the light of my Countenance did not fall upon the Ground He has an Argument of Levity who is prone to laugh who is jesting in his Words dissolute in his Manners a frequenter of dissolute Places and Company and willingly dwells with such who shuns grave and mature Persons the sight of them is offensive to him and he believes the Infirmity of his Body proceeds from Sobriety Such an one is described in Ecclesiastes ch 11. Rejoyce O Young man in thy tender Age and let thy Heart be joyful in the days of thy Youth and walk in the ways of thy Heart and in the sight of thy Eyes and know that for all these things God will bring thee into Judgment CHAP. XXX Of Simplicity TRUE and perfect Simplicity is to hurt no Body and to do Good to every one as says the Gloss upon the Parables This is the first Vertue for which Job is commended chap. 1. There was a man in the Land of Hus whose name was Job and he was a simple and an upright Man as excelling in that above other Vertues This our Lord commanded when he sent his Apostles into the whole World to gather Unbelievers to the Unity of the Catholick Faith saying Math. 10. Be ye prudent as Serpents and simple as Doves Where Prudence is joyned to Simplicity for Prudence without Simplicity is Craft and Simplicity without Prudence is Folly The Dove neither hurts with her Beak nor with her Talons so the truly simple hurts neither with word nor Deed. He truly loves Simplicity who is not busied about many things as Martha was Luke 10. For where there are many things there are Doubles or Folds But only seeks one thing of which our Lord but one thing is necessary for which Mary Magdalen is commended Who chose the best part which shall not be taken away from her This is that one Good in which are all Goods eternal and immense The Profit coming from Simplicity ought to induce us therunto For it is written Pro. 3. And with the Simple is his Converse that is the Lords For the Lord is familiar with the simple to whom he does not disdain to reveal his Secrets Whence our Lord Math. 10. said to his Apostles prohibiting little Children to come into his presence Permit little Children and do not hinder them from coming to me for of such is the Kingdom of Heaven This is a Virtue without which there is no Salvation For our Lord Jesus says Math. 18. Vnless ye be made like little Childeren ye shall not enter into the Kingdom of Heaven He does not say unless ye be made little Children but like little Children that is Simple and Innocent Another Profit of Simplcity is that which is mentioned Pro. 10. He who walks simply walks confidently For the way of Simplicity is the most secure way to the Kingdom of Heaven For it is written He will protect those who walk simply Pro. 2. He has an Argument of true Simplicity who perverts no bodies doings but presumes well of all who neither depraves nor diminishes any ones Good who desires the Salvation of all and wishes ill to none who does good things and does them well And who has good thoughts of the Lord and seeks him in the simplicity of his heart Wisdom 1. Who submits himself to his will and keeps his Commandments He has an Argument of Duplicity who has one thing in his Mouth and another in his Heart and works As Joab holding Amaza by the Chin said Brother God save you and in the mean time secretly drawing out a Sword slew him 2 Sam 20. Against this our Lord Jesus says Let your Speech be Yea yea Nay Nay Math. 5. That is what you have in your Heart speak with your Mouth and exhibit with your Deeds And S. James Chap. 1. The double minded man is inconstant in all his ways And God curses double Dealers to wit who will together serve him and the Devil that is exercise themselves in Sins and in good Works For these our Lord says Math. 6. No body can serve two Masters to wit that are contrary to one another For Vertue and Vice Good and Evil are wholly opposite Against those who seek to please God and the World S. James sayes Chap. 4. Whosoever will be a friend of this World is made an enemy of God He has an Argument of false Simplicity who makes a shew of Simplicity in his outward Conversation and yet carries Deceit in his Heart Of such an one the Prophet Jeremy says Chap. 9. Let every one keep himself from his Neighbour and let him not have confidence in every Brother because every Brother supplanting will supplant and every Friend will walk deceitfully CHAP. XXXI Of Silence TRUE and perfect Silence is not only to restrain the Tongue from unlawfull Words as are Detractions Lyes Perjuries Unchaste light angry hurtful reproachful Words and such like but also from profitable and lawfull according to that Psal 38. I held my Peace and was humbled I was silent from good things that is from declaiming them The Gloss says He does no fall into unlawfull things who warily rastrains himself from those that are lawfull Spiritual Grace is poured out not only by unprofitable and hurtfull Words but by profitable Words when a mean is not observed in speaking This