THE
FIRST
BOOK
.
Of
Moderation
in
matter
of
Practice
.
§.
1.
Of
the
use
and
necessity
of
Moderation
,
in
generall
.
I
Cannot
but
second
,
&
commend
that
great
Clerk
of
Paris
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ne●uid
nimis
.
So
Pythagoras
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
onely
put
into
a
new
coat
.
For
,
whiles
he
said
of
old
(
for
his
Motto
)
Nothing
too
much
,
hee
meant
no
other
but
to
comprehend
both
extreames
under
the
mention
of
one
:
neither
in
his
sense
is
it
any
paradox
to
say
,
that
too
little
is
too
much
;
for
as
too
much
bounty
is
prodigality
,
There
is
nothing
therefore
in
the
world
more
wholsome
,
or
more
necessary
for
us
to
learne
,
then
this
gracious
lesson
of
moderation
:
without
which
,
in
very
truth
a
man
is
so
far
from
being
a
Christian
,
that
he
is
not
himselfe
.
This
is
the
center
,
wherein
all
both
divine
,
and
morall
philosophy
meet
;
the
rule
of
life
,
the
governesse
of
manners
,
the
silken
string
that
runs
through
the
pearl-chain
of
all
vertues
,
the
very
Ecliptick
line
,
under
which
reason
and
religion
moves
without
any
deviation
:
and
therefore
most
worthy
of
our
best
thoughts
,
of
our
most
carefull
observance
.
§.
II.
Practicall
moderation
in
matter
of
the
palate
:
And
therein
,
first
of
the
excesse
:
and
then
,
of
the
other
extremity
in
defect
.
WHat
then
is
there
incident
into
the
whole
course
of
humane
life
,
but
matter
of
practice
,
or
matter
of
speculation
and
judgement
?
and
both
these
are
swayed
and
ordered
by
Moderation
.
Practicall
Moderation
shall
lead
the
way
,
as
that
which
is
most
worthy
;
and
whereto
the
speculative
is
for
the
most
part
,
reduced
;
and
whereby
it
is
mainly
governed
.
This
,
howsoever
it
reacheth
to
the
managing
of
all
the
inward
dispositions
of
the
soule
,
and
all
the
outward
carriages
of
life
,
and
may
therefore
admit
of
so
many
severalties
of
discourse
,
as
there
are
varieties
of
desires
,
inclinations
,
actions
,
passions
of
man
:
Yet
shall
,
for
the
tractation
of
it
,
be
confined
to
some
few
of
those
noted
heads
,
which
we
meet
with
in
every
turne
of
this
our
earthly
pilgrimage
.
The
chiefe
imployment
of
Moderation
is
in
the
matter
of
pleasure
,
which
like
an
unruly
and
headstrong
horse
is
ready
to
run
away
with
the
rider
,
if
the
strict
curb
of
just
moderation
doe
not
hold
it
in
;
the
indiscreet
check
whereof
,
also
,
may
prove
no
lesse
perilous
to
an
unskilfull
manager
:
Pleasures
,
whether
in
matter
of
diet
,
and
other
appurtenances
of
life
,
or
in
matter
of
lust
.
We
begin
with
the
first
;
wherein
the
ex●reams
of
both
kindes
are
palpable
,
and
worthy
both
of
our
full
consideration
,
and
carefull
accordance
.
How
prone
we
are
to
excesse
in
these
pleasures
of
the
palate
,
appeares
too
well
,
in
that
this
temptation
found
place
in
paradise
it selfe
:
the
first
motive
that
inclined
our
liquorous
Grandmother
Eve
,
was
,
that
shee
saw
the
tree
was
good
for
food
;
and
then
followes
,
that
it
was
pleasant
to
the
eyes
;
her
appetite
betraid
her
soul
:
and
after
,
The
other
extreame
,
is
more
rare
,
and
though
faulty
enough
,
yet
lesse
bruitish
:
How
many
have
all
ages
afforded
who
out
of
a
feare
of
complying
too
much
with
their
appetite
,
have
not
stuck
to
offer
hard
measure
to
nature
;
not
thinking
they
could
be
godly
enough
,
except
they
were
cruell
to
themselves
.
It
is
hard
to
beleeve
the
reports
of
the
rigorous
austerity
of
some
of
the
ancient
;
One
of
whom
,
Macarius
could
professe
to
Euagrius
that
in
twenty
yeares
he
had
not
taken
his
fill
of
bread
,
or
water
,
or
sleep
.
Another
,
I
have
eaten
ashes
as
bread
.
&c.
which
that
it
may
not
seeme
impossible
to
any
man
,
I
take
the
Lord
Iesus
,
and
all
his
Angells
to
witnesse
,
that
I
have
seene
Monkes
,
whereof
one
shut
up
for
thirty
yeares
together
,
that
lived
only
with
Barly
bread
,
and
muddy
water
.
Thus
he
.
Had
not
these
men
placed
a
kinde
of
holinesse
in
crossing
their
palate
,
they
might
have
fared
otherwise
.
When
Francis
of
Assise
was
bidden
to
the
great
Cardinall
Hostiensis
to
dinner
,
he
poures
downe
upon
that
curious
Damask
cloth
(
spread
for
better
viands
)
before
them
,
all
those
scraps
of
almes
out
of
his
sleeve
,
which
his
good
Dames
of
the
City
had
given
him
;
Panis
eleemosynae
panis
sanctus
.
Confor
.
Fruct.
separatur
.
and
could
say
,
that
if
the
Cardinalls
cheare
were
better
,
yet
his
was
holyer
.
Yet
even
these
parcells
might
bee
delicate
(
panis
desideriorum
)
in
comparison
of
Daniels
pulse
,
or
the
Baptists
locusts
,
or
the
Fuilletans
salads
.
That
which
Eusebius
casts
upon
St.
Iames
,
Solo
pane
&
olivis
,
raroque
oleribus
ator
.
Clem.
de
gestis
Petri.
we
see
now
practised
by
the
Carthusians
,
and
Minimes
,
abstinence
from
flesh
:
some
antiquity
of
tradition
hath
dieted
St.
Peter
with
lupines
,
St.
Matthew
with
berries
,
and
herbs
;
howsoever
,
I
know
those
Saints
had
fared
better
;
the
one
feasted
his
Master
at
his
owne
house
;
the
other
fed
on
fish
and
hony-comb
at
his
Masters
last
table
,
and
saw
the
sheet
let
downe
with
all
varieties
of
dainties
;
and
heard
,
Arise
Peter
,
kill
and
eate
.
And
if
we
yeeld
so
much
to
Baronius
as
to
grant
that
St.
Paul
was
alwaies
abstemious
,
(
though
it
followes
not
,
as
Lorinus
well
,
because
for
thirty
dayes
he
complyed
with
Nazarites
in
the
Temple
)
it
is
more
then
we
owe
him
;
since
it
is
not
like
he
that
prescribed
wine
to
Timothy
,
a
younger
man
,
would
forbear
it
himselfe
,
upon
the
like
or
greater
necessities
.
This
we
are
sure
of
,
A
faint
imitation
of
which
severity
,
we
finde
in
those
,
who
now
adayes
turne
religious
abstinence
into
change
of
diet
;
and
therein
place
no
little
merit
.
For
my
part
,
I
cannot
yeeld
there
is
more
delicacy
in
flesh
then
in
other
dishes
;
I
remember
it
was
the
word
of
that
wise
States-man
of
Rome
,
that
it
was
never
well
with
them
,
since
a
fish
was
sold
for
more
then
an
Oxe
;
and
that
famous
glutton
could
say
of
old
;
That
is
the
best
flesh
,
which
is
no
flesh
;
and
all
experience
shewes
that
oyle
,
wine
,
shell-fishes
,
are
more
powerfull
to
stir
and
inflame
nature
then
other
duller
liquors
;
and
viands
of
flesh
,
which
are
of
more
grosse
,
and
heavy
nourishment
;
neither
was
it
for
nothing
that
the
Mythologists
fained
Venus
to
be
bred
of
the
Sea
.
Ebionites
,
Encratites
,
Manichees
,
hate
the
very
nature
of
some
meates
;
I
am
sure
they
are
all
alike
to
their
maker
;
There
is
one
flesh
of
Fish
,
saith
the
holy
Apostle
:
That
which
goes
into
the
body
defiles
not
the
man
,
saith
our
Saviour
.
How
ever
therfore
these
differences
are
fit
for
civill
considerations
,
and
in
that
regard
are
in
all
due
obedience
to
be
strictly
observed
,
yet
in
spirituall
respects
they
come
not
within
any
view
,
as
those
which
the
Creator
of
Sea
and
Land
hath
left
both
in
themselves
,
and
to
him
equally
indifferent
.
§.
III.
Of
some
extremities
in
other
vsages
of
the
body
.
THe
like
austerity
hath
beene
affected
of
old
in
other
usages
of
the
body
,
whether
in
apparell
,
lodging
,
Vidi
tunicā
B.
Francis
.
&
S.
Clarae
,
grossi●r
&
rudior
erat
tunica
S.
Clarae
.
It
was
a
great
competition
betwixt
two
pretended
Saints
,
St.
Francis
and
St.
Clare
,
whether
should
have
the
rougher
coate
:
Although
all
was
one
to
that
incurious
Saint
of
Assise
,
for
had
his
coat
beene
better
,
it
had
gone
to
the
next
begger
;
wherein
I
cannot
but
wonder
at
the
difference
of
humors
in
two
that
goe
for
their
Saints
:
Mahumetan
Dervis
)
ran
through
the
streets
.
Yet
these
are
but
small
self-penances
in
comparison
of
some
others
:
Symeon
Stylites
,
that
chained
himselfe
to
an
hollow
pillar
of
the
like
in
capacity
.
Yet
all
this
taske
was
tolerable
,
in
respect
of
the
cruell
piety
of
those
men
,
that
stuck
not
to
tew
&
lancinate
their
bodies
;
like
that
Superianus
the
Scholar
of
Lacharis
,
of
whom
Suidas
speakes
,
that
would
scourge
himself
into
learning
;
such
were
the
famous
whip-stocks
in
the
time
of
Gregory
the
tenth
,
And
though
the
dangerous
opinions
which
attended
this
practice
in
the
first
authors
,
were
condemned
,
as
hereticall
,
yet
the
usage
itselfe
is
continued
in
Spain
,
and
some
other
parts
;
and
,
not
without
a
secret
kind
of
horrour
,
applauded
by
the
multitude
,
as
an
undoubted
argument
of
serious
and
deep
mortification
:
And
what
marvell
,
when
that
which
is
acted
in
the
streets
but
once
,
by
a
few
muffled
penitents
,
is
pretended
to
be
done
in
cells
and
closets
as
in
a
set
course
of
discipline
,
by
the
most
of
their
strict
votaries
:
But
all
these
,
and
what
ever
acts
of
penance
,
must
yeeld
to
that
of
Goderannus
,
(
a
souldier
of
Christ
,
Who
required
this
of
you
?
As
if
God
took
pleasure
in
the
misery
of
his
best
creature
,
and
had
so
ordered
it
,
that
Grace
could
not
consist
with
prosperity
and
contentment
.
We
have
seene
then
both
those
extremities
wherewith
men
are
mis-carried
in
matter
of
the
palate
,
and
some
outward
usages
of
the
body
.
§.
IV.
Of
the
extreames
in
the
cases
of
lust
.
AS
for
the
delight
of
the
marriage-bed
which
some
salacious
spirits
have
thought
fit
in
an
eminence
or
propriety
to
call
pleasure
,
how
far
it
hath
bewitched
men
it
is
too
apparent
.
How
many
are
thus
drunk
with
their
own
wine
!
spending
their
bodies
to
satisfy
those
sensuall
desires
wherwith
they
are
impotently
transported
;
In
tan●um
Graci
&
Romani
hoc
quondam
vicio
labo●arun●
,
ut
&
clarissimi
philosophorū
Graecia
haberen●
publicè
concubinos
,
&c.
Hieron
.
in
illa
Es.
2.
&
pu●ris
alienis
adhaeserunt
.
The
witty
Athenians
could
enact
a
Law
for
Bigamie
;
and
Socrates
himself
,
who
was
by
the
Oracle
named
for
the
wisest
man
of
his
time
,
and
the
greatest
master
of
his
passions
,
could
be
content
to
practice
that
,
wherein
he
was
well
punished
;
And
how
their
famous
Philosophers
were
affected
,
I
had
rather
S.
Ierome
should
speak
then
I
:
And
the
Turks
at
this
day
,
whom
their
Alcoran
restraines
from
wine
,
yet
are
by
their
law
let
loose
to
this
full
scope
of
sensuality
.
What
speak
I
of
these
,
when
the
very
Patriarks
,
and
Princes
of
Gods
peculiar
people
were
palpably
exorbitant
in
this
kinde
;
Contrarily
,
there
have
not
wanted
some
,
who
out
of
a
strong
affectation
of
continency
,
&
an
over-valuation
of
the
merit
of
virginity
,
have
poured
too
much
water
upon
the
honest
flames
of
their
lawfull
desires
,
and
have
offered
a
willing
violence
to
nature
;
Not
to
speak
of
Origen
,
and
some
others
that
have
voluntarily
evirated
themselves
(
a
practice
justly
cryed
downe
by
some
Councels
)
such
were
Amnon
the
Heremite
,
and
Pelagius
the
Monk
in
the
Ecclesiasticall
history
,
who
the
first
day
of
their
marriage
took
up
a
resolution
of
the
continuance
of
a
virginall
chastity
(
a
fashion
which
some
improbable
legends
have
have
cast
upon
S.
Iohn
the
beloved
Disciple
in
his
mis-imputed
marriage
in
Cana
)
and
retired
to
an
agreed
solitarinesse
.
Many
formall
votaries
have
made
profession
of
no
lesse
continency
,
but
with
what
successe
I
take
no
pleasure
to
relate
:
Alvarez
,
Pelagius
,
S.
Brigit
,
Gerson
,
others
,
it
were
easie
to
tell
shamefull
tales
if
we
made
disgrace
our
ayme
;
it
shall
be
enough
to
desire
any
reader
to
informe
himselfe
of
the
reason
alledged
in
the
Councel
of
Ments
,
In
Hispania
preti
&c.
I
take
no
joy
to
discover
the
miserable
nakednesse
of
Christians
;
Inordinate
minds
where
is
no
restraint
of
Grace
,
are
apt
to
run
thus
wilde
,
whether
amongst
them
,
or
us
;
but
there
,
so
much
more
,
as
there
is
lesse
allowance
of
lawfull
remedies
;
A
point
,
which
some
of
the
most
ingenuous
spirits
of
the
Roman
correspondence
have
seriously
wisht
to
have
recommended
to
wiser
consideration
,
and
redresse
.
§.
V.
The
liberty
that
God
hath
given
us
in
the
use
of
his
creatures
.
I
Meant
to
dwell
only
so
long
in
the
extreams
,
as
to
make
my
passage
to
the
meane
,
which
is
the
sole
drift
of
our
indeavour
.
There
is
therefore
betwixt
excesse
and
defect
,
whereof
we
have
spoken
,
a
lawfull
and
allowed
latitude
of
just
pleasure
,
which
the
bounty
of
our
good
God
hath
allowed
to
his
dearest
creature
,
man
;
whereof
it
is
meet
for
us
to
take
knowledge
.
To
begin
with
the
Palate
.
He
who
is
the
author
of
appetite
,
hath
provided
,
and
allowed
meanes
to
satisfie
it
,
not
with
asparing
hand
,
as
for
meere
necessity
;
but
sometimes
also
liberally
,
for
delight
.
I
have
oft
wondred
to
see
how
providently
the
great
House-keeper
of
the
world
hath
taken
seasonable
order
for
the
maintenance
of
all
his
creatures
;
so
as
,
their
mouthes
are
not
sooner
ready
then
their
meat
.
Whether
in
man
or
beast
,
conception
is
immediately
seconded
with
nourishment
,
neither
is
the
issue
brought
forth
into
the
light
of
the
world
,
before
there
be
bottles
of
milk
ready
prepared
for
the
sustenance
.
The
birds
(
except
some
domestick
)
hatch
not
their
young
in
the
dead
of
winter
,
but
when
the
growing
Spring
hath
yeelded
a
meet
meanes
of
their
food
.
In
the
very
silk-worme
I
have
observed
,
that
the
small
,
and
scarce-sensible
seed
,
which
it
casts
,
comes
not
to
life
and
disclosure
untill
the
mulbery
(
which
is
the
slowest
of
all
trees
)
yeelds
her
lease
for
its
necessary
preservation
:
And
the
same
God
,
who
hath
given
the
creature
life
,
appetite
,
meat
,
hath
by
a
secret
instinct
directed
them
to
seeke
it
;
so
as
the
whelp
,
even
before
it
can
see
,
hunts
for
the
teat
;
●nd
those
shell-fishes
to
which
●ature
hath
denyed
meanes
of
●ight
or
smelling
,
yet
can
follow
,
●nd
purchase
their
food
.
And
if
●ll
thy
creatures
,
O
God
,
wait
upon
thee
,
that
thou
maist
give
them
●heir
meat
in
due
season
;
if
thou
openest
thy
hand
,
and
they
are
filled
with
good
;
how
much
more
magnificent
art
thou
to
that
creature
,
for
whom
thou
madest
all
the
rest
?
Thou
,
who
at
the
first
broughtst
him
forth
into
a
world
furnished
before-hand
with
all
varieties
,
hast
beene
graciously
pleased
to
store
him
stil●
with
all
things
that
might
serve
for
the
use
of
meat
,
medicine
,
delicacy
:
Hadst
thou
only
intended
our
meere
preservation
,
a
little
had
beene
enough
;
Nature
is
neithe●
wanton
nor
insatiable
.
Blush
for
shame
,
those
that
overcome
●ou
,
drink
water
.
We
know
what
●he
wise
and
just
Socrates
returned
●o
Archelaus
,
tempting
his
fidelity
with
large
proffers
:
Goe
,
said
he
,
●ell
your
Master
,
that
foure
gilles
of
floure
are
sold
at
Athens
for
an
●alf-peny
,
&
that
our
wells
yeeld
●s
water
for
nothing
:
But
now
,
●ince
our
liberall
Creator
hath
●hought
good
to
furnish
our
Ta●les
,
with
forty
kindes
at
the
least
of
beasts
,
and
Foules
;
with
two
hundred
(
as
they
are
computed
)
of
fishes
,
besides
the
rich
,
and
dainty
provenues
of
our
gardens
,
and
orchards
,
and
the
sweet
juice
of
our
Canes
,
and
the
Cells
of
our
hives
,
what
should
this
argue
,
but
that
he
(
who
made
nothing
in
vaine
,
and
all
for
man
)
intended
to
provide
,
not
for
our
necessity
only
,
but
for
our
just
delight
?
The
Father
of
the
faithfull
,
though
he
promised
only
to
comfort
the
hearts
of
his
great
,
and
divine
guests
with
a
morsell
of
bread
,
When
every
new
moone
was
wont
to
be
celebrated
with
a
solemne
feast
by
Gods
people
:
and
David
shelters
himselfe
under
this
excuse
,
for
his
absence
from
the
Table
of
Saul
.
I
might
well
have
silenced
all
the
rest
,
if
I
had
only
mentioned
Great
Solomons
both
practice
,
There
is
nothing
better
(
saith
he
)
for
a
man
,
then
that
hee
should
eat
and
drink
;
and
that
hee
should
make
his
soule
enjoy
good
in
his
labour
;
This
also
I
saw
that
it
was
from
the
hand
of
God
;
for
who
can
eat
?
or
who
can
hasten
hereunto
more
then
I
?
Certainly
this
challenge
is
unanswerable
;
Neither
hath
the
Spirit
of
God
thought
it
unfit
to
give
us
a
Bill-of-fare
of
that
mighty
King
;
and
to
record
in
those
holy
Archives
,
the
particulars
of
his
daily
expences
of
Meale
,
floure
,
oxen
,
sheep
,
besides
Harts
,
Roe-bucks
,
fallow-deere
,
and
fatted
fowles
,
which
the
Monarches
of
all
ages
may
admire
,
none
can
emulate
.
What
speak
I
yet
of
this
,
when
he
that
was
greater
then
Solomon
,
sanctified
feasting
by
his
owne
blessed
example
?
He
,
the
Lord
of
glory
that
took
up
wi●h
a
manger
for
his
cradle
,
and
(
after
the
Carpenters
cottage
)
owned
no
house
but
heaven
,
is
invited
to
a
Bridall
feast
,
(
the
jolliest
commonly
of
all
meetings
)
carries
his
traine
with
him
,
helps
on
the
cheere
by
turning
water
into
the
richest
wine
.
Had
he
beene
so
sowre
,
as
some
sullen
Hypochondriaques
(
who
place
holinesse
in
a
dull
austerity
)
would
fancy
him
,
it
had
been
an
easie
answer
,
They
want
wine
;
all
the
better
,
water
is
more
fit
;
this
safe
liquor
wil
send
the
guests
home
coolely
tempered
;
but
now
,
as
one
that
would
be
known
to
be
a
favourer
of
honest
and
moderate
delight
,
he
bids
,
Fill
the
water-pots
with
(
that
which
hee
would
make
better
)
Wine
.
Neither
was
it
any
rare
or
strange
matter
for
our
Saviour
to
honour
,
and
blesse
other
feasts
with
his
presence
;
Matthew
the
Publican
,
It
was
a
great
feast
.
What
should
I
speak
of
the
Tables
of
Zacheus
,
of
Simon
the
Pharisee
,
of
Martha
and
Mary
?
so
did
our
Saviour
in
a
sweet
sociablenesse
of
carriage
,
apply
himselfe
to
a
free
conversation
with
men
,
in
the
cheerefull
use
of
Gods
good
creatures
,
that
his
envious
maligners
took
occasion
hereupon
to
slander
him
with
the
unjust
and
blasphemous
imputation
of
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
a
wine-bibber
,
a
friend
to
Publicans
and
sinners
.
He
that
made
the
creatures
,
can
best
tell
how
to
use
them
;
his
practice
is
more
then
all
laws
;
Those
men
therefore
are
not
more
injurious
to
themselves
,
then
to
the
divine
beneficence
,
who
in
an
opinion
of
greater
sanctity
,
abridge
themselves
of
a
moderate
participation
of
those
comfortable
helps
,
God
hath
allowed
them
;
and
sit
sullenly
at
a
liberall
board
with
their
hat
pulld
over
their
eyes
,
not
so
much
as
removing
their
napkin
from
their
trencher
,
unjustly
scrupling
their
conscience
with
Touch
not
,
taste
not
,
handle
not
.
There
are
times
of
abstinence
;
and
not
of
a
private
fast
only
,
Bannitum
j●junium
,
as
that
Councel
styled
it
;
solemne
and
sacred
;
There
are
out
of
civill
grounds
,
wholsome
laws
for
either
forbearance
,
or
change
of
diet
;
far
be
it
from
us
to
detrect
our
strict
obedience
to
these
.
Surely
,
unlesse
we
will
take
up
that
lawlesse
resolution
of
Disrumpamus
vincula
,
(
Let
us
break
their
bonds
,
&
cast
their
cords
from
us
)
we
must
be
content
to
be
tyed
by
the
teeth
;
Sivis
be●e
comedere
jejuns
.
Confor
.
8.
and
in
these
cases
to
determine
with
Frier
Giles
,
that
the
best
diet
is
to
eate
nothing
;
but
where
we
are
left
open
from
all
just
restraint
of
divine
and
humane
lawes
,
to
pine
our selves
in
an
affectation
of
holinesse
,
and
so
partially
to
carve
unto
our selves
,
as
if
all
things
were
not
cleane
unto
the
cleane
:
it
is
but
a
wayward
and
thanklesse
austerity
.
The
like
may
be
said
for
other
usages
of
the
body
,
in
matter
of
attire
,
sleep
,
lodging
,
recreation
.
Let
thy
garments
be
white
:
How
fitly
the
Text
is
applyed
,
I
labour
not
;
sure
I
am
that
no
wise
man
need
to
be
more
nice
then
a
Novatian
;
and
that
the
Kingly
Preacher
in
that
liberall
concession
of
his
gives
large
scope
to
our
lawfull
liberty
,
in
the
use
of
Gods
blessings
;
hee
allowes
(
within
the
compasse
of
our
callings
)
rich
sutes
to
the
back
,
sweet
oyles
for
the
head
,
comfortable
drinks
for
the
stomach
:
Neither
ought
we
to
be
scant
,
where
God
meant
to
be
bountifull
.
And
,
if
he
have
made
us
the
Lords
of
the
world
,
why
are
we
wilfull
beggers
?
Wherefore
hath
he
given
the
warme
fleece
to
the
sheep
,
the
rich
hides
to
the
Bever
and
Ermin
,
the
curious
case
to
the
silk-worm
,
the
soft
and
faire
feathers
to
the
fowles
of
the
aire
,
but
,
after
their
owne
use
,
for
ours
?
Wherefore
hath
he
clothed
the
trees
with
cotton
,
or
the
fields
with
flaxe
?
wherfore
hath
hee
enriched
the
earth
with
variety
of
sweet
and
delicate
flowers
,
with
precious
metals
,
and
with
more
precious
stones
,
the
sea
with
beautifull
and
costly
pearles
?
why
hath
he
treasured
up
such
orient
and
pleasing
colours
in
graines
and
fishes
,
if
not
for
the
use
and
behoofe
of
man
?
what
other
creature
knows
wherefore
they
serve
?
or
,
how
can
our
blessed
Creator
be
any
other
then
a
greater
loser
by
our
either
ignorance
or
willing
neglect
?
As
for
the
comfort
of
conjugall
society
,
what
other
did
our
good
God
intend
in
the
making
of
that
meet
helper
?
He
that
made
those
creatures
,
could
have
made
many
more
,
&
having
set
this
stint
to
his
creation
,
he
that
made
the
woman
of
the
man
,
could
as
well
have
made
man
of
man
,
and
could
in
the
infinitenesse
of
his
wisedome
have
appointed
thousands
of
waies
for
the
multiplication
of
mankinde
;
but
now
having
thought
meet
to
pitch
upon
the
traducing
of
man
,
by
this
living
rib
of
his
owne
,
he
hath
holily
ordained
that
they
two
shall
be
one
flesh
;
not
onely
,
as
two
bodies
animated
with
one
soule
,
but
rather
,
as
one
body
animated
with
two
united
spirits
;
so
as
it
is
equally
lawfull
for
them
to
enjoy
each
other
in
a
mutuall
,
and
holy
communion
,
and
to
enjoy
themselves
in
their
single
and
personall
contentments
.
How
safely
then
may
we
take
wise
Solomons
word
,
for
this
innocent
and
sweet
conversation
:
Let
thy
fountaine
be
blessed
,
and
rejoyce
with
the
wife
of
thy
youth
;
let
her
be
as
the
loving
hinde
,
and
pleasant
Roe
,
let
her
brests
satisfie
thee
at
all
times
,
and
be
thou
ravisht
alwayes
with
her
love
:
And
when
towards
the
latter
end
of
his
daies
,
Live
joyfully
with
the
wife
whom
thou
lovest
,
all
the
dayes
of
the
life
of
thy
vanity
,
which
he
hath
given
thee
under
the
Sun
all
the
dayes
of
thy
vanity
;
for
that
is
thy
portion
in
this
life
,
and
in
thy
labour
which
thou
takest
under
the
Sun
.
§.
VI.
Together
with
our
liberty
,
the
just
bounds
of
our
moderation
,
in
the
liberall
use
of
Gods
creatures
:
and
therein
our
limitation
in
respects
to
God
.
SO
then
that
God
,
who
hath
given
us
meat
,
drink
,
apparell
,
wife
,
children
,
recreations
,
and
what
ever
other
conveniences
of
this
life
,
intended
no
other
,
but
that
we
should
make
our
use
,
and
have
the
fruition
of
these
comforts
;
and
if
he
meant
not
that
we
should
take
some
pleasure
in
the
fruition
of
them
,
wherefore
are
they
given
us
as
blessings
?
or
what
place
is
there
for
our
thankfulnesse
?
If
I
may
take
no
pleasure
in
one
food
above
another
,
what
use
is
there
of
my
taste
?
what
difference
doe
I
make
betwixt
a
course
crust
,
and
the
finest
of
the
wheat
?
why
am
I
more
bound
to
God
for
giving
me
wine
then
water
,
many
dishes
then
one
,
better
then
worse
?
or
how
can
I
be
more
sensible
of
my
obligation
?
If
I
may
not
take
contentment
in
the
wife
of
my
youth
,
wherefore
is
she
mine
?
what
is
left
to
me
to
counterpoyse
those
houshold
distractions
,
which
doe
unavoidably
attend
the
state
of
matrimony
?
If
I
may
not
joy
in
my
children
,
what
difference
is
there
to
me
betwixt
my
owne
,
and
other
mens
,
save
that
my
care
is
more
without
hope
of
requitall
?
And
if
I
may
not
take
pleasure
in
my
recreation
,
how
is
it
such
?
what
difference
is
there
betwixt
it
and
work
?
Yea
,
if
I
may
not
take
pleasure
in
the
works
of
my
calling
,
what
difference
is
there
betwixt
a
slave
and
me
?
But
the
same
God
who
hath
allowed
us
to
take
pleasure
in
all
these
hath
also
thought
good
to
set
bounds
,
and
stints
to
our
pleasure
,
which
we
may
not
exceed
;
he
hath
indulged
to
us
a
lawfull
freedome
,
not
a
wilde
licentiousnesse
:
If
wee
passe
our
limits
,
we
sin
.
Now
because
in
our
naturall
pronenesse
to
excesse
there
is
nothing
more
difficult
,
then
to
keepe
within
due
compasse
,
and
to
be
at
once
delighted
and
holy
,
it
highly
concernes
us
to
take
notice
of
those
just
boundaries
,
within
which
our
freest
pleasure
must
be
ranged
.
