THE
PARABLE
OF
THE
TARES
EXPOVNDED
&
APPLYED
,
In
TEN
SERMONS
Preached
before
his
late
Majesty
KING
CHARLES
The
Second
MONARCH
of
Great
BRITAIN
.
By
Peter
Heylin
,
D.
D.
To
which
are
added
three
other
Sermons
of
the
same
Author
.
LONDON
,
Printed
by
J.
G.
for
Humphrey
Moseley
,
at
the
Prince's
Arms
in
St.
Pauls
Church-yard
,
1659.
To
his
ever
Honoured
Cousin
LAVRENCE
BATHVRST
Esquire
,
Eldest
Son
of
Sr.
Edward
Bathurst
of
Lerhlad
in
the
County
of
Gloucester
,
KNIGHT
and
BARRONET
.
IT
was
the
Saying
of
St.
Gregory
surnamed
the
Great
,
that
the
holy
Scripture
was
nothing
else
but
an
Epistle
sent
from
Almighty
God
to
his
Creature
man
,
by
which
he
might
be
rightly
informed
in
all
those
points
which
were
fit
or
necessary
to
be
known
and
trained
up
in
the
practise
of
all
those
duties
which
were
fit
and
necessary
to
be
done
:
Quid
enim
est
Scriptura
sacra
,
nisi
epistola
Omnipotentis
Dei
ad
creaturam
suam
,
as
that
Father
hath
it
.
According
to
which
great
example
(
though
possibly
not
in
reference
and
relation
to
it
)
it
hath
been
the
custom
of
men
in
all
times
and
nations
not
extremely
barbarous
,
when
they
could
not
personally
expresse
their
minds
to
one
another
,
to
mannage
intelligence
in
the
way
of
Letters
of
Epistles
;
in
which
they
comprehend
all
such
particulars
as
were
expedient
to
be
known
to
either
party
.
Inventae
erant
epistolae
(
as
Tully
tels
us
)
ut
certiores
faceremus
absentes
,
si
quid
esset
quod
eos
scire
,
aut
nostrum
,
aut
ipsorum
interesset
.
And
to
say
truth
they
are
our
ordinary
Messengers
of
love
and
friendship
,
our
extraordinary
Posts
for
dispatch
of
busines●
.
By
them
we
commonly
receive
advice
&
counsel
in
our
affairs
of
greatest
moment
,
and
to
them
we
commit
the
close
conveyance
of
such
secrets
,
as
cannot
with
like
confidence
be
trusted
to
friends
or
servants
,
His
arcana
notis
terra
pelagoque
feruntur
,
as
Ovid's
passionate
Lady
writeth
to
her
dear
Hippolitus
.
In
which
respect
,
considering
that
God
hath
placed
us
at
a
distance
,
so
that
I
cannot
personally
acquaint
you
with
some
particulars
touching
the
publishing
of
these
Sermons
,
which
I
think
fit
for
you
to
know
,
that
you
may
make
them
known
to
others
,
I
am
compelled
(
in
a
manner
)
to
expresse
them
in
this
present
Epistle
.
In
which
I
shall
first
present
you
with
those
impulsives
which
have
induced
me
(
contrary
to
my
former
custom
and
resolutions
to
commit
these
Sermons
to
the
Press
,
and
then
to
let
you
know
the
reason
why
I
have
made
choice
of
your
name
in
this
Dedication
.
And
first
I
must
needs
say
(
and
I
may
say
it
very
truly
)
that
I
never
did
any
thing
in
this
kind
,
of
which
I
found
my self
more
obliged
to
render
a
just
account
,
then
of
the
publishing
the
ensuing
Sermons
;
which
seems
like
the
adding
of
fresh
leavs
to
a
well
grown
tree
in
the
midst
of
Sommer
,
of
stars
to
a
cleer
firmament
in
a
Winter
night
,
or
finally
,
of
water
to
a
full
and
unfathomed
Ocean
:
and
you
may
justly
say
to
me
in
the
Poets
words
,
Quid
folia
Arboribus
,
quid
pleno
sidera
Coelo
,
In
Freta
collectas
alta
quid
addis
aquas
?
That
is
to
say
,
Why
dost
thou
adde
fresh
leaves
unto
the
Trees
,
Stars
to
the
Heavens
,
or
Water
to
the
Seas
?
In
answer
to
which
objection
,
I
can
neither
plead
the
importunity
of
friends
,
the
command
of
superiors
,
nor
the
preventing
of
false
Copies
from
being
brought
unto
the
Press
,
which
I
observe
to
be
the
common
pretences
for
printing
Sermon
upon
Sermon
;
most
of
the
which
,
without
any
sensible
losse
to
Learning
,
or
disadvantage
to
the
Church
,
might
have
been
buried
in
the
Studies
of
them
that
made
them
.
And
yet
I
would
not
have
it
thought
but
that
I
have
some
reason
for
what
I
do
,
more
then
the
vulgar
desire
of
being
in
print
,
there
having
been
so
much
of
mine
on
the
Press
already
,
as
might
have
satisfied
the
folly
of
that
desire
,
were
I
guilty
of
it
:
and
therefore
I
shall
let
you
know
(
and
in
you
all
others
who
shall
read
them
)
that
these
Sermons
are
now
published
on
the
same
occasion
on
which
they
were
first
penned
and
preached
,
which
was
briefly
this
.
It
was
about
the
Year
1636.
in
which
the
Press
began
to
swarm
with
libellous
and
seditious
Pamphlets
,
destructive
of
the
publick
peace
,
and
tending
to
a
manifest
desertion
of
the
received
Government
and
Formes
of
Worship
by
Law
established
in
this
Kingdom
.
In
most
of
which
the
Bishops
generally
were
accused
for
having
a
design
to
bring
in
Popery
,
the
regular
Clergie
of
this
Church
(
my
self
more
frequently
then
any
of
my
ranck
and
quality
)
traduced
and
defamed
for
subservient
instruments
:
I
had
before
,
and
sometimes
after
,
been
cast
upon
the
managing
of
some
of
the
puritan
Controversies
,
(
as
they
then
called
them
)
particularly
in
writing
the
History
of
the
Sabbath
,
the
Answer
to
the
seditious
Sermon
and
Apologie
of
Mr.
H.
B.
of
Friday-street
,
the
book
entituled
A
Coal
from
the
Altar
,
&
the
defence
thereof
called
Antidotum
Lincolniense
,
touching
the
ancient
&
most
convenient
scituation
of
the
holy
Table
,
which
so
exasperated
the
spirits
of
those
bitter
men
,
who
then
disturbed
both
Ch.
and
State
with
their
venemous
libels
,
that
hardly
any
of
that
numerous
litter
had
crept
into
the
world
in
which
I
was
not
openly
accused
of
Popery
,
or
at
the
least
of
being
an
Under-factor
unto
those
who
had
the
chief
managing
of
that
design
.
For
the
decrying
of
which
scandal
so
unjustly
raised
(
for
actū
est
de
homine
,
ubi
actum
est
de
nomine
,
as
the
old
rule
was
)
I
fell
upon
a
resolution
of
preaching
these
ensuing
Sermons
before
the
King
,
(
whose
Chaplain
for
Ordinary
I
then
was
,
and
had
been
many
years
before
)
upon
the
Parable
of
the
Tares
;
and
giving
in
them
such
an
assurance
of
my
Orthodoxie
in
Religion
and
averseness
from
Popery
,
as
might
declare
me
for
a
true
son
of
the
Church
of
England
.
And
this
I
did
at
such
a
time
when
the
inclinations
unto
Popery
were
thought
(
but
falsly
thought
)
to
be
most
predominant
both
in
Court
and
Clergy
:
a
course
which
gave
such
satisfaction
unto
a
great
part
of
the
auditors
,
who
before
did
seem
to
be
otherwise
perswaded
of
me
,
that
some
of
the
more
moderate
sort
did
not
stick
to
say
(
not
to
touch
here
on
some
comparative
expressions
which
were
used
by
others
)
that
in
the
third
and
fourth
of
these
Sermons
I
had
pulled
up
Popery
by
the
very
roots
,
and
subverted
the
foundations
of
it
.
Not
much
unlike
to
which
was
the
expression
of
a
great
Peer
of
the
Realm
,
who
being
present
at
the
sixth
Sermon
,
was
pleased
to
say
,
that
it
was
generally
affirmed
in
the
Country
,
that
no
Sermons
were
preached
before
the
King
,
but
such
as
might
be
preached
in
the
Popes
Chapel
,
but
that
if
the
Doctor
had
preached
the
said
Sermon
before
the
Pope
,
what
breakfast
soever
he
had
made
for
himself
,
he
would
have
found
but
a
sorry
dinner
.
This
,
as
it
was
the
occasion
which
moved
me
at
that
time
to
make
choice
of
this
parable
for
the
constant
argument
of
my
Sermons
before
the
King
,
so
on
the
like
occasion
I
am
now
induced
(
I
may
not
unfitly
say
compelled
)
to
make
them
publick
unto
others
.
For
,
notwithstanding
that
I
have
so
fully
declared
my self
against
the
errors
and
corruptions
of
the
Church
of
Rome
in
my
late
Comment
on
the
Creed
,
yet
on
a
sudden
(
whither
I
will
or
no
)
I
must
be
a
Papist
,
a
Jesuit
,
or
some
Agent
for
the
See
of
Rome
,
suspected
at
the
least
for
such
by
Dr.
Bernard
,
and
(
as
he
tells
us
)
by
others
,
for
which
consult
the
book
entituled
The
Judgement
of
the
late
Lord
Primate
,
&c.
pa.
115.
The
author
of
the
History
of
the
Life
and
Reign
of
King
Charles
ecchoeth
the
words
of
Dr.
Bernard
,
which
,
like
an
Eccho
,
he
reiterateth
(
vocesquè
refert
,
iteratque
quod
audit
,
as
it
is
in
ovid
)
in
his
scurrilous
pamphlet
called
the
Post-Hast
Reply
,
&c.
It
was
accounted
for
a
prudent
part
in
Sophocles
(
as
indeed
it
was
)
when
he
was
once
accused
of
madness
,
to
produce
one
of
his
Tragedies
then
newly
written
,
to
read
the
same
before
the
people
of
Athens
,
and
then
to
ask
his
Judges
,
Num
illud
carmen
videretur
esse
hominis
delirantis
,
whether
they
thought
it
like
to
be
the
work
of
a
man
distracted
?
And
I
hope
it
will
be
counted
no
imprudence
in
me
,
being
again
accused
of
popery
,
or
at
the
least
suspected
of
it
to
commit
these
Sermons
to
the
Press
,
to
offer
them
to
the
reading
of
the
people
of
Engl.
&
then
to
put
this
question
to
them
,
Whether
they
think
such
Sermons
could
proceed
from
the
pen
of
a
Papist
,
som
Jesuit
,
or
Agent
for
the
See
of
Rom
?
Adde
hereunto
,
that
finding
it
wondred
at
in
print
,
that
so
many
of
my
books
do
so
little
concern
my
profession
(
though
I
know
none
that
do
so
little
concern
the
same
as
the
Pamphlets
hath
it
)
I
hope
the
printing
of
these
Sermons
will
take
off
the
wonder
,
&
that
they
will
be
looked
upon
as
in
which
my
profession
is
concerned
.
Such
being
the
reason
of
bringing
these
Sermons
to
the
publick
view
,
I
shall
observe
in
the
next
place
with
what
injustice
the
Court-Chaplains
have
been
accused
for
flatterie
and
time
serving
,
for
preaching
up
the
Kings
prerogative
,
and
derogating
from
the
property
and
liberty
of
the
English
subject
;
in
which
if
one
or
two
were
faulty
,
it
stands
not
with
the
rules
of
Justice
,
and
much
less
of
Equity
,
that
for
the
fault
of
one
or
two
(
unius
ob
culpam
&
furias
in
the
Poets
words
)
a
general
blemish
should
be
laid
on
all
the
rest
.
Certain
I
am
,
no
flatterie
or
time-serving
,
no
preaching
up
the
Kings
prerogative
,
or
derogating
from
the
propertie
of
the
English
subjects
will
be
found
in
these
Sermons
,
nor
could
be
found
in
any
other
of
mine
,
had
they
been
sifted
to
the
bran
.
In
confidence
whereof
,
when
some
exceptions
had
been
made
against
some
passages
in
one
of
my
Sermons
preached
at
Westminster
by
a
mistake
of
some
that
heard
it
,
I
offered
the
Committee
for
the
Courts
of
Justice
,
before
whom
that
exception
had
been
started
,
to
put
into
their
hands
all
the
Sermons
,
which
I
had
either
preached
at
Court
or
in
Westminster
Abbie
,
to
the
end
that
they
might
see
how
free
and
innocent
I
was
from
broching
any
such
new
Doctrines
as
might
not
be
good
Parliament-proof
when
soever
they
should
come
to
be
examined
:
and
had
they
took
me
at
my
offer
,
certain
I
am
,
it
might
have
redounded
very
much
to
the
clearing
of
my
reputation
in
the
sight
of
those
Gentlemen
,
and
nothing
to
my
hurt
or
disadvantage
at
all
.
In
the
digestion
of
these
Sermons
I
made
it
my
chief
care
,
rather
to
inform
the
understanding
then
to
work
on
the
affections
of
them
that
heard
me
.
For
having
for
seven
or
eight
years
before
felt
the
pulse
of
the
Court
,
and
finding
that
many
about
the
King
were
not
well
principled
in
the
constitution
of
the
Church
of
England
,
and
thereby
gave
occasion
to
others
to
think
as
sinisterly
of
it
as
they
did
themselves
,
I
thought
that
course
most
fit
to
be
followed
in
my
preaching
,
which
was
like
to
be
most
profitable
to
them
that
heard
me
;
for
the
Understanding
being
well
informed
,
and
the
Judgement
of
men
well
setled
on
so
sure
a
bottom
,
I
doubted
not
but
that
their
affections
would
be
guided
by
the
light
of
their
Understanding
,
and
bring
them
to
be
all
of
one
mind
and
of
one
soul
,
like
the
Christians
in
Acts
4.
32.
Voluntas
sequitur
intellectum
,
is
a
maxime
of
undoubted
truth
in
the
schools
of
Philosophie
,
and
holds
good
in
all
the
practical
duties
which
concern
Religion
.
Which
way
of
preaching
,
had
it
been
more
generally
followed
,
(
as
it
might
have
been
)
I
think
it
probable
enough
,
that
we
might
better
have
kept
the
unity
of
the
spirit
in
the
bond
●f
peace
,
then
by
striving
to
stir
up
the
affections
with
little
or
no
improvement
to
the
understanding
.
Knowledg
without
Zeal
may
be
resembled
to
a
candle
carried
in
a
Dark-lanthorn
or
hid
under
a
bushel
,
which
wasts
it self
without
giving
light
to
others
,
and
is
uuprofitably
consumed
without
any
benefit
to
the
publick
;
but
on
the
other
side
,
zeal
without
knowledg
or
not
according
to
knowledg
,
may
be
compared
unto
the
meteor
which
the
Philosophers
call
an
Ignis
Fatuus
,
which
for
the
most
part
leads
men
out
of
the
way
,
and
sometimes
draws
them
on
to
dangerous
precipices
,
or
to
a
brush-Bavine-faggot
in
a
Country
Cottage
,
more
apt
to
fire
the
house
then
to
warm
the
chimney
.
So
much
being
said
as
to
the
Motives
which
induc'd
me
to
print
these
Sermons
upon
the
parable
of
the
Tares
,
and
to
my
handling
and
accomodating
that
Parable
to
the
use
of
the
Church
,
as
then
it
stood
established
by
the
Laws
of
the
Land
,
I
am
in
the
next
place
to
let
you
know
the
reason
why
I
have
made
choice
of
you
name
in
this
Dedication
.
And
herein
I
can
make
as
little
use
of
those
common
aims
,
which
are
so
frequent
in
Dedications
of
this
nature
,
that
is
to
say
,
protection
,
profit
or
preferment
,
as
I
did
before
of
those
common
pretences
which
are
so
frequently
alledged
for
publishing
many
of
those
books
,
which
,
without
any
loss
to
Learning
or
disadvantage
to
the
Ch.
(
as
before
was
said
)
might
have
been
reprieved
from
the
Press
.
Protection
I
expect
none
from
you
in
these
perilous
times
,
in
which
,
without
a
prudent
care
of
your
life
and
actions
,
you
will
be
hardly
able
to
protect
your self
:
nor
is
this
dedication
made
in
the
way
of
gratitude
for
any
benefit
or
profit
formerly
received
from
you
,
(
in
which
respect
I
dedicated
my
book
called
Ecclesia
Vindicata
to
my
kind
and
honoured
Schoolmaster
Mr.
Edward
Davies
)
or
out
of
any
covetous
hopes
of
being
gratified
by
you
with
any
profit
or
preferment
in
the
Church
for
time
to
come
:
of
which
if
I
were
capable
,
I
might
by
the
same
capability
return
again
unto
my
own
,
and
being
made
uncapable
,
can
receive
none
from
you
or
from
any
other
;
&
though
,
my
present
condition
be
not
such
as
to
make
me
the
subject
of
any
mans
envy
,
so
neither
is
it
so
mean
&
despicable
as
to
make
me
the
object
of
any
mans
charity
.
And
yet
I
would
not
have
it
thought
but
that
I
have
some
reason
for
this
Dedication
,
and
if
I
had
no
other
reason
then
to
give
a
publick
testimony
of
that
dear
affection
which
I
have
to
your
person
,
it
neither
were
without
example
,
for
such
as
might
not
justifie
and
endear
the
action
.
But
besides
this
I
have
another
reason
for
it
that
concerns
my self
,
which
is
the
leaving
of
my
picture
with
you
,
or
rather
the
picture
of
my
nobler
part
,
my
mind
;
if
whensoever
it
shall
please
God
to
gather
me
unto
my
Fathers
,
you
may
be
able
to
preserve
some
remembrance
of
me
.
Patricius
telleth
us
that
the
daughter
of
Diaburranes
the
Scitionian
,
being
to
take
leave
of
her
husband
then
going
to
war
,
drew
the
chief
lineaments
of
his
face
with
a
coal
on
the
wall
,
and
this
she
did
ne
taedio
desiderii
ejus
contabesceret
,
for
fear
lest
she
might
otherwise
languish
for
the
want
of
his
company
during
his
necessary
absence
.
In
imitation
of
which
art
it
was
an
ancient
custom
of
the
Greeks
and
Romans
to
preserve
the
Images
of
their
Ancestors
and
neerest
kindred
,
and
sometimes
to
advance
them
in
the
publick
places
of
their
Cities
with
an
inscription
of
their
noblest
actions
,
of
their
most
memorable
atchievments
,
giving
thereby
the
rewards
of
vertue
to
the
dead
,
and
brave
examples
to
the
living
,
sic
et
defunctis
praemiū
,
et
posteris
dabatur
exemplum
,
as
Minutius
hath
it
Upon
the
like
reason
I
have
sent
you
these
lineaments
of
my
soul
,
not
drawn
with
a
coal
upon
the
wall
,
but
(
which
hath
som
resemblance
to
it
)
with
inke
on
paper
:
a
portraiture
not
cut
in
brass
or
Parian
Marble
,
but
cast
into
a
mould
of
another
mettal
,
which
possibly
may
be
as
lasting
as
either
of
them
;
and
I
have
sent
them
unto
you
as
(
next
to
your
Father
)
to
my
nearest
and
best
beloved
Kinsman
by
my
Mothers
side
,
to
the
end
that
if
any
question
shall
be
made
in
your
hearing
concerning
my
sincerity
in
the
true
Protestant
Religion
here
by
Law
establisht
,
when
I
shall
not
be
in
a
capacity
of
advocating
for
my self
,
you
need
but
bring
them
to
the
sight
of
this
picture
,
which
will
sufficiently
serve
to
scatter
any
of
those
false
reports
which
the
uncharitableness
of
some
and
the
credulity
of
others
may
have
fastened
on
me
.
It
was
my
happiness
to
be
bred
under
such
a
father
as
very
well
understood
the
constitution
of
the
Church
of
England
,
and
was
a
diligent
observer
of
all
publick
duties
which
were
required
of
him
in
his
place
and
station
.
And
though
my
Tutor
in
Hart-Hall
(
of
which
House
I
was
before
I
went
to
Magdalen
Colledge
)
was
biast
on
the
other
side
,
and
that
I
was
then
very
young
and
capable
of
any
impression
which
he
might
think
fit
to
stamp
upon
me
,
yet
I
carried
thence
the
same
principles
I
brought
thither
with
me
,
&
which
I
had
suckt
in
as
it
were
with
my
mothers
milk
.
Nor
found
I
any
thing
in
all
the
course
of
my
following
studies
which
might
invite
me
to
a
change
of
those
first
principles
,
but
very
much
which
did
incourage
and
confirme
me
in
adhering
to
them
;
according
to
the
which
,
seconded
by
the
best
light
of
my
understanding
,
I
have
acted
ever
since
,
and
on
all
occasions
,
as
easily
will
appear
to
those
who
have
heard
any
of
my
preachings
and
consulted
any
of
my
writings
from
the
first
to
the
last
.
In
all
which
I
have
really
done
my
best
eudeavours
to
show
my self
a
true
son
of
the
Church
of
England
,
not
looking
with
one
eye
toward
Rome
,
or
squinting
with
the
othr
toward
G●neva
,
but
keeping
both
upon
the
rules
and
dictates
of
the
Church
alone
,
in
which
I
have
been
bred
&
have
lived
so
long
,
and
by
the
grace
of
God
am
resolved
to
die
.
And
therefore
I
must
needs
think
my self
in
a
sorry
condition
in
being
forced
upon
those
helps
for
preserving
a
fair
memory
in
the
eyes
of
posterity
;
which
neither
the
importunity
of
friends
(
when
the
publishing
of
these
Sermons
might
have
been
more
seasonable
)
nor
any
other
private
considerations
could
have
wrested
from
me
.
I
might
here
end
,
but
that
I
am
to
give
you
an
account
of
a
great
hiatus
which
you
will
find
betwixt
the
6.
&
7.
Sermons
,
the
one
being
preached
the
21.
of
Jan.
1639.
and
the
other
not
till
the
26.
of
Sept.
1643.
To
give
you
the
reasons
whereof
I
must
let
you
know
that
from
the
beginning
of
the
long
Parliament
Nov.
3.
1640.
till
his
Majesty
retired
to
Windsor
on
the
10.
of
Jan.
1641.
the
Sundaies
tu●ns
before
the
K.
were
preached
by
such
of
my
Lords
the
Bishops
as
were
attending
on
the
service
of
the
Ch.
and
State
;
and
on
the
Tuesdaies
,
not
only
all
the
Lords
of
the
Council
,
and
the
principal
Officers
of
the
Household
,
but
most
of
the
Gentlemen
of
worth
&
quality
about
the
Court
followed
the
business
of
the
Parl
in
their
several
houses
.
So
that
I
thought
it
not
convenient
to
pursue
the
parable
till
I
might
have
the
happiness
of
enjoying
my
former
auditory
which
was
not
,
and
as
it
pleased
God
could
not
be
till
his
Majesty
and
the
Court
had
been
setled
for
some
time
at
Oxon.
There
I
resumed
my
former
argument
,
because
I
found
there
a
great
part
of
my
former
auditors
,
&
brought
these
Sermons
to
an
end
;
which
have
lain
by
me
ever
since
(
without
the
least
alteration
in
words
or
matter
)
as
they
then
were
preached
,
and
as
they
then
were
preached
so
they
now
are
publish'd
.
Which
said
,
I
have
no
more
to
do
but
desire
your
pardon
for
the
tediousness
of
this
Address
,
and
that
you
would
be
pleasd
to
accept
that
Portraiture
or
Picture
which
is
herewith
sent
,
to
make
such
use
of
it
as
may
stand
best
with
your
contentment
,
and
thereby
to
preserve
a
fair
esteem
in
your self
and
others
of
,
Sir
,
Lacies
Court
in
Abindon
,
Jan.
25.
1658.
Your
most
affectionate
friend
and
Cousin
to
do
you
service
,
PET.
HEYLIN
.
An
Advertisement
to
the
Reader
.
THe
Reader
is
to
understand
that
of
the
three
last
Sermons
which
are
subjoyned
to
those
of
the
Tares
,
the
First
was
preached
in
the
Chappel
of
Lambeth
House
,
at
the
Consecration
of
the
Right
Reverend
Father
in
God
Dr.
John
Towers
Lord
Bishop
of
Peterburg
,
Jan.
13.
1638.
The
Second
in
the
Abby-Church
of
Westminster
,
on
the
fifth
Sunday
of
Lent
,
commonly
called
Passion
Sunday
,
Anno
1640.
The
Third
in
Windsor
Castle
before
the
King
,
at
such
time
as
he
had
removed
from
White-hall
,
Jan.
24.
1641.
Which
I
thought
fit
to
signifie
,
in
regard
that
the
said
Sermons
,
the
two
first
especially
,
are
fitted
to
the
particular
times
and
occasions
before
remembred
,
and
not
so
easily
applyable
unto
any
other
;
Advertisement
whereof
should
have
been
given
in
the
Title
of
each
of
the
said
Sermons
,
but
that
it
was
unhappily
left
out
when
they
were
at
the
Presse
.
Parabola
Zizaniorum
.
MAT.
XIII
.
VERS.
XXIV
.
&c.
24
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
25
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
26
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
27
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
28
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
29
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
30
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Versio
Vulgaris
.
24
ALiam
Parabolam
proposuit
illis
,
dicens
,
Simile
factum
est
Regnum
Coelorum
homini
,
qui
seminavit
bonum
semen
in
agro
suo
.
25
Cum
autem
dormirent
homines
,
venit
inimicus
ejus
,
&
super
seminavit
Zizania
in
medio
Tritici
,
&
abiit
.
26
Cum
autem
crevisset
herba
,
&
fructum
fecisset
,
tunc
apparuerunt
&
zizania
.
27
Accedentes
autem
servi
patris-familiâs
dixerunt
ei
:
Domine
,
nonne
bonum
semen
seminasti
in
agro
tuo
?
unde
ergo
habet
zizania
?
28
Et
ait
illis
,
inimicus
homo
hoc
fecit
:
servi
autem
dixerunt
ei
,
vis
imus
,
&
colligimus
ea
?
29
Et
ait
,
non
;
ne
fortè
colligentes
zizania
,
eradicetis
simul
cum
iis
triticum
.
30
Sinite
utraque
crescere
usque
ad
messem
,
&
in
tempore
messis
dicam
messoribus
,
colligite
primùm
zizania
,
&
alligate
ea
in
fasciculos
ad
comburendum
,
triticumautem
congregate
in
horreum
meum
.
Versio
Bezana
.
24
ALiam
Parabolam
proposuit
eis
,
dicens
,
Simile
est
Regnum
Coelorum
homini
serenti
bonum
semen
in
agro
suo
.
25
Quum
autem
dormirent
homines
,
venit
ejus
inimicus
,
&
serit
Zizania
inter
triticum
,
&
abiit
.
26
Quum
verò
germinasset
herba
,
&
fructum
edidisset
,
tunc
apparuerunt
etiam
zizania
.
27
Accedentes
autem
servi
patris-familiâs
dixerunt
ei
,
Domine
nonne
bonum
semen
sevisti
in
agro
tuo
?
unde
ergo
habet
zizania
?
28
Ille
vero
dixit
eis
,
inimicus
quispiam
hoc
fecit
:
servi
autem
dixerunt
ei
,
vis
igitur
abeamus
&
colligamus
ea
.
29
At
ille
dixit
,
non
,
ne
colligendo
zizania
eradicetis
simul
cum
eis
triticum
.
30
Sinite
utraque
simul
crescere
usque
ad
messem
,
&
tempore
messis
dicam
messoribus
,
colligite
primum
zizania
,
&
ligate
ea
in
fasciculos
ad
exurendum
ea
,
triticum
vero
colligite
in
horreum
meum
.
THE
PARABLE
OF
THE
TARES
Expounded
and
Applyed
.
At
WHITE-HALL
Jan.
9.
1637.
MATTH.
13.
24.
Another
Parable
put
he
forth
unto
them
,
saying
,
The
Kingdom
of
Heaven
is
likened
to
a
man
which
sowed
good
seed
in
his
field
.
DEus
quantum
satis
esse
judicavit
locutus
,
Scripturam
condidit
:
God
,
saith
St.
Austin
,
having
manifested
so
much
of
his
heavenly
will
as
he
thought
sufficient
for
our
use
,
composed
the
body
of
the
Scriptures
:
And
in
composing
of
it
,
he
contrived
it
so
,
that
it
gives
wisdom
to
the
simple
,
and
exerciseth
the
abilities
of
the
greatest
Clerks
.
Now
as
the
Scripture
is
,
which
is
verbum
Dei
,
such
also
was
the
Preacher
,
which
is
Deus
verbum
.
In
his
most
heavenly
Sermon
made
upon
the
Mount
,
he
taught
the
people
plainly
,
without
tropes
or
figures
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
For
,
as
St.
Chrysostome
hath
noted
,
nisi
quod
auditu
suave
est
,
as
Lactantius
hath
it
;
Besides
,
our
blessed
Saviour
hath
compared
himselfe
to
a
certain
man
which
made
a
great
supper
,
and
bad
many
;
Loe
now
thou
speakest
plainly
,
and
speakest
no
Parables
.
But
to
the
captious
and
the
curious
,
to
the
wise
and
learned
,
it
pleased
him
to
speak
sometimes
in
dark
speech
and
Parables
,
to
set
an
edge
upon
their
appetites
,
and
keep
them
from
a
loathing
of
that
Manna
which
came
down
from
Heaven
:
God
so
sets
out
his
word
as
men
do
their
feasts
,
Here
then
we
have
a
Parable
,
and
another
Parable
;
and
we
have
reason
also
why
our
Saviour
spake
at
this
time
in
Parables
,
in
matters
which
concerned
the
Kingdom
of
Heaven
:
Some
other
reasons
there
are
of
it
,
which
we
shall
meete
withall
hereafter
.
The
next
thing
here
to
be
considered
,
is
that
very
Kingdom
,
which
in
my
Text
,
and
other
places
of
this
Chapter
,
is
in
so
dark
a
way
pointed
out
unto
us
.
Which
Kingdom
,
whether
that
it
be
the
preaching
of
Christs
Gospel
,
or
the
imparting
of
his
graces
to
the
soul
of
man
,
it
is
resembled
very
fitly
unto
the
work
and
travels
of
the
Husband-man
,
who
having
laboured
and
manured
his
field
with
his
utmost
care
,
and
sowed
it
with
his
choycest
seede
,
betakes
himselfe
unto
his
rest
,
in
expectation
of
a
plentiful
and
joyful
Harvest
:
yet
so
it
hapneth
many
times
,
that
notwithstanding
all
his
cost
and
travel
,
it
brings
forth
tares
instead
of
Wheat
,
weedes
instead
of
flowers
:
Longique
perit
labor
irritus
Anni
.
And
he
put
forth
another
Parable
unto
them
,
saying
,
The
Kingdom
of
Heaven
is
likened
unto
a
man
,
&c.
Hitherto
have
we
gone
in
the
way
of
preparation
,
and
spake
as
much
as
was
convenient
touching
the
subject
of
and
in
this
Parable
,
the
Kingdom
of
Heaven
.
And
in
the
Predicate
thereof
,
wherein
the
substance
of
the
Text
doth
consist
especially
,
we
have
these
parts
to
be
considered
;
The
Husband-man
,
the
Seede
,
the
S●yle
.
First
for
the
Husband-man
,
it
seemes
he
was
a
man
of
action
,
for
we
finde
him
sowing
;
and
next
a
man
of
quality
,
as
one
that
did
not
all
his
work
by
himself
immediately
,
but
used
sometimes
the
ministery
of
his
servants
,
as
may
appeare
out
of
the
25.
and
the
27.
Verse
compared
together
.
Then
for
the
Seed
,
that
is
to
be
considered
also
;
first
,
in
the
substance
,
it
was
Wheat
,
the
best
kinde
of
grain
,
for
the
Text
tells
us
of
the
Tares
,
that
they
were
sowen
in
medio
tritici
,
in
the
middle
of
the
Wheat
;
and
secondly
,
it
was
bonum
semen
,
a
good
sort
of
Wheat
.
Last
of
all
for
the
field
,
we
will
look
on
that
,
first
in
it selfe
,
as
it
is
ager
,
a
place
fit
for
tillage
;
and
then
in
the
Proprietarie
,
it
was
Ager
suus
,
his
own
field
,
a
field
not
hired
nor
rented
,
but
his
own
possession
.
Of
these
,
&c.
Prima
Ceres
ferro
mortales
verteret
erram
Instituit
.
Pastor
animarum
,
the
Shepheard
of
our
souls
,
But
questionless
,
the
Husband-man
is
of
the
two
the
better
Gentleman
,
descended
,
as
we
use
to
say
,
of
the
Elder
house
.
And
therefore
Philo
in
his
Book
de
sacrificiis
Cain
&
Abel
,
conceives
,
that
in
the
distribution
of
their
Fathers
business
,
Cain
having
choyce
of
both
as
the
elder
Brother
,
made
choyce
of
Husbandry
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
his
words
there
are
Indeed
it
was
the
first
imployment
of
our
Father
Adam
:
No
sooner
was
he
fallen
&
cast
out
of
Paradise
,
but
he
was
put
to
till
the
Earth
;
and
that
too
in
su●dore
frontis
,
I
am
the
true
Vine
,
and
my
Father
is
the
Husband-man
.
So
that
the
marvel
is
not
much
if
having
likened
his
most
glorious
Father
to
an
Husband-man
,
he
doth
resemble
his
most
heavenly
Kingdom
,
and
his
administration
of
and
in
the
same
,
unto
a
man
that
sowed
,
and
that
sowed
good
Seed
.
In
this
respect
our
Saviour
is
as
well
the
Husband-man
as
he
is
the
Vine
;
an
Husband-man
,
whose
labour
like
the
Countrey
Plough-mans
is
never
at
an
end
,
in
circulo
.
My
Father
worketh
hitherto
,
saith
Christ
our
Saviour
,
and
I
also
work
.
As
if
he
had
thus
said
in
more
plain
discourse
;
Hitherto
hath
my
Father
worked
,
whither
shall
we
go
?
Thou
only
hast
the
words
of
eternall
life
.
Which
institution
,
being
,
as
it
is
here
called
,
but
a
kinde
of
sowing
,
hath
been
the
care
and
labour
of
the
heavenly
Husband-man
from
the
first
fall
of
Adam
to
this
very
day
,
and
will
still
be
his
care
and
labour
,
from
this
day
forwards
to
the
end
of
all
things
.
For
,
the
first
man
being
fallen
almost
as
soon
as
made
,
became
the
most
calamitous
ruine
of
a
goodly
fortune
;
His
understanding
darkened
with
the
clouds
either
of
ignorance
or
error
;
his
will
corrupted
,
and
the
affections
of
the
same
depraved
,
and
his
Conscience
hardned
.
So
that
the
Earth
and
he
were
both
of
the
like
condition
:
[
Both
pure
and
perfect
in
themselves
at
the
first
creation
;
the
one
being
framed
according
to
the
Image
of
Almighty
God
,
in
Justice
and
Integrity
;
the
other
bringing
forth
of
its
own
accord
whatever
thing
could
please
the
eye
,
or
delight
the
palate
.
But
presently
upon
the
curse
,
the
Earth
was
fruitful
only
in
thorns
and
thistles
;
and
so
was
man
upon
the
fall
:
those
thorny
cares
and
troubles
which
afflict
the
minde
,
those
thistles
of
corruption
which
invaded
his
will
and
passions
.
]
That
stood
in
need
of
tillage
,
and
so
did
he
:
the
Plough
to
work
and
break
the
one
,
that
so
it
might
be
fit
to
receive
that
seed
which
by
the
careful
Husband-man
is
designed
unto
it
;
the
preaching
of
the
word
to
prepare
the
other
▪
for
the
reception
of
the
graces
and
gifts
of
God
:
That
required
sowing
at
due
seasons
,
and
so
did
he
;
the
Earth
not
bringing
forth
good
fruit
without
pains
and
labour
,
yet
yielding
good
Increase
of
the
seed
allotted
;
nor
man
producing
any
thing
that
is
just
and
righteous
,
out
of
his
own
corrupted
nature
,
yet
sometimes
bringing
forth
the
fruits
of
plety
,
according
to
the
seed
sowne
in
him
,
[
Si
modò
culturae
patientem
commodet
aurem
,
as
the
Poet
hath
it
.
]
Nay
,
as
it
seemes
,
these
several
kindes
of
sowing
are
of
equal
date
;
For
when
it
first
was
laid
as
a
curse
on
Adam
,
that
in
the
sweat
of
his
browes
he
should
eat
his
bread
,
it
also
was
communicated
as
a
blessing
to
him
,
that
he
should
finde
relief
in
the
promised
seed
.
Nor
did
he
only
sowe
in
the
heart
of
Adam
the
comfort
and
assurance
of
the
promised
seed
;
but
he
instructed
him
to
typifie
and
prefigurate
his
death
and
passion
,
for
the
redemption
of
the
world
,
in
the
way
of
sacrifice
:
For
howsoever
the
first
bloody
sacrifice
we
read
of
in
the
holy
Scripture
was
that
of
Abel
,
and
that
it
generally
is
conceived
that
he
was
taught
it
by
his
Father
;
yet
there
's
no
question
to
be
made
,
but
that
Adam
learnt
it
of
the
Lord.
Deus
solus
docere
potuit
ut
se
vellet
orari
,
viva
voce
,
by
a
more
evident
and
personal
manner
of
discourse
.
Many
and
frequent
were
the
visits
that
God
made
to
Abraham
,
after
that
he
had
called
him
from
his
own
Country
,
and
his
Fathers
house
;
and
there
was
none
in
which
he
did
not
manifest
something
to
him
of
his
will
and
pleasure
:
Not
to
say
any
thing
of
Isaac
,
Jacob
,
and
those
other
good
and
godly
men
,
to
whom
the
Lord
appeared
and
spake
face
to
face
,
thereby
implanting
in
their
souls
the
seeds
of
piety
and
vertue
.
But
when
the
house
of
Abraham
was
grown
great
and
numerous
,
and
had
withall
degenerated
from
the
example
and
integrity
of
their
common
Parent
,
then
did
the
Lord
begin
to
commit
this
part
of
heavenly
Husbandry
to
his
menial
Servants
,
Prophets
,
and
Seers
,
Priests
and
Levites
.
Moses
,
These
are
the
judgements
which
thou
shalt
set
before
the
people
;
the
words
and
judgements
of
the
Lord
,
as
he
elsewhere
calls
them
:
Which
said
unto
his
Servant
Jeremïe
,
Behold
,
I
have
put
my
words
in
thy
mouth
;
and
to
Ezekiel
,
Heare
therefore
the
word
from
my
mouth
,
and
give
them
warning
from
me
.
Where
we
may
see
,
that
howsoever
God
makes
use
of
men
to
dispatch
this
business
,
yet
they
are
still
Gods
words
,
Gods
judgements
,
the
words
of
his
most
sacred
mouth
,
which
they
impart
unto
the
people
.
God
so
disposed
of
this
imployment
unto
his
Servants
and
Disciples
,
that
still
he
kept
unto
himself
the
power
and
reputation
of
the
principal
Workman
.
Thus
in
these
several
wayes
,
spake
God
in
times
past
to
our
Fathers
;
and
every
several
way
of
these
was
a
several
sowing
:
but
in
these
last
times
hath
he
spoken
to
us
by
his
onely
Sonne
,
whom
he
appointed
to
be
Heire
of
all
things
,
and
by
whom
also
he
made
the
Worlds
.
Himself
hath
told
us
of
himself
,
in
the
Exposition
of
this
Parable
,
that
he
that
soweth
the
good
Seed
is
the
Sonne
of
man
.
And
indeed
,
what
was
all
his
life
,
but
a
continual
sowing
of
the
word
of
God
,
at
Nazareth
,
Hierusalem
,
Capernaum
,
in
Galilee
,
in
the
Land
of
Judah
,
in
the
fields
and
Cities
?
Hardly
one
step
in
all
Judaea
which
he
had
not
measured
,
and
in
the
which
he
did
not
punctually
perform
the
Office
of
a
faithful
Seeds-man
.
He
sowed
his
Word
amongst
them
,
and
it
brought
forth
faith
;
he
sowed
his
Grace
among
them
,
and
it
brought
forth
godliness
;
he
sowed
miracles
among
them
,
and
they
brought
forth
followers
.
And
which
is
yet
more
marvellous
then
all
the
rest
,
he
sowed
Himself
,
the
Christ
among
them
,
and
forthwith
all
the
World
,
ab
ortu
Solis
ad
occasum
,
as
Lactantius
hath
it
,
did
in
a
manner
become
Christians
:
[
he
sowed
the
very
Kingdom
of
Heaven
amongst
them
;
and
every
one
of
his
Disciples
did
presently
grow
greater
with
Gods
heavenly
Kingdom
;
Behold
,
the
Kingdom
of
God
is
within
you
,
Luke
17.
]
No
miracle
in
all
the
Scripture
parallel
to
this
,
that
he
that
was
the
Sower
should
become
the
Seed
;
and
the
same
person
,
at
and
in
the
self-same
instant
,
should
be
the
Preacher
and
the
Gospel
.
And
though
it
pleased
him
for
a
time
to
withdraw
himself
,
and
leave
the
pursuit
of
his
work
unto
his
Apostles
,
In
locum
.
yet
did
he
promise
to
be
with
them
alwayes
,
even
to
the
end
of
the
World
.
Cum
vobis
&
successoribus
vestris
,
alwayes
with
them
and
their
successors
,
as
Denys
the
Carthusian
notes
it
;
Alwayes
,
in
reference
to
his
power
and
Spirit
,
by
which
he
is
for
ever
with
us
;
and
alwayes
,
in
relation
to
his
care
and
providence
,
by
which
his
Servants
and
Disciples
have
been
still
amongst
us
:
For
s●me
he
hath
given
Prophets
,
and
some
Apostles
,
and
some
Evangelists
,
and
some
●astors
and
Teachers
;
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministry
,
and
for
the
edifying
of
his
body
.
So
then
these
Teachers
,
Prophets
,
and
Apostles
which
Christ
left
behind
him
,
are
all
of
them
the
servants
of
that
heavenly
Husbandman
whom
we
finde
mentioned
in
this
Text
:
Not
servants
of
so
mean
and
poor
a
quality
as
the
world
would
make
them
;
for
St.
Paul
tells
us
of
them
,
That
they
are
Labourers
together
with
God
,
and
Fellow
workmen
of
the
Lord
.
It
is
the
priviledge
of
Princes
,
and
great
Commanders
,
to
say
unto
their
Servants
,
do
this
and
they
do
it
;
but
for
the
Husband-man
,
he
is
alwayes
one
in
every
business
that
concerns
him
,
and
doth
not
say
unto
his
people
,
see
that
this
be
done
,
but
let
us
do
it
.
So
that
God
doth
not
work
the
lesse
,
because
he
hath
so
many
Servants
employed
from
time
to
time
in
his
holy
Husbandry
;
He
works
not
only
by
them
,
but
he
labours
with
them
:
For
howsoever
Paul
may
plant
,
and
Apollos
water
,
yet
it
is
He
alone
that
gives
increase
.
His
Eye
it
is
that
doth
direct
them
,
and
his
Hand
that
guides
them
,
as
well
as
that
it
is
his
Word
which
is
sowed
by
them
.
And
sowe
they
must
continually
,
in
all
times
and
places
,
in
season
,
out
of
season
,
without
end
or
ceasing
;
otherwise
they
will
fall
full
short
of
that
glorious
title
of
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Labourers
together
with
Almighty
God
.
And
on
the
other
side
,
it
is
to
be
observed
withall
,
that
as
the
Priest
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Fellow-Labourer
with
God
,
so
are
the
people
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gods
Husbandry
,
in
that
very
Verse
.
For
we
are
Labourers
together
with
God
,
and
ye
Gods
Husbandry
:
Not
his
field
only
,
nor
his
V●neyard
only
,
but
his
very
Husbandry
,
his
business
,
his
imployment
,
his
ground
ready
tilled
,
about
the
which
he
hath
bestowed
so
much
care
and
travel
.
And
being
so
,
it
is
expected
at
your
hands
,
that
you
bring
forth
the
fruits
of
good
living
,
that
you
be
answerable
to
the
vote
and
expectation
of
the
heavenly
Husband-man
.
The
Lord
hath
pretermitted
neither
cost
nor
pains
,
to
make
his
field
exceeding
fruitful
of
good
works
;
for
he
hath
fatned
it
with
the
blood
of
his
only
Sonne
,
and
with
the
blood
of
many
and
most
glorious
Martyrs
.
Luxuriat
sacro
Sanguine
pinguis
humus
.
He
hath
manured
it
with
the
hands
of
his
holy
Prophets
,
which
hath
been
since
the
World
began
;
watred
it
with
the
dew
of
Heaven
,
and
sowed
it
with
the
Seed
of
his
holy
Word
.
What
could
he
do
more
to
it
that
he
hath
not
done
?
It
after
all
this
care
and
cost
,
instead
of
Grapes
,
you
bring
forth
nothing
but
wild
grapes
;
if
when
he
sowes
amongst
you
his
most
sacred
seed
,
he
findes
his
field
over-run
with
thorns
and
thistles
,
or
that
it
brings
forth
Tares
when
he
looks
for
Wheat
;
it
cannot
possibly
be
said
,
that
God
is
wanting
unto
us
,
but
we
are
wanting
unto
God
.
Nor
can
it
be
replyed
,
(
were
a
man
minded
to
dispute
with
Almighty
God
)
that
every
man
is
as
the
Lord
hath
made
him
,
and
that
the
fault
is
rather
in
the
seed
then
in
the
soyle
:
For
whatsoever
God
created
,
he
looked
upon
it
,
and
behold
,
it
was
good
:
and
whatsoever
seed
he
soweth
,
let
us
look
upon
it
,
and
we
shall
finde
it
good
also
.
Gods
Kingdom
is
here
likened
unto
that
man
,
not
which
sowed
every
sort
of
seed
,
but
the
good
seed
only
;
the
next
particular
,
and
next
in
order
to
be
handled
.
Necesse
est
sumptum
facere
qui
quaerit
lucrum
;
that
he
that
soweth
the
good
seed
is
the
Sonne
of
man
,
adds
,
that
the
good
seed
are
the
Children
of
the
Kingdom
.
The
Children
of
the
Kingdom
then
,
there
's
no
doubt
of
that
.
And
being
that
Children
of
the
Kingdom
are
begotten
by
the
celestial
seed
of
Gods
holy
Word
,
the
Word
of
God
may
put
in
also
for
its
part
,
and
come
within
the
compasse
of
the
seed
here
mentioned
.
But
yet
to
keep
our selves
more
neer
unto
our
Saviours
Exposition
,
[
the
Children
of
the
Kingdom
here
,
and
the
Children
of
the
wicked
one
in
the
following
words
,
are
not
to
be
interpreted
of
the
men
themselves
:
For
,
being
it
is
said
,
that
the
enemy
sowed
tares
,
and
that
the
tares
are
the
children
of
the
wicked
one
,
it
might
then
follow
thereupon
,
that
wicked
men
,
quà
men
,
are
the
Devils
children
,
seeds
of
his
sowing
,
and
people
of
his
own
creating
.
And
that
might
serve
to
usher
in
the
damnable
impiety
of
the
Manichees
,
who
had
devised
two
several
Gods
,
the
one
good
,
the
other
evil
;
the
one
the
maker
of
good
men
,
the
other
the
creator
of
wicked
men
;
as
St.
Austin
hath
informed
us
of
them
.
]
When
it
is
said
,
the
good
seed
are
the
Children
of
the
Kingdom
,
it
may
be
further
understood
,
as
of
the
men
themselves
adopted
to
eternal
life
,
of
those
sanctified
thoughts
,
of
those
celestial
gifts
and
Graces
,
by
which
a
man
is
made
a
Child
of
the
most
high
God
.
Quaecunque
sunt
in
hominis
animo
bona
,
for
an
evill
Tree
bringeth
not
forth
good
fruit
,
as
our
Saviour
tells
us
:
and
then
we
may
be
sure
that
it
is
of
God
.
But
if
the
fruit
prove
evil
,
we
may
easily
guesse
from
whence
it
commeth
,
both
from
what
Sower
,
and
what
Seed
;
even
from
that
seed
of
lust
and
disobedience
which
was
first
sowen
in
Adam
by
the
Tempter
,
and
hath
since
proved
too
fruitful
in
all
his
progeny
.
The
Devil
sowed
in
man
the
first
seeds
of
Lust
,
and
lust
conceiving
brought
forth
sin
.
God
had
no
hand
therein
at
all
,
more
then
in
executing
justice
for
the
sinne
committed
,
and
imposing
death
upon
the
sinner
.
Therefore
let
no
man
say
when
he
is
tempted
,
I
was
tempted
of
God
;
for
God
cannot
be
tempted
with
evill
,
neither
tempteth
he
any
man
;
but
every
man
is
tempted
,
when
he
is
drawn
away
of
his
own
lust
,
and
enticed
.
So
the
Apostle
hath
resolved
it
.
And
well
it
is
,
that
it
is
so
resolved
by
the
Apostle
;
otherwise
one
might
happily
have
met
with
some
,
who
not
considering
that
whatsoever
God
made
was
good
,
and
that
the
Seed
he
soweth
is
also
good
,
would
take
upon
them
to
make
him
guilty
of
all
the
sinne
and
mischief
which
lewd
men
commit
.
Thereupon
Irenaeus
published
a
Discourse
,
with
this
Inscription
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
God
was
not
the
Authour
of
sinne
:
And
he
gave
this
Inscription
to
it
,
as
the
Story
tells
us
,
because
Florinus
with
great
violence
and
earnestnesse
had
taught
the
contrary
opinion
.
It
seemes
Florinus
was
an
Heretick
of
no
common
aimes
,
and
would
not
satisfie
himself
with
these
vulgar
follies
which
had
been
taken
up
before
him
,
but
was
resolved
ponere
os
in
coelum
,
to
strike
at
Heaven
,
and
plant
his
battery
against
the
very
Throne
of
Almighty
God
.
And
therefore
it
is
said
of
him
by
Irenaeus
,
that
he
had
spread
abroad
those
blasphemous
tenets
which
never
any
of
the
former
Hereticks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
had
once
dared
to
broach
.
Yet
bold
and
venturous
though
he
were
we
do
not
finde
that
he
became
the
head
of
any
faction
in
the
Church
;
or
that
his
followers
,
if
he
had
any
,
ever
attained
unto
the
height
of
their
Masters
impudence
.
Some
therefore
of
the
ensuing
Hereticks
,
who
in
their
hearts
had
entertained
the
same
opinions
,
did
in
their
writings
recommend
them
to
the
world
in
a
different
habit
;
for
they
had
cloaked
and
clothed
this
blasphemy
with
the
more
plausible
and
specious
titles
of
destiny
,
and
of
the
Starres
;
the
most
inevitable
decrees
of
the
one
,
and
unresistible
influence
of
the
other
,
necessitating
men
unto
those
foule
actions
which
they
had
committed
.
But
these
,
if
pondered
as
they
ought
,
differ
but
little
,
if
at
all
,
from
the
impiety
of
Florinus
,
before
remembred
;
only
they
were
expressed
and
published
in
a
better
Language
,
and
seemed
to
savour
somewhat
of
the
Philosopher
;
for
if
the
Lord
had
passed
such
an
unevitable
and
irreversible
Law
of
Fate
,
that
these
and
these
men
should
be
guilty
of
those
foul
transgressions
which
they
so
frequently
committed
,
it
were
all
one
in
the
true
sense
and
meaning
of
it
,
as
if
he
were
proclaimed
the
Author
of
those
sins
which
they
had
committed
;
and
then
why
might
not
every
man
take
unto
himself
the
excuse
and
plea
of
Agamemnon
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
was
not
I
that
did
it
,
but
the
Gods
and
Destiny
:
or
if
the
Lord
had
given
so
irrefistible
a
power
unto
the
Starres
,
as
to
inforce
men
to
be
wickedly
and
lewdly
given
,
what
differs
this
from
making
God
the
Author
of
those
vicious
actions
to
which
by
them
we
are
inforced
?
and
then
why
might
not
every
man
return
his
sins
upon
the
Lord
,
and
say
as
did
some
such
in
St.
Austines
time
,
accusandum
potiùs
authorem
syderum
quàm
commissorem
scelerum
:
Index
Expurgatorius
on
the
holy
Creed
,
and
quite
raze
out
the
7th
Article
,
that
viz.
of
our
Saviours
comming
unto
judgement
;
for
how
could
God
condemn
his
creatures
to
unquenchable
flames
,
in
case
the
sins
by
them
committed
were
not
so
properly
and
truly
theirs
,
as
his
in
them
;
or
punish
them
for
that
whereof
he
is
Author
,
or
unto
which
he
doth
inforce
them
?
So
excellently
true
is
that
which
Fulgentius
tells
us
,
Deus
non
est
eorum
ultor
quorum
est
autor
.
But
were
Florinus
,
and
those
other
Hereticks
in
the
former
times
,
the
only
men
that
broached
these
Doctrines
?
and
have
these
latter
dayes
,
think
we
,
been
free
from
so
great
impiety
?
certainly
I
could
wish
they
were
,
though
I
dare
not
hope
it
,
finding
the
same
blasphemous
follies
charged
upon
the
Libertines
,
a
late
brood
of
Sectaries
.
These
taught
,
as
did
Florinus
in
the
dayes
of
old
,
Franciscus
Poquinus
,
a
Franciscan
Frier
,
a
principal
stickler
in
the
cause
.
And
we
may
adde
ex
abundanti
,
that
the
said
Sect
did
take
beginning
Anno
529.
when
Calvin
yet
was
very
young
,
and
of
no
credit
in
the
world
,
no
not
amongst
those
very
men
,
who
have
since
admired
him
,
and
made
his
word
the
touchstone
of
all
Orthodox
Doctrine
.
So
that
for
the
reviving
of
this
Heresie
in
these
latter
Ages
,
so
farre
forth
as
it
is
delivered
positively
,
and
in
expresse
termes
,
(
which
was
the
blasphemy
of
Florinus
)
we
are
beholding
for
it
to
the
Church
of
Rome
,
or
some
that
had
been
members
of
it
,
how
willingly
soever
they
would
charge
it
on
the
Protestant
Doctors
.
Yet
true
it
is
,
(
for
,
magna
veritas
&
praevalebit
)
that
some
,
and
those
of
no
small
name
in
these
forraign
Churches
,
which
think
themselves
a
pattern
unto
all
the
rest
,
have
given
too
just
a
ground
for
so
great
a
scandall
.
And
well
it
were
they
had
observed
that
caution
in
their
publick
writings
,
Deus
mih●
impulsor
fuit
,
is
me
ad
illam
illexit
:
it
was
Gods
doing
,
none
of
his
,
that
he
was
so
vicious
.
But
let
us
not
deceive
our selves
,
God
,
as
he
is
not
mocked
,
so
he
is
no
mocker
:
He
tells
us
by
his
Sonne
,
that
his
Seed
is
good
;
by
his
Apostle
,
that
men
are
tempted
by
their
own
lusts
;
by
his
Prophets
,
that
a
mans
destruction
is
from
himself
,
Perditio
tua
est
ex
te
,
O
domus
Israel
;
for
his
part
,
he
hath
planted
in
our
mindes
many
saving
notions
,
poured
out
upon
our
hearts
the
influence
and
dew
of
his
heavenly
graces
,
and
kindled
many
times
within
us
the
flames
of
an
affectionate
zeal
to
his
holy
service
.
If
that
we
quench
these
flames
,
and
expel
these
graces
,
and
root
out
these
notions
,
or
else
permit
the
enemy
to
sowe
his
false
and
dangerous
T●res
,
even
in
the
middle
of
Gods
Wheat
,
is
it
not
then
our
faults
,
either
to
do
the
one
,
or
permit
the
other
?
God
cannot
possibly
be
accused
of
sowing
other
then
good
Seed
,
who
soweth
the
good
Seed
and
no
other
:
Should
we
think
otherwise
,
the
smallest
error
we
could
fall
into
is
that
of
Bardesanes
and
Priscillian
,
who
ascribed
all
unto
fatality
,
and
the
Starres
and
Planets
;
of
which
St.
Austine
tells
us
plainly
,
that
it
aimed
principally
at
the
ruine
and
subversion
of
our
whole
Religion
,
Ager
colendo
fit
bonus
,
a
field
is
bettered
by
manuring
;
and
the
more
large
the
field
,
the
greater
culture
it
requires
.
How
great
then
is
the
labour
that
Gods
field
hath
need
of
?
how
great
a
quantity
of
seed
must
be
sowen
upon
it
?
Himself
hath
told
us
of
this
field
,
that
it
is
the
World
,
viz.
the
general
corporation
,
or
bodie
aggregate
of
mankind
,
the
World
,
and
not
the
Church
alone
,
&
mundus
,
non
tantùm
Ecclesia
,
as
it
is
in
Origen
.
This
vast
and
universal
field
the
Lord
hath
dressed
and
laboured
with
his
mighty
hand
,
and
fatned
with
his
most
precious
blood
of
his
only
Sonne
;
For
God
so
loved
the
World
,
that
he
gave
his
onely
begotten
Sonne
to
be
a
propitiation
for
our
sinnes
,
and
not
for
ours
onely
,
[
Gods
selected
ones
]
but
for
the
sinnes
of
all
the
World
,
that
the
World
through
him
might
be
saved
.
It
is
the
will
of
God
the
Father
,
as
St.
Paul
hath
told
us
,
that
all
men
should
be
saved
,
and
come
to
the
knowledge
of
his
holy
truth
.
It
is
the
will
of
God
the
Sonne
,
that
all
men
which
are
heavy
laden
should
come
unto
him
,
upon
the
promise
&
assurance
that
he
will
ease
them
.
It
is
the
will
of
God
the
holy
Ghost
,
that
all
men
should
be
made
partakers
of
those
meanes
that
lead
to
happiness
eternal
;
who
therefore
fell
on
the
Apostles
in
the
similitude
of
cloven
tongues
,
that
every
man
might
heare
them
speak
in
his
own
Language
the
wonderful
works
of
God
:
which
being
the
will
and
pleasure
of
the
Godhead
joyntly
,
and
each
person
severally
,
could
not
be
possibly
fulfilled
,
in
case
the
blessed
word
of
God
had
been
restrained
to
any
,
either
place
or
people
,
and
not
proclaimed
and
published
universally
over
all
the
World
:
and
therefore
when
our
Saviour
sent
forth
his
Apostles
,
he
gave
them
a
Commission
of
a
large
extent
,
Ite
in
universum
mundum
,
Go
into
all
the
world
,
saith
he
,
and
preach
the
Gospel
unto
every
Creature
:
nor
were
they
backward
in
performance
of
the
Lords
Commandement
,
scattering
themselves
abroad
over
all
the
Earth
;
and
where
they
could
not
go
themselves
,
sending
out
others
in
their
room
;
so
that
they
might
have
taken
up
that
speech
in
Virgil
,
The
World
then
is
this
field
,
not
the
Church
alone
;
and
in
this
field
,
the
Sonne
of
man
,
the
heavenly
Husbandman
,
hath
sowen
his
good
seed
,
generally
and
universally
,
no
one
part
excepted
,
In
toto
mundo
filius
hominis
seminavit
bonum
semen
,
so
saith
Origen
;
for
there
's
no
barbarous
nation
,
either
past
or
present
,
which
may
not
in
the
book
of
nature
read
the
works
of
God
,
and
so
attain
to
the
first
principle
of
Religion
,
Deum
esse
,
that
a
God
there
is
.
This
the
Apostle
hath
observed
,
that
the
invisible
things
of
God
from
the
Creation
of
the
World
,
have
been
plainly
seen
,
i.
e.
as
Austin
doth
expound
it
,
Per
visibilia
creaturae
pervenisse
eos
dicit
ad
intelligentiam
invisibilis
creatoris
;
and
they
were
also
well
enough
informed
of
this
,
that
God
was
to
be
worshipped
by
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
too
in
the
first
place
,
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Isocrates
hath
it
:
nor
did
they
know
this
only
in
the
general
notion
,
which
might
be
a
remaining
spark
of
the
light
of
nature
;
but
some
of
them
,
as
Aristotle
,
Plato
,
Tully
,
have
written
so
divinely
touching
the
nature
,
attributes
,
and
works
of
God
,
that
they
may
seem
to
have
consulted
with
the
Scriptures
:
and
yet
God
did
not
leave
them
so
,
as
if
he
had
done
bountifully
for
them
in
giving
them
this
knowledge
that
there
is
a
God
,
and
that
this
God
is
to
be
worshipped
;
but
he
revealed
so
much
of
his
will
unto
them
,
as
might
enable
them
to
live
in
a
vertuous
manner
,
or
leave
them
utterly
inexcusable
before
God
and
man
.
The
Gentiles
(
saith
St.
Paul
)
which
know
not
the
Law
,
do
by
nature
the
things
contained
in
the
Law
,
which
shewe
the
Law
written
in
their
hearts
,
their
Conscience
also
bearing
witnesse
.
Hence
it
is
,
that
the
ancient
Heroes
attained
to
such
a
height
in
all
moral
vertues
,
that
for
bounty
,
valour
,
magnanimity
,
chastity
,
justice
,
and
the
rest
,
they
stand
ennobled
on
record
unto
all
posterity
:
so
that
God
did
his
part
among
them
,
and
sowed
good
seed
,
his
seeds
of
knowledge
and
Religion
over
all
his
field
.
It
was
no
want
in
him
that
they
went
no
further
,
that
they
proceeded
not
from
morall
to
spirituall
graces
;
the
fault
was
only
in
themselves
,
who
when
they
had
received
as
much
as
might
make
way
for
their
ambition
,
or
vain-glory
,
or
esteem
with
men
,
cast
off
all
further
progresse
in
the
works
of
piety
,
as
an
unnecessary
burden
,
of
no
use
at
all
:
by
meanes
whereof
,
as
St.
Paul
chargeth
it
upon
them
,
they
held
the
truth
of
God
in
unrighteousness
,
and
so
became
without
excuse
.
Others
there
were
who
made
no
benefit
at
all
of
the
seed
sown
in
them
,
whose
hearts
were
waxed
grosse
,
their
eares
dull
of
hearing
,
such
as
had
closed
their
eyes
,
as
it
were
of
purpose
,
that
so
they
might
not
see
the
great
works
of
God
:
whence
,
I
beseech
you
,
came
this
backwardness
,
this
most
stupid
dulnesse
?
not
from
the
Lord
,
who
is
natura
naturans
;
nor
from
the
faulty
error
and
defect
of
nature
,
which
is
natura
naturata
;
but
it
came
meerly
from
themselves
,
from
their
own
evil
wills
,
and
corrupt
affections
,
their
wilfulness
,
or
negligence
,
or
both
together
.
The
Lord
hath
so
made
man
,
that
he
hath
naturally
in
himself
a
power
of
seeing
:
How
comes
it
then
to
passe
that
some
do
not
see
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
saith
Theophylact
;
there
's
none
so
blinde
as
they
that
will
not
see
,
so
saith
the
Proverb
.
God
gives
men
eares
,
that
they
may
hear
;
and
hearing
,
may
conceive
his
most
holy
will
:
How
comes
it
then
to
passe
that
they
do
not
heare
,
or
hearing
do
not
understand
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
mine
Author
,
it
was
their
own
fault
only
that
they
are
so
wilful
:
And
being
so
wilful
as
they
were
,
and
so
regardless
of
the
mercies
and
grace
of
God
,
no
marvel
if
the
Lord
withdrew
from
them
his
most
heavenly
seed
,
or
sowed
it
with
a
sparing
and
lesse
liberal
hand
.
The
carelesse
servant
in
the
Gospel
,
that
hid
his
talent
in
a
napkin
,
and
neither
did
employ
it
to
his
own
or
his
Masters
benefit
,
not
only
was
rebuked
for
so
great
a
negligence
,
but
had
his
talent
taken
from
him
,
and
it
was
given
to
one
that
knew
how
to
use
it
.
Gods
field
is
large
,
and
like
a
large
field
it
consists
of
severall
parts
;
some
places
full
of
stones
,
and
some
full
of
thorns
,
and
many
times
a
foot-path
,
or
high-way
,
that
crosseth
over
it
:
God
soweth
his
good
seed
every
where
over
all
his
Field
;
but
more
in
some
parts
then
in
others
;
more
in
the
good
soyle
,
then
in
the
stony
or
the
thorny-ground
,
or
the
high-way
side
;
more
in
the
Church
,
then
in
the
Synagogue
;
more
in
the
Synagogue
of
the
Jewes
,
then
amongst
the
Gentiles
,
according
as
it
gives
increase
.
Of
this
we
have
a
pregnant
instance
in
the
Jewes
themselves
:
the
Word
of
God
had
been
long
preached
unto
them
,
and
hearing
they
did
hear
,
but
would
not
perceive
:
the
Sonne
of
God
had
been
long
conversant
among
them
,
and
they
had
seen
those
wonders
that
he
had
performed
;
which
seeing
they
did
see
,
but
would
not
believe
.
They
had
ascribed
the
one
to
Belzebub
;
he
casts
out
Devils
by
the
help
of
Belzebub
the
Prince
of
Devils
:
the
other
t
as
Diabolical
and
impure
a
spirit
;
Said
we
not
that
thou
art
a
Samaritan
and
hast
a
Devil
?
both
of
them
slighted
and
contemned
in
that
scornful
question
,
whence
hath
this
man
this
wisdom
,
and
these
mighty
things
?
Such
men
as
these
,
that
had
so
vilified
and
abused
the
grace
of
God
,
could
not
but
make
themselves
unworthy
of
a
clearer
light
,
then
that
which
might
shine
forth
unto
them
,
from
a
Cloud
of
darkness
:
therefore
he
spake
unto
them
in
a
Parable
,
and
without
Parables
spake
he
not
unto
them
:
not
that
the
Lord
envied
them
a
more
perfect
ray
of
his
Divinity
,
he
being
that
light
which
lighteth
every
man
that
comes
into
the
World
:
or
that
he
was
not
willing
to
impart
unto
them
sufficient
meanes
for
their
salvation
,
who
would
that
all
men
should
be
saved
:
not
so
,
but
that
he
found
by
their
former
actions
,
how
his
Gospel
would
be
entertained
,
if
it
came
among
them
;
how
strong
a
resolution
they
had
made
,
not
to
be
converted
:
he
that
had
lessoned
his
Disciples
,
not
to
cast
Pearles
before
the
Swine
,
had
very
ill
observed
his
own
direction
,
had
he
layed
open
all
the
treasures
of
salvation
to
such
obstinate
Chapmen
,
as
were
resolved
to
buy
neither
milk
nor
honey
,
though
they
might
buy
them
without
money
:
yet
that
he
might
not
leave
them
destitute
of
all
outward
meanes
,
by
which
they
might
attain
to
the
eternal
life
:
he
speaks
unto
them
,
though
farre
off
,
openeth
his
mouth
to
them
,
though
obscurely
,
in
dark
speech
and
Parables
.
This
served
to
intimate
that
he
was
not
yet
departed
from
them
,
that
he
had
still
a
care
of
their
preservation
;
that
he
would
yet
be
found
,
if
they
pleased
to
seek
;
that
even
they
also
should
finde
favour
,
to
understand
the
Word
of
God
,
if
they
,
as
his
Disciples
were
,
would
be
sollicitious
to
enquire
the
meaning
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Father
hath
it
:
and
he
himself
hath
said
,
They
that
seek
shall
finde
,
and
unto
them
that
aske
,
to
them
it
shall
be
given
,
to
know
the
Mysterie
of
the
Kingdom
of
Heaven
.
Thus
also
is
it
with
the
Gentiles
,
with
Gods
Field
in
general
,
God
sowes
it
only
with
good
seed
;
but
so
disposeth
that
good
seed
,
as
may
be
most
unto
his
Glory
.
God
sowes
his
good
seed
in
his
Field
,
over
all
the
World
,
although
not
over
all
in
an
equall
measure
;
but
the
Church
only
brings
forth
fruit
agreeable
unto
the
seed
sowne
in
her
;
and
God
rewards
this
fruitfulness
with
a
further
favour
,
in
speaking
to
her
after
a
more
evident
and
significant
manner
,
then
unto
those
that
are
without
.
In
which
regard
,
the
holy
Prophet
having
said
,
that
God
had
shewn
his
word
to
Jacob
,
his
Statutes
and
his
Ordinances
unto
Israel
,
exults
with
a
non
taliter
,
that
so
he
had
not
done
unto
other
Nations
,
nor
had
the
Heathen
so
exact
a
knowledge
of
his
holy
Laws
.
God
sowes
his
good
seed
in
his
Church
,
his
best
seed
in
that
,
as
being
not
his
Field
only
,
but
his
Garden
too
,
(
for
so
the
Spirit
calls
it
in
the
Book
of
Canticles
:
)
and
men
,
we
know
,
are
farre
more
curious
in
their
Gardens
,
then
about
their
Fields
:
But
in
this
Church
,
this
Garden
dress'd
with
Gods
own
hand
,
there
are
some
Plants
that
thrive
and
prosper
more
then
others
;
and
those
the
Lord
hath
chosen
to
inoculate
in
the
Tree
of
Life
;
for
every
branch
that
beareth
fruit
he
purgeth
,
as
himself
hath
told
us
,
that
it
may
bring
forth
more
fruit
,
John
15.
Let
us
all
therefore
have
a
care
in
our
severall
places
,
that
we
amend
our
lives
,
and
yield
fruits
worthy
of
Repentance
,
that
being
fruitful
of
good
works
in
this
present
Nursery
,
we
may
be
all
of
us
transplanted
into
the
glorious
Eden
of
eternal
life
.
I
should
now
speak
of
Gods
propriety
in
this
Field
,
and
shew
that
it
is
ager
suus
,
Gods
own
Field
alone
;
but
I
have
spoken
of
it
sparsim
,
through
and
in
each
part
of
this
discourse
,
and
cannot
but
perswade
my selfe
,
that
you
all
know
the
Earth
is
his
,
because
he
made
it
;
and
the
World
his
,
because
he
governeth
and
directs
it
.
And
therefore
here
I
will
conclude
,
beseeching
God
,
&c.
SERMON
II.
At
WHITE-HALL
Jan.
21.
1637.
MATTH.
13.
v.
25.
But
while
men
slept
,
his
enemy
came
and
sowed
Tares
among
the
Wheat
,
and
went
his
way
.
SPiritus
isti
insinceri
non
desinunt
perditi
jam
perdere
,
&c.
that
which
did
fall
upon
good
ground
,
and
took
root
downward
,
and
began
to
bear
fruit
upwards
,
even
that
if
possible
,
shall
be
corrupted
in
it self
,
or
mingled
with
a
grain
of
different
&
dangerous
nature
;
for
sin
,
as
Chrysost.
Cum
autem
dormirent
homines
,
&c.
These
words
contain
in
them
the
two
inseparable
qualities
of
the
old
murderer
,
his
malice
and
his
subtility
;
his
malice
first
express'd
in
this
that
he
is
inimicus
ejus
,
Gods
enemie
;
and
secondly
,
in
his
devilish
plot
to
destroy
Gods
harvest
,
sevit
zizania
in
medio
tritici
,
his
sowing
tares
among
the
Wheat
.
His
subtlety
described
in
this
;
first
,
that
he
took
his
opportunity
,
when
as
the
servants
of
the
Husbandman
were
fast
asleep
,
cum
dormirent
homines
,
while
men
slept
:
and
lastly
,
by
his
quick
and
crafty
leaving
of
the
place
,
venit
&
abiit
,
he
came
secretly
,
and
departed
suddenly
.
Of
this
his
speedy
going
thence
,
and
of
the
manner
of
his
comming
,
we
shall
say
nothing
at
this
time
.
It
is
not
for
our
benefit
,
to
be
too
zealous
of
his
company
,
in
a
business
of
this
nature
,
and
therefore
abeat
,
let
him
go
:
as
for
the
residue
of
the
Text
,
we
shall
discourse
thereof
in
these
several
Couplets
.
First
,
we
shall
speak
unto
you
of
the
Devill
and
his
diligence
,
sevit
inimicus
ejus
,
his
enemy
sowed
;
next
of
the
Seminary
and
the
seed
,
zizania
in
medio
tritici
,
tares
in
the
middle
of
the
Wheat
;
and
thirdly
,
of
the
servants
and
their
sluggishness
,
cum
dormirent
homines
,
while
men
slept
:
of
these
in
their
order
.
Victoria
sine
certamine
constare
non
potest
,
nec
virtus
ipsa
sine
hoste
,
I
will
put
enmity
(
saith
God
)
between
thee
and
the
Woman
,
and
between
thy
seed
and
her
seed
,
ex
professo
,
inimicus
ejus
,
his
enemy
,
to
us
an
enemy
no
further
then
we
have
reference
to
him
,
and
are
the
children
of
his
Kingdom
,
the
servants
of
his
holy
Houshold
:
with
this
St.
