1. The World in Its Best Dress

And he ſhewed me Joſhua the high Prieſt, ſtanding before the Angell of the Lord, and Satan ſtanding at his righthand to reſiſt him. Zach. 3. 1.

The truth of this I ſhall ſhew you in the following particulars.

BY preſenting the world in ſuch a dreſſe, and in ſuch a garbe to the ſoule, as to inſnare the ſoule, and to p. 125 winn upon the affections of the ſoule;³⁰¹ he repreſents the world to them in its beauty, and bravery, which proves a bewitching ſight to a world of men. ‘Tis true, this tooke not Chriſt, becauſe Satan could finde no matter in him for his temptation to worke upon; but Satan findes matter in us, for this temptation to worke upon: ſo that he can no ſooner caſt out his golden bait, but we are ready to play with it, and to nibble at it; he can no ſooner throw out his golden ball, but men are apt to run after it, though they looſe God, and their ſoules in the purſuit. Ah! how many Profeſſors in theſe dayes, have for a time followed hard after God, Chriſt, and³⁰² Ordinances, till the Devill hath ſet before them the world, in all its beauty, and bravery, which hath ſo bewitched their ſoules, that they have grown to have low thoughts of holy things, and then to be cold in their affections to holy things, and then to ſlight them, and at laſt, with the young man in the Goſpell to turne their backs upon them; ah the time! the thoughts, the ſpirits, the hearts, the ſoules, the duties, the ſervices, that the inordinate love of this wicked world doth eat up, and deſtroy, and hath eat up, and deſtroyed; p. 126 where one thouſand is deſtroyed³⁰³ by the worlds frownes, ten thouſands are deſtroyed by the worlds ſmiles. The world Siren-like, it ſings us, and ſinks us; it kiſſes us, and betraies us, like Judas; it kiſſes us, and imites us under the fifth rib, like Joab. The honors, ſplendor, and all the glory of this world are but ſweet poyſons, that will much endanger us, if they doe not eternally deſtroy us. Ah! the multitude of ſoules that have ſurſeited of theſe ſweet baites, and died for ever.

1. 301. The beauty of the world ſoils a Chriſtian more then the ſtrength; the flattering Sun ſhone more then the bluſtering ſtorme; in ſtormes, we keep our garments cloſe about us.
2. 302. The inhabitants of Nilus are deafe by the noiſe of the waters: ſo the world makes ſuch a noiſe in mens eares, that they cannot heare the things of Heaven. The world is like the ſwallowes dung, that put out Tobias eyes.
3. 303. The champions could nor wring an Apple out of Milo’s ha nd by ſtrong hand, but a faire maid by faire meanes got it preſently.

THe firſt Remedy againſt this device³⁰⁴ of Satan, is to dwell upon the impotency, and weakneſs of all theſe things below; they are not able to ſecure you from the leaſt evill. They are not able to procure you the leaſt deſirable good. The Crown of Gold cannot cure the head-ach; nor the velvet ſlipper eaſe the gout; nor the Jewell about the neck cannot take away the paine of the teeth. The Frogs of Egypt entered into the rich mens houſes of Egypt, as well as p. 127 the poore; our daily experience doth³⁰⁵ evidence this, that all the honors, and riches, &c. That men enjoy cannot free them from the collick, the feaver, or leſſer diſeaſes. Nay, that which may ſeem moſt ſtrange is, that a great deal of wealth cannot keep men from falling into extreame povertie. In the firſt of Judges 6. ver. you ſhall finde ſeventy Kings with their fingers and toes cut off, glad like whelps to lick up crummes under another Kings table; and ſhortly after, the ſame King that brought them to this penury, is reduced to the ſame poverty and miſery; Why then ſhould that be a bar to keep thee out of Heaven, that cannot give thee the leaſt eaſe on earth?

1. 304. 1 Remedy. The Prior in Melancton rolled his hands up and down in a basin full of Angells, thinking thereby to have charmed his gour, but it would not doe.
2. 305. Nugas the Scythian deſpiſeing the rich preſents, and ornaments that were ſent unto him by the Emperour of Conſtantinople, asked whether▪ thoſe things could drive away calamities, diſeaſes, or death.

