it is an invincible evidence of power when the greater number are by him preserved For the clearer understanding of this Suppose two Princes one whereof without all Law or provocation save that of his own exorbitant will sought the ruine of his people and bent all his intentions to destroy them the other used all industry care and diligence though they were ungrateful to preserve them should not the greatest power be judged to be in him the Protector C. Yes indeed M. What if he preserved but a greater part would you suppose him to be a more powerful Prince than the other C. Why not Truly both the more powerful and also the more merciful for if he could have saved all he would have saved all M. I do not think so where then is his justice for without it there can be no exercise of virtue for the punishment of and his severity unto a few doth exalt and magnifie his clemency to the rest C. I confess it but we must be circumspect least whilest we praise his clemency and augment his power we diminish his justice But if these attributes be equal in God then the number of the blessed and the number also of the damned are equal M. Such an equality is not to be required where there is neither debt nor merit here onely the true bounty the free mercy of God are discerned for God oweth to no man and it is lawful for him to do what he pleaseth with his own creature the work of his own hands and fashioned for his glory unless that the nature of all men especially that of a Prince should be more propense to clemency and pardon than addicted to punishment and revenge as God himself witnesseth of himself saying The Lord the Lord God merciful and gratious long-suffâ—ring and abundant in goodness and truth Now no motive is so prevalent as the promise of salvation to win souls to God nothing is so magnificent so princelike so highly liberal as to succour the afflicted to pardon the suppliant and to deliver men from dangers on the contrary nothing is more abject vile and deformed than to make the highest cruelty to cohabite with the greatest power C. If God loweth nothing to man why is it said in the 20. of Matthew that the Master of the house bid his Steward call the labourers and give to every one their hire Also our Lord Christ saith to those that suffer reproach and persecution for his Names sake Rejoyce and be exalted in joy for I say unto you great is your reward in Heaven M. Our Lord out of his meer goodness and benignity calleth that a reward or recompence which is the effect of his own liberality and this by the sequâ—l of that parable is manifest The good man of the house went out to seek labourers not they to seek him as he saith in Isaiah I am found of them that did not seek me I was made manifest to them that asked not after me He calleth them he hireth them he sendeth them he sendeth for them and he payeth them Some acknowledge the goodness of the Master and murmure not others complain using many objurgations taxe him of unjustice and boast their own works and day-labours all these the Lord thus satisfieth Friend I do thee no wrong didst thou not agree with me for a penny take what is thine and be gone I will give unto this last even as unto thee is it not lawful to do what I will with mine own aâ—t thou envious because I am good and libâ—ral What I pray thee do all these things import but the bounty of the Master of the house which is most plainly proved by those words that it was lawful for him to do with his own as bâ—st pleased him For he now calleth those things his which before he called by the name of a hire that we might understand his wonderful goodness for he adorneth his own gifts with the name of a reward that he might cherish and rowse up our sluggish natures to the lively performance of our duties For otherwise hath not the Lord stampt it as a Law saying when you have kept all the Commandments say of your selves You are but unprofitable servants for you have pâ—rformed but your duty C. What is there intended by the word penny M. The penny signifieth the Covenant which he hath made with us offering to us life or death honour or ignominy felicity or misery All these things Life Honour Felicity are by his Fatherly indulgence promised to them that do not attribute them to their own works or merit but to the proud and such as boast of their own works as did the Jews or those that despaire of the loving kindness of God nothing is due but reproach and confusion For as Paul saith The wages of sin is death but the gift of God is everlasting life through Jesus Christ our Lord. C. Can life and death then be called a recompence or reward M. Yea life in reference to the promise death in respect of sin may be so called For reward beareth an indifferent signification and is appliable in good and bad things to good and bad men Of bad men and vain-boasters the Lord saith They have received their reward And this is the same which the good man of the house saith Take what is thine and be gone Peter also saith That the wicked find the reward of their unrighteousness C. I now plainly perceive that the Doctrine which you raised from that Parable in our morning discourse is properly to be understood of the calling of the Jews if you please therefore pursue your purpose M. My purpose was to declare the infinit power of God by which we might conjecture of the largeness of his Church and Kingdom For if the Majesty of a King is best conspicuous in the abundance of riches in the multitude