The
fifth
Decade
.
EPISTLE
.
I.
To
my
Lord
Bishop
of
Bathe
and
Wels.
EP.
I.
Discoursing
of
the
causes
and
means
of
the
increase
of
Popery
.
BY
what
meanes
the
Romish
religion
hath
in
these
latter
times
preuailed
so
much
ouer
the
world
,
(
Right
Reuerend
and
honourable
)
is
a
consideration
both
weighty
,
and
vse-full
:
for
hence
may
we
frame
our selues
either
to
preuent
,
or
imitate
them
:
To
imitate
them
in
what
wee
may
;
or
preuent
them
in
what
they
should
not
.
I
meddle
not
with
the
meanes
of
their
first
risings
:
the
munificence
of
Christian
Princes
,
the
honest
deuotions
of
wel-meaning
Contributers
,
the
diuision
of
the
Christian
world
,
the
busie
indeauours
of
forward
Princes
,
for
the
recouery
of
the
holy
land
,
with
neglect
of
their
owne
,
the
ambitious
insinuations
of
that
sea
,
the
same
and
large
dominion
of
those
seuen
hils
;
the
compacted
indulgence
,
and
conniuence
of
some
treacherous
,
of
other
timorous
rulers
;
the
shameles
flattery
of
parasites
,
the
rude
ignorance
of
Times
;
or
if
there
be
any
other
of
this
kinde
;
My
thoughts
and
wordes
shall
be
spent
vpon
the
present
,
and
latest
age
.
All
the
world
knowes
,
how
that
pretended
chayre
of
Peter
tottered
,
and
cracked
,
some
threescore
yeares
agoe
,
threatning
a
speedy
ruine
to
her
fearefull
vsurper
:
How
is
it
that
still
it
stands
,
and
seemes
now
to
boast
of
some
setlednesse
?
Certainely
,
if
hell
had
not
contriued
a
new
support
,
the
Angell
had
long
since
saide
,
It
is
fallen
,
it
is
fallen
;
and
the
Merchants
,
Alas
,
Alas
,
the
great
Citie
.
The
brood
of
that
lame
Loyola
shall
haue
this
miserable
honour
,
without
our
enuie
;
that
if
they
had
not
beene
,
Rome
had
not
beene
.
By
what
meanes
,
it
rests
now
to
enquire
.
It
is
not
so
much
their
zeale
for
falshood
;
which
yet
wee
acknowledge
,
and
admire
not
.
If
Satan
were
not
more
busie
then
they
,
we
had
lost
nothing
.
Their
desperate
attempts
,
bold
intrusions
,
importunate
solicitations
haue
not
returned
empty
;
yet
their
policy
hath
done
more
then
their
force
.
That
Popish
world
was
then
foule
,
and
debauched
,
as
in
doctrine
,
so
in
life
;
and
now
beganne
to
be
ashamed
of
it selfe
;
when
these
holy
Fathers
,
as
some
Saints
drop't
out
of
heauen
,
suddenly
professed
an
vnusuall
strictnesse
,
sad
piety
,
resolued
mortification
;
and
so
drew
the
eyes
,
and
hearts
of
men
after
them
,
that
poore
foules
beganne
to
thinke
it
could
not
be
other
then
diuine
,
which
they
taught
;
other
then
holy
,
which
they
touched
.
The
very
times
(
not
seldome
)
giue
as
great
aduantage
,
as
our
owne
best
strength
:
and
the
vices
of
others
giue
glory
to
those
which
eyther
are
,
or
appeare
vertuous
.
They
saw
how
ready
the
world
was
to
bite
at
the
baite
,
and
now
followed
their
successe
,
with
new
helps
.
Plenty
of
pretended
miracles
must
blesse
,
on
all
sides
,
the
in
deauours
of
this
new
Sect
;
and
calls
for
both
approbation
,
and
wonder
.
Those
things
by
the
report
of
their
owne
pennes
(
other
witnesses
I
see
none
)
haue
beene
done
by
the
ten
Patriarcks
of
the
Iesuitish
Religion
,
both
aliue
and
dead
,
which
can
hardly
bee
matched
of
him
,
whose
name
they
haue
vsurped
.
And
now
the
vulgar
can
say
,
If
these
men
were
not
of
God
,
they
could
doe
nothing
:
How
can
a
man
that
is
a
sinner
do
such
miracles
?
not
distrusting
either
the
fame
,
or
the
worke
,
but
applauding
the
Authors
,
for
what
was
said
to
bee
done
.
But
now
lest
the
enuie
of
the
fact
should
surpasse
the
wonder
,
they
haue
learned
to
cast
this
glory
vpon
their
woodden
Ladies
,
&
to
communicate
the
gaine
vnto
the
whole
Religion
:
Two
blocks
at
Hale
and
Scherpen-heuuell
,
haue
saide
and
done
more
for
Popery
,
then
all
Fryers
,
euer
since
Francis
wore
his
breeches
on
his
head
.
But
because
that
praise
is
sweete
,
which
arises
from
the
disgrace
of
a
riuall
,
therefore
this
holy
society
hath
besides
,
euer
wont
to
honor
it selfe
by
the
brokage
of
shameles
vntruthes
against
the
aduerse
part
;
not
caring
how
probable
any
report
is
,
but
how
odious
.
A
iust
volume
would
not
containe
those
willing
lies
,
wherewith
they
haue
purposely
loded
religion
,
and
vs
;
that
the
multitude
might
first
hate
vs
,
and
then
enquire
:
and
these
courses
are
helde
not
tollerable
,
but
meritorious
.
So
the
ende
may
be
attayned
,
all
meanes
are
iust
;
all
wayes
straight
.
Whom
we
may
,
we
satisfie
:
but
wounds
once
giuen
,
are
hardly
healed
with
out
some
scarres
:
and
commonly
accusations
are
vocall
,
Apologies
dumbe
.
How
easie
is
it
to
make
any
cause
good
,
if
we
may
take
liberty
of
tongue
,
and
conscience
?
Yet
lest
some
glimpse
of
our
truth
and
innocence
should
perhaps
lighten
the
eyes
of
some
more
inquisitiue
Reader
,
they
haue
by
strict
prohibitions
,
whether
of
bookes
,
or
conference
,
restrained
all
possibility
of
true
informations
;
Yea
their
owne
writings
,
wherein
our
opinions
are
reported
with
confutation
,
are
not
alowed
to
the
common
view
,
lest
if
it
should
appeare
what
we
hold
,
our
meere
opinion
should
preuaile
more
then
their
subtilest
answere
.
But
aboue
all
,
the
restraint
of
Gods
booke
hath
gained
them
most
;
If
that
might
be
in
the
hands
of
men
,
their
religion
could
not
be
in
their
hearts
;
now
,
the
concealement
of
Scriptures
breeds
ignorance
,
and
ignorance
superstition
.
But
because
forbiddance
doth
but
whet
desire
,
and
worke
a
conceite
of
some
secret
excellence
in
things
denyed
;
therfore
haue
they
deuised
to
affright
this
dangerous
curiosity
,
with
that
cruell
,
butcherly
,
hellish
Inquisition
.
Wherein
yet
there
is
not
lesse
craft
then
violence
.
For
since
they
haue
perceiued
the
blood
of
Martyrs
to
bee
but
the
seed
of
the
Church
,
and
that
these
perfumes
are
more
dispersed
with
beating
;
they
haue
now
learned
to
murder
without
noyse
,
and
to
bring
forth
(
if
,
at
least
,
they
list
sometimes
to
make
the
people
priuie
to
some
examples
of
terror
)
not
men
but
carcasses
.
Behold
,
the
constant
confessions
of
the
dying
Saints
haue
made
them
weary
of
publique
executions
:
None
but
bare
walls
shalll
now
testifie
the
courage
and
faith
of
our
happy
Martyrs
.
A
disguised
corps
is
onely
brought
forth
to
the
multitude
either
for
laughter
,
or
feare
.
Yet
because
the
very
dead
speake
for
truth
in
a
loude
silence
;
these
spectacles
are
rare
;
and
the
graues
of
heretickes
are
become
as
close
as
their
death
.
Yet
lest
(
since
neither
liuing
mouthes
,
nor
faithfull
pens
may
be
suffered
to
insinuate
any
truth
)
those
speeches
should
perhaps
be
receiued
from
the
Ancients
,
which
in
vs
were
hereticall
;
the
monuments
of
vnpartial
antiquity
must
be
depraued
,
all
witnesses
that
might
speake
against
them
must
be
corrupted
,
with
a
fraudulent
violence
;
and
some
of
them
purged
to
the
death
.
So
whiles
ours
are
debarred
,
and
the
Ancients
altered
,
posteritie
shal
acknowledge
no
aduersarie
.
What
should
I
speake
of
those
plausible
deuices
;
which
they
haue
inuented
to
make
superstitious
,
and
foolish
Proselytes
?
Their
proud
vaunts
of
antiquity
,
vniuersality
,
succession
,
and
the
name
of
their
fore-fathers
,
doe
not
only
perswade
,
but
amaze
,
and
besot
an
ignorant
heart
.
The
glorious
shews
of
their
processions
,
the
gaudy
ornaments
of
their
Altars
,
the
pompe
and
magnificence
of
the
places
,
and
maner
of
their
Seruices
,
the
triumphes
of
their
great
Festiuals
,
are
enough
to
bewitch
any
childish
,
simple
,
or
vaine
beholders
.
Who
knowes
not
that
nature
is
most
led
by
sense
?
Sure
,
children
and
fooles
(
such
are
all
meere
naturall
men
)
cannot
be
of
any
other
religion
.
Besides
all
these
,
their
personall
vndertakings
,
what
for
cunning
,
what
for
boldnes
,
could
promise
nothing
but
successe
.
They
can
transforme
themselues
into
all
shapes
;
and
in
these
false
formes
thrust
themselues
into
al
Courts
,
and
companies
,
not
oftner
changing
their
habit
,
then
their
name
.
They
can
take
the
best
opportunities
to
worke
vpon
those
which
are
either
most
vnable
to
resist
,
or
most
like
to
bestead
them
.
That
I
may
not
speake
of
the
wrongs
of
vnseasonable
trauell
:
wherein
many
vnsettled
heads
haue
met
dangers
,
and
solicited
errors
:
who
like
fond
and
idle
Dinahs
,
going
abroad
to
gaze
,
haue
beene
rauished
ere
they
returne
.
Neuer
any
bird
was
so
laide
for
,
by
the
ne●s
and
cals
of
the
fowler
,
as
the
great
heire
of
some
noble
family
,
or
some
fiery
wit
,
is
by
these
impostors
.
They
know
that
greatnesse
is
both
lawlesse
,
and
commaunding
;
if
not
by
precept
,
yet
by
example
:
their
very
silence
is
persuasory
,
and
imperious
.
But
alas
for
that
other
sexe
:
Still
the
diuel
begins
with
Eue
;
still
his
assault
is
strongest
,
where
is
weakest
resistance
.
Simon
Magus
had
his
Helena
,
Nicholas
the
Deacon
had
his
choros
foemineos
(
as
Hierome
cals
them
.
)
Marcion
had
his
Factoresse
at
Rome
;
Appelles
his
Philumena
,
Montanus
his
Prisca
and
Maximilla
;
Arrius
his
Constantines-sister
,
Donatus
his
Lucilla
,
Elpidius
his
Agape
,
Priscillianus
his
Galla
:
and
our
Iesuites
haue
their
painted
Ladies
(
not
dead
,
but
liuing
)
both
for
obiects
and
instruments
.
When
they
saw
they
could
not
blow
vp
religion
with
French
powder
into
heauen
,
they
now
try
by
this
Moabitish
plot
to
sinke
it
downe
to
hell
.
Those
silly
women
,
which
are
laden
with
sinnes
,
and
diuers
lusts
,
must
now
bee
the
stalls
of
their
spiritual
fornications
:
But
for
that
these
enterprises
want
not
danger
;
that
both
parts
may
securely
succeede
,
beholde
publike
liberty
of
dispensations
,
whether
for
dissembled
religion
,
or
not
vnprofitable
filthinesse
.
These
meanes
are
(
like
the
Authors
)
dishonest
,
and
godlesse
.
Adde
(
if
you
please
)
hereto
,
those
which
pretend
more
innocent
policy
:
their
common
dependances
vpon
one
commaunder
,
their
intelligences
giuen
,
their
charges
receiued
,
their
rewards
and
honors
(
perhaps
of
the
Calender
,
perhaps
of
a
red
hat
)
duely
conferred
.
Neither
may
the
least
helpe
be
ascribed
to
the
conference
of
studies
;
(
the
conioyned
labours
of
whole
Societies
directed
to
one
end
,
and
shrouded
vnder
the
title
of
one
Author
:
)
to
large
maintenances
,
raised
from
the
death-beds
of
some
guilty
benefactors
:
from
whence
flow
both
infinite
numbers
,
and
incomparable
helpes
of
Students
.
Vnder
which
head
,
for
the
time
past
,
not
a
fewe
are
mooued
by
the
remembrance
of
the
bounteous
hospitality
of
the
religious
;
who
hauing
ingrossed
the
world
to
themselues
,
seemed
liberal
in
giuing
something
;
like
vnto
some
vaineglorious
theeues
,
which
hauing
robbed
wealthy
Merchants
,
bestow
some
pence
vpon
beggars
.
Further
,
the
smothering
,
if
not
composing
of
their
frequent
strifes
,
and
confining
of
brawles
within
their
owne
thresholds
;
with
the
nice
men
aging
of
their
knowne
oppositions
,
hath
wonne
many
ignorant
friends
.
Lastly
,
the
excellent
correspondence
of
their
doctrines
vnto
nature
,
hath
been
their
best
solicitor
.
Wee
haue
examined
particulars
in
a
former
Epistle
:
wherein
we
haue
made
it
euident
,
that
Popery
affects
nothing
but
to
make
nature
either
proud
,
or
wanton
:
it
offers
difficulties
,
but
carnall
;
and
such
as
the
greatest
louer
of
himselfe
would
easily
imbrace
for
an
aduantage
.
That
we
may
therefore
summe
vp
all
;
I
neede
not
accuse
our
carelesnesse
,
indifferency
,
idlenesse
,
loose
carriage
;
in
all
which
,
would
God
we
had
not
aided
them
,
and
wronged
our selues
;
Nor
yet
their
zeale
and
forwardnesse
;
worse
meanes
are
guily
of
their
gaine
.
In
short
,
the
faire
outside
which
they
set
vpon
Religion
,
which
sure
is
the
best
they
haue
,
if
not
all
;
their
pretended
miracles
,
wilfull
vntruths
,
strait
prohibitions
,
bloody
&
secret
inquisitions
,
deprauations
of
Ancient
witnesses
,
expurgation
of
their
owne
;
gay
and
gairish
sights
,
glorious
titles
,
crafty
changes
of
names
,
shapes
,
habits
,
conditions
;
insinuations
to
the
great
oppugnation
of
the
weaker
sexe
;
falshood
of
answers
,
and
oathes
,
dispensatons
for
sinnes
,
vniting
of
forces
,
concealing
of
differences
,
largenesse
of
contributions
,
multitude
of
actors
,
and
meanes
,
accordances
to
mens
naturall
dispositions
:
Where
wee
on
the
contrary
care
not
to
seeme
but
to
bee
,
disclaime
miracles
,
dare
not
saue
the
life
of
religion
with
a
lie
;
giue
free
scope
to
all
pennes
,
to
all
tongues
,
to
all
eyes
▪
shed
no
blood
for
religion
:
suffer
al
writers
to
speake
like
themselues
;
shew
nothing
but
poore
simplicity
in
our
deuotions
,
got
euer
,
and
looke
as
wee
are
;
teach
the
truth
right-downe
in
an
honest
plainenesse
,
take
no
vantage
of
imbecillity
:
sweare
true
,
though
we
die
;
giue
no
hope
of
indulgence
for
euill
;
studie
each
retyred
to
himselfe
,
&
the
muses
;
publish
our
quarrels
and
aggrauate
them
▪
anger
nature
,
and
conquer
it
.
Such
gaine
shall
be
grauell
in
their
throates
:
such
losses
to
vs
(
in
our
not
daring
to
sinne
)
shall
bee
happy
and
victorious
;
in
all
other
regards
are
both
blame
worthy
,
and
recouerable
.
What
dulnesse
is
this
?
Haue
we
such
a
King
,
as
in
these
lists
of
Controuersie
,
may
dare
to
grapple
with
that
great
infallible
Vicar
,
for
his
triple
crown
:
Such
Bishops
as
may
iustly
challenge
the
whole
Consistory
of
Rome
;
so
many
learned
Doctors
,
and
Diuines
,
as
no
nation
vnder
heauen
,
more
;
so
flourishing
Vniuersities
as
Christendome
hath
none
;
such
blessed
opportunities
,
such
encouragements
;
and
now
when
we
want
nothing
else
,
shal
we
be
wanting
to
our selues
?
Yea
aboue
all
these
,
the
God
of
heauen
fauours
vs
;
and
doe
wee
languish
?
The
cause
is
his
,
and
in
spight
of
the
gates
of
hell
shall
succeede
,
though
wee
were
not
:
our
neglect
may
slacken
the
pace
of
truth
,
cannot
stay
the
passage
.
Why
are
we
not
as
busie
,
as
suttle
,
more
resolute
?
Such
spirits
,
and
such
hands
as
yours
(
reuerend
Lord
)
must
put
life
into
the
cold
brests
of
this
frozen
generation
,
and
raise
them
vp
to
such
thoughts
and
indeuors
,
as
may
make
the
emulation
of
our
aduersaries
equall
to
their
enmitie
.
To
my
Lord
Bishop
of
Worcester
.
EP.
II.
Shewing
the
differences
of
the
present
Church
from
the
Apostolicall
;
and
needlesnesse
of
our
conformity
thereto
in
all
things
.
I
Feare
not
to
say
those
men
are
but
superstitiously
curious
,
(
Right
Reuerend
,
and
honorable
)
which
would
call
backe
all
circumstances
,
to
their
first
patternes
.
The
Spouse
or
Christ
hath
been
euer
cloathed
with
her
owne
rites
:
And
as
apparrell
,
so
Religion
hath
her
fashions
,
variable
according
to
ages
,
and
places
:
To
reduce
vs
to
the
same
obseruations
which
were
in
Apostolicall
vse
,
were
no
better
then
to
tye
vs
to
the
sandals
of
the
Disciples
,
or
the
seamlesse
coate
of
our
Sauiour
.
In
these
cases
,
they
did
,
what
we
need
not
:
and
we
may
,
what
they
did
not
God
meant
vs
no
bondage
in
their
example
:
their
Canons
binde
vs
whether
for
maners
,
or
doctrine
,
not
their
Ceremonies
.
Neither
Christ
,
nor
his
Apostles
did
all
things
for
imitation
:
I
speake
not
of
miraculous
Acts.
We
neede
not
be
silent
before
a
Iudge
,
as
Christ
was
;
wee
need
not
take
a
towel
,
and
gird
our selues
,
and
wash
our
seruants
feet
,
as
Christ
did
;
we
need
not
make
tents
for
our
liuing
as
Paul
,
nor
go
armed
as
Peter
;
nor
cary
about
our
wiues
,
as
he
,
and
the
other
Apostles
.
I
acknowledge
the
ground
not
onely
of
separation
,
but
Anabaptisme
;
and
wonder
that
these
conceits
doe
not
answere
themselues
who
can
choose
but
see
a
manifest
difference
betwixt
those
lawes
,
which
Christ
and
his
great
Ambassadors
made
for
eternall
vse
,
and
those
rituall
matters
,
which
were
confined
to
place
,
and
time
?
Euery
Nation
,
euery
persons
sinnes
that
obserues
not
those
;
These
for
the
most
part
,
are
not
kept
of
the
most
;
and
are
as
well
left
without
sinne
by
vs
,
as
vsed
without
prescription
or
necessity
by
the
Authors
.
Some
of
them
we
cannot
doe
;
others
wee
neede
not
:
which
of
vs
can
cast
out
diuels
by
command
?
Who
can
cure
the
sicke
by
ointment
,
and
imposition
of
hands
?
The
Disciples
did
it
.
All
those
Acts
which
proceeded
from
supernaturall
priuiledge
,
ceased
with
their
cause
:
who
now
dare
vndertake
to
continue
them
?
Vnlesse
perhaps
some
bold
Papists
,
who
haue
brought
in
grosse
magicke
instead
of
miraculous
authoritie
;
and
daube
very
chrcasses
instead
of
healing
diseases
.
There
be
more
yet
,
which
we
neede
not
doe
:
What
neede
wee
to
choose
Ministers
by
Lot
?
What
neede
we
to
disclaime
all
peculiarity
in
goods
?
What
need
wee
to
Christen
in
riuers
;
or
to
meete
vpon
their
bankes
?
What
need
wee
to
receiue
Gods
Supper
after
our
owne
?
What
to
leane
in
each
others
bosome
while
we
receiue
it
?
what
to
abhorre
leauen
in
that
holy
Bread
?
what
to
celebrate
loue
feasts
vpon
the
receipt
?
what
to
abstaine
from
all
strangled
and
bloud
?
what
to
depend
vpon
a
maintenance
arbitrary
,
and
vncertaine
?
what
to
spend
our
daies
in
a
perpetuall
pererration
,
as
not
onely
the
Apostles
but
the
Prophets
and
Euangelists
some
ages
after
Christ
?
whosoeuer
would
impose
all
these
on
vs
,
he
should
surely
make
vs
,
not
the
Sonnes
,
but
the
slaues
of
the
Apostles
.
Gods
Church
neuer
helde
her selfe
in
such
seruile
termes
;
yea
Christ
himselfe
gaue
at
first
some
precepts
of
this
nature
,
which
he
reuersed
ere
long
:
when
hee
sent
the
Disciples
to
preach
,
hee
charges
,
take
not
gold
,
nor
siluer
,
nor
money
in
your
girdles
;
afterwards
Iudas
carried
the
bag
.
He
charges
,
not
to
take
so
much
as
a
staffe
;
yet
after
behold
two
swords
:
should
the
Disciples
haue
held
their
master
to
his
owne
rule
?
Is
it
necessary
that
what
he
once
commaunded
,
should
be
obserued
alwayes
?
The
very
next
age
to
these
Christian
Patriarcks
,
neither
would
nor
durst
haue
so
much
varied
her
rites
,
or
augmented
them
if
it
had
found
it selfe
tyed
either
to
number
,
or
kind
:
As
yet
it
was
pure
,
chast
,
and
(
which
was
the
ground
of
all
)
persecuted
.
The
Church
of
Rome
distributed
the
sacramentall
Bread
:
the
Church
of
Alexandria
permitted
the
people
to
take
it
:
the
Churches
of
Affricke
and
Rome
,
mixed
their
holy
wine
with
water
;
other
colder
regions
dranke
it
pure
.
Some
kneeled
in
their
prayers
,
others
fell
prostrate
;
and
some
lifted
vp
eies
,
hands
,
feet
towards
heauen
:
some
kept
their
Easter
according
to
the
Iewish
vse
the
foureteenth
of
March
;
the
French
(
as
Nicephorus
)
the
eight
of
the
Calends
of
Aprill
,
in
a
set
solemnity
:
the
Church
of
Rome
the
Sunday
after
the
fourteenth
Moone
;
which
yet
(
as
Socrates
truly
writes
)
was
neuer
restrained
by
any
Gospell
,
by
any
Apostle
.
That
Romish
Victor
ouercame
the
other
world
in
this
point
,
with
too
much
rigour
;
whose
censure
therfore
of
the
Asian
Churches
was
iustly
censured
,
by
Irenaeus
.
What
should
I
speake
of
their
difference
of
facts
?
there
can
scarce
bee
more
variety
in
daies
,
or
meates
.
It
hath
euer
beene
thus
seene
,
according
to
our
Anselmes
rule
,
that
the
multitude
of
different
ceremonies
in
all
Churches
,
hath
iustly
commended
their
vnitie
in
faith
.
The
French
Diuines
preach
couered
(
vpon
the
same
rule
which
required
the
Corinthians
to
be
vncouerd
)
we
bare
:
The
Dutch
sit
at
the
Sacrament
,
we
kneele
;
Geneua
vseth
wafers
,
wee
leauened
bread
;
they
common
vestures
in
Diuine
seruice
,
we
peculiar
:
each
is
free
:
no
one
doth
either
blames
,
or
ouer
rule
others
.
I
cannot
but
commend
those
very
Nouatian
Bishops
(
though
it
is
a
wonder
any
precedent
of
peace
should
fall
from
schismaticks
)
who
meeting
in
Councel
together
,
enacted
that
Canon
of
indifferency
,
when
the
Church
was
distracted
with
the
differences
of
her
Paschall
solemnities
;
concluding
how
insufficient
,
this
cause
was
to
disquiet
the
Church
of
Christ
.
Their
owne
issue
(
our
Separatists
)
will
needes
be
vnlike
them
in
good
;
and
striue
to
a
further
distance
from
peace
:
whiles
in
a
conceit
not
lesse
idle
,
than
scrupulous
,
they
presse
vs
to
an
vniforme
conformity
in
our
fashions
to
the
Apostles
.
Their
owne
practise
condemnes
them
:
They
call
for
some
,
and
yet
keepe
not
all
:
yet
the
same
reason
enforces
all
,
that
pleads
for
some
:
and
that
which
warrants
the
forbearance
of
some
,
holds
for
all
.
Those
tooles
which
serue
for
the
foundation
,
are
not
of
vse
for
the
roof
.
Yea
the
great
master
builder
chose
those
workmen
for
the
first
stones
which
he
meant
not
to
imploy
in
the
walls
.
Doe
wee
not
see
all
Christs
first
agents
extraordinary
Apostles
,
Euangelists
,
Prophets
;
Prophetesses
?
See
wee
not
fiery
and
clouen
tongues
descending
▪
What
Church
euer
since
boasted
of
such
founders
;
of
such
meanes
?
Why
wol●d
God
begin
with
those
which
he
meant
not
to
continue
,
but
to
shew
vs
we
may
not
alwayes
looke
for
one
face
of
things
?
The
nurse
feeds
and
tends
her
child
at
first
;
afterward
hee
is
vndertaken
by
the
discipline
of
a
Tutor
;
must
he
be
alwaies
vnder
the
spoone
,
and
ferule
,
because
hee
began
so
?
If
he
haue
good
breeding
,
it
matters
not
by
whose
hands
.
Who
can
deny
,
that
we
haue
the
substance
of
all
those
royall
Lawes
,
which
Christ
and
his
Apostles
left
to
his
Church
?
what
do
we
how
thus
importunately
catching
at
shadows
?
If
there
had
beene
a
necessity
of
hauing
what
we
want
,
or
wanting
what
we
haue
,
let
vs
not
so
farre
wrong
the
wisedome
and
perfection
of
the
law-giuer
,
as
to
thinke
he
would
not
haue
enioined
that
,
and
forbidden
this
.
His
silence
in
both
argues
his
indifferency
,
and
cals
for
ours
;
which
while
it
is
not
peaceably
intertayned
,
there
is
clamour
without
profite
,
malice
without
cause
,
and
strife
without
ende
.