Chrysost.
accords
;
Satan
(
saith
he
)
doth
bend
his
forces
most
against
us
men
;
In
ancient
times
,
the
Images
of
such
as
capitally
had
offended
,
or
otherwise
were
grown
odious
with
the
common
people
,
were
broken
down
,
and
publickly
defaced
in
the
chief
assemblies
;
on
them
the
people
used
to
expresse
their
fury
,
when
such
as
they
distasted
were
above
their
reach
,
too
high
for
them
to
strike
at
.
Thus
they
of
Rome
,
effigg●es
Pisonis
in
Gemonias
traxerant
,
had
drawn
the
Images
of
Piso
unto
the
place
of
execution
,
But
Satan
,
as
he
is
Gods
enemy
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
he
is
Gods
Ape
also
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
He
is
still
haunted
and
possessed
with
his
old
ambition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
great
as
God
;
and
they
that
aime
at
the
same
greatness
take
commonly
the
same
courses
.
Therefore
if
God
,
in
the
advancement
of
his
Kingdom
,
be
as
a
man
that
sowed
and
manured
his
field
,
his
enemy
will
be
very
diligent
in
pra●●sing
the
very
self-same
arts
,
still
sowing
and
still
sowing
as
he
findes
occasion
.
As
for
example
;
it
pleased
the
Lord
to
make
a
Covenant
with
Abraham
,
&
as
a
sign
thereof
to
institute
the
Sacrament
of
Circumcision
:
consult
with
Origen
upon
the
2d
to
the
Rom.
non
solùm
Aegyptiorum
Hierophantas
,
that
not
alone
the
Priests
of
Egypt
had
been
taught
the
use
of
circumcision
,
but
that
it
had
been
taken
up
by
the
Phoenicians
,
Aethiopians
and
Arabians
.
The
Lord
thought
good
to
teach
the
Jewes
,
as
in
a
shadow
,
that
certain
meates
should
be
reputed
as
unclean
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
And
what
was
all
this
but
a
kinde
of
sowing
,
a
sowing
of
such
Ceremonies
and
religious
Ordinances
,
(
though
in
the
object
misapplied
,
and
in
the
purpose
ill-directed
)
which
God
had
sowed
upon
his
field
?
But
since
the
good
seed
is
interpreted
of
the
Word
of
God
,
whereby
Gods
Children
are
begotten
,
we
will
restrain
our selves
more
punctually
to
that
kinde
of
sowing
,
which
comes
neerest
thereunto
,
At
sundry
times
,
and
divers
manners
,
spake
God
in
times
past
to
our
Fathers
,
viz.
in
dreames
and
visions
,
and
in
the
Sanctuaries
of
the
Temple
.
The
Enemy
soon
learnt
this
Order
,
and
will
communicate
his
Counsels
also
,
either
in
dreams
and
visions
,
called
by
Philosophers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
or
else
by
Oracles
,
delivered
in
the
inmost
Adyta
,
and
most
choyce
revestries
of
his
Temples
.
After
,
when
as
the
Lord
vouchsafed
to
use
the
Ministery
of
his
Prophets
in
the
composing
of
the
Scriptures
,
and
had
ordained
that
they
should
openly
be
read
in
the
Congregation
,
his
enemy
also
did
the
like
:
For
in
an
Apish
Imitation
of
Gods
truth
,
(
saith
Justin
Martyr
)
there
were
composed
not
a
few
Books
of
Pagan
Theologie
,
Apollonius
Tyanaeus
the
Magician
.
This
the
most
divellish
and
malicious
plot
of
all
the
rest
,
I
have
pursued
this
Argument
,
the
rather
in
this
manner
,
because
I
would
not
have
the
enemy
estimated
either
by
his
diligence
,
or
by
his
cunning
:
not
by
his
diligence
,
his
constant
following
of
the
Plough
,
his
frequent
scattering
of
his
seed
;
for
all
his
pains
,
his
sowing
in
our
Saviours
field
,
and
mingling
with
the
Sonnes
of
God
,
tends
to
this
alone
,
to
make
them
filii
nequam
,
the
Children
of
the
wicked
one
,
fit
only
for
the
fiery
Furnace
:
nor
by
his
cunning
,
his
subtile
imitation
of
the
wayes
and
paths
of
God
;
for
God
himself
hath
told
us
of
him
,
that
Satan
can
transform
himself
into
an
Angel
of
light
,
and
that
his
Ministers
also
are
transformed
as
the
Ministers
of
righteousness
.
for
by
their
fruits
,
as
Christ
hath
told
us
,
we
shall
know
them
.
Of
us
it
is
expected
that
we
rest
not
satisfied
with
the
outward
shew
,
that
we
esteem
not
of
the
seed
,
because
the
Husbandman
is
painful
at
his
Plough
continually
,
and
seemes
in
face
as
was
Nathaniel
in
his
heart
,
an
Husbandman
that
had
no
guile
:
Of
us
it
is
expected
that
we
sift
the
grain
,
to
see
if
it
be
Wheat
indeed
,
or
at
best
but
tares
.
This
we
shall
easily
discern
,
if
we
reflect
a
little
upon
the
nature
of
these
tares
,
and
take
a
just
view
of
the
same
,
both
in
the
seminary
and
the
seed
;
zizania
in
medio
tritici
,
tares
among
the
wheat
,
my
next
Couplet
.
Naturale
est
odisse
quem
laeseris
,
sevit
zizania
in
medio
tritici
,
that
he
sowed
tares
among
the
Wheat
.
And
of
the
tares
themselves
,
what
they
should
be
,
and
how
the
place
must
be
expounded
,
it
resolves
so
clearly
,
that
if
we
will
,
we
may
with
ease
compose
that
difference
of
opinion
which
seemes
to
be
betwixt
the
Fathers
.
[
a
](A86299-e7370-b)
a
Strom.
l.
6.
Clemens
of
Alexander
,
[
b
](A86299-e7410-b)
b
In
locum
.
Origen
,
[
c
](A86299-e7430-b)
c
Hist.
Eccle.
d.
3.
c.
26.
Eusebius
,
[
d
](A86299-e7470-b)
d
Tom.
2.
p.
318.
gl
.
Athanasius
,
[
eh
](A86299-e7500-b)
eh
In
locum
.
St.
Hierome
,
and
Theophylact
,
conceive
by
tares
,
the
Devils
Doctrine
,
haereses
,
mala
dogmata
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dogmata
haereticorum
.
Beda
will
have
them
to
be
generally
vices
,
faeditates
vitiorum
;
not
to
descend
to
later
writers
.
And
on
the
other
side
,
[
i
](A86299-e7570-b)
i
Hexaem
.
hom.
5.
St.
Basil
,
[
k
](A86299-e7590-b)
k
In
locum
.
Chrysostome
and
Euthymius
,
interpret
it
of
Hereticks
,
of
the
men
themselves
.
[
l
](A86299-e7620-b)
l
qu.
Evang.
in
Matth.
St.
Austin
makes
a
question
whether
the
Schismatick
should
not
be
added
to
the
other
,
and
leave
it
in
a
manner
with
a
potest
dubitari
,
as
a
matter
doubtful
.
St.
Cyprian
[
m
](A86299-e7660-b)
m
Epist.
3.
l.
3.
conceives
it
generally
of
the
wicked
men
:
and
Justin
[
n
](A86299-e7680-b)
n
qu.
22.
ad
Orthod.
Martyr
seemes
to
me
,
to
lean
more
that
way
then
the
other
.
And
unto
these
,
these
Fathers
that
do
so
expound
it
,
our
Saviours
glosse
upon
the
Text
gives
most
advantage
,
that
the
Tares
are
the
Children
of
the
wicked
one
,
i.
e.
of
the
Devil
.
To
reconcile
which
difference
,
or
rather
to
interpret
favourable
of
those
other
Fathers
,
who
seem
to
have
departed
from
the
letter
of
our
Saviours
Commentary
,
we
may
thus
resolve
it
;
that
those
whom
first
we
named
apply
the
Text
as
in
the
morall
,
and
that
the
others
keep
themselves
unto
the
letter
.
Or
thus
;
the
tares
are
said
to
be
the
Children
of
the
wicked
one
,
not
properly
,
but
by
a
Metonymie
ab
effectu
,
that
is
,
they
are
that
seed
by
which
the
Children
of
the
wicked
one
are
all
begotten
.
sermones
pravos
,
as
he
calls
them
,
to
be
these
tares
,
these
children
of
the
wicked
one
;
which
must
needes
be
,
because
the
children
of
the
wicked
one
are
many
times
begotten
by
them
.
So
then
,
we
draw
to
this
atonement
,
that
we
may
understand
these
tares
not
only
of
the
Hereticks
,
and
other
children
of
the
Dev●l
,
as
in
the
letter
;
but
of
their
wicked
Doctrine
,
as
in
the
morall
;
yea
,
and
according
to
our
Saviours
garb
of
speech
,
which
was
by
Allegories
,
Tropes
and
Parables
,
in
the
true
meaning
of
the
figure
.
Sevit
zizania
inimicus
,
the
enemy
sowed
tares
:
And
certainly
,
the
Devil
could
not
more
cunningly
have
express'd
his
malice
then
in
this
particular
,
for
in
it self
the
tare
is
of
a
dangerous
and
malignant
nature
;
and
in
particular
,
For
if
the
light
be
darkness
,
ipsae
tenebrae
quantae
?
how
great
then
is
that
darkness
,
saith
Christ
our
Saviour
?
shall
we
not
then
be
like
the
Citizens
of
Sodom
,
blind
upon
the
sudden
,
enquiring
for
the
Sun
at
noone
,
wearying
our selves
to
finde
that
door
that
is
shut
against
us
?
or
rather
,
shall
not
that
great
misery
befall
us
,
which
we
finde
mentioned
in
this
Chapter
,
that
seeing
we
shall
see
,
but
shall
not
perceive
?
Error
,
and
Heresie
,
and
Schisme
,
how
plausible
soever
they
may
seem
in
the
outward
shew
,
are
but
unkind
and
treacherous
guests
.
We
may
compare
them
to
those
sparrowes
in
the
Book
of
T●bit
,
which
roosted
in
his
walls
,
and
made
their
nests
within
his
Courts
;
but
when
he
took
his
rest
,
and
did
least
expect
it
,
they
muted
warm
dung
in
his
eyes
,
and
a
grosse
whitenesse
came
upon
them
,
that
he
could
not
see
;
nor
knew
his
Doctors
how
to
help
him
.
They
are
blinde
leaders
of
the
blinde
,
saith
Christ
our
Saviout
,
i.
e.
as
Lyra
glosseth
on
it
,
There
is
another
dangerous
quality
in
the
tare
as
great
as
this
;
for
being
mixt
in
bread
it
procureth
giddiness
.
et
temulentiam
vini
modo
excitare
,
Egypt
,
and
made
them
erre
in
every
work
thereof
,
as
a
drunken
man
staggereth
in
his
vomit
.
Galen
relates
in
his
first
Book
de
facultate
alimoniae
,
how
once
,
Simon
Magus
,
if
he
have
once
the
Gall
of
bitterness
within
,
what
else
can
be
expected
from
him
,
but
a
promiscuous
and
lawless
liberty
indifferenter
utendi
foeminis
,
Take
heed
of
the
leaven
of
the
Pharisees
and
of
the
Sadduces
:
or
in
the
phrase
of
the
Apostles
Purge
therefore
out
the
old
leaven
,
the
leaven
of
wickedness
and
malice
,
and
let
us
keep
the
feasts
of
God
with
the
unleavened
bread
of
sincerity
and
truth
.
But
yet
the
Devil
stayed
not
here
,
the
Devil
as
in
malice
he
is
inimicus
,
a
malignant
enemy
,
so
in
his
cunning
he
is
serpens
,
as
wise
and
subtile
as
a
Serpent
:
therefore
he
did
not
only
sowe
his
tares
in
agro
Domini
,
in
the
Lords
field
▪
but
even
in
medio
tritici
,
in
the
middle
of
the
wheat
it self
;
and
in
that
act
play'd
both
his
prizes
:
for
it
is
generally
noted
of
the
tare
,
that
it
is
frugum
pestis
,
the
very
bane
and
plague
of
all
other
grain
,
and
for
that
reason
called
by
Virgil
,
infelix
lolium
:
nor
doth
the
name
thereof
in
the
Greek
Originalls
assure
us
of
a
better
Omen
;
for
the
zizanion
of
my
Text
is
in
the
grand
Etymologicon
so
called
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
growes
up
with
the
wheat
,
and
at
last
destroyes
it
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
which
name
the
two
great
Doctors
,
Galen
and
Theophrastus
,
have
given
it
to
us
,
in
the
same
work
is
said
to
be
derived
by
a
Metathesis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
vitiate
,
or
to
corrupt
;
the
tares
corrupting
the
good
seed
,
by
being
mixed
and
made
up
with
it
into
bread
,
as
I
have
told
you
out
of
Galen
;
but
that
which
is
the
greatest
danger
,
is
,
that
if
not
looked
to
in
time
,
the
wheat
may
chance
to
be
destroyed
,
and
all
the
field
run
over
and
pestred
with
them
;
for
Pliny
tells
us
of
a
certain
,
triticum
circumligando
en●care
,
And
have
we
not
observed
it
thus
in
Heresie
,
false
Doctrine
,
Richard
de
Mans
in
the
Trent-Councel
did
publickly
maintain
,
and
with
good
applause
,
that
all
the
points
of
faith
had
been
so
clearly
handled
by
those
Schoolmen
,
ut
ea
ex
Scripturis
discere
nil
opus
esset
,
cùm
dormirent
homines
,
while
men
slept
.
Invadunt
urbem
somno
vinoque
sepultam
.
[
a
](A86299-e8930-b)
a
Qu.
Evang●●
.
in
Mat.
St.
Austin
and
[
b
](A86299-e8960-b)
b
In
locum
.
Euthymius
do
a
little
touch
at
this
conceit
,
and
they
only
touch
it
:
but
[
c
](A86299-e8980-b)
c
Eus●b
.
hist.
l.
3.
c.
26.
Egesippus
with
great
confidence
affirms
it
,
saying
,
that
after
the
Apostles
deaths
,
the
Hereticks
did
then
begin
to
lift
up
their
heads
,
and
advance
their
errors
,
mingling
their
tares
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
false
and
commentitious
Doctrines
,
with
the
truth
and
Gospel
.
This
we
believe
indeed
,
that
then
the
Hereticks
became
more
insolent
and
adventurous
then
before
they
were
,
and
did
oppose
the
Gospel
,
as
he
tells
us
there
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
greater
impudence
;
but
yet
I
am
not
of
opinion
,
that
this
should
be
the
sleep
,
and
these
the
men
intended
in
the
present
Scripture
.
With
how
much
better
reason
doth
the
Glosse
expound
it
of
a
general
negligence
both
in
the
Pastor
and
the
people
?
circa
custodiam
suae
propriae
personae
,
in
the
preserving
and
defence
of
their
several
souls
;
a
negligence
of
the
publick
Pastors
,
circa
custodiam
gregis
sui
,
in
the
ill
tending
of
the
flock
committed
to
them
.
This
exposition
of
the
Glosse
confirmed
by
Chrysostom
,
where
he
informs
us
of
a
misery
of
no
mean
quality
,
like
to
befall
those
sleepy
souls
to
whom
the
Husbandman
had
left
his
field
;
yet
not
the
Priest
or
Prelate
only
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
the
people
also
:
otherwise
,
as
the
Apostle
said
,
that
if
there
were
no
Resurrection
,
then
were
the
Christians
of
all
men
most
miserable
;
so
were
the
Priest
and
Prelate
the
most
miserable
of
all
other
Christians
,
if
all
mens
sins
were
rated
only
on
their
scores
;
and
they
to
give
up
an
account
of
every
soul
in
their
several
charges
.
Now
in
the
Church
we
may
observe
three
severall
kindes
of
sleepiness
,
all
of
them
in
their
course
predominant
,
and
of
ill
effect
;
the
sleep
of
negligence
,
the
sleep
of
ignorance
,
and
the
sleep
of
sensuality
.
The
first
,
the
sleep
of
negligence
;
and
so
St.
Austin
doth
expound
it
,
but
while
men
slept
,
i.
e.
saith
he
,
Cùm
negligentiùs
agerent
praepositi
Ecclesiae
,
when
as
the
Rulers
of
Gods
House
grew
dull
and
careless
of
their
Watch
,
and
were
not
mindful
of
their
duties
.
This
the
disease
,
even
of
the
best
and
purest
Ages
;
for
which
is
there
almost
of
the
Angels
of
the
seven
Churches
,
which
is
not
branded
with
this
mark
,
during
the
lives
of
the
Apostles
,
the
falling
from
the
love
of
Christ
,
the
tolerating
of
the
Nicolaitans
,
the
suffering
of
the
Woman
Jesebel
to
seduce
Gods
servants
;
the
want
of
piety
in
one
,
zeal
in
another
,
and
that
poor
little
strength
of
faith
which
was
remaining
in
the
third
,
what
were
they
but
the
sad
effects
of
dull
and
negligent
security
in
the
severall
Pastors
?
But
the
Apostles
being
gone
,
those
which
did
oversee
the
overseers
,
there
followed
by
degrees
an
infectious
drowsiness
over
all
the
Church
,
still
more
inclining
to
this
sleep
the
more
they
were
accustomed
to
it
.
The
times
of
Nazianzen
,
how
watchful
were
they
in
respect
of
those
succeeding
?
yet
he
complains
,
in
his
Epistle
to
Nectarius
,
The
second
kind
of
sleep
which
did
invade
the
Church
of
God
,
was
the
sleep
of
ignorance
;
a
sleep
of
such
a
generall
latitude
,
that
neither
Priest
nor
people
were
able
to
hold
up
,
or
to
look
abroad
.
The
Priests
lips
destitute
of
knowledge
,
the
people
so
regardless
,
that
they
did
not
seek
it
;
both
so
defective
in
their
duties
,
that
at
the
last
the
Priest
,
like
those
in
Irenaeus
,
veritatis
ignorantiam
cognitionem
vocant
,
taught
,
that
the
safest
knowledge
was
to
know
nothing
;
and
,
as
they
preached
,
even
so
the
people
did
believe
:
if
not
,
tell
me
who
can
what
was
become
of
the
gift
of
tongues
?
is
it
not
noted
to
our
hands
,
Quòd
Graecè
nosse
suspectum
foret
,
Hebraicè
propè
haereticum
,
that
it
was
Heresie
almost
to
be
seen
in
Hebrew
,
and
a
misprision
of
Heresie
to
be
skilled
in
Greek
?
And
for
the
Latine
,
the
Books
still
extant
of
those
times
will
inform
us
easily
,
that
there
was
nothing
left
of
it
,
no
not
the
words
:
A●
is
the
people
such
was
the
Priest
,
and
as
the
Priest
was
such
were
the
people
:
nay
,
There
is
a
kinde
of
sleep
yet
left
as
hurtful
●o
the
Church
as
the
other
two
,
the
sleep
of
sensuality
,
and
of
immoderate
ease
and
pleasures
;
a
sleep
like
that
described
in
the
sixth
of
Amos
,
They
lie
(
saith
he
)
upon
benches
of
Ivory
,
and
stretch
themselves
upon
their
couches
;
they
carouse
wine
in
bowles
,
and
anoint
themselves
with
the
chief
oyntments
.
Did
not
the
Prophet
think
you
reflect
a
little
on
the
last
Ages
of
the
Church
?
or
may
not
his
description
with
good
reason
be
applyed
unto
them
?
if
not
,
why
did
St.
Bernard
in
a
pious
anger
upbraid
the
Clergy
of
those
times
with
their
Stage-like
gestures
,
their
meretricious
neatness
,
their
pompous
habits
and
retinue
?
Incedunt
nitidi
&
ornati
,
Thus
have
I
shewn
unto
you
three
several
kindes
of
sleep
,
which
had
not
only
seized
the
people
,
but
also
had
surprized
the
Watchmen
,
and
made
blinde
the
seers
,
and
laid
up
the
Guardians
;
and
hard
it
is
to
say
which
of
the
three
gave
most
increase
to
the
Devils
Harvest
.
The
Pastors
,
careless
of
their
duties
,
aimed
at
this
especially
,
that
they
themselves
might
live
in
peace
,
and
die
,
if
possible
,
in
the
generall
love
and
good
opinion
of
their
people
.
Here
were
the
tares
first
sowen
,
and
neither
noted
in
the
seed
,
nor
in
the
blade
;
for
either
the
opinion
taken
up
was
but
the
fancy
of
some
few
,
eminent
like
enough
in
point
of
learning
;
or
some
such
innovation
in
the
Churches
orders
,
as
seemed
not
in
it self
to
violate
the
sacred
truth
,
or
threaten
any
present
danger
to
the
common
quiet
.
And
then
what
was
it
but
a
vain
and
faulty
curiosity
,
either
to
quarrel
with
a
man
so
much
renowned
in
point
of
knowledge
,
or
to
enquire
into
their
meaning
and
intentions
who
loved
the
Lord
too
well
to
disturb
his
Church
?
By
which
connivence
,
this
plausible
and
popular
beheaviour
of
the
Watchmen
,
the
enemy
first
entred
upon
Gods
inheritance
;
and
having
sowen
his
tares
,
departed
,
went
away
in
good
assurance
of
success
.
Afterwards
,
when
this
negligence
was
lulled
into
an
ignorance
,
the
tares
were
grown
into
a
stalk
,
and
began
to
sprout
;
but
who
was
able
to
discern
them
?
Bellarmine
counts
it
an
especial
happiness
in
those
dayes
of
darkness
,
ut
nullae
novae
surgerent
haereses
,
that
there
arose
not
in
the
Church
any
upstart
Heresie
.
In
which
so
long
a
night
of
several
and
distracted
sleepes
,
in
what
a
wretched
state
had
the
Church
been
think
we
,
had
not
the
Lord
awakened
some
to
have
a
care
unto
his
field
,
and
to
take
notice
of
these
tares
?
Once
the
affaires
of
Rome
were
brought
unto
so
low
an
ebbe
,
that
there
was
nothing
of
the
City
left
them
but
the
very
Capitoll
,
Prague
,
W●clif
and
Luther
,
and
the
rest
,
(
though
men
which
had
,
I
grant
,
their
own
several
errors
)
discovered
by
their
noyse
and
cackling
the
neere
approches
of
the
enemy
,
and
so
awakened
all
the
World
out
of
that
dull
security
in
the
which
it
was
,
how
easie
had
it
been
for
Satan
to
have
gained
the
Capitoll
;
yea
,
to
have
rooted
all
the
Wheat
out
of
the
field
of
our
Redeemer
?
But
at
the
last
the
World
awakened
,
and
being
throughly
awakened
,
some
discerned
those
tares
which
had
so
long
been
sowen
by
this
subtile
enemy
;
and
having
once
discerned
them
,
took
a
speedy
order
in
many
places
of
Gods
field
to
weed
them
out
:
a
thing
of
great
offence
to
the
Court
of
Rome
,
which
took
it
very
ill
to
be
so
awakened
and
startled
from
their
pleasant
slumbers
.
Marvel
it
is
,
that
like
unto
the
sensual
Sibarites
,
their
Italian
Neighbours
too
,
they
banished
not
all
cocks
the
verge
and
territory
of
their
Church
,
ut
mollùs
viz.
cubarent
,
nulloque
illorum
strepitu
interpellarentur
;
for
fear
their
sleepes
should
be
disturbed
,
and
themselves
called
on
to
repentance
.
For
our
parts
,
as
we
are
a
parcel
of
this
common
field
,
it
cannot
be
denied
by
our
greatest
adversaries
,
that
from
the
sleep
of
ignorance
and
sensuality
we
have
been
very
well
awakened
;
and
we
begin
to
be
awakened
also
from
the
sleep
of
negligence
.
And
certainly
it
is
high
time
that
it
should
be
so
,
standing
besieged
as
we
do
by
two
several
enemies
;
both
labouring
to
subvert
our
Church
,
and
to
advance
their
own
in
the
ruines
of
it
:
For
,
to
speak
truth
,
the
present
quality
of
our
Church
may
with
most
fitness
be
resembled
unto
that
of
the
Primitive
times
,
when
both
the
powerful
Arians
▪
and
the
popular
Donatists
were
both
at
once
in
Arms
against
it
:
or
if
we
will
,
we
may
compare
it
no
lesse
fitly
to
the
State
of
Rome
,
during
the
second
Punick
Warre
.
We
have
the
Macedonians
upon
all
the
skirts
and
quarters
of
our
Empire
,
calling
to
minde
the
Reputation
of
their
Ancestors
,
the
great
Dominion
they
have
lost
;
and
watching
all
advantages
to
enlarge
their
border
.
And
there
is
Annibal
ad
portas
,
a
neerer
enemy
at
hand
,
at
our
very
Gates
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Father
called
Eunomius
,
a
bosom
Traytor
,
which
grindeth
upon
our
very
entrails
like
Prometheus
vulture
.
One
side
assailes
openly
,
and
profess
their
enmity
;
and
by
a
signe
distinctive
,
as
they
please
to
call
it
,
give
us
to
understand
that
they
are
but
tares
:
These
,
like
the
wild
Bore
in
the
Psalms
,
endeavour
in
a
publick
way
to
destroy
our
Vineyard
.
Secretior
Pompeius
Caesare
,
non
melior
;
The
other
,
a
more
close
and
secret
enemy
,
doth
not
so
much
assault
the
Church
,
as
undermine
it
;
but
they
aim
both
of
them
at
the
same
mark
,
the
subjugating
of
the
Church
,
and
the
chief
Soveraignty
of
the
State
,
and
have
the
same
end
of
their
journey
,
although
they
travel
diverse
wayes
.
Is
this
a
time
think
we
to
sleep
and
slumber
,
and
stretch
our
hands
in
negligence
and
a
carelesse
sloth
?
Did
ever
any
Mariner
permit
his
eyes
to
sleep
,
or
eye-lids
to
slumber
,
sailing
betwixt
Sylla
and
Charibdis
?
Or
can
we
think
the
Romans
looked
not
then
about
them
,
assailed
at
once
by
Greece
and
Carthage
?
or
that
the
primitive
Christians
stood
not
on
their
Guard
,
when
both
the
subtile
Arian
and
Saint-seeming
Donatist
did
oppose
her
Doctrine
?
Assuredly
when
men
are
compassed
round
with
dangers
,
and
that
they
have
not
only
forraign
,
but
domestick
enemies
,
they
have
good
reason
to
be
watchfull
.
Thus
,
as
we
see
,
our
dangers
are
alike
on
both
sides
,
though
we
perhaps
are
not
alike
or
equally
affected
in
apprehension
of
those
dangers
.
On
the
one
side
,
we
think
there
never
can
be
watch
enough
,
that
all
those
Lawes
and
Proclamations
which
are
out
against
them
are
not
sufficient
to
secure
us
,
and
dispossess
us
of
our
feares
:
And
now
that
his
most
sacred
Majesty
hath
given
new
life
unto
those
Lawes
,
and
by
his
royall
Edict
declared
his
pleasure
,
that
no
man
shall
presume
hereafter
to
practise
on
his
weak
and
unsetled
subjects
,
for
the
reduction
of
them
unto
the
superstition
of
the
Church
of
Rome
;
we
think
,
as
true
indeed
it
is
,
that
he
hath
shewn
his
zeal
to
the
House
of
God
,
and
that
we
cannot
magnifie
him
as
we
ought
to
do
.
But
on
the
other
side
,
we
think
there
needs
no
watch
at
all
,
that
those
few
Lawes
and
Canons
which
are
now
in
force
for
preservation
of
the
Churches
peace
and
safety
,
may
very
well
be
spared
,
and
layed
by
for
ever
.
And
if
his
Majesty
vouchsafe
to
give
command
unto
his
Prelates
,
to
have
an
eye
unto
the
unity
and
uniformity
of
their
severall
Churches
,
and
to
reduce
them
to
her
primitive
lustre
:
he
is
not
only
sure
to
hear
of
it
in
those
scandalous
Pamphlets
which
every
day
are
offered
to
the
publick
view
,
but
shall
have
many
close
ill-willers
,
that
secretly
repine
&
murmur
at
so
brave
a
piety
;
I
wil
not
say
from
what
bad
humour
this
proceeds
,
but
sure
I
am
,
to
say
the
best
,
that
it
proceeds
from
a
misapprehension
of
the
Churches
danger
;
and
that
we
would
perswade
our selves
,
that
the
intentions
of
these
men
are
harmless
,
and
themselves
contemptible
;
and
that
their
wheat
is
pure
and
clean
,
not
any
dangerous
tare
amongst
it
;
but
I
could
tell
you
,
had
I
time
,
and
may
perhaps
take
time
to
do
it
in
prosecution
of
this
Parable
,
that
they
have
introduced
into
the
Church
the
ancient
Heresies
of
the
Novatians
,
Donatists
,
Aerians
,
Priscillianists
,
and
the
Apostolici
;
with
those
of
Bardesanes
and
Florinus
;
which
I
spake
of
lately
:
not
to
say
any
thing
of
those
dangerous
principles
which
they
are
known
to
hold
among
them
against
peace
and
government
.
High
time
assuredly
both
for
Prince
and
Prelate
to
have
an
eye
upon
them
,
and
to
watch
their
doings
.
Gird
then
thy
Sword
upon
thy
thigh
,
O
thou
most
mighty
man
of
valour
,
ride
on
with
Worship
and
Renown
because
of
Gods
,
thine
and
the
Churches
enemies
.
And
may
it
be
thine
happiness
,
as
it
is
thy
care
,
to
have
thy
Watchmen
vigilant
,
thy
Servants
faithful
,
and
thy
Councel
circumspect
,
that
so
no
tare
,
either
of
error
or
false
Doctrine
,
may
ever
grow
upon
those
Churches
under
thy
Dominion
.
SERMON
III.
At
WHITE-HALL
Jan.
28.
1638.
MATTH.
13.
v.
26.
But
when
the
blade
sprung
up
,
and
had
brought
forth
fruit
,
then
appeared
the
tares
also
.
PRosperum
ac
felix
scelus
virtus
vocatur
:
But
when
the
blade
sprung
up
,
and
had
brought
forth
fruit
,
Cùm
autem
crevisset
herba
,
&
fructum
fecisset
,
then
appeared
the
tares
also
.
In
handling
of
these
words
,
I
shall
consider
these
things
following
.
First
,
Of
what
kinde
those
Doctrines
were
which
were
sowen
by
Satan
,
and
are
decipher'd
here
by
the
name
of
tares
.
Secondly
,
That
there
was
no
way
to
discern
those
Doctrines
,
the
falshood
and
ill
nature
of
them
in
the
seed
or
stalks
,
until
they
came
to
bring
forth
fruit
.
Thirdly
,
That
every
Doctrine
of
what
sort
soever
doth
produce
some
fruit
,
by
which
it
may
be
known
whether
true
or
false
:
and
Fourthly
,
That
when
the
fruits
appeared
,
then
it
was
easie
to
discover
of
what
sort
they
were
.
Of
these
,
or
of
as
many
of
them
as
the
time
will
suffer
,
beginning
with
the
nature
of
these
Doctrines
which
are
here
intended
.
Sapientis
est
malè
facere
si
&
utile
sit
&
tutum
.
qualis
ab
incoepto
processerit
,
the
same
Serpent
still
.
God
had
no
sooner
sowen
his
field
with
celestiall
seed
,
but
straight
the
Devil
was
at
hand
to
disperse
his
tares
:
by
doing
which
he
might
not
only
spoyl
Gods
Harvest
,
but
increase
his
own
.
This
was
the
profit
that
he
aimed
at
:
which
that
he
might
be
sure
to
procure
with
safety
,
and
not
incurre
the
least
suspicion
of
imposture
till
his
croppe
was
ripe
,
he
did
not
only
watch
his
opportunity
whiles
the
servants
slept
;
but
sowed
the
field
with
such
a
grain
that
could
not
easily
be
discerned
when
they
were
awake
.
For
tares
,
zizania
,
if
we
consider
them
according
to
the
first
appearance
,
and
in
the
manner
of
their
growth
,
are
not
much
different
from
the
wheat
.
Folio
oblongo
sunt
,
&
culmo
tritici
graciliore
,
so
sayes
Rovillius
,
and
with
him
divers
others
of
the
modern
Herbalists
.
Nay
many
of
the
ancient
writers
have
observed
no
lesse
,
Euthymius
Zigabenus
.
Between
the
tares
and
wheat
,
whilest
they
are
yet
in
herba
,
in
the
blade
or
stalk
,
grandis
similitudo
est
,
So
then
the
errors
and
false
Doctrines
which
are
noted
here
,
and
said
to
have
been
sowen
by
Satan
,
in
medio
tritici
,
even
in
the
middle
of
the
Church
,
were
not
like
those
of
Arius
,
who
denied
the
Deity
,
or
of
the
Valentinians
,
who
denied
the
Manhood
of
our
Lord
and
Saviour
;
or
of
the
Marcionites
and
Maniches
,
which
blasphemed
the
very
Majesty
of
God
the
Father
;
or
of
the
Macedonians
,
who
quarrelled
the
Divinity
of
the
holy
Ghost
:
Nor
were
they
,
finally
,
like
those
which
had
been
set
on
foot
in
the
primitive
times
by
those
desperate
writers
,
who
in
their
severall
turns
and
courses
had
impiously
opposed
and
quarelled
every
,
or
any
Article
of
the
Christian
faith
.
These
we
may
rather
liken
unto
briers
&
brambles
,
discerned
as
soon
as
in
the
blade
,
or
in
the
very
first
appearance
.
The
Church
soon
spied
those
Heresies
,
and
as
soon
condemned
them
;
nor
ever
were
the
servants
eyes
so
heavy
,
as
not
to
note
the
time
,
and
observe
the
Authors
of
those
wicked
Doctrines
,
leaving
to
us
upon
record
the
knowledge
and
relation
of
the
whole
proceedings
:
so
that
those
wretched
and
blasphemous
Heresies
wherewith
the
Church
was
exercised
in
the
Primitive
times
,
were
generally
but
like
Jonahs
gourd
,
Solstitial
Herbe
in
Plautus
,
quae
repentino
ortae
sunt
,
repentino
occidunt
,
almost
as
soon
supprest
as
risen
.
Few
of
them
,
though
they
had
been
sowen
with
all
care
and
cunning
,
came
to
take
deep
root
;
fewer
to
cùm
crevisset
herba
,
to
the
blade
or
blossom
;
but
none
unto
fecissent
fructum
,
to
bring
forth
their
fruit
,
before
they
were
descried
and
censured
.
And
however
some
of
them
,
as
that
of
Arius
,
became
of
universall
latitude
and
long
continuance
,
so
that
ingemuit
orbis
,
as
St.
Hierome
hath
it
,
the
whole
world
groaned
under
the
weight
and
burden
of
so
foule
an
heresie
:
yet
did
it
never
passe
for
Wheat
,
or
was
counted
Orthodox
,
but
still
pursued
and
execrated
as
a
wicked
blasphemy
.
But
for
these
tares
,
the
Doctrines
and
erroneous
tenets
of
the
present
Parable
,
the
case
was
otherwise
.
either
the
servants
were
not
able
to
discern
them
at
first
peeping
forth
;
or
else
conceived
there
was
not
so
much
danger
in
them
as
in
truth
there
was
;
or
else
were
willing
to
believe
that
possibly
they
might
prove
wheat
,
and
so
become
a
plentiful
addition
to
Gods
holy
Harvest
.
For
either
the
opinion
taken
up
was
but
the
fancy
of
few
,
however
had
in
admiration
for
their
parts
and
learning
,
and
so
not
likely
to
prevail
;
or
some
such
division
from
the
Churches
tenets
,
as
did
not
seem
to
threaten
any
present
danger
to
the
common
quiet
,
and
so
the
lesse
to
be
regarded
.
And
this
is
that
which
is
observed
by
Lirinensis
,
that
many
errors
and
false
Doctriens
had
secretly
been
introduced
into
the
Church
,
the
blade
sprung
up
and
had
shewn
it self
,
yet
were
they
still
so
like
the
wheat
,
both
in
shape
and
colour
,
that
few
there
were
of
such
a
searching
and
discerning
eye
,
as
to
pronounce
aright
from
what
seed
they
sprung
:
nay
when
they
came
unto
the
triall
to
fecissent
fructum
,
and
that
their
fruit
discovered
them
to
be
but
tares
,
yet
then
they
shewed
themselves
to
the
publick
view
with
such
a
Copy
of
old
age
,
and
reputation
of
Antiquity
,
that
they
contended
for
priority
with
the
wheat
it selfe
.
Such
are
the
errors
and
false
Doctrines
whereof
we
challenge
and
accuse
the
Church
of
Rome
;
such
as
a
long
time
passed
for
truth
,
and
were
not
noted
either
in
the
seed
or
blade
.
Errors
which
being
set
on
foot
by
some
private
men
,
and
having
gotten
credit
by
continuance
and
long
tract
of
time
,
were
first
debated
in
the
Schools
as
probable
;
afterwards
entertained
in
the
Church
as
true
;
and
last
of
all
,
imposed
on
mens
souls
as
necessary
.
Errors
which
at
their
first
appearing
did
not
directly
,
ex
professo
,
either
oppose
the
Churches
Doctrine
,
or
disturb
her
peace
;
but
such
as
seemed
to
have
upon
them
the
character
and
superscription
of
sacred
verity
,
and
grew
up
sensim
sine
sensu
with
Gods
holy
truth
:
we
charge
them
not
with
any
of
those
impious
blasphemies
,
or
wicked
heresies
,
derogatory
to
the
honour
of
our
Lord
and
Saviour
,
or
any
other
person
of
the
glorious
Trinity
,
or
any
other
common
principle
of
the
Catholick
faith
,
which
Simon
Magus
,
and
the
rest
of
that
damned
crew
have
opposed
and
quarrelled
.
In
that
they
have
done
bravely
for
the
Church
of
Christ
,
and
publickly
opposed
those
wretched
heresies
which
the
Socinians
have
revived
in
these
latter
dayes
,
Utinam
sic
semper
errassent
,
would
they
had
erred
thus
alwayes
,
had
they
erred
no
otherwise
,
as
once
the
Cardinal
said
of
Calvin
.
That
which
we
have
to
say
against
them
is
,
that
they
have
forsaken
their
first
love
,
like
the
Church
of
Ephesus
,
and
cast
a
stumbling-block
before
the
people
,
like
to
that
of
Pergamus
;
and
suffered
the
woman
Jezebel
,
which
calleth
her self
a
Prophetess
,
to
seduce
Gods
servants
from
the
right
way
of
his
Commandements
,
like
the
Thyatirians
.
So
that
the
aberration
from
the
Gospel
which
we
charge
upon
them
,
is
not
from
the
profession
,
but
the
purity
of
the
Christian
faith
;
not
from
the
outward
signes
and
Sacraments
,
but
the
sincerity
and
soundness
of
Religion
;
not
from
the
Church
of
Christ
,
but
in
it
.
And
yet
I
would
not
be
mistaken
,
as
if
I
thought
there
were
no
Heresie
to
be
found
in
the
Church
of
Rome
:
or
that
their
errors
which
they
teach
,
were
neither
positively
dangerous
in
themselves
,
nor
possibly
pernicious
and
destructive
to
them
that
hold
them
,
without
true
repentance
.
That
which
was
first
an
error
only
,
when
first
taken
up
,
in
them
that
taught
it
,
may
by
an
obstinate
pertinacy
become
an
Heresie
in
them
that
hold
it
.
It
s
true
,
that
every
deviation
from
the
truth
,
or
opposition
made
against
it
,
doth
not
denominate
an
Heretick
:
nor
doth
the
voluntary
taking
up
of
a
false
opinion
,
create
such
mischief
to
the
Church
,
as
the
unwillingness
to
lay
it
down
.
Were
it
not
for
pertinaciter
defensa
,
sponte
electa
would
beare
no
great
stroke
in
the
definition
of
an
Heresie
.
This
was
the
case
between
St.
Cyprian
and
the
Donatists
;
S.
Cyprian
and
some
other
holy
Bishops
of
the
African
Churches
,
conceived
rebaptization
to
be
necessary
in
some
certain
cases
;
but
modestly
,
and
with
submission
to
the
Church
of
God
determining
according
to
his
word
in
Scripture
.
The
Donatists
maintained
the
same
opinion
,
but
they
did
it
obstinately
,
refused
to
hearken
to
the
Church
,
or
to
admit
of
any
Judges
but
themselves
,
to
decide
the
controversie
.
The
error
was
the
same
in
both
,
the
Doctrine
false
alike
in
both
;
and
yet
the
Donatists
stand
branded
for
it
by
the
name
of
Hereticks
,
whereas
St.
Cyprian
and
his
Associates
are
accounted
Catholicks
.
Why
so
?
because
of
pertinaciter
defensa
,
because
the
Donatist
maintained
it
with
so
great
perverseness
,
that
there
was
no
reclaiming
of
him
to
the
sound
Doctrines
of
the
Church
.
And
this
is
that
which
Lerinensis
speaks
of
with
such
admiration
,
This
also
is
the
case
of
the
Church
of
Rome
,
the
enemy
had
sowen
his
tares
in
agro
domini
,
and
they
sprung
up
in
medio
tritici
.
When
they
were
sowen
they
were
not
noted
;
and
having
taken
root
,
and
put
forth
the
blade
,
they
looked
so
like
the
wheat
,
with
so
fair
a
shew
,
that
very
few
,
if
at
all
any
,
did
suspect
them
.
And
so
long
these
of
Rome
were
in
the
same
condition
and
estate
with
the
African
Prelates
:
either
their
ignorance
or
inadvertency
might
have
salv'd
the
sore
;
but
when
the
fruit
discover'd
them
to
be
tares
indeed
,
and
that
they
notwithstanding
would
defend
and
countenance
them
,
proclaim
them
to
be
wheat
of
the
Lords
own
sowing
,
sell
them
for
such
to
simple
people
in
the
open
markets
,
and
make
them
eat
(
as
one
may
say
)
their
own
damnation
,
then
fell
they
into
the
condition
of
the
desperate
Donatist
,
and
that
which
was
an
error
only
in
the
first
broachers
of
the
Doctrine
,
is
in
them
made
Heresie
.
And
here
I
may
repeat
that
of
Lirinensis
,
Authores
opinionis
Catholici
,
sectatores
haeretici
.
They
which
first
set
on
foot
the
opinion
,
whatsoever
they
were
,
might
have
no
ill
intention
in
it
,
conceiving
that
which
they
delivered
not
to
be
contrary
to
the
Churches
tendries
,
though
perhaps
besides
them
.
And
so
it
might
be
with
them
also
which
took
them
upon
trust
,
and
assented
to
them
,
not
having
meanes
or
opportunity
to
come
unto
the
knowledge
of
the
truth
in
those
particulars
.
But
so
it
is
not
with
our
Masters
in
the
Church
of
Rome
,
who
have
not
only
means
to
know
them
,
and
opportunity
to
consider
of
the
fruit
they
bear
;
but
having
been
informed
of
that
long
mistake
in
which
their
Predecessors
lived
,
and
of
the
dangers
which
those
tares
do
threaten
to
the
Church
of
God
,
do
obstinately
shut
their
eyes
against
the
sacred
light
of
truth
,
and
will
not
see
the
beames
thereof
,
shine
they
never
so
brightly
:
In
which
estate
,
if
they
continue
wilful
without
true
repentance
,
let
them
take
heed
lest
that
befall
them
which
my
Authour
speaks
of
,
Absolvuntur
magistri
,
condemnantur
discipuli
:
and
so
I
leave
them
to
Gods
mercy
,
&
with
them
the
first
point
of
this
Discourse
,
viz.
the
kind
or
nature
of
the
Doctr.
which
are
here
intended
,
proceeding
hence
unto
the
2d
,
the
difficulty
to
discern
them
in
the
seed
or
blade
,
until
they
came
to
bring
forth
fruit
,
to
fecissent
fructum
.
Nil
magis
curant
quàm
occultare
quod
praedicant
.
And
certainly
it
is
no
marvel
that
they
should
passe
without
discovery
,
and
prevail
so
farre
,
considering
how
closely
the
design
was
carried
,
how
little
noyse
it
made
abroad
,
and
by
what
leisure
and
degrees
it
did
gather
strength
.
For
howsoever
it
be
true
which
the
Cardinall
tells
us
,
Macedonian
,
Arian
,
Valentinian
Heresies
,
or
any
of
the
rest
of
so
high
a
nature
did
at
first
begin
;
but
between
those
and
these
in
the
body
mystical
,
the
difference
is
as
great
and
signall
,
as
between
open
Arms
and
Clandestine
conspiracy
in
the
body
politique
,
whereof
that
may
be
easily
discerned
,
this
not
:
or
an
outragious
burning
Feaver
,
and
a
dull
Consumption
in
the
body
naturall
,
of
which
that
comes
with
fury
,
this
growes
on
insensibly
:
it
fares
no
otherwise
with
the
tares
in
the
present
Parable
,
then
with
the
good
Seed
in
another
of
our
Saviours
Parables
:
which
is
,
as
if
a
man
should
cast
his
seed
into
the
ground
,
and
should
sleep
,
and
rise
night
and
day
,
and
the
seed
should
spring
and
grow
up
,
but
he
knoweth
not
how
.
Our
Saviour
tells
us
of
his
Kingdom
,
non
venire
cum
observatione
,
that
it
commeth
not
with
observation
,
but
growes
upon
us
,
in
us
,
with
us
,
insensibly
and
by
degrees
.
And
so
it
is
also
in
the
Kingdom
of
Antichrist
,
in
the
beginning
,
working
and
increase
thereof
:
which
with
the
whole
abominations
of
it
,
was
to
be
introduced
into
the
Church
,
not
openly
and
ex
professo
,
so
that
all
might
see
it
;
but
mystically
,
covertly
and
silently
,
without
noyse
or
clamour
,
so
that
it
might
deceive
even
the
very
Watch-men
.
They
who
advanced
this
business
,
were
such
men
as
those
,
And
I
said
well
,
that
mystery
was
writ
upon
the
forehead
,
and
not
only
in
a
mystical
,
but
a
literal
sense
;
for
Scaliger
in
his
notes
on
the
Revelation
reports
,
that
in
the
former
times
the
word
mysterium
was
ingraven
in
Capitall
Letters
upon
the
front
,
or
fore-part
of
the
Triple
Crown
;
and
that
it
so
continued
till
the
Reign
of
Julius
,
who
caused
the
old
one
to
be
broken
,
and
a
new
one
made
,
and
his
own
titles
,
Julius
Pont.
Max.
to
be
inchased
with
Pearls
where
the
old
word
stood
.
This
he
delivereth
from
the
mouth
of
D.
Montmorency
,
who
learnt
the
same
at
Rome
from
men
of
good
repute
and
quality
who
had
seen
the
same
,
upon
whose
faith
we
must
relie
for
the
truth
hereof
.
But
to
proceed
:
They
therefore
much
mistake
themselves
,
and
the
condition
of
the
tares
here
sowen
by
Satan
,
who
either
think
they
may
be
easily
discerned
as
soon
as
sowed
,
or
that
they
will
disclose
their
malignant
nature
upon
the
first
Essay
and
Triall
.
The
Scripture
tells
us
of
these
tares
,
that
they
appeared
not
to
be
tares
,
till
the
fruits
proclaimed
them
.
And
Galen
notes
,
And
first
it
is
not
possible
as
unto
the
Author
,
which
is
the
first
and
greatest
circumstance
by
him
required
.
All
that
the
Text
informs
us
is
,
inimicus
sevit
,
that
the
enemy
sowed
them
;
and
that
this
enemy
is
the
Devil
;
but
by
whose
hands
the
Devil
did
it
,
what
instruments
he
used
to
effect
his
purpose
,
as
Christ
our
Saviour
hath
not
told
us
,
so
are
we
still
ignorant
:
we
finde
no
further
light
here
then
a
venit
,
abiit
,
that
he
came
secretly
,
and
departed
suddenly
,
he
staid
not
long
upon
the
place
;
and
for
the
little
time
he
stayed
,
he
took
his
opportunity
,
cùm
dormirent
homines
,
when
all
the
servants
were
asleep
,
and
did
not
see
him
;
and
if
they
did
not
see
him
,
as
t
is
plain
they
did
not
,
I
would
fain
know
how
they
could
possibly
produce
him
.
Besides
,
it
is
most
likely
that
he
came
disguised
in
the
apparel
of
some
Houshold-servant
belonging
to
the
heavenly
Husbandman
,
having
a
form
of
godliness
,
and
a
shew
of
zeal
;
so
that
in
case
the
other
servants
had
not
slept
,
he
might
have
past
away
without
discovery
.
The
Devil
when
he
came
to
Eve
,
came
not
like
the
Devil
,
but
in
the
shape
of
a
Domestick
,
one
of
Adams
Family
;
and
of
a
Serpent
,
in
whose
shape
he
came
,
Tertullian
tells
us
,
abscondit
se
serpens
quantum
potest
,
to
tamque
prudentiam
in
latebrarum
ambagibus
torquet
,
that
he
conceales
himself
as
much
as
possibly
he
can
,
and
shews
his
wit
in
nothing
more
then
in
finding
lurking-holes
:
nay
,
sometimes
when
he
hath
a
purpose
to
abuse
poor
man
,
he
doth
transform
himself
into
an
Angel
of
Light
,
his
Ministers
into
the
Ministers
of
Righteousness
:
and
who
could
possibly
suspect
any
hurt
or
danger
from
those
who
are
accounted
Ministers
of
Righteousness
,
or
celestial
Angels
?
Nor
is
the
Rule
of
Bellarmine
so
generally
true
in
this
particular
of
the
Author
,
but
that
it
will
admit
of
some
exceptions
;
for
there
were
very
many
Heresies
in
the
primitive
times
,
acknowledged
and
avowed
for
such
in
the
Church
of
Rome
,
as
viz.
of
the
Gnosticks
,
Nazarenes
,
Ophites
,
Cainites
,
Sethians
,
cum
multis
aliis
,
mentioned
in
Epiphanius
,
Austin
,
and
Theodoret
,
and
many
other
antient
Writers
,
of
which
it
would
extremely
puzzle
Bellarmine
,
and
all
his
followers
in
that
Church
,
to
produce
the
Authors
.
So
is
it
also
with
the
circumstances
of
time
and
place
in
which
those
heresies
began
,
which
neither
he
nor
any
of
the
best
Philologers
in
the
Church
of
Rome
,
can
assigne
precisely
,
but
wander
up
and
down
in
the
search
thereof
,
as
their
blinde
fancies
and
conjecture
lead
them
;
and
so
the
wonder
is
the
more
,
that
not
being
able
to
assigne
the
certainty
of
time
and
place
,
in
publick
and
notorious
Heresies
,
which
came
in
with
clamor
,
they
should
expect
the
same
from
us
,
in
the
detecting
of
those
errors
which
came
in
by
stealth
.
In
their
authentick
vulgar
Latine
,
there
are
many
errors
,
corruptions
,
transpositions
,
barbarismes
,
which
are
by
Cajetan
,
Senensis
,
Oleaster
,
and
the
English
Rhemists
,
ingenuously
confessed
&
published
.
Isidore
Clarius
,
a
Spanish
Monke
,
professeth
that
he
found
no
fewer
then
8000
errors
,
some
of
them
very
grosse
and
palpable
.
And
should
we
turn
the
scale
,
and
demand
of
Bellarmine
,
when
,
in
whose
time
,
by
whose
neglect
,
all
the
said
errors
and
corruptions
crept
into
the
Text
:
I
trow
he
would
be
fain
to
answer
,
cum
dormirent
homines
,
that
it
was
done
when
as
the
Watchmen
were
asleep
,
and
looked
not
to
the
publick
safety
of
the
Church
of
God
.
So
for
the
circumstance
of
place
,
all
that
we
know
,
or
possibly
can
know
,
at
so
farre
a
distance
is
,
that
these
tares
were
sowen
in
agro
domini
,
not
in
this
part
alone
,
or
that
;
but
in
medio
tritici
,
even
in
the
middle
of
the
Wheat
,
as
well
in
one
place
as
another
.
Dic
quibus
in
terris
,
were
too
hard
a
taste
for
the
best
Apollo
in
the
Conclave
;
and
we
may
say
,
Qua
terra
patet
,
when
they
ask
that
question
.
A
more
particular
designation
of
these
two
last
circumstances
,
in
all
the
points
debated
between
them
and
us
,
is
a
thing
impossible
.
The
Text
informs
us
,
that
these
tares
were
sowen
,
cùm
dormirent
homines
,
when
all
the
servants
were
asleep
;
and
would
you
have
them
give
accompt
of
time
and
place
,
in
matters
which
were
done
when
they
were
asleep
?
Such
an
accompt
indeed
they
might
ha●e
given
,
as
did
the
Souldiers
in
the
Gospel
of
our
Saviours
body
,
who
gave
it
out
,
and
stood
to
it
,
like
brave
men
of
arms
,
that
his
Disciples
came
by
night
,
and
stole
it
whilst
they
were
asleep
.
A
very
likely
tale
I
promise
you
;
for
if
they
were
asleep
,
as
they
said
they
were
,
how
could
they
tell
,
that
either
any
body
came
to
steal
him
,
or
that
the
Lords
Disciples
were
the
men
that
did
it
?
Adeo
mendaci
rum
natura
est
,
ut
cohaerere
non
possunt
,
said
Lactantius
truly
.
Besides
,
those
errors
which
we
note
in
the
Church
of
Rome
,
as
they
came
in
privily
,
so
they
grew
up
insensibly
.
And
first
of
all
they
came
in
privily
,
there
being
not
only
many
errors
,
but
even
damnable
heresies
,
which
came
in
privily
and
by
stealth
,
as
St.
Peter
tells
us
.
There
shall
arise
(
saith
he
)
false
Teachers
in
those
dayes
,
that
privily
shall
bring
in
damnable
Heresies
,
sectas
perditionis
,
as
the
Latine
reads
it
.
The
Devil
in
this
point
is
like
the
Peacock
;
as
he
is
Angelus
in
penna
,
and
can
transform
himself
into
an
Angel
of
light
,
when
he
thinks
it
necessary
:
so
is
he
pede
latro
too
,
a
creature
of
a
silent
and
a
theevish
gate
,
when
he
sees
occasion
.
It
is
no
easie
tracing
of
him
in
his
private
paths
.
Secondly
,
those
errors
as
they
came
in
privily
,
so
they
grew
insensibly
,
like
to
the
finger
of
a
Diall
,
which
we
finde
varied
from
the
place
where
before
it
was
,
and
yet
we
do
not
see
it
vary
;
for
so
do
private
mens
opinions
,
if
they
be
but
probable
,
gain
by
degrees
we
know
not
how
,
on
the
affection
and
good
liking
of
particular
persons
,
and
after
on
the
approbation
of
the
Church
it self
,
till
in
the
end
of
Paradoxes
,
they
became
to
be
counted
School-points
,
then
taken
,
or
mistaken
rather
,
for
the
traditions
of
the
Church
;
and
finally
received
as
Articles
of
the
Christian
faith
.
The
holy
Ghost
hath
said
of
Christ
,
that
he
is
a
Rock
,
Petra
autem
erat
Christus
,
in
St.
Pauls
Epistles
;
and
Christ
hath
told
us
of
the
Confession
of
his
faith
,
that
it
is
a
Rock
,
super
hanc
petram
,
in
St.
Matthews
Gospel
.
Now
one
of
those
four
things
which
seemed
so
wonderful
and
unsearchable
in
the
eyes
of
Solomon
,
is
via
serpentis
super
petram
,
that
of
a
Serpent
on
a
Rock
;
or
,
if
you
like
the
Application
,
that
of
the
Devil
,
in
subverting
the
faith
of
Christ
:
nor
is
it
thus
only
in
the
points
of
faith
,
but
in
that
of
Ceremonies
,
which
by
degrees
,
insensibly
,
and
without
observation
,
have
very
much
declined
and
varied
in
the
Church
of
Rome
from
what
they
were
in
their
original
institution
,
there
being
many
things
ordained
of
a
good
intent
,
as
one
amongst
themselves
complaineth
,
quae
nunc
videmus
partim
in
abusum
,
partim
in
superstitionem
verti
,
which
are
now
changed
into
abuse
,
and
altered
into
superstition
.
But
yet
the
Cardinal
stayes
not
here
,
we
must
enquire
,
quis
eam
oppugnaverit
,
what
men
opposed
these
new
opinions
,
and
made
head
against
them
at
their
first
appearance
,
or
else
all
is
lost
.
A
Quere
not
more
capable
of
resolution
than
the
others
were
;
for
if
the
Authors
were
not
known
,
the
opinions
private
,
and
that
there
is
no
Constat
of
the
time
or
place
,
when
,
and
wherein
the
seeds
were
sowen
,
then
certainly
,
to
look
for
an
opponent
,
were
an
excellent
folly
.
And
it
is
plain
,
that
in
the
sevit
,
no
man
saw
them
,
they
were
all
asleep
;
in
the
crevisset
no
m●n
knew
them
,
they
looked
so
like
unto
the
Wheat
;
but
when
they
came
to
fructifie
,
to
fecissent
fructum
,
and
that
the
fruits
did
yield
the
least
suspicion
to
the
vigilant
servants
of
an
ensuing
mischief
to
the
Church
of
God
,
then
did
God
stir
up
some
to
take
notice
of
them
,
and
to
give
warning
to
the
rest
of
the
common
danger
:
if
not
,
tell
me
what
Caveats
had
been
entred
in
the
Churches
name
,
by
Gregory
the
Great
,
against
the
Doctrine
of
the
Popes
supremacy
;
by
Berengarius
,
against
that
of
the
carnall
presence
;
by
Charles
the
Great
,
and
all
his
Clergy
in
the
Synod
of
Frankford
,
against
the
worshipping
of
Images
;
by
Huldrich
B.
of
Ausburg
,
in
defence
of
the
married
Clergy
;
by
the
Waldenses
,
Pauperes
de
Lugduno
,
Clemanges
,
Petrus
de
Alliaco
,
Wiclif
,
Hus
,
and
others
,
(
though
men
that
had
,
I
grant
their
own
personal
errors
)
against
the
severall
corruptions
of
the
Church
of
Rome
,
both
in
faith
&
manners
?
Nay
,
if
we
thought
that
that
would
please
him
,
we
could
tell
the
Cardinall
,
out
of
Rainerius
,
one
of
the
Popes
Inquisitors
,
that
there
have
never
wanted
some
since
the
time
of
Constantine
that
have
opposed
the
errors
of
the
Church
of
Rome
;
the
names
of
whom
who
list
to
see
,
may
finde
them
in
Catalogus
testium
veritatis
,
with
their
times
and
qualities
:
so
that
the
Cardinall
might
well
have
spared
this
bold
expression
,
non
solum
pastores
sed
et
Deum
valde
dormivisse
,
that
God
,
not
men
alone
,
had
been
fast
asleep
,
had
he
not
in
so
many
ages
stirred
up
one
or
other
to
make
resistance
to
those
errors
which
were
sowen
by
Satan
.
A
speech
,
which
in
another
man
might
be
called
a
Blasphemy
;
but
comming
from
the
mouth
of
so
grave
a
Father
,
may
passe
among
the
Oracles
of
the
Roman
Conclave
.
But
since
those
circumstances
of
time
,
place
and
person
,
are
pressed
so
frequently
by
the
adversary
,
and
that
the
Cardinall
insists
so
much
upon
it
,
quod
nullum
horum
in
nobis
possunt
ostendere
,
that
we
can
finde
none
of
them
in
the
Church
of
Rome
:
we
must
answer
further
,
that
as
the
satisfaction
of
these
Queres
is
not
possible
,
so
it
is
not
necessary
.
Shall
not
my
Doctor
think
me
sick
,
although
he
finde
a
general
decay
over
all
my
body
,
not
one
sound
part
from
head
to
foot
,
unless
I
can
inform
him
punctually
,
both
when
,
and
where
,
and
in
whose
company
I
sickoned
?
or
should
we
conceive
him
a
sory
Architect
,
that
being
called
to
view
an
old
ruinous
Building
,
would
not
believe
it
wanted
any
thing
,
or
was
out
of
order
,
unless
I
could
acquaint
him
where
it
first
took
wet
,
and
in
what
part
it
first
decayed
,
and
who
then
dwelt
in
it
?
Do
not
corruptions
creep
into
the
strictest
Governments
,
labente
paulatim
disciplina
,
the
rigour
and
severity
of
Discipline
,
day
by
day
declining
?
And
should
we
not
repute
him
a
most
excellent
Statesman
,
that
would
think
nothing
fit
for
a
Reformation
,
unless
some
wiser
then
himself
could
tell
him
,
when
and
by
whom
,
and
in
whose
Government
the
abuse
crept
in
?
But
to
restrain
our selves
to
matters
that
concern
Religion
,
Jewish
Church
,
and
that
they
published
many
things
as
the
traditions
of
the
Fathers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
were
not
to
be
found
in
the
Books
of
Moses
.
Our
Saviour
also
tells
us
of
them
,
that
they
had
made
the
Word
of
God
of
none
effect
by
their
traditions
.
But
for
the
time
when
they
began
,
and
from
what
Authour
they
descended
,
Josephus
could
not
tell
us
,
and
our
Saviour
did
not
,
which
shewes
our
Saviour
did
not
think
it
necessary
,
nor
Josephus
possible
.
Our
Saviour
looked
not
on
the
root
,
but
upon
the
fruit
,
and
by
the
fruit
gave
judgement
of
the
Tree
it self
,
there
being
no
Doctrine
of
what
sort
soever
,
but
it
beares
some
fruit
,
by
which
it
may
be
known
whether
true
or
false
:
my
next
particular
,
and
next
in
order
to
be
handled
.
Nemo
non
in
vitia
pronus
est
.
There
are
few
men
but
are
addicted
to
some
vice
,
either
by
the
corruption
of
their
nature
,
or
the
iniquity
of
their
education
.
We
are
all
sinners
from
the
womb
,
but
are
then
most
sinful
,
when
we
are
seasoned
with
ill
Principles
;
and
that
the
poyson
of
our
education
is
superadded
to
the
venom
of
our
dispositions
.
And
this
is
that
which
Tully
charged
upon
Mr.
Anthony
,
that
he
had
took
great
pains
,
and
studied
most
extreamly
hard
to
be
lewd
and
vitious
,
ac
si
putaret
se
natura
tam
improbum
non
potuisse
evadere
,
nisi
accessisset
etiam
disciplina
.
But
on
the
other
side
,
the
benefit
of
a
vertuous
institution
is
so
great
and
excellent
,
that
it
correcteth
in
us
our
most
prevalent
frailties
,
and
rectifieth
the
obliquities
of
our
affections
,
which
made
the
wise
man
give
this
testimony
of
,
and
to
Philosophy
,
that
by
his
knowledge
in
the
same
he
could
live
uprightly
,
and
exercise
those
vertuous
actions
of
his
own
accord
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
others
did
upon
compulsion
,
and
for
fear
of
law
.
How
much
more
operation
think
we
have
those
Doctrines
on
us
,
which
come
apparalled
in
the
habit
of
Religion
,
and
the
Cloak
of
piety
?
on
a
conformity
to
the
which
we
are
perswaded
,
that
all
our
comforts
do
depend
for
the
present
life
,
and
all
our
hopes
for
that
to
come
.
Assuredly
these
precepts
and
instructions
which
we
take
from
them
,
whose
words
and
dictates
we
imbrace
as
celestial
Oracles
,
are
of
power
incredible
,
either
to
make
us
fit
for
mischief
,
or
to
inable
and
prepare
us
for
the
works
of
goodness
:
so
that
in
case
there
were
no
other
way
to
know
what
leaders
we
have
followed
,
and
what
instructions
have
been
given
us
,
the
fruits
of
our
affections
would
at
full
declare
it
.
The
reason
is
,
because
of
that
dependence
which
the
affections
have
on
the
understanding
,
that
which
the
understanding
apprehends
as
true
,
being
recommended
to
the
will
as
good
,
and
forthwith
by
the
will
desired
and
followed
:
so
that
as
often
as
the
understanding
is
deceived
in
its
proper
object
,
and
entertaineth
falshood
instead
of
truth
,
so
often
is
the
will
misguided
,
in
courting
those
things
which
indeed
are
wicked
,
but
yet
are
clothed
in
the
habit
of
dissembled
vertue
:
upon
this
ground
St.
Paul
hath
told
us
of
the
Gentiles
,
that
having
their
understanding
darkned
through
the
ignorance
which
was
in
them
,
they
gave
themselves
over
unto
lasciviousness
,
to
work
all
manner
of
uncleanness
with
greediness
.
Fides
ex
auditu
,
Faith
is
by
hearing
,
saith
the
Apostle
.
By
meanes
whereof
it
comes
to
passe
,
that
as
we
preach
,
even
so
the
people
do
believe
;
and
as
they
do
believe
,
even
so
they
practise
.
Take
we
heed
therefore
what
we
preach
,
and
that
we
sowe
not
tares
among
simple
men
,
who
cannot
know
them
from
the
Wheat
.
Now
of
the
tares
I
told
you
in
my
last
Discourse
from
Galen
,
Plinie
,
Theophrastus
,
and
many
of
the
best
of
our
modern
Herbalists
,
that
they
affect
the
sight
with
dimness
,
and
the
head
with
giddiness
,
and
the
whole
body
with
Diseases
:
And
so
it
is
also
with
the
false
opinions
,
those
dangerous
and
erroneous
Tenets
intended
in
the
present
Parable
;
for
in
our
eyes
,
(
conceive
we
of
our
understanding
)
they
do
occasion
such
a
dimness
,
that
either
we
cannot
see
the
way
that
leads
to
happiness
,
or
seeing
,
see
the
same
,
but
will
not
perceive
it
.
And
in
our
heads
it
doth
produce
so
great
a
giddiness
,
that
we
are
constant
unto
nothing
,
halting
,
as
once
the
Israelites
,
between
two
opinions
,
divided
betwixt
God
and
Mammon
,
in
great
distraction
with
our selves
,
whether
we
shall
adhere
to
Christ
,
or
follow
Antichrist
;
continue
in
old
England
,
or
hoyst
sail
for
New
.
And
for
the
sores
upon
the
body
,
the
blemishes
of
our
behaviour
,
the
stains
and
scandalls
of
our
conversation
,
by
which
we
grieve
the
Spirit
,
and
disgrace
Religion
,
what
are
they
but
the
frequent
,
though
most
lewd
effects
of
a
perverted
understanding
,
and
a
poysoned
will
?
The
Heresies
of
the
Gnosticks
and
the
Carpocratians
,
what
vile
and
wretched
things
they
were
!
A
man
might
easily
conjecture
what
fine
points
they
held
,
by
the
condition
of
their
lives
,
which
were
so
filthy
and
obscene
,
that
for
their
sakes
the
name
of
Christian
first
grew
odious
to
the
sober
Gentile
.
Vide
Christianos
quid
agunt
,
In
illis
patitur
lex
Christiana
maledictum
,
as
devout
Salvian
oft
complained
.
The
errors
of
the
Church
of
Rome
in
point
of
judgement
have
they
not
bred
as
grievous
errors
in
the
points
of
practice
?
Whence
else
proceeds
it
that
the
Priests
are
debarred
from
Marriage
,
and
permitted
Concubines
;
that
open
Stewes
are
suffered
and
allowed
of
,
so
they
pay
rent
unto
the
Pope
,
and
supply
his
Coffers
;
that
Princes
may
have
dispensation
to
forswear
themselves
,
and
break
those
Covenants
which
they
have
solemnly
contracted
with
their
confederates
;
that
subjects
may
take
arms
against
,
and
depose
their
Princes
,
if
the
Pope
do
but
say
the
word
,
and
free
them
from
the
Oath
of
their
Allegeance
?
And
on
the
other
side
,
when
we
behold
men
factiously
bent
to
oppose
the
Church
,
seditiously
inclined
to
disturb
the
State
,
disloyally
resolved
to
resist
their
Soveraign
,
rebelliously
disposed
to
excite
the
people
;
when
men
refuse
to
pay
the
King
his
lawful
tributes
,
and
yet
consume
them
on
their
lusts
;
when
they
let
loose
such
rogues
as
Barrabas
,
that
they
may
crucifie
their
Lord
and
Master
;
may
we
not
certainly
affirm
,
that
they
have
hearkened
to
the
Doctrines
of
Knox
and
Cartwright
,
and
their
successors
in
the
cause
?
Such
as
the
Doctrines
are
which
the
eare
takes
in
,
such
also
are
the
lives
which
are
framed
thereafter
.
Cavete
itaque
quid
auditis
,
take
you
heed
therefore
what
ye
hear
,
lest
whilest
you
lend
an
eare
to
those
false
Apostles
,
you
partake
with
them
of
their
sins
.
And
certainly
there
is
good
reason
why
we
should
take
heed
.
The
Devil
never
was
more
busied
in
sowing
of
his
tares
,
then
now
;
nor
ever
had
he
better
opportunity
to
effect
his
purpose
.
So
dull
and
sleepy
are
men
grown
circa
custodiam
propriae
personae
suae
,
in
reference
to
themselves
and
their
private
safety
,
that
they
are
angry
with
the
Prelates
for
being
so
vigilant
and
careful
circa
custodiam
gregis
sui
,
and
having
more
care
of
them
then
they
have
themselves
:
so
that
if
Satan
be
but
diligent
,
as
no
doubt
he
is
,
and
send
his
instruments
abroad
,
as
no
doubt
he
doth
,
he
may
disperse
his
tares
securely
,
and
bring
them
to
fecissent
fructum
,
ere
they
be
discovered
.
And
how
comes
this
to
passe
,
but
for
want
of
heed
,
for
want
of
taking
heed
what
it
is
we
hear
,
and
unto
whom
it
is
we
hearken
,
False
?
factious
and
schsmatical
Doctrines
are
the
seeds
of
Satan
;
and
many
instruments
he
hath
,
both
in
the
Pulpit
and
the
Parlor
,
to
disperse
those
seeds
:
some
speaking
evil
of
Authority
,
and
despising
Dignities
;
others
perverting
of
the
people
,
and
forbidding
to
pay
tribute
unto
Caesar
:
some
taking
up
provision
of
the
choicest
wits
,
and
persons
of
most
power
and
quality
for
the
Church
of
Rome
;
and
others
leading
out
whole
Families
to
seek
the
Gospel
in
the
Desert
.
He
that
doth
look
for
better
fruit
from
such
dangerous
Doctrines
,
then
discontent
and
murmuring
against
their
Rulers
,
associations
and
conspiracies
against
lawful
Government
,
and
finally
,
a
flat
Apostasie
from
the
sincerity
of
that
Religion
which
is
here
profest
,
may
as
well
look
for
Grapes
from
Thorns
,
or
Figs
from
thistles
.
A
good
Tree
bringeth
forth
good
fruit
;
but
for
these
evil
Trees
which
bear
evil
fruit
,
what
are
they
profitable
for
but
for
the
fire
?
that
as
they
are
the
cause
of
combustions
here
,
they
may
adde
fuel
to
the
fire
hereafter
.
Thus
have
I
brought
you
at
the
length
to
that
which
did
occasion
the
discovery
of
the
Devills
practise
.
The
sowing
of
these
Tares
,
the
Sevit
we
had
seen
before
:
We
have
now
took
a
brief
view
of
them
in
crevisset
herba
,
and
brought
them
to
fecissent
fructum
.
There
remains
nothing
further
but
apparuerunt
,
that
they
appeared
,
and
how
they
were
discovered
;
but
that
must
be
the
work
of
another
day
.
SERMON
IV.
At
WHITE-HALL
Jan.
27.
1638.
MATTH.
13.
v.
26.
Tunc
apparuerunt
&
Zizania
.
Then
appeared
the
tares
also
.
LAtet
anguis
in
herba
:
The
Snake
or
Serpent
doth
delight
to
hide
himself
under
the
covert
of
the
grasse
,
so
that
we
hardly
can
discern
them
till
we
tread
upon
them
;
and
treading
on
them
unawares
,
when
we
think
not
of
it
,
are
in
danger
to
be
bitten
by
them
when
we
cannot
help
it
.
Et
sic
palleat
,
ut
nudis
qui
pressit
calcibus
anguem
:
so
is
it
also
in
the
Text.
Here
is
a
Serpent
in
the
grasse
,
anguis
in
herba
,
in
the
tares
,
when
they
first
peeped
out
,
and
anguis
in
crevisset
,
when
the
blade
grew
up
.
Yet
all
this
while
the
enemy
was
either
in
his
latitat
,
and
so
was
not
seen
;
or
else
disguised
and
veiled
with
an
alias
dictus
,
and
so
passed
unknown
.
And
had
he
not
been
found
in
fecissent
fructum
,
when
the
fruit
was
ripe
,
and
men
were
able
to
discern
him
,
we
might
have
bin
worse
bitten
,
and
more
shrewly
punished
then
were
the
Israelites
in
the
Desert
by
the
fiery
Serpents
.
