The
first
Sermon
.
ECCLESIASTES
,
CAP.
9.
VER.
3.
The
heart
of
the
Sonnes
of
men
is
full
of
euill
,
and
madnesse
is
in
their
heart
while
they
liue
:
and
after
that
,
they
goe
to
the
dead
.
THe
Subiect
of
the
discourse
is
Man
;
and
the
speech
of
him
hath
three
Poynts
,
defined
and
confined
in
the
Text.
1.
His
Comma
,
2.
his
Colon
,
3.
his
Period
.
1.
Mens
harts
are
full
of
euill
,
there
's
the
Comma
.
2.
Madnesse
is
in
their
hearts
whiles
they
liue
:
there
's
the
Colon.
3.
whereat
not
staying
,
after
that
they
goe
downe
to
the
dead
.
And
there
's
their
Period
.
The
first
beginnes
,
the
second
continues
,
the
third
concludes
their
Sentence
.
Here
is
Mans
setting
forth
,
his
peregrination
,
and
his
iourneyes
end
.
1.
At
first
putting
out
,
His
heart
is
full
of
euill
.
2.
Madnesse
is
in
his
heart
,
all
his
peregrination
,
whiles
they
liue
.
3.
His
iourneyes
end
,
is
the
Graue
,
He
goes
to
the
dead
.
First
,
Man
is
borne
from
the
wombe
,
as
an
arrow
shotte
from
the
Bow
.
2.
His
flight
through
this
ayre
,
is
wilde
,
and
full
of
madnesse
;
of
indirect
courses
.
3.
The
Center
,
where
he
lights
,
is
the
Graue
.
First
,
his
Comma
beginnes
so
harshly
,
that
it
promiseth
no
good
consequence
in
the
Colon.
2.
The
Colon
is
so
madde
and
inordinate
,
that
there
is
smal
hope
of
the
Period
.
3.
When
both
the
premises
are
so
faulty
,
the
Conclusion
can
neuer
be
handsome
.
Wickednes
in
the
first
proposition
,
Madnes
in
the
second
:
the
Ergo
is
feareful
,
the
conclusion
of
all
is
Death
.
So
then
,
1.
the
beginning
of
Mans
race
is
full
of
euill
;
as
if
hee
stumbled
at
the
thresshold
.
2.
The
further
hee
goes
,
the
worse
:
Madnes
is
ioyn'd
-
Tenant
in
his
heart
with
life
.
3.
At
last
,
in
his
franticke
flight
,
not
looking
to
his
feet
,
hee
drops
into
the
pitte
goes
downe
to
the
dead
.
To
beginne
at
the
vppermost
stayre
of
this
graduall
descent
;
the
Comma
of
this
tripartite
sentence
giues
mans
heart
,
for
a
vessell
.
Wherein
obserue
1.
The
Owners
of
this
vessell
,
men
,
and
deriuatiuely
,
the
sonnes
of
men
.
2.
The
vessell
it selfe
is
earthen
,
a
Potte
of
Gods
making
,
and
mans
marring
,
the
Heart
.
3.
The
Liquor
it
holds
is
Euill
,
a
defectiue
,
priuatiue
,
abortiue
thing
,
not
instituted
,
but
destituted
,
by
the
absence
of
originall
Goodnes
.
4
The
measure
of
this
vessels
pollution
with
euill
liquour
.
It
is
not
said
sprinckled
,
not
seasoned
,
with
a
moderate
and
sparing
quantity
.
It
hath
not
an
aspersion
,
nor
imbution
,
but
impletion
;
it
is
filled
to
the
brimme
:
full
of
euill
.
Thus
,
at
first
putting
forth
,
we
haue
Man
in
his
best
member
corrupted
.
1.
The
Owners
or
Possessors
,
Sonnes
of
men
.
Adam
was
called
the
sonne
of
God
,
Luk.
3.
Enos
was
the
sonne
of
Seth
,
Seth
the
sonne
of
Adam
,
Adam
the
son
of
God
:
But
all
his
posterity
the
sonnes
of
men
:
wee
receyuing
from
him
both
flesh
,
and
the
corruption
of
flesh
,
yea
,
and
of
soule
too
;
though
the
substance
thereof
be
inspired
of
God
,
not
traduced
from
man
:
for
the
purest
soule
becomes
stain'd
and
corrupt
,
when
it
once
toucheth
the
body
.
The
sonnes
of
men
.
This
is
a
deriuatiue
and
diminutiue
speech
;
whereby
mans
conceit
of
himselfe
is
lessened
,
and
himselfe
lessoned
to
humility
.
Man
,
as
Gods
creation
left
him
,
was
a
goodly
creature
,
an
abridgement
of
heauen
and
earth
,
an
Epitome
of
God
and
the
world
:
resembling
God
,
who
is
a
Spirit
,
in
his
Soule
,
and
the
World
,
which
is
a
Body
,
in
the
composition
of
his
.
Deus
maximus
inuisibilium
,
mundus
maximus
visibilium
:
God
the
greatest
of
inuisible
natures
,
the
World
the
greatest
of
visible
creatures
:
both
brought
into
the
little
compasse
of
Man
.
Now
Man
is
growne
lesse
;
and
as
his
body
in
size
,
his
soule
in
vigour
,
so
himselfe
in
all
vertue
is
abated
:
so
that
the
sonne
of
man
is
a
phrase
of
diminution
,
a
barre
in
the
Armes
of
his
ancient
glory
,
an
exception
of
his
derogate
and
degenerate
worth
.
Two
instructions
may
the
sonnes
of
men
learne
in
being
called
so
.
1.
Their
spirituall
corruption
.
2.
Their
naturall
corruptiblenes
.
1.
That
corruption
and
originall
prauity
,
which
wee
haue
deriued
from
our
Parents
.
Psal.
51.
Dauid
,
I
was
shapen
in
iniquity
,
and
in
sinne
did
my
mother
conceiue
me
.
The
originall
word
is
,
warme
me
:
as
if
the
first
heate
deriued
to
him
,
were
not
without
contamination
.
I
was
borne
a
sinner
,
sayth
a
Saint
.
It
is
saide
,
Gen.
5.
Adam
begate
a
sonne
in
his
owne
likenesse
,
after
his
image
,
and
called
his
name
Seth.
This
image
and
likenesse
cannot
bee
vnderstood
of
the
Soule
:
for
this
Adam
begate
not
.
Nor
properly
and
meerely
of
the
Bodies
shape
;
so
was
Cain
as
like
to
Adam
,
as
Seth
,
of
whom
it
is
spoken
.
Nor
did
that
image
consist
in
the
piety
and
purity
of
Seth
:
Adam
could
not
propagate
that
to
his
sonne
,
which
hee
had
not
in
himselfe
:
vertues
are
not
giuen
by
birth
,
nor
doth
grace
follow
generation
,
but
regeneration
.
Neyther
is
Seth
said
to
bee
begotten
in
the
Image
of
Adam
,
because
mankind
was
continued
and
preserued
in
him
.
But
it
intends
that
corruption
,
which
descended
to
Adams
posterity
by
naturall
propagation
.
The
Pelagian
error
was
,
Peccatum
primae
transgressionis
in
alios
homines
,
non
propagatione
,
sed
imitatione
transisse
:
that
the
guilt
of
the
first
sinne
was
deriued
to
other
men
,
not
by
propagation
,
but
by
imitation
:
but
then
could
not
Adam
be
said
,
to
begette
a
sonne
in
his
owne
image
:
neyther
could
Death
haue
seazed
on
Infants
,
who
had
not
then
sinned
.
But
all
haue
sinned
,
Rom.
5.
As
by
one
man
sin
entred
into
the
world
,
and
death
by
sinne
:
so
death
passed
vpon
all
men
,
for
that
all
haue
sinned
.
This
title
then
,
the
sonnes
of
men
,
puts
vs
in
mind
of
our
originall
contamination
,
whereby
we
stand
guilty
before
God
,
&
lyable
to
present
and
eternall
iudgements
.
Dura
,
tremenda
refers
:
You
will
say
with
the
Disciples
,
Ioh.
6.
This
is
an
hard
saying
,
who
can
heare
it
,
beare
it
?
nay
,
be
ready
to
conclude
with
a
sadder
inference
,
as
the
same
Disciples
,
after
a
particular
instance
,
Math.
19.
Who
then
can
be
saued
?
I
answere
,
We
deriue
from
the
first
Adam
,
sinne
and
death
:
but
from
the
second
Adam
,
Grace
and
Life
.
As
we
are
the
sonnes
of
men
,
our
state
is
wretched
,
as
made
the
sonnes
of
God
,
blessed
.
It
is
a
peremptory
speech
,
1.
Cor.
15.
50.
Flesh
and
bloud
cannot
inherite
the
kingdome
of
God
,
neyther
doth
corruption
inherite
incorruption
.
It
is
a
reuiuing
comfort
in
the
6.
Chapter
of
the
same
Epistle
:
Such
wee
were
,
but
wee
are
washed
,
but
we
are
sanctified
,
but
we
are
iustified
,
in
the
name
of
the
Lord
Iesus
,
&
by
the
spirit
of
our
God
.
The
conclusion
or
inference
hereon
is
most
happy
.
[
a
](A02265-e2390-b)
a
Rom.
8
1.
Now
therefore
there
is
no
condemnation
to
them
which
are
in
Christ
Iesus
,
who
walke
not
after
the
flesh
,
but
after
the
spirite
.
Wee
may
liue
in
the
flesh
,
but
[
b
](A02265-e2410-b)
b
Ver.
13.
if
after
the
flesh
,
wee
shall
die
.
Si
voluntati
&
voluptati
carnis
satissacere
conemur
:
If
our
endeuours
bee
wholy
armed
and
aymed
to
content
the
Flesh
:
but
if
we
bee
led
by
the
spirit
,
cum
dilectione
,
cum
delectatione
,
with
loue
,
with
delight
,
wee
are
of
the
sonnes
of
men
,
made
the
[
c
](A02265-e2460-b)
c
Ver.
14.
sonnes
of
God
.
It
is
our
happinesse
,
not
to
bee
borne
,
but
to
bee
[
d
](A02265-e2490-b)
d
Ioh
3.
3.
new
borne
.
The
first
birth
kills
,
the
second
giues
life
.
It
is
not
the
seed
of
man
in
the
wombe
of
our
mother
;
but
the
[
e
](A02265-e2510-b)
e
1
Pet.
1.
23.
seed
of
Grace
in
the
wombe
of
the
Church
,
that
makes
vs
blessed
.
Generation
lost
vs
;
it
must
bee
regeneration
,
that
recouers
vs
.
As
the
tree
falls
,
so
it
lies
:
and
lightly
it
falls
to
that
side
,
which
is
most
loden
with
fruites
and
branches
.
If
wee
abound
most
with
the
fruits
of
obedience
,
wee
shall
fall
to
the
right
hand
,
life
:
if
with
wicked
actions
,
affections
,
to
the
left
side
,
death
.
It
is
not
then
,
worth
the
ascription
of
glory
to
,
what
wee
deriue
naturally
from
man
.
Dauid
accepts
it
as
a
great
dignity
,
to
be
sonne
in
law
to
a
King
.
To
descend
from
Potentates
,
and
to
fetch
our
pedegree
from
princes
,
is
held
mirabile
,
et
memorabile
decus
,
a
dignity
not
to
bee
slighted
or
forgotten
.
But
to
bee
a
Monarch
;
Imperium
Oceano
,
famam
quiterminat
astris
.
Whose
fame
and
Empire
no
lesse
bound
controules
,
Oh
,
this
is
Celsissima
gloria
mundi
,
the
supremest
honour
of
this
world
,
yet
Princes
are
but
men
,
saith
the
Psalmist
.
Put
not
your
trust
in
Princes
,
nor
in
the
sonne
of
man
,
in
whom
there
is
no
helpe
.
His
breath
goeth
forth
,
hee
returneth
to
his
earth
.
They
may
bee
high
by
their
calling
,
Princes
;
yet
they
are
but
low
by
their
nature
,
sons
of
men
.
And
meerely
to
bee
the
sonne
of
man
,
is
to
bee
corrupt
and
polluted
.
They
are
sinfull
,
the
sonnes
of
men
:
weake
,
there
is
no
helpe
in
them
:
corruptible
,
their
breath
goeth
forth
:
dying
,
they
returne
to
their
earth
.
It
is
registred
as
an
euident
praise
of
Moses
his
faith
,
that
for
the
rebuke
of
Christ
,
he
refused
to
be
called
the
son
of
Pharaohs
daughter
.
There
is
no
ambition
good
in
the
sons
of
men
,
but
to
be
adopted
the
sons
of
God
:
vnder
which
degree
there
is
no
happines
,
aboue
which
no
cause
of
aspiring
.
2.
Our
Corruptiblenesse
is
heere
also
demonstrated
.
A
mortall
Father
cannot
beget
an
immortall
sonne
.
If
they
that
brought
vs
into
the
world
,
haue
gone
out
of
the
world
themselues
,
we
may
infallibly
conclude
our
owne
following
.
He
that
may
say
,
I
haue
a
man
to
my
Father
,
a
woman
to
my
mother
in
his
life
;
may
in
death
,
with
Iob
say
to
Corruption
,
Thou
art
my
Father
:
to
the
worm
,
Thou
art
my
mother
,
and
my
sister
.
It
hath
beene
excepted
against
the
iustice
of
God
,
that
the
sinne
of
one
man
is
deuolued
to
his
posteritie
;
and
that
for
the
fathers
eating
sowre
grapes
,
the
childrens
teeth
are
set
on
edge
,
according
to
the
Iewish
Prouerbe
,
Ier.
31.
29.
sonne
of
man
,
as
Horace
sung
to
his
friend
:
Delicta
maiorum
immeritus
lues
:
Thou
being
innocent
,
doest
suffer
for
thy
nocent
superiours
.
This
a
Philosopher
obiected
against
the
gods
;
strangely
conferring
it
,
as
if
for
the
fathers
disease
,
physicke
should
be
ministred
to
the
sonne
.
I
answere
,
Adam
is
considered
as
the
roote
of
mankind
:
that
corrupt
masse
,
whence
can
bee
deduced
no
pure
thing
.
Can
we
bee
borne
Morians
without
their
blacke
skins
?
It
is
possible
to
haue
an
Amorite
to
our
father
,
and
an
Hittite
to
our
mother
,
without
participation
of
their
corrupted
natures
?
If
a
man
slippe
a
syense
from
a
hawthorne
,
hee
will
not
looke
to
gather
from
it
grapes
.
There
is
not
then
a
sonne
of
man
in
the
cluster
of
mankind
,
but
(
eodem
modo
&
nodo
,
vinctus
&
victus
)
it
is
lyable
to
that
common
and
equall
law
of
death
.
Vnde
superbis
homo
,
natus
,
satus
,
ortus
ab
hum●
?
Proud
man
forgets
,
Earth
was
his
natiue
wombe
;
Whence
he
was
borne
:
and
dead
;
the
Earth's
his
Tombe
.
Morieris
,
non
quia
aegrot
as
,
sed
quia
viuis
:
sayth
the
Philosopher
:
Thou
shalt
die
,
oh
sonne
of
man
,
not
because
thou
art
sicke
,
sonne
of
man
.
Cuinasci
contigit
,
mori
restat
:
Who
hapned
to
come
into
the
world
,
must
vpon
necessity
goe
out
of
the
world
.
It
is
no
new
thing
to
die
,
since
life
it self
is
nothing
els
,
but
a
iourney
to
death
.
Quicquid
ad
summum
peruenit
,
adexitum
properat
:
He
that
hath
climbed
to
his
highest
,
is
descending
to
his
lowest
.
All
the
sonnes
of
men
die
not
one
death
,
for
time
and
manner
:
for
the
matter
and
end
,
one
death
is
infallible
to
all
the
sonnes
of
men
.
The
corne
is
somtimes
bitten
in
the
spring
,
often
trode
downe
in
the
blade
,
neuer
failes
to
bee
cut
vp
in
the
eare
,
When
Anaxagoras
heard
that
his
son
was
dead
,
hee
answered
without
astonishment
,
Scio
me
genuisse
mortalem
:
I
know
that
I
begate
a
mortall
man
.
It
was
a
good
speech
,
that
fell
from
that
shame
of
Philosophie
,
Epictetus
:
Non
sum
aeternitas
,
sed
homo
:
particula
vniuersi
,
vt
hora
diei
:
venire
igitur
oportet
vt
horam
,
praeterire
vt
horam
:
I
am
not
eternity
,
but
a
man
:
a
little
part
of
the
whole
,
as
an
houre
is
of
the
day
:
like
an
houre
I
came
,
and
I
must
depart
like
an
houre
.
Mors
dominos
seruis
,
&
sceptra
ligonibus
aequat
:
Dissimiles
simili
conditione
ligat
.
Deathes
cold
imparciall
hands
are
vs'd
to
strike
Princes
and
Peasants
,
and
make
both
alike
.
Some
fruite
is
plucked
violently
from
the
tree
,
some
droppes
with
ripenesse
;
all
must
fall
,
because
the
sonnes
of
men
.
This
should
teach
vs
,
to
arme
our selues
with
patience
and
expectation
,
called
them
by
their
names
:
but
his
own
name
hee
forgot
,
Adam
,
of
earth
.
What
bad
memories
haue
wee
,
that
forget
our
owne
names
and
selues
,
that
we
are
the
sonnes
of
men
,
corruptible
,
mortall
?
Incertum
est
,
quo
loco
te
mors
expectat
:
itaque
tu
illam
omni
loco
expecta
.
Thou
knowest
,
in
what
place
Death
looketh
for
thee
:
therefore
do
thou
looke
for
him
in
euery
place
.
Watch
therefore
;
for
you
know
not
what
houre
your
Lord
doth
come
.
Thus
for
the
Owners
.
2.
The
vessell
it selfe
is
the
Heart
.
The
Heart
is
Mans
principall
vessell
.
Wee
desire
to
haue
all
the
implements
in
our
house
good
:
but
the
vessell
of
chiefest
honour
,
principally
good
.
Quanm
male
de
te
ipse
meruisti
,
&c.
sayth
Saint
August
.
How
mad
is
that
man
that
would
haue
all
his
vessels
good
,
but
his
owne
heart
!
Wee
would
haue
a
strong
nerue
,
a
cleare
veyne
,
a
moderate
pulse
,
a
good
arme
,
a
good
face
,
a
good
stomacke
,
onely
we
care
not
how
euill
the
heart
is
,
the
principall
of
all
the
rest
.
For
,
howsoeuer
the
Head
be
called
the
Tower
of
the
mind
,
the
Throne
of
Reason
,
the
house
of
wisdom
,
the
Treasure
of
memory
,
the
Capitol
of
iudgement
,
the
shoppe
of
affections
:
yet
is
the
Heart
the
receptacle
of
life
,
Liuer
naturall
,
in
the
Head
animal
,
yet
is
in
the
Heart
vitall
.
It
is
the
member
,
that
hath
first
life
in
man
,
and
is
the
last
that
dies
in
man
;
and
to
all
the
other
members
giues
viuification
.
As
man
is
Microcosmus
,
an
abridgement
of
the
world
,
hee
hath
heauen
resembling
his
soule
:
earth
his
heart
,
placed
in
the
middest
as
a
center
:
the
Liuer
is
like
the
sea
,
whence
flow
the
liuely
springs
of
bloud
:
the
Braine
,
like
the
sunne
,
giues
the
light
of
vnderstanding
:
and
the
senses
are
set
round
about
,
like
the
starres
.
The
Heart
in
man
is
like
the
roote
in
a
tree
:
the
organ
or
lung-pipe
,
that
comes
of
the
left
cel
of
the
heart
,
is
like
the
stocke
of
the
tree
,
which
diuides
it selfe
into
two
parts
,
and
thence
spreades
abroad
(
as
it
were
)
sprayes
and
boughes
into
all
the
body
,
euen
to
the
arteries
of
the
head
.
The
Egyptians
haue
a
conceite
,
that
mans
growing
or
declining
followes
his
Heart
.
The
Heart
of
man
,
say
they
,
increaseth
still
,
till
hee
come
to
fifty
yeares
old
,
euery
yeare
two
drachmes
in
weight
,
and
then
decreaseth
euery
yeare
as
much
,
till
hee
come
to
an
hundred
:
and
then
for
want
of
Heart
,
hee
can
liue
no
longer
.
By
which
consequence
,
none
could
liue
about
an
100.
yeres
:
which
conceyted
demonstration
hath
often
proued
false
.
But
it
is
a
vessell
,
a
liuing
vessell
,
a
vessell
of
life
.
It
is
a
vessell
properly
,
because
hollow
:
hollow
to
keepe
heat
,
and
for
the
more
facile
closing
&
opening
.
It
is
a
spirituall
vessell
,
made
to
containe
the
holy
dewes
of
grace
,
which
[
a
](A02265-e4120-b)
a
Psal.
46
4.
make
glad
the
City
of
God
.
It
is
euer
full
,
eyther
with
that
precious
iuyce
,
or
with
the
pernicious
liquor
of
sinne
.
As
our
Sauiour
sayth
,
Math.
15.
Out
of
the
heart
proceede
euill
thoughts
,
murders
,
adulteries
,
fornications
,
thefts
,
false
witnesse
,
blasphemies
.
[
b
](A02265-e4180-b)
b
1
Cor.
3.
16.
Know
you
not
,
sayth
his
Apostle
,
that
you
are
the
Temple
of
God
,
and
that
the
Spirite
of
God
dwelleth
in
you
?
If
our
Corpus
be
Templum
Domini
,
sure
our
Cor
is
Sanctum
sanctorum
.
It
was
the
answere
of
the
Oracle
,
to
him
that
would
bee
instructed
,
what
was
the
best
Sacrifice
.
Damedium
Lunae
,
solem
simul
,
&
canis
iram
.
Giue
the
halfe
Moone
,
the
whole
Sunne
,
and
the
dogs
anger
.
Which
three
Characters
make
Cor
the
heart
.
The
good
heart
is
a
receptacle
for
the
whole
Trinity
:
and
therefore
it
hath
three
Angels
,
as
if
the
three
Persons
of
that
one
Deity
would
inhabit
there
.
The
Father
made
it
,
the
Sonne
bought
,
the
Holy
Ghost
sanctifies
it
:
therfore
they
all
three
claime
a
right
in
the
Heart
.
It
hath
three
cels
for
the
three
persons
,
and
is
but
one
Heart
for
one
God
.
The
world
cannot
satisfie
it
:
a
Globe
cannot
fill
a
Triangle
.
Onely
God
can
sufficiently
content
the
Heart
.
God
is
,
non
corticis
,
sed
cordis
Deus
:
not
regarding
the
rinde
of
the
lippes
,
but
the
root
of
the
Heart
.
Hence
Sathan
directs
his
malicious
strength
against
the
Heart
.
The
foxe
doth
gripe
the
necke
,
the
mastiffe
flies
at
the
throat
,
and
the
Ferret
nippes
the
Liuer
:
but
the
Deuill
aymes
at
the
Heart
,
inficere
,
interficere
.
The
Heart
he
desires
,
because
he
knows
,
God
desires
it
:
and
his
ambition
still
inclines
,
intends
his
purposes
and
plots
,
to
robbe
God
of
his
delight
.
