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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	eternal_a	life_n	lord_n	11,091	5	3.8914	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61645	A stock of divine knowledge, being a lively description of the divine nature, or, The divine essence, attributes, and Trinity particularly explaned [sic] and profitably applied the first, shewing us what God is : the second, what we ought to be / by the late learned and laborious preacher, and worthy instrument of Gods glory, Richard Stock ...	Stock, Richard, 1569?-1626.	1641 (1641)	Wing S5693; ESTC R34616	191,839	352

that a man hath begun to run well there is danger to begin to sit down what if he should then be set upon by the dart of death was there not danger but if a man sit not downe let death come upon him he shall dye in peace If death finde thee walking thou shalt rest with God and shalt have all things in this life and in the life to come eternall happinesse THAT GOD IS MOST PERFECT CHAP. IX EXOD. 34.6 The Lord the Lord strong mereifull and gracious GOD hath revealed himselfe in his word wherein we are taught as you have heard what he is which we reduced to this short summe that he is a spirituall Essence most perfect distinguished into three persons in the which description are many things to be considered as First that he is an Essence Secondly that he is but one Essence Thirdly that he is a spirituall Essence Fourthly that he is most perfect all these belong to his Essence and lastly that he is distinguished into three persons Now the perfection of God is in his Attributes and is made manifest to us by them and therefore in the next place we are to speake of them and so I propound this question for orders sake Quest Wherein consisteth the perfection of the Divine Essence Answ In Attributes which God hath given unto it to make it better knowne to us which are either incommunicable or proper or else communicable these things are commonly spoken of Gods Attributes and properties and saving other mens judgements I like of them that doe distinguish between Attributes and Properties Attributes are those that belong to the Essence and Properties to the persons themselves so that the Attributes are to be spoken of when we speake of the Essence and Properties when we speake of the persons Attributes are nothing else but the divine Essence of God yet they are called Attributes because God hath taken them to himselfe to make himselfe better knowne to us so farre as we are able to conceive of his divine Essence now these Attributes are of two sorts either incommunicable and proper to God and not communicated to any other and of this sort are his simplenesse eternity immutability and his immensity others there are communicable they are not indeed in the same measure in us as they are in God for that they cannot be but they are the like therefore we say that they are communicable of which we will speake when we come unto them and so much shall serve for the first question Now the next question which is the point to be stood upon is concerning the Simplenesse of God Quest What is the Simplenesse of this Divine Essence Answ It is an incommunicable Attribute whereby God is conceived to be without all composition this must be confirmed and this place which I have read will prove it the Lord the Lord c. wherein it is manifest that he is Jehovah of himselfe and by himselfe and though there be many things that we take to be in him yet there is nothing in him but himselfe in him there is no composition therefore these Attributes that are given to God in the Scripture are given in the abstract to shew the simplenesse of his nature as Iohn 8.12 I am the light of the world 1 Iohn 1.5 God is light not a thing enlightened God is love 1 Iohn 4.16 What doth this intimate but that all these are his Essence without composition every thing that is loving is compounded but that which is love it selfe is simple he is so simple that he hath no composition no not so much as of accidents and this is grounded upon the place we have set downe the Lord the Lord c. then he addes his Attributes strong mercifull and gratious and thathe is such it is cleare Isa 43.22 I even I forgive thy sinnes for my selfe the Lord when he forgives sinnes he forgives not sinne for the merit of man but for his mercies sake and to shew that mercy and goodnesse is not in him as it is in man therefore he saith for my selfe Quest What grounds establish this truth Answ The answer is First he is most perfect Secondly he is truely eternall Thirdly he is not subject to any accident or quality To explane these I say he is most perfect then most simple Reason 1. Because every thing the more perfect it is the more simple for composition detracts from perfection we manifest it thus In mettalls the more simple the more perfect therefore Founders doe use their art to separate the drosse to make the mettall purer the purer it is from other mettalls the more perfect so all liquid matters as in wine the more perfect the more free from lees so for the Elements the purest water is in the bottom of the sea because we have not perfect things to resemble God by we use imperfect this shewes us that God is of a simple nature Reason 2. The second reason is because he is truly eternall and therefore free from any composition we say truly eternall for God is without beginning without ending therefore he must needs