The ſecond Remedy againſt this device³⁰⁶ of Satan, is, to dwell upon the vanity of them, as well as upon the impotencie of all worldly good. This is the ſumme of Solomons ſermon; Vanity of vanity, and all is vanity. This³⁰⁷ our firſt parents found, and therefore named their ſecond Abell, or vanity. Solomon that had tried theſe things, and could beſt tell the vanity of them, he preacheth this ſermon over, againe, and againe; Vanity of vanity, and all is vanity. ‘Tis ſad to think, how many thouſands there be, that can ſay with the p. 128 preacher, vanity of vanity, all is vanity,³⁰⁸ nay, ſwear it, and yet follow after theſe things, as if there were no other glory, nor ſelicity; but what’s to be found in thoſe things, they call vanity. Such men will ſell Chriſt, Heaven, and their ſoules for a trifle, that call theſe things vanity, but doe not cordially beleeve them to be vanity, but ſet their hearts upon them, as if they were their Crown, the top of all their Royalty, and glory. Oh! let your ſoules dwell upon the vanity of all things here below, till your hearts be ſo thoroughly convinced, and perſwaded of the vanity of them, as to trample upon them, and make them a a foot-ſtoole for Chriſt to get np, and ride in a holy triumph in your hearts.³⁰⁹ Chryſoſtome ſaid once, that if he were the fitteſt in the world, to preach a Sermon to the whole world, gathered together in one Congregation, and had ſome high Mountaine for his Pulpit, from whence he might have a proſpect of all the world in his view, and were furniſhed with a voice of braſſe, a voice as loud as the Trumpet of the Arch-Angell, that all the world might hear him, he would chuſe to preach upon no other text, then that in the Pſaln•es, O mortall men how long will p. 129 yee love vanity, and follow after leaſing.³¹⁰ Tell me, you that ſay all things under the Sun is vanitie, if you doe really beleeve what you ſay, why doe you ſpend more thoughts, and time on the world, then you doe on Chriſt, Heaven, and your immortall ſoules? Why doe you then neglect your duty towards God, to get the world? Why doe you then ſo eagerly purſue after the world? and are ſo cold in your purſuing after God, Chriſt, and holineſſe? Why then are your hearts ſo exceedingly rais’d, when the world comes in, and ſmiles upon you, and ſo much dejected, and caſtdown, when the world frownes upon you, and with Jonah’s Gourd withers before you?

1. 306. 2. Remedy. [dropped from the edition]
2. 307. Gilimex King of Vandals, led in triumph, by Belliſarius, cried out, Vanity of vanity, all is vanity.
3. 308. The fancie of Lucian, who placeth Charon on the top of an high hill, viewing all the affaires of men living, and looking on their greateſt Cities as little birds neſts, is very pleaſant.
4. 309. Oh the imperfection, the ingratitude, the levity, the inconſtancy, the perfidiouſneſſe of thoſe creatures▪ we moſt ſervilly affect.
5. 310. Ah! did we but weigh mans paine with his paiment, his croſſes, with his mercies; his miſeries with his pleaſures; we ſhould then ſee that there is nothing got by the bargaine, and conclude, Vanity of vanity, all is vanity.