The
Heart
is
the
chiefe
Tower
of
life
to
the
body
,
and
the
spirituall
Citadell
to
the
whole
man
:
alwayes
besieged
by
a
domesticall
enemy
,
the
Flesh
:
by
a
ciuill
,
the
world
:
by
a
profest
,
the
Deuill
.
Euery
perpetrated
sinne
doth
some
hurt
to
the
walls
;
but
if
the
Heart
be
taken
,
the
whole
Corporation
is
lost
.
How
should
Christ
enter
thy
house
,
and
suppe
with
thee
,
when
the
Chamber
is
taken
vp
,
wherein
he
would
rest
,
from
the
good
or
euil
treasure
of
the
heart
.
It
is
conspicuous
then
,
that
the
heart
is
the
best
vessel
,
whereof
any
sonne
of
man
can
boast
himselfe
possessour
:
and
yet
(
prohdolor
!
)
euen
this
is
corrupted
.
To
declare
this
pollution
,
the
next
circumstance
doth
iustly
chalenge
:
onely
one
caueat
to
our
hearts
,
of
our
Hearts
,
ere
we
leaue
them
.
Since
the
Heart
is
the
most
precious
vessell
,
man
hath
in
all
his
corporall
housholde
,
let
him
haue
good
regard
to
it
.
Omni
custodia
custodi
cor
tuum
:
Keepe
thy
heart
with
all
diligence
,
sayth
Solomon
.
GOD
hath
done
much
for
the
Heart
,
naturally
,
spiritually
.
For
the
former
;
He
hath
placed
it
in
the
middest
of
the
body
,
as
a
Generall
in
the
midst
of
his
Army
:
bulwarck'd
it
about
with
brest
,
ribbes
,
backe
.
Lest
it
should
bee
too
cold
,
the
liuer
lies
not
farre
off
,
to
giue
it
kindly
heate
:
lest
too
hote
,
the
lungs
lye
by
it
,
to
blow
coole
winde
vpon
it
.
It
is
the
chiefe
,
and
therefore
should
wisely
temper
all
other
members
:
by
the
spleene
we
are
moued
to
laugh
;
by
the
gall
to
be
angry
:
by
the
braine
wee
feele
,
by
the
liuer
we
loue
,
but
by
the
heart
we
be
wise
.
Spiritually
,
hee
hath
done
more
for
the
heart
,
giuing
the
bloud
of
his
Sonne
to
clense
it
,
soften
it
,
sanctifie
it
,
when
it
was
full
,
both
of
hardnesse
and
turpitude
.
By
his
omnipotent
grace
hee
vnroosted
the
Deuill
from
it
,
who
had
made
it
a
stable
of
vncleannesse
:
and
now
requires
it
(
being
created
new
)
for
his
own
chamber
,
for
his
owne
bed
.
The
purified
heart
is
Gods
Sacrary
,
his
Sanctuary
,
his
House
,
his
Heauen
.
As
Saint
August
.
glosseth
the
first
words
of
the
Pater
noster
.
Our
Father
which
art
in
heauen
,
that
is
,
in
a
heart
of
an
heauenly
disposition
.
Quàmpropitia
dignatio
ista
,
that
the
King
of
Heauen
will
vouchsafe
to
dwell
in
an
earthly
Tabernacle
!
The
Heart
then
being
so
accepted
a
vessell
,
keepe
it
at
home
:
hauing
but
one
so
precious
supellectile
or
moueable
,
part
not
with
it
vpon
any
termes
.
There
are
foure
busie
requirers
of
the
Heart
,
besides
he
that
iustly
oweth
it
.
Beggars
,
Buyers
,
Borrowers
,
Theeues
.
1
He
that
begges
thy
Hart
,
is
the
Pope
:
and
this
hee
doth
not
by
word
of
mouth
,
but
byletters
of
commendations
,
condemnations
rather
,
his
Seminary
factors
.
He
begs
thy
Heart
,
and
offers
thee
nothing
for
it
,
but
crucifixes
,
images
,
&c.
meere
images
or
shadowes
of
reward
:
or
his
blessing
at
Rome
;
which
,
because
it
is
so
farre
distant
,
as
if
it
lost
all
the
vertue
by
the
way
,
doth
as
much
good
,
as
a
candle
in
Sunshine
.
2
▪
He
that
would
buy
this
vessell
of
vs
,
is
the
Deuill
;
as
one
that
distrusts
to
haue
it
for
nothing
:
and
therefore
set
what
price
thou
wilt
vpon
it
,
hee
will
eyther
pay
it
,
or
promise
it
.
Sathan
would
faine
haue
his
Iewell-house
full
of
these
vessels
,
and
thinkes
them
richer
ornaments
,
Babylonian
Ambassadors
thought
the
treasures
of
Hezechiah
.
Haman
shall
haue
grace
with
the
King
,
Absolon
honour
,
Iezabel
reuenge
,
Ammon
his
lusts
satisfied
,
Iudas
money
,
Demas
the
world
,
if
they
will
sell
him
their
Hearts
,
.
If
any
man
,
like
Ahab
,
sell
his
heart
to
such
a
purchaser
,
let
him
know
,
that
qui
emit
,
interimit
:
he
doth
buy
it
,
to
butcher
it
.
3
The
Flesh
is
the
Borrower
,
and
hee
would
haue
this
vessell
to
vse
,
with
promise
of
restoring
.
Let
him
haue
it
a
while
,
and
thou
shalt
haue
it
againe
;
but
as
from
an
ill
neighbour
,
so
broken
,
lacerated
,
deformed
,
defaced
;
that
though
it
went
forth
rich
,
like
the
Prodigall
,
it
returnes
home
tattered
and
torne
,
and
worne
,
no
more
like
a
heart
,
then
Michols
image
on
the
pillow
was
like
Dauid
.
This
Sutour
borrowes
it
of
the
Citizen
,
till
vsury
hath
made
him
an
Alderman
:
of
the
Courtier
,
til
ambition
hath
made
him
noble
:
of
the
Officer
,
till
bribery
hath
made
him
master
:
of
the
Gallant
,
till
riot
hath
made
him
a
beggar
:
of
the
Luxurious
,
till
lust
hath
filled
him
with
diseases
:
of
the
Country
Churle
,
till
couetise
hath
swelled
his
barnes
:
of
the
Epicure
,
till
he
bee
fatted
for
death
:
and
then
sends
home
the
heart
,
like
a
Iade
,
tired
with
vnreasonable
trauell
.
This
is
that
wicked
borrower
,
in
the
Psalme
,
which
payeth
not
againe
.
Thou
wouldest
not
lend
thy
beast
,
nor
the
worst
vessell
in
thy
house
to
such
a
neighbour
:
and
wilt
thou
trust
him
with
thy
heart
?
Eyther
not
lend
it
,
or
looke
not
for
it
againe
.
4.
The
World
is
the
Theefe
,
Absolon
)
steales
away
the
heart
.
This
cunningly
insinuates
into
thy
brest
,
Sunt
quoque
quae
faciunt
altos
medicamina
somnos
,
The
world
's
a
potion
;
who
thereof
drinkes
deepe
,
Shall
yeeld
his
soule
to
a
Lethargicke
sleepe
.
2
It
makes
no
noyse
in
comming
,
lest
the
family
of
our
reuiued
thoughts
wake
,
and
our
sober
knowledge
discerne
his
approch
.
This
theefe
takes
vs
,
as
it
tooke
Demas
,
napping
:
terrifies
vs
not
with
noyse
of
tumultuous
troubles
,
and
alarum
of
persecutions
;
but
pleasingly
giues
vs
the
musicke
of
gaine
,
and
lappes
vs
warme
in
the
couch
of
lusts
.
This
is
the
most
perillous
oppugner
of
our
hearts
:
neyther
begger
,
buyer
,
nor
borrower
could
doe
much
without
this
theefe
.
It
is
some
respect
to
the
world
,
that
makes
men
eyther
giue
or
sell
,
or
lend
the
vessell
of
their
heart
.
Astus
pollentior
armis
:
Fraud
is
more
dangerous
then
force
.
Let
vs
beware
this
theefe
.
First
,
turne
the
begger
from
thy
dore
,
hee
is
too
sawcy
,
in
asking
thy
best
moueable
,
wheras
beggers
shuld
not
chuse
their
almes
.
That
Pope
was
yet
a
little
more
reasonable
,
that
shewed
himselfe
content
with
a
King
of
Spaines
remuneration
;
The
present
you
sent
mee
was
such
,
as
became
a
King
to
giue
,
and
S.
Peter
to
receyue
:
But
da
pauperibus
:
the
Pope
is
rich
enough
.
Then
reiect
the
buyer
:
set
him
no
price
of
thy
heart
,
for
he
wil
take
it
of
any
reckoning
.
He
is
neere
driuen
,
that
sels
his
heart
.
I
haue
heard
of
a
Iew
that
would
for
security
of
his
lent
money
,
haue
onely
assur'd
to
him
a
pound
of
his
Christian
debters
liuing
flesh
:
a
strange
forfeit
,
for
default
of
paying
a
little
money
.
But
the
Deuill
,
in
all
his
couenants
,
indents
for
the
heart
.
In
other
bargaines
,
caueat
emptor
,
sayth
the
Prouerbe
:
Let
the
buyer
take
heed
:
in
this
,
let
the
seller
looke
to
it
.
Make
no
marte
nor
market
with
Sathan
.
Non
benè
pro
multo
libertas
venditur
auro
.
The
heart
is
ill
solde
,
what
euer
the
price
be
.
Thirdly
,
for
the
borrower
:
Lend
not
thy
heart
in
hope
of
interest
,
lest
thou
lose
the
principall
.
Lend
him
not
any
implement
in
thy
house
,
any
affection
in
thy
heart
:
but
to
spare
the
best
vessell
to
such
an
abuser
,
is
no
lesse
then
mad
charity
.
Lastly
,
ware
the
theefe
:
and
let
his
subtilty
excite
thy
more
prouident
preuention
.
Many
a
man
keepes
his
goods
safe
enough
from
beggers
,
buyers
,
borrowers
,
yet
is
met
withall
by
theeues
.
Therefore
locke
vp
this
vessell
with
the
Key
of
faith
,
barre
it
with
resolution
against
sinne
,
guard
it
with
supervisiting
diligence
,
and
repose
it
in
the
bosom
of
thy
Sauiour
.
There
it
is
safe
from
all
obsidious
,
or
insidious
oppugnations
:
from
the
reach
of
fraud
or
violence
.
Let
it
not
stray
from
this
home
,
lest
like
Dinah
it
be
defloured
.
If
wee
keepe
this
vessell
our selues
,
wee
indanger
the
losse
.
Iacob
bought
Esau's
birth-right
,
&
Satha
stole
Adams
Paradise
,
whiles
the
tenure
was
in
their
owne
hands
.
An
Apple
beguiled
the
one
,
a
messe
of
pottage
the
other
.
Trust
not
thy
heart
in
thine
owne
custody
;
but
lay
it
vp
in
heauen
with
thy
treasure
.
Commit
it
to
Him
,
that
is
the
maker
and
preseruer
of
men
:
who
will
lappe
it
vp
with
peace
,
and
lay
it
in
a
bed
of
ioy
,
where
no
aduersary
power
can
inuade
it
,
nor
theefe
break
through
to
steale
it
.
3.
The
Liquor
this
vessel
holds
,
is
euill
.
Euill
is
double
,
eyther
of
Sinne
,
or
of
Punishment
:
the
deseruing
and
retribution
:
the
one
of
mans
owne
affecting
,
the
other
of
Gods
iust
inflicting
.
The
former
is
simpliciter
malum
,
simply
euill
of
it
owne
nature
:
the
latter
but
secundum
quid
,
in
respect
of
the
sufferer
,
being
good
in
regard
of
Gods
glory
,
as
an
act
of
his
Iustice
.
For
the
Euils
of
our
sufferings
,
as
not
intended
here
,
I
pretermit
.
Onely
,
when
they
come
,
we
learne
hence
how
to
intertaine
them
;
in
our
opinion
,
as
our
due
rewards
:
in
our
patience
,
The
iuyce
in
the
heart
of
the
sonnes
of
men
is
euill
,
all
haue
corrupted
their
wayes
.
Solomon
speakes
not
here
in
indiuiduo
,
this
or
that
sonne
of
man
:
but
generally
,
with
an
vniuersall
extent
,
the
sonnes
of
men
.
And
leauing
the
plurall
with
the
Possessors
,
by
a
significant
salaecisme
,
he
names
the
vessell
in
the
singular
;
the
heart
,
not
hearts
:
as
if
all
mankind
had
cor
vnum
in
vnitate
malitiae
:
one
heart
in
the
vnity
of
sinne
:
the
matter
of
the
vessell
being
of
one
polluted
lumpe
;
that
euery
man
,
that
hath
an
hart
,
hath
naturally
an
euill
heart
.
Adam
had
no
sooner
by
his
one
sinne
slaine
his
posterity
,
but
hee
begote
a
sonne
,
that
slew
his
brother
.
Adam
was
planted
by
God
a
good
Vine
,
but
his
Apostasie
made
all
his
children
sowre
grapes
.
Our
nature
was
sowne
good
,
behold
,
wee
are
come
vp
euill
.
Through
whose
default
ariseth
this
badnesse
?
God
created
this
vessell
good
;
man
poyson'd
it
in
the
seasoning
.
And
being
thus
distayned
in
the
tender
newnesse
,
seruat
odorem
testa
diu
:
it
smels
of
the
olde
infection
,
till
a
new
iuyce
bee
put
into
it
,
or
rather
it selfe
made
new
.
As
Dauid
prayes
:
Create
in
me
,
oh
Lord
,
a
cleane
heart
,
and
renew
a
right
spirit
within
me
.
GOD
made
vs
good
,
we
haue
mar'd
ourseluesa
,
and
behold
:
wee
call
on
him
,
to
make
vs
good
againe
.
Yea
,
euen
the
vessel
thus
recreated
,
is
not
without
a
tang
of
the
former
corruption
.
Paul
confesseth
in
himselfe
a
body
of
Death
,
Dauid
a
natiue
vncleannesse
.
Loe
,
this
onelie
I
haue
found
,
that
God
hath
made
man
vpright
:
but
they
haue
sought
out
many
inuentions
.
Man
was
created
happy
,
but
hee
found
out
trickes
,
to
make
himselfe
miserable
.
And
his
misery
had
been
lesse
,
if
he
had
neuer
beene
so
blessed
:
the
better
wee
were
,
we
are
the
worse
.
Like
the
posterity
of
some
profuse
or
tainted
Progenitour
,
wee
may
tell
of
the
Lands
,
Lordshippes
,
honours
,
titles
,
that
were
once
ours
;
and
then
sigh
out
the
song
,
fuimus
Troes
,
we
haue
been
blessed
.
If
the
heart
were
thus
good
by
creation
,
or
is
thus
good
by
redemption
,
how
can
it
bee
the
continent
of
such
euill
liquour
?
when
by
the
word
of
His
mouth
that
neuer
erred
,
A
good
tree
cannot
bring
forth
bad
fruits
.
I
answere
,
that
saying
must
be
construed
in
sensu
composito
:
a
good
tree
continuing
good
,
cannot
produce
euill
fruites
.
The
heart
borne
of
God
(
in
quanto
renatum
est
,
not
peccat
)
doth
not
commit
sinne
,
so
farre
as
it
is
borne
of
GOD
.
Yet
euen
in
this
vessell
,
whiles
it
walkes
on
earth
,
are
some
droppes
of
the
first
poyson
.
And
so
,
Dat
dulces
fons
vnus
aquas
,
qui
et
praebet
amaras
.
The
same
fountaine
sends
forth
sweet
water
and
bitter
;
But
Solomon
speakes
here
of
the
heart
,
as
it
is
generate
,
or
degenerate
,
not
as
regenerate
:
what
it
is
by
nature
,
not
by
grace
:
as
it
is
from
the
first
Adam
,
not
from
the
second
.
It
is
thus
a
vessell
of
euill
.
Sinne
was
brewed
in
it
,
&
hath
brewed
it
into
sinne
.
It
is
strangely
,
I
know
not
how
truely
,
reported
of
a
vessell
,
that
changeth
some
kind
of
liquour
put
into
it
,
into
it selfe
:
as
fire
transformes
the
fuell
into
fire
.
But
heere
the
content
doth
change
the
continent
;
as
some
minerall
veynes
doe
the
earth
,
that
holdes
them
.
This
euill
iuyce
turnes
the
whole
heart
into
euill
;
as
water
powred
vpon
snow
,
turnes
it
to
water
.
The
wickednesse
of
man
was
so
great
in
the
earth
,
euery
imagination
of
the
thoughts
of
his
heart
onely
euill
continually
.
Here
,
if
wee
consider
the
dignity
of
the
vessell
,
&
the
filthinesse
of
the
euill
it
holds
,
or
is
rather
holden
of
;
(
for
non
tam
tenet
,
quam
tenetur
)
the
comparison
is
sufficient
to
astonish
vs
.
Quàm
malè
conueniunt
vas
aureum
,
atrumque
venenum
!
Oh!
ingrate
,
in
considerate
man
!
to
whom
God
hath
giuen
so
good
a
vessell
,
and
hee
filles
it
with
so
euill
sappe
.
In
a
great
house
there
be
vessels
of
honour
,
and
vessels
of
dishonour
;
some
for
better
,
some
for
baser
vses
.
The
heart
is
a
vessell
of
honour
,
sealed
,
consecrated
for
a
receptacle
,
for
an
habitacle
of
the
graces
of
GOD
.
Shall
wee
take
the
member
of
Christ
,
and
make
it
an
harlots
;
the
vessell
of
God
,
&
make
it
Satans
?
did
God
infuse
into
vs
so
noble
a
part
,
&
shal
we
infuse
into
it
such
ignoble
stuffe
?
was
fraud
,
falshood
,
malice
,
mischiefe
,
adultery
,
idolatry
,
variance
,
variablenes
ordayned
for
the
heart
,
or
the
heart
for
them
?
when
the
seat
of
holinesse
is
become
the
seate
of
hollownesse
:
the
house
of
innocence
,
the
house
of
impudence
:
the
place
of
loue
,
the
place
of
lust
:
the
vessell
of
piety
,
the
vessell
of
prauity
:
the
throne
of
God
,
the
court
of
Satan
;
the
heart
is
become
rather
a
Ielly
,
then
an
heart
.
Wherein
there
is
a
tumultuous
,
promiscuous
,
turbulent
throng
,
heap'd
and
amaz'd
together
,
like
a
wine-drawers
stomacke
;
full
of
Dutch
,
French
,
Spanish
,
Greeke
,
and
many
country
wines
;
enuy
,
lust
,
treason
,
ambition
,
auarice
,
fraud
,
hypocrisie
obsessing
it
,
and
by
long
tenure
pleading
prescription
:
that
custome
,
being
a
second
nature
,
the
heart
hath
lost
the
name
of
heart
,
and
is
become
the
nature
of
that
it
holds
,
a
lumpe
of
euill
.
It
is
detestable
ingratitude
in
a
Subiect
,
on
whom
his
Soueraigne
hath
conferred
a
golden
cuppe
,
to
imploy
it
to
base
vses
;
to
make
that
a
wash-potte
,
which
should
receiue
the
best
wine
he
drinketh
.
Behold
,
the
King
of
heauen
and
earth
hath
giuen
thee
a
rich
vessell
,
thy
heart
;
wherin
,
though
it
be
a
peece
of
flesh
or
clay
of
it selfe
,
hee
hath
placed
the
chiefe
faculties
of
thy
spirit
and
his
:
how
aduerse
to
thankefulnesse
and
his
intent
is
thy
practise
,
when
thou
shalt
powre
into
this
Cuppe
lees
,
dregges
,
muddy
pollutions
,
tetricall
poysons
,
the
waters
of
hell
,
wines
which
the
infernall
spirits
drinke
to
men
:
taking
the
heart
from
him
that
created
it
,
from
him
that
bought
it
,
from
him
that
keepes
it
;
and
bequeathing
it
in
the
death
of
thy
soule
,
to
him
that
infects
,
afflicts
,
tempts
,
and
torments
it
:
making
him
thy
Executour
,
which
shall
bee
thy
executioner
;
that
hath
no
more
right
to
it
,
then
Herode
had
to
the
bed
of
his
sister
?
What
iniury
,
what
indignity
is
offered
to
God
,
when
Sathan
is
gratified
with
his
goods
:
when
his
best
moueable
on
earth
is
taken
from
him
,
&
giuen
to
his
enemy
?
The
heart
is
flos
solis
,
and
should
open
&
shut
with
the
sunne
of
righteousnesse
.
his
lockes
bee
wette
with
the
dew
of
heauen
.
Alas
!
how
comes
it
about
,
that
hee
which
is
the
owner
can
haue
no
admission
?
That
wee
open
not
the
dores
of
our
hearts
,
that
the
King
of
glory
might
enter
;
who
will
then
one
day
open
the
dores
of
heauen
,
that
a
man
of
earth
may
enter
?
Did
God
erect
it
as
a
lodging
for
his
owne
Maiesty
;
leauing
no
window
in
it
,
for
the
eye
of
man
(
so
much
as
)
to
looke
into
it
,
as
if
he
would
keepe
it
vnder
locke
&
key
to
himselfe
,
as
a
sacred
Challice
,
whereout
he
would
drinke
the
wine
of
faith
,
feare
,
grace
and
obedience
,
wine
which
himselfe
had
sent
before
for
his
owne
supper
:
break
it
with
a
rod
of
yron
,
and
dash
it
in
peeces
like
a
Potters
vessell
?
Shall
the
great
Belshazzar
,
sacred
boules
of
the
Temple
,
the
vessels
of
God
,
the
hearts
of
men
,
without
ruine
to
those
that
delightfully
suffer
him
?
was
it
a
thing
detestable
in
the
eyes
of
God
,
to
prophane
the
vessels
of
the
Sanctuary
;
and
will
he
brooke
with
impunity
the
hearts
of
men
to
be
abused
to
his
dishonour
?
Sure
,
his
iustice
wil
punish
it
,
if
our
iniustice
doe
it
.
The
very
vessels
vnder
the
Law
,
that
had
(
but
)
touched
an
vncleane
thing
,
must
be
rinced
or
broken
.
What
shall
become
of
the
vessels
vnder
the
Gospell
,
ordayned
to
hold
the
faith
of
Christ
,
if
they
be
(
more
then
touched
)
polluted
with
vncleannesse
?
They
must
eyther
be
rinced
with
repentance
,
or
broken
with
vengeance
.
I
am
willingly
led
to
prolixity
in
this
point
.
Yet
in
vaine
the
Preacher
amplifies
,
except
the
hearer
applies
.
Shall
none
of
vs
,
in
this
visitation
of
hearts
,
aske
his
owne
heart
,
how
it
doth
?
Perhaps
,
Security
will
counterfeit
the
voyce
of
the
heart
,
as
Iacob
did
Esaus
hands
,
to
supplant
it
of
this
blessing
;
saying
,
I
am
well
:
and
stoppe
the
mouth
of
diligent
scrutinie
with
a
presentment
of
Omnia
benè
.
Take
heed
;
the
heart
of
man
is
deceitfull
aboue
measure
.