To
my
Lady
Mary
Denny
.
EP.
III.
Contayning
the
description
of
a
Christian
,
and
his
differences
from
the
worldling
.
MADAM
.
IT
is
true
that
worldly
eyes
can
see
no
difference
,
betwixt
a
Christian
,
&
another
man
;
the
out-side
of
both
is
made
of
one
clay
,
and
cast
in
one
mould
;
both
are
inspired
with
one
common
breath
:
Outward
euents
distinguish
them
not
;
those
,
God
neuer
made
for
euidences
of
loue
,
or
hatred
.
So
the
senses
can
perceiue
no
difference
,
betwixt
the
reasonable
soule
,
&
that
which
informes
the
beast
:
yet
the
soul
knows
there
is
much
more
,
then
betwixt
their
bodies
.
The
same
holds
in
this
:
Faith
sees
more
inward
diffrence
,
then
the
eye
sees
outward
resemblance
.
This
point
is
not
more
high
,
then
material
:
which
that
it
may
appeare
,
let
me
shew
,
what
it
is
to
be
a
Christian
:
You
that
haue
felt
it
,
can
second
me
with
your
experience
;
and
supply
the
defects
of
my
discourse
.
He
is
the
liuing
temple
of
the
liuing
God
,
where
the
deity
is
both
resident
&
worshipped
.
The
highest
thing
in
a
man
is
his
owne
spirit
;
but
in
a
Christian
the
spirit
of
God
,
which
is
the
God
of
spirits
.
No
grace
is
wanting
in
him
;
&
those
which
there
are
,
want
not
stirring
vp
.
Both
his
hart
&
his
hands
are
cleane
:
All
his
outward
purity
flowes
from
within
;
neither
doth
he
frame
his
soul
to
counterfait
good
actions
,
but
out
of
his
holy
disposition
,
commands
and
produces
them
,
in
the
sight
of
God
.
Let
vs
begin
with
his
beginning
,
and
fetch
the
Christian
out
of
his
nature
,
as
another
Abraham
from
his
Chaldea
:
whiles
the
wordling
liues
and
dies
,
in
nature
,
out
of
God
.
The
true
conuert
therfore
after
his
wilde
and
secure
courses
puts
himselfe
(
through
the
motions
of
gods
spirit
)
to
schoole
vnto
the
lawe
;
there
he
learnes
what
he
should
haue
done
,
what
hee
could
not
do
,
what
he
hath
done
,
what
he
hath
deserued
.
These
lessons
,
cost
him
many
a
stripe
,
and
many
a
teare
,
and
not
more
griefe
then
terror
:
For
this
sharpe
master
makes
him
feele
what
sinne
is
,
and
what
hell
is
:
and
in
regard
of
both
,
what
himselfe
is
.
When
he
hath
well
smarted
vnder
the
whip
of
this
seuere
vsher
,
and
is
made
vile
enough
in
himselfe
,
then
is
he
led
vp
into
the
higher
schoole
of
Christ
,
&
there
taught
the
comfortable
lessons
of
grace
;
there
he
learnes
,
what
belongs
to
a
Sauiour
,
what
one
hee
is
,
what
he
hath
done
,
and
for
whom
,
how
he
became
ours
,
we
his
;
&
now
finding
himselfe
in
a
true
state
of
danger
,
of
humilitie
,
of
neede
,
of
desire
,
of
fitnes
for
Christ
,
he
brings
home
to
himself
al
that
he
learns
,
and
what
he
knowes
he
applies
.
His
former
Tutor
he
feared
,
this
hee
loueth
;
that
shewed
him
his
wounds
,
yea
made
them
:
this
binds
and
heales
them
:
that
killed
him
,
this
shewes
him
life
,
and
leades
him
to
it
.
Now
at
once
he
hates
himselfe
,
defies
Satan
,
trusts
to
Christ
,
makes
account
both
of
pardon
and
glory
.
This
is
his
most
precious
Faith
,
whereby
he
appropriates
,
yea
in
grosses
Christ
Iesus
to
himselfe
:
whence
hee
is
iustified
from
his
sinnes
,
purified
from
his
corruptions
,
established
in
his
resolutions
,
comforted
in
his
doubts
,
defended
against
temptations
,
ouercomes
all
his
enemies
.
Which
vertue
,
as
it
is
most
imploied
,
and
most
opposed
,
so
carries
the
most
care
from
the
Christian
hart
,
that
it
be
sound
,
liuely
growing
:
Sound
,
not
rotten
,
not
hollow
not
presumptuous
:
sound
in
the
Act
;
not
a
superficiall
conceit
,
but
a
true
,
deepe
,
and
sensible
apprehension
;
an
apprehension
,
not
of
the
braine
,
but
of
the
heart
,
and
of
the
heart
not
approuing
,
or
assenting
,
but
trusting
,
and
reposing
Sound
in
the
obiect
,
none
but
Christ
:
he
knows
,
that
no
friendship
in
heauen
can
do
him
good
,
without
this
;
The
Angells
cannot
:
God
will
not
:
Ye
beleeue
in
the
Father
,
beleeue
also
in
me
.
Liuely
;
for
it
cannot
giue
life
,
vnlesse
it
haue
life
;
the
faith
that
is
not
fruitfull
is
dead
:
the
fruits
of
faith
are
good
workes
:
whether
inward
,
within
the
roofe
of
the
heart
,
as
loue
,
awe
,
sorrow
,
piety
,
zeale
,
ioy
,
and
the
rest
;
or
outward
towards
God
,
or
our
bretheren
:
obedience
and
seruice
to
the
one
:
to
the
other
reliefe
and
beneficence
:
These
he
beares
in
his
time
:
sometimes
all
,
but
alwayes
some
.
Growing
:
true
faith
cannot
stand
still
,
but
as
it
is
fruitfull
in
workes
,
so
it
increaseth
in
degrees
;
from
a
little
seede
it
proues
a
large
plant
,
reaching
from
earth
to
heauen
,
and
from
one
heauen
to
another
:
euery
showre
and
euery
Sun
addes
something
to
it
.
Neither
is
this
grace
euer
solitary
,
but
alwaies
attended
royallie
:
For
hee
that
beleeues
what
a
Sauiour
hee
hath
,
cannot
but
loue
him
:
&
he
that
loues
him
cannot
but
hate
whatsoeuer
may
displease
him
:
cannot
but
reioice
in
him
,
&
hope
to
inioy
him
,
and
desire
to
enioy
his
hope
,
and
contemne
all
those
vanities
which
he
once
desired
and
enioyed
.
His
minde
now
scorneth
to
grouell
vpon
earth
,
but
soareth
vp
to
the
things
aboue
,
where
Christ
sits
at
the
right
hand
of
God
:
and
after
it
hath
seene
what
is
done
in
heauen
,
looks
strangely
vpon
al
worldly
things
.
He
dare
trust
his
faith
aboue
his
reason
,
and
sense
▪
and
hath
learned
to
weane
his
appetite
from
crauing
much
:
Hee
stands
in
awe
of
his
owne
conscience
and
dare
no
more
offend
it
,
then
not
displease
himselfe
.
Hee
feares
not
his
enemies
,
yet
neglects
them
not
;
equally
auoiding
security
,
and
timorousnesse
:
Hee
sees
him
that
is
inuisible
;
and
walks
with
him
awfully
,
familiarly
.
He
knowes
what
he
is
borne
to
,
and
therefore
digests
the
miseries
of
his
wardship
,
with
patience
:
hee
findes
more
comfort
in
his
afflictions
,
then
any
worldling
in
pleasures
.
And
as
hee
hath
these
graces
to
comfort
him
within
,
so
hath
hee
the
Angels
to
attend
him
without
;
spirits
better
then
his
owne
,
more
powerfull
,
more
glorious
;
These
beare
him
in
their
armes
,
wake
by
his
bed
,
keepe
his
soule
while
hee
hath
it
and
receiue
it
when
it
leaues
him
.
These
are
some
present
differences
,
the
greatest
are
future
,
which
could
not
bee
so
great
,
if
themselues
were
not
witnesses
;
no
lesse
then
betwixt
heauen
and
hell
,
torment
and
glory
,
an
incorruptible
crowne
,
and
fire
vnquenchable
.
Whether
Infidels
beleeue
these
things
or
no
,
we
know
them
:
so
shall
they
,
but
too
late
.
What
remaynes
but
that
wee
applaud
our selues
in
this
happines
;
&
walke
on
clearly
in
this
heauenly
profession
?
acknowledging
that
God
could
not
do
more
for
vs
;
&
that
we
cannot
do
enough
for
him
.
Let
others
boast
(
as
your
Ladiship
might
with
others
)
of
ancient
and
noble
houses
,
large
Patrimonies
,
or
dowries
,
honourable
commaunds
;
others
of
famous
names
,
high
and
enuied
honors
,
or
the
fauors
of
the
greatest
;
others
of
valor
or
beauty
,
or
some
perhaps
of
eminent
learning
and
wit
;
it
shall
bee
our
pride
that
we
are
Christians
.
To
my
Lady
Honoria
Hay
.
Ep.
IIII.
Discoursing
of
the
necessity
of
Baptisme
;
and
the
estate
of
those
which
necessarily
want
it
.
MADAME
.
MEthinks
children
are
like
teeth
,
troublesome
both
in
the
breeding
,
and
loosing
,
&
oftentimes
painful
while
they
stand
:
yet
such
,
as
we
neither
would
,
nor
can
well
be
without
.
I
goe
not
about
to
comfort
you
thus
late
,
for
your
losse
,
I
rather
congratulate
your
wise
moderation
,
&
Christian
care
of
these
first
spirituall
priuiledges
;
desiring
only
to
satisfie
you
in
what
you
hard
as
a
witnesse
;
not
in
what
you
needed
as
a
mother
.
Children
are
the
blessings
of
Parents
,
and
baptisme
is
the
blessing
of
children
,
and
parents
:
Wherein
,
there
is
not
only
vse
,
but
necessity
;
Necessity
,
not
in
respect
so
much
of
the
end
,
as
of
the
precept
:
God
hath
enioyned
it
,
to
the
comfort
of
parents
,
and
behoofe
of
children
:
which
therefore
,
as
it
may
not
be
superstitiously
hastened
,
so
not
negligently
differred
.
That
the
contempt
of
baptisme
damneth
,
is
past
all
doubt
;
but
that
the
constrained
absence
thereof
,
should
send
infants
to
hel
,
is
a
cruell
rashnesse
.
It
is
not
their
sinne
to
die
early
:
death
is
a
punishment
,
not
an
offence
;
an
effect
of
sinne
,
not
a
cause
of
torment
;
they
want
nothing
but
time
;
which
they
could
not
command
.
Because
they
could
not
liue
a
while
longer
,
that
therfore
they
should
die
euerlastingly
,
is
the
hard
sentence
of
a
bloody
religion
.
I
am
onely
sorry
,
that
so
harsh
an
opinion
should
bee
graced
with
the
name
of
a
father
,
so
reuerend
,
so
diuine
:
whose
sentence
yet
,
let
no
man
pleade
by
halues
.
He
who
helde
it
vnpossible
for
a
child
to
be
saued
vnlesse
the
baptismall
water
were
powred
on
his
face
,
held
it
also
as
vnpossible
,
for
the
same
infant
,
vnlesse
the
sacramental
bread
were
receiued
into
his
mouth
.
There
is
the
same
ground
for
both
,
the
same
error
in
both
,
a
weaknes
fit
for
forgetfulnes
;
seeyet
how
ignorant
,
or
il
meaning
posterity
,
could
single
out
one
half
of
the
opinion
for
truth
:
and
condemne
the
other
of
falshood
.
In
spight
of
whom
,
one
part
shall
easily
conuince
the
other
;
yea
without
al
force
,
since
both
cannot
stand
,
both
will
fall
together
,
for
company
.
The
same
mouth
,
which
said
,
vnlesse
ye
be
borne
againe
of
water
,
and
the
holy
Ghost
,
said
also
,
Except
yee
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
blood
:
An
equall
necessity
of
both
.
And
lest
any
one
should
plead
different
interpretations
,
the
same
Saint
Austin
auerres
this
later
opinion
also
,
concerning
the
necessary
communicating
of
children
,
to
haue
beene
once
the
common
iudgement
of
the
Church
of
Rome
:
A
sentence
so
displeasing
,
that
you
shall
finde
Yea
what
an
aduenture
was
it
in
some
,
to
adiourne
it
till
their
age
(
with
Constantine
)
if
being
vnsure
of
their
life
,
they
had
beene
sure
the
preuention
of
death
wold
haue
inferred
damnation
?
Looke
vnto
that
legall
Sacrament
of
circumcision
,
which
(
contrary
to
the
fancies
of
our
Anabaptists
)
directly
answeres
this
Euangelicall
.
Before
the
eight
day
they
could
not
bee
circumcised
:
before
the
eight
day
they
might
die
.
If
dying
the
seuenth
day
,
they
were
necessarily
condemned
:
eyther
the
want
of
a
day
is
a
sinne
,
or
God
sometimes
condemneth
not
for
sin
:
Neither
of
them
possible
,
neither
according
with
the
iustice
of
the
Law-giuer
.
Or
if
from
this
parallell
,
you
please
to
looke
either
to
reason
or
example
,
the
case
is
cleare
.
Reason
;
No
man
that
hath
faith
,
can
bee
condemned
;
for
Christ
dwels
in
our
harts
by
faith
:
and
he
in
whom
Christ
dwels
cannot
bee
a
reprobate
.
Now
it
is
possible
a
man
may
haue
a
sauing
saith
,
before
baptisme
:
Abraham
first
beleeued
to
iustification
:
then
after
receiued
the
signe
of
circumcision
,
as
a
seale
of
the
righteousnes
of
that
faith
,
which
he
had
when
he
was
vncircumcised
:
Therefore
some
dying
before
their
baptisme
,
may
,
yea
must
be
saued
.
Neither
was
Abrahams
case
singular
;
he
was
the
Father
of
all
them
also
,
which
beleeue
,
not
being
circumcised
:
these
,
as
they
are
his
Sons
in
faith
,
so
in
righteousnesse
;
so
in
saluation
:
vncircumcision
cannot
hinder
,
where
faith
admitteth
;
These
following
his
steps
of
beleefe
before
the
sacrament
,
shal
doubtlesse
rest
in
his
bosome
,
without
the
sacrament
;
without
it
,
as
fataly
absent
,
not
as
willingly
neglected
.
It
is
not
the
water
,
but
the
faith
:
not
the
putting
away
the
filth
of
the
flesh
(
saith
Saint
Peter
)
but
the
stipulation
of
a
good
conscience
;
for
who
takes
Baptisme
without
a
ful
faith
(
saith
Hierome
)
takes
the
water
,
takes
not
the
spirit
;
Whence
is
this
so
great
vertue
of
the
water
,
that
it
should
touch
the
body
,
and
cleanse
the
heart
(
saith
Austen
)
vnlesse
by
the
power
of
the
word
,
not
spoken
,
but
beleeued
?
Thou
seest
water
(
saith
Ambrose
:
)
euery
water
heales
not
,
that
water
onely
heals
which
hath
the
grace
of
God
annexed
;
And
if
there
bee
any
grace
in
the
water
(
saith
Basill
)
it
is
not
of
the
nature
of
the
water
,
but
of
the
presence
of
the
spirit
.
Baptisme
is
indeed
,
as
S.
Ambrose
stiles
it
,
the
paune
and
image
of
our
resurrection
,
yea
(
as
Basil
)
the
power
of
God
to
resurrection
:
but
(
as
Ignatius
expoundes
this
phrase
aright
)
beleeuing
in
his
death
,
wee
are
by
baptisme
made
partakers
of
his
resurrection
.
Baptisme
therefore
without
faith
cannot
saue
a
man
,
and
by
faith
doth
saue
him
;
and
faith
without
baptisme
(
where
it
cannot
be
had
;
not
where
it
may
be
had
,
and
is
contemned
)
may
saue
him
:
That
Spirit
which
workes
by
meanes
,
will
not
bee
tyed
to
meanes
.
Examples
.
Cast
your
eyes
vpon
that
good
theefe
:
good
in
his
death
,
though
in
his
life
abhominable
:
hee
was
neuer
washed
in
lordan
,
yet
is
receiued
into
Paradise
;
his
soble
was
foule
with
rapines
,
and
iniustice
,
yea
bloody
with
murders
:
and
yet
being
scouted
onely
with
the
blood
of
his
Sauiour
,
not
with
water
of
baptisme
;
it
is
presented
glorious
to
God
.
I
say
nothing
of
the
soules
of
Traian
,
and
Falconella
,
meere
heathens
,
liuing
and
dying
without
Christ
,
without
baptisme
:
which
yet
their
honest
Legend
reports
deliuered
from
hell
,
transported
to
heauen
,
not
so
much
as
scorched
in
Purgatorie
:
The
one
by
the
prayers
of
Gregory
,
the
other
of
Tecla
.
What
partiality
is
this
to
deny
that
to
the
children
of
Christians
,
which
they
grant
to
knowne
,
infidels
?
The
promise
is
made
to
vs
,
and
our
seed
;
not
to
those
that
are
without
the
pale
of
the
Church
.
Those
Innocents
which
were
massacred
for
Christ
,
are
by
them
canonized
for
Saints
,
and
make
one
day
in
their
Calendar
(
each
yeare
)
both
holy
,
and
dismall
;
whereof
yet
scarce
any
liued
to
know
water
,
none
to
know
baptisme
.
Yea
,
all
Martyrs
are
here
priuiledged
;
who
are
Christened
in
their
owne
blood
,
instead
of
water
:
but
where
hath
God
saide
,
All
that
die
without
baptisme
,
shall
die
for
euer
,
except
Martyrs
?
why
not
,
except
beleeuers
?
It
is
faith
that
giues
life
to
Martyrs
;
which
if
they
should
want
,
their
first
death
could
not
auoyde
the
second
.
Ambrose
doubted
not
to
say
,
his
Valentinian
was
baptised
,
because
hee
desired
it
;
not
because
he
had
it
:
he
knew
the
minde
of
God
,
who
accounts
vs
to
haue
what
we
vnfaynedly
wish
.
Children
cannot
liue
to
desire
baptisme
,
if
their
parents
desire
it
for
them
,
why
may
not
the
desire
of
others
be
theirs
,
as
well
as
(
according
to
Austins
opinion
)
the
faith
of
othērs
beleeuing
,
and
the
mouth
of
others
confessing
?
In
these
cases
therefore
of
any
soules
but
our
owne
,
it
is
safe
to
suspend
,
and
dangerous
to
passe
iudgement
.
Secret
things
to
God
:
Hee
that
made
all
soulesv
,
knowes
what
to
doe
with
them
,
neither
will
make
vs
of
counsaile
:
But
if
we
define
either
way
,
the
errors
of
charity
are
inoffensiue
.
wee
must
honour
good
meanes
and
vse
them
,
and
in
their
necessarie
want
depend
vpon
him
,
who
can
worke
,
beyond
,
without
,
against
meanes
.
Thus
haue
I
endeauoured
your
Ladiships
satisfaction
in
what
you
heard
,
not
without
some
scruple
.
If
any
man
shall
blame
my
choice
in
troubling
you
with
a
thorny
,
and
scholasticall
discourse
,
let
him
know
that
I
haue
learned
this
fashion
of
St.
Hierome
the
Oracle
of
Antiquitie
,
who
was
wont
to
entertaine
his
Paula
,
and
Eustochium
,
Marcella
,
Principia
,
Hedibia
,
and
other
deuout
Ladies
,
with
learned
canuases
of
the
deep
pointes
of
Diuinity
.
This
is
not
so
perplexed
,
that
it
need
to
offend
:
nor
so
vnnecessary
,
that
it
may
bee
vnknowne
.
To
Sir
Richard
Lea
,
since
deceassed
.
EP.
V.
Discoursing
of
the
comfortable
remedies
of
all
afflictions
.
WIse
men
seeke
remedies
before
their
disease
:
sensible
patients
,
when
they
beginne
to
complaine
:
fooles
,
too
late
.
Afflictions
are
the
common
maladies
,
of
Christians
:
These
you
feele
,
and
vpon
the
first
grones
seeke
for
ease
.
Wherefore
serues
the
tongue
of
the
learned
,
but
to
speake
wordes
in
season
?
I
am
a
scholer
of
those
that
can
comfort
you
:
If
you
shall
with
mee
,
take
out
my
lessons
,
neither
of
vs
shall
repent
it
.
You
smart
and
complaine
,
take
heed
least
too
much
:
There
is
no
affliction
not
grieuous
:
the
bone
that
was
disioynted
,
cannot
bee
set
right
without
paine
.
No
potion
can
cure
vs
,
if
it
worke
not
:
it
workes
not
,
except
it
make
vs
sicke
:
wee
are
contented
with
that
sickenesse
,
which
is
the
way
to
health
.
There
is
a
vexation
without
hurt
:
such
is
this
:
We
are
afflicted
,
not
ouer-pressed
;
needy
,
not
desperate
;
persecuted
not
forsaken
,
cast
downe
but
perish
not
.
How
should
we
,
when
all
the
euil
in
a
Citie
comes
from
the
prouidence
of
a
good
God
;
which
can
neither
be
impotent
,
nor
vnmercifull
?
It
is
the
Lord
,
let
him
doe
what
he
will
.
Woe
were
vs
if
euils
could
come
by
chance
;
or
were
let
loose
to
alight
where
they
list
:
now
they
are
oueruled
;
wee
are
safe
.
The
destinie
of
our
sorrowes
is
written
in
heauen
by
a
wise
and
eternall
decree
:
Behold
he
that
hath
ordained
,
moderates
them
.
A
faithfull
God
,
that
giues
anissue
with
the
tentation
:
An
issue
,
both
of
their
end
,
and
their
successe
.
He
chides
not
alwayes
,
much
lesse
striketh
;
Our
light
afflictions
are
but
for
a
moment
,
not
so
long
,
in
respect
of
our
vacancy
;
and
rest
.
If
we
weepe
somtimes
,
our
teares
are
precious
;
As
they
shall
neuer
be
dry
in
his
bottle
,
so
they
shall
soone
be
dry
vpon
our
cheekes
.
Hee
that
wrings
them
from
vs
,
shal
wipe
them
off
:
how
sweetly
doth
he
interchange
our
sorrows
,
and
ioyes
,
that
wee
may
neither
be
vaine
,
nor
miserable
?
It
is
true
;
to
be
strooke
,
once
in
anger
,
is
fearefull
:
his
displeasure
is
more
then
his
blow
:
In
both
,
our
God
is
a
consuming
fire
.
Feare
not
,
these
stripes
are
the
tokens
of
his
loue
:
hee
is
no
Son
,
that
is
not
beaten
;
yea
till
he
smart
,
and
cry
;
if
not
till
he
bleed
:
no
parent
corrects
anothers
child
,
and
he
is
no
good
parent
,
that
corrects
not
his
owne
.
Oh
rod
worthy
to
be
kissed
,
that
assures
vs
of
his
loue
,
of
our
adoption
!
What
speake
I
of
no
hurt
?
short
prayses
doe
but
discommend
,
I
say
more
,
these
euills
are
good
:
looke
to
their
effects
.
What
is
good
if
not
patience
?
affliction
is
the
mother
of
it
;
tribulation
bringeth
forth
patience
.
What
can
earth
or
heauen
yeeld
better
then
the
assurance
of
Gods
spirit
?
Afflictions
argue
,
yea
seale
this
to
vs
.
Wherein
stands
perfect
happinesse
,
if
not
in
our
neare
resemblance
of
Christ
?
Why
was
man
created
happy
,
but
because
in
Gods
image
?
The
glory
of
Paradise
,
the
beauty
of
his
body
,
the
duty
of
the
creatures
,
could
not
giue
him
felicity
without
the
likenesse
to
his
creator
.
Behold
,
what
we
lost
in
our
height
,
we
recouer
in
our
misery
;
a
conformity
to
the
Image
of
the
Sonne
of
God
:
hee
that
is
not
like
his
elder
brother
,
shall
neuer
be
coheire
with
him
.
Lo
his
side
,
temples
,
hands
,
feet
,
all
bleeding
:
his
face
blubbred
ghastly
,
&
spitted
on
:
his
skin
al
pearled
with
a
bloody
sweate
,
his
head
drouping
,
his
soule
heauy
to
the
death
:
see
you
the
worldling
merry
,
soft
,
delicate
,
perfumed
,
neuer
wrinkled
with
sorrow
,
neuer
humbled
with
afflictions
?
What
resemblance
is
here
,
yea
what
contrariery
?
Ease
slayeth
the
foole
;
it
hath
made
him
resty
,
and
leaues
him
miserable
.
Be
not
deceiued
;
No
man
can
follow
Christ
without
his
Grosse
;
much
lesse
reach
him
and
if
none
shall
reigne
with
Christ
,
but
these
that
suffer
with
him
;
what
shall
become
of
these
iolly
ones
?
Go
now
thou
dainty
worldling
,
and
please
thyselfe
in
thy
happines
,
laugh
alwaies
,
and
bee
euer
applauded
;
It
is
a
wofull
felicity
that
thou
shalt
find
in
opposition
to
thy
redeemer
:
He
hath
saide
,
woe
to
them
that
laugh
;
Beleeuest
thou
,
and
dost
not
weepe
at
thy
laughter
?
and
with
Salomon
,
condemne
it
of
madnes
?
And
againe
,
with
the
same
breath
,
Blessed
are
ye
that
weepe
:
who
can
beleeue
this
,
and
not
reioyce
in
his
owne
teares
,
and
not
pitty
the
faint
smiles
of
the
godlesse
?
Why
blessed
?
For
ye
shal
laugh
:
Behold
we
that
weepon
earth
,
shal
laugh
in
heauen
:
wee
that
now
weepe
with
men
,
shall
laugh
with
Angels
;
while
the
fleering
worldling
,
shal
be
gnashing
,
and
howling
with
diuels
:
we
that
weepe
for
a
time
,
shall
laugh
for
euer
:
who
would
not
be
content
to
differ
his
ioy
a
little
,
that
it
may
be
perpetuall
,
and
infinite
?
What
mad
man
would
purchase
this
crackling
of
thornes
(
such
is
the
wordlings
ioy
)
with
eternal
shrieking
&
torment
?
he
that
is
the
dore
and
the
way
,
hath
taught
vs
,
that
through
many
afflictions
wee
must
enter
into
heauen
.
There
is
but
one
passage
,
and
that
a
strait
one
:
It
with
much
pressure
wee
can
get
through
,
and
leaue
but
our
superfluous
rags
as
torne
from
vs
in
the
crowd
;
we
are
happy
.
Hee
that
made
heauen
,
hath
on
purpose
thus
framed
it
;
wide
when
we
are
entred
;
and
glorious
narrow
and
hard
in
the
entrance
:
that
after
our
paine
,
our
glory
might
be
sweeter
.
