fulfilled the Commandements of God yet wantest thou one thing for that work which must merit must be Opus indebitum Now obedience to every branch of Gods law is a debt which we are owing to God by the law of creation and God may say to every one of us as Paul said to Philemon Thou owest to mee even thine owne selfe Doth a Master thank that servant which did that which he was commanded to do I trow not so likewise When yee have done all things which were commanded you say we are unprofitable servants we have but done that which was our duty to do Inutilis servus vocatur saith Austin qui omnia fecit quia nihil fecit ultra id quod debuit And Theophylact upon that place The servant if he work not is worthy of many stripes and when he has wrought let him be contented with this that he hath escaped stripes 3. That work by which thou must merit must be thine own but thy good works if thou look to the first cause are not so Quid habes quod non accipisti 1 Cor. 4. It s God that worketh both the will and the deed Phil. 2. 13. Not I but the grace of God in me 1 Cor. 13. So then put case thou couldst fulfill the law and it were not a payment of debt yet is no merit due to thee but to him whose they are Dei dona sunt quaecunque bona sunt Every good and perfect gift comes from above even from the father of lights And Deus sua dona non nostra merita coronat 4. Admit it were in thy power to fulfill the law that it were no debt that thy works were wholly thine and God had no part in them this is not enough there must be some proportion between the work and the reward or no proper merit Now between thy best works and the Kingdome of heaven promised to Christs little flock there is not that proportion that is Inter stillam muriae mare Aegeum as Tullie speaks between the light of a candle and the light of the Sunne between the least grane of sand that lies on the Sea-shore and the highest heaven as shall presently appear 5. Last of all that thy work may merit at Gods hands some profit or honour must thereby accrue to him But my goodnesse saith David O Lord reacheth not unto thee but to the saints that are on the earth If thou be righteous saith Elihu what givest thou to God or what receiveth he at thine hand Job 35. Who hath given unto him first Rom. 11. 35. All these five things are requisite for the merit of works but not onely some but all of them are wanting to our best works and therefore we must with the Scriptures ascribe our whole salvation to the grace of God and acknowledge nothing inherent in us to be the prime cause of all his graces but his owne good will and pleasure I count the afflictions of this world not worthy the glory that shall be revealed Rom. 8. And in another place he tells us That wee deserve hell for our evill workes The wages of sinne is death but not heaven for our good deeds and sufferings but of Gods bounty and mercie Eternall life is the gift of God Rom. 6. Not by the works of righteousnesse which wee had done but according to his mercie he saved us Tit. 3. And ye are saved by grace through faith not of your selves it is the gift of God Eph. 2. And how doth he prove that Abraham was justified by faith and not by works because Ei qui operatur merces non imputatur secundū gratiam sed secundum debitum And if Abraham had been justified by works he had wherein to rejoyce but not with God Rom. 3. These are places of Scripture and let me build upon this occasion to produce an assertion which once I brought upon another point which some that I see here present were pleased to except against as savouring of blasphemy though the words excepted against were none of mine but of Justin Martyr who lived above 1400. years agoe and confidently brought by him in his discourse with Tryphon a Jew if any I will not say Pelagian or Arminian or Papist but if all the Fathers of the Primitive Church if all the ancient Councels if Moses and all the Prophets if Paul and all the Apostles if an Angel from heaven nay if God himself these are the words of Justin the Martyr should deliver any doctrine repugnant to that which is contained in this booke I would not believe him Agreeable unto these places of Scripture was the doctrine of the ancient Church Gratia evacuatur si non gratis donatur sed meritis redditur Aug. Epist 105. Non dei gratia erit ullo modo nisi gratuita fuerit omni modo And in a third place Non pro merito quidem accipimus vitam aeternam sed tantum pro gratia Tract 3. in Ioh. And thus have I confirmed my proposition by reason by Scriptures and by the testimonie of the Church and Contra rationem nemo sobrius contra ecclesiam nemo pacificus contra scripturas nemo Christianus senserit as a Father saith Unto all these might be added if it were needfull the confession of the learnedst of our Adversaries let our Enemies be Judges who cry down this blasphemous doctrine of Merit God saith one of them doth punish Citra condignum but rewards Vltra condignum and Scotus as Bellar confesseth holds that Bona opera ex gratia procedentia non sunt meritoria ex condigno sed tantum ratione pacti acceptationis divinae And of the same opinion saith he were other of the old Schoolmen and of the new Writers Andreas Vega. Ferus as in many other points between us the Pontificians so in this he is as sound a Catholique and as good a Protestant as Calvin himselfe or any that hath written on