Audebit
dissimulare
,
qui
audet
malefacere
:
He
will
not
sticke
to
dissemble
,
that
dares
to
do
euil
.
Thou
needst
not
rip
vp
thy
brest
,
to
see
what
bloud
thy
heart
holds
,
though
thou
hast
beene
vnkind
inough
to
it
in
thine
iniquities
:
behold
,
the
beames
of
the
Sun
on
earth
witnes
his
shining
in
heauen
;
and
the
fruits
of
the
Tree
declare
the
goodnes
or
badnes
.
Non
ex
folijs
,
non
ex
floribus
,
sed
ex
fructibus
dignoscitur
arbor
.
What
is
lust
in
thy
heart
,
thou
adulterer
;
malice
in
thine
,
thou
enuious
:
vsurie
in
thine
,
thou
couetous
;
hypocrisie
in
yours
,
yee
sons
of
Gibeon
;
pride
in
yours
,
yee
daughters
of
Iezabel
;
falshood
in
yours
,
yee
brothers
of
Ioab
;
and
treachery
in
yours
,
yee
friends
of
Iudas
?
Is
this
wine
fit
for
the
Lords
boule
,
or
dregs
for
the
Deuil
to
carouse
of
?
filthy
;
let
them
be
filthy
still
.
Who
can
helpe
them
,
that
wil
not
be
saued
?
let
them
perish
.
Let
me
turne
to
you
,
that
seeme
Christians
,
(
for
you
are
in
the
Temple
of
Christ
,
and
I
hope
,
come
hither
to
worshippe
him
,
)
with
confidence
of
better
successe
.
What
should
vncleannesse
doe
in
the
holy
City
,
euill
in
a
heart
sanctified
to
grace
,
seal'd
to
glory
?
The
vessell
of
euery
heart
is
by
nature
temperde
of
the
same
mould
;
nor
is
there
any
,
(
let
the
proud
not
triumph
)
Quorum
praecordia
Titan
de
meliore
luto
sinxit
.
But
though
nature
knew
none
grace
hath
made
difference
of
hearts
;
and
the
sanctified
heart
is
of
a
purer
mettall
,
then
the
polluted
.
A
little
liuing
stone
in
Gods
building
is
worth
a
whole
quarrey
in
the
world
.
One
poore
mans
honest
hart
is
better
then
many
rich
euil
ones
.
These
are
dead
;
that
's
aliue
:
and
a
liuing
dogge
is
better
then
a
dead
Lion
.
Solomons
heart
was
better
then
Absolons
,
Iudas
,
Simon
Peters
then
Simon
Magus
his
:
all
of
one
matter
,
clay
from
the
earth
,
but
in
regard
of
qualities
,
and
Gods
acceptance
,
the
richest
mine
and
coursest
mould
haue
not
such
difference
.
There
is
with
nature
grace
,
with
flesh
faith
;
with
humanity
Christianity
in
these
hearts
.
How
it
becoms
it
such
a
hart
,
to
haue
hypocrisie
,
iniustice
,
fraud
,
couetousnes
leen
in
it
?
Let
these
bitter
waters
liue
in
heathen
cesterns
.
To
the
master
of
malediction
,
&
his
vngodly
imps
we
leaue
those
vices
:
our
harts
are
not
vessels
for
such
liquour
.
If
wee
should
intertaine
them
,
we
giue
a
kind
of
warrant
to
others
imitation
.
Whiles
Polygamie
was
restrained
within
[
a
](A02265-e8560-b)
a
Gen.
4.
19.
Lamechs
dores
,
it
did
but
moderate
harm
:
but
when
it
once
insinuated
into
[
b
](A02265-e8580-b)
b
Gen.
26.
34.
35.
Isaac's
family
,
it
got
strength
,
&
preuailed
with
great
preiudice
.
The
habites
of
vices
,
whiles
they
dwel
in
the
harts
of
Belials
children
,
are
meerly
sins
:
but
when
they
haue
room
giuen
them
in
the
harts
of
the
sons
of
God
,
they
are
sins
and
examples
:
not
simply
euill
deeds
,
but
warrants
to
euill
deedes
.
But
how
can
this
euill
iuyce
in
our
hearts
be
perceiued
?
what
beames
of
the
Sunne
euer
pearced
into
that
abstruse
and
secret
pauilion
?
The
anatomizing
of
the
heart
remaines
for
the
worke
of
that
last
and
great
day
.
Out
of
the
heart
proceede
actuall
sinnes
:
the
water
may
bee
close
in
the
fountaine
,
but
will
bee
discerned
issuing
out
.
The
heart
cannot
so
containe
the
vnruly
affections
,
but
like
headstrong
rebels
they
wil
burst
out
into
actions
;
and
works
are
infallible
notes
of
the
hart
.
I
say
not
,
that
works
determine
a
man
to
damnation
or
blisse
:
the
decree
of
God
orders
that
:
but
works
distinguish
of
a
good
or
bad
man
.
The
Saints
haue
sinned
,
but
the
greatest
part
of
their
conuerted
life
hath
beene
holy
.
Indeed
wee
are
all
subiect
to
passions
,
because
men
:
but
let
vs
order
our
passions
wel
,
because
Christian
men
.
And
as
the
skilful
Apothecary
makes
wholesome
potions
of
noysome
poysons
,
by
a
wise
melling
and
allaying
them
:
so
let
vs
meete
with
the
intended
hurt
of
our
corruptions
,
and
turne
it
to
our
good
.
It
is
not
a
sufficient
commendation
of
a
prince
to
gouerne
peaceable
and
loyall
subiects
:
but
to
subdue
or
subuert
rebels
.
It
is
the
prayse
of
a
Christian
to
order
refractary
and
wilde
affections
,
more
then
to
manage
yeelding
and
plyable
ones
.
As
therefore
it
is
a
prouident
policy
in
Princes
,
when
they
haue
some
in
too
likely
suspition
,
for
some
plotted
faction
,
to
keepe
them
downe
,
and
to
holde
them
bare
:
that
though
they
retaine
the
same
minds
,
they
shall
not
haue
the
same
meanes
to
execute
their
mischiefes
:
so
the
rebellious
spirites
impotency
giues
most
security
to
his
Soueraigne
:
whiles
Hee
sees
afarre
off
what
he
would
doe
,
but
knowes
(
neere
at
hand
,
that
's
certainly
)
hee
cannot
.
So
let
thy
heart
keepe
a
straight
&
awfull
hand
ouer
thy
passions
and
affections
:
Vt
si
moueant
,
non
remoueant
:
that
if
they
moue
thee
,
they
may
not
remoue
thee
from
thy
rest
.
A
man
then
sleepes
surely
,
securely
;
when
hee
knowes
(
not
that
hee
will
not
,
but
)
that
his
enemy
cannot
hurt
him
.
Violent
is
the
force
and
fury
of
passions
,
ouerbearing
a
man
to
those
courses
,
which
in
his
sober
and
collected
sense
he
would
abhorre
.
They
haue
this
power
,
to
make
him
a
foole
,
that
otherwise
is
not
;
and
him
,
that
is
a
foole
,
to
appeare
so
.
If
in
strength
thou
canst
not
keep
out
passion
,
yet
in
wisdom
temper
it
:
that
if
,
notwithstanding
the
former
,
it
comes
to
whisper
in
thine
eares
thine
owne
weakenes
;
yet
it
may
be
hindered
by
the
latter
from
diuulging
it
to
thy
shame
.
Thou
seest
how
excellent
and
principall
a
worke
it
is
to
manage
the
heart
,
which
indeed
manageth
all
the
rest
:
and
is
powerfull
to
the
carrying
away
with
it selfe
,
the
attendance
of
all
the
senses
:
who
bee
as
ready
at
call
,
and
as
speedy
to
execution
,
as
any
seruant
the
Centurion
had
:
wayting
onely
for
a
come
,
goe
,
doe
,
from
their
leader
the
Heart
.
The
eare
will
not
heare
,
where
the
heart
minds
not
,
nor
the
hand
relieue
,
where
the
heart
pitties
not
:
nor
the
tongue
prayse
,
where
the
heart
loues
not
.
All
looke
,
listen
,
attend
,
stay
vpon
the
heart
,
as
a
Captaine
to
giue
the
onset
.
The
Philosopher
sayth
;
It
is
not
the
eye
that
seeth
,
but
the
heart
:
so
it
is
not
the
eares
that
heare
,
but
the
heart
.
Indeed
:
it
sometimes
falleth
out
,
that
a
man
heares
not
a
great
sound
or
noyse
,
though
it
be
nigh
him
.
The
reason
is
,
his
heart
is
fixed
,
and
busily
taken
vp
in
some
obiect
,
serious
in
his
imagination
,
though
perhaps
in
it
selfe
vain
:
&
the
eares
like
faithfull
seruants
attending
their
master
the
heart
,
lose
the
act
of
that
auditiue
Organ
,
by
some
suspension
,
till
the
heart
hath
done
with
them
,
and
giuen
them
leaue
.
Curious
and
rare
sights
,
able
to
rauish
some
with
admiration
,
affect
not
others
,
whiles
they
stand
as
open
to
their
view
:
because
their
eyes
are
following
the
heart
,
and
doing
him
seruice
about
an
other
matter
.
Hence
our
feet
stumble
in
a
plain
path
,
because
our
eyes
,
which
should
bee
their
guides
,
are
sent
some
other
way
on
the
hearts
errand
.
Bee
then
all
cleane
,
if
thou
canst
:
but
if
that
happinesse
bee
denyed
on
earth
,
yet
let
thy
heart
be
clean
;
there
is
then
the
more
hope
of
the
rest
.
4.
The
measure
of
this
vessels
infection
.
Full.
It
hath
not
aspersion
,
nor
imbution
,
but
impletion
.
It
is
not
a
moderate
contamination
,
which
admitted
into
comparison
with
other
turpitudes
,
might
be
exceeded
,
but
a
transcendent
,
egregious
,
superlatiue
matter
,
to
which
there
can
be
no
accession
:
the
vessell
is
full
;
and
more
then
full
,
what
can
be
?
One
vessel
may
hold
more
then
another
,
but
when
all
are
filled
,
the
least
is
as
full
as
the
greatest
.
Now
Solomon
,
that
was
no
flatterer
,
because
a
King
himselfe
;
without
awe
of
any
mortall
Superiour
,
because
Seruant
to
the
King
of
Kings
,
&
put
in
trust
with
the
registring
of
his
Oracles
;
tels
man
plainely
,
that
1.
his
heart
,
not
some
lesse
principal
part
,
2.
is
euill
,
not
good
,
or
inclining
to
goodnesse
.
3.
nay
,
full
of
euill
,
to
the
vtmost
dramme
it
containes
.
This
describes
Man
in
a
degree
further
,
then
nature
left
him
,
if
I
may
so
speake
:
for
wee
were
borne
euill
,
but
haue
made
our selues
full
of
euill
.
There
is
time
required
to
this
perfecting
of
sinne
,
and
making
vp
the
reprobates
damnation
.
Iudgement
stayes
for
the
[
a
](A02265-e9150-b)
a
Gen.
15.
16.
Amorites
,
till
their
wickednesse
becomes
full
:
and
the
Iewes
are
forborne
,
till
they
haue
[
b
](A02265-e9190-b)
b
Math
23.
32.
fulfilled
the
measure
of
their
fathers
.
Sinne
loued
,
delighted
,
accustomed
,
habituated
,
voluntarily
,
violently
perpetrated
,
brings
this
impletion
.
Indeed
,
man
quickly
fils
this
vessell
of
his
owne
accord
:
let
him
alone
,
and
he
needs
no
helpe
to
bring
himselfe
to
hell
.
Whiles
Gods
preuenting
grace
dooth
not
fore-stall
,
nor
his
calling
grace
conuert
,
man
runs
on
to
destruction
,
as
the
foole
laughing
to
the
stockes
.
He
sees
euill
,
hee
likes
it
,
he
dares
it
,
he
does
it
,
hee
liues
in
it
;
and
his
heart
,
like
an
hydropicke
stomacke
,
is
not
quiet
till
it
bee
full
.
Whiles
the
heart
like
a
Cesterne
,
stands
perpetually
open
,
and
the
deuill
like
a
Tankerd-bearer
,
neuer
rests
fetching
water
from
the
conduit
of
hell
to
fill
it
;
and
there
is
no
vent
of
repentance
to
empty
it
;
how
can
it
chuse
,
but
be
full
of
euill
?
The
heart
is
but
a
little
thing
,
one
would
therefore
thinke
it
might
be
soone
full
:
but
the
heart
holds
much
,
therefore
one
would
thinke
,
it
could
not
bee
soone
full
.
It
is
a
little
morsell
,
not
able
to
giue
a
Kite
her
breakefast
;
yet
it
containes
as
much
in
desires
,
as
the
world
doth
in
her
integrall
parts
.
Neyther
if
the
whole
world
were
giuen
to
the
Pellaean
Monarch
,
would
he
yet
say
,
My
heart
is
full
,
my
mind
is
satisfied
.
There
must
then
concurre
some
co-working
accidents
to
this
repletion
.
Satan
suggests
:
concupiscence
harkens
,
flatters
the
heart
with
some
perswasion
of
profite
,
pleasure
,
content
:
the
heart
assents
;
and
sends
forth
the
eye
,
hand
,
foote
,
as
instruments
of
practise
:
lastly
,
sinne
comes
;
and
that
not
alone
:
one
is
intertayned
,
many
presse
in
.
Mala
sunt
contigua
&
continua
inter
se.
Then
the
more
men
act
,
the
more
they
affect
;
&
the
exit
of
one
sinne
,
is
anothers
hinte
of
entrance
:
that
the
stage
of
his
heart
is
neuer
empty
,
till
the
tragedy
of
his
soule
be
done
.
This
fulnesse
argues
a
great
height
of
impiety
.
Paul
amply
deliuered
the
wickednesse
of
Elimas
,
Act.
13.
O
full
of
all
subtilty
and
all
mischiefe
,
thou
childe
of
the
Deuil
,
thou
enemy
of
all
righteousnesse
,
&c.
a
wretched
impletion
.
So
is
the
reprobate
estate
of
the
Heathen
described
.
Rom.
1.
filled
with
all
vnrighteousnes
,
fornication
,
couetousnesse
,
&c.
The
same
Apostle
in
the
same
Epistle
speaking
of
the
wicked
in
the
words
of
the
Psalme
,
saith
,
[
a
](A02265-e9620-b)
a
Rom.
3.
14.
Their
mouth
is
ful
of
cursing
and
bitternes
.
Here
,
the
heart
is
full
of
euill
.
The
commander
being
so
filled
with
iniquity
,
euery
member
as
a
Souldier
in
his
place
,
fils
it selfe
with
the
desired
corruption
.
[
b
](A02265-e9670-b)
b
2.
Pet.
2.
14.
The
eye
is
full
of
adultery
and
lust
,
sayth
the
Apostle
.
The
[
c
](A02265-e9710-b)
c
Esa.
1.
15.
hand
ful
of
bloud
,
sayth
the
Prophet
.
The
foot
full
of
auersenes
,
the
tongue
full
of
curses
,
oathes
,
dissimulations
.
Euery
vessell
will
be
full
,
as
well
as
the
heart
;
full
to
the
brimme
,
nay
,
running
ouer
,
Bring
me
yet
another
vessell
,
that
it
may
be
filled
.
This
is
the
precipitation
of
sinne
,
if
God
doth
not
preuent
,
as
Sathan
doth
prouoke
:
it
rests
not
,
till
it
bee
full
.
Sinful
man
is
euermore
carrying
a
stick
to
his
pyle
,
a
talent
to
his
burden
,
more
foule
water
to
his
cestern
,
more
torments
to
be
layde
vp
in
his
hell
:
hee
ceaseth
not
,
without
a
supernaturall
interruption
,
&
gracious
reuocation
,
till
his
measure
be
full
.
Thus
I
haue
runne
through
these
4.
circumstances
of
the
Comma
,
or
first
Point
of
man
:
obseruing
,
1.
from
the
Owners
,
their
corruptible
fragility
.
2.
from
the
vessel
,
the
Hearts
excellency
.
3.
from
the
liquour
contained
in
it
,
the
pollution
of
our
natures
.
4.
and
lastly
,
from
the
plenitude
,
the
strength
and
height
of
Sinne.
.
The
summe
is
,
1.
the
heart
.
2.
of
man
.
3.
is
full
.
4.
of
euill
.
I
should
now
conclude
,
leauing
my
discourse
,
and
you
to
meditation
of
it
;
but
that
you
would
then
say
,
I
had
fayled
in
one
speciall
part
of
a
Physitian
;
that
hauing
described
the
malady
,
I
prescribe
no
remedy
.
Since
it
is
not
onely
expedient
,
to
be
made
experient
of
our
owne
estate
,
but
to
be
taught
to
helpe
it
:
Giue
me
leaue
therfore
briefly
to
tel
you
,
that
some
principal
intentions
,
to
the
repaire
of
your
Hearts
ruines
are
these
.
1.
Seeing
this
vessell
is
full
,
to
empty
it
.
2.
Seeing
it
is
foule
,
to
wash
it
.
3.
Since
it
hath
caught
an
ill
tang
,
to
sweeten
it
.
4.
And
when
it
is
well
,
so
to
preserue
it
.
with
these
foure
vses
,
goe
in
peace
.
1.
There
is
first
a
necessitie
,
that
the
hart
which
is
full
of
euill
by
nature
,
must
be
emptied
by
conuersion
,
and
replenished
with
grace
,
or
not
saued
with
glory
.
what
scuppet
haue
we
then
to
free
the
heart
of
this
muddy
pollution
?
Loe
,
how
happily
we
fall
vpon
Repentance
;
God
grant
Repentance
fall
vpon
vs
.
The
proper
engine
ordained
&
blessed
of
God
to
this
purpose
,
is
Repentance
:
a
grace
,
without
which
man
can
neuer
extricate
himselfe
from
the
bondage
of
Satan
:
a
grace
whereat
(
when
it
lights
on
a
sinnefull
soule
)
the
deuils
murmure
and
vexe
themselues
in
hell
,
Angels
reioyce
in
heauen
.
This
is
that
,
which
makes
the
eternal
wisedome
content
to
admit
a
forgetfulnesse
,
and
to
remember
our
iniquities
no
more
then
if
they
had
neuer
beene
.
This
speakes
to
Mercy
,
to
separate
our
sinnes
from
the
face
of
God
,
to
binde
them
vp
in
heapes
and
bundels
,
and
drowne
them
in
the
sea
of
obliuion
.
This
makes
Mary
Magdalen
of
a
sinner
,
a
Saint
:
Zacheus
of
an
extortioner
,
charitable
,
and
of
a
persecuting
Saul
,
a
professing
Paul
.
This
is
that
mourning
master
,
that
is
neuer
without
good
attendants
;
teares
of
contrition
,
prayers
for
remission
,
purpose
of
amended
life
.
Behold
the
office
of
Repentance
:
shee
stands
at
the
dore
,
and
offers
her
louing
seruice
:
entertaine
me
and
I
will
vnlode
,
vnlade
thy
heart
of
that
euill
poyson
,
and
were
it
ful
to
the
brim
,
returne
it
thee
empty
.
If
you
welcome
Repentance
,
knocking
at
your
dore
from
God
,
it
shall
knocke
at
Gods
dore
of
mercy
for
you
.
It
askes
of
you
amendment
,
of
God
,
forgiuenesse
.
Receiue
it
.
2.
The
heart
thus
emptied
of
that
inueterate
corruption
,
should
fitly
be
washed
,
before
it
bee
replenished
.
The
olde
poyson
stickes
so
fast
in
the
grayne
of
it
,
that
there
is
onely
one
thing
of
validity
to
make
it
cleane
,
the
bloud
of
Iesus
Christ
.
It
is
this
,
that
hath
bathed
all
hearts
,
that
euer
were
,
or
shall
be
receyued
into
Gods
house
of
glory
.
bloud
clenseth
vs
from
all
sin
.
Paul
seemes
to
inferre
so
much
,
in
ioyning
to
the
spirits
of
iust
men
made
perfect
,
Iesus
the
Mediatour
of
the
new
Couenant
,
and
the
bloud
of
sprinckling
,
that
speaks
better
things
then
the
bloud
of
Abel
.
As
if
he
would
proue
,
that
it
was
this
bloud
,
which
made
them
iust
and
perfect
.
In
vaine
were
all
repentance
without
this
:
no
teares
can
wash
the
heart
cleane
,
but
those
bloudy
ones
,
which
the
side
of
Christ
,
&
other
parts
wept
,
when
the
speare
and
nayles
gaue
them
eyes
:
whiles
the
Sonne
of
eternall
ioy
became
a
Mourner
for
his
brethren
.
Could
we
mourne
like
doues
,
bowle
like
Dragons
,
&
lament
beyond
the
waylings
in
the
valley
of
Hadradimmon
,
quid
prosunt
lacrimae
,
what
boots
it
to
weepe
,
where
there
is
no
mercy
,
and
how
can
there
bee
mercy
without
the
bloud
of
Christ
?
This
is
that
euer-running
fountain
,
that
sacred
Poole
of
Bethesda
,
which
without
the
mediation
of
Angels
,
stands
perpetually
vnforbidden
to
al
faithful
visitants
.
Were
our
Leprosie
worse
then
Naamans
,
here
's
the
true
water
of
Iordan
,
or
Poole
of
Siloam
,
Wash
and
be
cleane
;
Bring
your
hearts
to
this
Bath
,
yee
corrupted
Sonnes
of
men
;
hath
God
giuen
you
so
precious
a
Lauer
,
and
will
you
be
vncleane
still
?
Pray
,
intreat
,
beseech
,
send
vp
to
heauen
the
cryes
of
your
tongues
and
hearts
for
this
bloud
:
call
vpon
the
preseruer
of
men
,
not
onely
to
distill
some
drops
,
but
to
wash
,
bathe
,
soake
your
harts
in
this
bloud
.
Behold
,
the
Sonne
of
God
himselfe
,
that
shedde
this
bloud
,
doth
intreat
God
for
you
:
the
whole
Quire
of
all
the
Angels
&
Saints
in
heauen
are
not
wanting
.
Let
the
meditation
of
Christs
mediation
for
you
,
giue
you
encouragement
and
comfort
.
Happy
Sonne
of
man
,
for
whom
the
Sonne
of
God
supplicates
,
and
intercedes
.
What
can
He
request
without
speed
?
He
doth
not
onely
pray
for
you
,
but
euen
to
you
,
yee
sonnes
of
men
.
Beholde
him
with
the
eyes
of
a
Christian
,
faith
and
hope
;
standing
on
the
battlements
of
heauen
,
hauing
that
for
his
pauement
,
which
is
our
seeling
,
offring
his
bloud
to
wash
your
hearts
,
which
he
willingly
lost
for
your
hearts
:
denying
it
to
none
,
but
Wolues
,
Beares
,
and
Goates
,
and
such
reprobate
,
excommunicate
,
apostate
spirites
,
that
treade
it
vnder
their
prophane
and
luxurious
feet
,
esteeming
that
an
vnholy
thing
,
hearts
washed
.
3.
All
is
not
done
with
this
vessell
,
when
washed
.
Shall
wee
empty
it
,
house
swept
and
garnished
,
with
seuen
worse
spirites
,
whiles
it
was
empty
?
