GEN.
19.
VERS.
18
,
&c.
And
Lot
said
unto
them
,
O
not
so
my
Lord
,
&c.
THese
words
are
a
part
of
a
prayer
,
that
prayer
of
a
story
,
a
story
almost
as
memorable
as
any
,
that
was
ever
yet
left
upon
record
since
the
creation
of
man
,
and
that
is
the
destruction
of
Sodom
:
upon
which
God
indeed
commanded
the
wife
of
Lot
not
to
look
back
,
transformed
her
into
a
pillar
of
stone
;
so
that
she
,
that
on
Gods
bidding
would
not
goe
,
when
she
would
,
should
now
stand
,
stand
an
eternall
monument
of
Gods
displeasure
against
the
children
of
disobedience
.
Let
it
not
awaken
your
wonder
,
that
where
the
Text
sayes
a
Pillar
of
Salt
,
I
say
of
Stone
.
It
is
consonant
to
reason
,
and
the
generall
voyce
of
interpreters
,
that
it
was
Salt
rather
,
quoad
speciem
,
quam
naturam
specific
am
,
rather
in
resemblance
of
the
graine
then
identitie
of
the
nature
:
else
would
it
never
have
lasted
through
so
many
ages
and
yeers
to
Iosephus
his
time
,
still
extant
such
a
Stone
,
which
tradition
gave
out
to
be
this
though
then
of
one
Stone
it
was
become
two
monuments
,
one
of
Gods
anger
against
the
Wife
of
Lot
,
and
the
second
of
Times
devouring
teeth
,
which
had
delt
with
this
as
with
many
other
monuments
,
whose
antiquitie
we
reade
by
not
reading
them
,
and
guesse
at
their
age
and
standing
by
our
neither
reading
nor
understanding
of
them
.
But
of
this
,
we
are
most
certain
,
she
was
punished
for
disobeying
,
and
her
disobedience
was
in
looking
back
towards
Sodom
,
when
God
had
forbidden
her
.
to
look
back
upon
Sodom
.
All
judgements
are
more
for
publike
example
then
private
revenge
,
and
whatsoever
was
written
,
was
written
for
our
instruction
.
Yea
and
sure
by
the
qualitie
of
the
judgement
,
God
meant
it
for
publike
notice
,
and
therefore
God
sent
a
flaming
judgement
,
that
all
eyes
might
see
it
,
and
by
the
light
of
it
reade
his
just
and
fearefull
indignation
against
impenitent
sinners
:
a
flaming
judgement
that
it
might
be
the
world's
Beacon
to
rouze
and
startle
snorting
securitie
,
to
awaken
to
repentance
and
detestation
of
sin
:
a
flaming
judgement
,
that
men
in
this
might
see
a
glimce
of
hell
,
and
in
this
temporarie
foresee
,
and
foreseeing
feare
,
and
fearing
prevent
another
which
is
eternall
.
Look
then
back
yee
penitent
and
weeping
soules
,
and
judge
whether
is
better
,
to
be
bathing
in
those
teares
,
or
frying
in
those
flames
.
Look
back
impenitent
and
relentlesse
wretches
,
and
let
your
hearts
(
frozen
in
the
Lees
and
and
Dregs
of
sinne
)
melt
and
thaw
at
those
flames
,
and
let
the
horror
of
so
prodigious
a
judgement
,
work
the
like
effect
on
you
,
as
on
the
Wife
of
Lot
to
transforme
you
,
that
it
may
be
true
of
you
,
which
was
of
Nabal
,
at
the
tydings
of
his
wife
Abgail
,
that
his
heart
dyed
within
him
and
became
as
a
Stone
.
Look
then
back
and
behold
prodigions
sinne
requited
with
prodigious
punishment
;
unnaturall
lust
kindled
with
the
fire
of
hell
,
punished
with
fire
that
against
nature
rained
from
heaven
.
In
this
behold
the
severity
of
God
:
with
no
lesse
wonder
behold
his
Mercy
.
Though
for
one
righteous
mans
sake
,
he
will
not
spare
Sodom
,
yet
for
Sodom
will
be
not
destroy
one
righteous
man
.
In
this
Citie
,
which
was
all
chaffe
and
therefore
fit
fewell
for
the
fire
,
there
was
but
one
sheafe
the
familie
of
Lot
,
yet
God
will
not
destroy
that
,
Gospel
,
sends
his
Angels
to
hinde
it
together
and
lay
it
in
the
Garner
of
safety
,
when
he
burnes
the
chaffe
with
fire
unquenchable
.