be without composition for if there be composition in God two things are required a compound and simples whereof he may be compounded but neither of these two can be in reference to God for God is eternall if another should make the composition God should not be before all things If he should compound himselfe he should be before himselfe and as there was no compounder so for the same reason there was no simple to be compounded because that God gives being to every simple Isa 43.10 I was before there was any God therefore it must needs follow that the Essence is without composition Reason 3. Because there are no accidents fall into God God is subject to no accidents or qualities from which if he be free it must needs follow that he is most simple for when we affirme that God is gracious and good c. when we speake of these things in God we speake of them not as they are vertues in men but as they are meerly his Essence In man they are qualities but in God they are his Essence those in man may be changed but in God they cannot S. Bernard speaking of the love of God breakes forth of a suddaine and saith Let no man think when I speak of Gods love that I mean qualities in God for when I say God is love I mean no new thing but that same which the Apostle saith 1. Ioh. 4.16 God is love now then there is a double love there is love giving love there is love the substance love the quality If it be the name of the substance it is given to God if the name of the quality it is given to man and whatsoever is said of love may be said of any other Attribute as mercy justice c. This teacheth us that there is but one Essence though there be three persons if thou aske

that I am and it can onely be said of him that he is I am Reas 2. The next Reason is Because he is the creator of all things even of time it selfe and whatsoever was before time must be eternall If God made time he must needes be before time and therefore he must needes be eternall for whatsoever is within time is temporall and momentary I cannot see saith Saint Austin that there should be space of time in eternity why because space of time is made by the motion of things past and to come I cannot see any such thing in eternity for there nothing is past for then that which is should cease to be nothing to come for then that should have beene alwayes which yet is not Reas 3. The third Reason is Because he is the author and giver of eternall life to those that have it Thence it appeares that he must needes be eternall himselfe for whatsoever can give eternity that is eternall there is an eternity that hath a beginning and so the Angels and soules of men are eternall but that is such an eternity as differs from the eternity of God all Angels and the soules of men though eternall are in themselves corruptible and capable of an end but by the power and goodnesse of God they are kept still the soules of the wicked to torment and the soules of the godly to eternall life The good Angels to glory and the apostate angels to hell fire and thus we have made the point cleare Vse 1. The Uses then are these first here is incouragement in life and death It incourageth to goe on in a pious course and though we meet with black tongues although we meet with scoffes though we beare the markes of the Lord Jesus yet let us goe on still here is our comfort God lives for ever to reward and recompence us for that which we shall suffer therefore this serves to encourage us to goe through reproach and evill speeches because God lives for euer there is no greater incouragement for a souldier that is in the field to make him fight then the hope of reward and that he hath a rich Generall that will reward him yet he hath this discouragement it may be the Generall may dye in the battaile and then who shall reward him for that he hath done and so according to the proverbe that which is done for old men and children is all lost because old men dye and children forget so we may say whatsoever is done for man is lost But this King lives for ever whosoever thou be goe on in the service of God and thou shalt have plenteous reward as the Apostle saith Heb 10. God is faithfull and he will not forget your worke and labour of love so we may make it our use he will not forget the blasphemies and scoffes that men undergoe in his service thus saith Saint Austin he that rejoyceth in his soule now shall one day be sorrowfull because that God is eternall he that rejoyceth in worldly things the time will come that he will sorrow on the other side the children of God which joy in God shall rejoyce when the world shall weepe will a man have a lasting joy cleave first to the eternall God goe on in a good course be not discouraged Vse 2. The last Use of this Attribute of God that he is eternall that as he is the first so he is the last so the Scripture describes him then here is matter of discouragement to the wicked because they are they that contemne God and contemne his word they are they that account the proud happy they are they that scorne the yoke of Christ they are they that scoffe at those that submit themselves to God there is terrour for them have they prosperity have they honours have they bags full when all these part and they goe out of the world then God lives to recompence them for Christ saith Luke 19.27 Let those mine enemies that would not have me to rule over them be bound hand and foot This may cut the combs of all such as