The third Remedy againſt this device³¹¹ of Satan, is, to dwell much upon the uncertainty, the mutabilitie, and inconſtancie of all things under the Sun.³¹² Man himſelfe is but the dreame of a dreame, but the generation of a fancie, but an emptie vanity, but the curious picture of nothing, a poore, feeble, dying flaſh. All temporalls are as tranſitory, as a haſtie, head-long torrent, a ſhadow, a ſhip, a bird, an arrow, a poſt that paſſeth by; why ſhouldeſt thou ſet thine eyes upon that which is not, ſaith p. 130 Solomon: and ſaith the Apoſtle, the faſhion of this world paſſeth away. Heaven³¹³ onely hath a foundation, earth hath none, but is hanged upon nothing, as Job ſpeaks. The Apoſtle willed Tymothie, to charge rich men that they be not high minded, nor put their truſt in uncertaine riches. They are like bad ſervants, whoſe ſhooes are made of running leather, and will never tarrie long with one Maſter; as a bird hoppeth from tree to tree, ſo doe the honors and riches of this world, from man to man; let Job and Nebuchadnezzar teſtifie this truth, who fell³¹⁴ from great wealth, to great want. No man can promiſe himſelf to be wealthie till night; one ſtorme at Sea, one coal of fire, one falſe friend, one unadviſed word, one falſe witneſſe may make thee a begger, and a priſoner all at once. All the riches and glory of this world is but as ſmoke, and chaff that vaniſheth; as a dreame, and viſion in the night that tarrieth not; as if an hungrie man dreameth, and thinketh that he eateth, and when he awaketh, his ſoule is emptie; and like a thirſtie man, which thinketh he drinketh, and behold when he is awaked, his ſoule is faint, as the Prophet Eſay ſaith. Where is the glory of Solomon? the ſumptuous buildings of Nebuchadnezzar? the nine hundred p. 131 Chariots of Siſera? the power of Alexander? the authority of Auguſtus, that commanded the whole world to be taxed? Thoſe that have been the moſt glorious, in what men generally account glorious and excellent, have had inglorious ends; As Sampſon for ſtrength; Abſolom for beauty; Achitophel for policie; Hamon for favour; Aſael for ſwiftneſſe; Alexander for great conqueſt, and yet after twelve yeares poyſoned; the ſame you may ſee in the mighty foure Kingdomes. The Caldean, Perſian, Grecian, and Romane,³¹⁵ how ſoone were they gone, and forgotten. Now rich, now poore, now full, now emptie, now in favour, anon out of favour, now honourable, now deſpiſed, now health, now ſickneſſe, now ſtrength, now weakneſſe. Oh! let not theſe uncertaine things keep thee from thoſe holy ſervices, and heavenly imployments, that may make thee happy for ever, and render thy ſoule eternally bleſſed, and at eaſe, when all theſe tranſitory things ſhall bid thy ſoule an everlaſting farewell.

1. 311. 3. Remedy. [dropped from the edition]
2. 312. Riches were never true to any, that truſted to them; they have deceived men, as Jobs brook did the poore traveller, in the Summer ſeaſon.
3. 313. 1 Cor. 7. 31. σχῆμα intimateth, that there is nothing of any firmneſſe, or ſolid conſiſtence in the creature.
4. 314. The moſt renowned Frederick loſt all, and ſued to be made but Sexton of the Church, that himſelfe had built. I have read of a poore fiſherman, who while his nets were adrying, ſlept upon the Rock, and dreamed that he was made a King, on a ſudden ſtarts up, and leaping for joy, falls down from the Rock, and in the place of his imaginary felicities, loſes his little portion of pleaſures.
5. 315. The pompe of this world Iohn compareth to the Moone, which (creſcit & decreſcit) increaſeth, and decreaſeth. Apoc. 12. v. 1.

The fourth Remedie againſt this Device³¹⁶ of Satan, is, to conſider, that the great things of this world are very hurtfull, and dangerous to the outward p. 132 and inward man, thorough the³¹⁷ corruptions that be in the hearts of men; oh! the reſt, the peace, the comfort, the content that the things of this world doe ſtrip many men off. Oh the feares, the cares, the envie, the malice, the dangers, the miſchiefs, that they ſubject men to. They oftentimes make men carnally confident. The rich mans riches are a ſtrong tower in his imagination. I ſaid in my proſperity I ſhould never be moved. They often ſwell the heart with pride, and make men forget God, and neglect God, and deſpiſe the Rock of their ſalvation; when Jeſurum waxed fat, and was grown thick, and covered with fatneſſe, then he forgot God, and forſooke God that made him, and lightly eſteemed the Rock of his ſalvation, as Moſes ſpake; ah the time! the thoughts, the ſpirits, that the things of the world conſumes and ſpends. Oh! how doe they hinder the actings of faith upon God? how doe they interrupt our ſweet communion with God? how doe they abate our love to the people of God, and coole our love to the things of God, and worke us to act like thoſe, that are moſt unlike to God? oh! the deadneſſe, the dulneſſe, the barrenneſſe, that doth attend men under great outward mercies. p. 133 Oh! the riches of the world chokes³¹⁸ the word, that men live under the moſt ſoule-ſearching, and ſoule in riching meanes with leane ſoules; though they have full purſes, though their cheſts are full of ſilver, yet their hearts are emptie of grace. In the 13. Gen. 2. It is ſaid that Abraham was very rich in cattell, in ſilver, and in gold, according to the Hebrew (Chabbedh) ‘tis Abraham was very heavie, to ſhew that riches are a heavie burden, and a hinderance many times to heaven, and happineſſe. King Henry the fourth asked the Duke of Alva, if he had obſerved the great Ecclipſe of the Sun, which had lately hapned, no (ſaid the Duke) I have ſo much to doe on earth, that I have no leaſure to looke up to Heaven; ah! that this were not true of moſt Profeſſors in theſe dayes; ‘tis very ſad to thinke, how their hearts and time is ſo much taken up with earthly things, that they have ſcarce any leaſure to looke up to Heaven, or to looke after Chriſt, and the things that belong to their everlaſting peace.