of people and a great number of Kingdoms Provinces and Nations we must necessarily conclude That the Kingdom of God who onely can be truely said to be powerful great and wonderful is much bigger than that tyranny of the devil For I will never call that Prince great who hath a great multitude of enemies but I will term him powerful to whom many pay subjection and in this I â—â—â—e Solomon on my side In the multitude of the people saith he is the Kings honour but in the scarcity of men is the destruction of a Prince C. This cannot be denyed when those things are abstracted from persons and â—lmes but when I consider them more nearly and look upon them in the lives and customs of men I confess I am puzled what to think for do you not see that Satan doth possess the greatest part of the world which as John saith is covered with evil therefore not without cause is the devil called The Prince of this world and lord thereof M. What my CAELIUS Know you not that John saith Judge not according to appearance but judge righteous judgement
what places are those which as you say contradict this Opinion C. The first is because at the Deluge onely eight persons were saved and if the salvation of the Elect were typified by this deliverance doubtless the number of the Elect is very small but this seems confirmed by S. Peter in his first Epistle chap. 3. where speaking of the Ark he saith In which very few that is eight Souls were delivered The like Figure whereunto even Baptism doth now also save us M. These words of S. Peter rightly understood do unfold the mystery of that action First he saith that the waters of the floud were shadows or figures of Baptism and the destruction of sin therefore Noah did typifie Christ the Publisher and Preacher of Righteousness and by the Ark is signified the faith of the Kingdom of Christ for as none were preserved from the waters but those who hearkening to Noah took sanctuary in the Ark so now also none enter at the door of Salvation but such as having heard the Gospel preached believing repent and following Christ Jesus the Pilot of his Heavenly Ark the Church are wasted by faith as in a ship through the raging waves and whirlpits of death and hell Whereas Peter subjoyns that very few were saved from the deluge those words may very aptly be referred to the paucity of believing Jews at his first manifestation in the flesh For James also writing to the Jews scattered about all the coasts of Asiâ— comforteth them that they be not dejected through various tribulations nor discouraged through the paucity of believers and sheweth them also that the sufferings of Christ the persecutions of the Godly and the scarcity of those Jews that should free themselves from that hallucination and blindness of mind was foretold by the Prophets and prefigured by types and as that inundation destroyed not them that took shelter in the Ark neither can crosses calamities nor death it self endamage those that trust in Christ but be rather wholly converted to the advantage of a believing soul Peter therefore as I have shewed speaketh not of the universality of the Elect but his words must be restrained to those contemporary Jews to whom as he was an Apostle of the Circumcision he directed that Epistle C. I confess with joy my Maynardus thou hast enlightned a very dark passage in S. Peter but what can you answer to this argument that of that vast multitude of Israelites which God brought out of Egypt onely two Calâ—b and Josuah were admitted into the Land of Promise M. The best and safest rule to unvail the mysteries of the Old Testament is to consult the Apostolical sense of those places Paul handling that place in the tenth chapter of his first Epistle to the Corinthians draweth it into example thereby to warn and deter them from sinning by the sad president of those Israelites that fell in the Wilderness And in the Epistle to the Hebrews that he may discover the root of all iniquity he saith that they to whom the Land of the Canaanites was promised and they who fled out of Egypt through unbelief should not possess that land which God also there called his Rest because it doth declare the peace and unity of the Kingdom and Church of Christ in which we shall live secure trusting in the good will of God towards us in Jesus Christ Of which rest the Prophet Isaiah maketh mention in the two and thirtieth chapter saying And my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places Behold here the sense of the Apostle upon the words where there is not a syllable of the paucity of such as shall be saved and doubtless it were an act of great temerity to bow or wrest the Text further than the very matter doth declare or wider than the Prophets and Apostles have conceived of it C. But can you shew by some other passages of Scripture for without this authority I know you attempt nothing what must be understood by Josuah and Caleb and why onely the little ones the rest being excluded should possess the Land of Canaan M. There is no doubt but these two were preserved to be witnesses of those wonderful deliverances which God had vouchsafed to that unthankful people because they onely had the courage amongst all the Spies to undertake the extirpation of the Canaanites but if we raise the matter into a higher consideration seeing that those transactions pointed to the times of the Messiah it will be no impropriety to affirm that Josuah and Caleb were Types and adumbrations of