And
if
before
hand
you
can
climbe
vp
thither
in
your
thoughts
;
looke
about
you
,
you
shall
see
no
more
palmes
,
then
crosses
:
you
shall
see
none
crown'd
,
but
those
that
haue
wrestled
:
with
crosses
and
so
rows
,
to
sweat
,
yea
to
blood
;
and
haue
ouercome
.
All
runs
here
to
the
ouercommer
,
and
ouercomming
implies
both
fighting
,
and
successe
.
Girde
vp
your
loynes
therefore
,
and
strengthen
your
weake
knees
,
resolue
to
fight
for
heauen
,
to
suffer
in
fighting
,
to
persist
in
suffering
;
so
persisting
you
shall
ouercome
,
and
ouercomming
you
shall
bee
crowned
.
Oh
reward
truely
great
,
aboue
desert
,
yea
,
aboue
conceit
.
A
crowne
for
a
fewe
groanes
:
And
eternall
crowne
of
life
and
glory
,
for
a
short
and
moment
any
suffering
:
How
iust
is
Saint
Pauls
account
,
that
the
afflictions
of
this
present
life
are
not
worthy
of
the
glory
which
shall
be
shewed
vnto
vs
?
O
Lord
let
me
smart
that
I
may
reigne
;
vphold
thou
me
in
smarting
,
that
thou
mayest
holde
mee
worthy
of
reigning
.
It
is
no
matter
how
vile
I
be
,
so
I
may
be
glorious
.
What
say
you
?
would
you
not
bee
afflicted
?
Whether
had
you
rather
mourne
for
a
while
,
or
for
euer
;
One
must
bee
chosen
:
the
election
is
easie
:
Whether
had
you
rather
reioyce
for
one
fit
or
alwayes
?
You
would
doe
both
.
Pardon
me
;
it
is
a
fond
couetousnes
,
and
idle
singularity
to
affect
it
.
What
?
That
you
alone
may
fare
better
then
all
Gods
Saints
?
That
God
should
strew
Carpets
for
your
nice
feet
onely
,
to
walke
into
your
heauen
,
and
make
that
way
smooth
for
you
,
which
all
Patriarks
,
Prophets
,
Euangelists
,
Confessors
,
Christ
himselfe
,
haue
found
rugged
and
bloody
?
Away
with
this
selfe
loue
;
and
come
downe
you
ambitious
Sonne
of
Zebedee
:
and
ere
you
thinke
of
sitting
neare
the
throne
,
bee
content
to
bee
called
vnto
the
Cup.
Now
is
your
tryall
;
Let
your
Sauiour
see
how
much
of
his
bitter
potion
you
can
pledge
;
then
shall
you
see
how
much
of
his
glory
he
can
afford
you
.
Be
content
to
drinke
of
his
Vineger
,
and
gall
,
and
you
shall
drinke
new
wine
with
him
in
his
kingdome
.
To
Master
Peter
Moulin
,
Preacher
of
the
Church
at
PARIS
.
EP.
VI.
Discoursing
of
the
late
French
occurrents
,
and
what
vse
God
expects
to
be
made
of
them
.
SInce
your
trauels
here
with
vs
,
wee
haue
not
forgotten
you
;
but
since
that
,
your
witty
and
learned
trauels
in
the
common
affaires
of
Religion
haue
made
your
memory
both
fresh
,
and
blessed
.
Beholde
,
whiles
your
hand
was
happily
busie
in
the
defence
of
our
King
,
the
heads
and
hands
of
traitors
were
busie
in
the
massacring
of
your
owne
.
God
doth
no
memorable
,
and
publick
act
,
which
he
would
not
haue
talked
of
,
read
,
construed
of
all
the
world
.
How
much
more
of
neighbours
,
whom
scarce
a
sea
seuereth
from
each
other
?
how
much
yet
more
of
brethren
,
whom
neither
land
,
nor
sea
,
can
seuer
?
Your
dangers
,
and
feares
,
and
griefes
haue
beene
ours
:
All
the
salt
water
that
runs
betwixt
vs
,
cannot
wash
off
our
interest
in
all
your
common
causes
:
The
deadly
blow
of
that
miscreant
(
whose
name
is
iustly
sentenced
to
forgetfulnesse
)
pierced
euen
our
sides
.
Who
hath
not
bled
within
himselfe
,
to
thinke
that
he
,
which
had
so
victoriously
out-liued
the
swordes
of
enemies
,
should
fall
by
the
knife
of
a
villaine
?
and
that
he
should
die
in
the
peaceable
streets
,
whom
no
fields
could
kil
?
that
all
those
honorable
and
happy
triumphs
should
end
in
so
base
a
violence
?
But
oh
our
idlenesse
,
and
impietie
,
if
we
see
not
a
diuine
hand
from
aboue
,
striking
with
this
hand
of
disloyalty
.
Sparrows
fall
not
to
the
ground
without
him
much
lesse
Kings
;
One
dyes
by
a
tyle-sheard
,
another
by
the
splinters
of
a
Launce
,
one
by
Lice
,
another
by
a
Fly
,
one
by
poyson
,
another
by
a
knife
;
What
are
all
these
but
the
executioners
of
that
great
God
,
which
hath
saide
,
Ye
are
Gods
,
but
ye
shall
die
like
men
?
Perhaps
God
saw
(
that
wee
may
guesse
modestly
at
the
reasons
of
his
acts
)
you
reposed
too
much
,
in
this
arme
of
flesh
;
or
Perhaps
he
saw
this
scourge
would
haue
beene
too
early
,
to
those
enemies
,
whose
sin
,
though
great
,
yet
was
not
full
:
or
perhaps
hee
saw
,
that
if
that
great
spirit
had
beene
deliberately
yeelded
in
his
bed
,
you
shold
not
haue
slept
in
yours
:
Or
perhaps
the
auncient
conniuence
at
those
streames
of
bloud
,
from
your
too
common
deels
,
was
now
called
to
reckning
;
or
,
it
may
be
,
that
weake
reuolt
from
the
truth
.
He
whose
the
rod
was
,
knows
why
he
strooke
:
yet
may
it
not
passe
without
a
note
,
that
he
fell
by
that
religion
,
to
which
he
fell
.
How
many
ages
might
that
great
monarch
haue
liued
(
whatsoeuer
the
ripe
head
of
your
more
then
mellow
Cotton
could
imagine
)
ere
his
least
finger
should
haue
bled
,
by
the
hand
of
an
Huguenot
?
All
religions
may
haue
some
monsters
;
but
blessed
be
the
God
of
heauen
,
ours
shall
neuer
yeeld
that
good
Iesuite
,
either
a
Mariana
to
teach
treason
,
or
a
Rauillac
to
act
it
.
But
what
is
that
we
heare
?
It
is
no
maruell
:
That
holy
Society
is
a
fit
Gardian
for
the
hearts
of
kings
:
I
dare
say
,
none
more
loues
to
see
them
:
none
takes
more
care
to
purchase
them
.
How
happy
were
that
Chappell
(
think
they
)
if
it
were
full
of
such
shrines
?
I
hope
all
Christian
Princes
haue
long
,
and
well
learned
(
so
great
is
the
courtesie
of
these
good
Fathers
)
that
they
shall
neuer
(
by
their
willes
)
neede
bee
troubled
with
the
charge
of
their
owne
heartes
.
An
heart
of
a
KING
in
a
Iesuites
hand
,
is
as
proper
,
as
a
wafer
in
a
Priests
.
Iustly
was
it
written
of
old
,
vnder
the
picture
of
Ignatius
Loyola
,
Cauete
vobis
Principes
;
Be
wise
O
ye
Princes
,
and
learne
to
be
the
keepers
of
your
owne
hearts
.
Yea
rather
,
O
thou
keeper
of
Israel
,
that
neither
slumbrest
nor
sleepest
,
keepe
thou
the
hearts
of
al
Christian
Kings
,
whether
aliue
or
dead
,
from
the
keeping
of
this
traiterous
generation
;
whose
very
religion
is
wholy
rebellion
,
and
whose
merits
bloody
.
Doubtlesse
,
that
murderer
hoped
to
haue
stabbed
thousands
with
that
blow
,
and
to
haue
let
out
the
life
of
religion
,
at
the
side
of
her
collapsed
Patron
:
God
did
at
once
laugh
and
frowne
at
his
proiect
;
and
suffred
him
to
liue
to
see
himselfe
,
no
lesse
a
foole
then
a
villaine
:
Oh
the
infinite
goodnesse
of
the
wise
,
and
holy
gouernor
of
the
world
;
who
could
haue
looked
for
such
a
calme
in
the
middest
of
a
tempest
?
who
wold
haue
thought
that
violence
could
beget
peace
?
Who
durst
haue
conceiued
that
King
Henry
should
die
alone
?
and
that
Religion
should
loose
nothing
but
his
person
?
This
is
the
Lords
doing
,
and
it
is
marueilous
in
our
eyes
.
You
haue
now
parallel'd
vs
:
Out
of
both
our
feares
hath
God
fetched
security
:
oh
that
out
of
our
security
,
we
could
as
easily
fetch
feare
:
not
so
much
of
euill
,
as
of
the
Author
of
good
;
and
yet
trust
him
in
our
feare
,
and
in
both
magnifie
him
.
Yea
,
you
haue
by
this
act
gained
some
conuerts
,
against
the
hope
of
the
agents
:
neither
can
I
without
many
ioyfull
congratulations
,
thinke
of
the
estate
of
your
Church
;
which
euery
day
honours
with
the
accesse
of
new
clients
;
whose
teares
and
sad
confessions
make
the
Angels
to
reioyce
in
heauen
,
&
the
Saints
on
earth
.
Wee
should
giue
you
example
,
if
our
peace
were
as
plentifull
of
goodnesse
as
of
pleasure
.
But
how
seldom
hath
the
Church
gained
by
ease
?
or
lost
by
restraint
?
Blesse
you
God
for
our
prosperity
,
and
wee
shall
praise
him
for
your
progresse
.
To
Master
THOMAS
SVTTON
.
EP.
VII
.
Exciting
him
,
and
(
in
him
)
all
others
to
early
and
chearfull
beneficence
:
shewing
the
necessity
and
benefit
of
good
workes
.
SIR
,
I
trouble
you
not
with
reasons
of
my
writing
,
or
with
excusds
:
If
I
doe
ill
,
no
plea
can
warrant
mee
;
If
well
,
I
cannot
bee
discouraged
with
any
censures
.
I
craue
not
your
pardon
,
but
your
acceptation
.
It
is
no
presumption
to
giue
good
counsell
;
and
presents
of
loue
feare
not
to
bee
ill
taken
of
strangers
.
My
pen
and
your
substance
are
both
giuen
vs
for
one
end
,
to
doe
good
:
These
are
our
talents
,
how
happy
are
we
if
wee
can
improue
them
well
:
suffer
me
to
doe
you
good
with
the
one
that
with
the
other
,
you
may
doe
good
to
many
,
and
most
to
your selfe
.
You
cannot
but
know
,
that
your
full
hand
,
and
worthy
purposes
haue
possessed
the
world
with
much
expectation
:
what
speake
I
of
the
world
?
whose
honest
and
reasonable
claymes
yet
,
cannot
bee
contemned
with
honour
,
nor
disappointed
without
dishonour
.
The
God
of
heauen
,
which
hath
lent
you
this
aboundance
,
and
giuen
you
these
gracious
thoughts
of
charity
;
of
piety
,
looks
long
for
the
issue
of
both
:
&
wil
easily
complaine
either
of
too
little
or
too
late
.
Your
wealth
and
your
will
are
both
good
,
but
the
first
is
onely
made
good
by
the
second
for
if
your
hand
were
ful
,
and
your
heart
empty
,
we
who
now
applaud
you
,
should
iustly
pitty
you
,
you
might
haue
riches
,
not
goods
,
not
blessings
:
your
burthen
should
be
greater
,
then
your
estate
;
and
you
should
be
richer
in
sorrowes
,
then
in
mettalls
.
For
(
if
wee
looke
to
no
other
world
)
what
gaine
is
it
to
be
the
keeper
of
the
best
earth
?
That
which
is
the
common
cofer
of
all
the
rich
mines
,
we
doe
but
tread
vpon
;
and
account
it
vile
,
because
it
doth
but
holde
,
and
hide
those
treasures
.
Whereas
the
skilfull
metalist
that
findeth
,
and
refineth
those
precious
veines
,
for
publick
vse
,
is
rewarded
,
is
honoured
.
The
very
basest
Element
yeeldes
golde
;
the
sauage
Indian
gets
it
,
the
seruile
prentise
workes
it
,
the
very
Midianitish
Camell
may
weare
it
,
the
miserable
worldling
admires
it
,
the
couetous
Iew
swallowes
it
,
the
vnthrifty
Ruffian
spends
it
:
what
are
al
these
the
better
for
it
?
Onely
good
vse
giues
praise
to
earthly
possessions
.
Here
in
therfore
you
owe
more
to
God
,
that
he
hath
giuen
you
an
heart
to
doe
good
a
will
to
bee
as
rich
in
good
workes
,
as
great
in
riches
.
To
be
a
friend
to
this
Mammon
,
is
to
be
an
enemie
to
God
:
but
to
make
friends
with
it
,
is
roiall
,
and
Christian
.
His
enemies
may
be
wealthie
,
none
but
his
friends
can
either
be
good
,
or
doe
good
:
Da
&
accipe
,
saith
the
wise
man
.
The
Christian
which
must
imitate
the
hie
patterne
of
his
creator
,
knows
his
best
riches
to
be
bounty
;
God
that
hath
all
,
giues
all
;
reserues
nothing
.
And
for
himselfe
;
he
well
considers
,
that
God
hath
not
made
him
an
owner
,
but
a
seruant
:
and
of
seruants
a
seruant
,
not
of
his
goods
but
of
the
giuer
;
not
a
treasurer
,
but
a
Steward
:
whose
praise
is
more
to
lay
out
well
,
then
to
haue
receiued
much
.
The
greatest
gaine
therfore
that
he
affects
,
is
an
euen
reckning
,
a
cleare
discharge
:
which
since
it
is
obtained
by
disposing
,
not
by
keeping
,
he
counts
reseruation
losse
,
and
iust
expence
his
trade
,
and
ioy
;
he
knowes
,
that
Well
done
faithfull
seruant
,
is
a
thousand
times
more
sweet
a
note
,
then
Soule
take
thine
ease
;
for
that
is
the
voyce
of
the
master
recompencing
,
this
of
the
carnall
heart
presuming
:
and
what
follows
to
the
one
,
but
his
masters
ioy
?
what
to
the
other
,
but
the
losse
of
his
soule
?
Blessed
bee
that
God
which
hath
giuen
you
an
heart
to
fore thinke
this
,
and
in
this
dry
,
and
dead
age
,
a
will
to
honour
him
with
his
own
:
and
to
credit
his
Gospell
,
with
your
beneficence
;
Lo
we
are
vpbrayded
with
barrennesse
:
your
name
hath
beene
publikly
opposed
to
these
challenges
,
as
in
whom
it
shall
be
seene
,
that
the
truth
hath
friends
that
can
giue
.
I
neither
distrust
,
nor
perswade
you
,
whose
resolutions
are
happily
fixed
on
purposes
of
good
:
onely
giue
mee
leaue
to
hasten
your
pace
a
little
,
and
to
excite
your
Christian
forwardnesse
,
to
begin
speedily
,
what
you
haue
long
and
constantly
vowed
.
You
would
not
but
doe
good
;
why
not
now
?
I
speake
boldly
,
the
more
speede
,
the
more
comfort
:
Neither
the
times
are
in
our
disposing
,
nor
our selues
:
if
God
had
set
vs
a
day
,
and
made
our
wealth
inseparable
,
there
were
no
danger
in
delaying
;
now
our
vncertainty
either
must
quicken
vs
,
or
may
deceiue
vs
.
How
many
haue
meant
wel
,
and
done
nothing
,
and
lost
their
crowne
with
lingring
?
whose
destinies
haue
preuented
their
desires
,
and
haue
made
their
good
motions
the
wards
of
their
executors
,
not
without
miserable
successe
:
to
whom
,
that
they
wold
haue
done
good
,
is
not
so
great
a
praise
,
as
it
is
a
dishonor
that
they
might
haue
done
it
:
their
wracks
are
our
warnings
,
we
are
equally
mortal
,
equally
fickle
.
Why
haue
you
this
respite
of
liuing
,
but
to
preuent
the
imperious
necessity
of
death
?
it
is
a
woful
and
remedilesse
complaint
,
that
the
end
of
our
dayes
hath
ouer-runne
the
beginning
of
our
good
workes
.
Early
beneficence
hath
no
danger
,
many
ioies
:
for
the
conscience
of
good
done
,
the
prayers
and
blessings
of
the
releeued
,
the
gratulations
of
the
Saints
,
are
as
so
many
perpetuall
comforters
,
which
can
make
our
life
pleasant
,
and
our
death
happy
our
euill
dayes
good
,
and
our
good
better
.
All
these
are
lost
with
delay
,
few
and
cold
are
the
prayers
for
him
that
may
giue
:
&
in
lieu
,
our
good
purposes
fore
flowed
,
are
become
our
tormenters
vpon
our
dead-bed
.
Little
difference
is
betwixt
good
differred
,
and
euill
done
:
Good
was
meant
,
who
hindered
it
,
will
our
conscience
say
?
there
was
time
enough
,
meanes
enough
,
neede
enough
,
what
hindered
?
Did
feare
of
enuy
,
distrust
of
want
?
Alas
what
bugs
are
these
to
fright
men
from
heauen
?
As
if
the
enuy
of
keeping
,
were
lesse
then
of
bestowing
:
As
if
God
were
not
as
good
a
debtor
,
as
a
giuer
:
he
that
giues
to
the
poore
lendes
to
God
,
saith
wise
Salomon
;
If
hee
freely
giue
vs
what
wee
may
lend
,
and
grace
to
giue
;
will
he
not
much
more
pay
vs
what
wee
haue
lent
;
and
giue
vs
because
wee
haue
giuen
?
That
is
his
bounty
,
this
his
iustice
▪
Oh
happy
is
that
man
that
may
be
a
creditor
to
his
maker
:
Heauen
and
earth
,
shall
be
empty
before
he
shall
want
a
royall
payment
.
If
wee
dare
not
trust
God
whiles
we
liue
,
how
dare
we
trust
men
when
we
are
dead
?
Men
that
are
still
deceitfull
,
and
light
vpon
the
ballance
,
light
of
truth
,
heauy
of
selfe-loue
.
How
many
executors
haue
proued
the
executioners
of
honest
wills
?
how
many
haue
our
eies
seen
,
that
after
most
carefull
choise
of
trustie
guardians
,
haue
had
their
children
and
goods
so
disposed
,
as
if
the
parents
soule
could
returne
to
see
it
,
I
doubt
whether
it
could
be
happy
?
How
rare
is
that
man
that
prefers
not
himselfe
to
his
dead
friend
?
profit
to
truth
?
that
will
take
no
vantage
of
the
impossibility
of
account
?
What
euer
therefore
men
either
shew
,
or
promise
,
happy
is
that
man
that
may
bee
his
owne
auditor
,
superuisor
,
executor
.
As
you
loue
God
and
your selfe
,
be
not
afraid
of
being
happie
too
soone
.
I
am
not
worthy
to
giue
so
bolde
aduice
,
let
the
wise
sonne
of
Syrach
speake
for
me
.
Do
good
before
thou
die
,
and
according
to
thine
ability
stretch
out
thine
hands
,
and
giue
:
Defraud
not
thy selfe
of
thy
good
day
;
and
let
not
the
portion
of
thy
good
desires
ouerpasse
thee
:
Shalt
thou
not
leaue
thy
trauels
to
another
,
and
thy
labours
to
them
that
will
deuide
thine
heritage
?
Or
let
a
wiser
then
he
,
Salomon
:
Say
not
,
tomorrow
I
will
giue
,
if
thou
now
haue
it
:
for
thou
knowest
not
what
a
day
will
bring
forth
.
It
hath
beene
an
old
rule
of
liberality
,
he
giues
twise
that
giues
quickly
,
whereas
slow
benefites
argue
vnchearefulnesse
,
and
lose
their
worth
.
Who
lingers
his
receits
is
condemned
as
vnthriftie
:
he
that
knoweth
both
,
saith
,
it
is
better
to
giue
,
then
to
receiue
.
If
we
be
of
the
same
spirit
,
why
are
we
hasty
in
the
worse
,
and
slacke
in
the
better
?
Suffer
your selfe
therfore
good
Sir
,
for
Gods
sake
,
for
the
Gospels
sake
,
for
the
Churches
sake
,
for
your
soules
sake
,
to
bee
stirred
vp
by
those
poore
lines
,
to
a
resolute
and
speedy
performing
of
your
worthy
intentions
:
and
take
this
as
a
louing
inuitation
sent
from
heauen
,
by
an
vnworthie
messenger
.
You
cannot
deliberate
long
of
fit
obiects
for
your
beneficence
,
except
it
be
more
for
multitude
,
then
want
:
the
streets
,
yea
the
world
is
full
;
How
doth
Lazarus
lie
at
euery
dore
?
how
many
Sons
of
the
Prophets
in
their
meanely-prouided
Colledges
may
say
,
not
,
Mors
in
olla
,
but
Fames
?
how
many
Churches
may
iustly
pleade
,
that
which
our
Sauiour
bad
his
Disciples
,
The
Lord
hath
need
?
And
if
this
infinite
store
hath
made
your
choyce
doubtfull
,
how
easie
were
it
to
shew
you
,
wherein
you
might
oblige
the
whole
Church
of
God
to
you
,
and
make
your
memoriall
both
eternall
,
and
blessed
;
or
,
if
you
had
rather
,
the
whole
common
wealth
?
But
now
I
find
my selfe
too
bold
and
too
busie
,
in
thus
looking
toward
particularities
:
God
,
shall
direct
you
,
and
if
you
follow
him
,
shall
crowne
you
:
howsoeuer
,
if
good
be
done
,
and
that
be
times
:
he
hath
what
hee
desired
,
and
your
soule
shall
haue
more
then
you
can
desire
.
The
successe
of
my
weake
yet
hearty
counsell
,
shall
make
me
as
rich
,
as
God
hath
made
you
with
all
your
aboundance
.
That
God
blesse
it
to
you
,
and
make
both
our
recknings
chearfull
in
the
day
of
our
common
audit
.
To
E.
B.
Dedicated
to
Sir
GEORGE
GORING
.
EP.
VIII
.
Remedies
against
dulnesse
and
hartlesnesse
in
our
callings
,
and
encouragements
to
chearefulnesse
in
labour
.
IT
falls
out
not
seldom
(
if
we
may
mesure
all
by
one
)
that
the
mind
ouer
layed
with
worke
,
grows
dull
,
and
heauy
:
and
now
doth
nothing
,
because
it
hath
done
too
much
;
ouer
lauish
expence
of
spirits
hath
left
it
heartlesse
:
As
the
best
vessell
with
much
motion
and
vent
,
becomes
flat
,
and
dreggish
.
And
not
fewer
(
of
more
weaker
temper
)
discourage
themselues
with
the
difficultie
of
what
they
must
doe
:
some
trauailers
haue
more
shrunke
at
the
Mappe
then
at
the
way
?
Betwixt
both
,
how
many
sit
stil
with
their
hands
folded
;
and
wish
they
knew
how
to
be
rid
of
time
?
If
this
euill
bee
not
cured
,
we
become
miserable
losers
,
both
of
good
houres
,
and
of
good
parts
.
In
these
mentall
diseases
,
Empiricks
are
the
best
Phisitians
.
I
prescribe
you
nothing
but
out
of
feeling
:
If
you
will
auoide
the
first
:
moderate
your
own
vehemencie
;
suffer
not
your selfe
to
do
all
you
could
do
:
Rise
euer
from
your
deske
,
not
without
an
appetite
.
The
best
horse
will
tire
soonest
,
if
the
reine
lie
euer
loose
in
his
necke
:
Restraints
in
these
cases
are
incouragements
:
obtaine
therefore
of
your selfe
to
deferre
,
and
take
new
daies
:
How
much
better
is
it
to
refresh
your selfe
,
with
many
competent
meales
,
then
to
buy
one
daies
glutonie
:
with
the
fast
of
many
?
And
if
it
be
hard
to
call
off
the
mind
,
in
the
midst
of
a
faire
and
likely
flight
;
know
that
all
our
ease
and
safetie
begins
at
the
commaund
of
our selues
:
hee
can
neuer
taske
himselfe
wel
,
that
cannot
fauour
himselfe
.
Perswade
your
heart
that
perfection
comes
by
leasure
:
and
no
excellent
thing
is
done
at
once
:
the
rising
and
setting
of
many
Sunnes
(
which
you
thinke
slackens
your
worke
)
in
truth
ripens
it
.
That
gourd
which
came
vp
in
a
night
,
withered
in
a
day
;
whereas
those
plants
which
abide
age
,
rise
slowly
.
Indeede
,
where
the
heart
is
vnwilling
,
prorogation
hinders
:
what
I
list
not
to
doe
this
day
,
I
loath
the
next
;
but
where
is
no
want
of
desire
,
delay
doth
but
sharpen
the
stomach
.
That
which
we
doe
vnwillingly
leaue
,
we
long
to
vndertake
,
&
the
more
our
affection
is
,
the
greater
our
intention
,
and
the
better
our
performance
.
To
take
occasion
by
the
foretop
,
is
no
small
point
of
wisedome
;
but
to
make
time
(
which
is
wilde
and
fugitiue
)
tame
and
pliable
to
our
purposes
,
is
the
greatest
improuement
of
a
man
:
All
times
serue
him
,
which
hath
the
rule
of
himselfe
.
If
the
second
,
thinke
seriously
of
the
condition
of
your
being
:
It
is
that
we
were
made
for
;
the
birde
to
flie
,
and
man
to
labour
.
What
doe
wee
here
if
wee
repine
at
our
worke
?
we
had
not
beene
,
but
that
we
might
be
still
busie
;
if
not
in
this
taske
we
dislike
,
yet
in
some
other
of
no
lesse
toile
:
There
is
no
act
that
hath
not
his
labor
,
which
varies
in
measure
according
to
the
will
of
the
doer
.
This
which
you
complaine
of
,
hath
beene
vndertaken
by
others
,
not
with
facilitie
only
,
but
with
pleasure
;
&
what
you
choose
for
ease
,
hath
beene
abhorred
of
others
,
as
tedious
.
All
difficultie
is
not
so
much
in
the
worke
,
as
in
the
Agent
.
To
set
the
minde
on
the
racke
of
long
meditation
(
you
say
)
is
a
torment
:
to
follow
the
swift
foote
of
your
hound
alday
long
,
hath
no
wearinesse
:
what
would
you
say
of
him
that
finds
better
game
in
his
studie
,
then
you
in
the
fielde
,
and
would
account
your
disport
his
punishment
?
such
there
are
,
though
you
doubt
and
wonder
.
Neuer
think
to
detract
from
your
businesse
,
but
adde
to
your
will
.
