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For the Church of Christ is so gentle and reasonable a Mother, that she would have none forced to yeild to her Jurisdiction, or constrained without due self-conviction to yeild subjection to her soveraign and commanding Power. Whence way to Baptisme hath been usually made not without explicite satisfaction given in two things. 1. Whether the competens or desirer thereof were willing to come over to her? 2. Whether he would frame his life accordingly, and not be a disgrace to that School, a blemish to that society which is the Houshold of God, 1 Timoth. 3.15. Ephes. 2.19. Galat 6.10. whose conversation Philip. 3.2. is already in heaven? So was it in the Synagogue of Israel. Nolentem non cogebant in se suscipere legem & prophetas, says Maiemonides, He that would not, should not be theirs: they forced none to their Law, (understand, the Law of Moses and to compleat proselytes; for the lower sort were as 'twere constrained, or not suffered else to live with Israel, because Israel might not associate with them:) and Munster, When any desire to be a Proselyte, they propose to him the hardest things of the Law — with some pennances — and they would seem by these means to be willing to drive men from their Religion. in Evangel. Mat. Hebr. cap. 22. A special part of that enquiry was, whether by love and choice, & c? Diligenter an ob simplicem Judaismi amorem in illum transire desideraret, explorantes, as Mr. Selden, de Jure nat. pa. 143. ( in exact paralel to what in St Augustine, Utrum propter vitae praesentis aliquod commodum, an propter requiem quae port hane vitam speratur? de Catechizand. rudibus, cap. 16. & cap. 26. tom. 4. pa. 301.) And this might give reason why in the prosperous days of Solomon and his father, so few were admitted, perhaps none, but the Courts down, least Fear of power, or Hope of reward, or any thing but Love and Choice might seem to inforce or permit them to Israel. So at this day, Si alcune volesse farsi Hebraeo, primo sono tenuti tre Rabbini, ô persone di autorita interrogaclo sottelmente, che cosa lo move à far questa rissolutione, è intender bene se fosse à qualch fine mondana, che devono licentiarlo, è poi protestarle con notificarle che la legge Mosaica è strettissima, è che gl'Hebraei al presente sono abietti è vili & esotarlo che meglio sarebbe ch'egli se ne stasso nel stato che si trova. Which by the help of a Spectacle, I thus read: If any one would be a Jew, he must first be precisely questioned by 3 Rabbines or persons of authority, What is that moves him to take this resolution, and understand well that if it be for a worldly end, they ought to leave him, and then to let him know and protest that the Law of Moses is very strict, and that the Hebrews are at present abject and vile, and exhort him that it is better for him to continue in his present condition. But if he give a fast answer: then he is to be circumcised, &c. from Ludovic. Mutinens. de gli riti Hebraici. part. 5. cap. 2. Now for the Christian side, beside St Augustine before, hear St Chrysostome. Sicut nos servos ementes, ipsos qui venduntur prius interrogamus, an nobis servire velint? Ita facit & Christus quando futurus est in servitutem te caper•. Prius interrogat, an velis illum crudelem tyrannum dimittere, & à te faedera suscipit; NONLATINALPHABET, non enim coactum est ejus imperium. Homil. 