this subject in Math. cap. 20. vers 8. Gratis promisit gratis reddit si dei gratiam favorē conservare vis nulla meritorum tnorum mentionem facito And in Acts 15. Qui docet in operibus confidere is negat Christi meritum sufficere Both which places many others of the same Author their Index Expurgatorius hath wiped out using him the ancient fathers as Tereus dealt with Progne who cut out her tongue lest she shold tel the truth Yea and Bellarmine himselfe after he hath spent seventeen leaves in defence of merit of works and scrapt and catcht and drawn in by the shoulders whatsoever he could out of the Scriptures or ancine Fathers for colouring that Tenent at length brings this Orthodoxall conclusion with which I will conclude this point Very Orthodoxall indeed if two letters be transposed Propter incertitudinem propriae justitiae let it be Propter certitudinem propriae injustitiae propter periculum inanis gloriae tutissimum est fiduciam totam in sola Dei misericordia benignitate
if thou strangle thy sefe with the smal cords of vanitie Thou must therefore be contented to forgo those little ones a great beam will put out a mans eye so may a mote too a great flame may burn a house so may a small sparkle a cart-rope may strangle a man so may a small cord a sword will take away the life of the strongest man and so may a little pen-knife nay the point of a needle a Canon shot may murther a man so may the shot of a pocket dagg the deep Ocean may drown a man and so may a smal River It is even so with sin the Aegyptians were as surely drowned that laid dead on the shore as those that were overwhelmed in the deep so the least sinne without repentance drowns a man in the gulfe of perdition as well as the greatest and let me add this which is a most certain truth though at the first it may seeme a paradox that more are damned to Hell for little sinnnes then for great Why Because as it is not the falling into the fire that burnes a man to death but continuing in it nor the falling into the water that drownes a man but lying in it so it is not the falling into sin that damns a man for then all should be damned seeing all fall into sin but cotinuance in sinne and impenitencie A great sinne may prove veniall and a little sinne the same kindâ—n mortall exempli gratia oppression may be veniall and the least desire of another mans goods mortall actuall adulterie veniall and adulterie of the heart unlawfull desire mortall shedding of innocent blood veniall and unadvised anger mortal one of these wee find pardoned in David another in Zacheus the third in Manasses and pardoned they shall be to all such as truly repent and believe the Gospel but these being breaches of Gods law are in their own nature mortall and unlesse repentance follow them they are sure to bring death with them not that these are more grievous in their own nature then those or did more provoke Gods wrath the contrary is true in both but because they often find mercie when the other doe not because they are often accompanied with repentance when the other are not and it is not the greatnesse or littlenesse of the sinne that makes it mortall or venial but the continuance in it or forsaking of it he that continueth in his sin though never so small shall not prosper but he that forsaketh them though never so great shall finde mercie Now many that have been overtaken with grievous and crying sinnes having had the looking glasse of the Law laid before them have been humbled and upon their humiliation pardoned and so their mortall sinnes made venial whereas these lesse sinnes wherein men walke securely and never are truly humbled for them but blesse themselves with the fancie that they are free of many hainous crimes wherewith many others in the world are stained these these I say bring many milions to hell experience sheweth that many dangerous wounds being timely looked unto are cured whereas the least as a stab with an Aule or prickle of a black or prickle of a black thorn neglected may indanger a member if not life So the greatest sinne soundly and timely repented obtains pardon whereas the least neglected as if there were no danger because of it self not so dangerous brings death on the back of it Let then the men of this world who make a sport of sinne mince and qualifie and extenuate their greatest offences let them thinke themselves happie because they are not the greatest transgressors let them never have any Scriptures but such as sound Gods mercies in their mouthes but for thee Beloved Christian if thou look to find favour at the hands of the Almighty though after thy fals and slips thou art to meditate upon Gods mercies lest thou be swallowed up with over much heaviness yet before to keep thee from falling mediate upon his judgements and fierce wrath against the least transgressions lay them open before God that he may cover them condemn them that he may forgive them confesse them to be by nature mortall that by grace he may make them veniall Thus much concerning the second proposition the last proposition is against the Romish doctrine of traditions wee receive traditions say the Fathers of the Councell of Trent pertaining to faith and manners with like devotion and reverence that wee doe the books of the Old and New Testament they meane divine and Apostolicall traditions these wee reverence and receive as well