying
This
man
is
the
great
power
of
God
;
the
same
Simon
was
counted
in
Rome
for
a
God
,
having
his
picture
between
two
bridges
on
the
river
Tiber
,
with
this
inscription
,
Simoni
deo
sancto
,
to
Simon
the
holy
God
.
Pride
and
self-conceitedness
is
the
root
of
all
heresie
.
Suum
cuique
pulchrum
,
Mary
Magdalen
:
of
which
one
comments
thus
:
the
Physitian
stood
between
two
diseased
persons
,
Baron
.
annal.
Tom.
1.
ad
ann
.
57.
Nullum
malum
est
,
quod
superbiae
par
sit
;
ex
bomine
facit
daemonem
,
convitiatorem
,
maledicum
,
perjurum
,
mortis
ac
caedis
cupidum
.
Superbus
perpetuus
est
in
tristibus
,
perpetuò
indignatur
,
perpetuò
maeret
,
nibil
est
,
quod
hanc
animi
ipsius
passionem
exaturare
queat
:
quemadmodum
enim
avari
,
quantò
plura
acceperint
,
tanto
pluribus
egent
;
ita
&
arrogantes
,
quantò
majore
honore
fruuntur
,
tantò
cupiunt
honorari
magis
.
Crescit
enim
illis
ista
animi
passio
.
Passi
verò
finem
non
novit
,
sed
tum
primum
cessat
,
quando
laborantem
occiderit
.
Chrysost.
homil.
1.
in
2.
ad
Thessalonic
.
Caput
omnium
morborum
.
Basil
.
Caput
omnium
peccatorum
superbia
.
August
.
A
proud
man
is
alwaies
looking
after
high
things
,
exercising
himself
in
things
that
are
too
wonderful
for
him
;
therefore
(
like
the
Philosopher
staring
at
the
stars
)
he
stumbleth
at
a
stone
,
and
falls
into
the
ditch
of
errour
.
God
hideth
heavenly
mysteries
from
those
that
are
wise
and
prudent
in
their
own
eyes
,
and
revealeth
them
to
humble
babes
:
those
that
God
teacheth
are
meek
and
humble
ones
;
whereas
God
doth
not
teach
but
resist
the
proud
.
2.
It
is
the
root
of
all
other
sins
:
Initium
peccati
superbia
,
Pride
is
the
beginning
of
sin
,
saith
Petrarch
;
and
the
son
of
Syrach
hath
said
as
much
before
him
,
Ecclus.
10.4
.
it
is
the
head
of
all
vices
,
and
the
sink
of
all
iniquities
,
it
is
the
center
from
which
the
lines
of
all
vices
are
drawn
.
1.
It
is
the
root
of
envy
:
one
proud
man
would
excel
and
go
before
all
men
;
Saul
had
slain
his
thousands
,
his
ten
thousands
;
Saul
was
very
wroth
,
and
the
saying
displeased
him
,
and
he
said
,
They
have
ascribed
unto
David
ten
thousands
,
Saul
eyed
David
from
that
day
forward
;
that
is
,
he
cast
an
envious
eye
upon
him
.
This
temper
seemed
to
be
in
Christs
own
Disciples
;
Invidus
non
est
idoneus
auditor
.
Aristot
.
His
ears
are
not
fit
to
his
head
Adams
.
for
John
cometh
to
Christ
,
and
saith
,
Master
,
we
saw
one
casting
out
devils
in
thy
name
,
and
we
forbad
him
,
because
he
followed
not
thee
with
us
;
now
this
was
but
an
unreasonable
reason
of
their
prohibition
;
and
it
is
a
fault
as
well
as
a
fashion
of
all
Professions
to
advance
themselves
,
and
to
keep
others
under
:
Austin
saith
,
that
Pride
envies
all
superiours
,
because
it
cannot
be
equal
to
them
;
envies
his
inferiours
,
because
it
fears
it
should
be
equal
to
it
;
and
equals
,
because
they
are
equal
to
it
:
There
cannot
be
a
greater
vexation
to
an
envious
man
,
than
to
see
another
do
well
by
him
;
therefore
Seneca
wisheth
,
that
such
persons
had
eyes
and
ears
in
all
places
,
that
they
might
even
pine
themselves
away
by
repining
at
other
mens
well-fare
;
and
Diogenes
advised
one
to
become
good
to
be
revenged
of
a
proud
man
that
was
his
enemy
.
Envious
persons
would
have
all
men
cut
to
their
scantling
,
and
every
bodies
foot
of
the
just
length
of
their
last
:
these
are
not
unlike
Procrustes
or
Gobryas
,
Invidia
hominum
vanorum
asseclaest
.
Plut.
Mor.
1.
Luk.
7.38
,
39.
Quicquid
laudabile
est
,
invidiae
materiam
praebet
.
that
cut
every
body
to
the
just
length
of
his
bed
.
When
Mary
Magdalen
(
as
it
is
conceived
)
had
washt
the
feet
of
Christ
with
her
tears
,
and
wiped
them
with
the
hairs
of
her
head
,
and
kissed
his
feet
,
and
anointed
his
feet
with
pretious
ointment
,
Simon
the
Pharisee
(
in
whose
house
he
then
was
)
envied
at
it
;
saying
,
This
man
,
if
he
were
a
Prophet
,
would
have
known
who
and
what
manner
of
woman
this
is
that
toucheth
him
,
for
she
is
a
sinner
:
hereby
he
sheweth
his
pride
and
hypocrisie
,
in
thinking
better
of
himself
,
and
worser
of
others
then
there
was
just
cause
,
thinking
and
speaking
ill
of
her
that
was
better
then
himself
:
If
he
had
looked
well
upon
himself
,
he
needed
not
have
sought
out
in
this
woman
what
he
might
have
envied
;
he
might
have
seen
enough
at
home
,
quod
lugeret
,
what
he
might
have
lamented
,
as
Bernard
speaks
.
T
is
the
humour
of
all
envious
proud
persons
to
deal
with
sins
,
as
it
befel
Moses's
rod
;
Bethlehem
Judah
to
mount
Ephraim
:
My
Lord
Moses
,
forbid
them
:
but
Moses
was
of
another
spirit
:
Enviest
thou
for
my
sake
?
saith
he
,
would
God
that
all
the
Lords
people
were
Prophets
,
and
that
the
Lord
would
put
his
Spirit
upon
every
one
of
them
.
So
Paul
;
so
Christ
be
preached
,
quomodocunque
,
John
Baptist
saith
of
Christ
,
He
must
encrease
,
but
I
must
decrease
;
which
some
conceitedly
say
,
was
signified
by
Johns
being
born
on
Midsummerday
,
when
the
year
was
at
highest
and
the
day
longest
,
and
now
shortning
;
and
Christ
born
when
the
sun
was
at
the
lowest
,
and
the
daies
at
the
shortest
and
lengthning
.
John
Baptist
labours
to
credit
Christ
among
his
Disciples
,
though
with
the
loss
of
his
own
reputation
;
saying
,
that
Christ
must
encrease
,
and
he
must
decrease
;
and
while
he
laboureth
to
credit
Christ
before
a
few
,
Christ
credits
him
before
a
great
multitude
;
therefore
he
said
to
the
multitude
concerning
John
,
What
went
you
out
to
see
?
A
Prophet
?
yea
I
say
unto
you
and
more
then
a
Prophet
:
for
if
it
were
a
credit
for
Achilles
(
as
Alexander
the
great
sometime
said
of
him
)
to
have
Homer
the
trumpeter
of
his
praises
;
then
what
an
honour
was
it
for
John
Baptist
to
be
commended
by
Christ
himself
?
Now
as
for
envious
persons
one
wittily
saith
,
Lest
God
might
seem
to
wrong
them
in
sending
them
to
heaven
,
where
there
are
degrees
of
glory
,
as
there
are
here
of
grace
;
therefore
they
shall
go
to
hell
,
where
they
shall
find
no
matter
of
envy
,
but
all
the
objects
of
extream
misery
.
2.
Pride
is
the
root
of
censuring
.
Pride
is
like
some
severe
School-master
,
who
will
be
pleased
with
nothing
but
of
his
own
doing
;
non
siate
molti
censori
,
be
not
many
Judges
,
or
censurers
so
others
,
Ital.
Annot.
in
loc
.
by
so
much
the
more
they
advance
their
own
reputation
:
I
am
not
as
other
men
are
,
nor
as
this
Publican
,
said
the
proud
Pharisee
.
Both
Jesus
Christ
,
himself
,
and
John
Baptist
cannot
escape
the
censures
of
the
proud
Pharisees
;
therefore
Christ
compareth
them
to
foolish
and
froward
children
sitting
in
the
market-place
(
as
peradventure
the
manner
of
that
country
then
was
)
and
crying
one
to
another
,
saying
,
We
have
piped
to
you
,
and
ye
have
not
danced
to
our
pipe
;
and
we
have
mourned
to
you
,
and
you
have
not
lamented
,
or
born
your
part
therein
;
so
sullen
and
surly
have
you
been
,
as
you
have
thought
scorn
either
to
accompany
us
or
to
comfort
us
;
Imperoche
ei
reprende
un
vitio
molto
usato
tra
gle
huomini
:
quando
ci
ascuno
condanna
severamente
gli
altri
permittendo
in
tanto
à
se
stesso
ogni
cosa
.
Ibid.
to
such
peevish
brats
our
Saviour
compareth
these
Scribes
and
Pharisees
,
Luk.
7.32
.
and
gives
the
reason
of
this
comparison
,
ver.
33
,
34.
for
saith
he
,
John
Baptist
came
neither
eating
bread
nor
drinking
wine
,
i.e.
not
pampering
his
pallat
,
nor
pleasing
his
flesh
either
with
delicate
and
dainty
fare
,
or
with
costly
and
curious
apparel
,
having
used
such
abstinence
and
austerity
,
that
he
might
seem
rather
an
Angel
then
a
man
;
3.
Pride
is
the
cause
of
disdain
;
hence
it
cometh
to
pass
that
men
do
scorn
and
disdain
at
others
;
disdain
is
either
in
word
or
in
actions
.
1.
In
word
:
Asaph
speaking
of
those
that
were
prosperous
in
the
world
,
thou
fool
,
shall
be
in
danger
of
hell
fire
,
i.e.
whosoever
shall
not
only
be
angry
with
his
brother
without
a
cause
,
as
in
the
former
part
of
the
verse
,
but
also
expresseth
the
pride
and
wrath
of
his
heart
,
by
some
disdainful
gesture
or
expression
,
shall
be
in
danger
of
the
council
,
Omnes
despicere
superbiae
est
.
Plutar.
Mor.
1.
i.
e.
of
an
higher
degree
and
greater
measure
of
torment
:
but
he
that
shall
say
,
thou
fool
,
asse
or
ideot
,
shallow-brain
and
cockwit
,
in
contempt
of
his
brothers
weakness
,
shall
be
in
danger
of
hell
fire
;
i.e.
shall
undergo
the
greatest
and
highest
degree
of
punishment
.
Hereby
our
Saviour
alludeth
to
the
Jewish
customes
,
who
had
three
sorts
of
Courts
to
censure
and
punish
several
sorts
of
offences
and
offendors
.
1.
One
held
by
three
men
in
every
village
,
where
smaller
matters
were
decided
and
determined
,
or
the
wrong
doers
censured
and
punished
:
or
(
as
some
say
)
it
was
debated
,
an
aliquis
esset
damnandus
,
whither
some
one
were
to
be
condemned
?
2.
The
second
held
by
twenty
three
,
in
every
of
their
Cities
,
3.
The
third
and
last
was
held
at
Jerusalem
only
,
and
that
by
seventy
two
Judges
,
who
had
only
the
greatest
matters
of
all
brought
before
them
,
from
whose
sentence
there
might
be
no
appeal
;
Qu.
Curtius
reports
of
Alexander
the
great
,
that
espying
an
old
souldier
stiffe
in
following
him
in
the
cold
winter
,
himself
arose
and
made
him
sit
in
his
seat
by
the
fire
,
saying
he
would
respect
not
their
fortunes
,
but
ages
.
being
not
unlike
our
general
Assizes
,
or
high
Court
of
Parliament
.