It
is
the
policie
of
our
great
enemie
,
to
driue
vs
with
these
feares
,
from
that
hee
fore-sees
would
grow
profitable
:
like
as
some
inhospitall
Sauages
make
fearefull
delusions
by
sorcery
,
vpon
the
shore
,
to
fright
strangers
from
landing
.
Where
you
find
therfore
motions
of
resistance
,
awaken
your
courage
the
more
,
&
know
there
is
some
good
that
appeares
not
;
vaine
indeauors
find
no
opposition
.
Al
crosses
implie
a
secret
commoditie
:
resolue
then
to
will
because
you
begin
not
to
will
:
and
either
oppose
your selfe
,
as
Satan
opposes
you
,
or
else
you
doe
nothing
.
We
pay
no
price
to
God
for
any
good
thing
,
but
labour
;
if
we
higgle
in
that
,
we
are
worthy
to
lose
our
bargaine
.
It
is
an
inualuable
gaine
,
that
we
may
make
in
this
trafique
:
for
God
is
bountifull
,
as
well
as
iust
,
and
when
he
sees
true
indeauour
,
doth
not
only
sell
,
but
giue
:
whereas
idlenes
neither
gets
nor
saues
,
nothing
is
either
more
fruitlesse
of
good
,
or
more
fruitfull
of
euill
;
for
we
doe
ill
whiles
wee
doe
nothing
,
and
lose
,
whiles
we
gaine
not
.
The
sluggard
is
senselesse
,
and
so
much
more
desperate
,
because
hee
cannot
complaine
:
but
(
though
hee
feele
it
not
)
nothing
is
more
precious
then
time
,
or
that
shall
abide
a
reckning
more
strict
and
fearefull
:
yea
this
is
the
measure
of
all
our
actions
,
which
if
it
were
not
abused
,
our
accounts
could
not
be
but
euen
with
God
:
so
God
esteemes
it
(
what
euer
our
pride
be
)
that
he
plagues
the
losse
of
a
short
time
,
with
a
reuenge
beyond
all
times
.
Houres
haue
wings
,
and
euery
moment
flies
vp
to
the
author
of
time
,
and
carries
newes
of
our
vsage
:
All
our
prayers
cannot
intreate
one
of
them
either
to
returne
,
or
slacken
his
pace
:
the
mispense
of
euery
minute
is
a
new
record
against
vs
in
heauen
.
Sure
,
if
we
thought
thus
,
wee
would
dismisse
them
with
better
reports
,
and
not
suffer
them
either
to
goe
away
empty
,
or
laden
with
dangerous
intelligence
;
how
happy
is
it
that
euery
houre
should
conuey
vp
,
not
only
the
message
,
but
the
fruits
of
good
,
and
stay
with
the
Ancient
of
daies
,
to
speake
for
vs
before
his
glorious
throne
?
know
this
and
I
shall
take
no
care
for
your
pains
,
nor
you
,
for
pastime
.
None
of
our
profitable
labours
shall
be
transient
,
but
euen
when
wee
haue
forgotten
them
,
shall
welcome
vs
into
ioy
:
wee
thinke
wee
haue
left
them
behind
vs
,
but
they
are
forwarder
then
our
souls
,
and
expect
vs
where
wee
would
be
.
And
if
there
were
no
crowne
for
these
toiles
,
yet
without
future
respects
there
is
a
tediousnesse
in
doing
nothing
.
To
man
especially
,
motion
is
natural
:
there
is
neither
minde
,
nor
eie
,
nor
ioint
which
mooueth
not
:
And
as
company
makes
way
short
,
houres
neuer
goe
away
so
merrily
,
as
in
the
fellowship
of
worke
.
How
did
that
industrious
heathen
draw
out
water
by
night
,
and
knowledge
by
day
,
&
thoght
both
short
,
euer
labouring
onely
that
he
might
labour
?
Certainely
if
idlenesse
were
enacted
by
authoritie
,
there
would
not
want
some
,
which
would
pay
their
mulct
,
that
they
might
worke
and
those
spirits
are
likest
to
heauen
,
which
moues
alwaies
,
and
the
freest
from
those
corruptions
,
which
are
incident
to
nature
:
The
running
streame
cleanseth
it selfe
,
whereas
standing
ponds
breede
weedes
,
and
mud
.
These
meditations
must
hearten
vs
to
that
we
must
do
:
whiles
we
are
cheareful
,
our
labours
shall
striue
whether
to
yeeld
vs
more
comfort
,
or
others
more
profit
.
To
S.
H.
I.
EP.
IX
.
Discussing
this
Question
.
Whether
a
man
and
wife
after
some
yeares
mutuall
,
and
louing
fruition
of
each
other
,
may
vpon
consent
,
whether
for
secular
,
or
religious
causes
,
vowe
and
performe
a
perpetuall
separation
from
each
others
bed
,
and
absalutely
renounce
all
carnall
knowledge
of
each
other
for
euer
.
I
Wish
not
my selfe
any
other
aduocate
,
nor
you
any
other
aduersarie
,
then
Saint
Paule
who
neuer
gaue
(
I
speake
boldly
)
a
direct
precept
,
if
not
in
this
:
his
expresse
charge
whereupon
I
insisted
,
is
Defraude
,
not
one
another
,
except
with
consent
for
a
time
,
that
you
may
giue
your selues
to
fasting
and
praier
,
and
then
againe
come
together
,
that
Satan
tempt
you
not
,
for
your
incontinency
.
Euery
word
(
if
you
weigh
it
well
)
opposes
your
part
,
and
pleads
for
mine
:
By
consent
of
al
Diuines
ancient
,
&
moderne
,
(
defrauding
)
is
refraining
from
matrimonical
conuersation
:
see
what
a
word
the
Spirit
of
God
hath
chosen
for
this
abstinence
:
neuer
but
taken
in
ill
part
.
But
there
is
no
fraud
in
consent
,
as
Chrysostom
,
Athanasius
,
Theophilact
,
expound
it
:
true
;
therefore
Saint
Paule
addes
(
vnlesse
with
consent
)
that
I
may
omit
to
say
,
that
in
saying
(
vnlesse
with
consent
)
he
implies
,
both
that
there
may
bee
a
defrauding
without
it
,
and
with
consent
a
defrauding
,
but
not
vnlawfull
:
but
see
what
hee
addes
(
For
a
time
,
)
consent
cannot
make
this
defrauding
lawfull
,
except
it
be
temporary
:
No
defrauding
without
consent
,
no
consent
for
a
perpetuity
.
How
long
then
,
and
wherefore
?
Not
for
euery
cause
,
not
for
any
length
of
time
,
but
onely
for
a
while
,
and
for
deuotion
(
vt
vacetis
,
&c.
)
Not
that
you
might
pray
onely
(
as
Chrysostome
notes
iustly
)
but
that
you
might
(
giue
your selues
to
praier
.
)
In
our
marriage
Societie
(
saith
he
)
against
that
paradoxe
of
Hierome
,
we
may
pray
,
and
woe
to
vs
it
we
doe
not
;
but
we
cannot
(
vacare
orationi
.
)
But
we
are
bidden
to
pray
continually
:
yet
not
I
hope
,
euer
to
fast
and
pray
.
Marke
how
the
Apostle
addes
(
that
you
may
giue
you
selues
to
fasting
and
praier
;
)
It
is
solemne
exercise
,
which
the
Apostle
here
intends
,
such
,
as
is
ioined
with
fasting
,
and
externall
humiliation
;
wherin
al
earthly
comforts
must
be
forborne
.
But
what
if
a
man
list
to
taske
himselfe
continually
,
and
wil
be
alwaies
painfully
deuote
:
may
hee
then
neuer
abstaine
?
No
:
(
Let
them
meete
together
againe
)
saith
the
Apostle
,
not
as
a
toleration
,
but
as
a
charge
?
But
what
if
they
both
can
liue
safely
thus
seuered
?
This
is
more
then
they
can
vndertake
:
there
is
danger
,
saith
our
Apostle
,
in
this
abstinence
(
lest
Satan
tempt
you
for
your
incontinencie
)
what
can
be
more
plaine
.
Neither
may
the
maried
refraine
this
conuersation
without
consent
:
neither
may
they
with
consent
,
refraine
it
for
euer
.
What
can
you
now
vrge
vs
with
,
but
the
examples
,
and
sentences
of
some
Ancients
?
Let
this
stand
euicted
for
the
true
and
necessary
sense
of
the
Apostle
,
and
what
is
this
,
but
to
lay
men
in
the
ballance
with
God
?
I
see
and
confesse
how
much
some
of
the
Fathers
admited
virginitie
;
so
farre
,
that
there
wated
not
some
,
which
both
detested
mariage
as
vicious
,
and
would
force
a
single
life
vpon
marriage
,
as
commendable
:
whose
authoritie
should
moue
me
,
if
I
saw
not
some
of
them
opposite
to
others
,
and
others
no
lesse
to
Saint
Paule
himselfe
.
How
oft
doth
Saint
Austin
redouble
that
rule
,
and
importunately
vrge
it
to
his
Ecdicia
,
in
that
serious
Epistle
,
that
without
consent
the
continence
of
the
maried
,
cannot
bee
warrantable
:
teaching
her
(
from
these
words
of
Saint
Paule
which
he
charges
her
,
in
the
contrary
practise
,
not
to
haue
read
,
heard
,
or
marked
)
that
if
her
husband
should
containe
,
and
shee
would
not
,
he
were
bound
to
pay
her
the
debt
of
marriage
beneuolence
;
&
that
God
would
impute
it
to
him
for
continence
not
withstanding
.
Hence
is
that
of
Chrysostome
,
Homil.
in
1.
Cor.
7.
that
the
wife
is
both
the
seruant
and
the
Mistresse
of
her
husband
,
a
seruant
to
yeeld
her
body
,
a
Mistresse
to
haue
power
of
his
:
who
also
in
the
same
place
determines
it
forbidden
fraude
,
for
the
husband
,
or
wife
to
containe
alone
:
according
to
that
of
the
Paraphrast
Let
either
both
containe
,
or
neither
.
Hierome
contrarily
,
defines
thus
:
But
if
one
of
the
two
(
saith
he
)
considering
the
rewarde
of
chastity
,
will
containe
,
he
ought
not
to
assent
to
the
other
which
containes
not
,
&c.
because
lust
ought
rather
to
come
to
continencie
,
then
continencie
decline
to
lust
,
concluding
that
a
brother
,
or
sister
is
not
subiect
in
such
a
case
;
and
that
God
hath
not
called
vs
to
vncleannesse
,
but
to
holines
.
A
strange
glosse
to
fall
from
the
pen
of
a
Father
:
which
yet
I
durst
not
say
,
if
it
were
more
boldnes
for
me
to
dissent
from
him
,
then
for
him
to
dissent
from
all
others
.
He
that
censures
Saint
Paule
to
argue
grosly
to
his
Galatians
,
may
as
well
taxe
him
of
an
vnfit
direction
to
his
Corinthians
:
It
shall
be
no
presumption
to
say
,
that
in
this
point
all
his
writings
bewray
more
zeale
,
then
truth
:
whether
the
conscience
of
his
former
slip
caused
him
to
abhorre
that
sexe
;
or
his
admiration
of
virginitie
transported
him
to
a
contempt
of
marriage
.
Antiquitie
will
afford
you
many
examples
of
holy
men
voluntarily
sequestred
from
their
wiues
:
Precepts
must
bee
our
guides
,
and
not
patternes
.
You
may
tell
me
of
Sozomens
Ammon
,
that
famous
Monke
,
who
hauing
perswaded
his
bride
the
first
day
to
continuance
of
virginitie
,
liued
with
her
18.
yeares
in
a
seuerall
bed
:
and
in
a
seuerall
habitation
,
vpon
the
mountaine
Nitria
,
22.
yeares
,
you
may
tell
me
of
Ieromes
Malchus
,
Austens
Ecdicia
,
and
ten
thousand
others
:
I
care
not
for
their
number
,
and
suspect
their
example
:
Doe
but
reconcile
their
practise
with
Saint
Paules
rule
;
I
shall
both
magnifie
and
imitate
them
.
I
professe
,
before
God
and
men
:
nothing
should
hinder
me
but
this
law
of
the
Apostle
:
whereto
consider
,
I
beseech
you
,
what
can
be
more
opposite
then
this
opinion
,
then
this
course
of
life
.
The
Apostle
saies
,
Refraine
not
but
with
consent
for
a
time
:
your
words
,
and
their
practise
saith
,
Refraine
with
consent
foreuer
:
hee
saith
(
meete
together
againe
)
you
say
,
neuer
more
:
hee
saith
(
meete
lest
you
bee
tempted
)
you
say
,
meete
not
though
you
bee
tempted
.
I
willingly
grant
with
Athanasius
,
that
for
some
set
time
,
especially
(
as
Anselme
interprets
it
)
for
some
holy
time
,
we
may
,
and
(
in
this
latter
case
)
we
must
forbeare
all
matrimonical
acts
,
&
thoughts
:
not
for
that
they
are
sinfull
,
but
vnseasonable
.
As
marriage
must
be
alwaies
vsed
chastly
,
and
moderately
:
so
sometimes
it
must
be
forgotten
.
How
many
are
drunke
with
their
owne
vines
,
and
surfet
of
their
owne
fruits
?
either
immodestie
,
or
immoderation
in
man
or
wise
,
is
a
dulterous
.
If
yet
I
shall
further
yeeld
,
that
they
may
conditionally
agree
,
to
refrain
from
each
other
,
so
long
till
they
bee
perplexed
with
temptations
,
on
either
part
:
I
shall
goe
as
farre
as
the
reach
of
my
warrant
,
at
least
perhaps
beyond
it
:
since
the
Apostle
chargeth
,
Meete
againe
lest
you
bee
tempted
;
not
,
meete
when
you
are
tempted
?
But
to
say
,
absolutely
,
and
for
euer
renounce
(
by
consent
)
the
conuersation
of
each
,
other
,
what
temptation
soeuer
assault
you
,
is
directly
,
not
beyond
,
but
against
Paules
diuinitie
,
no
lesse
then
my
assertion
is
against
yours
.
The
ground
of
all
these
errors
in
this
head
of
Matrimony
,
is
an
vnworthie
conceit
of
some
vnchristian
filthinesse
in
the
marriage
bed
.
Euery
man
will
not
vtter
,
but
too
many
holde
that
conclusion
of
Hierome
:
It
is
good
for
a
man
not
to
touch
a
women
,
therefore
to
touch
her
,
is
euill
;
whom
I
doubt
not
,
but
Saint
Austin
meant
to
De
bono
coniugij
,
cap.
19.
oppose
,
while
he
writes
,
Bonum
inquam
sunt
nuptiae
,
&
contra
omnes
calumnias
possunt
sanâ
ratione
defendi
:
Marriage
(
I
say
)
is
a
good
thing
,
and
may
by
sound
proofe
bee
defended
,
against
all
slaunders
:
well
may
man
say
that
is
good
,
which
God
saith
,
is
honorable
;
and
both
good
and
honourable
must
that
needs
be
,
which
was
instituted
by
the
honourable
author
of
goodnesse
,
in
the
state
of
mans
perfect
goodnesse
:
Let
vs
take
heede
of
casting
shame
vpon
the
ordinance
of
our
maker
.
But
there
was
no
carnall
knowledge
in
Paradise
.
But
againe
,
in
Paradise
God
said
,
increase
and
multiply
:
there
should
haue
beene
,
if
there
were
not
.
Those
that
were
naked
without
shame
should
haue
beene
conioined
without
shame
,
because
without
sinne
.
Meates
and
drinks
,
and
acts
of
marriage
(
saith
Austin
)
(
for
these
hee
compares
De
bono
.
coniug
.
c.
9.
&c.
16.
both
in
lawfulnes
,
and
necessitie
)
are
,
as
they
are
vsed
,
either
lawful
,
veniall
,
or
damnable
.
Meates
are
for
the
preseruation
of
man
:
marriage
acts
for
the
preseruation
of
mankind
:
neither
of
them
are
without
some
carnall
delight
:
which
yet
,
if
by
the
bridle
of
temperance
it
bee
held
to
the
proper
,
and
natural
vse
,
cannot
be
termed
lust
.
There
is
no
ordinance
of
God
,
which
either
is
of
more
excellent
vse
,
or
hath
suffered
more
abuse
in
all
times
:
the
fault
is
in
men
,
not
in
marriage
:
Let
them
rectifie
themselues
,
their
bed
shal
bee
blessed
.
Here
need
no
separation
from
each
other
,
but
rather
a
separation
of
brutishnes
,
&
close
corruption
from
the
soule
;
which
whosoeuer
hath
learned
to
remoue
,
shall
finde
the
crowne
of
matrimonicall
chastitie
,
no
lesse
glorious
,
then
that
of
single
continence
.
To
Master
WILLIAM
KNIGHT
.
EP.
X.
Incouraging
him
to
persist
in
the
holy
calling
of
the
ministery
,
which
vpon
conceit
of
his
insufficiency
,
and
want
of
affection
,
he
seemed
inclining
to
forsake
,
and
change
.
I
Am
more
glad
to
heare
from
you
,
then
sorry
to
heare
of
your
discontentment
:
whereof
,
as
the
cause
is
from
your selfe
,
so
must
the
remedy
.
Wee
Schollers
are
the
aptest
of
all
others
to
make
our selues
miserable
:
you
might
be
your
owne
best
counsellor
were
you
but
indifferent
to
your selfe
:
It
I
could
but
cure
your
preiudice
,
your
thoughts
would
heale
you
:
And
indeed
the
same
,
hand
that
wounded
you
,
were
fittest
for
this
seruice
.
I
need
not
tell
you
,
that
your
calling
is
honourable
;
If
you
did
not
thinke
so
,
you
had
not
complained
.
It
is
your
vnworthinesse
,
that
troubles
you
:
Let
mee
boldly
tell
you
,
I
know
you
in
this
case
better
then
your selfe
;
you
are
neuer
the
more
vnsufficient
,
because
you
thinke
so
:
If
wee
will
bee
rigorous
,
Paules
question
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
will
appose
vs
all
:
but
according
to
the
gracious
indulgence
of
him
that
calls
things
which
are
not
as
if
they
were
,
wee
are
that
wee
are
,
yea
,
that
we
ought
;
and
must
be
thankefull
for
our
any
thing
.
There
are
none
more
fearefull
then
the
able
,
none
more
bold
then
the
vnworthy
:
How
many
haue
you
seene
and
heard
,
of
weaker
graces
(
your
owne
heart
shall
bee
the
iudge
)
which
haue
sate
without
palenesse
,
or
trembling
,
in
that
holy
chaire
,
and
spoken
as
if
the
wordes
had
beene
their
owne
:
satisfying
themselues
,
if
not
the
hearers
?
And
doe
you
(
whose
gifts
many
haue
enuied
)
stand
quaking
vpon
the
lowest
staire
?
Hath
God
giuen
you
that
vnusuall
varietie
of
tongues
,
skill
of
Artes
,
a
stile
worth
emulation
,
and
(
which
is
worth
all
)
a
faithfull
and
honest
heart
;
and
doe
you
now
shrinke
backe
,
and
say
,
send
by
him
by
whom
thou
shouldst
send
?
Giue
God
but
what
you
haue
;
he
expects
no
more
:
This
is
enough
to
honour
him
,
and
crowne
you
.
Take
heede
while
you
complaine
of
want
,
least
pride
shroude
it selfe
vnder
the
skirts
of
modestie
;
How
many
are
thankfull
for
lesse
?
You
haue
more
then
the
most
;
yet
this
contents
you
not
;
it
is
nothing
vnlesse
you
may
equall
the
best
,
if
not
exceede
;
yea
I
feare
how
this
might
satisfie
you
,
vnlesse
you
may
thinke
your selfe
such
as
you
would
bee
:
What
is
this
but
to
grudge
at
the
bestower
of
graces
?
I
tell
you
without
flatterie
,
God
hath
great
gaines
by
fewer
talents
:
set
your
heart
to
imploie
these
,
and
your
aduantage
shall
bee
more
then
your
masters
.
Neither
do
now
repent
you
of
the
vnaduisednesse
of
your
entrance
;
God
called
you
to
it
vpon
an
eternall
deliberation
,
and
meant
to
make
vse
of
your
suddennes
,
as
a
meanes
to
fetch
you
into
his
worke
,
whom
more
leasure
would
haue
found
refractarie
:
Full
little
did
the
one
Saul
thinke
of
a
kingdom
,
when
he
went
to
seeke
his
Fathers
straies
in
the
land
of
Shalishah
;
or
the
other
Saul
of
an
Apostleship
,
when
hee
went
with
his
commission
to
Damascus
:
God
thought
of
both
;
&
effected
what
they
meant
not
;
Thus
hath
hee
done
to
you
;
Acknowledge
this
hand
,
and
follow
it
.
Hee
found
and
gaue
both
facultie
&
opportunitie
to
enter
;
finde
you
but
a
will
to
proceede
,
I
dare
promise
you
aboundance
of
comfort
.
How
many
of
the
Ancients
,
after
a
forceable
Ordination
,
became
not
profitable
onely
,
but
famous
in
the
Church
?
But
,
as
if
you
sought
shifts
to
discourage
your selfe
,
when
you
see
you
cannot
maintaine
this
hold
of
insufficiencie
,
you
flie
to
alienation
of
affection
;
In
the
truth
wherof
,
none
can
contoll
you
but
your
owne
heart
;
in
the
iustice
of
it
,
we
both
may
,
and
must
.
This
plea
is
not
for
Christians
;
we
must
affect
what
we
ought
,
in
spight
of
our selues
;
wherefore
serues
religion
if
not
to
make
vs
Lords
of
our
owne
affections
?
If
wee
must
bee
ruled
by
our
slaues
,
what
good
should
we
do
?
Can
you
more
dislike
your
station
,
then
wee
all
naturally
distast
goodnesse
?
Shall
we
neglect
the
pursuit
of
vertue
,
because
it
pleases
not
,
or
rather
displease
,
and
neglect
our selues
,
till
it
may
please
vs
?
Let
mee
not
aske
whether
your
affections
be
estranged
,
but
wherefore
?
Diuinitie
is
a
mistresse
worthie
your
seruice
:
All
other
Artes
are
but
drudges
to
her
,
alone
:
Fooles
may
contemne
her
who
cannot
iudge
of
true
intellectual
beautie
;
but
if
they
had
our
eies
;
they
could
not
but
bee
rauished
with
admiration
.
You
haue
learned
(
I
hope
)
to
contemn
their
contempt
,
and
so
pitty
their
iniurious
ignorance
.
She
hath
chosen
you
as
a
worthy
client
,
yea
a
Fauorite
,
and
hath
honored
you
with
her
commaunds
,
and
her
acceptations
;
who
but
you
would
pleade
strangenesse
of
affection
?
How
many
thousand
sue
to
her
;
and
cannot
be
look't
vpon
?
you
are
happy
in
her
fauours
,
and
yet
complaine
:
Yea
so
far
,
as
that
you
haue
not
stucke
to
thinke
of
a
change
:
No
word
could
haue
falne
from
you
more
vnwelcome
.
This
is
Satans
policie
to
make
vs
out
of
loue
with
our
callings
,
that
our
labours
may
be
vnprofitable
,
and
our
standings
tedious
.
Hee
knows
that
all
changes
are
fruitlesse
,
and
that
whiles
we
affect
to
be
other
,
we
must
needs
be
weary
of
what
we
are
:
That
there
is
no
successe
in
any
indeauor
without
pleasure
;
that
there
can
bee
no
pleasure
where
the
mind
longs
after
alterations
.
If
you
espie
not
this
craft
of
the
common
enemy
,
you
are
not
acquainted
with
your selfe
:
Vnder
what
forme
soeuer
it
come
,
repell
it
:
and
abhorre
the
first
motion
of
it
,
as
you
loue
your
peace
,
as
you
hope
for
your
reward
.
It
is
the
misery
of
the
most
men
,
that
they
cannot
see
when
they
are
happie
;
and
whiles
they
see
but
the
out-side
of
others
conditions
,
preferre
that
which
their
experience
teaches
them
afterwardes
to
condemne
,
not
without
losse
and
teares
.
Farre
be
this
vnstablenesse
from
you
,
which
haue
been
so
long
taught
of
God
.
All
vocations
haue
their
inconueniences
,
which
if
they
cannot
be
auoided
,
must
be
digested
.
The
more
difficulties
,
the
greater
glory
:
Stand
fast
therefore
,
and
resolue
that
this
calling
is
the
best
,
both
in
it selfe
,
and
for
you
:
and
know
that
it
cannot
stand
with
your
Christian
courage
to
run
away
from
these
incident
euills
,
but
to
encounter
them
.
Your
hand
is
at
the
plough
;
if
you
meete
with
some
tough
clods
,
that
will
not
easily
yeeld
to
the
share
,
lay
on
more
strength
rather
;
seeke
not
remedie
in
your
feet
by
flight
,
but
in
your
hands
,
by
a
constant
indeauor
.
Away
with
this
weake
timorousnesse
,
and
wrongful
humilitie
:
Be
chearfull
and
couragious
in
this
great
worke
of
God
;
the
end
shall
be
glorious
your selfe
happy
,
and
many
in
you
.
The
Sixt
Decade
.
EPIST.
I.
To
my
LORD
DENNY
.
¶
A
particular
account
how
our
dayes
are
,
or
should
be
spent
,
both
common
and
holy
.
EVery
day
is
a
little
life
,
and
our
whole
life
is
but
a
day
repeated
:
whence
it
is
,
that
old
Iacob
numbers
his
life
by
dayes
,
and
Moses
desires
to
be
taught
this
point
of
holy
Arithmeticke
,
to
number
not
his
yeares
,
but
his
dayes
:
Those
therefore
that
dare
loose
a
day
,
are
daungerously
prodigall
;
those
that
dare
mis-spend
it
,
desperate
.
We
can
best
teach
others
by
our selues
:
Let
mee
tell
your
Lordship
,
how
I
would
passe
my
dayes
,
whether
common
or
Sacred
;
that
you
(
or
whosoeuer
others
,
ouer-hearing
me
)
may
eyther
approoue
my
thriftinesse
,
or
correct
my
errors
:
To
whom
is
the
account
of
my
houres
either
more
due
,
or
more
knowne
?
All
dayes
are
his
,
who
gaue
time
a
beginning
,
and
continuance
;
yet
some
he
hath
made
ours
,
not
to
command
,
but
to
vse
.
In
none
may
we
forget
him
,
in
some
we
must
forget
all
,
besides
him
.
First
therefore
,
I
desire
to
awake
at
those
houres
,
not
when
I
will
,
but
when
I
must
:
pleasure
is
not
a
fit
rule
for
rest
,
but
health
:
neyther
doe
I
consult
so
much
with
the
Sunne
,
as
mine
owne
necessity
,
whither
of
body
,
or
,
in
that
,
of
the
minde
.
If
this
vassall
could
welserue
mee
waking
,
it
should
neuer
sleepe
:
but
now
,
it
must
bee
pleased
,
that
it
may
bee
seruiceable
.