First
then
,
we
cannot
offend
in
our
delectations
,
if
we
be
sure
to
take
God
with
us
;
more
plainly
,
we
shall
safely
partake
of
our
pleasures
,
if
we
receive
them
as
from
God
,
if
we
enjoy
them
in
God
,
if
we
referre
them
to
God
:
From
God
,
as
the
author
and
giver
of
them
;
in
God
,
as
the
allower
and
sanctifier
of
them
;
to
God
,
as
to
the
end
,
and
scope
of
them
:
the
least
deviation
from
any
of
these
,
makes
our
delights
vicious
.
Wee
receive
them
as
from
God
,
when
we
know
them
to
be
allowed
of
him
,
and
granted
to
us
,
by
him
:
Herein
therefore
lawfull
pleasures
differ
from
sinfull
;
we
have
his
warrant
for
the
one
,
for
the
other
his
inhibition
.
The
act
may
be
alike
in
both
,
but
differs
both
in
the
subject
,
and
ground
of
it
;
Gods
institution
justifies
that
act
in
a
lawfull
conjugall
society
,
which
he
abhorres
and
condemnes
in
a
stranger
:
Marriage
is
made
in
heaven
,
adultery
is
brewed
in
hell
.
The
teeth
kept
the
same
pace
under
the
law
in
eating
the
cleane
flesh
,
and
the
uncleane
;
and
still
doe
,
in
the
morsells
of
sufficiency
,
and
surfet
;
The
first
draught
of
the
wine
,
which
is
for
refreshing
,
goes
downe
the
same
way
,
with
the
lavish
,
and
supern●●erary
carowses
of
drunkennesse
:
That
holy
God
,
whose
will
is
the
rule
of
goodnesse
,
cannot
give
any
approbation
of
evill
;
If
then
I
can
boldly
present
my
pleasure
in
the
face
of
God
,
and
say
,
Lord
,
this
is
the
delight
thou
hast
allowed
me
,
the
liberty
thou
givest
,
I
take
;
here
is
thy
word
,
and
my
deed
;
my
heart
cannot
but
sit
downe
in
a
comfortable
assurance
.
We
enjoy
them
in
God
,
whiles
we
can
enjoy
God
in
them
,
not
suffering
our selves
so
to
be
possessed
of
them
,
as
that
we
should
let
goe
the
sweet
hold
of
the
divine
presence
,
and
complacency
:
the
very
thought
whereof
must
necessarily
exclude
all
disorder
,
and
excesse
.
It
is
the
brand
which
St.
Iude
sets
upon
the
sensuall
false-teachers
of
his
time
,
feeding
without
feare
;
and
the
Prophet
Esay
to
the
same
purpose
,
The
Harp
and
the
Viole
,
the
Tabret
and
the
Pipe
,
and
wine
are
in
their
feasts
;
but
they
regard
not
the
work
of
the
Lord
,
neither
consider
the
operation
of
his
hands
.
If
then
we
be
so
taken
up
with
any
earthly
pleasures
,
that
they
doe
either
banish
God
from
our
hearts
,
or
steale
our
hearts
from
God
;
our
tables
are
made
snares
to
us
,
and
our
wives
in
stead
of
ribs
become
thornes
in
our
sides
.
For
me
,
let
me
rather
want
delights
then
be
transported
by
them
from
better
joyes
;
they
shall
not
passe
with
me
for
pleasures
,
but
for
torments
,
that
shall
rob
me
of
the
fruition
of
my
God
.
We
referre
them
to
God
,
when
we
partake
of
them
with
an
intuition
of
the
glory
of
him
,
from
whom
we
receive
them
,
and
in
whom
we
enjoy
them
;
not
making
any
pleasure
its
owne
end
,
wherein
we
shall
rest
,
but
the
way
to
a
better
;
Whether
ye
eate
or
drink
,
or
whatsoever
ye
doe
,
(
saith
the
Apostle
)
doe
all
to
the
glory
of
God
.
We
doe
well
to
look
up
to
heaven
,
and
to
say
grace
at
our
meales
,
but
I
have
read
of
an
holy
man
,
that
was
wont
to
give
thankes
for
every
morsell
that
he
put
into
his
mouth
;
and
I
could
envy
his
holy
and
free
thoughts
;
but
sooner
could
I
take
up
the
resolution
of
that
votary
,
who
professed
that
he
did
in
every
creature
of
God
finde
both
edification
,
and
matter
of
devotion
;
and
when
one
shewed
him
a
lewd
,
and
debaucht
ruffian
,
and
askt
him
what
good
he
could
pick
out
of
such
a
prospect
?
Yes
,
said
he
,
I
can
so
farre
enjoy
his
wickednesse
,
as
to
be
thankfull
to
God
,
for
giving
me
that
grace
which
he
wants
.
Shortly
,
let
me
never
have
any
pleasure
,
upon
which
I
cannot
pray
to
God
for
a
blessing
,
and
for
which
I
cannot
returne
my
thanks-giving
.
§.
VII
.
The
limitation
of
our
liberty
,
in
respect
of
the
pleasures
themselves
,
first
for
the
kinde
,
then
for
the
quantity
,
and
quality
of
them
.
OUr
pleasures
cannot
be
amisse
,
whiles
they
have
these
respects
to
God
.
There
are
also
considerable
limitations
,
which
they
have
within
themselves
.
The
first
whereof
must
bee
,
that
they
be
in
their
very
kinde
lawfull
;
for
as
there
is
no
dish
whereof
we
may
warrantably
surfet
;
so
there
are
some
whereof
we
may
not
taste
:
Thales
Milesius
,
one
of
the
great
sages
of
Greece
,
that
he
was
pressed
to
death
in
a
throng
at
their
Gymnick
sports
;
any
wise
man
would
presently
ask
,
what
that
wise
man
did
there
?
To
personate
an
history
on
an
Academicall
theatre
may
be
a
mutuall
delight
to
the
actor
,
and
beholders
,
but
for
a
professed
divine
to
doe
it
,
can
be
no
other
then
unmeet
,
and
that
which
is
justly
forbidden
in
some
Synodes
.
The
wilde
Carnevalls
abroad
,
however
they
may
be
tolerated
in
the
young
laity
by
their
indulgent
Confessors
,
yet
for
persons
that
professe
to
be
Clerks
,
or
religious
votaries
(
what
pretences
soever
may
be
set
upon
it
by
favourable
Casuists
)
cannot
but
be
extreamly
faulty
.
The
kinde
yeelded
to
be
lawfull
,
and
meet
,
both
in
it selfe
,
and
to
the
person
using
it
,
there
must
be
due
consideration
had
of
the
quality
,
quantity
,
manner
,
circumstances
that
are
able
to
make
even
good
things
evill
.
For
the
first
,
Both
religion
and
right
reason
require
,
that
we
should
not
be
wanton
,
and
over-delicate
in
our
contentments
;
that
our
pleasures
should
be
like
our selves
,
masculine
,
and
temperate
.
It
was
a
check
that
fell
seasonably
from
Vespasian
,
and
recorded
to
his
great
honor
by
Suetonius
,
that
when
a
yong
man
came
to
him
curiously
perfumed
,
I
had
rather
(
said
he
)
thou
hadst
smelt
of
garlick
:
and
that
praise
is
no
meane
one
,
Martin
Luther
with
some
other
of
his
Dutch
friends
,
at
their
table
,
when
amongst
other
liberall
dishes
,
he
saw
a
Pastie
at
the
first
cutting
up
,
reeking
upwards
,
and
filling
the
roome
with
an
hot
and
spicy
steame
,
in
stead
of
thanks
,
he
frowned
,
and
angerly
said
,
Now
woe
be
to
them
that
bring
these
delicacies
into
our
Germany
.
It
is
not
easie
to
set
stints
to
the
quality
or
price
of
diets
:
for
that
which
to
one
nation
,
or
person
may
passe
for
meane
and
course
,
may
to
another
be
costly
and
delicious
.
If
we
may
beleeve
relations
,
Let
the
diet
of
Monkes
bee
course
,
and
late
,
so
as
it
may
sustaine
,
and
not
hurt
.
We
are
no
Rechabites
,
no
votaries
,
free
from
all
yokes
(
of
this
kind
)
save
the
Almighties
,
which
is
no
other
then
an
holy
temperance
:
He
hath
allowed
us
the
finest
of
the
wheat
,
and
wine
that
makes
glad
the
heart
,
we
are
not
tyed
to
Prodicus
his
sawce
,
which
is
the
fire
;
nor
to
Bernards
,
which
is
salt
and
hunger
;
P●●●i●
est
non
〈◊〉
frequenti●●●●c
ga●diorum
,
&c.
B●rn
.
Ep.
17●
.
Happy
are
we
,
if
we
know
how
to
use
our
blessings
,
and
have
learned
so
to
order
our
appetite
,
as
that
we
make
it
neither
a
slave
nor
a
wanton
.
For
the
quantity
,
Pleasure
is
hony
;
Eat
not
too
much
hony
,
saith
Solomon
;
that
is
to
be
tasted
on
the
top
of
the
finger
,
not
to
be
scoped
up
with
the
whole
hand
;
we
may
be
too
great
niggards
to
our selves
this
way
,
denying
those
helps
to
nature
whereby
it
may
be
more
cheerfully
inabled
unto
good
:
See
I
pray
you
how
mine
eyes
are
enlightned
,
because
I
tasted
a
little
hony
;
how
much
more
,
if
the
people
had
eaten
freely
to
day
had
they
prevailed
?
It
was
the
rule
of
a
great
p●●terne
of
strict
devotion
,
If
abstinence
goe
beyond
the
bounds
of
a
vertue
,
it
turns
vice
:
and
our
Alensis
well
,
If
our
fast
must
be
afflictive
,
yet
with
due
moderation
;
neither
is
it
required
that
a
man
should
fast
his
utmost
,
but
so
much
as
may
well
stand
with
the
conservation
of
nature
in
her
meet
vigour
:
Not
in
surfetting
and
drunkennesse
,
saith
the
blessed
Apostle
.
It
seemed
a
strange
thing
to
Anacharsis
the
Scythian
,
as
Laertius
observes
,
to
see
the
Greeks
drink
in
small
cruzes
at
the
beginning
of
their
feasts
,
and
in
large
bowles
at
the
latter
end
,
(
an
order
ill
imitated
by
the
lavish
Healthists
of
our
time
)
as
if
they
intended
not
satisfaction
,
and
refreshing
of
nature
,
but
wilfull
excesse
.
If
the
bounty
of
God
allow
us
to
bee
sometimes
merry
,
in
our
moderate
feasts
,
woe
unto
them
that
are
mighty
to
drink
wine
,
and
men
of
strength
to
mingle
strong
drink
:
Well
may
we
say
of
our
cups
as
was
wont
to
be
said
of
the
Ionians
,
they
are
good
servants
,
ill
free-men
,
and
masters
.
Too
much
oyle
puts
out
the
lamp
;
both
reason
and
health
are
drowned
in
over-deep
cups
:
Our
body
is
as
a
well-set
clock
which
keeps
good
time
;
if
it
be
too
much
or
indiscreetly
tamper'd
with
,
the
larum
runs
out
before
the
houre
.
The
like
care
of
avoiding
extremity
must
be
had
in
all
other
delights
.
The
very
Heathen
Orator
could
say
,
He
is
not
worthy
of
the
name
of
a
man
,
that
would
be
a
whole
day
in
pleasure
.
casteth
into
a
deep
sleep
,
and
an
idle
soule
shall
suffer
hunger
.
It
was
a
dead
sleep
wherein
Adam
lost
his
rib
,
Ishbosheth
his
life
,
the
Harlot
her
sonne
,
the
foolish
Virgins
their
entrance
.
How
long
then
wilt
thou
sleep
,
O
sl●ggard
?
when
wilt
thou
arise
out
of
thy
sleep
?
Yet
a
little
sleep
,
a
little
slumber
,
a
little
folding
of
the
hands
to
sleep
;
so
shall
thy
poverty
come
as
one
that
travaileth
,
and
thy
want
as
an
armed
man
.
As
for
sports
,
when
they
take
up
so
much
time
and
labour
as
to
turne
trades
,
they
have
lost
themselves
,
and
perhaps
marr'd
their
Masters
.
It
was
a
just
exception
that
Salustius
tooke
to
Sempronia
,
not
that
she
danced
,
but
that
she
danced
too
well
:
and
our
story
tells
us
,
when
rich
Clisthenes
would
choose
a
fit
match
for
his
only
daughter
,
and
amongst
other
suitors
the
sonne
of
Terpander
▪
the
Athenian
was
most
likely
to
speed
,
the
young
man
to
ingratiate
himselfe
the
more
,
after
dinner
danced
some
Attick
Jigges
,
with
much
cunning
and
activity
;
Well
,
well
,
said
Clisthenes
,
Terpanders
sonne
,
you
have
danced
away
your
marriage
.
If
the
Iron
be
blunt
,
the
edge
must
be
whetted
,
saith
Solomon
;
but
if
we
shall
weare
away
all
the
steele
with
too
much
whetting
,
the
toole
must
needs
be
left
unprofitable
.
§.
VIII
.
The
limitation
,
and
moderation
of
the
pleasure
of
conjugall
society
.
BUt
the
greatest
danger
of
immoderation
is
in
matter
of
lust
;
an
impetuous
passion
,
and
that
which
commonly
beares
downe
reason
before
it
;
and
too
often
even
there
,
Vix
●l●qua
sanctimonialium
sine
devoto
carnali
.
Alv.
Pel.
de
Planctu
.
l.
2.73
.
where
the
strongest
resolutions
,
and
most
religious
vowes
have
made
head
against
it
:
Insomuch
as
Alvarez
Pelagius
sticks
not
to
confesse
,
that
there
was
scarce
any
of
the
holy
sisters
in
his
time
sine
devoto
carnali
;
and
Dominicus
a
Soto
professes
he
cannot
deny
,
Curent
in
unaqu●que
civitate
locum
meretricibus
assignandum
ab
hominum
frequentia
,
&
a
majoribus
Ecclesiis
remotum
.
In
concil
.
Mediolan
.
●
.
habito
a
Carolo
Boromaeo
.
that
their
Clergy
abounds
with
concubinaries
and
adulterers
.
What
should
I
mention
the
toleration
and
yearly
rent
of
publique
stewes
?
these
known
Curtizans
in
Spaine
,
and
Italy
,
pay
to
their
great
Land-lords
for
their
lust
;
whereas
amongst
the
Abassines
,
wages
are
given
them
out
of
the
common
purse
;
Yea
,
even
those
,
who
are
allowed
lawfull
remedies
,
〈◊〉
supra
.
shall
finde
it
taske
enough
,
Erasm.
Epist.
Da●eli
Stibaro
.
Medicus
senex
Basileae
in
publica
professione
docui●
,
&c.
of
whom
Erasmus
speaks
,
who
taught
in
his
publique
Lecture
,
that
this
(
Increase
and
multiply
)
was
our
Saviours
last
legacy
to
the
world
,
which
we
had
thought
had
been
(
Pacem
meam
do
vobis
)
My
peace
I
give
to
you
,
and
that
it
were
pitty
that
any
fruitfull
soile
should
lie
fallow
;
positions
wildly
licentious
,
and
such
as
leave
no
place
for
a
gracious
Eunuchisme
for
the
kingdome
of
heaven
.
Virginall
chastity
is
a
grace
worthy
of
our
fervent
prayers
,
worthy
of
our
best
indeavors
.
I
hear
the
great
Apostle
of
the
Gentiles
say
,
He
that
gives
his
virgin
in
marriage
doth
well
,
but
he
that
gives
her
not
in
marriage
doth
better
;
And
why
should
not
every
one
(
where
there
is
a
difference
of
meliority
)
strive
towards
the
best
?
All
may
strive
,
but
all
can
not
attaine
.
He
that
is
able
to
receive
it
,
let
him
receive
it
,
saith
our
Saviour
.
But
he
that
cannot
receive
the
blessing
of
single
chastity
,
may
receive
the
blessing
of
chaste
marriage
:
an
institution
,
which
if
it
had
not
been
pure
and
innocent
,
had
never
been
made
in
Paradise
,
by
the
all-holy
Maker
of
Paradise
,
both
in
earth
,
and
heaven
.
In
the
managing
,
and
fruition
whereof
,
we
may
not
follow
bruitish
appetite
,
and
lawlesse
sensuality
;
but
must
be
over-ruled
with
right
reason
,
Christian
modesty
,
and
due
respects
to
the
ends
of
that
blessed
ordinance
.
Our
strictest
Casuists
will
grant
,
that
for
the
conservation
of
mankind
,
even
a
votary
may
,
yea
must
marry
,
and
we
have
in
our
times
known
those
,
who
for
the
continuation
of
a
lineall
succession
of
some
great
families
,
have
been
fetcht
from
their
cells
to
a
Bride-chamber
:
As
for
the
remedy
of
incontinency
,
Come
together
againe
.
As
for
the
pleasure
of
conjugall
society
,
I
doe
not
find
a
more
clear
decision
,
Salmeron
.
To
a
faithfull
man
(
saith
he
)
unto
whom
Christ
hath
made
all
things
cleane
,
that
turpitude
,
and
absorption
(
of
reason
)
which
commonly
attends
the
act
of
matrimoniall
knowledge
is
not
a
sin
;
for
as
the
Apostle
teacheth
,
All
things
are
cleane
unto
the
cleane
,
as
Clemens
in
the
third
book
of
his
Stromata
worthily
expounds
it
;
Moreover
,
that
pleasure
or
delectation
which
doth
naturally
follow
the
act
of
generation
,
which
is
by
God
naturally
inbred
in
every
living
creature
,
and
is
not
desired
meerly
for
its
owne
sake
,
is
no
sin
at
all
;
even
as
the
delight
which
accompanieth
eating
,
&
drinking
,
and
sleeping
,
is
not
judged
unlawfull
:
So
therefore
it
is
not
onely
to
be
granted
that
marriage
is
no
sin
;
but
he
that
is
at
liberty
,
and
free
from
any
vow
,
and
hath
not
a
will
to
contain
himself
,
shall
not
acquit
himselfe
of
a
grievous
sin
,
if
he
seek
not
a
wife
;
for
of
such
like
S.
Paul
saith
,
If
they
doe
not
containe
,
let
them
marry
;
for
it
is
better
to
marry
then
to
burne
:
that
is
,
as
S.
Ambrose
interprets
it
,
to
be
overcome
of
lust
.
Thus
far
Salmeron
.
And
to
the
same
purpose
the
learned
Chancelor
of
Paris
determines
,
that
however
those
meetings
which
have
no
other
intuition
but
meer
pleasure
,
cannot
be
free
from
some
veniall
offence
;
yet
that
he
who
comes
to
the
marriage-bed
,
§.
IX
.
Of
the
limitation
of
our
pleasures
in
the
manner
of
using
them
.
THus
much
for
the
just
quantity
of
our
lawfull
delights
;
the
manner
of
our
using
them
remaines
;
Whether
those
of
the
boord
,
or
of
the
bed
,
or
of
the
field
;
one
universall
rule
serves
for
them
all
:
we
may
not
pursue
them
either
over-eagerly
,
or
indiscreetly
.
If
wee
may
use
them
,
we
may
not
set
our
hearts
upon
them
;
and
if
wee
give
our selves
leave
to
enjoy
them
,
yet
wee
may
not
let
our selves
loose
to
their
fruition
:
Carelesnesse
is
here
our
best
posture
;
They
that
rejoyce
,
as
if
they
rejoyced
not
;
they
that
have
wives
,
as
if
they
had
none
;
they
that
buy
,
as
if
they
possessed
not
;
they
that
use
the
world
,
as
if
they
used
it
not
,
saith
the
blessed
Apostle
.
Far
be
it
from
a
Christian
heart
so
to
be
affected
with
any
earthly
delight
,
as
if
his
felicity
dwelt
in
it
,
his
utter
dejection
and
misery
in
the
want
of
it
:
that
as
Phaltiel
did
his
wife
,
he
should
follow
it
weeping
.
I
slept
,
but
my
heart
waketh
:
thus
,
whiles
we
shall
take
our
pleasure
,
our
pleasure
shall
not
take
us
.
Discretion
must
be
the
second
guide
of
our
pleasure
:
as
in
other
circumstances
,
so
especially
in
the
choice
of
meet
places
,
and
seasons
.
Have
yee
not
houses
to
eate
and
drink
in
?
Defraud
not
one
another
,
except
it
be
with
consent
for
a
time
,
that
ye
may
give
your selves
to
fasting
and
prayer
.
It
was
a
commendable
resolution
of
good
Vriah
,
The
Ark
of
God
,
and
Israel
,
and
Iudah
abide
in
tents
,
and
my
Lord
Ioab
,
and
the
servants
of
my
Lord
are
encamped
in
the
open
fields
,
shall
I
then
goe
in
to
my
house
,
to
eat
and
to
drink
,
and
to
lie
with
my
wife
?
As
thou
livest
,
and
as
thy
soule
liveth
,
I
will
not
doe
this
thing
.
When
a
solemne
fast
is
indicted
,
for
a
man
to
entertaine
his
friends
with
a
feast
,
is
no
better
then
an
high
impiety
and
disobedience
;
neither
can
it
be
worthy
of
lesse
then
a
just
mulct
and
censure
in
those
,
who
cast
their
liberallest
invitations
upon
those
daies
which
by
the
wholsome
lawes
both
of
Church
and
Common-welth
are
designed
to
abstinence
;
Alfonsus
de
Vargas
layes
upon
the
Jesuites
,
There
is
a
time
for
all
things
,
saith
wise
Solomon
;
there
is
a
time
to
embrace
,
and
a
time
to
refraine
from
imbracing
;
A
time
to
mourne
,
and
a
time
to
dance
.
If
then
our
pleasure
shall
be
rightly
differenced
,
for
the
kinde
,
and
where
that
is
allowable
,
ordered
aright
for
the
measure
,
quality
,
manner
of
enjoying
it
,
we
shall
be
safely
cheerfull
,
and
our
life
holily
comfortable
.
§.
X.
Motives
to
Moderation
in
the
use
of
all
our
pleasures
.
BUt
,
because
it
is
no
easie
task
to
keep
our
hearts
in
so
meet
a
temper
,
and
to
curb
in
our
appetite
from
a
lawlesse
immoderation
,
it
will
be
necessary
for
us
seriously
to
consider
,
First
,
the
shortnesse
of
them
;
They
are
like
to
that
time
,
on
whose
wings
they
are
carried
,
fugitive
and
transient
;
gone
whiles
they
come
,
and
as
the
Apostle
speaks
,
in
their
very
use
perishing
.
Lysimachus
,
when
in
his
extremity
of
drought
he
had
yeelded
himselfe
and
his
crowne
to
the
Scythians
,
for
a
draught
of
water
,
Good
God
(
saith
he
)
how
great
a
felicity
haue
I
forgone
for
how
short
a
pleasure
?
Who
ever
enjoy'd
full
delight
a
day
?
or
if
he
could
,
what
is
he
the
better
for
it
to
morrow
?
He
may
be
worse
,
but
who
ever
is
the
better
for
his
yesterdayes
feast
?
Sweet
meats
,
and
fat
morsels
glut
the
soonest
;
and
that
which
was
pleasant
in
the
palate
,
is
noysome
in
the
maw
,
and
gut
.
As
for
those
bodily
delights
wherein
luxurious
men
place
their
chief
felicity
,
alas
!
what
poore
abortions
they
are
,
dead
in
the
very
co●ception
,
not
lasting
out
their
mention
,
what
vanishing
shadows
,
what
a
short
nothing
?
And
how
great
a
madnesse
is
it
to
place
our
contentment
upon
meere
transitorinesse
,
to
fall
in
love
with
that
face
which
cannot
stay
to
be
saluted
?
2
The
unprofitablenes
of
them
:
Paupertas
nemini
malum
nisi
repugnanti
.
Senec.
Ep.
123.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
easie
to
name
thousands
that
have
mis-carried
by
the
use
of
pleasures
,
who
,
with
Vlysses
his
companions
have
been
turned
into
swinish
beasts
,
by
the
cups
of
this
Circe
;
but
shew
me
the
man
that
ever
was
the
better
for
them
:
we
have
known
want
,
like
to
the
hard
soil
of
Ithaca
,
breed
good
wits
;
but
what
can
fulnesse
yeeld
,
save
fat
guts
,
ill
humours
,
dull
braines
?
The
observation
is
as
true
as
old
,
that
the
flesh
is
nourished
with
soft
,
but
the
minde
with
hard
meats
:
The
Falconer
keeps
his
hawk
sharp
that
would
flye
well
;
and
the
horses
are
breath'd
,
and
dieted
,
that
would
win
the
bell
,
and
the
wager
.
Sampson
was
not
so
strong
,
nor
David
so
holy
,
nor
Solomon
so
wise
,
as
not
to
be
foyled
with
these
assaults
.
It
was
one
straine
in
Moses
his
song
,
Iesurun
is
waxed
fat
and
kicked
;
Thou
didst
drink
of
the
pure
blood
of
the
grape
:
thou
art
waxen
fat
,
thou
art
grown
thick
,
thou
art
covered
with
fatnesse
:
then
he
forsook
God
that
made
him
,
and
lightly
esteemed
the
rock
of
his
salvation
.
How
many
brave
hopes
have
wee
known
dashed
with
youthly
excesse
?
how
many
high
,
and
gallant
spirits
effeminated
?
Hannibal
could
complaine
that
he
brought
men
into
Campania
,
It
is
better
to
goe
to
the
house
of
mourning
,
saith
Solomon
,
then
to
goe
to
the
house
of
feasting
:
Sorrow
is
better
then
laughter
,
for
by
the
sadnesse
of
the
countenance
the
heart
is
made
better
.
If
Iobs
children
do
but
meet
at
a
kinde
banquet
,
their
father
is
faine
to
expiate
their
feast
with
sacrifice
;
for
seldome
is
ever
jollity
without
excesse
;
whereas
in
a
sad
austerity
there
is
no
feare
of
over-lashing
.
Thirdly
,
as
there
is
no
profit
in
the
immoderation
of
these
momentany
pleasures
,
so
no
little
pain
in
the
loose
:
This
hony-bagge
hath
ever
a
sting
attending
it
;
so
as
we
are
commonly
plagued
(
as
Bernard
well
)
in
that
wherein
we
were
mis-delighted
.
Fishes
and
fowles
are
well
pleased
with
their
baites
,
but
when
the
hook
or
gin
seizeth
them
,
they
are
too
late
sensible
of
their
misery
.
I
have
known
potions
,
that
have
been
very
pleasant
in
the
mouth
,
which
have
wrought
churlishly
in
the
guttes
;
such
are
these
pleasures
:
What
fruit
have
you
(
saith
the
Apostle
)
in
those
things
whereof
ye
are
now
ashamed
?
Yes
,
I
will
therefore
indure
it
the
rather
,
for
being
so
tender
and
delicate
,
much
lesse
shall
I
be
able
to
indure
the
paines
of
hell
.
Could
we
then
fore-consider
the
everlasting
torments
,
which
attend
the
momentany
pleasures
of
sin
;
We
would
say
to
the
best
and
most
plausible
of
them
,
as
Sir
Thomas
is
reported
to
have
said
to
his
wife
,
Gentle
Eve
I
will
none
of
your
apple
:
and
would
be
loth
(
as
that
Philosopher
said
in
the
like
case
)
to
buy
repentance
(
yea
torment
)
at
so
deare
a
rate
.
§.
XI
.
Of
the
mo●eration
of
our
desires
in
matter
of
wealth
and
honour
,
&c.
NExt
to
the
moderation
of
our
pleasures
is
that
of
our
desires
,
if
not
rather
before
it
;
for
whereas
there
are
three
acts
of
our
sensitive
appetite
,
in
respect
of
good
,
loving
,
desiring
,
delight
:
Love
makes
way
to
our
desires
,
and
delight
followes
it
;
but
because
the
desires
we
now
speak
of
,
are
rather
covetous
,
then
love-some
;
of
outward
abilities
,
rather
then
bodily
pleasures
,
we
cannot
repent
of
this
order
of
their
tractation
.
And
surely
,
of
the
two
,
our
desires
are
much
more
insatiable
and
boundlesse
then
our
delights
.
Give
,
Give
.
Every
soule
(
as
St.
Austin
wittily
)
is
either
Christs
spouse
,
and
accounts
all
things
in
the
world
but
dung
,
yea
but
losse
in
comparison
of
him
:
If
the
Divells
harlot
,
she
runs
wilde
after
every
gaudy
pleasure
,
and
profit
;
like
the
barren
womb
,
It
is
enough
.
So
then
the
true
Christian
soule
,
as
it
can
say
with
David
,
whom
have
I
in
heaven
but
thee
,
and
there
is
nothing
in
earth
that
I
desire
besides
thee
;
so
it
can
say
with
St.
Paul
,
I
have
learned
both
to
want
and
to
abound
,
to
be
full
and
to
be
hungry
,
and
in
whatsoever
estate
to
be
therewith
content
.
Our
desires
therefore
are
both
the
surest
measures
of
our
present
estate
,
and
the
truest
prognosticks
of
our
future
:
Vpon
those
words
of
Solomon
,
As
the
tree
falls
so
it
shall
lie
,
Bernard
wittily
,
How
the
tree
will
fall
thou
shalt
soone
know
by
the
store
,
and
weight
of
the
boughes
;
Our
boughes
are
our
desires
,
on
which
side
soever
they
grow
and
sway
most
,
so
shall
the
soule
fall
.
It
was
a
word
too
good
for
him
that
sold
his
birth-right
for
a
messe
of
pottage
,
I
have
enough
my
brother
:
Iacob
himselfe
could
have
said
no
more
;
this
moderation
argues
a
greater
good
then
it selfe
;
for
as
nothing
comes
amisse
to
that
man
who
holds
nothing
enough
,
Cui
nihil
satis
est
,
nihil
rurpe
est
.
Timo●heus
in
Aristophontum
prodigum
.
Aelian
.
1
Tim.
6.10
.
Si
vis
cum
laetitia
animi
vivere
,
nol●
multa
habere
.
Bern.
ubi
supra
.
c.
45.
(
since
the
love
of
mony
is
the
root
of
all
evill
)
so
he
that
can
stint
his
desires
is
canon-proofe
against
tentations
;
whence
it
is
that
the
best
and
wisest
men
have
still
held
themselves
shortest
:
Even
he
that
had
more
then
enough
,
could
say
,
Give
me
not
over-much
.
