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Of DUTY.
WHen David had sin'd the Message sent to him from God was, go tell David, but when he was going to Build the Temple, then it was go tell David my Servant, not only to show that we are then Gods Servants, when our Hearts are de∣voted to him (and not when we serve our sinful pleasures) but that it is our honour to be so, and the more we exceed in it, the more we exceed in honour also. * 1.1
A greater honour it is to be a Servant to God, then to be Ma∣ster
of the World, David (one of the best, and greatest of Kings) esteemed it his honour, and it is the honour of all good men, yea and of Angels too, (whose service is their happiness) by doing of it, * 1.2 we are not only enabled to it, but honoured by it, we not God, for he is perfect and can neither be hurt by our sins, nor helpt by our Duties, nor can we by the one, or the other, either detract from him, or adde unto him; a declarative honour indeed it is, that so many Millions of glorifyed Saints and Angels are about his Throne, and so many on Earth attend his ser∣vice, but a greater honour it is, that he is not so needy as to want it, 'tis beneath him to hear the prayers of Angels, and an humbling him∣self to behold glorifyed Saints, and surely then much more to hear and behold polluted sinners.
Whatever has an efficient, has an end out of it self, but God is his own being, and his own hap∣piness * 1.3
also, it is intransient from him, and intrinsical to his own na∣ture, he is happy in the reflexions of his own excellencies, exalted above all blessing and praise, and cannot be honoured by us, viz. by efficacy, though he may by testi∣mony now that we may so by our Duties give honour to him, and thereby honour our selves, we must have an especial regard to the principle, rule, manner, and end of Duty; do every Du∣ty commanded, do Duty tho danger attend it, and difficulty be in it, be unsatisfied in the per∣formance of Duty, unless God be sought and found in it, beware of indisposition to Duty and dead∣ness in it, do Duty with our hearts, continue in it to the end, be hum∣ble after it, disclaim all merit by it, and look beyond it unto Christ.
Servants have no will of their own, but are at their Masters command.
A regard must be had to the Principle, Rule, Manner, and End of Duty.
(1.) TO the Principle.
The Principle leads into action, and such as the Prin∣ciple is, such will the action be (for that as water rises no higher than its Fountain) the Principle of all Duty is either Flesh or Spi∣rit, Death or Life, Sin or Grace; both are not good nor the Duties arising from both, it concerns us therefore to see that the Principle
of Duty be good, if we would have the Duty approved as so, good fruit grows no where but upon a good Tree, and good works proceed only from good Principles, we must therefore be created in Christ Jesus to good works, before we can do them, and be good before we can do * 1.4 good, for
Things are ever in being, before they are in Operation.
(2.) To the Rule of Duty.
We are not to be a Rule to our * 1.5 selves, nor are we left without one; the Divine Precept (Gods Rule and not ours) is the ground of Duty; to go beyond it is Super∣stition, to come short of it is Hy∣pocrisie; in one we are over Righteous, in the other, we are not Righteous enough, in the first we do too much, in the latter, too little; but by neither can we ei∣ther
glorifie God or benefit our selves, for what is not done in obedience to the command is not done in Faith, and what is not of Faith is Sin, and that which is Sin will neither bring glory to God, nor comfort to our selves.
The Command directs to Duty, * 1.6 the Promise quickens to it, but yet there is no Promise to en∣courage, but where there is a * 1.7 Precept to Obey; for Religion is Worship grounded on right Knowledge, and the divine Command is the ground of it. * 1.8
(3.) To the manner of Duty.
A Man and a Beast may do the same thing, a Child and a Slave may perform the same service, and a Saint and a Hypocrite the same Duty, yet all in a different man∣ner; but as no Duty though ma∣terially good, unless formally so, (viz. so as to manner) is good at
all (for the command has a respect to both, and therefore a negli∣gence * 1.9 in it is a sin, as well as the neglect of it) so no Duty is formally good, viz. so as to manner, unless the will is engag'd in it, for grace is governed by a free and loyal Law, acts from a free and gene∣rous principle, looks to Duty not as a task but debt; not as a fine but rent; as a priviledge not as a penance, and not only does it, but delights to do it; and the more there is of delight and willingness * 1.10 in it, the more easie it will be in it self, and the more acceptable to God, for
Willingness is as the fat of the sacrifice, that he has reserved to himself.
(4.) To the End of the Duty.