moderation of the Tongue is a rare Virtue Witness S. James Chap. 3. All Beasts and Fowls and Serpents and other living Creatures are tamed and have been tamed by man but the Tongue no man can tame it is a restless Evil full of deadly Poyson The Gloss the Tongue of wicked men surpasses the Beasts in Cruelty the Birds in Levity the Serpents in Virulency For they are Beasts who have sharpened their Tongues like a sword Psal 63. They are Birds who have put their mouth in Heaven and whose Mouth has spoken Vanity Psal 143. They are Serpents of whom it is said The Poyson of Asps is under their Lips Psal 13. The most holy example of our Lord Jesus Christ ought to induce us to the love of Silence who so recommended Silence when he was asked concerning Crimes falsly laid to his Charge would not excuse himself nor by any Answer defer his death The example also of a certain Eremite ought to move us hereunto concerning whom we read that he carried a Stone in his Mouth three years that he might learn to keep Silence for one may sooner learn to speak than to be Silent according to that of a Wise man He who knows how to speak let him learn also to hold his peace The Profit coming from it ought to induce us to it For Silence composes the distracted Heart induces quiet of Conscience and makes the mind apt to receive the Divine Grace But where there is not Silence there a man is easily overcome by the Adversary according to that Pro. 25. As an open City and without Walls so is the man who cannot restrain his Spirit in speaking For where
the testimony of the Apostles by the Pledge of the Holy Ghost in Baptism which is a Pledg of our Inheritance by an Earnest that is a fore-taste of the Sweetness of God in Devotion by an Hostage who is Christ the only begotten Son of God To this double Joy the Apostle exhorts us saying Phil. 4. Rejoyce ye in our Lord alwaies to wit for the Divine Union Again I say Rejoyce to wit for the Certitude of Eternal Beatitude He has ground and matter of true Joy who is by inward inspiration assured of the remission of all his Sins by which he grievously offended God and every Creature and lost all the Grace he had received and deserved never to have any more bestowed on him This assurance had S. Mary Magdalen to whom our Lord said Luke 7. Her many sins are forgiven her because she loved much And S. Francis of whom it is said that it was revealed to him that even the last farthing of his Sins was remitted him Another Argument and Matter of Joy is an Assurance of Mind that one is the Son of God and Heir of the Kingdom of Heaven This Assurance the Holy Ghost gives as the Apostle saies Rom. 8. For the Spirit it self bears witness to our Spirit that we are the Sons of God But if Sons also Heirs Heirs indeed of God but co-Heirs with Christ This Assurance the Apostle had when he said in the same Chap. I am sure that neither Death nor Life nor any Creature shall be able to separate us from the Love of God An Argument of false Joy is to be delighted in transitory things whether they be temporal Riches or carnal Friendships or some corporal Commodity or temporal Joy This Joy is the Trap of Sadness For when these things pass away Joy passes and Sadness follows And unless such Sadness depart out of the Heart true Joy shall never enter into it because they cannot be together no more than Fire and Water which mutually expell one another There is also somtimes a natural Joy when a man thinks or speaks or hears another speak or reads of the Perfection of God there is also a natural Joy in the desire of the Kingdom of Heaven For all naturally desire Beatitude This Joy in like manner is Vain and it is hard to discern when it is a free gift of Grace and from God and when natural Happy were he who could say with Esaias Chap. 61. Rejoycing I will Rejoyce in the Lord to wit my Creator and my Soul shall Joy in my God to wit my Redeemer Because he has clothed me with the Garment of Salvation c. CHAP. XXIV Of Sadness TRUE Sadness is a grief of Heart for all the Injuries which the patient God has causelesly endured from his Creatures from the beginning of the World and which he shall endure until the end of it as well from Spiritual as from Worldly men This Grief ought to draw innumerable tears of Blood from the Eyes of all that love God Another part of true Sadness is that a man is oftentimes overcome in Temptations without making any resistance For when he sees or hears any thing in Birds or Beasts which belongs to Impurity instantly the mind is defiled with impure Thoughts or Delights or Affections And when the Soul by any of the five Senses perceives any thing which may move it to Vain-glory Envy Anger Rancor Detraction Avarice Levity Carnal Friendship or any Sin whatsoever forthwith without fighting it falls into some of the fore-mentioned faults doubtful whether ever it shall rise again out of such a Sin or no. And if by the help of God it do rise again it is uncertain if it ever recover the Grace which it had and