21. ad popul. Antioch. tom. 1. pa. 244. As we, when we hire servants, enquire of their will to serve us, So Christ, willing to own no one against his will. And thence he reckoneth that Baptisme unavailable which is in sickness, &c. when a man seems driven in by the tempest of pain, and has not command of his whole self: in Homil. ad Illuminandos, pa. 707. The incongruity of which time for which reason Basil left observed, Quid expectas beneficio febris baptizati, &c. in Exhortat. ad Bapt. Homil. 13. tom. 1. pa. 415. And the Canon Law which would not admit such into Orders, Dist. 57. cap. 1. As nor the Councel of Neocaesarea, siquis in aegritudine fuerit baptizatus ad honorem presbyterii non poterit pervenire, quòd non ex proposito fides ejus sed ex necessitate descendit. can. 12. nor Cornelius Bishop of Rome, whose restraint of the Clinici, or those were baptized in their beds may be seen in Binius, in Epist. ad Fab. Antioch. pa. 163. tom. 1. Dionysius the Areopagit (to take the highest) has left, Imprimis interrogandum esse baptizandum, antequam Ecclesiam ingrediatur, num velit ejus esse professionis, as Gregor. Tholosau. in Syntagn. 2.4.10. Wilt thou be baptized into this Faith? Walafrid. Strabo. Notandum, quod primis temporibus, illis solummodò Baptismi gratiam dari solitam, qui & corporis & mentis integritate jam ad hoc pervenerant ut scire atque intelligere possent, Quid emolumenti in Baptismo consequendum, quid conficendum atque credendum, quid postremò renatis in Christo esset faciendum, de rebus Ecclesiast. cap. 26. Nicetas has it often, how free the access was in his time: Heus tu, qui à Saracenis ad Christianorum fidem accedis (said the Minister) non ex violentia quadam aut necessitate, neque dolo aut hypocrisi, sed ex tota anima & corde puro atque sincero quibus Christum & ejus fidem diligis? What! willingly, and in sincerity of heart to seek Christ alone! He answers, Renuncio omni Saracenorum religioni, & anathematizo Maomedum, &c. And soon after, Ego qui à Saracenis hodiè ad Christianorum fidem accedo, non ex violentia quadam aut necessitate, neque dolo aut hypocrisi, sed ex tota anima & corde puro atque sincero, quibus Christum & ejus fidem diligo: I seriously renounce Mahomed, and seek my Saviour with all my heart. Nicet. Saracenica, apud Biblioth. Patrum Graec. tom. 1. pa. 282, 283. And another Nicettas (Serronius) Solo voluntatis pretio Baptismus emitur. Nothing but a good will can deserve to this Seal. In Commentar ad Gregor. Nazianz. Orat. 40. cap. 26. Tertullian, Sed nec religionis est cogere religionem, quae sponte suscipi debet. lib. ad Scapul. cap. 2. St Bernard, Fides nequaquam vi extorquetur, sed exemplis atque ratione suadetur, de modo benè vivendi, cap. 1. And a Spanish Councel gravely and discreetly, De Judaeis praecepit sancta synodus nemini deinceps ad credendum vim inferri, Cui enim vult Deus, miseretur: & quem vult indurat. Non enim in viti tales salvandi sunt, sed volentes, ut integra sit forma justitiae. Sicut enim homo proprii arbitrii voluntate, serpenti obediens periit, sic. &c. Concil. Tolet. 4. can. 55. taken after into the Decree, in Distin. 45. cap. 5. Where the Canon is determining, that the Minister of Religion ought to be milde, not soon angry, no striker, (from 1 Timoth. 