In
a
word
,
Christ
teacheth
us
hereby
,
that
as
there
be
degrees
of
sins
on
earth
,
so
there
shall
be
divers
degrees
of
punishments
in
hell
:
here
by
judgement
,
council
and
hell
fire
,
are
meant
eternal
torments
,
though
in
a
lesser
and
greater
measure
;
and
that
the
sorest
punishments
are
provided
for
proud
and
disdainful
persons
.
Jesus
spake
a
parable
unto
certaein
men
that
trusted
in
themselves
,
and
despised
others
;
He
that
idolizeth
himself
,
is
apt
to
disdain
at
others
:
men
are
apt
to
think
meanly
of
others
that
are
inferiour
to
themselves
in
birth
,
gifts
,
parts
,
estate
,
&c.
Whoso
despiseth
the
poor
,
despiseth
his
Maker
,
Prov.
17.5
.
God
made
him
an
object
of
pity
,
not
of
disdain
.
2.
There
is
disdain
in
actions
:
Great
was
the
disdain
of
the
Jews
and
Samaritans
one
towards
another
,
as
may
appear
,
John
4.9
.
where
a
woman
of
Samaria
refuseth
to
do
a
very
small
favour
to
our
Saviour
Christ
eo
nomine
because
he
was
a
Jew
;
Stand
by
thy self
,
come
not
neer
to
me
,
for
I
am
holier
then
thou
,
Isa.
65.5
.
Whence
cometh
that
fierce
insulting
over
others
?
whence
is
that
supercilious
austerity
?
whence
is
it
that
men
so
proudly
and
disdainfully
despise
others
,
saith
Calvin
,
is
it
not
by
extolling
themselves
?
let
arrogancy
be
far
from
us
,
and
we
shall
carry
our selves
modestly
one
towards
another
.
When
Trajan
was
censured
for
making
the
imperial
Majesty
of
too
easie
an
access
:
Why
,
ought
not
I
,
said
he
,
be
such
an
Emperour
to
private
men
,
as
I
would
have
an
Emperour
be
to
me
,
if
I
were
a
private
person
?
SECT.
4.
4.
PRide
is
the
cause
of
covetousness
;
whence
came
covetousness
,
racking
of
rents
,
biting
usury
,
&c.
but
from
pride
in
one
kind
or
other
;
it
is
like
fire
which
never
ceaseth
climbing
up
,
so
long
as
there
is
any
thing
above
it
,
till
it
hath
spoiled
all
:
the
proud
man
is
said
to
enlarge
his
desires
after
the
earth
as
hell
,
and
is
as
death
,
and
cannot
be
satisfied
,
but
gathereth
unto
him
all
Nations
,
and
heapeth
unto
him
all
people
,
Habak.
2.5
.
Object
.
The
Apostle
saith
,
that
covetousness
is
the
root
of
all
evil
,
Answ.
That
both
the
one
and
the
other
may
be
understood
to
be
rightly
spoken
,
sigenera
peccatorum
singulorum
,
non
singula
generum
utraquelocutione
includi
intelligantur
;
for
there
are
some
men
,
5.
Pride
is
the
cause
of
division
and
contention
.
Euseb.
Eccles.
hist.
cap.
10.
Pride
is
the
great
incendiary
of
the
world
:
only
by
pride
cometh
contention
,
saith
Solomon
.
Eusebius
sheweth
,
that
when
the
Emperours
began
to
favour
the
Christians
,
then
they
began
to
fall
out
and
disagree
among
themselves
:
Plenty
and
prosperity
do
usually
make
men
proud
,
and
pride
engendereth
strife
and
contention
:
He
that
is
of
a
proud
heart
stirreth
up
strife
.
Proud
and
haughty
scorner
is
his
name
,
who
dealeth
in
proud
wrath
.
When
the
wind
crosseth
the
stream
,
the
waters
rage
;
so
a
proud
heart
is
apt
to
rage
when
any
thing
crosseth
it
.
When
proud
Haman
saw
Mordecai
bowed
not
,
Hen.
Bulling.
ad
Zanch.
inter
Zanch.
Epist.
lib.
2.
Epist.
6.
wherefore
Haman
sought
to
destroy
all
the
Jews
that
were
in
the
Kingdom
of
Ahasuerus
:
from
this
root
it
was
that
there
arose
a
strife
and
reasoning
among
the
Disciples
of
Christ
,
who
should
be
greatest
of
them
:
Marke
and
Luke
say
,
the
contention
was
only
which
of
them
should
be
the
greatest
,
or
chiefest
,
expressing
no
place
:
but
that
must
be
supplied
,
out
of
Matthew
,
Matth.
18.1
.
who
addeth
,
that
the
question
was
,
Who
should
be
greatest
in
the
Kingdom
of
heaven
?
Now
these
words
by
divers
,
be
diversly
expounded
:
Some
understanding
by
Kingdom
of
heaven
a
glorious
estate
,
which
the
Disciples
dreamed
of
,
and
thought
their
Master
should
have
here
on
earth
,
after
his
resurrection
,
where
he
should
raign
as
King
,
and
they
accompany
him
as
Princes
,
Dukes
,
and
great
Lords
;
and
whereof
they
think
that
Zebedees
wife
spake
,
puting
up
her
petition
in
the
behalf
of
her
two
sons
,
James
and
John
,
Musculus
,
Melancton
,
Marlorate
,
Calvin
,
and
others
of
our
modern
Divines
.
And
it
is
most
certain
,
that
by
Kingdom
of
heaven
is
meant
sometime
the
state
of
grace
in
this
life
,
Rom.
14.17
.
Others
understand
it
of
the
Kingdom
of
glory
in
the
world
to
come
;
as
Chrysostome
,
6.
From
this
root
of
pride
it
is
that
men
do
blaspheme
the
truths
of
God
that
are
cleerly
laid
down
in
the
Word
:
Boasters
,
Proud
,
Blasphemers
,
2
Tim.
3.2
.
and
ver
5.
having
a
form
of
godliness
,
but
denying
the
power
of
it
:
this
is
to
be
referred
to
all
that
went
before
;
men
shall
be
lovers
of
their
own
selves
,
having
a
form
of
godliness
;
covetous
,
having
a
form
of
godliness
;
boasters
,
proud
,
blasphemers
,
having
a
form
of
godliness
,
&c.
the
two
first
make
way
for
the
last
;
when
men
are
boasters
,
ascribing
that
to
themselves
which
they
have
not
,
and
conceit
that
they
are
of
higher
parts
and
gifts
then
they
are
,
then
they
are
proud
,
and
shew
their
pride
,
when
they
appear
in
their
own
eyes
and
in
the
eyes
of
others
bigger
then
they
are
;
the
opinion
of
others
more
holy
and
more
judicious
then
themselves
they
regard
not
,
that
at
last
they
come
to
be
blasphemers
:
When
men
will
believe
no
more
then
what
they
see
reason
for
,
at
last
they
come
to
blaspheme
those
truths
that
they
first
owned
;
hence
arise
all
those
gross
blasphemies
that
are
among
us
:
The
Socinians
deny
the
Trinity
;
reason
cannot
comprehend
this
mystery
,
therefore
they
set
their
wits
a
work
to
deflour
Scripture
:
and
the
union
of
the
divine
and
humane
natures
in
the
person
of
the
Son
of
God
,
because
it
is
cross
to
reason
,
therefore
they
blaspheme
this
truth
:
Christ
saith
,
Believe
me
,
that
I
am
in
the
Father
,
and
the
Father
in
me
;
now
they
will
not
believe
it
,
because
they
cannot
comprehend
it
;
and
then
God
leaves
them
to
their
own
reason
,
and
the
pride
of
their
own
hearts
,
to
blaspheme
those
high
and
sacred
truths
which
they
should
embrace
.
7.
Seneca
lib.
2
de
iracap.
5.
of
whom
Seneca
saith
,
that
having
beheaded
three
hundred
men
in
one
day
,
he
strutted
among
their
dead
corpses
,
applauding
himself
,
and
crying
out
,
O
rem
regiam
,
O
royal
and
Kingly
deed
!
Seneca
likewise
reporteth
of
Cneius
Piso
,
a
proud
,
Seneca
lib.
de
ira
c.
16
the
other
cometh
and
sheweth
himself
safe
;
whereupon
the
Centurion
staid
the
execution
,
and
carried
him
to
Piso
to
plead
his
innocency
,
and
beg
his
pardon
,
which
he
would
by
no
means
grant
,
but
caused
them
all
three
to
be
executed
;
Three
perished
for
the
innocency
of
one
;
and
three
crimes
he
committed
,
because
he
found
not
any
.
boasted
how
many
men
he
had
condemned
and
seen
executed
,
while
the
Empress
his
wife
fetcht
a
nap
in
an
afternoon
:
he
commended
in
his
own
nature
nothing
more
,
or
almost
so
much
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
to
use
his
own
word
)
unremoveable
rigour
:
he
it
was
that
wisht
the
people
of
Rome
had
but
one
neck
,
that
he
might
cut
them
off
at
one
blow
.
But
the
judgements
of
God
have
often
surprized
proud
and
cruel
Tyrants
.
Procopius
tells
us
of
one
Theodorick
sometime
King
of
the
Gothes
,
that
in
his
pride
having
villanously
slain
two
Noble
Romans
,
Boetius
.
Procopius
lib.
1
de
bello
Gothico
.
that
bloody
deed
was
still
boiling
in
his
heart
,
and
the
thoughts
of
it
would
give
him
no
rest
,
nor
suffer
him
to
be
quiet
;
and
one
time
,
having
a
fishes
head
set
upon
his
table
among
other
dishes
,
he
presently
conceiteth
it
to
be
the
head
of
one
of
them
,
the
eyes
his
eyes
,
the
teeth
his
teeth
,
Theodoret.
Eccles.
hist.
lib.
4.
and
so
falling
into
a
fit
of
frenzy
he
died
destracted
of
his
wits
.
So
likewise
Philo
the
Jew
reporteth
of
one
Flaccus
,
that
having
used
all
kind
of
cruelty
to
the
poor
Jews
,
and
being
afterwards
banisht
by
Caligula
,
in
his
exile
,
he
thought
every
man
that
he
saw
to
intend
some
harme
to
him
;
therefore
if
he
saw
any
come
toward
him
softly
,
he
thought
he
had
some
plot
against
him
;
if
he
came
hastily
,
then
he
thought
he
came
with
a
commission
to
dispatch
him
;
if
any
spake
him
fair
,
he
thought
they
flattered
him
,
and
meant
to
deceive
him
;
if
any
spake
roughly
to
him
,
he
thought
they
scorned
and
contemned
him
:
these
and
such
like
be
the
conceits
of
guilty
consciences
,
who
still
suppose
even
bushes
and
trees
to
be
men
,
and
men
to
be
devils
sent
to
torment
them
.
It
is
reported
of
Constantine
that
good
Emperour
,
that
he
was
a
man
of
an
humble
and
tender
spirit
;
for
being
troubled
with
the
leprosie
,
and
desiring
much
to
be
cured
of
it
,
if
it
were
possible
;
Augustus
Caesar
,
who
being
on
a
time
invited
to
a
supper
by
one
Pollio
a
noble
Orator
of
Rome
,
who
had
a
servant
that
brake
a
curious
chrystal
cup
,
for
which
fact
Pollio
condemned
him
to
be
thrown
into
a
fish-pond
to
feed
his
Lampreys
,
which
Caesar
understanding
,
dashed
the
decree
,
Euseb.
lib.
2.
cap.
13.
Cambyses
the
second
King
of
Persia
finding
Sysannes
for
mony
to
have
corrupted
justice
,
he
caused
him
to
be
flayed
,
and
his
skin
to
cover
the
Tribunal
,
and
set
his
son
Ottanes
in
his
place
,
and
bad
him
,
Patris
exuvias
intueri
,
&
juste
judicare
;
a
notable
example
of
justice
on
a
cruel
oppressour
.