Now
,
when
sleepe
is
rather
driuen
away
,
then
leaues
mee
;
I
would
euer
awake
with
God
;
my
first
thoughts
are
for
him
,
who
hath
made
the
night
for
rest
,
and
the
day
for
trauell
:
and
as
he
giues
,
so
blesses
both
.
If
my
heart
be
earely
seasoned
with
his
presence
,
it
will
sauour
of
him
all
day
after
.
While
my
body
is
dressing
,
not
with
an
effeminate
curiosity
,
nor
yet
with
rude
neglect
;
my
minde
addresses
itselfe
to
her
insuing
Task
;
bethinking
what
is
to
be
done
,
and
in
what
order
;
and
marshalling
(
as
it
may
)
my
houres
with
my
work
:
That
done
after
some
whiles
Meditation
,
I
walke
vp
to
my
Maisters
&
companions
,
my
bookes
;
and
sitting
down
amongst
them
,
with
the
best
contentment
,
I
dare
not
reach
forth
my
hand
to
salute
any
of
them
,
till
I
haue
first
looked
vp
to
Heauen
,
and
craued
fauour
of
him
to
whom
all
my
Studies
are
duly
referred
:
without
whome
,
I
can
neither
profit
,
nor
labour
.
After
this
,
out
of
no
ouer-great
variety
,
J
call
forth
those
,
which
may
best
fit
my
occasions
;
wherein
,
I
am
not
too
scrupulous
of
age
:
Somtimes
I
put
my selfe
to
Schoole
,
to
one
of
those
Auncients
,
whom
the
Church
hath
honoured
with
the
name
of
Fathers
;
whose
Volumes
,
I
confesse
,
not
to
open
,
without
a
secret
reuerence
of
their
holinesse
,
and
grauitie
:
Sometimes
,
to
those
later
Doctours
,
which
want
nothing
but
age
to
make
them
classicall
:
Alwayes
to
GODS
Booke
.
That
day
is
lost
,
wherof
some
houres
are
not
improued
in
those
Diuine
Monuments
:
Others
I
turn
ouer
out
of
choyse
,
these
out
of
duty
.
Ere
I
can
haue
sat
vnto
wearinesse
,
my
family
,
hauing
now
ouercome
all
household-distractions
,
inuites
mee
to
our
common
deuotions
;
not
without
some
short
preparation
.
These
hartily
performed
,
send
mee
vp
,
with
a
more
strong
and
chearefull
appetite
to
my
former
worke
,
which
I
find
made
easie
to
me
by
intermission
,
and
variety
:
Now
therefore
,
can
I
deceiue
the
houres
with
change
of
pleasures
,
that
is
,
of
labours
.
One
while
mine
eyes
are
busied
,
another
while
my
hand
,
&
sometimes
my
minde
takes
the
burden
from
them
both
:
Wherein
,
I
would
imitate
the
skilfullest
Cookes
,
which
make
the
best
dishes
with
manifold
mixtures
:
one
houre
is
spent
in
Textuall
Diuinity
,
another
in
Controuersy
;
histories
relieue
them
both
.
Now
,
when
the
minde
is
weary
of
others
labors
,
it
begins
to
vndertake
hir
owne
;
sometimes
it
meditates
,
and
windes
vp
for
future
vse
;
sometimes
it
layes
foorth
her
conceits
into
present
discourse
;
sometimes
for
it selfe
,
ofter
,
for
others
.
Neither
know
I
whether
it
workes
or
playes
in
these
thoughts
:
I
am
sure
no
sport
hath
more
pleasure
,
no
work
more
vse
:
Only
the
decay
of
a
weake
body
,
makes
me
thinke
these
delights
insensibly
laborious
.
Thus
could
I
all
day
,
(
as
Ringers
vse
)
make
my selfe
Musicke
with
chaunges
,
and
complain
sooner
of
the
day
for
shortnesse
,
then
of
the
businesse
for
toyle
;
were
it
not
that
this
faint
moniter
interrupts
me
stil
in
the
midst
of
my
busie
pleasures
,
and
inforces
me
both
to
respite
&
repast
I
must
yeeld
to
both
;
my
body
and
mind
are
ioyned
together
in
these
vnequal
couples
,
the
better
must
follow
the
weaker
.
Before
my
meales
therefore
,
and
after
,
I
let
my selfe
loose
from
all
thoughts
,
and
now
,
would
forget
that
I
euer
studyed
:
A
full
minde
takes
away
the
bodies
appetite
,
no
lesse
then
a
full
body
makes
a
dull
and
vnweildy
minde
:
Company
,
discourse
,
recreations
,
are
now
seasonable
and
welcome
;
These
prepare
me
for
a
diet
,
not
gluttonous
,
but
medicinall
;
The
Palate
may
not
be
pleased
,
but
the
stomack
;
nor
that
for
it
owne
sake
:
Neither
woulde
I
thinke
any
of
these
comforts
woorth
respect
in
themselues
,
but
in
their
vse
,
in
their
end
;
so
farre
,
as
they
may
inable
me
to
better
things
,
If
I
see
any
dish
to
tempt
my
Palate
,
J
feare
a
Serpent
in
that
Apple
,
and
would
please
my selfe
in
a
wilfull
denyall
:
I
rise
capable
of
more
,
not
desirous
not
now
immediately
from
my
Trencher
,
to
my
Booke
;
but
after
some
intermission
.
Moderate
speede
is
a
sure
helpe
to
all
proceedings
,
where
those
things
which
are
prosecuted
with
violence
of
indeuour
,
or
desire
,
either
succeed
not
,
or
continue
not
.
After
my
latter
meale
,
my
thoughts
are
slight
,
onely
my
memorie
may
be
charged
with
her
Taske
,
of
recalling
what
was
committed
to
her
custodie
in
the
day
,
and
my
heart
is
busie
in
examining
mine
hands
and
mouth
,
&
all
other
sences
of
that
dayes
behauiour
.
And
now
the
Euening
is
come
,
no
Trades-man
doth
more
carefully
take
in
his
Wares
,
cleare
his
Shoppeboord
,
and
shut
his
Windowes
,
then
J
would
shut
vp
my
thoughts
,
&
clear
my
minde
.
That
Student
shall
liue
miserably
,
which
like
a
Camell
lies
down
vnder
his
burden
.
All
this
done
,
calling
together
my
familie
,
we
end
the
day
with
God
.
Thus
do
wee
rather
driue
away
the
time
before
vs
,
then
follow
it
.
I
graunt
,
neither
is
my
practise
worthy
to
be
exemplarie
,
neither
are
our
callings
proportionable
.
The
lyues
of
a
Nobleman
,
of
a
Courtier
,
of
a
Scholler
,
of
a
Cittizen
,
of
a
Countreyman
,
differ
no
lesse
then
their
dispositions
:
yet
must
all
conspire
in
honest
labour
.
Sweat
is
the
destiny
of
all
trades
,
whether
of
the
browes
,
or
of
the
minde
.
God
neuer
allowed
anie
man
to
do
nothing
.
How
miserable
is
the
condition
of
those
men
,
which
spend
the
time
as
if
it
were
giuen
them
,
and
not
lent
:
as
if
houres
were
waste
Creatures
,
and
such
as
should
neuer
be
accounted
for
;
as
if
GOD
would
take
this
for
a
good
Bil
of
reckoning
;
Item
,
spent
vpon
my
pleasures
,
fortie
yeares
.
These
men
shal
once
finde
,
that
no
bloud
can
priuiledge
idlenes
;
and
that
nothing
is
more
precious
to
God
,
then
,
that
which
they
desire
to
cast
away
,
Tyme
.
Such
are
my
common
daies
:
but
Gods
day
cals
for
another
respect
.
The
same
Sunne
arises
on
this
day
,
and
enlightens
it
;
yet
because
that
Sun
of
righteousnesse
arose
once
vpon
it
,
&
gaue
a
new
life
vnto
the
world
in
it
,
&
drew
the
strength
of
Gods
moral
precept
vnto
it
,
therfore
iustly
do
we
sing
with
the
psalmist
;
This
is
the
day
which
the
Lorde
hath
made
.
Now
,
I
forget
the
world
,
and
in
a
sort
,
my selfe
;
and
deale
with
my
wonted
thoughts
,
as
great
men
vse
,
who
,
at
sometimes
of
their
priuacie
,
forbid
the
accesse
of
all
suters
.
Prayer
,
Meditation
,
reading
,
hearing
,
preaching
,
singing
,
good
conference
,
are
the
businesses
of
this
day
;
which
I
dare
not
bestow
on
anie
worke
,
or
pleasure
,
but
heauenly
.
J
hate
superstition
on
the
one
side
,
and
loosenesse
on
the
other
;
but
I
finde
it
harde
to
offend
in
too
much
deuotion
,
easie
in
profanenesse
.
The
whole
Week
is
sanctified
by
this
day
,
and
according
to
my
care
of
this
,
is
my
blessing
on
the
rest
.
I
show
your
Lordship
,
what
I
would
do
,
and
what
I
ought
:
I
commit
my
desires
to
the
imitation
of
the
weake
,
my
actions
to
the
censures
of
the
Wise
and
Holye
;
my
weakenesses
to
the
pardon
and
redresse
of
my
mercifull
God
.
EPIST.
II.
To
Mr.
T.
S.
Dedicated
to
Sir
Fulke
Greuill
.
¶
Discoursing
how
wee
may
vse
the
Worlde
without
daunger
.
HOwe
to
liue
out
of
the
daunger
of
the
Worlde
is
both
a
great
&
good
care
,
and
that
which
troubles
too
fewe
.
Some
,
that
the
World
may
not
hurt
them
,
run
from
it
;
&
banish
themselues
to
the
toppes
of
solitary
Mountaines
:
changing
the
Cities
,
for
Deserts
,
houses
,
for
Gaues
,
and
the
societie
of
men
for
beasts
;
and
least
their
enimy
might
insinuate
himselfe
into
their
secrecy
,
haue
abridged
themselues
of
dyet
,
cloathing
,
lodging
,
harbour
,
fit
for
reasonable
creatures
;
seeming
to
haue
left
off
themselues
,
no
lesse
then
companions
.
As
if
the
Worlde
were
not
euery
where
;
as
if
wee
could
hide
our selues
from
the
Diuel
;
as
if
solitarinesse
were
priuiledged
from
Temptations
;
as
if
wee
did
not
more
violently
affect
restrained
delights
;
as
if
these
Hieromes
did
not
finde
Rome
in
their
hart
,
when
they
had
nothing
but
rockes
&
trees
in
their
eye
.
Hence
these
places
of
retyrednesse
,
founded
at
first
vppon
necessity
mixt
with
deuotion
,
haue
proued
infamously
vnclean
;
Cels
of
lust
,
not
of
piety
.
This
course
is
preposterous
;
If
I
were
worthy
to
teach
you
a
better
way
,
learne
to
bee
an
Hermit
at
home
:
Begin
with
your
owne
heart
,
estraunge
and
weane
it
from
the
loue
,
not
from
the
vse
of
the
world
:
Christianity
hath
taught
vs
nothing
,
if
wee
haue
not
learned
this
distinction
;
It
is
a
great
weakenesse
not
to
see
,
but
wee
must
be
inamored
:
Elisha
,
saw
the
secret
state
of
the
Syrian
court
,
yet
as
an
enemy
:
The
blessed
Angelles
see
our
earthly
affayres
,
but
as
strangers
:
Moses
his
body
was
in
the
Court
of
Pharaoh
,
amongest
the
delicate
Egiptians
,
his
heart
was
suffering
with
the
afflicted
Israelites
.
Lot
tooke
part
of
the
fayre
Medowes
of
Sodom
,
not
of
theyr
sinnes
.
Our
blessed
Sauiour
sawe
the
glory
of
al
Kingdomes
,
&
contemned
them
:
and
cannot
the
world
look
vpon
vs
Christians
,
but
wee
are
be
witched
?
We
see
the
Sun
daily
,
&
warme
vs
at
his
beames
,
yet
make
not
an
Idol
of
it
;
doth
any
man
hide
his
face
,
least
he
should
adore
it
?
All
our
safetie
or
danger
therefore
,
is
from
within
.
In
vaine
is
the
body
an
Anachoret
,
if
the
heart
be
a
Ruffian
:
And
if
that
bee
retyred
in
affections
,
the
body
is
but
a
Cipher
:
Lo
then
the
eyes
will
looke
carelessely
and
strangely
in
what
they
see
,
and
the
tongue
will
sometimes
answere
to
that
was
not
asked
.
We
eate
and
recreate
,
because
wee
must
,
not
because
we
would
:
and
when
wee
are
pleased
,
wee
are
suspicious
:
Lawfull
delights
,
we
neyther
refuse
,
nor
dote
vpon
,
and
all
contentments
goe
and
come
like
strangers
.
That
all
this
may
be
done
,
take
vp
your
hart
with
better
thoughts
;
be
sure
it
will
not
be
empty
,
if
Heauen
haue
fore-stalled
all
the
roomes
,
the
Worlde
is
disappointed
,
and
eyther
dares
not
offer
,
or
is
repulsed
.
Fixe
your selfe
vpon
the
glory
of
that
eternity
,
which
abides
you
after
this
short
pilgrimage
.
You
cannot
but
contemne
what
you
find
in
comparison
of
what
you
expect
.
Leaue
not
til
you
attaine
to
this
,
that
you
are
willing
to
liue
,
because
ye
cannot
as
yet
be
dissolued
:
Be
but
one
halfe
vppon
earth
,
let
your
better
part
conuerse
aboue
whence
it
is
,
and
enioy
that
whereto
it
was
ordained
.
Thinke
how
little
the
World
can
doe
for
you
and
what
it
doth
,
how
deceitfully
:
what
stings
there
are
with
this
Hony
,
what
farewell
succeeds
this
Welcome
.
When
this
Iael
brings
you
Milk
in
the
one
hand
,
know
shee
hath
a
nayle
in
the
other
.
Aske
your
heart
what
it
is
the
better
,
what
the
merrier
,
for
all
those
pleasures
where
with
it
hath
befriended
you
:
let
your
own
trial
teach
you
contempt
;
Thinke
how
sincere
,
how
glorious
those
ioyes
are
,
which
abide
you
elsewhere
,
and
a
thousand
times
more
certaine
(
though
future
)
then
the
present
.
And
let
not
these
thoughts
be
flying
,
but
fixed
:
Jn
vaine
do
we
meditate
,
if
were
solue
not
:
when
your
hart
is
once
thus
setled
,
it
shall
commaund
all
things
to
aduantage
.
The
World
shall
not
betray
,
but
serue
it
;
and
that
shall
be
fulfilled
which
God
promises
by
his
Salomon
;
When
the
wayes
of
a
man
please
the
Lord
,
he
wil
make
his
enimies
also
at
peace
with
him
.
Sir
,
this
aduice
my
pouerty
affoorded
long
since
to
a
weake
friend
;
I
Write
it
not
to
you
,
any
otherwise
,
then
as
Schollers
are
woont
to
say
their
part
to
their
Maisters
.
The
world
hath
long
and
iustly
both
noted
and
honoured
you
for
eminence
in
wisedome
and
learning
,
and
I
aboue
the
most
;
I
am
ready
with
the
awe
of
a
Learner
,
to
embrace
all
precepts
from
you
:
you
shall
expect
nothing
from
me
,
but
Testimonies
of
respect
and
thankefulnesse
.
EPIST.
III.
To
S
George
Fleetwood
.
¶
Of
the
remedies
of
sinne
,
and
motiues
to
auoyde
it
.
THere
is
none
,
either
more
common
,
or
more
troblesom
guest
,
then
Sin
.
Troublesome
,
both
in
the
solicitation
of
it
,
and
in
the
remorse
.
Before
the
act
,
it
wearies
vs
with
a
wicked
importunity
;
after
the
act
it
torments
vs
with
feares
,
and
the
painful
gnawings
of
an
accusing
Conscience
:
Neyther
is
it
more
irkesome
to
men
,
then
odious
to
God
;
who
indeed
neuer
hated
any
thing
but
it
;
and
for
it
any
thing
.
How
happy
were
we
,
if
we
could
be
rid
of
it
?
This
must
be
our
desire
,
but
cannot
be
our
hope
;
so
long
as
wee
carry
this
bodie
of
sinne
and
death
about
vs
:
yet
(
which
is
our
comfort
)
it
shall
not
carry
vs
,
though
wee
carry
it
:
It
will
dwell
with
vs
,
but
with
no
commaund
;
yea
,
with
no
peace
:
Wee
grudge
to
giue
it
house-roome
,
but
wee
hate
to
giue
it
seruice
.
This
our
Hagar
wil
abide
many
strokes
,
ere
she
be
turned
out
of
doores
;
she
shall
go
at
last
,
and
the
seede
of
promise
shall
inherit
alone
.
There
is
no
vnquyetnesse
good
,
but
this
:
and
in
this
case
,
quietnesse
cannot
stand
with
safetie
:
neither
did
euer
warre
more
truly
beget
peace
,
then
in
this
strife
of
the
soule
.
Resistance
is
the
way
to
victory
,
and
that
,
to
an
eternall
peace
and
happynesse
.
It
is
a
blessed
care
then
,
how
to
resist
:
sinne
,
how
to
auoyd
it
:
and
such
as
I
am
glad
to
teach
and
learne
.
As
there
are
two
grounds
of
all
sin
,
so
of
the
auoydance
of
Sinne
;
Loue
,
and
Feare
:
These
if
they
be
placed
amisse
,
cause
vs
to
offend
:
if
aright
,
are
the
remedies
of
euill
:
The
Loue
must
be
of
God
;
Feare
,
of
Iudgement
.
As
he
loues
much
,
to
whom
much
is
forgiuen
,
so
hee
that
loues
much
,
will
not
dare
to
dooe
that
which
may
neede
forgiuenesse
.
The
heart
that
hath
felt
the
sweetnesse
of
Gods
mercies
,
will
not
abide
the
bitter
rellish
of
sinne
:
This
is
both
a
stronger
motiue
then
Fear
,
and
more
Noble
;
None
but
a
good
heart
is
capable
of
this
grace
:
which
who
so
hath
receyued
,
thus
powerfully
repelles
tentations
.
Haue
I
found
my
God
so
gracious
to
me
that
hee
hath
denyed
mee
nothing
,
eyther
in
earth
or
heauen
:
and
shal
not
J
so
much
as
deny
my
owne
will
for
his
sake
?
Hath
my
deare
Sauiour
bought
my
soul
at
such
a
price
,
and
shall
he
not
haue
it
?
Was
hee
crucified
for
my
sinnes
,
and
shall
I
by
my
sinnes
crucifie
him
againe
?
Am
J
his
in
so
many
bonds
,
and
shall
J
serue
the
Diuel
?
O
God!
is
this
the
fruit
of
thy
beneficence
to
me
,
that
J
should
wilfully
dishonor
thee
?
Was
thy
blood
so
little
worth
,
that
I
should
treade
it
vnder
my
feete
?
Dooth
this
become
him
that
shall
be
once
glorious
with
thee
?
Hast
thou
prepared
heauen
for
me
,
and
do
I
thus
prepare
my selfe
for
heauen
?
Shall
I
thus
recompence
thy
loue
,
in
dooing
that
which
thou
hatest
?
Satan
hath
no
Dart
(
I
speak
confidently
)
that
can
pierce
this
Shielde
:
Christians
are
indeed
to
oft
surprized
,
ere
they
can
holde
it
out
:
there
is
no
small
pollicy
in
the
suddainenesse
of
temptation
:
but
if
they
haue
once
setled
it
before
their
brest
,
they
are
safe
,
and
their
enemy
hopelesse
.
Vnder
this
head
therefore
,
there
is
sure
remedie
against
sinne
,
by
looking
vpwardes
,
backwards
,
into
our selues
,
forwards
.
Vpwards
,
at
the
glorious
Maiesty
,
and
infinite
goodnesse
of
that
God
whom
our
sinne
would
offend
,
and
in
whose
face
we
sin
:
whose
mercies
,
&
whose
holynesse
is
such
,
that
if
there
were
no
hel
,
we
would
not
offend
.
Backwards
,
at
the
manifold
fauours
,
whereby
we
are
obliged
to
obedience
.
Into
our selues
,
at
that
honourable
vocation
,
wherewith
he
hath
graced
vs
,
that
holy
profession
we
haue
made
of
his
calling
,
and
grace
,
that
solemne
vowe
&
Couenant
,
whereby
we
haue
confirmed
our
profession
;
the
gracious
beginnings
of
that
spirit
in
vs
,
which
is
grieued
by
our
sinnes
,
yea
quenched
.
Forwards
,
at
the
ioy
which
will
follow
vpon
our
forbearance
,
that
peace
of
conscience
,
that
happy
expectation
of
glory
,
compared
with
the
momentary
and
vnpleasing
delight
of
a
present
sinne
;
All
these
,
out
of
Loue
;
Fear
is
a
retentiue
,
as
necessary
,
not
so
ingenuous
.
Jt
is
better
to
be
wonne
,
then
to
be
frighted
from
sinne
:
to
be
allured
,
then
drawne
.
Both
are
little
inough
in
our
pronesse
to
euil
:
Euil
,
is
the
onely
obiect
of
feare
.
Heerein
therefore
,
wee
must
terrifie
our
stubburnnesse
,
with
both
euils
;
Of
losse
,
and
of
sence
:
that
if
it
be
possible
,
the
honor
of
the
euent
may
counteruaile
the
pleasure
of
the
tentation
:
Of
losse
,
remembering
that
now
we
are
about
to
loose
a
God
;
to
cast
away
all
the
comforts
&
hopes
of
ano
her
world
;
to
rob
our selues
of
all
those
sweete
mercies
we
inioyed
;
to
thrust
his
spirit
out
of
doores
(
which
cannot
abide
to
dwell
within
the
noysom
stench
of
sinne
)
to
shut
the
doores
of
heauen
against
our selues
.
Of
sence
;
That
thus
we
giue
satan
a
right
in
vs
,
power
ouer
vs
,
aduantage
against
vs
.
That
wee
make
God
to
frowne
vpon
vs
in
heauen
;
That
we
arme
all
his
good
creatures
against
vs
on
earth
;
That
we
do
as
it
were
take
Gods
hand
in
ours
,
&
scourge
our selues
with
all
Temporall
plagues
;
and
force
his
curses
vpon
vs
,
and
ours
:
That
we
wound
our
owne
consciences
with
sins
,
that
they
may
wound
vs
with
euerlasting
torments
;
That
we
do
both
make
an
hell
in
our
breasts
before
hande
,
and
open
the
gates
of
that
bottomlesse
pit
,
to
rereceiue
vs
afterwards
:
That
wee
doe
now
cast
Brimstone
into
the
Fire
;
and
least
we
should
faile
of
tortures
,
make
our selues
our
owne
fiends
:
These
,
&
what
euer
other
terrors
of
this
kinde
,
must
be
layde
to
the
soule
:
which
,
if
they
be
throughly
vrged
to
an
heart
,
not
altogether
incredulous
,
Wel
may
a
man
aske
himselfe
,
how
he
dare
sin
?
But
if
neyther
this
Sunne
of
mercies
,
nor
the
tempestuous
Winds
of
iudgement
can
make
him
cast
off
Peters
cloake
of
wickednesse
;
hee
must
bee
clad
with
confusion
,
as
with
a
cloak
,
according
to
the
Psalmist
.
I
tremble
to
thinke
how
many
liue
,
as
if
they
were
neyther
beholden
to
God
,
nor
affrayde
of
him
;
neyther
in
his
debt
,
nor
daunger
:
As
if
their
heauen
and
hell
were
both
vpon
earth
;
Sinning
not
onely
without
shame
,
but
not
without
mallice
;
It
is
theyr
least
ill
to
do
euill
;
Behold
they
speake
for
it
,
ioy
in
it
,
boast
of
it
,
inforce
to
it
;
as
if
they
would
send
challenges
into
heauen
,
&
make
loue
to
destruction
:
Their
leudnesse
cals
for
our
sorrowe
,
and
zealous
obedience
;
that
our
God
may
haue
as
true
Seruants
,
as
enimies
:
And
as
wee
see
naturall
qualities
,
increased
with
the
resistaunce
of
theyr
contraries
:
so
must
our
grace
with
others
sinnes
:
We
shal
redeeme
somwhat
of
Gods
dishonour
by
sinne
,
if
we
shal
thence
grow
holye
.
EPIST.
IIII.
To
Mr.
Doctor
Milburne
.
¶
Discoursing
,
how
farre
,
and
wherein
Popery
destroyeth
the
foundation
.
THe
meane
in
all
thinges
is
not
more
safe
then
hard
:
whether
to
finde
or
keep
:
&
as
in
al
other
morality
,
it
lyeth
in
a
narrow
roome
;
so
most
in
the
matter
of
our
censures
,
especially
concerning
Religion
:
wherein
we
are
wont
to
be
eyther
carelesse
,
or
too
peremptory
:
How
farre
,
and
wherein
Popery
raceth
the
foundation
,
is
worth
our
inquiry
:
I
neede
not
stay
vpon
wordes
.
By
foundation
,
we
mean
the
necessary
groundes
of
Christian
faith
.
This
foundation
Papistry
defaces
,
by
laying
a
new
;
by
casting
downe
the
old
.
In
these
cases
,
addition
destroyes
:
he
that
obtrudes
a
new
worde
,
no
lesse
ouerthrowes
the
Scripture
,
then
hee
that
den̄yes
the
olde
,
yea
this
,
very
obtrusion
denies
:
he
that
sets
vp
a
newe
Christ
,
reiects
Christ
:
Two
foundations
cannot
stand
at
once
:
The
Arke
and
Dagon
:
Now
Papistry
layes
a
double
how
foundation
:
The
one
,
a
new
rule
of
faith
,
that
is
,
a
new
word
:
The
other
,
a
new
Author
,
or
guide
of
Faith
,
that
is
,
a
newe
head
besides
Christ
God
neuer
layde
other
foundation
,
then
in
the
Prophets
and
Apostles
:
vpon
their
Diuine
writing
,
he
meant
to
build
his
Church
;
which
hee
therefore
inspired
,
that
they
might
be
like
(
himselfe
)
perfect
and
eternall
:
Popery
buildes
vppon
an
vn-written
word
,
the
voyce
of
old
(
but
doubtful
)
Traditions
.
The
voyce
of
the
present
Church
,
that
is
,
as
they
interpret
it
,
theyrs
;
with
no
lesse
confidence
and
presumption
of
certainety
,
then
any
thing
euer
Written
by
the
finger
of
God
;
If
this
be
not
a
new
foundation
,
the
old
was
none
.
God
neuer
taught
this
holy
Spouse
to
knowe
any
other
husband
,
than
Christ
;
to
acknowledge
any
other
head
;
to
followe
any
other
Shepheard
,
to
obey
any
other
King
:
he
alone
may
be
inioyed
without
iealousie
,
submitted
to
without
danger
,
without
errour
beleeued
,
serued
without
scruple
:
Popery
offers
to
impose
on
Gods
Church
a
King
,
shepheard
,
head
,
husband
,
besides
her
owne
:
A
man
;
a
man
of
sin
.