Behold
then
,
when
it
is
emptied
,
and
washed
,
and
sweetned
,
it
must
bee
filled
againe
:
a
vacuity
is
not
allowable
.
It
must
bee
replenished
with
somewhat
,
eyther
euill
or
good
.
If
God
bee
not
present
,
Satan
will
not
be
absent
.
When
it
is
euacuated
of
the
works
of
the
flesh
,
Spirit
.
Humility
must
take
vp
the
roome
,
which
pride
had
in
the
heart
.
Charitablenesse
must
steppe
into
the
seate
of
auarice
.
Loue
extrude
malice
,
mildnesse
anger
,
patience
murmuring
.
Sobriety
must
drie
vp
the
floudes
of
drunkenesse
.
Continence
coole
the
inflammations
of
Lust.
Peace
must
quite
the
head
from
dissentions
.
Honesty
pull
off
Hypocrisies
vizour
;
and
Religion
put
prophanenesse
to
an
irreuocable
exile
.
Faith
is
the
hand
,
that
must
take
these
Iewels
out
of
Gods
treasury
,
to
furnish
the
heart
:
the
pipe
to
conuey
the
waters
of
life
into
these
vessels
.
This
infusion
of
goodnesse
must
follow
the
effusion
of
euill
.
God
must
be
let
in
,
when
Satan
is
locked
out
.
If
our
former
courses
and
customes
,
like
turn'd-away
abiects
,
proffer
vs
their
old
seruice
,
let
vs
not
know
them
,
not
own
them
,
not
giue
them
intertainement
,
not
allow
their
acquaintance
.
But
in
a
holy
pride
,
as
now
made
Courtiers
to
the
King
of
heauen
,
let
vs
disdayne
the
company
of
our
olde
play-fellowes
,
opera
tenebrarum
,
the
works
of
darknesse
.
Let
vs
now
onely
frequent
the
dore
of
mercy
,
and
the
fountaine
of
grace
;
and
let
faith
,
&
a
good
conscience
be
neuer
out
of
our
society
.
Here
's
the
supply
.
4.
We
haue
now
done
,
if
when
our
hearts
bee
thus
emptied
,
cleansed
,
supplyed
,
we
so
keepe
them
.
Non
minor
est
virtus
,
&c.
Nay
,
let
me
say
,
non
minor
est
gratia
.
For
it
was
Gods
preuenting
grace
,
that
clensed
our
hearts
,
and
it
is
his
subsequent
grace
that
so
preserues
them
:
That
we
may
truely
sing
;
By
grace
,
and
grace
alone
,
All
these
good
works
are
done
.
Yet
haue
we
not
herein
a
Patent
of
security
and
negligence
sealed
vs
;
as
if
God
would
saue
vs
,
whiles
wee
onely
stood
and
look'd
on
.
But
[
a
](A02265-e11740-b)
a
1.
Ioh.
3.
3.
he
that
hath
this
hope
,
purgeth
himselfe
.
And
wee
are
charged
to
[
b
](A02265-e11760-b)
b
1.
Thes.
4.
4.
keepe
and
possesse
our
vessell
in
sanctification
and
honour
:
and
to
[
c
](A02265-e11780-b)
c
Iam.
1.
27.
liue
vnspotted
of
the
world
.
Return
not
to
your
former
abominations
,
lest
your
[
d
](A02265-e11810-b)
d
Luke
11.
26.
latter
end
bee
worse
then
your
beginning
.
Hath
God
done
so
much
to
make
your
hearts
good
,
and
will
you
frustrate
his
labours
,
annihilate
his
fauours
,
vilipend
his
mercies
,
and
reele
backe
to
your
former
turpitudes
?
God
forbid
it
,
and
the
serious
deprecation
of
your
owne
soules
forbid
it
.
Yea
,
oh
Lord
,
since
thou
hast
dealt
so
graciously
with
these
frayle
vessels
of
flesh
,
emptied
them
,
washed
them
,
season'd
them
,
supplyed
them
;
seale
them
vp
with
thy
Spirit
to
the
day
of
redemption
,
and
preserue
them
,
that
the
euill
one
touch
them
not
.
Grant
this
,
Oh
Father
almighty
,
for
thy
Christ
,
and
our
Iesus
his
sake
.
Amen
.
Mysticall
Bedlam
,
OR
,
THE
WORLD
OF
MAD-MEN
.
The
second
Sermon
.
ECCLESIASTES
,
CAP.
9.
VER.
3.
The
heart
of
the
Sonnes
of
men
is
full
of
euill
,
and
madnesse
is
in
their
heart
while
they
liue
:
and
after
that
,
they
goe
to
the
dead
.
MANS
sentence
is
yet
but
begunne
;
and
you
will
say
,
a
Comma
doth
not
make
a
perfect
Sense
.
Wee
are
now
got
to
his
Colon
:
hauing
left
his
heart
full
of
euill
,
wee
come
to
his
madnesse
.
No
maruell
if
,
when
the
stomacke
is
full
of
strong
wines
,
the
head
grow
drunken
.
The
heart
being
so
filled
with
that
pernicious
liquor
,
euill
,
becomes
drunke
with
it
.
Sobriety
,
a
morall
daughter
,
nay
,
Reason
the
mother
is
lost
;
he
runs
mad
,
starke
mad
.
This
Frenzy
possessing
,
not
some
out-roome
,
but
the
principall
seate
,
the
Heart
.
Neyther
is
it
a
short
madnesse
;
that
wee
may
say
of
it
,
as
the
Poet
of
anger
,
furor
breuis
est
;
but
of
long
continuance
;
euen
during
life
,
whiles
they
liue
.
Other
drunkennesse
is
yet
after
sleepe
sober
;
but
this
is
a
perpetuall
lunacie
.
Considerable
then
is
1.
the
matter
.
2.
the
men
.
3.
the
time
,
Quid
,
in
quo
,
Quamdiu
.
What
,
in
whom
,
and
how
long
.
Madnesse
is
the
matter
.
2.
the
place
,
the
heart
.
3.
The
time
,
whiles
they
liue
.
The
Colon
or
medium
of
mans
Sentence
spends
it selfe
in
the
description
of
A
-
Tenant
.
Madnesse
.
-
Tenement
.
The
Heart
.
-
Tenure
:
Whiles
they
liue
.
1.
Madnesse
.
2.
holds
the
heart
.
3.
during
life
.
It
is
pitty
.
1.
so
bad
a
Tenant
.
2.
hath
so
long
time
.
3.
in
so
good
a
house
.
1.
The
Tenant
.
Madnesse
.
There
is
a
double
madnesse
,
corporall
and
spirituall
,
The
obiect
of
the
former
is
Reason
:
of
the
latter
,
Religion
.
That
obsesseth
the
braine
,
this
the
Heart
.
That
expects
the
helpe
of
the
naturall
Physitian
,
this
of
the
Mysticall
.
The
difference
is
;
this
spirituall
madnesse
may
insanire
cum
ratione
,
cum
Religione
numquam
.
The
morally
-
franticke
may
be
mad
with
reason
,
neuer
with
Religion
.
Physitians
haue
put
a
difference
betwixt
Phrenzy
,
and
Madnesse
:
imagining
madnesse
to
be
onely
an
infection
and
perturbation
of
the
formost
Cell
of
the
head
;
whereby
Imagination
is
hurt
:
but
the
Phrenzy
to
extend
further
,
euen
to
offend
the
reason
and
memory
;
and
is
neuer
without
a
feuer
.
Galen
cals
it
an
inflammation
of
the
braines
,
or
filmes
thereof
,
mixed
with
a
sharpe
feuer
.
My
purpose
needes
me
not
to
be
curious
of
this
distinction
.
To
vnderstand
the
force
of
madnesse
,
we
must
conceiue
in
the
brayne
three
ventricles
;
as
houses
assign'd
by
Physitians
for
three
dwellers
,
Imagination
,
Reason
,
and
Memorie
.
According
to
these
three
internal
senses
or
faculties
,
there
be
three
kinds
of
Phrensies
or
Madnesses
.
1.
There
are
some
mad
,
that
can
rightly
iudge
of
the
things
they
see
,
as
touching
imagination
&
phantasie
:
but
for
cogitation
and
reason
,
they
swarue
from
naturall
iudgement
.
2.
Some
being
madde
,
are
not
deceiu'd
so
much
in
common
cogitation
and
reason
;
but
they
erre
in
Phantasie
and
Imagination
.
3
There
are
some
,
that
be
hurt
in
both
imagination
and
reason
,
and
they
necessarily
therewithall
doe
lose
their
memories
.
That
whereas
in
perfect
,
sober
,
and
well
composed
men
,
Imagination
first
conceiues
the
formes
of
things
,
and
presents
them
to
the
reason
to
iudge
;
and
reason
discerning
them
,
commits
them
to
Memorie
to
retaine
:
in
mad-men
nothing
is
conceiu'd
aright
,
therefore
nothing
deriu'd
,
nothing
retayn'd
.
For
spirituall
relation
,
we
may
conceiue
in
the
soule
;
vnderstanding
,
reason
,
will
.
1.
The
vnderstanding
apprehendeth
things
according
to
their
right
natures
.
2.
The
Reason
discusseth
them
,
arguing
their
fitnesse
or
inconuenience
,
validity
or
vanity
:
and
examines
their
desert
of
probation
or
disallowance
,
their
worthinesse
eyther
to
be
receyued
or
reiected
.
3.
The
Will
hath
her
particular
working
,
and
embraceth
,
or
refuseth
the
obiects
,
which
the
vnderstanding
hath
propounded
,
&
the
reason
discoursed
.
Spirituall
madnesse
is
a
deprauation
,
or
almost
depriuation
of
all
these
faculties
,
quoad
coelestia
;
so
farre
as
they
extend
to
heauenly
things
.
1.
For
vnderstanding
,
the
Apostle
sayth
.
[
a
](A02265-e13060-b)
a
1.
Cor.
2.
14.
The
naturall
man
perceyues
not
spirituall
things
,
because
they
are
spiritually
discerned
.
And
the
very
[
b
](A02265-e13080-b)
b
2.
Cor.
4.
4.
minds
of
vnbeleeuers
are
blinded
by
the
god
of
this
world
.
2.
For
Reason
:
it
iudgeth
vanities
more
worthy
,
of
prosecution
when
they
are
absent
,
of
embracing
when
they
salute
vs
.
[
c
](A02265-e13120-b)
c
Malac.
3.
14.
It
is
in
vaine
to
serue
the
Lord
:
and
what
profite
is
it
,
that
wee
haue
kept
his
ordinance
,
or
walked
mournefully
before
him
?
This
is
the
voyce
of
distracted
cogitation
,
and
of
reason
out
of
the
wits
.
Wee
call
the
proud
happy
;
and
the
workers
of
wickednesse
are
set
vp
:
yea
they
that
tempt
God
are
deliuered
.
3.
For
Will
;
it
hath
lost
the
propensenesse
to
good
,
and
freedome
of
disposing
it selfe
to
well
doing
:
neyther
hath
it
any
power
of
it
owne
,
to
stoppe
and
retarde
the
precipitation
to
euill
.
Now
whereas
they
distinguish
Soule
.
1.
in
vegetabilem
,
that
giueth
life
.
2.
in
sensibilem
,
that
giueth
feeling
.
3.
in
rationalem
,
that
giueth
reason
:
the
first
desiring
esse
,
to
be
;
the
second
,
benè
,
to
bee
well
;
the
third
optimè
esse
,
to
be
best
;
so
not
resting
till
it
be
with
God
:
behold
,
this
spiritual
madnesse
eneruates
this
last
action
of
the
soule
,
as
corporall
endeuors
to
extinguish
the
two
former
.
They
attribute
to
the
Soule
5.
powers
.
1.
Feeling
,
whereby
the
Soule
is
moued
to
desire
conuenient
things
,
and
to
eschue
hurtfull
.
2.
Witte
,
whereby
shee
knoweth
sensible
and
present
things
.
3.
Imagination
,
whereby
she
beholdeth
the
likenesse
of
bodily
things
,
though
absent
.
And
these
three
vertues
,
say
Philosophers
,
be
common
to
men
with
beasts
.
4.
is
Ratio
,
wherby
shee
iudgeth
betweene
good
and
euill
,
truth
and
falshood
.
5.
Intellectus
,
whereby
shee
comprehends
things
(
not
onely
visible
,
but
)
intelligible
,
as
God
,
Angels
,
&c.
And
these
two
last
are
peculiar
to
man
,
abiding
with
the
soule
,
liuing
in
the
flesh
,
and
after
death
.
It
beholdeth
still
the
higher
things
per
intellectum
,
and
the
lower
per
rationem
.
As
corporall
madnesse
drawes
a
thicke
obfuscation
ouer
these
lights
,
so
spirituall
corrupts
and
peruerts
them
:
that
as
they
are
strangers
to
heauen
,
quoad
intellectum
,
so
at
last
,
they
become
fooles
in
natural
things
,
quoad
rationem
.
Euen
as
they
did
not
like
to
retaine
God
in
their
knowledge
,
so
God
gaue
them
ouer
to
a
reprobate
mind
,
to
doe
those
things
that
are
not
conuenient
.
They
that
forget
God
,
shall
forget
nature
.
Hence
ensue
both
these
frenzies
,
and
with
them
a
dissimilitude
to
men
,
to
Christian
men
.
It
is
reckoned
vp
among
the
curses
,
that
wayte
on
the
heeles
of
disobedience
.
Deut.
28.
The
Lord
shall
smite
thee
with
madnesse
,
blindnesse
,
and
astonishment
of
heart
.
But
it
is
a
fearefull
accumulation
of
Gods
iudgements
and
our
miseries
,
when
spirituall
Phrensie
shall
possesse
the
soule
,
and
scatter
the
powers
of
the
inner
man
:
euacuating
not
onely
imagination
;
but
knowledge
;
not
reason
,
but
faith
;
not
sense
,
but
conscience
.
When
the
opinion
of
the
world
shall
repute
men
sober
and
wise
,
and
the
scrutinie
of
God
shall
finde
them
mad-men
.
To
draw
yet
neerer
to
the
point
of
our
compasse
,
&
to
discouer
this
spirituall
madnesse
;
let
vs
conceiue
in
mans
heart
,
(
for
therein
this
frenzy
consists
)
in
answerable
reference
to
those
three
faculties
in
the
brayne
,
and
powers
of
the
soule
before
manifested
,
these
three
vertues
,
Knowledge
,
Faith
,
Affections
.
The
defect
of
grace
,
and
destitution
of
integrity
,
to
the
corrupting
of
these
three
,
cause
madnesse
.
We
will
not
inquire
further
into
the
causes
of
corporall
frenzy
:
the
madnes
which
I
would
minister
to
,
is
thus
caused
:
a
defectiue
knowledge
,
a
faith
not
well
informed
,
affections
not
well
reformed
.
Ignorance
,
vnfaithfulnesse
,
and
refractary
desires
make
a
man
mad
.
1.
Ignorance
Is
a
cause
of
this
madnes
;
nay
,
it
is
madnes
it selfe
.
Supplicij
causa
est
,
suppliciumque
sui
.
How
mad
are
they
then
,
that
settling
their
corrupted
soules
on
the
lees
of
an
affected
ignorance
,
imagine
it
an
excusatory
mitigation
of
their
sinnefulnesse
!
But
so
it
befals
them
,
as
it
doth
the
frantike
:
Hi
dementiam
,
illi
ignorantiam
suam
ignorant
:
These
are
ignorant
of
their
owne
ignorance
,
as
those
of
their
madnesse
.
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
inseparable
companions
.
Wickednesse
is
folly
;
and
ignorance
of
celestiall
things
is
eyther
madnesse
,
or
the
efficient
cause
,
(
or
rather
deficient
)
whereupon
madnesse
ensueth
.
[
a
](A02265-e13970-b)
a
Psal.
14.
4.
All
the
workers
of
iniquity
haue
no
knowledge
.
The
wicked
in
the
day
of
their
confusion
,
shall
confesse
,
that
the
madnesse
of
their
exorbitant
courses
,
and
their
wildnes
erring
from
the
way
of
truth
,
arose
from
their
ignorance
of
the
way
of
the
Lord.
[
b
](A02265-e14030-b)
b
Wisd.
5.
6.
Therefore
haue
wee
erred
from
the
way
of
truth
,
and
the
light
of
righteousnese
hath
not
shined
vpon
vs
,
&c.
Will
you
heare
their
acknowledged
reason
?
For
the
way
of
the
Lord
wee
haue
not
knowne
.
So
Wisd.
13.
knowledge
of
the
true
God
,
&
for
want
of
vnderstanding
,
and
confessing
by
the
workes
the
workemaster
,
the
madnesse
of
Idolarry
is
hatched
.
[
c
](A02265-e14110-b)
c
Ver.
18.
For
health
,
hee
calleth
vpon
that
which
is
weake
:
for
life
,
hee
prayeth
to
that
which
is
dead
:
and
for
a
good
iourney
,
hee
asketh
of
that
which
cannot
set
a
foot
forward
.
Through
this
errour
,
they
were
so
mad
,
as
to
ascribe
,
first
to
stockes
and
stones
,
insensible
creatures
;
secondly
,
to
men
,
dust
and
ashes
;
thirdly
,
to
wicked
men
,
the
worst
of
those
that
had
a
reasonable
soule
;
fourthly
,
to
Deuils
,
the
malicious
enemies
of
God
and
men
,
[
d
](A02265-e14210-b)
d
Wisd.
14.
21.
that
incomparable
name
of
God
.
Beyond
exception
,
without
question
,
the
authority
,
patronage
,
and
originall
fatherhood
of
spirituall
madnesse
,
[
a
](A02265-e14260-b)
a
Psal.
95.
10.
people
doe
erre
in
their
very
heart
,
sayth
the
Psalmist
,
the
locall
seate
of
this
madnes
,
when
they
haue
not
known
the
wayes
of
the
Lord
.
The
true
obiect
of
diuine
knowledge
is
God
;
and
the
Booke
wherein
we
learne
him
,
is
his
Word
.
How
shall
they
scape
the
rockes
,
that
saile
without
this
Compasse
?
when
the
Frenzy
hath
turned
the
edge
of
common
sense
,
frustrated
the
power
of
reason
,
and
captiuated
the
regent-house
of
vnderstanding
,
a
man
dreades
not
fire
,
mockes
the
thunder
,
playes
at
the
holes
of
Asps
,
&
thrusts
his
hand
into
the
mouthes
of
Lions
:
ignoti
nec
timor
,
nec
amor
;
he
knowes
not
the
danger
.
So
,
whiles
the
supreme
Iustice
is
not
knowne
,
nor
the
auenger
of
wickednesse
vnderstood
,
mocke
at
sinne
,
to
play
at
the
brinks
of
the
infernall
pitte
,
and
to
dally
with
those
Aspes
&
Crocodiles
,
the
stinging
and
tormenting
spirits
;
to
precipitate
themselues
into
that
vnquenched
fire
,
to
fillup
the
darts
of
thunder
backe
againe
to
the
sender
,
and
with
a
thirsty
voracity
to
swallow
down
the
dregs
of
the
wrathfull
viall
.
Quid
in
causa
nisi
ignorantia
?
what
hath
thus
distempered
the
heart
,
and
put
it
into
this
wildnesse
,
that
without
feare
or
wit
,
men
run
into
the
euident
danger
of
vengeance
,
ignorance
?
Aprudent
man
foreseeth
the
plague
,
and
hideth
himselfe
,
but
the
foolish
run
madly
on
,
and
are
punished
.
If
the
Romists
were
not
mad-men
,
or
worse
,
they
would
neuer
set
vp
ignorance
as
a
Lampe
to
light
men
to
heauen
:
assuring
it
for
the
damme
to
produce
,
and
nurse
with
her
cherishing
milke
to
batten
deuotion
;
when
it
is
indeede
an
originall
cause
of
madnesse
,
the
mother
of
errour
and
wildnesse
;
making
mans
way
to
blisse
more
vncertaine
,
then
Hannibals
on
the
Alpes
,
or
a
Larkes
in
the
ayre
:
The
truth
is
;
know
to
know
,
and
be
wise
;
know
to
obey
,
and
be
happy
.
This
is
eternall
life
,
to
know
God
,
and
his
Sonne
whom
he
hath
sent
,
Iesus
Christ
.
Labour
to
vnderstand
the
Bible
,
lest
thou
vndergoe
the
curses
in
it
.
Lege
historiam
,
ne
fias
historia
.
Saint
Paul
after
the
recitation
of
many
fearefull
iudgements
,
concludes
:
Now
all
these
things
hapned
vnto
them
for
ensamples
,
and
are
written
for
our
admonition
,
&c.
If
wee
will
not
bee
admonished
by
these
ensamples
,
wee
may
become
ensamples
our selues
,
histories
of
madnesse
to
future
generations
.
Let
the
Papists
call
Ignorance
by
neuer
so
tolerable
and
gentle
names
,
it
is
Ignorance
still
,
still
cause
of
madnes
.
If
madnes
may
bring
to
heauen
,
there
is
hope
for
these
wilfully
ignorant
.
2.
Vnfaithfulnesse
Is
a
sufficient-efficient
cause
of
madnes
.
Faith
is
the
Christian
mans
reason
:
now
on
the
priuation
of
reason
,
must
needes
follow
the
position
of
madnes
.
For
shall
the
Creatour
of
heauen
and
earth
,
the
eternall
Iustice
,
and
infallible
Truth
affirme
?
shall
he
sweare
?
wil
you
put
him
to
his
oath
;
and
that
by
two
immutable
things
,
the
best
in
heauen
,
and
the
best
on
earth
?
will
you
haue
him
set
his
hand
to
it
,
and
write
it
with
his
owne
finger
?
dare
you
not
yet
trust
him
without
a
Seale
?
must
hee
seale
it
with
that
bloudy
waxe
,
in
the
impression
of
death
on
his
Sonne
?
must
you
haue
witnesses
,
three
on
earth
,
and
as
many
in
heauen
,
when
the
King
of
Kings
might
well
write
Teste
meipso
?
and
will
you
not
yet
beleeue
him
?
Is
there
no
credite
from
your
hearts
to
all
these
premises
,
promises
,
attestations
,
protestations
,
signes
,
seales
?
Will
not
these
,
all
these
signifie
,
certifie
,
satisfie
your
soules
of
that
vnchangeable
truth
?
Surely
,
you
are
madde
,
haplesly
,
hopelesly
mad
,
vnmeasurably
out
of
your
spirituall
wits
.
Were
you
as
deepely
gone
in
a
corporall
frenzy
,
I
would
sigh
out
your
desperate
case
.
Hei
mihi
quod
nullis
ratio
est
medicabilis
herbis
!
Shall
the
Lord
threaten
iudgements
,
woe
to
him
that
trembles
not
.
Non
sapient
,
sentient
tamen
.
Hell
was
not
made
for
nothing
.
The
vantguard
of
that
accursed
departing
rabble
,
the
ringleaders
of
the
crew
that
dance
to
hell
,
If
yee
will
not
beleeue
,
surely
yee
shall
not
be
established
.
Neyther
are
they
that
beleeue
not
,
gathered
within
the
pale
and
solde
of
the
Church
;
but
wander
like
straggling
goates
,
and
wilde
beasts
on
the
mountaines
and
forrests
of
this
world
.