But
God
was
pleased
to
deal
more
mercifully
with
his
Church
then
so
.
And
though
it
seemed
good
unto
him
for
some
certain
space
to
let
the
enemy
rejoyce
,
and
admire
himself
in
the
success
of
his
designes
,
yet
it
held
not
long
;
for
when
his
hopes
were
highest
,
and
his
tares
well
grown
,
so
that
they
seemed
to
have
preeminence
of
the
wheat
it self
,
then
did
the
Heavenly
Husbandman
awake
his
servants
,
and
let
them
look
upon
the
tares
in
fecissent
fructum
,
when
they
appeared
to
be
what
indeed
they
were
,
infelix
solium
,
frugum
pestis
,
and
whatsoever
other
name
the
Poets
and
Philosophers
have
bestowed
upon
them
.
But
when
the
blade
sprung
up
,
and
had
brought
forth
fruit
,
tunc
apparuerunt
&
zizania
,
then
appeared
the
tares
also
.
The
words
you
see
are
very
few
,
and
so
the
parts
not
like
to
be
very
many
.
We
will
observe
only
these
two
particulars
.
1.
That
the
tares
appeared
at
last
,
apparuerunt
&
zizania
;
when
,
or
how
they
were
discovered
,
and
that
we
finde
in
the
word
tunc
,
then
when
the
blade
had
brought
forth
fruit
.
Of
these
in
order
,
begining
what
the
Quod
sit
first
,
and
so
proceeding
to
the
Quando
.
Veritas
non
quaerit
angulos
,
Truth
seeks
no
corners
,
saith
the
Proverb
:
And
therefore
Christ
our
Saviour
hath
compared
it
unto
a
Candle
set
upon
an
hill
,
which
shewes
it self
unto
the
eye
of
each
beholder
.
We
may
affirm
thereof
,
as
doth
St.
Ambrose
of
the
Sun
,
deficere
videtur
,
sed
non
deficit
;
the
light
thereof
cannot
be
possibly
extinguished
,
although
sometimes
darkened
:
Opprest
sometimes
it
is
,
as
it
hath
been
formerly
,
by
errors
,
Heresies
,
and
false
opinions
;
supprest
it
cannot
be
for
ever
.
For
magna
veritas
,
great
is
the
truth
,
and
it
prevaileth
at
the
last
,
however
for
a
while
obscured
by
mens
subtile
practises
.
That
Heresies
shall
arise
St.
Paul
hath
told
us
,
and
he
hath
brought
it
in
with
an
oportet
,
oportet
esse
haereses
,
in
the
Epistle
.
And
that
there
must
be
scandalls
Christ
himself
hath
told
us
,
and
he
hath
told
it
too
with
a
necesse
est
ut
scandala
veniant
,
in
the
holy
Gospel
.
The
reasons
both
of
the
oport●t
and
necesse
,
we
shall
see
hereafter
,
when
we
shall
come
to
scan
those
motives
which
might
induce
the
Lord
to
permit
these
tares
;
Sinite
utraque
crescere
,
usque
ad
messem
,
v.
30.
Mean
while
it
doth
concern
us
to
take
special
notice
,
that
as
it
pleased
the
Lord
to
give
way
to
error
,
and
suffer
sometimes
heresies
of
an
higher
nature
,
and
sometimes
false
opinions
of
an
inferior
quality
to
take
fast
footing
in
his
Church
;
yet
he
did
never
suffer
them
to
destroy
his
harvest
,
but
brought
them
at
the
last
to
apparuerunt
.
The
comfortable
beams
of
truth
dispersed
and
scoured
away
those
Clouds
of
error
wherewith
the
Church
before
was
darkened
,
and
by
the
light
thereof
the
foulness
and
deformity
of
falshood
was
made
more
notorious
:
so
that
from
hence
two
special
Queres
may
be
raised
,
first
,
why
these
tares
or
errors
were
so
long
concealed
;
and
secondly
,
how
they
were
at
last
revealed
.
And
first
they
were
concealed
as
it
were
of
purpose
to
let
the
Church
take
notice
of
her
own
condition
,
how
careless
and
how
blinde
she
is
in
the
things
of
God
,
did
not
the
eye
of
God
watch
over
her
,
and
direct
her
goings
.
Her
carelesness
we
had
before
in
dormirent
homines
,
when
as
we
found
her
sleeping
,
and
regardless
of
the
common
enemy
;
that
time
the
tares
were
in
their
Sevit
,
and
no
man
would
hold
up
his
head
to
look
unto
the
publick
safety
.
Her
blindness
we
may
note
in
this
,
that
being
left
unto
her self
,
she
could
not
see
them
in
crevisset
,
when
they
put
forth
the
leaf
,
and
the
blade
sprung
up
,
and
that
they
did
begin
to
spread
abroad
,
and
justle
with
the
truth
for
the
preeminence
.
If
either
no
false
Doctrines
had
been
sowen
at
all
,
or
had
they
all
been
noted
at
the
first
peeping
forth
,
the
Church
might
possibly
impute
it
to
her
own
great
watchfulness
,
pleaded
some
special
priviledge
of
infallibility
,
and
so
in
time
have
fallen
into
presumption
.
God
therefore
left
her
to
her self
,
that
falling
into
sin
and
error
,
and
suffering
both
to
grow
upon
her
by
her
own
remisseness
,
she
might
ascribe
her
safety
unto
God
alone
,
whose
eyes
do
neither
sleep
nor
slumber
.
The
Church
is
then
in
most
security
when
God
watcheth
over
her
;
when
he
that
keepeth
Israel
hath
his
eye
upon
her
;
Gods
eye
,
he
being
●culus
infinitus
,
as
the
learned
Gentile
,
and
totus
oculus
,
as
the
learned
Father
,
is
her
best
defence
.
Which
if
it
be
averted
from
her
,
she
walketh
forthwith
in
darkness
and
the
shadow
of
death
,
subject
to
every
rising
error
,
obnoxious
to
the
practises
of
her
subtile
enemies
.
And
in
this
state
she
stands
,
in
this
wretched
state
,
till
he
be
pleased
to
shine
upon
her
,
and
blesse
her
with
the
light
of
his
holy
countenance
,
the
beames
whereof
discover
every
crooked
way
,
and
bring
them
to
apparuerunt
,
to
the
publick
view
.
And
to
apparuerunt
all
must
come
,
every
false
Doctrine
whatsoever
,
there
's
no
doubt
of
that
;
for
Idem
est
non
esse
&
non
apparere
.
No
Tenet
is
erroneous
in
respect
of
us
,
till
it
appear
to
us
to
be
so
;
and
till
it
doth
appear
to
be
so
,
we
may
mistake
it
for
a
truth
,
imbrace
it
for
a
tendry
of
the
Catholick
Church
,
endeavour
to
promote
it
with
our
best
affections
,
and
yet
conceive
our selves
to
be
excusable
,
in
that
it
is
amoris
error
,
not
erroris
amor
.
In
th●s
regard
our
Fathers
might
be
safe
in
the
Church
of
Rome
,
and
may
be
now
triumphant
in
the
Church
of
Heaven
,
though
they
believed
those
Doctrines
which
were
therein
taught
,
or
possibly
maintained
them
with
their
best
affections
.
The
errors
of
that
Church
were
not
then
discovered
,
nor
brought
to
their
apparuerunt
;
and
being
taken
or
mistaken
for
sound
Orthodox
Tenets
,
were
by
them
followed
and
defended
in
their
several
stations
.
So
that
we
may
affirm
of
them
as
once
St.
Peter
of
the
Jewes
,
novimus
quia
per
ignorantiam
fecerint
,
we
know
that
through
ignorance
they
did
it
:
or
if
we
know
it
not
so
clearly
as
St.
Peter
did
,
yet
we
may
charitably
hope
that
it
was
no
otherwise
,
in
those
particular
points
and
passages
wherein
we
know
not
any
thing
unto
the
contrary
.
He
that
makes
any
doubt
of
this
,
what
faith
soever
he
pretends
to
,
shewes
but
little
charity
,
and
makes
no
difference
between
an
accidentall
and
a
wilful
blindness
.
There
are
some
errors
in
the
Church
,
like
some
Diseases
in
the
body
;
when
they
are
easie
to
be
cured
,
they
are
hard
to
be
known
;
&
when
they
are
easie
to
be
known
,
they
are
hard
to
cured
;
but
every
error
&
disease
is
of
that
condition
that
it
must
first
be
known
,
&
the
true
quality
thereof
discovered
,
or
else
it
is
impossible
to
prescribe
a
remedy
.
But
so
it
is
not
now
with
us
,
nor
any
of
our
Masters
in
the
Church
of
Rome
,
as
it
was
anciently
with
our
fore-fathers
in
and
of
that
Church
.
Those
errors
which
in
former
times
were
accounted
truths
,
or
not
accounted
of
as
errors
,
are
now
in
the
apparuerunt
,
we
see
them
plainly
as
they
are
;
and
by
comparing
them
with
Scripture
,
the
true
rule
of
faith
,
are
able
to
demonstrate
the
obliquity
of
those
opinions
and
false
Doctrines
which
they
have
thrust
upon
the
Church
in
these
latter
ages
.
And
we
may
say
of
them
in
Tertullians
Language
,
Ipsa
Doctrina
eorum
cum
Apostolica
comparata
,
ex
diversitate
&
contrarietate
sua
pronunciabit
neque
Apostoli
alicujus
ess●
,
neque
Apostolici
.
The
difference
which
appeares
between
the
Doctrines
of
the
Church
of
Rome
,
delivered
in
the
new
Creed
of
Pope
Pius
quartus
,
and
those
which
were
delivered
once
unto
the
Saints
in
the
old
Creed
of
the
Apostles
,
shewes
plainly
that
they
neither
came
from
the
Apostles
,
nor
any
Apostolical
Spirit
:
so
that
in
case
we
shut
our
eyes
against
the
sacred
beames
of
truth
which
now
shine
upon
us
;
or
if
they
so
long
after
the
apparuerunt
will
not
see
those
tares
which
are
discovered
to
their
hands
▪
both
we
and
they
are
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
utterly
uncapable
of
excuse
in
the
sight
of
God
.
If
any
man
will
be
so
obstinately
wedded
to
his
own
opinion
,
as
to
take
up
his
Lodging
in
a
Pest-house
,
after
he
hath
been
made
acquainted
with
the
present
danger
,
however
we
in
charity
may
say
,
Lord
have
mercy
upon
him
;
yet
he
hath
reason
to
believe
,
that
God
in
justice
will
inflict
that
judgement
on
him
which
usually
doth
befall
those
men
which
do
wilfully
and
perversly
tempt
the
Lord
their
God
.
Nor
was
it
only
necessary
in
regard
of
us
,
of
private
and
particular
men
,
that
the
tares
should
come
to
their
Epiphanie
,
their
apparuerunt
;
God
did
it
most
especially
for
his
Churches
sake
,
whom
he
had
promised
to
conduct
in
the
wayes
of
truth
,
and
to
be
with
her
alwayes
to
the
end
of
the
world
.
The
tare
is
in
it self
,
as
the
Poet
calls
it
,
infelix
lolium
,
a
wretched
and
unlucky
weed
,
and
frugum
pestis
,
the
bane
and
plague
of
other
grains
,
as
the
learned
Herbalist
.
And
of
the
mischief
which
it
brings
to
Gods
holy
Husbandry
,
either
by
eating
up
the
wheat
,
the
Lords
own
good
seed
,
or
over-running
all
the
field
in
the
which
it
growes
,
I
have
at
large
discoursed
already
.
Suffice
it
that
the
Devil
sowed
them
with
a
devillish
purpose
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
so
he
might
destroy
the
labour
of
the
Heavenly
Husbandman
.
And
doubt
we
not
but
that
he
had
in
fine
effected
his
malicious
ends
,
had
not
God
brought
them
in
due
time
to
apparuerunt
;
had
he
not
made
a
plain
discovery
of
their
noxious
nature
,
and
called
upon
his
servants
to
take
notice
of
them
.
We
may
conceive
what
reputation
they
had
gained
by
a
longer
sufferance
,
how
ill
it
would
have
gone
with
the
Church
of
God
in
the
attempt
of
reformation
,
in
that
being
so
long
since
detected
,
and
brought
to
their
apparuerunt
,
so
many
in
the
world
are
not
yet
perswaded
that
there
was
any
thing
in
point
of
Doctrine
fit
to
be
reformed
.
It
is
with
errors
now
,
as
with
temples
anciently
;
the
more
antiquity
they
have
the
greater
sanctity
,
Tantumque
sanctitatis
tribuerunt
quantum
vetustatis
,
as
Minutius
Felix
.
God
therefore
took
his
time
to
detect
these
errors
,
and
to
give
notice
to
the
world
,
that
they
were
but
tares
,
before
they
could
prescribe
to
truth
,
or
challenge
such
an
interest
in
antiquity
,
as
was
not
possible
to
be
disproved
.
And
this
the
Lord
did
partly
for
his
own
sake
too
,
that
so
he
might
acquit
himself
of
those
gracious
promises
which
he
had
made
unto
his
Churches
,
and
by
that
meanes
became
her
debtor
.
He
promised
to
be
with
her
alwayes
,
and
therefore
could
not
possibly
forsake
her
in
her
greatest
need
:
He
promised
to
conduct
her
in
the
wayes
of
truth
;
and
therefore
could
not
leave
her
as
a
prey
to
error
.
He
promised
that
the
gates
of
Hell
should
not
prevail
against
her
,
and
therefore
could
not
give
her
over
to
the
snares
of
Satan
.
God
never
doth
forsake
his
Church
,
though
he
sometimes
leaves
her
to
her self
for
her
further
trial
;
nor
turn
away
his
face
,
though
he
look
aside
,
for
her
correction
and
chastisement
;
for
should
he
utterly
desert
it
,
and
leave
it
as
a
prey
unto
sin
and
error
,
the
Church
indeed
were
in
a
very
sory
taking
;
but
in
the
mean
time
,
where
were
all
Gods
promises
?
Might
not
the
enemy
rejoyce
,
and
advance
his
head
,
and
say
that
either
God
did
not
see
his
practises
,
or
was
not
able
to
prevent
them
?
that
he
was
only
rich
in
promises
,
promissis
dives
,
but
when
it
came
to
the
performance
,
then
Quid
dignum
tanto
?
And
might
not
his
most
trusty
servants
have
complained
with
David
,
Ut
quid
Deus
repulisti
in
finem
.
O
God
wherefore
art
thou
absent
from
us
so
long
?
we
see
not
our
tokens
,
there
is
not
one
Prophet
more
,
no
not
one
is
there
among
us
that
understandeth
any
more
.
This
the
Lord
heard
,
but
would
not
suffer
.
And
therefore
when
he
had
made
trial
of
his
Church
,
and
let
her
see
her
own
infirmities
,
he
brought
those
errors
and
false
Doctrines
which
did
seem
to
threaten
it
,
to
their
apparuerunt
,
to
the
open
light
.
And
of
false
Doctrines
,
many
are
of
that
condition
,
that
being
once
discovered
,
they
are
soon
confuted
,
majorque
aliquanto
labor
est
invenire
quàm
vincere
,
How
this
was
done
,
and
when
,
we
must
next
consider
,
which
for
the
time
thereof
was
tunc
,
and
for
the
manner
of
it
,
in
fecissent
fructum
;
my
next
particular
,
and
next
in
order
to
be
handled
.
Rectum
est
sui
index
&
obliqui
.
There
is
no
better
way
to
discern
any
thing
that
s
crooked
then
by
laying
it
to
a
right
line
;
or
to
discover
errors
and
erroneous
Tenets
,
then
to
compare
them
with
the
truth
.
Truth
doth
not
only
justifie
it self
,
but
by
the
light
thereof
we
are
made
more
able
then
before
to
judge
of
falshood
.
And
howsoever
many
false
opinions
have
passed
,
and
still
may
passe
for
currant
,
in
the
conceit
of
those
which
have
took
them
up
;
yet
by
comparing
them
with
Scripture
,
which
is
truth
it self
,
or
with
the
Catholique
tendries
of
Gods
holy
Church
,
the
best
Expositor
of
Scripture
,
their
folly
and
their
falshood
will
at
once
appear
.
Thus
was
it
with
the
tares
in
the
present
Parable
;
They
seemed
so
lovely
to
the
eye
in
the
blade
or
stalk
,
that
few
were
able
to
discern
them
.
Most
took
them
to
be
Wheat
of
the
Lords
own
sowing
,
a
very
excellent
piece
of
Wheat
,
and
such
as
might
have
recompenced
the
labour
of
the
heavenly
Husbandman
;
but
when
they
came
unto
fecissent
fructum
,
when
both
the
Wheat
and
tares
came
to
bring
forth
fruit
,
and
that
the
fruits
of
each
were
balanced
in
the
scale
of
the
holy
Sanctuary
,
then
was
it
no
great
difficulty
to
determine
of
them
,
to
say
that
this
was
Wheat
,
and
that
these
were
tares
;
that
this
was
truth
,
and
that
was
error
;
that
this
was
seed
of
Gods
own
sowing
,
the
bonum
semen
mentioned
in
the
24.
and
for
the
others
,
unde
haec
?
they
could
proceed
from
none
but
ab
inimico
.
So
true
is
that
which
Christ
our
Saviour
tells
us
in
another
case
,
igitur
ex
fructibus
eorum
cognoscetis
eos
,
by
their
fruits
you
shall
know
them
.
As
for
example
;
The
Doctrine
of
the
Popes
supremacy
,
as
it
is
represented
to
us
in
the
fairest
colours
,
how
specious
seemes
it
to
the
eye
,
how
necessary
for
the
preservation
of
peace
and
unity
in
the
Church
of
God
?
how
excellent
a
piece
of
Wheat
would
a
man
suppose
it
at
first
looking
on
?
Nature
pleads
for
it
,
in
regard
that
all
living
Creatures
,
as
Bees
and
Birds
,
and
Sheep
and
all
other
Cattel
love
to
have
some
chief
,
by
which
the
rest
may
be
directed
.
Rex
unus
apibus
,
dux
unus
gregibus
,
&
in
armentis
rector
unus
,
as
St.
Cyprian
hath
it
.
This
being
taken
pro
confesso
,
what
can
follow
next
,
but
that
this
supreme
Government
ought
to
have
been
in
some
one
or
other
of
the
Lords
Apostles
?
And
of
that
glorious
company
who
so
proper
for
it
as
divine
St.
Peter
?
whom
the
Evangelist●
alwayes
make
the
Marshall
in
one
constant
place
,
and
that
is
primus
Simon
Petrus
,
to
whom
our
Saviour
said
,
T●bi
dabo
claves
,
super
hanc
petram
,
pasce
oves
;
and
whatsoever
else
might
seem
to
intimate
that
he
designed
him
for
a
Chief
over
all
the
rest
.
Now
being
that
these
priviledges
and
prerogatives
were
not
conferred
on
Peters
person
,
but
upon
him
and
his
Successors
,
as
't
is
said
they
were
;
where
should
we
look
to
finde
them
but
in
Peters
See
,
the
Renowned
City
of
Rome
,
the
Imperial
Seat
,
the
Queen
and
Lady
of
all
Nations
?
Good
reason
that
the
Bishops
of
that
most
famous
Church
,
whose
faith
was
spoken
of
through
all
the
world
,
Et
quae
domina●i
in
caetera
possit
,
and
had
sufficient
power
to
command
the
rest
,
should
sit
chief
amongst
them
,
chief
President
in
all
general
Councels
,
chief
Justice
in
all
publick
controversies
,
yea
,
and
Lord
Treasurer
too
to
dispense
all
indulgences
,
and
other
graces
of
the
Church
.
Nay
,
the
commodities
which
the
Christian
world
enjoyes
by
the
sole
benefit
of
the
Popes
Supremacie
,
are
said
to
be
so
great
and
weighty
,
that
they
are
able
to
bear
down
all
cavils
and
objections
which
are
made
against
it
;
for
what
a
signal
blessing
is
it
to
have
one
common
Father
over
all
the
Church
,
to
whom
as
to
a
Catholick
Moderator
,
and
indifferent
Umpire
,
all
Christian
Kings
and
Princes
may
refer
their
quarrels
;
one
supreme
head
,
to
whom
as
to
a
visible
and
infallible
Judge
,
the
Prelates
of
the
Church
,
and
other
learned
men
may
refer
their
controversies
:
unity
must
begin
from
one
;
and
who
more
fit
to
be
this
one
,
then
he
that
can
derive
unto
himself
so
faire
a
title
?
And
a
faire
title
t
is
indeed
,
and
hath
been
so
well
pleaded
by
the
Advocates
of
the
Court
of
Rome
,
that
for
long
time
together
there
was
no
suspicion
that
it
would
ever
come
in
question
whether
true
or
false
.
So
fair
a
field
could
bring
forth
nothing
but
the
purest
Wheat
,
the
bread
of
life
,
even
manchet
for
the
Lords
own
Table
.
He
that
had
thought
or
given
it
out
that
there
was
any
tare
amongst
it
,
much
lesse
,
tares
all
over
,
might
possibly
have
had
some
hearers
,
but
few
believers
.
The
reason
was
,
because
that
all
this
while
the
Doctrine
was
but
in
crevisset
herba
,
in
the
blade
or
stalk
;
not
come
unto
the
height
,
to
fecissent
fructum
.
But
when
it
came
to
that
,
and
that
the
fruits
thereof
appeared
in
their
proper
likeness
,
it
proved
to
be
so
grosse
a
tare
,
such
an
infelix
lolium
,
such
a
frugum
pestis
,
that
a
more
dangerous
was
never
sowen
by
Satan
in
the
Church
of
God
.
For
then
it
was
discovered
plainly
,
that
the
Popes
in
a
manner
had
forsook
the
claim
of
being
successors
to
Peter
,
and
would
be
Vicars
unto
Christ
;
that
they
had
changed
Quodcunque
ligaveris
in
terra
,
into
Omnis
potestas
data
est
mihi
in
coelis
;
the
Priestly
and
Prophetical
power
into
the
Kingly
;
and
built
their
rise
not
on
the
priviledges
which
Christ
gave
to
Peter
,
but
upon
those
which
God
the
Father
gave
his
Christ
;
and
what
did
follow
thereupon
,
but
that
his
Courtiers
honoured
him
with
the
title
of
Vice-God
,
or
Vice-Deus
?
as
in
the
Inscription
of
Paulo
Quarto
Vice-Deo
:
others
with
that
of
Dominus
noster
Deus
●apa
,
our
Lord
God
the
Pope
:
some
giving
him
authority
to
make
vertue
vice
,
and
vice
vertue
,
as
did
Card.
Bellarmine
;
Thomas
Aquinas
:
and
finally
some
of
them
having
gone
so
farre
,
as
to
condemn
our
Saviour
Christ
of
great
indiscretion
,
nisi
unum
post
se
talem
vicarium
reliquisset
,
had
he
not
left
behind
him
such
a
Vicar
,
so
absolutely
endowed
with
all
manner
of
power
,
as
did
Peter
Berhardus
.
So
for
the
Popes
themselves
,
Omnis
potestas
data
est
mihi
,
how
quickly
did
they
turn
that
primacy
which
before
they
had
in
point
of
order
,
into
a
soveraignty
or
supremacy
in
point
of
power
?
with
what
subtile
blasphemy
did
they
shift
the
Scriptures
,
to
make
them
serviceable
to
their
wicked
and
ambitious
ends
?
Instead
of
Tibi
dabo
claves
,
one
findes
out
ecce
duos
gladios
,
behold
here
two
swords
,
the
one
spiritual
,
the
other
temporall
.
And
thereupon
Pope
Julius
passing
over
Tiber
,
drew
out
his
sword
,
and
threw
his
keyes
into
the
River
;
affirming
openly
,
that
since
St.
Peters
keyes
would
not
serve
his
turn
,
St.
Pauls
Sword
should
.
Instead
of
super
petram
hane
,
a
second
brings
in
super
aspidem
&
basiliscum
:
and
that
Pope
Alexander
useth
,
to
justifie
his
treading
on
the
neck
of
the
Emperor
Frederick
.
Instead
of
Pasce
oves
meas
,
a
third
hath
found
out
Surge
Petre
occide
&
manduca
,
Arise
Peter
,
kill
and
eat
:
and
this
Pope
Paul
the
Fifth
alledged
for
an
Authority
that
he
might
kill
,
assassinate
,
and
murder
disobedient
Princes
;
and
by
the
same
Authority
,
for
ought
I
can
see
,
he
may
eat
them
too
.
And
finally
to
mend
the
matter
,
the
Popes
Supremacy
thus
founded
and
promoted
by
such
wretched
shifts
,
mnst
be
reputed
as
an
Article
of
the
Christian
Faith
;
and
that
too
primus
&
praecipus
Romanensium
fidei
articulus
,
the
first
and
principal
Article
of
the
Church
of
Rome
:
certain
I
am
,
that
so
it
was
defended
in
the
time
of
Pope
Clement
the
Eighth
,
&
hath
been
since
so
ranked
and
marshalled
in
the
new
Creed
of
Pius
Quartus
.
Add
unto
these
their
practise
in
the
points
aforesaid
,
proclaiming
errors
to
be
truth
,
and
publickly
condemning
truth
for
errors
;
making
new
Articles
of
Faith
,
and
misinterpreting
the
old
;
deposing
Kings
,
disposing
of
their
Kingdoms
,
and
bringing
them
to
be
at
their
devotion
;
and
tell
me
if
the
ordinary
fruits
of
the
Supremacy
do
not
discover
it
most
manifestly
for
a
dangerous
tare
.
Next
for
the
single
life
of
Priests
,
when
it
first
sprung
up
,
how
lovely
seemed
it
to
the
eye
?
how
few
had
reason
to
suspect
that
it
was
a
tare
?
Paul
seemes
to
advocate
the
cause
,
wishing
that
all
men
were
as
he
;
affirming
also
,
that
for
the
present
distresse
it
were
good
for
all
men
so
to
be
;
fideliumque
matrimoniorum
meritis
adaequabat
,
and
made
it
of
no
greater
merit
then
a
vertuous
Wedlock
.
Which
general
Rules
of
the
Apostle
became
appropriated
to
the
Clergy
,
first
,
by
conforming
thereunto
of
their
own
accord
,
as
a
matter
voluntary
:
next
,
by
the
Authority
of
the
Fathers
,
who
recommended
it
unto
them
for
a
more
perfect
state
of
life
then
that
of
marriage
;
but
left
it
howsoever
as
a
matter
arbitrary
.
But
after-ages
finding
out
further
motives
to
endure
the
business
,
as
viz.
that
being
freed
from
domestick
cares
they
might
more
readily
attend
Gods
service
,
more
constantly
pursue
their
studies
,
more
bountifully
cherish
and
relieve
the
poor
,
but
specially
that
they
might
more
chearfully
infeoffe
the
Church
with
their
possessions
,
it
came
at
last
,
insensibly
and
by
degrees
,
to
be
imposed
upon
them
as
a
matter
necessary
.
By
meanes
whereof
the
single
life
being
generally
imbraced
by
Clergymen
in
these
Western
parts
,
it
grew
in
time
to
be
disputed
whether
ever
it
had
been
otherwise
in
the
Church
of
God
.
And
in
conclusion
it
was
determined
,
that
however
in
some
cases
the
Clergy
were
permitted
to
retain
those
Wives
which
they
had
taken
before
Orders
,
yet
that
the
Examples
of
men
married
after
Orders
were
exceeding
few
,
if
at
all
any
could
be
found
.
Thus
was
it
in
the
blade
or
stalk
,
&
no
fault
found
with
it
.
But
when
it
came
to
bring
forth
fruit
,
to
fecissent
sructum
,
then
the
case
was
otherwise
;
and
it
appeared
,
that
howsoever
continency
and
virginity
were
the
gifts
of
God
,
yet
the
restraint
of
marriage
was
a
tare
of
Satans
;
for
what
did
follow
hereupon
,
but
that
the
Clergy
grew
infamous
by
their
frequent
lusts
?
Panormitan
complaining
,
plerosque
coitu
illi
cito
commaculari
;
Cassander
publickly
affirming
,
ut
vix
centesimum
invenias
,
that
hardly
one
amongst
a
hundred
did
contain
himself
within
the
limits
of
his
Vow
:
the
Canonists
withall
maintaining
,
that
Clerks
were
not
to
be
deprived
for
their
incontinency
,
cùm
pauci
sine
illo
vitio
inveniantur
,
the
mischief
being
grown
so
universal
that
it
was
thought
uncapable
of
any
remedy
.
I
willingly
passe
by
their
unnatural
lusts
,
for
which
they
stand
accused
in
the
Poet
Mantuan
;
venerabilis
ara
cynaedis
servit
,
and
that
which
followeth
after
;
nor
will
I
tell
you
of
the
Fish-pond
in
Pope
Gregories
time
,
wherein
were
found
the
skulls
of
6000
Infants
,
ex
occultis
fornicationibus
&
adulteriis
sacerdotum
,
conceived
to
be
the
tragical
effects
of
their
loose
affections
.
And
notwithstanding
that
these
things
were
known
,
and
bitterly
complained
of
by
such
devout
and
consciencious
men
as
observed
the
same
,
yet
to
so
high
an
impudencie
did
they
come
at
last
,
that
John
the
Cardinal
of
Cova
preaching
at
noon
against
the
marriage
of
Priests
,
was
the
night
following
taken
in
adultery
;
and
Cardinal
Campegius
in
the
Diet
of
Norimberg
did
not
shame
to
say
,
that
it
was
more
lawful
for
a
Priest
to
have
many
Concubines
,
quàm
vel
uxorem
unam
ducere
,
then
one
lawful
Wife
.
And
why
was
all
this
suffered
think
you
?
upon
grounds
of
piety
?
no
,
but
in
point
of
policy
,
to
uphold
the
Popedom
.
For
when
this
matter
was
debated
in
the
Co●ncel
of
Trent
,
and
that
the
Prelates
there
did
not
seem
unwilling
to
ease
the
Clergy
of
that
heavy
,
but
more
scandalous
yoke
;
the
Pope
returned
his
absolute
Negative
,
and
was
much
offended
that
they
had
suffered
it
to
come
in
question
.
Why
so
?
because
that
Church-men
having
Wives
and
Children
,
to
be
as
Hostages
or
pledges
for
their
good
beheaviour
,
would
become
more
obnoxious
to
the
secular
powers
,
and
more
obedient
to
the
pleasure
and
Command
of
their
natural
Princes
;
adeoque
Pontificem
redigere
ad
solius
Romae
Episcopatum
,
which
would
in
fine
prove
prejudicial
to
the
Popes
Supremacy
,
and
limit
his
Authority
to
the
Walls
of
Rome
.
The
fruits
thus
palpably
discovering
the
true
condition
of
the
Doctrine
,
begat
withall
a
shrewd
suspicion
that
possibly
the
reasons
commonly
alledged
in
defence
thereof
might
be
weak
and
wrested
.
And
upon
search
it
did
appear
that
the
directions
of
St.
Paul
were
general
,
and
did
no
more
concern
the
Clergy
then
all
people
else
;
some
of
them
being
only
fitted
to
the
present
time
,
and
therefore
not
to
make
a
rule
for
all
future
Ages
:
that
though
the
Fathers
magnified
and
extolled
the
single
life
,
they
imposed
it
not
;
or
if
they
did
,
it
was
not
more
upon
the
Clergy
then
upon
the
Laicks
:
and
finally
,
that
Pope
Siricius
,
who
imposed
it
first
,
could
find
no
Text
in
Scripture
whereupon
to
ground
it
,
and
therefore
most
prophanely
wrested
and
abused
that
place
,
Qui
in
carne
sunt
non
possunt
placere
Deo
,
to
make
it
serviceable
to
his
wretched
ends
.
And
it
was
also
found
on
further
search
into
antiquity
,
that
this
restraint
of
marriage
being
proposed
unto
the
Fathers
of
the
Council
of
Nice
,
was
by
Paphnutius
and
the
sounder
part
of
that
great
Synod
openly
rejected
;
that
it
was
neither
new
nor
strange
to
marry
after
holy
Orders
,
Eupsychius
a
Bishop
of
the
Cappadocians
,
whom
Althanasius
highly
praiseth
,
taking
a
Wife
after
he
was
advanced
unto
a
Bishoprick
;
and
of
a
Bridegroom
instantly
become
a
Martyr
,
dum
adhuc
quasi
sponsus
esse
videretur
,
saith
the
Tripartite
History
.
The
like
,
as
to
the
point
of
marrying
after
holy
orders
,
Vincentius
tells
us
of
one
Phileus
,
an
Egyptian
Prelate
.
The
same
may
also
be
made
good
not
only
in
the
Eastern
Church
,
where
the
Priests
are
not
yet
debarred
from
marriage
after
Orders
taken
,
as
it
is
noted
on
the
Glosse
on
Gratian
;
but
for
1000
years
together
in
these
Western
parts
.
So
lately
it
was
before
the
Clergy
were
generally
minded
to
yield
to
that
slavish
tyranny
:
nor
was
it
manifest
on
more
mature
deliberation
,
that
marriage
in
and
of
it self
did
any
way
disable
men
from
Gods
publick
service
,
the
studying
of
the
holy
Scriptures
,
o●
the
works
of
charity
;
Greg.
Nazianzen
affirming
of
some
friends
of
his
,
which
lived
in
Wedlock
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
That
they
were
every
way
as
eminent
in
all
acts
of
godliness
as
those
that
did
professe
virginity
.
Which
,
with
the
wretched
consequents
before
remembred
,
being
taken
into
consideration
by
our
first
Reformers
;
and
being
it
was
observed
withall
that
the
restraint
depended
upon
positive
Lawes
,
no
Divine
Commandement
;
the
wisdom
of
this
State
thought
fit
to
take
away
those
positive
lawes
on
the
which
it
stood
,
and
leave
it
arbitrary
as
at
first
.
And
this
they
were
the
rather
induced
to
do
,
by
reason
that
the
rigorous
necessity
of
a
single
life
had
formerly
affrighted
many
a
man
of
parts
and
learning
from
entring
into
holy
Orders
,
and
filled
the
Church
with
ignorant
and
infamous
persons
.
By
meanes
of
which
indulgence
granted
as
before
,
the
gift
of
continency
is
become
more
eminent
in
them
that
have
it
,
&
without
reproch
to
them
that
want
it
.
The
freedom
which
the
Church
hath
given
in
the
use
of
chastity
,
makes
the
vertue
greater
;
no
vertuous
action
being
commendable
if
it
be
not
voluntary
.
And
since
the
granting
of
this
liberty
in
the
point
of
marriage
,
how
many
of
each
order
hath
this
Church
produced
,
Bishops
,
Priests
and
Deacons
,
that
have
embraced
the
single
life
out
of
choyce
,
not
force
?
with
far
more
honour
to
themselves
,
and
greater
lustre
to
the
Church
,
and
a
more
gracious
acceptance
with
Almighty
God
,
then
if
it
were
imposed
upon
them
by
a
positive
Law
.
Of
whom
we
may
affirm
with
safety
,
as
did
Minutius
of
some
Christians
in
the
primitive
times
,
perpetua
virginitate
fruuntur
poti●s
quàm
glori●ntur
.
But
of
this
●are
enough
;
what
is
that
comes
next
?
let
it
be
the
religious
Worship
ascribed
unto
the
blessed
Virgin
,
which
by
a
name
distinct
is
in
the
Schools
entituled
hyperdulia
,
being
a
kind
of
veneration
inferior
unto
that
of
God
,
but
greater
then
may
be
communicated
to
the
other
Saints
.
The
Church
in
the
beginning
had
been
exercised
with
many
Heresies
touching
the
incarnation
of
our
Lord
and
Saviour
:
The
Valentinians
hold
that
he
took
not
from
her
his
humane
nature
,
but
brought
it
with
him
from
the
Heavens
;
with
whom
concurred
Apollinaris
,
and
the
Secundiani
.
Nestorius
on
the
other
side
affirmed
,
that
he
who
was
born
of
her
was
the
Sonne
of
Mary
,
but
by
no
meanes
the
Sonne
of
God
:
and
therefore
he
allowed
not
that
she
should
be
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Mother
of
God
,
but
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Mother
of
Christ
.
Helvidius
and
the
Antidico-Maritan
had
a
further
reach
,
and
envied
her
the
glorious
title
of
the
Virgin
Mary
,
affirming
with
like
impudence
and
ignorance
,
eam
post
Christum
natum
viro
suo
fuisse
commixtam
,
that
after
our
Redeemers
birth
she
was
known
by
Joseph
.
In
which
respects
,
both
to
restore
her
to
her
rights
,
and
to
depress
those
Hereticks
that
had
so
debased
her
,
the
Fathers
have
conferred
upon
her
many
glorious
attributes
;
but
yet
no
more
then
she
deserved
.
Hence
is
it
that
we
finde
the
Titles
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mother
of
God
,
perpetual
Virgin
.
Hence
is
it
that
St.
Cyril
,
a
most
zealous
persecutor
of
the
Nestorian
faction
,
calls
her
pretiosum
totius
orbis
thesaurum
,
&c.
the
most
rich
Treasure
of
the
World
,
a
Lamp
that
cannot
be
put
out
,
the
Crown
of
Chastity
,
and
very
Scepter
of
true
Doctrine
;
sceptrum
rectae
Doctrinae
,
and
not
the
Scepter
of
the
Catholick
Faith
,
as
our
Rhemists
render
it
.
Which
honorarie
attributes
not
being
given
,
(
nor
possibly
appliable
)
to
any
of
the
other
Saints
in
true
antiquity
,
as
they
proceeded
then
from
a
just
necessity
,
so
were
they
afterwards
continued
without
just
offence
.
For
who
could
reasonably
conceive
but
that
a
greater
reverence
must
be
due
to
her
then
any
other
of
the
Saints
,
whom
God
had
sanctified
and
set
apart
for
so
great
a
blessing
,
as
to
be
the
Mother
of
her
Saviour
?
Hitherto
omnia
bene
,
for
what
hurt
in
this
?
what
soul
so
dull
in
her
devotions
,
so
cold
in
her
affections
to
our
Lord
and
Saviour
,
as
not
to
magnifie
the
Womb
which
bare
him
,
and
blesse
those
papps
that
gave
him
suck
?
Who
could
suspect
that
possibly
there
should
be
any
tare
in
so
fair
a
Field
?
who
could
suppose
that
any
warrantable
honor
done
or
tendred
unto
the
Mother
of
our
Lord
(
as
Elizabeth
styled
her
)
did
not
redound
unto
the
Sonne
?
And
certainly
,
as
long
as
those
of
Rome
contained
themselves
within
the
limits
of
the
ancient
Fathers
,
and
that
O
quàm
te
memorem
virgo
!
their
pious
flourishes
,
Rhetorical
Apostrophes
,
and
devout
Meditations
went
no
higher
then
a
Religious
commemoration
of
her
life
and
piety
,
they
did
not
more
then
what
had
warrant
from
the
Scripture
and
the
Angel
Gabriel
;
Benedicta
tu
mulieribus
would
have
born
all
that
:
nor
had
it
done
much
hurt
,
had
they
ventured
further
,
even
to
nec
vox
hominem
sonat
,
and
made
her
somewhat
more
then
mortal
,
had
they
tarried
there
.
But
when
they
could
not
stop
in
the
full
careire
,
and
would
needs
hold
it
out
to
the
D●a
certè
,
as
Mantuan
and
Antonius
in
plain
termes
have
done
,
and
to
create
her
Queen
of
Heaven
,
and
call
her
by
the
name
of
Regina
Coeli
,
then
drew
they
very
neere
to
the
old
Idolaters
mentioned
in
the
Prophet
Jeremy
,
in
case
they
did
not
go
beyond
them
.
This
that
we
may
the
better
see
,
and
so
discern
withall
what
a
tare
it
proved
,
let
us
look
next
upon
the
fruits
,
and
we
shall
finde
that
there
is
nothing
lesse
in
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
Virgin-Worship
,
if
I
may
so
call
it
,
then
true
Wheat
indeed
.
Let
us
but
look
upon
the
fruits
,
and
we
shall
see
that
Anselm
gives
this
reason
,
why
Christ
when
he
ascended
into
Heaven
left
his
Mother
here
,
Ne
curiae
coelesti
veniret
in
dubium
,
&c.
for
fear
the
Court
of
Heaven
might
have
been
distracted
,
whom
they
should
first
go
out
to
meet
,
their
Lord
or
their
Lady
,
that
Bernardin
Senensis
,
one
of
her
especial
votaries
,
doth
not
fear
to
say
,
Mariam
plura
fecisse
Deo
quàm
fecit
Deus
toti
generi
humano
,
that
she
did
more
to
Christ
in
being
his
Mother
,
then
Christ
hath
done
to
all
Mankind
in
being
their
Saviour
:
That
Gabriel
Biel
,
a
School-man
of
good
note
and
credit
,
hath
shared
the
Government
of
the
World
betwixt
God
and
her
,
God
keeping
justice
to
himself
,
miscricordia
matri
virgini
concessa
,
and
left
to
her
the
free
dispensing
of
his
mercies
.
That
Petrus
Damian
tells
us
,
that
when
she
mediates
for
any
of
her
Supplicants
with
our
Saviour
Christ
,
non
rogat
ut
ancilla
,
sed
imperat
ut
domina
,
she
begs
not
of
him
as
an
Handmaid
,
but
commands
as
a
Mistress
:
that
Bonaventure
,
in
composing
of
our
Ladies
Psalter
,
hath
applyed
to
her
what
ever
was
intended
by
the
Holy
Ghost
for
the
advancement
of
the
honour
of
our
Lord
and
Saviour
:
and
finally
,
that
Bellarmine
hath
made
no
difference
between
the
veneration
due
to
her
,
and
that
which
doth
of
right
belong
unto
Christ
as
man
.
Add
unto
these
their
usage
of
the
vulgar
sort
in
point
of
practise
,
saying
so
many
Ave
Maries
for
one
single
Pater
Noster
,
hearing
so
many
Masses
of
our
Lady
,
and
not
one
of
Christs
;
decking
her
Images
with
all
cost
and
cunning
that
mans
wit
can
reach
,
when
his
poor
Statues
stand
neglected
,
as
not
worth
the
looking
after
.
These
,
and
the
rest
if
we
should
add
,
what
could
be
imagined
but
that
the
Apostles
were
mistaken
when
they
made
the
Creed
;
and
that
it
was
not
Jesus
,
but
the
Virgin-Mother
that
suffered
under
Pontius
Pilate
,
was
crucified
,
dead
and
buried
for
the
sin
of
man
?
You
see
then
what
most
monstrous
tares
have
grown
up
in
the
Church
of
Rome
,
under
the
new
devise
of
Hyperdulia
.
Let
us
next
see
what
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
carrieth
with
it
,
what
a
strange
multitude
of
tares
that
one
word
doth
carry
.
The
Cardinall
makes
this
difference
between
the
termes
,
hanc
sanctis
caeteris
,
that
that
belongs
indifferently
to
all
the
Saints
,
illam
humanitati
Christi
&
matri
ejus
;
but
this
alone
to
Christs
humane
nature
only
,
and
his
blessed
Mother
.
The
ground
of
the
distinction
,
and
how
they
differ
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
indeed
rather
how
they
differ
not
,
we
shall
not
canvasse
for
the
present
.
Suffice
it
that
in
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
comprehend
both
prayers
to
Saints
,
and
adoration
of
their
Images
.
And
first
for
prayers
unto
the
Saints
,
the
Fathers
taught
,
according
to
the
word
of
God
,
that
the
Saints
departed
pray
for
us
,
as
fellow-members
with
them
of
that
mystical
body
whereof
Christ
Jesus
is
the
head
.
Which
as
it
is
unquestionably
true
of
the
Saints
in
general
,
so
was
it
thought
by
Maximus
Taurinensis
,
and
that
not
improbably
,
that
of
the
Saints
none
were
more
constant
in
it
then
the
holy
Martyrs
,
qui
&
supplicia
pro
nobis
pertulere
,
who
suffered
death
for
our
incouragement
and
confirmation
.
In
this
regard
the
faithful
of
the
primitive
times
used
to
repair
unto
their
Tombs
,
and
did
there
offer
up
their
supplications
to
the
Lord
their
God
;
next
,
ventured
to
implore
the
Lord
to
grant
them
their
desires
and
prayers
,
even
for
the
blessed
sake
of
those
Saints
and
Martyrs
at
whose
Tombs
they
kneeled
;
and
in
the
end
began
to
implore
the
Martyrs
to
recommend
their
prayers
to
the
Lord
Almighty
,
for
their
more
quick
dispatch
in
the
Court
of
Heaven
.
By
which
degrees
came
in
the
invocation
of
the
Saints
,
and
ther
with
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Religious
worship
of
them
which
the
Schools
maintain
,
and
is
defended
for
good
Doctrine
in
the
Church
of
Rome
.
This
Doctrine
,
of
what
sort
it
is
,
whether
wheat
or
tare
,
must
be
determined
by
the
fruits
:
and
if
we
bring
it
once
to
fecissent
fructum
,
the
true
condition
of
this
Doctrine
will
at
full
appear
.
For
what
did
follow
hereupon
,
but
that
the
Saints
were
made
our
Mediators
at
the
Throne
of
Grace
?
every
man
choosing
some
or
other
of
those
blessed
Spirits
to
be
his
Advocate
and
Intercessor
with
Almighty
God
;
our
Saviour
Christ
meanwhile
neglected
,
or
but
little
thought
of
▪
Nay
,
they
went
so
far
at
the
last
,
that
Christ
was
fain
to
mediate
with
the
Saints
,
as
if
their
passions
,
and
not
his
,
had
been
the
meritorious
causes
of
Redemption
:
as
in
that
prayer
of
the
Portuice
touching
Thomas
Becket
,
Christe
Jesu
per
Thomae
vulnera
quae
nos
ligant
relaxa
scelera
.
Nor
stayed
they
there
,
but
as
they
made
their
prayers
unto
them
,
so
did
they
come
at
last
to
make
their
vowes
,
not
by
but
to
the
Saints
departed
;
and
finally
,
to
dedicate
unto
their
proper
and
immediate
service
,
Temples
,
and
Festivalls
,
and
Altars
,
and
set
forms
of
worship
;
which
being
all
materiall
parts
and
circumstances
of
religious
adoration
,
and
so
confessed
to
be
even
by
those
of
Rome
,
hath
so
plunged
poor
ignorant
people
into
grosse
and
palpable
Idolatry
;
it
having
been
the
constant
Doctrine
of
Antiquity
,
that
all
religious
worship
,
of
what
sort
soever
,
is
so
peculiar
unto
God
,
that
without
manifest
Idolatry
it
cannot
be
communicated
unto
any
creature
.
And
howsoever
those
of
wit
and
learning
have
found
a
mentall
reservation
to
deceive
themselves
,
yet
that
will
prove
no
plaster
for
the
general
sore
,
nor
save
the
common
people
from
the
down●
right
sins
.
The
Cardinall
indeed
thus
resolves
the
case
▪
Licet
dicere
,
S.
Petre
miserere
mei
,
&c.
that
it
is
lawful
for
us
men
to
pray
unto
S.
Peter
to
have
mercy
upon
us
,
to
save
us
,
and
set
open
to
us
the
Gates
of
Heaven
,
to
grant
us
health
and
patience
,
and
what
else
we
want
,
modò
intelligamus
his
precibus
&
meritis
,
if
so
we
understand
it
thus
,
Do
all
these
things
that
I
request
by
thy
prayers
and
merits
.
But
this
I
would
fain
know
of
Bellarmine
,
with
all
his
wit
,
how
many
of
the
vulgar
sort
have
ever
learnt
or
practised
such
a
reservation
;
or
if
they
have
,
how
farre
it
may
extenuate
and
excuse
the
sin
.
So
it
is
also
in
the
point
of
Images
,
first
introduced
into
the
Church
for
Ornament
,
history
and
imitation
.
Sic
&
defunctis
praemium
,
&
posteris
dabatur
exemplum
,
as
Minutius
hath
it
.
Had
they
stayed
there
,
it
had
been
well
,
and
no
fault
found
with
them
.
They
might
have
used
them
so
sans
question
,
and
therewithall
have
given
them
that
respect
and
reverence
which
properly
belongs
to
the
similitude
and
representations
of
celestiall
things
.
Posterity
had
never
questioned
them
or
their
proceed●ngs
in
the
point
,
had
they
gone
no
further
.
But
when
the
Schools
began
to
state
it
,
that
idem
honor
debetur
imagini
&
exemplari
,
that
the
same
veneration
was
to
be
afforded
to
the
Type
and
Prototype
,
then
came
the
Doctrine
to
the
growth
,
to
fecisset
fructum
.
When
,
and
by
whom
,
and
where
it
was
first
so
stated
,
it
is
not
easie
to
determine
,
and
indeed
not
necessary
.
It
is
enough
that
we
behold
it
in
the
fruits
.
And
what
fruits
think
you
could
it
beare
,
but
most
grosse
Idolatry
,
greater
then
which
was
never
known
amongst
the
Gentiles
?
witness
their
praying
,
not
before
,
but
to
the
Crucifix
,
and
calling
on
the
very
Crosse
,
the
wooden
and
materiall
Crosse
,
both
to
increase
their
righteousness
,
and
remit
their
sins
.
Auge
piis
justitiam
,
&
reis
dona
veniam
,
as
the
Portesst
had
it
.
Nor
could
we
look
for
better
fruit
from
so
lewd
a
Tenet
,
it
being
defended
in
the
Schools
,
that
the
Image
of
Christ
is
to
be
worshipped
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
highest
kind
of
worship
in
their
own
opinion
,
cum
Christus
adoretur
adoratione
latriae
,
because
that
kind
of
Adoration
doth
properly
belong
to
Christ
our
Lord
.
And
for
the
Images
of
the
Saints
,
they
that
observe
with
what
laborious
Pilgrimages
,
magnificent
processions
,
solemn
offerings
;
and
in
a
word
,
with
what
affections
,
prayers
,
and
humble
bendings
of
the
body
,
they
have
been
&
are
worshipped
in
the
Church
of
Rome
,
might
very
easily
conceive
that
she
was
once
again
relapsed
to
her
ancient
Paganisme
.
It
s
true
,
the
better
to
relieve
themselves
in
this
desperate
plunge
,
they
have
excogitated
many
fine
distinctions
,
as
terminative
and
objective
,
propriè
&
impropriè
,
per
se
&
per
accidens
;
which
howsoever
they
may
satisfie
the
more
learned
sort
,
are
not
intelligible
to
poor
simple
people
.
What
said
I
,
that
perhaps
they
may
give
satisfaction
to
the
learned
?
No
such
matter
verily
;
for
Bellarmine
himself
confesseth
,
that
those
who
hold
that
any
of
the
Images
of
Christ
our
Saviour
are
to
be
honoured
with
that
kind
of
worship
,
which
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
fain
to
find
out
many
a
nice
distinction
,
quas
vix
ipsi
intelligunt
,
nedum
populus
imperitus
,
which
they
themselves
,
much
lesse
poor
ignorant
people
,
could
not
understand
:
which
makes
me
think
,
that
sure
the
Cardinall
was
infatuated
with
the
spirit
of
dotage
,
himself
defining
positively
in
the
self-same
page
,
Imagines
Christi
impropriè
&
per
accidens
posse
honorari
cultu
latriae
,
that
by
the
help
of
a
distinction
,
our
Saviours
Images
may
be
adored
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
this
I
may
account
for
another
fruit
of
this
Image-worship
,
that
it
drawes
down
on
them
that
use
it
that
curse
recited
in
the
Psalms
,
viz.
That
such
as
worship
them
are
like
unto
them
.
Add
unto
these
the
scandall
which
is
hereby
given
unto
Jewes
and
Turks
,
and
the
great
hindrance
which
it
doth
occasion
unto
their
conversion
,
who
do
abominate
nothing
more
in
all
Christianity
then
this
profane
and
impious
adoration
of
Images
.
In
which
respect
we
may
affirm
that
of
the
present
Romans
,
which
St.
Paul
tells
us
of
the
ancient
,
nomen
Dei
per
vos
blasphematnr
inter
gentes
,
that
by
their
meanes
God
is
blasphemed
among
the
Gentiles
.
In●initum
est
ire
per
singula
;
To
run
through
all
particulars
in
this
manner
were
an
infinite
business
.
Suffice
it
that
there
is
no
point
in
difference
between
them
and
us
,
the
falshood
and
absurdity
whereof
is
not
discovered
in
the
fruits
,
in
fecisset
fructum
,
however
it
lay
hid
in
crevisset
herba
.
The
Doctrine
of
indulgences
and
merchantable
pardons
to
be
bought
for
money
,
what
fruit
doth
it
produce
but
licentious
living
,
when
for
so
small
a
trifle
one
might
purchase
pardon
,
non
solum
pro
praeteritis
,
verùmetiam
pro
futuris
,
not
only
for
sins
past
,
but
for
those
to
come
.
The
holding
back
of
Scripture
from
the
common
people
,
and
celebrating
Gods
divine
service
in
an
unknown
Tongue
,
what
fruits
do
they
afford
but
ignorance
of
Gods
holy
pleasure
,
and
blind
obedience
to
the
precepts
of
sinful
men
,
and
coldness
in
the
exercise
of
devotion
;
and
finally
,
contempt
of
Gods
word
,
and
whole
Commandements
?
The
equalizing
of
their
own
Traditions
with
Gods
holy
word
,
according
to
the
Canon
of
the
late
Trent-Councel
,
what
fruits
doth
it
afford
but
contempt
of
Scripture
?
The
Doctrine
of
that
Church
in
the
point
of
merit
,
what
fruits
doth
it
produce
but
high
presumption
?
or
that
of
transubstantiation
,
but
most
grosse
Idolatry
?
or
that
of
half
Communion
,
but
most
horrible
Sacriledge
?
Such
fruits
,
if
all
meanes
else
should
fail
us
,
would
serve
sufficiently
to
manifest
and
declare
their
noxious
nature
,
and
thereby
make
us
able
to
determine
of
them
,
though
none
at
all
observed
them
when
they
were
in
semine
,
and
few
were
able
to
distinguish
them
,
when
they
were
in
herba
:
Nam
quod
latebat
in
herba
manifestatur
in
spica
,
&
quod
celatur
in
germine
aperitur
in
fructu
,
as
saith
Paschasius
on
the
Text.
You
see
by
this
that
hath
been
spoken
that
there
are
other
meanes
still
left
us
by
Gods
infinite
mercy
,
to
know
Gods
Seed
from
Satans
,
the
good
Wheat
from
tares
;
besides
the
observation
of
time
,
place
and
persons
,
Ex
sructibus
corum
cognoscetis
eos
,
by
their
fruits
ye
shall
know
them
,
saith
our
Saviour
.
And
yet
the
triall
of
these
tares
is
not
made
only
by
the
fruits
;
the
fruits
first
brought
them
to
apparuerunt
,
made
them
plain
and
visible
,
and
brought
them
to
appear
in
the
open
Court
.
But
having
entred
their
appearance
,
they
were
to
be
examined
,
tried
and
judged
by
the
word
of
God
.
The
Lord
hath
given
it
for
a
Rule
,
ad
legem
&
testimonium
▪
that
in
all
doubtful
controversies
,
we
should
have
recourse
to
the
law
and
testimonies
.
And
Christ
our
Saviour
being
asked
his
judgement
touching
the
business
of
Divorce
,
refers
himself
to
the
first
Institution
,
saying
,
Ab
initio
non
fuit
sic
,
it
was
not
so
in
the
beginning
.
So
that
whoever
can
demonstrate
from
the
Book
of
God
,
that
either
the
Doctrine
or
the
practice
of
the
Church
of
Rome
differeth
from
that
which
was
first
preached
and
published
by
our
blessed
Saviour
,
and
the
holy
Apostles
,
doth
manifestly
prove
a
change
therein
;
nay
prove
as
forcibly
that
they
have
departed
from
the
rule
of
Faith
,
which
was
once
given
to
the
Saints
,
as
if
he
could
,
or
did
demonstrate
all
the
circumstances
,
when
,
and
by
whom
,
and
in
what
Country
,
every
particular
deviation
and
corruption
did
at
first
creep
in
.
Quid
verba
audiam
,
cùm
facta
videam
?
what
need
we
search
for
circumstances
,
when
we
have
the
substance
;
or
look
into
the
root
,
when
we
see
the
fruit
?
But
here
may
those
of
Rome
reply
and
say
,
Are
there
no
●ares
at
all
in
your
reformation
?
are
all
your
Geese
Swans
?
and
your
Grain
good
Wheat
?
Did
Satan
never
take
you
sleeping
?
Whence
is
it
then
we
see
amongst
you
such
opposition
to
all
publick
Orders
,
such
a
neglect
of
fasting
,
such
contempt
of
holy
dayes
,
though
both
of
Apostolical
institution
?
such
practises
and
attempts
against
Episcopacy
,
though
ordained
by
Christ
?
such
quarrelling
against
those
sacred
Ceremonies
in
Gods
publick
service
,
which
you
pretend
to
be
derived
from
most
pure
antiquity
?
Whence
is
it
that
we
have
observed
such
Covenants
and
Combinations
against
lawful
Government
;
such
obstinate
and
strong
,
if
not
perverse
resistance
against
just
Authority
of
your
supreme
Lord
,
as
well
in
temporal
matters
as
Ecclesiastical
;
such
common
stocks
and
contributions
to
support
your
factions
,
and
relieve
those
that
are
condemned
for
their
disobedience
?
Whence
is
it
that
there
are
maintained
amongst
you
such
blasphemies
,
in
laying
upon
God
the
blame
of
sin
;
such
Stoicisme
in
necessitating
all
mens
actions
by
the
fatality
of
Gods
Decrees
;
such
Donatisme
in
appropriating
to
some
few
amongst
you
the
names
of
Saints
and
true
Professors
?
Qui
alterum
incusat
probri
,
&c.
you
that
have
found
so
many
tares
in
the
Church
of
Rome
,
had
best
be
sure
that
your
own
floore
be
very
throughly
purged
,
and
your
wheat
well
winnowed
;
and
that
you
search
not
our
wounds
with
too
sharp
an
hand
,
till
you
have
cleansed
and
cured
your
own
.
This
they
object
;
and
what
shall
we
return
for
answer
?
We
will
be
more
ingenious
,
then
they
are
to
us
,
and
confess
the
action
,
and
so
not
put
them
to
the
needless
trouble
of
looking
after
the
particulars
of
time
,
place
and
persons
.
Too
true
it
is
,
that
some
amongst
us
,
though
not
of
us
,
have
set
on
foot
those
Doctrines
,
and
pursued
those
practises
,
which
are
become
a
scandal
to
our
Reformation
and
further
will
dishonour
it
,
and
in
time
subvert
it
,
if
care
and
order
be
not
taken
to
prevent
the
mischief
.
We
see
them
in
their
fruits
already
,
and
that
hath
brought
them
at
the
last
to
apparuerunt
.
But
what
they
are
,
and
whose
,
and
what
fruits
they
bear
,
and
what
is
aimed
at
in
those
innovations
which
they
have
thrust
upon
this
Church
,
and
yet
cry
out
of
innovations
,
as
if
these
were
none
,
I
cannot
shew
you
for
the
present
.
The
time
is
too
far
spent
,
and
the
season
past
,
to
venture
on
a
new
Discovery
;
but
what
is
wanting
now
,
shall
be
made
good
hereafter
at
next
setting
out
,
when
I
shall
come
to
the
unde
haec
zizania
,
in
the
following
verse
.
Have
patience
but
till
then
,
I
will
pay
you
all
:
which
that
I
may
the
better
look
for
,
I
shall
not
tire
your
patience
further
at
this
present
time
;
and
therefore
here
I
will
conclude
.
SERMON
V.
At
WHITE-HALL
Jan.
12.
1639.
MATTH.
13.
v.
27.
So
the
Servants
of
the
Housholder
came
,
and
said
unto
him
,
Sir
,
didst
not
thou
sowe
good
Seed
in
thy
Field
?
from
whence
then
hath
it
tares
?
PRimus
felicitatis
gradus
est
non
peccare
,
Didst
not
thou
sowe
good
Seed
in
thy
Field
?
whence
then
hath
it
tares
?
In
our
discourse
upon
this
Text
,
I
shall
present
you
with
an
Explication
,
and
an
Application
:
an
Explication
for
the
Text
,
an
Application
for
the
time
.
In
the
first
general
,
the
Explication
,
we
shall
behold
the
servants
of
this
Parable
in
their
addresse
unto
their
Master
,
and
their
conference
with
him
.
In
the
next
general
,
the
Application
,
we
shall
endeavour
a
discovery
of
those
tares
and
errors
which
have
been
sowen
by
Satan
in
this
Field
of
God
.
And
first
,
we
must
begin
with
the
Explication
,
and
therein
with
the
matter
of
address
.
Sic
accedentes
s●rvi
patris-familias
,
so
the
servants
of
the
Housholder
came
,
&c.
Frustra
quaeritur
quod
per
viam
suam
non
quaeritur
.
whose
eyes
do
neither
sleep
nor
slumber
.
Gods
eye
is
alwayes
open
,
though
his
servants
sleep
;
Interest
tenebris
,
saith
Minutius
,
no
darknesse
is
so
grosse
which
he
cannot
penetrate
,
nor
fact
so
secret
and
obscure
which
he
discerns
not
.
The
Lord
is
totus
oculus
,
Can
any
man
hide
himself
in
secret
places
,
so
that
I
shall
not
see
him
,
saith
the
Lord
Almighty
?
Besides
,
there
was
a
ruled
case
in
the
point
before
,
it
was
the
Custom
of
the
Jewish
Church
,
in
all
doubtful
cases
,
as
long
as
they
continued
in
Gods
grace
and
favour
,
to
ask
for
counsel
of
the
Lord
.
No
resolution
so
perspicuous
,
as
that
which
came
from
God
in
his
holy
Tabernacle
,
or
was
delivered
by
his
Seers
.
Our
Saviour
Christ
,
as
he
is
Deus
de
Deo
,
God
of
God
;
so
he
is
also
lumen
de
lumine
,
light
of
light
.
His
providence
as
watchful
,
and
his
eye
as
piercing
as
that
of
his
Almighty
Father
.
No
better
resolution
of
a
doubtful
case
,
then
that
which
might
be
had
from
him
,
Domine
quò
eamus
?
Lord
,
saith
St.
Peter
,
whither
shall
we
go
?
thou
hast
the
words
of
everlasting
life
.
Himself
,
our
blessed
Saviour
,
gives
them
more
incouragement
to
have
recourse
to
him
in
their
doubts
and
difficulties
.
Ego
sum
via
,
veritas
&
vita
,
I
am
the
way
,
the
truth
,
and
the
life
,
John
14.
The
servants
of
my
Text
need
not
make
a
question
,
either
of
finding
out
the
truth
,
which
they
were
in
search
of
,
or
gaining
life
eternal
,
which
they
sought
by
truth
:
when
he
which
was
the
Journies
end
,
was
the
way
also
.
And
therefore
in
my
minde
St.
Bernard
descants
very
pretily
on
that
Text
of
Scripture
;
Eamus
ergo
post
Christum
,
quia
est
veritas
,
per
Christum
,
quia
est
via
;
ad
Christum
,
quia
est
vita
.
Let
us
walk
after
Christ
,
because
he
is
the
truth
;
by
Christ
,
because
he
is
the
way
;
to
Christ
,
because
he
is
life
.
St.
Austin
also
gives
us
a
good
hint
for
our
direction
in
this
journey
,
both
for
truth
and
life
;
Non
est
quò
eamus
nisi
ad
te
,
non
est
quà
eamus
nisi
per
te
;
Whither
O
Lord
shall
we
repair
but
to
thee
?
and
which
way
shall
we
come
unto
thee
,
if
we
come
not
by
thee
?
The
Servants
here
were
well
acquainted
with
this
way
,
they
knew
none
better
,
that
howsoever
God
inhabits
in
luce
inaccessibili
,
in
light
inaccessible
,
yet
he
was
easie
of
access
unto
them
that
fear
him
;
and
therefore
accedentes
,
they
came
unto
him
.
Accedentes
autem
servi
,
So
the
Servants
came
.
The
servants
in
the
plural
number
,
they
came
not
one
by
one
to
make
their
own
excuse
apart
,
they
came
all
together
.
They
had
been
faulty
all
alike
,
and
therefore
if
a
check
were
feared
,
good
reason
they
should
be
all
partakers
of
it
.
The
Heathen
Orator
thought
it
an
equitable
point
,
vis
imus
&
colligimus
ea
?
Rome
,
quòd
in
commune
non
consul●bant
,
because
they
never
held
together
,
never
communicating
for
the
common
safety
either
their
counsels
or
their
purses
.
I
hope
we
never
shall
again
commit
that
error
,
though
there
be
dangerous
Symptoms
of
it
,
the
servants
of
my
Text
may
instruct
us
better
:
who
howsoever
they
had
done
amisse
by
their
former
drowsiness
,
in
giving
Satan
opportunity
to
sowe
his
tares
,
yet
now
they
are
resolved
to
combine
together
,
for
the
preventing
of
all
further
mischief
.
Accedentes
autem
servi
,
so
the
servants
came
.
Well
,
they
are
come
,
and
well
come
,
what
comes
after
next
?
Dixerunt
ei
,
they
say
unto
him
,
it
seemes
they
stood
not
mute
not
fearful
,
—
Alter
in
alterius
jactantes
lumina
vultus
,
looking
on
one
another
who
should
first
begin
.
They
saw
the
Church
in
no
small
danger
of
approching
ruine
,
by
the
quick
spreading
of
those
tares
;
and
consequently
,
thought
it
fit
to
know
truly
how
the
matter
stood
:
not
that
he
needed
to
be
told
,
but
that
he
looked
that
they
should
tell
him
.
The
Lord
knowes
our
necessities
before
we
ask
,
yet
he
expects
that
we
should
call
upon
him
in
our
servent
prayers
.
He
knowes
more
of
our
sins
and
frailties
then
we
do
our selves
,
and
yet
he
hath
enjoyned
us
to
confession
.
And
this
he
doth
,
to
keep
on
foot
an
intercourse
between
Heaven
and
Earth
,
to
rouze
our
spirits
,
and
inflame
our
zeal
,
and
quicken
our
devotions
.
Dixerunt
ei
,
they
said
unto
him
,
and
that
too
in
the
plural
number
;
What
,
spake
they
all
together
,
as
they
came
together
?
I
believe
not
so
:
God
is
the
God
of
order
,
not
of
confusion
.
They
therefore
which
repair
unto
him
,
must
come
unto
him
in
an
orderly
and
decent
way
:
so
that
it
is
most
likely
that
they
had
some
Speaker
,
who
had
in
charge
the
representing
of
the
common
businesse
;
or
that
they
spake
by
turns
,
as
occasion
served
.
And
yet
they
are
all
joyned
in
dixerunt
here
,
to
shew
that
howsoever
they
had
many
tongues
,
they
had
all
one
voyce
;
or
that
whoever
spake
,
spake
the
mindes
of
all
.
Such
unity
of
hearts
and
tongues
is
to
God
most
grateful
,
being
the
best
expression
of
the
unity
of
the
Spirit
in
the
bond
of
peace
.
We
must
not
rest
upon
the
quod
sit
,
that
they
came
and
said
,
we
must
examine
next
what
it
was
they
said
.
They
craved
access
upon
no
other
ground
and
motive
,
but
to
come
to
conference
.
That
was
the
thing
most
aimed
at
in
the
accedentes
,
in
their
coming
to
him
.
Now
in
the
Proeme
to
this
conference
,
they
propose
two
questions
:
first
,
Domine
,
nonne
seminasti
bonum
semen
?
Sir
,
didst
not
thou
sowe
good
Seed
in
thy
Field
?
next
,
unde
haec
zizania
?
whence
then
hath
it
tares
?
In
one
of
these
there
was
no
satisfaction
needful
;
for
none
knew
better
then
themselves
,
that
God
had
sowen
it
with
his
choysest
Seed
,
so
picked
and
cleansed
,
and
fit
for
his
sacred
Field
,
that
there
was
neither
weed
nor
tare
amongst
it
.
Themselves
had
laboured
and
manured
it
,
and
sowed
and
harrowed
it
,
according
to
the
rules
of
that
holy
Husbandry
.
In
which
respect
,
St.
Paul
not
only
calls
them
Labourers
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
fellow-Labourers
with
God
.
God
looking
on
,
blessing
the
piety
of
their
endeavours
,
and
giving
his
increase
unto
it
.
But
for
the
other
question
,
unde
haec
Zizani●
,
that
was
indeed
a
true
quaesitum
,
a
doubt
considerately
proposed
,
in
hope
of
satisfaction
or
solution
.
And
in
this
question
there
are
two
things
to
be
considered
,
the
substance
of
it
,
and
the
circumstances
.
The
substance
or
the
matter
of
it
doth
concern
the
tares
,
what
kind
of
grain
they
were
,
who
sowed
them
,
and
from
whence
they
came
.
These
have
been
touched
upon
before
,
in
our
Discourses
upon
the
25.
verse
,
upon
the
Sevit
,
and
shall
be
yet
more
throughly
canvassed
in
the
following
Answer
,
when
we
are
come
to
the
sive
fecit
inimicus
.
But
for
the
circumstances
of
the
question
,
who
asked
it
,
and
of
whom
they
asked
it
,
those
come
in
fitly
here
to
be
considered
.
And
first
,
the
men
that
asked
it
were
the
servants
of
the
Heavenly
Husbandman
,
who
having
sowen
no
other
seeds
then
the
seeds
of
piety
and
true
Religion
,
could
not
but
wonder
at
the
tares
.
Next
,
being
full
of
doubt
and
wonder
,
they
made
repair
for
resolution
to
their
Lord
and
Master
,
whose
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
fellow-Labourers
they
were
.
They
knew
not
of
the
Enemy
,
nor
his
subtile
practises
,
and
therefore
took
the
speediest
course
that
could
be
for
the
removing
of
their
doubts
;
and
put
the
question
unto
him
who
knew
how
to
salve
it
.
Not
one
amongst
them
but
he
might
have
said
,
Davus
sum
,
non
Oedipus
.
We
have
more
need
to
be
resolved
of
you
,
and
come
you
to
us
?
The
stating
of
this
point
might
make
the
injustice
of
our
Romish
Adversaries
the
more
inexcusable
.
We
challenge
them
of
several
errors
and
corruptions
in
the
Church
of
Rome
:
we
tell
them
what
they
are
,
how
many
,
wherein
they
differ
from
Gods
word
,
and
from
the
tendries
of
the
Church
in
the
purest
Ages
.
They
make
reply
unto
us
with
an
unde
haec
,
But
put
the
case
the
worst
that
may
be
,
and
let
it
passe
for
granted
,
that
our
adversaries
may
pervert
and
change
the
question
as
they
list
themselves
;
yet
why
should
we
return
them
any
other
Answer
then
the
Lord
made
unto
his
servants
?
Why
may
not
we
make
this
reply
to
all
their
Queries
,
inimicus
homo
hoc
fecit
,
that
the
enemy
did
it
?
The
Lord
out
of
his
infinite
wisdom
thought
it
not
improper
to
give
a
general
answer
to
a
particular
demand
.
And
why
should
we
be
wiser
then
our
Master
?
The
servants
ask
in
special
,
unde
haec
zizania
?
the
Lord
returns
in
generall
,
inimicus
fecit
.
But
as
for
the
particulars
of
time
,
place
and
persons
,
wherewith
our
Adversaries
presse
and
charge
us
against
right
and
reason
,
those
he
reserves
unto
himself
,
and
conceales
from
us
.
And
't
is
a
learned
ignorance
not
to
know
those
things
which
God
endeavours
to
keep
secret
.
Ea
nescire
quae
magister
optimus
non
vult
docere
,
erudita
est
inscitia
,
as
mine
Authour
hath
it
.
Some
things
the
Lord
reserves
to
the
day
of
judgement
,
when
all
hearts
shall
be
open
,
all
desires
made
known
,
and
no
secrets
hid
:
And
then
we
shall
be
sure
to
know
,
what
times
the
enemy
made
choyce
of
to
sowe
his
tares
;
what
instruments
he
used
in
the
doing
of
it
;
what
place
or
Country
he
selected
for
their
first
appearance
;
with
all
the
other
curious
circumstances
which
are
so
much
insisted
on
by
the
common
Adversary
.
If
this
suffice
not
,
we
must
finally
return
that
Answer
which
once
Arnobius
made
to
some
foolish
questions
propounded
by
the
enemies
of
the
Christian
faith
;
I
have
no
more
to
say
for
the
Explication
,
most
of
the
points
having
bin
treated
of
before
in
our
former
discourses
on
this
Argument
.
And
for
the
Application
,
I
must
give
you
notice
,
that
it
relates
not
to
the
matter
only
at
this
time
delivered
,
but
to
the
whole
intent
and
purpose
of
the
present
Parable
.
I
have
already
layed
before
you
those
tares
and
errors
which
have
been
noted
and
observed
in
the
Church
of
Rome
.