the paucity of those who upon the first coming of our Saviour should believe in him notwithstanding the majesty of God was refulgent in him by the frequent attestation of miracles which very thing those severe comminations against that stubborn and contumacious people do seem to import For saith God in the fourteenth of Numbers all those men which have seen my glory and my miracles which I did in Egypt and in the wilderness and have tempted me now these ten times and have not hearkened to my voice surely they shall not see the Land which I swore unto their fathers neither shall any of them that provoked me see it And a little after he excepteth Josuah and Caleb and all those under the age of twenty years Of which thing God complaineth in Isaiah which place also S. Paul citeth in the tenth to the Romanes I have spread out my hands all the day to a rebellious people S. John also in the beginning of his Gospel saith He came unto his own but his own received him not C. I perceive by these two for as it is written In the mouth of two or three witnesses every truth shall be established the Apostles and Disciples of our Lord are presignified who as they did testifie of his wonders and miracles so did they chiefly bear record of his Resurrection For so our Lord himself saith to his Apostles Ye shall bear witness of me through the utmost parts of the earth But now I expect to hear what you can say concerning the posterity of them that sell in the wilderness for certainly in this also is comprehended a great mystery M. I should indeed have little to answer to this matter had not S. Paul that great Revealer of hidden things opened a way unto it For the Apostle in the eleventh to the Romanes doth plainly prophesie that Those branches which were cut off through unbelief shall through Faith be reingrafted What else doth this signifie but that the posterity of them that perished in the desart shall have access into the Land of Promise was not all Judea after the death of our Saviour turned into a solitude were not almost all them that had seen Christ destroyed by war famine or pestilence yet their generations as Paul witnesses shall be received into his Kingdom In confirmation whereof he doth accomodate the predictions of the Prophets and thus unfoldeth
them to the preconsolation of the Gentiles For I would not Brethren that ye should be ignorant of this mystery lest you should be wise in your own conceiâ—â— that blindeness in part is happened to Israel until the fulness of the Gentiles be come in and so all Israel shall be saved as it is written There shall come out of Sion the Deliverer and shall turn away ungodliness from Jacob. For this is my coâ—enant with them when I shall take away their sins Which words in the original are somewhat different but it seems the Apostle followed the translation of the Septuagint in which translation the words are not so much considered as the sense These things also Mosâ—s Jeremiah and Ezechiel do promise to the Israelites that he will gather them out of all Nations and from the ends of the earth that he will cleanse them with pure water and purge them from all their iniquities and give them a new heart and a new spirit C. To the other things I readily assent but I do not sufficiently understand what is meant by the Deliverer M. I will shew you my Caelius This place is diversly expounded but the words of the Apostle are plain enough for when he saith he shall come it is liquid he speaketh of somewhat yet to come and when he saith the Deliverer shall come whom can you suppose to be meant but Jesus Christ the onely Saviour and Redeemer of mankind especially when he addeth out of Sion that is out of the very Nation of the Jews to whom this Prophecie doth belong But because some Holy and great man was to be sent from God for the instauration of a collapsed Church and the replantation of an extinguished Religion this doth not at all seem different from the custom of God For when things are even despaired of and grown desperate he then useth as the Prophet Malachie speaks to raise up some Elias before the coming of the great and dreadful day of the Lord and he shall turn the heart of the Fathers to the Children and the heart of the Children to their Fathers that is he will congregate and convert the hearts of those Children to the Messiah whose Fathers have worshipped him in Spirit And that this should be performed by Elias was the opinion of Orig n Theodoret Chrysostom and Austin also which they confirm by that saying of our Saviour When Elias comes he shall restore all things Howsoever in my judgement Paul in that place means none other but Christ Jesus C. But was not Christ already come when Paul wrote wherefore then doth he say he shall come What coming doth he describe his first appearing to suffer death for us or his last coming to judgement M. Paul in his second Epistle to the Thessalonians when he purposeth to describe unto us by whom Antichrist should be revealed and by what weapons he should be overcome after that for a time he had proudly advanced himself against Christ under the name of Christ he thus writeth Then shall that wicked one be revealed whom the Lord shall consume with the Spirit of his mouth and shall destroy with the brightness of his coming In which words four things are declared unto us That Antichrist shall be detected by whom he shall be brought to destruction by what weapons and lastly that the Lord himself shall come