He
must
know
all
things
,
can
erre
in
nothing
:
direct
,
inform
,
animate
,
command
,
both
in
earth
and
Purgatory
,
expounde
Scriptures
,
cannonize
Saints
,
forgiue
Sins
:
create
new
Articles
of
Faith
;
and
in
all
these
,
is
absolute
and
infallible
as
his
Maker
;
who
sees
not
,
that
if
to
attribute
,
these
things
to
the
son
of
God
,
bee
to
make
him
the
foundation
of
the
Church
;
Then
to
ascribe
them
to
another
,
is
to
contradict
him
that
sayde
,
Other
foundation
can
no
man
lay
,
then
that
which
is
layde
,
which
is
Iesus
Christ
.
To
lay
a
new
foundation
,
doth
necessarily
subuert
the
old
:
yet
see
this
further
actually
done
in
particulars
:
wherein
yet
this
distinction
may
cleare
the
way
:
The
foundation
is
ouerthrowne
two
wayes
;
either
in
flat
tearmes
,
when
a
mayne
principle
of
faith
is
absolutely
denyed
:
as
the
deity
and
consubstantiality
of
the
sonne
by
Arrius
,
the
Trinity
of
persons
by
Sabellius
and
Seruetus
,
the
resurrection
of
the
bodye
by
Himeneus
and
Philetus
,
the
last
Iudgement
by
Saint
Peters
Mockers
;
Or
secondly
,
by
consequent
;
when
anie
opinion
is
maintained
,
which
by
iust
sequell
ouer
turneth
the
trueth
of
that
principle
,
which
the
defendant
professes
to
holde
;
yet
so
,
as
hee
will
not
graunt
the
necessity
of
that
deduction
▪
so
the
Ancient
M●n●i
,
of
whom
Ierom
speaketh
,
while
they
vrged
Circumcision
,
by
consequent
according
to
Paules
rule
,
reiected
Christ
:
so
the
Pelagians
,
while
they
defended
a
full
perfection
of
our
righteoushes
in
our selues
,
ouerthrew
Christes
iustification
:
and
in
effect
sayde
,
I
beleeue
in
Christ
,
and
in
myselfe
:
so
some
Vbiauitaries
,
while
they
hold
the
possibility
of
the
conuersion
,
and
saluation
of
reprobates
,
ouerthrow
the
Doctrine
of
Gods
eternall
decree
,
and
immutability
.
Popery
comes
in
this
latter
rank
;
and
may
iustly
be
tearmed
heresie
,
by
direct
consequent
:
Though
not
in
their
graunt
,
yet
in
necessarie
proofe
and
inference
.
Thus
it
ouerthrowes
the
truth
of
Christs
humanity
,
while
it
holds
his
whole
humaine
body
locally
circumscribed
in
heauen
,
&
at
once
(
the
same
instant
)
wholy
present
in
ten
thousand
places
on
earth
,
without
circumscription
:
That
whole
Christ
is
in
the
formes
of
bread
,
with
all
his
dimensions
,
euery
part
hauing
his
own
place
and
figure
:
and
yet
so
,
as
that
he
is
wholly
in
euery
part
of
the
breade
.
Our
iustification
,
while
it
ascribes
it
to
our
owne
workes
:
The
Al-sufficiency
of
Christs
owne
Sacrifice
,
whiles
they
reiterate
it
daily
by
the
handes
of
a
Priest
.
Of
his
satisfaction
,
while
they
holde
a
payment
of
our
vtmost
farthings
,
in
a
deuised
Purgatory
.
Of
his
mediation
,
while
they
implore
others
to
ayde
them
,
not
only
by
their
intercession
,
but
their
merites
;
suing
not
onely
for
their
Prayes
,
but
their
gifts
:
The
value
of
the
Scriptures
,
whiles
they
hold
them
insufficient
,
obscure
,
in
points
essentiall
to
saluation
,
&
bind
them
to
an
vncertaine
dependance
vpon
the
Church
.
Besides
hundreds
of
this
kind
,
there
are
heresies
in
actions
,
contrary
to
those
fundamentall
practises
which
God
requires
of
his
:
As
prohibitions
of
Scriptures
to
the
Laity
:
Prescriptions
of
deuotion
in
vnknowne
tongues
:
Tying
,
the
effect
of
Sacraments
and
Prayers
to
the
externall
worke
:
Adoration
of
Angels
,
Saints
,
Bread
,
Reliques
,
Crosses
,
Jmages
:
All
which
,
are
as
so
many
reall
vnderminings
of
the
sacred
foundation
,
which
is
no
lesse
actiue
,
then
vocall
.
By
this
,
the
simplest
may
see
,
what
we
must
holde
of
Papists
;
neyther
as
no
Heretiques
,
nor
yet
so
palpable
as
the
worst
:
If
any
man
aske
for
theyr
conuiction
.
In
the
simpler
sort
,
I
grant
this
excuse
fayre
and
tollerable
:
Poore
soules
,
they
cannot
bee
any
otherwise
informed
,
much
lesse
perswaded
:
Whiles
in
trueth
of
heart
,
they
hold
the
maine
principles
which
they
know
,
doubtlesse
,
the
mercie
of
God
may
passe
ouer
their
ignorant
weakenesse
,
in
what
they
cannot
know
.
For
the
other
,
I
feare
not
to
say
,
that
many
of
their
errours
are
wilfull
.
The
light
of
truth
hath
shined
out
of
heauen
to
them
,
and
they
loue
darkenesse
more
then
light
.
Jn
this
state
of
the
Church
:
hee
shall
speake
and
hope
idly
,
that
shall
call
for
a
publique
and
vniuersall
euiction
:
How
can
that
be
,
when
they
pretend
to
bee
Iudges
in
their
owne
cause
?
Vnlesse
they
wil
not
be
aduersaries
to
themselues
,
or
iudge
of
vs
,
this
course
is
but
impossible
:
As
the
Diuell
,
so
Antichrist
,
will
not
yeelde
:
both
shall
bee
subdued
;
neyther
will
treat
of
peace
:
what
remains
,
but
that
the
Lorde
shall
consume
that
wicked
man
(
which
is
now
clearely
reuealed
)
with
the
breath
of
his
mouth
,
&
abolish
him
with
the
brightnes
of
his
comming
.
Euen
so
,
Lord
Iesus
come
quickly
.
This
briefly
is
my
conceit
of
Popery
,
which
I
willingly
refer
to
your
clear
&
deepe
iudgement
,
being
not
more
desirous
to
teach
the
ignoraunt
▪
what
I
knowe
,
then
to
learne
of
you
what
I
should
teach
,
&
know
not
.
The
Lord
direct
all
our
thoughts
to
his
glory
,
&
the
behoofe
of
his
Church
.
EPIST.
V.
Written
long
since
to
Mr.
I.
W.
¶
Disswading
from
seperation
:
&
shortly
oppugning
the
grounds
of
that
errour
.
IN
my
former
Epistle
(
I
confesse
)
J
touched
the
late
seperation
with
a
light
hand
:
onely
setting
downe
the
iniurie
of
it
(
at
the
best
)
not
discussing
the
groundes
in
common
;
now
your
daunger
drawes
me
on
to
this
discourse
:
it
is
not
much
lesse
thanke-woorthy
,
to
preuent
a
disease
,
then
to
cure
it
:
you
confesse
that
you
doubt
;
I
mislike
it
not
,
doubting
is
not
more
the
way
to
errour
,
then
to
satisfaction
;
lay
downe
first
,
all
pride
and
preiudice
,
and
I
cannot
fear
you
:
I
neuer
yet
knew
any
man
of
this
way
,
which
hath
not
bewraide
himselfe
far
gone
with
ouer-weening
:
and
therefore
it
hath
beene
iust
with
God
,
to
punish
their selfe
loue
with
error
:
an
humble
spirit
is
a
fit
subiect
for
trueth
:
prepare
you
your
heart
,
and
let
mee
then
answere
,
or
rather
God
for
mee
;
you
doubt
whether
the
notorious
sin
of
one
vnreformed
,
vncensured
,
defile
not
the
whole
Congregation
;
so
as
we
may
not
without
sinne
communicate
therewith
:
&
why
not
the
whole
Church
?
wo
were
vs
,
if
we
should
thus
liue
in
the
daunger
of
all
men
:
haue
we
not
sins
enow
of
our
own
,
but
we
must
borrow
of
others
?
Each
man
shal
beare
his
own
burden
:
is
ours
so
light
,
that
we
cal
for
more
waight
,
&
vndertake
what
God
neuer
imposed
?
It
was
enough
for
him
that
is
God
&
man
to
bear
others
iniquities
;
it
is
no
taske
for
vs
,
which
shrink
vnder
the
least
of
our
owne
:
But
it
is
made
ours
,
you
say
(
thogh
anothers
)
by
our
toleration
&
conniuence
:
indeede
,
if
we
consent
to
them
;
encourage
them
,
imitate
or
accompany
them
in
the
same
excesse
of
ryot
;
yet
more
,
the
publicke
person
,
that
forbeares
a
knowne
sin
,
sinneth
;
but
if
each
mans
known
sinne
be
euery
mans
,
what
difference
is
betwixt
the
roote
and
the
braunches
?
Adams
sinne
spread
it selfe
to
vs
,
because
wee
were
in
him
,
stood
or
fell
in
him
;
our
case
is
not
such
.
Do
but
see
how
God
scorneth
that
vniust
Prouerbe
of
the
Iewes
,
That
the
fathers
haue
eaten
sower
Grapes
,
and
the
childrens
teeth
are
set
on
edge
?
How
much
lesse
are
straungers
?
Js
any
bond
so
neere
as
this
of
blood
?
Shall
not
the
childe
smart
for
the
Parent
;
and
shall
wee
(
euen
spiritually
)
for
others
?
You
obiect
Achans
stealth
,
&
Israels
punishment
:
an
vnlike
case
,
&
extraordinary
:
for
see
how
direct
Gods
charge
is
.
Be
ye
ware
of
the
execrable
thing
least
ye
make
your selues
execrable
,
and
in
taking
of
the
execrable
thing
,
make
also
the
hoast
of
Israell
execrable
and
trouble
it
.
Now
euery
man
is
made
a
party
,
by
a
peculiar
iniunction
,
and
not
onely
all
Israell
is
as
one
man
:
but
euery
Israelite
is
a
publicke
person
in
this
act
;
you
cannot
shewe
the
like
in
euery
one
,
no
,
not
in
any
:
it
was
a
lawe
for
the
present
,
not
intended
for
perpetuity
:
you
may
as
well
challenge
the
Trumpets
of
Rammes-hornes
,
and
seauen
dayes
walke
vnto
euery
siedge
.
Looke
else
,
where
the
Church
of
Thyatira
suffers
the
Woman
Iezabel
to
teach
and
deceyue
.
A
great
sinne
,
Yet
to
you
(
saith
the
spirit
)
the
rest
of
Thyatira
,
as
many
as
haue
not
this
learning
:
I
will
put
vpon
you
none
other
burden
,
but
that
which
you
haue
,
holde
fast
;
Hee
saith
not
,
Leaue
your
Church
,
but
Hold
fast
your
owne
.
Look
into
the
practise
of
the
Prophets
,
ransacke
their
burdens
,
and
see
if
you
find
this
there
;
yea
,
beholde
our
best
patterne
,
the
sonne
of
God
.
The
Iewish
Rulers
in
Christ
time
were
notoriously
couetous
,
proud
,
oppressing
,
cruel
,
superstitious
,
our
Sauiour
feared
not
polluting
,
in
ioyning
with
them
;
and
was
so
far
from
seperating
himselfe
,
that
he
called
&
sent
others
to
them
.
But
,
a
little
Leauen
Leauens
the
whole
lumpe
:
it
is
true
,
by
the
infection
of
it
;
sinne
,
where
it
is
vnpunnished
,
spreadeth
;
it
so
wreth
al
those
whose
hands
are
in
it
,
not
others
.
If
we
dislike
it
,
detest
,
resist
,
reproue
,
and
mourn
for
it
;
we
cannot
be
tainted
:
the
Corinthian
loue-feasts
had
grosse
and
sinfull
disorder
:
yet
you
heare
not
Paul
say
,
Abstaine
from
the
Sacrament
till-these
bee
reformed
;
Rather
he
enioynes
the
act
,
and
controules
the
abuse
:
GOD
hath
bidden
you
heare
and
receiue
:
shew
me
,
where
he
hath
sayd
,
except
others
be
sinfull
.
Their
vncleannesse
can
no
more
defile
you
,
then
your
holinesse
can
excuse
them
.
But
while
J
communicate
(
you
say
)
I
consent
;
God
forbid
.
It
is
sinne
not
to
cast
out
the
deseruing
;
but
not
yours
:
who
made
you
a
Ruler
&
a
Iudge
?
The
vnclean
must
be
seperated
,
not
by
the
people
:
I
Would
you
haue
no
distinction
betwixt
priuate
and
publicke
persons
?
What
strange
confusion
is
this
?
And
what
other
then
the
olde
note
of
Corah
and
his
company
,
Ye
take
too
much
vpon
you
,
seeing
all
the
Congregation
is
holy
,
euery
one
of
them
,
and
the
Lord
is
among
them
:
wherfore
,
then
lift
you
vp
your selues
aboue
the
congregation
of
the
Lorde
?
What
is
(
if
this
bee
not
)
to
make
a
monster
of
Christs
body
:
hee
is
the
heade
,
his
Church
the
body
,
consisting
of
diuers
limbes
?
All
haue
their
seuerall
faculties
and
imployments
;
not
euery
one
,
al
;
who
would
immagine
any
man
so
absurd
,
as
to
say
,
that
this
body
shold
be
al
toong
,
or
al
hands
;
euery
man
a
Teacher
,
euery
man
a
Ruler
?
As
if
Christ
had
sayde
to
euery
man
,
Goe
teach
,
and
whose
sinnes
ye
remit
:
Howe
Sencelesse
are
these
two
extreames
?
Of
the
Papists
,
that
one
man
hath
the
Keyes
:
Of
the
Brownists
,
that
euerie
man
hath
them
.
But
these
priuiledges
and
charges
are
giuen
to
the
Church
▪
True
;
to
be
executed
by
hir
Gouernours
,
the
faculty
of
speech
is
giuen
to
the
whole
man
,
but
the
vse
of
it
to
the
proper
Instrument
.
Man
speaketh
;
but
by
his
toong
;
if
a
voice
should
be
heard
from
his
hand
,
eare
,
foote
,
it
were
vnnaturall
.
Now
if
the
tongue
speak
not
when
it
ought
,
shall
we
be
so
foolish
as
to
blame
the
hand
?
But
you
say
;
If
the
tongue
speake
not
,
or
speak
ill
,
the
whole
man
smarteth
;
the
man
sinneth
:
I
graunt
it
,
but
you
shall
set
the
naturall
body
on
too
hard
a
racke
,
if
you
straine
it
in
all
thinges
,
to
the
likenesse
of
the
spirituall
,
or
ciuill
.
The
members
of
that
being
quickned
by
the
same
soule
,
haue
charge
of
each
other
,
and
therefore
either
stand
or
fall
together
:
It
is
not
so
in
these
.
If
then
notwithstanding
vnpunnished
sinnes
wee
may
ioyne
with
the
true
Church
:
Whether
is
ours
such
?
You
doubt
,
and
your
solicitors
deny
:
surely
if
wee
haue
many
enormities
,
yet
none
worse
then
rash
and
cruel
iudgment
;
let
them
make
this
a
colour
to
depart
from
themselues
:
there
is
no
lesse
woe
to
them
that
cal
good
,
euil
:
To
iudge
one
man
is
bold
and
daungerous
:
Iudge
then
,
what
it
is
to
condemne
a
whole
church
:
God
knowes
,
as
much
without
cause
,
as
without
shame
,
Vaine
men
may
libel
against
the
spouse
of
Christ
:
her
husband
neuer
diuorc't
her
:
No
,
his
loue
is
still
aboue
their
hatred
,
his
blessinges
aboue
their
censures
:
Do
but
ask
them
,
were
we
euer
the
true
church
of
God
?
If
they
deny
it
,
Who
then
were
so
?
Had
God
neuer
Church
vpon
earth
,
since
the
Apostles
time
,
till
Barrow
&
Greenwood
arose
?
And
euen
then
scarce
a
number
?
nay
,
when
or
where
was
euer
any
man
in
the
worlde
(
except
in
the
Schooles
perhaps
of
Donatus
or
Nouatus
)
that
taught
their
Doctrine
;
and
now
still
hath
hee
none
,
but
in
a
blind
lane
at
Amsterdam
?
Can
you
thinke
this
probable
?
If
they
affirme
it
,
when
ceased
we
?
Are
not
the
pointes
controuerted
still
the
same
?
The
same
Gouernment
,
the
same
doctrine
?
Their
minds
are
changed
,
not
our
estate
:
Who
hath
admonished
,
euinced
,
eccommunicated
vs
;
and
when
?
All
these
must
be
done
;
Will
it
not
be
a
shame
to
say
,
that
Francis
Iohnson
,
as
he
tooke
power
to
excommunicate
his
Brother
,
and
Father
;
so
had
power
to
excommunicate
his
Mother
,
the
Church
?
How
base
and
idle
are
these
conceits
?
Are
we
then
heretickes
condemned
in
ourselues
,
wherin
ouerthroew
wee
the
foundation
?
What
other
God
,
Sauiour
,
Scriptures
,
Iustification
,
Sacraments
,
Heauen
,
do
they
teach
beside
vs
?
Can
al
the
Maisters
of
seperation
,
yea
can
al
the
churches
in
Christendome
,
set
forth
a
more
exquisite
and
woorthy
confession
of
Faith
,
then
is
contained
in
the
Articles
of
the
Church
of
England
?
Who
can
hold
these
,
and
be
hereticall
?
Or
,
from
which
of
these
are
we
reuolted
?
But
to
make
this
good
,
they
haue
taught
you
to
say
,
that
euery
trueth
in
Scripture
is
fundamentall
;
so
fruitfull
is
errour
of
absurdities
;
Whereof
stil
one
breedes
another
more
deformed
then
it selfe
.
That
Trophimus
was
left
at
Miletum
sicke
,
that
Pauls
Cloake
was
left
at
Troas
,
that
Gaius
Paules
hoast
,
saluted
the
Romaines
,
that
Naball
was
drunke
;
or
that
Thamar
baked
Cakes
,
and
a
thousand
of
this
nature
are
fundamentall
:
how
large
is
the
separatists
Creed
,
that
hath
all
these
Articles
?
If
they
say
al
Scripture
is
of
the
same
author
,
of
the
same
authority
:
so
say
we
,
but
not
of
the
same
vse
:
is
it
as
necessary
for
a
Christian
to
knowe
that
Peter
hosted
with
one
Simon
a
tanner
in
Ioppd
,
as
that
Iesus
Christ
the
son
of
God
was
born
of
the
Virgin
Mary
.
What
a
monster
is
this
of
an
opinion
,
that
al
trueths
are
equal
?
that
this
spiritual
house
should
be
all
foundation
,
no
wals
,
no
roofe
?
Can
no
man
be
saued
but
hee
that
knowes
euery
thing
in
scripture
?
Then
both
they
and
we
,
are
excluded
:
heauen
wold
not
haue
so
many
,
as
their
Parlor
at
Amsterdam
:
Can
any
man
be
saued
that
knowes
nothing
in
Scripture
?
It
is
far
from
them
to
bee
so
ouercharitable
to
affirm
it
:
you
see
then
that
both
al
truths
must
not
of
necessity
be
known
,
&
some
must
:
&
these
we
iustly
call
fundamental
:
which
who
so
holdeth
,
al
his
hay
&
stubble
(
through
the
mercy
of
God
)
condemn
him
not
:
stil
he
hath
right
to
the
church
on
erth
,
&
hope
in
heauen
:
but
whither
euery
truth
be
fundamental
,
or
necessary
:
discipline
(
you
say
)
is
so
:
indeed
necessary
to
the
wel-being
of
a
church
,
no
more
:
it
may
be
true
without
it
,
not
perfect
.
Christ
compares
his
spouse
to
an
army
with
banners
:
as
order
is
to
an
army
,
so
is
Discipline
to
the
Church
:
if
the
troups
be
not
well
marshalled
in
their
seuerall
ranks
,
&
moue
not
forward
,
acording
to
the
discipline
of
warre
,
it
is
an
army
stil
:
confusion
may
hinder
their
succes
,
it
cannot
bereaue
them
of
their
name
:
it
is
,
as
beautiful
proportion
to
the
body
,
an
hedge
to
a
vineyard
,
a
wal
to
a
Citty
,
an
hem
to
a
garment
,
seeling
to
an
house
.
It
may
be
a
body
,
vineyard
,
Citty
,
garment
,
house
,
without
them
:
it
cannot
be
wel
and
perfect
:
yet
which
of
our
aduersaries
will
say
wee
haue
no
Discipline
?
Some
they
graunt
,
but
not
the
right
:
as
if
they
sayde
?
Your
Citty
hath
a
Bricke-wall
indeede
,
but
it
should
haue
one
of
hewen
stone
;
your
Vineyard
is
hedged
,
but
it
should
be
paled
&
ditched
:
while
they
cauill
at
what
wee
want
,
wee
thanke
God
for
what
wee
haue
;
and
so
much
we
haue
,
in
spight
of
all
detraction
,
as
makes
vs
both
a
true
Church
,
and
a
worthy
one
.
But
the
mayn
quarrel
is
against
our
Ministery
,
and
forme
of
worship
:
let
these
be
examined
;
this
is
the
Circle
of
their
censure
.
No
Church
,
therefore
no
Ministery
:
and
no
Ministery
,
therefore
no
Church
:
vnnatural
sons
,
that
spit
in
the
face
of
those
spirituall
Fathers
that
be
got
them
,
and
the
Mother
that
bore
them
.
What
woulde
they
haue
?
Haue
wee
not
competent
guifts
from
aboue
,
for
so
great
a
function
?
Are
we
all
vnlearned
,
vnsufficient
?
Not
a
man
that
knowes
to
deuide
the
word
aright
?
As
Paul
to
the
Corinthes
,
is
it
so
that
there
is
not
one
wise
man
amongest
vs
?
No
man
will
affirm
it
:
some
of
them
haue
censured
our
excesse
in
some
knowledge
;
none
,
our
defect
in
all
:
What
then
?
Haue
we
not
a
true
desire
to
do
faithful
seruice
to
God
and
his
Church
?
No
zeal
for
Gods
glory
?
Who
hath
beene
in
our
harts
to
see
this
?
Who
dare
vsurp
vpon
God
,
&
condemn
our
thoughts
?
Yea
,
we
appeale
to
that
only
Iudge
of
harts
,
whether
he
hath
not
giuen
vs
a
sincere
longing
for
the
good
of
his
Syon
:
he
shall
make
the
thoughts
of
al
hearts
manifest
:
and
then
shall
euerie
man
haue
praise
of
God
:
if
then
wee
haue
both
ability
and
will
to
do
publick
good
:
our
inward
calling
(
which
is
the
mayne
poynt
)
is
good
and
perfect
:
for
the
outward
,
what
want
wee
?
Are
we
not
first
(
after
good
triall
)
presented
&
approued
by
the
learned
,
in
our
Colledges
:
examined
by
our
church-gouernors
,
ordaind
by
imposition
of
hands
of
the
eldership
,
alowed
by
the
congregations
,
we
are
set
ouer
:
do
we
not
labor
in
word
&
doctrine
?
do
we
not
carefully
administer
the
sacraments
of
the
Lord
Iesus
?
haue
we
not
by
our
publick
means
won
many
soules
to
God
?
what
shuld
we
haue
&
do
more
?
Al
this
,
&
yet
no
true
Ministers
?
we
passe
very
little
to
be
iudged
of
them
,
or
of
mans
day
:
but
our
ordainers
(
you
say
)
are
Antichristian
:
surely
our
censurers
are
vnchristian
:
tho
we
shold
grant
it
:
some
of
vs
were
baptized
by
hereticks
:
is
the
sacrament
annihilated
,
and
must
it
bee
redoubled
?
How
much
lesse
ordination
,
which
is
but
an
outward
admission
to
preach
the
gospel
?
God
forbid
that
we
shold
thus
condemne
the
innocent
:
more
hands
were
laid
vpon
vs
,
then
one
:
&
of
them
,
for
the
principall
,
except
but
their
perpetual
honor
,
&
som
few
immateriall
rites
,
let
an
enemy
say
what
they
differ
,
from
Super-intendents
?
&
can
their
double
honor
make
them
no
elders
?
Jf
they
haue
any
personal
falts
,
why
is
their
calling
scourged
?
Looke
into
our
Sauiours
times
:
what
corruptions
were
in
the
very
Priesthood
?
It
was
now
made
annual
,
which
was
before
fixed
&
singular
.
Christ
saw
these
abuses
,
&
was
silent
:
heere
was
much
dislike
,
and
no
clamour
;
we
for
lesse
,
exclaim
&
seperate
:
euen
personal
offences
are
fetcht
into
the
condemnation
of
lawfull
courses
.
God
giue
both
pardon
and
redresse
to
this
foule
vncharitablenesse
.
Alas
!
how
ready
are
wee
to
tosse
the
fore-part
of
our
Wallet
,
whiles
our
owne
faultes
are
ready
to
breake
our
neckes
behinde
vs
:
all
the
world
sees
and
condemnes
their
ordination
to
be
faulty
,
yea
none
at
all
,
yet
they
cry
out
first
on
vs
,
craftily
(
J
thinke
)
least
wee
should
complaine
:
that
Church-gouernours
should
ordaine
Ministers
,
hath
beene
the
constant
practise
of
the
Church
,
from
Christs
time
,
to
this
houre
.
I
except
onely
in
an
extreame
desolation
,
meerely
for
the
first
course
:
that
the
people
shoulde
make
their
Ministers
,
was
vnheard
of
in
al
ages
&
Churches
till
Bolton
,
Browne
,
and
Barrow
:
and
hath
neyther
coulour
nor
example
:
Dooth
not
this
comparison
seeme
strange
and
harsh
?
Their
Tradesmen
may
make
true
Ministers
,
our
Ministers
cannot
:
who
but
they
wold
not
be
ashamed
of
such
a
position
?
Or
who
but
you
woulde
not
thinke
the
tyme
mispent
in
answering
it
?
No
lesse
friuolous
are
those
exceptions
that
are
taken
against
our
worshippe
of
God
,
condemned
for
false
and
Idolatrous
,
whereof
Volumnes
of
Apologies
are
written
by
others
:
we
meet
together
,
pray
,
read
,
heare
,
preach
,
sing
,
administer
,
and
receiue
Sacraments
:
wherein
offend
we
?
How
many
Goddes
do
we
pray
to
?
Or
to
whom
but
the
true
God
?
In
what
words
but
holy
?
whom
do
we
preach
but
the
same
Christ
with
them
?
what
point
of
faith
,
not
theirs
?
What
sacraments
but
those
they
dare
not
but
allow
?