scorne at and disgrace Gods people Oh that you could alwayes thinke of this eternity of God! he lives for ever Remember this when you are sicke and when you are well oh then what goodly promises have the Ministers from you how carefully you will walke before God but you like Atheists thinke God is mortall like your selves it is undeniable that you think thus for if Atheisme had not possest your hearts this would have awakened you oh that this would be thought upon oh the vanity and toyes that your hearts are possest withall Alas you must give an account to God for every penny gotten oh that this were written in your harts Finally then this is matter of comfort to the godly when a good man comes to dye that hath walked with God 10.20 or 30. yeeres and yet is loath to depart from his wife and children and friends he should stirre up his heart to be willing for he goes to that God that lives for ever and therefore he should not feare to goe to him As a Father reports of an old Christian when he was to dye found himselfe unwilling he saith to himselfe Why art thou afraid to goe to him whom thou hast laboured to serve 70. yeeres then this shall be the reward of the godly mans well doing in this life in the life to come he shall goe to God that lives for ever this may comfort him that he hath a God that will give him a plentifull reward glory and happinesse hereafter OF THE IMMVTABILITY OF GODS NATURE CHAP. X. I TIM 6.16 Who onely hath immortalitie dwelling in light THE perfection of God as you have heard is made knowne to us by his Attributes and his Attributes be of two sorts either communicable or incommunicable such as cannot be ascribed to any other and of the first sort of these you heard the last day In the next place we are to handle two more and these are his immutability and his infinitenesse and now concerning the first of these the Immutability of God according to our order the question is Quest What is the Immutability of God Ans It is an incommunicable Attribute whereby he is void of all corruption and alteration This attribute is given to God divers wayes there is an immutability of his nature and there is an unchangeablenesse of his course and of his will but we will not here speake of any other immutability but the unchangeablenesse of his nature for the immutability of his Counsell and his Will will fall in their place to be spoken of I say this is an incommunicable Attribute because it is not common neither can be attributed to any other but God for though there are things that are immutable yet they are subject of themselves to alteration the soules of men are subject of themselves to alteration through the condition of their creation but they are

to anger and of great mercy c. Chap. 18. Of the Iustice of God Pag. 199. Deut. 32.4 He is a righteous Lord and all his waies are judgement Chap. 19. Of the Anger of God Pag. 212. Jer. 64.5 Behold thou art wrath for we have sinned Chap. 20. Of the Hatred of God Pag. 224. Psal 5.5 Thou hatest all the workers of iniquity Chap. 21. Of the Authority of God Pag. 236. Psal 22.28 For the Kingdome is the Lords and he is the governour amongst the Nations Chap. 22. Of the Power of God Pag. 246. Job 9.19 If I speake of strength loe he is strong Chap 23. Of the Persons in the Trinity Pag. 256. John 5.7 There are three which beare record in heaven the c. Chap. 24. ibid. Chap. 25. Of God the Father Pag. 268. Text. Heb. 1.5 Thou art my Son this day c. Chap. 26. Of God the Sonne Pag. 279. Heb. 1.5 Thou art my Son this day have I begotten thee c. Chap. 27. Of God the holy Ghost Pag. 291. John 15.26 The spirit of truth which proceedeth from the Father he shall c. OF GOD AND HIS ATTRIBUTES CHAP. I. JER 9.23 24. Thus saith the Lord Let not the wise-man glory in his wisdome c. But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord. QUESTION WHerein consisteth the chiefest wisdome of man Answer In the true knowledge of the true God The first thing observable in this Text is this That the chiefest wisdome of every man consisteth in the true knowledge of the true God For out of it I reason thus That is mans chiefest wisdome in which hee ought more to rejoyce then in all worldly wisdome or worldly strength or all earthly riches in which most men have their chiefest rejoycing But every man is bound to glory more in the knowledge of God then in worldly wisdome c. Therefore c. This is confirmed Jer. 31.33 34. I will make a covenant with the house of Israel and this is the summe of the covenant They shall all know mee from the least of them to the greatest In which place is shewed what is the chiefest end of mans new creation viz. the true knowledge of God and therefore the people Hosea 6.3 after that the Lord had raised them from death to life say And we shall know the Lord. Qu. Why doth the chiefest wisdome of man consist in this Reason 1. Because without the knowledge of God a man cannot know himselfe The knowledge of a man in things naturall is an excellent knowledge yet it is nothing without the knowledge of himselfe as Saint Augustine saith Though a man know all mysteries to the breadth of the earth and the depth of the sea and know not himselfe hee is like to a man that makes a building without a foundation but without the knowledge of God no man can know himselfe because of that wicked pride that is naturally in man that when hee lookes upon himselfe hee thinkes himselfe so holy just pure c. that hee