in Scripture words of Command and Duty carry with them more then they shew and have wrapped up in them both the Act and the End and are of the largest signification in the Spirit 's Dictionary To HEAR is to Hear and to Doe To KNOW is to Know and to Practice To BELIEVE is to Believe and to Obey The Schools will tell us FIDES absque addito in Scriptura formata intelligitur Where Faith is named in Scripture without some addition as a dead Faith a temporary Faith an hypocritical Faith there evermore that Faith is commended which worketh by Charity And so to shew or to preach the death of the Lord is more then to Utter it with the tongue and Profess it For thus Judas might shew it as well as Peter thus the Jews might shew it that crucified him Thus the profane person that crucifieth him every day may shew it Yea Christ's death may be the common subject for discourse and the language of the whole world Therefore our shewing must look farther even to the end For what is Hearing without Doing What is Knowledge without Practice What is Faith without Chariâ—y What is shewing the death of the Lord if we do it not to that end for which he did die Our hearing is but the sensuality of the ear our Knowledge but an empty speculation our Faith but phansie and our shewing the death of the Lord a kind of nailing him again to the cross For to draw his picture in our ear or mind to character him out in our words and yet fight against him is to put him to shame We must then understand our selves when we speak to God as we understand God when he speaketh to us and in the same manner we must shew him to himself and the world as he is pleased to shew and manifest himself unto us Christ did not present us with a picture with a phantasm with a bare shew and appearance of suffering for us Nor must we present him with shadows and shews And what is God's shewing himself Psal 80. Thou that sittest between the Cherubims shew thy self saith the Psalmist shine thou clearly to our comfort and to the terrour of our enemies God manifesteth his Power and breaketh the Cedars of Libanus He maketh known his Wisdom and teacheth the children of men He publisheth his Love and filleth us with good things His Words are his blessings and his demonstrations in glory He speaketh to us by peace and shadoweth us by plenty and our garners are full And see how the creature echoeth back again to him The heavens declare the glory of God and the firmament sheweth his handy-work Day unto day uttereth welleth out speech and night unto night sheweth knowledge God's language is Power God's language is Love and God's language is Hope God planted a vineyard Isa 5. that expresseth his Power and built a tower in it and made a wine-press therein there is his Love and he lookâ—d for grapes there Hope speaketh for he that planteth planteth in hope He spake by his Prophets he spake by his judgments and he spake by his mercies but still he spake in hope for he doth neither shine nor thunder but in hope This is the heavenly dialect and we must take it out We must not speak as one that beggeth on a stage but as he that beggeth on the high way naked and cold and pinched with hunger Verba in opera vertenda By a religious Alchymie we must turn words into works and when God speaketh to us by his Prophets answer him by our obedience when he speaketh to us in Love give him our hearts and when he looketh for grapes be full of good works This is Christ's own dialect and he best understandeth it and his reply is a reward But from shews and words he turneth away his ears and will not hear that is for still in God's language more is understood then spoke he will bring us to judgment And now we see what it is to shew the death of the Lord not to draw it out in our imagination or to speak it with the tongue but to express the power and virtue of it in our selves to labour and travel in birth till Christ be fully formed in us till all Christian virtues which are as the spirits of his bloud be quick and operative in us till we be made perfect to every good work And thus we shew his death by our Faith For Faith if it be not dead will speak and make it self known to all the world speak to the naked and clothe him to the hungry and feed him to those who erre and are in darkness and shine upon them This is the dialect of Faith But if the cold frost of temptations as S. Gregorie speaketh hath so niped it that it is grown chil and cold and can speak but faintly if we have talked so long of Faith till we have left her speechless if she speak but imperfectly and in broken language now by a drop of water and now by a mite and then silent shew the death of Christ onely in some rare and slender performance behold this is your hour and the power of light this your time of receiving the Sacrament is the time to actuate and quicken your Faith to make it more apprehensive more operative more lively to give it a tongue that it may shew and preach the wonderful works of the Lord. And as we shew the Lord's death by our Faith so we shew it by our Hope which if it be that Hope which purifieth the heart will awake our glory the Tongue If it be well built and underpropped with Charity it will speak and cry and complain And the language is the same with that of the souls under the Altar How long Lord Rev. 6. How long shall the Flesh fight