Behold
the
riches
of
Gods
goodnesse
:
Notwithstanding
that
good
God
which
is
never
exceptiously
apprehensive
of
mans
infirmitie
,
nor
uses
the
advantage
of
our
weaknesse
to
shew
the
greatnesse
of
his
power
in
punishing
but
mercy
in
delivering
:
yea
though
he
(
I
say
)
doe
sometimes
make
his
temporarie
judgements
(
like
his
common
favours
the
Sunne
and
raine
)
to
fall
with
equall
indifferencie
on
the
just
and
unjust
:
pleasures
of
sin
,
shall
when
all
howle
in
the
bitternesse
of
torment
,
singly
rejoyce
for
his
owne
particular
deliverance
.
A
voyce
was
heard
(
as
Tacitus
tels
us
)
Audita
major
humanae
vox
,
excedere
Deos.
Here
was
more
then
a
voyce
,
the
presence
of
Angels
,
more
then
their
presence
,
a
zealous
fervour
and
earnestnesse
,
more
then
an
earnestnesse
,
a
sacred
violence
to
save
Lot
.
While
he
lingred
(
saith
vers.
16.
)
the
men
laid
hold
upon
his
hand
,
and
upon
the
hand
of
his
wife
,
and
upon
the
hand
of
his
two
daughters
,
the
Lord
being
mercifull
unto
him
,
and
they
brought
him
forth
and
set
him
without
the
Citie
.
Vers.
17.
And
it
came
to
passe
when
they
had
brought
him
forth
abroad
,
that
he
said
,
Escape
for
thy
life
,
look
not
behinde
thee
,
neither
stay
thou
in
all
the
plaine
:
escape
to
the
mountaine
least
thou
be
consumed
.
Where
come
in
the
words
of
my
text
;
And
Lot
said
unto
them
,
ô
not
so
my
Lord
:
Behold
now
thy
servant
hath
found
grace
in
thy
sigh
,
&c.
The
words
then
you
see
are
a
prayer
,
in
which
observe
the
two
naturall
parts
of
every
prayer
,
thankesgiving
and
petition
.
1.
Thankesgiving
in
these
words
,
Behold
now
thy
servant
hath
found
grace
in
thy
sight
,
and
thou
hast
magnified
thy
mercie
,
which
thou
hast
shewed
unto
me
in
saving
of
my
life
.
The
Petition
in
the
rest
of
the
words
.
In
the
thankesgiving
observe
.
-
First
the
order
of
it
.
-
Secondly
the
matter
of
it
.
First
the
order
,
that
he
makes
the
former
sence
of
Gods
antecedent
favour
,
the
first
and
best
argument
to
obtain
a
subsequent
request
;
Be
pleased
to
learne
an
holy
policie
;
That
gratitude
is
the
best
prologue
to
a
request
,
and
a
thankfull
acknowledgement
of
a
favour
received
,
the
best
way
to
obtaine
another
desired
.
We
send
forth
our
prayers
,
oftentimes
as
Noab
bis
Dove
,
and
both
returne
emptie
;
our
prayers
because
all
former
favours
are
drowned
in
our
forgetfulnesse
and
ingratitude
.
We
are
so
transported
with
the
immoderate
desire
of
the
things
we
want
,
that
usually
we
forget
what
we
have
.
Odiosum
sanè
hominum
genus
officia
exprobrantium
,
I
might
here
then
in
the
authoritie
of
Lot's
example
,
be
bold
to
reprove
the
customary
formes
of
many
mens
prayers
,
in
which
petition
ingrosses
the
whole
length
of
their
prayers
and
strength
of
their
devotion
,
while
they
(
either
as
no
part
)
exclude
thankesgiving
,
or
(
as
to
a
lesse
necessary
part
)
give
it
the
last
and
least
place
,
even
the
expiration
of
their
zeale
and
prayer
.
Yet
thus
it
is
that
like
the
daughters
of
the
horse-leech
:
give
,
give
;
or
like
the
Gudgeons
ever
gaping
to
be
fed
,
but
our
food
obtain'd
,
stops
our
mouthes
;
not
a
word
heard
in
way
of
thankfulnesse
.
As
if
the
things
which
were
worth
so
much
importunitie
when
requested
,
were
not
worth
acknowledgement
when
obtained
.