The End (as the Moralist says) * 1.11 specifies an action and makes it, either good or bad, such as the
End is, such is the Action; and such as our Ends are in Duty such is the Duty, since then nothing is more to be regarded in Duty, then the End, nor any thing in the End more to be valued then the glory of God, all the lines of Duty must be drawn to that center.
God must be the End, as well as the object of duty, his name must be the beginning, and his Glo∣ry the end of all.
Obedience must be to every Duty Commanded.
EVery Duty has its priviledg, and every priviledge its Duty; the greater the pri∣viledge the greater the obligati∣on, as well as encouragement to Duty, none share in the privi∣ledges purchased by Christ, but those that do the duties command∣ed by him, nor any that do the duties, unless they do, not some only, but all: the Divine autho∣rity runs through every command, both great and small, negative and affirmative, publick and pri∣vate, personal and relative, diffi∣cult
and easie, and so must our obedience too, we are not idle retainers, but covenant Servants, and must neither neglect our work, nor pick and chuse it, obey (as Herod) in some things only, but (as Noah) in all, not by * 1.12 halves, as Apollonius saluted De∣cimus by the name of Quintus, or as the eccho that sometimes an∣swers but one word, but fully as the copy answers the original, word for word, not as a sphere upon a plain, that touches but in * 1.13 a point, but as a plain upon a plain, that touches in all.
Integrality is the best note of in∣tegrity, we obey not truly, un∣less fully.
Duty must be done, though danger attend it, and dif∣ficulty be in it.
MOst mind their condition, more then their Duty, or their condition so much as to forget the Duty of it, but if ever we would receive any good by our condition, we must mind the Duty of the condition, more then the condition, and do the Duty of it, if we would receive any benefit by it, and the Duty, though danger attend it, and dif∣ficulty be in it.
(1.) Though danger attend it.
We may deprecate danger, but * 1.14 must not either shun or flee from Duty to avoid it, for it may prove * 1.15 the next way to it, while we keep in the road betwixt Sun and Sun, we are under the protection of the Law, and when in the way of our Duty, we are under the protection of Heaven, for there * 1.16 are Angels, yea God himself to protect us; usually duty and safe∣ty go together, but were it not so we must be faithful to duty, though thereby we endanger our safety, as Athanasius against Constantine, and the whole World of Arrians, St. Ambrose against Theodosius, and St. Chrysostom against Eudoxia.
Though (with Lot and Elijah) we are left alone, and (with Jo∣shua) have none to side with us, * 1.17 though (with David) we appear vile in the eyes of the World, and are in danger (with Esther) to perish, though there are none to
encourage us, yea though all rise up and oppose us in the doing of it.
Thrice happy the Christian, that is * 1.18 found in the way of Duty, though in the way of danger, they that flee are Hirelings.
(2.) Though difficulty be in it.
We must not question the per∣formance of what is promised on Gods part, though never so seem∣ingly impossible to sense, nor neg∣lect the performance of what is commanded on our part though never so difficult, but stedfastly believe what is in the promise, * 1.19 and faithfully do what is in the Precept, the less the Sin is we are tempted to, the more strenuously it must be opposed (we have no love to God, if we offend him in that which is little) and the greater the Duty is that
we are called to, the more readi∣ly it must be obeyed (we have but little love to God, if we do not please him by our obedience to difficult commands as well as easie) by mortifying one sin, we shall be the better enabled to mortifie another, and by the conscionable performance of one Duty, we shall gather strength for any or all; the more we do in Duty the more we may, the more we do the more comfort we shall find, and the less difficulty, for Christs yoke grows easie with wearing, * 1.20 and his burden light with carry∣ing; * 1.21 the more we labour the stronger we shall grow; the more we continue in well doing, the less weary we shall be of it: and therefore should be found in the way of duty though difficult, and * 1.22 continue in it, until it is not; that we may either find no dif∣ficulties or make them none, by overcoming them.
It is True,
The least Duty is too great for our strength, but the great∣est is not for Christs, we must not depend on our strength, nor despair of his; the Command calls to Duty, the Promise assures strength; to him therefore must we go (in whom the Promise is yea and Amen) that we may re∣ceive what is in the Promise, to do what is in the precept, viz. strength with Abraham to forsake, with Job to bear all, and with Paul to do all.