against the Spirit How long shall we struggle with temptations When wilt thou deliver us from this body of death When shall we appear in the presence of our God Though we fall we shall rise again Though we are shaken we shall not be overthrown Though thou killest us yet we will trust in thee This is the dialect of Hope And here at this Table we must learn to speak out to speak it more plainly to raise and exalt it to a Confidence which is the loudest report it can make Thirdly we shew and preach the Lord's death by our Love Which is but the echo of his Love And we speak it fully as he doth to us fill up the sentence and leave not out a word make it manifest in the equality and universality of our obedience as he offered up himself a full perfect and sufficient sacrifice for us Quicquid propter Deum fit aequaliter fit Our love to Christ must be equal and like himself not meet him at Church and run from him in the streets not embrace him in a Sermon and throw him from us in our conversation not flatter him with a peny
and grind him with our oppression not build him a tabernacle in his glory and deny him at his cross No Love speaketh to Christ as the Israelites did to Joshua Josh 1. Whatsoever he commandeth it will do and whithersoever he leadeth it will go against powers and principalities against tribulation and persecution against the power of darkness and the Devil himself This is the dialect of Love And if Love wax cold that it doth not plainly speak this holy tongue here is the Altar and from it thou mayst take a live cole to touch it that it may revive and burn within thee And that heart is not cold but dead which the Love of Christ presented and tendered in the Sacrament cannot quicken and stir up into a flame If this work not a miracle in us and dispossess us of the dumb spirit it is because of our unbelief Again we shew the Lord's death by our Repentance which speaketh in grones and sighs unutterable When we dye to sin we then best shew the death of the Lord. Then his sorrow is seen in ours and his agony in our strugling and contention with our selves His complaints are heard in ours and are the very same My God my God why hast thou forsaken me We are lifted up as it were on a cross the powers of our soul are stretched and dilated our hearts are pierced our Flesh is crucified and Sin fainteth and when all is finished will give up the ghost And then when we rise to newness of life it will be manifest that Christ is in us of a truth A penitent sinner is the best shew of the best Sermon on a crucified Saviour And here in this so visible presentment of his Body and Bloud our wounds must needs bleed afresh our Anger be more hot our Indignation higher our Revenge more bitter and our Complaints louder Here we shall repent of our Repentance it self that it is not so serious so true so universal as it should be Here our wounds as David speaketh will corrupt and putrefie But the bloud of Christ is a precious balm to cure them Christ shall wash away our tears still our complaints take away our sorrow and by the power of his Spirit seal us to the day of Redemption Last of all we must shew the Lord's death with Reverence With Reverence why the Angels desire to look into it Thrones and Dominations bow and adore it and shall not Dust and ashes sinning dying men fall down and worship that Lord who hath taken away the sting of Death which is Sin and swallowed up Death it self in victory Let us then shew the Lord's death with fear and rejoyce with trembling By Reverence I do not mean that vain unnecessary apologizing Reverence which withdraweth us from this Table and detaineth us amongst the swine at the husks because we have made our selves unworthy to go to our Father's house a Reverence which is the daughter and nurse of Sin begot of Sin and multiplying Sin the Reverence of Adam behind the bush who was afraid and hid himself unwilling to come out of the thicket when God called him a Reverence struck out of these two Conscience of sin and Unwillingness to forsake it And what Reverence is that which keepeth the sick from the Physician maketh the wounded afraid of balm and a sinner run from his Saviour This Reverence we must tread under foot with the mother that bare it and dash it against the Rock the Rock Christ Jesus First be reverent and sin no more and then make our approches to Christ with reverence Shew our death to sin that we may shew the death of the Lord for it First leave our sin behind us and then draw near with a true heart in full assurance of faith When as Job speaketh we are afraid of all our works of our Faith that it is but weak and call to him to strengthen it of our Love that it is not hot enough and then stir it up of our Hope that it is but feeble and then feed it with the bloud of Christ of our Sorrow that it is not great enough and then drop a tear of our Repentance that it is not sincere enough and then smite our hearts look upon the wounds of Christ and then rip up our own that they may open and take in his bloud when we are afraid of our Reverence that it is not low enough and then lay the cross of Christ upon it all the benefits of a Saviour and our own sins to press it down lower and make him more glorious and us more vile in our own eyes When we have thus washed our hands in innocencie and our souls in the bloud of