Our
own
turn
is
next
,
and
it
comes
in
agreeably
to
the
Text
it self
;
in
which
it
is
supposed
as
granted
,
that
there
was
good
feed
sowen
by
the
Heavenly
Husbandman
,
however
afterwards
the
field
became
full
of
tares
.
According
unto
which
Proposall
,
I
shall
first
shew
you
in
the
Thesis
,
what
speciall
care
was
taken
in
our
Reformation
,
that
all
things
might
be
fitted
to
the
word
of
God
,
and
the
best
ages
of
the
Church
.
Next
,
I
shall
make
a
true
discovery
of
those
several
tares
wherewith
this
Field
is
over-grown
,
and
Gods
seed
indangered
.
So
doing
,
I
am
sure
I
shall
not
be
accused
of
partiality
,
or
respect
of
persons
.
And
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
encouraged
by
your
Christian
patience
,
let
us
on
in
Gods
name
.
Si
de
interpretatione
legis
quaeritur
,
For
in
that
great
business
of
the
Reformation
,
those
Worthies
here
,
whom
God
had
raised
and
fitted
for
the
undertaking
,
were
not
possessed
,
for
ought
we
finde
,
with
any
spirit
of
contradiction
,
or
humour
of
affecting
contrarieties
.
That
which
they
found
before
established
,
which
either
was
agreeable
to
the
word
of
God
,
in
point
of
Doctrine
,
or
to
the
usage
of
the
primitive
Church
,
in
point
of
order
and
devotion
,
they
retained
as
formerly
:
so
farre
endeavouring
a
conformity
with
the
Church
of
Rome
,
that
where
she
left
not
Christ
and
the
Primitive
Church
,
there
they
left
not
her
.
Luther
and
Calvin
,
however
honoured
and
admired
in
the
World
abroad
,
were
here
no
otherwise
considered
then
as
learned
men
,
whose
works
and
writings
possibly
might
be
counted
useful
,
but
not
thought
Authentick
.
Our
Prelates
here
that
were
engaged
in
this
great
business
,
Cranmer
and
Ridley
,
and
the
rest
of
these
brave
Heroes
,
were
of
as
able
parts
as
they
,
but
more
moderate
spirits
.
They
knew
the
Church
had
first
been
founded
upon
the
Prophets
and
Apostles
,
our
Saviour
Christ
being
the
Corner-stone
;
and
therefore
would
not
build
their
reformation
on
the
names
of
men
.
Christianus
mihi
nomen
est
,
Catholicus
cognomen
,
was
Pacianus's
Speech
of
old
;
Two
things
there
are
especially
considerable
in
the
Church
of
Christ
;
matters
of
Doctrine
,
and
of
worship
.
The
first
of
these
we
find
comprized
in
the
Book
of
Articles
;
the
other
in
the
Book
of
Common
Prayer
,
and
other
Rites
and
Ceremonies
of
the
Church
of
England
.
In
both
of
which
the
Fathers
of
this
Church
proceeded
with
a
temperate
hand
,
having
one
eye
upon
the
Scriptures
,
the
other
on
the
practice
of
the
Church
of
God
in
her
purest
Ages
;
but
none
at
all
,
either
on
Saxonie
or
Geneva
.
It
s
true
indeed
,
that
Calvin
offered
his
assistance
to
Archbishop
Cranmer
,
for
the
composing
of
our
Articles
,
ut
Hoppero
manum
porrigeret
,
to
countenance
Bishop
Hooper
in
his
opposition
to
the
Churches
Ordinances
,
and
thereupon
refused
the
offer
.
Latimer
also
tells
us
,
in
a
Sermon
preached
before
King
Edward
,
Franciscus
,
à
S●
Clara
in
his
Examen
of
those
Articles
denies
not
,
but
that
being
rightly
understood
,
they
do
contain
sound
Catholick
Doctrine
.
Adeò
veri●as
ab
invitis
etiam
pectoribus
erumpet
,
said
Lactantius
truly
.
Now
,
as
the
Church
of
England
did
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
once
the
Orator
affirmed
of
the
Grecian
Oracles
,
)
in
the
points
of
Doctrine
:
so
neither
did
it
Calvinize
in
matter
of
exterior
order
,
and
Gods
publick
Worship
.
The
Liturgy
of
this
Church
was
so
framed
and
fitted
,
out
of
those
common
principles
of
Religion
,
wherein
all
parties
did
agree
,
that
it
was
generally
applauded
and
approved
by
those
,
who
since
have
laboured
to
oppose
it
.
Alexander
Alesius
a
learned
Scot
did
first
translate
it
into
Latine
;
So
for
the
other
opposite
party
,
those
of
Rome
,
they
made
at
first
no
doubt
nor
scruple
of
coming
to
our
publick
Service
,
or
joyning
with
us
in
the
worship
of
one
common
Saviour
.
Sir
Edward
Coke
,
a
man
who
both
for
age
and
observation
was
very
well
able
to
avow
it
,
both
in
his
pleadings
against
Garnet
,
and
his
Charge
given
at
the
Assizes
held
in
Norwich
,
and
the
sixth
part
of
his
Reports
,
in
Cawdries
case
,
doth
affirm
expresly
,
that
for
the
ten
first
years
of
Queen
Elizabeths
Reign
,
there
was
no
Recusant
known
in
England
:
whose
testimony
,
lest
it
should
stand
single
,
and
so
become
obnoxious
to
those
scorns
and
cavils
which
Parsons
in
his
Answer
unto
that
Report
hath
bestowed
upon
it
,
Sanders
himself
,
in
his
seditious
Book
de
Schismate
,
shall
come
in
for
second
.
Frequentabant
haereticorum
Synagogas
,
intererant
eorum
concionibus
,
ad
easque
audiendas
filios
&
familiam
suam
compellebant
.
So
he
;
but
not
to
stand
upon
his
testimony
,
or
build
so
great
an
edifice
on
so
weak
a
ground
,
Thus
have
we
seen
a
Church
reformed
,
according
to
the
prescript
of
the
Word
of
God
,
by
the
Law
and
Testimony
.
A
Church
that
seemes
to
have
been
cultivated
by
the
Lords
own
hand
,
planted
by
Paul
,
and
watred
by
Apollos
,
God
himself
giving
the
increase
.
A
Church
that
grew
up
in
the
middle
of
two
contrary
factions
,
as
did
the
Primitive
Church
between
Jew
and
Gentile
,
and
was
the
better
strengthened
and
consolidated
by
the
opposition
.
Gods
Field
was
no
where
better
husbanded
,
the
good
seed
no
where
sowen
with
a
clearer
hand
,
then
it
was
in
this
.
O
faciles
dare
summa
Deos
!
But
as
it
fared
at
first
with
the
Primitive
Church
,
And
first
it
was
accounted
in
Aerius
for
a
capitall
Heresie
,
Puritan
Heresie
,
in
his
defence
against
Spalato
.
But
yet
Aerius
stayed
not
here
.
He
had
before
blown
down
the
Bishops
,
as
he
thought
himself
,
and
must
now
have
a
blow
at
the
civil
State
.
He
could
by
no
meanes
like
of
fasting
,
especially
of
fasting
on
set
dayes
and
times
;
but
would
by
all
meanes
have
it
left
to
mens
Christian
liberty
,
to
be
omitted
or
performed
as
men
list
themselves
.
Non
celebranda
esse
statura
jejunia
,
sed
cùm
quisque
voluerit
jejunandum
,
saith
St.
Austin
of
him
.
Where
we
may
see
what
kind
of
fastings
they
were
that
the
man
disliked
,
viz.
Statuta
jejunia
,
fastings
ordained
by
Law
,
and
imposed
by
Statute
:
An
arbitrary
fast
of
his
own
appointment
no
man
liked
better
then
himself
.
Nay
,
he
was
so
averse
from
all
publick
order
,
that
whereas
antiently
those
Eastern
Churches
did
use
to
fast
the
Wednesday
and
the
Friday
,
and
feast
it
alwayes
on
the
Sunday
;
this
man
and
his
Disciples
must
needs
fast
the
Sunday
,
Fryday
.
Aerius
on
the
contrary
and
his
Disciples
,
used
not
alone
to
pamper
and
inflame
the
flesh
in
that
holy
time
,
but
to
deride
all
those
that
carefully
and
religiously
observed
the
same
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
David
,
I
humbled
my
self
with
fasting
,
and
that
was
turned
to
my
reproof
.
Arius
comes
somewhat
neer
in
sound
unto
Aerius
;
and
they
agreed
in
other
matters
of
their
Heresie
,
though
not
in
these
.
What
Arius
and
Aerius
taught
in
derogation
of
the
honour
of
our
Lord
and
Saviour
,
we
all
know
sufficiently
.
And
though
I
will
not
say
with
some
Lutheran
Doctors
,
And
now
I
am
fallen
upon
the
point
of
gesture
in
the
holy
Sacrament
,
I
must
needs
speak
a
little
of
the
point
of
gesture
in
the
act
of
prayer
.
Pious
and
pure
Antiquity
used
in
the
time
and
act
of
prayer
,
ad
orientis
regionem
precari
,
in
Tertullians
Language
,
to
turn
their
faces
towards
the
East
.
A
Custom
of
such
universal
latitude
,
that
Epiphanius
reckoneth
it
amongst
the
Heresies
,
or
follies
rather
of
the
Osseni
,
Holy
Table
opening
as
wide
as
any
of
the
rest
to
make
up
the
Consort
.
But
to
proceed
;
Optatus
tells
us
of
the
Donatists
,
that
they
confined
the
Church
to
their
private
Conventicles
,
quia
specialem
sanctitatem
sibi
vendicabant
,
because
they
challenged
to
themselves
a
peculiar
sanctity
,
not
incident
to
other
people
.
In
confidence
of
this
,
ne
ave
dicant
cuiquam
nostrum
,
not
to
bestow
an
Ave
or
All
hail
upon
them
.
And
more
then
so
,
scandala
contra
nos
ponitis
,
they
raised
false
clamors
,
scandalous
reports
against
their
Brethren
:
nor
was
there
one
of
all
the
Sect
,
qui
non
convitia
nostra
suis
tractatibus
misceat
,
whose
Pamphlets
were
not
full
of
opprob●ious
railings
against
the
Orthodox
professors
.
Purpurius
Lerinensis
,
who
with
his
own
hands
killed
his
own
Sisters
Sonne
:
and
being
asked
the
reason
of
it
,
returned
this
answer
,
Et
occidi
,
quid
imperatori
cum
Ecclesia
?
No
,
they
were
better
studied
in
the
point
then
so
,
and
thought
the
King
,
or
supreme
Magistrate
,
a
most
unnecessary
calling
in
a
Christian
State
.
Quid
Christianis
cum
Regibus
?
Other
particular
notes
and
characters
of
this
desperate
Heresie
I
omit
of
purpose
.
These
are
enough
,
if
not
too
many
,
to
make
plain
&
manifest
how
deep
a
root
this
dangerous
tare
hath
gotten
in
our
Reformation
:
for
he
knowes
not
any
thing
who
knowes
not
this
,
that
some
amongst
us
have
appropriated
to
their
secret
Conventicles
the
name
and
title
of
the
Church
;
and
to
themselves
,
the
names
of
Christians
and
Professors
;
that
they
bestow
no
better
attributes
on
such
as
are
conformable
to
the
publick
Government
,
both
in
their
Pamphlets
and
their
prattles
,
then
such
as
are
not
fit
for
the
eares
of
Christians
;
that
out
of
an
opinion
of
their
own
dear
sanctity
,
they
will
have
no
commerce
,
and
much
lesse
humanity
,
with
such
as
they
conceive
not
to
like
their
courses
.
These
things
are
notiora
quàm
ut
stylo
egeant
.
There
are
some
other
points
and
circumstances
,
in
which
they
come
more
near
the
Donatist
:
one
Burchet
,
quid
imperatori
cum
Ecclesia
?
assuredly
in
little
,
very
little
time
,
they
will
make
bold
to
alter
and
invert
the
other
,
and
ask
,
quid
regibus
cum
Christianis
?
what
right
have
Kings
to
Lord
it
over
Gods
Inheritance
?
Occultior
Pompeius
Caesare
,
Donatist
:
Priscillian
was
the
warier
of
the
two
,
but
perhaps
more
wicked
:
his
Doctrine
and
his
practise
too
,
tending
to
the
subversion
of
all
publick
Government
and
humane
society
.
His
Doctrine
was
,
fatalibus
astris
homines
alligatos
esse
,
that
all
mens
actions
were
necessitated
by
the
Starres
above
.
A
Paradox
by
him
derived
from
Bardesanes
,
who
ascribed
all
things
unto
Fate
;
by
Bardesanes
from
the
Stoicks
.
And
for
their
practise
what
it
was
,
we
may
conjecture
at
it
by
their
so
celebrated
Maxime
,
which
St.
Austin
speaks
of
,
Jura
,
perjura
,
But
Popery
and
Pelagianisme
are
the
darling
errors
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
bosom-mischiefs
of
the
time
,
as
some
men
conceive
it
.
Are
none
of
these
crept
up
in
our
Reformation
?
Pelagianisme
some
,
that
's
certain
:
and
that
no
otherwise
esteemed
and
cherished
,
than
if
it
were
a
part
of
our
Saviours
Gospel
.
St.
Hierome
tells
us
of
Pelagius
,
For
Popery
,
that
is
grown
amongst
us
to
the
very
height
;
and
in
the
points
and
parts
thereof
,
in
which
the
life
and
essence
of
Popedom
doth
consist
especially
.
The
time
was
,
when
as
Kings
and
Emperors
had
the
sole
power
of
calling
Councils
,
of
moderating
or
presiding
in
them
by
themselves
or
Deputies
;
and
finally
,
of
confirming
their
Acts
and
Canons
.
This
power
the
Popes
have
long
usurped
,
and
think
it
a
great
favour
unto
secular
Princes
,
if
they
vouchsafe
to
give
them
notice
of
their
purposes
,
or
trust
them
with
the
execution
of
their
Lawes
and
Ordinances
.
The
time
was
too
when
Princes
thought
themselves
supreme
in
their
own
Dominions
,
accomptable
to
none
but
God
.
But
now
the
Popes
have
challenged
a
disposing
power
,
both
of
their
Persons
and
Estates
:
as
being
the
Vice-gerents
of
Almighty
God
,
the
Vicars
general
of
Christ
our
Saviour
.
To
produce
Authors
for
the
proof
of
such
evident
truths
,
especially
in
such
a
knowing
and
discerning
audience
,
were
a
foul
impertinency
,
and
indeed
sensibile
super
sensorium
ponere
,
to
light
a
Candle
to
the
Sun
.
In
these
two
points
,
which
are
the
very
life
and
essence
of
the
Popedom
,
as
before
I
said
,
the
Puritan
is
no
lesse
Popish
then
the
Pope
himself
.
The
power
of
calling
the
Assembly
,
that
appertains
no
longer
unto
Kings
and
Princes
;
it
belongs
only
to
the
Church
,
that
is
,
themselves
.
God
was
mistaken
sure
when
he
said
to
Moses
,
Fac
tibi
duas
tubas
argenteas
,
that
he
should
make
to
,
or
for
,
himself
two
silver
Trumpets
;
t
is
well
if
Dathan
,
Corah
and
Abiram
will
allow
him
one
.
And
for
the
civill
power
,
to
command
that
one
,
according
to
the
Doctrine
now
,
it
is
originally
in
the
people
too
,
and
in
the
King
by
way
of
derivation
only
:
and
that
too
cumulativè
,
not
privativè
,
as
they
please
to
word
it
;
the
people
having
still
a
liberty
inherent
in
them
to
reassume
the
Government
,
as
they
see
occasion
.
There
is
much
talk
indeed
of
Solomon
,
and
all
his
wisdom
:
think
we
,
he
was
not
out
when
he
broached
this
Doctrine
,
per
me
Reges
regnant
,
by
me
Kings
reign
;
or
speaking
as
he
did
,
in
Parables
and
Proverbs
,
which
are
hard
to
construe
,
his
words
may
brook
some
other
meaning
then
they
seem
to
signifie
?
Dei
Gratia
that
they
hold
their
Scepters
,
but
Populi
clementia
,
by
the
peoples
courtesie
.
And
Tenant
at
the
will
of
another
man
is
the
worst
tenure
or
estate
in
all
my
Littleton
.
The
greatest
Kings
and
Princes
,
by
their
opinion
,
are
but
as
Bayliffs
and
sworn
Officers
of
the
Common-wealth
,
and
therefore
to
be
called
to
a
publick
reckoning
,
either
upon
pretence
of
mal-administration
,
or
any
popular
dislike
or
disgust
whatsoever
:
nor
will
there
want
some
Tribunitial
Spirit
,
when
occasion
serves
,
to
take
them
by
the
throat
,
and
say
unto
them
,
Redde
rationem
villicationis
tace
,
that
is
to
say
,
as
our
last
Translations
read
,
Give
an
account
of
thy
Stewardship
,
for
thou
shalt
be
no
longer
Steward
.
This
is
indeed
the
Doctrine
proper
to
the
Sect
,
for
which
they
have
no
precedent
nor
pattern
in
the
former
times
;
and
is
withall
the
true
foundation
of
that
disobedience
and
desire
of
liberty
,
which
is
become
so
Epidemical
amongst
us
.
There
are
none
so
blind
but
may
discern
this
for
a
tare
of
the
enemies
sowing
.
It
is
already
come
to
fecissent
fructum
.
I
could
now
to
these
points
of
Popery
add
a
point
of
Judaisme
,
in
the
imposing
of
a
Sabbath
on
the
Church
of
Christ
;
and
that
to
be
observed
with
so
great
severity
,
that
they
have
gone
beyond
the
Jewes
,
and
shewed
themselves
more
Pharisaical
then
the
very
Pharisees
.
But
hereof
I
have
spoken
more
at
large
elsewhere
,
and
cannot
now
contract
it
in
a
narrower
compasse
.
I
could
say
somewhat
also
of
those
Pharisees
,
both
for
their
Doctrine
and
their
practise
:
their
Doctrine
,
in
maintaining
Fate
and
Destiny
as
the
Stoicks
did
,
and
setting
up
their
own
traditions
above
the
word
of
God
and
the
Churches
Ordinances
:
their
practises
,
in
the
compassing
of
Sea
and
Land
to
increase
their
Proselytes
,
the
ostentation
of
their
zeal
and
piety
to
the
publick
view
;
the
absolute
command
they
attained
unto
both
on
the
purses
and
the
consciences
of
the
common
people
;
and
on
the
strength
thereof
,
their
disobedience
and
contempt
of
all
Authority
:
but
these
I
only
glance
at
,
and
so
passe
them
over
.
Nor
shall
I
now
insist
on
the
Nazaraei
,
Tares
then
there
are
we
see
in
our
Churches
too
,
not
only
in
the
Church
of
Rome
:
those
I
discovered
to
you
at
my
last
being
here
;
these
I
reserved
untill
this
present
,
with
promise
then
,
that
if
you
would
have
patience
,
I
would
pay
you
all
;
and
now
I
hope
I
have
discharged
my self
of
that
Obligation
.
And
in
this
way
I
went
the
rather
,
for
the
performance
of
my
duty
to
Almighty
God
,
and
to
your
sacred
Majesty
,
as
Gods
Vice-gerent
in
these
Kingdoms
;
and
unto
those
who
under
God
and
you
have
the
chief
ordering
of
this
Church
.
These
tares
I
saw
not
in
the
Sevit
,
I
was
then
unborn
;
nor
in
crevisset
herba
,
when
the
blade
sprung
up
;
for
if
born
then
,
I
was
then
too
young
.
But
being
now
a
servant
,
though
the
meanest
of
the
heavenly
Husbandman
,
and
having
noted
and
observed
them
in
fecissent
fructum
,
I
have
made
bold
to
come
before
you
,
as
did
the
servants
of
my
Text
,
saying
,
Sirs
,
There
was
good
seed
sow●n
in
the
Field
of
God
▪
but
unde
haec
zizania
?
but
behold
these
Tares
.
And
having
said
this
,
I
have
done
my
duty
.
God
so
direct
your
royall
Counsels
,
and
the
aviso's
of
your
P●elates
for
the
Churches
peace
,
for
the
averting
of
those
mischiefs
which
these
tares
do
threaten
,
that
so
not
any
of
them
,
no
nor
all
together
may
either
prove
infectious
to
the
Wheat
,
the
Lords
own
good
Seed
,
or
any
way
destructive
to
the
Field
it self
.
And
let
all
good
Christians
say
,
Amen
.
SERMON
VI.
At
WHITE-HALL
Jan.
21.
1639.
MATTH.
13.
v.
28.
Et
ait
illis
,
Inimicus
homo
hoc
fecit
.
He
said
unto
them
,
An
enemy
hath
done
this
.
FAcilius
est
in
contubernalibus
disputare
quàm
conserere
sapientiam
.
Minutius
Felix
,
that
men
of
equall
parts
and
power
may
farre
more
easily
debate
then
defend
a
question
.
Disputes
are
sooner
raised
then
they
are
determined
:
and
every
one
that
knowes
how
to
start
a
question
knowes
not
how
to
lay
it
.
Determinations
and
Decisions
are
matters
of
Authority
and
Judgement
,
which
howsoever
they
were
agitated
and
prepared
in
Schools
,
are
pronounced
ex
Cathedra
.
If
the
Dispute
become
so
vehement
,
and
the
point
so
intricate
,
that
neither
the
Master
of
the
Schools
,
nor
Doctors
of
the
Chaire
do
determine
of
it
,
then
Dic
Ecclesiae
comes
in
next
,
devolve
the
business
to
the
Church
,
and
hearken
with
obedience
to
her
resolutions
.
The
Church
is
furnished
by
our
Lord
and
Saviour
with
sufficient
power
to
settle
and
compose
such
questions
as
are
raised
within
her
:
nor
wants
she
the
assistance
of
Gods
Spirit
to
direct
that
power
for
the
appeasing
of
the
same
;
yet
if
the
Church
be
wavering
and
unsetled
in
her
resolutions
,
or
that
the
point
in
question
be
de
summa
rerum
,
the
safety
and
subsistence
of
the
Church
it self
,
then
must
we
do
as
did
the
servants
of
my
Text
,
make
our
addresse
unto
the
Lord
,
who
keeps
unto
himself
the
dernier
resort
.
The
servants
came
,
but
how
?
in
the
spirit
of
prayer
.
Accesserunt
ad
Deum
per
orationem
,
as
it
is
in
Lyra
:
Corde
&
mentis
desiderio
,
in
purity
of
heart
,
and
fervency
of
spirit
,
as
Remigius
hath
it
.
And
he
whose
eares
are
alwayes
open
to
the
affectionate
desires
of
his
faithful
servants
,
le
ts
them
know
the
truth
,
Diaboli
calliditate
hoc
factum
,
that
that
which
they
enquired
about
was
of
Satans
doing
.
They
came
unto
him
with
an
unde
,
and
he
makes
answer
with
an
ait
,
He
said
unto
them
,
inimicus
homo
hoc
fecit
,
the
enemy
hath
done
this
.
These
words
contain
in
them
these
two
generall
parts
,
a
quis
respondet
,
and
a
quia
respondet
:
first
,
who
it
is
that
answers
;
and
then
,
what
he
answereth
.
The
quis
respondet
in
the
first
words
,
&
ait
illis
,
he
said
unto
them
;
the
quid
respondet
in
the
last
,
inimicus
homo
hoc
fecit
,
an
enemy
hath
done
this
.
In
this
last
generall
,
the
quid
respondet
,
we
have
these
particulars
;
first
,
who
it
was
that
did
this
mischief
,
an
enemy
,
inimicus
homo
;
next
,
by
what
practises
and
arts
he
did
it
;
which
we
may
easily
finde
,
if
we
look
well
for
them
,
in
the
fecit
hoc
.
I
shall
speak
first
unto
you
of
the
quis
respondet
,
who
it
is
that
answereth
,
Et
ait
illis
,
he
said
unto
them
.
Nec
Deus
intersit
nisi
dignus
vindice
nodus
Inciderit
.
Et
Deus
humana
sub
imagine
,
And
indeed
,
call
him
by
which
name
you
will
,
it
comes
all
to
one
:
Each
of
them
doth
express
sufficiently
both
his
power
and
greatness
.
The
whole
world
,
the
united
body
of
all
mankind
is
but
one
great
Family
;
and
who
the
Pater-familias
,
the
Father
of
this
Family
,
but
the
Father
Almighty
?
His
Sonnes
we
are
,
if
we
behold
our selves
in
the
first
Creation
;
not
only
as
the
Father
of
the
first
man
Adam
,
from
whose
loynes
we
come
,
but
even
of
all
and
every
one
in
his
particular
.
The
very
bodies
of
us
men
are
too
too
excellent
a
structure
for
man
and
nature
to
erect
:
And
therefore
said
Lactantius
truly
,
hominem
non
patrem
esse
,
Next
,
let
us
look
upon
the
world
as
it
is
an
House
,
the
generall
habitation
of
mankind
,
and
of
all
Gods
creatures
;
and
who
should
be
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lord
and
Master
of
this
House
,
but
the
Lord
Almighty
?
Deo
una
domus
est
totus
hic
mundus
,
Crederes
universitatis
esse
dominum
;
But
God
is
not
an
Housholder
only
,
and
no
more
then
so
,
though
so
translated
in
my
Text
:
The
Lord
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
well
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Lord
of
the
soyle
,
as
well
as
Master
of
the
House
;
the
House
being
such
as
hath
good
store
of
Land
,
and
a
fair
demesne
belonging
to
it
.
Ager
est
mundus
totus
,
non
ecclesia
;
Ager
suus
,
his
Field
.
v.
24.
and
Ager
tuus
,
thy
field
,
the
servants
speaking
to
their
Master
,
v.
27.
The
Earth
is
the
Lords
,
and
the
fulness
of
it
;
the
whole
World
,
and
all
that
dwell
therein
,
as
the
Royal
Psalmist
hath
it
.
Satan
was
but
a
silly
braggard
,
when
he
said
to
Christ
,
Haec
omnia
tibi
dabo
,
all
these
will
I
give
thee
.
The
Kingdoms
of
the
Earth
,
and
the
glories
of
them
are
of
Gods
disposing
:
And
all
the
Princes
of
the
World
,
even
the
Mahometan
and
Heathen
,
hold
their
Crowns
of
God
,
though
they
do
service
for
them
to
the
Devil
.
The
enemy
is
so
far
from
being
Lord
in
chief
of
all
the
Universe
,
that
he
hath
no
propriety
in
the
smallest
part
:
No
Field
,
no
not
the
corner
of
a
Field
,
which
he
can
challenge
to
himself
,
or
say
to
any
of
his
servants
,
that
's
mine
own
,
go
plough
,
and
fallow
,
and
manure
it
,
and
then
sowe
my
seed
.
If
he
be
so
inclined
at
any
time
as
to
be
sowing
of
his
tares
,
it
must
be
done
in
agro
Domini
,
some
part
or
other
of
the
Lords
Field
.
And
then
he
comes
but
on
the
post
fact
neither
,
after
the
Field
was
sowen
with
good
seed
before
.
For
howsoever
Heresies
may
be
antiqua
,
yet
they
are
not
prima
;
Heresie
may
be
very
ancient
,
but
never
primitive
.
Truth
was
first
sowen
,
though
many
times
it
hapneth
by
the
Devils
practises
that
Heresie
doth
overcome
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wholsom
Doctrines
,
had
first
of
all
been
planted
in
the
Church
of
Christ
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
other
Doctrines
,
as
the
Apostle
calls
them
,
So
much
of
ille
,
he
,
the
relative
,
as
it
stands
marshalled
in
my
Text
:
and
what
did
he
?
Et
ait
illis
;
He
said
unto
them
.
And
it
was
no
small
grace
to
his
poor
servants
that
he
vouchsafed
to
look
so
low
as
to
hold
conference
with
them
,
and
admit
of
parlies
in
matters
which
himself
alone
knew
how
to
remedy
.
But
being
it
was
a
matter
which
concerned
his
Church
,
and
in
the
which
the
servants
did
address
themselves
unto
him
with
so
great
affection
,
he
thought
it
no
disparagement
to
hearken
to
their
information
,
and
return
an
answer
.
Nor
stops
he
here
,
as
if
he
had
done
too
much
for
them
;
but
he
permits
them
also
to
propose
their
counsels
,
vis
imus
&
colligimus
ea
?
in
the
words
next
following
:
and
to
that
also
he
replies
:
Such
conferences
between
the
heavenly
Husbandman
and
his
Houshold-servants
,
God
and
the
Prophets
,
Christ
and
his
Disciples
,
are
no
rare
matters
in
the
Scripture
.
Not
that
God
either
stood
in
need
of
their
intelligence
,
or
was
made
wiser
by
their
counsels
;
but
leaving
thereby
an
example
unto
Kings
and
Princes
,
and
such
as
are
in
authority
from
and
under
them
,
not
to
despise
the
information
,
or
undervalue
the
advice
,
of
the
meanest
person
,
how
much
soever
ranked
below
them
both
in
place
and
power
.
Such
men
as
are
inquisitive
in
asking
questions
,
or
prompt
in
giving
their
advise
in
emergent
difficulties
,
however
they
may
seem
unseasonable
,
yet
if
they
do
it
on
good
grounds
,
as
the
servants
here
,
are
not
to
be
rejected
as
unserviceable
.
Certain
I
am
my
Housholder
conceived
it
so
;
He
neither
blames
his
servants
for
their
curiosity
,
with
nolo
nimiùm
curiosos
;
nor
taxeth
them
of
indiscretion
in
the
delivering
of
their
opinions
,
with
nolonimiùm
diligentes
.
For
howsoever
to
their
counsel
he
returns
a
non
,
yet
he
acquaints
them
fully
with
those
weighty
reasons
which
did
incline
him
thereunto
.
And
as
unto
the
unde
,
to
the
point
proposed
,
to
that
he
makes
such
answer
as
removed
the
doubt
;
which
is
the
quid
respondet
,
and
my
second
general
,
inimicus
homo
hoc
fecit
.
Where
first
we
must
consider
who
it
was
that
did
this
mischief
;
and
that
was
inimicus
,
an
enemy
.
Dicuntur
in
Scripturis
inimici
Dei
qui
non
naturâ
sed
vitiis
ejus
imperio
adversantur
.
et
ero
similis
Altissimo
,
said
the
proud
Aspirer
;
He
must
be
equall
to
the
Almighty
,
both
in
place
and
power
.
This
pride
and
blind
ambition
cast
him
out
of
Heaven
,
and
made
him
of
an
Angel
,
and
a
Friend
of
God
,
to
become
an
enemy
,
an
enemy
unto
the
Lord
and
to
all
his
Saints
.
This
is
the
enemy
which
I
am
to
speak
of
,
the
enemy
that
took
such
pains
to
destroy
Gods
Harvest
.
We
met
with
him
before
in
the
25.
but
there
we
found
him
with
his
clogge
.
There
he
is
styled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
inimicus
ejus
,
his
enemy
;
the
enemy
of
God
alone
,
and
there
we
did
consider
him
accordingly
.
To
God
an
enemy
ex
professo
,
on
the
ancient
qua●rel
,
upon
the
sentence
passed
against
him
for
his
first
aspirings
.
To
man
an
enemy
no
further
then
he
weares
Gods
Livery
,
and
retains
unto
him
:
and
therefore
in
that
place
,
inimicus
ejus
,
Gods
enemy
.
But
here
we
finde
him
more
at
large
,
an
enemy
;
or
inimicus
quispiam
,
some
enemy
,
as
Beza
reads
it
.
An
enemy
to
God
,
and
to
Man
,
Gods
Image
,
and
the
Church
,
Gods
Spouse
:
to
each
of
these
an
enemy
in
their
several
places
.
In
the
first
,
to
God
;
to
God
indeed
an
enemy
,
but
an
harmless
enemy
.
His
malice
unto
God
doth
consist
much
more
in
a
continual
purpose
to
resist
his
will
,
then
a
power
to
hurt
him
:
non
potestate
laedendi
,
Things
not
succeeding
to
his
wish
with
Almighty
God
,
his
next
design
is
upon
man
.
With
him
he
had
a
quarrel
too
at
his
first
Creation
:
It
grieved
him
at
the
very
heart
to
see
poor
man
,
composed
of
such
vile
matter
as
dust
and
ashes
,
adopted
unto
those
celestiall
glories
,
Et
alienati
à
Deo
,
Gaul
,
Pontus
,
Egypt
,
yea
and
Rome
it self
;
but
making
their
own
Children
passe
through
the
fire
to
Moloch
,
as
amongst
the
Israelites
.
If
Socrates
,
Thus
deales
he
also
with
the
Church
,
with
the
united
body
of
Gods
chosen
servants
.
Christ
had
no
sooner
raised
himself
from
the
bonds
of
death
,
and
placed
himself
at
the
right
hand
of
God
in
the
heavenly
places
,
This
to
perform
,
he
was
to
deal
in
other
manner
,
and
by
other
instruments
then
before
he
did
;
more
like
a
cunning
practiser
then
an
open
enemy
.
Before
we
finde
him
styled
inimicus
simply
,
or
inimicus
quispiam
,
as
Beza
here
.
But
in
this
place
he
comes
in
with
a
speciall
adjunct
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
in
the
Greek
,
or
inimicus
homo
,
in
the
vulgar
Latine
:
wherewith
agree
Castellio
and
Erasmus
,
in
their
translations
of
the
Text.
Our
English
versions
do
somewhat
differ
in
the
point
.
The
Bishops
Bible
,
as
they
call
it
,
reads
it
a
malicious
man
;
that
of
Geneva
,
an
envious
man
▪
the
Rhemists
literally
,
an
enemy
man
.
All
of
them
keep
themselves
unto
the
homo
as
well
as
to
the
inimicus
;
except
our
last
Translation
,
therein
following
Beza
.
But
what
the
reason
is
why
Homo
should
be
superadded
unto
inimicus
,
that
's
not
yet
agreed
on
.
For
my
part
,
I
should
rather
think
that
Satan
is
here
called
inimicus
homo
,
because
in
sowing
of
his
tares
he
used
the
help
of
envious
and
malicious
men
,
whom
he
had
fitted
for
that
purpose
.
When
he
first
set
upon
the
Church
by
violent
and
bloody
persecutions
,
he
made
use
of
Beasts
.
The
Tyrants
all
from
Nero
down
to
Dioclesian
,
what
were
they
else
but
Beares
,
and
Wolves
,
and
Pards
,
and
Lyons
;
creatures
that
never
sucked
the
milk
of
Women
?
Certain
I
am
,
as
most
Interpreters
agree
,
that
by
the
name
of
Lyon
,
Nero
;
I
was
delivered
,
saith
the
Apostle
,
out
of
the
mouth
of
the
Lyon
,
Ex
ore
leonis
,
i.
e.
persecutoris
,
saith
St.
Hierome
;
i.
e.
Neronis
,
saith
Lyranus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
saith
St.
Chrysostome
;
with
whom
accord
Theophylact
and
Oecumenius
.
And
when
he
laboured
to
envenom
it
by
scandalous
and
noysom
Hereticks
,
he
made
use
of
Serpents
,
that
by
the
poyson
of
their
impious
Doctrine
,
she
might
be
brought
unto
destruction
.
Certain
I
am
that
Epiphanius
resembleth
every
severall
Hereticks
unto
some
speciall
sort
of
Serpent
.
Aetatis
cujusque
notandi
sunt
tibi
mores
.
And
first
,
if
we
begin
with
the
ambitious
man
,
(
as
certainly
he
would
take
it
ill
,
if
we
should
do
otherwise
,
)
how
much
hath
Satan
wrought
upon
this
affection
from
the
beginning
of
the
world
?
What
was
it
but
ambition
in
our
Father
Adam
,
when
he
desired
to
be
as
God
,
knowing
good
and
evill
?
And
did
not
Satan
work
upon
that
humour
,
to
the
undoing
of
that
wretched
upstart
,
and
his
whole
posterity
?
What
was
it
but
ambition
in
Simon
Magus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Si
Papa
doceret
virtutes
esse
vitia
,
&c.
that
if
the
Pope
determine
vertue
to
be
vice
,
all
men
are
to
believe
so
,
without
more
ado
:
that
of
Aquinas
and
the
Schools
,
that
he
may
make
new
Articles
of
faith
;
which
Pius
Quartus
put
in
practise
:
that
of
the
Canonists
in
generall
,
that
as
the
Vicar-generall
of
our
Saviour
Christ
,
he
is
Lord
of
all
,
and
consequently
hath
a
power
to
do
what
he
list
;
as
also
to
dispense
what
,
and
how
he
list
,
in
matters
which
concern
the
Church
,
with
Oaths
and
Vowes
,
and
Leagues
and
Mariages
;
yea
,
with
the
very
Law
of
nature
:
these
and
the
rest
what
are
they
but
the
fruits
of
the
Popes
supremacy
?
and
what
produced
the
Popes
supremacy
but
the
Popes
ambition
?
I
fear
a
spice
of
this
ambition
,
and
a
shrewd
one
too
,
is
still
left
amongst
us
:
in
them
most
visible
,
who
would
be
every
one
a
Pope
in
their
severall
Parishes
.
The
Fathers
of
the
Consistory
claim
as
great
Authority
,
as
ever
Pope
did
in
the
Conclave
;
and
at
their
feet
,
according
to
their
own
dear
principles
,
the
P●inces
of
the
Earth
must
lay
down
their
Scepters
.
Huic
disciplinae
omnes
orbis
principes
fasces
suos
submittere
,
Vain-glory
may
come
next
ambition
,
and
many
times
they
go
together
.
This
was
the
motive
that
incited
Theudas
to
take
upon
himself
the
name
of
captare
gloriam
de
singularitate
scientiae
,
to
get
himself
a
name
for
a
man
of
eminency
.
Somewhat
they
needs
must
teach
which
is
not
ordinary
,
to
gain
themselves
opinion
,
and
increase
their
followers
.
St.
Dominick
,
St.
Francis
,
and
all
the
rest
which
have
so
surfeited
the
Church
with
their
several
Orders
,
what
aimed
they
at
in
all
their
institutions
,
but
the
vain-glory
of
a
new
Invention
,
and
to
have
their
followers
called
by
their
own
names
?
So
fared
it
also
with
the
Schoolmen
,
Lombard
,
Aquinas
,
Bonaventure
,
and
the
rest
that
followed
;
every
one
superadding
some
new
niceties
unto
those
before
them
.
Those
intricate
debates
first
raised
amongst
them
touching
Predestination
,
Grace
,
Free-will
,
the
Merit
of
good
works
,
as
well
excongruo
,
as
condigno
;
the
number
and
nature
of
the
Sacraments
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
like
perplexities
;
Their
new
distinctions
,
and
new
termes
of
Art
,
new
notions
,
or
indeed
new
nothings
,
what
served
they
for
,
but
the
ostentation
of
their
singularities
in
point
of
learning
,
to
the
no
small
increase
of
disputations
,
and
decrease
of
piety
?
Nor
hath
it
fared
much
better
with
the
Chutch
in
these
latter
times
;
She
is
,
and
hath
been
long
,
afflicted
with
this
New
Disease
.
New
Doctrines
now
are
no
lesse
pleasing
to
the
people
,
Sermonibus
opinantium
faciles
praebere
aures
,
Desire
of
glory
leads
the
way
to
desire
of
gain
,
or
indeed
cannot
go
without
it
.
He
that
doth
feed
upon
the
aire
of
popular
applause
,
and
live
upon
the
breath
of
acclamation
,
may
carry
all
his
dinner
in
an
empty
belly
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
T
is
money
makes
the
man
,
said
the
old
Greek
Proverb
.
And
therefore
they
that
are
vain-glorious
,
and
hunt
for
popular
applause
amongst
their
followers
,
are
for
the
most
part
also
covetous
,
and
suck
no
small
advantage
from
them
too
.
Wer
't
not
for
spes
dolosi
affulserit
nummi
,
The
love
of
money
,
saith
the
Apostle
,
is
the
root
of
all
evill
;
the
which
whilest
some
have
coveted
after
,
à
fide
erraverunt
,
they
have
erred
from
the
faith
.
And
if
that
men
subvert
whole
houses
,
and
teach
things
they
should
not
,
do
we
not
finde
it
by
experience
that
it
is
turpis
lueri
gratiâ
,
The
Church
was
used
,
according
to
the
rigor
of
the
primitive
times
,
to
enjoyne
strict
and
tedious
penance
on
the
party
criminall
:
why
might
not
this
be
turned
to
money
?
Hence
came
the
preaching
,
and
the
prizing
too
,
of
Indulgences
and
the
year
of
Jubile
;
no
small
Revenue
of
the
Popedom
.
Christ
had
left
power
unto
his
Ministers
to
absolve
the
penitent
,
and
to
remit
the
sins
of
a
contrite
person
:
may
not
some
gain
be
made
of
that
?
may
not
a
pardon
be
obtained
for
money
,
as
a
thing
of
course
?
yes
questionless
,
&
that
not
for
the
present
only
,
but
many
thousand
years
to
come
;
not
for
poor
trifles
only
,
or
peccadillos
;
but
such
as
a
religious
ear
would
abhor
to
think
of
,
Now
as
ambition
,
and
vain-glory
,
and
the
love
of
money
have
prevailed
on
some
,
and
made
them
fit
and
ready
for
the
Devils
service
;
so
discontent
and
envy
have
perswaded
as
much
with
others
.
Florinus
never
had
been
so
ungracious
as
to
make
God
the
Authour
of
sin
,
Episcopum
nulla
ratione
debere
discerni
,
that
Priests
and
Bishops
were
all
one
,
but
that
he
saw
Eustathius
,
his
companion
on●e
,
advanced
unto
a
Bishoprick
before
him
.
Himself
,
as
Epiphanius
doth
relate
the
Story
,
Envy
and
ignorance
sometimes
go
together
.
Sure
I
am
ignoratio
recti
&
invidia
are
so
placed
in
Tacitus
;
And
yet
it
is
not
easie
to
determine
neither
,
whether
the
negligence
both
of
Priest
and
people
did
not
as
much
promote
the
purpose
of
the
enemy
,
as
did
their
ignorance
.
Now
for
this
double
kind
of
negligence
,
that
which
we
charge
upon
the
people
is
circa
custodiam
personae
suae
,
touching
the
looking
to
themselves
;
that
which
we
charge
upon
the
Priest
,
circa
custodiam
gregis
sui
,
touching
the
looking
to
his
Flock
.
●
The
people
I
find
faulty
in
these
two
respects
;
1.
In
not
doing
of
their
duties
,
and
2dly
,
In
not
claiming
of
their
dues
.
The
Church
in
the
first
Ages
of
it
used
every
day
to
celebrate
the
blessed
Sacrament
,
which
thereupon
St.
Ambrose
calls
quotidianum
cibum
,
As
then
the
people
were
first
faulty
in
the
not
doing
of
their
duties
,
so
we
shall
finde
them
as
deficient
in
the
second
point
,
for
the
not
claiming
of
their
dues
.
For
if
the
question
should
be
asked
,
how
and
by
whom
the
Laity
were
first
denied
the
Cup
in
the
blessed
Sacrament
:
It
must
be
answered
,
the
People
lost
it
by
degrees
,
for
want
of
putting
in
their
claim
to
assert
the
title
;
for
not
demanding
the
performance
of
our
Saviours
will
delivered
and
declared
in
his
holy
Testament
.
B.
Jewell
.
When
,
and
upon
what
Motives
,
and
by
whose
Authority
,
this
innovation
was
first
made
,
is
not
yet
agreed
upon
among
themselves
.
Greg.
de
Valentia
,
who
took
much
pains
in
the
examination
of
this
business
,
returns
an
Ignoramus
,
or
a
minimè
constat
,
unto
all
these
Queries
;
and
at
last
is
fain
to
father
it
upon
the
usage
of
the
Church
,
and
consent
of
the
faithfull
.
For
the
consent
,
or
at
the
least
the
not
gainsaying
of
the
faithful
,
there
is
no
doubt
of
that
,
for
ought
I
can
finde
,
and
that
's
the
point
we
now
complain
of
.
But
for
the
usage
of
the
Church
,
which
also
he
pretends
,
to
make
up
the
matter
,
that
came
in
of
late
.
Thomas
Aquinas
,
who
lived
about
300
years
ago
,
no
more
,
hath
delivered
plainly
,
calicem
in
quibusdam
locis
populo
non
dari
,
that
the
Cup
was
not
then
administred
unto
the
people
in
some
certain
places
.
An
undeniable
Argument
that
it
was
universally
received
then
in
all
places
else
.
Nor
was
it
ever
otherwise
determined
that
I
can
hear
of
,
till
the
Assembly
held
at
Constance
(
for
I
can
hardly
think
that
it
was
a
Councel
)
decreed
it
,
against
Christ
himself
,
with
a
non
obstante
;
which
after
was
confirmed
and
ratified
in
that
of
Trent
.
Now
,
as
the
Prophet
once
complained
,
as
was
the
People
then
,
such
was
the
Priest
;
and
as
the
Priest
was
then
,
such
were
the
People
;
both
ignorant
alike
,
and
both
alike
negligent
:
The
negligence
incumbent
on
the
Priests
was
of
two
sorts
also
;
first
,
in
not
teaching
of
the
People
as
they
ought
to
do
;
and
2dly
,
in
not
applying
speedy
and
peculiar
remedies
to
emergent
mischiefs
.
The
Priests
lips
,
by
the
Lords
appointment
,
were
to
preserve
knowledge
,
and
at
their
mouthes
the
people
were
to
seek
the
same
:
so
the
Prophet
Malachi
.
Pater-noster
:
Quae
non
officio
mentis
,
sed
ministerio
corporis
consistunt
,
as
once
Lactantius
scoffed
it
of
the
ancient
Gentiles
.
By
meanes
whereof
the
rites
and
ceremonies
of
the
Church
were
grown
so
numerous
,
that
they
became
a
burden
to
the
Church
of
God
;
and
being
first
ordained
as
helps
and
accessories
to
Gods
publick
worship
,
came
in
the
end
to
be
accounted
the
meritorious
and
essential
parts
thereof
:
and
having
in
their
Institution
first
no
more
then
usum
significandi
,
a
power
to
signifie
,
attained
at
last
to
usus
efficiendi
,
a
power
to
dignifie
,
in
the
production
of
the
works
and
effects
of
Grace
.
As
for
the
fault
in
not
applying
speedy
remedies
to
emergent
mischiefs
,
that
relates
chiefly
to
the
Prelates
,
as
those
who
are
intrusted
by
our
Saviour
with
the
powers
of
Government
.
For
if
at
first
,
upon
the
broching
of
some
new
opinions
which
seemed
to
tend
to
any
alteration
in
the
things
of
God
,
the
Prelates
had
bestirred
themselves
,
tryed
and
examined
it
by
the
holy
Scriptures
,
or
by
the
tendries
and
expressions
of
the
Primitive
Church
,
we
had
not
now
been
troubled
to
decry
those
Doctrines
which
are
obtruded
on
the
Church
for
Catholick
:
Or
if
they
had
compelled
the
People
to
observe
those
Ceremonies
which
had
been
recommended
to
them
from
most
pure
Antiquity
,
and
not
have
suffered
others
to
be
thrust
upon
them
,
either
by
practise
or
connivence
we
had
not
been
troubled
to
discard
those
usages
,
which
had
defiled
,
if
not
prophaned
the
whole
Worship
of
God
.
So
when
the
Latine
Tongue
in
these
Western
parts
,
by
reason
of
the
intermixture
of
Gohes
,
Hunnes
and
Vandalls
,
and
other
Nations
of
the
North
,
began
to
alter
and
degenerate
from
its
ancient
purity
,
if
then
the
Prelates
of
the
Church
had
also
changed
the
Language
of
the
publick
Liturgy
,
and
fitted
it
to
the
understanding
of
the
common
people
,
the
Church
of
Rome
had
never
been
accused
of
so
foul
a
crime
,
as
to
inforce
poor
people
to
a
Latine
Service
,
to
which
they
cannot
say
Amen
.
For
sure
it
is
an
excellent
rule
of
him
in
Gellius
,
that
men
must
speak
according
to
the
times
in
which
they
live
,
and
live
according
to
the
times
which
old
Stories
speak
of
:
Moribus
antiquis
,
praesentibus
utere
verbis
,
as
that
Author
hath
it
.
Agreeably
to
which
good
Rule
,
those
in
the
Church
of
Rome
might
have
kept
together
the
ancient
Piety
and
Discipline
with
the
modern
Languages
.
Hitherto
we
have
noted
and
surveyed
the
Devils
practises
upon
the
nobler●sex
of
man
:
Think
we
he
holds
so
wretched
an
opinion
of
the
other
,
though
the
weaker
Vessel
,
as
to
conceive
them
utterly
unserviceable
for
the
improving
of
his
Harvest
?
If
we
observe
his
doings
,
we
shall
finde
it
otherwise
.
He
had
so
good
success
with
Eve
,
Simon
Magus
without
an
Helena
;
catervatim
ad
eum
confluebant
,
resorted
to
him
by
whole
flocks
and
multitudes
.
So
for
the
sowing
of
his
tares
in
the
middle
Ages
,
what
use
the
enemy
made
of
Maud
the
Countesse
,
in
the
advancing
of
the
Popes
supremacy
;
what
of
St.
Briget
and
St.
Clare
,
(
if
I
may
so
call
them
)
in
laying
the
burden
of
professed
virginity
upon
the
necks
of
tender
Maidens
,
which
they
can
neither
carry
as
they
should
,
nor
cast
down
when
they
list
,
the
Story
of
those
times
can
witness
,
and
these
Ages
feel
.
The
enemy
is
still
the
same
,
qualis
ab
incoe
ep●o
processerit
,
the
same
Satan
still
,
and
lead
captive
silly
women
laden
with
sin
,
and
driven
about
with
divers
lusts
.
Now
we
finde
it
verified
;
where
we
may
note
,
(
and
I
but
note
it
by
the
way
)
that
those
who
are
led
captive
so
,
in
the
Apostles
Judgement
,
are
but
silly
women
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
he
calls
them
,
laden
with
sin
,
and
therefore
easie
to
be
wrought
on
,
and
so
not
walking
in
the
wayes
of
Gods
Commandements
;
and
driven
about
with
divers
lusts
▪
therefore
not
rightly
grounded
in
the
rules
of
constancy
.
Such
women
as
are
there
described
by
the
Apostle
,
silly
and
sinful
,
and
unconstant
too
,
let
them
for
me
be
still
led
captive
;
t
is
a
gain
to
lose
them
.
Thus
have
I
represented
to
you
a
discovery
of
the
enemies
practises
;
1.
the
use
he
makes
of
the
affections
,
passions
and
deficiencies
of
his
severall
instruments
,
to
bring
about
the
fecit
hoc
which
my
Text
here
speaks
of
.
And
though
it
be
a
matter
of
no
small
difficulty
to
trace
the
Prince
of
darkness
in
his
deeds
of
darkness
,
yet
I
have
done
the
best
I
could
,
directed
by
the
light
of
Scripture
,
and
by
the
Candle
of
antiquity
,
to
observe
his
goings
.
The
use
we
make
of
all
is
this
,
that
we
avoid
those
humors
and
deficiencies
in
our
severall
stations
which
Satan
is
so
apt
to
work
on
;
that
we
be
neither
puffed
up
with
ambition
,
nor
tickled
with
vain-glory
,
nor
filled
with
covetous
desires
,
nor
pined
with
discontent
and
envy
,
nor
dulled
with
ignorance
,
nor
finally
besotted
with
a
lazie
negligence
.
These
passions
and
defects
if
we
yield
not
to
,
we
need
not
fear
the
enemy
,
no●
his
fecit
hoc
:
For
God
,
even
our
own
God
,
shall
give
us
his
blessing
,
and
strengthen
us
in
every
good
,
both
word
and
work
.
To
whom
be
glory
,
&c.
Amen
.
SERMON
I.
At
CHRIST-CHURCH
Septemb.
26.
1643.
MATTH.
13.
v.
28.
part
.
ult.
Vis
imus
&
colligimus
ea
?
The
Servants
said
unto
him
,
Wilt
thou
that
we
go
and
gather
them
up
?
TAm
vari
se
gessit
,
Caius
Caesar
,
how
he
behaved
himself
in
such
different
manner
,
that
there
wanted
not
forcible
reasons
to
condemn
,
yet
excuse
sufficient
to
commend
him
.
The
like
may
we
affirm
of
our
Servants
here
;
he
that
doth
look
upon
them
in
their
sleep
and
negligence
,
and
findes
them
ut
dormirent
homines
,
cannot
but
think
them
accessary
to
so
great
a
mischief
as
Satan
brought
upon
the
Church
in
sowing
Tares
.
The
opportunity
they
gave
him
by
their
dull
security
,
or
at
the
least
their
supine
carelesness
,
makes
them
parcel-guilty
.
And
he
that
undertakes
to
defend
them
in
it
,
will
questionless
as
much
betray
his
Client
,
as
they
their
Cause
.
But
look
upon
them
when
they
were
awakened
,
when
they
had
seen
their
own
error
,
and
the
Churches
danger
,
and
then
how
many
things
are
there
worthy
at
once
of
our
applause
and
imitation
?
In
servis
habemus
tam
quod
laudemus
quàm
quod
imitemur
,
Diaboli
calliditate
factum
esse
,
as
it
is
in
Lyra
;
)
but
presently
they
make
an
offer
of
their
service
to
redress
the
mischief
,
and
by
their
joynt
endeavours
to
root
out
those
●ares
by
which
Gods
Field
was
so
indangered
.
The
servants
said
unto
him
,
Vis
imus
&
colligimus
ea
,
Wilt
thou
that
we
go
and
gather
them
up
?
This
is
the
last
part
which
the
Servants
have
to
act
in
this
present
Dialogue
;
and
in
this
part
they
give
a
fair
expression
of
their
zeal
and
wisdom
.
He
that
will
take
their
Picture
right
,
shall
finde
that
it
consisteth
of
these
five
Lineaments
:
For
first
,
we
have
a
noble
courage
,
vis
imus
?
Sir
,
Wilt
thou
that
we
go
and
give
the
onset
?
T
is
not
the
Devil
whom
we
fear
,
nor
any
of
his
wretched
Instruments
,
how
great
soever
they
may
be
,
both
in
power
and
malice
.
Vis
imus
?
Say
but
the
word
only
,
and
thy
servants
go
.
And
next
,
we
finde
an
honest
zeal
to
rectifie
what
was
amisse
in
the
Field
of
God
.
Vis
imus
&
colligimus
ea
?
Is
it
your
pleasure
that
those
Tares
shall
be
rooted
up
?
T
is
not
the
Tares
we
are
in
love
with
,
how
fair
soever
to
the
eye
,
how
plausible
soever
they
may
seem
in
the
opinion
and
esteem
of
seduced
people
.
Say
thou
but
faciat
is
hoc
,
and
thy
servants
will
do
it
.
In
each
we
have
their
readiness
and
unanimity
.
First
,
imus
&
colligimus
,
we
go
and
gather
,
in
the
plural
number
;
then
imus
&
colligimus
,
we
go
and
gather
,
in
the
present
tense
;
and
last
of
all
,
we
have
their
temper
and
obedience
,
guiding
their
counsels
by
their
Masters
will
,
and
governing
their
zeal
by
his
direction
,
Vis
imus
&
colligimus
ea
?
This
we
are
ready
to
perform
,
if
you
please
to
have
it
so
;
if
otherwise
,
we
neither
are
so
in
love
with
danger
,
nor
so
ambitious
of
imployment
,
as
not
to
take
your
Warrant
and
Commission
with
us
for
our
justification
.
And
therefore
fiat
voluntas
tua
,
not
our
will
,
but
thy
will
be
done
;
Vis
imus
&
colligimus
ea
?
Wilt
thou
that
we
go
and
gather
them
up
?
These
are
the
features
which
I
am
to
draw
,
though
I
confess
with
an
ignorant
and
unskilful
pencil
;
leaving
them
to
be
better
limmed
and
polished
by
your
more
seasonable
meditations
.
And
first
I
am
to
lay
before
you
their
heroick
courage
;
vis
imus
?
wilt
thou
that
we
go
?
Scientia
parum
est
nisi
accedat
&
virtus
;
qui
tot
Legionibus
imperitat
,
one
that
commands
so
many
Legions
;
I
trow
it
were
no
part
of
wisdom
to
incur
his
anger
,
when
by
a
plausible
and
discreet
connivence
we
may
hold
fair
with
him
.
To
go
against
an
enemy
of
such
power
and
quality
were
a
desperate
madness
,
such
as
no
man
of
ordinary
brains
would
be
guilty
of
,
when
he
may
safely
sit
at
home
,
and
take
such
fortune
as
the
success
and
issue
of
affaires
should
offer
:
yet
such
was
the
undaunted
courage
of
the
servants
here
,
that
none
of
all
these
cautions
or
considerations
could
preponderate
with
them
,
or
hinder
them
from
venturing
in
their
Masters
cause
;
vis
imus
?
Wilt
thou
that
we
go
?
And
't
was
no
mean
note
of
a
noble
courage
that
they
would
be
going
:
It
seemes
they
thought
it
not
becomming
to
sit
still
at
home
,
and
spend
their
time
in
consultations
,
how
,
and
by
what
close
meanes
,
without
the
open
hazard
of
their
lives
and
fortunes
,
so
great
a
business
as
that
was
might
be
best
effected
.
The
mischief
which
they
feared
was
imminent
,
not
capable
of
long
debates
,
of
slow
and
lingring
deliberations
.
Dum
quid
sis
dubitas
,
But
Pompey
shall
not
go
alone
;
the
Church
of
Christ
can
yield
him
Equals
,
though
Rome
yielded
none
.
Pompejusque
parem
,
which
was
there
a
Paradox
,
is
here
the
ordinary
practise
of
Gods
Saints
and
Servants
.
More
then
so
,
major
hic
Pompeio
,
what
speciall
Servant
is
there
of
the
Lord
our
God
who
hath
not
shewen
a
braver
and
more
noble
courage
?
When
Moses
was
imployed
by
God
on
so
sowre
a
Message
,
as
to
solicit
Pharaoh
the
Egyptian
Tyrant
for
the
dismission
of
the
House
of
Israel
,
what
dangers
might
not
he
have
feared
?
what
reasons
might
not
fairly
have
been
pretended
to
excuse
the
Journey
?
And
when
he
was
resolved
upon
it
,
what
difficulties
did
he
meet
with
?
how
many
times
was
he
repulsed
with
threats
and
terrors
?
yet
God
no
oftner
said
to
Moses
,
though
he
said
it
often
,
Ingredere
ad
Pharaonem
,
Go
unto
Pharaoh
,
that
bloody
Butcher
of
my
Children
,
that
merciless
oppressor
of
my
people
Israel
,
and
tell
him
that
he
shall
no
longer
keep
them
in
that
house
of
bondage
;
but
Moses
went
immediatly
upon
the
errand
.
It
was
no
need
to
bid
him
hast
,
when
the
afflictions
of
his
people
,
and
the
necessities
of
that
poor
Church
did
require
his
going
.
Moses
,
though
celebrated
in
the
Scripture
for
a
man
of
meekness
,
mitissimus
super
omnes
homines
,
as
the
Vulgar
reads
it
,
wanted
not
courage
to
go
on
when
the
Lord
commanded
.
But
this
perhaps
shewed
more
of
his
obedience
then
his
resolution
;
and
Moses
did
no
more
in
this
then
the
other
Prophets
,
none
of
which
stayed
behind
,
or
put
off
the
service
(
excepting
once
the
Prophet
Jonah
)
when
God
bad
them
go
.
Let
us
next
therefore
look
on
the
Prophet
Esay
,
who
when
God
wanted
one
to
reform
his
Church
,
and
seemed
thus
to
proclaim
his
wants
,
Quem
mittam
,
&
quis
ibit
nobis
?
Whom
shall
I
send
?
who
will
go
forth
for
us
on
this
desperate
and
ungrateful
service
?
made
offer
on
his
own
accord
to
undertake
it
,
Ecce
ego
!
mitte
me
;
Here
am
I
,
(
saith
the
Prophet
)
let
me
be
sent
,
and
see
if
I
decline
the
business
,
or
dare
not
put
my self
on
the
undertaking
.
The
Prophet
was
resolved
upon
the
imus
,
to
go
,
as
soon
as
he
perceived
the
Churches
dangers
.
He
stayed
but
for
his
Mission
&
Commission
;
Vis
imus
?
Wilt
thou
that
we
go
?
And
yet
we
are
not
come
to
the
best
examples
which
the
Church
yields
us
in
this
case
.
The
Prophets
,
though
they
were
imployed
by
the
Lord
their
God
,
in
matters
of
this
thankless
and
invidious
nature
,
yet
were
they
seldom
sent
abroad
beyond
the
bounds
and
limits
of
their
native
Countrey
,
where
they
were
countenanced
and
backed
with
their
friends
and
kindred
.
It
was
not
so
with
the
Apostles
,
their
Ite
was
of
a
more
large
,
almost
an
infinite
extent
;
Ite
in
omnes
gentes
,
Go
into
all
the
World
and
preach
the
Gospel
.
Ecce
mitto
vos
,
Behold
I
send
you
forth
as
sheep
amongst
the
Wolves
;
and
needs
must
tell
you
beforehand
,
that
you
shall
be
convented
before
Kings
and
Councels
,
the
Rulers
of
the
Synagogue
,
and
the
Court
of
Sanhedrim
of
the
Elders
,
by
whom
ye
shall
be
buffeted
and
reviled
,
condemned
and
executed
.
More
then
so
yet
;
Satanas
expetivit
,
Satan
himself
desires
to
sift
and
winnow
you
.
And
though
I
give
you
power
to
cast
out
Devils
,
We
must
not
look
to
finde
a
Parallel
to
the
Apostles
in
the
Ages
following
.
And
yet
the
servants
of
my
Text
,
in
point
of
courage
,
came
not
much
behind
;
whom
neither
the
report
of
so
great
an
Enemy
as
had
been
practising
of
late
in
the
Field
of
God
,
could
terrifie
from
going
forth
to
secure
the
Harvest
;
nor
the
complexion
of
the
Tares
,
which
was
fair
and
specious
,
could
hinder
or
divert
from
offering
their
endeavours
to
root
them
out
.
He
that
had
seen
the
Fathers
of
the
Primitive
times
grapling
with
Hereticks
,
pleading
the
Churches
cause
in
their
Apologeticks
,
refusing
to
comply
with
those
impieties
which
were
obtruded
on
them
by
the
secular
powers
;
and
sinally
,
in
going
to
the
Scaffold
with
no
lesse
a
bravery
then
if
some
Actor
had
been
hired
to
mount
the
Theater
,
would
surely
have
conceived
them
to
be
men
of
courage
:
and
't
was
no
wonder
if
the
Church
did
then
thrive
and
flourish
when
men
of
courage
had
the
conduct
of
her
chief
Affaires
.
The
like
may
be
observed
of
the
times
succeeding
,
though
somewhat
colder
in
their
love
to
the
Lord
our
Saviour
,
as
something
further
off
from
the
dayes
he
lived
in
.
The
renowned
Athanasius
would
not
stoop
to
Arius
,
It
is
a
saying
of
Paterculus
,
Caleb
,
Moses
Ministers
,
were
they
not
men
of
faith
and
courage
?
What
notable
exploit
could
Moses
have
atcheived
against
his
Enemies
,
or
in
the
conduct
of
Gods
People
to
the
Land
of
Canaan
,
if
not
so
seconded
and
assisted
?
And
if
we
finde
so
many
famous
Victories
obtained
by
David
,
was
it
not
that
he
was
well
served
and
followed
by
men
of
Valour
and
Renown
,
his
mighty
men
,
as
they
are
called
in
holy
Scripture
?
Men
of
weak
spirits
are
not
fit
for
great
undertakings
,
as
being
neither
constant
to
their
principles
,
nor
resolute
in
their
conclusions
.
And
therefore
't
is
to
be
observed
in
Almighty
God
,
that
when
he
sent
out
any
of
his
servants
on
some
great
design
,
he
used
this
Item
most
an
end
,
viriliter
agite
&
confortamini
,
i.
e.
Be
strong
and
of
a
good
courage
,
It
seemes
God
doth
not
think
himself
well
served
when
he
findes
it
otherwise
;
when
those
whom
he
employeth
in
his
publick
service
had
rather
flie
to
Tarshish
then
go
on
to
Ninive
.
And
being
he
is
the
Husbandman
intended
in
the
present
Parable
,
he
could
not
chuse
but
take
it
kindly
from
his
Servants
,
that
they
expressed
so
great
a
courage
,
as
to
make
offer
of
their
best
endeavours
for
the
promoting
of
his
business
;
vis
imus
?
Wilt
thou
that
we
go
?
This
sheweth
that
they
were
resolved
upon
the
imus
,
to
go
forth
couragiously
,
and
not
to
sit
down
idly
in
a
time
of
danger
.
But
to
what
end
they
would
be
going
,
and
what
they
did
resolve
to
do
when
they
were
going
forth
that
we
shall
finde
in
the
Colligimus
.
We
had
their
courage
in
the
imus
;
their
zeal
comes
next
in
the
Colligimus
;
vis
imus
&
colligimus
ea
?
Wilt
●hou
that
we
go
and
gather
them
up
?
my
next
particular
.
Qui
non
zelat
non
amat
.
Tabescere
me
fecit
zelus
meus
,
My
zeal
hath
even
consumed
me
,
because
mine
enemies
have
forgotten
thy
words
;
quoniam
zelus
domus
tuae
comedit
me
,
The
●eal
of
thi●e
house
hath
eaten
me
.
This
last
kind
of
zeal
(
I
must
needs
say
that
)
either
hath
been
much
mistaken
,
or
not
rightly
practised
:
the
times
being
such
wherein
the
zeal
of
some
Reformers
hath
eaten
up
many
of
the
Houses
of
Almighty
God
;
and
doubtless
,
will
devoure
the
remnant
of
Gods
dwelling-places
,
if
not
stopped
in
time
:
therefore
to
set
the
matter
right
,
that
both
the
Text
may
be
restrained
to
its
proper
meaning
,
and
zeal
be
regulated
&
directed
by
the
holy
Text
,
we
will
explain
those
words
of
David
by
these
words
of
Austin
:
What
is
the
man
,
saith
he
,
who
is
devou●ed
or
eaten
by
a
zeal
to
the
House
of
God
?
Even
he
,
qui
omnia
quae
fortè
ibi
videt
perversa
satagit
emendare
,
cupit
corrigere
,
who
studieth
to
amend
and
rectifie
whatever
stands
inneed
of
a
Reformation
:
the
ordinary
glosse
makes
the
same
glosse
on
it
,
but
with
some
little
alteration
of
the
words
and
Phrase
.
Such
was
the
zeal
expressed
by
the
Servants
here
.
No
sooner
had
they
seen
the
tares
in
fecissent
fructum
,
and
by
their
Masters
answer
found
from
what
seed
they
came
,
but
they
were
vehemently
zealous
to
root
them
out
.
They
knew
full
well
what
mischief
would
ensue
,
if
it
were
not
looked
to
,
both
in
relation
to
the
Field
,
in
danger
to
be
overgrown
and
mastered
by
them
;
and
to
the
Children
of
the
Church
,
who
when
they
trusted
to
be
fed
with
the
bread
of
life
,
might
unawares
be
poysoned
with
the
bread
of
wickedness
.
In
both
respects
,
no
course
more
proper
as
they
thought
,
than
ire
&
colligere
,
to
go
and
gather
them
,
before
they
had
destroyed
the
Wheat
,
or
by
that
Gods
people
.
This
they
resolved
to
do
,
there
's
no
doubt
of
that
.
Their
imus
&
colligimus
make
that
plain
enough
;
but
in
what
way
they
meant
to
do
it
,
hath
been
made
a
question
.
Lyra
conceives
their
purpose
was
to
gather
them
to
root
them
up
,
separando
eos
à
communione
Ecclesiae
,
by
severing
them
from
the
Communion
of
the
faithful
.
The
like
saith
Gorran
also
,
Chrysostom
so
conceives
it
,
Theophylact
goes
to
work
more
plainly
,
To
which
of
these
two
courses
their
zeal
might
bend
them
,
is
in
the
next
place
to
be
considered
;
I
conceive
the
last
.
And
this
I
am
induced
to
think
by
the
Masters
Answer
;
who
on
the
hearing
of
the
Proposition
returned
a
non
,
(
for
it
is
plain
,
he
had
a
negative
voyce
,
of
which
more
hereafter
.
)
He
did
not
like
of
the
intention
:
and
to
dislike
their
purpose
there
had
been
no
reason
,
had
their
design
been
to
proceed
only
by
the
Churches
censures
.
He
that
committed
to
the
Church
in
St.
Peters
name
,
There
was
a
time
once
in
the
Church
of
England
,
(
I
do
not
say
it
is
so
now
)
wherein
the
censures
of
the
Church
,
under
pretence
or
colour
of
some
civill
sanctions
,
were
either
quite
abolished
,
or
of
no
effect
;
to
the
no
small
increase
of
vice
,
because
it
nourished
a
presumption
of
impunity
in
vicious
persons
.
Of
this
old
Father
Latimer
doth
thus
complain
in
a
Sermon
preached
before
King
Edward
:
So
farre
the
very
words
of
Father
Latimer
.
Let
every
one
consider
of
them
as
he
thinks
most
necessary
:
perhaps
the
Sermon
may
be
more
effectuall
with
some
kinde
of
men
,
when
one
is
raised
up
from
the
dead
to
preach
unto
them
.
Besides
,
this
could
not
be
the
way
which
was
intended
by
those
servants
,
if
either
we
consider
their
Colligimus
,
or
the
eradicetis
of
their
Master
in
the
following
words
.
The
servants
,
or
the
Church
in
them
might
have
gone
on
to
excommunication
of
the
Heretick
,
and
the
condemning
of
the
Heresie
,
without
the
least
fear
or
imagination
,
that
by
so
doing
,
eradicetur
simul
cum
eis
triticum
,
the
wheat
,
the
Lords
good
seed
would
be
pulled
up
with
them
.
The
censure
of
an
Heretick
doth
rather
strengthen
then
destroy
the
truth
of
Doctrine
,
and
he
that
doth
correct
a
stubborn
and
impenitent
sinner
,
hindreth
not
,
but
confirms
the
vertuous
person
in
the
way
of
godliness
.
And
for
Colligimus
,
that
is
we
know
a
compound
word
,
as
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Original
,
and
doth
not
so
much
signifie
a
single
gathering
,
as
a
gathering
up
of
all
together
:
and
so
the
word
is
used
in
the
following
Verses
.
It
seemes
the
servants
of
my
Text
would
have
made
short
work
,
and
swept
away
these
tares
at
once
,
without
more
ado
:
which
howsoever
it
may
be
done
sometimes
in
ore
gladii
,
which
devoures
all
things
where
it
is
permitted
to
range
at
liberty
:
yet
is
it
seldom
done
,
if
ever
,
in
gladio
oris
,
by
Admonitions
,
Excommunications
,
or
any
other
kind
of
spiritual
punishments
,
Non
excommunicandam
multitudinem
,
was
the
rule
of
old
▪
The
censures
of
the
Church
do
only
legere
,
pick
here
and
there
a
man
out
of
many
sinners
,
by
whose
exemplary
corrections
others
may
beware
of
the
like
offences
.
Tormenta
paucorum
sunt
exempla
omnium
,
And
being
their
meaning
was
not
so
,
their
zeal
though
more
remarkable
,
was
yet
lesse
warrantable
.
A
zeal
like
that
of
James
and
John
,
the
two
Sonnes
of
Thunder
,
Vis
dicimus
ut
descendat
ignis
?
Wilt
thou
that
fire
come
down
from
Heaven
to
destroy
these
miscreants
?
No
dealing
with
some
zelots
of
both
sides
,
but
by
fire
and
faggot
,
by
the
sword
at
least
;
for
which
they
have
no
warrant
I
am
sure
from
either
Text.
Neither
indeed
do
they
which
stand
most
on
it
fetch
their
grounds
from
hence
;
or
if
they
did
,
how
wretchedly
would
those
grounds
deceive
them
?
neither
the
Brethren
there
,
nor
the
servants
here
,
had
any
calling
from
the
Lord
,
to
be
the
instruments
of
his
vengeance
.
The
Apostles
were
ordained
by
Christ
,
amongst
other
things
,
to
offer
unto
God
the
sacrifice
of
prayer
for
the
sins
of
the
people
;
but
not
to
sacrifice
the
people
for
their
sins
to
God
.
No
such
burnt-offering
to
be
found
(
Iam
sure
of
that
)
in
all
the
Gospels
.
And
't
was
the
duty
of
these
servants
,
not
to
confound
the
Heretick
,
but
to
confute
the
Heresie
;
rather
to
pray
for
the
conversion
,
then
practise
the
subversion
of
the
wicked
man
.
Our
Saviour
Christ
rebuked
the
two
Brethren
for
their
fiery
zeal
,
nescitis
cujus
spiritus
estis
,
Ye
know
not
of
what
spirit
you
are
.