so great Grace as it had before For man can fall of himself but he cannot of himself rise again Because they are Flesh a Spirit going away and not returning Psal 77. Another part of true Sadness is that manifold Graces flowing out of the Fountain of the Divine goodness come to nothing because they do not return to the Principal from whence they flowed with a manifold increase according to the Design of God This all Creatures can never sufficiently bewail We ought to be induced to true Sadness by the most holy Example of our Lord Jesus whose Soul was Sad from the very beginning of his Life to his very Death Who also acknowledged the Sad to be happy saying Mat. 5. Blessed are they that mourn for they shall be comforted Because Joys cannot be found but by Sadness as a certain Gloss sayes upon the Canonical Epistle of St. James The profit also which proceeds from Sadness ought to induce us hereunto For true Sadness is more profitable than true Joy according to that Eccles 7. It is better to go to the house of mourning than to the house of feasting For oftentimes one is humbled by Sadness but is lifted up by Joy And which is more lamentable sometimes a Spiritual man after Joy and Devotion of Mind becomes more free that day and less vigilant over his Actions than he would have been if he should have had no Joy Another profit of Sadness is Whereas Prayers and other Good Works anoint and cherish God Tears which are an effect of Sadness compell or prick him according to S. Bernard An Argument of true Sadness is when the Mind is not depressed by Grief but elevated Nor would it be freed from Sadness but still desires more But Sadness by which the mind is deprest and from which it desires instantly to be freed is not Good Such is the Sadness of which it is written Pro. 17. Sadness of Heart dryes up the bones to wit of Virtues and S. James Chap. 1. The Anger of man which proceeds from Sadness does not Work the Justice of God He has an Argument of true Sadness who restrains his Senses from whatsoever delicacies He does not See nor Hear nor Taste nor Smell nor Touch any thing by which his grief may be mitigated He flyes also all Places and all Companies by whose Conversation the grief of his Heart may be diminished For he is certain the most Secure way is to end his Life in true Sadness according to that Eccles. 7. The Heart of the Wise is where there is Sadness The Heart of Fools where there is Joy He has an Argument of false Sadness who considering not the most wise ordination of God is tormented for the loss of temporal Goods or for the affliction or Death of Friends or for the infirmity of his own Body or for his own Correction Such a Sadness confers no Grace but tears the mind in pieces according to that Pro. 25. As a Moth in a garment and a worm in wood so the Sadness of a man hurts his Heart and Chap. 15. By the Sadness of the Heart the Spirit is dejected CHAP. XXV Of Gratitude TRUE and Perfect Gratitude is to magnifie the Exellency of the gifts of God in the Soul with
fasted every day except the Solemn Feasts Jud. 8. The great Profit which comes from the mortification of the Flesh ought to induce us to it For by the mortification of the Flesh the Spirit is strengthened in Spiritual exercises According to that of the Apostle 2 Cor. 12. For when I am weak in the Flesh then I am strong in Spirit And on the contrary by the cherishing of the Flesh the rigor of the Spirit is damped in Spiritual exercises according to that of St. Augustin The delicate Flesh burns up and consumes the Soul as the Fire Stubble An Argument of true Mortification is when no Pleasure but only what 's necessary is allowed to the Flesh according to that of the Apostle Rom. 8. We are Debtors not to the Flesh that we should live according to the Flesh For pleasure exacts many more things and more delicate than necessity requires but necessity is contented with a few things And the Apostle subjoyns the Evil which follows Pleasure saying If ye shall live according to the Flesh ye shall dye but if by the Spirit ye shall mortifie the Deeds of the Flesh ye shall live But the Works of the Flesh are manifest which are Fornication Vncleanness Immodesty Luxury Serving of Idols Witchcrafts Enmities Contentions Emulations Anger 's Brawlings Dissensions Sects Envies Murthers Drunkennesses Junkettings and such like which I fore-tel you as I have fore-told you that they which do such things shall not inherit the Kingdom of God Gal. 5. Another Argument is when any one according to the Counsel of Jesus Christ hates his own Soul in this World for our Lord himself says Luk. 14. If any one come to me and do not hate his Father and Mother and Wife and Children and Brothers and Sisters and moreover his own Soul he cannot be my Disciple Which St. Gregory expounding says For then we well hate our own Soul when we do not yield to it 's carnal Desires when we break it's Appetites resist it's Pleasures that therefore which by being contemned is led to something