Christ Personal will strengthen Christ Mystical, and an Om∣nipotent God can at any time make us (as it were) Omni∣potent Creatures.
—I can do all things through * 1.23 Christ strengthning me.
God must be sought in Duty.
GOD in Covenant is not enough, unless enjoyed in the way of duty, inte∣rest in him, and Communion with him are the two principal things to be sought after, and may be found in the way of duty, Le∣gal Ordinances were but Types of Christ, and had no vertue in * 1.24 them but as relating to him, who was the substance of those Sha∣dows, and the kernels of those shells, nor are evangelical duties any thing, unless they bring us to the God of them.
It is true,
By going from them we go from God, and by slighting them contemn him, but barely to re∣turn to them is not enough, unless we draw nigh to God by them, Communion with whom is both the Life and End of them, God and they are separable, and when it is so they are but dead and em∣pty things, the greater our di∣stance is from God in them, the less enlarged and enflamed, the more contracted and strengthned our hearts will be, as the farther Rivers are from the Sea, the nar∣rower and shallower they are, but the nigher we draw to God by them, and the more we see of him in them the more lively we shall be, as the nearer we sit to the Fire, or the more direct we live under the beams of the Sun, the more heat and warmth we shall feel. We must not then rest satis∣fied without them, nor without God in them, but let these
golden buckets down to him the Fountain of Life, that we may drink and be satisfied: going into the Tabernacle was not enough to Moses, nor into the Sanctuary enough to David unless they * 1.25 might see Gods glory, and power there; nor should it be enough to us that we are found in the way of duty, unless we may find God there; nor that at any time we sit at Christs Table, unless he himself (the Master of the feast) be there also, without whom our Spike∣nard will not give forth its smell. * 1.26
We must not draw nigh to duty with a less design, then of drawing nigh to God by it, nor leave it, until we have got something from him, nor at any time draw nigh to him, but so as never to go from him with∣out him.
Indisposition to Duty, and deadness in Duty must be avoided, but yet Du∣ty must not be either neglected, or cast off for it.
THey that are spiritually alive as to state, are many times dead as to frame, and as such need quickning and exciting grace to assist them in the perfor∣mance of Duty, that they may, not only walk, but run in the way of it, but must not either step out of the way of Duty, or stand * 1.27
still in it, though they have it not, but go on as the Traveller, who goes on his way when the Wea∣ther is not pleasant, though most chearfully when it is so, they must not cast off duty for blasphe∣mous thoughts, (this would be to give Homage to the Devil, while they deny it to God) much less then, for deadness in it, but act Faith, when they cannot act fer∣vency, and Obedience, though without present pay in their hand, for,
It is ever a time for duty, though not ever a time for comfort.
Duty is a burden to a Sinner, want of Life in duty a burden to a Saint, but yet to do duty, and trust in God, under discourage∣ments, are the noblest acts of Faith, and such as will prepare, and make way for duty and com∣fort too.
(1.) For Duty.
By constant rubbing heat is brought into benummed members, by using Limbs we have them, and by doing duty, we shall be ena∣bled to it, for the more frequent we are in it, the less weary, and the more lively we shall be.
Acts strengthen habits, the way not to be weary in duty, is to run a pace.
(2.) For Comfort.
Wood though green by con∣stant blowing upon it, will burn and sparks will fall from a flint, by continuing the stroke, and by continuance in duty, we make * 1.28 way to our Comfort, whilst the Eunuch continued reading, and Paul praying Philip was sent to one, and Ananias to the other,
and whilst we are diligent in du∣ty, Comfort will appear, if not at the beginning nor in the mid∣dle, yet at the end of it.
Many of Davids Psalms that be∣gin with complaints, end with praise.
The Heart must be con∣cerned in every motion to duty and in it.
(1.) GOD Commands it.
Not the Skin of a Beast, but the Entrails and inward parts under the Law were to be offered to God, and the Worship of the Spirit must now be given * 1.29 to him, who is a spirit and the God of spirits, all duties are com∣manded for the Hearts sake, that is the purest part of Worship, and without it God will be (as Apollo) without a sacrifice.
The Wood may be there, but not * 1.30 the Sacrifice.
(2.) God values every duty by the Heart.
He measures our sins by the in∣ward motions of our hearts to them (there may be Adultery without the act, and Murder with∣out a blow) and so he does our duties too, by the desire of our hearts to them, and the motion of * 1.31 our hearts in them, and the more there is of the heart in sin and du∣ty, the worse or better it is esteem∣ed by him.