thinks injustice to bee justice impurity to be purity c. but if once he comes to see the face of God then hee sees his owne justice to be injustice and his owne purity to be impurity and his owne righteousnesse to be folly therefore it is the principall thing for a man to know God Reas 2. Because without this a man cannot worship God aright which is the end of his creation and to this purpose there are many places of Scripture call upon us Pro. 12.13 Psal 100. Come let us worship the Lord for hee hath made us The worship of God is commanded in the first Table and the principall thing in the first Table is the knowledge of God intimating thus much That there is no worship of God where there is no knowledge of God and therefore that man might know how to worship him he first declareth himselfe saying I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage and this is the method which David layes downe to Solomon first Know thou the God of thy Father and then serve him with a perfect heart and with a willing minde 1 Chron. 28.9 Reas 3. Because without this a man cannot be partaker of true happinesse Christ saith John 17.3 This is life eternall to know thee the onely true God that is to say There is no way to attaine to life but in the knowledge of the true God It is not the knowledge of all the things in the world that can make a man happy but the knowledge of God can for as Saint Augustine saith Hee is an unhappy man that knowes all things and is ignorant of the knowledge of God but saith he hee that knowes thee and is not vaine in his conversation but labours to worship thee hee is the happy man but every man else is worse then a Toade or Snake And he saith the same Father that hath a tree and can tell the height and breadth of it by a Jacob's staffe and knowes not the Creator of it is an unhappy man but another man that hath a tree and cannot tell the height of it nor knowes the number of the branches of it yet knowes thee the Creator of it hee is the happy man if hee bee never so poore nay if hee be as poore as Job hee is the true happy man but if he know all things and know not thee there is no way but he must needs perish Use 1. This then shewes That the chiefest folly of men is their ignorance of God whether it be a necessary ignorance in them to whom God hath denyed the meanes of knowledge or a negligent ignorance in them who have the meanes and doe not apply themselves to them or a wilfull ignorance in them who pull themselves from the meanes whether they bee Ideots that know nothing or men of understanding and learning that know other things yet are fooles in the knowledge of God Where is the Scribe where is the learned Egyptian where is the disputer of the Law but God hath chosen the poore and the base things of this world that they should confound the mighty 1 Cor. 1.20 So I may say Where is the learned Egyptian hath not God made the wise men of the world fools We have a Proverb The greatest Clerks are not alwayes the wisest men True if ignorant of God and see not that true wisdome stands in this I may say as the Wise-man saith Why is there a price in the hand of a foole to get wisdome and hee hath no heart to it Pro. 17.16 Why is there such understanding in other things and men have no heart to seeke after this Certainely the holy Ghost calls them fools for Solomon in Eccles 4.13 faith hee preferrs a young and wise child before an old and foolish King that will not be instructed So I say a poore man if wise

formes of oathes that they used Iudg. 8.24 As the Lord liveth So Ruth 3.3 As the Lord liveth attributing this to God himselfe Hereupon it is said that he is life I am life and therefore he cals him life 1 Iohn 5.10 the true God and eternall life this life is eternall and hath no beginning nor ending so Deut. 32.46 I live for ever I have a perpetuall life without change and so he is called the fountaine of life Psal 36.9 Quest Why is this life attributed to this divine Essence Answ Because he understands wils and workes of his owne power Secondly because he hath life in himselfe without any manner of participation from any other Thirdly because God gives life to all other living things whether life of nature life of grace or life of glory To explane this he is life because he understandeth willeth and worketh Reas 1. All these be actions which none can do but such as have life therefore it must necessarily follow if these be in God then life is in him If any should be so sencelesse as to deny these things in God he must be a Pagan rather then a Christian therefore as Salvian saith If I be to speake to Pagans that deny these things I contemne to prove them not because I cannot but because they are so sottish So I say if there be any that deny this I contemne to prove it not because I cannot for want of proofes but because I am in no hope to doe them any good These three things are three distinct things in man the soule the motion and life the soule is one thing the motion another and the life another whereupon these are three in man but in God his Essence is all one by which he willeth worketh and understandeth therefore it must needes be that God is life Reas 2. Secondly because he lives of himselfe without any participation from others therefore is life truely attributed to God Iohn 5.26 The Father hath life in himselfe and hath given to the sonne to have life in himselfe therefore he is said to be the fountain of life ecause as