Nor
fared
it
otherwise
in
effect
with
the
servants
here
,
although
the
reason
of
their
indignation
was
more
just
and
visible
.
For
though
we
do
not
finde
that
this
zeal
of
theirs
was
openly
reproved
by
their
Lord
and
Master
;
yet
it
was
tacitly
disproved
,
because
not
suffered
to
proceed
unto
execution
.
The
goodness
of
our
God
winks
at
the
errors
of
an
honest
zeal
,
and
doth
so
love
the
strength
of
our
good
affections
,
that
it
passeth
over
their
infirmities
.
If
it
transport
us
,
as
it
doth
sometimes
,
beyond
our
limits
and
due
bounds
,
he
rather
pardoneth
the
exiliencies
of
our
heat
and
●ervency
,
then
the
indifferences
of
our
lukewarmness
.
How
highly
would
the
Lord
esteem
a
well-governed
zeal
,
when
as
his
mercy
crowns
it
many
times
even
with
all
its
faults
?
And
yet
this
zeal
of
theirs
,
if
considered
rightly
,
was
neither
faulty
nor
ill-governed
,
although
mistaken
in
the
meanes
and
instruments
which
God
intended
to
make
use
of
in
so
great
a
work
as
the
eradication
of
these
tares
,
the
finall
condemnation
of
them
.
God
purposed
to
bring
them
to
destruction
,
but
not
by
their
hands
,
not
by
their
endeavours
;
and
thoroughly
to
purge
his
field
of
a
seed
so
dangerous
,
though
not
so
soon
as
they
expected
,
not
till
the
very
coming
on
of
Harvest
.
The
error
of
their
zeal
was
but
in
the
circumstances
,
not
in
the
substance
of
the
work
.
The
work
was
to
be
done
,
but
not
by
them
;
and
at
another
time
,
not
then
when
they
made
the
offer
:
but
this
was
more
then
God
had
formerly
revealed
unto
them
.
So
as
the
worst
which
can
be
said
of
this
act
of
theirs
,
was
,
that
they
had
a
zeal
to
the
glory
of
God
,
but
not
according
unto
knowledge
,
I
mean
the
knowledge
of
all
points
and
circumstances
which
God
did
purpose
to
observe
in
so
great
a
business
.
Which
zeal
of
theirs
,
how
infinitely
may
it
condemn
the
coldness
and
stupidity
of
this
present
Age
,
in
which
there
are
so
few
,
if
any
,
that
are
affected
zealously
in
the
cause
of
God
?
How
few
made
offer
of
their
service
,
when
occasion
was
;
I
say
not
to
root
out
,
but
suppress
those
tares
which
threatned
then
such
imminent
dangers
,
and
have
since
brought
so
sad
a
desolation
on
this
Church
of
Christ
?
And
now
that
they
are
come
so
fully
to
fecissent
fructum
,
how
few
present
themselves
to
their
Lord
and
Master
,
saying
,
vis
imus
&
colligimus
●a
?
is
it
your
pleasure
that
we
go
and
gather
?
Hujusmodi
si
zelus
singulorum
esset
non
sic
abundarent
zizania
,
as
mine
Author
hath
it
.
Were
there
more
zeal
amongst
the
servants
of
the
Houshold
,
there
would
not
be
so
many
tares
in
the
field
of
God
.
There
's
no
doubt
of
that
;
especially
if
this
zeal
be
armed
with
courage
,
and
both
these
seconded
with
readiness
and
unanimity
in
the
promoting
of
the
work
,
according
as
we
finde
it
in
the
servants
here
.
For
,
as
was
formerly
observed
,
they
did
not
only
come
before
their
Master
with
zeal
and
courage
,
but
shewed
in
both
their
readiness
and
unanimity
.
First
,
imus
&
colligimus
,
we
go
and
gather
,
in
the
plural
number
;
then
imus
&
colligimus
,
we
go
and
gather
,
in
the
present
tense
.
First
,
imus
&
colligimus
,
in
the
plural
number
.
And
it
was
wisely
done
that
they
went
together
,
they
might
have
otherwise
been
foiled
in
the
undertaking
.
The
enemy
against
whom
they
resolved
to
go
,
was
strong
,
and
his
Army
numerous
,
a
Legion
of
them
in
one
man
;
how
many
Legions
then
were
they
to
meet
withall
in
the
present
enterprise
,
in
which
so
many
men
were
ingaged
and
interessed
?
Had
they
gone
severally
one
by
one
,
as
in
distracted
times
men
do
use
most
commonly
,
how
easily
had
they
been
made
a
prey
to
the
roaring
Lion
?
how
little
good
had
they
been
able
to
effect
,
had
they
scaped
his
Clawes
?
Dum
singuli
pugnabant
universi
vincebantur
:
Our
Ancestors
the
Britains
when
they
fought
one
by
one
were
all
quickly
vanquished
;
when
they
joyned
hearts
and
hands
together
,
they
were
then
impregnable
.
If
therefore
we
will
go
and
gather
,
as
becomes
men
of
courage
in
a
time
of
danger
,
let
it
be
imus
&
colligimus
,
in
the
plural
number
,
as
becomes
men
of
wisdom
in
a
common
cause
.
Let
not
zeal
make
us
inconsiderate
,
nor
too
much
gaitè
de
coeur
,
prompt
us
to
be
fool-hardy
,
as
they
use
to
call
it
.
The
Servants
of
my
Text
had
as
much
zeal
and
courage
as
the
work
required
,
(
and
't
was
a
great
and
weighty
work
,
if
we
mark
it
well
:
)
yet
they
resolved
to
joyn
together
,
not
only
for
their
own
security
,
but
to
assure
themselves
of
a
speedier
Conquest
.
United
forces
are
no
lesse
necessary
in
the
field
of
God
for
the
suppressing
of
his
enemies
,
then
are
united
prayers
in
the
Congregation
,
for
the
obtaining
of
his
mercies
:
therefore
vis
imus
&
colligimus
,
in
the
plurall
number
.
Next
it
is
imus
&
colligimus
,
in
the
present
tense
.
They
were
not
only
on
a
resolution
to
go
and
gather
,
but
to
do
it
presently
.
Their
courage
was
too
great
to
delay
the
action
,
their
zeal
too
fervent
to
procrastinate
so
desired
a
service
.
Non
aiunt
ibimus
,
sed
imus
,
as
mine
Author
hath
it
.
They
say
not
,
we
will
go
hereafter
,
on
more
mature
deliberation
;
but
were
ready
to
advance
as
the
word
was
spoken
.
They
did
not
only
speak
of
going
,
but
were
even
going
whilest
they
spake
.
The
servants
of
my
Text
were
too
full
of
courage
to
trifle
and
delay
the
time
in
their
Masters
business
,
sin●
paululum
:
they
cryed
not
with
the
sluggard
in
the
Book
of
Proverbs
,
A
little
more
sleep
,
a
little
more
slumber
,
a
little
more
folding
of
the
hands
.
The
Father
tells
us
of
himself
,
that
modò
&
modò
non
habebant
modum
,
and
sine
paululum
in
longum
ibat
,
Hodie
si
vocem
ejus
,
To
day
if
you
will
hear
his
voyce
,
saith
the
Prophet
David
;
and
operamini
cùm
vocatur
●odie
,
Work
whilest
t
is
called
to
day
,
saith
the
Sonne
of
David
.
No
tense
so
proper
as
the
present
for
this
weighty
work
.
If
they
intend
to
go
and
gather
,
either
by
labouring
in
his
Vineyard
,
or
by
setting
forth
against
the
enemies
,
it
must
be
imus
and
colligimus
in
the
present
tense
,
before
their
courage
is
grown
cold
,
and
thei●
zeal
abated
.
Sure
I
am
,
so
it
was
with
my
servants
here
:
and
yet
they
were
not
so
intent
on
the
present
service
,
as
not
to
take
their
Masters
leave
and
instructions
with
them
,
guiding
their
courage
by
his
will
,
and
governing
their
zeal
by
his
directions
.
This
shewes
their
temper
and
obedience
,
as
before
I
noted
.
Vis
imus
&
colligimus
ea●
Wilt
thou
that
we
go
and
gather
them
up
?
Turpe
est
in
extremo
actu
deficere
.
To
fail
in
the
last
Act
in
the
close
of
business
,
is
a
foul
reproch
;
and
derogates
not
only
from
the
Agent
,
but
from
the
enterprise
.
The
servants
had
done
all
things
well
since
they
were
awakened
,
both
in
their
coming
and
enquiry
,
the
resolute
expressions
of
their
zeal
and
courage
,
their
readiness
and
unanimity
in
the
promoting
of
their
Masters
business
:
There
wanted
nothing
now
to
dispatch
the
work
but
a
Commission
from
their
Master
.
And
certainly
it
stood
with
reason
,
that
in
a
business
wherein
their
Master
was
concerned
in
so
high
a
manner
,
they
should
do
nothing
rashly
without
his
consent
.
Had
they
gone
otherwise
to
work
,
they
had
not
merited
so
much
for
their
zeal
and
courage
,
as
they
had
forfeited
and
lost
for
want
of
wisdom
.
Saepe
honestas
rerum
causas
,
ni
judicium
adhibeatur
,
perniciosi
exitus
consequuntur
,
as
he
in
Tacitus
.
Besides
,
the
business
which
they
came
about
,
was
their
Masters
chiefly
:
the
field
of
which
they
were
so
zealous
,
did
belong
to
him
,
as
the
sole
owner
and
Proprietary
;
and
therefore
Ager
suus
,
his
field
,
v.
24.
The
enemy
against
whom
they
resolved
to
go
was
not
theirs
,
but
his
;
or
theirs
no
otherwise
then
as
they
did
retain
to
him
,
and
weare
his
Livery
:
and
therefore
inimicus
ejus
,
his
enemy
,
v.
25.
Men
might
have
said
they
had
bin
desperately
bold
,
and
perversely
zealous
,
if
they
had
entred
on
his
field
,
and
against
his
enemies
,
without
his
liking
and
consent
.
It
had
been
little
to
the
prayse
of
their
discretion
,
of
their
duty
lesse
;
how
much
soever
they
might
have
been
admired
by
unknowing
men
for
great
undertakers
.
And
though
they
had
returned
with
success
and
victory
,
yet
who
can
tell
but
that
instead
of
being
made
welcom
with
an
Euge
,
Well
done
my
good
and
faithful
Servant
,
they
might
have
been
reproved
at
their
coming
home
with
a
quis
haec
quaesivit
,
who
required
these
things
at
your
hands
?
It
is
the
approbation
of
Authority
which
makes
courage
usefull
;
and
zeal
,
if
it
be
publick
,
warrantable
.
Without
that
both
become
unprofitable
,
in
some
cases
dangerous
.
We
may
affirm
of
them
as
we
say
commonly
of
fire
and
water
,
that
they
are
excellent
Servants
,
but
ill
Masters
:
melior
in
ministerio
quàm
imperio
;
never
more
useful
to
us
men
then
when
the
beames
thereof
are
most
meek
and
gentle
,
and
so
the
more
applyable
to
our
necessities
.
In
these
regards
the
servants
had
too
much
neglected
both
themselves
and
him
,
had
they
been
all
for
imus
&
colligimus
,
and
ascribed
nothing
unto
vis
,
to
the
Masters
pleasure
.
Solomon
in
the
Book
of
Canticles
compares
the
Church
unto
an
Army
,
an
Army
terrible
with
banners
.
And
t
is
indeed
an
Army
most
exactly
ordered
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
servants
of
my
Text
understood
this
rightly
,
and
therefore
though
they
came
provided
,
and
desired
nothing
more
then
to
give
the
onset
,
yet
thought
they
●it
to
hear
how
their
Master
liked
it
,
and
to
apply
themselves
to
his
resolution
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
it
is
in
Chrysostom
.
Vobis
arma
&
animus
,
dicimus
ut
descendat
ignis
,
it
is
our
pleasure
to
command
that
fire
come
down
from
Heaven
,
to
destroy
these
wretches
;
but
it
is
vis
dicimus
,
is
it
your
pleasure
that
we
shall
?
Vis
imus
&
colligimus
here
,
&
vis
dicimus
there
.
In
both
the
Masters
leave
and
liking
,
is
the
thing
most
sought
for
.
And
't
was
no
newes
this
in
the
Church
of
God
,
that
they
who
were
in
any
publick
place
or
Ministry
should
fit
their
zeal
and
courage
to
the
will
of
God
,
and
to
the
guidance
of
such
persons
,
who
under
him
,
and
by
his
appointment
,
had
the
chief
ordering
of
the
Church
.
Isa●ah
,
though
both
bold
and
zealous
in
the
cause
of
God
,
and
that
his
lips
were
touched
with
a
Coal
from
the
Altar
,
yet
durst
not
meddle
in
Gods
matters
,
before
he
had
both
Mission
and
Commission
too
.
God
had
first
said
,
Vade
&
dices
huic
populo
,
Go
and
tell
this
people
,
before
he
undertook
the
business
,
or
put
himself
upon
the
work
of
reformation
.
And
which
is
there
of
all
the
Prophets
that
went
upon
Gods
errands
without
his
consent
,
and
stood
not
more
on
dixit
Dominus
,
then
on
dicam
populo
?
I
trow
,
the
times
were
then
corrupt
,
and
the
people
sinful
.
The
whole
contexture
of
their
several
Prophecies
make
that
plain
enough
:
yet
finde
we
none
of
them
so
hasty
in
rebuking
either
,
as
not
to
take
a
speciall
Warrant
and
Commission
from
the
hand
of
God
.
No
imus
&
colligimus
in
the
dayes
of
old
,
in
point
of
extraordinary
mission
and
employment
;
but
still
there
was
a
vis
expressed
,
some
warrant
looked
for
from
the
Lord
,
to
make
way
unto
it
.
So
for
the
way
of
ordinary
Reformation
,
when
the
fabrick
of
the
Church
was
out
of
order
,
&
the
whole
worship
of
the
Lord
either
defiled
with
superstitions
,
or
intermingled
with
Idolatries
,
as
it
was
too
often
;
did
not
Gods
servants
tarry
and
await
his
leisure
,
till
those
who
were
supreme
both
in
place
and
power
,
were
by
him
prompted
and
inflamed
to
a
Reformation
?
How
many
years
had
that
whole
people
made
an
Idol
of
the
Brazen
Serpent
,
and
burnt
incense
to
it
,
before
it
was
defaced
by
King
Hezekiah
?
How
many
more
might
it
have
longer
stood
undefaced
,
untouched
by
any
of
the
common
people
,
had
not
the
King
given
order
to
demolish
it
?
How
many
Ages
had
the
seduced
Israelites
adored
before
the
Altar
of
Bethel
,
before
it
was
hewen
down
and
cut
in
pieces
by
the
good
King
Josiah
?
Where
can
we
finde
that
any
of
Gods
faithful
Servants
,
any
of
those
7000
souls
which
had
not
bowed
the
knee
to
Baal
,
did
ever
go
about
to
destroy
the
same
?
or
that
Elijah
or
Elisha
,
two
men
as
extraordinary
for
their
Calling
as
their
zeal
and
courage
,
did
excite
them
to
it
,
or
told
them
it
was
lawful
for
them
so
to
do
,
without
the
Fiat
of
Authority
to
make
good
the
work
?
Where
shall
we
read
in
the
whole
course
and
current
of
the
Book
of
God
,
that
the
common
people
in
and
by
their
own
authority
removed
the
high
places
,
or
destroyed
the
Images
,
or
cut
down
the
Groves
,
those
excellent
Instruments
of
superstition
and
Idolatry
;
that
they
appointed
Fasts
,
and
ordained
Festivals
;
or
that
they
did
so
much
as
attempt
such
matters
,
without
this
vis
,
the
power
and
approbation
of
the
supreme
Magistrate
?
This
was
the
Doctrine
and
practise
both
of
the
former
times
,
so
far
forth
as
Gods
Book
directs
us
in
the
search
thereof
:
nor
ever
was
it
preached
or
printed
till
now
of
late
that
it
should
be
otherwise
;
or
that
the
work
of
Reformation
belonged
unto
the
common
people
,
in
what
capacity
soever
they
were
clothed
and
vested
.
Of
late
indeed
I
finde
it
to
be
so
determined
,
it
being
affirmed
by
Glesselius
,
one
of
the
Contra-Remonstrants
of
Roterdam
,
that
if
the
Prince
and
Clergy
did
neglect
their
duties
in
the
reforming
of
the
Church
,
necesse
esse
tum
id
facere
plebeios
Israelitas
,
that
then
it
did
belong
to
the
common
people
.
And
t
is
with
a
necesse
,
if
you
mark
it
well
;
they
might
not
only
do
it
,
but
they
must
be
doing
.
Do
it
,
but
how
?
what
?
in
the
way
of
treaty
,
by
mediation
and
petition
,
and
such
humble
meanes
by
which
the
dignity
of
the
supreme
Magistrate
may
be
kept
indemnified
?
not
so
,
but
even
by
force
and
violence
,
licèt
ad
sanguinem
usque
pro
eo
pugnent
,
even
to
the
shedding
of
their
own
and
their
Brethrens
blood
.
In
which
it
is
most
strange
to
see
how
soon
this
desperate
Doctrine
found
as
lewd
an
use
;
how
soon
the
people
put
in
practise
what
the
Preacher
taught
them
;
but
farre
more
strange
to
see
,
(
and
who
can
chuse
but
see
it
,
if
he
be
not
blinde
?
)
how
infinitely
their
Scholars
in
this
Island
,
both
for
the
theory
and
the
practise
,
have
out-gone
their
Masters
.
And
wonder
t
is
in
all
this
time
they
made
it
not
an
Article
of
their
Christian
Faith
,
and
put
it
not
into
the
place
of
some
one
or
other
of
the
twelve
which
they
think
lesse
necessary
.
Here
is
a
vis
indeed
,
they
say
true
in
that
;
but
no
such
vis
as
is
intended
in
the
Text.
The
servants
of
my
Parable
knew
no
other
vis
,
then
that
of
Proposition
only
,
it
being
not
their
intent
nor
custom
,
either
to
run
before
or
against
Authority
.
And
having
made
the
Proposition
,
they
did
with
patience
and
humility
attend
the
Answer
of
their
Master
,
which
they
were
faithfully
resolved
to
conform
unto
,
however
it
might
crosse
their
own
dear
designes
;
but
what
that
answer
was
you
may
see
hereafter
.
For
though
the
Master
took
no
time
to
consider
of
it
,
who
comprehendeth
all
things
in
one
generall
view
;
yet
being
it
is
a
business
of
such
weight
and
moment
,
and
that
your
patience
hath
been
tired
too
much
already
,
I
shall
defer
the
same
till
another
time
.
And
therefore
here
I
will
conclude
,
desiring
God
,
&c.
SERMON
II.
At
CHRIST-CHURCH
Jan.
28.
1643.
MATTH.
13.
v.
29.
But
he
said
,
nay
;
lest
while
ye
gather
up
the
Tares
,
ye
root
up
also
the
Wheat
with
them
.
SPernit
coelestis
animus
humana
consilia
:
aut
quis
consiliarius
ejus
fuit
,
or
who
hath
been
his
Counsellor
?
saith
the
Apostle
.
How
inconsiderable
and
impertinent
are
our
opinions
,
vis
imus
&
colligimus
ea
?
Wilt
thou
that
we
go
and
gather
them
up
?
which
having
done
,
they
did
expect
his
resolution
,
to
which
they
were
in
duty
and
discretion
to
conform
themselves
.
And
hereto
he
returns
his
non
,
a
plain
refusal
of
their
service
,
grounded
upon
a
plain
dislike
of
their
intentions
.
Et
ait
non
,
But
he
said
,
nay
;
lest
while
ye
gather
up
the
Tares
,
&c.
These
words
contain
the
Masters
answer
to
the
Proposition
which
by
the
servants
was
presented
in
the
former
verse
.
We
may
behold
therein
these
two
general
parts
,
His
Power
,
His
Providence
.
His
Power
first
,
that
he
was
not
bound
to
give
obedience
to
their
counsels
,
or
to
submit
his
judgement
unto
their
opinions
:
His
Providence
,
in
having
such
a
tender
care
of
his
own
good
seed
,
as
not
to
yield
unto
the
gathering
of
the
Tares
in
the
way
proposed
,
for
fear
the
Wheat
might
have
incurred
some
danger
by
it
.
His
Power
we
finde
no
otherwise
set
forth
unto
us
then
in
a
bare
dissent
,
a
plain
negative
voice
,
&
ait
non
,
but
he
said
nay
:
he
did
not
like
of
their
Proposition
,
and
therefore
was
not
bound
to
assent
unto
it
.
His
Providence
,
first
that
he
left
them
not
unsatisfied
,
but
layd
them
down
a
reason
of
his
Resolution
;
and
then
in
giving
such
a
reason
as
counterballanced
their
desires
of
a
quick
dispatch
,
and
made
them
see
the
error
of
their
former
hast
;
Ne
fortè
colligentes
Zizania
,
lest
while
ye
gather
up
the
Tares
,
&c.
Which
reason
,
though
but
one
in
shew
,
that
is
to
say
,
the
preservation
of
the
Wheat
,
the
good
Seed
it self
,
doth
yet
contain
as
many
reasons
as
there
are
severall
wayes
and
meanes
,
by
which
in
gathering
the
Tares
they
might
have
rooted
up
the
Wheat
also
.
For
going
the
way
by
themselves
intended
,
which
was
in
ere
gladii
,
as
before
was
told
you
,
either
in
the
violence
of
their
proceedings
they
might
have
rooted
up
the
Tares
and
the
Wheat
together
;
or
else
by
prejudice
or
inadvertency
have
taken
that
for
Tares
which
indeed
was
Wheat
;
or
finally
,
by
too
much
hast
and
precipitation
have
destroyed
some
Tares
which
might
in
time
have
proved
good
Wheat
,
and
so
become
a
plentiful
addition
to
the
Lords
Harvest
.
And
therefore
non
,
he
did
not
like
of
their
intention
,
nor
would
give
way
unto
the
Proposition
which
they
brought
unto
him
,
ne
fortè
,
lest
under
colour
and
pretence
of
gathering
the
Tares
in
the
way
propounded
,
eradicetur
simul
cum
eis
triticum
,
the
Wheat
,
the
Lords
own
Seed
,
might
be
rooted
up
.
These
are
the
points
to
be
observed
,
and
these
I
shall
run
over
as
they
lie
before
me
,
beginning
with
the
Masters
power
;
&
ait
non
,
But
he
said
nay
.
Magna
negotia
magnis
egent
adjutoribus
:
Plus
vident
oculi
quàm
oculus
,
Two
eyes
see
more
then
one
,
was
the
ancient
Proverb
:
And
therefore
he
shall
follow
but
a
blinde
direction
,
who
puts
out
any
of
the
light
which
is
offered
to
him
,
&
will
see
only
by
the
blaze
of
his
own
Candle
.
And
on
the
other
side
,
those
whom
great
persons
do
make
use
of
for
advice
and
counsel
,
should
do
well
to
ponder
with
themselves
,
that
they
are
only
Adjutores
,
not
Governours
themselves
,
but
helps
in
Government
;
that
they
are
Ministers
,
not
Masters
;
and
Counsellors
,
but
not
Controllers
.
He
that
desires
to
have
an
Adjutant
to
ease
him
of
some
part
of
the
care
and
trouble
which
is
incumbent
on
his
office
;
or
to
instruct
and
counsel
him
in
discharge
thereof
,
would
yet
be
loth
to
have
him
in
the
nature
of
a
Coadjutor
,
to
give
him
any
sha●e
in
the
publick
Government
,
or
to
submit
himself
with
a
blind
obedience
to
all
his
dictates
and
prescriptions
.
That
were
to
alter
and
invert
the
whole
course
of
nature
,
if
the
head
could
not
choose
but
be
swayed
that
way
which
the
feet
would
carry
it
;
and
make
so
foul
a
Monster
of
the
Body
Politick
,
as
either
to
have
too
many
heads
,
or
else
none
at
all
.
The
servant
may
do
well
to
advise
his
Master
for
the
best
,
when
his
opinion
is
required
;
and
he
should
ill
discharge
his
duty
,
if
he
did
not
do
it
:
but
't
were
an
high
degree
of
Arrogance
in
the
ablest
servant
,
to
think
that
his
advise
must
needs
be
followed
;
and
as
great
weakness
in
the
Master
,
should
he
submit
to
every
proposition
which
is
tendered
him
by
those
whose
Counsel
he
requires
in
his
great
affaires
.
The
Master
in
my
Text
did
better
understand
himself
and
his
place
then
so
:
And
therefore
though
the
proposition
which
was
made
unto
him
was
both
fair
and
specious
,
and
seemed
most
clearly
to
conduce
to
the
advancement
of
his
service
,
and
the
publick
good
;
yet
he
rejects
it
with
a
non
,
he
refused
it
utterly
.
He
neither
liked
their
imus
,
though
they
came
with
courage
;
nor
their
Colligimus
,
although
it
were
accompanied
with
zeal
and
chearfulness
;
nor
indeed
any
thing
at
all
in
the
Proposition
,
but
that
they
closed
it
with
a
vis
,
and
did
refer
it
wholly
unto
his
discretion
.
And
he
accordingly
made
use
of
that
power
and
priviledge
which
properly
and
naturally
was
inherent
in
him
;
not
putting
out
his
own
eyes
,
in
hope
to
see
the
better
by
their
Spectacles
;
much
lesse
denying
the
use
of
his
own
reason
,
that
they
might
the
more
abound
in
their
own
sense
.
But
as
a
negative
voyce
had
been
vested
in
him
,
both
by
the
Lawes
of
nature
,
and
the
rules
of
Occonomy
,
so
he
is
resolved
to
let
them
see
,
that
as
well
now
when
he
was
compassed
round
with
dangers
,
and
his
field
in
such
a
way
to
ruine
,
as
formerly
in
the
best
and
securest
times
,
he
knew
how
to
use
it
,
and
when
't
was
fit
to
stand
upon
it
.
Nay
though
the
Proposition
was
of
no
lesse
moment
then
the
preservation
of
the
Church
,
and
they
that
moved
it
to
him
of
no
lower
rank
then
Magistri
&
praeceptores
Ecclesiae
,
the
Rulers
and
instructers
of
the
Church
,
as
St.
Hierome
tells
us
,
yet
he
still
kept
himself
to
his
own
conclusions
,
Et
ait
non
,
But
he
said
nay
.
He
would
not
put
the
Sword
into
their
hands
when
they
went
a
gathering
,
though
they
much
desired
it
,
and
that
they
thought
no
way
to
be
so
effectual
for
the
securing
of
the
Harvest
.
Nor
was
this
any
new
Authority
which
the
Master
had
usurped
against
former
precedents
,
but
such
as
he
had
used
and
practised
upon
all
occasions
.
For
if
our
Saviour
be
the
Master
in
the
present
Parable
,
(
as
no
doubt
he
was
)
it
was
no
newes
in
him
to
proceed
this
way
,
and
stand
upon
his
own
Prerogative
,
when
either
his
own
Honour
,
or
the
Churches
safety
did
depend
upon
it
.
St.
Peter
doubtless
did
conceive
that
it
concerned
his
Master
in
point
of
safety
not
to
go
down
unto
Hierusalem
,
vis
dicamus
ut
descendat
ignis
?
shall
we
command
that
fire
come
down
from
Heaven
to
consume
these
wretches
?
Which
motion
,
though
it
arose
from
a
just
resentment
of
that
indignity
and
wrong
which
had
been
done
unto
their
Master
,
yet
did
their
Master
absolutely
reject
the
same
,
Nescitis
cujus
spiritus
estis
,
in
the
words
next
after
.
In
both
it
is
to
be
observed
,
that
the
Lord
did
not
put
them
off
with
any
dilatory
Answer
,
as
if
he
either
wanted
time
to
consider
of
it
,
or
were
afraid
to
stand
upon
his
just
prerogative
;
but
gave
them
a
refusal
in
plain
termes
,
and
gave
it
with
a
check
to
boot
,
to
let
them
see
how
sensible
he
was
of
his
own
Authority
.
Nor
was
it
otherwise
in
this
case
with
the
Sonne
of
David
,
then
with
David
formerly
;
who
though
he
had
a
patient
ear
,
and
was
content
to
heare
his
Servants
,
(
and
in
matters
of
the
highest
points
,
both
of
life
and
Soveraignty
,
)
yet
he
conceived
himself
to
be
left
at
liberty
either
to
dissent
or
assent
,
as
he
thought
most
fit
.
Upon
which
principle
of
power
,
ait
,
aio
,
negat
,
nego
,
which
was
the
Parasites
part
in
the
Roman
Theatre
,
had
been
all
the
part
he
was
to
act
on
the
Stage
of
Government
.
But
to
return
unto
my
Parable
;
It
seemes
the
servants
were
as
well
perswaded
of
their
Masters
Power
in
this
particular
,
as
the
Master
was
;
and
thereupon
submitted
without
more
dispute
to
his
will
and
pleasure
.
They
came
not
to
him
out
of
Complement
,
or
tentandi
causâ
,
to
try
what
metall
he
was
made
of
,
whether
he
would
give
way
or
not
unto
their
desires
;
and
if
not
,
then
to
carve
themselves
,
and
to
proceed
in
their
own
way
,
to
the
contempt
and
scorn
of
his
Authority
.
T
is
true
,
that
some
of
the
Disciples
had
so
served
him
once
,
in
the
great
case
of
the
Militia
:
They
came
unto
him
with
a
Question
,
Domine
,
si
percutimus
eos
gladio
,
Lord
,
shall
we
strike
them
with
the
sword
?
shall
we
betake
our selves
unto
our
weapons
in
this
dangerous
time
,
in
which
we
have
not
a
bare
ground
only
of
feares
and
jealousies
,
non
expectato
Domini
responso
,
as
my
Author
hath
it
,
one
of
them
puts
himself
into
a
posture
of
Warre
,
and
drawes
his
Sword
,
and
gives
the
onset
,
as
if
they
had
sufficiently
complied
with
the
Obligation
wherein
they
stood
bound
to
their
Lord
and
Master
,
by
telling
him
before
hand
what
they
meant
to
do
.
But
so
it
was
not
with
the
Servants
of
my
present
Text
;
all
which
they
did
,
and
all
they
thought
they
had
to
do
was
to
make
the
motion
;
and
having
made
the
motion
,
to
expect
his
Answer
:
which
as
in
duty
they
were
bound
to
conform
unto
,
so
in
compliance
with
that
duty
,
they
desisted
presently
from
prosecuting
their
own
projects
.
No
sooner
had
they
found
by
their
Masters
Answer
,
that
they
had
been
mistaken
in
the
time
and
instruments
in
and
by
which
so
great
a
business
was
to
be
effected
,
but
they
gave
over
the
pursuit
,
and
left
the
work
to
be
performed
by
the
Heavenly
Angel
,
to
whom
their
Master
had
reserved
it
.
No
further
speech
of
imus
&
colligimus
,
after
their
Lord
and
Master
had
returned
a
non
.
And
certainly
this
moderation
and
submission
of
themselves
to
their
Masters
pleasure
shewed
exceeding
lowly
,
and
tends
not
more
unto
the
commendation
of
their
modesty
,
then
of
their
piety
.
In
vain
it
is
for
man
to
dispute
with
God
,
to
stand
as
't
were
on
equall
termes
,
and
expostulate
with
him
,
if
our
desires
and
counsels
do
not
take
effect
:
O
homo
,
tu
quis
es
qui
respondeas
Deo
?
For
who
art
thou
O
man
that
disputest
with
God
?
saith
the
great
Apostle
.
It
carrieth
something
in
it
of
that
monstrous
Warre
which
rhe
Giants
made
against
the
Gods
in
ancient
Fables
;
It
is
well
said
by
him
in
Tacitus
,
But
he
said
,
nay
,
ne
fortè
colligentes
zizania
,
for
fear
lest
while
ye
gather
up
the
Tares
ye
root
the
Wheat
up
also
with
them
:
My
second
Generall
.
Majoribus
nostris
nulla
reddita
ratione
rationis
est
credere
,
sic
volo
sic
jubeo
is
but
a
sorry
piece
of
Rhetorick
to
perswade
obedience
;
The
Master
in
my
Text
understood
this
rightly
;
and
therefore
when
he
was
resolved
(
upon
mature
consideration
of
the
Servants
offer
)
not
to
give
way
to
their
imus
&
colligimus
,
yet
he
thought
fit
to
make
some
answer
to
the
vis
,
to
let
them
see
the
reason
why
he
differed
or
dissented
from
them
.
In
this
we
have
the
Servants
modesty
,
and
the
Masters
goodness
.
The
Servants
were
too
modest
to
demand
the
reason
why
he
refused
to
hearken
to
the
Proposition
which
they
brought
unto
him
:
They
knew
that
he
was
liber
agens
,
not
bound
to
tell
them
any
more
of
his
resolutions
then
he
had
a
minde
to
;
and
that
it
was
a
speciall
favour
,
if
he
told
them
any
thing
which
he
might
lawfully
have
kept
within
the
Cabinet
of
his
own
bosom
.
The
Master
of
a
Family
is
a
Petit-Prince
,
especially
as
the
paternal
power
stood
fortified
in
our
Saviours
time
,
the
Father
having
then
potestatem
vitae
&
necis
,
He
saith
to
this
man
,
Go
,
he
goeth
;
and
to
another
,
Come
,
he
cometh
;
and
to
a
third
,
Do
this
,
he
doth
it
:
In
no
case
bound
to
give
a
reason
for
any
of
those
severall
Commands
he
layes
upon
them
,
or
to
set
out
a
Declaration
of
those
grounds
and
motives
which
might
induce
him
to
dissent
in
opinion
from
them
.
But
if
he
please
to
let
them
see
so
farre
into
him
of
his
own
accord
,
it
is
to
be
interpreted
for
an
act
of
Grace
,
as
it
relates
unto
themselves
;
though
possibly
it
be
an
act
of
especial
providence
,
is
it
reflects
upon
the
service
.
The
servant
is
then
most
obedient
to
the
Masters
pleasure
,
and
takes
most
patiently
the
refusal
of
his
profered
service
,
when
it
is
sweetned
by
some
plausible
prevailing
reasons
.
And
so
we
finde
it
in
this
case
;
The
Servants
of
the
Text
had
performed
their
duty
,
in
making
a
discovery
of
the
Tares
,
and
in
the
offer
which
they
made
to
go
and
gather
them
before
they
had
destroyed
the
Harvest
.
An
offer
not
to
have
been
slighted
,
or
passed
lightly
over
,
but
that
the
Master
saw
more
in
it
then
the
servants
did
,
and
found
it
could
not
be
accepted
without
greater
danger
to
his
field
then
the
Tares
did
threaten
.
Which
being
visible
to
him
,
though
unseen
by
them
,
he
thought
it
not
amisse
to
acquaint
them
with
it
,
and
let
them
see
the
error
they
were
fallen
upon
,
in
offering
such
a
remedy
to
remove
the
mischief
as
would
have
been
more
mischievous
then
the
Tares
themselves
which
they
made
offer
to
remove
.
A
mischief
which
the
servants
did
not
think
of
when
they
came
before
him
,
being
transported
then
by
their
zeal
and
courage
;
and
perhaps
might
not
have
discerned
it
upon
second
thoughts
.
Though
they
were
men
of
excellent
and
discerning
Spirits
,
yet
they
were
but
men
,
and
could
not
look
so
farre
into
the
issue
and
success
of
things
as
the
more
penetrating
eye
of
Almighty
God
.
Nil
inter
Deum
hominemque
distaret
,
A
reason
then
was
given
,
but
what
reason
was
it
?
A
reason
certainly
which
counterbalanced
their
desires
of
a
quick
dispatch
,
and
made
them
see
the
error
of
their
former
haste
.
The
way
in
which
they
meant
to
go
was
in
ore
gladii
,
Ne
fortè
is
good
counsel
here
:
No
imus
&
colligimus
in
the
way
proposed
,
for
fear
of
rooting
up
more
Wheat
then
Tares
in
the
prosecution
.
The
dangerousness
of
this
design
we
shall
further
see
,
if
we
look
first
upon
the
Tares
,
what
is
meant
by
them
;
and
then
upon
the
Servants
,
of
what
rank
they
were
,
who
were
so
hot
upon
the
service
,
upon
the
imus
&
colligimus
of
the
former
verse
.
First
,
for
the
Tares
,
in
ore
gladii
,
when
they
found
any
thing
amisse
in
life
or
Doctrine
which
stood
in
need
of
Reformation
.
Look
upon
which
of
these
you
will
,
either
upon
the
Servants
or
upon
the
Tares
,
and
we
shall
quickly
finde
that
the
Sword
and
Warre
are
never
more
unfitly
used
,
then
by
such
men
,
and
in
such
cases
.
For
the
Tares
being
sowen
in
medio
tritici
,
amongst
the
Wheat
,
v.
25.
and
growing
intermingled
with
it
in
the
blade
or
stalk
,
v.
26.
if
the
Sword
chance
to
mow
them
down
,
down
go
both
alike
.
And
should
the
Field
be
weeded
by
the
hand
of
Warre
,
impossible
it
is
but
that
in
gathering
up
the
Tares
eradicetur
simul
cum
eis
triticum
,
the
Wheat
must
needes
be
rooted
up
at
the
self-same
time
.
Bonorum
malorumque
fata
mixta
,
The
miseries
of
those
Warres
,
and
the
nature
of
them
,
are
but
a
Glasse
,
wherein
we
may
behold
the
troubles
and
distractions
of
these
latter
times
,
in
which
the
Sword
hath
been
so
often
made
the
Judge
of
controversies
;
terrendos
Principes
metu
seditionum
,
that
Princes
must
be
frighted
into
Reformation
by
the
fear
and
threatning
of
seditions
:
that
of
Gesselius
,
a
more
rigid
Calvinist
,
that
if
the
Prince
and
Clergy
did
neglect
their
duties
in
the
reforming
of
the
Church
,
the
people
then
must
undertake
it
,
licèt
ad
sanguinem
usque
pro
eo
pugnent
,
Tantum
religio
potuit
suadere
malorum
.
Such
mischiefs
have
the
Sword
and
the
Warre
produced
,
under
pretence
of
imus
&
colligimus
,
of
gathering
up
such
Tares
as
have
been
thought
to
grow
in
the
Field
of
God
;
and
rectifying
such
abuses
as
in
long
tract
of
time
had
risen
in
his
publick
worship
.
With
how
much
better
judgement
was
the
Question
stated
in
the
Heroick
times
of
Christianity
?
when
as
it
was
both
taught
and
practised
,
But
what
will
some
men
say
?
Is
there
no
use
of
the
Sword
at
all
in
the
confounding
of
the
Heretick
,
or
the
reclaiming
of
the
Schismatick
,
or
the
correction
of
the
wicked
and
flagitious
person
?
I
say
not
so
;
the
Sword
may
have
its
use
in
all
these
particulars
,
and
Warres
be
serviceable
in
some
of
them
:
But
then
the
Sword
must
be
committed
to
the
hands
of
the
proper
Minister
,
not
to
the
Servants
of
my
Text
,
or
any
Minister
of
the
Gospel
of
what
rank
soever
;
and
Warres
must
be
denounced
and
pursued
by
those
in
whom
the
supreme
Government
of
the
State
is
vested
,
Parcere
subjectis
&
debellare
superbos
,
to
be
indulgent
to
the
quiet
and
obedient
subject
,
but
to
pull
down
the
stomach
of
the
proud
and
rebellious
person
.
Each
of
them
hath
their
several
way
,
and
their
severall
weapons
in
the
effecting
of
this
work
;
but
each
of
them
must
stay
the
time
.
The
Heretick
is
first
to
be
attempted
by
the
power
of
the
word
,
by
which
Apollos
mightily
convinced
the
Jewes
;
and
which
St.
Paul
assures
us
is
exceeding
profitable
,
In
the
mean
time
there
is
no
question
to
be
made
,
but
that
notorious
offenders
,
(
&
such
S.
Cyprian
takes
to
be
the
Tares
which
are
here
intended
)
are
most
immediately
subject
to
the
sword
of
the
Civil
Magistrate
,
if
single
persons
;
and
to
be
rooted
up
by
the
hand
of
Warre
,
if
they
unite
themselves
together
,
&
by
their
wretched
ma●hinations
do
imbroyl
the
State
:
God
gave
the
Sword
into
the
hands
of
the
higher
powers
,
Viribus
utendum
est
quas
fecimus
,
God
and
the
Sword
must
end
the
quarrel
.
Let
him
then
gird
his
sword
upon
his
thigh
,
like
a
mighty
man
,
according
to
his
Worship
and
Renown
:
Let
him
ride
on
couragiously
against
them
that
hate
him
;
let
his
right
hand
teach
him
terrible
things
;
and
finally
,
let
his
Arrowes
he
sharp
in
the
hearts
of
his
enemies
,
till
the
people
be
subdued
unto
him
;
and
that
he
be
anointed
with
the
Oyl
of
gladness
above
all
his
fellows
.
No
Physick
better
then
Phlebotomy
for
corrupted
bodies
,
when
as
the
spirits
are
inflamed
,
and
the
blood
boyles
high
.
But
of
this
Argument
enough
.
There
is
another
thing
to
be
considered
in
this
present
Answer
,
in
the
ne
fortè
of
the
Master
,
and
that
was
this
;
for
fear
lest
out
of
prejudice
or
inadvertency
they
might
have
taken
that
for
Tares
which
indeed
was
Wheat
;
and
so
have
done
more
hurt
to
the
Field
of
God
then
the
Tares
themselves
.
For
as
I
have
observed
before
on
the
26.
the
Tares
are
very
like
the
Wheat
in
the
blade
or
stalk
,
Euthymius
;
Zygabenus
,
and
St.
Hierome
tell
us
.
So
like
they
are
to
one
another
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
St.
Chrysostom
,
according
to
the
outward
shew
,
that
he
must
have
discerning
eyes
who
can
distinguish
them
aright
till
their
fruits
be
ripe
,
First
,
for
the
men
themselves
,
let
us
look
on
them
,
and
we
shall
finde
that
t
is
not
only
probable
,
as
before
t
is
said
,
but
even
of
ordinary
course
for
the
best
men
to
be
traduced
,
and
to
be
branded
with
some
Character
of
reproach
and
infamy
.
Our
Saviour
Christ
himself
did
not
scape
so
well
but
that
he
was
accounted
a
Samaritan
,
a
Wine
bibber
and
a
glutton
,
a
friend
of
Publicans
and
sinners
.
St.
Peter
stands
accused
by
the
Magdeburgians
for
a
forward
fellow
,
a
rash
and
inconsiderate
person
:
So
is
it
also
with
opinions
,
with
some
points
of
Doctrine
,
which
if
beheld
with
prejudice
,
or
inadvertently
looked
over
,
will
be
counted
Tares
,
though
in
themselves
of
that
good
seed
wherewith
Gods
Field
was
sowed
from
the
first
beginning
.
There
is
so
specious
a
resemblance
,
such
a
fair
similitude
between
the
merit
of
good
works
,
and
the
reward
that
's
due
unto
them
according
to
the
will
and
pleasure
of
Almighty
God
;
between
the
efficacy
of
good
life
in
the
point
of
justification
,
and
the
necessity
thereof
in
the
way
of
salvation
;
between
the
influence
of
Gods
grace
on
the
will
of
man
,
&
the
cooperation
of
mans
will
with
the
grace
of
God
;
between
the
conscientious
confession
of
our
sins
to
those
from
whom
we
may
receive
the
benefit
of
absolution
,
and
that
auricular
Confession
which
hath
been
so
abused
of
late
by
some
Priests
and
Jesuites
;
between
the
reverence
required
at
the
receiving
of
the
Sacrament
in
the
Church
of
England
,
and
that
unjustifiable
Adoration
of
it
which
is
obtruded
on
the
people
in
the
Church
of
Rome
;
between
the
dedicating
of
some
dayes
to
the
honour
of
God
,
with
a
relation
to
the
creature
,
and
a
devoting
of
them
to
the
creature
with
some
relation
unto
God
;
that
the
true
Tenet
in
those
points
,
as
in
many
others
,
commended
to
us
in
the
writings
of
the
ancient
Fathers
,
if
eithe●
looked
upon
with
the
eye
of
prejudice
,
or
through
the
false
lights
of
inadvertence
,
may
be
took
for
Tares
.
And
what
can
follow
thereupon
but
an
eradication
of
the
Tenet
and
the
Teachers
too
,
if
every
man
may
go
and
gather
when
and
where
he
listeth
,
and
that
ne
fortè
be
not
laid
as
a
barre
before
them
by
their
Lord
and
M●ster
?
Indeed
there
is
no
reason
we
should
look
for
other
,
or
that
the
Doctrines
of
the
Fathers
may
not
passe
for
Tares
,
when
the
Apostles
Creed
it self
is
subject
to
the
same
misprision
;
one
of
the
Articles
whereof
hath
been
already
noted
with
a
Deleatur
,
and
all
the
rest
obnoxious
to
the
like
calamity
,
on
the
next
imus
&
colligimus
,
upon
the
setting
out
of
the
Expurgatorius
Index
which
is
now
in
hand
.
Therefore
to
set
the
matter
right
,
that
neither
zeal
may
be
disheartned
,
nor
the
edge
of
courage
taken
off
,
and
yet
that
imus
&
colligimus
may
both
be
regulated
,
and
restrained
to
its
proper
bounds
;
there
's
a
ne
fortè
in
the
way
,
which
shewes
how
farre
it
is
fit
to
go
,
and
when
fit
to
stop
.
We
must
so
cherish
zeal
,
and
give
way
to
courage
,
that
the
Lords
work
may
be
promoted
,
and
his
Field
preserved
;
and
yet
so
curb
and
keep
them
in
when
they
grow
irregular
,
that
they
transport
us
not
beyond
our
limits
,
or
make
us
run
upon
mistakes
.
Zeal
many
times
is
full
of
prejudice
,
and
an
excess
of
courage
makes
us
inconsiderate
.
In
both
these
cases
,
(
and
they
are
such
cases
as
do
happen
often
)
we
are
not
governed
by
truth
,
but
by
appearances
;
and
he
that
is
good
Wheat
indeed
is
looked
upon
as
a
Tare
,
and
condemned
accordingly
.
He
that
beholds
his
Brother
with
the
eye
of
prejudice
,
either
looks
on
him
through
a
Multiplying
Glasse
,
which
makes
his
faults
seem
greater
then
indeed
they
be
;
or
by
some
new
invented
Optick
,
which
represents
things
contrary
to
what
they
are
.
Nolite
judicare
secundum
faci●m
,
Judge
not
according
to
the
appearance
,
but
judge
righteous
judgement
.
If
we
took
notice
of
this
Caveat
as
we
ought
to
do
,
zeal
should
not
swallow
up
our
charity
,
or
inadvertency
put
out
the
eyes
of
our
understanding
:
nor
should
we
be
so
hot
and
urgent
upon
the
imus
&
colligimus
as
we
have
been
lately
,
without
reflecting
on
ne
fort●
,
those
inconveniencies
and
dangers
which
the
Church
of
Christ
might
suffer
by
it
.
Whitak
.
Contr.
2.
qu.
5.
c.
8.
he
who
doth
take
them
upon
trust
without
further
search
,
shall
run
upon
received
opinions
,
as
Calderinus
in
Ludovicus
Vives
went
to
Masse
,
Eamus
ergo
quia
sic
placet
in
communes
errores
;
And
in
defence
of
these
opinions
,
shall
condemn
for
Tares
,
whoever
doth
oppose
,
or
opine
the
contrary
.
Ne
fortè
is
a
good
caution
here
,
as
in
most
things
else
;
which
had
it
been
regarded
as
it
should
have
been
,
so
many
points
of
Protestant
Doctrine
had
not
been
rooted
up
for
Tares
,
under
the
odious
name
of
Popery
;
nor
had
Episcopacy
been
so
often
and
so
blindly
struck
at
,
under
pretence
of
being
but
a
step
to
the
Throne
of
Antichrist
;
nor
Monarchy
so
openly
undermined
as
inconsistent
with
the
liberty
of
the
Sonnes
of
God
:
therefore
no
imus
&
colligimus
,
but
ne
fortè
first
.
This
further
justifieth
the
non
,
the
wise
Masters
Negative
;
but
there
is
one
thing
yet
to
come
which
indeares
it
further
,
and
was
a
seasonable
fear
,
lest
that
by
too
much
hast
and
precipitation
they
had
gone
and
gathered
up
some
Tares
,
which
might
in
fine
have
proved
good
Wheat
,
and
so
become
a
plentiful
addition
to
the
Harvest
.
ex
corrupto
tritici
semine
,
from
some
corrupted
corns
of
Wheat
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Theophrastus
.
Which
being
so
,
considering
that
the
Wheat
,
the
good
seed
it self
degenerates
sometimes
into
Tares
,
there
is
no
question
to
be
made
but
that
the
Tares
by
care
and
husbandry
may
be
restored
in
time
to
their
first
perfection
,
and
prove
Wheat
again
.
The
Fathers
do
resolve
it
so
,
especially
as
they
behold
it
in
the
Morall
,
and
look
on
the
condition
of
such
mortall
men
as
in
the
Tares
are
represented
.
For
if
by
Tares
we
mean
the
Heretick
,
Fieri
potest
ut
ille
qui
noxio
dogmate
depravatus
est
,
cras
resipiscat
,
&
defendere
incipiat
veritatem
:
T
is
not
impossible
,
saith
St.
Hierome
,
but
that
the
man
who
is
infected
with
unsound
opinions
,
may
repent
thereof
,
and
prove
a
zealous
Champion
of
the
Truth
and
Gospel
.
Witness
St.
Austin
,
once
a
Manichee
,
but
after
malleus
Haereticorum
,
the
greatest
Champion
of
the
Church
against
Sects
and
Heresies
.
If
by
the
Tares
we
mean
the
wicked
,
who
makes
no
conscience
of
his
wayes
,
Quaest.
Evan.
l.
3.
c.
12.
so
he
may
enjoy
the
pleasures
of
sin
for
a
season
,
multi
primò
zizania
sunt
,
&
postea
triticum
fiunt
,
many
at
first
are
Tares
which
at
last
prove
Wheat
,
as
St.
Austin
tells
us
.
Witness
St.
Paul
,
a
persecutor
first
,
and
a
Martyr
afterwards
.
St.
Matthew
first
a
Publican
,
an
Evangelist
after
.
Zachaeus
an
oppressor
of
the
poor
,
but
in
fine
a
Confessor
;
and
Mary
Magdalen
,
of
an
Harlot
made
a
famous
Convert
.
Or
finally
,
if
by
the
Tares
we
mean
the
Schismatick
,
who
out
of
pride
and
arrogancy
doth
divide
himself
from
the
main
body
of
the
Church
;
Prodeant
ipsae
picturae
calicum
,
as
Tertullian
hath
it
:
The
very
Chalices
of
the
Church
,
in
which
they
used
to
carve
the
figure
of
a
Shepherd
bringing
home
the
stragling
sheep
upon
his
shoulders
,
is
Argument
enough
that
possibly
the
Separatist
may
be
gained
upon
,
and
reunited
to
the
Church
.
Witness
-
And
yet
to
say
the
truth
,
examples
of
this
kind
are
more
hard
to
finde
,
then
either
of
converted
sinners
,
or
reclaimed
Hereticks
,
by
how
much
the
perverseness
of
the
will
is
more
hard
to
cure
then
any
error
of
our
judgements
,
or
the
obliquities
and
defects
of
our
conversation
.
This
being
premised
,
quod
fieri
potest
triticum
,
which
by
the
diligence
and
care
of
the
spiritual
Husbandman
,
may
be
made
Wheat
at
last
,
though
it
now
be
none
,
as
some
others
tell
us
.
The
Fathers
generally
do
incline
this
way
:
Monemur
non
citò
amputare
fratrem
;
By
this
we
are
advised
,
saith
Hierome
,
not
to
be
too
hasty
with
our
Brethren
,
nor
to
cut
them
off
without
great
care
and
expectation
;
for
he
that
is
to
day
infected
with
un●ound
opinions
,
may
prove
another
man
to
morrow
.
Many
at
first
are
tares
,
as
St.
Austin
notes
,
but
afterwards
become
good
wheat
;
whose
reformation
and
amendment
had
not
God
patiently
expected
when
man
intended
to
destroy
them
,
ad
laudabilem
mutationem
non
pervenissent
,
they
never
had
attained
to
such
a
blessed
change
.
Ne
fortè
is
most
usefull
here
;
There
's
no
such
hast
of
imus
&
colligimus
,
but
that
we
may
defer
it
till
a
further
time
.
Here
then
we
see
the
patience
of
Almighty
God
towards
sinful
men
;
and
here
we
see
the
reasons
of
it
:
God
beares
with
men
in
expectation
of
their
conversion
and
amendment
;
there
being
none
so
desperately
ingaged
in
a
course
of
sin
,
but
by
Gods
grace
he
may
draw
back
and
turn
again
,
and
seriously
repent
him
of
his
former
wickedness
.
Datur
ergo
locus
poenitentiae
,
when
the
wicked
man
turneth
away
from
the
wickednesse
which
he
hath
committed
,
and
doth
that
which
is
lawfull
and
right
,
he
shall
save
his
soul
alive
.
T
is
to
this
end
,
and
on
this
expectation
,
that
God
sheweth
such
a
strong
and
unwearied
patience
towards
sinful
man
,
notwithstanding
all
his
provocations
.
Patientia
Dei
ad
poenitentiam
invitat
malos
,
as
the
Father
hath
it
;
God
doth
as
well
invite
them
to
repentance
by
his
love
and
patience
,
as
scourge
them
to
it
by
his
punishments
.
And
this
St.
Paul
doth
also
witness
,
where
he
tells
us
,
saying
,
that
God
endured
with
much
long-suffering
the
vessels
of
wrath
fitted
to
destruction
.
being
purged
from
all
their
evill
wayes
,
they
may
be
made
vessels
of
mercy
,
sanctified
and
meet
for
the
Masters
use
,
and
prepared
for
every
good
work
,
as
in
that
to
Timothy
.
St.
Austin
by
comparing
both
the
Texts
together
doth
expound
it
so
;
Inde
dicitur
Deus
tolerare
vasa
irae
formaliter
talia
,
ut
●iant
vasa
misericordiae
.
The
shewing
of
his
wrath
,
and
making
of
his
power
to
be
known
upon
them
,
which
the
Apostle
speaks
of
in
the
former
place
,
is
but
at
such
times
,
and
in
such
cases
,
when
neither
his
promises
can
wooe
them
,
nor
his
threats
reclaim
them
,
nor
his
patience
win
so
farre
upon
them
,
but
that
they
will
run
headlong
on
their
own
destruction
.
This
patience
of
Almighty
God
must
be
our
instruction
,
and
teach
us
not
to
be
too
forward
in
the
condemning
of
our
Brethren
.
ne
fortè
as
a
barre
in
the
way
of
those
who
came
prepared
to
go
and
gather
them
up
without
more
delay
;
and
are
we
men
so
inconsiderate
of
their
case
,
and
our
own
condition
,
as
to
be
all
for
imus
&
colligimus
,
for
ne
fort●
nothing
?
May
we
not
say
in
this
case
with
the
great
Apostle
,
inexcusabilis
es
O
homo
,
Thou
art
inexcusable
O
man
whosoever
thou
art
that
judgest
another
,
thou
condemnest
thy self
?
or
if
thou
wilt
be
judging
,
take
this
rule
along
which
the
Apostle
gives
thee
in
another
place
,
Nolite
judicare
ante
tempus
,
Judge
nothing
before
the
time
,
till
the
Lord
cometh
,
&c.
1
Cor.
4.
4.
Assuredly
it
argues
little
Christianity
,
but
farre
lesse
charity
,
to
condemn
them
to
death
whom
God
meanes
to
save
;
to
go
about
to
cut
them
off
,
and
bring
them
unto
execution
,
whom
God
is
purposed
to
reprieve
to
a
further
triall
;
to
cast
them
out
of
the
house
as
Vessels
of
wrath
,
who
in
due
time
,
though
not
so
soon
as
thou
expectest
,
may
be
vessels
of
mercy
.
Therefore
take
heed
of
imus
&
colligimus
;
be
not
too
hasty
and
precipitate
in
acting
thine
own
Counsels
,
or
in
pursuit
of
those
designes
which
thou
hast
in
hand
towards
the
reformation
of
the
Church
of
God
,
the
extirpation
of
those
tares
which
thou
hast
an
eye
on
,
and
by
the
which
thou
thinkest
Gods
Field
to
be
so
indangered
;
but
let
ne
forte
hold
the
reines
,
and
make
thee
look
with
care
and
circumspection
on
the
work
before
thee
.
At
least
refer
it
all
to
Vis
,
to
the
Masters
pleasure
,
and
then
proceed
according
unto
his
directions
.
So
doing
,
thou
shalt
more
promote
thy
Masters
business
,
then
by
following
the
devices
and
desires
of
thine
own
heart
;
for
so
doing
thou
shalt
be
entertained
in
the
Court
of
Heaven
with
Euge
bone
serve
,
Well
done
thou
good
and
faithful
Servant
,
enter
into
thy
Masters
joy
.
Which
Christian
care
and
moderation
God
of
his
goodness
grant
us
all
,
that
we
may
all
be
made
partakers
of
the
like
reception
in
Gods
glorious
Kingdom
.
Amen
.
SERMON
III.
At
CHRIST-CHURCH
Jan.
5th
.
1644.
MATTH.
13.
v.
30.
Sinite
utraque
simul
crescere
usque
ad
messem
.
Let
both
grow
together
till
the
Harvest
.
QUantum
inter
opera
divina
&
humana
interest
,
Institut.
div
:
l.
7.
c.
4.
tantum
necesse
est
distare
inter
Dei
hominisque
sapientiam
:
It
was
the
observation
of
Lactantius
an
ancient
Writer
,
That
look
how
great
the
difference
was
between
the
visible
works
of
Almighty
God
,
and
the
poor
undertakings
of
us
mortall
men
,
so
great
or
greater
was
the
difference
between
his
Heavenly
Wisdom
and
our
deepest
Counsels
.
Which
rule
if
it
be
true
,
as
no
doubt
it
is
,
how
infinitely
short
must
we
needes
conceive
that
Solomons
wisdom
,
though
the
wisest
of
the
Sonnes
of
Adam
;
or
Moses
knowledge
,
though
well
trained
in
all
the
learning
of
the
Egyptians
;
or
the
Prophetick
spirits
of
Isaiah
,
Daniel
,
and
the
rest
of
the
ancient
Seers
,
was
of
the
wisdom
,
knowledge
,
foresight
of
Almighty
God
?
For
alas
,
what
proportion
hold
the
Worlds
seven
Wonders
,
so
celebrated
in
the
Writings
of
the
elder
dayes
,
or
any
of
the
most
heroical
achievements
of
the
greatest
Potentates
,
with
the
Creation
of
the
World
,
nay
,
with
the
composition
of
the
meanest
creature
,
in
which
there
is
not
any
thing
but
what
may
breed
both
wonder
and
astonishment
in
the
mightiest
Monarch
?
The
wisdom
of
the
wise
is
it
not
foolishness
with
God
?
through
a
dark
Glasse
,
or
a
broken
Perspective
?
We
know
,
saith
he
,
in
part
,
and
in
part
we
prophesie
.
A
clearer
instance
of
this
truth
we
can
hardly
finde
,
then
in
the
process
of
this
Parable
,
comparing
the
advice
of
the
Houshold-servants
with
the
decree
and
finall
resolution
of
their
heavenly
Master
.
The
servants
thought
there
was
no
safer
way
to
secure
the
Harvest
,
then
an
eradication
of
those
dangerous
tares
which
had
been
sowen
during
their
negligence
and
security
by
the
crafty
enemy
.
To
this
end
they
made
offer
of
their
help
and
service
,
vis
imus
&
colligimus
ea
?
Wilt
thou
that
we
go
and
gather
them
up
?
v.
28.
and
they
expected
thanks
at
least
for
the
proposition
,
if
not
an
approbation
of
their
course
and
Counsel
.
But
contrary
,
their
Master
seeing
further
then
the
servants
could
,
and
being
apprehensive
of
the
dangers
which
might
follow
on
it
,
had
their
advice
been
entertained
,
first
countermands
their
offer
with
an
absolute
Negative
,
Et
ait
Non
,
but
he
said
Nay
,
he
did
not
like
of
their
intention
:
the
gathering
of
the
tares
in
the
way
proposed
would
have
procured
more
mischief
to
the
Field
of
God
,
then
the
tares
themselves
did
seem
to
threaten
.
And
more
then
so
,
he
lets
them
see
,
(
which
all
the
wisdom
of
the
world
would
have
never
thought
of
)
that
the
best
way
to
save
the
Harvest
,
and
preserve
the
Wheat
,
was
to
permit
the
tares
and
wheat
to
grow
up
together
till
they
were
ready
for
the
Reapers
;
and
then
to
gather
them
and
dispose
them
in
their
proper
places
,
according
to
the
will
and
pleasure
of
the
Lord
their
God
.
This
the
coherence
of
the
Text
with
the
former
passages
,
this
the
Text
it self
,
Sinite
utraque
,
&c.
In
these
words
we
have
these
two
general
parts
to
be
considered
;
the
sufferance
of
Almighty
God
,
and
the
season
of
it
:
2ly
.
the
condition
of
the
Church
,
and
the
causes
of
it
:
the
sufferance
of
Almighty
God
towards
sinful
man
,
in
the
first
word
Sinite
,
suffer
them
both
to
grow
together
;
the
season
of
it
in
the
last
,
usque
ad
messem
,
till
the
Harvest
.
The
condition
of
the
Church
represented
to
us
in
the
intermixture
of
the
Wheat
and
Tares
,
both
which
are
here
permitted
simul
crescere
,
to
grow
up
together
till
the
Harvest
:
the
causes
of
this
intermixture
not
expressed
in
terminis
,
but
to
be
found
,
if
sought
for
,
without
much
adoe
.
In
the
first
generall
we
shall
examine
these
three
points
;
1.
What
is
meant
by
messis
,
the
approching
Harvest
,
and
the
use
thereof
.
2.
What
induces
the
Heavenly
Husbandman
to
give
so
long
a
sinite
to
the
Tares
,
when
meanes
and
opportunity
was
offered
for
their
extirpation
.
And
3.
Whether
the
sinite
of
the
Text
delivered
in
the
Imperative
mood
,
be
so
strong
and
binding
,
that
in
no
case
the
tares
are
to
be
rooted
out
till
the
Harvest
come
.
In
the
next
generall
we
shall
shew
you
,
1.
That
the
Church
here
militant
is
of
such
condition
,
that
good
and
bad
,
the
Orthodox
Professor
and
the
Heretick
,
are
so
intermingled
,
that
there
is
no
perfection
to
be
looked
for
here
:
and
2.
That
there
want
not
great
and
weighty
reasons
why
it
should
so
be
;
of
which
some
relate
unto
the
Tares
,
some
unto
the
Wheat
,
some
to
God
himself
,
whose
glory
is
most
chiefly
aimed
at
.
These
are
the
points
to
be
considered
:
and
of
these
I
shall
discourse
in
order
,
beginning
with
Gods
sufferance
,
and
the
season
of
it
,
and
therein
with
the
first
enquiry
,
What
is
here
meant
by
messis
,
the
approching
Harvest
;
and
what
use
we
may
make
thereof
for
our
own
advantage
.
Priùs
dividendum
quàm
definiendum
;
i.
e.
that
there
were
many
people
whose
mindes
were
cheerfully
prepared
to
receive
the
word
.
And
there
's
another
Harvest
which
the
Baptist
speaks
of
,
mitte
falcem
&
mete
,
Thrust
in
thy
sickle
and
reap
,
for
the
time
is
come
,
and
the
Harvest
of
the
Earth
is
ripe
,
i.
e.
all
Nations
were
now
ready
to
receive
that
judgement
which
God
in
his
just
anger
should
pronounce
against
them
.
And
in
the
other
sense
it
is
said
by
the
Prophet
Jeremy
,
The
Daughter
of
Babylon
is
a
threshing-floore
,
the
time
of
her
threshing
is
come
,
yet
a
little
while
and
the
time
of
her
Harvest
will
come
.
Tempus
messionis
ejus
veniet
;
and
what
time
was
that
?
even
that
wherein
she
had
made
up
the
measure
of
her
iniquities
and
abominations
,
and
was
to
be
given
up
for
a
prey
to
the
Medes
and
Persians
.
I
know
that
most
Interpreters
,
as
well
old
as
new
,
do
take
the
Harvest
in
my
Text
for
the
generall
judgement
,
that
which
our
Saviour
doth
describe
in
the
25.
of
this
Gospel
:
And
they
expound
it
thus
for
this
reason
chiefly
,
because
our
Saviour
gives
this
descant
on
his
own
plain
song
,
v.
39.
Messis
est
consummatio
seculi
,
the
Harvest
is
the
end
of
the
World
.
A
man
would
think
the
sense
must
be
very
obvious
,
even
to
the
vulgar
wits
,
when
he
that
writ
the
Text
made
the
comment
also
.
But
then
a
question
may
be
made
what
our
Redeemer
meanes
by
consummatio
seculi
,
or
the
end
of
the
World
,
or
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Greek
Text
hath
it
.
Assuredly
not
alwayes
the
last
day
precisely
,
but
the
last
times
generally
,
or
the
particular
time
appointed
by
Almighty
God
for
the
effecting
of
some
speciall
and
particular
purpose
.
For
in
the
9
Chapter
to
the
Hebrews
the
same
words
occur
,
where
the
Apostle
treating
of
the
passion
of
our
Lord
and
Saviour
,
saith
it
was
done
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
consummatione
seculi
,
in
the
end
of
the
World
.
i.
e.
saith
he
,
and
so
both
Caietan
and
Ribera
do
expound
the
Text
,
Seculorum
perfectionem
&
complementum
,
the
full
perfection
and
accomplishment
of
some
time
appointed
.
So
then
upon
this
disquisition
we
have
gained
thus
much
,
that
though
the
Harvest
in
my
Text
be
for
the
most
part
understood
of
the
general
judgement
,
of
which
hereafter
in
the
next
;
yet
may
it
also
mean
the
time
of
Gods
temporal
punishments
upon
particular
men
,
or
Sects
,
or
Collective
bodies
:
Whom
though
God
suffereth
for
a
while
till
their
sins
be
ripe
,
and
lets
them
flourish
and
grow
mighty
both
in
power
and
wickedness
,
yet
have
they
all
their
severall
Harvests
,
in
which
they
shall
be
mowed
,
and
threshed
,
and
winnowed
,
to
his
greater
glory
.
The
sickle
of
the
Lord
is
alwayes
ready
,
as
when
the
Harvest-man
gathereth
the
corn
,
and
reapeth
down
the
eares
with
his
arme
,
in
the
Prophets
language
;
but
he
will
throughly
purge
his
floore
,
and
make
them
like
the
chaffe
,
That
there
have
been
such
Harvests
in
former
times
,
and
that
such
Harvests
are
in
the
compass
of
our
Saviours
meaning
,
the
Stories
of
Gods
Book
,
and
all
the
Monuments
of
the
Church
do
most
clearly
evidence
.
And
to
say
truth
,
did
not
the
Text
admit
such
Harvests
,
all
the
seditious
aggregations
of
unquiet
men
;
all
the
Idolatries
of
Rome
Heathen
,
and
superstitions
of
Rome
Christian
;
the
Pride
of
Babylon
,
and
the
filths
of
Sodom
,
with
all
the
rabblement
of
pernicious
Hereticks
,
and
factious
Sectaries
,
which
have
disturbed
the
Church
in
foregoing
Ages
,
must
be
still
extant
and
unpunished
to
this
very
day
.
But
they
have
had
their
severall
Harvests
,
and
the
Lord
hath
reaped
them
,
reserving
them
with
the
Apostate
Angels
,
Passe
we
on
forwards
into
Egypt
,
and
we
shall
finde
how
patiently
the
Lord
expected
that
the
proud
Egyptians
would
at
the
last
dismisse
his
people
with
peace
and
safety
;
nondum
completa
est
iniquitas
Amorrhaeorum
,
the
wickedness
of
the
Amorites
was
not
yet
full
,
't
was
not
Harvest
yet
,
and
therefore
God
had
not
given
order
to
the
Land
to
spew
out
her
Inhabitants
.
Thus
do
we
read
in
holy
Scripture
of
the
Harvest
of
Babylon
,
Damascus
,
i.
e.
of
those
appointed
times
,
in
which
for
their
Idolatries
and
abominations
they
were
to
be
delivered
over
to
the
hands
of
their
severall
enemies
.
And
for
those
very
Jewes
themselves
,
though
God
spared
them
long
,
notwithstanding
all
their
provocations
,
and
only
visited
them
sometimes
with
Warre
or
thraldom
,
yet
he
stayed
not
there
;
for
when
they
had
made
up
the
measure
of
their
Fathers
sins
,
and
added
to
the
same
the
blood
of
the
Sonne
of
God
,
more
precious
then
the
blood
of
Abel
and
of
all
the
Prophets
,
then
did
the
Lord
destroy
their
City
,
and
disperse
their
people
,
making
them
that
they
were
no
longer
to
be
called
a
Nation
,
but
a
poor
scattered
remnant
of
what
once
they
were
.
But
for
the
persecuted
Saints
of
Christ
which
lived
amongst
them
,
Thus
was
it
also
with
the
Church
since
the
time
of
the
Gospel
;
The
Princes
of
the
Earth
sometimes
raged
against
it
,
and
harried
it
with
fire
and
sword
,
and
all
kinde
of
torments
:
And
though
the
souls
of
them
which
were
slain
for
the
word
of
the
Lord
had
cryed
unto
their
God
for
vengeance
,
ut
requiescerent
adhuc
modicum
tempus
,
that
they
should
rest
yet
for
a
season
,
and
tarry
till
their
Brethrens
blood
was
cast
into
the
ballance
also
to
make
up
the
weight
.
Which
time
being
come
,
the
Lord
did
plague
the
persecutors
with
such
grievous
plagues
,
that
in
the
anguish
of
their
souls
,
and
guilt
of
conscience
,
they
cryed
unto
the
Rocks
to
fall
upon
them
,
&
on
the
hills
to
hide
them
.
Never
Dog
barked
against
the
Crosse
but
he
grew
mad
after
it
,
ut
jam
non
portiunculam
quandam
,
that
they
thought
scorn
to
be
confined
to
one
Church
or
Nation
,
but
like
a
generall
scab
or
Leprosie
,
had
invaded
almost
all
the
parts
of
the
body
mysticall
:
yet
when
their
pride
was
greatest
,
and
their
power
most
formidable
;
when
their
impieties
and
blasphemies
were
so
strongly
backed
,
that
these
few
Orthodox
Professors
which
were
left
untainted
did
tremble
at
the
apprehension
of
the
present
danger
,
God
then
conceived
them
fit
for
vengeance
,
and
put
in
his
sickle
,
the
time
being
come
for
him
to
reap
,
and
the
Harvest
ready
;
so
that
of
all
those
Sects
and
Heresies
which
did
afflict
the
Church
in
her
purest
Ages
,
there
is
scarce
any
thing
remaining
but
the
name
and
infamy
.
And
though
the
Christians
of
those
times
being
delivered
from
the
fear
of
their
deadly
enemies
,
had
surfeited
on
peace
and
prohibited
pleasures
,
yet
God
reprieved
them
a
long
time
from
the
hand
of
punishment
;
but
when
their
sins
were
grown
so
publick
,
and
so
full
of
scandall
,
ut
pateretur
lex
Christiana
maledictum
,
Now
by
this
Standard
we
may
take
the
measure
both
of
Gods
patience
and
his
justice
,
in
all
parallel
Cases
:
If
we
see
Sects
and
Heresies
rise
up
to
disturb
the
Church
,
and
not
to
rise
up
only
,
but
grow
strong
and
prevalent
,
and
in
a
way
like
Pharaohs
seven
lean
Kine
to
devoure
the
fat
;
if
we
see
wickedness
grow
successful
,
and
rebellion
prosperous
,
and
the
best
men
become
a
prey
to
the
cruel
spoylers
,
we
must
not
think
that
God
is
all
this
while
asleep
,
and
regards
it
not
;
the
Lord
that
keepeth
Israel
neither
sleepes
nor
slumbereth
.
But
when
the
sins
of
men
be
ripe
,
and
the
time
of
wrath
is
come
that
they
should
be
judged
,
the
God
that
dwelleth
in
the
Heavens
shall
scourge
them
with
a
whip
of
Scorpions
,
and
break
them
into
pieces
like
a
Potters
vessel
.
nihil
ultimo
judicio
reservari
putaretur
,
nulla
esse
divina
providentia
crederetur
,
others
would
be
too
apt
to
think
that
there
were
no
God
;
or
at
least
rob
him
of
his
Providence
,
and
say
with
him
in
Davids
Psalms
,
Tush
,
God
doth
not
see
it
.