in Person against this enemy shall subdue him and scatter all his forces this shall be the means of that accomplishment Whatsoever is made manifest was first hidden and whatsoever is brought to light is made manifest Antichrist for a long time hath lyen hid like a wolf in sheeps cloathing and still had been unmanifested had not the appearance of Christ begun to reveal him by whose coming again also he shall be utterly overthrown But in the mean time it behoves us to fight manfully under Christ our King and leader against this adversary and all his adherents and least we should faint or be discouraged St. John assureth us he shall be delivered into our hands And the Lamb shall overcome them for he is Lord of Lords and King of kings and they that are with him are called and chosen and faithful But with what weapons with those wherewith men go out to battel No but with the Spirit of his mouth and the brightness of his coming C. I apprehend you with the sword of the Spirit which is the word of God that is with arguments taken out of the Doctrine of the Scriptures which he shall never be able to answer M. I deny not but the adversaries of Christ may be fought withall and brought to destruction by other weapons but Paul telleth us that Antichrist shall be put to flight by the Spirit of his mouth to exaggerate the power of Christ who is able to vanquish his enemies by the breath of his nostrels For his Spirit as the Prophet Isaiah saith is an over flowing stream he is also a consuming fire and Christ Jesus is the brightness of this fire at whose appearance the enemies vanish as the night and darkness is dispersed by the approch of the sun Now if the tyranny of Antichrist must be abolished by the Spirit of the mouth of our Saviour before his last coming to judgement which St. John foretelleth saying And the ten horns which thou sawest upon the beast these shall hate the whore and shall make her desolate and naked and shall eat her flesh and shall burn her with fire That the Gospel may be preached in all the Kingdoms of the earth another coming of Christ must yet be enquired after and this is that coming by which he hath begun to restore the preaching of the Gospel to enlighten the understandings of them that sate in darkness to confirm them by his Spirit We know well under how much blindness and ignorance the whole world in former ages hath been kept contiguous almost to the very times of the Apostles For as soon as their embassage was ended the ravenous wolves begun to enter into the fold of Christ as Paul saith not sparing the flock Thus by degrees the true Christ was taken out of the world and a supposititious Christ laid in his room in the holy place the Temple of God established in faith not founded upon any material basis In which temple he sitteth and exalteth himself above all that is called God or that is worshipped whose coming is after the working of Satan with all power and signs and lying wonders and with all deâ—eaveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved For they who shut their ears that they may not hear the truth it is no wonder that they delight in lies And when salvation is promised to them that believe the truth they that delight in lies may justly fear damnatioÌ„ C. If I understand you rightly you intimate that as the absence of the Gospel doth signifie the absence
do you forget what you confess in the Symbole of your Belief when you say I believe the Holy Catholick Church which is the Communion of Saints which had it been subjected to sense had not been put into our Confession which consisteth simply and absolutely of the objects of our Faith Let it not therefore move thee that this Kingdom of Christ this Commonwealth of the Saints is not visible to the eye for it is better believed and comprehended in the mind than discerned by the sense C. But seeing it consists of men what is the reason it should be invisible M. Because God in the administration of his Kingdom differeth from the conduct of humane reason or the Methods of that old beguiler And here now we may contemplate the wonderful and admirable wisdom of God The devil filleth all placeâ— with sin death and desolation God disposeth all things in justice life and healthfuâ— salvation Now observe with what inexpressible art God doth this to deceive thaâ— Deceiver Under sin he covereth justice under death life under condemnation salvation under infirmitie strength under folly wisdom From hence it is said that all the World is overspread with evil from hence Satan is said to be the Prince of this world because he seemeth to govern all things according to his own sensualitie as though there were no providence but it is not so by no means so the true and legitimate Prince is he to whom the Father said Ps 2. Ask of me and I will give thee the nations for thine inheritance and the uttermost parts of the earth for thy possession He is the true Lord who conquering death and the Authour of death saith in the 28 of Matth. All power is given to me both in heaven and in earth C. You have proved these things very fully and the matter is strengthened by the nature and definition of faith for faith is defined by the Divines to be a firm comprehending of those things in the understanding which are not seen M. I rejoyce that you have so well profited by our discourse that you can assist the cause I maintain But to make it yet more clear unto you I will propound a similitude We are in this life