the fountaine receives not water from any other but conveys it to others so neither doth God receive life from any but doth communicate it to all things that live so then God hath life in himselfe whosoever shall seperate life from him shall seperate him from himself and destroy God therefore seeing that God lives without participating life from any other it must needs follow that life is truely given to God Reas 3. The third reason is because they that have life whether the life of grace the life of nature or the life of glory have it of God The Scripture speakes of all these three lives The life of nature is common to all living things trees beasts men live but not to speake of life but as it is in men men receive their naturall life from God therefore it is said God breathed in man the breath of life and man became a living soule Gen. 2.7 The life of grace is called in Scripture the life of God they were alienated from the life of God Ephe. 4. that is they had not that life that God gives to those that are his God gives a naturall life to all but not the life of grace which because it comes from God and leades to God is called the life of God he also gives the life of glory to those that by continuance in well doing seek glory immortality Rom. 2.7 eternall life c. so that seeing God is the author and giver of these lives it is plaine that life is truly attributed to God Vse 1. This teacheth us that certainly we serve the onely true God because we serve the living God for the true God is the living God that hath life in himself of himself the Gods of the Nations are false gods the heathen worship the host of Heaven stocks and stones silver and gold the workes of mens hands that have no life or if they had life they have no such life as is in the true God which hath his life in himselfe and of himselfe we may say of their gods as the Lacedemonians prophanely scoffed at Constantines god that he worshipt such a god as no man could tell from whence he came their gods are made with mens hands and have no life in them Vse 2. Secondly this shewes the heinousnesse of that sinne which is usually committed among men who when they speake earnestly say as the Lord liveth which is an asseveration a kinde of an oath and though men thinke they doe not sinne yet they doe abuse an oath and a greater oath then if they did sweare by God himselfe an oath ought to be taken with feare and reverence in truth righteousnesse and judgement and not to be abused as Salvian observes in his time as if they were not oathes to binde men but as meere complements of speech they who are now so bold to say the Lord liveth swearing falsely or prophanely shall one day finde and feele that the Lord liveth to take vengeance of perjury and prophanenesse and that it is a fearefull thing to fall into the hands of the living God Vse 3. This teacheth us how we may have life and length of daies it must be by serving and loving and cleaving to God the author and fountaine of life this is the way to obtaine life it is not my use but the use that Moses makes Deuter. 30.19.20 I have set before ye this day life and death chuse life how by serving and obeying and cleaving to the Lord for be is thy life Where he shewes that a man may have life and length of daies There is nothing that man desires more then life and length of dayes and therefore the divell that could not prevaile with Iob in other things yet for his life he thought he should There is no way to attaine this much desired long life but this to cleave to God the fountaine and giver of life This is the course in which God himselfe directed Solomon if thou wilt walke in my waies to keep my statutes and my commandements then I will lengthen thy dayes This is the argument which Hezechiah used and by which he prevailed not only reversed the sentence of death but obtained a lease of life for fifteene years Remember oh Lord how I have walked before thee in truth and with a perfect heart it was not the strength of constitution but the sincerity of spirit that prolonged the life and vigor of Caleb and Iosua for forty yeares How should this consideration lift up our hearts in the waies of God What man is he saith David Psal 34-12 that desireth life and loveth many daies that he may see good nay rather what man is he that doth not Every man desireth life and prosperity then heare Davids direction Keep thy tongue from evill and thy lips from speaking guile depart from evill and doe good

grounds given for every part there also were answered divers objections which we conceived were of two kindes some as if God had changed his will c. but these were spoken of the last day but now of one or two more that may be made Object And the next is that God in declaring his will Ezek 33.11 As I live saith the Lord I desire not the death of a sinner yet there are many thousand sinners that die for all this therefore his will must be mutable Answ The answer to this is taken from the consideration of what kindes of sinners the Lord speaks of sinners some be penitent that see and acknowledge themselves sinners and sorrow for and turne from their sinnes and cry and fly unto Christ for salvation God doth not will the death of such sinners neither shall they die But he that confesseth and for saketh his sinnes shall finde mercy but others be obstinate and hardened in sinne that adde drunkennesse to thirst and rebellion to sinne without repentance God will laugh