the immaculate Lamb then Faith will quicken us and Hope embolden us and Love encourage us and Repentance lead us on with fear and reverence to compass his Altar For these are operative and will evaporate will break thy heart humble thy look cast down thy countenance bow thy knee and lay thee prostrate before the Mercy-seat the Table of the Lord. Thus if we shew his Death he will shew himself to us a Lord and a Saviour he will shew us his hands and his side he will shew his wounds and his bloud the virtue of his sufferings shall stream out upon our souls and water and refresh them and we shall return from his Table as the Disciples did from his sepulchre with great joy even with that joy which is a pledge and type of that eternal jubilating joy at his Table in the Kingdom of Heaven The Six and Twentieth SERMON 1 COR. XI 28. But let a man examine himself and so let him eat of that bread and drink of that cup. AMongst all the duties of a Christian whether Moral or Ceremonial there is not one but requireth something to be done before it be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens Those velitations and trials which are before the sight are a part of that exercise and they are called Mysteries which do but make way and lead us to the mysteries themselves Preparation to the duties of Christianity we must count as a part of those duties or else we shall come short in the performance of them so do them as that it had been better we had left them undone Eccl. 5.1 It is good to go up to the house of the Lord but we must first keep our feet subdue our foul and irregular affections It is good to offer sacrifice but we must first clense our hands or else we shall but give the sacrifice of fools It is good to give alms with our right hand but so that our left hand know it not It is good to pray but not standing in the synagogues or the corners of the streets It is good to fast but vvithout a disfigured face In all our approches to God vve must keep our feet vvalk forvvard vvith reverence and preparation for the place is not onely holy but dangerous to stand in
vanity or the next business will drive it away and take its place Nor let us make a room for it in our Phansie For it is an easie matter to think we are free when we are in chains Who is so wicked that he is not ready to persuade himself he is just And that false persuasion too shall go for the dictate of the Holy Ghost Paganism it self cannot shew such monsters as many of them are who call themselves Saints But let us gird up our loins and be up and doing the work those works of piety which the Gospel injoyneth It is Obedience alone that tieth us to God and maketh us free denisons of that Jerusalem which is above In it the Beauty the Liberty the Royalty the Kingdom of a Christian is visible and manifest For by it we sacrifice not our Flesh but our Will unto God and so have one and the same will with him and if we have his will we have his power also and his wisdom to accompany it and to to fulfil all that we can desire or expect Servire Deo regnare est To serve God is to reign as Kings here and will bring us to reign with him for evermore Let us then stand fast in our obedience which is our liberty against all the wiles and invasions of the enemy all those temptations which will shew themselves in power and craft to remove us from our station In a calm to steer our course is not so difficult but when the tempest beateth hard upon us not to dash against the rock will commend our skill Every man is ready to build a tabernacle for Christ when he is in his glory but not to leave him at the Cross is the glory and crown of a Christian And first let us not dare a temptation as Pliny dared the vapour at Mount Vesuvius and died for it Let us not offer and betray our selves to the Enemy For he that affecteth and loveth danger is in the ready way to be swallowed up in that gulf Valiant men saith the Philosopher are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiet and silent before the combat but in the trial 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready and active But audacious daring men are commonly loud and talkative before encounters but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flag and fail in them The first weigh the danger and resolve by degrees the other are peremptory and resolve suddenly and talk their resolution away It is one thing to talk of a tempest at sea another to discourse of it leaning against a wall It is one thing to dispute of pain another to feel it Grief and Anguish hath not such a sting in the Stoicks gallery as it hath on the rack For there Reason doth fight but with a shadow and a representation here with the substance it self And when things shew themselves naked as they are they stir up the affections When the Whip speaketh by its smart not by my phansie when the Fire is in my flesh not my understanding when temptations are visible and sensible then they enter the soul and the spirit then they easily shake that resolution which was so soon built and soon beat down that which was made up in haste Therefore let us not rashly thrust our selves upon them But in the second place let us arm and prepare our selves against them For Preparation is half the conquest It looketh upon them handleth and weigheth them before hand seeeth where