3.3.) Pastores etenim facti sumus, non percussores, saith Gregory, Et egregius praedicator dicit; Argue, obsecra, impera in omni patientia & doctrina. Nova verò atque in audita est ista praedicatio, quae verberibus exigit fidem. cap. 1. out of Gregory the great. Ad fidem enim nemo cogendus est, as the Gloss has it there. Yet more, the same Canon Law grants them dischargeable from obligation to observe Laws Christian, who in no sort consented, but in spite of express contradiction had this Sacrament forced on them. Lancelot. Institut. Jur Canon. lib. 2. tit. 3. As Erasmus would have them released of the Churches Jurisdiction, who dissent at years of consent, in praefat. in Matth. (But note that refusal must be then more then not agreeing, an actual resisting; for plus est expresse contradicere quam non consentire, as in the Decretals.) And in the Decree, Prius ipse Jesus caeci nati oculos luto superlinivit, & sic ad aquas Siloe misit, quia prius debet baptizandus fide incarnationis Christi instrui, & sic ad Baptismum jam credulus admitti, ut sciat cujus gratiae est in eo particeps, & cui jam debitor fiat deinceps. de consec. distinct. 4. ca. 54. Hence Catechizing was wont to go before Baptizing, and in practise as well as rule, in act as well as equity: Non enim adulti sunt cogendi ad profitendum fidem, vel ad suscipiendum sacramenta fidei, sed inducendi instructione & admonitione ut dictum fuit, &c. in the Schools, Durand. in Sentent. lib. 4. Dist. 6. Quaest. 3. Utrum Catechismus debeat praecedere Baptismum? By the greatest reason in the world. And though Princes may compell their subjects to return to their vow, if they apostatize, or all other not to blaspheme; &c. yet it is the common sentence of the Schools, saith Gregory de Valencia, that to force their consciences that are at liberty to come to Baptisme, this they may not: tom. 3. disput. 1. Quaest. 10. de in fidelitate, punct. 6. So was done here in this our Land: When the Bible, unheard of, was brought and offered, and the King by the Grace of God had his heart opened to belief of the Truth, yet he constrained none of his subjects to follow him, but left it to their choice, and to bring the free-will offering of their hearts in their hands, by consecration of minde and good will, else he knew the sprinkling of a little water was but an unprofitable Ceremony. Quorum fidei & conversioni (saith Bede of those that came in after him) ita tamen congratulatus esse rex perhibetur, ut nullum tamen cogeret ad Christianismum, sed tantummodo credentes arctiori dilectione quasi concives sibi regni coelestis amplecteretur. Didicerat enim ab auctoribus doctoribusque suae salutis servitium Christi VOLUNTARIUM non coactitiumesse debere. Histor. Ecclesiast. gentis Anglorum, lib. 1. cap. 26. So is it as this day abroad. If any Jew, Moor, or other Gentile be disposed to receive the Faith of Christ, it is believed written in the Apostles books (saith Zaga Zabo, an Ethiopian, Bishop, of his Countrey, to omit other) that he is not forthwith to be admitted: But they will that he first come unto the gate of the Church, and there to hear Sermons and the words of our Saviour Christ that before he be (wrought over and) brought (as it were by stealth or force) unto the, faith, he may know the yoke of the Law. Damian. à Goes. pa. 563. whereto we may believe practise answerable. Aquinas proposeth the Question, of Jews children, Whether they are to be baptized without consent of their parents? He answers, No: nor ever had or should: quod & justitiae naturali repugnaret, & inde fides in periculum venire posset: It was both against common Justice, and destructive of the nature of Faith: So of other infidels, secunda secundae, Quest. 10. artic. 10. Lastly, our very learned neighbour dislikes all fighting to propagate religion (in his book of War, and for religion) particularly the inforcing of ours, by Scripture Fathers, and other amplificatio•s. Lex nova non se vindicat ultore gladio, out of Tertullian, Force is the worst Minister of Faith, and most unreasonable to perswade averse men to Heaven by the Rhetorick of the Sword H. Grot. de jure Belli & pacis, lib. 2. cap. 20. This whole in accordance to the first and best patterns: As many as receive the word NONLATINALPHABET with delight (and pleasure, which is more then libenter with a permissive or active good will, as in the old translation ( were baptized: and so there were added to the Church that day multitudes of souls, Act. 2.41. |