Where
lyes
our
Idolatry
,
that
we
may
let
it
out
?
Jn
the
maner
of
performing
:
in
set
Prayers
,
Antichristian
Ceremonies
of
crossing
,
kneeling
,
&c
,
For
the
former
:
what
sinne
is
this
?
The
Original
and
truth
of
Prayer
is
in
the
heart
:
the
voyce
is
but
as
accidentall
:
if
the
heart
may
often
conceiue
the
same
thought
,
the
tongue
her
seruant
may
often
vtter
it
,
in
the
same
words
:
and
if
daily
to
repeat
the
same
speeches
be
amisse
,
then
to
entertaine
the
same
spirituall
desires
,
is
sinnefull
:
to
speak
once
without
the
heart
is
Hypocriticall
:
but
to
speake
often
the
same
request
with
the
heart
,
neuer
offendeth
.
What
intollerable
boldnesse
is
this
;
to
condemne
that
in
vs
which
is
recorded
to
haue
beene
the
continuall
practise
of
Gods
Church
in
all
successions
?
Of
the
Iewes
,
in
the
time
of
Moses
,
Dauid
,
Salomon
,
Iehosophat
,
Ezekiah
,
Ieremie
:
Of
the
auncient
Christian
assemblies
,
both
Greek
and
Latine
,
and
now
at
this
day
of
all
reformed
churches
in
Christendom
;
yea
,
which
our
Sauiour
himselfe
so
directly
allowed
,
&
in
a
manner
prescribed
:
&
the
blessed
Apostles
Paul
&
Peter
in
all
theyr
formall
salutations
(
which
were
no
other
then
set
prayers
)
so
commonlie
practised
:
for
the
other
(
least
I
exceed
a
letter
)
tho
wee
yeild
them
such
as
you
imagine
;
worse
they
cannot
be
:
they
are
but
Ceremonious
appendances
:
the
body
&
substance
is
sound
.
Blessed
be
God
that
we
can
haue
his
true
Sacraments
at
so
easie
a
rate
,
as
the
payment
(
if
they
were
such
)
of
a
few
circumstantiall
in
conueniences
:
Howe
many
deer
children
of
God
in
al
ages
,
euen
neere
the
Golden
times
of
the
Apostles
,
haue
gladly
purchased
them
much
deerer
,
&
not
complained
:
but
see
howe
our
Church
imposes
them
:
not
as
to
bind
the
Conscience
,
otherwise
then
by
the
common
bonde
of
obedience
;
not
as
actions
;
wherein
Gods
worship
essentially
consisteth
,
but
as
themselues
,
Ceremonies
:
comely
or
couenient
,
not
necessarie
;
whatsoeuer
:
is
this
a
sufficient
ground
of
seperation
?
Howe
many
moderate
and
wiser
spirits
haue
we
,
that
cannot
approue
the
Ceremonies
,
yet
dare
not
forsake
the
Church
?
And
that
holde
your
departure
far
more
euill
,
then
the
cause
.
You
are
inuited
to
a
feast
,
if
but
a
Napkin
or
Trencher
bee
misplaced
,
or
a
dish
ill
carued
,
do
you
run
from
the
Table
,
and
not
stay
to
thank
the
hoast
?
Eyther
be
lesse
curious
,
or
more
charitable
.
Woulde
God
both
you
,
and
all
other
,
which
either
fauor
the
seperation
,
or
professe
it
,
coulde
but
read
ouer
the
auncient
Stories
of
the
Church
,
to
see
the
true
state
of
things
and
times
;
the
beginninges
,
proceedings
,
increases
,
encounters
yeildings
,
restaurations
of
the
Gospell
,
what
the
holy
Fathers
of
those
first
times
,
were
glad
to
swallow
,
for
peace
;
what
they
helde
,
practised
,
found
,
left
:
whosoeuer
knowes
but
these
things
cannot
seperate
:
and
shal
not
be
contented
onely
,
but
thankful
:
God
shall
giue
you
still
more
light
:
in
the
meane
time
,
vpon
the
perril
of
my
soule
,
stay
,
and
take
the
blessed
offers
of
your
God
,
in
peace
:
And
since
Christ
sayeth
to
you
by
my
hand
,
wil
you
also
go
away
?
Answere
him
with
that
worthy
Disciple
,
Maister
whether
shall
I
go
from
thee
,
thou
hast
the
words
of
eternall
life
?
EPIST.
VI.
To
Mr.
I.
B.
¶
A
complaint
of
the
mis-education
of
our
Gentry
.
I
Confesse
,
I
cannot
honor
blood
without
good
qualities
,
not
spare
it
;
with
ill
.
There
is
nothing
that
I
more
desire
to
be
taught
,
then
what
is
true
Nobilitie
:
What
thanke
is
it
to
you
that
you
are
borne
wel
?
If
you
could
haue
lost
this
priuiledge
of
Nature
,
I
feare
you
had
not
beene
thus
far
Noble
:
That
you
may
not
plead
desert
,
you
had
this
before
you
were
;
long
ere
you
could
either
know
or
preuent
it
;
you
are
deceiued
if
you
thinke
this
any
other
then
the
body
of
Gentility
,
the
life
and
soule
of
it
,
is
in
noble
and
vertuous
disposition
,
in
gallantnesse
of
spirit
,
without
hautinesse
,
without
insolence
,
without
scornfull
ouerlynesse
:
shortly
,
in
generous
qualities
,
carriage
,
actions
.
See
your
error
,
and
know
that
this
demeanor
dooth
not
aunswere
an
honest
byrth
:
If
you
can
follow
all
fashions
,
drinke
all
healths
,
weare
fauours
and
good
cloths
,
consort
with
Ruffians
,
companions
,
swear
the
biggest
Oaths
,
quarrell
easily
,
fight
desperately
,
game
in
euery
inordinate
Ordinary
,
spend
your
patrimony
ere
it
fall
,
looke
on
euery
man
betwixt
scorne
and
anger
;
vse
gracefully
some
gestures
of
apish
complement
;
talke
irreligiously
,
dally
with
a
Mistris
,
or
(
which
tearme
is
plainer
)
hunt
after
Harlots
,
take
smoake
at
a
Play-house
,
and
liue
as
if
you
were
made
all
for
sport
,
you
thinke
you
haue
doone
enough
,
to
merit
,
both
of
your
blood
,
and
others
opinions
.
Certainly
,
the
world
hath
no
basenesse
,
if
this
be
generosity
:
Wel-fare
the
honest
and
ciuill
rudenesse
of
the
obscure
sonnes
of
the
earth
,
if
such
be
the
graces
of
the
eminent
:
The
shame
whereof
(
methinkes
)
is
not
so
proper
to
the
wildnesse
of
youth
,
as
to
the
carelesnesse
or
vanity
of
Parents
:
I
speake
it
boldly
;
our
land
hath
no
blemmish
comparable
to
the
mis-education
of
our
Gentry
;
Infancy
and
youth
are
the
seed-times
of
al
hopes
:
if
those
passe
vnseasonably
,
no
fruit
can
be
expected
from
our
age
,
but
shame
and
sorrow
:
who
should
improue
these
,
but
they
which
may
commaund
them
:
I
cannot
altogether
complaine
of
our
first
yeares
.
How
like
are
wee
to
children
,
in
the
training
vp
of
our
children
?
Giue
a
childe
some
painted
Babe
;
he
ioyes
in
it
at
first
sight
:
and
for
some
daies
wil
not
abide
it
out
of
his
hand
or
bosome
;
but
when
hee
hath
sated
himselfe
with
the
newe
pleasure
of
that
guest
,
hee
now
(
after
a
while
)
casts
it
into
Corners
,
forgets
it
,
and
can
look
vpon
it
,
with
no
care
:
Thus
do
we
by
ours
.
Their
first
times
finde
vs
not
more
fond
,
then
carefull
:
we
doe
not
more
follow
them
with
our
loue
,
then
ply
them
with
instruction
:
When
this
delight
beginnes
to
grow
stale
,
we
begin
to
grow
negligent
.
Nothing
that
I
know
can
be
faulted
in
the
ordering
of
Child-hood
,
but
indulgence
Foolish
Mothers
,
admit
of
Tutors
,
but
debarre
rods
?
These
,
while
they
desire
their
Children
may
learne
,
but
not
smart
,
as
is
sayde
of
Apes
,
kill
theyr
young
ones
with
loue
;
for
what
can
worke
vpon
that
age
,
but
feare
?
And
what
feare
without
correction
?
Now
at
last
,
with
what
measure
of
Learning
their
owne
wil
would
vouchsafe
to
receiue
,
they
are
too
earely
sent
to
the
Common
Nurseries
of
Knowledge
;
There
(
vnlesse
they
fal
vnder
carefull
tuition
)
they
study
in
iest
,
and
play
in
earnest
.
In
such
vniuersal
meanes
of
Learning
,
all
cannot
fal
besides
them
;
what
their
company
,
what
their
recreation
would
either
instil
or
permit
,
they
bring
home
to
their
gladde
parents
.
Thence
are
they
transplanted
to
the
Collegiate
Jnnes
of
our
common
Lawes
:
and
there
too
manie
learne
to
be
lawlesse
,
and
to
forget
their
former
little
.
Paules
is
their
Westminster
,
their
Study
,
an
Ordinary
,
or
Play-house
,
or
Dauncing
Schoole
;
&
some
Lambert
their
Polydon
.
And
now
after
they
haue
(
not
without
much
expence
)
learned
fashions
and
licentiousnesse
,
they
returne
home
,
full
of
welcomes
and
gratulations
.
By
this
time
some
blossomes
of
youth
appearing
in
their
face
,
admonish
their
Parents
to
seeke
them
some
seasonable
match
;
Wherein
the
Father
inquires
for
Wealth
,
the
Sonne
for
Beautie
,
perhappes
the
Mother
for
parentage
,
scarce
any
for
Vertue
,
for
Religion
.
Thus
setled
,
What
is
their
care
,
theyr
discourse
;
yea
,
their
Trade
,
but
eyther
an
Hound
,
or
an
Hawke
?
And
it
is
wel
,
if
no
woorse
:
And
now
,
they
so
liue
,
as
if
they
had
forgotten
that
there
were
Bookes
:
Learning
is
for
Priests
,
and
Pedants
;
For
Gentlemen
,
pleasure
.
Oh!
that
eyther
wealth
,
or
wit
should
bee
cast
away
thus
basely
:
That
euer
Reason
should
growe
so
debauched
,
as
to
thinke
any
thinge
more
worthy
then
knowledge
:
with
what
shame
and
emulation
may
wee
looke
vpon
other
Nations
(
whose
Apish
fashions
we
can
take
vppe
in
the
Channelles
,
neglecting
their
immitable
examples
)
and
with
what
scorn
do
they
looke
vpon
vs
?
They
haue
their
solemne
Academies
for
all
those
qualities
,
which
may
accomplish
Gentility
:
from
which
they
returne
richly
furnished
,
both
for
action
and
speculation
.
They
account
knowledge
and
ability
of
discourse
as
essential
to
greatnesse
,
as
bloud
:
neither
are
they
more
aboue
the
vulgar
in
byrth
,
then
in
vnderstanding
:
They
trauel
with
iudgement
,
and
return
with
experience
:
so
do
they
followe
the
excercises
of
the
body
,
that
they
neglect
not
the
culture
of
the
mind
.
From
hence
growes
ciuility
,
and
power
,
to
mannage
affayres
either
of
Iustice
or
State
;
From
hence
incouragement
to
learning
,
&
reuerence
from
inferiors
.
For
those
onely
can
esteeme
knowledge
,
which
haue
it
;
and
the
common
sort
frame
either
their
obseruance
,
or
contempt
out
of
the
example
of
their
leaders
.
Amongst
them
,
the
sons
of
Nobles
scorne
not
,
either
Marchandise
,
or
learned
professions
;
and
hate
nothing
so
much
,
as
to
do
nothing
:
I
shame
&
hate
to
thinke
,
that
our
gallants
hold
there
can
be
no
disparagement
,
but
in
honest
callings
.
Thus
perhaps
I
haue
abated
the
enuy
of
this
reproofe
,
by
communicating
it
to
more
;
which
J
had
not
done
,
but
that
the
generality
of
euil
importunes
redresse
.
I
wel
see
that
either
good
or
euil
descends
:
In
vain
shall
we
hope
for
the
reformation
of
the
many
,
while
the
better
are
disordered
.
Whome
to
solicit
heerein
,
J
know
not
,
but
all
:
How
gald
should
I
be
,
to
spend
my
light
to
the
snuffe
,
for
the
effecting
of
this
?
I
can
but
perswade
and
pray
;
these
I
will
not
fayle
of
:
The
rest
to
him
that
both
can
amend
and
punish
.
EPIST.
VII
.
To
Mr.
Ionas
Reigesbergius
in
Zeland
.
¶
Written
some
whiles
since
,
concerning
some
new
opinions
then
broached
in
the
Churches
of
Holland
;
and
vnder
the
name
of
Arminius
(
then
liuing
)
perswading
al
great
wits
to
a
study
and
care
of
the
common
Peace
of
the
Church
,
and
disswading
from
al
affectation
of
singularity
.
I
Receiued
lately
,
a
short
relation
of
some
newe
Paradoxes
from
your
Leiden
;
you
would
know
what
we
thinke
:
I
feare
not
to
be
censured
,
as
medling
:
your
truth
is
ours
:
The
Sea
cannot
deuide
those
Churches
whom
one
faith
vnites
.
I
know
not
howe
it
comes
to
passe
,
that
most
men
,
while
they
too
much
affect
ciuility
,
turne
flatterers
;
and
plaine
trueth
is
most
where
counted
rudenesse
.
Hee
that
tels
a
sicke
friend
he
looks
il
,
or
termes
an
angrie
tumour
the
Gowt
,
or
a
waterish
swelling
,
Dropsy
;
is
thought
vnmannerly
.
For
my
part
,
I
am
glad
that
I
was
not
borne
to
feed
humors
:
How
euer
you
take
your
owne
euils
,
I
must
tell
you
,
wee
pittie
you
,
and
thinke
you
haue
iust
cause
of
deiection
,
and
we
for
you
:
not
for
any
priuate
cares
,
but
(
which
touch
a
Christian
neerest
)
the
Common-wealth
of
God
.
Behold
,
after
all
those
hilles
of
carcasses
,
and
streames
of
bloud
,
your
ciuill
sword
is
sheathed
,
wherein
wee
neither
congratulate
,
nor
feare
your
peace
;
lo
now
,
insted
of
that
,
another
while
,
the
spiritual
sword
is
drawn
and
shaken
,
&
it
is
wel
if
no
more
.
Now
the
politick
State
sits
stil
,
the
church
quarrels
:
Oh!
the
insatiable
hostility
of
our
great
enemy
,
with
what
chaunge
of
mischiefes
dooth
he
afflict
miserable
man
?
No
sooner
did
the
Christian
world
begin
to
breath
from
persecution
but
it
was
more
punished
with
Arrianisine
:
when
the
red
dragon
cannot
deuour
the
child
,
he
tries
to
drowne
the
mother
;
&
when
the
waters
fail
,
he
raises
war
.
Your
famous
Iunius
had
nothing
more
admirable
than
his
loue
of
peace
:
when
our
busy
separatists
apealed
him
,
with
what
a
sweet
calmnes
did
he
reiect
them
,
&
with
a
graue
importunity
cal'd
them
to
moderation
.
How
it
wold
haue
vexed
his
holy
soule
(
now
out
of
the
danger
of
passions
,
to
haue
forseene
his
chaire
troblesom
.
God
forbid
that
the
Church
should
find
a
challenger
,
instead
of
a
Champion
:
Who
would
thinke
but
you
should
haue
beene
taught
the
benefite
of
peace
,
by
the
long
want
?
but
if
your
temporal
state
(
besides
either
hope
,
or
beleefe
)
hath
growne
wealthy
with
War
,
like
those
Fowles
which
fatten
with
harde
weather
:
yet
be
too
sure
,
that
these
spiritual
broyles
,
cannot
but
impouerish
the
Church
;
yea
,
affamish
it
.
Jt
were
pitty
that
your
Holland
should
be
stil
the
Amphitheatre
of
the
worlde
,
on
whose
Scaffoldes
,
all
other
Nations
should
sit
,
and
see
variety
of
bloudie
shewes
,
not
without
pitty
,
and
horror
.
Jf
I
might
challenge
ought
in
that
your
acute
,
and
Learned
Arminius
;
I
would
thus
solicit
,
and
coniure
him
:
Alas
!
that
so
Wise
a
man
should
not
know
the
worth
of
peace
;
that
so
noble
a
Sonne
of
the
Church
,
shoulde
not
be
brought
to
light
,
without
ripping
the
wombe
of
his
Mother
!
what
meane
these
subtle
Nouelties
?
If
they
make
thee
famous
,
and
the
Churche
miserable
;
who
shall
gain
by
them
?
Is
singularity
so
precious
,
that
it
should
cost
no
lesse
,
then
the
safety
and
quiet
of
our
common
mother
?
If
it
be
truth
thou
affectest
;
what
alone
?
Coulde
neuer
any
eyes
(
till
thine
)
bee
blessed
with
this
obiect
;
where
hath
that
Sacred
verity
hid
her self
thus
long
from
all
her
carefull
Inquisitors
,
that
shee
now
first
shewes
her
head
to
thee
vnsought
?
Hath
the
Gospel
shined
thus
long
,
and
bright
,
and
left
some
Corners
vnseene
?
Away
with
all
newe
truths
;
faire
and
plausible
they
may
be
,
sound
they
cannot
:
some
may
admire
thee
for
them
;
none
shall
blesse
thee
.
But
graunt
that
some
of
these
,
are
no
lesse
true
,
then
nice
poyntes
;
What
doe
these
vnseasonable
Crochets
and
quauers
trouble
the
harmonious
plain-songs
of
our
peace
?
Some
quiet
error
may
bee
better
then
some
vnruly
truth
.
Who
binds
vs
to
speak
all
we
thinke
?
So
the
Church
may
be
still
,
would
God
thou
wert
wise
alone
?
Did
not
our
aduersaries
quarrell
enough
before
,
at
our
quarrels
?
Were
they
not
rich
enough
with
our
spoils
?
By
the
dear
name
of
our
common
parents
,
what
meanest
thou
,
Arminius
?
Whether
tend
these
new-rais'd
dissentions
?
Who
shall
thriue
by
them
,
but
they
which
insult
vpon
vs
,
&
rise
by
the
fall
of
truth
?
who
shall
be
vndone
,
but
thy
Brethren
?
By
that
most
precious
,
and
bloudy
ransome
of
our
Sauiour
,
and
by
that
awefull
appearance
,
we
shall
once
make
before
the
glorious
Tribunall
of
the
son
of
God
,
remember
thy selfe
,
and
the
poore
distracted
limbes
of
the
Church
,
let
not
those
excellent
parts
,
wherewith
God
hath
furnished
thee
,
lye
in
the
narrow
way
,
and
cause
any
weake
one
,
eyther
to
fall
,
or
stumble
,
or
erre
.
For
Gods
sake
,
either
say
nothing
,
or
the
same
.
How
many
great
wittes
haue
sought
no
By-paths
,
and
now
are
happy
with
their
fellowes
.
Let
it
be
no
disparagement
to
goe
with
many
to
heauen
.
What
could
hee
reply
to
so
playne
a
charge
?
No
distinction
can
auoid
the
power
of
simple
truth
.
I
know
hee
hears
not
this
of
me
first
:
Neither
that
learned
and
woorthy
Fran.
Gomarus
,
nor
your
other
graue
fraternity
of
reuerend
Diuines
,
haue
beene
silent
in
so
mayne
a
cause
.
I
feare
rather
too
much
noyse
in
any
of
these
tumults
:
There
may
too
many
contend
;
not
intreat
.
Multitude
of
sutors
,
is
commonly
powerfull
;
howe
much
more
in
iust
motions
,
But
if
either
hee
,
or
you
,
shall
turne
me
home
,
and
bid
me
spend
my
little
moisture
vppon
our
owne
brandes
,
I
graunt
there
is
both
the
same
cause
,
and
the
same
neede
.
This
Counsell
is
no
whit
further
from
vs
,
because
it
is
directed
to
you
:
Any
Reader
can
chaunge
the
person
:
I
lament
to
see
,
that
euery
where
peace
hath
not
many
Clients
,
but
fewer
louers
;
yea
,
euen
many
of
those
that
praise
her
,
follow
her
not
.
Of
old
,
the
very
Nouation
men
,
Women
,
Children
,
brought
stones
and
morter
(
with
the
Orthodox
)
to
the
building
of
the
Church
of
the
Resurrection
,
and
ioyned
louingly
with
them
,
against
the
Arrians
:
lesser
quarrels
diuide
vs
;
and
euery
diuision
ends
in
blowes
,
and
euery
blow
is
returned
;
and
none
of
al
lightes
beside
the
Church
:
Euen
the
best
Apostles
dissented
;
neither
knoledge
,
nor
holynesse
can
redresse
all
differences
:
True
,
but
wisedome
and
charity
could
teach
vs
to
auoyde
their
preiudice
.
If
we
had
but
these
two
vertues
;
quarrels
should
not
hurt
vs
,
nor
the
Church
by
vs
:
But
(
alas
)
self-loue
is
too
strong
for
both
these
:
This
alone
opens
the
flood-gates
of
dissention
,
and
drownes
the
sweet
,
but
low
valley
of
the
Church
.
Men
esteem
of
opinions
,
because
their
owne
;
&
will
haue
truth
serue
,
not
gouerne
;
What
they
haue
vnder-taken
,
must
be
true
:
Victory
is
sought
for
,
not
satisfaction
;
Victory
of
the
Authour
,
not
of
the
cause
:
Hee
is
a
rare
man
that
knowes
to
yeeld
,
as
wel
to
argue
:
what
shold
we
do
then
,
but
bestow
our selues
vpon
that
which
too
many
neglect
,
publicke
peace
;
first
,
in
Prayers
that
we
may
preuaile
,
then
in
teares
that
we
preuaile
not
?
Thus
haue
I
beene
bold
to
chat
with
you
of
our
greatest
and
common
cares
.
Your
old
loue
,
&
late
Hospitall
entertainment
in
that
your
Island
,
called
for
this
rememberance
;
the
rather
to
keepe
your
English
tongue
in
breath
,
which
was
wont
not
to
bee
the
least
of
your
desires
.
Would
God
you
could
make
vs
hapy
with
newes
not
of
Truce
,
but
sincere
amity
&
vnion
;
not
of
Prouinces
,
but
spirits
.
The
God
of
Spirits
effect
it
both
heere
and
there
,
to
the
glory
of
his
Name
and
Church
.
EPIST.
VIII
.
To
W.
I.
condemned
for
Murder
.
¶
Effectually
preparing
him
,
and
(
vnder
his
name
)
whatsoeuer
Malefactor
,
for
his
death
.
IT
is
a
bad
cause
that
robbeth
vs
of
al
the
comfort
of
friendes
;
yea
,
that
turnes
their
remembrance
into
sorrow
.
None
can
do
so
,
but
those
that
proceed
from
our selues
;
For
outward
euils
,
which
come
from
the
infliction
of
others
,
make
vs
cleaue
faster
to
our
helpers
,
and
cause
vs
to
seeke
and
finde
ease
in
the
very
commisseration
of
those
that
loue
vs
:
whereas
those
grieses
which
arise
from
the
iust
displeasure
of
Conscience
,
will
not
abide
so
much
,
as
the
memory
of
others
affection
;
or
if
it
do
,
makes
it
so
much
the
greater
corrasiue
,
as
our
case
is
more
vncapeable
of
their
comfort
.
Such
is
yours
.
You
haue
made
the
mention
of
our
names
tedious
to
your selfe
,
and
yours
to
vs
.
This
is
the
beginning
of
your
payne
,
that
you
had
frends
:
If
you
may
now
smart
soundly
from
vs
,
for
your
good
,
it
must
be
the
onely
ioy
you
must
expect
,
and
the
finall
dutie
wee
owe
to
you
.
It
is
both
vaine
and
comfortlesse
to
heare
what
might
haue
beene
;
neither
would
J
send
you
backe
to
what
is
past
,
but
purposely
to
increase
your
sorrow
;
who
haue
caused
al
our
comfort
to
stand
in
your
teares
.
If
therefore
our
former
Counsailes
had
preuailed
,
neyther
had
your
hands
shed
innocent
bloude
,
nor
Iustice
yours
.
Now
,
to
your
great
sinne
,
you
haue
done
the
one
,
and
the
other
must
be
done
to
your
paine
,
and
we
your
welwillers
,
with
sorrow
and
shame
liue
to
be
witnesses
of
both
.
Your
sin
is
gone
before
,
the
reuenge
of
Iustice
wil
follow
:
Seeing
you
are
guilty
,
let
GOD
be
iust
;
Other
sinnes
speake
,
this
cryeth
;
and
will
neuer
be
silent
,
till
it
bee
answered
with
it selfe
:
For
your
life
;
the
case
is
hopeles
;
feed
not
your selfe
with
vaine
presumptions
,
but
settle
your selfe
to
expiate
anothers
bloude
with
your
owne
.
Would
God
your
desert
had
beene
such
,
that
we
might
with
any
comfort
haue
desired
you
might
liue
.
But
now
,
alas
,
your
fact
is
so
heynous
,
that
your
life
can
neyther
bee
craued
without
in-iustice
,
nor
bee
protracted
without
inwarde
torment
.
And
if
our
priuate
affection
shoulde
make
vs
deafe
to
the
shouts
of
bloud
,
and
partiality
should
teach
vs
to
forget
all
care
of
publicke
right
,
yet
resolue
,
there
is
no
place
for
hope
.
Since
then
you
could
not
liue
guiltlesse
,
there
remaines
nothing
but
that
you
labour
to
dye
penitent
;
and
since
your
bodye
cannot
bee
saued
aliue
,
to
endeuour
that
your
soule
may
bee
saued
in
death
.
Wherein
,
howe
happye
shall
it
bee
for
you
,
if
you
shall
yet
giue
care
to
this
my
last
aduice
;
too
late
indeede
for
your
recompence
to
the
Worlde
,
not
too
late
for
your selfe
.
You
haue
deserued
death
,
and
expect
it
;
Take
heede
least
you
so
fasten
your
eyes
vppon
the
first
death
of
the
body
,
that
you
should
not
look
beyond
it
,
to
the
second
,
which
alone
is
worthy
of
trembling
,
worthy
of
teares
.
For
this
,
though
terrible
to
Nature
,
yet
is
common
to
vs
,
with
you
.
You
must
dye
:
What
doe
wee
else
?
And
what
differs
our
end
from
yours
,
but
in
hast
and
violence
?
And
who
knowes
whether
in
that
?
It
may
bee
a
sickenesse
as
sharpe
,
as
suddaine
,
shal
fetch
vs
hence
:
It
may
bee
the
same
death
,
or
a
worse
,
for
a
better
cause
:
Or
if
not
so
,
There
is
much
more
miserie
in
lingering
:
Hee
dies
easily
,
that
dyes
soone
:
But
the
other
,
is
the
vtmost
vengeaunce
that
GOD
hath
reserued
for
his
enemies
:
This
is
a
matter
of
long
feare
,
and
short
payne
.