Hereupon
,
through
the
improuident
and
incircumspect
courses
,
that
madde
Infidelity
keepes
,
the
soule
stumbles
at
the
Rocke
,
Men
see
by
vnanswerable
arguments
,
that
the
hand
of
God
is
too
strong
for
sinners
;
that
the
least
touch
of
his
finger
staggers
their
liues
,
their
soules
:
that
hee
sends
his
Executioner
,
Death
,
to
cal
the
wicked
away
;
and
that
in
a
more
horrid
shape
,
then
to
others
;
arming
him
with
plague
,
murder
,
distraction
,
destruction
,
and
that
often
with
suddennesse
:
they
behold
that
(
Cadit
corpus
,
inde
cadauer
;
sepelitur
,
seponitur
)
the
body
dies
,
and
turns
to
rottennesse
:
they
know
their
owne
building
to
be
made
of
the
same
loame
and
dust
,
and
therfore
lyable
to
that
common
and
equall
law
.
Frequent
examples
of
Gods
immediate
vengeance
,
are
added
to
the
ancient
trophees
and
monumentall
ruines
of
his
former
desolations
:
spectacles
set
vp
in
the
vast
Theater
of
this
world
,
whereof
quocunque
sub
axe
,
whither
soeuer
thou
turnest
thine
eyes
,
thou
must
needes
be
a
spectator
.
Shall
we
still
thinke
,
that
solummodò
pereunt
,
vt
pereant
;
vel
vt
pereundo
alios
deterreant
:
they
only
perish
to
perish
,
and
not
to
terrifie
others
,
threatning
the
like
wretchednes
to
the
like
wickednes
?
Surely
,
the
iudgements
of
God
should
bee
like
his
Thunders
;
Poena
ad
paucos
,
terror
ad
omnes
:
Whilest
some
fall
,
others
should
feare
.
They
that
will
not
take
example
by
others
,
shall
giue
example
to
others
.
But
we
see
those
that
are
as
ripe
in
lewdnesse
,
draw
long
and
peaceable
breathes
:
neither
is
it
the
disposition
of
a
singular
power
,
but
the
contingencie
of
naturall
causes
,
that
thus
worketh
.
Take
heed
:
it
is
not
the
leuity
,
but
the
lenity
of
God
;
not
the
weakenesse
of
his
arme
,
but
the
mercy
of
his
patience
,
that
thus
forbeareth
thee
.
The
Lord
is
not
slacke
,
as
some
count
slacknes
,
but
is
long-suffering
to
vs-ward
,
&c.
If
this
gentle
Physicke
make
thee
madder
,
hee
hath
a
darke
chamber
to
put
thee
in
,
a
dungeon
is
more
lightsome
and
delightsome
,
the
Graue
;
bands
of
darkenesse
to
restraine
thy
outrages
,
and
potions
of
brimstone
to
tame
and
weaken
thy
peruersenesse
.
Then
will
hee
demonstrate
actually
;
Nemo
me
impunè
lacessit
:
No
man
shall
prouoke
me
vnpunished
.
Infidelity
of
Gods
iudgements
is
madnesse
;
vnbeliefe
of
his
mercies
hath
neuer
beene
counted
lesse
.
What
is
it
else
,
to
refuse
the
offer
of
that
Lambe
,
which
takes
away
the
sinnes
of
the
world
,
The
name
of
Iesus
Christ
is
,
sayeth
Saint
August
.
Nomen
,
sub
quo
nemini
desperandum
est
:
A
name
able
to
defend
vs
from
desperation
.
But
there
are
many
implacable
threatnings
against
out
guiltinesse
:
There
are
none
implacable
to
faith
;
none
without
reseruation
of
mercy
to
repentance
.
Euery
conditionall
proposition
hath
two
parts
:
the
former
suspendeth
the
sentence
,
and
is
called
the
antecedent
:
the
latter
concludeth
the
sentence
,
and
is
called
the
consequent
.
The
first
,
Nil
ponit
in
esse
.
As
a
conditionall
promise
inferreth
nothing
,
but
deriueth
all
force
and
vertue
from
the
connexion
,
whereof
it
dependeth
.
So
in
menaces
,
there
is
eyther
some
presupposed
cause
,
or
after-concession
,
wherein
it
inferreth
a
consequence
.
If
thou
hast
sinned
:
if
thou
doest
not
repent
.
There
is
place
for
remission
with
God
,
if
there
be
place
for
repentance
in
thy
owne
heart
.
If
then
distrust
of
Gods
mercy
bee
not
madnesse
,
what
is
?
when
it
causeth
a
man
to
breake
that
league
of
kindnesse
which
he
oweth
to
his
owne
flesh
;
and
offers
to
his
hand
engines
of
his
owne
destruction
:
euermore
presenting
his
mind
with
halters
,
swords
,
poisons
,
pistolls
,
ponds
:
disquieting
the
heart
with
such
turbulent
and
distracting
cogitations
;
till
it
hath
adiured
the
hands
to
imbrue
themselues
in
their
owne
bloud
,
to
the
incurring
of
a
sorer
execution
from
the
iustice
of
God
.
Is
he
not
mad
,
that
will
giue
credite
to
the
Father
of
lies
,
rather
then
to
the
God
of
Truth
?
when
God
promiseth
to
Penitence
,
the
wiping
away
her
teares
,
the
binding
vp
her
wounds
,
and
healing
her
sores
:
and
the
deuill
denyeth
it
;
giuing
it
for
impossible
to
haue
the
iustice
of
God
satisfied
,
and
thy
sinnes
pardoned
:
behold
,
darkenes
is
beleeued
rather
then
light
,
and
falshood
is
preferred
to
truth
.
Be
not
thus
Lyon-like
in
your
houses
,
and
franticke
in
your
hearts
,
It
shall
not
be
healed
.
Dreadfull
,
terrible
,
exceedingly
strong
;
and
it
had
great
yron
teeth
,
&c.
The
Lyon
,
Beare
,
Leopard
are
tame
and
gentle
,
in
regard
of
this
Beast
:
it
is
desperate
madnes
:
That
grinds
the
poore
with
his
yron
teeth
,
and
stampes
his
own
heart
vnder
his
malignant
feet
,
and
dasheth
against
God
himselfe
with
his
hornes
of
Blasphemie
.
It
is
then
clearer
then
the
day
,
that
the
darkenes
of
Infidelity
is
Phrenzie
;
whether
(
as
it
hath
beene
in
stanced
)
it
be
presumptuous
against
Gods
Iustice
,
or
desperate
against
his
Mercy
.
For
,
who
but
a
mad-man
would
hope
for
impunity
to
his
wilfully-continued
sins
,
where
he
visibly
perceiues
,
that
peccatum
peccantem
necessitat
morti
:
that
iniquity
giues
soule
and
body
lyable
to
condemnation
,
and
obiects
them
to
the
vnappeaseable
wrath
of
God
?
And
yet
who
but
a
mad-man
,
hauing
sinned
,
will
despayre
of
forgiuenes
,
when
the
mercy
of
God
hath
allowed
a
place
to
repentance
?
Turn
,
and
liue
,
sayth
the
Lord
:
for
I
haue
no
pleasure
in
the
death
of
him
that
dyeth
.
3.
Refractary
and
peruerse
Affections
Make
the
possessed
franticke
.
This
is
a
speeding
cause
,
and
failes
not
to
distemper
the
soule
,
whereof
it
hath
gotten
mastery
.
There
may
bee
first
,
a
sober
knowledge
,
that
the
Patient
may
say
,
Video
meliora
,
I
see
better
things
:
and
secondly
,
a
faith
,
(
but
such
as
is
incident
to
deuils
)
proboque
,
I
allow
of
them
:
but
thirdly
,
where
the
whole
man
is
tyrannized
ouer
by
the
Regent-house
of
irrefragable
affects
,
deterior
a
sequor
,
hee
concludes
his
course
with
,
I
follow
the
worse
.
Obserue
the
Philistines
crying
,
God
is
come
into
the
Campe
;
woe
vnto
vs
,
&c.
Yet
they
settle
,
hearten
,
harden
themselues
to
fight
against
him
.
Ver.
8.
Woe
vnto
vs
:
who
shall
deliuer
vs
out
of
the
hand
of
these
mightie
Gods
?
yet
verse
9.
Bee
strong
and
quit
your selues
like
men
,
O
yee
Philistines
:
quit
your selues
like
men
,
and
fight
.
Twice
they
behold
their
Dagon
falne
down
before
the
Arke
:
ne
noceat
.
How
many
runne
madde
of
this
cause
,
inordinate
&
furious
lusts
!
If
men
could
send
their
vnderstandings
,
like
Spyes
,
downe
into
the
Well
of
their
hearts
,
to
see
what
obstructions
of
sinne
haue
stopp'd
their
veines
,
those
springs
that
erst
deriued
health
and
comfort
to
them
;
they
should
finde
,
that
male
afficiuntur
,
quia
malè
afficiunt
:
their
madde
affects
haue
bad
effects
:
and
the
euill
disposednesse
of
their
soules
,
ariseth
from
the
want
of
composednesse
in
their
affections
.
The
Prophet
Ieremy
,
swift
Dromedary
,
trauersing
her
wayes
,
and
to
a
wilde
Asse
vsed
to
the
wildernesse
,
that
snuffeth
vp
the
winde
at
her
pleasure
.
Be
yee
not
,
Psalmographer
,
as
the
horse
and
mule
,
which
haue
no
vnderstanding
:
whose
mouth
must
bee
helde
in
with
bit
and
bridle
.
Men
haue
vnderstanding
,
not
beasts
:
yet
when
the
frenzy
of
lust
ouerwhelmeth
their
senses
,
wee
may
take
vp
the
word
of
the
Prophet
,
and
powre
it
on
them
.
Euery
man
is
a
beast
by
his
own
knowledge
.
And
therefore
man
that
is
in
honour
and
vnderstandeth
not
,
is
like
vnto
beasts
that
perish
.
Did
not
the
bridle
of
Gods
ouer-ruling
prouidence
,
giue
cohibition
to
their
madnes
,
they
would
cast
off
the
saddle
of
reason
,
and
kicke
nature
it selfe
in
the
face
.
This
is
that
which
Solomon
calles
the
wickednesse
of
follie
,
foolishnes
,
and
madnesse
:
an
actuall
deuiation
&
deuitation
of
the
way
of
righteousnesse
:
a
practicall
frenzy
,
a
rouing
,
wandring
,
vagrant
,
extrauagant
course
;
which
knowes
not
which
way
to
flie
,
nor
where
to
light
,
except
like
a
Dorre
in
a
dung-hill
:
an
opinion
without
ground
,
a
going
without
a
path
,
a
purpose
to
doe
it
knowes
not
what
,
a
getting
and
losing
,
bending
and
breaking
,
building
vp
and
pulling
downe
:
conceyuing
a
multitude
of
thoughts
,
with
much
anxiety
,
and
with
a
sudden
neglect
scattering
them
.
As
that
woman
,
who
being
long
barren
,
by
studying
and
practising
physicke
,
became
pregnant
to
the
bearing
of
many
children
:
vpon
whom
shee
afterward
exercising
the
same
skill
,
brought
them
all
to
an
vntimely
graue
.
So
Per
eandem
redditur
artem
Haec
Medaea
ferox
,
quae
medicaea
fuit
.
So
madly
doe
these
frantickes
spend
their
time
and
strengthes
,
by
doing
and
vndoing
,
tying
hard
knots
,
and
vntying
them
,
affecting
the
issue
of
their
owne
braynes
not
a
day
together
;
and
destroying
much
seed
in
the
birth
of
their
thoughts
,
because
the
conception
now
pleaseth
them
not
.
The
Prouerbe
sayth
,
that
the
most
wilde
are
in
least
danger
to
bee
starke
madde
:
but
here
,
wildenes
is
madnes
;
an
indefatigable
frenzy
;
an
erring
starre
reserued
for
the
blacke
darkenesse
;
a
rolling
stone
that
neuer
gathers
any
mosse
to
stay
it
;
an
incessant
and
impetuous
fury
,
that
neuer
ceaseth
rouing
and
rauing
,
till
it
come
to
the
Center
,
Hell
.
Thus
I
haue
endeuour'd
to
demonstrate
Madnesse
,
in
the
true
definition
,
forme
and
colours
.
But
as
a
man
cannot
so
well
iudge
of
a
Summe
,
whiles
it
lyes
in
the
heape
,
as
when
it
is
tolde
and
numbred
out
:
if
this
vnited
and
contracted
presentation
of
madnes
bee
not
so
palpable
in
your
conceites
,
as
you
would
desire
it
;
behold
,
to
your
further
satisfaction
,
I
come
to
particulars
.
The
whole
denominates
the
parts
;
as
all
of
water
,
is
water
;
all
of
flesh
,
flesh
:
so
euery
wilfull
sinne
is
madnesse
.
Doubtlesse
,
when
we
come
to
this
precise
distribution
,
and
narrow
scrutiny
,
to
the
singling
out
of
Frenzies
,
you
will
blesse
your selues
,
that
there
are
so
few
Bedlam-houses
,
and
yet
so
many
out
of
their
wits
.
Stultorum
plena
sunt
omnia
.
It
were
no
hard
matter
to
bring
all
the
world
into
the
compasse
of
a
fooles
Cappe
.
I
dare
not
goe
so
farre
:
onely
magna
est
plenitudo
hominum
,
magna
solitudo
sapientum
:
There
is
great
plenty
of
men
,
and
no
scarsity
of
mad-men
.
Plurima
pessima
:
The
most
are
not
the
best
.
Pretiosa
non
numerosa
:
Vile
things
breed
as
plentifully
as
mountaine-mise
.
Goodnesse
,
like
the
Raile
,
flyes
alone
:
but
Mad-men
,
like
Partridges
by
Coueys
.
Nay
,
we
may
say
,
Magna
solitudo
hominum
:
if
it
bee
true
that
Lactantius
sayes
.
Nemo
potest
iure
dici
homo
,
nisi
qui
sapiens
est
:
He
is
not
a
man
,
that
is
a
mad-man
.
The
foole
is
but
imago
hominis
,
the
shadow
or
resemblance
of
a
man
.
The
world
is
full
of
madde-men
,
and
the
madder
it
is
,
the
lesse
it
is
sensible
of
the
owne
destruction
.
Semel
insaniuimus
omnes
:
Wee
haue
beene
all
once
madde
,
is
too
true
a
saying
:
some
in
youth
,
others
in
age
.
The
first
is
more
obuious
and
common
:
wildnesse
is
incident
to
youth
:
the
latter
more
perilous
,
and
of
lesse
hope
to
bee
reclaymed
.
If
we
must
be
madde
,
better
young
then
olde
:
but
better
not
be
borne
then
be
madde
at
all
,
if
the
mercy
of
God
and
grace
of
Iesus
Christ
recollect
vs
not
.
In
the
wordes
of
a
Poet.
All
are
once
madde
;
this
holds
for
too
strong
truth
:
Blest
man
!
whose
madnes
comes
and
goes
in
youth
.
I
promised
to
particularize
and
set
open
the
gates
of
Bedlam
,
to
leaue
madnesse
as
naked
,
as
euer
sinne
left
the
first
propagators
of
it
and
mankind
.
The
Epicure
shall
leade
the
ring
,
as
the
fore-man
of
this
madde
Morisco
.
1.
The
Epicure
.
I
would
faine
speake
(
not
onely
of
him
,
but
)
with
him
.
Can
you
tend
it
,
Belly-god
?
The
first
question
of
my
Catechisme
shall
be
,
What
is
your
name
?
Epicure
.
Epicure
?
What
's
that
?
speake
not
so
philosophically
;
but
tell
vs
in
plaine
dealing
,
what
are
you
?
A
louer
of
pleasure
,
more
then
of
God
.
a
mad-man
.
What
is
your
summum
bonum
?
Pleasure
.
Wherein
consists
it
?
Rehearse
the
Articles
of
your
beleefe
.
I
beleeue
that
delicacies
,
iunkets
,
quotidian
feasts
,
suckets
&
marmulads
are
very
delectable
.
I
beleeue
,
that
sweete
wines
and
strong
drinkes
;
the
best
bloud
of
the
grape
,
or
sweate
of
the
corne
is
fittest
for
the
belly
.
I
beleeue
that
midnight
reuels
,
perfumed
chambers
,
soft
beds
,
close
curtaines
,
and
a
Dalila
in
mine
armes
,
are
very
comfortable
.
I
beleeue
that
glistering
silkes
,
and
sparkling
Iewels
,
a
purse
full
of
golden
charmes
,
a
house
neately
decked
,
gardens
,
orchards
,
fish-ponds
,
parkes
,
warrens
,
and
whatsoeuer
may
yeelde
pleasurable
stuffing
to
the
corpes
,
is
a
very
heauen
vpon
earth
.
I
beleeue
,
that
to
sleepe
till
dinner
,
and
play
till
supper
,
and
quaffe
till
midnight
,
and
to
dally
till
morning
;
except
there
bee
some
intermission
to
tosse
some
painted
papers
,
or
to
whirle
about
squared
bones
;
with
as
many
oaths
and
curses
,
vomited
out
in
an
houre
,
as
would
serue
the
deuill
himselfe
for
a
Legacy
or
stocke
,
to
bequeath
to
any
of
his
children
:
this
is
the
most
absolute
and
perfect
end
of
mans
life
.
Now
a
deft
Creed
,
fitte
to
stand
in
the
deuils
Catechisme
.
Is
not
this
madnes
,
starke
and
staring
madnes
?
What
is
the
Flesh
which
thou
pamperst
with
such
indulgence
;
as
thou
feedest
beasts
to
feede
on
them
,
doest
thou
not
fatte
thy
flesh
,
to
fat
the
wormes
?
Goe
Heliogabalus
to
thy
prepared
muniments
,
the
monuments
of
thy
folly
and
madnesse
:
thy
Towre
is
polished
with
precious
stones
and
golde
,
but
to
breake
thy
necke
from
the
toppe
of
it
,
if
neede
be
:
thy
halters
enwouen
with
pearle
,
but
to
hang
thy selfe
,
if
need
be
:
thy
sword
enamell'd
,
hatched
with
gold
,
and
embost
with
Margarites
,
but
to
kil
thy selfe
,
if
need
bee
.
Yet
(
for
all
this
)
deathes
properation
preuents
thy
preparation
,
and
thou
must
fall
into
thine
enemies
hands
.
Thou
imaginest
felicity
to
consist
in
libertie
,
and
liberty
to
bee
nothing
els
,
but
potestas
viuendi
vt
velis
;
a
power
to
liue
as
thou
list
.
Alas
,
how
madde
art
thou
?
thou
wilt
not
liue
as
thou
shouldst
,
thou
canst
not
liue
as
thou
wouldst
:
thy
life
and
death
is
a
slauery
to
sinne
and
hell
.
Tut
,
Post
mortem
nulla
voluptas
;
and
here
,
verse
4.
It
is
better
to
a
liuing
dogge
,
then
a
dead
Lyon
.
Thou
art
mad
;
for
,
for
all
these
things
thou
must
come
vnto
iudgement
.
How
many
of
these
mad-men
ramble
about
this
City
?
that
lauish
out
their
short
times
in
this
confused
distribution
,
of
playing
,
dicing
,
drinking
,
feasting
,
beasting
:
a
cupping-house
,
a
vaulting-house
,
a
gaming-house
share
their
meanes
,
liues
,
soules
.
They
watch
,
but
they
pray
not
:
they
fast
when
they
haue
no
money
,
and
steale
when
they
haue
no
credit
;
and
reuelling
the
whole
weeke
,
day
and
night
,
only
the
Sunday
is
reserued
for
sleepe
,
and
for
no
other
cause
respected
.
Bee
not
madde
,
Bee
not
deceiued
;
for
because
of
these
things
commeth
the
wrath
of
God
on
the
children
of
disobedience
.
Are
not
these
mad
men
:
that
buy
the
merry
madnesse
of
an
houre
,
with
the
eternall
agonies
of
a
tormented
conscience
?
2.
The
Proud
Is
the
next
Mad-man
,
I
would
haue
you
take
view
of
in
this
Bedlam
.
The
proud
man
?
or
rather
the
proud
woman
:
or
rather
hac
aquila
,
both
he
and
shee
.
For
if
they
had
no
more
euident
distinction
of
sexe
,
then
they
haue
of
shape
,
they
would
be
all
man
,
or
rather
all
woman
:
for
the
Amazons
beare
away
the
Bell
:
as
one
wittily
,
Hic
mulier
will
shortly
bee
good
latine
,
if
this
transmigration
hold
:
For
whether
on
horsebacke
,
or
on
foot
,
there
is
no
great
difference
:
but
not
discernable
out
of
a
Coach
.
If
you
prayse
their
beauty
;
you
rayse
their
glory
:
if
you
commend
them
,
command
them
.
Admiration
is
a
poyson
,
that
swelles
them
till
they
burst
.
Laudatas
extendit
auis
Iunonia
pennas
.
Is
not
this
madnesse
?
God
?
Humilitie
is
begunne
by
the
information
of
Christ
,
wrought
by
the
reformation
of
the
Spirit
,
manifested
in
conformation
to
obedience
.
But
Pride
,
sayth
Aug.
Vbi
mentem
possederit
,
erigendo
deijcit
,
inflammando
euacuat
,
&
domum
destruit
,
quam
inhabitat
.
Pride
casteth
downe
by
lifting
vp
,
by
filling
emptieth
,
supraregulam
ire
,
then
is
pride
extrauagancy
and
madnes
:
a
pernicious
,
perilous
sinne
,
that
intraps
euen
good
works
.
Doe
you
thinke
,
there
is
no
pride
,
no
madnes
in
the
land
?
Aske
the
Silke-men
,
the
Mercers
,
the
Tyre-women
,
the
Complexion-sellers
,
the
Coach-makers
,
the
Apothecaries
,
the
Embroderers
,
the
Featherers
,
the
Perfumers
;
and
aboue
all
as
witnesses
beyond
exception
,
the
Taylors
.
If
you
cast
vp
the
debt-bookes
of
the
other
,
and
the
fearefull
billes
of
the
last
,
you
shal
finde
the
totall
summe
,
Pride
and
madnesse
.
Powders
,
liquours
,
vnguents
,
tinctures
,
odors
,
ornaments
deriu'd
from
the
liuing
,
from
the
dead
,
palpaple
instances
,
and
demonstratiue
indigitations
of
pride
and
madnesse
.
Such
translations
and
borrowing
of
formes
,
that
a
silly
countryman
walking
the
City
,
can
scarce
say
,
there
goes
a
man
,
or
there
a
woman
.
Woman
,
as
shee
was
an
humane
creature
,
bore
the
image
of
God
;
as
shee
was
woman
,
the
image
of
man
:
now
she
beares
the
image
of
man
indeed
,
but
in
a
crosse
and
mad
fashion
;
almost
to
the
quite
defacing
of
the
image
of
God
.
Howsoeuer
;
that
sexe
will
be
the
finer
,
the
prouder
,
the
madder
.
For
pride
and
madnesse
are
of
the
feminine
gender
.
They
haue
reason
for
it
.
Man
was
made
but
of
earth
;
Woman
of
refined
earth
;
being
taken
out
of
man
,
who
was
taken
out
of
the
earth
:
therefore
shee
arrogates
the
costlier
ornaments
,
as
the
purer
dust
.