that 's better is as it were loved through Hatred But he who does not restrain his Soul from it's Concupiscences precipitates himself into the Snares of the Devil according to that of Ecclesiasticus chap. 18. If thou yieldest to thy Soul her Concupiscences she will make thee a Joy to thine Enemies As Dalila delivered up the valiant Sampson to the Philistins to be mocked Jud. 16. He has not an Argument of true Mortification who only bridles his Belly and Mouth from the Pleasure of Meat and Drink but bridles not his Tongue from unlawful Words nor his Sight Hearing Tasting Smell and Touching from their Delight nor his Heart from voluptuous Thoughts and Affections For it is a small matter to restrain the Mouth and Belly from Meats when the Heart and the five Senses are sed with Delights Whence St. Chrysostom They who abstain from Meats and do ill they imitate the Devils to whom not Meat but Wickedness is always present CHAP. XXXIX Of Contrition TRUE Contrition is a grief for Sins voluntarily assumed according to the quantity and quality of the Crimes with a purpose of confessing and making Satisfaction proceeding from the free grace of God for a natural Grief or a Grief without grace profits or is good for nothing Jeremy expresses the quantity of the Grief when he says Make to thy self the mourning for an only Son This the Lord commanded in Joel saying Cut your Hearts To this cutting are helpful the Thorns Nails Rods Whips Cross and Spear which cut the body of our Lord Jesus Christ True Contrition is very rare as testifies St. Gregory We must know that there are some who although leaving the World they offer indeed all they have and yet have not Compunction in the good things which they do nor must we always believe there is true Compunction where there are Sighs and Tears for such things are often wont to come from the fear of Hell or from the consideration of some Damage or from natural Grief or from natural Compassion when one remembers the Enormity of his Crimes or the most bitter Passion of Jesus Christ To true Contrition is required a grief for all the Sins we have committed and for all the good we have omitted and for all the Graces neglected to our selves and others and also for those which might by occasion of us be committed or neglected It will move us to true Contrition if we seriously think what we have lost by Sin to wit the Holy Ghost with his Gifts and all gratuit Graces the Friendship of the B. Trinity and the Society of the celestial Court Also what we have got by Sin to wit eternal Death the Malediction of God the Father as the Psalmist testifies Psal 118. Cursed are they who decline from thy Commandments The Hatred of our Lord Jesus Christ who hates all those who work Iniquity The departure of the Holy Ghost Who takes himself away even from Thoughts which are without Vnderstanding as he says in the book of Wisdom chap. 1. But much more from wicked Works for these are worse and more horrible than the very pains of Hell as says St. Chrysostom The great Profit also proceeding from the same ought to induce us thereunto for the least Contrition effaces all the blots of the Soul kills eternal Death confers the Benediction of God the Father restores the Friendship of God the Son the Familiarity of the Holy Ghost and the Society of the supernal Citizens And Contrition how little soever it be more satisfies than the greatest Alms we can give All these things often weighed in the ballance of the Heart are inductive of true Compunction He has an Argument of true Contrition who does so detest the filthiness of Sin that he would rather chuse all the pains of Purgatory than commit any Sin against his most gracious God and who would expose himself rather to the pains of Hell with Eleazarus than for the future deliberately commit any Sin which also St. Augustin says ought rather to be chosen And who would most willingly endure the torments of all the Martyrs that he might hereby merit never more to commit any Sin and who would offer himself to all the Sufferings of the Sick and Poor that he might duely satisfie God for his Offences He has an Argument of false Contrition who although he weep bitterly for the Sins he has committed yet instantly after his Grief he is not afraid to commit the same or other Sins Against this it is said in Ecclesiasticus ch 34. He who is washed from the Dead and again touches the dead what doth his washing profit him In like manner he who is sorry for his past Sins and does not resolve for the future to leave his Sins to wit his Pride Envy carnal Friendship fleshly Delights or the unjust Possession of the Goods of others Concerning which S Augustin says The Sin is not forgiven unles that which