If
therefore
God
permit
the
Tares
to
grow
up
together
with
the
Wheat
,
it
is
to
shew
his
patience
and
longanimity
in
expectation
of
their
conversion
and
amendment
;
but
that
he
brings
them
to
the
Harvest
,
and
moweth
them
down
at
last
,
is
to
shew
his
justice
.
And
doubt
we
not
,
but
that
the
Lord
in
his
just
judgement
will
destroy
those
Tares
which
at
this
present
threaten
ruine
to
his
blessed
Field
,
when
they
once
be
ripe
,
and
that
we
are
sufficiently
awakened
out
of
that
dull
security
which
had
seized
upon
us
;
God
dealing
still
with
wicked
and
seditious
men
,
as
heretofore
with
Haman
,
Abs●lom
,
Achitophel
,
and
such
other
instruments
;
when
they
have
served
his
turn
then
he
hangs
them
up
.
But
I
must
tell
you
this
withall
,
that
if
we
do
exexpect
an
Harvest
of
Gods
temporall
judgements
upon
the
heads
of
those
that
lay
wast
his
Church
;
we
must
first
put
away
those
customary
unrepented
sins
,
which
have
drawn
them
down
upon
our selves
.
Expertâ
morbi
molestiâ
evidentior
fit
jucunditas
sanitatis
.
scandala
,
&
qui
faciunt
iniquitatem
,
as
our
Saviour
tells
us
of
these
tares
,
v.
38.
)
in
the
Church
of
Christ
:
darkness
best
sets
off
light
,
wounds
and
sickness
health
;
and
so
doth
error
truth
,
and
corruption
purity
.
God
therefore
doth
sometimes
permit
the
ungodly
man
to
have
his
habitation
with
the
just
and
righteous
,
that
so
the
justice
of
the
righteous
might
be
made
more
eminent
:
of
which
we
shall
say
more
anon
in
the
Simul
crescere
.
And
sometimes
he
permits
his
People
to
walk
in
darkness
,
&
wander
in
the
crooked
lanes
of
deceit
&
error
,
that
when
they
come
into
the
light
,
and
to
the
saving
wayes
of
truth
,
they
may
imbrace
the
same
with
the
greater
fervour
:
were
it
not
for
this
reason
,
and
in
this
respect
,
it
is
not
probable
that
God
who
is
the
God
of
truth
,
and
the
Father
of
lights
,
would
suffer
any
Heresie
,
or
erroneous
Tenet
to
be
sowen
or
rooted
in
his
field
;
but
either
would
discover
them
on
the
first
appearing
,
or
cause
them
to
be
rooted
up
on
the
first
discovery
;
at
least
he
would
have
harkened
to
the
Proposition
,
to
the
vis
imus
&
colligimus
of
the
former
verse
,
were
it
not
that
the
light
of
truth
would
appear
more
brightly
,
after
it
had
been
long
eclipsed
with
the
Clouds
of
error
;
Besides
,
Oportet
esse
haereses
,
there
is
a
farther
use
of
Heresies
,
Matthew
,
haereses
saith
S.
Paul
;
but
in
both
Texts
the
same
,
saith
the
Learned
Scholiast
;
and
both
attended
or
brought
in
by
the
same
necesse
.
But
the
Oportet
goes
yet
further
;
it
reacheth
not
to
the
truth
alone
,
but
to
all
those
who
do
defend
it
.
There
must
be
heresies
,
Paul
,
ut
qui
probati
sint
,
that
those
who
are
approved
amongst
you
may
be
known
and
manifested
.
St.
Austin
tells
us
of
two
sorts
of
enemies
which
do
afflict
the
Church
of
Christ
:
Irenaeus
,
Basil
,
Hierome
,
Austin
,
and
all
the
brave
Heroes
of
the
Primitive
times
,
had
not
the
Gnosticks
,
Valentinians
,
Arians
,
Donatists
,
afforded
them
occasion
to
expresse
their
piety
,
and
manifest
their
zeal
to
the
cause
of
Christ
?
And
to
come
neerer
to
our selves
;
where
had
been
all
the
glories
of
renowned
Jewel
,
or
of
incomparable
Whitgift
,
had
not
this
Church
been
crucified
from
the
first
beginning
,
between
the
Popish
superstitions
and
the
Puritan
frenzies
?
All
men
are
apt
enough
to
professe
the
Gospel
in
a
time
of
peace
,
and
to
declare
themselves
for
truth
,
when
there
are
no
heresies
:
therefore
Oportet
esse
haereses
,
that
so
it
may
be
known
more
clearly
,
as
Tertullian
notes
it
,
tam
qui
in
persecutionibus
steterint
quàm
qui
ad
haereses
non
exorbitaverint
,
So
then
there
are
some
notable
reasons
for
the
present
Sinite
,
and
suffering
of
the
Tares
and
Wheat
to
grow
up
together
till
the
Harvest
,
besides
the
dangers
mentioned
in
the
former
verse
.
But
then
a
question
will
be
made
,
whether
the
Sinite
in
this
place
be
so
strong
and
binding
,
that
in
no
case
the
Tares
are
to
be
rooted
up
till
the
Harvest
come
.
Where
first
we
take
it
for
a
truth
unquestionable
,
which
we
finde
in
Chrysostom
,
who
having
made
shipwrack
of
the
faith
,
were
by
him
cut
off
from
the
society
of
the
faithfull
.
For
though
some
men
of
eminency
in
point
of
learning
,
out
of
their
love
to
that
libertas
Prophetandi
now
so
much
in
fashion
,
would
have
the
Church
be
very
wary
in
exercising
this
authority
;
What
then
is
that
which
is
denied
the
Church
in
the
present
Sinite
?
Assuredly
not
to
restrain
the
Heretick
,
or
confute
the
Heresie
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
to
kill
and
slay
them
.
And
first
perhaps
it
will
be
thought
but
an
easie
Controversie
,
and
of
no
great
difficulty
to
determine
,
in
which
the
disagreeing
parties
are
so
well
agreed
.
The
practise
of
the
Church
of
Rome
makes
it
clear
enough
what
they
do
hold
in
point
of
Doctrine
;
although
they
have
not
yet
improved
it
(
for
ought
I
can
tell
)
into
an
Article
of
the
faith
,
as
many
of
their
School-points
were
in
the
Tridentine
Council
.
Bellarmine
gives
it
for
a
Maxime
,
or
a
ruled
case
rather
in
the
Divinity
of
that
Church
,
De
Laicis
l.
3.
c.
21.
Posse
haereticos
ab
Ecclesia
damnatos
temporalibus
poenis
&
etiam
morte
mulctari
,
that
Hereticks
condemned
at
the
Churches
barre
are
to
be
executed
on
the
Scaffold
of
the
Civil
Magistrate
.
And
this
he
laboureth
to
make
good
,
as
his
Custom
is
,
both
by
Authority
of
Scripture
,
and
consent
of
Fathers
,
though
he
bring
some
sory
proof
from
either
.
Our
Saviour
tells
us
of
false
Prophets
,
that
they
should
come
in
Sheeps
Clothing
,
but
inwardly
were
ravenous
Wolves
;
and
that
whoever
comes
not
into
the
fold
by
the
ordinary
doore
,
but
climbs
in
at
the
Window
,
is
a
Thief
and
a
Robber
.
At
Lupi
rapaces
optimo
jure
occiduntur
;
But
Wolves
,
saith
he
,
are
justly
killed
,
and
t
is
well
known
what
punishment
belongs
to
Theeves
;
and
thereupon
concludes
without
more
adoe
,
that
Hereticks
are
to
be
punished
like
Wolves
and
Robbers
.
Would
any
man
believe
that
so
great
a
Clerk
could
be
so
seriously
foolish
in
a
matter
of
such
main
concernment
as
the
life
of
his
poor
Christian
Brother
;
or
that
he
meant
good
earnest
when
he
urged
those
Texts
?
Might
not
a
man
conclude
with
as
good
a
Conscience
(
I
am
sure
he
may
with
as
much
equity
and
Logick
as
the
Cardinall
doth
)
that
Christ
our
Saviour
ought
to
be
crucified
again
at
his
second
comming
,
because
he
tells
us
of
that
comming
,
that
it
will
be
Sicut
fur
in
nocte
,
like
a
Thief
in
the
night
?
and
we
well
know
what
punishment
belongs
to
Burglarers
:
or
,
that
prophane
and
wicked
persons
are
to
be
cherished
in
their
riotous
and
licentious
courses
,
because
the
Scripture
likeneth
them
to
a
dogg
which
returneth
to
the
vomit
?
So
also
for
the
Protestant
Doctors
,
though
at
the
first
they
did
unanimously
detest
both
the
opinion
and
the
practice
of
the
Church
of
Rome
in
this
particular
,
(
and
certainly
they
had
good
reason
so
to
do
,
as
the
case
then
stood
)
yet
they
soon
altered
their
opinion
;
for
after
that
Servetus
had
been
burnt
at
Geneva
by
the
instigation
of
Calvin
,
and
Valentine
Gentilis
executed
at
Brasil
by
the
Command
of
the
Switzers
,
the
Allobrogian
party
set
their
wits
on
work
to
defend
the
action
,
and
after
drew
in
many
others
of
the
Protestant
Churches
to
concur
with
them
in
that
point
.
Calvin
first
sets
it
down
in
thesi
,
haereticos
jure
gladii
coercendos
,
that
Hereticks
were
to
be
restrained
by
the
Sword
of
the
temporal
Magistrate
;
which
though
it
was
in
generalls
only
,
yet
did
he
make
it
serve
the
turn
for
the
present
shift
.
But
Beza
,
building
a
large
Tract
upon
his
foundation
,
entituled
,
De
haereticis
à
Magistratu
puniendis
,
sets
up
this
Position
,
almost
the
same
in
termes
with
that
of
Bellarmine
,
viz.
haereticos
interdum
capitali
etiam
supplicio
à
magistratu
coercendos
,
that
Hereticks
sometimes
are
to
be
punished
by
death
.
For
which
,
though
he
produce
no
evidence
from
the
Evangelists
or
Apostles
,
which
are
the
best
Judges
in
this
case
,
but
that
of
Ananias
and
his
Wife
Saphira
,
non
posse
in
exemplum
trahi
,
that
it
is
not
to
be
drawn
into
example
.
Bullinger
,
Melancthon
,
and
Wolfgangus
Capito
,
as
being
of
the
same
judgement
with
him
;
to
whom
Aretius
might
be
added
,
in
his
defence
of
the
proceedings
against
Valentine
Gentile
,
and
some
others
since
:
so
incident
it
is
to
our
humane
frailty
to
square
our
judgement
by
the
rule
of
our
private
interests
;
and
not
so
much
to
ponder
what
we
ought
to
do
,
as
to
finde
Pleas
and
Arguments
to
defend
our
doings
.
But
notwithstanding
this
agreement
of
the
adverse
parties
,
we
may
resolve
upon
the
question
,
as
our
Redeemer
did
in
another
case
,
quòd
ab
initio
non
fuit
sic
,
it
was
not
so
from
the
beginning
.
The
Primitive
Fathers
knew
of
no
such
meanes
for
the
confuting
of
an
Heretick
,
or
the
suppressing
of
an
Heresie
,
as
the
fire
and
faggot
.
St.
Chrysostomes
judgement
in
the
point
you
have
heard
already
,
take
St.
Austins
now
;
who
tells
us
of
himself
,
that
he
was
once
perswaded
,
neminem
ad
unitatem
Christi
cogendum
esse
,
semper
excepero
supplicium
mortis
,
that
alwayes
he
excepted
death
as
too
sharp
a
remedy
,
and
inconsistent
with
the
meekness
of
our
Saviours
Gospel
.
T
is
true
,
that
Valentinian
,
Martian
,
and
other
of
the
following
Emperours
,
when
they
could
finde
no
other
way
to
restrain
their
insolencies
,
have
added
also
poenam
sanguinis
in
their
publick
Edicts
:
But
this
was
only
in
terrorem
.
No
execution
done
upon
them
in
a
long
time
after
,
and
then
but
by
some
Arian
Kings
of
the
Gothes
and
Vandalls
,
in
the
declining
times
of
the
Christian
purity
.
Sulpitius
Serverus
tells
us
,
that
though
they
were
homines
luce
indignissimi
,
men
most
unworthy
of
the
light
,
yet
they
were
pessimo
exemplo
necati
,
and
that
their
execution
was
of
dangerous
consequence
to
succeeding
Ages
.
And
as
it
seemes
,
the
French
and
German
Prelates
did
conceive
so
of
it
,
by
whom
Ithacius
was
deprived
of
the
Communion
,
for
no
other
reason
,
then
that
he
had
been
a
chief
Actor
in
that
woful
Tragedy
.
Thus
also
when
Alexius
of
Constantinople
had
caused
Basilius
and
others
of
the
Bongomili
to
be
burnt
to
ashes
,
What
then
,
may
some
men
chance
to
say
,
shall
Theeves
and
Murderers
die
the
death
,
which
onely
rob
us
of
our
goods
,
or
destroy
our
bodies
,
and
shall
the
Heretick
which
robs
us
of
our
precious
faith
,
and
damn
both
soul
and
body
to
the
pit
of
hell
,
either
escape
unpunished
,
or
be
punished
onely
with
some
light
pecuniary
mulct
,
or
short
imprisonment
?
Is
there
no
case
in
which
the
desperate
Heretick
may
be
rooted
up
,
and
such
vile
tares
be
liable
to
an
extirpation
?
I
say
not
so
.
The
Lord
himself
decreed
in
his
holy
Law
,
(
and
caused
execution
to
be
done
upon
it
)
That
whosoever
did
blaspheme
the
name
of
the
Lord
should
be
stoned
to
death
;
and
that
if
a
Prophet
did
arise
which
did
entice
the
people
after
other
Gods
,
they
should
also
slay
him
,
without
either
pity
or
delay
.
The
Jewes
,
though
they
transgressed
in
the
second
case
,
were
alwayes
zealous
in
the
first
;
and
howsoever
they
connived
at
some
grosse
Idolatries
,
would
not
spare
a
blasphemy
.
This
made
them
when
they
sate
in
judgement
on
our
Saviour
Christ
,
to
balk
all
other
Accusations
,
and
lay
hold
on
this
;
interpreting
some
words
of
his
,
what
need
we
any
further
witnesses
?
we
have
heard
his
blasphemy
:
and
thereupon
they
all
concluded
he
is
guilty
of
death
.
In
which
the
ground
was
true
and
justifiable
,
it
was
Gods
own
Rule
;
but
the
judgement
wicked
and
erroneous
,
as
being
utterly
perverted
in
the
Application
.
Now
though
these
Lawes
were
given
particularly
to
the
Jewes
for
their
square
and
measure
,
by
which
they
were
to
punish
malefactors
of
that
odious
nature
;
yet
in
the
equity
thereof
they
relate
to
us
,
to
whom
the
honour
of
Almighty
God
ought
to
be
as
precious
as
ever
it
was
among
the
Jewes
,
and
all
blasphemers
of
his
name
to
be
held
as
execrable
as
in
the
Commonwealth
of
Israel
.
If
therefore
there
arise
an
Heretick
which
belcheth
his
blasphemous
follies
against
the
Majesty
of
God
,
or
any
person
of
the
holy
undivided
Trinity
;
or
seeks
to
draw
the
people
after
other
Gods
,
or
add
the
Jewish
Ceremonies
,
or
the
heathenish
sacrifices
to
the
pure
worship
of
the
Lord
,
as
did
the
Manichees
of
old
,
—
Namque
immedicabile
vulnus
Ense
rescindendumest
ne
pars
sincera
trahatur
.
Next
to
the
Majesty
of
God
is
that
of
Kings
and
Soveraign
Princes
;
to
whom
God
hath
not
onely
pleased
to
impart
his
name
,
but
delegated
a
great
part
of
his
royall
power
:
And
therefore
if
an
Heretick
set
on
foot
such
Doctrines
as
tend
to
the
destruction
of
the
Princes
person
,
or
the
seducing
of
his
Subjects
from
their
due
allegiance
;
or
otherwise
grow
practical
,
and
embroyl
the
State
,
for
the
promoting
of
their
dreams
and
dotages
,
though
of
lower
quality
,
let
them
receive
the
wages
due
to
their
lewd
attempts
.
There
are
as
well
seditious
Doctrines
as
seditious
practises
,
both
dangerous
alike
,
and
therefore
to
be
punished
with
the
like
severity
:
and
this
have
the
chief
Priests
of
the
Jewes
understood
full
well
,
when
having
brought
our
Saviour
to
the
Judgement-hall
,
and
fearing
Pilate
would
be
little
moved
with
the
noyse
of
blasphemy
,
they
cast
their
accusation
in
another
mould
;
We
found
(
say
they
)
this
fellow
perverting
our
Nation
,
forbidding
to
pay
tribute
unto
Caesar
,
and
calling
himself
Christ
a
King
:
&
then
if
Pilate
will
not
hasten
to
his
condemnation
,
he
shall
be
instantly
proclaimed
for
no
friend
of
Caesars
.
In
which
,
although
they
shewed
themselves
to
be
false
accusers
,
yet
they
declared
sufficiently
,
that
in
their
opinion
,
and
in
the
opinion
of
a
vigilant
and
careful
Magistrate
,
all
Doctrines
which
may
tend
to
perturb
the
State
,
or
rather
that
all
such
,
whoever
,
which
have
raised
factions
in
the
State
to
promote
their
Doctrines
,
were
worthy
of
a
Crucifige
.
And
so
farre
we
may
take
St.
Paul
along
for
Company
,
who
tells
us
of
coitiones
in
Synagogis
,
seditions
raised
in
the
Synagogues
as
well
as
in
the
streets
or
Citie
,
Acts
24.
Of
either
of
the
which
if
his
malicious
enemies
could
have
proved
him
guilty
,
he
had
deserved
to
die
,
as
himself
doth
intimate
,
Acts
25.
v.
11.
And
this
no
question
was
the
reason
why
some
Roman
Emperors
proceeded
more
severely
against
the
Donatists
,
then
against
many
other
Heresies
of
an
higher
nature
;
because
they
were
an
active
sect
,
and
cared
not
to
distract
or
subvert
a
Province
,
so
they
might
settle
their
opinions
,
and
increase
their
Proselytes
:
though
,
to
say
truth
in
this
and
all
such
parallel
cases
,
it
was
their
faction
not
their
faith
,
not
their
Religion
,
but
rebellion
which
was
punished
in
them
.
In
these
two
cases
,
and
these
onely
,
dare
I
set
any
edge
on
the
temporal
Sword
,
though
even
in
these
it
be
a
remedy
to
be
last
applied
;
and
more
to
be
commended
where
it
may
not
,
then
where
it
may
possibly
be
spared
.
In
other
cases
where
the
error
lieth
in
the
understanding
,
although
most
commonly
backed
with
obstinacy
and
perverseness
in
the
will
and
affections
,
the
adverse
parties
in
the
Church
have
been
too
farre
transported
beyond
their
bounds
,
and
drawn
too
much
blood
from
one
another
,
though
both
pretend
the
Lawes
for
their
justification
.
For
who
seeth
not
how
little
it
doth
savour
of
the
spirit
of
Christ
,
to
hale
young
boyes
,
and
silly
women
,
and
poor
ignorant
Tradesmen
to
the
Funeral-Pile
,
because
they
could
not
fathom
the
deep
Mystery
of
transubstantiation
;
or
thought
it
not
an
acceptable
sacrifice
to
devoure
their
God
;
or
found
not
Purgatory
in
the
Scriptures
;
or
did
not
think
it
fit
to
invocate
the
Saints
their
Brethren
,
when
as
the
way
lay
open
unto
God
their
Father
;
or
durst
not
give
that
honour
to
a
painted
Crucifix
,
which
properly
belonged
to
their
crucified
Saviour
?
And
on
the
other
side
,
it
wants
not
reprehension
amongst
moderate
men
,
that
Christians
should
be
dragged
unto
the
Scaffold
for
no
other
reason
,
then
taking
sacred
Orders
from
a
forreign
hand
,
or
treading
on
prohibited
ground
;
not
being
otherwise
convicted
by
sufficient
evidence
,
either
of
practising
against
the
State
,
or
labouring
to
seduce
the
Subjects
from
their
natural
duties
.
The
Christians
of
the
Primitive
Ages
had
lost
the
most
effectual
part
of
their
Apologies
,
if
difference
in
Religion
only
had
been
a
crime
sufficient
,
without
further
guilt
,
to
draw
those
fiery
storms
upon
them
under
which
they
suffered
.
And
though
I
say
not
of
these
Lawes
,
to
which
each
parties
do
pretend
for
their
justification
,
Perplexae
sunt
istae
duae
Civitates
in
hoc
seculo
,
But
whether
it
be
so
or
not
,
certain
it
is
,
that
such
is
the
condition
of
the
Church
in
this
present
World
,
that
it
is
subject
to
corruptions
,
and
never
absolutely
free
from
sin
and
error
.
There
is
much
drosse
amongst
her
gold
;
Hierome
,
Augustine
,
and
others
do
expound
the
place
,
Dominus
novit
qui
sunt
sui
,
the
Lord
knowes
only
who
are
his
,
and
who
are
those
occulti
intus
whose
hearts
stand
fast
in
his
Commandements
,
and
carefully
possess
their
souls
in
truth
and
holiness
.
And
yet
some
men
there
are
,
as
here
hath
been
formerly
,
who
fancy
to
themselves
a
Church
without
spot
or
blemish
,
and
dream
of
such
a
field
as
contains
no
tares
;
of
such
a
house
as
hath
no
vessels
but
of
honour
,
sanctified
and
prepared
for
the
Masters
use
:
And
where
they
finde
not
such
a
Church
,
they
desert
it
instantly
,
and
cry
,
Go
out
of
her
my
people
,
be
not
partakers
of
her
sins
.
The
Cathari
in
the
East
,
the
Donatists
in
the
South
,
&
the
Novatians
in
the
West
,
which
made
one
faction
only
,
though
of
several
names
,
were
anciently
of
this
opinion
,
and
set
up
Churches
of
their
own
of
the
new
Edition
;
for
flattering
themselves
with
a
conceit
of
their
own
dear
sanctity
,
they
thought
themselves
too
pure
and
pious
to
joyn
in
any
act
of
worship
with
more
sober
Christians
;
and
presently
confined
the
Church
,
which
before
was
Catholick
,
to
their
own
private
Conventicles
,
and
to
them
alone
;
or
intra
partem
Donati
,
as
they
phrased
it
then
.
Who
have
succeeded
them
of
late
,
both
in
their
factions
and
their
follies
,
we
all
know
too
well
:
The
present
ruptures
in
this
State
do
declare
most
evidently
,
that
here
is
pars
Donati
now
,
as
before
in
Africa
.
A
frenzy
which
gave
great
offence
to
the
ancient
Fathers
,
who
laboured
both
by
speech
and
pen
to
correct
their
insolencies
;
and
of
such
scandall
to
the
Churches
of
the
Reformation
,
that
Calvin
,
though
a
rigid
man
,
did
confute
their
dotages
,
and
publickly
expose
them
to
contempt
and
scorn
.
Therefore
for
further
satisfaction
to
the
stubborn
Donatist
,
let
us
behold
the
constitution
of
the
Church
in
the
Book
of
God
,
and
take
a
view
of
the
chief
types
and
fortunes
of
it
,
to
see
if
we
can
finde
such
a
spotless
Church
as
they
vainly
dream
of
.
In
Adams
Family
,
which
was
the
first
,
both
type
and
Seminary
of
the
Church
of
God
,
Simon
Magus
,
as
formall
a
Professor
as
the
best
amongst
them
,
Nor
wanted
his
eternal
wisdom
some
especial
reasons
which
might
incline
him
thereunto
:
First
,
in
relation
to
the
wicked
,
who
owe
their
preservation
chiefly
to
this
intermixture
;
For
certainly
,
the
note
is
true
,
Abraham
,
Isaac
and
Jacob
did
of
the
several
famines
which
God
had
sent
upon
their
Neighbours
.
Now
as
the
righteous
do
this
service
to
the
wicked
man
,
in
reference
unto
his
temporal
conservation
;
so
he
receives
in
lieu
thereof
a
farre
greater
benefit
,
in
reference
to
his
own
spiritual
conversation
:
For
first
,
the
filthy
lives
of
ungodly
persons
are
as
a
glasse
wherein
Gods
Children
see
the
foul
face
of
sin
,
and
thereby
learn
to
frame
their
lives
by
a
better
rule
.
quamdiu
,
quamdiu
impius
in
conspectu
,
as
long
as
the
ungodly
was
in
his
sight
,
who
hearkened
unto
his
discourses
,
as
the
Jewes
did
unto
our
Saviours
,
only
of
purpose
to
betray
him
.
And
this
was
it
which
made
the
Primitive
Christians
so
severe
in
their
conversations
,
and
keep
so
diligent
a
watch
upon
all
their
actions
,
because
the
inquisitive
and
malicious
Gentiles
amongst
whom
they
lived
,
were
as
so
many
spies
upon
them
to
observe
their
doings
.
They
durst
not
else
have
stood
so
stoutly
on
their
justification
,
defied
the
favour
of
their
Judges
,
and
openly
professed
before
all
the
world
,
non
scelus
aliquod
,
sed
nomen
,
that
there
was
nothing
in
them
which
deserved
either
bonds
or
death
,
per
quos
exerceantur
boni
,
by
which
the
Saints
have
opportunity
to
manifest
their
faith
in
Gods
gracious
promises
,
and
to
set
forth
their
patience
in
the
time
of
trouble
.
The
Israelites
had
never
cryed
so
fervently
to
the
Lord
their
God
,
had
not
the
Canaanites
,
like
pricks
in
their
sides
,
spurred
them
on
unto
it
:
and
where
had
been
the
story
of
Jobs
memorable
patience
,
had
not
the
Chaldees
and
wild
Arabs
been
neer
neighbours
to
him
?
So
that
in
this
respect
we
may
crosse
the
Proverb
,
Est
aliquod
bonum
propter
vicinum
malum
,
There
comes
much
good
assuredly
from
an
evill
neighbour
.
In
each
of
these
respects
,
or
in
all
together
,
the
Lord
permits
the
wicked
man
to
live
and
tarry
out
his
time
in
this
present
world
,
as
being
very
useful
to
his
faithful
servants
,
which
grow
the
better
for
them
,
and
the
wiser
by
them
.
And
yet
the
Lord
hath
other
reasons
which
incline
him
to
it
,
and
such
as
do
relate
to
himself
alone
,
viz.
to
shew
his
grace
and
goodness
over
all
his
creatures
,
whether
they
be
the
sheep
of
his
Pasture
,
or
the
work
only
of
his
hands
.
This
makes
him
send
his
rain
promiscuously
on
the
just
and
wicked
,
Gather
the
Tares
together
,
and
binde
them
in
bundles
to
burn
them
;
but
gather
the
Wheat
into
●y
Barn
.
Which
as
it
is
to
be
the
work
of
a
further
time
,
and
the
last
act
of
justice
which
the
Lord
shall
execute
in
consummatione
seculi
,
in
the
close
or
consummation
of
the
world
present
;
so
shall
the
handling
of
it
be
the
business
of
another
day
,
in
the
conclusion
of
my
Meditations
on
this
present
Parable
.
SERMON
IV.
At
CHRIST-CHURCH
,
March
12th
.
1634.
MATTH.
13.
v.
30.
And
in
the
time
of
Harvest
I
will
say
to
the
Reapers
,
Gather
ye
together
first
the
Tares
,
and
binde
them
in
bundles
to
burn
them
;
but
gather
the
Wheat
into
my
Barn
.
RUmpit
,
interdum
moratur
proposita
hominum
Fortuna
,
The
projects
and
designes
of
us
mortall
men
are
many
times
delayed
,
and
sometimes
overthrown
by
higher
Power
.
Which
power
,
though
the
Historian
being
a
Courtier
,
(
who
ascribes
all
things
to
good
luck
)
entituled
by
the
name
of
Fortune
;
yet
the
Philosopher
,
or
contemplative
man
,
who
had
been
studied
in
the
Government
of
humane
affaires
,
would
have
called
it
Providence
.
That
divine
Axiom
,
Proponit
homo
,
disponit
Deus
,
Man
purposes
,
and
God
disposeth
,
was
the
Rule
of
this
;
the
Rule
by
which
it
was
first
squared
and
fitted
to
the
use
of
men
;
the
Rule
by
which
we
are
instructed
to
submit
our selves
,
our
Counsels
,
our
desires
,
our
actions
to
the
will
of
God
.
And
this
we
finde
exemplified
and
made
clear
unto
us
in
the
design
and
purpose
of
the
Houshold-servants
,
touching
the
extirpation
of
the
Tares
so
often
mentioned
;
which
God
delayed
as
to
the
time
,
and
utterly
overthrew
,
as
for
the
hopes
they
had
conceived
of
their
dealing
in
it
,
and
consequently
of
the
course
which
they
meant
to
take
.
The
servants
were
hot
upon
the
spur
,
had
not
patience
to
defer
the
action
till
a
fitter
time
,
but
would
have
fallen
upon
it
instantly
,
with
more
hast
then
speed
;
Vis
imus
&
colligimus
?
in
the
present
Tense
,
without
deliberation
or
delay
at
all
.
And
they
intended
to
have
gone
in
so
sharp
a
way
,
which
in
the
heat
and
violence
of
ungoverned
zeal
must
of
necessity
have
been
dangerous
to
the
Lords
good
Seed
,
and
pulled
up
many
a
man
for
suspected
Tares
,
which
either
were
right
Wheat
of
the
Lords
own
sowing
,
Sinite
utraque
simul
crescere
,
let
both
grow
together
till
the
Harvest
,
till
their
fruits
be
ripe
,
until
they
may
be
gathered
up
in
a
safer
way
,
more
to
the
glory
of
the
Lord
,
and
lesse
unto
the
hurt
of
his
faithful
people
.
If
they
desired
to
have
these
Tares
destroyed
,
(
as
no
doubt
they
did
)
and
to
destroy
them
in
a
way
which
should
bring
neither
wrong
nor
danger
to
the
Wheat
it self
(
as
was
fit
they
should
,
Colligite
primum
zizania
,
Gather
ye
together
first
the
Tares
,
&c.
These
words
contain
the
full
and
finall
resolution
of
the
heavenly
Husbandman
,
in
the
disposing
of
the
Tares
,
so
much
,
so
earnestly
complained
of
.
In
which
we
must
behold
him
in
the
quality
of
a
Judge
or
Magistrate
,
pronouncing
his
determinate
sentence
in
an
open
Court
,
upon
the
pleadings
and
debate
of
the
point
before
him
.
And
here
we
have
two
genenerall
parts
to
be
considered
,
the
Judgement
and
the
Executioners
:
The
Executioners
,
the
Ministers
rather
of
the
Court
,
are
the
Heavenly
Angels
(
though
here
represented
to
us
by
the
name
of
Reapers
)
to
whom
it
appertaineth
to
bring
forth
the
Prisoners
,
and
to
see
justice
done
upon
them
in
the
form
pronounced
.
The
Judgement
doth
consist
especially
of
these
two
Acts
,
t●●
condemnation
of
the
wicked
,
the
exaltation
of
the
just
:
The
condemnation
of
the
wicked
,
the
sentencing
of
the
Tares
to
the
f●re
of
Hell
,
we
finde
delivered
briefly
in
these
three
particulars
;
Colligite
,
colligate
,
comburite
:
Gather
them
first
,
for
they
shall
be
no
longer
suffered
in
the
field
of
God
.
2.
Binde
them
,
and
binde
them
in
the
chains
of
eternal
darkness
,
to
let
them
know
there
is
no
hope
,
no
possibility
to
escape
their
punishment
.
3.
And
having
bound
,
then
cast
them
presently
into
the
everlasting
flames
,
to
fire
unquenchable
.
This
is
the
Judgement
of
the
Tares
,
of
the
wicked
man
.
In
that
which
doth
concern
the
Wheat
,
we
have
these
two
parts
,
an
Action
first
,
and
that
is
congregate
,
gather
;
Gather
the
several
corns
thereof
in
a
Body
or
a
Congregation
:
next
,
the
Repository
,
the
place
it self
in
which
they
are
to
be
disposed
of
,
Horreum
meum
,
the
Lords
Barn
,
the
House
or
Habitation
of
his
Heavenly
glories
:
There
's
the
condition
of
the
Wheat
,
of
the
righteous
soul
.
Of
these
I
●hall
discourse
in
order
,
as
they
lie
before
me
;
beginning
with
the
Executioners
,
or
the
Ministers
rather
of
the
Court
,
the
Angels
:
And
in
the
time
of
Harvest
I
will
say
unto
the
Reapers
,
Dicam
messortbus
,
that
's
the
first
.
Eminentes
viri
magnis
adjutoribus
usi
sunt
,
Messores
autem
Angeli
sunt
,
the
Reapers
are
the
Angels
,
v.
39.
And
't
is
an
excellent
Rule
which
St.
Hierome
gives
us
in
this
business
,
Quae
exposita
sunt
à
Domino
his
debeo
accommodare
fidem
,
That
in
those
things
which
are
expounded
by
our
Saviour
,
So
then
the
Reapers
are
the
Angels
,
there
's
no
doubt
of
that
.
And
they
we
know
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ministring
spirits
,
saith
the
Scripture
,
imployed
by
God
,
as
often
as
he
sees
occasion
,
in
his
affaires
of
greatest
moment
;
in
none
more
frequently
then
such
as
do
relate
to
the
Sonnes
of
men
,
either
in
point
of
punishment
or
preservation
.
We
told
you
not
long
since
of
a
double
Harvest
,
within
the
compasse
and
intention
of
the
present
verse
;
an
Harvest
of
Gods
temporal
judgements
upon
particular
men
and
Nations
,
and
collective
bodies
:
an
Harvest
of
Gods
general
judgement
,
when
all
flesh
shall
appear
before
him
to
receive
their
sentence
.
And
in
both
these
the
Angels
are
the
Ministers
of
that
dreadfull
Court
;
the
ordinary
Officers
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Almighty
Judge
,
and
bound
to
execute
the
mandates
which
are
issued
thence
,
whether
mens
sins
be
ripe
for
vengeance
,
or
that
affliction
and
repentance
make
them
fit
for
mercy
.
First
,
in
the
wayes
of
temporal
punishment
,
it
is
most
clear
and
evident
in
holy
Scripture
,
in
Ps.
77.
that
they
are
there
called
mali
angeli
,
or
evill
Angels
,
not
that
they
were
so
in
themselves
,
but
ab
effectu
,
by
reason
of
the
several
evils
which
they
did
inflict
on
that
perishing
and
wretched
people
,
by
the
Lords
appointment
.
Thus
do
we
also
read
of
a
destroying
Angel
,
by
whom
,
according
to
the
Word
and
Command
of
God
,
no
fewer
then
7000.
of
the
Jewes
were
consumed
in
an
instant
,
when
once
they
boasted
in
their
numbers
,
and
did
presume
too
farre
in
the
arm
of
flesh
:
So
farre
the
point
is
clear
from
the
Book
of
God
;
and
if
we
will
believe
the
Learned
(
as
I
think
we
may
)
there
is
no
signall
punishment
of
ungodly
people
ascribed
to
God
in
holy
Scripture
but
what
was
executed
by
the
Ministry
of
these
blessed
Spirits
,
except
some
other
meanes
and
Ministers
be
expresly
named
.
That
great
and
universall
deluge
in
the
time
of
Noah
was
questionless
the
work
of
God
;
Behold
I
,
even
I
,
do
bring
a
flood
of
waters
upon
the
Earth
:
But
this
was
done
Ministerio
Angelorum
,
by
the
Ministry
and
service
of
the
holy
Angels
,
whom
God
employed
in
breaking
up
the
Fountain
of
the
great
deep
,
and
opening
the
Cataracts
of
Heaven
,
for
the
destruction
of
that
wicked
unrepenting
people
.
Exod.
That
the
Lord
looked
into
the
Host
of
the
Egyptians
through
the
pillar
of
fire
,
and
overthrew
them
in
the
midst
of
the
Sea
:
non
intelligendum
est
de
Deo
,
sed
de
Angelo
qui
erat
in
nube
,
But
the
most
proper
office
of
the
holy
Angels
is
not
for
punishment
,
but
preservation
;
not
for
correction
of
the
wicked
,
but
for
the
protection
of
the
just
and
righteous
;
not
for
the
rooting
up
of
the
Tares
,
but
for
the
safety
of
the
Wheat
;
for
they
are
ministring
Spirits
(
saith
St.
Paul
)
sent
out
to
minister
unto
them
who
shall
be
heirs
of
salvation
.
Michael
,
Gabriel
,
or
who
else
it
was
,
the
Rabbins
may
dispute
at
leisure
,
and
to
them
I
leave
it
;
More
then
so
yet
;
That
wall
of
waters
which
they
had
both
on
the
right
hand
and
upon
the
left
,
when
they
passed
thorow
the
Sea
as
upon
dry
ground
,
Peter
Martyr
of
the
raising
of
the
Syrians
from
before
Samaria
,
when
the
Lord
made
them
hear
the
noyse
of
Charets
,
and
the
noyse
of
Horsmen
,
that
this
was
Ministerio
Angelorum
,
effected
by
the
Ministry
of
the
holy
Angels
,
whom
he
employed
in
saving
that
distressed
City
from
the
hands
of
their
enemies
.
And
by
an
Angel
,
Eus●b
.
hist
.
l.
3.
c.
5.
or
at
least
an
Angelical
vision
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
a
Dream
or
Oracle
delivered
unto
them
in
their
sleep
,
as
Eusebius
tells
us
,
did
he
forewarn
the
Christians
dwelling
in
the
Land
of
Palestine
,
to
remove
thence
to
Pella
,
a
small
Town
of
Syria
;
and
so
preserved
them
from
the
spoyl
and
fury
of
the
Roman
Armies
.
This
was
Gods
way
of
preservation
in
the
times
before
us
;
and
for
his
way
of
preservation
in
all
Ages
since
,
God
is
the
same
God
now
as
then
,
his
holy
Angels
no
lesse
diligent
in
their
attendance
on
our
persons
,
then
they
have
been
formerly
.
Let
us
but
make
our selves
by
our
faith
and
piety
worthy
to
be
accounted
the
Sonnes
of
God
,
and
the
Heires
of
salvation
,
and
doubt
we
not
of
the
assistance
of
those
ministring
Spirits
in
all
the
times
of
personal
or
publick
dangers
.
It
's
true
,
the
apparition
of
the
Angels
in
these
latter
times
hath
been
very
rare
,
and
God
dealt
very
graciously
with
the
sonnes
of
men
,
that
they
come
so
seldom
;
for
,
being
too
many
are
so
prone
to
give
divine
honours
to
the
Images
of
the
Saints
departed
,
how
easily
might
they
deceive
themselves
of
their
reward
in
a
voluntary
humility
and
worshipping
of
Angels
(
which
was
the
fault
of
the
Colossians
,
That
the
Angel
of
the
Lord
encampeth
about
them
that
fear
him
,
and
delivereth
them
.
Whether
we
see
,
or
see
them
not
,
it
comes
all
to
one
;
and
so
resolved
by
Clemens
of
Alexandria
,
an
old
Christian
Writer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
like
the
chaffe
before
the
wind
,
and
the
Angel
of
the
Lord
scattering
them
;
That
God
who
hath
ordained
and
constituted
the
service
of
Angels
and
men
in
a
wonderful
order
,
would
mercifully
grant
that
they
which
do
him
service
in
Heaven
,
may
by
his
appointm●nt
,
succour
and
defend
us
upon
the
Ea●th
;
as
in
the
Collect
for
the
day
of
St.
Michael
the
Archangel
.
But
this
is
but
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
main
design
;
for
though
these
temporal
judgements
and
deliverances
may
come
within
the
compass
of
the
Harvest
which
is
here
mentioned
,
yet
is
the
Harvest
chiefly
meant
of
the
general
Judgement
,
when
all
flesh
shall
be
brought
before
Gods
Tribunal
,
and
brought
before
it
by
the
Ministry
of
the
holy
Angels
,
who
are
the
Reapers
of
my
Text
,
the
Ministers
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
that
dreadful
Court.
For
proof
whereof
,
we
need
but
look
into
the
process
of
St.
Matthewes
Gospel
,
That
the
Lord
shall
come
to
judgement
,
riding
on
the
Clouds
with
great
power
and
glory
,
accompanied
with
Angels
and
Archangels
,
and
the
sound
of
the
Trumpet
.
So
great
a
Judge
coming
to
hold
his
grand
Assises
,
cannot
be
ushered
in
with
lesse
Pomp
and
Majesty
.
And
to
what
purpose
serve
those
Angels
?
Assuredly
,
not
only
to
fill
up
the
Train
,
to
make
the
manner
of
his
coming
the
more
brave
and
glorious
,
but
for
some
other
special
and
more
weighty
use
.
And
therefore
when
our
Saviour
hath
informed
us
this
,
That
the
Sonne
of
man
shall
come
in
his
glory
,
and
all
the
holy
Angels
with
him
;
he
tells
us
in
the
following
words
,
That
before
him
shall
all
the
Nations
of
the
World
be
gathered
.
Gathered
together
,
but
by
whom
?
by
these
very
Angels
.
Then
,
saith
he
,
shall
he
send
his
Angels
with
a
great
sound
of
a
Trumpet
,
and
they
shall
gather
together
the
Elect
from
the
four
winds
,
from
one
end
of
Heaven
unto
the
other
.
What
the
Elect
,
and
none
but
they
?
Not
so
.
These
Reapers
must
root
up
the
Tares
as
well
as
gather
in
the
Wheat
.
Our
Saviours
Exposition
of
the
Text
makes
that
clear
enough
,
where
we
shall
find
,
that
at
the
end
of
the
world
,
the
Sonne
of
man
shall
send
forth
his
Angels
,
and
they
shall
gather
out
of
his
Kingdom
all
things
that
offend
,
and
them
that
do
iniquity
.
And
in
the
Parable
of
the
casting
Net
,
That
the
Angels
shall
come
forth
at
the
end
of
the
World
,
and
sever
the
wicked
from
the
just
.
There
are
two
sorts
of
men
to
be
brought
together
,
the
Elect
and
Reprobate
;
two
sorts
of
Grain
which
must
be
gathered
by
these
Reapers
;
but
how
they
must
be
ordered
,
being
brought
together
,
and
what
the
Angels
have
to
do
in
execution
of
those
orders
,
we
shall
soon
find
by
looking
over
the
particulars
of
the
second
generall
:
where
we
have
,
first
,
the
condemnation
of
the
wicked
represented
to
us
in
three
words
,
Colligite
,
Colligate
,
Comburite
,
Gather
ye
together
first
the
Tares
,
and
bind
them
in
bundles
to
burn
them
.
Of
this
next
in
order
.
In
Patrefamilias
habemus
qu●d
amemus
&
imitemur
.
Praemium
&
Poena
,
Reward
and
punishment
have
in
all
Ages
been
esteemed
the
Rule
and
measure
,
not
only
of
all
Earthly
Governments
,
but
the
Heavenly
also
.
Who
would
endeavour
piety
and
the
works
of
vertue
,
were
there
not
some
reward
to
allure
him
to
it
?
or
rob
his
Genius
of
the
dalliances
of
this
present
life
,
and
not
give
way
unto
the
sensuality
of
his
lusts
and
Appetite
,
were
there
not
punishments
in
store
to
affright
him
from
it
;
were
not
the
punishments
so
grievous
,
and
of
such
eternity
,
as
farre
surmount
the
sweetness
of
these
sinful
pleasures
,
which
in
themselves
are
short
and
momentany
,
and
enjoyed
only
for
a
season
?
The
fear
of
punishment
and
Hell
are
of
greatest
efficacy
to
affright
many
a
man
from
sin
,
(
whom
the
love
of
God
and
godlinesse
will
hardly
work
on
;
)
and
well
it
were
if
the
consideration
of
it
would
prevail
so
farre
.
Of
this
,
the
condemnation
of
the
wicked
,
I
am
first
to
speak
,
the
method
of
my
Text
doth
invite
me
to
it
;
and
the
first
word
we
meet
with
is
Colligite
,
gather
ye
together
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Greek
Text
hath
it
;
and
that
doth
signifie
such
a
kind
of
gathering
as
intimates
a
plucking
up
by
the
roots
withall
.
We
had
it
in
this
sense
in
the
former
verse
,
where
the
Servants
having
made
an
offer
to
go
and
gather
up
the
Tares
,
were
absolutely
refused
,
on
this
reason
chiefly
,
ne
fortè
colligentes
zizania
,
lest
while
ye
gather
up
the
Tares
,
ye
root
up
the
Wheat
.
Certainly
,
had
the
Tares
been
gathered
,
either
by
pulling
off
the
eares
,
as
the
Apostles
did
the
Corn
on
the
Sabbath-day
;
or
breaking
off
the
stalk
in
the
very
midst
(
each
of
which
wayes
they
might
have
gone
)
they
might
have
gathered
in
the
Tares
,
and
not
hurt
the
Wheat
,
at
least
as
to
the
rooting
up
,
the
totall
eradication
of
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
is
not
to
gather
only
,
but
to
gather
up
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
gather
up
the
Tares
by
the
very
roots
;
which
shewes
the
desperate
and
remediless
condition
of
the
wicked
man
,
if
once
delivered
over
unto
condemnation
;
for
where
there
is
a
gathering
or
a
rooting
up
,
there
is
no
hope
that
ever
it
shall
grow
again
:
weeds
which
are
only
mowed
may
spring
up
again
;
and
Tares
that
have
their
eares
pulled
off
,
and
no
more
then
so
,
cumber
the
ground
at
least
,
if
they
do
not
worse
;
they
have
still
place
and
footing
in
the
Field
of
God
,
and
take
up
so
much
room
therein
,
that
they
permit
not
Gods
Seed
to
inlarge
large
and
spread
it self
,
and
yield
such
fair
increase
to
the
Heavenly
Husbandman
as
it
would
do
otherwise
;
but
if
they
once
be
gathered
up
,
or
pulled
up
by
the
Roots
,
which
comes
all
to
one
,
they
are
then
past
growing
any
more
;
they
shall
be
able
from
thenceforth
to
do
no
more
hurt
,
or
work
unto
the
Wheat
any
further
dammage
.
But
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
withall
a
compound
word
,
and
doth
not
only
signifie
a
gathering
up
,
but
a
gathering
up
of
all
together
:
Gather
ye
the
Tares
together
,
so
the
English
.
All
of
them
,
not
a
Tare
excepted
;
neither
the
Heretick
nor
the
Schismatick
,
the
formall
,
nor
the
false
Professor
;
neither
the
counterfeit
not
the
false-faced
Protestant
,
the
open
nor
the
secret
sinner
,
shall
escape
the
gathering
.
Though
they
procure
the
Rocks
to
fall
upon
them
,
and
the
hills
to
hide
them
,
yet
shall
these
Reapers
find
them
out
,
and
gather
them
from
every
corner
of
the
Earth
,
be
they
where
they
will
.
And
we
may
say
of
them
,
as
Moses
of
the
Herds
and
Cattel
of
the
House
of
Israel
,
ne
ungulam
esse
relinquendam
,
that
not
an
hoof
of
all
these
unclean
beasts
shall
be
left
behind
.
Though
they
have
flattered
their
poor
souls
,
and
said
,
Tush
,
God
will
not
see
it
;
or
have
disguised
themselves
with
fig
leaves
,
out
of
a
silly
hope
to
conceal
their
nakedness
;
or
wiped
their
lips
so
cunningly
,
with
the
Harlot
in
the
Book
of
Proverbs
,
that
no
men
can
discern
a
stolen
kisse
upon
them
,
yet
all
this
will
not
serve
the
turn
:
God
for
all
this
will
bring
them
every
one
to
judgement
,
and
apprehend
them
by
his
Angels
,
the
Ministers
of
the
mighty
Judge
,
when
they
go
a
gathering
.
There
shall
not
one
of
them
escape
the
hands
of
these
diligent
Serjeants
,
ne
unus
quidem
,
not
so
much
as
one
.
It
is
colligite
in
the
Text
,
a
gathering
up
of
all
together
.
And
yet
this
is
not
all
contained
in
this
gathering
neither
;
it
is
a
gathering
in
which
implies
a
severing
,
or
a
separation
,
and
then
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
gather
them
up
,
that
is
to
say
,
sever
them
,
set
them
by
themselves
to
receive
their
sentence
.
So
then
Colligite
in
this
place
must
be
separate
,
Sever
them
from
the
Wheat
,
from
the
Lords
good
grain
,
that
their
impieties
and
iniquities
may
appear
more
evidently
;
and
separate
them
from
the
presence
of
the
Lord
their
God
,
of
whose
most
blessed
vision
they
deserve
not
to
be
made
partakers
.
First
,
sever
,
or
part
them
from
the
Wheat
,
let
them
stand
alone
.
Though
in
this
World
the
Lord
doth
sometimes
spare
the
wicked
and
ungodly
man
,
Discedite
à
me
,
Depart
from
me
ye
cursed
,
get
you
farre
from
hence
.
And
this
is
dira
&
infelix
discessio
,
a
miserable
and
most
wretched
case
,
in
case
it
went
no
further
then
a
poena
damni
,
a
losse
of
those
inseparable
comforts
which
do
arise
unto
the
Saints
upon
the
sight
of
God
.
Discedite
à
me
,
Depart
from
me
:
O
the
most
terrible
sentence
of
a
most
just
Judge
,
which
neither
the
guilty
can
escape
,
nor
the
condemned
man
withstand
;
against
which
no
sinner
can
except
,
&
from
which
the
damned
cannot
appeal
!
Depart
from
thee
!
why
,
whither
shall
we
go
,
O
God
,
being
driven
from
thee
?
whither
,
but
from
the
Paradise
of
glories
to
a
world
of
shame
,
from
the
Father
of
lights
unto
utter
darkness
,
from
the
fulness
of
joy
to
howling
and
perpetual
lamentation
,
from
pleasures
unto
weeping
and
gnashing
of
teeth
?
The
gathering
being
finished
,
next
comes
in
the
binding
:
It
is
Colligite
first
,
and
Colligite
primùm
,
before
we
come
to
alligate
;
First
gather
,
and
then
binde
them
fast
.
I
know
that
some
Interpreters
refer
this
primum
to
the
order
of
the
several
judgements
;
first
,
gather
up
the
Tares
,
then
bring
in
the
Wheat
.
But
this
doth
ill
agree
with
our
Saviours
method
used
in
other
places
;
for
in
the
Parable
of
the
Net
cast
into
the
Sea
,
the
good
fish
were
first
gathered
into
Vessels
,
pri●s
in
discussione
,
first
taken
into
consideration
and
inquired
into
,
yet
shall
the
punishment
of
the
wicked
and
ungodly
man
be
pri●s
in
executione
,
first
put
in
execution
,
and
inflicted
on
them
;
that
they
shall
sit
on
twelve
Thrones
,
judging
the
twelve
Tribes
of
Israel
;
but
also
of
the
Saints
in
generall
,
Estius
in
1
Cor.
6.
Do
ye
not
know
that
the
Saints
shall
judge
the
World
?
and
that
not
only
sola
comparatione
,
by
upbraiding
their
impieties
and
impenitencies
,
in
which
respect
the
Ninevites
and
the
Queen
of
the
South
are
in
the
Gospel
said
to
condemn
the
Jewes
;
but
approbatione
divinae
sententiae
,
by
approving
and
applauding
that
most
righteous
judgement
which
Christ
the
supreme
Judge
shall
pronounce
against
them
:
which
could
not
be
,
in
case
the
wicked
did
receive
their
finall
sentence
before
the
righteous
were
admitted
into
some
participation
of
the
heavenly
glories
.
The
gathering
of
the
Tares
is
here
first
propounded
,
not
because
first
in
order
of
the
several
judgements
,
but
because
they
gave
occasion
unto
this
discourse
betwixt
the
heavenly
Husbandman
and
his
houshold-Servants
,
for
no
other
reason
.
Colligite
primum
,
first
gather
,
in
that
sense
,
but
in
no
sense
else
;
alligate
next
.
First
gather
,
and
then
bind
.
And
binding
is
a
terme
derived
or
borrowed
from
the
Courts
of
secular
Judges
,
according
to
the
course
whereof
the
condemned
Prisoners
are
led
bound
to
their
execution
,
so
to
prevent
all
hope
and
possibility
of
their
escape
,
and
make
them
yield
unto
their
punishment
with
the
lesse
resistance
.
I
Lictor
,
liga
manus
,
verberato
,
infeliciarbori
suspendito
:
Pontius
Pilate
,
alligate
ut
non
possint
evadere
,
saith
my
Author
well
.
Next
,
it
deprives
them
of
all
ease
,
of
all
meanes
and
help
,
of
lessening
any
part
of
those
terrible
torments
which
the
most
righteous
Judge
hath
inflicted
on
them
.
It
is
a
great
refreshing
unto
one
that
languisheth
under
the
rage
and
tyranny
of
a
burning
Feaver
,
that
he
can
sometimes
shift
his
side
,
and
tumble
from
one
part
of
the
bed
to
another
;
no
small
comfort
to
a
Prisoner
,
if
he
have
liberty
to
walk
or
stir
up
and
down
,
in
the
midst
of
all
the
torments
which
are
laid
upon
them
:
But
they
which
are
tormented
in
the
flames
of
Hell
,
and
laid
up
in
that
dreadful
Dungeon
,
have
not
the
liberty
to
move
,
and
to
change
their
places
,
further
then
as
it
shall
seem
good
unto
their
tormentors
,
for
the
multiplication
and
increase
of
their
pains
and
miseries
.
And
this
we
may
be
sure
of
also
,
that
the
greater
Libertines
we
are
here
,
the
more
licentiously
we
live
in
this
present
world
,
the
greater
shall
our
thraldom
be
,
the
more
strict
our
bonds
,
in
the
estate
of
condemnation
in
the
world
to
come
.
Too
many
which
profess
the
Gospel
have
been
loosly
given
,
addicted
unto
all
uncleanness
and
lasciviousness
;
and
therefore
alligate
,
binde
them
,
make
them
fast
enough
.
A
binding
to
the
good
behaviour
to
the
purpose
this
:
others
have
had
their
feet
swift
to
shed
innocent
blood
,
and
lifted
up
rebellious
hands
against
Gods
anointed
.
I
Lictor
,
lig
a
manus
,
Hold
Satan
,
take
him
hence
,
binde
him
hands
and
feet
,
in
the
eternal
chains
of
darkness
,
never
to
stir
a
foot
in
the
way
of
peace
,
or
lift
up
a
repenting
hand
to
the
God
of
mercy
;
never
to
be
restored
to
liberty
,
nor
released
from
misery
:
the
Fable
of
Prometheus
being
bound
in
the
mountain
Caucasus
for
a
perpetual
prey
to
devouring
Vultures
,
hath
some
resemblance
unto
this
:
but
that
was
but
a
Fable
,
this
a
most
sad
truth
;
never
were
known
such
bonds
as
these
,
such
a
binding
never
.
And
yet
the
binding
is
the
worse
,
and
the
torment
greater
,
in
regard
they
are
not
severally
bound
,
every
one
by
himself
in
his
own
Irons
,
but
in
fasciculos
,
in
bundles
,
every
man
with
his
fellows
and
Associates
which
were
guilty
of
the
same
sin
with
him
;
that
sin
I
mean
which
either
was
most
grievous
in
the
sight
of
God
,
or
most
predominant
in
the
heart
of
the
sinful
man
.
It
is
not
alligate
simply
,
but
alligate
in
fasciculos
,
binde
them
in
bundles
,
so
the
English
;
or
into
Fagots
rather
,
as
the
words
do
signifie
;
and
Fagots
are
the
fittest
fewel
for
the
fire
of
Hell
.
This
shewes
that
God
doth
punish
sinners
in
the
world
to
come
,
non
secundum
statum
quem
in
hoc
seculo
habuerunt
,
sed
secundum
delicta
;
according
to
the
nature
of
their
several
crimes
,
Facinus
quos
inquinat
aequat
,
Well
,
being
bound
,
and
bound
in
bundles
,
what
comes
after
next
?
Ad
comburendum
,
saith
the
Text
,
binde
them
in
bundles
for
to
burn
them
.
And
here
the
case
is
somewhat
altered
,
as
it
relates
unto
the
Ministers
,
though
still
the
same
as
it
hath
reference
to
the
Malefactors
.
It
was
before
colligite
&
alligate
;
here
,
not
comburite
,
but
ad
comburendum
.
The
holy
Angels
were
the
Ministers
to
attach
the
sinner
,
to
bring
him
before
Gods
Tribunal
;
and
after
sentence
was
pronounced
to
lay
hands
upon
him
,
and
make
him
ready
for
the
punishment
which
he
is
condemn'd
to
;
but
that
being
done
,
they
give
him
over
to
the
fiends
of
Hell
,
Non
desinunt
perditi
jam
perdere
,
Ad
comburendum
,
that
the
Angels
shall
gather
out
of
his
Kingdom
all
things
which
offend
,
and
them
that
do
iniquity
,
and
shall
cast
them
in
caminum
ignis
,
into
a
furnace
of
fire
.
And
in
the
Parable
of
the
Net
,
Gehinnon
,
that
the
Pile
thereof
is
fire
and
much
wood
,
that
the
breath
of
the
Lord
is
like
a
stream
of
Brimstone
to
kindle
it
;
and
that
the
stream
thereof
shall
be
turned
to
Pitch
,
and
the
dust
into
Brimstone
.
And
Malachi
speaking
of
the
day
of
Judgement
,
telleth
us
,
that
it
shall
burn
like
an
Oven
,
and
that
all
which
do
wickedly
shall
be
as
the
stubble
,
Et
inflammabit
eos
dies
veniens
,
whom
the
day
that
commeth
shall
burn
up
.
A
truth
so
known
amongst
the
Gentiles
,
whether
by
tradition
from
their
Ancestors
,
or
conversation
with
the
Jewes
,
need
not
now
be
argued
;
that
,
by
the
verses
of
the
Poets
,
and
the
works
of
the
most
learned
Philosophers
,
illius
ignei
fluminis
admonentur
homines
,
men
were
admonished
to
beware
of
that
burning
Lake
.
And
unto
those
it
were
impertinent
to
add
the
testimony
of
the
ancient
Fathers
,
by
some
of
which
it
is
called
Divinus
ignis
,
poenale
incendium
by
another
,
ardor
poenarum
by
a
third
,
aeternus
ignis
by
a
fourth
,
Et
sic
de
caeteris
.
And
though
a
question
hath
been
made
,
(
as
all
things
have
been
questioned
in
these
captious
times
)
whether
this
fire
be
true
and
reall
,
or
only
metaphorically
called
so
in
the
Book
of
God
:
yet
by
all
sound
Interpreters
,
it
is
thus
agreed
on
(
as
a
learned
Jesuite
hath
observed
)
metaphoram
esse
non
posse
quae
sit
tam
perpetua
,
Now
as
it
is
a
fire
,
a
devouring
fire
,
so
is
it
ignis
inextinguibilis
,
Matthew
,
the
smoak
whereof
goeth
up
for
ever
,
in
the
Prophet
Esay
;
a
fire
which
feeds
both
on
the
body
and
the
soul
,
yet
shall
never
consume
them
:
and
such
a
fire
as
breeds
a
kind
of
worm
within
it
,
cruciatum
non
diuturnum
sed
sempiternum
,
not
only
a
long
and
tedious
torment
,
but
an
everlasting
one
.
St.
Austin
answerably
unto
that
of
Tatianus
,
doth
call
it
mortem
sine
morte
;
adding
moreover
of
those
fires
,
punire
,
non
finire
corpora
,
that
they
torment
the
body
,
but
destroy
it
not
:
he
goeth
further
,
and
saith
,
that
it
burns
the
body
,
but
repaires
it
also
,
and
calls
it
flammam
nutricem
,
a
fire
which
so
devoures
,
as
it
also
nourisheth
;
with
whom
Lactantius
doth
consent
;
so
also
doth
Minutius
Fel.
Prudentius
,
Cas●iodorus
,
and
indeed
who
not
?
And
why
should
this
be
thought
a
wonder
so
farre
beyond
the
reason
and
belief
of
a
meer
natural
man
,
or
such
who
taking
on
themselves
the
name
of
Christians
,
will
yet
believe
no
more
then
may
stand
with
reason
?
in
Matth.
25.
aut
ab
exitio
liberari
,
that
the
souls
of
wicked
and
impenitent
men
shall
either
be
annihilated
,
or
in
fine
released
;
for
we
may
safely
say
of
those
new
pretenders
,
O
the
most
sad
condition
of
the
soul
condemned
!
which
being
cast
into
the
lake
of
fire
and
brimston
shall
be
alwayes
burning
,
and
yet
never
consumed
;
continually
falling
,
yet
never
come
to
the
bottom
;
perpetually
dying
,
and
yet
never
dead
:
where
he
shall
hear
no
noyse
,
but
weeping
,
howling
,
and
gnashing
of
teeth
;
nor
voyces
,
but
of
blasphemy
and
execrations
;
nor
musick
,
but
the
woful
tune
of
lamentation
:
where
he
shall
see
no
light
but
the
fire
which
burns
him
;
nor
company
,
but
that
of
the
Devil
and
his
Angels
,
which
take
a
pleasure
to
torment
him
:
where
he
shall
have
no
other
food
then
hot
burning
coals
;
nor
drink
,
but
from
a
stream
of
fire
and
brimston
;
nor
comforts
,
but
variety
and
change
of
torments
,
which
howsoever
they
be
dressed
in
several
fashions
,
yet
are
they
still
but
torments
,
everlasting
torments
;
tormenta
quibus
nec
modus
ullus
nec
terminus
,
Congregate
triticum
in
horreum
meum
,
Gather
ye
the
Wheat
into
my
Barn
.
Deus
adversus
impios
rectissimus
Judex
,
ita
erga
pios
indulgentissimus
Pater
.
God
(
saith
Lactantius
)
as
he
is
a
just
and
terrible
Judge
towards
the
wicked
and
ungodly
,
so
towards
his
conformable
and
vertuous
Children
,
a
most
gracious
and
indulgent
Father
.
And
if
a
Father
,
a
gracious
and
indulgent
Father
,
as
no
doubt
he
is
,
no
question
but
he
will
provide
his
Children
of
all
things
necessary
in
this
life
,
and
settle
them
in
an
inheritance
immortal
,
undefiled
,
and
which
never
fadeth
in
the
life
to
come
.
Congregate
,
that
's
the
action
here
,
and
the
first
word
to
be
considered
,
which
though
our
English
rendreth
Gather
,
yet
is
it
a
farre
different
gathering
from
that
which
did
occur
before
.
Before
it
was
colligite
,
congregate
here
,
gather
them
into
a
Church
or
a
Congregation
;
Before
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pluck
them
up
together
;
but
here
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
draw
them
into
a
Synagogue
,
a
place
of
general
Assembly
.
This
is
the
old
word
by
which
the
Fathers
used
to
denote
the
Church
of
God
amongst
the
Jews
,
before
the
coming
of
our
Saviour
;
and
that
the
new
,
by
which
they
many
times
express
the
Church
of
God
amongst
us
Christians
since
our
Saviours
passion
.
Both
of
them
words
of
Ecclesiastical
use
and
notion
,
and
both
do
signifie
the
same
,
though
in
diverse
Languages
.
They
which
be
true
and
faithful
members
of
the
Church
of
God
,
whether
it
be
under
the
Law
,
or
under
the
Gospel
,
shall
all
be
drawn
into
one
Synagogue
or
Congregation
in
the
day
of
the
Lord
;
and
all
,
together
with
the
holy
Patriarchs
before
Moses
time
,
shall
make
up
that
one
glorious
Church
which
is
entituled
in
the
Scriptures
Universalem
Congregationem
,
the
general
Assembly
,
the
Church
of
the
first-born
whose
names
are
written
in
the
Heavens
.
We
have
the
word
thus
used
,
i.
e.
that
they
shall
gather
them
in
sacram
Synaxin
,
in
sanctam
congregationem
,
into
an
holy
Congregation
,
a
religious
Assembly
.
So
that
the
gathering
of
the
Saints
together
in
the
day
of
Judgement
is
but
a
Translation
of
them
from
one
Church
to
another
;
or
rather
from
that
part
of
the
same
one
Church
which
is
here
militant
on
the
Earth
,
to
that
which
is
triumphant
in
the
Heaven
of
glories
.
The
Saints
both
here
and
there
make
but
one
Communion
;
we
praising
God
for
manifesting
his
great
power
and
Grace
on
them
,
they
praying
unto
God
to
send
his
choycest
blessings
of
grace
and
mercy
upon
us
.
The
difference
is
no
more
then
this
,
that
here
it
is
exposed
to
disgrace
and
ignominy
;
sorrows
&
age
have
ploughed
deep
wrinkles
on
her
face
;
too
many
spots
there
are
in
her
feasts
of
charity
;
and
sometimes
she
takes
cold
in
her
affections
,
like
the
Church
of
Ephesus
,
starting
aside
from
her
Redeemer
like
a
broken
bow
;
glorious
Church
without
spot
or
wrinkle
,
and
marry
her
to
himself
for
ever
:
Here
we
have
Tares
amongst
the
Wheat
,
more
Tares
perhaps
then
Wheat
in
too
many
places
;
but
there
shall
be
no
place
in
Heaven
but
for
Wheat
alone
;
no
unclean
thing
shall
enter
into
the
new
Hierusalem
,
no
Tares
into
the
Barn
of
the
heavenly
Husbandman
;
that
was
provided
for
the
Wheat
only
,
and
for
none
but
that
.
For
so
it
followeth
in
the
Text
,
Congregate
triticum
in
horreum
meum
,
Gather
the
Wheat
into
my
Barn
,
the
place
designed
by
all
good
Husbands
for
the
disposing
of
the
Wheat
,
their
best
sort
of
grain
.
Not
in
a
Barn
,
according
to
the
literal
sense
,
(
we
shall
have
too
many
Congregations
held
in
Barns
,
if
this
world
go
on
)
but
according
to
the
mystical
meaning
.
In
horreum
meum
,
into
my
Barn
,
i.
e.
as
he
expounds
himself
in
the
25.
in
gaudium
Domini
,
into
the
joy
of
the
Lord
;
regnum
à
constitutione
mundi
paratum
,
the
Kingdom
prepared
for
the
righteous
from
the
foundations
of
the
World
,
i.
e.
as
the
Apostle
tells
us
,
in
requiem
Domini
,
into
the
rest
of
the
Lord
;
in
civitatem
Dei
viventis
,
the
City
of
the
living
God
.
So
then
it
is
a
rest
,
a
joy
,
a
glorious
City
,
an
eternall
Kingdom
;
and
all
of
these
may
serve
in
part
to
set
forth
the
condition
of
this
heavenly
dwelling
:
A
rest
for
them
which
die
in
the
Lord
,
in
which
they
rest
from
all
their
labours
.
And
this
sit
of
which
St.
Paul
speaks
in
the
4th
to
the
Hebrews
,
There
remains
therefore
a
rest
for
the
people
of
God
:
a
joy
of
so
divine
and
sublime
a
nature
,
that
no
tongue
is
able
to
express
it
,
nor
heart
so
large
as
to
conceive
it
;
for
,
in
his
presence
is
the
fulnesse
of
joy
,
and
at
his
right
hand
there
is
pleasure
for
evermore
;
Et
nunquam
turbata
quies
,
&
gaudia
fi●ma
.
A
City
of
pure
Gold
,
and
as
clear
as
Chrystal
;
the
Walls
of
Jasper-stone
,
and
the
Gates
of
Pearl
;
watered
with
the
most
pleasant
Rivers
of
the
waters
of
life
,
according
as
it
is
described
in
the
Revelation
:
the
man
of
God
describing
the
full
glories
of
the
new
Hierusalem
in
such
a
manner
,
and
by
such
materials
,
as
he
conceived
to
be
most
estimable
in
the
sight
of
men
.
And
finally
,
a
Kingdom
,
an
eternall
Kingdom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Kingdom
,
as
it
is
called
by
way
of
excellency
;
in
which
each
true
believer
shall
receive
his
Crown
,
according
to
the
eminency
of
his
faith
and
piety
;
a
Crown
of
martyrdom
for
those
who
patiently
submit
themselves
to
the
hands
of
the
persecutors
,
in
maintenance
of
Gods
Church
and
the
true
Religion
;
a
Crown
of
Virginity
for
those
who
subdue
concupiscence
,
and
give
no
entertainment
to
prohibited
lusts
;
a
Crown
of
chastity
and
fidelity
for
those
who
have
faithfully
kept
the
vow
of
wedlock
,
and
the
bed
of
Marriage
undefiled
;
a
Crown
of
charity
for
those
who
have
exhausted
their
estates
in
the
works
of
mercy
,
and
the
acts
of
piety
,
in
founding
Temples
for
the
Lord
,
or
Hospitals
for
relief
of
the
poor
and
needy
;
and
finally
,
a
Crown
of
righteousness
for
all
those
who
walk
unblameably
in
their
Conversation
before
God
and
man
.
When
all
the
Monarchs
of
the
Earth
have
laid
down
their
Scepters
at
the
feet
of
Christ
,
God
shall
be
still
a
King
of
Kings
,
a
King
(
to
speak
the
truth
)
of
none
but
Kings
;
Rex
Regum
,
Dominus
dominantium
,
alwayes
,
but
most
amply
then
.
Never
was
corn
so
housed
,
so
laid
up
before
.
Thus
,
as
before
we
brought
the
Tares
,
the
worst
sort
of
weeds
,
unto
the
fire
of
condemnation
;
so
have
we
brought
the
Wheat
,
the
best
kind
of
grain
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Galen
calls
it
,
to
the
barn
of
glory
:
A
grain
,
which
as
it
doth
require
a
ground
well
tilled
and
cultivated
,
so
lieth
it
longest
buried
in
the
earth
of
any
,
before
it
spring
into
a
blade
;
and
being
sprung
into
a
Blade
,
doth
endure
much
hardness
,
congealed
sometimes
with
snow
,
sometimes
nipped
with
Frost
,
before
it
grow
into
a
stalk
;
and
when
the
stalk
is
grown
,
the
ear
is
formed
,
it
is
exposed
to
many
hazards
,
drencht
with
unseasonable
showres
,
and
scorched
with
as
intemperate
heats
;
laid
flat
upon
the
ground
by
tempestuous
winds
,
some
of
the
grains
thereof
being
scattered
by
those
blasts
over
all
the
field
,
before
t
is
brought
into
the
Barn
.
Ecce
jam
seges
cana
imbre
corrumpitur
,
grandine
caeditur
,
as
Cecilius
noted
in
the
Dialogue
.
And
so
t
is
also
with
the
just
,
with
the
righteous
person
;
He
doth
require
much
Husbandry
,
great
care
and
Tillage
,
in
fitting
him
to
receive
the
seeds
of
faith
and
piety
;
and
lyeth
long
strugling
in
the
womb
of
regeneration
,
before
he
doth
come
forth
a
spiritual
man
,
and
is
renatus
,
born
again
,
advanced
unto
the
state
of
a
man
regenerate
.
Multa
tulit
fecitque
puer
,
Much
must
be
suffered
,
and
much
done
,
before
it
come
to
that
,
there
's
no
question
of
it
.
Suppose
him
brought
so
farre
in
his
way
to
Heaven
,
as
that
he
hath
received
the
Seal
of
his
regeneration
and
adoption
,
the
testimony
of
the
Spirit
,
that
he
endeavoureth
nothing
more
then
the
advancement
of
Gods
glory
and
increase
of
piety
,
shall
he
not
be
reviled
and
howted
at
like
the
Owl
among
the
wanton
birds
,
forsaken
by
his
old
acquaintance
and
familiar
friends
,
like
a
Pellican
in
the
desert
Wilderness
?
Shall
not
he
presently
be
exposed
unto
the
heats
of
persecution
,
and
colds
of
poverty
,
and
drowned
in
the
Waves
of
cruel
and
unprosperous
fortune
?
Shall
not
the
storms
of
trouble
and
affliction
shew
their
fury
on
him
,
till
they
have
laid
him
flat
on
his
very
back
,
and
scattered
his
dispersed
and
mangled
members
over
all
the
Earth
?
yet
shall
this
man
,
this
faithful
and
religious
man
,
that
hath
endured
so
great
a
measure
of
affliction
,
such
a
s●o●m
of
tyranny
,
be
gathered
at
the
last
in
horreum
Domini
,
into
the
Barn
,
the
safe
Repository
of
the
Heavenly
Husbandman
.
Not
one
of
all
those
scattered
limbs
,
not
a
broken
bone
,
but
shall
be
recollected
by
the
Angels
when
they
go
a
gathering
,
made
up
into
the
same
one
body
which
before
it
was
,
and
laid
up
in
the
Lords
Barn
with
joy
and
triumph
;
that
the
body
which
fell
in
dishonour
may
be
raised
in
honour
,
and
the
bones
which
have
been
broken
may
rejoyce
together
.