God is judge of Affections, we of Actions, we of Mens hearts by their Actions; he of their Actions by their hearts, and such as they are such are we in his esteem.
(3.) God abhors every duty perform'd without the heart.
Every Sacrifice under the Law, that was either imperfect, not prescribed, without the inward parts, or rent and torn, was an abomination to God, the first im∣plyed false Worship, the second Will Worship, the two latter formal and Hypocritical Worship, not only to show, how much he abhorred cruelty, but how much he abhorred a sacrifice rent and torn (in an evil sense) betwixt him and our lusts, the richer the Jewel the baser the counterfeit, the whiter the Leper the worse, and * 1.32 the more Hypocrisie there is in duty, the worse that duty, for Hypocirsie is but an appearance only, and God who is being hates that which is nothing but appearance; Hypocrisie is a pra∣ctical lye, and God who is truth it self can never be reconciled to a
lye; without the heart, duty is nothing; for when things are not true they are not at all a vain Oblation, (like Prometheus his offering up his bones to Jupiter) and nothing worth. * 1.33
So much as there is of the heart wanting in any duty, so much we sin in it.
(4.) God accepts the meanest duty with the heart.
Two Turtles and an Ephah of fine Flower were accepted under the Law, two Mites were regard∣ed, and commended in the Gos∣pel, the labour of an hour in the Vineyard was rewarded, and the gift of a cup of cold Water to a Prophet, has the promise of a Prophets reward, and imperfect duties if sincere shall be accepted, good Affections shall go for acti∣ons,
purposes for endeavours, and desires for deeds, if the heart is in them, and a power wanting to perform them; for God then ac∣cepts the will for the deed, when we sincerely will it, though we cannot do it. * 1.34
Duty can never make up the want of sincerity, but sincerity will imperfections, and defects in duty.
—The upright are perfect. * 1.35
Duty must be continued in * 1.36 to the End.
EPhraims Goodness made an appearance for a while on∣ly, like the morning Cloud it was soon scattered, and as the early dew soon dried up, the Ga∣latians * 1.37 zeal was hot, but of no long continuance, they started like some high mettal'd Horses, and ran their course well for a time, but were soon tired, and many begin in the spirit but end in the flesh, their latter end proves worse then their begin∣ning; like the Image in Daniel the
lower the worse, but our motion to Heaven if true, is like Hea∣vens motion to us, viz. Regular and perpetual, it is not eccen∣trick, nor disorderly, but guid∣ed by a rule, and constant, not like that of the shadow on a Sun∣dial, but that of a Clock, viz. By night as well by day, a progres∣sive * 1.38 motion, like that of the liv∣ing Creatures in Ezekiel, going forward, and the nigher Heaven the Center, the swifter.
Violent motions are swiftest at first, natural motions are slow∣est at first, and swiftest at last.
(1.) Sincerity will be eviden∣ced by it.
Fixed Stars abide in their Orb, but Meteours fed from below, which seem great, soon dissolve after a great blaze into their first Elements, true Gold ever keeps
its blush or colour, but what is guilded, though it shine at first, * 1.39 will quickly lose its lustre, and what in Religion begins in Hypo∣crisie will fade, and come to no∣thing; for Hypocrisie and Apo∣stacy, are (as one says) like the symbolical Elements, whereof one quickly slips into the other; a hypocrite being a secret Apo∣state, and an Apostate an open hypocrite.
Well doing is the being of a Chri∣stian, continuance in it, is his perfection.
(2.) Safety depends upon it.
The Garland is not in the mid∣dle * 1.40 of the Race, but at the end and for none but such, as run to the end of it, the Crown is not for fighters but Conquerors, the day is the time for work, the even∣ing (not noon) the time for wages, the Loiterer shall have none tho
he go early into the Vineyard, nor the labourer lose them though he come late, if he continue to the evening; Heaven is a place for rest, an everlasting Sabbath, none enter in, but them that work in their six days; none are glori∣fied in that Eternity, but those that serve God in theirs; therefore if we would have our works fol∣low us, we must be diligent in them, not for a time only, but to the going down of Sun of our Life.
If our works are Crowned with perseverance, we (the workers) shall be Crowned with Glory, not for the merit of our works, but as workers for the merit of Christ.
All Merit by Duty must be disclaimed.