as they viz. if they be expresly delivered in the Scripture or may by necessary consequence be thence proved this is not their meaning but such as are not written but only said to be delivered by Christ and his Apostles very well but seeing the ancient received some for divine and Apostolical which are not rejected even by the Church of Rome as abstaining from blood and that which is strangled praying toward the East c. How shall I know what traditions are divine and Apostolicall Bellarmine gives me a good rule that is without doubt an Apostolical tradition saith he that is taken for Apostolicall in those Churches where is a continued succession of Bishops from the Apostles where is that marrie onely in the Church of Rome Et ideo ex testimonio hujus solius Ecclesiae sumi potest certum indubitatum argumentum ad probandas Ecclesiasticas traditiones and therefore from the testimonie of that Church onely may be taken a certain and infallible argument for proving of Apostolicall traditions This is the strongest stake that stands in the Popes hedge allow him this principle and he will be sure to win the field The Protestants have challenged the Romanists at three severall kinde of weapons Reason Antiquitie and Scripture The first they put off with their nice and aeriall distinctions the second when all other shifts have failed them they wipe oft with the wards of their expurgatorie indices wherein they deale with the ancient Fathers and some of their own side also as Terence in the Poet did with Prognâ— that is cut out their tongues that in future times they shall never be able to crie down Poperie when they are assaulted with the third which is the fittest that can be used to maintain Gods quarrell against his enemies being taken out of Davids Tower where hang a thousand shields and all the weapons of the strong men they put off this blow by their tradition yea but traditions are against the Word of God Ye shall add nothing unto that which I command you Deut. 4. Yea but traditions are the word of God though not written how prove you this because our Church holdeth them to be such Et quod nos volumus sanctum est as Tichonius the Donatist was wont to say Woe unto you yee Hypocrites for ye bind heavie burdens and lay them upon mens shoulders yee make the Law of
the ordinarie course and beyond the extent of the statute enacted after mans transgression to say nothing that their change shal be equivalent with death that it may be as great a question whether their bodies be the same which they were before as it was amongst the Athenian Philosophers whether the Ship wherein Theseus sailed to Crete to kill the Minotaure was the same when the decayed parts of the ship were repaired with new planks till at length none of that wood was left that furrowed the Sea between Athens and Creet the rest which are without this compasse have an hour assigned them when they must leave their bodies in the Wilderness but then be carefull of their health use recreation observe dyet seek to the Physitian all these as they will not add one cubit to their stature so can they not add one minut to their appointed time Indeed Hezekiah had fifteen yeers added to his dayes but this was not by the help of man but by his immediate power which turneth man to destruction and again he saith Come again ye sons of Adam and again it was not added to his appointed time for as God is not as man that he should lye so is he not as the son of man that he should repent but it was added to that time wherein by the course of nature the thred of his life should have been broken the thred of nature is tyed to the foot of Jupiters chaire for as it is with the fruits those which are not pulled off the trees when they are ripe will fall themselves so it is in men those that are not by force taken away by the course of nature drop down themselvs that axiom in natural Philosopie is true that every thing is resolved into that whereof it is composed which made Anaxagoras to say when he heard his sonne was dead I knew still that I had begotten a mortall man and Epictetus when walking one day into the fields he saw a woman break an earthen pot at the Well and going abroad the next day he heard some Children weep for their Father that was dead when he came home his speech was this heri vidi fragilem frangi bodie vidi mortalem mori it is no greater matter that a mortall man should dye then that an earthen vessel shall be broken if any man should doubt of the certainty hereof I would say unto him as Bildad said to Iob Inquire I pray thee of the former age and prepare thy self to search of their Fathers for wee are men of yesterday and are ignorant so our dayes on earth are but as a shadow will not they teach and tell thee that all flesh is grasse How many millions have lived before thee and where are they Omnis haec magnis vaga turbaterris Iviâ— ad manes so that I may say with Iâ— know ye nothing have ye not heard it hath it not been told you from the beginning have ye not understood it by the foundations of the earth he sitteth on the circle of the earth and the Inhabitants therof are as grashopers he bringeth the Princes to nothing and maketh the Judges of the earth as vanity as though they were not planted as though they were not sown as though their stock took no root in the earth so he bloweth upon them and they wither and