Chronic.
Carion
.
lib.
2.
p.
214.
that
there
might
be
but
little
blood
shed
,
and
therefore
he
propounded
rewards
to
such
as
could
take
them
alive
.
The
Anabaptists
in
Germany
were
of
another
spirit
;
for
had
they
once
forged
a
device
in
their
fantastical
brains
,
they
would
execute
it
,
though
it
cost
many
lawful
Magistrates
their
lives
for
it
;
and
what
might
be
their
ground
?
Some
revelation
and
suggestion
from
the
spirit
:
but
what
spirit
?
surely
not
the
spirit
of
truth
,
but
some
lying
spirit
,
such
as
possessed
and
inspired
Ahabs
false
Prophets
.
Great
is
the
pride
and
insolency
of
some
Masters
towards
their
servants
;
not
considering
that
they
also
have
a
Master
in
heaven
,
to
whom
they
must
be
accomptable
.
Some
gather
from
that
parable
put
forth
by
our
Saviour
,
Luke
17.7
,
8.
(
Which
of
you
having
a
servant
ploughing
or
feeding
of
cattel
,
will
say
unto
him
by
and
by
,
when
he
is
come
from
the
field
,
Go
and
sit
down
to
meat
,
and
will
not
rather
say
unto
him
,
Make
ready
wherewith
I
may
sup
,
and
gird
thy self
and
serve
me
,
till
I
have
eaten
and
drunken
;
and
afterward
thou
shalt
eat
and
drink
?
doth
he
thank
that
servant
,
because
he
did
the
things
that
were
commanded
him
?
I
trow
not
)
Some
I
say
,
gather
from
thence
,
that
Masters
may
usurp
and
insult
over
their
servants
,
and
think
that
therefore
they
may
make
them
work
hard
all
the
day
,
and
wait
upon
them
at
night
in
needless
and
unnecessary
attendance
:
But
God
in
his
law
provideth
against
oppressing
of
servants
;
he
provideth
rest
for
oxen
and
asses
,
much
more
for
men
and
women
;
CHAP.
26.
Of
the
Prognosticks
of
Pride
.
SECT.
I.
MAny
are
the
mischiefs
and
dangers
that
Pride
threatens
to
the
souls
of
men
;
therefore
I
think
it
not
amiss
to
set
before
you
some
of
the
sad
issues
of
this
soul
murdering
Hydra
.
1.
It
threatens
the
decay
of
gifts
.
The
reason
of
man
is
blasted
by
pride
;
man
in
the
pride
of
his
heart
affected
to
be
like
unto
God
,
No
vessel
so
safe
to
preserve
the
gifts
of
God
in
,
as
a
box
of
sobriety
lined
with
humility
,
saith
a
judicious
Divine
of
ours
:
God
will
take
away
his
Ornaments
,
if
(
like
little
children
)
we
begin
to
look
and
point
where
we
be
gay
;
Julius
Caesar
,
if
pride
be
joyned
with
it
,
it
spoileth
all
;
yea
Bernard
saith
,
virtutum
omnium
alis
evectus
,
lifted
upon
the
wings
of
all
vertues
,
yet
sola
superbia
bona
omnia
corrumperet
,
pride
alone
would
spoil
all
the
good
gifts
of
God
,
and
make
them
of
little
account
.
2.
Pride
threatens
the
decay
of
grace
;
no
grace
can
lodge
and
flourish
in
a
proud
heart
.
God
giveth
grace
to
the
humble
,
but
takes
it
away
from
the
proud
.
Ut
superbia
est
orige
omnium
criminum
,
ita
&
ruina
cunctarum
virtutum
.
Hect.
Pintus
in
Ezek.
15.
Superbus
instar
inanis
rami
se
erigit
in
sublime
,
nòn
animae
utilitatèm
quaerens
,
sed
vanitatem
.
Hector
.
Pintus
in
Ezek.
cap.
2.
One
observeth
that
pride
is
the
greatest
thief
in
the
world
;
for
whereas
covetousness
takes
away
pity
to
the
poor
;
luxury
,
chastity
;
and
anger
,
patience
,
&c.
Pride
takes
away
humility
which
is
the
root
and
foundation
of
all
graces
:
great
spoils
doth
the
devil
carry
away
from
the
field
of
pride
,
that
he
careth
not
what
a
man
have
,
so
he
can
make
him
proud
.
A
proud
man
with
all
grace
(
if
that
were
possible
)
is
worse
then
an
humble
man
with
all
sin
,
if
it
were
possible
,
saith
Chrysostome
:
according
to
the
measure
of
humility
is
the
measure
of
other
grace
in
the
heart
:
humility
empties
the
soul
for
God
to
fill
it
;
it
empties
it
of
temporal
things
,
and
then
it
must
needs
be
filled
with
spiritual
blessings
:
the
Church
is
Lilium
convallium
,
a
lilly
of
the
vallies
.
The
showers
of
heaven
run
from
the
lofty
mountains
into
the
low
vallies
,
Aug.
ad
Monach.
Humility
opens
the
eye
of
the
understanding
,
pride
puts
a
vail
upon
it
.
The
humility
of
mans
heart
is
the
receptacle
of
Gods
grace
,
saith
devout
Bernard
:
and
Macarius
saith
,
it
will
make
a
man
even
spiritually
covetous
of
the
graces
of
gods
Spirit
;
wherein
the
richer
we
are
,
the
poorer
we
shall
seem
to
our selves
;
and
the
more
we
have
already
,
the
more
we
shall
still
desire
,
which
is
a
commendable
covetousness
,
Thou
hast
rebuked
the
proud
which
are
cursed
(
saith
David
)
which
do
erre
from
thy
Law
;
pride
makes
men
erre
from
Gods
commandements
,
and
this
pulleth
down
a
curse
upon
them
,
Non
habes
vas
quo
recipias
,
God
is
ready
to
bestow
it
upon
thee
,
but
thou
hast
not
where
to
receive
and
keep
it
.
3.
Pride
bereaves
a
man
of
all
true
peace
and
comfort
;
no
true
peace
can
lodge
in
a
proud
heart
;
for
every
proud
man
is
at
defiance
with
God
;
and
how
can
that
man
have
peace
in
himself
that
is
at
war
with
God
?
learn
of
me
saith
Christ
,
to
be
meek
and
lowly
in
heart
,
and
you
shall
find
rest
to
your
souls
;
therefore
peace
and
rest
cannot
be
to
the
proud
in
heart
:
A
proud
man
like
the
clouds
is
tost
with
every
blast
and
tempest
;
he
hath
no
rest
in
his
windy
spirit
,
his
heart
is
still
in
fear
,
he
is
like
a
wave
of
the
sea
,
tossed
to
and
fro
:
Pride
cuts
off
the
comforts
of
the
soul
;
he
that
walks
most
humbly
,
walks
most
comfortably
;
as
God
dwells
with
humble
souls
,
so
when
they
lie
low
before
him
,
Heri
Bernardum
,
hodie
Christum
praedicavi
:
yesterday
I
preached
Bernard
,
and
to
day
I
preacht
Jesus
Christ
:
those
Ministers
and
people
shall
have
most
comfort
,
that
are
most
sincere
and
most
humble
.
4.
Pride
bereaves
a
man
of
God
himself
which
is
the
chiefest
good
;
Though
the
Lord
be
high
,
yet
he
hath
respect
to
the
lowly
,
Psal.
138.6
.
Thus
saith
the
high
and
lofty
one
that
inhabiteth
eternity
,
whose
name
is
holy
;
I
dwell
in
the
high
and
holy
place
,
with
him
also
that
is
of
a
contrite
and
humble
spirit
,
Isa.
57.15
.
God
hath
but
two
dwelling
places
,
one
in
the
highest
heavens
,
the
other
in
the
lowest
and
humblest
hearts
;
an
humble
and
contrite
soul
,
hath
a
heart
and
spirit
beaten
to
powder
,
as
the
word
properly
noteth
,
and
with
such
a
one
will
the
Lord
dwell
:
As
a
vessel
unless
it
be
every
where
smeered
with
pitch
,
and
have
no
decaies
,
it
cannot
contain
the
wine
put
into
it
:
so
if
the
heart
be
not
fenced
with
humility
,
and
have
no
ruining
vices
,
it
cannot
be
the
habitation
of
God
:
Hence
Hugo
saith
very
aptly
,
that
envy
takes
away
my
neighbour
,
anger
my self
,
and
Pride
takes
away
God
from
me
.
SECT.
2.
5.
PRide
spoileth
all
the
good
that
a
man
doth
:
Pride
(
like
wicked
Pharaoh
who
commanded
the
Egyptian
Midwives
to
kill
the
male-children
of
the
Hebrews
,
1.
Consider
that
as
the
Sorcerers
of
Egypt
did
many
miracles
that
Moses
did
;
so
reprobates
and
the
children
of
the
devil
may
in
pride
,
vain-glory
,
and
hypocrisie
counterfeit
many
outward
good
works
for
the
matter
that
the
children
of
God
do
through
grace
.
2.
What
good
soever
we
do
,
its
Gods
gift
that
we
do
it
,
and
through
his
grace
that
we
are
enabled
to
perform
it
.
3.
When
we
have
done
all
we
can
,
we
come
far
short
of
perfection
,
and
what
the
law
requires
of
us
,
and
what
in
duty
we
are
bound
to
do
,
Luk.
17.10
.
therefore
little
reason
have
we
to
be
proud
of
any
good
that
we
do
:
Upon
this
ground
it
is
that
our
Saviour
requireth
,
that
all
our
good
actions
be
done
in
secret
:
therefore
saith
he
,
when
thou
dost
alms
,
Now
our
Saviour
having
directed
to
a
right
course
in
almes-giving
,
doth
also
the
like
in
praying
;
when
thou
prayest
,
thou
shalt
not
be
as
the
hypocrites
are
,
that
pray
in
the
corners
of
the
streets
,
and
standing
in
the
Synagogues
,
that
they
may
be
seen
of
men
:
But
when
thou
prayest
,
enter
into
thy
closet
,
&c.
Matth.
6.4
,
5.
Object
.
But
is
it
then
not
lawful
to
pray
in
publick
may
some
say
?
Answ.
God
forbid
we
should
so
say
or
think
:
we
have
both
the
commandement
of
God
,
Levit.
23.8
.
Joel
1.14
.
Joel
2.15
,
16.
Matth.
18.20
.
1
Tim.
2.8
.
Psal.
103.22
.
and
the
practice
of
the
godly
to
the
contrary
,
Psal.
26.8
.
2
Chron.
28.5
.
and
for
publick
prayer
there
must
be
a
publick
place
by
Gods
own
ordinance
;
and
it
is
more
powerful
then
private
prayer
,
as
the
supplication
of
a
County
,
Incorporation
,
and
Common-wealth
,
then
of
a
few
,
like
many
brands
and
coals
together
that
give
the
greater
heat
:
&c.
i.
e.
approve
thy self
to
God
,
and
so
carry
the
matter
,
as
it
may
(
if
thou
canst
)
be
hid
from
the
world
:
for
as
a
man
may
pray
in
secret
in
an
open
place
,
as
the
Publican
,
Luke
18.
So
a
man
may
pray
for
ostentation
in
a
secret
place
,
even
under
many
locks
,
and
with
many
doors
shut
upon
him
,
if
he
withdraw
himself
,
to
the
end
he
may
be
seen
and
observed
.
Therefore
Austin
writing
to
certain
Eremites
,
whom
he
stileth
brethren
in
the
wilderness
,
Object
.
But
may
not
a
man
glory
in
the
good
works
done
by
him
?
doth
not
the
Apostle
say
,
Let
every
man
prove
his
own
work
,
and
then
shall
he
have
rejoycing
in
himself
alone
,
and
not
in
another
,
Gal.
6.4
.
Answ.