For the Church of christ is so gentle and reasonable a Mother, that she would have none forced to yield to her Jurisdiction, or constrained without due self-conviction to yield subjection to her sovereign and commanding Power. Whence Way to Baptism hath been usually made not without explicit satisfaction given in two things. 1. Whither the Competens or desirer thereof were willing to come over to her? 2. Whither he would frame his life accordingly, and not be a disgrace to that School, a blemish to that society which is the Household of God, 1 Timothy 3.15. Ephesians 2.19. Galatians 6.10. whose Conversation Philip. 3.2. is already in heaven? So was it in the Synagogue of Israel. Nolentem non cogebant in se suscipere legem & Prophets, Says Maimonides, He that would not, should not be theirs: they forced none to their Law, (understand, the Law of Moses and to complete Proselytes; for the lower sort were as 'twere constrained, or not suffered Else to live with Israel, Because Israel might not associate with them:) and Munster, When any desire to be a Proselyte, they propose to him the Hardest things of the Law — with Some penances — and they would seem by these means to be willing to drive men from their Religion. in Evangel. Mathew Hebrew cap. 22. A special part of that enquiry was, whither by love and choice, & c? Diligently an ob simplicem Judaismi amorem in Ilum transire desideraret, explorantes, as Mr. Selden, de Jure nat. Paul. 143. (in exact parallel to what in Saint Augustine, Utrum propter vitae praesentis aliquod commodum, an propter requiem Quae port have vitam speratur? de Catechizing. rudibus, cap. 16. & cap. 26. tom. 4. Paul. 301.) And this might give reason why in the prosperous days of Solomon and his father, so few were admitted, perhaps none, but the Courts down, least fear of power, or Hope of reward, or any thing but Love and Choice might seem to enforce or permit them to Israel. So At this day, Si alcune volesse farsi Hebrew, primo sono tenuti Tree Rabbi, o person Die autorita interrogaclo sottelmente, che Cosa lo move à Far questa rissolutione, è intender bene se fosse à qualch fine mondana, che devono licentiarlo, è poi protestarle con notificarle che la leg Mosaica è strettissima, è che gl'Hebraei all present sono abietti è vili & esotarlo che meglio sarebbe ch'egli se ne stasso Nel stato che si trova. Which by the help of a Spectacle, I thus read: If any one would be a Jew, he must First be precisely questioned by 3 Rabbis or Persons of Authority, What is that moves him to take this resolution, and understand well that if it be for a worldly end, they ought to leave him, and then to let him know and protest that the Law of Moses is very strict, and that the Hebrews Are At present abject and vile, and exhort him that it is better for him to continue in his present condition. But if he give a fast answer: then he is to be circumcised, etc. from Louis. Mutinens. de gli Rite Hebraici. part. 5. cap. 2. Now for the Christian side, beside Saint Augustine before, hear Saint Chrysostom. Sicut nos