Alas
!
how
incongruous
a
connexion
is
fine
dust
,
proud
clay
?
the
attribute
is
too
good
for
the
subiect
.
A
certaine
man
desired
to
see
Constantine
the
Great
:
whom
intentiuely
beholding
,
hee
cryed
out
:
I
thought
Constantine
had
beene
some
greater
thing
;
but
now
I
see
,
hee
is
nothing
but
a
man
.
To
whom
Constantine
answered
with
thanks
.
Tu
solus
es
,
qui
in
me
oculos
,
apertos
habuisti
.
Thou
onely
hast
looked
on
mee
with
open
and
true
iudging
eyes
.
O
nobiles
magis
quam
foelices
pannos
;
may
many
great
men
say
of
their
stately
robes
:
nay
,
O
honoranda
,
magis
quam
honestavestimenta
;
may
proud
creatures
say
of
theirs
.
What
is
a
silken
coate
to
hide
aches
,
feuers
,
impostumes
,
swellings
;
the
merited
poysons
of
lust
?
when
wee
may
say
of
the
body
and
the
disease
,
as
of
man
and
wife
,
for
their
incorporation
of
one
to
the
other
,
Duo
sunt
in
carne
vna
:
they
are
two
in
one
flesh
.
There
is
mortality
in
that
flesh
,
thou
so
deckest
:
&
that
skinne
which
is
so
bepainted
with
artificial
complexion
,
shall
lose
the
beauty
and
it selfe
.
Detrahetur
nouissimum
velamentum
cutis
.
You
that
sayle
betwixt
heauen
and
earth
in
your
foure-sail'd
vessels
,
as
if
the
ground
were
not
good
enough
to
be
the
pauement
to
the
soales
of
your
feet
:
know
that
the
earth
shall
one
day
set
her
foot
on
your
neckes
,
and
the
slime
of
it
shall
defile
your
surphul'd
beauties
:
dust
shall
fill
vp
the
wrinckled
furrowes
,
which
age
makes
,
and
paint
supplies
.
Your
bodies
were
not
made
of
the
substance
,
whereof
the
Angells
;
not
of
the
nature
of
starres
,
nor
of
the
water
,
whereof
the
fire
,
ayre
,
water
,
and
inferiour
creatures
.
Remember
your
Tribe
,
and
your
fathers
poore
house
,
and
the
pitte●
whereout
you
were
hewne
:
Hanibal
is
at
the
gates
,
death
stand
at
your
dores
:
be
not
proud
,
be
not
madde
:
you
must
die
.
3.
The
Lustfull
Is
not
to
be
missed
in
this
Catalogue
.
The
Poet
cals
amantes
,
amentes
;
taking
(
or
rather
mistaking
)
Loue
for
Lust.
Indeed
it
is
insana
libido
,
a
blinding
,
blending
fascination
;
a
Witch
that
with
her
powerfull
charmes
intoxicates
the
braines
.
A
Father
contemplating
in
his
meditations
,
how
it
came
to
passe
,
that
our
forefathers
in
the
infancy
of
the
world
,
had
so
many
wiues
at
once
,
answeres
himselfe
.
Certè
enim
fuit
consuetudo
,
non
fuit
culpa
:
Whiles
it
was
a
custome
,
it
was
scarce
held
a
fault
.
Wee
may
say
no
lesse
of
our
dayes
:
Lasciuiousnesse
is
so
wonted
a
companion
for
our
Gallants
,
that
in
their
sense
,
it
hath
lost
the
name
of
being
a
sinne
.
They
call
it
Magnatum
ludum
;
and
whether
it
be
or
no
,
thence
deriue
to
themselues
authority
and
imitation
.
But
still
,
Quae
te
dementia
cepit
?
Thou
art
mad
,
whiles
incontinent
,
Is
it
not
malum
sui
diffusiuum
?
a
sawcy
sinne
,
a
costly
disease
?
yet
were
it
cheape
to
the
purse
,
is
it
not
the
price
of
bloud
?
Can
al
your
prouocatiues
,
enliuenings
,
trepidations
,
and
fomenting
preseruatiues
,
preuent
the
wasting
of
your
marrows
?
Chamber-worke
will
drie
the
bones
.
If
my
heart
,
sayth
Iob
,
hath
beene
deceiued
by
a
woman
;
it
is
a
fire
that
consumeth
to
destruction
,
and
would
roote
out
all
mine
encrease
.
Luxuriam
sequitur
dissipatio
omnis
:
Luxurie
is
attended
on
by
a
generall
consumption
:
first
,
Substance
,
Prou.
6.
By
meanes
of
an
whorish
woman
,
a
man
is
brought
to
a
peece
of
bread
.
sinne
against
a
mans
owns
body
.
Thirdly
,
of
Name
.
A
wound
and
dishonour
will
he
get
,
and
his
reproch
shall
not
be
wiped
away
.
I
would
mention
the
losse
of
his
Soule
too
;
but
that
hee
cares
not
for
:
the
other
hee
would
seeme
to
loue
,
then
how
mad
is
he
to
endanger
them
?
If
thou
be
not
mad
,
away
with
these
fomenta
luxuriae
:
feede
nature
,
not
appetite
.
Nature
nihil
parùm
,
appetitui
nihil
satis
.
Qui
minùs
tradit
corpori
,
quàm
debet
corpori
,
ciuem
necat
:
Qui
tradit
plus
corpori
,
quàm
debet
corpori
,
hostem
nutrit
:
As
hee
that
allowes
lesse
to
his
body
,
then
hee
owes
to
his
body
,
kils
his
friend
:
so
hee
that
giues
more
to
his
body
,
then
hee
owes
to
his
body
,
nourisheth
his
enemy
.
Thou
complaynest
of
original
euill
in
thy
flesh
;
yet
nourishest
what
thou
complainest
against
.
Caro
non
est
mala
,
si
malo
careat
.
But
Christ
was
more
fauourable
to
the
Adulteresse
,
and
sent
her
away
with
impunity
:
yet
not
in
allowance
to
the
vice
of
the
accused
,
but
to
conuince
the
wickednes
of
the
accusers
.
Putauit
lapidandam
,
Ludit
amor
sensus
,
oculos
perstringit
,
&
aufert
Libertatem
animi
,
&
mira
nos
fascinat
arte
.
Credo
,
aliquis
Daemon
subiens
praecordia
,
flammam
Con●itat
,
&
raptam
tollit
de
cardine
mentem
.
—
Amor
est
&
amaror
&
error
.
Lust
blinds
the
senses
,
and
with
witching
arte
,
Brings
into
fatall
seruitude
the
heart
.
A
subtill
Fiend
,
the
cause
and
plague
of
badnes
,
Poysons
the
bloud
,
and
filles
the
braine
with
madnesse
.
If
they
will
not
see
this
yet
,
(
as
what
frantick
man
perceiues
his
owne
madnes
?
)
they
shall
feele
it
vnder
the
hands
of
an
ill
Surgion
on
earth
,
or
a
worse
in
hell
.
4.
The
Hypocrite
Playes
the
mad-man
vnder
couert
and
concealement
.
He
is
proud
vnder
the
shadow
of
humility
.
But
hee
cannot
say
with
Dauid
,
Psal.
131.
Mine
heart
is
not
haughty
,
nor
mine
eyes
lofty
.
Cor
&
oculi
,
fons
&
rivuli
.
The
tongue
that
brags
of
humility
,
deserues
little
credite
.
Frons
,
vultus
,
oculi
saepè
mentiuntur
;
lingua
verò
saepissimè
:
The
forehead
,
eyes
,
and
countenance
do
often
deceiue
,
the
tongue
most
commonly
.
The
worst
Inne
hath
sometimes
the
biggest
Signe
;
and
the
baser
mettall
the
lowdest
sound
.
&
solus
est
omnibus
peior
:
The
Hypocrite
would
seeme
better
then
any
man
,
and
is
indeed
the
worst
of
all
men
.
His
respect
is
not
to
the
reward
of
vertue
,
but
regard
of
men
;
as
if
vertue
were
not
sibimet
pulcherrima
merces
,
a
sufficient
compensation
to
it selfe
.
Being
the
Sonne
of
a
hand-maide
,
Vine
,
Oliue
,
Figge-tree
,
or
the
tallest
Cedar
in
Lebanon
.
Hee
mournes
for
his
sinnes
,
as
a
hasty
Heyre
at
the
death
of
his
Father
.
Haeredis
luctus
sub
Larua
,
risus
est
:
Hee
is
at
once
a
close
mourner
,
and
a
close
reioycer
.
When
the
wicked
man
counterfeits
himselfe
good
,
he
is
then
worst
of
all
.
Dissembled
sanctitie
is
double
iniquity
:
quia
&
iniquit
as
est
,
&
simulatio
:
because
it
is
both
sinne
and
simulation
.
Hypocrites
are
like
Iugglers
,
that
shew
trickes
of
Legerdumaine
,
seeming
to
doe
the
feates
they
doe
not
,
by
casting
a
mist
before
mens
eyes
.
Howsoeuer
it
was
once
sayde
,
Stultitiam
simulare
loco
,
prudentia
summa
est
:
I
thinke
it
not
so
intolerable
as
the
speech
of
Protagoras
in
Plat.
somewhat
agreeing
to
Machiauel
:
Hee
is
a
madde-man
,
that
cannot
counterfeit
Iustice
,
and
dissemble
integrity
.
I
am
here
rather
occasioned
to
say
:
Hee
is
a
mad-man
,
that
doth
counterfeit
good
things
,
because
hee
doth
but
counterfeit
.
And
in
that
great
Epiphany
,
and
manifestation
of
the
secrets
of
all
hearts
,
he
shal
be
found
a
mad-man
.
Meane
time
,
he
is
a
franticke
too
:
for
hee
incurres
the
worlds
displeasure
,
in
making
a
shew
of
good
lines
;
Gods
double
displeasure
in
making
but
a
shew
.
Hee
that
would
purchase
the
hatred
both
of
God
and
man
,
is
he
lesse
then
mad
?
5.
The
Auarous
Is
a
principall
in
this
Bedlam
.
Soft
:
if
it
were
granted
,
that
the
Couetous
were
madde
,
the
world
it selfe
would
runne
of
a
garget
:
for
who
is
not
bitten
with
this
madde
dogge
?
It
is
the
great
Canon
of
the
Deuil
,
charged
with
chaine-shot
,
that
hath
killed
charity
in
almost
all
hearts
.
A
poyson
of
three
sad
ingredients
;
whereof
,
who
hath
not
(
to
speake
sparingly
)
tasted
?
Insatiability
,
rapacity
,
tenacity
.
In
concupiscendo
,
acquirendo
,
retinendo
.
Couetousnesse
hath
three
properties
,
saith
Ambrose
,
Concupiscere
aliena
,
cupita
inuadere
,
celare
quod
ruadit
:
To
couet
not
her
own
,
to
get
what
she
couets
,
and
to
keepe
what
shee
gets
.
And
yet
,
Oh
Auarous
,
why
art
thou
so
mad
after
money
?
Non
habentes
inficit
,
habentes
non
refecit
:
It
hurts
them
that
it
possesseth
,
and
helpes
not
them
that
possesse
it
.
The
brood
,
that
couetousnesse
hatcheth
,
is
an
ofspring
intricated
with
cares
terrestriall
,
infected
with
desires
carnall
,
blinded
with
passions
,
subiected
to
affections
,
infirmed
by
tentations
,
informed
by
lusts
,
infolded
in
errors
,
in
ambiguities
difficult
,
obnoxious
to
suspicions
.
Is
hee
not
madde
,
that
will
foster
in
his
bosome
a
damme
,
with
such
a
damned
littour
?
Tria
retia
habet
Diabolus
in
mundum
extensa
:
vt
quicquid
euaserit
de
retibus
gulae
,
Ryot
,
Vaine-glory
,
Couetousnesse
:
The
second
catcheth
them
that
scape
the
first
;
and
the
last
misseth
not
to
apprehend
the
deliuer'd
from
both
the
former
.
[
a
](A02265-e19290-b)
a
Amos.
5.
19.
He
that
flies
from
the
Lion
,
the
Beare
meets
him
;
and
the
escaping
both
these
,
the
Serpent
(
Couetousnesse
)
bites
,
not
vnlike
the
prediction
of
God
to
Elias
,
concerning
Hazael
,
Iehu
,
and
Elisha
;
whom
hee
was
commanded
to
annoint
.
[
b
](A02265-e19360-b)
b
1.
Reg.
19.
17.
It
shall
come
to
passe
,
that
he
that
escapeth
the
sword
of
Hazael
,
shall
Iehu
slay
:
and
him
,
that
escapeth
from
the
sword
of
Iehu
,
shall
Elisha
slay
.
If
this
bee
madnesse
,
who
are
well
in
their
wittes
?
And
yet
madnesse
it
is
,
and
infatuate
frenzy
.
What
is
it
els
,
to
forsake
Paradise
for
Sodome
,
heauen
for
earth
,
God
for
Mammon
,
when
as
(
by
most
irreconcileable
enmity
)
they
cannot
bee
embraced
at
once
?
Howsoeuer
you
will
say
,
those
things
you
couet
are
good
creatures
,
and
call
them
goods
:
yet
nemo
bonus
bona
bonum
aestimat
,
male
vtenti
:
no
good
man
will
account
those
goods
,
good
for
him
,
that
can
not
commaund
his
affections
to
their
sober
vsage
.
Hee
that
shall
preferre
profite
to
vertue
,
his
body
to
his
soule
,
his
purse
to
his
body
,
his
eye
to
his
purse
,
time
to
eternity
,
let
him
goe
for
a
mad-man
.
The
Epicure
feedes
on
fowle
a
hundred
times
,
that
it
may
feede
him
but
once
:
the
Couetous
feedes
his
purse
a
thousand
times
,
and
starues
himselfe
.
He
cares
not
to
destroy
his
soule
,
to
please
his
lust
;
yet
for
the
saluation
of
his
soule
,
will
not
holde
his
purse
short
of
the
smallest
gaine
.
To
conclude
,
the
God
whom
hee
serues
,
cannot
helpe
him
;
the
God
,
whom
hee
should
serue
,
will
not
helpe
him
,
because
hee
hath
forsaken
him
.
There
is
no
other
helpe
or
hope
to
reclayme
the
auarous
:
but
Lord
haue
mercy
on
them
,
for
they
are
lunatike
and
sore
vexed
;
as
that
Father
spake
of
his
possessed
sonne
,
Math.
17.
Lunatike
they
are
perpetually
,
and
not
at
some
fittes
by
the
Moone
,
as
that
word
seemes
to
intimate
:
Sore
vexed
,
with
the
implacable
,
insatiable
,
turbulent
distraction
of
their
owne
spirites
;
not
without
accession
of
all
those
solicitations
,
which
the
infernall
spirits
can
suggest
;
all
for
gaine
.
Oft-times
they
faell
into
the
fire
,
and
oft
into
the
water
.
Their
Epilepticke
courses
now
driue
them
into
the
fire
of
malice
&
dissention
;
now
plunge
and
drown
them
in
the
floudes
of
oppression
:
till
the
inundation
of
their
cruelty
haue
spoyled
the
whole
Country
;
and
themselues
at
last
suffocated
in
their
owne
deluge
.
They
may
bee
brought
to
the
[
c
](A02265-e19610-b)
c
Ver.
16.
Disciples
,
the
Ministers
of
Christ
,
but
they
cannot
cure
them
.
Alas
!
this
frenzy
is
harde
to
heale
.
Though
they
bee
neyther
[
d
](A02265-e19660-b)
d
Ver.
17.
faithlesse
,
nor
peruerse
,
negatiuely
:
though
they
striue
by
[
e
](A02265-e19690-b)
e
Ver.
21.
fasting
and
prayer
,
affirmatiuely
:
auoide
they
euill
impediments
,
or
vse
they
good
meanes
;
this
kind
of
deuill
will
not
out
,
Couetousnesse
will
not
be
expelled
.
Onely
Lord
haue
mercy
on
them
;
conuince
them
,
conuert
them
;
for
they
are
mad-men
.
6.
The
Vsurer
Would
laugh
,
to
heare
himselfe
brought
into
the
number
of
mad-men
.
Hee
sits
close
,
and
is
quiet
at
home
,
whiles
madnesse
rambles
abroad
.
Hee
holds
others
in
bonds
;
is
in
no
bonds
himselfe
:
hee
stands
so
much
vpon
law
,
you
cannot
iudge
him
lawlesse
.
He
would
not
come
neere
a
Tauerne
dore
,
where
madnes
rores
:
hee
keepes
a
succinct
course
,
and
walkes
in
an
euen
pace
to
Hell
.
Slaunder
him
not
for
one
of
Bedlam
:
yet
hee
is
madde
,
rauing
,
roaring
madde
;
and
that
by
the
verdict
of
God
in
the
penne
of
Solomon
:
Eccl.
7.
Surely
,
oppression
maketh
a
man
mad
.
It
is
indeed
a
thriuing
occupation
.
Vsurie
is
like
that
Persian
Tree
,
that
at
the
same
time
buddes
,
blossomes
,
and
beares
fruit
.
The
moneyes
of
interest
are
euermore
,
som
ripe
for
the
Trunke
,
others
drawing
to
maturity
,
the
rest
in
the
flowre
approaching
,
all
in
the
bud
of
hope
.
But
he
is
mad
;
for
his
sinne
at
once
buds
,
blossomes
,
and
brings
forth
the
fruit
of
vengeance
.
Euery
bond
hee
takes
of
others
,
enters
him
into
a
new
obligation
to
Satan
:
as
he
hopes
,
his
debtors
wil
keepe
day
with
him
,
the
Deuil
expects
no
lesse
of
himselfe
.
Euery
forfet
hee
takes
,
scores
vp
a
new
debt
to
Lucifer
;
and
euery
morgag'd
land
he
seazeth
on
,
enlargeth
his
dominions
in
hell
.
But
why
doe
you
call
this
benefit
made
of
our
money
,
vsurie
and
madnesse
?
It
is
but
vsance
,
and
husbandring
of
our
stocke
.
So
by
a
new
name
giuen
to
your
old
sins
,
you
will
thinke
to
escape
the
censure
of
mad-men
.
Thus
I
haue
read
of
the
people
of
Bengala
,
who
are
so
much
afraide
of
Tygers
,
that
they
dare
not
call
them
Tygers
,
but
giue
them
other
gentle
names
.
As
some
Physitians
;
that
will
not
call
their
impatient
Patients
disease
madnesse
,
but
melancholy
.
But
let
the
Bengalans
call
them
what
they
will
,
they
are
Tygers
still
:
and
giue
vsury
what
name
you
please
,
(
for
what
Vsurer
is
not
asham'd
to
bee
called
so
?
)
it
is
meere
madnesse
.
He
is
madde
,
that
cals
euill
good
,
and
sowre
sweet
:
but
hee
is
no
slaunderer
,
Vsurie
madnesse
.
It
is
no
lesse
;
when
the
eternall
God
in
his
word
,
shall
condemne
Vsurie
to
hell
,
stil
to
prosecute
it
with
hope
of
heauen
.
But
many
learned
men
are
patrons
and
patterns
for
it
.
They
are
as
madde
as
you
;
and
learne
you
by
their
madnesse
to
become
sober
.
Aliquid
auxilij
est
,
aliena
insania
frui
.
There
is
some
benefite
vsually
to
bee
made
,
by
another
mans
exemplary
madnesse
.
Were
it
more
questionable
;
yet
he
is
no
lesse
madde
,
that
will
ventrously
doe
,
what
hee
is
not
sure
is
safe
to
bee
done
;
then
he
,
that
hauing
a
whole
field
to
walke
in
,
will
yet
goe
on
a
deepe
riuers
dangerous
banke
.
He
is
in
more
danger
to
topple
in
,
and
therefore
a
mad
man
.
It
were
good
for
the
common-wealth
,
if
all
these
mad-men
the
Vsurers
were
as
safe
and
fast
bound
in
a
locall
,
as
they
are
in
spirituall
Bedlam
.
7.
The
Ambitious
man
Must
also
bee
thrust
into
this
Bedlam
,
though
his
port
be
high
,
and
he
thinks
himselfe
inciuisible
from
the
Court.
Whiles
hee
beholds
the
starres
,
with
Thales
,
he
forgets
the
ditch
;
and
yawning
so
wide
for
preferment
,
contempt
is
easily
throwne
into
his
mouth
.
I
haue
read
of
Menecrates
a
Physitian
,
that
would
needs
bee
counted
a
god
,
and
tooke
no
other
fee
of
his
Patients
,
but
their
vow
to
worshippe
him
:
Dionysius
Syracusa
hearing
of
this
,
inuited
him
to
a
banket
;
and
to
honour
him
according
to
his
desire
,
set
before
him
nothing
but
a
Censor
of
Frankincense
;
with
the
smoake
whereof
hee
was
feasted
till
he
starued
,
whiles
others
fed
on
good
meate
.
This
shewed
the
great
Naturalist
,
a
naturall
foole
,
a
mad-man
.
Sapor
a
Persian
King
wrote
himselfe
,
Rex
Regum
,
Frater
Solis
&
Lunae
,
particeps
Syderum
,
&c.
King
of
Kings
,
brother
to
the
Sunne
and
Moone
,
and
partner
with
the
Starres
.
Yet
alas
!
hee
was
a
man
,
therefore
a
mad-man
,
in
the
arrogation
of
this
Stile
.
Let
the
Romane
Canonists
turne
their
Pope
into
a
new
nature
;
as
the
Eagle
,
and
set
her
nest
among
the
starres
:
yet
sayth
God
,
the
pride
of
thine
heart
bath
deceyued
thee
.
Let
the
Prince
of
Tyrus
imagine
himselfe
to
sitte
in
the
seate
of
God
:
Wilt
thou
yet
say
before
him
that
killeth
thee
,
I
am
God
?
but
thou
shalt
bee
a
man
,
and
no
God
before
him
that
slayeth
thee
.
Let
Senacherib
thinke
to
drie
vp
riuers
with
the
soale
of
his
foote
;
and
Antiochus
to
sayle
on
the
mountaines
:
Quid
sibi
fert
tanto
dignum
promissor
hiatu
?
What
euents
haue
answered
their
grand
intendments
,
but
madnes
?
Eusebius
reports
of
Simon
Magus
,
that
hee
would
be
honour'd
as
a
God
,
and
had
an
Altar
with
this
inscription
,
to
Simon
the
holy
God
:
which
it
seem'd
,
his
harlot
Helena
did
instigate
.
But
when
by
the
power
of
the
Deuill
he
presumed
to
flie
vp
to
heauen
,
at
the
commaund
of
Saint
Peter
,
the
vncleane
spirite
brake
his
necke
.
Hee
climbed
high
,
but
hee
came
downe
with
a
vengeance
.
His
miserable
end
shewed
him
an
ambitious
man
,
a
mad-man
.
Soare
not
too
high
,
yee
sonnes
of
Anak
;
striue
not
to
attaine
heauen
by
multiplying
of
earth
,
like
Babel-builders
:
Feriunt
summos
fulgura
montes
.
Though
you
aspire
in
glory
,
you
shall
expire
in
ignominie
.