WE must not be proud of Duty, nor put any trust in it, but walk humbly after duty, disclaim all merit by it, and look beyond it unto Christ.
(1.) We must be humble after duty.
Jacob when he awaked out of * 1.41 his sleep, where God appeared to him, was afraid (how dreadful said he, is this place!) Elijah * 1.42 wrapped his face in a man∣tle,
when the Glory of God passed before him, Job abhorr'd * 1.43 himself, and Isaiah cried out he * 1.44 was undone, when he had seen God, and the nearer our approach to God, and the higher our Com∣munion with him is, the lower we must be in our esteem.
Stars are not seen when the Sun appears, and the more direct our shadow is under it, the lesser it is; for bodies just un∣der it, cast no shadow.
(2.) We must disclaim all me∣rit by duty.
The dutiful necessity must be maintained (both doctrinally and * 1.45 practically) the meritorious neces∣sity must be disclaimed.
That which Saul acknowledged as * 1.46 gain, Paul accounted loss.
And there is good reason for it, in that
(1.) Every duty is performed by the strength of another, viz. Gods strength worketh in us both * 1.47 to will and to do, it is a gift by grace to us, before a work by grace from us, and therefore can no more be meritorious, then one gift received can oblige the donor to give another that are both his own.
It should oblige the receiver to gratitude, but cannot the do∣nor to bounty.
(2.) The more we do, the more we are indebted to God, for the opportunity, in which we do it, and the strength by which we are inabled to it.
By paying our debts, we increase them.
(3.) Every duty is weak and empty, imperfect and defective, (like Coin clipt within the Ring) something is wanting that we might do and much more that we should, the strongest grace has some weakness, and the best du∣ty some imperfection attending it, our Righteousness is but a rag, too narrow to cover our unrighte∣ousness, imperfect, and cannot be meritorious.
We cannot merit that by an im∣perfect * 1.48 Righteousness, which Christ has merited (and none but could) by a perfect one.
(4.) Every duty has a mixture of sin in it.
There is not only something wanting that should be, but some∣thing in it (viz. Sin) that should not; it may glitter, but there is an alloy in it, much dross in the
Gold, a filthy Rag, impure as well as imperfect, too much of one, and too little of the other.
Where there is guilt, there can * 1.49 be no reward, nor any merit where a punishment is due, but that reward only that is due to the wicked.
(5.) No duty is profitable to God, to whom it is performed.
Perfect duty (if it could be) adds no more to him, then the idolaters worshiping of the Sun adds lustre to it; duty as offered up by Christ the Mediator is ac∣ceptable to God, but not gainful, he is pleased with it, but not pro∣fited by it.
God loses nothing by our sins, nor gets any thing by our duties.
(6.) Every duty is a debt, the * 1.50 greatest, as well as the least, and we can no more merit by it, than we can pay one debt with another, or a greater debt with a less: the last sum of Money paid by a debtor, does not discharge the old arrears, nor any of our Duties, nor all of them discharge the old debt of obedience, due to God, they are less then the payment of a farthing to the greatest debt that ever was con∣tracted, less then nothing, they cannot pay the interest, (which is due to God for his patient for∣bearance) much less the princi∣pal; they are good in themselves, and in their place, but will not go for pay, if they were perfect, they come in too late to do it, but they are imperfect and can∣not. * 1.51
Christ our surety only can in whose name the bond is taken.
(3.) We must look beyond * 1.52 duty unto Christ, without duty we cannot go to Heaven, for we are not sav'd without it, nor without distrust to it, for we are not sav'd with any respect to it; to neglect duty, is prophaneness, to trust in it, is Idolatry, by one we contemn God, by whom it is commanded, by the other we re∣ject Christ, in whom alone it is accepted, in obedience to the * 1.53 command we must do it, and in honour to Christ, (as well as safety to our selves) we must re∣nounce all confidence in it, do it because Christ, without it, will not save us, place no confidence in it, because that without him cannot; to his Spirit we must look for assistance to duty, and to his merit, for the acceptance of it, without that we can do nothing, and without this if we could do any thing, it would not be ac∣cepted, for our confessions of sin
need confessing, they as well as our other sins, need pardon, our tears need washing, and our most holy offering, a sacrifice.
The Cherubims that are pure Crea∣tures, * 1.54 look towards a Mercy-Seat and therefore, well may we who have so much impurity in us.