Who
knowes
not
the
bare
feet
and
patched
cloaks
of
the
famous
Philosophers
amongst
the
heathen
?
Reditus
Romani
computati
ab
Henrico
3.
ad
tantumascenderunt
quantum
reditus
regis
,
viz.
l.
x.
millia
marcarum
puri
reditus
,
praeter
alia
emolumenta
.
Florilegus
.
Ann.
1245.
which
in
the
time
of
Pope
Martin
came
to
the
Court
of
Rome
out
of
France
alone
;
and
the
yearely
summes
registred
in
our
Acts
,
which
out
of
this
Iland
flew
thither
,
above
the
Kings
revenues
:
we
know
in
our
time
what
millions
of
gold
Sixtus
5.
who
changed
a
neat-heards
cloak
for
a
Franciscans
cowle
,
Thomas
Aquinas
;
When
that
great
Clerk
came
to
Rome
,
and
looked
somewhat
amazedly
upon
the
masse
of
Plate
,
and
treasure
which
he
there
saw
;
Lo
,
said
the
Pope
,
you
see
,
Thomas
,
we
cannot
say
as
S.
Peter
did
of
old
,
Silver
and
gold
have
I
none
;
No
,
said
Aquinas
,
neither
can
you
command
as
he
did
,
the
lame
man
to
arise
and
walk
.
There
was
not
more
difference
in
the
wealth
of
the
time
,
Paul
;
As
having
all
things
,
yet
possessing
nothing
;
and
a
resolution
no
lesse
,
that
rather
then
he
would
be
put
down
by
the
brag
of
the
false-teachers
among
the
Corinthians
,
he
would
lay
his
fingers
to
the
stitching
of
skins
for
Tent-making
.
What
speak
I
of
these
meannesses
,
The
foxes
have
holes
,
and
the
birds
of
the
ayre
haue
nests
,
but
the
son
of
man
hath
not
where
to
lay
his
head
?
It
was
a
base
and
unworthy
imputation
,
that
hath
been
cast
upon
him
by
some
ignorant
favourers
of
wilfull
poverty
,
that
he
lived
upon
pure
almes
.
If
our
blessed
Saviour
,
and
his
train
had
not
a
common
stock
,
wherefore
was
Iudas
the
purse-bearer
?
and
why
in
that
office
did
he
repine
at
the
costly
oyntment
bestowed
upon
his
Master
,
as
that
which
might
have
been
sold
for
300
,
pence
to
the
use
of
the
poore
,
if
himselfe
had
not
wont
to
be
a
receiver
of
the
like
summes
in
a
pretence
of
distribution
?
wherein
had
he
been
a
thiefe
,
if
he
had
not
both
wont
,
and
meant
to
lurch
out
of
the
common
Treasury
?
Certainly
,
he
that
said
,
It
is
better
to
giue
then
to
receive
,
would
not
faile
of
the
better
,
and
take
up
with
the
worse
:
and
he
who
sent
his
Cators
to
Sichem
to
buy
meat
,
Even
so
the
Lord
hath
ordained
that
they
which
preach
the
Gospell
,
should
live
of
the
Gospell
.
Lo
this
was
Christs
owne
ordination
,
was
it
not
therefore
his
practice
?
and
if
any
man
would
rather
cast
it
upon
our
Saviours
care
for
the
provision
of
succeeding
times
,
he
may
soone
learne
,
that
when
the
blessed
Son
of
God
sent
his
Disciples
as
Legates
from
his
own
side
,
to
preach
the
Gospell
,
without
scrip
,
or
mony
,
the
word
was
,
dignus
est
,
The
labourer
is
worthy
of
his
wages
:
he
saith
not
,
The
begger
is
worthy
of
his
almes
:
This
maintenance
was
not
of
beneficence
,
but
duty
:
So
as
Salmeron
observes
well
,
Let
your
conversation
be
without
covetousnesse
;
and
be
content
with
such
things
as
ye
have
:
which
unto
his
Timothy
he
limits
to
food
and
rayment
;
For
we
brought
nothing
into
this
world
,
and
it
is
certaine
wee
shall
carry
nothing
out
.
Lo
,
wee
begin
and
end
with
nothing
;
There
are
those
,
as
our
Bromiard
observes
,
who
in
a
faire
pretence
of
mortification
,
like
soaring
Kites
,
Tertullus
Patric
us
Romanus
locuples
,
pa●rimonium
dedi●
Benedicto
,
&c.
regn●●
po●ius
quam
coenobia
vir
sanctus
posteris
〈◊〉
Volater
.
flie
up
from
the
earth
,
and
cry
,
Fie
,
Fie
,
in
their
flight
,
as
if
they
scorned
these
lower
vanities
,
and
yet
when
they
have
done
,
stoop
upon
the
first
carrion
that
comes
in
their
eye
:
False
Pharisees
that
under
the
colour
of
long
prayers
devoure
widowes
houses
;
Pharisaicall
votaries
that
under
colour
of
wilfull
poverty
,
Scirifius
Hascenus
,
desire
no
more
patrimony
from
their
father
,
but
a
drum
,
and
an
ensigne
;
and
thus
furnished
,
Vrspergens
Cuspin
.
in
vita
Alberti
.
vide
Orationem
praemonitoriā
Caes.
Branchedori
.
M●gnitudo
non
habet
cer●um
modum
.
Sen.
Epist.
43.
who
girded
with
his
sword
,
and
crowned
with
an
Imperiall
Diadem
came
abroad
magnificently
amongst
the
people
and
could
openly
professe
,
I
am
both
Caesar
and
Pope
.
Vaine
men
!
whither
doe
our
restlesse
desires
carry
us
,
unlesse
grace
and
wiser
thoughts
pineon
their
wings
?
Which
if
we
doe
seriously
affect
;
there
is
a
double
remedy
of
this
immoderation
;
The
first
is
the
due
consideration
of
our
owne
condition
,
both
in
the
shortnesse
and
ficklenesse
of
our
life
,
and
the
length
and
weight
of
our
reckoning
.
Alas
,
if
all
the
world
were
mine
,
how
long
could
I
injoy
it
?
Thou
foole
,
this
night
shall
they
take
away
thy
soule
,
as
was
said
to
the
rich
projector
in
the
parable
,
and
then
whose
shall
all
these
things
bee
?
Were
I
the
great
King
of
Babylon
,
when
I
see
the
hand
writing
my
destiny
upon
the
wall
,
what
should
I
care
for
the
massie
bowls
of
my
cupboord
,
or
the
golden
roofe
of
my
Palace
?
what
foole
was
ever
fond
of
the
orient
colours
of
a
bubble
?
who
ever
was
at
the
cost
to
gild
a
mud-wall
?
or
to
embroyder
that
tent
which
he
must
remove
to
morrow
?
Such
is
my
condition
here
;
I
must
alter
,
it
cannot
.
It
is
the
best
ceremony
that
I
could
note
in
all
the
pack
of
those
Pontificall
rites
,
that
an
herald
burnes
towe
before
the
new
Pope
in
all
the
height
of
his
pomp
,
and
cryes
Holy
Father
,
thus
passes
the
glory
of
the
world
:
Thus
,
even
thus
indeed
,
the
glory
passes
;
the
account
passes
not
so
soon
:
It
is
a
long
reckoning
that
remaines
to
be
made
for
great
receipts
:
for
we
are
not
the
owners
;
we
are
the
baylifes
or
stewards
of
our
whole
estates
:
In
the
day
of
our
great
Audit
,
there
is
not
one
peny
but
must
be
calculated
;
and
what
can
the
greatnesse
of
the
summe
(
passed
through
our
hands
)
then
availe
us
,
other
then
to
adde
difficulty
to
the
computation
,
and
danger
to
the
accountant
?
When
Death
shall
come
roughly
to
us
in
the
style
that
Benedict
did
to
Totilaes
servant
,
Lay
downe
that
thou
bearest
,
for
it
is
not
thine
owne
;
and
the
great
Master
of
the
universall
family
of
the
world
shall
call
us
to
a
redde
rationem
,
for
all
that
we
have
received
;
Woe
is
me
,
The
second
remedy
,
is
the
due
consideration
of
the
object
of
our
desires
:
Alas
,
what
poore
stuffe
is
this
wherewith
we
are
transported
?
what
is
the
most
preciovs
metall
of
either
colour
,
but
thick
clay
,
§.
XII
.
The
moderation
of
our
passions
:
and
therein
first
of
our
sorrow
.
THe
moderation
of
our
passions
challengeth
the
next
roome
;
In
the
pursuit
whereof
(
since
their
variety
is
great
)
it
were
easie
to
passe
our
bounds
;
but
we
shall
moderate
our
discourse
,
and
select
some
of
the
most
impetuous
:
As
for
love
and
joy
,
they
have
so
much
affinity
with
pleasure
and
delight
whereof
we
have
already
treated
,
that
we
shall
spare
the
labour
of
their
further
mention
.
Sorrow
shall
take
the
first
place
;
a
passion
that
hath
beene
guilty
of
much
blood
.
We
have
read
and
heard
of
some
few
,
that
have
dyed
of
joy
;
as
Chilon
of
Sparta
,
when
he
imbraced
his
sonne
returning
with
honour
;
for
a
broken
spirit
dryeth
and
bones
,
saith
Solomon
;
and
by
the
sorrow
of
the
heart
,
the
spirit
is
broken
.
This
is
our
childs
part
which
was
beset
us
in
Paradise
before
we
were
:
By
the
mothers
side
,
In
sorrow
shalt
thou
bring
forth
;
By
the
fathers
,
In
sorrow
shalt
thou
eat
of
it
,
all
the
dayes
of
thy
life
:
Sorrow
in
birth
,
sorrow
in
life
,
and
in
death
sorrow
.
The
shadow
doth
not
more
inseparably
follow
the
body
,
then
this
doth
our
existence
;
so
as
he
that
meant
to
say
Thrice
miserable
,
mistooke
not
much
,
when
he
said
,
Thrice
man
.
My
bowels
boyled
and
rested
not
;
the
dayes
of
affliction
prevented
me
.
I
went
mourning
without
the
Sun
;
I
am
a
brother
to
Dragons
,
and
a
companion
to
owles
.
And
the
sweet
singer
of
Israel
warbles
out
sad
straines
of
complaint
,
The
sorrowes
of
death
compassed
me
about
,
and
the
paines
of
hell
gat
hold
on
me
;
My
soule
melts
for
very
heavinesse
.
Ezekiah
chatters
like
a
Crane
or
Swallow
,
and
mournes
like
a
Dove
.
What
speak
I
of
these
,
when
I
hear
the
Lord
of
life
and
glory
say
,
My
soule
is
exceeding
heavy
,
even
to
the
death
.
Now
this
sorrow
is
ever
out
of
the
sense
of
some
evill
:
Evill
,
whether
of
sin
,
or
of
punishment
;
Of
sinne
,
whether
of
others
,
or
our
owne
.
Punishment
,
as
bodily
sicknesse
,
death
of
friends
,
worldly
losses
;
all
these
are
just
grounds
of
sorrow
.
Rivers
of
waters
run
downe
mine
eyes
,
because
they
keep
not
thy
law
,
saith
holy
David
.
And
doe
we
not
think
he
sorrowed
more
for
his
owne
sinnes
?
There
is
no
rest
in
my
bones
,
saith
he
,
because
of
my
sinne
,
And
all
the
night
long
I
make
my
bed
to
swim
;
I
water
my
couch
with
my
teares
.
Punishment
doth
not
more
necessarily
follow
upon
sinne
,
then
sorrow
followes
punishment
;
Davids
eye
is
consumed
because
of
his
griefe
.
They
have
striken
me
(
doth
he
say
)
and
I
was
not
sick
,
they
have
beaten
me
,
and
I
felt
it
not
;
we
are
wont
to
censure
that
child
for
stubborne
and
gracelesse
,
that
sheds
no
teares
when
he
is
whipped
:
It
cannot
be
well
with
us
,
if
we
sorrow
not
;
Blessed
are
they
that
mourne
.
But
there
are
certaine
just
conditions
and
cautions
of
our
griefe
,
which
we
cannot
exceed
or
neglect
,
without
offence
both
to
God
,
and
to
our selves
.
Whereof
the
first
shall
be
,
that
the
cause
of
our
sorrow
be
just
:
not
fancied
,
not
insufficient
;
For
we
have
knowne
some
that
have
brew'd
their
owne
griefe
,
who
with
Simeon
Stylites
have
voluntarily
chained
up
themselves
in
their
owne
pillar
,
when
they
might
have
enjoyed
free
scope
of
comfortable
liberty
.
How
many
melancholique
peeces
have
with
meere
imaginations
made
their
lives
miserable
,
and
worne
out
their
dayes
in
the
bitternesse
of
their
soule
;
only
out
of
those
conceits
which
the
by-standers
have
hooted
at
,
as
either
impossible
,
or
ridiculous
?
One
thinkes
himselfe
loathsomly
deformed
,
another
disgraced
and
infamous
;
a
third
dying
or
dead
:
One
thinks
himselfe
transmuted
into
some
beast
:
another
possessed
by
some
ill
spirit
.
What
forme
cannot
this
humour
put
on
?
I
leave
these
kind
of
complainants
to
good
counsell
and
Ellebore
.
Others
there
are
,
who
have
indeed
reall
crosses
,
but
farre
below
their
sorrow
,
passionately
lamenting
even
small
afflictions
:
so
we
have
seene
a
child
,
when
he
hath
taken
a
heedlesse
and
harmlesse
fall
,
bewray
his
griefe
with
loud
crying
,
and
in
a
foolish
anguish
knocking
his
head
against
that
ground
,
which
he
accuseth
for
his
miscarriage
:
Thus
we
finde
certain
Armenians
,
Give
me
children
,
or
else
I
dye
:
Ionah
had
cause
to
be
sorry
for
the
losse
of
his
Gourd
,
but
he
had
no
reason
to
say
,
It
is
better
for
me
to
dye
then
to
live
:
These
dispositions
are
like
unto
a
new
cart
,
which
screaks
,
and
cryes
,
even
whiles
it
hath
no
burden
but
his
owne
wheeles
,
whereas
that
which
is
long
used
,
and
well
liquored
,
goes
silently
away
with
an
heavy
load
.
but
not
as
men
without
hope
:
David
mournes
,
at
least
enough
,
Iob
,
The
Lord
hath
given
,
and
the
Lord
hath
taken
,
blessed
bee
the
name
of
the
Lord
.
As
then
on
the
one
side
we
may
not
so
obdure
our selves
,
as
to
be
like
the
Spartan
boyes
,
which
would
not
so
much
as
change
a
countenance
at
their
beating
;
so
on
the
other
side
,
we
may
not
be
like
to
those
Anticks
of
stone
,
which
we
see
carved
out
under
the
end
of
great
beams
in
vast
buildings
,
which
seeme
to
make
wry
and
wrencht
faces
,
as
if
they
were
hard
put
to
it
,
with
the
weight
,
when
as
indeed
they
beare
little
or
nothing
.
Our
third
Caution
is
,
that
the
measure
of
this
sorrow
be
proportioned
,
whether
it
be
more
or
lesse
,
according
to
the
cause
of
the
sorrow
;
for
it
may
be
so
moderate
,
as
to
be
unproportionable
.
Griefe
for
crosses
should
be
small
,
and
impassionate
;
griefe
for
sin
can
hardly
be
too
much
:
and
as
those
crosses
,
and
those
sins
differ
in
degree
,
so
should
the
degrees
of
our
sorrow
;
he
therefore
that
grieves
more
for
a
crosse
,
then
for
his
sinne
;
or
grieves
equally
for
a
small
crosse
and
a
greater
,
offends
in
the
undue
proportion
of
his
sorrow
:
Shortly
then
,
there
is
a
worldly
sorrow
,
and
there
is
a
spirituall
;
both
which
must
know
their
just
limits
;
right
reason
and
true
Philosophy
teaches
the
one
,
the
other
Divinity
.
I
have
lost
my
goods
;
were
they
mine
first
?
perhaps
I
was
but
their
keeper
,
or
bearer
,
not
their
owner
;
I
see
the
groom
that
keeps
the
horse
is
not
much
troubled
to
flea
him
;
what
doth
he
lose
but
his
labour
in
tending
him
?
What
was
the
mule
in
Plutarch
,
after
his
lying
down
in
the
water
,
troubled
with
the
melting
of
that
burden
of
salt
,
which
he
carryed
?
or
what
paines
is
it
to
the
silly
asse
,
that
the
treasure
which
he
bore
is
taken
off
,
and
laid
up
in
his
Masters
chest
?
I
see
many
sweating
in
the
mint
upon
severall
imployments
,
they
have
money
enough
under
their
hands
,
what
are
they
the
richer
?
or
doe
they
greeve
to
see
it
carryed
away
in
full
sacks
from
their
fingering
?
My
goods
are
lost
;
were
they
not
only
lent
me
for
a
time
,
till
they
should
be
called
for
?
were
they
not
delivered
into
my
hands
,
only
to
be
paid
back
upon
account
?
if
the
owner
require
them
at
his
day
,
what
harme
is
done
?
so
that
my
reckoning
bee
eaven
,
how
can
I
complaine
to
be
eased
of
a
charge
?
I
have
lost
my
goods
by
shipwrack
;
It
is
well
that
my selfe
have
escaped
;
how
have
I
heard
and
read
of
Philosophers
,
who
have
voluntarily
cast
their
gold
into
the
Sea
;
the
windes
have
done
that
for
me
,
which
their
hands
did
for
themselves
?
perhaps
that
very
wealth
had
beene
my
undoing
,
which
at
least
,
can
doe
no
harme
where
it
is
;
why
did
I
trust
such
friends
as
winde
and
water
,
if
I
did
not
looke
to
be
disappointed
?
I
have
lost
my
goods
by
casualty
of
fire
;
even
that
casualty
was
not
without
a
providence
:
He
that
sent
that
fire
,
meant
to
try
me
by
it
;
he
had
not
sent
it
,
but
that
he
knew
there
was
drosse
of
worldlinesse
and
corruption
to
be
thus
purged
out
of
me
:
It
is
a
worse
flame
that
I
have
deserved
;
and
if
by
this
lesser
and
momentany
fire
,
the
mercy
of
God
hath
meant
to
prevent
that
greater
,
and
everlasting
,
I
have
reason
(
as
the
Martyrs
were
wont
)
to
embrace
the
flame
.
I
have
lost
my
goods
by
robbery
,
cosenage
,
oppression
;
I
would
be
loth
to
be
in
his
case
that
hath
thus
found
them
:
Let
him
mourn
that
hath
thus
purchased
a
curse
:
for
me
,
I
have
but
forceably
transferred
my
charge
,
where
it
will
be
wofully
audited
for
.
It
is
all
one
to
me
whether
it
be
fire
,
or
water
,
or
fraud
,
or
violence
that
hath
robbed
me
;
there
is
one
and
the
same
hand
of
God
in
all
these
events
:
let
me
kisse
that
hand
which
strikes
me
with
these
varieties
of
rods
,
and
I
shall
say
,
It
is
good
for
me
that
I
was
afflicted
.
My
friend
,
my
wife
,
my
child
is
dead
;
say
rather
they
are
departed
:
I
can
scarce
allow
it
to
be
a
death
,
where
they
decease
well
:
prosectio
est
,
Non
mihi
peri●
,
sed
praei●
,
&c.
Bern.
Epist
270.
quam
tu
putas
mortem
,
as
Tertullian
of
old
.
It
is
a
meere
departure
of
those
partners
which
must
once
meet
,
and
from
those
friends
which
must
soone
follow
and
overtake
us
.
Sorrow
is
so
proper
for
a
funerall
that
the
Jews
were
wont
to
hire
mourners
,
rather
then
they
would
want
them
:
Even
our
blessed
Saviour
bestowed
teares
upon
the
Exequies
of
him
,
whom
he
meant
presently
to
raise
:
it
is
not
for
us
to
be
too
niggardly
of
this
warme
dew
;
but
those
teares
which
are
shed
at
the
decease
of
good
soules
,
should
be
like
those
drops
of
raine
which
fall
in
a
Sun-shine
,
mixed
with
rayes
of
comfort
.
Let
them
put
no
stint
to
their
sorrow
who
think
there
is
no
rest
,
no
happinesse
after
death
:
but
for
us
,
Solomon
,
The
day
of
death
is
better
then
ones
birth
day
.
Shortly
then
,
I
have
parted
with
a
good
child
,
but
to
a
better
Father
,
to
a
more
glorious
patrimony
:
whether
now
is
the
childs
gaine
,
or
the
Fathers
losse
greater
?
and
what
can
it
be
but
selfe-love
that
makes
me
more
sensible
of
my
owne
losse
,
I
have
lost
my
health
and
am
seized
with
sicknesse
and
paine
:
This
,
this
,
next
to
death
is
the
King
of
sorrowes
;
all
earthly
crosses
vaile
to
it
,
and
confesse
themselves
trifles
in
comparison
:
Not
so
only
(
saith
the
chosen
vessell
)
but
we
glory
or
rejoyce
in
tribulations
:
For
,
lo
,
our
faith
is
it
which
puts
true
constructions
upon
our
paines
.
Health
it self
would
not
be
welcome
to
us
,
if
we
did
not
know
it
good
;
and
if
we
could
be
perswaded
that
sicknesse
were
good
,
or
better
for
us
,
why
should
not
that
be
equally
welcome
?
It
was
a
good
speech
of
that
Hermite
,
who
when
he
heard
a
man
praying
vehemently
for
the
removall
of
his
disease
,
said
,
(
Fili
,
rem
tibi
necessariam
abjicere
audes
?
)
Alas
,
sonne
,
you
goe
about
to
be
rid
of
a
necessary
commodity
.
The
Christian
heart
knowes
it
is
in
the
hands
of
him
who
could
as
easily
avert
evill
,
as
send
it
;
and
whose
love
is
no
lesse
,
then
his
power
;
and
therefore
resolves
,
he
could
not
suffer
,
if
not
for
the
better
.
The
parent
is
indulgent
to
his
child
,
were
his
love
well
improved
;
if
he
would
not
suffer
his
son
to
be
let
blood
in
a
plurifie
,
whiles
the
Physitian
knowes
he
dyes
if
he
bleed
not
?
An
ignorant
pesant
hath
digg'd
up
a
lump
of
pretious
Ore
,
Torcul●ria
paran●ur
avis
,
&
olivis
,
nec
●va
vinum
,
&c.
doe
we
not
smile
at
him
,
if
he
be
unwilling
the
finer
should
put
it
into
the
fire
?
The
presse
is
prepared
for
the
grapes
and
Olives
,
and
(
as
Austin
well
)
neither
of
them
will
yeeld
their
comfortable
and
wholsome
juyce
without
an
hard
strayning
;
would
not
that
fond
Manichee
make
himselfe
ridiculous
,
that
should
forbid
to
gather
,
much
more
to
wring
them
?
Shortly
then
,
am
I
visited
with
sicknesse
?
it
is
not
for
me
(
like
a
man
that
is
overloaded
with
too
heavy
a
burden
)
to
make
ill
faces
;
but
to
stir
up
my
Christian
resolution
,
and
to
possesse
my
soule
in
patience
,
as
well
knowing
that
the
vessell
that
would
be
fit
for
Gods
cup-board
,
must
be
hammered
with
many
stroakes
;
the
corne
for
Gods
table
must
passe
under
the
sickle
,
the
flayle
,
the
mill
;
the
spices
for
Gods
perfume
must
be
bruised
and
beaten
.
In
●umme
;
worldly
crosses
cannot
affect
us
with
too
deepe
sorrow
,
if
we
have
the
grace
and
leasure
to
turne
them
round
,
and
view
them
on
all
sides
;
for
if
we
finde
their
face
sowre
,
and
grisly
,
their
back
is
comely
and
beautifull
:
No
chastening
for
the
present
seemeth
to
be
joyous
,
§.
XIII
.
Of
spirituall
sorrow
and
the
moderation
thereof
.
NOt
so
rise
,
but
more
painfull
is
the
spirituall
sorrow
,
whether
for
the
sense
of
sinnes
,
or
the
want
of
grace
.
Let
me
be
in
bitternesse
(
as
Zechariah
expresses
it
)
as
one
that
is
in
bitternesse
for
his
only
sonne
.
Not
,
but
that
it
is
possible
to
drink
too
deep
of
this
bitter
cup
:
We
have
known
those
,
who
have
pined
themselves
away
,
in
a
continuall
heavinesse
,
refusing
all
possible
meanes
of
comfort
,
out
of
a
sense
of
their
sinnes
,
whose
whole
life
hath
beene
like
a
gloomy
winters
day
,
all
over-cast
with
clouds
,
without
the
least
glimpse
of
a
Sun
shine
;
we
have
seene
them
that
have
thus
lived
and
dyed
disconsolate
,
raving
,
despairing
:
Experience
makes
this
so
true
,
that
we
may
well
conclude
,
that
even
the
best
spirituall
sorrow
must
be
moderated
,
the
worst
shunned
;
every
sorrow
for
sinne
is
not
good
:
there
is
a
sorrow
that
lookes
at
the
punishment
through
the
sinne
,
not
regarding
the
offence
;
but
the
smart
of
evill
;
this
would
not
care
for
the
frowne
of
God
,
if
he
would
not
strike
,
as
that
which
indeed
feares
not
God
;
but
hell
;
as
that
which
apprehends
only
lashes
and
torm●nts
:
this
is
incident
even
to
divells
,
and
damned
soules
;
all
which
cannot
but
naturally
abhorre
paine
and
torture
:
What
malefactor
was
ever
in
the
world
,
that
was
not
troubled
to
thinke
of
his
execution
?
There
is
a
sorrow
that
lookes
not
at
the
punishment
,
but
the
sinne
,
regarding
,
not
so
much
the
deserved
smart
,
as
the
offence
;
that
is
more
troubled
with
a
Fathers
frowne
,
then
with
the
whip
in
a
strangers
hand
;
with
the
desertions
of
God
,
then
with
the
feare
of
an
hell
:
Under
this
sorrow
,
and
sometimes
perhaps
under
the
mixture
of
both
,
doth
God
suffer
his
dearest
ones
to
dwell
for
a
time
,
numbring
all
their
teares
,
and
sighes
,
recording
all
their
knocks
on
their
breasts
,
and
stroakes
on
their
thighes
,
and
shakings
of
their
heads
,
and
taking
pleasure
to
view
their
profitable
,
and
at
last
happy
self-conflicts
.
It
is
said
of
Anthony
the
holy
Hermite
,
that
having
beene
once
in
his
desart
,
beaten
and
buffeted
by
Divells
,
he
cryed
out
to
his
Saviour
(
O
bone
Iesu
ubi
eras
?
)
O
good
Iesus
where
wert
thou
,
whil●s
I
was
thus
handled
?
and
received
answer
,
Iuxta
te
,
sed
expectavi
certamen
tuum
:
I
was
by
thee
,
but
stayed
to
see
how
thou
wouldest
behave
thy selfe
in
the
combat
.
Surely
,
so
doth
our
good
God
to
all
his
:
and
will
at
last
give
an
happy
issue
with
the
temptation
;
In
the
meane
time
it
cannot
but
concerne
us
,
to
temper
this
mixed
sorrow
of
ours
with
a
meet
moderation
:
Heare
this
then
thou
drouping
soul
,
thou
are
dismayed
with
the
haynousnesse
of
thy
sinnes
,
and
the
sense
of
Gods
anger
for
them
;
dost
thou
know
with
whom
thou
hast
to
doe
?
The
Lord
,
the
Lord
,
mercifull
and
gratious
,
long
suffering
,
and
abundant
in
goodnesse
and
truth
,
keeping
mercy
for
thousands
,
forgiving
iniquities
and
transgressions
,
and
sinnes
;
and
canst
thou
distrust
that
infinite
goodnesse
?
Lo
,
if
there
were
no
mercy
in
heaven
,
thou
couldst
not
be
otherwise
affected
;
Looke
up
and
see
that
glorious
light
that
shines
about
thee
;
With
the
Lord
there
is
mercy
,
and
with
him
is
plentious
redemption
.
And
is
there
plentious
redemption
for
all
,
and
none
for
thee
?
Because
thou
hast
wronged
God
in
his
justice
,
wilt
thou
more
wrong
him
in
his
mercy
?
and
because
thou
hast
wronged
him
in
both
,
wilt
thou
wrong
thy selfe
in
him
?
Know
,
O
thou
weak
man
,
Thy
mercy
O
Lord
is
in
the
heavens
,
and
thy
faithfulnesse
reacheth
unto
the
clouds
;
said
also
,
Thy
mercy
is
great
above
the
heavens
,
and
thy
truth
reacheth
unto
the
clouds
.
It
is
a
sure
comfort
to
thee
,
that
he
cannot
faile
in
his
faithfulnesse
and
truth
;
thou
art
upon
earth
,
and
these
reach
above
thee
,
to
the
clouds
,
but
if
thy
sinnes
could
be
so
great
and
high
,
as
to
over-look
the
clouds
,
yet
his
mercy
is
beyond
them
,
for
it
reacheth
unto
heaven
;
and
if
they
could
in
an
hellish
presumption
reach
so
high
as
heaven
,
yet
his
mercy
is
great
above
the
heavens
;
higher
then
this
they
cannot
.
If
now
thy
hainous
sinnes
could
sink
thee
to
the
bottome
of
hell
,
yet
that
mercy
which
is
above
the
heavens
,
can
fetch
thee
up
againe
:
Thou
art
a
grievous
sinner
;
we
know
one
that
said
he
was
the
chiefe
of
sinners
,
who
is
now
one
of
the
prime
Saints
in
heaven
:
Looke
upon
those
whom
thou
must
confesse
worse
then
thy selfe
:
Cast
back
thine
eyes
but
upon
Manasseh
,
And
what
?
is
the
hand
of
God
shortned
that
he
cannot
now
save
?
Or
,
hath
the
Lord
cast
off
for
ever
?
and
will
he
be
favourable
no
more
?
Is
his
mercy
cleane
gone
for
ever
?
hath
God
forgotten
to
be
gracious
?
hath
he
in
anger
shut
up
his
tender
mercies
?