A
few
panges
lets
the
soule
out
of
prison
;
but
the
Torment
of
that
other
is
euerlasting
;
after
tenne
thousand
yeares
scorching
in
that
flame
,
the
payne
is
neuer
the
neerer
to
his
ending
.
No
time
giues
it
hope
of
abating
;
yea
,
time
hath
nothing
to
do
with
this
eternity
.
You
that
shall
feele
the
paine
of
one
minutes
dying
,
thinke
what
paine
it
is
to
be
dying
for
euer
and
euer
.
This
,
although
it
bee
attended
with
a
sharpe
paine
,
yet
is
such
as
some
strong
spirits
haue
indured
without
shew
of
yeildance
.
I
haue
herd
of
an
Irish
Traitor
,
that
when
he
lay
pining
vppon
the
wheele
with
his
bones
broke
,
asked
his
friend
if
hee
changed
his
countenance
at
all
:
caring
lesse
for
the
paine
,
then
the
shew
of
feare
.
Few
men
haue
dyed
of
greater
paines
,
then
others
haue
sustained
and
liue
.
But
that
other
ouer-whelms
both
body
and
soule
,
and
leaues
no
roome
for
any
comfort
in
the
possibility
of
mitigation
.
Heere
,
men
are
executioners
,
or
diseases
;
there
fiends
.
Those
diuels
that
were
ready
to
tempt
the
gracelesse
vnto
sinne
,
are
as
ready
to
follow
the
damned
with
tortures
.
Whatsoeuer
becom
of
your
carcasse
,
saue
your
soule
from
these
flames
:
and
so
mannage
this
short
time
you
haue
to
liue
,
that
you
may
die
but
once
.
This
is
not
your
first
sinne
;
yea
,
God
hath
now
punnished
your
former
sins
with
this
:
A
fearefull
punishment
in
it selfe
,
if
it
deserued
no
more
:
your
conscience
(
which
now
beginnes
to
tell
trueth
)
cannot
but
assure
you
,
that
there
is
no
sinne
more
worthy
of
hell
,
then
murder
;
yea
,
more
proper
to
it
.
Turne
ouer
those
holy
leaues
(
which
you
haue
too
much
neglected
,
&
now
smart
for
neglecting
)
you
shall
finde
Murderers
among
those
that
are
shut
out
from
the
presence
of
God
:
you
shall
finde
the
Prince
of
that
darknes
,
in
the
highest
stile
of
his
mischief
,
termed
a
Man-slayer
.
Alas
!
how
fearefull
a
case
is
this
,
that
you
haue
heerein-resembled
him
,
for
whome
Topheth
was
prepared
of
old
,
and
imitating
him
in
his
action
,
haue
endangered
your self
to
partake
of
his
torments
.
Oh
,
that
you
coulde
but
see
what
you
haue
done
,
what
you
haue
deserued
;
That
your
heart
could
bleed
enough
within
you
,
for
the
bloud
your
handes
haue
shed
:
That
as
you
haue
followed
Satan
our
common
enemy
in
sinning
,
so
you
could
defye
him
in
repenting
:
That
your
teares
could
disapoint
his
hopes
of
your
damnation
.
What
an
happy
vnhappinesse
shall
this
be
to
your
sad
friendes
,
that
your
better
part
yet
liueth
?
That
from
an
ignominious
place
,
your
soule
is
receyued
to
glory
?
Nothing
can
effect
this
but
your
Repentance
,
and
that
can
do
it
.
Feare
not
to
looke
into
that
horrour
,
which
should
attend
your
sinne
,
and
bee
now
as
seuere
to
your selfe
,
as
you
haue
beene
cruell
to
another
.
Thinke
not
to
extenuate
your
offence
with
the
vain
Titles
of
man-hood
;
what
praise
is
this
,
that
you
were
a
valiaunt
Murderer
?
Strike
your
owne
breast
(
as
Moses
did
his
Rooke
)
and
bring
down
Riuers
of
tears
to
wash
away
your
bloud-shed
.
Do
not
so
much
feare
your
iudgment
,
as
abhorre
your
sinne
;
yea
,
your selfe
for
it
:
And
with
strong
cries
lift
vppe
your
guilty
hands
to
that
God
whom
you
offended
,
and
say
:
Deliuer
mee
from
blood-guiltines
O
Lord
.
Let
me
tell
you
,
as
without
repentance
there
is
no
hope
,
so
with
it
,
ther
is
no
condemnation
.
True
penitence
is
strong
,
&
can
grapple
with
the
greatest
sin
,
yea
with
all
the
powers
of
hell
.
What
if
your
hands
be
red
with
blood
?
Behold
,
the
blood
of
your
Sauiour
,
shall
wash
away
yours
:
If
you
can
bath
your selfe
in
that
;
your
Scarlet
soule
shall
be
as
white
as
Snow
.
This
course
alone
shal
make
your
Crosse
the
way
to
the
Paradice
of
God
.
This
plaister
can
heale
all
the
sores
of
the
foul
,
if
neuer
so
desperate
:
Onely
,
take
heede
that
your
heart
bee
deepe
enough
pierced
,
ere
you
lay
it
on
;
else
vnder
a
seeming
skinne
of
dissimulation
,
your
soule
shall
fester
to
death
.
Yet
ioy
vs
with
your
true
sorrowe
,
whome
you
haue
grieued
with
your
offence
;
&
at
once
comfort
your
friends
,
and
saue
your
soule
.
EPIST.
IX
.
To
Mr.
Iohn
Mole
,
of
a
long
time
nowe
prisoner
vnder
the
Inquisition
at
Rome
.
¶
Exciting
him
to
his
wonted
Constancie
,
and
incouraging
him
to
Martyrdome
.
WHat
passage
can
these
lines
hope
to
finde
into
that
your
straight
and
curious
thraldome
?
Yet
who
would
not
aduenture
the
losse
of
this
paines
for
him
,
which
is
ready
to
loose
himself
for
Christ
?
what
do
we
not
ow
to
you
which
haue
thus
giuen
your self
for
the
common
faith
?
blessed
be
the
name
of
that
God
who
hath
singled
you
out
for
his
Champion
,
&
made
you
inuincible
:
how
famous
are
your
bonds
?
How
glorious
your
constancy
?
Oh
,
that
out
of
your
close
obscurity
,
you
could
but
see
the
honour
of
your
suffring
,
the
affections
of
Gods
Saints
,
&
in
som
,
an
holy
enuy
at
your
distressed
hapines
.
Those
wals
cannot
hide
you
:
No
man
is
attended
with
so
many
eyes
from
earth
&
heauen
:
The
Church
your
Mother
beholdes
you
,
not
with
more
compassion
,
then
ioy
:
Neither
can
it
bee
sayde
,
how
shee
at
once
pitties
your
misery
,
and
reioyces
in
your
patience
:
The
blessed
Angels
looke
vpon
you
with
gratulation
and
applause
.
The
aduersaries
with
an
angry
sorrowe
to
see
themselues
ouercome
by
their
captiue
,
their
obstinate
cruelty
ouer-matched
with
humble
resolution
,
and
faithfull
perseuerance
.
Your
Sauiour
sees
you
from
aboue
,
not
as
a
meer
spectator
,
but
as
a
patient
with
you
,
in
you
,
for
you
;
yea
,
as
an
agent
in
your
indurance
&
victory
,
giuing
new
courage
with
the
one
hand
,
and
holding
out
a
Crowne
with
the
other
;
Whom
would
not
these
sights
incorage
?
who
now
can
pitty
your
solitarinesse
?
The
harts
of
all
good
men
are
with
you
.
Neither
can
that
place
be
but
full
of
angels
,
which
is
the
continuall
obiect
,
of
so
many
Prayers
,
yea
the
God
of
heauen
was
neuer
so
near
you
,
as
now
ye
are
remooued
from
men
.
Let
me
speake
a
bold
,
but
true
worde
.
Jt
is
as
possible
for
him
to
bee
absent
from
his
Heauen
,
as
from
the
prisons
of
his
Saints
.
The
glorified
spirits
aboue
sing
to
him
;
the
persecuted
soules
below
,
suffer
for
him
,
and
crie
to
him
;
he
is
magnified
in
both
,
present
with
both
;
the
faith
of
the
one
,
is
as
pleasing
to
him
,
as
the
triumph
of
the
other
;
Nothing
obligeth
vs
men
so
much
,
as
smarting
for
vs
;
words
of
defence
are
woorthy
of
thankes
,
but
pain
is
esteemed
aboue
recompence
.
How
do
we
kisse
the
woundes
which
are
taken
for
our
sakes
,
and
professe
that
we
would
hate
our selues
,
if
wee
did
not
loue
those
that
dare
bleed
for
vs
:
How
much
more
shal
the
God
of
mercies
be
sensible
of
your
sorrowes
,
and
crowne
your
patience
?
To
whom
you
may
truely
sing
that
ditty
of
the
Diuine
Psalmist
,
Surely
for
thy
sake
am
I
slaine
continually
,
and
am
counted
as
a
Sheepe
for
the
slaughter
.
What
neede
I
to
stir
vp
your
constancy
,
which
hath
already
amazed
,
and
wearied
your
persecutors
?
No
suspition
shall
driue
me
heereto
;
but
rather
the
thirst
of
your
praise
.
He
that
exhorts
to
persist
in
well-doing
,
whiles
he
perswades
,
commendeth
.
Whether
shoulde
I
rather
send
you
,
then
to
the
sight
of
your
own
Christian
fortitude
?
which
neither
Prayers
,
nor
threats
,
haue
bin
able
to
shake
:
Heere
stands
on
the
one
hand
,
Liberty
,
Promotion
,
Pleasure
,
life
,
and
(
which
easily
exceeds
al
these
)
the
deare
respect
of
wife
and
children
(
whome
your
onely
resolution
shall
make
Widdow
and
Orphanes
)
these
with
smiles
,
and
vowes
,
and
teares
,
seeme
to
importune
you
.
On
the
other
hand
,
bondage
,
solitude
,
horror
,
death
(
and
the
most
lingering
of
all
miseries
)
ruine
of
posterity
:
these
with
frowns
and
menaces
labour
to
afright
you
:
Betwixt
both
,
you
haue
stoode
vnmooued
;
fixing
your
eyes
either
right
forward
vpon
the
cause
of
your
suffering
,
or
vpwards
vppon
the
Crowne
of
your
reward
:
It
is
an
happy
thing
when
our
owne
actions
may
be
either
examples
,
or
arguments
of
good
.
These
blessed
proceedings
call
you
on
to
your
perfection
;
The
reward
of
good
beginnings
prosecuted
,
is
doubled
;
neglected
,
is
lost
.
How
vaine
are
those
temptations
,
which
(
would
make
you
a
looser
of
all
this
praise
;
this
recompence
?
Go
on
therfore
happily
;
keepe
your
eies
where
they
are
,
and
your
heart
cannot
bee
,
but
where
it
is
,
and
where
it
ought
:
Looke
still
,
for
what
you
suffer
,
&
for
whom
:
For
the
truth
,
or
Christ
:
what
can
be
so
precious
as
truth
?
Not
life
it selfe
.
All
earthly
things
are
not
so
vile
to
life
,
as
life
to
truth
;
Life
is
momentary
,
Truth
eternall
;
Life
is
ours
,
the
Truth
,
Gods
:
Oh
happy
purchase
,
to
giue
our
life
for
the
Truth
.
What
can
we
suffer
too
much
for
Christ
?
He
hath
giuen
our
life
to
vs
;
he
hath
giuen
his
own
life
for
vs
.
What
great
thing
is
it
,
if
he
require
what
he
hath
giuen
vs
,
if
ours
for
his
?
Yea
,
rather
,
if
he
cal
for
what
he
hath
lent
vs
;
yet
not
to
bereue
but
to
chaunge
it
;
giuing
vs
Gold
for
our
clay
,
glory
for
our
corruption
.
Behold
that
Sauiour
of
yours
weeping
,
&
bleeding
,
&
dying
for
your
alas
!
our
soules
are
too
strait
for
his
sorrowes
;
we
can
be
made
but
paine
for
him
;
He
was
made
sin
for
vs
:
we
sustain
for
him
,
but
the
impotent
anger
of
men
,
hee
strugled
with
the
infinite
wrath
of
his
Father
for
vs
.
Oh
,
who
can
endure
enough
for
him
,
that
hath
passed
thorough
Death
and
hell
for
his
Soule
?
Thinke
this
,
and
you
shall
resolue
with
Dauid
,
I
will
bee
yet
more
vile
for
the
Lord
.
The
woorst
of
the
despight
of
men
,
is
but
Death
;
and
that
,
if
they
inflict
not
,
a
disease
wil
;
or
if
not
that
,
Age.
Heere
is
no
imposition
of
that
which
would
not
be
but
an
hastening
of
that
which
will
bee
:
An
hastening
,
to
your
gaine
.
For
behold
,
their
violence
shall
turne
your
necessity
,
into
Vertue
and
profit
.
Nature
hath
made
you
mortall
,
none
but
an
enemie
can
make
you
a
Martyr
;
you
must
die
,
though
they
will
not
;
you
cannot
die
for
Christ
,
but
by
them
:
How
coulde
they
else
deuise
to
make
you
happie
?
Since
the
giuer
of
both
liues
hath
said
,
Hee
that
shall
loose
his
life
for
my
sake
,
shall
saue
it
.
Loe
,
this
alone
is
lost
with
keeping
,
and
gained
by
losse
.
Say
you
were
freed
,
vppon
the
safest
conditions
,
and
returning
:
(
As
how
welcome
should
that
newes
be
,
more
to
yours
,
then
to
your selfe
.
)
Perhappes
,
death
may
meete
you
in
the
way
,
perhaps
ouer-take
you
at
home
:
neither
place
,
nor
time
,
can
promise
immunitie
from
the
common
destinie
of
men
:
Those
that
may
abridge
your
houres
,
cannot
lengthen
them
;
and
while
they
last
,
cannot
secure
them
from
vexation
;
yea
themselues
shall
followe
you
into
their
dust
;
and
cannot
auoide
what
they
can
inflicte
;
death
shal
equalie
tirannize
by
them
,
and
ouer
them
:
so
their
fauors
are
but
fruitlesse
,
their
malice
gainefull
.
For
,
it
shall
change
your
prison
into
heauen
,
your
Fetters
into
a
Crown
,
your
Iailours
to
Angels
,
your
misery
into
glory
.
Looke
vppe
to
your
future
estate
,
and
reioyce
in
the
present
:
Beholde
the
Tree
of
Life
,
the
hidden
Manna
,
the
Scepter
of
Power
,
the
Morning-Starre
,
the
white
garment
,
the
newe
name
,
the
Crowne
,
and
Throne
of
Heauen
are
adressed
for
you
.
Ouercome
and
enioy
them
:
oh
glorious
condition
of
Martyrs
,
whom
conformity
in
death
,
hath
made
like
their
Sauiour
in
blessednesse
;
whose
honour
is
to
attend
him
for
euer
,
whom
they
haue
ioyed
to
imitate
.
What
are
these
which
are
arayd
in
long
white
robes
,
and
whence
came
they
?
These
are
(
saies
that
Heauenly
Elder
)
they
which
came
out
of
great
Tribulation
,
and
washed
their
long
Robes
,
and
haue
made
their
long
Robes
white
,
in
the
bloude
of
the
Lambe
.
Therefore
they
are
in
the
presence
of
the
Throne
of
GOD
,
and
serue
him
day
and
night
in
the
Temple
:
and
hee
that
sitteth
on
the
Throne
,
will
dwel
among
them
,
and
Gouerne
them
,
and
leade
them
vnto
the
liuelie
Fountaines
of
waters
,
and
GOD
shall
wipe
all
teares
from
their
eyes
.
All
the
elect
haue
Seales
in
theyr
fore-heades
:
But
Martyrs
haue
Palme
in
theyr
handes
:
All
the
elect
haue
White
Robes
;
Martyrs
,
both
white
and
long
.
White
,
for
their
Glorie
,
long
for
the
largenesse
of
their
Glorie
.
Once
redde
with
theyr
owne
bloude
;
now
white
with
the
bloude
of
the
Lambe
:
There
is
nothing
in
our
bloude
,
but
weake
obedience
;
nothing
but
merrit
in
the
Lambes-bloud
.
Behold
,
his
merite
makes
our
obedience
Glorious
.
You
doo
but
sprinckle
his
feet
with
your
bloude
;
Loe
,
hee
washes
your
long
white
Robes
,
with
his
.
Euerie
droppe
of
your
bloude
is
answered
with
a
streame
of
his
;
and
euerie
droppe
of
his
,
is
woorth
Riuers
of
ours
:
Precious
in
the
sight
of
the
Lorde
,
is
the
Death
of
his
Saintes
:
Precious
in
preuention
;
Precious
in
acceptation
,
precious
in
remuneration
.
Oh
,
giue
willingly
that
which
you
cannot
keepe
,
that
you
may
receyue
what
you
cannot
leese
.
The
way
is
steepe
,
but
now
you
breath
towardes
the
top
.
Let
not
the
want
of
some
few
steps
,
loose
you
an
eternall
rest
.
Put
too
the
strength
of
your
owne
Fayth
;
The
Prayers
of
Gods
Saints
shall
further
your
pace
;
&
that
gracious
hand
that
sustaines
heauen
and
earth
,
shall
vphold
,
and
sweetly
draw
you
vp
to
your
glory
.
Go
on
to
credite
the
gospell
with
your
perseuerance
,
and
shew
the
false-hearted
Clients
of
that
Romayne-Court
,
that
the
Trueth
yeildes
reall
and
heartie
professours
;
such
as
dare
no
lesse
smart
,
then
speake
for
her
.
Without
the
wals
of
your
restraint
,
where
can
you
looke
beside
encouragements
of
suffering
?
Beholde
in
this
,
how
much
you
are
happier
then
your
many
predecessors
.
Those
haue
found
friends
,
or
wiues
,
or
children
,
the
most
dangerous
of
al
tempters
.
Suggestions
of
weakenes
,
when
they
com
masked
with
loue
,
are
more
powerfull
to
hurt
.
But
you
,
all
your
manie
friendes
,
in
the
valour
of
their
Christian
loue
,
wish
rather
a
blessed
Martyr
,
then
a
liuing
and
prosperous
reuolter
:
yea
,
your
deare
wife
(
worthy
of
this
honour
,
to
be
the
wife
of
a
Martyr
)
preferres
your
faith
,
to
her
affection
;
and
in
a
courage
beyond
hir
Sex
,
contemnes
the
worst
miserie
of
your
losse
;
professing
she
woulde
redeeme
your
life
with
hirs
,
but
that
she
would
not
redeeme
it
with
your
yeildance
:
and
while
shee
lookes
vppon
those
manie
pawns
of
your
chast
loue
,
your
hopefull
Children
,
wishes
rather
to
see
them
fatherlesse
,
then
their
Father
vnfaithfull
:
The
greatest
part
of
your
sufferings
are
hers
.
She
beares
them
with
a
cheerefull
resolution
.
She
diuides
with
you
in
your
sorrowes
,
in
your
patience
;
she
shall
not
bee
diuided
in
your
glory
:
For
vs
we
shall
accompanie
you
,
with
our
Prayers
,
and
followe
you
with
our
thankefull
commemorations
;
vowing
to
Write
your
name
in
red
Letters
,
in
the
Kalenders
of
our
hearts
;
and
to
Register
it
in
the
monuments
of
perpetual
Records
,
as
an
example
to
all
posteritie
,
The
memoriall
of
the
iust
shal
bee
blessed
.
EPIST.
X.
To
all
Readers
.
¶
Containing
Rules
of
good
aduise
for
our
Christian
and
ciuill
carriage
.
I
Grant
,
Breuitie
where
it
is
neyther
obscure
nor
defectiue
,
is
very
pleasing
,
euen
to
the
daintist
iudgments
.
No
maruaile
therefore
,
if
most
men
desire
much
good
counsel
in
a
narrow
room
;
as
some
affect
to
haue
great
personages
,
drawne
in
little
Tablets
,
or
,
as
we
see
worlds
of
Countreyes
described
in
the
compasse
of
small
Mappes
:
Neither
do
I
vnwillingly
yeild
to
sollowe
them
;
for
both
the
powers
of
good
aduice
are
the
stronger
,
when
they
are
thus
vnited
;
and
breuitie
makes
counsell
more
portable
for
memorie
,
and
readier
for
vse
.
Take
these
therefore
for
more
;
which
as
I
would
faine
practise
,
so
am
I
willing
to
commend
.
Let
vs
begin
with
him
who
is
the
first
and
last
:
Informe
your selfe
aright
concerning
God
,
without
whome
,
in
vaine
do
we
know
all
things
:
Bee
acquainted
with
that
Sauiour
of
yours
,
which
paid
so
much
for
you
on
earth
,
and
now
sues
for
you
in
heauen
;
without
whom
,
wee
haue
nothing
to
doe
with
God
,
nor
he
with
vs
.
Adore
him
in
your
thoughts
,
trust
him
with
your
selfe
:
Renew
your
sight
of
him
euerie
day
;
and
his
of
you
:
Ouer-look
these
earthly
things
,
&
when
you
do
at
any
time
cast
your
eyes
vppon
heauen
,
thinke
,
there
dwels
my
Sauiour
,
there
I
shall
be
.
Call
your selfe
to
often
reckonings
,
cast
vp
your
debts
,
paiments
,
graces
,
wants
expences
,
imploiments
,
yeeld
not
to
thinke
your
set
Deuotions
troublesome
:
Take
not
easie
denialles
from
your selfe
;
yea
,
giue
peremptory
denials
to
your selfe
;
Hee
can
neuer
bee
good
that
flatters
himselfe
:
hold
nature
to
her
allowaunce
;
and
let
your
wil
stand
at
curtesy
:
happy
is
that
man
,
which
hath
obtained
to
be
the
Maister
of
his
owne
heart
:
Thinke
all
Gods
outward
fauors
and
prouisions
the
best
for
you
;
your
own
abilities
,
and
actions
the
meanest
.
Suffer
not
your
minde
to
bee
either
a
Drudge
or
a
wanton
;
exercise
it
euer
,
but
ouerlay
it
not
:
In
al
your
businesses
look
throgh
the
world
,
at
God
;
whatsoeuer
is
your
leuell
,
let
him
bee
your
scope
:
Euery
day
take
a
view
of
your
last
,
and
thinke
either
it
is
this
,
or
may
be
:
Offer
not
your selfe
either
to
honour
,
or
labour
;
let
them
both
seeke
you
:
Care
you
onely
to
be
woorthy
,
and
you
cannot
hide
you
from
God
;
so
frame
your self
to
the
time
&
companie
,
that
you
may
neyther
serue
it
;
nor
sullenly
neglect
it
;
and
yeeld●
so
far
,
as
you
may
neither
betray
goodnesse
,
nor
countenance
euil
.
Let
your
words
bee
few
,
and
digested
;
It
is
a
shame
for
the
tongue
to
cry
the
heart
mercie
,
much
more
to
cast
it selfe
vpon
the
vncertaine
pardon
of
others
eares
.
There
are
but
two
things
which
a
Christian
is
charged
to
buy
,
and
not
to
sell
,
Time
and
Truth
;
both
,
so
precious
,
that
we
must
purchase
them
at
anie
rate
.
So
vse
your
friends
,
as
those
which
should
be
perpetuall
,
may
bee
chaungeable
;
while
you
are
within
yourselfe
,
there
is
no
daunger
:
but
thoughts
once
vttered
must
stande
to
hazard
.
Do
not
hear
from
your selfe
,
what
you
would
be
loath
to
hear
from
others
.
In
al
good
thinges
giue
your
eye
and
eare
the
ful
scope
,
for
they
let
into
the
minde
;
restraine
the
tongue
,
for
it
is
a
spender
▪
fewe
men
haue
repented
them
of
silence
:
In
all
serious
matters
take
counsel
of
daies
,
&
nights
and
friends
&
let
leasure
ripen
your
purposes
:
neither
hope
to
gain
ought
by
suddennesse
:
The
first
thoughtes
may
be
confident
,
the
second
are
wiser
.
Serue
honestie
euer
,
though
without
apparant
wages
:
she
wil
pay
sure
,
if
slow
:
As
in
apparell
,
so
in
actions
,
know
not
what
is
good
,
but
what
becomes
you
:
how
manie
warrantable
acts
haue
mishapen
the
Authors
.
Excuse
not
your
owne
ill
,
aggrauate
not
others
:
and
if
you
loue
peace
,
auoide
Censures
,
comparisons
,
contradictions
:
out
of
good
men
chuse
acquaintance
,
of
acquaintance
,
friends
,
of
friends
;
familiars
▪
after
probacion
admit
them
,
&
af●e●
admittance
cha●ge
them
not
.
Age
commendeth
friendship
.
Do
not
alwayes
your
best
;
it
is
neither
wise
,
nor
safe
for
a
man
euer
to
stand
vpon
the
top
of
his
strength
▪
If
you
would
be
aboue
the
expectation
of
others
〈…〉
your selfe
.
〈…〉
after
your
p●●●●
;
not
after
your
minde
▪
〈◊〉
To
where
you
may
deny
;
except
vpon
Confidence
of
de●●●●
,
or
hope
to
require
▪
Eyther
frequent
●●li●s
,
or
complaints
,
are
wearisome
to
any
friende
:
Rather
smother
your
griefes
and
wantes
a●
you
may
,
then
be
either
querulous
,
or
importunate
.
Let
not
your
face
belye
your
heart
,
nor
alwaies
tell
tales
out
of
it
;
he
is
fit
to
liue
amongst
frends
or
enimies
,
that
can
be
ingenuously
close
:
Giue
freely
,
sell
thriftily
:
Change
seldome
your
place
,
neuer
your
state
:
either
〈…〉
conueniences
,
or
swallow
them
,
rather
theen
you
should
run
from
your selfe
to
auoide
them
.
In
al
your
reckonings
for
the
world
,
cast
vp
some
crosses
that
appeare
not
;
either
those
will
come
,
or
may
:
Let
your
suspicions
bee
charitable
;
your
trust
fearfull
▪
your
censures
sure
,
Giue
way
to
the
anger
of
the
great
:
The
Thunder
and
Cannon
will
abide
no
fence
.
As
in
throngs
we
are
affraid
of
losse
;
so
while
the
world
comes
vpon
you
,
look
wel
to
your
soule
;
There
is
more
danger
in
good
,
then
in
euil
:
I
fear
the
number
of
these
my
rules
;
for
Precepts
are
wont
(
as
nayles
)
to
driue
out
one
another
:
but
these
,
intended
to
scatter
amongest
many
:
and
I
was
loath
that
anie
guest
should
complain
of
a
niggardly
hand
;
Daintie
Dishes
are
woont
to
be
sparingly
serued
out
;
homely
ones
,
supply
in
their
bignesse
,
what
they
want
in
their
worth
.
FINIS
.