1. 316. 4. Remedie. [dropped from the edition]
2. 317. Henry the ſecond hearing Menz his chiefe City to be taken, uſed this blaſphemous ſpeech, I ſhall never (ſaith he) love God any more, that ſuffered a City ſo dear to mee, to be taken from me. When one preſented Antipater King of Macedonia, with a book, treating of happineſſe, his anſwer (ou ſcholazo) I have no leaſure.
3. 318. That foure good mothers beget foure bad daughters; great familiarity begets contempt; truth hatred; vertue envie; riches ignonorance; is a french Proverb. Gen. 13. 2. כבד Policrates beſtowed five talents for a gift, upon one Anacrion, who for two nights after was ſo troubled with care, how to keep them, and how to beſtow them, as he carried them back againe to Policrates, ſaying, they were not worth the paines which he had already taken for them

Riches, though well got, yet are but like to Manna, thoſe that gathered leſſe bad no want, and thoſe that gathered more, ‘twas but a trouble, and annoyance to them. The world is p. 134 troubleſome, and yet it is loved; what would it be, if it were peaceable? you imbrace it, though it be filthy; what would you doe, if it were beautifull? you cannot keep your hands from the thornes; how earneſt would you be then in gathering the flowers? The world may be fitly likened to the Serpent Scytale, whereof it is reported, that³¹⁹ when ſhe cannot overtake the flying paſſengers, ſhe doth with her beautifull colours ſo aſtoniſh, and amaze them, that they have no power to paſſe away, till ſhe have ſtung them. Ah! how many thouſands are there now on earth, that have found this true by experience; that have ſpun a faire thread to ſtrangle themſelves, both temporally and eternally, by being bewitch’t by the beautie, and braverie of this enticeing world.

1. 319. Sicily is ſo full of ſweet flowers, that dogs cannot hunt there; and what doe all the ſweet contents of this world, but make us looſe the ſent of Heaven.

The fift Remedy againſt this Device of³²⁰ Satan, is, to conſider, that all the felicity of this world is mixt; our light is mixt with darkneſſe, our joy with ſorrow, our pleaſures with paine, our honour with diſhonour, our riches with wants. If our fight be ſpirituall, cleare, and quick; we may ſee in the felicity of this world, our wine mixt with water, our honey with gall, our ſugar with wormewood, and our roſes with p. 135 prickles. Sorrow attends worldy joy,³²¹ danger attends worldly ſafety, loſſe attends worldly labours, teares attend worldly purpoſes. As to theſe things, mens hopes are vaine, their ſorrow certaine, and joy fained. The Apoſtle calleth this world a ſea of glaſſe; a ſea for the troubles of it, and glaſſe for the brittleneſſe and bitterneſſe of it. The honors, profits, pleaſures, and delights of this world are true gardens of Adonis, where we can gather nothing but triviall flowers, ſurrounded with many bryers.

1. 320. 5. Remedie. [dropped from the edition]
2. 321. Harke ſcholar, ſaid the Harlot to Apuleius; ‘tis but a bitter ſweet, that you are ſo fond off. Surely, all the things of this world are but bitter ſweets.