O
man
,
say
justly
,
on
:
This
is
mine
infirmity
;
thine
infirmity
sure
enough
;
and
take
heed
,
if
thou
persist
to
distrust
,
that
it
be
not
worse
:
These
misprisons
of
God
are
dangerous
;
The
honour
of
his
mercy
is
justly
deare
to
him
;
no
marvell
if
he
cannot
indure
it
to
be
questioned
;
when
the
temptation
is
blowne
over
,
heare
what
the
same
tongue
sayes
,
The
Lord
is
mercifull
and
gratious
,
slow
to
anger
,
and
plentious
in
mercy
.
He
will
not
alway
chide
,
neither
will
he
keep
his
anger
for
ever
:
He
hath
not
dealt
with
us
after
our
sinnes
,
nor
rewarded
us
after
our
iniquities
:
For
as
the
heaven
is
high
above
the
earth
,
so
great
is
his
mercy
towards
them
that
feare
him
.
Oh
then
,
lay
hold
on
the
large
,
and
illimited
mercy
of
thy
God
,
and
thou
art
safe
:
What
cares
the
debtor
for
the
length
of
a
bill
that
is
crossed
?
what
cares
the
condemned
person
for
the
sentence
of
death
,
whiles
hee
hath
his
pardon
sealed
in
his
bosome
?
Thou
art
an
hainous
sinner
:
Wherefore
came
thy
Saviour
?
wherefore
suffered
he
?
If
thy
sinne
remaine
,
wherefore
serves
his
bloud
?
If
thy
debt
bee
still
called
for
,
wherefore
was
thine
obligation
cancelled
?
If
thou
be
still
captive
to
sin
and
death
,
wherefore
was
that
deare
ransome
paid
?
why
did
he
stretch
forth
his
blessed
hands
upon
the
crosse
,
but
to
receive
thee
?
why
did
he
bow
downe
his
head
but
to
invite
thee
?
why
was
his
precious
side
opened
,
but
that
he
might
take
thee
into
his
heart
?
Thou
despisest
him
,
if
thou
trustest
him
not
;
Iudas
and
thou
shall
sin
more
in
despairing
,
then
in
betraying
him
.
Oh
then
,
gather
heart
to
thy selfe
,
from
the
merits
,
from
the
mercies
of
thine
All-sufficient
Redeemer
,
against
all
thy
sinfulnesse
:
For
,
who
is
it
that
shall
be
once
thy
Judge
?
before
what
Tribunall
shalt
thou
appeare
,
to
receive
thy
sentence
?
Is
it
not
thy
Saviour
that
sits
there
?
He
that
dyed
for
thee
,
that
he
might
rescue
thee
from
death
;
shall
he
,
can
he
doome
thee
to
that
death
from
which
he
came
to
save
thee
?
Comfort
thy self
then
with
these
words
,
and
if
thou
wouldst
keep
thy
soule
in
an
equall
temper
,
as
thou
hast
two
eyes
,
fixe
the
one
of
them
upon
Gods
justice
to
keep
thee
low
and
humble
,
and
to
quit
thee
from
presumption
:
fixe
the
other
upon
his
transcendent
mercy
,
to
keepe
thee
from
the
depth
of
sorrow
and
desperation
.
§.
XIV
.
Of
the
moderation
of
the
Passion
of
Feare
.
SOrrow
is
for
present
and
felt
evils
;
Feare
is
onely
of
evils
future
:
A
passion
so
afflictive
,
that
even
the
expectation
of
a
doubtful
mischief
that
may
come
,
is
more
grievous
to
us
sometimes
,
then
the
sense
of
that
mischiefe
,
when
it
is
come
.
Iames
Osorius
,
a
young
Gentleman
of
Spaine
,
born
of
a
noble
Family
,
one
of
the
Courtiers
of
Charles
the
fift
,
being
upon
occasion
of
a
wicked
designe
of
lust
to
an
honourable
Lady
,
emprisoned
,
with
an
intent
of
his
execution
the
next
day
,
was
suddenly
so
changed
with
the
feare
of
the
arrest
of
death
,
that
in
the
morning
when
he
was
brought
forth
,
none
of
the
beholders
knew
him
;
his
haire
was
turned
so
white
,
as
if
he
had
been
fourescore
years
old
:
upon
sight
whereof
,
the
Emperour
pardoned
him
,
as
having
been
enough
punished
with
the
fear
of
that
which
he
should
have
suffered
.
Levinus
Lemnius
a
late
Philosopher
(
in
whom
my
younger
age
took
much
delight
)
recounts
the
story
,
and
discourses
probably
upon
the
naturall
reasons
of
this
alteration
.
The
like
report
is
made
by
Iulius
Scaliger
,
of
a
Kinsman
of
Franciscus
Gonzaga
,
Coelius
Rodiginus
tells
us
of
a
Falconer
,
who
climbing
up
to
a
rocky
hill
for
an
hawks
nest
,
was
with
the
breaking
of
a
rope
(
wherewith
he
was
raised
)
so
affrighted
,
that
instantly
his
haire
turned
.
What
need
we
more
instances
?
My selfe
have
seene
one
,
to
whom
the
same
accident
was
said
to
have
befalne
,
though
now
the
colour
were
(
upon
the
fall
of
that
weak
fleece
)
altered
.
What
speak
we
of
this
?
Death
it self
hath
followed
sometimes
,
upon
this
very
fear
of
death
;
so
as
some
have
dyed
lest
they
should
dye
.
Montague
gives
us
an
instance
of
a
Gentleman
,
at
the
siege
of
S.
Paul
,
who
fell
downe
stark
dead
,
in
the
breach
,
without
any
touch
of
stroke
,
save
what
his
owne
heart
gave
him
:
Yea
,
how
have
we
knowne
some
,
that
have
dyed
out
of
the
feare
of
that
,
whereof
they
might
have
dyed
;
and
yet
have
escaped
?
A
passenger
rideth
by
night
over
the
narrow
plank
of
an
high
and
broken
bridge
,
and
in
the
morning
dyes
to
see
the
horror
of
that
fall
hee
might
have
had
.
There
is
no
evill
whether
true
or
fancyed
,
but
may
be
the
subject
of
feare
:
There
may
be
a
Pisander
so
timorous
,
Tell
me
then
,
thou
weak
man
,
thou
fearest
death
:
will
it
not
come
if
thou
feare
it
not
?
will
it
come
the
later
for
thy
feare
?
Is
not
thy
life
thus
made
miserable
before
it
come
?
Is
not
this
the
condition
,
upon
which
thou
receivedst
life
,
to
part
with
it
when
it
should
be
called
for
?
art
thou
discontent
at
thy
being
?
dost
thou
murmur
that
thou
art
a
man
,
because
therein
thou
art
mortall
?
Doth
any
thing
befall
thee
different
from
the
best
,
and
all
of
thy
kind
?
Look
back
upon
all
that
have
been
before
thee
,
where
are
those
innumerable
numbers
of
men
which
peopled
the
earth
but
in
the
last
century
of
yeares
?
see
whether
the
great
Monarches
of
the
world
speed
any
otherwise
:
&
couldst
thou
expect
lesse
,
upon
the
many
and
sensible
warnings
of
thy
mortality
?
what
language
have
thy
sicknesses
,
and
decayes
of
nature
spoken
to
thee
,
but
this
(
of
a
true
harbingers
)
Death
is
comming
?
And
how
well
shouldst
thou
be
pleased
with
his
approach
?
Say
that
thou
were
sentenced
to
live
some
hundreds
of
yeares
,
with
thine
infirmities
to
boot
,
what
a
burden
wouldst
thou
be
to
thy selfe
?
how
more
discontented
wouldst
thou
be
that
thou
mightst
not
die
?
why
art
thou
not
as
well
displeased
that
thou
must
be
old
?
And
when
wouldst
thou
part
that
thou
mightst
avoid
it
?
Thou
fearest
death
;
How
many
heathens
have
undergone
it
with
courage
?
Shall
I
see
a
bold
Roman
spurring
his
horse
,
to
leap
down
into
a
dreadfull
Gulfe
,
for
the
benefit
of
those
from
whom
he
cannot
receive
thanks
?
Shall
I
see
a
Cleombrotus
,
casting
himselfe
resolutely
from
the
rock
,
to
enjoy
that
separate
life
of
the
soule
which
Plato
discoursed
of
?
Shall
I
heare
a
Canius
(
of
whom
Seneca
speaks
)
jeering
his
tyran
,
and
his
death
together
,
and
more
regarding
the
victory
of
his
game
,
then
the
losse
of
his
life
?
shall
I
hear
of
some
Indian
wives
,
that
affect
and
glory
to
cast
themselves
into
the
fire
with
the
carcasses
of
their
dead
husbands
?
shall
I
see
Turks
filling
up
ditches
with
their
wilfully-slaughtered
bodies
,
for
the
fruition
of
their
brutish
paradise
;
And
shall
I
bee
cowardly
,
where
Pagans
are
valiant
?
Yea
,
how
many
have
I
known
that
have
eagely
sought
for
death
and
cannot
finde
it
?
how
many
,
who
upon
frivolous
occasions
by
self-dispatches
have
cast
away
that
life
,
which
they
could
not
otherwise
be
rid
of
?
what
conceit
soever
I
have
of
the
price
of
life
,
their
undervaluation
of
it
hath
beene
such
,
that
they
have
parted
with
it
for
nothing
;
they
have
run
to
meet
that
death
,
which
I
flie
from
,
as
formidable
and
ugly
?
Thou
fearest
death
:
Look
upon
the
examples
of
those
holy
men
,
who
have
tendered
themselves
to
the
painfullest
martyrdome
;
see
Ignatius
resolving
to
challenge
the
Lions
;
see
the
tender
virgins
,
daring
the
worst
cruelty
of
Tyrants
,
and
embracing
death
in
his
worst
formes
;
see
silly
Mothers
,
in
an
ambition
of
a
crowne
of
life
,
running
with
their
children
in
their
armes
,
to
overtake
death
;
see
those
resolute
Saints
that
might
have
been
loosed
from
their
wheels
,
and
racks
,
with
proffers
of
life
and
honour
,
and
scorned
the
exchange
?
Doe
I
professe
their
faith
,
doe
I
looke
for
their
glory
,
and
shall
I
partake
nothing
of
their
courage
?
Thou
art
afraid
of
death
:
what
a
slaughter
dost
thou
make
every
houre
of
all
other
creatures
?
what
meale
passeth
thee
,
wherein
some
of
them
doe
not
bleed
for
thee
?
yea
,
not
for
need
,
not
for
use
,
but
for
sport
,
for
pleasure
,
dost
thou
kill
them
dayly
,
without
pitty
,
without
scruple
:
Alas
,
we
made
them
not
,
they
are
our
fellowes
;
he
that
made
us
,
made
them
too
:
How
much
are
we
lesse
to
God
,
then
they
are
to
us
?
Doe
we
see
so
many
thousands
of
them
then
dye
for
us
,
and
shall
we
think
much
to
returne
our
life
to
our
Creator
?
Thou
art
afraid
of
death
:
Thou
mistakest
him
;
thou
thinkest
him
an
enemy
,
he
is
a
friend
;
If
his
visage
be
sowre
,
and
hard
,
he
is
no
other
then
the
grim
porter
of
Pararadise
,
which
shall
let
thee
into
glory
:
Like
unto
Peters
good
Angell
,
he
may
smite
thee
on
the
side
,
but
he
shall
lead
thee
out
of
thy
prison
,
through
the
Iron
gates
into
the
City
of
God
.
Were
there
an
absolute
perition
in
our
dissolution
,
we
could
not
feare
it
too
much
;
now
that
it
doth
but
part
us
a
while
for
our
advantage
,
what
doe
we
feare
but
our
gaine
?
The
stalk
and
eare
arises
from
the
graine
,
but
it
must
rot
first
:
Oh
our
foolishnesse
,
if
we
be
unwilling
that
one
grain
should
putrifie
for
the
increase
of
an
hundred
!
Thou
art
afraid
of
death
:
Hast
thou
well
considered
from
how
many
evills
it
acquites
thee
?
All
the
tumults
of
State
,
all
the
bloudy
cruelties
of
warre
,
all
the
vexations
of
unquiet
neighbours
,
all
secret
discontentments
of
minde
,
all
the
tormenting
paines
of
body
are
hereby
eased
at
once
;
thou
shalt
no
more
complaine
of
;
racking
convulsions
,
of
thy
wringing
collicks
,
of
the
dreadfull
quarry
that
is
within
thy
reynes
,
and
bladder
,
of
thy
belking
goutes
,
of
thy
scalding
feavers
,
of
thy
galling
ulcers
,
of
the
threats
of
thine
Imposthumes
,
the
stoppings
of
thy
strangury
,
the
giddinesse
of
thy
vertigo
,
or
any
other
of
those
killing
diseases
,
wherewith
thy
life
was
wont
to
be
infested
:
here
is
a
full
Supersedea●
for
them
all
;
what
reason
hast
thou
to
be
affraid
of
ease
?
Lastly
,
thou
fearest
death
;
Is
it
not
that
thy
Saviour
underwent
for
thee
?
did
thy
blessed
redeemer
drink
of
this
cup
,
and
art
thou
no
willing
to
pledge
him
?
His
was
a
bitter
one
in
respect
of
thine
;
for
it
was
besides
,
spieed
with
the
wrath
of
his
Father
due
to
our
sinnes
;
yet
he
drank
it
up
to
the
very
dregges
for
thee
,
and
wilt
thou
shrink
at
an
ordinary
drought
from
his
hand
?
And
why
did
he
yeeld
to
death
,
but
to
overcome
him
?
Why
was
death
suffered
to
seize
upon
that
Lord
of
life
,
but
that
by
dying
he
might
pull
out
the
sting
of
death
?
The
sting
of
death
is
sinne
;
So
then
,
death
hath
lost
his
sting
,
now
thou
mayest
carry
it
in
thy
bosome
;
it
may
coole
thee
,
it
cannot
hurt
thee
.
Temper
then
thy
feare
with
these
thoughts
;
and
that
thou
mayest
not
be
too
much
troubled
with
the
sight
of
death
,
acquaint
thy selfe
with
him
before-hand
;
present
him
to
thy
thoughts
,
entertaine
him
in
thy
holy
and
resolute
discourses
:
It
was
good
counsell
that
Bernard
gave
to
his
novice
,
that
he
should
put
himselfe
(
for
his
meditations
)
into
the
place
where
the
dead
body●
were
wont
to
be
wash●
,
and
to
settle
himselfe
upon
the
beare
,
whereon
they
were
wont
to
be
carryed
forth
:
so
feeling
and
frequent
remembrances
could
not
but
make
death
familiar
;
and
who
can
startle
at
the
sight
of
a
familiar
acquaintance
?
at
a
stranger
we
doe
;
especially
if
he
come
upon
us
on
a
sudden
;
but
if
hee
bee
a
dayly
and
entire
guest
,
he
is
at
all
houres
welcome
,
without
our
dismay
,
or
trouble
.
§.
XV.
Of
the
moderation
of
the
passion
of
anger
.
OF
all
the
passions
that
are
incident
to
a
man
,
there
is
none
so
impetuous
,
or
that
produceth
so
terrible
effects
,
as
anger
;
for
besides
that
intrinsecall
mischiefe
,
which
it
works
upon
a
mans
owne
heart
,
(
in
regard
whereof
Hugo
said
well
,
Pride
robs
me
of
God
,
envy
of
my
neighbour
,
anger
of
my selfe
)
what
bloudy
Tragedies
doth
this
passion
act
every
day
in
the
world
,
making
the
whole
earth
nothing
but
either
an
Amphitheater
for
fights
,
or
a
shambles
for
slaughter
?
so
much
the
more
need
is
there
,
of
an
effectuall
moderation
of
so
turbulent
an
affection
:
Our
schoole
hath
wont
to
distinguish
it
;
there
is
a
zealous
anger
,
Be
angry
,
and
sin
not
,
There
is
so
little
need
of
quenching
this
holy
fire
,
that
there
is
more
need
of
a
bellowes
to
blow
it
up
,
that
it
might
flame
up
to
that
perfect
height
,
of
the
Psalmist
,
My
zeale
hath
consumed
me
,
because
mine
enemies
have
forgotten
thy
words
:
Oh
the
truly
heavenly
fire
that
burnt
in
that
sacred
bosome
!
he
doth
not
say
,
my
zeale
hath
warmed
me
,
but
hath
consumed
me
;
as
if
it
were
his
highest
perfection
to
be
thus
sacrificed
and
burnt
to
ashes
;
neither
doth
he
say
,
because
my
friends
have
forgotten
thy
words
,
but
,
Because
my
enemies
:
Every
man
can
be
troubled
with
a
friends
miscarriage
,
but
to
be
so
deeply
affected
for
an
enemy
,
must
needs
be
transcendently
gracious
.
It
is
the
vicious
anger
we
must
oppose
in
our selves
:
In
it selfe
that
passion
is
neither
good
nor
evill
:
it
is
either
,
as
it
is
used
:
Like
as
we
are
wont
to
say
of
the
planet
Mercury
,
that
the
influences
are
either
good
or
evill
,
according
to
his
conjunction
with
starres
of
either
operation
;
our
anger
then
proves
vicious
,
when
it
offends
,
either
in
the
cause
,
or
the
quantity
;
when
the
cause
is
unjust
,
or
the
quantity
excessive
:
The
cause
is
unjust
,
when
we
are
angry
with
a
man
for
a
thing
that
is
good
,
for
an
indifferent
thing
,
for
a
thing
that
is
triviall
:
Kain
is
angry
,
because
his
brothers
sacrifice
is
accepted
;
Pharaoh
was
angry
with
Israel
,
because
they
would
be
devout
,
and
goe
serve
God
in
the
wildernesse
:
when
the
man
of
God
reproves
Ieroboam
and
his
Altar
,
he
in
a
rage
stretches
forth
his
hand
for
a
revenge
;
veritas
odium
:
Am
I
become
your
enemy
,
because
I
told
you
the
truth
?
saith
S.
Paul
to
the
Galathians
:
It
may
be
possible
(
which
wise
Solomon
observes
)
that
he
who
rebukes
a
man
,
afterwards
,
may
finde
more
favour
,
then
he
that
flattereth
:
but
in
the
meane
time
whiles
the
blood
is
up
,
that
anger
which
a
man
should
turne
inward
upon
himselfe
for
his
sin
,
he
spends
outwardly
upon
his
reprover
:
To
be
angry
for
good
,
is
devilish
;
to
be
angry
for
that
which
is
neither
good
nor
evill
,
or
that
which
is
sleight
and
frivolous
,
is
idle
and
absurd
:
for
whereas
anger
is
a
kindling
of
the
blood
about
the
heart
,
how
unfit
is
it
that
it
should
be
set
on
fire
with
every
straw
?
and
wherefore
serves
our
reason
,
if
not
to
discern
of
those
objects
,
wherewith
it
is
,
or
is
not
,
meet
for
us
to
be
affected
?
Thus
the
Jewish
Doctors
tell
us
,
that
Pharaoh
was
angry
with
his
baker
and
butler
,
for
no
other
cause
,
but
for
that
there
was
a
fly
in
his
cup
,
and
a
little
grain
of
gravell
in
his
bread
:
It
is
our
Saviours
word
upon
the
Mount
,
He
that
is
angry
with
his
brother
without
a
cause
,
shall
be
in
danger
of
the
Iudgement
:
the
well
governed
heart
must
be
like
a
strong
oake
,
which
is
not
moved
but
with
a
blustering
winde
;
not
like
an
aspen
leafe
,
that
shakes
with
the
least
stirring
of
the
ayre
.
Now
,
even
where
the
cause
is
just
,
yet
the
quantity
may
offend
:
And
the
quantity
shall
offend
,
if
it
be
either
too
long
,
or
too
vehement
.
●lum●
cas
i●as
g●runt
.
Plaut.
Those
leaden
angers
can
never
be
but
sinfull
,
which
lye
heavy
,
and
goe
slowly
away
.
What
shall
be
done
to
thee
,
thou
false
tongue
?
even
sharp
arrowes
of
the
mighty
,
with
codes
of
Iuniper
:
And
why
of
Juniper
?
S.
Ierome
tells
us
,
that
of
all
wood
,
that
keeps
fire
the
longest
;
in
so
much
that
the
coales
raked
up
in
ashes
,
will
(
as
he
saith
)
hold
fire
for
a
whole
yeare
:
those
therefore
which
were
formerly
turned
(
carbones
desolatorii
)
are
now
translated
justly
,
coals
of
Iuniper
.
It
must
be
onely
a
lying
,
false
,
slanderous
tongue
that
is
a
fit
subject
for
coals
of
Juniper
;
even
the
same
that
is
no
lesse
fit
for
the
fire
of
hel
:
what
should
these
Juniper
fires
doe
in
Christian
hearts
,
against
offending
brethren
?
I
find
in
Suidas
,
certain
fishes
that
are
called
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
which
carry
their
coler
in
their
heads
:
such
should
Christians
be
,
not
letting
it
settle
in
their
hearts
,
but
venting
it
at
their
tongues
.
The
charge
of
the
Apostle
is
,
that
we
should
not
let
the
Sun
goe
down
upon
our
anger
;
much
lesse
may
we
let
it
rise
againe
:
nightly
anger
is
like
the
Serene
in
other
countryes
,
unwholsome
,
if
not
deadly
;
but
to
yeare
and
day
our
wrath
,
is
more
then
brutish
,
and
partakes
too
much
of
him
that
is
a
man-slayer
from
the
beginning
.
And
as
our
anger
may
not
be
too
long
,
so
not
too
intense
,
&
vehement
,
whiles
it
lasts
:
it
is
not
for
a
Christians
wrath
to
be
like
the
Dog-star
,
which
when
it
rises
,
scorches
the
earth
,
and
burnes
up
the
fruits
;
or
like
a
Comet
,
that
still
portends
war
and
death
:
but
rather
,
like
unto
one
of
those
gliding
starres
,
that
we
see
in
a
winters
night
,
which
,
as
it
is
,
blazes
not
long
,
and
hurts
nothing
,
so
ends
in
a
coole
,
and
not
unwholsome
moisture
.
Our
anger
therefore
must
be
tempered
with
mercy
,
and
charity
,
otherwise
,
it
is
like
to
a
fire
under
an
empty
kettle
,
which
burnes
the
vessell
to
no
purpose
:
Such
wrath
is
cruell
,
such
anger
outragious
.
Now
,
for
the
moderation
of
this
dangerous
passion
,
it
is
not
for
me
to
prescribe
Athenodorus
his
Alphabet
,
that
remedy
is
so
poore
,
that
the
very
prescription
is
enough
to
move
anger
;
rather
let
me
commend
that
of
Bernards
,
Consideration
;
and
that
not
so
much
when
wee
are
once
provoked
,
for
that
is
too
late
;
and
the
assaults
of
this
passion
are
too
sudden
:
but
as
wise
Princes
are
wont
in
the
midst
of
peace
,
to
provide
for
warre
;
so
must
we
in
the
calmest
state
of
our
mindes
,
prepare
against
this
inward
turbulency
.
Art
thou
therefore
subject
to
choler
?
Look
upon
that
passion
with
sober
eyes
;
see
whether
it
be
any
other
but
a
short
fit
of
madnesse
:
Look
upon
the
person
of
a
man
thus
transported
,
see
his
eies
red
,
glaring
,
sparkling
;
his
cheekes
now
pale
as
ashes
,
then
fiery
and
swolne
up
as
with
a
poyson
;
his
head
and
hands
shaking
,
his
lips
quivering
,
his
mouth
foaming
,
his
tongue
doubling
,
his
feet
unconstantly
shifting
,
and
the
whole
man
(
which
Hippocrates
notes
as
the
effect
of
a
most
desperate
disease
)
become
utterly
unlike
himselfe
:
See
in
another
,
how
well
this
forme
doth
become
thy selfe
;
Look
upon
thy selfe
,
be
sensible
of
thine
owne
distemper
,
thou
shalt
finde
anger
justly
fetcht
from
angor
,
vexation
:
thou
shalt
finde
it
(
it
is
Austins
comparison
)
like
to
vinegar
,
which
discolours
the
vessell
it
stands
in
;
thou
shalt
finde
thou
canst
not
take
up
a
coale
to
throw
at
another
,
but
thou
shalt
burne
thy
owne
fingers
;
thou
shalt
finde
that
,
while
thou
stingest
others
,
thou
shalt
make
a
drone
of
thy selfe
;
and
that
of
Solomon
shall
bee
verified
of
thee
,
Anger
resteth
in
the
bosome
of
fooles
.
Look
to
the
effects
of
it
,
thou
shalt
finde
it
utterly
disables
thee
from
good
;
The
wrath
of
man
do●h
not
work
the
righteousnesse
of
God
,
as
St.
Iames
:
Thou
shalt
finde
it
exposes
thee
to
all
mischief
;
for
he
that
hath
no
rule
over
his
owne
spirit
,
is
like
a
City
that
is
broken
downe
,
and
without
walls
,
saith
Solomon
.
What
enemy
may
not
rush
into
such
a
City
at
pleasure
?
Just
such
advantage
doth
thine
anger
give
to
thy
spirituall
enemies
;
and
therefore
St.
Paul
,
not
to
suffer
the
Sun
to
goe
downe
upon
our
anger
;
addes
,
Give
no
place
to
the
Divell
;
as
if
this
continuing
passion
did
open
the
gates
of
the
heart
,
for
Satans
entrance
and
free
possession
.
Thou
shalt
finde
this
the
great
make-bate
of
the
world
,
the
beginner
of
all
quarrells
;
For
as
the
churning
of
the
milke
bringeth
forth
butter
,
and
the
wringing
of
the
nose
bringeth
forth
blood
,
so
the
forcing
of
wrath
bringeth
forth
strife
,
saith
wise
Solomon
.
Wrath
then
brings
forth
quarrels
,
and
quarrels
bloodshed
,
manslaughter
,
murders
:
What
is
it
that
hath
so
drowned
Christendome
in
bloud
,
but
the
anger
of
discordant
Princes
?
what
but
this
is
guilty
of
so
many
brutish
duells
,
so
many
bloody
massacres
?
And
where
thine
anger
shall
stay
when
it
is
once
broke
loose
,
it
is
not
in
thy
power
to
determine
;
I
am
sure
if
it
staies
not
the
sooner
,
Cursed
bee
their
anger
for
it
was
fierce
,
and
their
wrath
for
it
was
cruell
.
Look
but
upon
the
the
temper
of
well
governed
Heathens
,
and
be
ashamed
to
heare
an
Archtyas
say
to
his
Bayly
,
I
had
punisht
thee
if
I
had
not
been
angry
;
or
that
Philosopher
say
to
Xenocrates
,
whip
this
boy
,
for
I
am
angry
:
or
to
see
a
greater
Philosopher
then
hee
,
who
when
he
had
discoursed
against
anger
,
and
shewed
how
unfit
the
passion
is
for
a
wise
man
;
one
of
his
auditors
purposely
spit
in
his
face
,
from
whom
he
received
no
other
answer
,
but
this
,
I
am
not
angry
,
but
I
doubt
whether
I
should
not
be
so
:
or
to
see
a
Pisistratus
not
more
troubled
with
rayling
words
of
an
adversary
,
then
if
an
hood-winkt
man
had
reeled
upon
him
heedlesly
in
his
way
:
or
to
heare
a
Socrates
professe
himselfe
no
more
affected
with
the
scolding
of
his
Xantippe
,
then
with
the
creaking
of
a
Cart
▪
wheele
;
and
when
he
was
uncivilly
washed
from
her
chamber
,
to
say
only
,
After
such
thunder
,
I
lookt
for
raine
:
or
to
heare
a
Cato
say
,
that
he
could
and
did
pardon
all
offenders
but
himselfe
:
and
when
Lentulus
spat
in
his
face
,
to
heare
no
other
language
fall
from
him
,
then
,
I
will
now
say
those
men
are
deceived
,
that
deny
Lentulus
to
have
a
mouth
:
or
to
heare
a
Cleanthes
,
when
one
called
him
asse
,
to
say
only
,
he
should
be
then
fit
to
carry
Zenoes
budget
:
or
to
see
a
Crates
,
when
Nicodromus
struck
him
with
his
fist
,
onely
to
put
a
board
before
his
forehead
with
a
jeering
inscription
.
It
were
easie
to
weary
a
reader
with
instances
of
this
kind
:
And
shall
meer
Pagans
that
were
without
God
in
the
world
,
have
such
rule
over
their
passions
,
and
shall
a
Christian
,
who
professeth
a
more
divine
philosophie
,
and
whose
first
lesson
is
to
deny
himself
,
&
to
mortifie
all
evil
and
corrupt
affections
,
give
the
reyns
to
the
wild
and
unruly
eruptions
of
his
rage
?
how
shall
these
heathens
in
profession
,
justly
condemn
us
professed
Christians
,
who
are
in
practice
heathenish
?
Lastly
,
look
but
upon
the
termes
wherein
thou
standest
with
God
;
how
grievously
dost
thou
provoke
him
every
day
to
his
face
?
one
of
thy
offences
against
that
infinite
Majesty
,
is
more
then
thou
canst
be
capable
to
receive
from
all
thine
enemies
upon
earth
:
yet
,
how
silently
doth
he
passe
over
all
thy
hainous
affronts
,
and
bids
his
sun
to
shine
,
and
his
raine
to
fall
,
as
well
upon
thy
ground
,
as
the
holiest
owners
?
how
graciously
doth
he
still
invite
thee
to
repentance
?
how
sweetly
doth
he
labour
to
win
thee
with
new
mercies
?
and
dost
thou
call
thy self
the
son
of
that
Father
,
whom
thou
wilt
not
imitate
?
Dost
thou
pray
daily
to
him
to
forgive
thee
,
as
thou
forgivest
others
,
whiles
thou
resolvest
to
forgive
none
,
whom
thou
canst
plague
with
revenge
?
Looke
upon
thy
deare
Redeemer
,
and
heare
him
,
whiles
his
cruell
executioners
were
racking
out
his
hands
and
feet
,
and
nailing
them
to
the
tree
of
shame
and
curse
,
crying
,
Father
forgive
them
,
for
they
know
not
what
they
do
;
and
canst
thou
give
thy self
out
for
a
disciple
to
this
Saviour
,
if
for
every
offence
of
thy
brother
,
thou
break
forth
into
raging
imprecations
,
railing
speeches
,
furious
actions
?