The
Apostle
layeth
down
a
remedy
against
self-love
,
and
over-weening
conceit
of
our selves
,
and
it
stands
in
proving
and
examining
a
mans
own
work
by
it self
,
without
comparing
it
with
another
mans
:
Whereof
he
renders
this
reason
,
Then
shall
he
have
rejoycing
in
himself
alone
,
and
not
in
another
.
There
is
a
double
ground
of
glorying
;
one
out
of
a
mans
self
,
the
other
in
a
mans
self
.
1.
Out
of
himself
,
in
God
alone
,
Jerem.
9.23
.
He
that
gloryeth
,
let
him
glory
in
the
Lord
,
1
Cor.
1.31
.
2.
In
himself
,
viz.
in
the
comfortable
testimony
of
a
good
conscience
,
2
Cor.
1.12
.
The
one
is
glorying
before
God
,
the
other
before
men
;
the
one
of
justification
,
the
other
of
holy
conversation
for
the
time
past
,
and
constant
resolution
for
the
time
to
come
;
the
one
in
the
testimony
of
our
own
conscience
,
the
other
in
the
testimony
of
Gods
Spirit
,
witnessing
with
our
spirits
,
that
we
are
the
sons
of
God
,
Rom.
8.16
.
the
first
not
here
meant
,
1
Cor.
1.29
.
Object
.
This
glorying
in
a
mans
self
is
vain-glory
,
and
a
branch
of
pride
.
Answ.
It
differs
from
vain-glory
in
two
things
.
-
In
the
Foundation
.
-
In
the
End
.
1.
Vain-glory
hath
for
its
ground
and
foundation
,
our
own
vertues
,
gifts
,
works
,
considered
as
they
come
from
our selves
,
not
from
God
:
whereas
this
true
glorying
,
is
grounded
upon
them
as
they
are
fruits
of
regeneration
,
and
proceeding
from
justification
by
Christ
,
and
reconciliation
with
God
.
2.
They
differ
in
the
end
:
vain-glory
tending
to
the
advancing
of
our selves
,
in
an
opinion
of
our
own
proper
desert
;
this
true
glorying
aimeth
at
Gods
glory
alone
,
acknowledging
that
all
the
good
that
we
have
,
and
all
the
good
that
we
do
,
to
come
from
God
alone
,
rejoycing
in
our
good
works
,
not
as
causes
,
but
as
fruits
of
our
justification
:
so
that
if
the
question
be
,
whether
we
be
justified
by
them
or
not
;
we
must
then
disclaim
them
,
and
tread
them
under
our
feet
,
and
account
them
as
dung
,
as
Paul
did
,
Phil.
3.7
,
8
,
9
,
10.
SECT.
3.
6.
PRide
will
make
a
man
unfit
for
society
with
others
:
Pride
is
a
great
enemy
to
union
;
therefore
it
is
that
there
are
so
many
sad
separations
of
men
one
from
another
in
these
divided
times
.
It
is
very
hard
for
men
of
proud
spirits
long
to
accord
and
unite
together
.
Melanct.
Comment.
in
Prov.
13.10
.
Melancton
compareth
proud
men
to
mountains
,
and
saith
,
concerning
such
men
there
was
wont
to
be
this
Proverb
,
Duo
montes
non
miscentur
.
Two
mountains
will
not
mix
together
:
Humble
persons
are
very
sociable
,
they
can
converse
together
with
an
unequal
respect
of
age
,
parts
,
sex
,
or
degree
:
Humble
men
,
like
the
Bees
,
love
a
sociable
life
;
who
as
Ambrose
observeth
,
are
included
and
inclosed
in
one
hive
,
and
shut
up
with
one
door
.
Proud
persons
cannot
cope
together
;
a
proud
man
envieth
his
superiors
,
because
they
be
above
him
;
he
scorneth
his
inferiors
,
because
they
be
beneath
him
,
and
labours
to
keep
them
down
,
lest
they
over-take
him
;
and
he
studieth
to
supplant
and
undermine
his
equals
,
lest
they
out-strip
and
excell
him
:
therefore
that
our
Saviour
might
correct
this
humour
among
his
own
Disciples
,
he
took
a
little
child
,
and
set
him
in
the
midst
of
them
,
Vnless
ye
become
as
little
children
,
ye
shall
not
enter
into
the
Kingdom
of
God
.
Children
are
humble
and
meek-spirited
,
they
envy
not
,
they
disdain
not
,
they
exalt
not
themselves
one
above
another
;
the
children
of
a
Prince
will
be
familiar
and
play
with
the
child
of
a
peasant
;
they
equal
themselves
one
to
another
,
till
they
be
told
their
places
,
and
made
proud
by
being
observed
.
So
must
not
Christians
strive
for
precedency
and
superiority
above
their
brethren
.
Thus
David
saith
,
that
his
heart
was
not
haughty
,
&c.
nor
walked
in
matters
too
high
for
him
:
but
saith
he
,
I
have
behaved
and
quieted
my self
as
a
child
,
The
Pope
indeed
is
stiled
by
a
most
lowly
title
,
The
servant
of
the
servants
of
God
,
though
he
be
nothing
less
;
but
had
we
hearts
truly
humble
,
we
should
learn
the
Apostles
lesson
,
and
serve
one
another
in
love
.
The
Romans
therefore
painted
humility
in
the
form
of
a
serving-man
,
wearing
black
garments
,
his
head
hanging
down
,
and
a
staffe
in
his
hand
,
to
represent
the
several
good
conditions
of
humility
,
and
of
the
humble
man
.
1.
He
thinks
meanly
of
himself
,
albeit
most
noble
and
excellent
.
2.
He
ever
thinks
himself
bound
to
run
the
way
of
Gods
Commandments
;
this
is
expressed
by
the
staffe
in
his
hand
.
3.
The
black-garments
express
him
to
be
one
of
Sions
mourners
,
like
the
poor
Publican
lamenting
his
sins
,
standing
afar
off
,
as
not
worthy
to
lift
up
his
eyes
to
heaven
.
4.
To
signifie
that
himself
was
created
to
serve
God
and
others
;
and
this
the
picture
expressed
,
by
being
in
the
form
of
a
serving-man
.
7.
Pride
threatens
ruine
and
destruction
to
to
a
mans
children
,
house
and
family
.
8.
It
will
make
a
man
nothing
?
though
a
proud
man
think
himself
something
,
yet
he
is
nothing
,
Gal.
6.3
.
Object
.
Are
men
nothing
,
were
they
not
created
in
the
Image
of
God
,
in
holiness
and
righteousness
?
Answ.
Paul
speaks
not
of
men
,
as
they
were
in
the
state
of
innocency
,
Perche
se
alcuno
si
stima
esser
qualche
cosa
,
essendo
egli
niente
inganna
se
stesso
con
la
sua
fantasia
.
Ital.
but
as
they
are
in
the
state
of
corruption
and
apostacy
;
and
therefore
now
man
is
not
what
he
may
imagine
himself
to
be
;
and
if
he
think
himself
to
be
something
,
when
he
is
nothing
,
he
deceiveth
himself
.
The
Italian
translator
renders
it
thus
:
If
any
man
deem
himself
to
be
something
,
he
being
nothing
,
deceiveth
himself
with
his
own
fancy
.
The
pride
of
thy
heart
hath
deceived
thee
,
saith
the
Lord
to
Edom.
Obad.
ver
.
3.
The
proud
man
thinks
he
hath
substances
when
he
hath
but
shadows
;
as
they
that
think
themselves
Princes
,
when
they
be
but
Peasants
,
-
By
others
.
-
Or
by
themselves
.
1.
By
others
:
as
by
flatterers
,
so
they
are
deceived
occasionally
.
2.
By
themselves
;
and
so
they
are
deceived
truly
and
properly
.
For
he
that
deceiveth
himself
may
well
please
himself
,
but
t
is
in
his
errour
;
for
indeed
he
deceiveth
himself
in
his
imagination
,
as
James
tells
us
,
Jam.
1.22
,
26.
Every
proud
man
at
the
last
shall
have
no
more
to
speak
in
his
own
defence
,
but
that
which
an
Apocryphal
writer
speaks
of
the
damned
,
Plutarch
in
vit.
Alex.
What
hath
pride
profited
us
?
Thus
Plutarch
reports
of
Alexander
,
that
being
in
India
,
he
caused
his
soldiers
to
make
and
leave
behinde
them
,
bits
and
snaffles
,
and
horse-shooes
of
a
huge
bigness
,
and
huge
spears
,
massy
shields
,
big
helmets
,
long
swords
,
and
other
furniture
for
horse
and
man
answerable
,
that
he
might
be
thought
some
Giant
;
whereby
thinking
to
deceive
others
,
he
chiefly
deceived
himself
;
and
surely
,
this
spiritual
guile
is
the
worst
of
all
the
rest
,
whereby
while
men
deceive
others
in
the
profession
,
they
deceive
themselves
of
their
salvation
.
CHAP.
27.
Of
the
Cure
of
Pride
:
the
first
direction
.
I
Am
now
come
to
the
cure
of
this
dangerous
and
desparate
malady
,
and
here
should
I
consult
with
the
wisest
and
most
experienced
about
the
cure
thereof
;
I
doubt
it
would
be
to
little
purpose
,
because
scarce
a
man
can
be
found
,
that
hath
an
experimental
knowledge
of
the
cure
of
it
in
himself
:
therefore
I
shall
gather
some
receipts
out
of
the
Scriptures
,
which
may
prove
most
likely
for
the
curing
of
this
disease
.
Direct
.
1.
Set
before
you
the
condition
of
your
bodies
and
souls
,
and
therein
you
will
find
matter
sufficient
to
abate
your
pride
.
1.
Concerning
our
bodies
;
the
consideration
of
the
matter
whereof
they
were
made
,
the
very
bed
and
bread
of
the
Serpent
;
why
then
should
base
earth
be
proud
?
Abraham
made
better
use
of
this
consideration
,
even
checking
himself
,
Your
remembrances
are
like
to
ashes
,
and
your
bodies
to
bodies
of
clay
;
In
a
word
!
as
we
were
not
made
of
gold
or
silver
the
purest
of
mettals
,
no
more
were
we
made
of
brass
,
iron
,
or
steel
,
the
toughest
of
mettals
,
and
the
most
lasting
;
but
of
the
earth
,
yea
the
dust
of
the
earth
,
which
is
presently
blown
away
with
every
blast
of
wind
:
and
as
soon
are
the
youngest
and
strongest
of
us
swept
away
from
the
places
of
our
habitations
,
so
that
they
shall
know
us
no
more
,
if
the
breath
of
God
once
blow
upon
us
;
for
we
dwell
but
in
houses
of
clay
,
and
our
foundation
is
in
the
dust
,
Job
4.19
.
Why
then
should
we
pamper
our selves
with
all
the
dainties
and
delicates
of
flesh
,
fowl
,
and
fish
,
that
the
earth
,
aire
,
and
sea
may
afford
us
;
when
we
our selves
must
ere
long
(
and
we
know
not
how
soon
)
become
a
service
and
second
course
for
the
worms
?
or
why
should
we
with
Diotrephes
,
and
such
ambitious
aspiring
spirits
labour
to
be
above
others
while
we
live
,
Willegesi
,
Willegesi
,
recole
unde
veneris
.
Becolcerus
in
anno
.
1011.
that
must
be
laid
level
with
the
earth
,
nay
lower
then
the
upper
part
of
the
earth
when
we
are
dead
.
I
have
read
of
Willegesius
,
who
being
the
son
of
a
Carpenter
,
and
afterwards
Bishop
of
Mentz
,
had
this
written
in
his
bed
chamber
with
great
letters
,
Willegesius
,
Willegesius
,
remember
whence
thou
camest
.
The
greatest
will
have
no
cause
to
be
proud
,
if
he
remember
whence
he
came
,
even
from
the
dust
.
2.
Consider
that
every
man
in
the
world
is
born
a
poor
,
naked
,
helpless
creature
,
and
born
to
labour
and
trouble
.
Naked
came
I
out
of
my
mothers
womb
,
3.