The ſixt Remedy againſt this Device³²² of Satan, is, to get better acquaintance, and better aſſurance of more bleſſed, and glorious things. That³²³ which raiſed up their ſpirits, in the tenth and 11^th of the Hebrews, to trample upon all the beautie, bravery, and glory of the world, was their acquaintance with, and aſſurance of better and more durable things. They tooke joyfully the ſpoyling of their goods, knowing in themſelves, that they had in Heaven a better, and a more durable ſubſtance. They³²⁴ look’t for a houſe that had foundations, whoſe builder and maker was God; And they look’t for another Country, even an heavenly. They ſaw him that was inviſible, and had an eye to the recompence of reward; p. 136 And this made them count all the glory and bravery of this world, to be poore, and contemptible for them, to ſet their hearts upon. The maine reaſon why men dote upon the world, and damne their ſoules to get the world, is, becauſe they are not acquainted with a greater glory. Men ate Acorns, till they were acquainted with the uſe of wheat. Ah! were men more acquainted with what union and communion with God means; what ‘tis to have a new name, and a new ſtone, that none knowes, but he that hath it; did they but taſte more of Heaven, and live more in Heaven, and had more glorious hopes of going to Heaven; ah! how eaſily would they have the Moone under their feet. It was an excellent ſaying of Lewis of Bavyer, Emperour of Germany,³²⁵ ſuch goods are worth getting, and owning as will not ſinke, or waſh away, if a ſhipwrack happen, but will wade and ſwim out with us. It is recorded of Lazarus, that after his reſurrection from the dead, he was never ſeen to laugh, his thoughts and affections were ſo fixt in Heaven, though his bodie was on earth; and therefore he could not but ſlight temporall things,³²⁶ his heart being ſo bent, and ſet upon eternalls. There are goods of the throne of grace; as God, Chriſt, the p. 137 Spirit, Adoption, Juſtification, remiſſion of ſin peace with God, and peace with Conſcience; and there are goods of the foot-ſtoole, as honours, riches, the favour of creatures, and other comforts, and accommodations of this life; Now he that hath acquaintance with, and aſſurance of the goods of the Throne, will eaſily trample upon the goods of the foot-ſtoole. Ah! that you would make it your buſineſſe, your worke, to mind more, and make ſure more to your owne ſoules, the great³²⁷ things of eternity, that will yeeld you joy in life, and peace in death, and a Crown of Righteouſneſſe in the day of Chriſts appearing; And that will lifte up your ſoules above all the beauty, and bravery of this bewitching world; that will raiſe your feet above other mens heads. When a man comes to be aſſured of a Crown, a Scepter, the Royall Robes, &c. he then begins to have low, mean, and contemptible thoughts of thoſe things, that before he highly prized: ſo will aſſurance of more, great, and glorious things breed in the ſoule a holy ſcorn, and contempt of all theſe poore, meane things, which the ſoule before did value above God, Chriſt, and Heaven, &c.

1. 322. 6. Remedy. [dropped from the edition]
2. 323. Let Heaven be a mans object, and earth will ſoone be his abject.
3. 324. Luther being at one time in ſome wants, it happened that a good ſum of money was unexpectedly ſent him, by a Noble man of Germany, at which being ſomething amazed, he ſaid, I ſeare that God will give me my reward here; but I proteſt, I will not be ſo ſatisfied.
4. 325. Hujuſmodi comparandae ſunt opes quae cum naufragio ſimul enatent.
5. 326. There is ſaith Auguſtine (bona Throni) goods of the throne; and there are (bona Scabelli) goods of the footeſtool.
6. 327. When Baſil was tempted with money, and preferment; ſaith he, give me money that may laſt for ever, and glory that may eternally flouriſh; for the faſhion of this world paſſeth away, as the waters of a river that runs by a City.

The ſeventh Remedie againſt this device p. 138 of Satan, is, ſolemnly to conſider,³²⁸ that true hahpineſſe and ſatisfaction, is not to be had in the injoyment of any worldly good; true happineſſe is too big, and too glorious a thing, to be³²⁹ found in any thing below that God, who is a Chriſtians (ſummum bonum) chiefeſt good. The bleſſed Angells, thoſe gliſtering Courtiers have all felicities, and bleſſedneſſes; and yet they have neither gold, nor ſilver, nor jewels, nor none of the beauty, and bravery of this world; certainly, if happineſſe was to be found in theſe things, the Lord Jeſus, who is the right and Royall Heir of all things, would have exchanged his cradle for a Crown, his Birthcham-ber (a ſtable) for a Royall Palace; his poverty for plenty; his deſpiſed followers, for ſhining Courtiers; and his meane proviſions, for the choiſeſt delicates, &c. Certainly, happineſs lies not in thoſe things, that a man³³⁰ may injoy, and yet be miſerable for ever; now a man may be great, & graceleſſe with Pharaoh; honourable, and damnable with Saul; rich, and miſerable with Dives, &c. therefore happineſs lies not in theſe things. Certainly happineſſe lies not in thoſe things that cannot comfort a man upon a dying bed; Is it honours, riches, or friends, &c. p. 139 that can comfort thee when thou comeſt to die? or is it not rather faith in the blood of Chriſt? the witneſſe of the³³¹ ſpirit of Chriſt; the ſenſe and feeling of the love, and favour of Chriſt, and the hopes of eternall reigning with Chriſt? Can happineſſe lie in thoſe things that cannot give us health, or ſtrength, or eaſe, or a good nights reſt, or an hours ſleep, or a good ſtomack? why all the honours, riches, and delights of this world cannot give theſe poor things to us; therefore certainly, happineſſe lies not in the injoyment of them, &c. And ſurely happineſſe is not to be found in thoſe things, that cannot ſatisfie the ſoules of men; now none of theſe things can ſatisfie the ſoul of man. He that loveth ſilver ſhall not be ſatisfied with ſilver, nor he that loveth abundance³³² with increaſe; this is alſo vanity, ſaith the wiſe man. The barren womb, the Horſe-leeches daughter, the grave and Hell will as ſoon be ſatisfied, as the ſoule of man will by the injoyment of any worldly good. Some one thing, or other will be for ever wanting to that ſoule that hath none, but outward good to live vpon. You may as ſoone fill a bag with wiſdome, a cheſt with vertue, or a circle with a triangle, as the heart of man with any thing here below? p. 140 A man may have enough of the world to ſinke him, but he can never have enough to ſatisfie him, &c.