Lay
all
these
seriously
to
thy
heart
in
the
middest
of
thy
greatest
tranquillity
,
and
have
them
ready
before
thine
eyes
,
for
the
next
onset
of
thy
passion
;
and
withall
,
plie
thy
God
with
thy
prayers
,
that
hee
who
moulded
thy
heart
at
first
,
would
be
pleased
to
temper
it
aright
;
to
coole
these
sinfull
inflamations
by
the
power
of
his
grace
,
Surely
,
the
wrath
of
man
shall
praise
thee
;
the
remainder
of
wrath
shalt
thou
restraine
.
Amen
.
FINIS
.
The
second
Booke
.
Of
Moderation
in
matter
of
Iudgement
.
§.
I.
Of
the
danger
of
immoderation
in
matter
of
Iudgement
,
and
of
the
remedy
in
generall
.
AS
it
would
be
an
hard
competition
betwixt
intellectuall
errors
,
and
practicall
,
whether
are
the
more
hainous
;
so
would
it
be
no
lesse
difficult
to
determine
,
whether
moderation
in
matter
of
judgement
,
or
of
practise
be
more
necessary
;
and
whethers
neglect
be
more
dangerous
;
For
surely
,
if
the
want
of
moderation
in
practise
doe
most
distract
every
man
in
his
owne
particular
,
the
want
of
moderation
in
judgement
distracts
the
whole
world
from
it selfe
;
whence
it
is
,
that
we
finde
so
miserable
divisions
all
the
earth
over
;
but
especially
,
so
wofull
schismes
and
breaches
in
the
Christian
world
;
wherein
we
see
one
Nation
is
thus
d●vided
from
another
,
de
Offic.
l.
2.
c.
21.
and
to
the
lamentable
violation
of
the
common
peace
;
would
to
God
we
could
as
well
redresse
,
as
bewayle
this
misery
,
wherewith
Christendome
is
universally
infested
;
howsoever
it
shall
not
be
utterly
thankelesse
to
indeavour
it
;
The
remedy
must
goe
in
the
same
pace
with
the
disease
;
Whereas
therefore
there
are
two
things
which
are
guilty
of
this
mischiefe
,
Error
in
doctrine
,
and
Distemper
in
affection
;
the
former
I
must
leave
to
the
conviction
of
those
Polemicall
discourses
,
which
have
beene
so
learnedly
written
of
the
severall
points
of
difference
,
as
,
I
suppose
,
no
humane
wit
or
industry
can
give
any
further
addition
thereto
;
Onely
I
shall
touch
some
such
generall
symptomes
,
as
are
commonly
incident
into
these
controversies
of
religion
;
My
maine
drift
is
to
dwell
upon
the
latter
;
and
to
labour
the
reducing
of
mens
to
a
wise
and
Christian
Moderation
concerning
differences
in
judgment
.
§.
II.
Luke-warmenesse
to
be
avoyded
in
Religion
.
FArre
be
it
from
us
to
allow
luke-warmenesse
in
the
matters
of
God
;
a
disposition
,
which
the
Almighty
professeth
so
much
to
hate
,
that
he
could
rather
be
content
the
Angell
of
the
Church
of
Laodicea
should
be
quite
cold
,
then
in
such
a
mambling
of
profession
;
And
indeed
,
what
temper
is
so
offensive
to
the
stomach
as
this
meane
?
fit
onely
for
a
medicinall
potion
(
whose
end
is
ejection
)
not
for
nourishment
;
Those
,
whose
devotion
is
onely
fashionable
,
shall
in
vayne
hope
to
be
accepted
;
It
is
a
true
word
of
Saint
Austen
,
contr.
Adimant
.
c.
13.
There
is
no
love
where
there
is
no
zeale
;
and
what
cares
God
for
heartlesse
followers
,
that
are
led
only
by
example
and
forme
?
such
there
are
,
that
yawne
not
out
of
any
inward
cause
,
but
because
they
see
others
gape
before
them
;
As
they
say
in
the
Abassine
Churches
,
S.
Por.
prolegom
.
to
the
●frian
hi●t
.
Gerard.
her
.
p.
1558.
if
one
man
neese
,
all
the
rest
do
,
and
must
follow
.
Men
like
unto
mosse
,
which
takes
still
the
property
of
the
barke
,
it
growes
upon
;
if
upon
the
Oke
,
it
cooles
and
bindes
,
if
upon
the
Pine
and
Firre
,
it
digests
and
softens
;
or
like
unto
the
Herborists
Dodder
,
which
is
no
simple
in
it selfe
,
but
takes
both
his
name
,
and
temper
from
the
herbe
out
of
which
it
arises
;
if
out
of
Time
,
it
is
Epithimium
:
if
out
of
the
Nettle
,
it
is
Epiurtîca
;
That
great
Lawgiver
of
old
would
have
a
punishment
for
neuters
;
and
well
are
they
worthy
,
when
the
division
is
maine
and
essentiall
;
such
men
are
meerely
for
themselves
,
which
have
the
truth
of
God
in
respect
of
persons
;
not
caring
so
much
what
is
professed
as
by
whom
;
Suidas
tels
us
of
Musonius
,
so
well
reputed
of
;
Suid.
verbo
Musonius
.
that
no
further
question
was
made
of
any
man
,
if
it
appeared
he
was
Musonius
his
friend
;
too
many
affect
no
other
worth
in
themselves
,
then
a
dependance
upon
others
,
holding
it
enough
that
they
are
the
clients
of
this
famous
Doctor
,
of
that
great
Saint
:
such
men
like
as
we
have
heard
of
some
Apothecaryes
,
which
onely
by
taking
the
vapor
of
some
drugge
in
the
stamping
of
it
,
have
beene
wrought
upon
,
hold
it
sufficient
for
them
to
have
received
in
,
the
very
ayre
,
and
empty
titles
of
disciples
,
without
respect
to
the
grounds
,
and
substance
of
the
Doctrine
.
The
rule
which
the
blessed
Apostle
gave
for
our
settlement
in
some
cases
is
wont
by
a
common
misconstruction
to
be
so
expressed
,
as
if
it
gave
way
to
a
loose
indifferency
;
Girald
.
Cambrens
.
Itinerar
.
warme
Abbot
,
a
luke
warme
Bishop
,
a
Key-cold
Arch-bishop
,
or
like
unto
those
kites
,
of
whom
our
writers
say
,
Thaum●turg
.
nat.
c.
2●
.
that
in
their
first
yeares
they
dare
prey
upon
greater
Foules
,
Spalat.
part
.
3●
.
Wee
cannot
easily
forgive
that
wrong
which
our
late
SPALATENSIS
did
to
our
freshbleeding
martyrs
,
whom
even
before
by
revolt
,
hee
blamed
of
lavishnesse
,
as
if
they
might
well
have
spared
that
expence
of
blood
;
although
wee
may
well
suppose
hee
redeemed
his
errour
by
dying
,
for
the
same
truthes
,
for
which
they
fryed
alive
,
as
hee
dead
,
Wee
know
what
Saint
BASILL
answered
to
that
great
man
,
who
would
have
perswaded
him
to
let
fall
his
holy
quarrell
:
Those
saith
hee
,
that
are
trayned
up
in
the
Scriptures
,
Suid.
v.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
when
the
rude
SCYTHIANS
made
●n
incursion
into
the
territories
of
the
Romane
Empire
,
hee
,
so
ore-strayned
his
Lungs
,
in
calling
upon
his
troupes
,
that
hee
presently
dyed
;
so
vehement
must
wee
bee
,
when
any
maine
thing
is
in
Question
,
neither
voyce
nor
life
must
bee
spared
,
in
the
cause
of
the
Almighty
.
The
glosse
that
is
put
upon
the
act
of
Innocent
,
the
4.
in
the
Councell
of
LYONS
,
Bin.
in
vita
Innocentii
.
who
graced
the
Dignity
of
Cardinall-Shippe
with
a
redde
Hatte
,
is
that
it
was
done
with
an
intention
(
as
MARTINVS
POLONVS
construes
it
)
to
signify
they
should
bee
ready
to
shed
their
blood
for
Christ
,
and
his
Gospell
,
might
well
fitte
every
Christian
,
perhaps
somewhat
better
,
then
those
delicate
mates
of
Princes
;
whom
should
wee
imitate
,
but
him
,
whose
name
wee
beare
,
§.
III.
Zeale
required
in
the
matters
of
GOD
;
but
to
bee
tempered
with
discretion
and
charity
.
WE
must
bee
zealous
,
we
must
not
bee
furious
:
It
is
in
matter
of
religion
,
as
with
the
tending
of
a
still
;
if
we
put
in
too
much
fire
,
it
burnes
;
if
too
little
,
it
workes
not
;
a
middle
temper
must
bee
kept
,
an
heat
there
must
bee
,
but
a
moderate
one
;
we
may
not
be
in
our
profession
,
like
a
drowzy
Iudge
upon
a
Grecian
Bench
,
who
is
fayne
to
bite
upon
beanes
,
to
keepe
himselfe
from
sleeping
;
Suid.
v.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neither
may
we
bee
like
that
Grecian
player
,
who
acted
mad
Ajax
,
upon
the
stage
;
but
wee
must
bee
soberly
fervent
,
and
discreetly
active
;
S.
Paules
spirit
was
stirred
within
him
,
at
Athens
,
to
see
the
Idol-altars
amongst
those
learned
Philosophers
;
&
it
breaks
out
of
his
mouth
,
in
a
grave
reproofe
;
I
doe
not
see
him
put
his
hand
furiously
to
demolish
them
,
and
if
a
Iuventius
and
Maximinian
in
the
heat
of
zeale
,
Theodor.
l.
3
cap.
15.
shall
rayle
on
wicked
Iulian
at
a
feast
,
hee
justly
casts
their
death
not
upon
their
religion
,
but
their
petulancy
:
It
was
a
wel-made
decree
in
the
Councell
of
Eliberis
,
Cancil
.
Eliber
.
c
60.
that
if
any
man
did
take
upon
him
to
breake
downe
the
idols
of
the
heathen
,
post
advent
.
ex
Diodoro
Sic.
and
were
slaine
in
the
place
,
hee
should
not
be
reckoned
amongst
the
Martyrs
.
There
must
be
then
,
two
moderators
of
our
zeale
;
Discretion
,
and
charity
,
without
either
,
and
both
of
which
,
it
is
no
other
then
a
wilde
distemper
;
and
,
with
them
,
it
is
no
lesse
then
the
very
life
blood
of
a
Christian
,
or
the
spirits
of
that
blood
;
From
the
common
acts
of
both
these
,
joyned
together
,
shall
result
these
following
maximes
,
as
so
many
usefull
rules
of
our
Christian
moderation
.
§.
IIII.
Rules
for
Moderation
in
Iudgement
.
THe
first
is
,
Aug.
de
utilitate
cred.
c.
1.
for
,
as
Saint
Austen
well
,
it
is
one
thing
to
bean
heretick
,
another
thing
to
be
misled
by
an
heretick
;
and
,
I
may
well
adde
,
(
according
to
our
construction
)
it
is
one
thing
to
be
an
hereticke
,
another
thing
to
be
an
Haeresiarch
:
these
three
degrees
there
are
,
even
in
the
most
dangerous
errors
of
doctrine
.
There
is
a
broacher
,
and
deviser
of
that
wicked
opinion
;
There
are
abettors
and
maintainers
of
it
once
broached
;
There
are
followers
of
it
so
abetted
;
and
all
these
,
as
they
are
in
severall
degrees
of
mischiefe
,
so
they
must
all
undergoe
an
answerable
,
whether
aggravation
,
or
mitigation
of
our
censure
;
Those
,
who
by
false
teachers
are
betrayed
into
that
error
,
wherein
now
,
either
by
breeding
,
or
by
misinformation
they
are
settled
,
are
worthy
of
as
much
pitty
,
as
dislike
.
Those
,
who
out
of
stiffenesse
of
resolution
,
and
stomach
of
side-taking
,
shall
uphold
,
and
diffuse
a
knowne
error
,
are
worthy
of
hatred
and
punishment
;
But
those
,
who
out
of
ambition
,
or
other
sinister
respects
,
shall
invent
,
and
devise
pernicious
doctrines
,
and
thereby
pervert
others
,
for
their
owne
advantages
,
are
worthy
of
a
Maranatha
;
and
the
lowest
hell
;
we
doe
easily
observe
it
thus
,
in
all
reall
offences
of
an
high
nature
;
Absalom
contrives
the
conspiracy
against
his
father
;
the
Captaines
second
,
and
abet
it
;
the
common-people
follow
both
of
them
in
acting
it
;
he
should
be
an
ill
judge
of
men
and
actions
;
who
should
but
equally
condemne
the
author
of
the
treason
,
and
those
,
that
follow
Absalom
with
an
honest
and
simple
heart
;
neither
is
it
otherwise
in
the
practise
of
all
those
Princes
,
who
would
hold
up
the
reputation
of
mercy
and
justice
;
whiles
the
heads
of
a
sedition
are
hang'd
up
,
the
multitude
is
dismissed
with
a
generall
pardon
:
And
,
if
in
all
good
and
commendable
things
,
the
first
inventor
of
them
is
held
worthy
of
a
statue
,
or
record
,
when
as
the
following
practisers
are
forgotten
,
why
should
there
not
be
the
like
difference
in
evill
?
Those
poore
soules
therefore
,
who
doe
zealously
walke
in
a
wrong
way
,
wherein
they
are
set
by
ill
guides
,
may
not
be
put
into
the
same
rank
with
their
wicked
mis-leaders
:
As
we
have
reason
to
hope
God
will
be
mercifull
to
the
well-meant
errors
of
those
filly
ones
,
so
must
we
enlarge
the
bowels
of
our
compassion
to
their
miscarriage
;
whiles
in
the
meane
time
,
we
may
well
pray
with
the
Psalmist
,
that
God
would
not
be
mercifull
to
those
that
offend
of
malicious
wickednesse
.
§.
V.
The
second
Rule
for
Moderation
,
SEcondly
,
and
in
them
truthes
weighty
and
important
,
and
truthes
slight
and
meerely
scholasticall
;
for
these
are
worthy
of
a
farre-different
consideration
;
Those
truthes
which
are
of
the
foundation
,
and
essence
of
religion
are
necessarily
to
be
knowne
,
beleeved
,
imbraced
of
all
men
,
and
the
obstinate
opposers
of
them
are
worthy
of
our
carefull
avoydance
,
and
hardest
censure
:
Truthes
important
(
though
not
fundamentall
)
are
worthy
of
our
serious
disquisition
and
knowledge
.
All
other
truthes
are
commendable
,
and
may
be
of
good
use
in
their
kinds
and
places
,
but
so
,
as
that
hee
who
is
either
ignorant
of
them
,
or
otherwise
minded
,
concerning
them
,
hath
his
owne
freedome
;
and
must
not
,
(
so
he
trouble
not
the
common
peace
)
forfair
our
charitable
opinion
.
We
see
it
is
thus
in
the
body
;
there
are
some
vitall
parts
;
a
wound
received
in
them
,
is
no
lesse
then
mortall
,
there
are
other
which
,
though
usefull
and
serviceable
,
and
such
as
make
up
the
integrity
of
the
body
;
yet
such
as
wherein
the
mayne
for
t
of
life
doth
not
consist
;
these
cannot
be
hurt
without
payne
,
but
may
be
hurt
without
much
perill
;
there
are
yet
besides
these
,
certaine
appendances
to
the
outward
fabrick
of
the
body
,
which
serve
both
for
decency
and
convenience
;
the
losse
whereof
may
be
with
lesse
danger
,
but
not
with
lesse
smart
then
of
some
limme
;
to
teare
off
the
hayre
,
or
to
beat
out
a
tooth
is
farre
from
man-slaughter
,
yet
an
act
of
violence
;
and
a
breach
of
peace
:
it
is
no
otherwise
in
the
body
of
religion
;
a
limme
may
be
maymed
,
Columban
.
c.
5.
Pauca
sunt
necessaria
vera
.
or
a
joynt
displaced
,
yet
the
heart
whole
,
some
appendance
may
be
violated
,
and
yet
the
body
whole
;
It
is
a
true
word
that
of
Columbanus
of
old
,
that
necessary
truthes
are
but
few
:
Not
many
stones
need
to
make
up
the
foundation
of
Christian
faith
,
twelve
will
serve
;
whereas
many
quarreis
,
perhaps
may
be
laid
in
the
superstructure
.
There
are
some
things
(
saith
Gerson
)
which
are
De
necessitate
fidei
;
whereof
wee
may
not
doubt
,
other
things
are
De
pietate
,
vel
devotione
fidei
,
wherein
there
is
more
scope
of
beleefe
;
that
which
he
speakes
of
historicall
verities
,
is
no
lesse
true
in
doctrinall
;
I
know
no
booke
so
necessary
for
these
times
,
as
that
De
paucitate
credendorum
;
nor
any
one
Article
of
our
beleefe
more
needfull
,
then
that
we
need
not
beleeve
more
then
the
Apostles
;
Other
points
may
be
the
care
of
Schollers
,
need
not
be
of
Christians
.
It
was
the
observation
of
wise
and
learned
Erasmus
,
which
hath
runne
oftentimes
in
my
thoughts
;
The
Doctrine
of
the
Church
,
Doctrina
Christi
quae
prius
nesciebat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
coep●t
a
Philosophie
praesidiis
pendere
,
hic
erat
primus
,
&c.
Eras
praefat.
ad
opera
Hilarii
.
saith
he
,
which
at
the
first
was
free
from
quarrels
,
began
to
depend
upon
the
aydes
,
and
defences
of
Philosophy
;
this
was
the
first
degree
of
the
Churches
declination
,
to
the
worse
,
wealth
began
to
come
upon
her
,
and
power
grew
with
it
;
the
authority
of
Emperours
,
taking
upon
them
to
intermeddle
in
the
affaires
of
religion
,
did
not
much
helpe
to
further
the
sincerity
of
the
faith
;
At
last
,
it
came
to
sophisticall
contentions
;
thousands
of
new
Articles
brake
forth
;
From
thence
it
grew
to
terrors
and
threats
;
and
since
to
blowes
;
Lo
,
the
miserable
degrees
of
the
Churches
disturbance
;
we
have
almost
lost
religion
and
peace
in
the
multiplicity
of
opinions
;
It
is
worth
observing
,
by
what
degrees
it
pleased
God
to
communicate
to
us
men
,
his
will
and
our
duty
;
At
the
first
,
we
heare
of
no
charge
given
to
our
first
parents
,
but
of
refrayning
from
the
tree
of
knowledge
:
Afterwards
,
(
as
the
Iewish
Doctors
teach
)
there
were
sixe
only
precepts
imposed
on
Adam
,
and
his
seed
;
The
first
,
against
Idolatry
,
that
hee
should
worship
no
other
Gods
:
The
second
,
of
his
veneration
of
the
only
true
God
:
The
third
against
blood-shed
:
The
fourth
against
wild
and
incestuous
lusts
:
The
fifth
,
against
stealth
:
The
sixth
,
concerning
due
administration
of
Iustice
.
After
these
,
one
yet
more
was
added
to
Noah
,
and
his
sonnes
of
not
eating
flesh
alive
,
viz.
in
the
blood
of
it
;
yet
after
this
,
one
more
was
given
to
Abraham
,
With
these
Gods
people
contented
themselves
;
till
traditions
began
to
be
obtruded
upon
them
,
by
presumptuous
teachers
;
these
,
our
Saviour
cryes
downe
,
as
intolerable
,
insolent
depravations
of
the
Law
;
The
Messiah
is
come
:
with
how
few
charges
doth
hee
load
his
people
?
That
they
should
beleeve
,
repent
,
deny
themselves
,
constantly
professe
him
,
search
the
Scriptures
;
follow
peace
,
love
one
another
,
and
Communicate
in
his
remembrance
.
And
his
Apostles
with
only
,
Go
,
teach
and
baptize
;
and
strive
who
shall
serve
best
.
After
his
glorious
Ascension
into
heaven
,
the
Apostles
assembled
in
their
Councell
at
Hierusalem
,
lay
no
other
new
weight
upon
the
Gentile-Converts
,
but
to
abstaine
from
pollutions
of
Idols
,
from
fornication
,
things
strangled
,
and
blood
;
When
the
Church
was
well
enlarged
,
and
setled
,
what
did
the
foure
Generals
Councels
offer
to
the
world
,
§.
VI.
The
third
rule
of
Moderation
,
viz.
The
avoydance
of
curiosity
.
TO
which
end
it
shall
be
requisite
,
thirdly
,
to
avoyd
curiosity
in
the
search
,
or
determination
of
immateriall
,
and
superfluous
truthes
.
I
know
not
whether
the
minde
of
man
be
more
unsatiable
in
the
desire
of
knowledge
,
or
more
unweariable
in
the
pursuit
of
it
;
which
we
are
all
apt
to
affect
upon
severall
grounds
;
Bern.
Serm.
in
Cant.
36.
for
,
as
Bernard
well
,
some
would
know
that
they
might
be
knowne
,
this
is
vanity
;
others
,
that
they
might
sell
their
knowledge
,
this
is
basenesse
;
some
,
that
they
may
edifie
others
,
this
is
Charity
;
some
that
they
may
be
edified
,
this
is
wisedome
;
and
some
,
lastly
,
would
know
only
that
they
may
know
,
this
is
fond
curiosity
;
a
vicious
disposition
of
the
soule
,
which
doth
not
more
shew
it selfe
in
the
end
,
then
in
the
object
of
our
knowledge
;
for
surely
,
to
seek
after
the
knowl●dge
of
those
things
,
which
are
necessary
or
usefull
,
Aug.
de
utilitat
.
Cred.
c.
11.
can
be
no
other
then
praise-worthy
;
There
are
(
saith
Saint
Austen
)
two
kinds
of
persons
very
commendable
in
religion
:
the
former
,
those
who
have
found
the
truth
,
the
latter
,
those
who
do
studiously
inquire
for
it
:
It
is
most
true
of
those
truthes
which
are
important
,
and
essentiall
;
Nesciunt
necessaria
,
quia
superflua
did●erunt
.
F.
Senec.
Gars
de
neglig
.
Pra●latorum
.
but
to
spend
our
se●ves
in
the
search
of
those
truthes
,
which
are
either
unrevealed
,
or
unprofitable
,
it
is
no
other
then
a
labour
ill
lost
;
yet
alas
,
these
are
they
which
commonly
take
up
the
thoughts
of
men
;
Alens
.
Tom.
2.
q.
86.
m.
3.
How
busily
have
some
disputed
whether
Adam
if
hee
had
continued
in
his
inocence
,
should
have
sl●pt
,
or
no
;
or
whether
hee
would
have
needed
that
repose
?
Others
,
Ibid.
q.
88.
whether
if
Adam
in
his
innocency
had
known
his
wife
,
after
she
was
conceived
of
child
,
he
had
in
this
sinned
;
or
no
:
Others
,
Ibid.
q.
89.
if
he
had
begotten
children
in
the
state
of
innocence
,
Ibid.
q.
89.
whether
they
should
immediatly
upon
their
birth
,
have
had
the
use
of
their
limmes
,
and
members
,
for
their
present
provision
,
as
other
creatures
have
?
Others
;
whether
in
that
first
estate
there
should
have
been
more
males
or
females
,
borne
?
Others
what
space
there
was
betwixt
the
Creation
of
Angels
and
man
,
Ibid.
memb
.
11.
Am●s
.
●e
resist
.
gratia
.
c.
8.
Mela●ct
.
●polog
.
advers.
P●ri●
.
Sophi●l
.
and
their
fall
?
Thus
a
Peter
Lombard
is
devising
a
distinction
betwixt
mo●o
quodam
,
and
quodam
modo
;
and
a
Io:
Maior
disputed
whether
a
man
may
equitare
fine
equo
;
Suid.
v.
Matreas
.
and
Matreas
(
as
Suidas
hath
it
)
in
a
Poeme
that
he
frames
of
Aristotles
doubts
;
makes
this
one
,
How
the
Sunne
should
in
his
setting
go
downe
into
the
Ocean
,
and
not
swim
.
Thus
an
overleasured
Italian
hath
made
a
long
discourse
;
Io.
Maior
and
Vasquez
,
that
God
is
in
vacuo
:
And
,
in
our
dayes
,
Hurtado
de
Mendoza
,
a
Spaniard
,
straines
his
wit
to
prove
the
possibility
of
an
infinity
of
magnitude
;
and
what
subtile
disq●isitions
,
and
long
volumes
are
spent
upon
a
certaine
middle
knowledge
in
God
,
betweene
his
knowledge
of
simple
intelligence
,
D.
Twiss
de
S●t●ntia
media
,
&c.
(
which
is
of
what
may
be
or
is
fit
to
be
)
and
that
of
vision
(
which
is
his
knowledge
of
what
shall
be
)
Betwixt
which
two
some
have
placed
a
third
,
a
mid-knowledge
of
future-conditionate-Contingents
.
And
lastly
,
what
a
world
of
worke
is
on
foot
,
betwixt
the
Scotists
on
the
one
side
,
and
the
Thomists
and
Dominicans
on
the
other
,
concerning
Gods
foreknowledge
of
Evill
;
and
concerning
the
reall
existence
of
future
things
in
eternity
,
and
other
the
like
sut●leties
.
Good
Lord
!
where
will
the
minde
of
man
take
up
?
how
restlesse
,
how
boundlesse
,
are
the
brayn●s
of
curious
men
?
and
especially
in
this
last
age
;
for
,
surely
,
it
is
a
true
word
of
Gerson
,
Mundus
senescens
patitur
phantasias
;
the
world
now
in
his
old
age
is
full
of
fancies
;
It
is
with
it
,
as
it
is
with
u●
;
the
sleepe
of
the
aged
must
needs
be
so
much
fuller
of
imaginations
,
as
they
have
lived
to
see
more
obj●cts
to
furnish
them
;
Non
est
s●●ens
hodie
qui
novitates
n●n
inv●nit
.
De
planct
.
Eccl.
l.
2.
justly
may
wee
take
up
that
complaint
of
Alvarez
Pelag●us
:
He
is
nobody
for
knowledge
now
a
dayes
that
devises
not
s●me
novelty
:
Festus
sclandered
Saint
Paul
,
when
he
said
,
too
much
learning
had
made
him
mad
:
certainly
,
it
is
no
sclaunder
to
say
of
too
many
,
that
too
much
learning
(
as
it
is
used
)
hath
made
them
foolish
and
wanton
in
their
speculations
;
Praestat
pro●â
igno●atione
d●tin●ri
quam
falsa
opinione
mancipori
.
Chrysost.
in
Math.
24.
Hom.
76.
but
of
things
profitable
;
Our
fore-fathers
,
as
they
came
short
of
us
in
knowledge
,
so
they
went
beyond
us
in
piety
,
and
peace
;
The
Iewish
Doctors
say
of
Father
Abraham
,
that
hee
had
no
master
but
his
owne
reynes
;
those
(
holy
David
said
)
were
his
teachers
also
;
Erasm.
Epist.
l.
22.
Ioan.
Episc.
Of
old
(
saith
Erasmus
)
there
were
no
schooles
of
Divinity
,
and
Augustine
was
held
an
invincible
Logician
,
for
that
he
had
read
Aristotles
Categories
;
At
last
,
Divinity
came
to
the
height
,
if
not
beyond
it
;
the
sacred
Scriptures
,
with
the
ancient
authors
,
were
layd
aside
,
&c.
The
time
was
,
when
Synodes
were
faine
to
enact
,
that
none
should
be
promoted
to
Ecclesiasticall
Benefices
,
Concil.
Raven
.
but
those
which
could
competently
read
,
and
sing
;
Nor
to
Canon-ships
in
Cathedrals
but
those
which
could
read
,
Concil.
Sabin●n
,
in
Hisp.
1322.
sing
,
and
competenly
construe
;
Not
to
holy
Ord●rs
,
but
those
that
could
Literaliter
loqui
.
The
world
is
w●ll
mended
with
us
,
since
our
King
Alured
translated
Gregories
Pastorale
,
out
of
Latin
,
into
Saxon
;
that
it
might
be
understood
of
the
Bishops
,
and
Priests
;
Alured
praefat
adversum
a
se
lib.
Pastor
.
Greg.
D.
Henr.
Spelman
Volum
.
1.
Synod
.
Brit.
and
in
his
Preface
to
it
,
writes
thus
:
Knowledge
was
so
utterly
lost
from
among
the
English
Nation
,
that
there
were
very
few
on
this
side
of
Humber
,
that
could
so
much
,
as
understand
their
owne
common
prayers
,
in
the
Engl●sh
tongue
;
or
transl●te
any
writing
out
of
Latin
in●o
English
;
surely
there
were
so
●ew
,
that
I
do
not
remember
one
on
the
South-part
of
Thames
,
when
●●●gan
to
raigne
.
Thus
Alured
:
Anno
C.
700.
D.
Henr.
Spelm.
Conc.
Brit.
Before
whose
time
,
W●●●redus
King
of
Kent
was
faine
to
su●signe
his
Characters
,
Episcopus
ignorans
Grammaticam
deponatur
.
wi●h
a
Cros●e
,
professing
to
doe
it
pro●gror●ntia
literarum
;
And
the
〈…〉
wa●
,
A
●●shop
that
is
i●●●ran●
of
his
Grammar
is
to
b●
d●p●●●●
.
Now
(
blessed
be
G●d
)
k●●w●●dge
abounds
every
〈◊〉
▪
The
Pr●sse
hath
help●
〈…〉
it
all
the
world
over
;
whi●●
whiles
it
was
only
tran●m●tted
by
the
labour
of
a
single
penne
,
must
needs
be
more
sparingly
imp●rted
;
and
as
it
uses
to
b●
in
other
cas●s
)
plenty
hath
bred
wantonnes
,
&
prodigall
expence
of
w●●
;
wherby
we
are
growne
to
such
excesse
,
●hat
it
were
happy
(
except
men
had
more
rule
of
their
〈…〉
there
were
lesse
〈…〉
the
world
,
and
〈…〉
:
we
have
reason
in
this
regard
to
envy
the
safe
and
quiet
simplicity
of
our
fore-fathers
,
who
contented
themselves
with
the
honest
plaine-song
of
that
,
whereof
we
affect
to
run
upon
infinit
descant
;
Gers.