their great strength lieth and goeth forth in the power of the Spirit and in the name of Christ and so maketh us more then conquerers before the sight And this is our Martyrdom in peace For the practice of a Christian in the calmest times must nothing differ in readiness and resolution from times of rage and fire As Josephus speaketh of the military exercises practised amongst the Romans that they differed from a true battel only in this that their battel was a bloudy exercise and their exercise a bloudless battel So our preparation should make us martyrs before we come to resist ad sanguinem to shed a drop of bloud To conclude as the Apostle exhorteth let us take unto us the whole armour of God that we may be able to withstand in the evil day and having done all to stand to stand against the horrour of a prison against the glittering of the sword against the terrour of death to stand as expert souldiers of Christ and not to forsake our place to stand as mount Sion which cannot be moved in a word to be stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as we know that our labour is not in vain in the Lord. For whoso looketh into the perfect Law of Liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed The Seven and Fortieth SERMON PART VII JAMES I. 25. But whoso looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed TO Persevere or continue in the Gospel and To be blessed for ever are the two stages of a Christian the one here on earth the other in heaven and there is scarce a moment but a last breath between them nothing but a mouldering and decaying wall this tabernacle of flesh which falleth down suddenly and then we pass and enter And that we may persevere and continue means are here prescribed first assiduous Meditation in this Law we must not be forgetful hearers of it but look into it as into a glass vers 23 24. yet not as a man that beholdeth his natural face in a glass and then goeth away and forgetteth himself not as a man who looketh carelesly casteth an eye and thinketh no more of it but rather as a woman who looketh into her glass with intention of mind with a kind of curiosity and care stayeth and dwelleth upon it fitteth her attire and ornaments to her by a kind of method setteth every hair in its proper place and accurately dresseth and adorneth her self by it And sure there is more care and exactness due to the soul then to the body Secondly that we may continue and persevere we must not only hear and remember but do the work For Piety is confirmed by Practice To these we may now add a third which hath so near a relation to Practice that it is even included in it and carrried along with it And it is To be such students in Christ's School as S. Paul was Acts 24.16 To study and exercise our selves to have alwayes a conscience void of offence toward God and toward men Not to triflle with our God or play the wanton with our Conscience Not to displease and wound her in one particular with a resolution to follow her in the rest Not to let our love of the world or fear of danger make that a truth which we formerly
a word where there is no true Charity there can be no true Church and where there is the least Charity there it is least Reformed Talk not of Reformation Purity and Discipline They may be but names and make up a proud malicious faction but it is Charity and Charity alone that can build up a Church into a body compact within it self Malice and Pride and Contention do build indeed but it is in gehennam downwards to hell and present men on earth as so many damned Spirits And there is no greater difference between them then this that the one may the other can never repent An imbittered faction is a type and representation of Hell it self Let then Faith and Charity meet in our Trial and Preparation Faith is a foundation but if we raise not Charity upon it to grow up and spread and dilate it self in all its acts and operations it is nothing it is in vain and we are yet in our sins Let not Anger or Rancour or Malice keep you from this Table and bring you within that sad Dilemma That you must and may not come That to come and not to come is damnation And do not forfeit so great mercy to satisfie so vile and brutish affections Lose not the hope of being Saints by pleasing your selves in being beasts Why should LOVE be wrote so thick on your walls and scarce any character any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any title of it in your hearts The Heart is the best table to receive it There engrave it with a pen of iron and the point of a diamond and then it will be legible also in your actions Remember it was Love that brought down Christ from heaven that nailed him to his cross that drew his heart-bloud from him and all to beget Love in us Love of God and Love of our Brethren And let this Love rule in our hearts and put down all our Malice Bitterness and Evil speaking all these our enemies under our feet Sacrifice and offer them up before we come to the Altar then shall we be fit to sit down at this Table Thus we must put our Charity to trial For this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a feast of Love Examine therefore whether thy Charity be firm and strong such a Charity as is stronger then Death a Charity that in Christ's cause will stand out against Poverty Imprisonment and Death