The
consideration
of
the
manifold
pains
,
weaknesses
,
sicknesses
,
and
infirmities
of
the
body
,
should
much
abate
our
pride
.
God
takes
away
health
and
strength
many
times
from
his
dearest
children
,
as
from
Hezekiah
,
2
Kings
20.1
.
from
David
,
Psal.
41.8
.
and
from
Lazarus
whom
Jesus
loved
,
Joh.
11.3
.
God
many
times
brings
diseases
upon
our
bodies
to
cure
the
disease
of
pride
.
God
opens
the
ears
of
men
,
and
sealeth
their
instruction
:
he
is
chastened
also
with
pain
upon
his
bed
,
and
the
multitude
of
his
bones
with
strong
pain
;
and
the
end
that
God
aimeth
at
is
,
that
he
may
withdraw
man
from
his
purpose
,
4.
The
frequent
and
serious
consideration
of
death
,
to
which
the
body
is
also
subject
,
is
of
great
force
to
pull
down
pride
,
and
keep
the
spirit
very
humble
.
Death
is
the
humble
mans
university
;
no
man
would
be
proud
of
bodily
strength
or
beauty
,
did
he
frequently
think
of
death
;
this
would
make
the
stoutest
to
strike
sail
,
and
cast
down
their
proud
crests
in
the
midst
of
their
greatest
jollity
.
O
thou
who
art
dust
and
ashes
,
why
dost
thou
wax
proud
?
remember
whence
thou
art
and
be
ashamed
,
where
thou
art
and
lament
,
whither
thou
art
going
,
Quid
superbis
pulvis
&
cinis
?
memento
unde
es
&
erubesce
;
ubi
es
,
&
ingemisce
;
quo
iturus
es
,
&
perhorresce
.
Bern.
One
cried
to
Johannes
Eleemosynarius
being
made
Patriarch
,
Perfice
sepulchrum
,
perfice
sepulchrum
.
and
tremble
for
fear
,
saith
Bernard
.
Let
us
constantly
remember
our
end
,
and
we
shall
not
do
amiss
.
Let
the
meditation
of
the
death
of
the
body
be
to
us
,
as
Philips
Page
,
as
Josephs
Sepulchre
in
his
garden
,
a
place
of
pleasure
.
Facile
contemnit
omnia
,
qui
assidue
cogitat
se
moriturum
;
that
man
easily
despiseth
all
things
,
who
daily
thinketh
that
he
shall
die
.
This
use
Paul
makes
of
it
:
seeing
we
brought
nothing
into
this
world
,
and
can
carry
nothing
out
;
having
food
and
raiment
,
let
us
be
therewith
content
,
1
Tim.
6.7
,
8.
Let
us
not
proudly
aspire
after
great
things
here
,
because
shortly
we
must
die
and
leave
all
behind
us
.
Agnoscat
homo
se
esse
mortalem
,
&
franget
elationem
.
Aug.
2.
Let
us
consider
the
state
and
condition
of
our
souls
,
and
hence
we
may
fetch
matter
enough
to
keep
down
our
pride
.
Man
was
made
an
excellent
creature
,
made
in
the
image
of
God
,
in
knowledge
,
righteousness
and
holiness
;
but
this
image
of
God
in
man
is
by
his
fall
much
weakened
,
and
he
that
was
by
creation
the
noblest
creature
on
earth
,
is
now
become
a
vagabond
on
earth
,
a
child
of
wrath
,
an
enemy
to
God
:
if
we
will
view
our selves
in
the
glass
of
Gods
law
,
Gregory
Nazianzen
,
CHAP.
28.
The
second
Direction
.
Direct
.
2.
LOok
up
to
God
,
and
thou
wilt
see
enough
in
him
to
pull
down
thy
pride
.
-
Gods
greatness
.
-
Gods
holiness
.
-
Gods
goodness
.
1.
Consider
the
greatness
of
God
,
and
the
superiority
of
God
above
man
,
and
the
power
that
he
hath
over
man
:
could
do
according
to
his
will
,
and
God
would
do
according
to
his
power
,
in
loc.
I
will
steep
him
as
a
man
steeps
a
piece
of
earth
in
water
,
till
it
turn
to
dirt
,
for
man
is
but
clay
,
and
forgets
his
Maker
,
and
his
matter
;
none
but
God
can
reduce
man
to
his
first
principles
,
and
original
matter
whereof
he
was
made
;
there
is
no
dust
so
high
,
but
this
great
God
is
able
to
give
it
a
steeping
;
God
is
alwaies
provided
of
a
rod
for
his
children
,
and
of
an
ax
and
sword
for
his
enemies
;
though
he
doth
not
alwaies
smite
,
yet
he
is
ever
ready
;
2.
Consider
the
holiness
of
God
,
and
then
look
upon
thine
own
sinfulness
and
vileness
,
and
thou
wilt
see
little
cause
to
be
proud
.
Bishop
Hooper
said
at
the
stake
,
Lord
,
thou
art
heaven
,
I
am
hell
;
Thou
art
Justice
,
I
am
sin
,
was
Luther
also
wont
to
say
.
Gods
holiness
will
shew
us
our
sinful
spots
and
defilements
.
When
the
Prophet
saw
a
glorious
vision
of
the
Lord
,
3.
Consider
the
goodness
of
God
;
and
that
will
abate
our
pride
.
When
David
sent
Messengers
to
Abigail
,
CHAP.
29.
The
third
Direction
.
Direct
.
3.
LEt
one
Christian
labour
to
exercise
love
towards
another
.
Thou
shalt
love
thy
neighbour
as
thy self
:
Austin
saith
,
This
is
the
command
of
the
Lord
Jesus
,
and
the
badge
and
livery
whereby
we
may
be
known
to
the
world
to
be
the
Disciples
of
him
who
is
the
most
admirable
pattern
of
humility
and
lowliness
.
Divers
reasons
why
we
should
love
one
another
as
our selves
,
may
be
taken
from
the
similitude
of
the
members
of
the
natural
body
,
where
the
Apostle
tells
us
,
that
as
the
body
being
but
one
,
1.
The
more
noble
and
honourable
members
despise
not
the
less
honourable
,
and
those
that
are
appointed
to
more
base
offices
:
as
for
instance
,
the
head
,
though
it self
be
covered
,
and
carried
aloft
,
doth
not
contemn
the
feet
,
though
they
travel
and
trudge
to
carry
the
whole
body
about
:
no
more
ought
the
rich
in
gifts
,
parts
or
estate
,
despise
the
poor
;
2.
As
the
more
noble
contemn
not
the
less
noble
,
no
more
do
the
less
noble
envy
the
more
noble
;
and
so
it
should
be
among
us
;
for
as
the
hands
and
the
feet
grudge
not
that
themselves
are
used
and
employed
as
instruments
to
feed
and
defend
the
head
and
heart
,
no
more
must
subjects
and
servants
,
and
men
of
meaner
condition
envy
their
superiors
,
and
Masters
the
places
that
God
hath
allotted
them
,
but
content
themselves
with
their
own
,
and
be
faithful
and
painful
in
them
,
as
King
David
willed
Ziba
and
his
sons
and
servants
to
do
for
his
Masters
son
Mephibosheth
,
2
Sam.
9.10
.
3.
If
one
member
fail
in
performance
of
some
duty
,
whereby
another
catcheth
hurt
,
the
other
doth
not
in
a
rage
run
upon
it
and
hurt
it
again
;
as
for
example
;
if
the
foot
chance
to
slip
,
and
so
the
head
catch
a
knock
,
it
doth
not
presently
perswade
the
hand
to
heat
the
foot
;
or
if
the
teeth
bite
the
tongue
,
this
were
to
seek
the
ruine
and
destruction
of
the
whole
body
:
no
more
ought
we
in
our
mad
mood
furiously
to
rush
one
upon
another
,
when
we
have
been
unawares
hurt
one
by
another
.
4.
When
one
member
is
hurt
,
the
whole
body
feels
it
,
and
fares
the
worse
for
it
;
as
for
example
;
a
thorn
in
the
foot
grieveth
the
head
,
yea
the
very
heart
;
so
ought
we
to
have
a
sympathy
and
fellow-feeling
of
the
hurt
of
one
another
,
as
Christ
our
head
hath
of
us
all
,
as
is
evident
by
that
speech
he
useth
to
Paul
before
his
conversion
,
saying
,
Saul
,
Saul
,
why
persecutest
thou
me
?
Act.
9.4
.
signifying
to
us
that
the
hurt
that
was
done
to
his
members
on
earth
,
even
reached
him
their
head
in
heaven
.
5.
What
good
parts
soever
any
of
the
members
be
endued
with
,
they
hoard
not
up
,
nor
reserve
to
themselves
as
Monopolies
,
but
impart
and
employ
them
for
the
good
and
benefit
of
the
whole
body
,
and
the
meanest
member
thereof
;
if
a
toe
or
a
finger
be
but
fore
,
the
eye
looketh
,
the
head
deviseth
how
to
help
it
,
and
if
they
be
not
able
to
do
it
themselves
by
their
own
skill
,
then
they
seek
out
to
others
,
and
the
tongue
will
play
the
Orator
,
and
entreat
,
yea
rather
then
fail
,
and
not
have
it
,
the
hand
will
play
the
Almoner
and
reward
;
thus
should
we
be
willing
to
afford
our
mutual
help
one
to
another
,
and
so
we
would
if
we
were
once
perswaded
of
the
necessity
of
this
duty
,
that
we
ought
to
love
our
neighbour
as
our self
;
but
pride
and
self-love
do
so
blind
the
eyes
of
men
,
that
they
will
not
learn
this
lesson
;
Charity
suffereth
long
and
is
kind
;
charity
envieth
not
;
charity
vaunteth
not
it self
,
is
not
puffed
up
,
saith
the
Apostle
.
CHAP.
30.
The
fourth
,
fifth
and
sixth
Directions
.
Direct
.
4.
SUbmit
thy self
to
the
Word
,
let
it
have
its
efficacy
and
operation
upon
thy
soul
:
pride
cannot
stand
before
the
Word
,
when
it
cometh
in
power
upon
the
heart
;
the
Word
is
a
hammer
that
breaks
a
heart
of
rock
in
pieces
.
Christ
compareth
the
Gospel
or
Kingdom
of
God
to
leaven
,
the
concupiscible
,
that
it
may
not
lust
after
things
unlawful
and
vain
,
as
David
praies
,
Lord
encline
my
heart
to
thy
testimonies
,
not
to
covetousness
;
the
irascible
,
that
it
may
not
boil
above
measure
,
and
violently
break
forth
beyond
its
bounds
;
the
rational
,
casting
down
imaginations
or
proud
reasonings
,
and
every
high
thing
that
exalts
it self
against
the
knowledge
of
God
,
subduing
the
pride
of
reason
to
the
obedience
of
faith
,
2
Cor.
10.5
.
Thus
Austin
:
Lord
do
thou
dispute
,
I
will
wonder
:
do
thou
debate
the
matter
,
I
will
believe
:
and
if
thou
wilt
not
willingly
yeild
to
the
Word
,
it
will
overcome
thee
,
whether
thou
wilt
or
no
:
we
read
of
the
Synagogue
of
the
proud
Libertines
and
others
that
disputed
with
Stephen
,
that
they
were
not
able
to
resist
the
wisdom
and
the
spirit
by
which
he
spake
.
So
the
Apostle
Paul
,
though
he
had
many
enemies
,
as
the
Priests
of
the
Jews
,
and
the
Philosophers
of
the
Gentiles
,
yet
he
made
invia
pervia
;
where
he
could
not
find
way
,
he
made
way
by
this
engine
of
the
Word
:
what
a
rufling
did
proud
Arius
keep
in
the
Eastern
Church
for
a
while
?
but
as
Constantine
reporteth
,
Porteth
,
the
glistering
truth
of
the
Gospel
did
overcome
the
Arians
.
Moses
his
rod
did
devour
the
rods
of
Egypt
,
and
the
nearer
Dagon
came
to
the
Ark
,
the
greater
was
his
fall
.
Direct
.
5.