at these when their destruction commeth so then as long as God is pleased with repentance and pardoneth the penitent there is no alteration in God though the impenitent perish nay there would be alteration in him if they did not perish or it may be said and truly that God is better pleased with the repentance then with the perdition of a sinner there is joy in Heaven over one sinner that repents Object Againe it is objected the Apostle Paul saith in Tim. 2.4 That God would have all men saved How should it be then that any should perish unlesse his will be changeable Answ Ambrose upon this place of the Apostle expounds it thus God will have all men to be saved but so as they come to him he will have them saved if they will salvation to themselves and if this sense be admitted there is no shaddow of change in God though many be not saved because those many that are not saved doe not seeke salvation Saint Austin understands All not collectively for every singular man but distributively for some of all sorts of men in which sense it is used in other places of Scripture and so the meaning may be God will have all men saved that is all sorts of men Jewes Greekes bond free Kings and Subjects saved and therefore praiers must be made for all sorts of men and in this sense there is no change in Gods will though some of all sorts perish because some of all sorts be saved as in the Arke God saved from the deluge all living creatures not in the particular but in the kinde because he saved some of every sort againe Saint Austin in another place explanes it thus God wills all should be saved because all that are saved are saved by Gods will as a Physitian is said to cure all who cures all that are cured and for this cause the Apostle enjoines that praiers should be made to God for all because without God none can be saved and if we so expound it though many be not saved yet there is no change in Gods will who wills the salvation of all that are saved As in Christ all are said to be made alive 1 Cor. 15.22 because all that are made alive are made alive by Christ so in this place in the same respect may God be said to will the salvation of all men adde to these our faith thus God will have all men saved he wills the salvation even of the reprobate as a thing in it selfe good and sutable to the disposition of a gracious God but yet he doth not determine or appoint it and therefore though many perish there is no change in Gods will this place shewing what God might approve of being done not what he determined to doe he wills it by an antecedent will as in it selfe considered but not with a consequent will and here is no change in Gods will finally we answer that by all may be understood the all of the elect not of the reprobate as it is Rom. 5.18 The free gift came upon all men to the justification of life that is in the verse following By the righteousnesse of one many are made righteous this all is many so that when he saith that God would have all to be saved the meaning is all that he purposeth to save I determine nothing which of these interpretations should be followed but leave that to every learned and judicious readers choice secure of this that which soever is preferred Gods will doth still remaine Immutable and without shaddow of change Vse 1. The use is that if the will of God be free and no cause without God can move him to will then it followes that they er re that thinke and teach that God is moved to bestow some good thing on man because he foresees some good thing in him I say this confuteth their error for if this were so then Gods will were not free but it is free therefore this is erroneous Earthly Princes cast their benefits upon those that have no desert how much more doth God who is not as earthly Princes but much more great and more free in conferring of his benefits more blessed and glorious then that he can be either engaged or recompenced and indeed what could any man doe before he was to make God his Debtor what workes could he doe that was not Ob. But God might foresee he would worke Ans If God did foresee this the Apostle Rom. 9.32 would not have cried out Oh the depth both of the wisedome and counsell of God here is no place for Pelagians and Papists they cannot see the depth of his counsell though they be so quick and acute that they can see that which the Apostle could not Saint Ambrose pressing this against the Pelagians The Apostle saith he speakes after this manner Oh the riches of his mercy then not of workes then not for foreseen workes and indeed saith Ambrose could he not well have said but of future workes or workes to come but he knew that the will of God was free Then to shut up this Saint Augustine in a case of Infants the one is baptized the other not the one is saved the other not I demand saith he why God did save the one and destroy the other will you say it was because he did foresee the one would be good and the other evill this would be injustice in God to damne him for that he never did seeing he takes them away before they knew good or evill Vse 2. This teaches men that if they have any sense of Gods calling and that they are elected of God and made partakers of the grace and mercy of God not to be puffed up because it is the free will of God that hath chosen them the more any man hath received of God the more indebted he is and should learn to be the more humble let no man advance himselfe against another what