Tract
.
de
Cantichordo
.
It
is
well
observed
by
Gerson
,
that
it
falls
out
oftentimes
,
there
is
more
fervour
of
devotion
,
where
there
is
lesse
naturall
knowledge
;
whence
we
finde
great
praise
of
sanctity
given
to
some
eminent
persons
,
who
came
short
even
of
ordinary
skill
:
Bern.
Serm.
in
cant
.
26.
Bernard
saith
of
his
devout
brother
Gerard
,
that
he
had
no
learning
at
all
;
but
that
he
had
a
cleare
understanding
,
and
an
illuminated
spirit
:
and
Sozomen
,
Sozom.
l.
1.
c.
13.
when
hee
speakes
of
Antony
the
Hermite
,
says
,
he
neither
had
any
skill
in
learning
,
neither
did
greatly
esteeme
it
;
but
cared
only
to
have
a
pure
and
holy
minde
,
as
that
which
was
more
ancient
,
and
more
worthy
then
any
learning
in
the
world
;
And
Paul
the
simple
,
a
man
famous
both
for
sanctimony
,
and
miracles
,
had
so
little
knowledge
,
as
that
(
which
I
have
stood
amazed
to
read
)
hee
askt
whether
the
Prophets
were
before
Christ
,
and
his
Apostles
,
or
after
:
The
truth
is
,
Gers.
Tract
.
8
super
Magnif
.
religion
(
as
the
Chancelor
of
Paris
well
)
is
not
a
schoole
of
Learning
,
but
a
discipline
of
living
,
and
he
is
much
more
acceptable
to
God
,
that
hath
so
much
knowledge
as
doth
inable
him
to
worship
and
serve
that
Di●ine
Majesty
devoutly
,
Miscel.
c.
52.
and
to
live
●olily
,
then
he
who
with
Bere●g●t●u●
could
dispute
of
Omne
scibt●e
,
〈◊〉
,
with
Salomon
,
could
d●scou●●●
of
all
things
from
the
moss●
〈◊〉
the
wall
,
to
the
highest
Cedar
;
Gregory
s●id
truly
,
nothing
can
be
offered
to
God
more
rich
and
precious
then
a
good
will
:
and
Phocyons
law
is
magnified
for
a
divine
one
;
Let
vertue
and
goodnesse
take
place
,
and
let
all
other
things
passe
for
trifles
.
That
therefore
which
was
wont
to
be
said
of
Pythagoras
,
that
h●e
reduced
the
speculative
Philosophy
to
use
,
and
,
that
which
was
said
of
the
Cynicks
,
that
without
regard
of
Logicke
,
and
naturall
Philosophy
,
§.
VII
.
The
fourth
rule
of
Moderation
;
to
rest
in
those
fundamentall
truthes
which
are
revealed
clearely
in
the
Scriptures
.
NOw
that
we
be
not
left
upon
uncertaineties
in
this
quest
of
saving
truth
,
it
will
be
requisite
for
us
to
know
,
and
resolve
,
fourthly
,
that
all
these
fundamentall
verities
,
necessary
to
salvation
,
are
clearely
layd
before
us
,
in
the
sacred
monuments
of
divine
Scriptures
:
in
them
is
the
full
,
and
easie
direction
of
a
Christians
both
beleefe
,
and
practice
;
Vid.
libr.
Ordinat
.
It
is
the
question
appointed
by
our
Church
to
be
proposed
to
every
Candidate
of
holy
Orders
,
whether
he
beleeve
this
truth
;
and
his
ingagement
thereupon
punctually
followes
;
and
if
here
be
enough
to
make
the
man
of
God
perfect
,
much
more
an
ordinary
Christian
;
There
are
indeed
unfadomable
depths
in
that
Ocean
,
wherin
we
shall
vainly
hope
to
pitch
our
anchor
;
but
all
necessary
truthes
need
not
much
line
:
In
those
things
which
are
clearely
layd
downe
in
Scripture
,
Aug.
de
doctr.
Christ
.
l.
2.
c.
9.
(
saith
Saint
Austen
)
are
found
all
those
points
which
containe
faith
,
and
rules
of
living
,
viz.
Hope
and
Charity
;
And
need
we
care
for
more
then
these
?
Let
me
beleeve
well
,
&
live
well
,
let
who
list
take
thought
for
more
:
what
a
madnesse
were
it
to
forsake
the
living
waters
,
and
to
dig
for
our selves
Cisternes
that
will
hold
no
water
?
what
a
disease
in
our
appetite
,
when
wee
have
wholesome
provision
laid
before
us
,
to
nauseate
all
good
dishes
,
and
to
long
for
mushromes
,
whereof
some
are
venemous
,
all
unwholesome
?
It
was
the
Iustice
of
Lacedaemon
,
Plut.
customes
of
Laced
.
that
when
Terpander
the
Musitian
added
one
string
more
to
his
Harpe
then
ordinary
,
Vide
relat.
Colloq.
Chamier
.
It
had
some
colour
that
Tannerus
the
Iesuite
held
in
the
publique
disputation
with
Hunnius
;
who
stoutly
defended
it
to
be
a
matter
of
faith
that
Tobye
had
a
Dog
;
because
it
rested
upon
the
authority
of
that
,
which
hee
supposed
Canonicall
scripture
,
the
indubitate
truth
whereof
,
is
the
first
principle
of
Christianity
;
how
ever
some
particular
clauses
,
in
themselves
considered
,
may
carry
no
such
weight
;
but
to
obtrude
a
necessity
of
new
and
traditionall
truthes
,
besides
those
which
God
hath
revealed
,
what
is
it
but
to
make
our selves
more
wise
and
carefull
then
our
Maker
?
Wo
be
to
those
men
,
on
whose
heads
lyes
so
much
innocent
blood
of
Orthodox
Christians
,
which
hath
beene
shed
for
those
causes
,
which
God
never
owned
;
Wo
be
to
those
Anathemaes
which
are
spent
upon
true-beleeving
soules
:
Eras.
Epist.
Colleg.
So●bon
.
such
as
can
say
in
sincerity
of
heart
and
clearenesse
of
judgement
with
Erasmus
,
Either
acquit
me
with
the
Apostle
,
or
condemne
the
Apostle
with
me
.
§.
VIII
:
The
fifth
rule
of
moderation
,
To
be
remisse
and
facile
in
unimporting
verities
,
both
in
our
opinion
and
censure
.
NOw
,
as
we
cannot
be
too
stiffe
and
zealous
for
the
maintenance
of
those
truths
,
which
are
necessary
and
pure
De
fide
,
as
Gerson
stiles
them
;
so
fiftly
,
it
is
required
to
Christian
Moderation
,
that
in
all
collaterall
,
Gers.
declar
.
defect
.
and
unimportant
verities
,
wee
should
be
remisse
,
and
easie
both
in
our
opinion
,
and
censure
;
Not
too
peremptorily
resolving
,
not
too
eagerly
pressing
,
not
too
sharpely
judging
:
In
maine
matters
it
is
good
to
take
up
that
resolution
of
Gregory
,
Gers.
assert
:
●o
.
Parui
utilius
rasci
scandalum
permittitur
quam
veriritas
deseratur
.
Eras.
Senatui
Paris
.
Malui
nempe
solus
ab
utriusque
partis
insanioribus
dilace●ari
quam
esse
tutus
in
parte
damnata
.
Aug.
in
Psa.
16.
commended
by
Gerson
,
that
it
is
more
profitable
to
indure
a
scandall
(
through
breach
of
peace
)
then
an
abandoning
of
truth
;
and
that
honour
of
Roterdam
,
I
had
rather
be
torne
in
peeces
by
the
furious
abettors
of
both
sides
,
then
be
safe
and
quiet
on
the
wrong
part
;
but
in
points
of
a
baser
alloy
,
Saint
Austens
rule
is
not
more
wise
then
modest
;
I
may
thinke
one
thing
,
another
man
may
thinke
another
,
I
doe
neither
prescribe
to
him
nor
he
to
me
;
Learned
and
wise
Erasmus
observed
well
;
Eras.
l.
22
Colleg.
Sorb
.
there
are
many
things
which
doe
no
harme
,
while
they
are
neglected
,
but
when
they
are
once
stirred
,
raise
up
grievous
Tragedies
in
the
world
;
Even
in
the
poorest
matters
,
what
broyles
are
raised
by
contradiction
?
what
fearefull
blood-sheds
hath
this
Iland
yeelded
,
Vide
Act.
&
Mon.
&
Bromiard
.
v.
Honor.
for
but
the
carrying
of
a
Crosse
?
what
stirs
have
beene
in
the
whole
Christian
Church
for
the
difference
of
an
Easter
day
?
what
broyles
for
a
few
poore
harmelesse
Ceremonies
?
Io.
I●slerus
Scaphus
de
diuturnitate
belli
Eu●harist
,
As
for
the
Sacramentarian
quarrels
,
Lord
,
how
bitter
have
they
beene
,
how
frequent
,
how
long
,
in
six
severall
successions
of
learned
conflicts
?
Hospin
.
de
sestis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
if
wee
Christians
meant
to
imitate
those
Heathens
which
dwelt
about
the
Marshes
of
Triton
,
the
Auses
and
Machlyes
,
amongst
whom
the
manner
was
,
when
they
kept
their
anniversary
feast
to
the
honour
of
Minerva
,
that
their
Virgins
divided
themselves
into
troopes
,
and
intertained
each
other
,
with
stones
and
clubs
;
and
if
any
of
them
received
a
deaths-wound
,
in
the
fray
,
shee
was
straight
cry'd
downe
,
as
no
mayd
;
In
these
cases
,
the
very
victory
is
miserable
,
and
such
(
as
Pirrhus
said
of
his
)
as
is
enough
to
undoe
the
Conquerer
;
As
good
Physitians
then
,
when
they
desire
to
recover
their
patient
,
labour
to
make
peace
amongst
the
humours
,
so
must
wee
doe
in
a
sicke
Church
;
and
,
if
we
cannot
compose
them
by
a
discreet
moderation
;
Suidas
v.
Hebraei
.
yet
,
at
least
,
it
will
be
fit
to
hold
off
from
a
passionate
side-taking
,
It
is
noted
by
Suidas
,
that
Heber
was
not
amongst
the
builders
of
Babels
Tower
,
and
therefore
his
language
was
not
altered
;
and
it
is
worth
observing
,
Now
that
wee
may
be
capable
of
this
peaceable
temper
we
must
be
free
from
these
two
vices
,
pride
and
pertinacy
;
whereof
the
one
,
forestals
the
heart
with
an
over-weening
of
our selves
,
and
our
opinions
;
not
induring
a
contradiction
;
the
other
obdures
it
against
any
meanes
of
reformation
;
resolving
to
hold
the
conclusion
in
spight
of
the
premises
;
For
the
first
;
only
by
pride
commeth
contention
,
Pirke
Aboth
.
that
in
a
true
disciple
of
Abraham
,
there
must
be
three
things
;
a
good
eye
,
a
meeke
spirit
,
an
humble
soule
,
the
first
frees
him
from
envy
,
the
second
from
impatience
,
and
the
third
from
pride
;
these
two
last
will
teach
him
to
acknowledge
,
and
admire
other
mens
better
faculties
,
and
to
abase
his
owne
,
to
be
ready
to
submit
to
clearer
reason
,
and
irrefragable
authority
;
i●●ib
.
de
statu
Dom.
Dei
Hospin
.
de
Orig.
f●st
.
Christ
.
and
modestly
to
distrust
his
owne
.
It
was
a
word
worthily
commended
in
Potho
a
good
Bishop
neare
500
yeares
agoe
.
Are
we
more
learned
,
and
more
devout
then
the
Fathers
?
or
doe
wee
presume
proudly
to
determine
of
those
things
,
which
their
wisedome
thought
meet
to
be
praetermitted
?
Surely
,
hee
that
beares
this
minde
cannot
easily
erre
,
cannot
erre
dangerously
:
Pertinacy
is
the
next
,
which
indeed
is
the
onely
thing
that
makes
an
hereticke
;
Let
the
error
be
haynous
,
yet
if
there
be
not
a
perverse
stiffenesse
in
the
maintenance
of
it
,
it
amounts
not
to
the
crime
of
heresie
:
much
lesse
is
it
so
in
case
of
a
relenting
schisme
;
Eras.
Ep●st
.
l.
22.
Coll.
Sorb
.
It
was
a
good
speech
of
Erasmus
:
I
cannot
be
an
hereticke
unlesse
I
will
;
and
since
I
neither
am
,
nor
will
be
so
,
I
will
endeavour
to
use
the
matter
so
,
as
that
I
may
not
be
thought
to
be
one
.
The
course
is
preposterous
,
and
unnaturall
,
that
is
taken
up
by
quarrelsome
spirits
;
f●rst
,
they
pitch
their
conclusion
,
and
then
,
hunt
about
for
premises
to
make
it
good
,
this
method
is
for
men
that
seeke
for
victory
,
not
for
truth
;
for
men
,
that
seeke
not
God
,
but
themselves
:
whereas
the
well-disposed
heart
,
being
first
,
upon
sure
grounds
,
convinced
of
the
truth
which
it
must
necessarily
hold
,
cares
only
in
essentiall
verities
,
to
guard
it selfe
against
erronious
suggestions
;
and
in
the
rest
is
ready
to
yeeld
unto
better
reason
;
Hee
is
not
fit
to
be
a
gamester
,
that
cannot
be
equally
content
to
lose
and
winne
;
and
in
vaine
shall
hee
professe
morality
,
§.
IX
.
Remissenesse
in
matter
of
Censure
.
IN
matters
of
this
nature
,
whereof
wee
treat
,
true
moderation
requires
the
peaceable
Christian
to
be
not
more
yeelding
in
his
Opinion
,
then
favourable
in
his
Censures
of
the
contrary-minded
:
for
it
is
a
fearefull
violation
both
of
Charitie
and
justice
,
to
brand
an
adversarie
in
matter
of
slight
Opinions
,
with
the
odious
note
of
Sect
,
or
Heresie
;
and
no
lesse
Presumption
,
to
shut
that
man
out
of
Heaven
,
whom
God
hath
enrolled
in
the
Booke
of
Life
.
Gerson
.
declar
.
desect
.
In
all
other
things
(
sayth
the
Chancelour
of
Paris
)
besides
those
which
are
meerely
matters
of
Faith
,
the
Church
may
either
deceive
,
or
be
deceived
,
and
yet
hold
Charitie
still
:
Gavant
.
Praxis
compend
.
visit
.
And
as
it
is
a
good
rule
that
is
given
to
Visitors
,
that
they
should
be
sparing
in
making
Decrees
,
lest
the
multitude
of
them
should
bring
them
into
contempt
;
so
it
is
a
rule
no
lesse
profitable
to
spirituall
Governours
,
Ne
temerè
vibret
fulmen
excommunicationis
which
Erasmus
relates
out
of
Gerson
,
that
they
should
not
rashly
throw
about
the
thunder-bolts
of
their
Censures
.
We
cannot
be
too
severe
in
the
maine
matters
of
Religion
(
though
not
without
that
wise
Item
of
Cicero
,
Nihil
quod
crudele
,
utile
.
Offi●
.
1.3
.
that
nothing
that
is
cruell
can
be
profitable
)
the
remissenesse
wherein
may
be
no
other
,
then
an
injurious
mercie
;
but
in
things
of
slighter
condition
,
we
must
be
wiser
then
to
draw
a
Sword
to
kill
Flyes
;
neither
is
it
for
us
to
call
for
Scorpions
,
where
a
Rod
is
too
much
.
It
is
remarkable
,
that
of
Galienus
,
who
when
his
Wife
had
complained
to
him
of
a
Cheater
,
that
had
sold
Glasse-pearles
to
her
for
true
,
made
as
if
hee
would
have
cast
him
to
the
Lions
;
the
Offender
looking
for
those
fierce
beasts
,
was
onely
turn'd
loose
to
a
Cock
.
In
some
cases
,
shame
and
scorne
may
be
a
fitter
punishment
then
extreme
violence
.
Wee
may
not
make
the
Tent
too
bigge
for
the
Wound
,
nor
the
Playster
too
broad
for
the
Sore
.
Aug.
Alipio
,
Epist.
239.
It
was
grave
counsell
that
S.
Austin
gave
to
his
Alipius
,
that
heed
must
be
taken
,
lest
whiles
wee
goe
about
to
amend
a
doubtfull
complaint
,
wee
make
the
breach
wider
.
And
that
rule
was
too
good
for
the
Authour
,
apud
Navar
.
●n
Man
.
c
17.
Iohn
22.
that
in
a
case
uncertaine
,
wee
should
rather
determine
within
the
bounds
,
then
exceede
them
.
Even
in
plaine
convictions
,
violence
must
be
the
last
remedie
;
as
in
outward
bodily
extremities
(
by
Hippocrates
his
prescription
)
Ignis
and
Ferrum
must
be
last
tryed
;
Erasm.
Godes●cho
.
for
generous
spirits
(
as
Erasmus
well
)
desire
to
be
taught
,
abide
not
to
be
forced
;
it
is
for
Tyrants
to
compell
,
for
Asses
to
be
compelled
;
and
as
Seneca
observes
,
a
good
natur'd
Horse
will
be
govern'd
by
the
shadow
of
the
Wand
,
whereas
a
sullen
restie
Iade
will
not
be
ordered
by
the
Spurre
.
S.
Paul
puts
it
to
the
choyse
of
his
Corinthians
;
Will
ye
that
I
come
to
you
with
a
Rod
,
or
with
the
spirit
of
meekenesse
?
as
loth
to
use
the
Rod
,
unlesse
he
were
constrained
by
their
wilfull
disobedience
.
Much
have
they
therefore
to
answer
for
,
before
the
Tribunall
of
Heaven
,
who
are
apt
to
damne
Christians
better
then
themselves
;
sending
all
the
Clyents
of
the
North-westerne
Grecian
,
Russian
,
Armenian
,
Ethiopick
Churches
,
downe
to
Hell
,
without
redemption
,
for
varying
from
them
,
in
those
Opinions
,
which
onely
themselves
have
made
fundamentall
.
And
herein
are
wee
happy
,
that
wee
suffer
for
our
Charitie
,
rather
chusing
to
incurre
the
danger
of
a
false
Censure
from
uncharitable
men
,
then
to
passe
a
bloudie
and
presumptuous
Censure
upon
those
,
who
(
how
faultily
soever
)
professe
the
deare
name
of
our
common
Saviour
.
Let
them
,
if
they
please
,
affect
the
glory
of
a
Turkish
Iustice
,
in
killing
two
Innocents
,
§.
X.
The
sixt
rule
of
Moderation
:
Not
to
beleeve
an
opposite
,
in
the
state
of
a
Tenet
,
or
person
.
SIxtly
,
to
a
man
of
Peace
,
nothing
is
more
requisite
then
a
charitable
distrust
,
viz.
That
wee
should
not
take
an
adversaries
word
for
the
state
of
his
opposite
.
They
were
,
Andrew
Iurgivicius
,
hee
will
thinke
the
Protestants
hold
no
one
Article
of
the
Apostles
Creed
;
Let
him
beleeve
Campian
,
hee
shall
thinke
wee
hold
God
to
be
the
Authour
of
Sinne
;
That
the
Mediator
betweene
God
and
man
(
JESUS
)
dyed
the
second
death
;
That
all
sinnes
are
equall
;
and
many
more
of
the
same
Bran.
If
hee
shall
beleeve
Cardinall
Bellarmine
,
he
shall
condemne
Erasmus
as
a
Patron
of
Arrians
;
Luther
as
an
enemie
to
the
holy
Trinitie
,
and
to
the
Consubstantialitie
of
the
Sonne
of
God
;
Melanctbon
and
Scheckius
,
as
Fautors
of
the
Tri-theists
;
Calvin
,
as
an
advocate
of
Samosatenians
;
Bullinger
of
Arrianisme
,
Beza
of
Nestorianisme
:
If
hee
will
beleeve
our
Countrey-man
Gifford
,
hee
shall
thinke
Calvins
doctrine
in
no
thing
better
,
in
many
things
worse
then
the
Alcoran
;
If
hee
will
beleeve
I.
Gualterius
,
a
Iesuite
Divine
,
hee
shall
thinke
never
any
Heresie
hath
,
since
the
first
noyse
of
the
Gospel
,
arisen
in
the
Church
of
God
,
whereof
the
Reformed
part
is
not
guilty
;
here
hee
shall
suppose
to
finde
Symon
Magus
,
falsly
pretending
the
Churches
reformation
;
Cerinthus
destroying
the
use
and
utilitie
of
Baptisme
;
Ebion
impugning
the
integritie
of
the
blessed
Virgin
;
In
beastly
licentiousnesse
,
Nicholaitans
;
In
mutilation
of
Scripture
,
Saturnians
;
In
the
vaine
jactation
of
Scripture
,
Basilides
;
in
the
contempt
of
the
divine
Law
,
Carpocrates
;
in
condemning
of
fastings
,
Gnosticks
;
in
maintaining
the
impossibility
of
keeping
the
Law
,
Ptolomeus
;
Secundian
hereticks
,
in
allowing
uncleannesses
;
Marcosian
heretickes
,
in
a
proud
boast
of
perfection
;
Montanists
in
dissolving
the
bonds
of
wedlocke
,
and
corrupting
Baptisme
:
what
should
I
blurre
too
mu●h
paper
,
with
the
abridgement
of
so
uncharitable
a
discourse
;
shortly
he
shall
beleeve
that
all
our
learned
Divines
have
done
nothing
,
but
patcht
together
all
those
old
ragges
of
obsolete
Errors
,
which
they
have
raked
up
out
of
the
dunghils
of
antiently
damned
hereticks
;
and
to
make
up
his
mouth
,
Vide
&
Martin
.
Cromerus
de
falsa
relig.
Luther
.
l.
1.
shall
goe
away
with
an
opinion
of
an
hundred
severall
foule
errors
in
Iohn
Galvin
;
and
seventy
eight
no
lesse
haynous
in
Martin
Luther
.
Should
a
stranger
come
now
,
to
take
up
this
Booke
,
which
hee
supposes
penned
by
a
Christian
Divine
(
and
one
therefore
,
which
should
not
dare
to
lye
)
how
can
hee
conceive
other
,
then
that
the
Reformed
Doctrine
is
nothing
but
a
Chimericall
Monster
,
composed
of
divellish
Lyes
and
hellish
Heresies
?
To
looke
neerer
home
;
what
tearmes
and
imputations
some
rigid
followers
of
Luther
have
(
in
imitation
of
their
over-blunt
and
passionate
Master
)
cast
upon
their
opposers
,
I
doe
purposely
forbeare
to
specifie
,
as
willing
rather
to
lay
my
hand
upon
these
scarres
,
then
to
blazon
the
shame
of
Brethren
.
Now
as
it
will
become
every
man
(
according
to
S.
Hierome's
counsell
)
to
be
impatient
in
the
suspition
of
Heresie
,
if
any
of
the
parties
accused
shall
be
called
forth
,
and
charged
with
these
prodigious
Crimes
of
Opinion
,
hee
is
streight
readie
to
flye
in
the
face
of
the
Slanderer
,
and
calls
Heaven
and
Earth
to
be
witnesse
of
his
utter
detestation
of
those
Errors
,
which
are
maliciously
affained
to
him
;
Whitak
.
respons.
ad
Campian
.
and
is
readie
to
say
as
our
learned
Whitakers
sayd
in
the
same
case
to
Campian
;
Nisi
omnem
,
&c.
unlesse
thou
hadst
utterly
cast
off
all
,
both
Religion
to
God
,
and
Reverence
to
men
,
and
hadst
long
since
made
shipwracke
of
thy
Conscience
,
and
had'st
put
off
even
all
humanity
it selfe
,
thou
would'st
neve
suffer
thy selfe
to
be
guilty
of
such
horrible
wickednesse
,
as
to
upbrayd
such
monstrous
opinions
to
us
.
It
is
a
true
word
of
Gerson
,
Turkish
Mahumetan
calls
the
Persian
hereticke
,
the
Persian
calls
the
Turkish
so
;
therefore
both
are
in
their
owne
Religion
,
hereticks
:
God
forbid
,
that
a
man
should
be
ever
such
,
as
an
enemie
would
have
him
seeme
to
be
:
Would
wee
thinke
it
faire
and
just
,
to
be
so
dealt
with
before
the
awfull
Tribunall
of
Heaven
?
Would
wee
have
the
Arch-Enemie
of
Mankind
beleeved
in
all
his
suggestions
against
our
innocence
?
Why
should
wee
then
admit
of
this
wrong
in
each
other
?
At
a
contentious
Barre
,
where
wrangling
fomentors
of
quarrels
are
wont
to
aggravate
all
advantages
,
this
liberty
(
I
know
not
how
justly
)
hath
been
given
,
that
they
commonly
frame
large
bills
of
complaint
,
and
suggest
wrongs
that
were
never
done
:
but
for
Divines
in
the
causes
of
God
,
who
pretend
to
plead
for
truth
,
before
God
and
his
Angels
,
to
be
thus
lavish
in
their
Criminations
,
Anathemaes
;
Theodoret
,
something
unhappily
,
thrusts
his
Sickle
into
the
harvest
of
Antioch
;
against
whom
(
by
the
instigation
of
Euoptius
)
Cyrill
bitterly
inveighes
;
Theodoret
accuses
Cyrill
of
Apollinarisme
:
Cyrill
accuses
Theodoret
of
Nestorianisme
;
this
broyle
drew
the
Easterne
world
into
parts
;
so
as
afterwards
when
Theodoret
would
have
entred
into
the
Synode
of
Chalcedon
,
the
Egyptian
Bishops
and
other
reverend
Prelates
,
cryed
out
,
we
eject
Cyrill
,
if
we
admit
Theodoret
;
The
Canons
disclaime
him
,
God
opposes
him
.
The
same
violence
was
againe
renued
in
the
eighth
Action
;
the
Bishops
loudly
crying
out
,
he
is
an
hereticke
,
he
is
a
Nestorian
;
away
with
the
heretick
:
but
at
the
last
,
when
the
matter
was
throughly
scanned
,
and
it
was
found
that
the
good
Bishop
had
subscribed
both
to
the
Orthodoxe
Creeds
,
and
to
Leo's
Epistle
;
with
one
unanimous
consent
they
received
him
in
▪
with
this
acclamation
,
Theodoret
is
worthy
of
his
place
in
the
Church
;
Let
the
Church
receive
her
Orthodoxe
Bishop
.
It
is
worthy
of
immortall
memory
,
that
wee
finde
reported
of
Athanasius
:
There
was
a
great
quarrell
betwixt
the
Easterne
,
&
Westerne
Churches
,
about
the
Persons
and
subsistences
in
the
Deity
;
each
upbraided
other
with
heresie
:
The
Westerne
would
professe
three
Persons
in
the
blessed
Trinity
;
but
would
not
endure
to
heare
of
three
Subsistences
;
and
were
thereupon
by
the
Easterne
Churches
,
censured
for
suspition
of
Sabellianisme
:
Contrarily
,
the
Easterne
would
yeeld
three
subsistences
,
but
would
not
abide
three
Persons
,
and
were
therefore
accused
by
the
Westerne
Churches
of
Arianisme
:
The
breach
was
fearefull
,
till
wise
and
holy
Athanasius
found
a
way
to
let
them
see
they
were
good
friends
,
and
knew
not
of
it
.
And
if
we
should
goe
about
to
instance
in
particular
men
,
the
Catalogue
would
be
endlesse
.
How
Chrysostome
and
Epiphanius
,
Ierome
and
Ruffinus
,
blurr'd
each
other
,
all
the
world
knowes
:
Saint
Austen
,
besides
all
his
other
wrongs
,
complaines
that
sixteene
Articles
were
sclanderously
imposed
upon
him
,
by
the
Pelagians
,
on
purpose
to
draw
envy
upon
the
doctrine
of
divine
Praedestination
:
what
foule
and
grosse
opinions
were
by
adversary
pennes
cast
upon
the
Waldenses
,
and
Albigenses
;
and
our
Wicklef
,
and
his
followers
,
is
shamefully
apparent
in
too
many
Histories
.
And
still
as
Satan
is
ever
himselfe
in
these
last
times
,
(
wherein
by
how
much
the
more
Charity
freezeth
,
malice
burnes
so
much
the
more
)
how
familiar
it
is
,
even
for
Christian
adversaries
,
to
speake
nothing
of
each
other
,
but
sclanders
:
Paulo
Volezio
.
that
Luther
was
the
sonne
of
an
Incubus
,
the
Disciple
of
the
Divell
,
and
that
hee
who
had
beene
his
Master
,
proved
his
executioner
▪
That
Calvin
was
stigmatiz'd
for
a
buggerer
;
Beza
(
upon
occasion
of
some
yong
Poems
for
meere
tryall
of
wit
)
a
profligate
lover
of
his
Andibertus
;
and
,
at
last
(
which
hee
lived
to
confute
)
a
revolter
from
his
profession
.
Did
I
list
to
rake
in
the
sinkes
of
Staphilus
,
Surius
,
Bolseck
,
Gualterius
;
I
could
both
weary
,
and
amaze
my
Reader
with
nasty
heaps
of
,
as
tedious
,
as
false
criminations
of
this
kind
.
Amongst
our
owne
:
How
doe
the
Opposites
in
the
five
Belgick
Articles
,
cast
inke
in
each
others
faces
,
while
the
one
part
,
upbrayds
the
other
with
Manicheisme
,
and
Stoicisme
,
the
other
them
againe
with
Pelagianisme
,
and
Socinianisme
:
within
our
owne
territories
;
one
objects
Arianisme
perhaps
too
justly
on
some
hands
)
to
the
opini●n
of
p●rity
;
another
(
too
wildly
)
Antichristian●sme
,
to
the
only
ancient
and
true
government
of
the
Church
.