the whirl-wind shall blow them away in stubble Isa 40. Out of which place its plain that as God hath set every man his limits and bounds which he cannot passe which was my first collection out of the second part of my division mine appointed time so it is evident likewise that this time is but short which is my second observation dayes To this purpose it is that Moses saith teach me O lord to number my dayes if he had said moneths they had been but the passing of the sun through a sign or yeares they had been but a few revolutions of the swift running Giant through the Zodiack quickly gone but yet to shew unto us the momentarie shortness of our lives he expresseth them by dayes which if they be naturall they contain but so many turnes of the heavens upon the axeltree of the world or artificial they contain but the remaining of the sun in our Horizon which seemeth to be Davids meaning when he saith that God hath made his dayes as it were a span long a short winter day he makes but a little fragment of a circle and then presently the sun of his life is down as the Lord liveth said he unto Ionathan and as thy soule liveth there is but a step between me and death he meant in that place that he was dayly in danger of his life by reason of Saul which never ceased from persecuting him though there were no persecuting Sauls in the world as there are too many yet with David as many as are sprung from the loyns of Adam have but one step between them and death it is neerer unto them then their clothes on their backs they carrie it about with them in their own bosoms and though it presently get not the masterie yet Serpent like it is still nibling at their heels and will never leave tripping them till it hath brought them to the ground Prima quae vitam dedit hora carpsiâ— The first houre that they began to breath but an inch from the thred of their life if a mans bodie were made of Adamant or steel or brasse the wicked Ethnick needed not to have exclaimed against God that the Raven and the Hart and the Phoenix should live so many ages whereas the life of a man like a Weavers shuttle or swift post is presently gone for though they should come at length to a full point as the flint will at length be broken and brasse and steel cankered and consumed yet they should first passe so many ages that they could not say with Iacob few and evill have our dayes been but alas they are but of a glassie mettall the least fall will crack them they are of potters clay the seast knock will break them so that we may say to death with him in the Tragedy Parce venturis tibi mors paramur Sis licet segnis properamus ipsi Hence it is that mans life is counted as as a buble of the water a vapour a smoak a dream a spaâ—n a tale that is told And are these things so hence then we might first learn not to put our trust and confidence in man as though he were able to prolong our dayes for let him be as tall as the sons of Anak or mightier then Og king of Basan whose bed was of Iron or more terrible then Goliath which so affrayed the Israelites that they durst not come neer unto him yet he cannot deliver his own much lesse thy bodie from the grave or make an agreement unto God for it he is but a man whose breath is in his nostrils
habitations The Lord could take your souls from you before ye depart this place if ye depart in safetie before ye come into your houses or before you goe to bed or before you rise in the morning but if you injoy to day and to morrow and the next day despise not the riches of his bountifulnesse and patience and long suffering knowing that his bountifulness leadeth you to repentance Be not like to the wicked Iob 21. which take the Tabret and Harpe and rejoyce at the sound of the Organs and spend their dayes in wea'th and then suddenly goe down into the Grave Nor like those in Eccles 9. 12. which do not know their time but like fishes which are taken in an evill net and like birds that are caught in a snare so they are snared in the evill time which falleth upon them suddenly nor like the evill servant in the Gospel which saith in his heart my Master doth deferre his coming and begins to smite his fellow-Servants and to eat and to drink with the drunken lest death come upon you in a day when ye look not for it and in an houre that you are not aware of and cut you off and ye receive your portion with Hypocrites in the Lake that burneth with fire and brimstone where shall be weeping and gnashing of teeth Blessed is that man whom the Lord when he cals him from hence shall find waking but woe yea thrice woe be to that man whom the Lord when he cometh shall find sleeping verily I say unto you it had been good for that man if he had never been borne wherefore once again I say use this golden opportunitie to the honour of your God redeem the time because the dayes are few not for a day but even all your dayes which is the fourth note and which I can but touch let it be your care not how you may be rich in this world but how you may be rich unto God not rich in goods but in goodnesse let your chief study in this life be how he may be saved in the life to come Alas it was but a cold comfort to Adrian the Emperour when he was readie to dye to jest with his soul doubting what should become of it Animula vagula blandula hospes comesque corporis quae nunc abibis in loca Pallidula rigida nidula