was taken away be restored Against this it is said in Ecclesiasticus Chap. 34. One building and another throwing down what profit have they but their Labour He throws down who is sorry for his Sins he builds who continues in a will to Sin concerning such a building St. Augustin says Out of a perverse will is made lust or desire And whilst lust is served there is made a custom And whilst a custom is not resisted there is made a necessity CHAP. XL. Of Confession TRUE Confession is a sincere and rightful manifestation of Sins without concealment to a Priest This our Lord commanded when he said to the Lepers Luk. 17. Go shew your selves to the Priest And St. James chap. 5. Confess your Sins to one another To true Confession it is required that it be entire pure discreet faithful and perfect According to that of Lamentations 2. Pour out thy Heart as Water before the sight of the Lord. By pouring out is noted the Integrity for we must not industriously tell our Sins by drops which we have never confessed but whatsoever we can together call to Mind must altogether be poured out before one Priest as Water Where it is noted Confession ought to be simple and pure not made out of servile Fear or by Compulsion but purely and simply for God Thy Heart where is noted Discretion For not only our Words and Deeds Commissions and Omissions are to be confessed but also our unclean Thoughts and morose Affections inordinate Intentions noxious Wills perverse Judgment and rash Suspicions for Origen says That in that day Thoughts shall accuse and defend Souls not the Thoughts which then shall be but which are now in us of which certain Marks shall be left in the Heart as it were in Wax Before the Sight of God Where is noted the Fidelity and Perfection of Confession for all things are to be considered according to the Acknowledgment of God for where we acknowledge one Sin he in his Wisdom sees a thousand The assured Remission of Sins and the cleansing of the Soul ought to induce us to a true Confession according to that 1 Jo. 1. If we confess our Sins he is faithful and just to forgive us our Sins and to cleanse us from all Iniquity And because the Father Son and Holy Ghost are obliged to Remission and Pardon according to that Although God knows all things yet he expects the Voice of Confession For Christ has cause to intercede for thee and the Father has cause to pardon thee and whatsoever the Son wills the Father also wills and the Holy Ghost He has an Argument of true Confession who pours out all his Sins as Water so that there remain neither colour as in the pouring out of Milk nor Fatness or Savor as in the pouring out of Oyl or Blood nor smell as in the pouring out of Wine or Vinegar The colour remains when the Sin is told but the Occasion Provocation to sin is concealed as it happens in Gluttony or Fornication the Fatness or Savour remains when the Sin is told but quantity or long continuance of the delight in which Reason was wholly drowned is concealed according to that Psal 108. It has entred like Water into his Bowels and like Oyl into his very Bones The Smell remains when the Sin is told but the Infamy or bad Example and Scandal of others is concealed But he who rightly confesses manifests both the Sin and what went before it and what followed after it It is an Argument of true Confession when one confesses his Sins in Number Weight and Measure We must confess in Number that is how often we have sinned because a Wound often renewed is more slowly cured Also in Measure when one confesses the continuance of Sin for he who is longer sick sooner dies In Weight that is the grievousness of our Sins for Sin is aggravated from a sacred Place as a Church or Church-yard from a sacred Time or Person as if it were a Clergy-man who was hurt if a religious or married Person with whom one sinned An Argument of false Confession is when one confesses lest he should be reputed an Infidel or that he may be accounted more holy or lest the Holy Communion should be denyed him to his Confusion as Saul confessed lest he should have been confounded before fore the People by the Prophet Samuel CHAP. XLI Of Penance TRUE external Penance is an Abstinence from lawful things when pardon is asked for unlawful as says the Scripture So Penitents and Religious Persons abstain from Flesh reject Fine Cloaths Fast Watch afflict themselves with Disciplines keep Silence break their own Will and refrain from many Delights which would have been lawful to them if they never had committed any thing unlawful This our Lord and S. John Baptist commanded saying Do Penance for the Kingdom of God is at hand Math. 4. 