Now
God
forbid
,
that
either
Church
,
or
man
should
be
tryed
,
and
judged
by
his
adversary
:
This
were
no
other
then
that
the
arraigned
innocent
should
be
sentenced
by
the
executioner
.
And
if
in
a
civill
judicature
there
be
required
sworne
and
able
Iudges
,
just
Lawes
,
cleare
evi●en●e
,
select
jurors
,
recorded
proceedings
;
how
much
more
ought
this
to
be
expected
in
those
pleas
of
Religion
,
which
concerne
the
eternall
state
of
the
soule
,
the
safety
of
the
Church
,
and
the
glory
of
our
Creator
and
Redeemer
.
It
is
the
rule
of
the
Apostle
,
that
Charity
thinkes
not
evill
:
if
therefore
an
ingenuous
adversary
shall
out
of
an
inward
selfe
conviction
,
acquit
his
Opposite
of
an
unjust
charge
,
wee
have
reason
to
take
it
for
a
granted
truth
;
and
to
make
our
advantage
of
it
:
If
then
,
an
Erasmus
shall
say
,
that
it
cannot
be
denyed
,
that
Luther
hath
intimated
monitions
of
divers
things
,
which
it
were
happy
for
the
Christian
world
to
have
reformed
,
and
which
,
indeed
,
were
not
longer
to
be
indured
;
as
he
doth
to
his
Laurinus
:
If
hee
shall
say
,
that
many
things
passe
currant
in
the
ancient
Fathers
,
which
in
Luther
are
condemned
as
Errors
,
as
in
his
Epistle
to
If
hee
shall
say
,
that
those
things
which
Luther
urges
,
if
they
be
moderatly
handled
,
come
nearer
to
the
vigour
of
Evangelicall
prescriptions
,
as
hee
doth
to
his
Iodocus
Iulius
.
If
a
Ferus
,
or
Cassander
;
if
a
Cusanus
,
or
Contarenus
;
if
a
Caietan
or
Montanus
,
or
Cudsemius
,
or
Franciscus
a
Sancta
Clara
,
or
any
other
temperate
adversary
,
shall
set
favourable
states
to
our
Controversies
,
and
give
ju●tly-charicable
testimonies
to
our
personall
innocences
,
we
have
no
lesse
cause
to
accept
their
suffrages
,
then
their
partners
have
to
credit
them
:
still
waters
represent
any
object
in
their
bottome
,
clearely
;
those
that
are
either
troubled
,
or
agitated
,
dimly
and
imperfectly
.
But
as
for
matter
of
crimination
,
surely
,
an
enemies
tongue
is
no
sclander
;
And
if
a
cruell
Inquisitor
shall
send
a
Martyr
to
his
stake
,
ugly
dressed
,
&
painted
over
with
Divels
;
a
wise
and
charitable
spectator
thinks
never
the
worse
of
the
man
,
for
a
forced
disguise
,
but
sees
in
that
hereticke
a
Saint
,
and
in
those
Divels
,
beautifull
Angels
of
God
;
As
wee
may
not
beleeve
an
adversary
in
reports
,
so
not
in
the
pretended
consequences
of
opinion
.
§.
XI
.
The
seventh
rule
of
Moderation
,
Not
to
judge
of
an
adversaries
opinion
by
the
inferences
pretended
to
follow
upon
it
.
SEventhly
therfore
,
there
cannot
be
a
more
usefull
rule
for
our
moderation
in
judgement
,
then
this
,
That
we
may
not
take
that
for
a
mans
Opinion
,
which
an
adversary
will
say
,
doth
by
necessary
inference
follow
upon
it
;
but
only
that
,
which
himselfe
professes
to
maintaine
:
It
is
that
which
,
with
worthy
and
moderate
Bucer
,
the
learned
Bishop
of
Sarisbury
hath
also
intimated
in
his
grave
advise
concerning
the
Lutheran
differences
;
And
the
like
occurrences
in
the
judgement
o●
the
foure
learned
French
Divines
,
concerning
the
peace
with
the
Lutheran
Churches
,
and
meet
to
be
througly
considered
.
For
the
force
of
Consecutions
is
many
times
very
deceitfull
,
and
such
,
as
may
easily
betray
our
discourse
.
There
are
indeed
such
Consequences
as
are
plainely
necessary
,
and
those
which
in
their
first
sight
,
carry
in
them
no
lesse
certainty
then
the
principles
from
which
they
were
immediatly
derived
:
Of
this
nature
are
they
which
are
Reciprocally
deduced
from
their
certaine
,
and
intrinsecall
causes
,
to
their
effects
;
such
as
,
The
Sunne
is
risen
,
it
is
therefore
day
:
He
is
God
,
therefore
Omnipotent
,
Omniscient
.
There
are
others
,
which
may
perhaps
seeme
to
us
no
lesse
necessary
,
as
following
upon
some
premisses
by
an
undoubted
force
of
reason
;
which
yet
,
another
thinks
hee
can
by
some
cleanly
distinction
,
commodiously
evade
,
and
yet
hold
that
ground
which
we
layd
for
that
ratiocination
;
such
is
that
of
Gualterius
the
Iesuite
:
Theodore
Beza
denyes
that
the
body
of
Christ
can
be
substantially
in
many
places
at
once
;
Therefore
he
denies
Gods
Omnipotence
.
The
Protestant
ascribes
to
God
more
then
a
meere
permission
of
evill
,
therefore
hee
makes
him
the
Author
of
sinne
.
Contrarily
,
no
meane
one
of
ours
,
inferres
a
Papist
makes
Christ
a
creature
,
therefore
hee
is
an
Arrian
;
Makes
Christ
of
meale
,
therefore
not
of
the
blessed
Virgin
,
therefore
an
Apollinarist
.
Consequences
,
which
the
disputant
thinks
to
make
good
,
but
the
accused
,
on
either
part
detests
.
Thus
the
honest
and
ingenuous
Christian
is
drawne
from
a
commendable
search
of
necessary
truthes
,
into
a
wild
chase
of
envious
inferences
:
And
now
the
quarrell
is
,
indeed
,
fallen
off
from
Divinity
,
and
is
removed
to
the
Schooles
of
Logique
,
naturall
Philosophy
,
Metaphysicks
;
and
not
hee
that
hath
the
most
truth
must
carry
it
,
but
he
that
can
bring
the
most
skilfull
Sophistry
.
What
is
it
,
that
distracts
the
Reformed
Churches
of
Christendome
,
but
this
injurious
conceit
of
inconsequent
inferences
?
The
humanity
of
Christ
,
saith
one
part
,
is
omnipresent
,
therefore
saith
the
other
,
no
humanity
at
all
,
sith
this
is
onely
proper
to
the
Deity
.
The
ubiquity
of
Christs
humane
nature
is
denyed
,
saith
the
other
;
therefore
the
personall
union
is
destroyed
.
Away
with
these
rigid
illations
,
when
wee
have
to
doe
with
brethren
;
Each
holdeth
his
owne
;
Citat
.
a
D.
Davenant
Sent.
de
pace
procur
.
both
disclayme
the
inferences
,
and
in
their
sence
may
.
For
as
learned
Bucer
gravely
;
It
is
our
part
to
see
not
what
doth
of
it selfe
follow
,
upon
any
Opinion
,
but
what
followes
in
the
conscience
of
those
,
who
hold
that
opinion
,
which
wee
thinke
contrary
to
a
fundamentall
Article
.
Were
this
rule
held
,
how
happy
were
the
Church
,
how
certaine
our
peace
?
when
we
have
done
our
best
,
there
will
be
errours
enow
in
the
Church
;
wee
need
not
to
make
them
more
.
This
was
not
the
fashion
in
the
plaine
dealing
world
of
the
first
ages
of
Christianity
;
No
heresie
was
then
feoffed
upon
any
man
,
but
upon
open
and
acknowledged
conviction
;
and
if
he
cleared
himselfe
from
the
maine
crimination
,
hee
was
pronounced
innocent
.
Looke
into
the
records
of
times
.
The
contagion
of
Arrius
,
beginning
at
the
obscure
Church
of
Baucalis
,
soone
reach't
to
Alexandria
,
and
there
instantly
infected
seaven
hundred
virgins
,
twelve
Deacons
,
seaven
Priests
,
and
offered
to
diffuse
it selfe
into
the
very
Episcopall
Throane
;
at
last
by
Miletus
his
relation
,
the
Archbishop
Alexander
is
made
acquainted
with
the
rumor
of
that
heresie
;
he
presently
sends
for
Arrius
,
and
charges
him
with
the
crime
;
That
impudent
mouth
sticks
not
to
confesse
his
wicked
error
,
but
there
openly
casts
up
the
poyson
of
his
damnable
doctrine
before
his
Governour
.
The
holy
Bishop
,
no
lesse
openly
reproves
him
;
urges
and
aggravates
the
sacrilegious
impiety
of
his
opinion
;
And
finding
him
to
second
his
error
with
contumacies
,
expels
him
from
his
Church
,
followes
him
(
as
was
meet
)
with
seventy
letters
of
caution
to
other
Churches
;
yet
still
the
mischiefe
spreds
:
The
godly
Emperour
Constantine
is
informed
of
the
danger
;
hee
calls
a
Synode
;
Arrius
with
his
all
wicked
Pamphlets
,
is
there
cryed
downe
,
and
condemn'd
to
banishment
.
I
doe
not
finde
those
holy
fathers
nibling
at
consequences
,
strain'd
out
of
his
Thalia
,
or
some
other
of
his
abhominable
papers
,
but
charging
him
with
the
right-downe
positions
of
heresie
;
such
as
these
blasphemies
,
concerning
Christ
;
Time
was
,
when
hee
was
not
;
Hee
was
made
of
things
that
were
not
;
He
was
not
begotten
of
the
Substance
of
the
Father
;
In
time
,
not
from
Eternity
;
not
true
God
of
God
,
but
created
of
nothing
.
Here
were
no
tricks
of
inferences
,
no
quirkes
of
Sophismes
,
no
violent
deduction
of
unyeelded
sequels
;
the
heresie
proclaymed
it selfe
,
and
was
accordingly
sentenced
.
Such
were
the
proceedings
with
the
Apollinarists
,
in
the
third
Councell
of
Rome
;
and
in
the
first
Generall
Councell
of
Constantinople
,
with
the
Macedonians
;
and
where
not
in
the
cases
of
heresie
?
And
if
(
for
all
the
rest
)
we
would
see
a
modell
of
the
old
Theologicall
simplicity
,
in
the
censures
of
this
nature
,
we
need
but
to
cast
our
eye
upon
that
profession
of
faith
,
and
Anathemat●me
,
which
Damasus
ingeniously
wrote
to
Paulinus
,
whether
Bishop
of
Thessalonica
,
as
Theodoret
would
have
it
,
or
,
as
others
,
●in
.
Conci●
.
p.
1.
Rom.
3.
sub
Damas●
.
of
Antioch
;
wee
pronounce
Anathema
,
saith
he
,
to
those
who
doe
not
with
full
liberty
proclaime
the
Holy
Ghost
to
be
of
one
power
,
and
substance
with
the
Father
,
and
the
Sonne
.
We
pronounce
Anathema
to
them
who
follow
the
error
of
Sabellius
,
saying
,
That
the
Father
is
one
and
the
same
person
with
the
Son
.
Wee
pronounce
Anathema
to
Arrius
,
and
Eunomius
,
who
with
a
like
impiety
,
but
in
a
forme
of
words
unlike
,
affirme
the
Sunne
and
the
holy
Spirit
to
be
creatures
.
We
pronounce
Anathema
to
the
Macedonians
,
who
comming
from
the
stocke
of
Arrius
,
have
not
varyed
from
his
impiety
,
but
from
his
name
.
We
pronounce
Anathema
to
Photinus
,
who
renuing
the
heresie
of
Ebion
,
confesses
our
Lord
Iesus
Christ
made
only
of
the
Virgin
Mary
.
Wee
pronounce
Anathema
to
those
,
that
maintaine
two
Sonnes
,
one
before
all
worlds
,
the
other
after
the
assuming
of
flesh
from
the
Virgin
:
Thus
he
.
Is
there
any
man
here
condemned
for
an
heretick
,
but
hee
who
dirctly
affirmes
,
confesses
,
maintaines
opinions
truly
damnable
?
Neither
indeed
is
it
just
or
equall
,
that
a
man
should
,
by
the
malice
of
an
enemy
,
be
made
guilty
of
those
crimes
,
which
himselfe
abhorres
:
What
I
will
owne
,
is
mine
;
what
is
cast
upon
me
,
is
my
adversaries
;
And
if
I
be
by
deductions
fetch
't
into
such
errour
,
the
fault
is
not
in
my
faith
,
but
in
my
Logick
;
my
braine
may
erre
,
my
heart
doth
not
.
Away
then
,
ye
cruell
Tortors
of
Opinions
,
Dilaters
of
Errours
,
Delators
of
your
brethren
,
Incendiaries
of
the
Church
,
haters
of
peace
,
Away
with
this
unjust
violence
;
Let
no
man
beare
more
then
his
owne
burden
;
Presse
an
●●ring
brother
(
if
ye
please
)
in
way
of
Argument
,
with
such
odious
Consectaries
,
as
may
make
him
weary
of
his
Opinion
;
but
hate
to
charge
him
with
it
as
his
owne
;
frame
not
imaginary
monsters
of
error
with
whom
you
may
contend
:
Hee
that
makes
any
man
worse
then
hee
is
,
makes
himselfe
worse
then
hee
.
§.
XII
.
The
eighth
rule
of
Moderation
,
To
keepe
opinions
within
their
owne
bounds
,
not
imputing
private
mens
conceits
to
whole
Churches
.
EIghtly
,
it
will
be
requisite
to
a
peaceable
moderation
,
Dominicus
a
Soto
shall
hold
,
that
the
whole
Christian
faith
shall
be
extinguished
in
the
persecutions
of
Antichrist
;
shall
wee
impute
these
opinions
to
the
See
,
or
Church
?
If
an
Alphonsus
a
Castro
shall
hold
hereticks
and
Apostates
,
after
they
are
once
baptiz'd
,
to
be
true
members
of
the
Catholicke
Church
;
Or
a
Catharinus
,
or
Vasquez
shall
teach
the
Commandement
that
forbids
worshipping
of
Images
,
to
be
meerely
temporary
;
If
a
Durant
shall
revive
Pelagianisme
,
in
denying
that
there
is
any
need
of
the
divine
ayde
,
either
of
generall
or
speciall
concourse
in
humane
actions
;
If
a
Richardus
Armachanus
shall
second
the
Novatians
,
in
teaching
that
there
is
no
pardon
to
be
obtained
by
the
penitent
,
for
some
haynous
sinnes
;
If
an
Occham
shall
teach
that
the
visible
signes
are
not
of
the
Essence
of
a
Sacrament
;
Or
a
Iohannes
Parisiensis
,
or
Cornelius
a
Lapide
(
little
differing
from
the
condemned
error
of
Rupertus
Tuitiensis
)
shall
teach
,
that
the
Sacramentall
bread
is
hypostatically
assumed
by
the
word
.
Is
there
any
so
unjust
Arbiter
of
things
,
as
to
upbrayd
these
Paradoxes
to
the
Roman
Church
,
who
professeth
their
dislike
?
Thus
if
a
Knox
,
or
Buchanan
,
or
Goodman
,
shall
broach
exorbitant
and
dangerous
opinions
,
concerning
the
Successions
and
rights
of
Kings
,
and
lawlesse
power
of
subjects
;
Why
should
this
be
layd
in
our
dish
,
more
then
a
Suarez
,
or
Mariana
in
theirs
?
If
a
Flaccius
Illiricus
shall
uphold
a
singular
error
concerning
Grace
,
and
Originall
sinne
;
If
some
ill-advised
followers
of
Zuinglius
shall
hold
the
Sacramentall
elements
to
be
onely
bare
signes
,
serving
meerely
for
memory
,
and
representation
;
If
some
Divines
of
ours
shall
defend
the
rigid
opinions
concerning
Predestination
;
If
some
phantasticall
heads
shall
crye
downe
all
decent
Ceremonies
,
and
all
set
formes
of
devotion
;
why
should
the
Church
suffer
double
in
those
things
which
it
bewayles
?
Surely
,
as
the
Church
is
a
collective
body
,
so
it
hath
a
tongue
of
her
owne
speaking
by
the
common
voyce
of
her
Synodes
;
in
her
publicke
Confessions
,
Articles
,
Constitutions
,
Catechismes
,
Liturgies
;
what
she
sayes
in
these
,
must
passe
for
her
owne
:
but
if
any
single
person
shall
take
upon
him
(
unauthorised
)
to
be
the
mouth
of
the
Church
,
his
insolence
is
justly
censurable
;
And
if
an
adversary
shall
charge
that
private
opinion
upon
the
Church
,
he
shall
be
intolerably
injurious
:
Indeed
,
as
it
is
the
best
harmony
where
no
part
,
or
Instrument
,
is
heard
alone
,
but
a
sweet
composition
;
and
equall
mixture
of
all
,
so
is
it
the
best
state
of
the
Church
,
where
no
dissenting
voyce
is
heard
above
,
or
besides
his
fellowes
;
but
all
agree
in
one
common
sound
of
wholesome
doctrine
.
But
(
such
as
mans
naturall
selfe-love
is
)
this
is
more
fit
to
be
expected
in
a
Platonicall
speculation
,
then
in
a
true
reality
of
existence
:
for
whiles
every
man
is
apt
to
have
a
good
conceit
of
his
owne
deeper
insight
,
and
thinkes
the
prayse
,
and
use
of
his
knowledge
lost
,
unlesse
he
impart
it
;
〈◊〉
commeth
to
passe
,
that
not
contayning
themselves
within
their
owne
privacies
,
they
vent
their
thoughts
to
the
world
,
and
hold
it
a
great
glory
to
be
the
Authours
of
some
more
then
common-piece
of
skill
;
And
to
say
truth
,
the
freedome
and
●ase
of
the
Presse
hath
much
advanced
this
itching
,
and
disturbing
humour
of
men
whiles
only
the
penne
was
imployed
,
bookes
were
rare
;
neither
was
it
so
easie
for
a
man
either
to
know
anothers
opinion
,
or
to
diffuse
his
owne
;
now
,
one
onely
day
is
enough
to
fill
the
world
with
a
Pamphlet
,
and
suddainly
to
scatter
whatsoever
conceit
,
beyond
all
possibility
of
revocation
.
So
much
the
more
need
there
is
,
for
those
that
sit
at
the
helme
,
Cor
unum
,
via
una
,
One
heart
,
one
way
,
was
the
Motto
of
the
Prophet
,
when
he
foretels
the
future
coalition
of
Gods
people
:
And
one
mind
,
one
mouth
was
the
Apostles
to
his
Romanes
.
§.
XIII
.
The
ninth
rule
of
Moderation
:
The
actions
and
manners
of
men
must
not
regulate
our
judgements
concerning
the
cause
.
NInthly
,
neither
doth
it
a
little
conduce
to
Moderation
,
to
know
,
that
the
facts
and
manners
of
men
may
not
be
drawne
to
the
prejudice
of
the
cause
:
for
,
Bernard
.
Epist.
193.
I
remember
what
Bernard
said
of
Peter
Abailardus
,
that
hee
was
Iohn
without
,
and
Herod
within
:
And
of
Arnoldus
of
Brixia
,
Would
God
his
doctrine
were
so
sound
,
as
his
life
is
strict
:
Whose
conversation
is
Honey
,
his
opinion
Poyson
;
whose
head
is
a
Doves
,
his
tayle
a
Scorpions
.
Epiphanius
,
when
he
speakes
of
the
hereticke
Hierax
(
an
hereticke
with
a
witnesse
,
who
denyed
the
resurrection
of
the
flesh
,
Epiphan.
haeres
.
67.
which
he
granted
to
the
soule
)
could
say
,
He
was
a
man
truly
admirable
for
his
exercise
in
pietie
,
and
such
an
one
,
as
besides
the
governance
of
his
owne
,
could
draw
other
mens
soules
to
the
practise
of
Godlinesse
.
And
Augustine
speaking
somewhere
of
Pelagius
and
some
others
of
his
Sect
(
I
remember
)
acknowledgeth
,
that
the
carriage
of
their
life
was
faire
,
and
unblamable
:
And
those
that
are
the
bitterest
enemies
to
the
Waldenses
,
or
poore
men
of
Lyons
,
give
great
testimonie
to
the
integritie
and
inoffensivenesse
of
their
conversation
.
So
on
the
contrarie
,
there
are
many
whose
Religion
is
sound
,
but
their
life
impure
.
As
Caesar
said
of
old
,
Wee
have
enow
of
these
Birds
at
home
.
Such
,
as
like
Ants
,
follow
the
track
of
their
fellowes
to
their
common
hillocke
;
going
on
those
right
wayes
of
Opinion
,
whereinto
example
&
education
have
put
them
,
yet
stayning
their
profession
by
leud
behaviour
.
I
have
read
,
that
a
rich
Iew
being
askt
why
hee
turn'd
Christian
,
Bromiard
.
V.
Fides
.
laid
the
cause
upon
the
vertue
of
our
Faith
.
And
being
askt
,
how
hee
did
so
well
know
the
vertue
of
such
faith
;
because
(
said
hee
)
the
nation
of
Christians
could
not
possibly
hold
out
so
long
,
by
vertue
of
their
workes
,
for
they
are
starke
naught
;
therfore
it
must
needs
be
by
the
power
of
their
Faith
.
Certainely
it
were
woe
with
us
,
if
lives
should
decide
the
truth
of
Religion
,
betwixt
us
and
unbelievers
,
betwixt
us
and
our
ignorant
fore-fathers
:
These
are
not
therefore
fit
umpires
betwixt
Christians
competitioning
for
the
truth
.
The
Iew
was
the
sounder
for
religion
,
yet
the
Samaritan
was
more
charitable
,
than
either
the
Levice
,
or
Priest
.
It
were
strange
,
if
in
the
corruptest
Church
,
there
were
not
some
conscionable
;
and
no
lesse
,
if
in
the
holyest
,
By
their
fruits
you
shall
know
them
;
sheepes
cloathing
.
)
What
was
that
other
then
honest
simplicity
?
yet
their
fruits
were
evill
:
§.
XIIII
.
The
tenth
rule
of
Moderation
:
That
wee
must
draw
as
neere
as
wee
safely
may
,
to
Christian
adversaries
,
in
cases
of
lesser
differences
.
IT
will
perhaps
seeme
a
Paradox
to
some
,
which
I
must
lay
downe
for
a
tenth
rule
of
Moderation
,
viz.
That
wee
must
endeavour
to
draw
as
neere
as
wee
may
to
Christian
adversaries
,
in
the
differences
of
Religion
:
For
some
men
,
whose
zeale
●●
carryes
them
beyond
knowledge
,
are
all
for
extremities
,
and
thinke
there
can
never
bee
distance
enough
betwixt
themselves
and
those
that
oppose
them
in
the
controversies
of
doctrine
,
or
discipline
.
For
the
righting
of
our
conceits
in
this
point
,
we
shall
need
a
double
d●stinction
;
one
of
the
Persons
,
the
other
of
the
limits
of
our
approach
,
or
remotenesse
.
Of
the
Persons
first
;
for
there
are
Hostes
,
and
there
are
Inimici
.
The
former
are
they
,
who
professe
open
hostilitie
to
the
whole
cause
of
Christianitie
;
as
Iewes
,
and
Turkes
:
The
latter
are
Adversaries
within
the
Bosome
of
the
Church
;
such
as
,
according
with
us
in
the
maine
essentiall
Truths
,
maintaine
stiffe
differences
in
matters
of
great
consequence
,
both
in
the
judgement
and
practice
of
Religion
.
To
the
first
of
these
,
wee
doe
justly
professe
publique
and
universall
defiance
;
hating
all
communion
with
them
,
save
that
of
civill
commerce
,
which
is
not
unlawfull
with
the
most
savage
Infidels
.
And
in
this
name
,
doe
wee
deservedly
crie
downe
those
favours
,
which
these
avowed
enemies
of
Christ
receive
at
Rome
,
even
from
the
hands
of
him
,
who
pretends
to
succeed
the
most
fervent
Apostle
,
that
once
said
,
Lord
,
thou
knowest
I
love
thee
:
Besides
the
benefit
of
a
favourable
entertainment
,
wee
know
the
Pope
on
his
Coronation
day
vouchsafes
to
receive
a
Present
from
their
hands
;
Lib.
sacrar
.
ceremon
.
no
lesse
then
that
holy
Booke
of
God
,
which
their
cursed
impietie
prophaneth
,
and
which
,
in
requitall
,
condemneth
their
impietie
;
whiles
those
that
professe
the
same
Creed
more
sincerely
then
himselfe
,
His
bloud
be
upon
us
and
our
children
;
wee
are
so
mercifull
to
them
,
that
wee
can
blesse
them
,
in
praying
that
his
bloud
may
be
upon
them
for
their
Redemption
.
post
Palman
.
And
as
wee
can
pray
for
their
Conversion
,
so
wee
cannot
but
commend
the
Order
,
which
is
held
in
some
parts
of
Italy
,
that
,
by
the
care
of
the
Ordinarie
,
Gav●nt
.
Enchirid.
tit
.
Conc●o
.
Sermons
are
made
on
their
Sabbaths
in
those
places
,
where
the
Iewes
are
suffered
to
dwell
for
their
Conviction
;
but
whiles
wee
wish
well
to
their
soules
,
wee
hate
their
societie
.
Gavant
.
ex
Silvio
.
V.
Haebr
.
ex
Provinc
.
Mediol
.
I
like
well
that
piece
of
just
prohibition
,
That
Christian
women
should
not
bee
Nurses
to
the
Children
of
Iewes
,
in
their
Houses
;
but
I
cannot
brooke
the
Libertie
following
,
that
out
of
their
Houses
,
by
Licence
from
the
Ordinarie
,
they
may
:
My
reason
is
but
just
,
because
their
proud
detestation
goes
so
high
,
as
to
an
absolute
forbiddance
of
any
office
of
respect
from
theirs
to
us
,
and
yet
allowes
the
same
from
ours
to
them
.
So
,
by
their
Law
,
Munster
.
Praecept
.
Mosaica
negat
.
a
Iewish
woman
may
not
be
either
Midwife
,
or
Nurse
to
one
of
ours
;
yet
giving
way
to
our
Women
,
to
doe
these
services
to
theirs
.
Ib.
Munst.
Not
to
speake
of
the
same
fashion
of
Garments
(
which
however
forbidden
by
the
Law
,
they
have
now
learned
for
their
own
advantage
,
to
dispence
with
)
what
a
curiositie
of
hatred
it
is
,
Ib.
Munst.
that
if
one
of
us
Gentiles
should
make
a
Iewes
fire
on
their
Sabbath
,
it
is
not
lawfull
for
them
to
sit
by
it
:
And
why
should
wee
bee
lesse
averse
from
that
odious
generation
?
They
have
done
violence
to
the
Lord
of
Life
,
our
blessed
Redeemer
;
what
have
wee
done
unto
them
?
Bloud
lyes
still
upon
them
;
nothing
upon
us
,
but
undue
mercie
.
But
as
to
the
latter
kind
of
Adversaries
,
wee
must
be
advised
to
better
tearmes
;
if
any
of
them
who
call
themselves
Christians
,
have
gone
so
farre
,
as
directly
and
wilfully
to
raze
the
foundation
of
our
most
holy
Faith
;
Theed
.
lib.
4.
c.
14.
&
Cassiod
.
l.
7.
c.
16.
or
those
of
Samosata
,
who
in
imitation
of
this
fact
of
Saint
Iohn
,
let
forth
all
the
water
of
that
publike
Bath
,
wherein
Eunomius
had
washed
,
and
caused
new
to
be
put
therein
.
Socrat.
l.
7
c.
3.
Islud
aggressus
non
de
more
catholicae
Ecclesiae
.
I
cannot
blame
Theodosius
a
Bishop
of
Phrygia
,
(
however
Socrates
pleaseth
to
censure
him
)
that
hee
drove
the
Macedonian
hereticks
,
not
out
of
the
Citty
onely
,
but
out
of
the
Country
too
.
Sozem.
l.
7.
c.
1.
I
cannot
blame
Gratianus
the
Emperour
,
that
hee
interdicted
all
assemblies
to
the
Manichees
,
Photinians
,
Eunomians
;
And
if
he
had
extended
his
Banne
against
those
other
forenamed
hereticks
,
it
had
beene
yet
better
for
the
Church
.
Sozom.
Ibid.
c.
2.
Hierom's
word
is
a
good
one
;
It
is
not
cruelty
that
wee
thus
doe
for
Gods
cause
,
but
Piety
.
But
if
there
be
any
,
who
with
full
consent
embrace
all
the
Articles
of
Christian
Belee●e
,
and
yet
erre
(
not
contumaciously
)
in
some
such
dangerous
consequences
,
as
doe
in
mine
understanding
(
though
not
their
owne
)
threaten
ruine
to
the
foundation
by
them
yeelded
;
as
I
dare
not
exclude
them
from
the
Church
of
God
,
so
I
dare
not
professe
to
abhorre
their
Communion
.
God
forbid
wee
should
shut
up
Christian
brother-hood
in
so
narrow
a
compasse
,
as
to
barre
all
misbeleevers
of
this
kind
,
out
of
the
family
of
God
.
Doe
but
turne
over
that
charitable
and
irrefragable
discourse
of
Christianography
.
Let
your
eyes
but
walke
over
those
ample
territories
and
large
regions
,
which
in
most
of
the
parts
of
the
habitable
world
(
but
especially
in
Europe
,
Africa
,
and
Asia
)
professe
the
blessed
name
of
God
,
our
Redeemer
,
and
looke
to
be
saved
by
his
blood
;
and
then
aske
your
heart
,
if
you
dare
entertaine
so
uncharitable
a
thought
,
as
to
exclude
so
many
millions
of
weake
,
but
true
beleevers
,
out
of
the
Church
below
,
or
out
of
heaven
above
:
you
shall
there
see
Grecians
,
Russians
,
Georgians
,
Armenians
,
Iacobites
,
Abassines
;
and
many
other
sects
serving
the
same
God
,
acknowledging
the
same
Scriptures
,
beleeving
in
the
same
Saviour
,
professing
the
same
faith
in
all
fundamentall
points
,
aspiring
to
the
same
Heaven
;
and
like
Bees
,
though
flying
severall
wayes
,
and
working
upon
severall
meadowes
,
or
gardens
,
yet
in
the
evening
,
meeting
together
in
the
same
hive
.