it self a Charity which in respect of thy brethren will bear all things bear injuries kiss the hand that striketh thee bow to them that are in the dust condescend to the lowest a Charity which will die for the brethren For that Charity which speaketh big and doeth nothing scattereth words but casteth no bread on the waters defieth a tempest and runneth away at a blast can embrace a brother and yet persecute him forgive and yet wound him that is love and yet hate him will never fit and qualifie us for this feast of Love Let us then examine our selves And let us consider also him that inviteth us the Apostle and high Priest of our profession Christ Jesus Consider him as our high Priest and that we shall soon do For what captive would not be set at liberty Who that hath a debt to pay would not have a Surety that should pay it down for him Who that hath a request to put up would not have an Intercessour All this we may desire and yet not consider him as our high Priest And we must not think that he was such an high Priest for such as would not consider him and that he came to free those who did love their fetters to satisfie for wilful bankrupts to deliver them who all their life time delight in bondage to offer up those prayers which malice or oppression or deceit or hypocrisie have turned into sin Therefore let us also consider him as our Prophet putting into our hands those weapons of righteousness that spiritual armour those helps and advantages which are necessary and sufficient to work our liberty to strike off our fetters and demolish in us the Kingdom of Sin And here put it to the trial and ask thy self the question Art thou willing to hearken to this Prophet Art thou willing he should teach thee Wouldst thou not make the way to heaven wider and his yoke easier then he hath made it Hast thou not looked on these helps and advantages as superstitious and unnecessary As he is thy Prophet so art not thou his interpreter and hast taught him to speak friendly to thy lusts and sensual appetite Hast thou not given a large swinge to Revenge let out a longer line to Christian Liberty and given a broader space for the Love of the world to trade in then ever this Prophet did This is not to consider him but effoeminare disciplinam to corrupt his discipline and to make Christianity it self which is a severe Religion wanton and effeminate by the interpretations And therefore thou must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examine thy self yet more and more Bring it to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a judgment till thou hast censured and condemned those thy glosses and presented in thy conversation an Expurgatory Index of them all till thou canst digest his precepts with all the aloes and gall with all the hardness and bitterness that is in them and then thy stomach also and thy heart will be prepared for this Bread of life for this celestial Manna Last of all canst thou consider him as thy King and Lord Is his fear to thee as the roaring of a Lion and his wrath as messengers of death And art thou willing to kiss to bow and worship him that he be not angry Canst thou discover Majesty in him now Majesty in his discipline wisdom in his Laws power in weakness now in this life when he is whipped and scourged and crucified again when his precepts are made subject to flesh and bloud and dragged in triumph after the wills of men when for one Hosanna he hath a thousand Crucifiges for one formal and hypocritical acknowledgment a thousand spears in his sides Who hath most command over thee the Prince of this world or this King Will not a smile from beauty move thee more then the glory of his promises Art thou not more afraid of the frown of a man of power then of his wrath Will not the love of the world drive thee against more pricks and difficulties then the love of a Saviour Will not that carry thee from east to west when the command of this King shall not draw thee a Sabbath dayes journey to visit the fatherless and widows Art thou of the same mind with him Are thy will and affections bound up in his will Is his will thy Law and his Law thy delight Then he is thy Priest and hath sacrificed himself to make thee a Feast He is thy Prophet to invite and fit thee and thy King to welcome thee and he shall gird himself and make thee sit
either draw it dry which is a glorious conquest or keep it in the proper chanel which was ordained for it and where it may pass with honour that so the Man may either be an eunuch for the kingdom of heaven or soli uxori masculus a man to his wife alone and so glorifie God in his frail and mortal body I would not be a Pharisee to boast but yet I know nothing by my self but that I may fling a stone at the adulterer Nor am I so much a Pharisee as to point out to that Publican at whom I should fling it I know Jess by others then I do by my self For as I see not their actions so I cannot see their heart nor what fire it is that burneth upon that Altar But yet when I see Vanity every day advance her plumes and tread her wanton measures before the Sun and the people when I read a Law that makes Adultery death and then hear some of them that made it a Law make it a jest first set up a Mormo and then laugh at it when I see men talk with their eyes and speak with their feet and teach and invite with