If
you
were
not
franticke
,
you
would
sistere
gradum
,
keepe
your
stations
,
know
when
you
are
well
,
and
giue
a
fiat
to
His
will
,
that
hath
placed
you
in
a
site
happiest
for
you
.
You
are
madde
to
out-runne
him
.
8.
The
Drunkard
Wil
,
sure
,
wrangle
with
me
,
that
his
name
comes
so
late
in
this
Catalogue
;
that
deserued
to
bee
in
the
front
or
vantguard
of
mad-men
.
Demens
Ebriet
as
is
an
attribute
giuen
by
an
heathen
.
It
is
a
voluntary
madnesse
,
and
makes
a
man
so
like
a
beast
,
that
whereas
a
beast
hath
no
reason
,
hee
hath
the
vse
of
no
reason
:
and
the
power
or
faculty
of
reason
suspended
,
giues
way
to
madnes
.
Nay
,
he
is
in
some
respect
worse
then
a
beast
:
for
few
beasts
will
drinke
more
then
they
need
,
whereas
madde
Drunkards
drinke
when
they
haue
no
need
,
till
they
haue
need
again
.
Quaeris
,
quis
sit
homo
ebriosus
?
Shew
mce
a
drunken
man
,
thou
blest
.
I
can
not
do
't
:
for
hee
that
's
drunken
,
is
no
man
.
To
proue
himselfe
a
mad-man
,
hee
dares
quarrell
with
euery
man
,
fight
with
any
man
;
nay
,
with
postes
and
walles
,
Bacchus
ad
arma
vocat
:
9.
The
Idle
Man
,
you
will
say
,
is
not
madde
:
for
mad-men
can
hardly
bee
kept
in
,
and
hee
can
hardly
bee
gotte
out
.
You
need
not
bind
him
to
a
poste
of
patience
,
the
loue
of
ease
is
strong
fetters
to
him
.
Perhaps
,
he
knowes
his
owne
madnesse
,
and
keepes
his
Chamber
;
both
that
sleepe
may
quiet
his
frenzy
,
and
that
the
light
may
not
distract
him
.
Hee
liues
by
the
sweat
of
other
mens
browes
,
and
will
not
disquiet
the
temples
of
his
owne
head
.
If
this
be
his
wit
,
it
is
madnesse
:
for
by
this
means
,
his
Field
is
couered
with
nettles
and
thornes
,
his
body
ouergrowne
with
infirmities
,
his
soule
with
vices
;
his
conscience
shall
want
a
good
witnesse
to
it selfe
:
and
his
heart
be
destitute
of
that
hope
,
which
in
the
time
of
calamity
might
haue
reioyced
it
.
Seneca
could
say
,
Malo
mihi
male
esse
,
quàm
molliter
,
I
had
rather
bee
sicke
then
idle
:
and
indeed
to
the
slothfull
,
ease
is
a
disease
:
but
these
men
had
rather
bee
sicke
then
worke
.
These
are
madde
:
for
they
would
not
bee
poore
,
nor
want
means
to
giue
allowance
to
their
sluggishnesse
;
yet
by
their
refusall
of
paines
,
they
call
on
themselues
a
voluntary
,
and
ineuitable
want
.
Oh
that
the
want
of
grace
thus
procured
,
were
not
more
heauy
to
their
soules
,
then
the
other
to
their
carkases
.
Complaine
they
of
want
?
Iustly
may
they
,
should
they
,
shall
they
:
for
the
want
of
diligence
hath
brought
them
to
the
want
of
sustenance
.
Thus
their
quiet
is
frenzy
,
their
idlenesse
madnesse
.
10.
The
Swearer
Is
rauingly
madde
:
his
owne
lippes
so
pronounce
him
;
as
if
hee
would
be
reueng'd
on
his
.
Maker
;
for
giuing
him
a
tongue
.
It
is
so
bilster'd
with
his
hote
breath
,
that
he
spittes
fire
at
euery
sentence
.
He
swears
away
all
part
of
that
bloud
,
which
was
shed
for
his
redemption
:
and
esteemes
the
wounds
of
his
Sauiour
,
but
only
a
complement
of
his
speech
;
wherein
he
doth
his
best
,
to
giue
him
new
ones
.
Hee
neuer
mentions
God
,
but
in
his
oathes
,
and
vilipends
his
great
Name
,
as
if
He
heard
him
not
.
What
frenzy
exceedes
his
?
for
he
cals
his
bread
,
his
drinke
,
his
clothes
,
the
Day
,
Sunne
,
Starres
,
Plants
,
and
stones
to
testifie
his
truth
:
indeed
hee
calles
them
to
testifie
against
him
.
How
shall
the
Name
of
that
God
doe
him
good
,
which
hee
so
eyther
disallowes
,
or
dishallowes
?
God
is
not
madde
to
giue
him
that
blessing
,
which
hee
is
so
madde
to
vilefie
.
And
for
a
full
exemplification
of
his
madnesse
;
by
oathes
he
thinkes
to
get
credite
,
and
by
oathes
he
loseth
it
.
11.
The
Lyer
Is
in
the
same
predicament
with
the
Srearer
;
let
them
goe
together
for
a
couple
of
mad-men
.
As
hee
findes
now
exclusion
out
of
all
humane
faith
;
so
hee
shall
at
last
out
of
Gods
Kingdome
,
Reu.
21.
Lyes
haue
beene
often
distinguished
:
the
latest
and
shortest
reduction
is
into
a
merry
Lye
,
and
a
very
Lye
:
eyther
is
a
Lie
,
though
of
different
degree
:
for
the
malicious
lye
exceedes
the
officious
lye
.
The
Prouerbe
giues
the
Lyer
,
the
mouth
that
speaketh
lyes
,
slayeth
his
owne
soule
.
This
is
not
all
;
hee
giues
GOD
iust
cause
to
destroy
him
more
.
Thou
shalt
destroy
them
that
speake
lyes
.
This
is
his
madnesse
:
Hee
kils
at
least
three
at
once
.
The
Theefe
doth
onely
send
one
to
the
Deuill
:
the
Adulterer
two
:
the
Slanderer
hurteth
three
:
himselfe
,
the
person
of
whom
,
the
person
to
whom
hee
telles
the
lye
.
Lie
not
in
earnest
,
Lye
not
in
iest
;
if
thou
doest
accustome
it
,
get
thee
into
Bedlam
.
12.
The
Busie-Body
All
will
confesse
a
mad-man
:
for
hee
fiskes
vp
and
downe
,
like
a
nettled
horse
,
&
wil
stand
on
no
ground
.
He
hath
a
charge
of
his
owne
properly
distinguished
:
yee
hee
must
needes
trouble
his
head
,
with
alien
and
vnnecessary
affayres
.
Hee
admits
all
mens
businesses
into
his
brayne
,
but
his
owne
:
and
comes
not
home
for
his
owne
,
till
he
hath
set
all
his
neighbors
ploughes
a-going
.
Hee
hurries
vp
and
downe
,
like
Iehu
the
sonne
of
Nimshi
in
his
Chariot
,
or
as
a
Gallant
in
his
new
Caroch
,
driuing
as
if
he
were
mad
.
He
loues
not
to
sleepe
in
his
owne
dores
;
and
hinders
the
common-wealth
with
friuolous
questions
.
He
is
an
vniuersal
solicitor
for
euery
mans
sute
;
and
would
talke
a
Lawyer
himselfe
madde
.
There
is
not
a
Boate
,
wherein
hee
hath
not
an
Oare
;
nor
a
Wheele
,
wherein
hee
will
not
challenge
a
Spoake
.
He
liues
a
perpetuall
affliction
to
himselfe
and
others
;
and
dies
without
pitty
;
saue
that
they
say
,
it
is
pitty
hee
died
no
sooner
.
He
is
his
neighbours
malus
genius
,
and
a
plague
to
melancholy
.
Hee
is
the
common
superuisor
to
all
the
wils
made
in
his
parrish
:
and
when
hee
may
not
be
a
counseller
,
hee
will
bee
an
intelligencer
.
If
you
let
him
not
in
to
interrupt
,
hee
will
stand
without
to
euesdroppe
.
He
is
a
very
mad-man
;
for
he
takes
great
paines
without
thankes
,
without
recompence
,
of
God
,
or
man
,
or
his
owne
conscience
.
Hee
is
luxurious
of
businesse
,
that
concernes
him
not
:
Lay
hands
on
him
,
shackle
him
:
there
are
some
lesse
mad
in
Bedlam
.
I
will
be
rid
of
him
with
this
Distich
.
Hee
cleaues
to
those
he
meddles
with
,
like
pitch
:
Hee
's
quick
siluer
,
good
onely
for
mens
itch
.
13.
The
Flatterer
Is
a
mad-man
,
As
a
mad-man
,
who
caesteth
firebrands
,
arrowes
,
and
death
.
So
is
the
man
,
that
deceyueth
his
neighbour
,
and
sayth
,
Am
I
not
in
sport
?
Hee
displeaseth
his
conscience
,
to
please
his
concupiscence
:
and
to
curry
a
temporary
fauour
,
he
incurreth
cuerlasting
hatred
.
For
his
Great-one
,
once
awaked
from
his
lethargicall
slumber
,
wil
say
of
him
,
as
Achish
did
of
Dauid
,
Haue
I
need
of
mad-men
,
that
you
haue
brought
this
fellow
to
play
the
mad-man
in
my
presence
?
Shall
this
fellow
come
into
my
house
?
14.
Ingratitude
Is
madnesse
:
for
the
vnthankefull
man
both
makes
himselfe
vnworthy
of
receyued
fauours
,
and
preuents
the
hope
of
future
.
For
euery
man
can
say
,
Quod
facis
ingrato
,
perit
:
what
you
doe
to
a
mad-man
,
is
lost
.
But
if
hee
bee
vnthankefull
to
God
,
hee
turneth
his
former
blessings
into
curses
,
and
shuts
vp
heauen
against
his
owne
soule
.
Cessat
cursus
gratiarum
,
vbi
non
fuerit
recursus
:
The
course
of
grace
,
where
it
hath
no
recourse
,
is
soone
stopp'd
.
All
waters
come
secretly
from
the
sea
,
but
returne
openly
thither
:
though
fauours
haue
a
secret
and
inuisible
deriuation
from
God
,
they
must
returne
openly
to
him
in
prayses
,
and
in
a
thankfull
acknowledgement
.
Thou
art
madde
,
O
elate
and
puffed
spirite
,
that
vsest
,
abusest
,
takest
,
swallowest
the
blessings
of
heauen
without
gratitude
.
Nones
dignus
pane
,
quo
vescer
is
:
For
,
non
est
dignus
dandis
,
qui
non
agit
gratias
de
datis
:
Hee
is
vnworthy
of
more
benefites
,
that
is
vnthankefull
for
those
hee
hath
.
The
Ingratefull
man
must
needes
bee
one
of
this
number
,
and
salute
Bedlam
.
15.
The
Angryman
None
will
deny
to
be
a
mad-man
,
but
they
that
are
eyther
madde
or
angry
.
The
Scripture
hath
so
condemned
him
;
Nature
so
censured
him
:
therefore
hee
cannot
shift
this
Bedlam
.
Anger
resteth
in
the
bosom
of
fooles
;
It
is
all
one
;
of
mad-men
.
Ira
furor
,
though
but
breuis
:
the
longer
it
lasts
,
the
madder
it
is
.
Bee
angry
,
ther
's
the
reynes
:
sinne
not
,
ther
's
the
bridle
.
Let
not
the
sunne
goe
downe
on
your
wrath
,
if
you
must
needs
be
angry
:
neyther
giue
place
to
the
Deuill
.
If
he
suffer
the
Sunne
to
set
on
his
wrath
,
the
Sunne
of
mercy
may
set
on
his
soule
:
and
when
hee
hath
giuen
the
Deuill
place
,
the
Deuill
at
last
will
giue
him
place
;
mad
fury
hath
voluntarily
accepted
.
He
is
starke
mad
;
for
he
●●●pares
not
to
wound
himselfe
;
and
with
a
violent
fire
,
which
himselfe
kindles
,
he
burnes
vp
his
own
bloud
.
16
The
Enuious
man
Is
more
closely
,
but
more
dangerously
madde
.
Enuie
is
the
consumption
of
the
bones
,
sayth
Solomon
:
he
doth
make
much
of
that
,
which
will
make
nothing
of
him
:
he
whets
a
knife
to
cut
his
owne
throat
.
The
Glutton
feeds
beasts
,
to
feed
on
;
and
like
a
Witch
,
nourisheth
a
deuil
with
his
own
bloud
.
He
keeps
a
disease
fat
,
which
will
euer
keepe
him
leane
:
and
is
indulgent
to
a
Serpent
that
gnawes
his
entralles
.
Hee
punisheth
and
reuengeth
the
wrongs
on
himselfe
,
which
his
aduersary
doth
him
.
Is
not
this
a
mad-man
?
Others
strike
him
,
and
like
a
strangely-penitentiall
Monke
,
as
if
their
blowes
were
not
sufficient
,
hee
strikes
himselfe
.
That
Physitians
may
not
begge
him
when
hee
's
dead
,
hee
makes
himselfe
an
Anatomie
liuing
.
Sure
,
hee
giues
cause
to
thinke
,
that
all
the
olde
fables
of
walking
ghosts
were
meant
of
him
,
and
but
for
a
little
starued
flesh
,
he
demonstratiuely
expounds
them
.
If
it
were
not
for
his
soule
,
the
Deuil
could
scarce
tell
,
what
to
doe
with
his
body
.
Hee
would
doe
much
mischiefe
,
if
he
liue's
to
't
:
but
there
is
great
hope
,
that
he
wil
kil
himselfe
before-hand
.
If
you
misse
him
in
a
Stationers
shoppe
geering
at
books
,
or
at
a
Sermon
cauilling
at
doctrines
,
or
amongst
his
neighbours
cattell
,
grudging
at
their
full
vdders
,
or
in
the
Shambles
plotting
massacres
;
yet
thou
shalt
bee
sure
to
finde
him
in
Bedlam
.
17
The
contentious
man
Is
as
franticke
as
any
.
Heare
him
speake
,
his
words
are
incendiary
:
obserue
his
feete
,
they
runne
nimbly
to
broyles
,
not
knowing
the
way
of
peace
.
Looke
vpon
his
eyes
,
they
sparkle
fire
:
marke
his
hands
,
they
are
euer
sowing
debate
:
he
will
strike
a
neighbour
in
the
darke
,
and
lay
it
on
his
enemy
:
all
to
make
worke
.
Search
his
pockets
,
and
they
are
stuff'd
with
libels
,
inuectiues
,
detractions
.
He
hates
all
men
,
and
the
Lord
him
;
seuenth
abomination
,
that
his
soule
abhorreth
,
one
that
soweth
discord
among
brethren
.
The
debatefull
man
is
madder
,
&c.
The
words
of
a
talebearer
are
as
wounds
,
and
they
goe
downe
into
the
innermost
parts
of
the
belly
,
&c.
When
hee
speakes
faire
,
beleeue
him
not
:
for
there
are
seuen
abominations
in
his
heart
.
Hee
comes
to
a
Marte
or
Market
,
to
breede
quarrels
;
as
if
he
were
hired
by
some
Surgeon
.
He
neyther
sees
,
nor
heares
of
a
discord
,
but
hee
must
make
one
;
but
euer
couertly
,
cowardly
,
out
of
the
reach
of
weapons
.
Hee
that
passeth
by
and
medleth
with
strife
belonging
not
to
him
,
is
like
one
that
taketh
a
dogge
by
the
eares
:
hee
will
bee
soone
weary
of
holding
him
;
and
if
hee
let
him
goe
,
hee
is
sure
to
bee
bitten
.
Hee
is
vtterly
madde
:
for
hauing
incensed
,
incouraged
party
against
party
,
as
one
clappes
on
vnwilling
Mastiues
;
when
perceyuing
his
villany
,
they
become
friends
,
both
shall
fall
vpon
him
.
So
hee
makes
worke
for
Lawyers
,
worke
for
Cutlers
,
worke
for
Surgeons
,
worke
for
the
Deuill
,
worke
for
his
owne
destruction
.
To
Bedlam
with
him
.
18
The
Impatient
Is
a
madde-man
:
for
when
the
ties
of
softer
afflictions
will
not
hold
him
,
he
must
be
manacled
with
the
chaines
of
iudgements
.
Patienter
ferendum
,
quod
non
festinanter
auferendum
:
He
makes
his
yoke
more
troublesome
,
then
it
would
be
:
and
by
his
strugling
,
forceth
his
gyues
to
make
prints
in
his
flesh
.
He
is
mad
;
for
hee
longs
for
ease
,
and
denyes
it
himselfe
.
It
hath
been
sayde
among
men
,
Beare
one
wrong
,
and
prouoke
greater
:
but
I
say
,
Beare
one
affliction
from
God
well
,
and
preuent
greater
.
He
is
madde
,
that
is
angry
with
God
,
that
cares
not
for
his
anger
,
that
will
plague
his
anger
.
How
ill
had
it
gone
with
God
before
this
,
if
such
a
man
could
haue
wrought
his
teene
vpon
him
?
Meane
time
,
God
is
at
peace
,
out
of
his
reach
,
and
hee
is
plagued
for
his
madnesse
.
Teach
him
patience
in
Bedlam
.
19
The
Vaine-glorious
Is
a
meere
mad-man
,
whether
hee
boast
of
his
good
deedes
,
or
his
ill
.
If
of
his
vertues
,
they
are
generally
more
suspicable
:
if
of
his
vices
,
hee
is
the
more
despicable
:
If
of
his
wealth
,
his
hearers
the
lesse
trust
him
:
this
noyse
preuents
him
from
being
a
debter
:
If
of
his
valour
,
he
is
the
more
infallibly
held
a
coward
.
In
what
straine
soeuer
his
Mountebanke
-
ostentation
insults
,
hee
loseth
that
he
would
finde
,
by
seeking
the
wrong
way
.
Hee
is
madde
:
for
when
hee
would
be
accounted
vertuous
,
honourable
,
tich
,
valiant
,
in
fauour
with
greatnesse
;
and
the
world
takes
not
ample
notice
of
it
,
hee
sounds
it
with
his
owne
Trumpet
:
then
at
once
they
heare
it
,
and
deride
it
.
By
seeking
fame
,
he
loseth
it
,
and
runs
mad
vpon
't
.
Put
him
into
Bedlam
.
20.
Lastly
,
To
omit
our
Schismatickes
,
and
Separatists
,
who
are
truly
called
,
Protestants
out
of
their
wittes
,
lyable
to
the
imputation
of
Phrenzy
:
the
Papists
are
certainely
mad-men
,
dangerous
mad-men
;
madde
in
themselues
,
dangerous
to
vs
:
and
would
happily
be
confined
to
some
locall
Bedlam
,
lest
their
spirituall
lunacy
doe
vs
some
hurt
.
Madde
in
themselues
:
for
who
but
mad-men
would
forsake
the
fountaine
of
liuing
waters
,
mingles
their
owne
bloud
with
their
sacrifices
.
Thinke
how
that
inchanting
cup
of
fornications
preuailes
ouer
their
besotted
soules
;
and
you
will
say
they
are
not
lesse
then
madde
.
Come
you
into
their
Temples
,
and
behold
their
Pageants
,
and
histrionicall
gestures
,
bowings
,
mowings
,
windings
,
and
turnings
;
together
with
their
seruice
in
an
vnknowne
language
,
and
(
like
a
deafe
man
,
that
sees
men
dancing
,
when
hee
heares
no
musicke
)
you
would
iudge
them
madde
.
Behold
the
masse-Priest
with
his
baked
god
,
towzing
tossing
,
and
dandling
it
,
to
and
fro
,
vpward
and
downward
,
forward
and
backward
,
till
at
last
,
the
iest
turning
into
earnest
,
he
choppes
it
into
his
mouth
at
one
bitte
;
whiles
all
stand
gaping
with
admiration
;
Spectatum
admissi
,
risum
tencatis
amici
?
would
you
not
thinke
them
ridiculously
madde
?
But
no
wonder
if
they
runne
madde
;
that
haue
drunke
that
poyson
.
Many
volumes
haue
beene
spent
in
the
discouery
of
their
madnesse
;
I
doe
but
touch
it
,
lest
I
seeme
to
write
Iliads
after
our
learned
Homers
.
Surely
Mad-men
are
dangerous
without
restraint
.
Papists
are
ready
instruments
of
commotion
,
peruersion
,
treason
.
Ense
recidendum
,
ne
pars
sincera
trahatur
.
Our
land
cannot
bee
at
ease
,
so
long
as
these
lye
on
her
stomacke
.
They
pricke
and
wound
her
sides
,
not
with
praying
against
her
,
(
for
their
imprecations
wee
hope
,
are
irrita
vota
)
but
with
preying
vpon
her
:
and
when
all
stratagems
faile
,
ready
to
fetch
arguments
from
the
shambles
,
It
was
an
ingenuous
answere
of
a
Spanish
Nobleman
,
commanded
by
Charles
the
5.
to
lodge
the
Duke
of
Bourbon
at
his
house
in
Madrid
:
Tut
,
they
can
satisfie
their
consciences
by
distinguishing
of
Treasons
.
Indeed
,
all
their
Religion
is
a
religion
of
distinctions
:
such
as
that
is
,
that
an
excommunicate
Prince
may
bee
dethroned
;
and
being
once
vncrowned
,
may
on
his
penitent
submission
be
restored
to
the
Church
:
Quoad
animam
,
non
quoad
regnum
.
Thus
they
leaue
positiue
,
textuall
,
schoole-duinity
,
and
fall
to
Crowne-diuinity
.
Antichrist
pleades
,
their
Religion
is
maintain'd
by
the
Fathers
.
Did
euer
any
Father
allow
of
Treason
?
Shame
they
not
to
auerre
it
?
If
any
abused
,
wrested
,
falsified
writing
of
the
Fathers
did
seem
to
consent
to
their
errors
:
yet
wee
know
,
that
Audiendi
Patres
,
non
vt
Indices
,
sed
vt
testes
:
The
Fathers
are
to
be
heard
as
witnesses
,
not
as
Iudges
.
It
is
Gods
scriptum
est
,
not
their
traditum
est
,
that
must
giue
decision
of
all
doubts
.
They
obiect
,
that
those
are
birdes
of
our
owne
hatching
,
that
thus
pollute
their
nest
.
Perhaps
,
our
country
gaue
them
breath
and
birth
,
but
they
drunke
this
poyson
from
the
inchanting
Cuppe
of
Rome
.
They
are
euer
extrauagant
persons
,
that
like
rotten
armes
or
legges
haue
drop'd
from
the
body
.
Men
sine
sede
,
sine
fide
,
sinere
,
sine
spe
.
They
are
desperate
men
,
and
destitute
of
fidelity
,
that
seeke
Rome
,
where
their
former
learning
,
and
the
better
learning
of
their
conscience
,
is
peruerted
,
periured
.
That
(
forgetting
to
speake
the
language
of
Canaan
)
enigmaticall
,
epicene
,
spurious
,
and
abortiue
equiuocation
,
is
the
mayne
accent
of
their
speeches
:
an
ambiguous
,
ambagious
,
couzening
voice
,
which
Cranmer
,
Latimer
,
Ridley
,
neuer
knew
,
neuer
practised
to
saue
their
blouds
.