servos ementes, ipsos qui venduntur prius interrogamus, an nobis Serve velint? Ita facit & Christus quando Future est in servitutem te caper•. Prius Interrogat, an velis Ilum Cruel tyrannum Dimittere, & à te faedera suscipit;, non enim coactum est His imperium. Homily 21. and Popul. Antioch. tom. 1. Paul. 244. As we, when we hire Servants, inquire of their will to serve us, So christ, willing to own no one against his will. And thence he Reckoneth that Baptism unavailable which is in sickness, etc. when a man seems driven in by the tempest of pain, and has not command of his Whole self: in Homily and Enlightenings, Paul. 707. The incongruity of which time for which reason Basil left observed, Quid expectas Benefit febris Baptized, etc. in Exhortat. ad Bapt Homily 13. tom. 1. Paul. 415. And the Canon Law which would not admit such into Order, Dist 57. cap. 1. As nor the Council of Neocaesarea, siquis in aegritudine fuerit Baptized ad Honor Presbyterii non poterit pervenire, quòd non ex Purpose fides His sed ex necessitate descendit. can. 12. nor Cornelius Bishop of Rome, whose restraint of the Clinici, or those were baptised in their Beds may be seen in Binius, in Epistle ad Fab. Antioch. Paul. 163. tom. 1. Dionysius the Areopagus (to take the highest) has left, Imprimis interrogandum esse baptizandum, antequam Church ingrediatur, num velit His esse professionis, as Gregory. Tholosau. in Syntagn. 2.4.10. Wilt thou be baptised into this Faith? Walafrid. Strabo. Notandum, quod Primis temporibus, illis solummodò Baptism gratiam dari solitam, qui & corporis & mentis integritate jam ad hoc pervenerant ut Scire atque intelligere possent, Quid emolumenti in Baptismo consequendum, quid conficendum atque credendum, quid postremò renatis in Christ esset faciendum, de rebus Ecclesiatest. cap. 26. Nicetas has it often, how free the access was in his time: Heus tu, qui à Saracenis ad Christians fidem accedis (said the Minister) non ex Violence Quadam Or necessitate, neque Dole Or Hypocrisy, sed ex tota anima & cord puro atque sincero quibus Christ & His fidem diligis? What! willingly, and in sincerity of heart to seek christ alone! He answers, renuncio omni Saracens Religion, & anathematizo Maomedum, etc. And soon After, Ego qui à Saracenis hodiè ad Christians fidem accedo, non ex Violence Quadam Or necessitate, neque Dole Or Hypocrisy, sed ex tota anima & cord puro atque sincero, quibus Christ & His fidem diligo: I seriously renounce Mahomed, and seek my Saviour with all my heart. Nicet. Saracenica, apud Biblioth. Patrum Greek tom. 1. Paul. 282, 283. And Another Nicettas (Serronius) Solo voluntatis Precio Baptismus emitur. Nothing but a good will can deserve to this Seal. In Commentar and Gregory. Nazianz Orat 40. cap. 26. Tertullian, Said nec Religion est cogere religionem, Quae sponte suscipi debet. lib. ad Scapul. cap. 2. Saint Bernard, Fides Nequaquam vi extorquetur, sed exemplis atque ratione suadetur, de modo benè vivendi, cap. 1. And a Spanish Council gravely and discreetly, De Judaeis praecepit sancta Synod Nobody deinceps ad credendum vim inferri, Cui enim vult Deus, miseretur: & Whom vult indurat. Non enim in Viti tales salvandi sunt, sed volentes, ut Whole sit forma justitiae. Sicut enim homo proprii Arbitrii voluntate, serpenti Obedient Periit, sic. etc. Council. Tolet 4. can. 55. taken After into the decree, in Distin. 