as in a Citie which of right belongeth to some good Prince but this Citie is usurped and oppressed by a certain Tyrant with severe bondage as for example Pharaoh oppressed the Israelites in that memorable calamity now if any man enter this Citie and observe the Customs of it he will say it differs very little from that of Aegypt which with outward appearance and seeming willingness followeth and obeyeth the Tyrant but inwardly consenteth with the true and lawful Lord and although they can contribute nothing else yet they sigh and wish for him expect him and bewail the burthen of their servitude and when he shall come with power to chase and subdue the enemy and to restore the Citie to freedom then the Tyrant shall feel of what force the Faith and Love of this people is to their Lawful and merciful Prince for in stead of many Subjects he shall then find many Enemies for that old saying is a true one He that hath many servants hath many Enemies What are we not all Subject and mancipated to sin even against our wills Fitly therefore may we say with Paul With the mind I serve the Law of God but with my body I am Subject to the dominion of sin Add also that many men commit many errours through ignorance and those will admit excuse and pardon for a difference must be put between sins of weakness and sins of malice and presumption But wherâ— our King Christ Jesus accompanied with might and Majesty shall come to sight the last battel with the Devil then that infinite multitude of the Elect that innumerable company of celestial Citizens shall appear Now they are not discernable because as I have said either through force or ignorance they are compelled to wear the Tyrants colours In the mean time till the expectation of that time be satisfied our prudent and abundantly wise Prince hath some secret and clandestine conferences with them heartens them and comforts them and bids them continue faithful to him and he will accept this their desire of him this Faith for perfect obedience And although he can deliver us he delayeth it suffers us to undergo the Discipline of afflictions to kindle in us a greater desire of his coming These are the Divine stratagems the royal arts which do deceive both the narrow judgement of men and also elude the deceits and snares of the Devil for who would say that in so many sins there should be any righteousness in such a perturbation such a trifluctuation of miseries any quiet rest or peace in so much folly any wisdom in so much servitude any liberty or in so many dangers any safety who would ever have thought the thief who was even buried alive in all wickedness and brought to be crucified for his notorious and flagitious offences had been one of the Sons of God and of the number of the Elect On the other side who would have imagined that Judas Isâ—ariot chosen to the Honour of an Apostleship and daily and hourly a continual hearer of Divine truth and heavenly wisdom should not have been a Citizen of Heaven O the depth of the riches of the wisdom and knowledge of God! how unsearchable are his judgements and his waies past finding out Here is the new Art here are new reasons of heavenly administration this is the mysterious way of God alone who onely is wise powerful and good Great is our Lord and of great power his understanding is infinite Psal 147. C. By this way of judging according to the shallow judgement of man I suppose Elias was deceived when he made his complaint that he onely was left of all those that did worship God but what answered the oracle of God to him I have reserved to my self seven thousand men who have not bowed the knee to Baal Rom. 11. M. You gues right and if in one place in one nation there were so many althougâ— to a definite number be here put for an infinite multitude and those unknown to â— greater Prophet how many may we suppose then to have been and now to be iâ— the whole World C. Verily I think an innumerable company M. Let us then believe that this our heavenly King is able and knoweth how to purchase to himself a greater kingdom than the Enemy who hath neither wisdom nor power C. But upon what reason do you refuse the ascription of wisdom and power to the Enemy when it seems repugnant to his name to deny him those attributes for you may call to mind they were termed Daemones or evil Spirits from their great power or wisdom by many of the Ancients for Plato who followed Hesiod and other Poets doth conceive them to be called Daemones quasi Daimones which signifieth prudent or
two there is no third Then he saith Those that are worldly do continually vex and persecute those that are Spiritual and Heavenly yet they are servants these are free Therefore in reference to their final condition he conferreth an everlasting inheritance upon the sons of the free-woman those of the bondwoman being abdicated forsaken and rejected These things being so learnedly and so plainly disjoyned by the Apostle we ought not to conjoyn or rather to confound them And if any man will by that married wife or by that daughter of the bâ—nd-woman understand the Nation of the Jews neither can he by that means detract from the multitude of the Elect for as he that treads the steps of the faith of Abraham is the son of Abraham and belongeth to the number of the Saints so he that followeth the contumacy and abideth in the unbelief of the Jews is deservedly called a Hagaren and an Ismaelite Here is therefore no place for tergiverlation for he