their fingers as the Wise-man describeth it when I see those affected gestures which are the forerunners and prologues to the foulest acts when I see both men and women drest up with that advantage as if they would set themselves to sale and provoke one another not to good works but to those of darkness when I hear those evil words which corrupt good manners a verse of a Poet but sanctified and made canonical by S. Paul or rather those evil words which are the marks of the plague in the heart the symptoms and indications of a corrupted and nasty soul when I see Obscenity as well as Oaths made an ornament of speech when I observe an art and method that some use in foming out their own shame when it is become the mode of the time and he is the best Wit that is thus wanton and he the best speaker that speaketh words clothed with death when I see and hear this as who seeth and heareth it not I cannot but fear that there are more fornicators then those who are marked in the hand more Adulterers then those who die on the tree When I see men thus walk upon hot coals I cannot but think that their feet will be burned When I see this thick and fuliginous smoke I cannot but look down towards the lowest pit and say Certainly that is the place from whence it came But this is not to glorifie God in our body but to glory in our shame Nor can any light be struck out of such a Chaos nor the Glory of God be resplendent in such a sink Let us then in the next place as Julian the Apostate speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wage war with this our flesh let us deny our appetite that our lust may not be importunate let us afflict our bodie by fasting and abstinence discipline and keep them under and bring them into subjection For talk what we will of Fasting till the body be afflicted and sensible of that affliction it is no fast The fast is not complete till the body be subdued Then by the power of God we have the conquest and his is the Glory But what glory is it to him to see his image shut up and buried in a full body as in a grave what honour to see an active and immortal soul as dull and earthy as that clod of clay which incloseth it to see the work of his hands set up against him to see the body wanton and the soul which he breathed in breathe nothing but filth to see the man whom he made for life nourished up for the day of slaughter What glory can it be to him to see that which should be his Temple become a kitchin a stews I will not prescribe you the rules of Abstinence The Pythagoreans abstained from living creatures because they phansied to themselves a Transmigration of Souls the Manichees from herbs and plants because they thought that Earth it self had life Montanus gave laws of Fasting and had three Lents What mention we these who were but Philosophers and Hereticks There be that cry down Heresie and anathematize it who abstain from Flesh and from Eggs because potentially flesh and from Milk too Take heed of that that is sanguis albus white bloud saith Bellarmine This is not to fast to forbear those ordinary meats and feed on dainties But they are far worse who to confute them will have no Fast at all who make it a matter rather of dispute then practice and instead of fasting ask whether a Fast may be enjoyned or no whether the Church have power to appoint a fast whether it be not a sin to fast as the Papists do And so from non Pontificium we are even fallen to nullum from no Popish fast to no fast at all or are driven to a fast as Balaam's ass was to the wall by the terrour of the sword It will not be much material now to determine although it is soon done who hath the power of proclaiming a Fast When God is to be glorified in our bodies every man is his own Magistrate and may enjoyn himself a fast when he please and without blowing a trumpet Though he cannot work a miracle yet he may fast with Christ and may use Fasting to that end our Saviour did As Christ made it an entrance into his calling and Prophetick office so may the Christian make it a praeludium to his warfare He may fast that he may repent he may fast that he may give almes fast that God may see the conquest of the Spirit over the Flesh and glory in it If Fasting hath its magistery and operation as the Fathers speak it may be a wing to our Prayers and a nurse of our Devotion It is not it self a virtue but it is instrumentum virtutum an instrument to work out perfection The end of Christian discipline consisteth not in it but by it we are brought with more ease unto our end It is virtus animi purgativa as the Pythagoreans speak a purgative virtue that clenseth and prepareth the soul for religious endeavours sweepeth and adorneth it as a place for God's Honour to dwell in And as it cometh from the heart for a broken heart will soon proclaim a fast so it reflecteth upon the heart again and confirmeth that affection which begat it It sharpeneth our Sorrow it swelleth our Anger it enflameth our Zele it raiseth our Indignation it keepeth fresh our tears it correcteth and prepareth the body by a kind of art the body which as the Historian speaketh of the common people aut humiliter servit aut superbè dominatur must either crouch under us as a servant or will soon insult over us as a Lord. Statim ubi par esse coeperit superius erit Let it be once your equal and it will