Now
,
if
I
liv'd
in
the
community
of
any
of
these
diverse
sects
of
Christians
,
I
should
hold
it
my
duty
to
comply
with
them
in
all
(
not
unlawfull
)
things
;
and
if
any
of
them
should
live
in
the
community
of
our
Church
,
I
should
labour
by
all
good
meanes
to
reclaime
him
from
his
erroneous
opinion
,
or
superstitious
practice
;
&
when
I
had
wrought
upon
him
my
utmost
,
rather
then
let
goe
my
hopes
and
interest
in
him
,
I
would
goe
as
farre
to
meet
him
(
without
any
angariation
,
save
that
of
charity
)
as
the
line
of
a
good
conscience
would
permit
me
;
herein
following
the
sure
patterne
of
our
blessed
Apostle
,
Though
I
be
free
from
all
men
,
yet
have
I
made
my selfe
servant
unto
all
,
that
I
might
gaine
the
more
:
unto
the
Iewes
I
became
as
a
Iew
,
that
I
might
gaine
the
Iewes
;
And
to
them
under
the
Law
,
as
under
the
Law
,
that
I
might
gaine
them
that
are
under
the
Law
;
To
them
that
are
without
Law
,
as
without
Law
,
(
being
not
without
Law
to
God
,
but
under
the
Law
to
Christ
)
that
I
might
gaine
them
that
are
without
Law
.
To
the
weake
,
I
became
weake
,
that
I
might
gaine
the
weake
.
I
am
made
all
things
,
to
all
men
,
that
I
might
by
all
meanes
save
some
.
I
doe
much
feare
the
Church
of
Rome
hath
a
hard
answere
to
make
one
day
,
in
this
particular
;
Who
imperiously
,
and
unjustly
challenging
unto
it selfe
the
title
of
the
Church
Catholike
,
shutteth
all
other
Christian
professions
out
of
doores
,
refusing
all
Communion
with
them
,
and
so
neglecting
them
,
as
if
they
had
no
soules
;
or
those
soules
cost
nothing
;
Amongst
the
rest
,
I
shall
give
but
two
instances
.
Dam.
à
Goes
.
histr
.
Ethiop
.
The
great
Prince
of
the
Abassine
Christians
having
heard
of
the
fame
of
the
Europaean
Churches
,
sends
some
of
his
nation
,
of
whom
he
had
a
great
opinion
,
to
Rome
,
to
be
informed
of
the
substance
and
rites
of
Religion
there
professed
;
Zago
Zaba
was
one
of
the
number
;
they
with
great
labour
and
hazard
arrived
there
,
made
knowne
their
great
errand
;
but
were
so
farre
slighted
,
that
they
were
not
so
much
as
admitted
to
Christian
society
,
and
after
many
yeares
vayne
hope
,
were
turn'd
home
disregardfully
,
not
much
wiser
then
they
came
,
without
any
other
newes
,
save
of
the
scorne
and
insolence
of
those
,
who
should
have
instructed
them
.
A
carriage
much
sutable
to
that
,
which
they
still
beare
to
the
Greeke
Church
;
a
Church
which
,
as
for
extent
,
it
may
compare
with
theirs
;
so
for
purity
of
doctrine
,
I
dare
say
(
if
that
be
her
voyce
,
which
her
last
Patriarch
Cirill
of
Constantinople
hath
acquainted
the
world
with
all
(
as
I
was
also
confidently
assured
,
by
the
late
learned
Bishop
of
Saribaris
)
as
far
exceeding
the
Roman
Church
,
as
the
Roman
doth
the
Russian
,
or
Ethiopick
,
which
it
most
contemneth
:
Let
any
the
most
curious
eye
trave●l
over
that
learned
confession
of
faith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
See
this
question
shortly
but
fully
handled
by
my
L.
Grace
of
Canterb.
in
his
late
convictive
answer
to
A.
C.
sect.
9.
p.
24.25.26
.
And
largely
discussed
by
the
Archbish.
of
Spalat.
De
Repub.
Eccles.
l.
7.
c.
10.
num.
à
119.
ad
187.
which
after
all
devises
,
and
illusions
is
proved
sufficiently
to
be
the
genuine
act
of
that
worthy
Patriarch
,
and
by
him
published
in
the
name
of
the
whole
Greeke
Church
,
and
let
him
tell
me
what
one
blemish
,
or
mole
hee
can
finde
in
that
faire
body
;
save
onely
that
one
clause
,
concerning
the
third
person
of
the
blessed
Trinity
;
The
holy
Spirit
proceeding
from
the
Father
by
the
Sonne
;
wherein
there
can
be
no
danger
,
whiles
he
addes
,
in
the
next
words
,
Being
of
the
same
substance
with
the
Father
and
the
Sonne
;
and
concludes
;
These
three
Persons
in
one
Essence
we
call
the
most
holy
Trinity
,
ever
to
be
blessed
,
glorified
and
adored
of
every
creature
.
This
errour
of
his
Greek
Church
,
as
it
is
now
minced
,
is
rather
a
Problem
of
Scholasticall
Divinity
,
then
an
heresie
in
the
Christian
faith
.
In
all
the
rest
,
shew
me
any
the
most
able
,
and
sincere
Divine
in
the
whole
Christian
world
,
that
can
make
a
more
cleare
,
and
absolute
declaration
of
his
faith
,
then
that
Greeke
Church
hath
done
,
by
the
hand
of
her
worthy
,
and
renouned
Prelate
;
yet
how
uncharitably
is
she
barred
out
of
doores
by
her
unkinde
sister
of
Rome
?
How
unjustly
branded
with
heresie
?
in
so
much
,
as
it
is
absolutely
forbidden
to
the
Grecian
Priests
to
celebrate
their
Masses
,
Ne
Graeci
Latinomore
,
&c.
Ex
Pio
5.
Anno
1566.
Gavant
.
and
divine
Services
,
in
the
Roman
fashion
:
Neither
may
the
Romans
officiate
in
the
Grecian
manner
,
under
the
payne
of
perpetuall
suspension
;
And
if
a
woman
of
the
Latine
Church
be
given
in
marriage
to
a
Greeke
,
Gavant
.
ex
Congr
.
Episc.
20.
Febr.
1596.
shee
may
not
be
suffered
to
live
after
the
Grecian
fashion
;
A
solaecisme
,
much
like
to
that
of
the
Russian
Churches
,
who
admit
none
to
their
Communion
(
be
hee
nver
so
good
a
Christian
)
if
he
doe
not
submit
himselfe
to
their
matriculation
,
by
a
new
Baptisme
.
Sure
,
those
Christians
that
thus
carry
themselves
towards
their
deare
brethren
(
dearer
perhaps
to
God
then
they
)
have
either
no
bowels
,
or
no
braynes
,
and
shall
once
finde
by
the
difference
of
the
smart
,
whether
ignorance
,
or
hard-heartednesse
,
were
guilty
of
this
injurious
measure
.
Next
to
the
persons
,
the
limits
of
this
approach
or
remotenesse
are
considerable
,
which
must
be
proportioned
according
to
the
condition
of
them
with
whom
we
have
to
deale
.
If
they
be
professed
enemies
to
the
Christian
name
,
Beware
of
dogs
,
beware
of
the
concision
,
saith
the
Apostle
of
the
Gentiles
.
Iustly
must
wee
spit
at
these
blasphemers
,
who
say
they
are
Iewes
and
are
not
,
but
are
the
Synagogue
of
Satan
.
Haereticum
hominem
devita
,
A
man
that
is
an
hereticke
,
after
the
first
and
second
admonition
avoyd
and
reject
;
and
such
an
one
as
he
may
be
,
that
addes
blasphemy
to
heresie
,
it
might
be
no
reall
mistaking
(
though
a
verball
)
of
that
wise
and
learned
Pontifician
,
who
misreading
the
vulgar
,
made
two
words
of
one
,
and
turned
the
Verbe
into
a
Noune
,
De
vita
;
Supple
,
Tolle
:
put
an
hereticke
to
death
:
A
practise
so
rise
in
the
Roman
Church
,
against
those
Saints
,
who
,
How
long
Lord
,
holy
and
true
,
dost
thou
not
judge
and
avenge
our
blood
,
on
them
that
dwell
upon
the
earth
?
Surely
were
wee
such
as
their
uncharitable
〈◊〉
mis-construction
would
make
us
,
their
cruelty
were
not
excusable
before
God
,
or
men
:
but
now
,
as
our
innocence
shall
aggravate
their
condemnation
before
the
just
Tribunal
in
heaven
;
so
our
example
shall
condemne
them
,
in
the
judgement
of
all
impartiall
Arbiters
here
on
earth
:
For
what
Client
of
Rome
was
ever
sentenced
to
death
by
the
reformed
Church
,
meerely
for
matter
of
religion
?
what
are
wee
other
to
them
,
then
they
are
to
us
?
the
cause
is
mutually
the
same
;
only
our
charity
is
more
,
our
cruelty
lesse
.
Neither
is
this
any
small
testimony
of
our
sincere
innocence
;
It
is
a
good
rule
of
Saint
Chrysostome
,
if
wee
would
know
a
Wolfe
from
a
Sheep
(
since
their
clothing
(
as
they
use
the
matter
)
will
not
difference
them
)
looke
to
their
fangs
,
if
those
be
bloody
;
their
kinde
is
enough
bewrayd
;
for
who
ever
saw
the
lips
of
a
Sheep
besmear'd
with
blood
?
It
is
possible
to
see
a
Campian
at
Tiburne
,
or
a
Garnets
head
upon
a
pole
;
Treasonable
practises
,
not
meere
Religion
,
are
guilty
of
these
executions
:
But
however
,
our
Church
is
thus
favourable
in
the
case
of
those
heresies
,
which
are
either
simple
,
or
secondary
,
and
consequentiall
;
yet
in
the
cases
of
hereticall
blasphemy
,
her
holy
zeale
hath
not
fear'd
to
shed
blood
:
witnesse
the
flames
of
Ket
,
and
Legat
,
and
some
other
Arrians
in
our
memory
;
And
the
zealous
prosecution
of
that
Spanish
Cistertian
,
whom
wee
heard
and
saw
(
not
long
since
)
belching
out
his
blasphemous
contumelies
against
the
Sonne
of
God
,
who
after
hee
was
given
over
to
the
secular
power
for
execution
,
was
by
the
Spanish
Embassadour
Master
Gondemor
,
carryed
,
backe
into
Spaine
by
leave
from
King
Iames
,
of
blessed
memory
:
in
which
kind
also
Master
Calvin
did
well
approve
himselfe
to
Gods
Church
,
in
bringing
Servetus
to
the
stake
at
Geneva
;
As
for
those
which
are
heretickes
onely
by
consequence
,
and
interpretation
,
heedlesly
undermining
that
foundation
which
they
would
pretend
to
establish
,
as
we
may
not
,
in
regard
of
their
Opinions
in
themselves
,
utterly
blot
them
out
of
the
Catalogue
of
brethren
,
so
we
must
heartily
indeavour
all
good
meanes
for
their
reclamation
;
strive
to
convince
their
errours
;
labour
with
God
for
them
in
our
prayers
,
trye
to
win
them
with
all
loving
offices
,
neither
need
we
doubt
to
joyne
with
them
in
holy
duties
,
untill
their
obdurednesse
and
wilfull
pertinacy
shall
have
made
them
uncapable
of
all
good
counsell
;
and
have
drawne
them
to
a
turbulent
opposition
of
the
truth
:
for
,
as
it
is
in
actuall
offences
,
that
not
our
sinne
,
but
our
unrepentance
damnes
us
;
so
it
is
in
these
matters
of
opinion
,
not
the
errour
,
but
the
obstinacy
incurres
a
just
condemnation
.
So
long
therefore
,
as
there
is
hope
of
reformation
,
wee
may
,
wee
must
comply
with
this
kind
of
erring
Christians
;
but
not
without
good
cautions
.
First
,
that
it
be
only
in
things
good
or
indifferent
.
Secondly
,
That
it
be
with
a
true
desire
to
win
them
to
the
truth
.
Thirdly
,
that
we
finde
our selves
so
throughly
grounded
,
as
that
there
be
no
danger
of
our
infection
:
for
we
have
knowne
it
fall
out
with
some
,
as
with
that
noble
Grecian
of
whom
Xenophon
speakes
,
who
whiles
hee
would
be
offering
to
stay
a
Barbarian
,
from
casting
himselfe
down
from
the
rock
,
was
drawne
down
with
him
for
company
,
from
that
precipice
.
Saint
Austen
professes
that
this
was
one
thing
,
that
hardned
him
in
his
old
Manicheisme
;
That
hee
found
himselfe
victorious
in
his
disputations
,
with
weake
adversaries
,
such
men
in
stead
of
convincing
,
yeeld
;
and
make
themselves
miserable
,
and
their
opposites
foolishly
proud
,
and
mis-confident
.
Fourthly
,
that
we
doe
not
so
farre
condescend
to
complying
with
them
,
as
for
their
sakes
to
betray
the
least
parcell
of
divine
Truth
.
I●
they
be
our
friends
,
it
must
be
only
,
usque
ad
aras
,
there
we
must
leave
them
.
That
which
wee
must
be
content
to
purchase
with
our
blood
,
we
may
not
forgoe
for
favour
,
even
of
the
dearest
.
Fiftly
,
that
we
doe
not
so
far
yield
to
them
,
as
to
humour
them
in
their
errour
,
as
to
obfirme
them
in
evill
;
as
to
scandalize
others
.
And
lastly
,
if
wee
finde
them
utterly
incorrigible
,
that
wee
take
off
our
hand
and
leave
them
unto
just
censure
.
As
for
differences
of
an
inferiour
nature
;
Staphil
.
desens
contra
Illiricum
.
if
but
(
De
venis
capillaribus
&
minutioribus
theologicarum
quaestionum
spinetis
,
as
Staphilus
would
have
theirs
:
)
or
,
if
of
matters
rituall
,
and
such
as
concerne
rather
the
Decoration
,
then
the
health
of
Religion
;
it
is
fit
they
should
be
valued
accordingly
;
neither
peace
,
nor
friendship
should
be
crazed
for
these
,
in
themselves
considered
.
But
if
it
fall
out
through
the
peevishnes
and
selfe-conceit
of
some
crosse
dispositions
,
that
even
those
things
,
which
are
in
their
nature
indifferent
,
(
after
the
lawfull
command
of
Authority
)
are
blazon'd
for
sinfull
,
and
haynous
,
and
are
made
an
occasion
of
the
breach
of
the
common
peace
,
certainly
it
may
prove
that
some
schisme
(
even
for
triviall
matters
)
may
be
found
no
lesse
pernicious
,
then
some
heresie
.
If
my
coat
be
rent
in
peeces
,
it
is
all
one
to
me
whether
it
be
done
by
a
Bryer
or
a
nayle
,
or
by
a
knife
.
If
my
vessell
sinke
,
it
is
all
one
whether
it
were
with
a
shot
,
or
a
leake
:
The
lesse
the
matter
is
,
the
greater
is
the
disobedience
,
and
the
disturbance
so
much
the
more
sinfull
.
No
man
can
be
so
foolish
,
as
to
thinke
the
value
of
the
Apple
,
was
that
which
cast
away
man-kinde
;
but
the
violation
of
a
Divine
Interdiction
.
§.
XV.
The
eleventh
rule
of
Moderation
;
To
refrayne
from
all
rayling
termes
,
and
spightfull
provocations
in
differences
of
Religion
.
IT
shall
be
our
eleventh
rule
for
Moderation
,
that
wee
refraine
from
all
rayling
termes
,
and
spightfull
provocations
of
each
other
in
the
differences
of
Religion
.
A
charge
too
requisite
for
these
times
;
wherein
it
is
rare
to
finde
any
writer
,
whose
inke
is
not
tempered
with
gall
,
and
vineger
,
any
speaker
,
whose
mouth
is
not
a
quiver
of
sharpe
,
and
bitter
words
.
The
breach
of
peace
is
begun
by
menacing
,
increased
by
menacing
,
but
finished
by
this
battery
of
the
tongue
.
My
peace
I
leave
with
you
.
It
is
the
caveat
which
the
blessed
Apostle
gives
to
his
Galathians
,
and
in
them
to
us
;
If
yee
bite
,
and
devoure
one
another
,
take
heed
yee
be
not
consumed
one
of
another
.
Lo
here
,
it
is
the
tongue
that
bites
;
and
so
bites
,
as
that
(
after
the
fashion
of
a
mad
dogges
teeth
)
both
rage
and
death
followes
.
And
if
any
man
thinke
it
a
prayse
(
with
the
Lacedaemonian
in
Plutarch
)
to
bite
like
a
Lion
,
let
him
take
that
glory
to
himselfe
,
and
be
as
he
would
seeme
,
Thou
shalt
tread
upon
the
Lion
and
the
Adder
,
the
young
Lion
and
the
Dragon
shalt
thou
trample
under
feet
.
Certainely
it
is
in
vaine
for
us
to
expect
any
other
measure
from
the
exasperated
,
and
unruly
mindes
of
hostile
brethren
,
Eteocles
&
Polynices
.
whose
hatred
is
commonly
so
much
greater
,
as
their
interest
is
more
:
They
whose
fires
would
not
meet
after
death
,
are
apt
in
life
to
consume
one
another
.
This
is
the
stale
and
knowne
Machination
of
him
,
whose
true
title
is
,
The
accuser
of
the
brethren
.
That
old
Dragon
,
when
he
saw
the
woman
flying
to
the
wildernesse
to
avoyde
his
rage
;
The
Lord
rebuke
thee
:
Nay
,
shall
wee
dare
to
doe
that
to
Brethren
,
which
the
Angell
durst
not
doe
to
the
Divell
?
When
we
heare
and
see
fearefull
thundring
,
and
lightning
,
and
tempest
,
we
are
commonly
wont
to
say
,
that
ill
spirits
are
abroad
;
neither
doubt
I
but
that
many
times
(
as
well
as
in
Iobs
case
)
God
permits
them
to
rayse
these
dreadfull
blustrings
in
the
ayre
,
right
so
when
wee
see
these
flashes
,
and
heare
these
hideous
noyses
of
contention
in
Gods
Church
,
wee
have
reason
to
thinke
that
there
is
an
hand
of
Satan
in
their
raysing
,
and
continuance
.
For
,
as
for
God
,
we
know
his
courses
are
otherwise
.
Ambro.
in
Psal.
45.
●
as
Saint
Ambrose
observes
well
,
the
Divell
is
for
noyse
,
Christ
for
silence
.
Hee
that
is
the
Lyon
of
the
Tribe
of
Iuda
,
delights
in
the
style
of
the
Lambe
of
God
;
and
is
so
tearmed
,
both
by
Iohn
the
Baptist
,
his
forerunner
,
in
the
dayes
of
his
flesh
,
and
by
Iohn
the
Evangelist
,
his
Apostle
,
in
the
state
of
his
glory
:
Neither
was
the
holy
Spirit
pleased
to
appeare
in
the
forme
of
a
Falcon
,
or
Eagle
,
or
any
other
bird
of
Prey
,
but
of
a
Dove
;
the
meeknesse
and
innocence
whereof
,
our
Saviour
recommended
for
a
Patterne
to
all
his
followers
:
Nunquid
Ovis
Lupum
persequitur
?
non
,
sed
Lupus
Ovem
,
&c.
Chrys.
Hom.
19.
in
Matth.
If
there
be
any
therefore
,
who
delight
to
have
their
Beakes
or
Tallons
imbrued
in
blood
,
let
them
consider
of
what
spirit
they
are
;
sure
I
am
,
they
are
not
of
his
,
whose
so
zealous
charge
it
is
;
Put
on
(
as
the
Elect
of
God
,
holy
and
beloved
)
bowels
of
mercy
,
kindnesse
,
humblenesse
of
mind
,
meeknesse
,
long-suffering
;
Forbearing
one
another
,
forgiving
one
another
;
if
any
man
have
a
quarrell
against
any
,
even
as
Christ
forgave
you
,
even
so
also
doe
yee
:
And
above
all
things
put
on
Charitie
,
which
is
the
bond
of
perfectnesse
;
And
let
the
Peace
of
God
rule
in
your
hearts
.
§.
XVI
.
The
twelfth
rule
of
Moderation
:
That
how-ever
our
judgements
differ
,
wee
should
compose
our
affections
towards
Vnitie
and
Peace
.
WHich
divine
counsell
of
the
blessed
Apostle
leades
me
to
the
twelfth
and
last
rule
of
Moderation
,
viz.
That
if
wee
cannot
bring
our
judgements
to
conspire
in
the
same
truth
with
others
,
yet
wee
should
compose
our
affections
to
all
peace
,
to
all
tender
respects
and
kind
offices
to
our
dissenting
Brethren
.
Contra
quam
Lutheranus
,
q.
apud
Prolaeum
.
A
Calviniana
fraternitate
Libera
n●s
Domine
.
P●olaeus
.
Fascic
.
c.
1.
q.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So●rat
.
l.
2.
c.
30.
What
if
our
braines
be
divers
?
yet
let
our
hearts
be
one
.
I
cannot
but
commend
the
exemplarie
disposition
of
the
Christians
of
Constantinople
,
in
the
dayes
of
Constantius
;
when
the
famous
Church
of
the
Resurrection
was
there
to
be
erected
;
the
Novatians
,
men
,
women
,
children
,
(
though
a
Sect
diversly
affected
)
brought
Stones
and
Mortar
to
the
building
of
it
;
joyning
with
the
Orthodox
Christians
,
against
the
Arrians
;
communicating
with
them
in
three
other
Churches
;
and
were
upon
the
point
of
a
full
unitie
and
concord
,
had
not
some
few
wrangling
spirits
,
of
the
Novatian
partie
put
in
a
Claw
,
and
cross'd
so
faire
hopes
.
Had
the
matter
been
so
slight
as
he
conceived
,
it
was
good
counsell
which
the
Emperour
gave
to
Bishop
Alexander
,
Socr.
l.
1.
c.
4.
Ac
tametsi
&c.
Although
you
,
saith
he
,
differ
from
each
other
in
a
point
of
small
moment
(
as
wee
cannot
all
be
of
one
minde
in
every
thing
)
yet
it
may
be
so
ordered
by
you
,
that
there
may
be
a
sincere
concord
betwixt
you
;
and
that
there
be
a
mutuall
communion
and
consociation
betwixt
all
your
people
.
And
the
same
temper
hath
beene
laudably
observed
and
professed
by
diverse
late
Worthies
in
the
Church
.
Concerning
the
administration
of
the
Sacrament
to
the
sick
in
case
of
extremitie
,
Calvin
in
an
Epistle
to
Olevianus
,
gives
reasons
of
that
practice
,
but
withall
addes
;
Scis
,
frater
,
alium
esse
apud
nos
morem
;
You
know
,
brother
,
the
fashion
is
otherwise
with
us
;
I
beare
with
it
,
because
it
is
not
availeable
for
us
to
contend
.
Luther
,
though
a
man
of
a
hot
and
stiffe
spirit
,
yet
writing
to
the
Cities
and
Churches
of
Helvetia
,
hath
thus
;
Honestis
,
ac
prud
.
Dom.
Consulibus
,
&c.
Tiguri
,
Bernae
,
Basileae
,
Schafhusii
,
Saugalli
,
&c.
An
1537.
Vid.
Hosp.
&
D.
Paraeum
in
Iren.
Insuper
ut
dilectio
&
amicabilis
concordia
,
&c.
Moreover
,
that
there
may
be
a
perfect
and
friendly
love
and
concord
betwixt
us
,
wee
shall
not
fayle
to
doe
whatsoever
lyes
in
our
power
,
especially
I
,
for
my
part
,
will
utterly
blot
out
of
my
thoughts
,
all
the
offence
that
I
had
conceived
,
and
will
promise
all
love
and
fidelitie
to
you
:
And
shuts
up
with
a
fervent
prayer
;
that
God
,
by
the
grace
of
his
holy
Spirit
,
would
glew
their
hearts
together
,
through
Christian
love
;
and
purge
out
of
them
all
the
drosse
and
dregs
of
humane
diffidence
,
and
divellish
malice
and
suspition
,
to
the
glory
of
his
holy
Name
,
the
salvation
of
many
Soules
,
to
the
despight
of
the
Devill
,
Subs●ripti
.
V.
P.
Add●ctus
.
Mart.
Iucherus
.
of
the
Pope
,
and
all
his
adherents
.
And
before
that
time
,
in
the
Conference
of
the
Divines
on
both
parts
at
Marpurge
,
Oct.
3.
1529.
passing
through
all
the
points
wherein
there
seemed
any
difference
,
and
sticking
onely
at
the
last
,
concerning
the
Sacrament
,
they
shut
up
thus
,
Quanquam
verò
,
&c.
And
although
wee
could
not
at
this
time
agree
,
whether
the
true
Body
and
Bloud
of
Christ
be
in
the
Bread
and
Wine
corporally
,
yet
each
part
shall
hold
and
maintaine
(
so
farre
as
his
Conscience
will
allow
)
true
Christian
love
with
other
,
and
both
parts
shall
continually
pray
unto
Almightie
God
,
that
he
will
by
his
Spirit
confirme
us
in
the
true
sense
and
understanding
thereof
:
To
which
were
subscribed
the
names
of
those
ten
eminent
Divines
following
;
Luther
,
Melanchton
,
Iustus
Ionas
,
Osiander
,
Brentius
,
Agricola
,
Oecolampadius
,
Zuinglius
,
Bucer
,
Hedio
.
Thus
,
Thus
it
should
be
amongst
Divines
,
amongst
Christians
,
who
hope
to
meet
in
one
Heaven
.
If
it
must
be
with
us
,
as
with
the
Sava
and
Danuby
,
two
famous
Rivers
in
the
East
,
that
they
run
threescore
miles
together
in
one
Channell
,
with
their
waters
divided
in
very
colour
,
from
each
other
;
yet
let
it
be
(
as
it
is
in
them
)
without
noyse
,
without
violence
.
If
wee
be
children
,
as
wee
pretend
,
of
our
Father
Abraham
,
let
us
take
up
his
peaceable
suggestion
to
his
Nephew
;
Let
there
be
no
strife
,
I
pray
thee
,
betwixt
thee
and
mee
,
betwixt
thy
Heard-men
and
my
Heard-men
,
for
wee
are
brethren
.
Macarius
was
,
in
his
time
,
accounted
a
very
holy
man
;
yet
I
reade
,
that
after
hee
had
macerated
himselfe
with
long
devotion
,
hee
had
an
answer
from
God
,
of
the
acceptance
of
his
Prayers
;
but
withall
an
intimation
,
that
after
all
his
endeavours
,
hee
came
short
of
the
merit
of
two
Women
in
the
Citie
,
which
were
two
Wives
of
two
Brethren
,
which
had
lived
fifteene
yeeres
together
in
one
house
,
without
the
least
discord
.
This
sweet
and
peaceable
disposition
cannot
but
be
graciously
accepted
of
God
,
betwixt
us
that
are
Brethren
,
in
the
wide
House
of
his
Church
.
It
is
not
for
Christians
to
be
like
unto
Thistles
,
or
Tazels
,
which
a
man
cannot
touch
,
without
pricking
his
fingers
;
but
rather
to
Pitosella
,
or
Mouse-eare
in
our
Herball
,
which
is
soft
and
silken
in
the
handling
,
although
if
it
be
hard
strained
,
it
yeelds
a
juice
that
can
harden
Metalls
to
cut
Iron
.
But
if
wee
meet
with
a
kind
of
men
,
who
are
disposed
to
be
quarrelsome
,
like
to
that
Cercyon
in
Suidas
,
Suidas
.
V.
Cercyon
.
who
would
needs
wrestle
with
every
man
he
met
;
the
best
way
is
to
doe
as
some
have
advised
,
when
we
are
provoked
to
fight
with
women
,
to
runne
away
.
Shun
prophane
and
vaine
babling
,
Follow
peace
with
all
men
,
as
he
to
his
Hebrewes
:
Shall
I
come
to
you
with
a
Rod
,
or
with
the
spirit
of
meekenesse
?
said
also
,
I
would
they
were
even
cut
off
that
trouble
you
.
It
is
well
commended
by
the
Historian
in
Proclus
,
Bishop
of
Constantinople
,
Socr.
l.
7
:
c.
40.
that
hee
shewed
himselfe
mild
and
gentle
to
all
,
and
by
this
meanes
woon
more
then
others
did
by
roughnesse
and
severitie
;
and
it
is
a
sure
rule
,
Gregorie
Nazianzene
gives
,
to
this
purpose
,
unto
the
Synod
of
Constantinople
;
What
can
be
more
absurd
(
saith
he
)
then
whiles
we
decline
the
enemies
fight
,
to
betake
our selves
to
mutuall
assaults
of
each
other
,
and
by
this
meanes
to
waste
and
weaken
our
owne
forces
?
Or
what
can
be
a
greater
pleasure
to
our
adversaries
,
then
to
see
us
thus
bickering
with
our selves
?
But
if
neither
the
respect
to
the
Glory
of
the
God
of
Peace
,
nor
to
the
peace
and
welfare
of
the
deare
Church
and
Spouse
of
Christ
,
nor
of
themselves
,
can
prevaile
any
thing
;
what
remaines
,
but
to
mourne
in
silence
for
the
irreparable
breaches
of
the
sacred
Walls
of
Ierusalem
,
and
together
with
our
zealous
prayers
for
the
opposed
peace
of
Sion
,
to
appeale
to
the
justice
of
that
holy
and
righteous
Lord
God
of
Israel
,
with
Increpa
Domine
bestias
calami
,
Rebuke
,
O
Lord
,
the
beasts
of
the
Reed
,
and
scatter
the
people
that
delight
in
Warre
.
Amen
.
FINIS
.