plainly affirmeth that the number of the Citizens of the Heavenly Jerusalem is much greater than that of the earthly Jerusalem and this is the reason of that great admiration of the celestial Citizens when they behold their own multitude as you read at large in the Prophesie of Isaiah C. It is so but why is one called barren and forsaken the other the married wife M. First because she is not so fruitful pompous and illustrious in the ceremonies of the Law as the other Secondly because she appeareth little and regardless in the eyes of the world For she boasteth not of good works and merit doth not make ornament magnificence and splendour to be inseperable notes of her purity and Lastly is not celebrated for diversity of Sects and variety of rites and ceremonies Therefore she is termed barren without children solitary little despisable and forsaken of God by them that judge according to the specicious outside of things But on the contrary the other said to have a husband because she surpasseth in the pomp of outward worship for the Prophet hath opposed the married woman to the barren and her that is forsaken and speaks of both of them after the manner of men C. I will not here demand who is the husband of the Church for I know it is Christ the Lord but who besides will they have to be her husband M. The very Synagogue it self boasts of Moses but very falsly as Christ sheweth in the 5. of John saying Had ye believed Moses ye had also believed me for he wrote of me but if ye believe not his writings how will you believe my words Also our Lord saith in the 2. of the Apocalypse that such are not Jews but blasphemers and the Synagogue of Satan Moreover they who ordain and pretend Moses for their Law-giver if they seek salvation by any other Law than that of Christ whether it be of Moses or Mahomet or Pope or any Seperatist whatsoever they may be said to have a master a husband and they that are such are all servants bond-men and as many as are begotten of them that is perverted by them and if they be servants they shall not abide in the house for ever but the son abideth ever But Christ and his Spouse the Heavenly Jerusalem have children and those free from the Law as our Saviour told the Jews If the Son shall make you free then you are free St. Paul also telleth us that where the Spirit of the Lord is there is liberty 1 Cor. 3. Therefore these are heirs not by the observation of the Law but only as sons sons of the free-woman which is the Holy Catholick Church not the synagogue of the bond-woman held under fear and servitude For he that is a son doth not imagine that he shall therefore become an heir because he serves the father keeps his commandments but because he is born in true and lawful wedlock or else called into the family by adoption C. These things are so plain that he is wilfully blind that seeth them not But can you produce any testimonies out of the New Testament M. I can Behold St. Paul comparing the calamity brought into the world by the transgression of Adam with the benefit of Christs resurrection that is those which were damned in Adam with those that are justified sanctified and saved in Christ saith thus But not as the offence so is the free gift for if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many Rom. 5. Now the sense of the words is this That the gift of one man Jesus Christ hath abounded to many more than the fall of Adam and the offence by that fall did extend Here you see the Apostle saith in terminis that more are saved by the advantage of Christ than are damned by the sin of Adam C. I do see it and I understand it but how in the same place are those words to be understood For he saith As by the offence of one man judgement came upon all men to condemnation so by the righteousness of one man shall all men be absolved Here he saith all men are damned and yet all men are saved and seems to speak things repugnant For if all be condemned there is a necessity none can be saved and there is a necessity none can be damned if all men be saved M. You have propounded a question somewhat perplexed and knotty but by Gods assistance I shall untie it I know there are some that say all are condemned that is all that are born under original sin are obnoxious to condemnation that all are absolved and set free that is that Christ died for all men and that his death was effectual to expiation of the sins of the whole world if all men had applied unto themselves the benefit of his death by saith but this opinion tottereth in regard that all men are born in original sin yet all men are not justified all men are not saved and by this it would seem that the efficacy of the passion of Christ was not so diffusive as the transgression of Adam was destructive whereas if you consider the words onely the reason should be the same in both You have not forgotten the old Axiomes Paria paribus contrariis omnibus contraria conveniunt But this seems more plain to me to affirm that all which are condemned are condemned for the offence of one man and so also all that are saved have salvation by the benefit of one but it is true that all are condemned that came of the old Adam and all which are born of the second Adam which is Christ are saved but they are few these are many otherwise the righteousness of Christ will be found less than the disobedience of Adam Thus we shall with the Apostle harbour thoughts correspondent to the Office Divine virtue of Christ And whereas