nec ut soles dabis jocos What speeches but this or worse then this can any expect will proceed from you in your sicknesse when you are ready to leave the world if in your health you have not studied to make your election sure if in your life ye offer to God nothing but dregs there is little hope you will set forth good wine at the houre of your death late repentance is oftentimes counterfeit never so accepted with God we must blossom in the spring if wee will bring forth fruit in harvest it is no commendation to offer to the world and Satan the flower of our youth and sacrifice to God the withered stubble of old age to turn to God when we can scarce turn our selves in our beds and to leave this world when it is ready to take a farewell of us wherefore have your loynes still girded about and your lights still burning and you your selves waiting and expecting nay desiring not only for that time when your souls and bodies shall be separated but much more for that great day when they shall again be united and conjoyned let these and the like be each of your meditations and prayers How long Lord how long holy and true as the heart desireth the water brook so longeth my soul after thee O God my soul is a thirst for God even for the living God when shall I come to appeare before the presence of God into thy hands I commend my spirit for thou hast redeemed me O Lord God of truth yea thou art my helper and my redeemer O my God make no long tarrying but come Lord Jesus come quickly The 5th and last thing which was observed out of these words was this That death to the Children of God is but a change to a better and more blessed state for so with Mercer and other learned Divines I take the meaning of the words to be when it is said my changing and not to be meant of the resurrection as some would have it Death is the wages of sinne saith the Apostle Rom. 6. 23. not only a temporarie death which is a separation of the body from the soul but an eternall death which is a separation both of bodie and soule from God for so it was told our Grand-father before he tasted the fruit of the forbidden tree whensoever thou shalt eate thereof thou shalt dye the death seconded after the fact with this iudiciall sentence dust thou art and unto dust thou shalt returne Gen 3. and so by the transgression of one death reigned over all unto condemnation Rom. 6. 14. But behold the abundant Ocean of the riches of the mercie and bountifullness of our God who by the balme of Christs blood hath so tempered this popson that like Treacle which is made of venemous wormes it becomes a preservative against poyson and hath broken the teeth of this Lyon that we may say with the Prophet the Lyon and the Lamb may dwell together hath taken the sting from this Scorpion that we may even now in some sense say O death where is thy sting thus by the grace of God the punishment of sin is to us turned to a freedom from sin it was said to our first Parents saith Austin thou shalt dye if thou sinne now it is said to a Martyr dye lest thou sinne then it was said if thou transgresse the commandement thou shalt dye the death now it is said if ye refuse to dye ye transgresse the commandement that which then was to be feared that they should not sin is now to be undergon lest they sin then death was gotten by sinning now justice is fulfilled by dying Behold the great difference of death in the godly and the wicked to the wicked it hath the same force which before it had to the godly it is like a sleep which resteththeir bodies and makes them more lively then before to the ungodly it brings a taile or sting with it and that is condemnation to the godly it is as it were a Bee without a sting to the godly it is terminus a quo of miserie and vexation to the wicked it is the beginning of sorrow and damnation to the ungodly it is Sathans Cart to carry them to Hell to the righteous it is like Elisha's fierie Chariot to mount them to Heaven to the wicked it is Sathans Serjeant to carrie them to Tophet which is prepared for them to the godly it is the Lords Messenger to remove them to their expected home let then the ungodly feare and tremble when they heare of death and let them
she least feares up goes the broom down goes the Spider and web and all and are troden in the dust and there is an end of her pride So it is with the greatest of them that are without Christ when they have seated themselves in the highest roomes the world can afford anon when they least think upon it God sends his broom of death and sweeps them downe into the pit of hell and destruction What was that Lucifer the sonne of the morning Nebuchadnezzar which did advance himselfe above the starres of God and other Potentates of the world Aegyptians Assyrians Chaldeans but as it is said of them of the old world that occasioned the flood great Gyants or as Nimrod is called mighty hunters before the Lord or as the Scripture phraseth them Swords Syths Flayls Axes Hammers Rods wherewith God whipped his children for their disobedience and then cast them into the fire Attila that great scourge of Europe in his time who was wont to boast that the stars did fall from Heaven at his presence and that he made the Earth to tremble wheresoever he came Or Tamberlane the terrour of Asia who led a million of Souldiers against his Enemies what were they but as they stiled themselves