45. cap. 5. Where the Canon is determining, that the Minister of Religion ought to be mild, not soon angry, no striker, (from 1 Timothy 3.3.) Pastors Etenim facti sumus, non percussores, Says Gregory, Et Egregius Preacher dicit; Argue, obsecra, Impera in omni patientia & Doctrina. Nova verò atque in audita est ista Predication, Quae verberibus exigit fidem. cap. 1. out of Gregory the great. Ad fidem enim nemo cogendus est, as the Gloss has it there. Yet more, the same Canon Law grants them dischargeable from obligation to observe Laws Christian, who in no sort consented, but in spite of express contradiction had this Sacrament forced on them. Lancelot. Institute. Jur Canon. lib. 2. tit. 3. As Erasmus would have them released of the Churches Jurisdiction, who dissent At Years of consent, in Praeface. in Matthew (But note that refusal must be then more then not agreeing, an actual resisting; for plus est express contradicere quam non consentire, as in the Decretals.) And in the decree, Prius ipse jesus Caeci Nati Eyes Luto superlinivit, & sic ad Aquas Siloe misit, quia prius debet baptizandus fide incarnationis Christ instrui, & sic ad Baptism jam credulus admitti, ut sciat cujus Gratiae est in eo particeps, & cui jam debtor fiat deinceps. de Consec. distinct. 4. circa 54. Hence Catechizing was wont to go before Baptizing, and in practice as well as Rule, in act as well as equity: Non enim adulti sunt cogendi ad profitendum fidem, vel ad suscipiendum Sacraments fidei, sed inducendi instruction & admonition ut dictum fuit, etc. in the Schools, Durand. in Sentent. lib. 4. Dist 6. Question 3. Utrum Catechismus debeat praecedere Baptism? By the greatest reason in the world. And though Princes may compel their subject's to return to their Voelli, if they apostatise, or all other not to Blaspheme; etc. yet it is the Common sentence of the Schools, Says Gregory de Valencia, that to force their Consciences that Are At liberty to come to Baptism, this they may not: tom. 3. dispute. 1. Question 10. de in fidelitate, punct. 6. So was done Here in this our Land: When the bible, unheard of, was brought and offered, and the King by the Grace of God had his heart opened to belief of the Truth, yet he constrained none of his subject's to follow him, but left it to their choice, and to bring the freewill offering of their hearts in their hands, by consecration of mind and good will, Else he knew the sprinkling of a little water was but an unprofitable Ceremony. Quorum fidei & conversioni (Says Bede of those that Come in After him) ita tamen congratulatus esse rex perhibetur, ut nullum tamen cogeret ad Christianismum, sed tantummodo Believers arctiori dilectione quasi conceives sibi Regni coelestis amplecteretur. Didicerat enim ab auctoribus doctoribusque suae Salutis Servitude Christ VOLUNTARY non coactitiumesse Debere. History Ecclesiatest. gentis Anglorum, lib. 1. cap. 26. So is it as this day abroad. If any Jew, Moor, or other Gentile be disposed to receive the Faith of christ, it is believed written in the Apostles books (Says Zaga Zabo, an Ethiopian, Bishop, of his Country, to omit other) that he is not forthwith to be admitted: But they will that he First come unto the gate of the Church, and there to hear Sermons and the words of our Saviour christ that before he be (wrought over and) brought (as it were by stealth or force) unto thee, faith, he may know the yoke of the Law. Damian. à Goes. Paul. 563. whereto we may believe practice answerable. Aquinas Proposeth the Question, of jews children, Whither they Are to be baptised without consent of their Parents? He answers, No: nor ever had or should: quod & justitiae naturali repugnaret, & inde fides in periculum venire posset: It was both against Common justice, and destructive of the nature of Faith: So of other Infidels, Secunda secundae, Quest. 