Cum
superbia
tentat
,
cogita
meliores
.
Ber.
When
thou
art
apt
to
swell
with
the
thoughts
of
thy
own
excellencies
,
think
not
only
on
thine
inferiors
,
but
upon
thine
equals
,
and
superiors
;
when
we
compare
our selves
with
others
that
are
above
us
,
as
the
heavens
above
the
earth
,
whose
gifts
and
graces
do
as
far
excel
and
exceed
ours
,
as
the
bright
sun-shine
doth
the
dimm
candle
light
,
we
cannot
but
be
ashamed
,
and
acknowledge
that
there
is
no
cause
why
we
should
magnifie
our selves
above
others
,
and
vilifie
,
yea
nullifie
others
in
comparison
of
our selves
,
but
that
we
should
esteem
of
others
better
then
our selves
:
this
will
make
us
lay
down
all
vain
opinions
of
our selves
,
and
to
judge
our selves
from
a
right
knowledge
of
our selves
,
the
least
and
lowest
of
all
others
.
It
is
a
speech
of
one
of
the
Antients
,
Sylvanus
,
Timothy
,
&c.
therefore
he
joyneth
their
names
with
his
own
in
some
of
his
Apostolical
Epistles
to
the
Churches
.
Direct
.
6.
Set
before
you
the
examples
of
the
godly
that
were
men
renowned
for
their
humility
.
Object
.
But
you
will
say
,
This
request
of
Peter
seems
very
strange
:
for
to
whom
shall
sinners
go
but
to
their
Saviour
,
and
whom
can
they
desire
to
have
come
to
them
,
and
be
with
them
rather
then
he
that
only
hath
eternal
life
?
this
was
in
a
manner
the
suit
of
the
Devils
,
Matth.
8.29
.
What
have
we
to
do
with
thee
,
Jesus
thou
Son
of
God
?
&c.
Now
it
may
seem
strange
that
Peter
a
pillar
in
the
Church
should
utter
such
a
speech
contrary
to
what
he
had
said
,
John
6.68
.
Respon.
You
must
not
think
,
though
the
words
sound
almost
the
same
,
that
the
sense
is
any
thing
alike
;
the
devils
out
of
servile
fear
and
malice
thinking
Christ
to
be
come
to
torture
and
torment
them
(
as
he
did
even
then
make
a
beginning
to
unroost
and
dislodge
them
)
desire
his
absence
:
but
Peter
on
the
other
side
,
not
through
distrust
or
despair
of
his
salvation
,
or
weariness
of
Christs
company
(
which
doubtless
was
most
welcome
to
him
)
but
out
of
a
feeling
of
his
own
frailty
and
unworthiness
,
uttered
these
speeches
,
thereby
signifying
not
his
weariness
,
but
unworthiness
of
Christs
company
,
and
therefore
maketh
this
modest
request
.
Hence
we
may
observe
a
difference
between
the
presence
of
God
,
and
earthly
Princes
,
viz.
that
men
grow
proud
to
be
admitted
into
their
presence
,
and
think
it
the
only
grace
and
favour
can
be
done
them
;
CHAP.
31.
The
seventh
Direction
.
Direct
.
7.
ABove
all
,
take
the
Lord
Jesus
for
your
pattern
:
Learn
of
me
,
saith
he
,
for
I
am
meek
and
lowly
in
heart
,
Matth.
11.29
.
Hierom
having
read
the
holy
life
and
pious
death
of
Hillarion
,
folding
up
the
book
said
,
Well!
Hillarion
shall
be
the
champion
whom
I
will
imitate
.
in
officium
,
for
any
duty
he
owed
them
;
but
in
amorem
,
out
of
love
he
bare
to
them
,
&
in
exemplum
,
teaching
them
by
his
carriage
towards
them
,
how
they
ought
to
carry
themselves
one
towards
another
:
His
argument
is
very
strong
and
forcible
;
for
if
he
,
their
Lord
and
Master
,
had
shewed
himself
so
kind
and
humble
towards
them
his
servants
and
inferiors
,
much
more
ought
they
to
do
the
like
to
their
fellows
and
equals
:
now
as
they
that
intend
to
write
or
draw
a
picture
fair
,
must
first
look
upon
their
copy
,
and
view
their
pattern
,
and
then
labour
and
endeavour
to
follow
it
:
so
let
us
first
take
a
view
and
survey
of
the
humility
of
Christ
,
and
then
endeavour
to
conform
our selves
thereunto
.
The
humility
of
Christ
is
the
medicione
of
mans
pride
,
saith
Austin
.
1.
His
humility
appeared
in
taking
our
nature
upon
him
;
in
taking
our
nature
,
not
in
changing
his
own
,
in
loc.
that
did
abide
which
was
,
and
yet
he
assumed
that
which
was
not
;
and
whereas
the
Apostle
saith
,
that
he
was
made
in
the
likeness
of
men
,
or
found
in
fashion
as
a
man
;
that
is
,
as
learned
Zanchy
expounds
the
words
,
in
his
whole
nature
,
1.
In
making
choice
of
a
poor
and
humble
mother
;
one
that
was
of
a
mean
and
low
estate
,
as
she
her self
confesseth
,
Luk.
1.48
.
Her
mean
estate
appeareth
in
divers
things
.
1.
In
her
marriage
with
Joseph
a
Carpenter
,
an
handy-crafts
man
,
a
man
of
a
low
and
mean
calling
.
2.
By
their
travelling
without
a
hand-maid
,
or
any
servant
to
attend
them
.
3.
By
her
offering
at
her
purification
:
she
offereth
not
a
lamb
for
a
burnt-offering
,
and
a
turtle
dove
for
a
sin-offering
,
2.
Consider
the
time
of
his
birth
.
1.
He
was
born
in
the
winter
,
2.
He
was
born
in
a
time
when
the
Scepter
was
departed
from
Judah
,
and
the
Jews
put
under
tribute
by
the
Romans
,
when
Augustus
Caesar
sent
a
decree
that
all
the
world
should
be
taxed
,
i
e.
all
the
Countries
and
Provinces
within
his
dominions
,
viz.
the
inhabitants
of
all
their
Cities
and
Villages
should
assemble
themselves
to
their
head
City
,
and
there
have
their
names
taken
,
the
house
of
bread
,
a
place
little
among
the
thousands
of
Judah
,
as
the
Prophet
Michah
termeth
it
.
But
he
might
have
been
born
at
some
Aldermans
house
in
this
poor
City
,
and
have
had
the
best
respect
it
could
afford
;
no
such
matter
;
they
must
buy
their
welcome
,
and
lodge
in
an
Inn
;
Well!
there
they
might
be
well
respected
for
their
money
,
and
have
convenient
lodging
—
It
will
not
be
had
;
they
either
came
too
late
,
or
else
carry
not
that
port
as
they
may
think
to
gain
enough
by
them
;
their
chambers
are
either
taken
up
,
or
at
leastwise
reserved
for
better
guests
;
he
was
born
in
an
Inn
to
shew
himself
a
stranger
on
earth
,
and
that
we
ought
still
so
to
behave
our selves
,
Chemmit
.
harmon
.
part.
1.
p.
274.
but
these
are
but
false
and
fabulous
;
howbeit
they
have
been
received
,
and
too
much
credited
by
too
many
of
the
Antients
,
as
Chemnitius
sheweth
.
4.
The
fourth
circumstance
of
his
humility
at
his
birth
,
was
the
divulging
of
his
birth
,
to
a
few
base
and
mean
Shepherds
:
and
here
we
may
see
a
manifest
difference
between
the
wisdom
of
God
,
and
the
wisdom
of
the
world
;
for
whom
do
the
great
men
in
the
world
joyn
in
friendship
to
them
,
and
make
of
their
councils
,
and
employ
in
their
affairs
?
Surely
no
Shepherds
,
and
Neate-herds
,
and
husbandmen
,
whom
their
rude
education
and
mean
breeding
utterly
debarreth
of
all
such
favours
:
to
whom
do
great
men
send
their
Embassadours
with
news
of
state
?
not
to
mean
men
,
but
to
their
neighbour
Princes
;
peradventure
Husbandmen
at
plough
,
and
Shepherds
in
the
field
may
see
a
post
as
he
passeth
to
the
Court
before
the
King
himself
,
but
not
any
Nobleman
shall
be
made
privy
to
his
business
,
till
he
come
to
the
King
to
whom
he
is
sent
;
and
the
news
shall
be
stale
,
before
it
come
to
the
ears
of
the
vulgar
and
common
people
:
But
Christ
takes
not
this
course
;
he
doth
not
send
his
Angel
immediately
to
the
Emperours
Court
,
nor
to
Herod
,
Pontius
Pilat
,
and
the
Pharisees
,
and
Scribes
,
or
any
of
the
chief
estates
of
the
Nobility
,
that
so
they
reporting
it
again
might
have
added
the
greater
credit
to
it
;
this
in
worldly
wisdom
should
have
seemed
a
course
most
convenient
,
but
Gods
waies
are
not
ours
:
the
Angel
was
sent
to
these
ragged
messengers
,
to
declare
the
birth
of
the
Messiah
unto
,
rather
then
to
the
great
ones
of
the
world
,
to
shew
the
humility
of
him
that
was
sent
to
save
the
world
,
and
therein
to
be
an
example
of
humility
to
us
.
CHAP.
32.
Christ
a
great
example
of
humility
in
his
life
.
2.
CHrists
great
humility
appeared
in
his
life
,
if
we
consider
him
In
a
private
condition
,
or
In
his
publick
condition
.
1.
If
we
consider
him
in
a
private
condition
,
his
humility
is
manifest
.
1.
In
his
tender
years
,
by
his
subjection
to
Joseph
and
Mary
,
Luke
2.52
.
2.
In
following
a
mean
trade
or
calling
:
we
must
not
think
he
was
idle
,
but
wrought
with
Joseph
to
help
get
his
own
and
their
living
.
Hillary
thought
he
wrought
upon
the
trade
of
a
Smith
.
Hugo
thought
that
they
were
Masons
;
but
Justin
Martyr
and
Basil
say
they
were
Carpenters
,
and
for
this
we
have
Scripture
;
so
we
have
not
for
the
other
;
Matth.
13.35
.
Those
that
were
equal
with
Christ
in
years
,
but
whom
he
far
surpassed
in
wisdom
,
when
they
see
themselves
in
such
sort
out-stripped
of
him
,
say
of
him
in
scorn
,
Is
not
this
the
Carpenters
son
?
and
Marke
6.3
.
Is
not
this
the
Carpenter
,
Jer.
Tailor
on
the
life
of
Christ
.
the
son
of
Mary
?
Some
say
he
was
called
the
Carpenters
son
while
Joseph
lived
;
but
when
Joseph
died
,
which
was
before
the
publick
manifestation
of
Jesus
unto
Israel
,
then
he
wrought
in
that
trade
alone
by
himself
,
and
was
called
no
more
the
Carpenters
son
,
but
the
Carpenter
himself
,
as
before
was
said
by
his
own
Country-men
.
Christ
out
of
his
great
humility
,
took
this
mean
calling
upon
him
,
to
leave
us
an
example
in
this
kind
,
to
shun
idleness
,
and
to
live
in
some
lawful
calling
;
Joseph
and
Mary
were
of
the
blood
Royal
,
and
nobly
born
;
yet
things
being
as
they
were
with
them
,
they
held
it
no
shame
to
bring
up
their
son
to
a
mechanical
trade
:
the
old
Patriarchs
notwithstanding
they
were
petty
Kings
,
yet
brought
they
up
their
Children
either
in
keeping
Cattle
,
or
tilling
the
ground
:
Solon
made
a
law
,
that
that
Father
could
challenge
no
reverence
or
duty
from
his
son
,
that
had
not
brought
him
up
in
some
calling
,
whereby
he
might
live
and
maintain
himself
;
and
among
the
Athenians
and
Egyptians
the
fashion
was
that
every
year
every
man
should
appear
before
the
Governours
,
and
shew
by
what
means
he
got
his
living
,
and
all
idle
persons
were
banisht
:
and
among
the
Massalians
,
they
would
admit
none
into
their
Cities
,
but
such
as
had
trades
to
live
by
,
and
maintain
themselves
.