the one Flagellum Dei Gods whip the other Ira Dei Gods wrath Neither of the two was Filius Dei a sonne of God Or to speak of present times what is the great Mogor of the Indians or the Cham of the Tartars or Sophi of the Persians or grand Signior of the Turks but Gods hang-men and bondslaves not worthy to lick the dust of the feet of the poorest Christian that endures bondage and miserable captivity under them It s a world to see how many will stand upon their Gentry and busie their braines in deriving themselves from some ancient stock How doth Bonfinius bestir himselfe in deriving Matthias King of Hungarie a man of meane discent if you except his father John Hunniades from the Corvini amongst the old Romans leaning altogether upon improbable conjectures And how do many of no great ranck busie their wits in deriving their discents from the Normans as did Ajax from Jupiter the olde Italians from the Aborigines the Aegyptians from the Earth the Arcadians from the Moone How farre they can climbe this ladder I cannot precisely define Certain it is that the ancientest sirname we have is but of yesterdayes breâ—d in respect of true antiquity and he that is proudest of his Parentage and stands most of the antiquity of his house if he will take pains to climb the line of his discent he may within a few hundreds of yeares run his name out of breath But say that every ordinary Gentleman could derive his Pedigree from the first of his Nation the English from the Saxons or Normans the Spaniard from the Goths or Vandals the French from the Franci or Burgundians c. What were these at their first coming and others which like a generall deluge after the removing of the Emperours seate into the East overflowed these Western parts of the World but godlesse graceless cruel Pagans that usurped other mens rights and reaped where they had not sown Imagine and it s but an imagination thou couldst without interruption derive the line of thy pedigree from Adam what canst thou find there but shame unlesse thou shouldst climbe a degree further as Luke doth in the genealogie of Christ The sonne of Adam the sonne of God What is the ancientest in any Pedigree to him that is called The ancient of dayes Dan. 17. 13 And what is a dead stock unto the living God This this is the specifical Form which gives nomen and esse to a right Gentleman to have God for his Father to have the Almighty the Summum genus and top of his Kinne And without this all Gentry how ancient soever is but losse and drosse and dung and guilded vanity and golden damnation or to give it a milder name it 's but a grace of flesh or as wee commonly call it it s but blood And what is the best blood of it selfe if flesh and bones and nerves and spirits and a soul be not added to make it a perfect man No more is parentage if vertue and grace and religion and other habiliments of body and mind be wanting But now as a sanguine complexion is the fairest and best of all when all the parts and members are correspondent so Gentry when it is adorned and beautified with Religion and other graces from above gives the greatest lustre I may speak of it as Solomon speaks of old age when it is found in the way of godlinesse It 's a Crowne It 's like apples of gold in pictures of silver Quale manus addunt ebori decus aut ubi flavo Argentum pariusve lapis circumdatur auro Like a picture of Ivory curiously set forth by the hand of a skilfull Artificer or like a ring of pure gold beset with a precious Diamond Or like the Kings daughter which was not only outwardly adorned with a vesture of gold but which is better All glorious within Vertue in a meane person is like a Candle under a bushell it gives light to him that hath it but brings little help to others but in a Gentleman it 's like a Taper set up in the midst of a room or like a Beacon upon a hill it gives direction to all that come neer Happy are those Kingdomes Et multos habet Sparta tales Gods name for ever be blessed for it this Kingdome hath many such in whom goodnesse equalizeth greatnesse and like stars of the first and second magnitude as they exceed others in bulk and substance so do they also in light and influence Cato said that the people of Rome were like a flock of sheep let the Shepheard single out one and he will hardly drive it but put them together the greatest will lead the way and the rest will follow Christs Church is a flock of sheep had this poor Country many such Bel-weathers to lead the way it would prove no small case to the Lords Shepheards for driving of the rest into the greene pastures of the Lord that are beside the waters of comfort But if Religion and grace be wanting a man be his parentage never so ancient his Lands and Lord-ships his Honours and Preferments never so great is but like matter without forme like Apuleius his golden Animall or like Polyphemus without an eye And here I cannot choose but censure those for degenerous spirits unworthy the name they bear who think themselves in all points compleat Gentlemen Si venaticam noverint si in alea fuerint damnabilius instituti si corporis vires ingentibus poculis commonstrent c. If they can discourse about Horses Hawks Hounds If they can hunt skilfully and dice damnably and drink profoundly and sweate prophanely and spend riotously and make their recreation their vocation without doing any service to God