10. artic. 10. Lastly, our very learned neighbour dislikes all fighting to propagate Religion (in his book of War, and for Religion) particularly the enforcing of ours, by Scripture Father's, and other amplificatio•s. Lex nova non se Vindicates ultore Gladio, out of Tertullian, Force is the worst Minister of Faith, and most unreasonable to persuade averse men to Heaven by the Rhetoric of the Sword H. Grot. de jure Belli & pacis, lib. 2. cap. 20. This Whole in accordance to the First and best patterns: As many as receive the word with delight (and pleasure, which is more then Libenter with a permissive or active good will, as in the old Translation (were baptised: and so there were added to the Church that day Multitudes of Souls, Act. 2.41. |
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fw-la fw-la cc fw-la fw-la fw-la fw-la p-acp fw-la fw-la n1. fw-la fw-la, dt fw-la fw-la fw-la fw-la n1, cc fw-fr fw-la fw-mi fw-la;, fw-fr fw-la fw-la fw-la fw-la fw-la. np1 crd cc j. np1. n1. crd n1. crd c-acp pns12, c-crq pns12 vvb n2, vvi pp-f po32 n1 pc-acp vvi pno12, av np1, vvg pc-acp vvi dx pi p-acp po31 n1. cc av pns31 vvz d n1 j r-crq vbz p-acp n1, av c-crq dt n1 vvz vvn p-acp p-acp dt n1 pp-f n1, cc vhz xx n1 pp-f po31 j-jn n1: p-acp np1 cc npg1, n1. crd dt n1 pp-f r-crq n1 p-acp r-crq n1 np1 vvd vvn, fw-la fw-la fw-la fw-la fw-la, av p-acp np1. fw-la np1 np1 crd fw-mi. crd n1. crd cc dt n1 n1 r-crq vmd xx vvi d p-acp n1, np1 crd n1. crd c-acp ccx dt n1 pp-f np1, fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la n1, fw-la fw-fr fw-la fw-la fw-la fw-la fw-la fw-la n1 fw-la. vmb. crd ccx np1 n1 pp-f np1, rg-crq n1 pp-f dt np2, cc d vbdr vvn p-acp po32 n2 vmb vbi vvn p-acp np1, p-acp np1 fw-la np1 np1. n1. crd fw-mi. crd np1 dt np1 (pc-acp vvi dt js) vhz vvn, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, p-acp np1. np1. p-acp n1. crd. np1 pns21 vbi vvn p-acp d n1? np1. np1. fw-la, fw-la fw-la fw-la, fw-la fw-la np1 fw-la fw-la fw-la, fw-la cc fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la p-acp fw-la fw-la, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la p-acp fw-la fw-la fw-la, fw-la fw-la n1. n1. crd np1 vhz pn31 av, c-crq j dt n1 vbds p-acp po31 n1: fw-la fw-la, fw-fr fw-fr fw-la fw-la np1 fw-la fw-la (vvd dt n1) fw-fr fw-la fw-la n1 fw-la n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la cc n1 fw-la fw-la fw-la fw-la np1 cc fw-la fw-la fw-la? uh av-j, cc p-acp n1 pp-f n1 pc-acp vvi np1 j! pns31 vvz, n1 fw-la np1 fw-la, cc fw-it fw-la, av cc av a-acp, fw-la fw-la fw-fr fw-la fw-fr fw-la np1 fw-la fw-la, fw-la fw-la fw-la n1 fw-la n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la cc n1 fw-la fw-la fw-la, fw-la np1 cc fw-la fw-la fw-la: pns11 av-j vvb np1, cc vvb po11 n1 p-acp d po11 n1. fw-la. np1, fw-la np1. fw-la np1 fw-mi. crd n1. crd, crd cc j-jn n2 (np1) np1 fw-la fw-la fw-la fw-la. pi2 p-acp dt j n1 vmb vvi p-acp d n1. p-acp np1 cc np1. np1 np1 crd n1. crd np1, j-vvn fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la. n1. fw-la np1. n1. crd np1 np1, fw-la fw-la fw-la fw-la, fw-la fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, n1. crd cc dt jp n1 av-j cc av-j, fw-fr np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la j, fw-la fw-la fw-la fw-la, fw-la: cc fw-la fw-la fw-la. np1 fw-la p-acp fw-la n2 fw-la fw-la, fw-la n2, fw-la fw-la fw-la fw-la fw-la. fw-la fw-la fw-la fw-la fw-la fw-la, fw-la n1 fw-la, fw-la. av