1. 328. 7 Remedie. [dropped from the edition]
2. 329. True happineſſe lies only in our injoyment of a ſuitable good, a pure good, a totall good, & an eternall good; and God is onely ſuch a good, and ſuch a good can only ſatisfie the ſoul of man.
3. 330. Philoſophers could ſay, that hee was never a happy man that might afterwards become miſerable.
4. 331. Gregory the great uſed to ſay, he is poor, whoſe ſoule is void of grace, not whoſe cofers are empty of money.
5. 332. Anima rationalis caeteris omnibus occupari poteſt impleri non poteſt. The reaſonable ſoule may be buſied about other things, but it cannot be filled with them.

The eighth Remedie againſt this device³³³ of Satan, is, ſolemnly to conſider of the dignity of the ſoule; oh! the ſoul of man is more wotrh then a thouſand worlds; ‘tis the greateſt abaſing of it³³⁴ that can be, to let it dote upon a little ſhining earth, upon a little painted beauty, and fading glory, when it’s capable of union with Chriſt, of communion with God, and of enjoying the eternall viſion of God. Seneca could ſay, I am too great, and born to greater things, then that I ſhould be a ſlave to my body; oh! do you ſay, my ſoule is too great, and born to greater things, then that I ſhould confine it to a heap of white and yellow clay. I have been the longer upon the Remedies, that may help us againſt this dangerous device of Satan, becauſe hee doth uſually more hurt to the ſoules of men, by this device, then he doth by all other devices; for a cloſe, I wiſh, as once Chryſoſtome did, that that ſentence, Eccleſ. 2. v. 11. (Then I looked on all the workes that my hands had wrought, and on the labour that I had laboured to do, and behold all was vanity and vexation of Spirit, and there was no profit under the Sun) were engraven on p. 141 the door poſts, into which you enter; on the tables, where you ſit; on the diſhes out of which you eate; on the cups, out of which you drinke; on the bedſteads, where you lie; on the walls of the houſes, where you dwell; on the garments, which you weare; on the heads of the horſes, on which you ride, and on the foreheads of all them whom you meet; that your ſoules may not by the beautie, and braverie of the world be kept off from thoſe holy, and heavenly ſervices, that may render you bleſſed, while you live, and happy when you die; that you may breath out your laſt into his boſome, who lives for ever, and who will make them happy for ever, that prefers Chriſts ſpiritualls and eternals above all temporall, tranſitory things.

1. 333. 8. Remedie. [dropped from the edition]
2. 334. Plutarch tells of Themiſtocles, that he accounted it not to ſtand with his ſtate, to ſtoop down to take up the ſpoiles the enemies had ſcattered in flight, but ſaith to one of his followers. (Ἀνελοῦ σαυτῷ σὺ γὰρ οὐκ εἶ Θεμιστοκλῆς) you may, for you are not Themiſtocles. Oh what a ſad thing is it, that a Heathen ſhould ſet his feet upon thoſe very things that moſt Profeſſors ſet their hearts, and for the gain of which with Balaam, many run the hazard of ſing their immortall ſouls for ever.