Come
then
thou
blessed
Soul
into
the
place
of
thy
rest
;
Thou
hast
been
long
a
wearied
Pilgrim
on
the
face
of
the
earth
,
tossed
from
one
station
to
another
,
spent
with
continual
travel
,
and
worn
out
with
labours
,
yet
all
this
while
couldst
find
no
rest
for
the
sole
of
thy
foot
:
Here
is
an
everlasting
rest
provided
for
thee
,
Enter
thou
good
and
faithful
Servant
into
the
joy
of
the
Lord
;
Thou
hast
been
faithful
in
a
little
,
employed
thy
Masters
Talent
to
the
best
advantage
,
and
for
so
doing
hast
been
reviled
and
beaten
by
thy
fellow-servants
,
wounded
and
shamefully
intreated
by
those
Husbandmen
to
whom
the
Lord
let
forth
his
Vineyard
;
and
slain
in
fine
,
in
hope
the
Lords
Inheritance
would
be
shared
among
them
.
Here
is
a
joy
,
a
perfect
everlasting
joy
,
made
ready
for
thine
entertainment
.
Welcom
thou
glorious
Citizen
of
the
new
Hierusalem
to
the
continuing
City
thou
hast
so
long
looked
for
;
in
which
thou
shalt
enjoy
,
after
all
thy
troubles
,
the
Beatifical
vision
of
Almighty
God
,
the
goodly
fellowship
of
Prophets
,
the
glorious
company
of
the
Apostles
,
the
noble
Army
of
the
Martyrs
,
the
dear
society
of
those
who
have
died
before
thee
in
and
for
the
Lord
.
Mount
,
mount
victorious
Soul
▪
into
the
Throne
prepared
for
thee
;
where
thou
shalt
presently
receive
the
immarcessible
Crown
of
glory
,
which
Christ
the
righteous
Judge
shall
give
thee
in
that
joyful
day
with
great
pomp
and
triumph
;
millions
of
the
celestial
spirits
attending
on
the
solemnities
of
thy
Coronation
,
and
the
harmonious
quire
of
Angels
singing
with
thee
,
and
with
the
residue
of
the
Saints
departed
,
Allelujah
,
Gloria
in
excelsis
Deo
,
and
all
the
holy
Anthems
extant
in
the
Book
of
God
.
And
for
our
parts
,
although
we
are
not
worthy
in
this
humane
frailty
to
sing
in
quire
and
consort
with
those
blessed
spirits
,
yet
let
us
bear
the
burden
of
those
heavenly
ditties
which
are
chanted
there
;
singing
with
heart
and
voice
all
with
one
accord
,
All
honour
,
praise
,
and
power
,
and
glory
,
be
unto
him
that
sitteth
in
the
highest
Throne
,
and
to
the
Lamb
,
and
to
the
blessed
and
eternal
Spirit
,
now
and
evermore
.
And
let
all
the
people
say
Amen
.
SERMON
I.
At
LAMBETH
,
Jan.
13.
1638.
ACTS
20.
30
,
31.
Also
of
your
own
selves
shall
men
arise
speaking
perverse
things
,
to
draw
away
Disciples
after
them
;
Watch
therefore
.
I
Might
here
shut
the
Book
and
end
,
and
say
as
did
our
Saviour
in
another
case
,
Impleta
in
nostris
haec
est
Scriptura
diebus
;
this
day
is
this
Scripture
fulfilled
in
our
eyes
;
So
many
are
there
of
our selves
that
rise
up
continually
,
whose
lips
speak
proud
words
,
and
pervert
good
meanings
,
that
so
they
may
be
followed
and
cryed
up
,
and
draw
away
much
people
after
them
.
St.
Paul
foresaw
this
mischief
,
and
forewarns
us
of
it
;
and
of
a
Preacher
instantly
becomes
a
Prophet
:
He
doth
begin
his
charge
with
an
Attendite
,
Take
heed
unto
your selves
,
and
to
all
the
flock
;
and
he
concludes
the
same
with
a
vigilate
,
Watch
therefore
,
and
remember
that
you
have
been
warned
.
Reason
enough
there
was
for
both
,
as
well
for
the
attendite
as
the
vigilate
:
Wolves
,
grievous
Wolves
were
entring
in
,
and
such
as
would
not
spare
the
Flock
;
that
follows
close
on
the
attendite
:
and
perverse
Fellows
rising
up
to
make
a
rupture
in
the
Church
,
and
draw
away
Disciples
after
them
;
that
goes
immediately
before
the
Vigilate
▪
Attendite
&
vigilate
are
two
good
Caveats
,
and
entred
here
by
the
Apostle
in
the
name
of
Christ
,
that
so
he
might
preserve
that
interest
in
the
Church
of
God
,
which
he
had
purchased
to
himself
with
his
own
dear
blood
.
In
one
of
these
he
arms
his
Prelates
contra
saevitiam
persecutorum
,
against
the
fury
of
the
persecutors
,
which
assault
without
;
and
in
the
other
he
prepares
them
contra
fraudulentiam
deceptorum
,
against
the
fraud
of
the
perverters
;
and
other
secret
sicknesses
which
infect
within
.
In
both
he
layes
before
them
the
Churches
dangers
,
that
so
they
may
bethink
themselves
of
convenient
remedies
.
As
for
the
words
now
read
unto
you
we
may
consider
in
them
these
two
generals
;
the
sickness
of
the
Church
,
and
the
cure
thereof
.
The
sickness
is
a
swelling
,
or
a
rising
up
of
certain
ill-affected
humours
in
the
body
mystical
:
which
we
shall
first
consider
in
the
thing
it self
,
Exurgent
viri
,
then
shall
men
arise
.
Secondly
,
in
the
unde
,
from
what
part
or
place
,
Ex
vobis
ipsis
,
from
our selves
.
Thirdly
,
in
the
effect
,
what
they
do
being
risen
;
loquuntur
perversa
,
speaking
perverse
things
:
And
lastly
,
what
it
is
they
aim
at
;
ut
abducant
discipulos
post
se
,
to
draw
away
Disciples
after
them
.
In
the
next
general
,
the
Cure
,
we
have
these
particulars
:
1.
The
Physician
,
that
's
the
Prelate
,
to
whom
the
charge
promised
is
given
.
And
2.
The
Medicine
here
prescribed
,
which
is
the
care
and
vigilancy
of
the
Prelates
,
Vigilate
igitur
,
Watch
therefore
.
Of
these
,
&c.
Exurgent
viri
,
that
's
the
first
.
And
sure
it
might
be
well
supposed
,
comparing
these
two
dangers
with
one
another
,
that
the
poor
Church
were
in
no
mean
degree
of
safety
,
having
escaped
those
grievous
Wolves
,
to
fall
into
the
hands
of
men
;
for
homo
homini
fit
Deus
,
as
the
Proverb
hath
it
.
But
,
if
considered
as
it
ought
,
the
danger
is
no
lesse
then
before
it
was
;
for
homo
homini
fit
lupus
,
is
a
Proverb
too
.
There
we
had
men
who
for
their
rage
and
cruelty
were
entituled
Wolves
;
here
Wolves
,
who
for
their
seeming
gentleness
and
humanity
are
entituled
men
.
But
here
and
there
their
purpose
is
the
same
to
subvert
the
Church
;
there
openly
by
force
and
violence
,
here
secretly
by
fraud
and
cunning
:
and
therefore
here
the
danger
greater
,
because
lesse
suspected
,
as
undermining
is
more
dangerous
to
beleaguered
Cities
then
an
open
battery
.
As
long
as
Satan
had
no
other
instruments
to
subvert
the
Church
then
those
grievous
Wolves
,
he
took
great
pains
to
lose
his
labour
:
The
Tyrants
all
from
Nero
down
to
Dioclesian
,
when
they
made
havock
of
the
faithful
,
what
did
they
but
confirm
them
in
their
resolutions
,
and
increase
their
numbers
?
Nec
quicquam
proficit
exquisitior
crudelitas
vestra
,
illecebra
sectae
est
,
as
Tertullian
hath
it
.
The
Hereticks
all
from
Simon
Magus
to
Priscillian
,
the
last
that
stands
upon
the
Register
in
St.
Austins
Catalogue
,
when
they
did
openly
assault
the
faith
it self
,
and
struck
at
the
foundations
of
it
,
what
did
they
but
occasion
only
that
the
faith
became
the
better
setled
,
and
that
all
those
which
were
approved
were
made
more
manifest
?
In
which
regard
that
of
Euagrius
is
most
true
,
that
from
those
very
men
and
matters
which
made
so
many
ruptures
in
the
Church
of
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
those
the
Doctrine
of
the
Church
was
confirmed
and
setled
.
This
when
the
Devil
had
perceived
,
he
called
in
his
Wolves
,
and
exercised
the
Church
no
more
with
Heresies
and
persecutions
:
He
found
it
more
expedient
to
make
use
of
men
,
who
knew
how
to
time
it
,
to
watch
their
opportunities
,
and
espy
advantages
;
and
so
with
more
assurance
might
effect
his
purpose
,
because
lesse
suspected
.
The
Serpent
never
had
beguiled
poor
Eve
,
had
he
not
used
the
voyce
of
man
;
nor
had
the
Syren●
captivated
and
bewitched
so
many
passengers
,
had
they
not
had
the
face
of
Women
;
Virginei
vultus
,
&
vox
humana
remansit
,
as
the
Poet
hath
it
.
Of
all
the
instruments
of
mischief
which
the
world
hath
bred
,
there
's
none
like
man
,
the
Master
workman
,
whose
winding
wit
,
and
subtile
reaches
make
him
most
fit
for
all
imployments
.
Xerxes
,
when
as
with
all
his
forces
,
his
most
numerous
forces
,
he
could
not
force
an
entry
through
the
walls
of
Babylon
,
met
with
a
man
,
Zopyrus
,
by
whose
craft
and
cunning
he
found
the
gates
set
open
to
him
;
which
made
him
oftentimes
affirm
,
malle
se
Zopyrum
integrum
quàm
viginti
Babylonas
,
that
he
preferred
Zopyrus
before
twenty
Babylons
.
No
battery
doth
assault
so
forcibly
,
nor
mine
work
so
surely
,
as
the
wit
of
man
;
which
if
it
be
once
set
on
mischief
,
is
indeed
most
mischievous
.
Our
Saviour
Christ
,
when
he
was
led
by
Satan
into
the
Wilderness
,
found
neither
Bear
nor
Wolf
,
nor
Lion
,
that
durst
set
upon
him
;
but
when
he
came
into
the
open
Country
,
and
conversed
with
men
,
then
was
he
assaulted
on
the
one
side
by
the
Scribes
and
Pharisees
,
and
on
the
other
side
by
the
Herodians
,
all
of
them
lying
in
wait
how
they
might
betray
him
.
And
therefore
when
he
sent
out
his
Disciples
,
he
arms
them
with
this
wholsom
Caveat
,
Cavete
itaque
ab
hominibus
,
beware
of
men
;
Ab
ipsis
potiùs
hominibus
quam
à
feris
timendum
,
as
Beza
glosseth
on
the
place
.
And
yet
there
is
no
fear
of
men
,
if
they
would
be
quiet
;
the
danger
is
not
in
the
men
,
but
in
their
rising
,
it
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
works
all
the
trouble
.
And
indeed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
is
an
active
word
,
or
verbum
operativum
,
as
the
Lawyers
call
it
.
This
aggravates
the
Churches
dangers
;
for
when
the
Wolves
came
in
,
they
came
in
with
intrabunt
,
at
the
common
entrance
:
The
whole
Church
saw
it
,
and
observed
it
,
and
knew
how
to
trace
them
;
but
for
these
risings
,
it
is
hard
to
say
whence
they
take
beginning
,
or
to
what
they
tend
,
or
who
it
is
that
doth
support
them
.
When
Jupiter
had
transformed
his
Io
into
an
Heifer
,
and
was
demanded
whence
she
came
;
the
crafty
God
returned
this
answer
,
that
she
did
rise
immediately
from
the
very
earth
;
ut
autor
desinat
inquiri
,
that
so
there
might
no
further
search
be
made
of
what
herd
she
was
.
And
so
it
is
in
all
these
risings
,
Jupiter
è
terra
genitam
mentitur
;
there
's
no
man
will
confess
from
what
root
they
came
,
or
own
them
till
they
grow
into
a
body
,
and
are
made
ready
for
an
head
.
And
when
t
is
come
to
that
,
t
is
a
rising
still
;
a
popular
,
seditious
,
and
tumultuous
rising
.
The
word
so
used
twice
for
failing
in
the
5th
Chapter
of
the
Acts
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Before
those
dayes
arose
up
one
Judas
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
that
's
the
word
,
)
boasting
himself
to
be
somebody
,
to
whom
a
number
of
men
joyned
themselves
.
In
the
next
verse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
After
this
man
rose
up
Judas
of
Galilee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
's
the
word
again
,
in
the
dayes
of
taxing
,
and
drew
away
much
people
after
him
.
Here
have
we
risings
,
popular
and
seditious
risings
;
the
one
against
the
civil
Magistrate
,
in
the
point
of
taxing
,
the
other
against
the
peace
and
polity
of
the
Church
in
matters
which
concern
Religion
;
both
of
them
layd
before
us
in
that
very
word
which
my
Text
makes
use
of
;
which
shewes
us
that
the
rising
mentioned
in
my
Text
is
like
that
of
Theudas
,
or
of
Judas
,
a
sudden
&
tumultuous
rising
of
unquiet
men
.
Yet
were
this
but
a
rising
simply
,
and
no
more
then
so
,
the
danger
were
not
great
,
if
any
;
for
men
may
sometimes
rise
and
sit
down
again
,
rise
,
and
repent
them
of
their
rising
upon
better
thoughts
;
and
having
so
repented
,
set
them
down
without
more
hurt
done
.
Such
was
the
rising
of
the
holy
Pilgrims
in
King
Henries
time
,
who
bound
themselves
by
solemn
Covenant
to
defend
Religion
,
although
then
changing
to
the
better
;
but
on
the
first
report
of
the
Kings
approch
disbanded
and
went
home
again
;
every
man
to
his
House
O
Israel
.
But
this
we
must
not
look
for
alwayes
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
my
Text
,
as
it
doth
signifie
to
rise
,
so
it
doth
intimate
unto
us
such
a
rising
as
brings
destruction
with
it
,
and
desolation
after
it
.
The
word
so
used
oftentimes
in
the
best
Greek
Authours
;
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
eversa
est
civitas
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
raise
a
City
.
Such
risings
as
those
are
which
St.
Paul
here
mentioneth
,
however
they
may
hap
to
speed
,
aim
at
the
utter
ruine
of
that
State
against
which
they
rise
;
nor
do
the
risers
think
themselves
in
safety
whilest
there
are
any
to
resist
:
They
never
use
to
talk
of
peace
till
a
desolation
,
Et
ubi
solitudinem
faciunt
pacem
appellant
,
as
he
in
Tacitus
.
And
yet
we
do
not
see
the
bottom
of
our
danger
neither
;
Some
risings
have
been
easily
suppressed
by
art
and
wisdom
,
and
other
some
dissolved
by
force
and
power
:
But
this
is
such
a
kind
of
rising
,
that
though
it
be
supprest
a
while
it
will
up
again
;
and
,
like
Antaeus
in
the
Poet
,
rise
up
with
greater
strength
then
before
it
had
,
majorque
accepto
robore
surgit
,
as
it
is
in
Lucan
.
The
word
in
the
Original
doth
signifie
resurgere
as
well
as
surgere
;
and
then
we
have
an
insurrection
with
a
resurrection
,
a
rising
that
will
still
be
rising
,
if
composed
only
for
a
while
,
or
setled
only
for
the
present
.
The
Church
is
never
safe
in
such
storms
as
these
,
until
it
happen
to
these
risers
as
unto
Theudas
and
his
followers
,
of
whom
the
Story
saith
,
that
both
himself
and
as
many
as
believed
on
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
scattered
and
confounded
,
and
brought
to
nothing
;
Redacti
sunt
ad
nihilum
,
as
the
Latine
hath
it
.
And
when
we
once
come
to
annihilation
there
's
no
resurrection
.
You
see
here
's
ground
enough
for
a
Vigilate
,
and
that
as
well
à
parte
ante
,
to
prevent
these
risings
,
as
afterwards
à
parte
post
,
to
quiet
and
appease
them
when
they
once
are
up
:
Both
necessary
,
though
the
first
more
safe
;
as
commonly
preventing
Physick
stirs
the
humors
lesse
,
then
when
the
sickness
is
confirmed
by
some
long
delay
.
And
yet
though
this
be
ground
enough
for
a
vigilate
,
the
duty
is
farre
more
necessary
in
reference
to
the
unde
whence
the
danger
riseth
,
which
is
ex
vobis
ipsis
,
from
amongst
your
selve
.
As
long
as
Christ
our
Saviour
did
foretell
his
followers
,
Exurget
gens
contra
gentem
,
That
Nation
should
rise
up
against
Nation
,
and
Kingdom
against
Kingdom
in
the
latter
dayes
,
the
matter
seemed
not
very
great
,
the
World
had
long
been
used
to
the
like
hostilities
;
and
therefore
it
is
said
of
those
warres
and
troubles
,
that
they
were
initium
dolorum
,
the
beginnings
of
sorrows
:
But
when
it
came
to
this
,
exurgent
filii
in
parentes
,
that
Children
should
rise
up
against
their
Parents
,
and
Brother
should
betray
his
Brother
,
then
could
not
any
thing
be
added
to
the
Churches
miseries
but
the
abomination
of
desolation
,
spoken
of
by
the
Prophet
Daniel
.
It
was
not
bella
per
Emathios
that
made
Rome
complain
;
Ex
vobis
ipsis
,
from
your selves
,
from
men
of
holy
Church
,
that
do
partake
with
you
in
the
same
profession
,
and
have
given
up
their
names
to
Christ
,
and
do
wear
his
Livery
.
Were
it
not
for
ex
vobis
ipsis
,
the
danger
were
not
great
from
exurgent
viri
.
The
time
was
when
the
Kings
of
the
Earth
rose
up
,
and
the
Rulers
took
counsel
together
against
the
Lord
and
against
his
anointed
:
But
what
became
of
them
and
their
machinations
?
He
that
dwelleth
on
high
laughed
them
to
scorn
,
and
the
Lord
had
them
in
derision
:
bruïsing
them
with
a
rod
of
iron
,
and
breaking
them
in
pieces
like
a
Potters
Vessel
.
Non
posse
Romanos
nisi
suis
armis
vinci
,
The
Church
was
never
overcome
but
by
the
Church
,
nor
Christ
betrayed
by
any
but
his
own
Disciples
.
Our
Saviour
read
his
own
and
the
Churches
destiny
,
in
that
general
speech
,
inimici
hominis
sunt
domestici
ejus
,
that
a
mans
enemies
are
those
of
his
own
house
.
That
this
hath
alwayes
been
the
destiny
of
the
Church
of
God
is
St.
Cyprians
note
,
Inter
initia
mundi
Abel
justum
non
nisi
frater
occidit
,
&c.
Abel
,
saith
he
,
had
none
to
kill
him
,
Jacob
none
to
persecute
him
,
nor
Joseph
any
to
make
sale
of
him
,
but
their
Fathers
Children
.
Which
said
,
he
adds
,
how
Christ
foretold
us
in
that
generall
Maxime
before
delivered
,
ips●s
qui
sacramento
unitatis
copulati
fuerint
,
se
ipsos
invicem
tradituros
,
that
those
who
had
been
joyned
together
in
the
holy
Sacraments
should
betray
each
other
.
So
that
as
well
in
this
regard
,
as
in
that
of
sin
,
we
may
take
up
the
saying
and
complaint
of
the
Prophet
Esay
,
Perditio
tua
ex
te
est
,
Thy
destruction
is
from
thy self
O
House
of
Israel
.
Ex
vobis
ipsis
,
from
your selves
.
What
,
from
the
Elders
of
the
Church
,
the
Overseers
of
the
flock
,
should
men
arise
from
them
to
pervert
the
people
?
No
question
but
it
was
so
meant
by
the
Apostle
;
For
to
the
Elders
,
to
the
Overseers
,
did
St.
Paul
give
this
charge
,
and
direct
this
Caveat
,
Attendite
vobis
ipsis
&
universo
gregi
,
Take
heed
unto
your selves
and
to
all
the
flock
.
There
have
we
vobis
ipsis
,
vobis
ipsis
here
;
which
makes
it
manifest
and
apparent
that
even
from
them
should
men
arise
speaking
perverse
things
,
to
draw
away
much
people
after
them
.
The
Elders
here
were
Priests
,
there
's
no
doubt
of
that
;
Pastors
and
Teachers
of
the
people
:
Nor
is
it
any
miracle
that
such
men
as
those
should
have
their
hands
or
heads
in
those
publick
quarrels
wherewith
the
Church
hath
been
distracted
.
The
first
disturbance
which
befel
the
Church
was
by
certain
men
which
came
down
from
Judaea
,
and
taught
the
people
;
And
what
did
sollow
thereupon
but
disputations
and
dissentions
,
as
the
Text
informs
us
;
and
those
so
great
,
and
followed
with
such
heat
and
violence
,
that
the
Apostles
had
no
small
adoe
to
compose
the
business
?
Our
Saviour
Christ
foresaw
this
mischief
,
and
therefore
hath
repeated
no
one
caution
more
then
,
Cavete
à
Pseudoprophetis
,
Beware
of
false
Prophets
and
of
false
Apostles
:
For
they
,
and
such
as
they
,
as
they
teach
false
Doctrines
,
so
are
they
too
indulgent
to
their
own
affections
,
too
easily
inclined
to
foment
a
party
,
and
contribute
their
utmost
to
those
frequent
quarrels
which
have
afflicted
and
disquieted
the
Church
of
God
.
Examples
of
which
I
could
shew
you
many
,
both
in
our
dayes
,
and
in
the
dayes
which
were
before
us
,
did
I
conceive
the
Elders
mentioned
here
were
but
simply
Priests
.
But
sure
,
(
as
I
shall
shew
anon
)
the
Elders
which
assembled
here
were
of
an
higher
rank
,
a
superior
order
;
Bishops
,
or
Overseers
,
call
them
which
you
will
.
And
shall
we
think
that
any
of
the
holy
Hierarchy
could
take
so
little
heed
unto
themselves
and
to
the
flock
,
as
either
openly
or
covertly
to
foment
a
faction
,
and
to
hunt
counter
to
the
Church
,
and
her
publick
Ordinances
;
I
would
be
very
loth
they
should
.
And
yet
I
cannot
chuse
but
tell
you
,
that
I
have
met
in
my
small
reading
with
some
of
them
:
Meletius
had
his
name
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Greek
word
signifying
care
:
but
he
was
not
Episcopus
sui
nominis
,
not
a
true
Meletius
;
for
he
shewed
little
care
of
the
Churches
peace
,
but
his
whole
designes
were
to
increase
his
party
,
to
draw
Disciples
after
him
;
as
dangerous
for
the
time
,
but
not
of
such
a
long
continuance
,
as
that
of
the
Novatians
before
remembred
:
Novatus
had
no
sooner
received
the
Episcopal
Order
,
but
presently
he
set
himself
upon
Cornelius
,
his
chief
Bishop
,
the
Patriarch
at
the
least
of
the
Roman
prefecture
;
professing
a
more
rigid
kind
of
piety
then
the
Church
allowed
of
,
making
himself
the
head
of
a
Schismatical
faction
,
and
drawing
many
Disciples
after
him
,
not
only
in
Italy
it self
,
but
in
Greece
and
Asia
.
But
as
Novatus
was
his
name
,
so
Innovation
was
to
be
his
business
;
and
he
plyed
it
well
,
being
the
founder
of
the
Cathari
,
as
they
(
in
some
respects
)
of
our
English
Puritans
.
The
like
may
be
affirmed
of
Meletius
also
,
an
Egyptian
Bishop
,
raising
a
long
and
tedious
Schisme
against
the
Patriarch
of
Alexandria
,
to
whom
the
Canons
of
the
Church
had
made
him
subject
.
The
like
of
many
of
the
African
,
or
Southern
Prelates
,
so
wedded
to
the
cause
and
faction
of
the
ancient
Donatists
,
that
they
confined
the
whole
Church
intra
partem
Donati
,
within
the
pale
and
limits
of
the
faction
of
these
Donatists
only
;
and
in
some
points
were
not
unlike
the
Anabaptists
of
these
latter
times
,
drawing
so
many
Disciples
after
them
,
that
in
the
end
they
grew
a
terror
to
the
Orthodox
party
.
Assuredly
the
Church
was
most
unhappy
in
these
popular
Prelates
,
how
fortunate
soever
they
conceived
themselves
in
the
multitude
of
their
Disciples
,
in
being
countenanced
and
abetted
by
the
common
people
.
And
so
she
is
in
those
who
pursue
their
courses
;
who
being
placed
as
Overseers
in
the
Church
of
God
,
do
not
alone
neglect
their
duties
in
the
attendite
and
the
vigilate
which
are
here
prescribed
,
but
have
their
part
in
the
exurgunt
,
a
principal
and
leading
part
in
the
rising
up
.
Great
pity
't
is
that
either
they
,
or
any
other
of
the
flock
of
Christ
,
that
ought
to
speak
peace
to
the
Church
,
should
rise
up
against
it
;
and
being
risen
up
in
so
soul
a
manner
,
should
spend
their
tongues
and
talents
to
so
lewd
a
purpose
as
speaking
perverse
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
draw
away
much
people
after
them
,
and
be
the
leaders
of
a
party
.
Yet
this
the
humour
and
the
aim
of
these
rising
men
,
loquuntur
perversa
ut
abducant
discipulos
post
se
;
my
next
particular
,
and
next
in
order
to
be
handled
.
David
complains
of
a
vexatious
people
in
his
dayes
,
which
used
to
say
that
with
their
tongues
they
would
prevail
,
and
that
they
were
the
men
which
ought
to
speak
,
without
regard
to
any
power
that
was
above
them
;
Quis
noster
dominus
est
?
Who
is
Lord
over
us
,
say
they
,
or
shall
command
us
not
to
speak
when
opportunity
is
given
us
to
advance
our selves
,
and
draw
away
Disciples
after
us
?
Such
lawless
Tongues
as
these
doth
St.
Paul
here
speak
of
,
who
that
they
might
be
sure
to
possess
the
people
,
cared
not
what
they
said
,
whose
actions
they
traduced
,
whose
good
name
they
slandered
,
or
whose
good
meaning
they
perverted
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
in
the
Original
,
doth
signifie
perverse
or
froward
,
as
in
the
17th
of
Matthew
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
O
faithlesse
and
perverse
Generation
.
And
in
the
2d
to
the
Philippians
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
middle
of
a
froward
and
perverse
Generation
.
This
shewes
us
that
these
exurgentes
are
a
perverse
and
froward
people
,
very
hard
to
please
,
and
such
as
will
take
nothing
in
good
part
,
how
real
and
sincere
soever
:
A
sullen
and
unsociable
race
of
men
,
quorum
superbiam
frustra
per
obsequium
&
modestiam
effugeris
,
whom
when
we
strive
to
please
we
lose
them
,
being
still
further
off
the
more
sought
after
:
A
stubborn
and
untractable
Generation
,
quos
nunquam
persuadebis
etiamsi
persuaseris
,
And
yet
this
sad
and
froward
humour
would
not
hurt
any
but
themselves
,
did
they
keep
it
in
;
but
here
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
brings
all
to
nought
:
This
froward
humour
must
be
vented
and
break
wind
in
speech
,
and
having
broken
out
in
speech
,
is
as
full
of
frowardness
as
was
the
stomach
whence
it
came
.
The
perverse
humour
which
affects
them
would
else
eat
them
up
,
and
gnaw
upon
their
entralls
like
Prometheus
vulture
.
This
makes
them
seek
out
such
as
are
like
themselves
,
or
easily
inclined
to
give
eare
unto
them
;
to
whom
they
powre
out
their
complaints
,
and
bemoan
the
times
,
as
if
the
Church
were
like
to
fall
,
did
not
they
support
it
.
St.
Paul
and
they
so
equal
in
their
jurisdiction
,
that
it
is
very
hard
to
say
which
of
them
hath
the
greatest
care
of
all
the
Churches
;
Hence
is
it
that
they
fill
the
heads
of
poor
ignorant
people
with
most
groundless
feares
of
innovation
in
Religion
,
and
changes
in
Gods
publick
worship
;
the
Church
continually
traduced
,
as
if
she
were
unsound
in
her
intentions
towards
Christ
;
the
Prelates
generally
accused
as
Factors
for
the
mystical
strumpet
;
and
the
inferior
Clergy
which
submit
themselves
to
the
Commands
of
their
superiors
in
the
Lord
,
what
are
they
counted
but
the
wretched
instruments
to
usher
in
those
innovations
which
are
so
much
feared
?
And
certainly
this
is
perversa
loqui
,
in
the
proper
sense
,
in
the
true
meaning
of
the
word
;
when
men
are
grown
to
such
a
measure
of
perverseness
,
that
we
pervert
the
words
and
purposes
of
all
publick
persons
,
and
wrest
them
to
a
meaning
which
they
never
dreamt
of
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
is
properly
and
truly
to
distort
and
wrest
;
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
wrest
a
matter
from
the
truth
,
in
the
famous
Orator
:
A
thing
not
seldom
used
by
these
perverse
speakers
,
who
,
to
set
off
their
projects
,
and
promote
their
cause
,
not
only
wrest
the
words
and
actions
of
their
innocent
Brethren
beyond
their
true
intent
and
meaning
,
but
too
too
often
wrest
the
Scripture
,
even
the
most
blessed
Word
of
God
,
to
make
it
serviceable
to
their
factious
and
seditious
ends
.
The
Scribes
and
Pharisees
of
old
,
when
they
watched
our
Saviour
,
seeking
occasion
to
betray
him
,
what
did
they
else
but
wrest
and
pervert
his
actions
?
reporting
that
he
cast
out
Devils
by
the
help
of
Devils
,
that
all
his
miracles
were
forged
,
and
his
Doctrine
false
,
tending
to
introduce
a
new
Religion
,
and
annul
the
old
.
And
what
,
conceit
you
,
was
their
aim
,
but
to
animate
the
people
by
those
perverse
speeches
,
that
in
a
zeal
unto
the
preservation
of
Religion
they
might
combine
together
with
them
,
unite
themselves
in
some
strict
Covenant
against
the
Lord
and
his
anointed
,
and
cry
out
nolumus
hunc
regnare
with
the
better
stomach
?
This
is
indeed
the
utmost
mischief
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
carries
with
it
;
the
word
not
onely
signifying
to
distort
or
wrest
,
but
by
so
doing
to
seduce
and
pervert
poor
people
.
Thus
read
we
Luke
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
We
found
this
fellow
perverting
our
Nation
;
and
so
of
Elymas
the
Sorcerer
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
that
he
endeavoured
to
pervert
the
Deputy
,
and
turn
him
from
the
faith
of
Christ
.
This
is
the
thing
they
aim
at
in
their
perverse
speakings
,
to
captivate
,
seduce
and
bewitch
the
people
,
and
make
them
fit
for
any
mischievous
attempt
which
they
shall
please
to
animate
and
excite
them
to
▪
We
find
in
Ovid
,
that
when
●allas
had
commanded
Cadmus
to
sowe
Vipers
teeth
,
motae
supponere
terrae
vipereos
dentes
,
as
the
Poet
hath
it
,
there
presently
rose
up
an
Army
very
well
appointed
,
crescitque
seges
clypeata
virorum
.
Nor
have
we
reason
to
expect
any
better
Harvest
,
when
these
men
sowe
their
Vipers
Tongues
;
when
by
calumniating
and
traducing
both
the
Church
and
State
,
they
do
not
onely
stir
up
envy
and
great
thoughts
of
heart
,
which
were
the
wonted
strifes
of
Reuben
,
but
lay
a
ground-work
also
for
sedition
,
which
is
the
ordinary
consequent
of
the
gain-saying
of
Corah
.
The
holy
Leagues
,
Covenants
and
Associations
which
this
age
hath
bred
,
and
the
like
combinations
against
lawful
Government
,
and
lineall
succession
unto
Crowns
and
Scepters
,
what
are
they
but
the
natural
,
though
sad
,
effects
of
these
perverse
speakers
?
Certain
I
am
,
that
by
these
male-contented
and
seditious
artifices
they
augment
their
numbers
,
and
increase
their
followers
,
and
draw
away
Disciples
after
them
;
which
is
the
only
thing
they
aim
at
.
To
draw
away
Disciples
after
them
.
This
is
strange
indeed
:
Hath
there
been
any
age
so
happy
in
which
the
people
need
be
drawn
to
imbrace
new
fancies
,
to
hearken
after
factious
risers
,
and
lend
too
credulous
an
ear
to
their
perverse
speeches
?
I
cannot
tell
,
I
would
be
loth
to
brand
all
preceding
times
;
though
in
my
slender
reading
I
have
met
with
none
of
so
composed
and
fine
a
temper
,
no
Age
wherein
men
were
not
prone
enough
to
hearken
to
perverse
and
seditious
talkers
:
Sponte
sua
properant
,
the
people
commonly
are
too
hot
of
their
own
accord
to
follow
after
such
pursuits
,
and
need
little
drawing
.
But
drawing
in
this
place
is
no
word
of
force
,
unless
it
be
of
forcible
and
strong
perswasions
;
as
when
it
is
affirmed
in
Scripture
,
That
no
man
commeth
unto
the
Sonne
,
except
the
Father
please
to
draw
:
Except
the
Father
draw
him
;
how
?
not
by
compelling
of
the
will
,
or
forcing
men
to
Heaven
whether
they
will
or
not
;
or
drawing
them
velut
inanimatum
quoddam
,
as
men
draw
after
them
a
Log
or
Stone
,
as
sometimes
Luther
pleased
to
phrase
it
:
Not
so
,
but
by
inviting
men
to
their
salvation
,
calling
upon
them
to
accept
it
by
his
holy
word
,
and
working
on
them
by
the
operations
of
his
holy
Spirit
.
So
the
word
traho
hath
been
used
in
best
Latine
Authours
;
Trahit
sua
quemque
voluptas
,
in
the
Poet
Virgil
;
me
trahit
invitam
nova
vis
,
in
the
Poet
Ovid.
What
?
by
applying
any
outward
violence
?
No
,
but
by
hearkening
to
the
motions
of
our
own
desires
,
and
giving
way
to
our
affections
;
for
so
it
followeth
in
the
Poet
,
aliudque
cupido
,
mens
aliud
suadet
;
Our
understanding
and
our
lusts
draw
two
several
wayes
:
and
we
may
properly
be
said
to
be
drawn
by
either
,
when
either
we
submit
our selves
to
the
rule
of
Reason
,
or
follow
the
dictamen
of
our
lusts
and
passions
.
And
such
,
and
none
but
such
,
is
the
present
drawing
,
the
drawing
of
weak
men
by
more
subtile
wits
,
to
hearken
to
their
perverse
speakings
,
and
thereby
to
become
their
followers
and
be
accounted
their
Disciples
.
Nor
do
they
only
ducere
,
but
they
do
abducere
,
not
only
draw
,
but
draw
away
:
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Original
must
be
so
interpreted
,
and
is
so
used
in
other
Texts
of
holy
Scripture
.
Drawes
them
away
?
from
whence
?
from
the
main
body
of
the
Church
,
the
Congregation
of
Gods
chosen
.
The
Church
is
often
called
in
Scripture
the
body
of
Christ
,
of
which
each
faithful
Christian
is
a
speciall
member
.
Now
ye
are
the
body
of
Christ
,
and
members
in
particular
,
as
said
St.
Paul
to
those
of
Corinth
.
They
therefore
which
withdraw
a
Christian
from
the
Church
of
Christ
,
not
only
pierce
his
side
,
as
the
Souldiers
did
,
but
teare
a
member
from
his
body
,
which
the
Souldiers
durst
not
.
And
therefore
Beza
reads
the
word
,
ut
abstrahant
;
and
gives
this
reason
why
he
doth
so
read
it
,
Loquitur
Luca●
ut
de
membris
crudeliter
corpore
suo
avulsis
.
But
it
would
little
profit
these
perverse
speakers
to
draw
poor
people
from
the
Church
,
to
make
them
disaffected
to
the
present
Government
,
and
so
give
them
off
;
what
should
they
get
,
if
any
,
or
if
every
man
were
so
misperswaded
?
There
's
a
post
eos
in
the
Text
which
they
chiefly
aim
at
,
to
make
men
so
leave
the
Church
as
to
follow
them
.
Not
one
amongst
them
but
will
be
a
leader
,
and
must
have
followers
of
his
own
,
some
fair
retinue
to
come
after
him
,
for
the
greater
state
.
Such
men
as
these
stand
more
upon
post
eos
,
then
upon
abducunt
;
and
be
their
Proselytes
what
they
will
,
noble
,
ignoble
,
rich
or
poor
,
they
must
come
behind
.
Post
nos
bonus
mos
,
is
the
best
rule
in
all
their
Ethicks
;
and
,
primus
ibi
ante
omnes
magna
comitante
caterva
,
accounted
by
them
the
most
heroick
verse
in
all
Virgils
works
.
The
Scholar
must
not
be
above
his
Master
;
there
's
no
sense
in
that
:
And
therefore
that
they
may
be
sure
not
to
lose
post
eos
,
their
Scholars
shall
be
Scholars
still
,
still
learning
,
like
St.
Pauls
old
women
,
but
never
comming
unto
the
knowledge
of
the
truth
.
And
certainly
there
is
good
reason
why
the
holy
Spirit
doth
not
entitle
those
which
are
drawn
away
by
the
name
of
followers
,
or
dependents
,
but
by
that
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Disciples
.
Men
commonly
reward
their
followers
,
but
they
take
pay
of
their
Disciples
;
and
something
hath
some
favour
,
as
the
saying
is
.
Dignus
est
operarius
mercede
sua
,
The
Labourer
is
worthy
of
his
wages
:
And
now
I
am
fallen
upon
the
Pharisees
,
I
shall
add
this
further
,
that
the
great
pains
they
took
in
compassing
both
Sea
and
Land
to
increase
their
Proselytes
,
and
add
unto
the
number
of
their
dear
Disciples
,
shewed
plainly
that
they
aimed
at
more
then
obedient
greatness
.
The
power
and
sway
they
had
with
the
common
people
had
so
farre
inabled
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Diodorus
Siculus
for
your
satisfaction
.
So
true
is
that
of
Quintus
Curtius
,
Multitudinem
vana
religione
captam
meliùs
vatibus
suis
quàm
ducibus
parere
,
The
common
people
once
possessed
with
a
false
Religion
are
more
obedient
to
their
Priests
then
unto
their
Princes
.
Thus
have
I
brought
the
Churches
sickness
to
the
pitch
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
utmost
extremity
of
this
strange
Disease
.
Pity
it
were
to
leave
her
in
this
desperate
state
;
and
therefore
I
make
hast
,
all
the
hast
I
can
,
to
call
in
the
Physician
,
and
attend
the
cure
,
Vigilate
igitur
,
Watch
therefore
.
There
is
a
great
similitude
between
the
body
natural
and
the
body
mystical
,
the
bodies
of
us
men
,
and
the
Church
of
Christ
:
each
of
them
hath
their
infancy
,
their
youth
,
their
age
;
each
of
them
their
peculiar
maladies
,
and
their
proper
cures
.
And
as
in
bodily
Diseases
,
no
sooner
we
begin
to
be
ill-disposed
,
but
presently
we
look
out
for
the
Physician
;
so
in
these
griefs
and
sicknesses
which
befall
the
Church
,
it
is
not
safe
to
trifle
or
delay
the
time
,
but
have
recourse
to
the
Physician
with
all
speed
that
may
be
.
Now
the
Physicians
in
this
case
,
the
Churches
Doctors
,
are
those
to
whom
this
charge
was
given
by
the
Apostle
,
and
they
are
said
to
be
the
Elders
of
the
Church
of
Ephesus
.
What
the
Lay-Elders
of
the
City
,
men
of
shops
and
Trades
;
this
day
a
bencher
in
the
Consistory
,
the
next
a
botcher
on
the
stall
?
Not
so
,
though
some
have
so
delivered
;
but
such
as
were
at
least
in
sacris
ordinibus
constituti
,
men
in
holy
orders
,
such
as
had
parts
to
feed
the
flock
,
and
power
to
rule
it
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
28.
will
admit
both
duties
,
and
so
exclude
Lay-Elders
from
being
any
way
concerned
in
the
present
business
.
Those
of
the
Laity
must
either
lose
the
name
of
Elders
in
the
present
sense
,
or
else
take
the
office
;
and
if
they
undertake
the
charge
,
they
must
be
Pastors
,
and
not
Lay-men
.
The
Office
proper
to
these
Presbyters
was
that
which
Christ
commended
to
St.
Peter
,
and
that
was
pascere
greg●m
Dei
:
If
they
did
this
,
then
were
they
Pastors
;
if
they
did
not
,
they
were
no
Presbyters
,
the
name
and
Office
here
must
needs
go
together
.
And
though
in
our
Translation
both
here
and
elsewhere
,
we
render
the
word
Presbyter
by
that
of
Elder
,
yet
when
we
finde
it
so
translated
,
we
must
take
it
thus
,
that
howsoever
for
their
age
they
were
called
Elders
,
yet
by
their
Office
they
were
Ministers
of
Gods
Word
and
Sacraments
,
such
as
had
senectutem
cordis
,
though
not
corporis
,
in
St.
Gregories
language
.
Priests
they
were
then
that
here
assembled
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Church-construction
;
and
yet
not
simply
Priests
,
and
no
more
then
so
,
but
such
as
were
above
the
rest
both
in
place
and
power
,
the
Bishops
and
chief
Rulers
both
of
that
and
the
neighbor-Churches
.
The
Text
is
plain
,
in
quo
vos
Sp.
S.
posuit
Episcopos
,
that
the
holy
Ghost
had
made
them
Bishops
,
or
Overseers
,
as
we
read
in
the
last
Translation
.
And
I
said
well
,
that
so
we
read
it
in
the
last
;
for
ab
initio
non
fuit
sic
,
it
was
not
so
in
the
beginning
.
An
ancient
M.
S.
Translation
,
which
by
the
Character
and
Language
I
guesse
to
be
as
old
as
Wiclif
,
reads
it
plainly
Bishops
.
So
doth
that
also
of
Miles
Coverdale
,
a
fervent
Protestant
in
King
Henries
dayes
,
and
no
great
friend
unto
the
calling
,
although
one
himself
.
Beza
,
though
he
dislike
the
Hierarchy
,
and
makes
it
a
device
of
man
,
if
not
of
Satan
,
yet
renders
it
Episcopos
,
as
the
vulgar
doth
.
And
so
do
the
Divines
of
the
Lutheran
Churches
,
though
generally
in
common
speech
they
rather
do
affect
the
Title
of
a
Superintendent
;
and
so
ex
Graecis
bonis
Latinas
fecere
non
bonas
,
as
the
Poet
hath
it
.
Only
our
last
Translators
,
of
all
people
else
,
when
as
they
might
have
kept
themselves
with
safety
to
the
Greek
Originals
,
have
brought
us
in
an
Overseer
for
a
Bishop
.
Which
if
it
were
not
done
ut
placerent
populo
,
to
please
the
people
,
yet
possibly
it
might
be
done
quia
timebant
sibi
à
populo
,
because
they
were
afraid
to
offend
the
people
.
A
vein
of
which
timidity
one
may
easily
finde
in
many
places
of
the
Acts
and
Writings
of
the
holy
Apostles
.
But
Overseers
let
them
be
,
the
Overseers
,
if
you
please
,
of
Christs
Will
&
Testament
,
the
overseers
of
the
Clergy
,
which
are
the
Executors
of
that
Will
&
Testament
,
appointed
to
administer
the
Word
and
Sacraments
,
which
are
the
Legacies
Christ
left
behind
him
unto
all
the
people
.
And
Overseers
let
them
be
in
name
and
dignity
as
well
as
Office
;
For
being
that
the
Priest
may
be
called
a
Seer
,
according
to
that
meaning
of
that
notion
,
in
the
first
of
Samuel
,
(
He
that
is
now
called
a
Prophet
was
before
called
a
Seer
,
)
Having
thus
found
out
the
Physician
,
I
need
not
dwell
upon
the
remedy
,
but
leave
that
to
them
;
credendum
est
artifici
in
arte
sua
.
We
have
had
many
Phormio●s
lately
which
take
upon
them
to
instruct
their
betters
,
and
teach
the
Bishops
how
to
govern
.
All
that
I
have
to
say
is
but
vigilate
,
that
it
concerneth
the
Prelate
to
be
very
watchful
;
and
that
not
only
in
regard
of
Wolves
,
Hereticks
,
and
all
such
as
are
counted
Hereticks
,
as
some
men
would
have
them
;
but
in
relation
unto
subtile
practisers
,
and
such
as
would
fain
rise
in
the
Churches
fall
.
Not
only
heterodox
and
heretical
teachers
,
but
factious
and
perverse
Preachers
are
brought
within
the
compass
of
this
vigilate
;
and
that
by
the
direction
of
St.
Paul
himself
,
who
had
his
Warrant
from
above
,
and
knew
how
to
use
it
.
And
indeed
vigilate
is
the
safest
Physick
in
the
present
case
,
not
only
to
prevent
,
but
remove
the
sickness
.
If
vigilate
be
well
followed
,
either
men
will
not
rise
at
all
,
or
being
risen
,
dare
not
talk
perversly
;
or
if
they
do
,
it
must
be
closly
and
in
corners
;
and
that
will
draw
away
but
few
Disciples
to
follow
after
and
admire
them
.
Other
the
Ministers
of
God
and
his
holy
Church
are
Watchmen
in
their
several
places
over
the
little
flocks
committed
to
them
,
the
Bishop
is
Praefectus
vigilum
,
the
Captain
of
the
Watch
,
the
common
Centinel
,
who
by
his
Office
is
to
walk
the
round
,
and
see
that
the
inferior
Watchmen
do
discharge
their
duties
.
The
tidings
of
our
Saviours
birth
was
first
proclaimed
unto
a
company
of
Shepherds
keeping
watch
over
their
flocks
by
night
;
their
care
and
vigilance
deserved
that
comfort
which
the
Angels
gave
them
,
Nolite
timere
,
Fear
not
,
I
bring
you
tidings
of
great
joy
.
The
Watchmen
which
expect
the
like
grace
and
favour
must
not
be
short
of
them
in
their
pains
and
travell
;
if
they
expect
from
God
or
his
holy
Angels
at
Christs
second
comming
,
Evangelizo
vobis
gaudium
magnum
,
they
must
be
vigilantes
super
gregem
suum
.
Ezekiel
tells
us
of
the
living
Creatures
which
he
beheld
as
in
a
vision
,
totum
corpus
plenum
oculis
in
circuitu
,
that
they
were
full
of
eyes
round
about
them
:
the
perfect
Emblem
of
a
vigilant
and
careful
Prelate
,
who
must
not
only
see
before
him
,
but
have
his
eyes
in
every
corner
of
his
Diocess
,
in
every
member
of
his
body
:
Eyes
in
his
head
,
to
understand
his
place
and
function
,
that
he
be
able
to
perform
what
belongs
unto
him
:
Eyes
in
his
feet
,
to
have
a
care
unto
his
goings
,
that
he
give
no
offence
or
scandall
in
so
high
a
calling
:
Eyes
in
his
hand
,
or
Oculatus
manus
,
as
he
in
Plautus
,
that
he
ordain
no
man
unworthily
:
Nay
,
even
his
Crozier
he
must
have
eyes
,
he
must
have
oculatum
baculum
,
as
Antiochus
hath
it
,
that
so
he
punish
none
but
those
that
deserve
correction
.
In
a
word
,
as
the
good
Father
Iraeneus
said
of
God
Almighty
,
that
he
is
totus
oculus
,
&
totum
lumen
;
so
should
it
be
reported
of
a
careful
Prelate
,
that
he
is
eye
all
over
,
and
sees
round
about
him
.
Which
if
he
do
,
however
he
may
wink
at
some
things
out
of
humane
frailty
,
and
possibly
connive
at
others
out
of
just
necessity
,
yet
will
he
still
have
one
eye
open
to
have
a
care
upon
the
main
.
The
Tale
of
Argus
with
his
hundred
eyes
,
how
they
did
watch
and
sleep
by
turns
when
the
guarded
lo
,
how
he
was
voce
nova
captus
,
and
virga
medicata
tactus
,
won
with
a
song
,
and
blinded
with
a
touch
of
a
charmed
rod
,
is
a
pretty
fable
,
but
very
useful
in
the
morall
:
And
it
doth
plainly
shew
the
Prelate
this
,
that
if
fine
words
can
win
him
,
and
corruption
blind
him
,
he
will
become
a
prey
to
every
Mercury
,
and
in
conclusion
,
lose
himself
and
the
Church
together
.
Vigilate
igitur
,
watch
therefore
,
you
that
are
this
day
advanced
to
so
high
a
dignity
:
And
what
I
say
to
you
I
say
to
all
the
rest
in
their
several
stations
,
Vigilate
,
Watch.
Now
unto
God
the
Father
who
keepeth
Israel
,
whose
eyes
do
neither
sleep
nor
slumber
;
to
God
the
Sonne
,
the
chief
Shepherd
,
and
Bishop
of
our
souls
;
and
unto
God
the
holy
Ghost
,
which
hath
made
you
Bishops
to
feed
and
rule
the
Church
of
God
,
let
us
ascribe
all
honour
,
praise
,
and
power
,
and
glory
,
now
and
for
evermore
.
Amen
.
A
SERMON
PREACHED
At
WESTMINSTER
.
JOHN
10.
v.
11.
I
am
the
good
Shepherd
,
The
good
Shepherd
giveth
his
life
for
the
Sheep
.
AMongst
those
severall
Allegories
which
are
used
in
Scripture
to
signifie
the
state
of
the
Church
of
God
,
there
is
not
any
one
which
doth
more
lively
represent
the
same
unto
us
then
that
of
the
Shepherd
and
the
Sheep
:
The
Shepherd
vigilant
and
intent
,
not
only
in
the
feeding
,
but
the
preservation
of
the
flock
committed
to
him
:
the
Sheep
obedient
to
the
voyce
of
the
careful
Shepherd
,
and
apt
to
follow
in
the
way
which
he
leads
before
them
.
The
Office
of
this
heavenly
Shepherd
,
as
it
relates
unto
the
feeding
of
his
flock
,
we
finde
most
punctually
expressed
in
the
23.
Psalm
of
David
;
but
as
it
doth
concern
them
in
their
preservation
,
we
finde
it
no
where
more
exactly
then
in
this
whole
Chapter
of
St.
John
.
His
life
he
laid
down
for
his
Sheep
,
for
their
Redemption
,
destroy
,
but
to
save
the
Flock
.
The
hireling
he
comes
after
,
v.
12.
who
undertakes
the
charge
with
no
other
purpose
then
that
of
Balaam
the
sonne
of
Bosor
,
Ego
sum
Pastor
ille
bonus
,
I
am
the
good
Shepherd
,
&c.
These
words
contain
in
them
these
two
generall
parts
,
a
Position
and
an
Exposition
:
the
Position
in
the
first
,
Ego
sum
Pastor
ille
bonus
,
I
am
the
good
Shepherd
;
the
Exposition
in
the
last
,
Bonus
pastor
animam
suam
dat
proovibus
suis
,
The
good
Shepherd
giveth
his
life
for
the
Sheep
.
We
may
resolve
them
both
into
this
Proposition
;
Our
Saviour
Jesus
Christ
is
that
good
Shepherd
which
layeth
down
his
life
for
his
Sheep
.
Now
in
this
Proposition
we
have
these
three
parts
;
the
Person
first
,
and
that
is
Christ
himself
who
speaks
it
,
Ego
sum
,
I
am
.
2.
The
office
;
and
that
's
a
Shepherd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
,
that
Shepherd
;
and
last
of
all
his
eminent
piety
in
the
discharge
of
that
imployment
,
he
is
Pastor
bonus
,
the
good
Shepherd
.
Where
in
the
Greek
,
as
we
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ille
Pastor
,
so
have
we
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ille
bonus
too
.
And
so
our
Saviour
is
that
Shepherd
also
,
the
best
no
doubt
that
ever
was
,
none
ever
laying
down
his
life
for
his
sheep
but
he
.
These
are
the
parts
,
and
these
I
shall
discourse
of
as
they
lie
in
order
,
beginning
with
the
Person
first
,
which
is
Ego
,
I.
Ego
sum
,
I
am
;
So
the
Text
expresly
:
But
who
this
Ego
is
,
that
we
finde
not
here
.
This
must
be
looked
for
in
the
7th
verse
.
Dixit
eis
iterum
Jesus
,
then
said
Jesus
unto
them
again
:
And
having
found
this
we
need
seek
no
further
,
nor
ask
with
Johns
Disciples
,
art
thou
he
,
or
shall
we
look
for
another
?
This
Ego
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
that
was
to
come
,
whom
St.
John
asked
after
,
that
Jesus
whom
the
other
John
,
secundum
similitudines
,
non
secundum
proprietates
,
saith
St.
Austin
;
A
door
in
a
similitude
,
a
Shepherd
in
a
Parable
,
but
in
propriety
of
speech
a
Saviour
,
a
true
Jesus
verily
,
so
called
before
his
birth
by
the
holy
Angel
;
But
of
all
adjuncts
given
unto
him
,
those
of
the
Sheep
and
Lamb
,
do
seem
most
incompetible
;
for
if
he
be
a
Sheep
,
who
is
then
the
Shepherd
?
and
if
he
be
a
Lamb
,
who
takes
care
to
feed
him
?
And
yet
a
Lamb
he
is
,
even
that
Agnus
Dei
,
that
Lamb
of
God
that
takes
away
the
sins
of
the
World
,
as
was
vouched
of
him
by
St.
John
:
the
holy
Lamb
,
the
very
Paschall
Lamb
indeed
,
whose
blood
being
sprinkled
on
our
doores
,
keeps
away
the
destroying
Angel
that
he
come
not
near
us
.
And
yet
a
sheep
he
is
,
But
all
this
,
as
before
I
said
,
secundum
similitudines
,
as
in
a
figure
or
resemblance
.
Would
you
be
pleased
to
know
what
he
is
indeed
,
in
his
own
nature
and
condition
,
as
he
is
Ego
,
I
,
one
of
the
persons
in
the
Syntax
of
the
blessed
Trinity
?
Si
quaeras
à
me
proprietatem
,
as
St.
Austin
hath
it
;
filius
hominis
&
filius
Dei
,
the
Sonne
of
God
and
man
,
even
the
man
Christ
Jesus
;
nam
generationem
ejus
quis
enarret
?
That
God
by
his
meanes
would
repaire
the
ruines
of
our
mortall
nature
,
himself
had
frequently
foretold
in
holy
Scripture
:
It
was
the
first
promise
made
to
Adam
,
to
comfort
and
revive
him
after
his
defection
,
that
the
seed
of
the
woman
should
bruise
the
Serpents
head
;
that
in
his
seed
should
all
the
Nations
of
the
World
be
blessed
.
Promises
not
to
be
fulfilled
but
in
him
that
made
them
,
never
to
be
accomplished
till
God
descended
so
much
beneath
himself
,
as
to
come
down
from
Heaven
,
and
be
incarnate
in
the
womb
of
the
Virgin
Mary
.
This
the
great
mystery
of
godliness
which
St.
Paul
inculcates
,
God
manifested
in
the
flesh
;
the
Verbum
caro
factum
,
which
St.
John
remembreth
.
nec
vox
hominem
sonat
,
never
man
spake
as
this
man
speaketh
?
Who
but
God
manifested
in
the
flesh
could
by
his
works
extort
this
true
Confession
from
his
executioners
?
And
yet
besides
Gods
gracious
pleasure
,
and
the
necessity
of
mans
estate
that
so
it
must
be
,
it
stood
with
most
convenience
that
so
it
should
be
.
Qui
alterum
erigit
seipsum
incurvat
,
He
that
lifts
up
another
must
first
stoop
himself
,
and
bow
down
his
own
body
first
,
before
he
can
raise
up
a
man
that
's
fallen
.
And
this
was
it
for
which
the
second
person
in
the
glorious
Trinity
became
the
first
in
the
construction
of
my
Text
;
He
made
himself
the
Sonne
of
man
,
that
so
we
might
be
made
the
Sonnes
of
God
.
He
for
a
time
did
bow
down
the
Heavens
,
and
remained
with
us
on
the
Earth
for
a
certain
season
,
that
man
created
of
the
Earth
,
might
be
taken
with
him
up
to
Heaven
,
and
there
live
for
ever
.
His
incorruptible
did
put
on
our
corruption
,
that
so
our
mortall
might
be
clothed
with
his
immortality
.
And
this
in
the
good
Fathers
Language
,
So
then
this
Ego
of
my
Text
relates
to
Jesus
,
v.
1.
and
that
unto
the
first
of
Matthew
,
where
he
had
his
name
,
and
where
he
was
proclaimed
by
the
heavenly
Herald
to
be
conceived
of
the
holy
Ghost
by
the
Virgin
Mary
.
Ego
here
,
Jesus
there
;
in
both
Texts
a
Saviour
,
a
person
of
a
mixt
condition
between
God
and
man
,
such
as
a
Saviour
ought
to
be
;
For
being
sensible
of
our
infirmities
as
a
man
,
and
able
to
relieve
us
in
them
as
our
God
,
as
God
and
man
he
mediates
for
us
,
that
being
freed
of
those
infirmities
which
are
inherent
in
our
flesh
,
we
may
hereafter
reign
with
him
in
his
endless
glories
.
We
read
in
Livie
,
that
when
the
Romans
had
violently
surprized
the
Sabine
Women
,
and
taken
them
to
their
Wives
,
the
angry
Sabines
took
up
Arms
to
revenge
the
injury
.
The
Armies
being
ready
for
the
fight
,
the
Women
seriously
taking
into
consideration
,
that
as
they
were
begotten
by
the
one
,
so
they
are
now
as
flesh
with
the
other
people
,
rush
in
between
them
,
Hinc
viros
,
inde
Patres
orabant
,
Sometimes
they
pray
unto
their
Fathers
to
remit
the
wrong
,
and
sometimes
call
unto
their
Husbands
to
admit
a
Parley
;
never
desisting
from
that
pious
office
,
till
both
the
Armies
were
made
friends
,
and
an
eternall
League
was
sworn
between
them
.
The
Application
is
so
easie
and
familiar
that
I
need
not
press
it
:
Only
I
note
,
that
this
great
work
of
our
Reconciliation
could
not
be
wrought
by
any
but
a
Saviour
,
and
such
as
had
relation
to
both
parties
,
both
to
God
and
man
;
that
being
jealous
of
the
honour
of
the
one
,
and
zealous
for
the
preservation
of
the
other
,
he
might
make
up
that
peace
betwixt
us
which
all
the
powers
of
Hell
should
not
interrupt
.
Which
work
of
reconciliation
,
being
a
special
part
of
that
Pastorall
charge
which
he
hath
taken
to
himself
,
leads
me
on
fairly
to
my
second
generall
,
which
is
the
Office
of
our
Saviour
;
Ego
sum
ille
Pastor
,
I
am
that
Shepherd
.
And
here
perhaps
it
may
be
said
,
that
we
have
took
great
pains
to
a
little
purpose
:
Have
we
endeavoured
all
this
while
to
prove
our
Saviour
to
be
the
Sonne
of
the
eternall
ever-living
God
,
and
do
we
now
so
much
debase
him
as
to
make
him
a
Shepherd
?
Have
we
advanced
him
up
on
high
,
and
set
him
at
the
right
hand
of
God
in
the
heavenly
places
,
ut
lapsu
graviore
ruat
,
how
to
feed
Jacob
his
people
,
and
Israel
his
Inheritance
,
Psal.
78.
v.
70.
Nor
hath
the
name
of
Shepherd
been
accounted
anciently
an
honorary
adjunct
only
to
the
greatest
Princes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
to
God
himself
,
as
Philo
hath
observed
in
his
Book
of
Husbandry
.
An
observation
not
so
strange
in
Philo
,
by
birth
a
Jew
,
and
so
acquainted
with
the
Scripture
,
as
it
may
seem
to
be
in
Plato
,
de
Regno
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
God
,
saith
he
,
was
their
●hepherd
,
and
he
did
lead
them
and
conduct
them
as
now
Princes
do
;
whom
therefore
we
are
bound
to
honour
in
the
next
degree
to
the
Gods
immortal
.
A
Speech
so
excellent
and
divine
,
that
nothing
but
the
written
word
can
go
beyond
it
.
But
behold
a
greater
then
Plato
is
here
also
;
for
God
hath
told
us
by
the
mouth
of
his
Servant
David
,
that
he
is
a
Shepherd
;
Dominus
Pastor
meus
,
the
Lord
is
my
Shepherd
,
Psal.
23.
and
hear
O
thou
Shepherd
of
Israel
,
If
therefore
God
may
,
without
diminution
of
his
power
and
greatness
,
assume
unto
himself
the
name
of
a
Shepherd
,
assuredly
the
Sonne
of
God
will
think
it
no
disparagement
to
be
called
so
too
.
Or
if
it
were
,
what
poor
and
low
condition
would
not
he
gladly
undergo
for
the
sake
of
man
,
whose
bowels
yerned
so
oft
within
him
,
I
will
set
up
one
Shepherd
over
them
,
and
he
shall
feed
them
,
&
ipse
erit
eis
in
Pastorem
,
and
shall
be
their
Shepherd
.
A
Prophecie
accomplished
by
our
Lord
and
Saviou●
in
the
whole
work
and
business
of
his
life
amongst
us
▪
for
being
appointed
by
Almighty
God
to
be
the
Shepherd
of
his
people
,
A
Shepherd
then
our
Saviour
was
,
there
's
no
doubt
of
that
;
we
might
have
took
it
absolutely
on
his
Ipse
dixit
.
But
how
he
doth
discharge
the
office
,
is
in
the
next
place
to
be
considered
.
And
this
we
shall
the
better
see
,
by
looking
for
a
while
on
the
Country-shepherd
,
whose
duty
doth
consist
in
three
points
especially
;
1.
In
the
feeding
,
2.
In
the
ordering
,
And
3.
In
the
guarding
of
the
sheep
committed
to
him
.
For
feeding
first
,
there
is
no
question
to
be
made
but
that
it
is
a
part
of
the
shepherds
office
.
The
very
name
doth
intimate
so
much
unto
us
;
for
Pastor
à
pascendo
,
a
shepherd
is
so
called
from
feeding
,
and
that
not
in
the
Language
of
the
Latines
only
,
but
in
Greek
and
Hebrew
.
This
duty
mentioned
in
the
Georgicks
,
Luciferi
primo
cum
sydere
frigida
rura
carpamus
:
in
which
he
doth
advise
his
shepherd
,
that
at
the
dawning
of
the
day
he
unfold
his
sheep
,
and
drive
them
out
into
their
Pasture
.
And
this
exemplified
in
Jacob
,
that
he
did
feed
the
Sheep
of
Laban
;
of
Jacob's
sonnes
,
that
they
did
feed
their
Fathers
flocks
in
Sichem
.
And
finally
,
this
took
for
granted
in
Almighty
God
,
in
his
expostulation
with
the
Priests
and
Prophets
of
the
House
of
Isra●l
,
nonne
greges
à
Pastoribus
pascuntur
?
should
not
the
Shepherds
feed
the
Flocks
?
That
Christ
doth
punctually
discharge
this
duty
,
I
will
set
up
one
Shepherd
over
them
:
and
the
Evangelists
declare
that
he
did
so
do
,
For
what
were
all
those
heavenly
Sermons
,
those
frequent
exhortations
unto
faith
and
piety
which
he
so
often
made
unto
them
,
but
a
spirituall
feeding
of
the
inward
man
,
a
sweet
refection
of
the
soul
,
a
celestiall
nourishment
?
His
feeding
of
so
many
thousands
by
a
few
Loaves
of
Bread
,
and
two
small
fishes
,
what
was
it
,
though
a
signall
miracle
,
compared
with
those
many
millions
which
he
doth
feed
continually
with
the
bread
of
life
?
We
need
not
doubt
of
the
success
,
when
he
that
fed
them
with
the
Word
was
the
Word
it self
;
or
of
the
spreading
of
the
Gospel
,
when
he
that
was
the
Preacher
was
the
Gospel
too
;
or
of
the
nourishment
of
the
Guests
in
the
fruits
of
godliness
,
when
he
that
carved
unto
them
the
life
of
bread
was
of
himself
the
bread
of
life
.
For
he
indeed
was
magnus
ille
panis
qui
mentem
replet
,
of
which
whosoever
eateth
he
shall
live
for
ever
.
First
,
for
the
preaching
of
the
Word
,
that
belongs
equally
to
all
his
Ministers
;
to
whom
he
granted
a
Commission
to
this
end
and
purpose
,
when
he
commanded
his
Apostles
,
and
in
them
all
other
Ministers
of
his
holy
Gospel
,
to
teach
all
Nations
;
or
,
as
St.
Mark
doth
change
the
Phrase
,
to
preach
the
Gospel
.
This
the
most
excellent
kinde
of
feeding
,
and
most
peculiar
to
our
Saviour
in
his
Pastoral
Office
;
the
feeding
of
our
bodies
appertaining
rather
unto
God
the
Father
,
who
on
the
opening
of
his
hand
filleth
all
things
living
with
plenteousness
.
that
man
liveth
not
by
bread
alone
,
but
by
every
word
proceeding
from
the
mouth
of
God
.
This
is
that
part
of
heavenly
nourishment
from
which
we
are
at
no
time
barred
;
from
which
no
age
,
no
sex
,
no
quality
is
to
be
repelled
.
Universos
homines
,
For
the
administration
of
the
Sacraments
,
especially
the
holy
Eucharist
,
that
belongs
only
to
the
Priests
,
who
hath
power
to
consecrate
and
blesse
the
creatures
,
which
are
appointed
by
the
Lord
our
Saviour
for
the
commemoration
of
his
death
and
passion
.
Hoc
facite
is
there
the
Priests
Commission
,
to
take
the
bread
,
and
blesse
and
break
it
?
hoc
edite
,
hoc
bibite
,
take
,
eat
and
drink
,
are
a
Commission
to
the
people
to
partake
thereof
:
And
certainly
,
never
was
Table
better
furnished
then
that
of
our
Redeemer
in
the
blessed
Sacrament
;
a
Banquet
of
all
others
the
most
rich
and
nourishing
,
where
Jesus
Christ
is
set
before
us
,
and
he
himself
is
both
the
Entertainer
and
the
Feast
.
If
any
hunger
,
here
is
the
bread
of
life
,
whoever
eateth
of
this
Bread
he
shall
live
for
ever
.
Is
any
thirsty
,
here
is
the
well
of
life
eternal
,
farre
better
then
the
well
of
Jacob
,
or
the
waters
of
Jordan
;
Whoever
drinketh
of
these
waters
he
shall
never
thirst
.
dat
omnibus
,
dat
semper
,
as
Ambrose
hath
it
.
The
second
duty
of
the
Shepherd
is
,
that
he
order
and
direct
the
Flock
committed
to
him
:
so
to
direct
them
that
they
do
not
wander
;
or
if
they
do
,
that
he
reduce
them
back
to
the
Fold
again
;
to
order
them
,
both
when
they
are
in
state
of
health
,
and
when
they
chance
to
fall
into
those
Diseases
to
which
they
naturally
are
inclined
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greek
doth
imply
a
Government
;
the
Poet
else
had
not
called
Agamemnon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Prince
or
shepherd
of
his
people
.
And
so
we
finde
it
also
in
the
Book
of
God
,
in
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
interpreted
to
rule
or
govern
;
Matthew
,
for
out
of
thee
shall
come
a
Governour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
shall
rule
my
people
Israel
.
Now
for
the
exercise
of
this
part
of
his
Office
,
the
shepherd
hath
not
only
his
Oyls
and
waters
,
and
other
implements
of
Chirurgery
,
Scyllamque
helleborosque
graves
,
nigrumque
bitumen
,
as
the
Poet
hath
it
;
but
he
is
armed
also
with
his
Shepherds
Crook
,
which
is
the
Scepter
of
his
Empire
;
called
therefore
Pedum
in
the
Latine
,
eò
quòd
retineat
pecudum
pedes
,
as
Servius
notes
it
upon
Virgil.
In
this
regard
the
shepherds
in
the
Book
of
Jeremy
are
called
Optimates
gregis
,
the
Princes
,
or
the
principalls
of
the
Flock
,
i.
e.
the
staffe
or
Shepherds
Crook
wherewith
he
used
to
order
and
direct
his
flock
,
and
pull
them
in
as
often
as
they
went
astray
.
Thus
also
deals
our
Lord
and
Saviour
with
the
sheep
of
his
Pasture
:
Did
any
of
them
prove
unsound
?
he
then
applyed
himself
unto
the
cure
,
Et
medicas
adhibere
manus
ad
vulnera
,
that
the
whole
had
no
need
of
the
Physician
,
but
the
sick
.
Did
any
of
them
go
astray
?
he
tells
us
of
himself
by
his
holy
Prophet
,
that
he
would
seek
that
which
was
lost
,
and
bring
back
that
again
which
was
driven
away
;
that
the
Sonne
of
man
was
come
to
seek
and
save
that
which
was
lost
;
i.
e.
as
Austin
doth
expound
it
,
with
a
corrective
power
,
with
the
Rod
of
Discipline
,
according
to
the
quality
of
the
offence
,
This
power
of
Government
,
the
Lord
when
he
withdrew
himself
from
the
sight
of
man
,
transmitted
over
to
the
Church
,
and
the
Ministers
of
it
.
Whether
indifferently
to
all
alike
,
that
's
the
point
in
question
.
Bellarmine
looking
through
the
Spectacles
of
the
Popes
Ambition
,
ascribes
this
solely
to
St.
Peter
,
and
to
his
Successors
in
the
See
of
Rome
.
feed
my
Sheep
,
he
said
the
same
in
him
,
unto
all
the
rest
.
So
then
the
rest
of
the
Apostles
have
as
much
interest
in
this
weighty
charge
,
as
St.
P●ter
had
,
they
being
all
equally
invested
pari
consortio
potestatis
&
honoris
,
with
an
equall
measure
both
of
power
and
honour
▪
as
Cyprian
,
The
next
enquiry
will
be
this
,
whether
that
all
the
Ministers
of
our
Saviours
Gospel
be
equally
intrusted
with
a
power
of
feeding
,
and
may
all
equally
take
upon
themselves
the
name
of
Pastors
.
Some
would
fain
have
it
so
indeed
;
for
seeing
that
the
word
of
God
is
the
food
of
the
soul
,
ab
initio
non
fuit
sic
,
it
was
not
so
from
the
beginning
;
for
anciently
the
Prelates
only
had
the
name
of
Pastors
.
St.
Austin
knew
no
other
Pastors
in
the
Church
of
God
,
then
the
Apostles
and
the
Bishops
,
in
the
47.
Tract
on
John
.
Our
learned
Andrews
is
resolute
upon
the
point
,
neminem
veterum
sic
locutum
,
that
the
Antients
never
otherwise
understood
the
word
.
And
Binius
in
his
notes
upon
the
Councils
,
excepts
against
a
fragment
of
the
Council
of
Rhemes
,
as
being
not
of
that
Antiquity
which
is
there
pretended
:
quod
titulum
Pastoris
tribuat
Par●cho
,
because
the
name
of
Pastor
is
communicated
to
the
Parish●Priest
,
contrary
to
the
usage
of
those
elder
times
:
But
Pastors
let
them
be
in
Gods
name
,
if
the
name
will
please
them
,
so
they
usurp
not
on
the
power
:
Pastors
,
as
Pasco
is
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
to
feed
,
but
not
to
govern
,
For
whereas
there
are
divers
acts
of
the
Pastoral
charge
,
to
warn
the
unruly
,
comfort
the
feeble-minded
,
support
the
weak
,
to
infuse
balm
into
the
sick
and
wounded
soul
,
and
with
all
care
and
industry
to
call
the
sinner
to
repentance
:
all
these
do
equally
belong
to
those
,
who
are
invested
by
the
Church
with
holy
Orders
.
The
Parish-Presbyter
would
very
ill
be
called
a
Rector
,
did
we
not
grant
him
this
authority
,
And
for
the
power
corrective
,
let
him
take
that
too
,
so
farre
as
he
may
do
it
with
the
sword
of
the
spirit
,
Et
virga
oris
sui
,
and
with
the
rod
of
his
mouth
,
Ad
diligentiam
Pastoralem
pertinet
,
it
then
belongs
unto
the
Pastor
,
Flagellorum
terroribus
vel
etiam
doloribus
revocare
,
to
fetch
him
back
again
by
the
stripes
of
D●scipline
,
—
Attrahe
per
primum
,
medio
rege
punge
per
imum
;
A
perfect
Embleme
of
his
duty
:
for
howsoever
that
of
Nazianzen
be
exceeding
true
,
The
third
and
last
duty
which
pertains
unto
the
Shepherd
is
,
that
he
guard
his
sheep
,
and
keep
them
safe
,
from
the
devouring
malice
of
the
enemy
.