What
shame
can
it
be
for
any
man
to
be
skilful
in
some
Art
?
Art
is
no
burden
,
Si
tibi
sint
nati
,
nec
opes
,
tunc
artibus
illos
Instrue
,
quo
possint
inopem
defendere
vitam
.
If
thou
no
wealth
nor
riches
hast
upon
thy
Children
to
bestow
:
Instruct
them
in
some
Art
or
Trade
,
from
whence
a
livelyhood
may
flow
.
And
this
may
be
any
mans
case
;
for
wealth
may
fail
,
had
he
never
so
much
.
2.
Consider
Christ
in
his
publick
and
ministerial
employment
,
and
therein
also
his
great
humility
will
appear
.
1.
In
assuming
to
himself
humble
titles
:
-
The
title
of
the
Son
of
man
.
-
The
title
of
a
servant
.
1.
The
title
of
the
son
of
man
:
that
is
the
name
by
which
he
usually
stileth
himself
,
saying
Whom
say
ye
,
that
I
the
son
of
man
am
?
the
son
of
man
came
to
save
and
seek
that
which
was
lost
:
he
that
vouchsafed
to
take
upon
him
our
nature
,
intituleth
himself
also
by
our
name
.
2.
The
title
of
a
servant
;
and
not
only
so
,
but
the
condition
of
a
servant
;
he
was
-
A
servant
to
God
,
-
A
servant
to
man
.
1.
A
servant
to
God
.
Behold
my
servant
whom
I
have
chosen
,
Isa.
53.11
.
He
came
to
do
such
a
piece
of
service
,
as
all
the
Angels
in
Heaven
,
and
men
on
earth
were
never
able
to
have
performed
;
the
greatest
work
must
be
done
by
the
greatest
servant
.
2.
To
man
also
he
was
a
servant
:
for
our
sakes
it
was
that
he
made
himself
of
no
reputation
,
and
took
upon
him
the
form
of
a
servant
:
It
had
been
much
for
him
to
have
taken
upon
him
the
form
of
a
King
;
considering
what
an
estate
he
left
for
it
,
it
had
been
an
uneven
exchange
;
but
he
doth
much
more
;
of
Lord
of
all
,
he
becomes
a
servant
to
all
:
as
he
came
into
the
world
without
pomp
,
so
he
carrieth
himself
in
the
world
without
pride
.
The
whole
life
of
Christ
was
nothing
but
a
service
to
others
;
therefore
he
saith
to
his
Disciples
,
when
some
of
them
affected
a
preheminence
above
the
rest
;
Whosoever
will
be
chief
among
you
,
let
him
be
your
servant
,
even
as
the
son
of
man
came
not
to
be
ministred
unto
,
but
to
minister
,
&c.
None
sent
for
Christ
but
he
came
unto
them
;
none
had
any
need
of
him
but
he
attended
them
;
he
visited
the
sick
,
toucht
unclean
leapers
,
and
served
his
Disciples
,
even
to
the
washing
of
their
feet
,
Thou
hast
overcome
,
O
Lord
,
thou
hast
overcome
my
Pride
;
this
example
hath
mastered
me
;
I
deliver
my self
up
into
thy
hands
,
never
to
receive
liberty
or
exaltation
,
but
in
the
condition
of
thy
humblest
servant
.
2.
His
humility
appeared
further
in
making
choice
of
an
humble
society
and
company
of
attendants
;
what
were
his
Disciples
but
a
company
of
poor
fishermen
?
he
makes
no
choice
of
great
Kings
,
or
wise
Senators
,
or
eloquent
Orators
to
blazen
his
glory
,
or
to
be
the
trumpeters
of
his
fame
,
but
poor
fishermen
,
men
of
a
mean
calling
,
and
of
low
esteem
in
the
world
:
the
men
that
he
conversed
with
were
poor
Publicans
and
the
inferior
sort
of
people
,
preaching
much
oftner
in
the
Synagogues
of
little
villages
,
then
in
the
Temple
of
Jerusalem
;
and
it
was
one
part
of
the
answer
that
he
willed
John
Baptists
Disciples
return
to
their
Master
,
3.
His
poverty
also
shews
his
great
humility
,
though
he
were
the
Lord
of
glory
,
and
the
King
of
heaven
,
yet
he
laid
aside
his
glory
;
though
he
were
rich
,
yet
he
became
poor
,
2
Cor.
8.9
.
when
he
was
come
to
his
own
finding
as
it
were
,
and
had
a
family
to
look
unto
,
viz.
his
twelve
Apostles
,
he
had
not
an
house
to
put
his
head
into
:
The
Foxes
saith
he
,
unholy
holiness
that
stiles
himself
the
servant
of
Gods
servants
,
advanceth
himself
above
all
his
Lieutenants
:
But
seeing
Christ
(
his
Master
as
he
saith
)
was
so
poor
,
it
is
strange
he
cometh
to
be
so
rich
;
and
seeing
Christs
Kingdom
was
not
of
this
world
,
as
himself
confesseth
,
I
wonder
whence
Peter
had
such
a
large
Patrimony
to
leave
to
his
successours
.
Besides
,
such
was
the
humility
of
Christ
,
that
he
rejected
honour
when
it
was
offered
him
,
4.
His
moderation
in
all
his
gestures
and
carriage
,
shews
his
great
humility
.
Though
Christ
were
a
Prince
,
yet
when
he
was
born
he
was
lapt
in
homely
clouts
;
and
lest
this
might
be
imputed
to
the
poverty
of
his
Parents
during
his
minority
,
when
he
was
a
man
,
he
wore
a
seamless
coat
;
yea
in
his
time
,
it
was
thought
that
it
was
the
prerogative
only
of
great
personages
in
Princes
Courts
to
wear
soft
raiment
.
Likewise
we
may
truly
say
,
that
he
was
a
mourner
all
his
daies
;
for
though
he
had
facultatem
ridendi
,
as
every
man
hath
,
yet
we
never
read
that
he
laught
,
but
he
wept
often
,
and
that
not
for
himself
;
in
him
there
was
no
cause
of
tears
;
he
wept
for
the
hardness
of
the
peoples
hearts
,
5.
The
miracles
that
he
wrought
,
and
the
works
that
he
did
do
in
a
most
lively
manner
,
set
forth
his
humility
to
us
;
When
he
healed
the
sick
,
cleansed
the
lepers
,
opened
the
eyes
of
the
blind
,
he
charged
most
of
them
that
they
should
tell
it
to
no
man
;
Quest.
Notwithstanding
Christ
charged
the
leper
that
was
cleansed
,
Luke
5.
that
he
should
tell
it
to
no
man
:
Marke
tells
us
,
that
he
presently
published
the
matter
,
Answ.
A
particular
precept
coming
in
place
,
dispenseth
with
the
general
rule
.
And
further
I
answer
,
that
a
good
intention
cannot
excuse
a
bad
action
,
as
is
disobedience
,
1
Sam.
15.22
,
23.
we
may
guess
at
many
reasons
why
Christ
bids
him
to
tell
it
to
no
man
.
1.
Because
there
is
as
Solomon
saith
,
a
time
for
all
things
;
and
the
time
that
he
would
have
this
manifested
was
not
yet
come
,
as
he
told
his
mother
,
John
2.4
.
2.
3.
It
was
absurd
and
preposterous
he
should
boast
of
his
cleansing
,
before
he
was
judged
clean
;
therefore
in
the
next
words
,
he
is
bid
to
go
and
shew
himself
to
the
Priest
;
and
if
then
he
judged
him
clean
,
he
might
declare
it
to
whom
he
listed
:
this
he
was
to
do
.
1.
To
confirm
the
truth
of
the
miracle
,
they
seeing
it
to
be
no
phantastical
delusion
,
but
a
true
cleansing
.
2.
That
he
might
enjoy
the
benefit
of
his
cure
,
and
be
again
admitted
into
the
society
of
other
men
,
which
must
not
be
till
the
Priest
judged
him
clean
,
Levit.
14.
Here
then
you
see
that
Christ
in
the
Sermons
that
he
preacht
,
and
in
the
miracles
that
he
wrought
,
sought
not
his
own
glory
,
but
the
glory
of
him
that
sent
him
.
And
how
humble
was
he
in
his
practice
,
taking
little
Children
to
him
,
shewing
that
he
that
received
a
little
child
in
his
name
received
him
?
CHAP.
33.
Christ
a
notable
example
of
humility
in
his
sufferings
and
death
.
THe
sufferings
of
Christ
,
were
either
such
as
he
endured
in
the
course
of
his
life
,
or
those
that
he
sustained
at
or
near
the
time
of
his
death
;
in
all
which
you
may
see
his
great
humility
.
For
the
first
,
his
whole
life
from
his
birth
to
his
death
,
from
his
cradle
to
his
coffin
was
nothing
else
but
a
Tragedy
,
yea
as
it
were
one
long
continued
act
of
suffering
.
To
begin
with
his
infancy
,
he
's
no
sooner
born
into
the
world
,
but
cruel
King
Herod
goes
about
to
bereave
him
of
his
life
,
which
that
he
might
the
better
effect
,
he
cunningly
enquired
the
place
of
his
birth
,
and
having
learnt
for
the
general
that
it
was
at
Bethlehem
,
he
laboured
to
learn
in
what
house
there
,
pretending
Religion
that
he
would
worship
him
,
when
he
intended
nothing
but
treachery
and
his
destruction
:
and
being
defeated
of
this
his
cruel
purpose
by
God
himself
,
he
makes
a
most
merciless
massacre
of
all
the
infants
males
of
Bethlehem
under
two
years
old
,
That
it
was
better
be
Herods
swine
then
his
son
:
thus
the
Lord
of
life
is
fain
to
fly
before
he
can
go
,
to
escape
death
.
Afterwards
,
he
that
was
the
Lord
of
Glory
lived
in
an
estate
of
contempt
,
reproach
,
and
ignominy
.
Nay
more
then
this
,
he
cannot
be
let
alone
,
or
suffered
to
be
quiet
and
sleep
in
a
whole
skin
as
we
say
,
even
in
this
poor
and
mean
estate
of
his
:
but
he
's
assaulted
at
all
sides
.
First
,
by
the
devil
himself
,
Matth.
4.
who
most
strongly
sets
upon
him
with
three
hot
encounters
as
hoping
to
prevail
upon
him
,
because
he
was
weak
with
his
long
fasting
;
but
his
skill
failed
him
.
Then
the
Master
of
Fense
himself
being
foiled
,
he
sets
his
Imps
and
instruments
to
work
upon
him
,
and
that
in
divers
sorts
and
kinds
.
First
,
they
persecute
him
with
their
tongues
,
reviling
him
,
and
railing
upon
him
,
giving
him
most
taunting
terms
,
calling
him
a
drunkard
,
and
a
glutton
,
a
friend
of
Publicans
and
sinners
;
that
he
was
an
Impostor
,
Cheater
,
and
Deceiver
of
the
people
,
yea
that
he
was
mad
,
and
had
a
Devil
,
and
cast
out
Devils
by
Belzebub
:
nor
are
they
content
with
prating
against
him
,
but
they
will
also
practise
against
him
.
First
,
without
any
open
violence
they
convent
him
before
their
Consistory
,
and
bring
him
coram
in
their
Ecclesiastical
Court
,
excommunicating
and
accursing
both
himself
and
all
his
followers
,
or
that
did
but
confess
him
,
or
profess
themselves
to
believe
on
him
:
likewise
they
call
a
Council
against
him
,
1.
By
mocking
him
at
his
arraignment
,
and
mocking
him
on
the
Cross
,
contrary
to
all
humanity
and
civility
,
to
mock
a
man
in
misery
.
2.
Being
in
the
midst
of
his
agony
and
extremity
of
pain
,
and
crying
out
of
thirst
,
John
.