Christ the Lord of Glory be∣came a servant for us, that of Slaves we might become servants, (viz. of Slaves to sin, Servants of Righteousness,) it was along and a hard service that he under∣went, and a dear price (far more worth then our service) that he paid forit, no slavery like that, no price like this, nor should any service be like ours, that we return to him for it.
Let us then show that he is our Lord, by our obedience to him, and that we are his faithful ser∣vants by the duty we perform to him, viz. a sincere, chearful, uni∣versal
and perpetual, not only living but dying his servants, to this equity obliges and no less our interest, for in serving him we serve our selves.
In all his service, there is more of wages, then of work.
2 Sam. 14. 12. and 7. 5.
Quo major sum tò magis laboro, & quo magis la∣boro eo major sum, Maximin.
Deus est sua bea∣titudo.
Fias opus Dei prius quam fece∣ris opera dei.
Galat. 6. 16. Eccles. 7. 16.
Rom. 14. 23.
Religio, est rect∣us de Deo sensus, & cultus.
Psal. 119. 4, 5, 6.
Mal. 3. 14. Rom. 6. 17. and 12. 8. Titus 2. 14. Heb. 4. 2. James 5. 16. Matth. 21. 7, 12, 13.
Magis eligenda est voluntas sine actione quam actio sine bonâ voluntate, deus delectatur affectu magis quam effectu. Levit. 3. 16. James 2. 8. Psal. 110. 3. Willingnesses. Heb.
Perfectio cujus-cunque est finis, virtutes non of∣ficiis sed finibus distinguuntur.
Gen. 6. 22. Ps. 119. 6. 101. Acts 13. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jam. 2. 10.
Quicquid propter deum sit aequa∣liter sit.
Dulce est pericu∣lum sequi deum.
Pietas sola secu∣ritas.
Acts 4. 19, 20. Ʋnus homo toti∣us orbis impetum sustinuit.
Josh. 24. 15. 2 Sam. 6. 22. Esther 4. 16.
Acts 20. 24. Joh. 10. 12, 13.
Quo levius man∣datum to gravi∣us peccatum.
Matth. 11. 29.
Non dicit nul∣lum jugum, sed leve grave quia jugum, suave, quia tuum.
Grave dum tol∣lis, suave, cum tuleris, Anselm.
Phil. 4. 11.
They were of∣fered cum quâ∣dam protestatio∣ne futuri Messtae. Tostatus.
Exod. 33. 9, 18. Psal. 63. 2.
Cant. 1. 12.
Isa. 40. 31.
Acts 8. 26, 27, 28. and 9. 11.
Num. 27. 26. John 4. 24.
Gen. 22. 7.
Matth. 5. 28. 1 John 3. 15.
Amat deus Cor contritum, odit verò Cor divi∣sum.
Exod. 29. 18. Psal. 51. 10.
1 Kings 8. 18. Psal. 32. 5. 2 Cor. 8. 12.
Gen. 17. 1.
Mala pati, bona agere & perseve∣rare, sunt tria Christianorum.
Hos. 6. 4. Galat. 5. 7. Dan. 2. 52. The Breast and Arms of Silver the Belly and Thighs of brass the Legs of Iron, and feet part of iron, and part of Clay.
Gen. 28. 12. Ezek. 19. 12.
Quemque deus de fine judicat, non de vitâ. Quod vix fit, fit, quod ferè fit, non fit. 1 John 2. 17.
Ezek. 18. 26, 27. Matth. 20. 8, 9. Gal. 6. 0. Rev. 14. 13. Christus defici∣entes supportat, vincentes coro∣nat.
Gen. 28. 16, 17.
1 King. 19. 13.
Job 42. 5, 6.
Isaiah 6. 5.
Titus 3. 8.
Phil. 3. 8, 9.
Phil. 2. 12, 13.
2 Cor. 5. 20, 21.
Psal. 91. 8. Heb. 2. 2. 2 Pet. 2. 13.
Officium debi∣tum.
John 5. 40. Heb. 7. 25.
Psal. 71. 16.
Cum Minervâ move manum, qui creavit te, sine te non salvabit te, sine te, nil tibi, sine te, omnis vir∣tus abs{que} Christo, vitium, sordet natura sine gra∣tia, sordet in con∣spectu judicis quod fulget in conspectu ope∣rantis.
John 15. 5.