In
which
regard
,
it
is
the
Custom
of
those
Countries
which
are
plagued
with
Wolves
,
to
lodge
their
sheep
at
night
in
defossis
specubus
,
in
some
strong
Caverns
under
ground
,
and
free
from
violence
.
In
which
regard
,
the
Poet
Virgil
doth
advise
his
shepherd
to
provide
himself
of
some
fierce
Mastives
,
acres
molossos
,
as
he
calls
them
,
by
whom
the
flock
may
be
defended
,
during
his
own
necessary
absence
.
And
finally
,
in
this
regard
the
faithful
Shepherd
doth
expose
his
person
unto
much
peril
,
many
inconveniences
,
and
several
assaults
of
enemies
.
Thus
Jacob
tells
us
of
himself
,
that
when
he
kept
the
sheep
of
Laban
,
the
drought
consumed
him
by
day
,
and
the
Frost
by
night
,
and
that
sleep
departed
from
his
eyes
.
And
in
the
Story
of
Gods
Book
we
are
told
of
David
,
that
when
he
kept
his
Fathers
sheep
,
and
that
a
Bear
and
a
Lion
had
surprized
a
Lamb
,
So
is
it
with
our
Saviour
Christ
in
the
protection
of
his
Church
,
in
the
defence
of
those
who
are
the
sheep
of
his
Pasture
.
It
was
his
glory
,
as
it
was
his
comfort
,
seeking
out
whom
he
may
devoure
.
And
it
is
well
said
that
he
walks
about
;
for
get
into
the
Fold
he
cannot
:
and
therefore
doth
he
walk
about
it
,
that
so
if
any
of
the
flock
do
forsake
the
Fold
,
him
he
may
make
his
prey
,
and
ravish
him
into
his
Den.
T
is
true
,
that
Christ
hath
sent
us
out
like
sheep
among
the
Wolves
,
as
himself
hath
told
us
.
But
then
it
is
as
true
withall
,
that
he
hath
furnished
us
with
doggs
,
and
placed
them
round
about
his
Church
,
in
each
corner
of
it
;
that
by
their
fierceness
,
and
their
watchfulness
,
and
continual
barking
,
they
may
keep
farre
aloof
the
common
enemy
,
by
whom
the
straglers
are
endangered
.
Vigilant
enim
&
latrant
boni
Canes
,
&
pro
Pastore
,
Oves
presidio
Canum
destitutas
laniant
,
the
doggs
being
gone
,
they
fell
upon
the
sheep
and
worried
them
,
and
brought
them
to
a
swift
destruction
.
Lastly
,
He
hath
supplied
his
Church
from
time
to
time
with
faithful
Pastors
,
for
the
defence
and
custody
thereof
from
the
common
enemy
:
such
as
have
evermore
exposed
their
persons
to
apparent
dangers
,
their
good
names
to
the
calumnies
of
malicious
tongues
,
their
fortunes
many
times
to
apparent
ruine
;
all
for
the
safety
of
the
flock
,
for
the
defence
of
Christs
and
the
Churches
cause
.
Witness
those
many
sufferings
of
the
Apostles
,
reviled
,
yet
blessing
;
persecuted
,
yet
still
suffering
;
defamed
,
and
yet
intreating
:
and
in
a
word
,
ut
mundi
purgamenta
facti
,
accounted
as
the
filth
of
the
world
,
and
the
off-scouring
of
all
things
to
this
very
day
.
in
perils
of
waters
,
in
perils
of
robbers
,
in
perils
by
their
own
Countreymen
,
in
perils
by
the
Heathen
,
in
perils
in
the
City
,
in
perils
in
the
Wilderness
,
in
perils
by
Sea
,
in
perils
amongst
false
Brethren
.
And
to
make
up
the
total
summe
of
their
afflictions
,
in
stripes
above
measure
,
in
prisons
more
frequent
,
in
deaths
oft
.
The
Devil
knew
how
much
the
safety
of
the
Flock
depended
on
the
care
and
vigilancy
of
the
Shepherd
,
and
therefore
he
aims
most
at
them
.
Percutiam
Pastorem
&
dispergam
gregem
,
is
the
best
Text
in
his
Divinity
.
This
he
hath
practised
in
all
times
and
ag●s
,
upon
the
Prophets
,
the
Apostles
,
Prelates
,
Pastors
;
the
Shepherds
of
all
ages
many
,
of
all
places
some
;
but
upon
none
more
visibly
then
our
Saviour
Christ
,
who
was
not
only
il
Pastor
fido
,
the
faithful
Shepherd
,
whose
eyes
do
neither
sleep
nor
slumber
,
that
so
his
sheep
might
feed
in
safety
on
the
Hills
and
Mountains
;
but
Pastor
ille
bonus
,
the
good
Shepherd
too
,
even
that
good
Shepherd
of
my
Text.
Not
onely
willing
to
expose
his
person
to
contempt
a●d
scorn
,
as
many
of
his
followers
since
have
done
;
but
also
to
lay
down
his●
life
to
save
his
sheep
,
which
never
any
did
in
this
world
but
he
.
And
so
I
come
unto
the
eminent
piety
of
our
Saviour
,
in
the
discharge
of
this
imployment
;
being
not
only
ille
Pastor
,
that
Shepherd
,
but
ille
bonus
Pastor
,
that
good
Shepherd
also
;
my
last
particular
,
and
now
in
order
to
be
handled
.
Ego
sum
Pastor
ille
bonus
,
I
am
the
good
Shepherd
.
And
first
this
goodness
of
the
Lord
,
though
indivisible
in
it self
,
hath
been
divided
by
the
Schoolmen
,
with
good
propriety
both
of
words
and
meaning
,
into
two
kindes
or
species
.
The
first
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Original
,
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
exemplified
.
Illa
in
Deo
existens
,
haec
in
creatur
is
expressa
:
the
first
existing
solely
on
the
Lord
our
God
;
the
other
copied
out
▪
and
manifested
in
his
creatures
.
That
which
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
original
,
we
may
define
to
be
an
everlasting
and
unalterable
quality
in
Almighty
God
,
qua
modis
omnibus
&
summè
bonus
est
,
whereby
he
is
supremely
and
entirely
good
.
In
which
regard
Plato
hath
said
of
God
,
that
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
good
only
in
and
of
himself
,
That
there
is
none
good
but
onely
God
.
The
other
kind
of
goodness
call'd
by
the
Schoolmen
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
exemplified
,
is
that
which
God
hath
manifested
on
his
creatures
,
and
imparted
to
them
.
This
they
divide
again
into
general
and
special
,
that
being
extended
unto
all
his
Creatures
,
this
more
particularly
restrained
to
his
chosen
servants
.
This
generall
goodness
clearly
manifested
in
the
Creation
of
the
World
,
(
quid
enim
aliud
est
Mundus
quam
Deus
explicatus
,
said
the
old
Philosopher
)
and
in
preserving
of
the
same
created
,
cloathing
the
Lillies
,
and
feeding
the
young
Ravens
when
they
call
upon
him
;
making
his
Sun
to
shine
as
well
upon
the
sinner
,
as
the
righteous
person
;
opening
his
hand
,
and
filling
all
things
living
with
his
plentiousness
.
In
which
respect
,
David
most
truly
tells
us
of
him
,
repleta
est
terra
bonitate
Domini
,
the
Earth
is
full
of
the
goodness
of
the
Lord
.
But
that
which
most
especially
doth
concern
this
business
,
is
his
special
goodness
,
restrained
unto
his
chosen
servants
,
to
such
as
fear
his
name
,
and
observe
his
precepts
.
The
Lord
is
good
to
Israel
,
Lamentations
,
The
Lord
is
good
to
them
that
wait
for
him
,
to
the
soul
that
seeks
him
.
This
goodness
is
manifested
&
declared
in
delivering
them
from
evil
,
the
evil
both
of
sin
and
punishment
;
and
in
accumulating
on
them
his
most
sacred
blessings
both
of
grace
and
glory
.
For
if
an
earthly
Father
,
(
as
our
Saviour
urgeth
)
though
full
of
evil
in
himself
,
This
is
indeed
the
highest
point
of
heavenly
goodness
.
And
very
hard
it
is
to
say
,
whether
deserve
more
of
our
admiration
,
either
that
God
the
Father
should
appoint
it
so
,
or
God
the
Sonne
considered
in
our
flesh
,
should
act
the
Tragedy
.
I
shall
no
longer
wonder
at
the
strange
Command
which
God
once
layd
upon
our
Father
Abraham
.
Abraham
take
now
thy
Sonne
,
thine
only
Sonne
Isaac
,
whom
thou
lovest
,
and
offer
him
for
a
burnt
Offering
to
the
Lord
thy
God
.
Here
finde
we
God
the
Father
really
performing
what
he
imposed
on
Abraham
,
tentandi
causa
,
only
for
triall
of
his
faith
,
and
his
obedience
.
Nor
shall
I
much
admire
at
the
zeal
of
Moses
,
desiring
in
a
pious
fervency
,
that
he
himself
might
be
blotted
out
of
the
Book
of
God
,
Alias
enim
Oves
habeo
.
For
other
sheep
I
have
which
are
not
of
this
Fold
,
as
in
the
16.
of
this
Chapter
.
An
action
beyond
all
example
;
and
such
wherein
our
blessed
Saviour
went
beyond
himself
.
Himself
had
given
it
for
a
Maxime
,
O
the
unsearchableness
of
Gods
mercy
!
the
most
unlimited
extent
of
his
grace
and
goodness
to
mortality
!
It
had
been
farre
above
the
possibility
,
either
of
our
merit
or
requital
,
had
he
but
only
bowed
the
Heavens
and
come
down
to
visit
us
.
It
had
been
such
a
prodigie
as
would
have
startled
the
most
setled
mindes
of
the
sonnes
of
nature
,
to
have
heard
only
this
,
that
for
a
good
mans
sake
,
some
peradventure
would
yet
dare
to
die
.
But
God
(
saith
the
Apostle
)
commends
his
love
to
us
in
this
,
in
that
whilest
we
were
yet
sinners
,
Christ
di●d
for
us
.
The
Lord
and
giver
of
life
,
submits
himself
unto
the
death
;
mortem
autem
Crucis
,
to
the
reproachful
death
of
the
accursed
Crosse
.
He
yields
himself
to
the
most
shameful
of
all
deaths
,
the
accursed
Crosse
for
the
most
wretched
and
unworthy
of
all
his
Creatures
,
rebellious
man
.
Rebellious
man
,
which
had
so
often
provoked
his
God
to
anger
,
and
crucified
as
it
were
the
Lord
of
Glory
,
before
his
comming
in
the
flesh
.
And
wh●ch
doth
add
unto
the
miracle
of
his
goodness
to
us
,
divinitatem
dat
in
proemium
,
he
died
for
us
that
we
might
live
with
him
for
ever
;
a
sounding
brasse
,
or
a
tinckling
Cymball
.
Thou
only
hast
ability
to
relate
the
history
of
thine
own
great
mercies
,
who
hadst
alone
the
power
to
do
them
.
The
story
of
thy
sufferings
will
be
then
best
told
,
when
we
shall
see
thee
face
to
face
;
and
thou
which
wert
the
Argument
,
art
the
Authour
too
.
Christ
died
then
.
Animam
suam
posuit
pro
Ovibus
suis
,
and
laid
down
his
most
precious
life
to
preserve
●is
flock
.
Besides
his
gracious
pleasure
that
so
it
should
be
,
there
was
in
a
manner
a
necessity
that
so
it
must
be
.
shedding
of
blood
(
saith
the
Apostle
)
there
is
no
remission
;
and
what
blood
else
could
have
that
efficacy
,
but
his
that
speaks
farre
better
things
unto
us
,
then
the
blood
of
Abel
.
No
saving
of
the
sheep
,
but
by
the
blood
of
the
Shepherd
:
no
raising
of
the
sonnes
of
men
to
the
life
of
righteousness
,
but
by
subjecting
the
Sonne
of
God
to
the
death
of
nature
.
For
our
transgressions
was
he
wounded
,
for
our
iniquities
was
he
bruised
,
the
chastisement
of
our
peace
was
upon
him
,
and
by
his
stripes
we
are
healed
,
saith
the
Prophet
Esay
.
Percutiam
Pastorem
is
salvation
here
.
Besides
,
the
enemy
against
whom
he
fought
,
had
been
else
invincible
.
For
as
upon
some
sodain
exigents
,
the
surest
way
to
conquer
is
to
flee
;
so
here
,
the
readiest
way
for
him
to
get
the
victory
,
was
to
lose
his
life
.
Novum
ad
victoriam
iter
sanguinis
sui
semita
aperuit
,
Thus
punctually
hath
the
Lord
our
Saviour
discharged
the
duty
of
the
good
Sheepherd
unto
us
;
and
somewhat
we
must
do
reciprocally
in
the
correspondence
thereunto
.
But
what
that
is
,
will
be
too
long
a
business
,
to
be
discoursed
of
at
this
present
.
The
27.
of
this
Chapter
will
be
a
more
convenient
Theme
,
whereupon
to
build
an
Application
of
the
present
Doctrine
;
as
it
relates
unto
the
Pastoral
charge
of
Christ
our
Saviour
,
in
feeding
of
our
souls
with
the
bread
of
life
,
curing
our
wounded
consciences
with
the
Physick
of
the
Word
,
correcting
out
obliquities
with
the
rod
of
Discipline
;
and
lodging
us
in
a
most
safe
and
secure
place
,
whilest
we
are
made
partakers
of
his
heavenly
comforts
.
But
as
our
present
Text
relates
to
the
Sheepherds
goodness
,
the
Application
will
be
here
more
proper
then
it
can
be
there
:
the
hearing
of
his
voyce
,
and
the
requital
of
his
goodness
in
a
mutual
suffering
,
being
of
very
different
natures
.
For
questionle●s
,
as
Christ
out
of
his
infinite
goodness
did
will●ngly
lay
down
his
life
for
us
;
so
may
●e
well
expect
a
mutual
readiness
in
us
,
not
only
to
die
with
him
,
but
to
die
for
him●
also
,
when
our
●piritual
necessities
▪
and
the
extremities
of
his
Church
shall
so
require
.
The
first
of
these
two
wayes
,
is
by
dying
with
him
,
cruc●●ying
our
sins
upon
his
Crosse
,
burying
our
corrupt
affections
in
his
Grave
,
mortify●ng
our
earthly
members
,
and
killing
in
our selves
the
whole
body
of
sin
.
This
to
be
done
by
chastising
of
our
souls
with
watchings
,
fastings
,
labours
,
patience
,
afflictions
,
sufferings
.
Duties
so
throughly
practised
in
the
former
times
,
by
many
of
the
Primitive
Christians
,
that
their
very
flesh
was
rarified
into
spirit
;
and
the
whole
man
so
fitted
for
eternal
glories
,
as
if
they
did
not
look
to
die
,
but
to
be
translated
.
Which
duties
,
as
they
are
at
all
times
to
be
practised
by
us
,
so
most
especially
on
those
dayes
and
times
,
which
are
designed
according
to
the
pattern
of
pure
Antiquity
,
for
fasting
,
prayer
,
and
such
like
acts
of
Christian
humiliation
:
though
now
not
only
generally
neglected
by
most
sorts
of
men
,
as
if
there
were
no
difference
between
Christian
libertie
and
antichristian
licentiousness
;
but
branded
and
defamed
as
superstitious
,
if
not
somewhat
worse
.
So
that
I
fear
we
may
too
truly
take
up
the
complaint
of
the
Royal
Psalmist
I
humbled
my self
and
fasted
,
and
put
on
Sackcloth
,
and
it
was
turned
to
my
reproof
.
The
second
way
of
mutual
suffering
with
our
Saviour
,
is
by
dying
for
him
.
This
was
the
salt
wherewith
he
seasoned
his
Disciples
,
and●
it
preserves
their
memories
most
sweet
and
fragrant
to
this
very
day
.
A
matter
not
so
gracious
I
confess
unto
flesh
and
blood
,
but
such
as
may
be
entertained
without
great
difficulty
,
in
any
heart
that
is
truly
Christian
;
by
any
one
who
seriously
considers
how
much
the
most
that
he
can
suffer
for
the
sake
of
Christ
,
comes
short
of
that
which
Christ
hath
suffered
for
the
sake
of
man
:
he
being
immortal
,
and
not
subject
unto
death
,
unless
he
would
;
we
mortal
,
&
of
necessity
to
die
,
how
much
soever
w●
decline
it
.
Death
is
a
sleep
,
which
first
or
last
must
bind
up
all
our
senses
;
and
in
the
bottom
of
the
Grave
we
shall
all
be
lodged
.
This
all
the
difference
,
that
some
of
us
may
be
sooner
had
to
bed
,
and
not
laid
down
so
easily
as
the
others
are
.
Add
unto
this
the
comfortable
words
of
Christ
our
Saviour
,
in
St.
Matthews
Gospel
,
qui
perdiderit
animam
suam
propter
me
,
he
that
loseth
his
life
for
my
sake
,
shall
be
sure
to
finde
it
.
And
tell
me
then
if
thus
to
die
,
be
not
the
readiest
way
to
live
for
ever
:
if
thus
to
venture
all
for
the
sake
of
Christ
,
be
not
the
surest
way
to
keep
all
from
hazard
,
and
to
receive
our
own
with
usury
.
Thus
must
we
be
resolved
,
if
ever
,
as
God
knowes
how
soon
,
there
should
be
occasion
:
and
though
there
never
be
occasion
,
(
as
God
grant
there
be
not
)
yet
must
we
all
be
thus
affected
,
at
the
least
in
voto
.
So
doing
,
we
are
Martyrs
though
we
do
not
suffer
,
and
shall
die
whilest
we
live
.
And
dying
for
him
,
whilest
we
live
in
our
earthly
Tabernacles
;
we
shall
live
with
him
when
we
die
in
his
endless
Glories
.
Which
God
of
his
great
mercy
vouchsafe
unto
us
all
.
Amen
.
A
SERMON
PREACHED
At
WINDSOR
,
Jan.
25.
1641.
JOHN
10.
v.
27.
My
Sheep
hear
my
voice
,
and
I
know
them
,
and
they
follow
me
.
THe
Sheepherd
and
the
Sheep
are
a
kind
of
relatives
,
and
there
are
mutual
and
reciprocal
Offices
to
be
done
between
them
.
The
Sheepherd
calls
the
Sheep
by
name
,
and
they
hear
his
voice
;
he
leads
them
in
the
way
,
and
they
follow
him
.
This
Sheepherd
who
it
is
we
have
seen
already
;
it
is
Christ
our
Saviour
,
the
great
Sheepherd
of
the
Sheep
as
St.
Paul
;
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
chief
Sheepherd
,
as
St.
Peter
calls
him
.
Greg.
N●ss
.
doth
reckon
as
a
principal
part
of
our
felicity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Christ
doth
cause
us
to
be
called
his
sheep
,
and
feed
us
with
the
viands
of
eternal
life
.
How
farre
our
blessed
Saviour
hath
discharged
his
Office
,
not
only
as
a
Sheepherd
,
but
the
good
Sheepherd
too
,
we
have
shewn
already
.
Superat
pars
altera
curae
lanigeros
agitare
greges
;
That
which
remains
behind
,
doth
concern
our selves
,
the
duties
wherein
we
stand
bound
by
the
Lord
our
Sheepherd
.
For
certainly
,
it
is
to
be
expected
,
that
if
he
speak
unto
us
,
we
should
also
hearken
;
if
he
preach
to
us
,
we
should
practise
.
More
then
this
he
requires
not
of
us
;
and
lesse
then
this
we
could
not
do
,
did
he
not
require
it
.
The
hearing
of
his
voyce
when
he
speaks
unto
us
,
is
an
easie
piety
:
and
we
should
ill
deserve
the
benefit
even
of
outward
sense
,
did
we
not
hearken
unto
him
who
made
the
eare
;
or
lend
an
eare
to
him
,
who
first
gave
it
us
.
The
following
of
his
steps
in
the
way
of
godliness
,
may
perhaps
seem
an
harder
duty
;
and
yet
of
no
such
difficulty
,
if
considered
rightly
,
when
he
which
leads
the
way
doth
support
us
in
it
.
We
shall
ill
finde
the
way
to
immortality
,
if
we
were
left
unto
our selves
;
who
cast
such
doubts
,
and
make
such
poor
excuses
to
delay
the
journey
,
having
so
sure
a
Guide
,
such
a
brave
Conductor
,
not
only
to
direct
us
that
we
do
not
erre
,
but
to
sustain
us
also
that
we
do
not
fall
.
These
the
chief
duties
which
he
looks
for
from
us
;
and
these
he
gives
us
in
the
words
now
read
unto
you
.
Oves
meae
vocem
meam
audiunt
,
My
Sheep
hear
my
voyce
,
and
follow
me
.
These
words
,
as
they
relate
unto
our selves
,
present
unto
us
these
three
things
to
be
considered
.
1.
The
condition
of
Gods
people
,
as
they
are
represented
to
us
in
the
name
of
sheep
:
first
Oves
,
and
then
Oves
meae
,
Christs
Sheep
,
the
sheep
of
his
most
blessed
Pastures
.
2.
The
duties
here
expected
from
them
,
which
are
audire
&
sequi
,
to
hear
and
to
follow
;
or
rather
so
to
hear
that
we
may
follow
the
better
.
3.
We
have
the
object
of
this
duty
,
which
is
twofold
also
,
vocem
meam
,
me
;
not
my
voice
only
,
but
my
foot-steps
too
.
These
are
the
points
to
be
considered
▪
beginning
first
with
the
condition
of
Gods
people
,
as
they
are
represented
to
us
in
the
name
of
sheep
:
first
single
in
themselves
as
Oves
,
then
as
united
in
one
fold
,
under
one
chief
Shepherd
,
oves
meae
,
my
sheep
,
the
whole
flock
together
.
First
then
,
Ovis
est
molle
pecus
,
corpore
inerme
,
animo
placidum
.
The
sheep
is
said
by
Isidore
,
to
be
a
creature
of
a
very
meek
and
quiet
nature
,
of
great
,
both
innocency
and
simplicity
:
disarmed
,
and
so
by
consequence
disabled
from
doing
the
least
hurt
or
injury
to
any
other
.
In
this
regard
,
our
Saviour
Christ
was
likened
by
the
Prophet
Esay
,
unto
a
sheep
before
the
Shearer
.
Who
though
he
was
not
only
shorn
,
i.
e.
that
they
should
be
apparelled
with
all
shewes
of
meekness
,
innocency
and
humility
,
and
such
like
amiable
qualities
,
such
as
win
most
on
the
affections
of
misguided
men
.
Nay
it
is
noted
by
Aquinas
,
in
nomine
Ovis
innocentiam
&
simplicitatem
per
totam
scripturam
designari
;
that
through
the
whole
body
of
the
Scripture
,
innocency
and
simplicity
are
expressed
unto
us
under
the
notion
of
the
sheep
.
Which
though
perhaps
it
be
not
universally
true
(
as
perhaps
it
may
be
)
yet
doth
it
very
well
agree
with
the
condition
of
the
sheep
,
which
is
not
only
molle
pecus
,
a
creature
of
a
mild
and
tender
nature
;
but
for
the
most
part
white
of
color
,
quam
dives
nivei
pecoris
,
as
he
in
Virgil
,
which
is
the
sign
or
robe
of
innocence
.
Such
also
are
the
sheep
of
our
Saviours
Pasture
,
walking
in
their
vocation
,
as
St.
Paul
adviseth
,
with
all
lowliness
and
meekness
;
washing
their
hands
in
innocence
with
the
▪
Prophet
David
;
putting
away
high
mindedness
and
pride
,
and
arrogance
,
as
things
which
are
not
competible
with
their
Christian
Calling
.
Our
Saviour
Christ
hath
not
only
taught
us
to
be
wise
as
Serpents
,
but
to
be
innocent
as
Doves
also
.
Nor
hath
he
called
upon
us
only
that
we
be
holy
as
he
is
holy
,
and
per●ect
,
as
our
Father
in
Heaven
is
perfect
:
but
he
would
have
us
learn
of
him
,
how
to
be
meek
and
lowly
of
heart
,
ut
requiem
inveniamus
animabus
nostris
,
that
we
may
finde
rest
unto
our
souls
.
Humility
is
the
first
step
in
that
sacred
ladder
which
reacheth
up
from
Earth
to
Heaven
;
and
there
we
must
begin
our
rise
,
if
ever
we
intend
to
attain
the
top
.
And
for
the
Gates
of
Heaven
,
they
are
strait
and
narrow
,
and
can
be
entred
only
by
the
meek
in
heart
,
by
the
poor
in
spirit
.
the
humble
and
the
meek
that
he
exalteth
.
The
wise
man
Chilo
,
though
an
Heathen
,
could
have
taught
us
this
.
Who
being
asked
what
Jupiter
did
use
to
do
,
Deposuit
potentes
de
sede
sua
,
He
doth
put
down
the
mighty
from
their
Seat
,
and
doth
exalt
the
humble
and
meek
.
Exalt
them
then
he
will
,
for
himself
hath
said
it
;
and
that
not
only
in
this
world
above
their
Brethren
,
but
in
the
world
to
come
amongst
the
Angels
.
that
blessed
are
the
meek
in
heart
,
for
they
shall
inherit
the
Earth
;
he
also
hath
affirmed
,
that
blessed
are
the
poor
in
spirit
,
quoniam
ipsorum
est
Regnum
coelorum
,
for
theirs
is
the
Kingdom
of
Heaven
.
These
qualities
of
lowliness
,
meekness
and
humility
,
as
they
are
at
all
times
very
necessary
;
so
most
especially
at
that
time
,
when
we
come
to
hear
,
to
exercise
that
Office
,
and
perform
that
duty
which
is
here
required
.
The
proud
man
hates
to
be
instructed
,
and
the
impatient
will
not
brook
a
reprehension
.
The
one
thinks
no
man
good
enough
to
be
his
remembrancer
;
the
other
storms
and
flies
out
into
fury
on
the
least
reproof
.
The
one
thinks
scorn
to
come
to
Christ
,
wh●lest
he
is
preaching
in
the
Temple
,
and
such
publick
places
;
They
expect
rather
,
and
King
Herod
did
in
the
holy
Gospel
,
But
there
's
another
quality
of
the
sheep
,
as
necessary
to
the
work
of
hearing
on
the
Post●fact
,
as
meekness
and
humility
in
the
preparation
,
or
a
parte
ante
:
which
is
the
chewing
of
the
Cud
,
as
we
use
to
call
it
.
The
Latines
call
it
rumination
.
Illice
sub
nigra
▪
pallentes
ruminat
herb
as
,
as
the
Poet
hath
it
.
And
they
derive
that
terme
from
the
old
word
rumen
,
which
signifies
that
little
bag
or
ventricle
,
into
the
which
it
is
conveyed
before
the
second
chewing
of
it
;
or
else
as
Servius
hath
it
in
his
notes
on
Virgil
,
from
the
most
prominent
part
of
the
throat
,
called
Ruma
,
per
quam
demissus
cibus
revocatur
,
by
which
they
do
recall
that
food
into
their
mouthes
,
which
they
had
lodged
within
their
stomacks
.
The
reason
of
this
rumination
I
regard
not
here
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
properly
belongs
to
the
Philosopher
,
and
to
him
we
leave
it
.
All
I
shall
note
from
hence
is
this
,
that
ruminare
by
a
Metaphor
,
is
sometimes
taken
for
in
memoriam
revocare
,
to
call
again
to
our
remembrance
:
the
recalling
of
such
things
into
our
memories
,
which
either
have
been
lost
out
of
them
,
or
mislaid
in
them
,
being
much
of
the
same
nature
in
a
man
,
as
is
the
other
in
a
Beast
.
The
sheep
comes
hastily
to
feed
,
and
in
that
hast
,
doth
not
so
thorowly
chew
and
prepare
their
food
,
and
fit
it
for
digestion
,
as
do
other
creatures
:
but
when
the
fury
of
their
Appetite
is
a
little
slackned
,
they
bestow
upon
it
as
it
were
a
second
eating
,
that
it
may
be
more
perfectly
concocted
,
and
made
fit
for
nourishment
.
Atque
iterum
pasto
pascitur
ante
cibo
,
as
it
is
in
Ovid.
And
this
no
question
is
required
in
every
one
who
doth
desire
to
be
accounted
for
a
sheep
of
our
Saviours
Pasture
,
and
comes
with
hast
and
hunger
to
hear
his
voyce
.
It
was
the
Precept
given
by
David
to
the
great
Kings
Daughter
,
not
to
hear
only
,
but
to
consider
:
hearken
O
Daughter
and
consider
,
Psal.
45.
And
'●
was
the
greatest
commendation
of
the
Virgin
Mary
,
a
Daughter
of
the
great
King
also
,
that
she
did
keep
the
sayings
of
her
Lord
and
Saviour
,
conferens
in
corde
suo
,
This
is
indeed
the
principal
end
both
of
our
preaching
and
your
hearing
,
This
if
we
do
,
we
shall
come
nearer
to
the
condition
of
the
sheep
then
before
we
were
:
which
is
a
very
profitable
creature
and
exceeding
fruitful
of
good
works
.
For
whereas
it
was
either
profit
or
pleasure
which
first
brought
Beasts
into
the
service
and
acquaintance
of
man
;
the
sheep
hath
the
preheminence
of
them
all
in
the
point
of
profit
.
Quadrupedum
qua●
utilitatis
causa
homines
incluserunt
,
Conradus
Gesner
.
And
certainly
from
that
little
creature
,
we
have
not
only
all
things
necessary
for
the
life
of
man
,
but
many
things
which
are
for
pleasure
and
convenience
.
Thus
have
we
Cloaths
of
courser
wearing
from
their
Skins
,
of
finer
from
their
Wooll
;
meat
from
their
flesh
,
medicine
from
their
blood
,
and
Musick
from
their
Bowels
.
And
when
the
Sun
withdrawes
his
comfortable
beames
from
the
sight
of
man
,
we
make
our selves
an
artificial
day
by
their
fat
and
Tallow
.
Nay
,
they
afford
us
an
increase
also
,
both
of
Bread
and
Beere
;
and
in
some
parts
are
beneficial
to
their
Masters
,
in
all
the
bounties
of
a
Dairy
.
I
was
(
saith
he
)
an
hungry
,
and
you
gave
me
meat
;
thirsty
,
and
you
gave
me
drink
;
naked
,
and
you
cloathed
me
;
a
stranger
,
and
you
took
me
in
;
sick
and
in
prison
,
and
you
came
to
visit
me
.
Which
as
it
doth
express
most
fully
the
bountiful
condition
of
the
sheep
,
(
which
questionless
,
is
the
most
plentifull
and
liberal
House-keeper
of
all
creatures
else
:
)
so
doth
it
also
shew
,
what
kind
of
men
they
ought
to
be
which
are
the
sheep
of
our
Redeemer
,
that
most
glorious
Shepherd
;
free
in
imparting
all
those
blessings
wherewith
by
his
great
mercies
we
have
been
inriched
.
But
here
some
men
may
chance
to
say
,
what
means
have
we
of
yielding
any
profit
to
our
Lord
and
Master
,
the
great
Shepherd
of
our
souls
,
that
he
which
feedèth
the
Flock
,
should
also
feed
himself
with
the
milk
of
the
Flock
,
and
sometimes
cloath
himself
with
the
Fleece
thereof
?
The
Law
of
nature
and
of
Nations
have
resolved
this
case
.
And
he
must
needs
rebel
against
both
of
them
,
who
grudgeth
the
poor
Priest
that
maintenance
which
the
Law
allowes
him
;
or
shall
compel
him
to
make
up
his
full
tale
of
bricks
,
and
take
away
the
straw
and
stubble
which
before
he
had
.
So
for
the
poor
,
they
also
have
a
warrant
dormant
;
or
if
you
will
,
a
general
Letter
of
Atturney
,
to
receive
our
bounties
;
and
to
receive
them
also
in
the
name
of
God
.
Verily
saith
our
Lord
and
Saviour
to
his
blessed
sheep
,
in
as
much
as
you
have
done
these
works
of
mercy
unto
the
least
of
these
my
Brethren
,
ye
have
done
them
also
unto
me
.
An
excellent
motive
unto
bounty
and
the
works
of
charity
.
There
is
another
quality
in
the
sheep
,
which
Albertus
speaks
of
,
viz.
that
mutual
love
and
correspondency
which
is
between
them
.
Oves
se
mutuò
amant
,
&
una
condolet
alteri
,
as
he
tells
us
of
them
.
Some
also
have
observed
▪
that
if
a
sheep
that
's
strong
and
healthy
do
see
another
of
the
same
Fold
sick
and
fainting
,
Soli
pro
eadem
se
objicit
,
&
umbram
ei
obtendit
,
he
will
stand
betwixt
him
and
the
Sun
,
and
keep
him
from
the
fury
and
the
heats
thereof
.
Which
if
it
be
so
,
as
I
have
no
reason
to
suspect
the
Authours
,
it
is
a
sympathy
full
of
scandal
to
the
sonnes
of
men
;
who
for
the
most
part
,
are
so
farre
from
making
shade
to
the
afflicted
and
oppressed
,
that
if
their
ruine
and
destruction
will
any
way
conduce
unto
our
advantage
,
we
use
to
lay
them
in
the
Sun
.
Such
miserable
comforters
were
the
friends
of
Job
,
who
when
they
should
have
laboured
to
revive
his
spirits
,
endeavoured
to
afflict
his
conscience
:
and
such
the
Ziphites
unto
David
,
instead
of
being
a
comfort
to
him
in
the
time
of
his
exile
,
they
practise
to
deliver
him
into
the
hands
of
Saul
.
We
are
all
of
us
apt
enough
to
comply
with
one
part
of
St.
Pauls
injunction
,
which
is
gaudere
cum
gaudentibus
,
to
rejoyce
with
them
that
do
rejoyce
,
to
share
with
men
in
their
prosperities
,
and
be
partakers
of
their
glories
;
and
do
it
,
though
we
be
not
bidden
.
But
for
the
other
part
thereof
,
which
is
dolere
cum
dolentibus
,
to
weep
with
them
that
weep
,
and
bear
a
part
in
their
affliction
;
we
will
by
no
means
yield
to
that
,
though
we
be
intreated
.
In
that
quite
contrary
to
the
counsel
of
the
wise
Philosopher
,
who
would
have
no
man
come
uncalled
to
a
friend
or
neighbour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
in
the
times
of
his
affliction
and
his
adversity
.
Next
,
let
us
look
upon
the
sheep
,
as
they
are
a
flock
;
as
they
are
Oves
first
in
the
plural
number
,
and
secondly
,
as
Oves
meae
,
my
sheep
,
the
sheep
of
Christ
,
a
multitude
,
or
number
,
under
the
command
of
one
supreme
Sheepherd
.
First
,
Oves
in
the
plural
number
,
otherwise
Christ
could
have
no
Church
,
and
the
great
Sheepherd
would
have
never
a
Flock
.
One
sheep
can
no
more
properly
be
called
a
Flock
,
then
one
Swallow
may
be
said
to
make
a
Summer
;
and
on
the
other
side
,
a
multitude
of
sheep
without
rule
or
Government
,
is
no
more
a
flock
,
then
several
shreds
of
Cloth
may
be
called
a
Garment
.
So
is
it
also
with
the
Church
,
one
man
though
never
so
replenished
with
celestial
Graces
,
cannot
so
properly
be
called
a
Church
,
as
a
Chappel
of
Ease
:
and
multitudes
of
men
that
live
not
under
one
Lord
,
one
Faith
,
one
Baptisme
,
cannot
with
such
propriety
be
termed
a
Church
,
as
a
confusion
of
opinions
.
To
the
making
therefore
of
a
Church
,
a
Flock
;
there
is
a
number
first
required
,
and
next
an
union
or
consolidation
of
those
numbers
.
It
s
true
,
this
number
hath
not
been
at
all
times
eminent
,
nor
equally
conspicuous
in
all
places
;
and
yet
there
have
been
still
a
number
.
Seven
thousand
knees
there
were
in
Israel
,
which
Elijah
knew
not
,
that
had
not
bowed
themselves
to
Baal
,
and
infinite
numbers
in
the
Realm
of
Judah
,
who
never
offered
sacrifice
to
that
wretched
Idol
;
visible
Professors
of
Gods
saving
truths
and
devout
worshippers
of
his
holy
name
.
Nor
ever
was
the
Church
so
destitu●e
of
the
grace
of
God
,
as
not
to
hold
those
necessary
fundamental
Doctrines
which
are
required
unto
salvation
:
and
those
professed
and
taught
in
some
place
or
other
according
to
the
will
and
pleasure
of
Almighty
God
.
Since
God
first
had
a
Church
,
there
have
still
been
numbers
of
Professors
;
though
more
or
lesse
,
according
unto
times
and
seasons
,
more
in
some
places
then
in
others
,
although
not
alwayes
in
such
whole
and
sound
condition
,
so
free
from
erro●
and
corruptions
as
it
ought
to
be
.
But
number
simply
,
is
not
so
great
a
strength
to
the
Church
of
God
,
as
is
the
unity
thereof
.
For
as
the
holy
Ghost
in
the
Book
of
Psalms
,
a
City
at
unity
in
it self
,
and
in
the
Canticles
,
not
unto
Souldiers
,
but
an
Army
,
an
Army
terrible
with
banners
;
so
doth
he
liken
it
not
unto
sheep
,
but
to
a
flock
,
a
flock
new
come
from
washing
,
in
the
same
Song
of
Solomon
;
a
little
flock
,
unum
●vile
,
and
unus
Pastor
,
being
joyned
together
in
this
Chapter
,
v.
16.
To
finde
this
one
Sheepherd
who
it
is
,
we
need
seek
no
further
then
my
Text
,
it
is
Christ
our
Saviour
;
who
therefore
calleth
them
oves
meas
,
his
own
sheep
;
his
as
the
chief
sheepherd
and
proprietary
,
the
Lord
and
owner
of
the
flock
.
And
this
supreme
and
universal
sheepherd
we
acknowledge
gladly
,
and
should
account
our selves
in
an
ill
condition
were
we
not
under
his
command
,
fed
by
his
blessed
Word
and
Sacraments
,
and
safely
sheltered
under
the
wings
of
his
protection
.
There
is
indeed
another
who
pretends
to
this
,
this
universal
Empire
over
all
the
Flock
:
one
who
cries
out
with
Polyphemus
in
the
Poet
,
Hoc
p●cus
omne
meum
est
,
that
all
the
sheep
upon
the
Downs
are
his
;
or
like
the
sheepherd
in
the
Eclogue
,
Mille
meae
Siculis
errant
in
montibus
Agnae
,
and
so
are
all
the
Lambs
on
a
thousand
Hills
.
Romani
Pont.
that
this
collected
body
must
be
under
the
command
of
the
Bishop
of
Rome
.
A
patch
subjoyned
to
the
old
definition
of
a
Church
,
much
like
the
piece
of
new
Cloth
put
to
an
old
Garment
,
which
our
Saviour
speaketh
of
.
That
which
is
added
to
it
to
make
up
the
rent
,
Et
scissura
fit
pejor
,
saith
the
Text
,
the
Schisme
or
rupture
is
made
worse
then
before
it
was
.
For
by
this
patch
,
this
new
addition
,
the
Churches
of
the
East
which
are
large
and
numerous
;
those
of
the
Moscovites
and
A●thiopians
,
which
are
farre
more
entire
,
though
not
so
populous
;
and
all
the
Churches
also
of
the
Reformation
are
cut
off
for
ever
from
having
any
part
in
David
,
or
hope
of
an
inheritance
in
the
sonne
of
Jesse
.
But
with
this
new
Divinity
we
have
nought
to
do
.
We
know
but
one
chief
Sheepherd
onely
,
even
the
Lord
Christ
Jesus
,
whose
voyce
we
are
to
hear
,
whom
we
ought
to
follow
.
If
it
be
asked
,
whether
the
number
or
the
unity
of
the
flock
,
be
the
more
considerable
;
no
question
but
we
must
determine
it
in
behalf
of
unity
.
A
small
flock
if
it
hold
together
,
are
lesse
obnoxious
to
the
Wolf
,
then
multitudes
of
sheep
dispersed
and
scattered
without
rule
and
order
.
Luporum
insidiis
oves
minus
patent
,
quod
ita
catervatim
incedant
,
&
à
reliquis
non
aberrent
,
as
mine
Authour
hath
it
.
When
the
sheep
keep
together
in
a
flock
,
a
Body
,
the
Wolf
dare
hardly
meddle
with
them
;
for
it
were
madness
in
him
to
attempt
a
flock
.
But
if
he
meet
them
single
,
or
in
scattered
Companies
,
divided
from
the
main
Body
of
their
fellows
;
or
otherwise
stragling
from
the
Fold
:
then
takes
he
his
advantage
of
them
,
and
destroyes
them
utterly
.
As
long
as
Dinah
kept
her self
within
the
Sanctuary
of
her
Fathers
House
,
fenced
by
the
valour
of
her
Brethren
,
and
guided
by
the
counsels
of
a
careful
Parent
;
it
went
well
with
her
,
she
preserved
her
honour
.
They
either
fall
into
the
jawes
of
the
roaring
Lion
,
seeking
out
whom
he
may
devoure
;
or
else
by
hearkening
to
the
voice
of
strangers
,
Theeves
and
Robbers
.
Keep
we
then
all
together
in
one
Fold
,
one
Flock
;
and
so
we
need
not
fear
the
violence
of
Satan
,
nor
the
power
of
Hell
,
nor
any
mischievous
design
of
malicious
men
.
And
if
we
would
preserve
the
spirit
of
unity
in
the
bond
of
peace
,
we
cannot
do
it
with
lesse
hazard
,
nor
with
more
assurance
,
then
if
we
hearken
diligently
to
the
voyce
of
Christ
,
and
tread
with
patience
in
his
steps
,
which
are
the
duties
to
be
done
,
and
come
next
in
order
to
be
handled
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
sense
of
hearing
(
saith
our
Master
Aristotle
)
is
the
sense
of
Discipline
,
Fides
ex
auditu
,
Faith
comes
by
hearing
,
saith
St.
Paul
.
And
without
faith
,
it
is
impossible
we
should
be
saved
,
because
it
is
impossible
that
without
faith
we
should
please
the
Lord
.
Now
no
man
brings
this
knowledge
of
,
or
this
faith
in
Christ
,
into
the
World
along
with
him
;
nor
can
a
man
believe
in
the
Sonne
of
God
,
into
whose
soul
the
Doctrine
of
belief
is
not
distilled
and
infused
through
the
outward
senses
.
Faith
,
though
an
habit
principally
of
the
Lords
infusing
,
yet
requires
somewhat
on
our
parts
to
be
done
and
acted
,
as
hearing
,
reading
,
conference
,
and
such
like
preparatives
;
whereby
our
understandings
are
informed
,
and
our
mindes
enlightned
,
and
so
prepared
to
entertain
it
.
Besides
,
it
is
the
observation
of
an
ancient
Father
,
that
many
faculties
of
the
soul
,
Ossa
minutatim
morbo
collapsa
trahebat
,
Next
let
us
look
upon
the
Word
as
it
is
our
food
,
man
living
not
by
bread
alone
,
but
by
every
word
proceeding
from
the
mouth
of
God
;
food
fitted
for
all
Ages
and
for
all
conditions
.
Are
we
but
Novices
in
the
things
of
God
,
but
Babes
of
yesterday
?
then
it
goes
for
milk
.
As
new-born
babes
desire
ye
the
sincere
milk
of
the
Word
,
that
ye
may
grow
thereby
,
so
St.
Peter
hath
it
.
Strong
meat
belongs
to
them
that
are
of
full
age
,
who
have
their
senses
exercised
to
discern
both
good
and
evil
,
Paul
hath
told
us
.
Are
ye
of
curious
tasts
and
affected
palates
?
then
it
is
a
banquet
,
a
banquet
of
all
others
the
most
rich
and
nourishing
.
A
banquet
full
of
all
Varieties
;
in
which
there
are
both
Sweet-meats
to
delight
the
Tast
,
Salsado's
to
revive
the
Palate
,
Tart
stuff
to
set
an
edge
upon
the
Appetite
,
Lenitives
to
open
and
unknit
Obstructions
,
Cordials
to
heighten
and
advance
our
Spirits
.
And
by
what
means
do
we
become
partakers
of
those
heavenly
Viands
,
but
onely
by
the
mouth
of
our
Understanding
;
Qui
habet
aures
audire
,
audiat
,
He
that
hath
ears
to
hear
let
him
hear
:
and
yet
that
's
not
all
.
Not
all
assuredly
,
there
's
no
thought
of
that
;
the
way
to
Heaven
were
very
easie
if
it
should
be
so
.
There
's
not
a
Scribe
or
Pharisee
in
all
the
Gospel
but
had
been
Sainted
long
before
this
time
,
if
hearing
onely
in
it self
,
ex
opere
operato
,
as
the
Schoolmen
phrase
it
,
could
have
brought
them
thither
.
They
heard
the
voice
of
Christ
,
none
oftner
,
but
they
onely
heard
it
;
and
in
this
place
audire
goes
a
little
further
.
The
hearing
,
Audire
est
credere
&
obedire
,
as
mine
author
tells
me
.
To
hear
is
to
believe
and
practise
;
first
to
believe
that
what
we
heare
delivered
in
the
Word
is
true
,
and
then
to
practise
it
as
fit
and
necessary
to
be
done
:
this
is
the
hearing
we
must
trust
too
if
we
look
for
Heaven
.
'T
is
not
the
shutting
of
our
eyes
,
and
turning
all
the
body
into
an
ear
that
will
save
our
soules
;
there
's
somewhat
else
which
must
be
thought
of
.
First
to
commit
to
memory
those
saving
Doctrines
which
we
have
heard
delivered
from
the
Word
of
God
,
and
next
to
express
the
power
thereof
in
our
lives
and
actions
,
Nor
is
it
strange
that
hearing
in
the
Book
of
God
should
be
interpreted
Obedience
.
It
was
the
first
quarrel
which
God
had
with
Adam
,
quia
audiisti
vocem
uxoris
tuae
,
because
he
had
hearkened
to
the
voice
of
his
wife
.
What
,
had
God
given
her
to
him
for
a
comfort
,
and
doth
he
now
find
fault
that
he
heard
her
speak
?
what
comfort
can
there
be
in
a
sullen
woman
?
in
a
dumb
woman
none
at
all
.
Not
so
:
't
was
not
the
hearing
of
Eves
voice
that
the
Lord
condemned
,
but
his
obeying
of
the
same
,
his
yielding
to
her
wanton
motions
,
and
attributing
more
unto
her
desires
then
to
Gods
Commandements
.
Audisti
,
i.
e.
adimplesti
,
to
hearken
there
is
to
obey
;
because
thou
hast
obeyed
the
voice
of
thy
wife
,
and
willfully
transgressed
the
precepts
of
the
Lord
thy
God
,
therefore
the
Lord
shall
curs●
the
earth
,
and
make
thee
labour
for
thy
living
;
Melior
est
obedientia
quàm
victimae
,
to
obey
is
better
then
sacrifice
,
and
to
hearken
then
the
fat
of
Rams
.
Where
auscultare
&
obedire
to
hearken
and
obey
are
plainly
used
as
words
of
the
same
signification
,
the
same
in
sense
though
not
in
sound
;
and
therefore
when
Almighty
God
did
give
this
testimony
of
our
Saviour
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
,
and
then
immediately
subjoyned
audite
ipsum
,
hear
ye
him
,
it
is
not
to
be
thought
that
he
required
no
more
then
their
outward
ears
:
That
had
been
to
invite
his
followers
to
that
very
fault
which
he
blamed
in
others
,
which
was
audientes
non
audiunt
,
the
people
heard
his
word
,
and
yet
heard
it
not
:
i.
e.
they
heard
the
Word
but
did
not
do
it
.
They
onely
hear
his
Word
aright
,
which
do
hear
with
profit
:
which
if
we
do
,
we
shall
not
onely
hear
his
word
as
is
here
commanded
,
but
shall
so
hear
his
voice
as
to
follow
him
,
which
is
most
chiefly
here
intended
;
but
of
this
we
shall
speak
more
anon
.
In
the
mean
time
we
must
take
notice
of
the
object
which
we
are
to
hear
.
Audite
ipsum
,
hear
ye
him
,
so
saith
God
the
Father
▪
audite
vocē
meam
,
hear
my
voice
,
so
saith
God
the
Son
,
and
both
these
are
one
.
Ipse
there
,
which
is
God
the
word
,
is
here
vox
mea
,
or
the
word
of
God
,
both
most
apparently
the
same
.
Indeed
it
is
not
to
be
thought
,
that
he
which
is
the
Word
should
more
conveniently
express
himself
in
any
other
way
then
by
his
voice
:
for
howsoever
that
of
the
Apostle
be
most
unquestionably
true
,
that
God
at
sundry
times
and
in
divers
manners
spake
in
times
past
unto
our
Fathers
by
the
Prophets
,
Angelorum
atque
hominum
ministerio
,
by
the
tongues
of
holy
men
and
Angels
,
as
unto
the
Jews
,
till
in
the
last
dayes
locutus
est
nobis
in
filio
,
he
spake
unto
us
by
his
Son
the
heir
of
all
things
.
This
is
that
He
,
and
his
that
Voice
which
we
are
to
hear
;
and
well
it
is
,
and
most
agreeable
to
our
infirmities
that
he
should
speak
to
us
by
a
voice
.
For
should
he
speak
unto
us
now
as
at
the
giving
of
the
Law
in
Sinai
,
Speak
thou
unto
us
(
said
the
Jews
to
Moses
)
and
we
will
hear
,
but
let
not
God
speak
to
us
lest
we
die
,
i.
e.
let
not
the
Lord
so
speak
unto
us
that
we
dare
not
hear
,
or
shew
himself
in
such
a
terrible
way
unto
us
,
that
we
dare
not
approch
unto
him
.
Indeed
it
is
not
often
that
God
speaks
otherwise
unto
us
,
then
in
a
still
and
gentle
voice
,
such
as
the
Jews
call
Bath-col
,
filia
vocis
,
Now
of
this
truth
we
find
a
very
pregnant
instance
in
the
history
of
Elijah
,
as
it
is
represented
to
us
in
the
Book
of
Kings
,
God
called
upon
him
to
go
forth
and
stand
upon
the
Mount
before
him
,
&
then
it
follows
,
And
behold
the
Lord
passed
by
,
and
a
great
strong
wind
rent
the
Mountains
,
and
broke
in
peeces
the
Rocks
before
the
Lord
,
but
the
Lord
was
not
in
the
wind
,
and
after
the
wind
an
Earthquake
,
but
the
Lord
was
not
in
the
Earthquake
;
and
after
the
Earthquake
a
Fire
,
but
the
Lord
was
not
in
the
Fire
;
and
after
the
Fire
a
still
small
Voice
,
sibilus
aurae
tenuis
,
as
the
vulgar
hath
it
,
and
in
that
voice
the
Lord
appeared
unto
the
Prophet
,
and
signified
his
will
unto
him
.
Which
,
as
it
doth
most
excellently
expresse
the
manner
of
Gods
speaking
to
his
people
in
the
former
times
,
so
is
it
,
as
it
were
,
as
history
of
those
wayes
and
means
by
which
the
Lord
hath
spoke
to
us
(
to
us
particularly
of
this
Nation
)
in
these
latter
dayes
.
The
time
was
when
the
Lord
passed
by
us
in
a
mighty
wind
,
a
wind
that
blew
down
violently
before
it
those
majestick
structures
which
had
been
consecrated
anciently
to
religious
uses
and
the
service
of
God
,
but
sure
God
was
not
in
that
wind
;
next
he
passed
by
us
in
an
Earthquake
in
King
Edwards
dayes
,
an
Earthquake
or
Commotion
as
the
vulgar
reads
it
,
by
which
the
very
foundations
of
the
State
were
almost
utterly
subverted
by
rebellions
,
and
the
whole
fabrick
of
the
Government
dissolved
by
potent
factions
,
At
non
in
Commotione
Dominus
,
but
the
Lord
was
not
in
that
Earthquake
.
Post
commotionem
Ignis
,
after
the
Earthquake
came
a
Fire
,
a
cruel
and
devouring
Fire
,
a
Fire
more
raging
then
the
Babylonian
Furnace
,
not
heated
for
three
onely
but
for
thrice
three
hundred
;
a
Fire
intended
for
the
utter
ruine
of
Gods
Saints
and
Servants
,
though
it
proved
rather
in
the
event
a
fiery
Chariot
,
such
as
was
that
provided
for
Elijah
,
for
their
conveyance
into
Heaven
,
At
non
in
igne
Dominus
,
I
am
sure
God
was
not
in
that
Fire
.
At
last
he
shewed
himself
unto
us
in
sibilo
aurae
tenuis
,
in
a
still
small
voice
;
a
voice
of
comfort
and
of
consolation
,
a
voice
which
for
these
eighty
years
hath
spoken
far
better
things
unto
us
then
the
blood
of
Abel
:
a
voice
which
we
must
hearken
to
with
fear
and
reverence
,
as
did
Elijah
to
that
still
small
voice
which
appeared
unto
him
,
as
being
vox
Dei
there
,
and
vox
mea
here
,
no
difference
at
all
between
them
.
But
what
may
some
men
chance
to
say
,
How
shall
we
know
whether
the
voice
that
speaks
unto
us
,
and
which
we
go
so
greedily
to
hear
,
be
the
vox
mea
of
the
Text
,
since
every
one
pretends
to
the
like
Commission
,
and
hath
a
dixit
Dominus
in
his
mouth
,
be
he
who
he
will
?
The
readiest
way
to
satisfie
this
doubt
,
is
to
look
back
upon
the
story
of
Elijah
,
and
resolve
our selves
:
for
if
the
Preacher
speak
unto
you
in
a
still
small
voice
,
if
he
deliver
nothing
to
you
but
the
truth
with
soberness
,
Oves
meae
vocem
meam
audiunt
,
&
sequuntur
me
,
my
sheep
hear
my
voice
and
they
follow
me
,
i.
e.
they
do
so
hear
his
voice
as
to
follow
him
.
They
stand
not
gazing
after
him
like
men
astonished
,
as
did
the
men
of
Galilee
at
his
ascention
,
or
as
Elisha
did
upon
Elijah
at
his
assumption
,
but
are
still
going
and
in
motion
,
if
they
follow
him
.
And
if
we
follow
him
as
we
ought
to
do
,
in
all
the
paths
of
piety
and
vertue
which
he
hath
pleased
to
lead
before
us
,
we
shall
be
hearers
of
his
voice
,
there
's
no
doubt
of
that
,
and
hearers
of
it
to
the
purpose
.
And
I
said
well
,
if
we
do
follow
him
through
all
the
paths
of
piety
and
vertue
which
he
hath
pleased
to
lead
before
us
:
for
many
things
our
Saviour
did
,
in
which
it
is
impossible
we
should
follow
him
;
or
else
not
necessary
if
we
could
.
Miracles
,
and
such
works
of
wonder
as
he
wrought
daily
by
the
power
of
his
Divinity
,
are
objects
of
our
Faith
onely
and
our
admiration
;
and
in
these
we
cannot
follow
him
.
Particular
actions
,
whether
of
Ceremonie
,
as
his
sitting
whilst
he
taught
the
people
;
or
Circumstance
,
as
his
administring
the
Sacrament
in
an
upper
Chamber
,
are
left
arbitrary
;
and
in
these
we
need
not
follow
him
.
But
in
all
Morall
duties
whatsoever
,
as
Prayer
,
and
Fasting
,
and
Alms-deeds
,
in
pardoning
such
offences
as
are
done
unto
us
,
and
humbling
our selves
under
the
mighty
hand
of
God
;
in
these
he
hath
commanded
an
obedient
imitation
,
and
in
all
those
we
ought
to
follow
him
.
If
therefore
Christ
hath
taken
up
his
Crosse
,
and
is
gone
before
us
,
it
is
no
small
part
of
our
obedience
to
take
up
our
Crosses
also
,
Oportet
primum
haec
pati
,
we
must
first
suffer
all
these
things
,
Afflictions
,
Persecutions
,
Buffetings
,
Revilings
,
yea
and
Death
it self
before
we
enter
into
glory
.
As
he
hath
led
the
way
before
us
in
all
the
works
of
Godliness
and
the
fruits
of
Mercy
,
what
better
can
become
us
then
to
do
so
too
?
to
tread
in
his
most
sacred
steps
as
he
makes
us
able
:
Himself
hath
so
commanded
,
and
we
must
obey
,
Be
ye
followers
of
God
as
dear
children
,
saith
the
great
Apostle
,
i.
e.
as
children
love
to
imitate
the
gestures
,
speech
,
and
other
actions
of
their
Parents
,
so
must
we
follow
the
example
of
our
heavenly
Father
,
sequimurque
patrem
non
passibus
aequis
.
St.
Peter
to
the
self
same
purpose
,
that
Christ
hath
left
us
an
example
,
ut
sequamur
vestigia
ejus
,
that
we
should
follow
his
steps
.
And
though
St.
Paul
doth
in
another
place
exhort
those
of
Corinth
that
they
should
be
followers
of
him
,
sicut
ego
Christi
,
as
I
am
of
Christ
.
Were
it
not
for
this
tie
,
sicut
ego
Christi
,
we
might
be
Pharisees
in
our
youth
,
and
Persecutors
in
our
age
,
(
as
too
many
have
been
)
and
justifie
our selves
in
both
by
St.
Pauls
example
.
So
that
however
that
of
the
Poet
be
exceeding
true
,
And
certainly
our
Saviour
did
not
limit
and
restrain
this
duty
,
and
tie
it
to
himself
alone
without
special
reason
.
He
knew
,
none
better
,
the
faulty
humour
of
the
sheep
;
how
apt
they
are
(
out
of
their
natural
inclination
)
to
run
that
way
which
some
of
their
unruly
fellows
have
first
led
before
them
,
though
contrary
to
the
direction
of
their
Sheepherd
,
and
many
times
to
their
own
ruine
and
destruction
.
Ubi
mares
viam
ducunt
,
reliquus
grex
facilè
sequetur
.
Aristotle
long
ago
did
observe
this
in
them
,
in
his
Historia
Animalium
,
and
it
holds
good
still
in
our
own
observation
.
Thus
is
it
also
with
us
men
,
we
are
all
apt
to
follow
bad
example
,
especially
the
example
of
some
noted
Bell-wether
;
and
few
there
are
which
are
not
very
much
in
love
with
the
faults
and
errors
of
their
betters
:
which
as
it
may
advise
all
those
of
more
eminent
ranck
,
to
have
a
special
care
of
their
wayes
and
actions
,
because
their
actions
many
times
are
made
exemplary
,
so
may
it
lessen
those
of
the
lower
sort
,
that
to
be
governed
by
the
example
of
frail
sinful
men
,
is
at
the
best
a
simple
and
sheepish
quality
.
O
Imitatores
stultum
pecus
,
Alienum
autem
non
sequuntur
,
that
they
would
not
follow
after
strangers
.
'T
is
the
word
me
that
makes
all
sure
,
the
following
of
the
Lord
our
Sheepherd
,
and
of
none
but
him
,
which
in
the
end
will
bring
us
unto
life
eternal
.
He
is
the
carkase
which
is
gone
before
us
,
and
we
the
Eagles
that
must
follow
after
him
,
and
follow
after
him
to
that
place
where
our
reward
is
gone
before
,
and
provided
for
us
:
For
doubt
we
not
but
if
we
follow
our
most
gracious
Sheepherd
in
all
those
paths
of
grace
and
godliness
which
he
hath
gone
before
us
in
this
present
world
,
but
we
shall
also
follow
the
Lamb
whether
soever
he
shall
go
in
the
world
to
come
.
And
yet
I
must
not
leave
my
Text
:
there
is
one
word
more
to
be
considered
,
and
such
a
word
as
is
of
special
use
and
efficacy
to
move
vs
to
the
following
of
our
Saviour
,
and
of
none
but
him
,
and
this
is
Et
cognosco
eas
,
and
I
know
the
sheep
.
A
knowledge
not
in
general
onely
,
how
many
and
how
fat
they
are
,
of
what
size
and
colour
,
which
every
one
may
quickly
know
as
well
as
he
,
but
a
particular
knowledge
of
their
several
states
,
of
their
strength
or
feeblenesse
,
how
they
have
prospered
in
his
pastures
,
to
what
infirmities
they
are
subject
,
and
the
way
to
cure
them
.
A
knowledge
so
exact
and
punctual
,
as
to
know
them
every
one
by
name
,
&
proprias
oves
vocat
nominatim
,
he
calls
them
every
one
by
name
,
in
the
third
of
this
Chapter
;
such
as
ascertains
them
of
his
favour
here
and
his
glories
hereafter
.
For
Dominus
novit
qui
sunt
sui
,
The
Lord
knows
who
are
his
,
I
am
the
good
sheepherd
and
know
my
sheep
,
and
am
known
of
mine
,
ver.
14.
He
knows
them
so
as
to
take
special
notice
of
them
,
and
to
observe
whether
they
follow
him
or
not
,
as
they
ought
to
do
.
Not
one
of
them
can
go
astray
but
his
eye
is
on
him
,
nor
hide
himself
so
closely
that
he
cannot
find
him
;
and
having
found
him
at
the
last
,
will
either
bring
him
back
to
the
fold
in
triumph
,
or
leave
him
if
he
find
no
hope
of
his
reduction
,
with
some
brand
or
other
that
all
the
rest
may
be
admonished
to
forbear
his
company
.
And
they
so
know
him
on
the
other
side
as
to
rest
assur'd
that
he
will
lead
them
in
no
other
paths
then
the
paths
of
righteousnesse
,
nor
conduct
them
unto
any
other
pastures
then
the
green
pastures
of
the
Word
,
or
drive
them
to
any
other
waters
then
the
waters
of
comfort
,
FINIS
.
ERRATA
.
PAg.
6.
l.
28.
for
surdore
r.
sudore
.
p.
15.
l.
22.
for
of
those
r.
so
of
those
.
p.
24.
l.
23.
for
witness
r.
witnesses
,
&c.
p.
30.
l.
19.
dele
no.
p.
31.
l.
20.
for
and
r.
amongst
.
p.
35.
l.
11.
for
as
r.
it
.
p.
38.
l.
13.
for
presipus
r.
praecipuus
.
p.
99.
l.
13.
for
endures
r.
endeare
.
p.
123.
l.
12.
de
.
sive
.
p.
124.
l.
31.
de
.
lo.
p.
140.
l.
8.
for
Justantius
r.
Instantius
.
p.
142.
l.
17.
for
Geneva
r.
from
Geneva
.
p.
ib.
l.
30.
for
tare
r.
tuae
.
p.
146.
l.
25.
for
quia
r.
quae
.
p.
183.
l.
16.
for
might
r.
have
.
p.
210.
l.
6.
for
utterly
r.
bitterly
.
p.
211.
l.
30.
for
lowly
r.
lovly
.
p.
315.
l.
29.
for
is
r.
as
.
p.
223.
l.
22.
for
evil
r.
those
evils
.
p.
235.
l.
21.
for
another
r.
wherein
thou
judgest
another
.
p.
236.
l.
13.
for
for
r.
and
for
.
p.
257.
l.
2.
for
some
r.
but.
p.
262.
l.
26.
for
Rescindendum
r.
Recidendum
.
p.
268.
l
26.
for
here
r.
there
.
p.
272.
l.
1.
for
7000
r.
70000.
p.
290.
l.
14.
for
false
r.
half
.
p.
312.
l.
31.
for
promised
r.
premised
.
p.
314.
l.
13.
for
faces
r.
faces
and
tongues
.
p.
327.
l.
17.
for
much
r.
so
much
.
p.
344.
l.
11.
for
as
flesh
r.
as
one
flesh
.
p.
347.
l.
23.
for
Thumes
r.
Thamus
.
Ibid.
l.
28.
for
when
r.
whom
.
p.
356.
for
yet
r.
yet
if
the.
TO
THE
READER
.
Reader
,
THou
hast
here
a
few
Questions
proposed
by
one
,
who
desires
to
lye
lowe
in
his
own
eyes
:
and
after
all
his
Reading
,
rather
to
doubt
,
(
doubting
is
no
more
the
way
to
errour
,
than
to
truth
)
than
to
assert
.
I
know
not
how
long
thou
mayest
be
in
perusing
them
,
I
am
certain
they
were
not
long
in
penning
:
yet
this
thou
mayest
be
secured
of
,
tha●
the
citations
here
are
not
obtruded
upon
thee
a●
second
hand
,
being
not
transcribed
out
of
men
that
mis●lledged
them
,
but
fetched
from
their
Originall
Authors
.
H●●●ho
queried
,
did
not
so
much
as
trust
〈…〉
,
or
juvenile
collection
,
but
brought
all
〈…〉
by
a
faithfull
reveiw
.
The
interrogatories
〈◊〉
of
such
●●men●
,
that
he
thought
they
might
deserve
a
satisfactory
answer
:
and
he
had
observed
that
neither
the
P●lpiteers
,
nor
Writers
of
these
tim●s
did
contribute
by
their
labours
any
thing
towards
such
conscience-work
,
though
the
posture
of
their
Affairs
require
it
.
He
thought
fit
in
his
questions
,
to
produce
such
testimonines
as
made
for
the
Negative
and
Heterodoxe
part
.
Vnto
which
process
he
was
enclined
by
severall
reasons
:
One
is
,
because
that
the
generall
prejudices
of
many
in
this
age
,
are
such
,
that
if
he
had
not
done
this
,
they
would
not
have
thought
these
things
questionable
.
Secondly
,
he
had
a
tender
regard
to
those
who
have
made
the
subject
of
these
queries
to
be
their
Assertions
:
in
the
behalf
of
these
,
he
did
set
down
what
you
see
,
that
their
Opponents
(
though
they
pride
themselves
with
the
conceipt
of
learning
and
esteem
of
others
as
illiterate
)
may
at
last
own
them
for
less
than
fanaticall
and
groundless
Opinionists
.
He
did
not
alledge
any
proofes
for
the
other
part
▪
both
because
he
knew
that
others
would
do
that
for
him
;
as
also
because
he
had
not
that
esteem
for
quotations
to
the
contrary
,
which
he
had
for
these
:
not
that
he
is
much
prepossessed
through
prejudice
,
but
upon
an
old
protestant
consideration
,
that
records
and
presidents
differing
from
the
received
ways
and
interests
of
men
,
are
more
to
be
regarded
from
any
that
make
for
them
;
since
the
forgeryes
and
falsifications
of
precedent
Ages
make
it
propable
,
that
such
passages
might
be
inserted
and
foysted
in
,
but
why
or
how
these
should
be
adulterated
he
did
not
see
.
Even
in
matters
of
common
transaction
,
in
our
English
Courts
of
judicature
,
he
thought
he
had
been
told
,
that
one
precedent
or
verdict
against
the
juri●diction
of
a
Court
is
of
more
validity
than
a
thousand
for
it
:
because
it
is
supposed
that
none
will
,
contrary
to
right
and
equity
,
infringe
their
own
power
.
Further
;
if
any
should
oppose
the
sayings
of
others
in
the
behalf
of
humane
learning
,
to
what
he
had
vouched
,
he
hoped
they
would
produce
them
out
of
Authors
contemporaries
with
his
,
or
else
they
should
not
imagine
that
he
would
think
any
such
averrements
to
be
contradictory
to
what
his
query
may
seemingly
assert
,
nor
yet
satisfactory
to
the
question
,
nor
doth
he
think
(
and.
Heraldus
,
Ouzelius
and
others
concurr
with
him
herein
)
that
out
of
Antiquty
they
can
alledg
any
such
quotations
.
If
they
oppose
his
query
with
the
practise
and
use
of
humane
learning
which
is
found
in
Clem.
Alexandr
.
Orig.
Tertullian
,
Lactantius
,
Arnobius
,
Minucius
Felix
,
&c.
He
shall
not
think
such
dealing
to
be
fair
:
since
the
question
is
what
was
their
judgment
?
not
what
they
did
practise
?
Of
the
latter
no
man
will
suppose
the
querist
to
be
ignorant
;
and
if
any
should
,
yet
would
the
Objection
be
of
no
value
,
untill
they
shall
evince
that
every
man
did
in
those
times
live
up
to
the
light
he
had
;
and
acted
as
he
spake
.
He
thinks
it
may
have
been
with
the
Ancients
as
with
[
Vega
]
that
excellent
methodest
in
Physick
,
who
being
sick
of
a
feavour
,
a
friend
visited
him
,
&
found
him
drinking
wine
;
whereupon
he
charged
him
with
having
formerly
prohibited
the
use
thereof
in
feavours
by
his
writings
:
The
infirme
replyed
,
in
my
books
you
see
the
practise
of
Physick
,
but
in
me
the
practise
of
Physicians
.
He
supposes
that
after
persons
have
been
brought
over
from
Paganisme
to
Christianity
,
something
may
stick
by
them
,
as
an
ill
scent
may
when
one
comes
out
of
a
jakes
,
yet
that
is
their
failing
,
not
their
justification
.
If
Moses
learnt
the
Egyptian
skill
,
it
was
whilst
he
remained
in
Pharaoh's
Court
:
And
so
Paul
was
learned
in
Heathen
Authors
,
but
it
was
before
he
came
to
the
School
of
Christ
,
he
hath
used
them
but
three
or
four
times
in
his
works
,
whereas
now
they
are
more
frequent
than
Texts
of
Scripture
.
Athanasius
against
the
Gentiles
,
saith
the
Scriptures
are
sufficient
to
declare
the
truth
of
themselves
;
and
that
if
his
friend
Macarius
did
read
other
Religious
writers
,
It
was
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
lover
of
●legance
,
not
as
a
lover
of
Christ
.
Other
things
there
were
which
he
saw
might
be
objected
,
which
he
will
not
now
insist
upon
,
having
weighed
them
in
the
ballances
and
found
them
light
.
About
the
call
of
the
Ministry
and
the
first
Reformers
,
he
hopes
not
to
be
opposed
with
the
afterjudgment
of
Luther
,
or
the
rest
.
He
is
not
of
their
Opinion
,
who
thinke
the
first
reformers
did
use
that
Artifice
of
bending
a
crooked
stick
,
as
much
the
other
way
,
that
so
it
may
at
least
become
straight
.
Such
dealings
are
not
to
be
admitted
in
the
service
of
our
God
,
who
is
a
consuming
fire
:
It
is
to
charge
them
with
a
great
hypocrisie
(
since
they
never
owned
any
such
actions
,
but
delivered
all
as
precious
and
glorious
Truths
)
and
to
make
them
guilty
of
the
ruine
of
those
poor
souls
,
who
dyed
in
the
profession
of
a
belief
their
teachers
did
not
intend
them
.
In
fine
,
it
is
to
make
the
first
Reformation
as
bad
(
or
not
much
better
)
a
way
as
th●t
of
Popery
,
and
all
that
embraces
it
,
and
adhere
thereunto
,
to
be
in
a
different
only
,
and
sinfull
estate
.
It
is
a
slur
to
the
greatest
wonder
God
hath
produced
after
the
Churches
being
1200.
years
in
the
Wilderness
:
How
much
more
ought
we
to
prejudge
all
succeeding
times
from
their
Doctrines
?
and
having
such
pregnant
motives
to
believe
they
were
spirited
by
God
,
let
us
impute
their
after-change
to
failings
upon
carnall
considerations
,
when
Luther
went
to
settle
himself
Pope
in
Germany
,
and
his
writings
were
advanced
as
the
test
of
truth
;
and
an
Oligarchy
of
Ministers
setled
elsewhere
.
Let
us
owe
our
Reformation
to
God
and
not
Belial
or
Antichrist
,
to
the
call
and
excitement
of
the
former
,
not
consecration
of
the
latter
.
Let
us
acknowledge
their
zeal
,
their
chatity
&
those
more
glorious
principles
of
spirituall
graces
,
rather
than
prudentiall
contrivements
.
Are
not
those
there
first
works
which
are
here
quoted
?
are
not
those
the
works
by
which
Luther
said
he
would
have
men
and
Angels
tryed
?
If
you
say
,
that
there
is
a
difference
betwixt
a
Church
setled
and
unsetled
:
a
question
will
arise
(
if
that
can
be
questioned
)
whether
the
Papists
did
not
say
their
church
was
then
setled
?
and
whether
any
settlement
politicall
will
suffice
to
debarr
those
actings
?
for
then
the
first
Reformers
,
yea
,
first
Christians
,
and
Christ
himself
,
all
are
cast
.
If
only
what
is
a
settlement
of
truth
,
or
Gospel-settlement
be
intended
,
doth
not
this
resolve
all
into
a
tryall
of
doctrines
?
&
a
proof
that
the
present
way
is
the
sole
Gospel-way
?
Which
whosoever
shall
avow
,
he
need
not
want
employment
for
his
thoughts
from
the
severall
writings
of
Papists
,
Episcoparians
,
Presbyterians
,
Independents
,
&c.
however
the
Questionist
should
rest
.
Notes, typically marginal, from the original text
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