19.28
.
they
mingle
him
such
a
potion
as
would
rather
encrease
then
asswage
his
thirst
,
Matth.
27.34
.
which
some
think
would
entoxicate
a
man
,
and
make
him
lose
the
use
of
his
reason
.
But
great
was
his
humility
and
patience
to
endure
such
contradiction
of
sinners
against
himself
.
3.
They
put
a
Crown
of
thornes
upon
his
head
,
drove
nails
into
his
hands
and
feet
,
and
thrust
a
spear
into
his
side
.
But
as
one
saith
,
The
pain
of
his
body
,
was
but
the
body
of
his
pain
;
Now
as
this
shews
his
great
humility
,
so
also
his
abundant
love
towards
us
;
for
all
this
was
for
us
;
he
had
no
sin
,
and
therefore
could
not
have
been
toucht
with
the
punishments
of
sin
,
as
were
all
those
miseries
that
he
underwent
.
This
Paul
saith
for
the
general
,
that
he
that
knew
no
sin
,
was
made
sin
for
us
,
2
Cor.
5.21
.
and
in
particular
,
he
being
rich
,
became
poor
for
our
sakes
,
that
we
through
his
poverty
might
be
made
rich
,
2
Cor.
8.9
.
His
humility
was
to
procure
our
glory
;
he
became
weak
,
Quel
medesimo
affetto
sia
in
vol
,
che
fu
ancora
in
Christo
Jesu.
Ital.
and
have
our
names
written
in
heaven
:
In
a
word
!
he
became
the
son
of
man
,
that
we
might
become
the
sons
of
God
,
Gal.
4.4
,
5.
He
suffered
death
to
redeem
us
to
life
,
Rom.
4.25
.
Therefore
let
us
learn
of
him
to
be
meek
and
humble
.
Let
the
same
mind
be
in
us
that
was
in
Christ
Jesus
;
let
the
consideration
of
the
great
humility
of
Jesus
dismount
us
from
all
high
thoughts
of
our selves
.
CHAP.
34.
An
exhortation
to
humility
:
The
conclusion
of
the
whole
work
.
LET
every
one
now
look
into
his
own
heart
,
and
see
what
pride
is
there
,
and
when
we
have
found
it
out
,
let
us
labour
to
humble
our selves
for
it
;
as
good
Hezekiah
did
,
of
whom
we
read
,
2
Chron.
32.25
.
that
his
heart
was
lifted
up
;
and
ver.
26.
it
is
added
:
Notwithstanding
Hezekiah
humbled
himself
for
the
pride
of
his
heart
:
Let
Magistrates
,
Ministers
,
and
all
true
Christians
exceedingly
humble
themselves
for
the
pride
of
their
hearts
;
and
let
every
faithful
soul
weep
in
secret
places
for
the
great
pride
of
this
Nation
,
lest
after
all
our
glorious
shews
the
Lord
lay
us
aside
as
vessels
wherein
is
no
pleasure
:
oh
take
heed
of
being
lifted
up
with
pride
,
when
God
is
staining
the
pride
of
all
glory
,
and
marring
the
pride
of
England
,
as
he
threatned
to
mar
the
pride
of
Judah
,
and
the
great
pride
of
Jerusalem
.
There
is
another
kind
of
outward
humility
,
a
voluntary
humility
,
that
is
,
of
such
as
vow
voluntary
poverty
,
and
seem
to
renounce
and
relinquish
the
world
,
and
betake
themselves
to
a
Monastical
and
Eremetical
kind
of
life
;
such
as
these
have
no
warrant
for
it
;
that
I
can
find
;
our
Saviour
indeed
pronounceth
a
blessing
upon
the
poor
;
not
on
those
that
are
outwardly
poor
in
estate
,
But
true
humility
is
a
grace
seated
in
the
mind
or
heart
,
whereby
a
man
from
a
right
knowledge
of
himself
walks
humbly
with
God
and
man
.
1.
It
will
make
a
man
disclaim
all
his
own
worth
and
excellencies
in
Gods
presence
;
it
will
make
a
man
willing
to
be
debased
,
that
God
may
be
glorified
;
it
was
before
the
Lord
,
and
therefore
if
I
have
been
vile
,
I
will
yet
be
more
vile
then
thus
,
and
will
be
base
in
mine
own
sight
.
Therefore
one
saith
,
he
is
more
astonisht
at
Davids
dauncing
,
Humility
makes
a
man
zealous
in
serving
God
,
and
yet
when
he
hath
done
what
he
can
,
he
accounts
all
as
nothing
:
though
he
hath
done
much
,
yet
humility
saith
I
have
done
nothing
.
The
humble
man
quietly
bears
the
yoke
,
and
is
very
sensible
of
the
hand
of
God
when
it
is
upon
him
,
and
cannot
complain
of
Gods
dispensation
towards
him
.
If
the
Lord
say
(
saith
humble
David
)
I
have
no
delight
in
thee
;
behold
here
I
am
,
let
him
do
to
me
as
seemeth
good
unto
him
:
He
lays
his
hand
upon
his
mouth
when
the
Lord
smites
him
,
because
t
is
his
doing
.
2.
The
humble
man
thinks
meanly
of
himself
:
Christ
calls
the
woman
of
Canaan
a
dog
:
How
doth
she
digest
this
bitter
pill
?
she
saith
,
truth
Lord
!
yet
even
the
dogs
eat
the
crumbs
which
fall
from
their
Masters
table
;
as
if
she
had
said
,
seeing
I
am
no
better
then
a
dog
,
I
shall
be
contented
to
be
served
like
a
dog
:
Abraham
,
Isaac
,
and
Jacob
,
nor
to
be
fed
either
before
the
Children
or
with
the
Children
;
a
scrap
or
crumb
will
serve
me
a
poor
Gentile
,
I
desire
not
a
loaf
,
but
a
crumb
of
bread
:
I
leave
thy
great
mercies
and
great
miracles
for
thy
own
country-men
,
thy
peculiar
people
the
Jews
:
but
Lord
,
I
beseech
thee
shew
one
mercy
to
me
a
poor
Gentile
,
do
one
little
miracle
for
my
sake
,
cast
out
one
devil
out
of
my
poor
daughter
;
spare
one
crumb
of
mercy
upon
me
a
poor
Canaanite
:
3.
The
humble
man
thinks
highly
of
others
,
in
lowliness
of
mind
,
Hinc
Principes
dicuntur
Nedivim
,
Pagnin
.
1
Sam.
2.8
.
viz.
A
largiendo
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
&
Reges
Aegypti
dicti
sunt
Pharaones
,
i.
e.
populi
vindices
,
&
Rex
Gerar
Abimelech
.
i.
e.
Rex
Pater
meus
,
&
inter
Graecos
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&
inter
Latines
reges
,
duces
,
imperatores
,
to
put
them
in
mind
how
to
carry
themselves
in
their
government
towards
their
people
:
non
alium
in
finem
vectigalia
,
stipendia
,
seu
tributa
illis
penduntur
,
nise
ut
ad
sumptus
honoris
splendori
necessarios
sufficiant
,
Calvin
in
Harm
.
Evang.
Humility
will
make
a
man
patiently
bear
and
put
up
much
contempt
and
reproach
from
others
,
which
they
cast
upon
him
:
he
that
despiseth
no
man
but
himself
,
regards
not
the
contempt
that
others
pour
upon
him
:
every
cross
word
or
reproach
gives
the
proud
heart
a
deep
wound
,
whereas
the
humble
soul
can
bear
reproach
without
regret
.
He
despiseth
contempt
,
that
affects
no
vain-glory
;
he
accounts
it
his
greatest
honour
(
with
the
Apostles
)
to
be
dishonoured
for
Christ
,
Humility
makes
a
man
not
greedy
of
praise
from
others
,
nor
take
content
in
it
when
others
praise
him
:
the
humble
man
thinks
so
meanly
of
himself
,
that
he
desires
none
should
think
or
speak
highly
of
him
:
The
humble
man
hath
humble
vestures
,
and
humble
gestures
,
Geneuens
.
in
1
Pet.
5.5
.
humble
carriage
towards
,
and
an
humble
conversation
with
others
;
his
heart
is
not
haughty
,
nor
are
his
eyes
lofty
;
he
speaks
not
proudly
,
his
words
are
humble
;
he
walks
humbly
in
that
station
wherein
God
hath
placed
him
,
prosperity
doth
not
puff
him
up
;
Adversity
makes
and
keeps
him
very
low
and
humble
:
The
humble
man
rejoyceth
at
his
brothers
well-fare
:
The
humble
shall
hear
it
,
Humilitatem
insinuate
.
vulg.
lat.
in
sinu
habete
.
Gloss.
interlin.
But
the
Original
word
signifies
to
deck
and
adorn
.
and
be
glad
,
Psal.
34.2
.
Let
every
man
therefore
labour
to
put
on
humbleness
of
mind
,
Col.
3.12
.
and
to
be
cloathed
with
humility
,
1
Pet.
5.5
.
put
it
on
as
Kings
put
on
their
Robes
and
Crowns
,
and
as
Souldiers
put
on
their
Armour
,
Ephes.
6.11
.
and
we
shall
find
it
,
&
ornamentum
&
munimentum
,
both
clothes
to
cover
us
and
keep
us
warm
,
and
a
corslet
to
defend
us
,
it
will
be
both
ornament
,
honour
,
and
armour
to
us
:
As
garments
do
adorn
the
body
,
so
doth
humility
the
mind
much
more
;
There
they
cry
,
but
none
giveth
answer
,
because
of
the
pride
of
evil
men
;
surely
God
will
not
hear
vanity
,
nor
will
the
Almighty
regard
it
.
A
proud
man
is
too
full
in
himself
to
receive
any
thing
at
the
hands
of
God
:
the
cry
of
the
humble
beggar
is
soonest
heard
.
This
poor
man
cried
,
and
the
Lord
heard
and
saved
him
out
of
all
his
troubles
,
Psal.
34.6
.
God
heareth
the
very
desires
of
the
humble
,
Psal.
10.17
.
Humility
establisheth
a
Christian
in
all
disasters
:
the
deeper
the
tree
is
rooted
in
the
earth
,
the
stronger
it
stands
against
the
fury
of
the
winds
:
and
the
lower
a
man
is
rooted
in
humility
,
the
more
he
is
established
,
standing
firm
against
all
troubles
and
temptations
;
humility
resisteth
the
greatest
evils
,
and
overcometh
the
greatest
difficulties
.
Humility
puts
a
Christian
into
a
serene
and
calm
temper
;
no
storms
,
no
tempests
,
no
disasters
can
discompose
his
spirit
;
such
things
may
stick
on
the
body
,
Whosoever
humbleth
himself
as
a
little
Child
,
the
same
shall
be
greatest
in
the
Kingdom
of
heaven
.
God
doth
not
reward
any
according
to
the
places
and
dignities
which
they
hold
under
him
,
but
according
to
the
humility
with
which
they
manage
them
:
the
high
and
lofty
one
doth
here
dwell
with
the
humble
soul
;
Solomon
:
Better
it
is
to
be
of
an
humble
spirit
with
the
lowly
,
then
to
divide
the
spoil
with
the
proud
,
Prov.
16.19
.
Humilitas
in
paupere
grata
est
,
in
divite
gloriosa
:
humilitas
inter
inimicos
blanda
;
superbia
verò
inter
amicos
ingrata
;
blanda
&
officiosa
semper
est
humilitas
,
in
amicitiis
grata
,
in
contumeliis
otiosa
;
non
extollitur
prosperis
,
non
mutatur
adversis
,
non
extorquet
servitium
,
non
requirit
voces
adulantium
,
nisi
quam
se
laudatione
novit
indignum
.
Valerius
Episcop.
in
quodam
sermone
.
Sola
,
quae
non
solet
gloriari
,
non
novit
praesumere
,
contendere
non
consuevit
,
gratiam
inventura
est
in
oculis
pietatis
humilitas
;
non
contendit
judicio
,
non
praetendit
justitiam
quae
vere
humilis
est
.
Bern.
in
Epist.
45.
FINIS
.