n1. np1 crd vmb. crd vvn a-acp p-acp dt n1, p-acp np1. crd n1. crd c-crq dt n1 vbz vvg, cst dt n1 pp-f n1 vmd pc-acp vbi j, xx av j, dx n1, (p-acp crd np1 crd.) ng1 n1 fw-la fw-la, fw-la fw-la, vvz np1, fw-la fw-la n1 fw-la; vvb, fw-la, fw-la p-acp fw-la fw-la cc fw-la. np1 fw-la fw-la p-acp fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la. n1. crd av pp-f np1 dt j. fw-la fw-la fw-la np1 fw-la fw-la, p-acp dt n1 vhz pn31 a-acp. av av-dc, dt d n1 n1 vvz pno32 j p-acp n1 pc-acp vvi np1 njp, r-crq p-acp dx n1 vvn, cc-acp p-acp n1 pp-f j n1 vhd d n1 vvn p-acp pno32. np1. np1. n1 n1. n1. crd n1. crd p-acp np1 vmd vhi pno32 vvn pp-f dt ng1 n1, r-crq vvb p-acp n2 pp-f n1, p-acp j. p-acp np1 (p-acp n1 cst n1 vmb vbi av av-dc cs xx vvg, dt j j-vvg; p-acp fw-fr fw-fr vvb fw-la fw-la fw-la fw-la, a-acp p-acp dt n2.) cc p-acp dt n1, fw-la fw-la np1 fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la np1 fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la fw-it, fw-mi n1 fw-la fw-la fw-la p-acp fw-la fw-la, cc fw-la fw-la n1 n1 fw-la. fw-la fw-la. j. crd n1 crd av vvg vbds j pc-acp vvi p-acp vvg, cc p-acp n1 c-acp av c-acp n1, p-acp n1 c-acp av c-acp n1: fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la n1 cc n1 fw-la fw-la fw-la, av p-acp dt n2, np1. p-acp fw-la. n1. crd np1 crd np1 crd np1 fw-la fw-la fw-la fw-la? p-acp dt js n1 p-acp dt n1. cc cs n2 vmb vvi po32 n2-jn pc-acp vvi p-acp po32 n1, cs pns32 vvi, cc d n-jn xx pc-acp vvi; av av pn31 vbz dt j n1 pp-f dt n2, vvz np1 fw-fr np1, cst pc-acp vvi po32 n2 cst vbr p-acp n1 pc-acp vvi p-acp n1, d pns32 vmb xx: fw-mi. crd n1. crd np1 crd fw-fr p-acp fw-la, n1. crd av vbds vdn av p-acp d po12 n1: c-crq dt n1, j pp-f, vbds vvn cc vvn, cc dt n1 p-acp dt n1 pp-f np1 vhd po31 n1 vvd p-acp n1 pp-f dt n1, av pns31 vvn pix pp-f po31 n2-jn pc-acp vvi pno31, cc-acp vvd pn31 p-acp po32 n1, cc pc-acp vvi dt n1 vvg pp-f po32 n2 p-acp po32 n2, p-acp n1 pp-f n1 cc j n1, av pns31 vvd dt vvg pp-f dt j n1 vbds p-acp dt j n1. fw-la fw-la cc fw-la (vvz np1 pp-f d cst vvd p-acp p-acp pno31) fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la vvz fw-la fw-la fw-la fw-la. np1 fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-fr n1 fw-la. np1 n1. fw-la fw-la, n1. crd n1. crd np1 vbz pn31 p-acp d n1 av. cs d np1, n1, cc j-jn j vbi vvn pc-acp vvi dt n1 pp-f np1, pn31 vbz vvn vvn p-acp dt n2 n2 (vvz np1 np1, dt jp, n1, pp-f po31 n1, pc-acp vvi j-jn) d pns31 vbz xx av pc-acp vbi vvn: cc-acp pns32 vmb d pns31 ord vvn p-acp dt n1 pp-f dt n1, cc a-acp pc-acp vvi n2 cc dt n2 pp-f po12 n1 np1 d a-acp pns31 vbb (vvd a-acp cc) vvd (c-acp pn31 vbdr p-acp n1 cc n1) p-acp pno32, n1, pns31 vmb vvi dt n1 pp-f dt n1. np1. fw-fr vvz. n1. crd c-crq pns12 vmb vvi n1 j. np1 vvz dt n1, pp-f np2 n2, cs pns32 vbr pc-acp vbi vvn p-acp n1 pp-f po32 n2? pns31 vvz, uh-dx: ccx av vhd cc vmd: vvd cc fw-la fw-la fw-la, cc fw-la fw-la p-acp fw-la n1 n1: pn31 vbds av-d p-acp j n1, cc j pp-f dt n1 pp-f n1: av pp-f j-jn n2, fw-la fw-la, n1. crd n1. crd ord, po12 j j n1 vvz d vvg pc-acp vvi n1 (p-acp po31 n1 pp-f n1, cc p-acp n1) av-j dt n-vvg pp-f png12, p-acp n1 n2, cc j-jn n2. fw-la fw-la fw-la fw-la fw-la fw-la fw-la, av pp-f np1, n1 vbz dt js n1 pp-f n1, cc av-ds j pc-acp vvi j n2 p-acp n1 p-acp dt n1 pp-f dt n1 np1 np1 fw-fr fw-la np1 cc fw-la, n1. crd n1. crd d j-jn p-acp n1 p-acp dt ord cc js n2: p-acp d c-acp vvi dt n1 p-acp n1 (cc n1, r-crq vbz av-dc cs vvb p-acp dt j cc j j n1, c-acp p-acp dt j n1 (vbdr vvn: cc av a-acp vbdr vvn p-acp dt n1 cst n1 n2 pp-f n2, n1 crd. |