A
strange
,
stigmaticke
,
mishapen
,
halfe-borne
,
halfe-vnborne
child
;
I
know
not
where
bred
,
nor
by
what
Pope
,
Cardinall
,
or
Iesuite
gotten
:
but
this
I
am
sure
,
whosoeuer
was
the
father
,
Rome
keepes
the
bastard
,
and
nurseth
it
with
her
best
indulgence
.
So
that
now
,
Iurat
?
crede
minus
:
non
iurat
?
credere
noli
:
Iurat
,
non
iurat
?
hostis
ab
hoste
caue
.
Their
words
are
false
;
their
oathes
worse
:
neither
iust
:
Sweare
they
,
or
sweare
they
not
,
giue
them
no
trust
.
How
els
could
it
bee
;
but
to
the
sophisticating
of
true
substances
,
must
be
an
accesse
of
false
qualities
?
Those
are
those
critical
,
hypocritical
Canibals
,
that
make
dainty
at
some
seasons
to
eate
the
flesh
of
beasts
,
but
forbeare
at
not
time
to
drinke
the
bloud
of
men
.
As
the
Pharises
,
that
stucke
not
to
buy
Christs
death
,
(
and
their
owne
withall
)
with
money
:
yet
would
not
admit
that
money
into
their
Treasurie
:
fearing
to
pollute
the
materiall
Temple
,
not
the
spirituall
of
their
soules
.
The
Romans
make
conscience
in
their
fasting
seasons
,
to
eate
any
flesh
but
Buls
flesh
;
I
meane
,
that
which
the
Popes
Bulles
haue
made
holy
:
(
for
that
which
Saint
Paul
sayth
,
They
say
,
(
and
we
forsooth
must
grant
that
improued
,
but
neuer
proued
assertion
)
that
they
deriue
their
Chayre
from
Peter
:
and
what
doe
they
deriue
this
doctrine
too
?
Saint
Peter
exhorts
to
patience
,
not
to
caruing
their
owne
reuenge
.
Quòd
Regina
scelus
,
scelus
est
quòd
virgo
petatur
,
Quòd
pia
virgo
scelus
,
quòd
tibi
grata
scelus
.
Cum
virgo
,
Regina
,
pia
,
et
tibi
grata
petatur
:
Proh
scelus
!
est
,
superat
quòd
scelus
omne
,
scelus
.
Which
I
haue
thus
interpreted
.
It
's
treason
,
that
a
Queene
should
ruin'd
be
,
that
a
Maid
;
ill
.
That
she
was
good
,
yet
worse
:
that
good
to
thee
;
more
wicked
still
.
But
when
a
Queene
,
a
Maid
,
Good
,
and
thy
friend
,
thou
wouldst
dispatch
:
The
treason
,
that
thy
blacke
heart
doth
intend
,
dare
Hell
to
match
?
Neyther
is
it
wonder
,
that
they
exercise
thus
vpon
vs
,
who
haue
no
mercy
to
their
own
bowels
.
The
short
liues
of
the
Popes
,
(
as
it
was
once
of
the
Emperours
in
that
Seate
)
manifest
,
that
by
treason
the
Chayre
is
got
,
by
treason
lost
.
It
would
then
bee
a
good
degree
toward
our
health
,
if
these
dangerous
mad-men
were
shut
vp
in
some
strong
Bedlam
.
There
are
many
other
mad-men
;
whom
,
though
I
particularly
name
not
in
this
Catalogue
,
you
shall
finde
in
Bedlam
.
I
desire
not
to
say
all
,
but
enough
.
All
are
not
taken
into
that
taming-house
in
a
day
:
it
is
filled
at
times
.
If
this
muster
can
worke
any
reformation
on
these
franticke
Patients
,
another
discouery
will
not
be
lost
labour
.
You
conceiue
the
nature
of
the
Tenant
:
you
may
a
little
better
vnderstand
his
vilenesse
,
if
you
consider
,
1.
That
hee
is
an
vsurper
,
intruding
himselfe
into
Gods
freehold
;
which
both
by
creation
,
and
re-creation
hee
may
challenge
for
his
owne
inheritance
.
If
God
should
aske
madnesse
,
as
hee
did
that
vnbidden
Guest
in
the
Gospell
,
marriage
without
his
wedding
Garment
:
Friend
,
how
camest
thou
hither
?
Eyther
like
that
wretch
,
hee
would
be
mute
,
or
els
answere
:
Man
let
me
into
his
heart
.
What
a
Traytour
is
man
,
to
let
into
his
Landlords
house
,
his
Landlords
enemy
?
2
That
hee
doth
not
pay
the
rent
of
Gods
house
.
God
rich
in
mercies
,
lends
and
(
as
it
were
)
lets
to
farme
diuers
possessions
;
as
the
graces
of
the
Spirite
,
the
vertues
of
the
mind
,
gifts
of
the
Body
,
goods
of
the
world
;
&
for
all
these
requires
no
rent
,
but
thanksgiuing
:
that
we
prayse
him
in
heart
,
tongue
,
and
conuersation
.
But
so
long
as
Madnesse
is
in
any
of
these
Tenements
,
God
cannot
haue
this
little
rent
of
his
Farme
.
They
are
mad
,
that
think
they
may
enioy
Gods
blessings
without
rent
,
or
the
due
payment
of
an
accountant
tribute
.
3.
That
hee
doth
suffer
Gods
Tenement
to
decay
:
he
doth
ruinate
where
hee
dwels
.
For
the
out-houses
of
our
bodies
,
madnesse
doth
striue
eyther
to
burne
them
with
lust
,
or
to
drowne
them
with
drunkennesse
,
or
to
starue
them
with
couetousnesse
.
For
the
spirituall
and
inward
building
,
the
foundation
of
Gods
Tenement
in
our
soule
is
faith
,
the
walles
hope
,
the
roofe
charity
.
Now
madnes
continually
endeuours
to
raze
our
foundation
,
to
digge
through
our
walles
,
to
vncouer
our
roofe
:
that
hauing
neyther
faith
in
God
,
nor
loue
to
men
,
our
soule
may
bee
without
hope
,
exposed
to
the
tempests
of
the
deuill
.
Shall
not
madnesse
account
for
these
dilapidations
?
4.
That
he
doth
imploy
the
house
to
base
vses
.
It
is
ill
done
in
a
Tenant
to
a
fayre
house
,
to
make
the
best
roomes
stables
for
his
horses
,
stalls
for
his
oxen
,
or
styes
for
his
hogges
.
But
madnes
makes
the
Memory
a
stable
for
malice
and
reuenge
:
the
vnderstanding
a
dungeon
for
blindnesse
and
ignorance
:
the
will
a
vault
for
hypocrisie
and
disobedience
.
So
the
Body
,
which
is
the
Temple
of
God
,
is
made
a
denne
of
theeues
.
This
is
the
Tenant
,
Madnesse
:
a
sorry
inhabitant
,
and
vnworthy
of
so
good
a
lodging
,
as
the
next
point
appeares
,
which
is
2.
The
Tenement
,
the
heart
.
The
Heart
is
a
mansion
for
God
,
not
for
madnesse
.
God
made
it
,
and
meant
to
reserue
it
to
himselfe
:
hee
neuer
placed
such
a
Tenant
in
it
,
as
the
Frenzy
of
sinne
.
Christ
is
sayde
to
haue
a
fourefold
house
,
Anagogicall
,
Allegoricall
,
Corporall
,
Morall
.
1.
The
first
is
the
Church
triumphant
,
that
glorious
,
and
euerlasting
habitation
of
his
Deity
.
2.
The
second
,
is
the
Church
militant
,
wherein
hee
dwels
sacramentally
,
by
his
holy
Ministery
.
3.
The
third
is
Corporall
,
that
consecrated
wombe
of
the
Virgin
,
wherein
he
dwell't
9.
moneths
.
4.
The
last
is
Mans
Heart
,
wherein
he
hath
a
mysticall
and
spirituall
abode
.
Christ
doth
dwell
in
our
hearts
by
faith
,
and
by
loue
.
As
he
loues
the
gates
of
Sion
,
more
then
all
the
dwellings
of
Iacob
:
so
hee
delighteth
in
the
heart
of
man
,
more
then
in
all
Palaces
and
Pauilions
of
Princes
.
When
an
aduersary
Tyrant
hath
taken
the
chiefe
Forte
in
a
Country
,
and
driuen
out
their
iust
and
mercifull
Gouernour
;
feare
,
sorrow
,
and
expectation
of
ruine
possesseth
the
inhabitants
.
It
can
goe
no
better
with
the
like
Nation
of
Man
,
when
Iesus
Christ
is
expelled
his
habitation
,
the
heart
;
and
so
sauage
a
Tyrant
is
admitted
to
Tenure
,
as
madnesse
:
a
strong
man
,
that
will
fortifie
the
Castle
,
and
scornes
to
lose
it
,
except
strength
it selfe
,
the
vnresistable
grace
of
Christ
layes
battery
to
it
.
But
this
Theme
is
scarce
cold
,
since
I
last
handled
it
.
I
must
bee
forced
to
leaue
the
Tenement
awhile
,
in
the
vnmercifull
hands
of
madnesse
;
and
inquire
,
(
if
perhaps
with
any
comfort
)
how
long
this
Tenure
lasteth
.
3.
The
Tenure
whiles
they
liue
.
Alas
!
what
gaine
wee
by
searching
further
into
this
euidence
?
the
more
we
looke
into
it
,
the
worse
we
like
it
.
Whiles
they
liue
.
The
1.
Tenure
of
Madnes
.
2.
in
the
Heart
.
3.
is
for
terme
of
life
.
Too
long
a
time
for
so
bad
a
Tenant
.
But
you
will
say
vnto
mee
,
as
the
Disciples
to
Christ
:
Who
then
can
bee
saued
?
Nunquid
daturus
est
Deus
regnum
coelorum
stul●is
?
Will
God
giue
the
Kingdome
of
heauen
to
madmen
?
Feare
not
,
all
are
not
mad-men
that
haue
madnesse
a
Tenant
in
their
heartes
;
but
they
that
haue
it
for
their
Landlord
.
It
is
not
my
distinction
,
Sinne
may
dwell
,
nay
,
Sinne
will
dwell
in
your
hearts
;
let
it
not
raigne
there
,
sayth
the
Apostle
.
It
must
be
a
houshold
seruant
,
it
must
not
be
a
King
.
Aliud
est
habere
insaniam
,
aliud
haberi
ab
insania
.
It
is
one
thing
to
haue
madnes
,
another
thing
for
madnesse
to
haue
thee
.
Since
it
will
dwell
in
thee
,
whiles
thou
dwelest
in
the
flesh
,
make
it
a
seruant
,
a
slaue
,
a
drudge
.
Set
the
Gibeonites
to
draw
water
;
let
it
make
thine
eyes
laue
thy
body
with
repentant
teares
:
and
to
cleaue
wood
,
let
it
rend
thy
heart
with
sorrow
.
Keepe
that
subtill
deceiuer
,
with
whom
thou
ignorantly
struckst
the
hand
of
couenant
,
vnder
bit
and
bridle
:
velle
,
reuelle
,
turne
,
restraine
,
command
,
controll
it
at
thy
pleasure
.
Let
it
neuer
be
thy
Captain
,
thy
Landlord
,
thy
King
.
Though
Sinne
,
the
Deuils
madde
dogge
hath
bitten
thee
,
and
thou
at
first
beginnest
to
runne
franticke
:
yet
apply
the
plaister
of
the
bloud
of
Christ
to
thy
sores
.
This
shall
draw
out
the
venome
,
and
grace
shall
get
the
mastery
of
madnesse
.
Bee
of
good
comfort
,
thou
shalt
not
die
franticke
.
Encourage
thy selfe
with
a
holy
violence
against
thy
fleshly
lusts
:
intend
,
contend
to
infeeble
,
and
at
length
to
extinguish
the
force
of
thy
depraued
nature
.
Kill
madnesse
,
lest
madnesse
kill
thee
.
Bee
sensible
of
the
bane
,
that
lies
in
this
spirituall
frenzy
,
and
doe
not
laughing
die
.
Madnesse
is
at
first
,
inimicus
blandus
,
a
fleering
enemy
:
in
the
middest
,
dulce
venenum
,
sweet
poyson
:
at
last
,
the
Epithets
of
blandum
and
dulce
being
lost
,
it
is
Scorpio
pungens
,
a
stinging
Serpent
.
Well
,
yet
let
it
sting
thee
heere
,
that
it
may
not
sting
thee
hereafter
.
Happy
is
hee
,
that
learnes
to
bee
sober
by
his
owne
madnesse
;
and
concludes
from
I
haue
sinned
,
I
will
not
sinne
.
Madnesse
may
bee
in
his
heart
,
like
a
Tenant
;
it
shall
neuer
bee
like
a
Tyrant
.
Innocent
Adam
was
naked
,
and
knew
it
not
:
sinnefull
Adam
was
naked
,
and
knew
it
.
Then
comes
God
,
hearing
his
excuse
of
concealing
himselfe
deduced
from
his
nakednesse
:
Who
tolde
thee
that
thou
wast
naked
?
who
told
vs
,
that
wee
were
madde
?
I
answere
,
Euen
the
same
grace
of
Gods
Spirite
,
that
reclaymed
vs
from
madnesse
.
For
the
wicked
,
since
they
loue
madnesse
,
be
it
vnto
them
:
and
when
they
will
neuer
be
recollected
,
let
them
bee
mad
still
.
But
blessed
be
that
God
,
that
helped
vs
;
praysed
bee
his
holy
Name
,
that
hath
recalled
vs
.
Hee
hath
in
this
life
freede
vs
from
madnesse
,
as
a
Tyrant
,
and
shal
hereafter
free
vs
from
it
as
a
Tenant
.
Thus
haue
you
the
Mystery
of
this
spirituall
Bedlam
detected
,
and
a
crue
of
Mad-men
let
out
to
your
view
:
whose
house
is
the
world
,
whose
bonds
are
iniquities
,
whose
delight
is
darkenesse
,
whose
master
is
the
Deuil
:
for
those
whom
he
keepes
in
this
metaphoricall
Bedlam
,
without
reclayming
by
the
power
of
the
Gospell
;
hee
hath
ready
prouided
another
materiall
,
locall
,
infernall
Bedlam
,
a
dungeon
,
not
shallower
then
Hell
,
wherein
there
is
no
light
of
Sunne
or
Starre
,
no
food
but
speckled
Serpents
,
no
liberty
to
straggle
;
but
the
Patients
are
bound
with
euerlasting
chaynes
;
and
himselfe
(
with
his
same-suffering
spirites
)
doe
eternally
whip
them
with
roddes
of
burning
steele
and
yron
.
One
houre
in
this
Bedlam
will
tame
the
most
sauage
madde-men
,
that
were
euer
nurst
among
wolues
,
or
suck'd
the
brests
of
inhumanity
.
I
heare
them
talke
of
some
irrefragable
Rorers
,
creatures
,
(
not
men
)
whom
no
limits
of
reason
can
teddar
vp
:
let
them
take
heed
,
lest
they
become
at
that
day
,
Rorers
indeed
,
and
rore
for
the
very
anguish
of
their
hearts
:
howling
like
Dragons
,
that
haue
liued
like
Tygers
.
Thinke
of
this
Bedlam
,
ye
madde-men
,
Eccl.
11.
Reioyce
,
O
young
man
,
in
thy
youth
,
&c.
Reioyce
,
nay
(
it
were
somewhat
well
,
if
no
more
then
ioy
)
be
mad
;
in
thy
youth
,
tempus
insaniendi
,
a
time
of
illimited
desire
;
Let
thy
heart
cheare
thee
,
and
do
thou
cheare
thy
hart
;
that
,
thee
with
lusts
;
thou
,
that
with
wine
and
iunkets
:
and
walke
frantikely
,
inordinately
;
in
thy
wayes
,
by-wayes
,
&
wrywayes
,
for
the
way
of
truth
thou
wilt
not
know
;
and
in
the
sight
of
thine
eyes
,
such
tempting
,
and
lust-prouoking
obiects
,
as
those
two
Sentinels
of
the
body
can
light
vpon
:
or
if
thou
canst
not
yet
bee
madder
,
extend
thy
desires
to
finde
out
experimentall
madnesse
:
but
know
thou
,
that
for
all
these
things
,
God
will
bring
thee
into
iudgement
:
remember
,
that
there
is
an
infernall
Bedlam
,
whereunto
they
that
liue
and
die
spiritually-mad-men
,
must
be
eternally
confined
.
He
that
should
now
tell
the
Couetous
,
the
Ambitious
,
the
Voluptuous
,
&c.
they
are
mad-men
,
should
appeare
to
them
madde
,
in
saying
so
.
They
rather
thinke
vs
madde
;
as
Festus
,
though
madde
himselfe
,
without
learning
,
could
tell
Paul
,
that
Much
learning
had
made
him
mad
.
King
Achish
:
wee
runne
not
with
them
to
the
same
excesse
of
riot
,
We
fooles
accounted
the
godly
mans
life
madnesse
,
and
his
end
to
bee
without
honour
:
Now
is
hee
numbred
among
the
children
of
God
,
and
his
lotte
is
among
the
Saints
.
Bee
wise
then
in
time
,
yee
sonnes
of
men
;
trust
not
spirituall
madnesse
,
lest
it
bring
you
to
eternall
Bedlam
.
From
whose
iawes
when
you
are
once
entred
,
bee
you
neuer
so
tame
,
you
cannot
be
deliuered
.
3.
The
Period
.
Wee
haue
ended
Mans
Comma
,
and
his
Colon
,
but
not
his
Sentence
:
the
Period
continues
and
concludes
it
.
Wee
1.
found
his
heart
full
of
euill
.
2.
Wee
left
it
full
of
madnesse
.
3.
Let
vs
obserue
at
the
shutting
vp
,
what
will
become
of
it
.
After
that
,
they
goe
to
the
dead
.
Here
s
the
end
of
mans
progresse
:
now
he
betakes
himselfe
to
his
Standing-house
,
his
Graue
.
The
Period
is
deliuer'd
-
Consequently
.
After
that
-
Discessiuely
.
they
goe
-
Discensiuely
.
downe
to
the
dead
.
The
Summe
is
,
Death
is
the
wages
of
sinne
.
1.
After
that
,
they
haue
nourished
euill
and
madnesse
in
their
hearts
,
this
is
the
successiue
(
not
successefull
)
euent
and
consequence
.
2.
They
goe
,
they
shall
trauell
a
new
iourney
,
take
an
vnwilling
walke
;
not
to
their
medowes
,
gardens
,
tauernes
,
banketting-houses
;
but
,
3.
To
the
dead
:
a
dismall
place
,
the
habitation
of
darkenesse
and
discontent
:
where
finesse
shall
bee
turned
to
filthinesse
:
lustre
to
obscurity
,
beauty
and
strength
to
putrefaction
and
rottennesse
.
If
a
man
lookes
into
what
life
it selfe
is
,
hee
cannot
but
finde
,
both
by
experience
of
the
past
,
and
proofe
of
the
present
age
,
As
soon
as
we
are
born
,
wee
beginne
to
draw
to
our
end
.
Life
it selfe
is
nothing
,
but
a
iourney
to
death
.
There
is
no
day
,
but
hath
his
night
:
no
sentence
,
but
hath
his
period
:
no
life
on
earth
,
but
hath
the
death
.
Examine
the
scope
of
thy
desires
,
and
thou
shalt
perceyue
,
how
they
hasten
to
the
graue
:
as
if
death
were
the
gaole
,
prize
or
principall
end
,
which
the
vanity
of
humane
endeuours
runnes
at
.
Bee
a
man
in
honour
,
in
wealth
,
in
gouernment
:
he
still
ambitiously
blind
,
languisheth
for
the
time
to
come
;
the
one
,
in
hope
to
enlarge
his
greatnesse
;
the
other
,
his
riches
;
the
last
,
his
dominions
.
Thus
they
couet
the
running
on
of
time
and
age
,
and
rest
not
till
they
haue
concluded
their
sentence
,
and
attayned
their
Period
,
gone
to
the
dead
.
All
men
,
yea
all
inferiour
things
must
be
freed
by
an
end
:
and
as
the
Philosopher
answered
to
the
newes
of
his
sonnes
death
:
Scio
me
gen●●sse
mortalem
:
so
God
the
Father
of
all
,
may
say
of
euery
man
liuing
,
Scio
me
creasse
mortalem
:
I
haue
made
a
man
that
hath
made
himselfe
mortal
.
Man
is
a
little
world
,
the
world
a
great
man
:
if
the
great
man
must
die
,
how
shall
the
little
one
scape
?
Hee
is
made
of
more
brittle
and
fragile
matter
,
then
the
Sunne
and
Stars
:
of
a
lesse
substance
then
the
earth
,
water
,
&c.
Let
him
make
what
shew
he
can
with
his
glorious
adornations
;
let
rich
apparrell
disguise
him
liuing
;
seare-cloths
,
spices
,
balmes
enwrappe
him
,
lead
and
stone
immure
him
dead
:
his
originall
mother
will
at
last
owne
him
againe
for
her
naturall
childe
;
and
triumph
ouer
him
with
this
insultation
,
hee
is
in
my
bowels
,
Psal.
146.
Hee
returneth
to
his
earth
.
His
body
returneth
not
immediately
to
heauen
,
but
to
earth
,
nor
to
earth
,
as
a
stranger
to
him
,
or
an
vnknowne
place
,
but
to
his
earth
;
as
one
of
his
most
familiar
friends
,
and
of
oldest
acquaintance
.
To
conclude
:
If
wee
bee
sinnefull
,
wee
must
die
;
if
wee
bee
full
of
euill
,
and
cherish
madnesse
in
our
hearts
,
we
must
to
the
dead
.
Wee
haue
sinnes
enough
,
to
bring
vs
all
to
the
graue
:
God
grant
they
bee
not
so
violent
,
and
full
of
ominous
precipitation
,
that
they
portend
our
more
sudden
ruine
.
Yea
,
they
doe
portend
it
;
but
Oh
nullum
sit
in
omne
pondus
.
But
I
haue
beene
so
prolixe
in
the
former
parts
of
the
Sentence
,
that
I
must
not
dwell
vpon
the
Period
.
Hee
needs
not
bee
tedious
,
that
reades
a
Lecture
of
mortality
.
How
many
in
the
world
,
since
this
Sermon
begunne
,
haue
vndergone
experimentall
demonstration
of
this
truth
?
This
Sentence
is
but
the
morall
of
those
spectacles
,
and
those
spectacles
,
the
iustifying
examples
of
this
Sentence
.
They
are
come
to
their
Period
before
my
speech
:
my
speech
,
my selfe
,
and
all
that
heare
me
,
all
that
breathe
this
ayre
,
must
follow
them
.
It
hath
beene
sayd
,
We
liue
to
die
:
let
me
a
little
inuert
it
:
Let
vs
liue
to
liue
:
Liue
the
Life
of
grace
,
that
wee
may
liue
the
life
of
glory
.
Then
though
we
must
goe
to
the
dead
,
we
shal
rise
from
the
dead
;
and
liue
with
our
God
out
of
the
reach
of
death
for
euer
.
Amen
.
FINIS
.