3. The Necessity of true Penance ought to induce us thereunto for without it there is no Salvation our Lord saying Luke 13. Vnless ye have Penance ye shall all in like manner perish And S. Augustin Sins be they little be they great they cannot be unpunished Whence the Lord enjoyned David Penance for his Sin in numbring his People that he should either suffer seven years Famine or three years the Vengeance of his Enemies or three days Pestilence and David chose for himself and his People the common scourge of Death By this is signified that every one shall certainly be punished for his Sins either in Hell signified by the seven years Famine or in Purgatory signified by the Violence of Enemies for three Months or with temporal Punishment signified by the Pestilence of three Years So it is profitable to us to choose for our selves the easiest Penance and which soon passes away An Argument of true Penance is a due commensuration of the Pain to the Fault that according to the quantity of the Fault be the quantity and gravity of the Pain according to the delight of the Fault the bitterness of the Pain according to the length of the Fault the length of the Pain and according to the multiplicity of the Fault the multiplicity of the Pain as S. John prescribes Matth. 3. Do worthy fruits of Penance For as particular Infirmities of the Body have necessarily particular Medicines and no Medicine is of such efficacy as that it can cure all Diseases so also special kinds of Sins have their special Penance For Pride is not directly cured by Alms-giving nor Rancor and Envy by Prayer nor Covetousness by Fasting nor Impurity by Watching c. But we directly satisfie for Pride by Humility for Avarice by giving of Alms for Impurity by the chastizement of the Flesh with Hair-shirts and Disciplines for Gluttony by Fasting for Talkativeness by Prayer for Envy by Charity and remission of Injuries for Rapine and unjust possessions by Restitution c. But if any one as St. Chrysostom says cannot fulfill the whole Order of
Satisfaction then our bountiful Lord accepts of any other amends Then for unjust things Fasting suffices If he cannot fast Prayer suffices and if for weakness he cannot pray God is satisfied with a good will Innocent gives an Argument of false Repentance It is a false Repentance when the Penitent leaves not an Office or Employment which he can by no means exercise without Sin or if he bear hatred in his Heart or if he do not satisfie every one whom he has offended or if he do not pardon him who has offended him or if he bear Arms against Justice It is also a false Repentance when one Sin is amended and no care taken of another CHAP. XLII Of Perseverance TRUE Perseverance is a frequent exercise of Good Works a continual study of Perfection a diligent conservation of Spiritual Graces and Vertues unto Death To this our Lord invites us in the Apocalypse 2. Be faithful unto Death and I will give thee a crown of Life This Job had when he said Job 27. Vntil I dye I will not depart from my innocency And Tobias who hid the Bodies of the dead in his house and buried them in the night although the King for this commanded him to be spoiled of his Goods and kill'd Tob. 1. The exceeding great profit of Perseverance ought to induce us thereunto For by this every good Work and every Vertue shall be crowned and our Salvation wholly depends on it according to that of our Lord Jesus Christ Matth. 10. He who shall persevere to the end shall be saved Without this no Vertue or good Work is remunerable Without this all Perfection comes to nothing For what did it profit the Apostle and Traytor Judas that our Lord chose him out of the World what did profit him his long familiarity with Jesus Christ what the holy Sermons which he often heard from him what the Examples Virtues and Miracles which he saw done by him what the Society of the Apostles what the Grace bestowed on him to preach and work Miracles For to him together with the other Apostles he said Math. 10. Go preach saying The Kingdom of Heaven is at hand Cure the sick raise the dead cure the leprous cast out Devils He has an Argument of true Perseverance who neither for the love of Life nor fear of Death nor for threats nor promises departs from Virtue As Susanna fearing not Death said Dan. 13. If I do this that is sin I must dye And Mattathias 1 Macchab. 2. Although all the Nations obey King Antiochus and every one depart from the service of the Law of his Fathers and consent to his commands I and my Sons and my brethren will obey the Law of our Fathers God be propitious unâ—â— us He has an argument of false Perseverance who falsly presumes of his own Sanctity that he cannot fall Hence arises a freedom of Mind hence he has no Watch over himself and so it is impossible for any Man persevere in Sanctity Even the very Apostles if they were in the world and not a watch over 〈◊〉 selves they might fall 〈…〉 Example in David 〈…〉 Murder and Adulteâ—◠〈…〉 was negligent in 〈…〉 Eyes 2 Sam. 1 〈…〉 〈…〉 〈◊〉 shall one day have all these Virtues more perfectly than Humane Understanding can comprehend I confess to thee O Lord that he is happy at present and shall be more happy hereafter who has these Virtues in that perfection as they are here written although perhaps less may suffice to Salvation I beseech the also O Lord with all the desire of thy Son and Holy Spirit 〈…〉 Creatures that thou wouldest 〈…〉 Discretion betwixt the Virtues 〈…〉 of Nature and Semâ—â—â—◠〈…〉 And whosoever shall 〈…〉 shall hear of it or 〈…〉 â—â—mnipotent God 〈…〉 one true and 〈…〉 â—ertain he who 〈…〉 has 〈…〉 one 〈…〉 deâ—â—◠〈…〉 〈…〉 be