But
from
the
order
of
his
thank
.
I
come
to
the
matter
of
it
,
in
which
observe
these
4
parts
.
-
1.
A
gift
bestowed
,
life
.
-
2.
The
subject
or
object
on
whom
,
righteous
Lot
.
-
3.
The
impulsive
or
moving
cause
,
grace
and
mercie
.
-
4.
The
quantitie
or
extent
of
that
mercie
,
great
,
in
this
word
magnified
.
A
temporall
blessing
,
life
,
bestowed
on
a
righteous
man
;
yet
Gods
great
grace
and
mercie
acknowledged
to
be
the
onely
cause
,
yeilds
us
this
conclusion
;
That
even
temporary
blessings
bestowed
on
the
best
of
men
,
are
of
Gods
free
grace
and
great
mercie
,
and
not
at
all
of
mans
merit
.
Or
briefly
,
The
best
of
men
cannot
merit
the
worst
of
blessings
.
I
might
easily
prove
it
,
and
as
easily
disprove
the
saucie
boldnesse
of
those
Romish
dreamers
,
who
besides
the
Ladder
of
Iacob
,
Christ
Iesus
,
(
whose
humanitie
stood
on
earth
and
his
divinitie
reached
unto
heaven
)
have
found
another
ladder
,
even
of
their
owne
merits
:
a
ladder
that
hath
not
onely
perfection
of
parts
but
of
degrees
too
,
degrees
by
which
they
can
climbe
heaven
.
Such
a
one
that
good
Patriarch
never
saw
,
never
dream'd
of
,
neper
somnium
quidem
.
Nor
we
need
we
indeed
a
better
argument
against
them
then
their
owne
arrogance
,
which
doth
alwayes
beare
witnesse
against
it self
,
and
proves
those
things
wanting
which
it
brags
to
be
owner
of
.
God
that
is
in
heaven
beholdeth
them
a
farre
off
.
Let
us
rather
imitate
the
humilitie
of
the
truly
good
man
,
whose
prayers
are
so
farre
from
that
odious
theam
of
assuming
merit
,
that
none
so
much
,
none
so
frequent
in
imploring
mercy
.
But
this
point
being
Polemicall
,
let
me
leave
it
to
the
Lords
worthies
,
and
hast
to
the
second
part
of
my
text
,
Lots
petition
,
which
is
;
-
1.
First
Negative
,
ô
not
so
my
Lord
.
-
2.
Secondly
Affirmative
,
ô
let
me
escape
thither
,
that
is
to
Zoar
:
either
part
backed
with
a
seeming
shew
and
strength
of
reason
.
First
of
the
Negative
.
And
the
reason
of
that
is
à
difficultate
conditionis
praescriptae
,
the
difficultie
of
the
task
imposed
,
I
cannot
;
proved
by
a
prosillogisme
,
Ne
fortè
aliquod
malum
capiat
&
moriar
,
least
some
evill
take
me
and
I
dye
.
Evill
behinde
me
,
before
me
,
with
me
,
behinde
me
from
Sodom
,
before
me
,
in
the
disconsolate
solitarinesse
of
an
unfrequented
mountain
;
in
solitariness
no
company
,
or
company
worse
then
beasts
or
men
:
least
I
be
devoured
by
wilde
beasts
,
or
rob'd
by
theeves
who
are
wilde
men
:
or
if
I
be
secure
from
the
danger
of
fire
behinde
me
,
of
the
mountaine
before
me
,
yet
I
cannot
for
the
evill
with
me
,
the
length
of
the
way
,
therefore
I
cannot
escape
to
the
mountaine
,
ne
fortè
aliquod
malum
capiat
&
moriar
,
least
some
evill
take
me
and
I
dye
.
Next
followes
the
Affirmative
request
,
where
observe
.
-
1.
First
the
order
of
it
.
-
2.
Secondly
the
matter
of
it
.
1.
The
order
,
that
it
comes
in
under
the
Lee
and
shelter
of
his
arguments
,
and
is
set
downe
in
a
close
and
Cryphick
method
,
as
though
indeed
it
came
in
by
a
strong
and
undoubted
consequence
,
and
rather
by
way
of
a
necessary
conclusion
then
an
humble
petition
.
Behold
now
.
(
sayes
Lot
)
this
Citie
,
&c.
O
let
me
escape
thither
,
viz.
to
Zoar.
2.
Lots
Arguments
to
enforce
his
request
are
,
1.
à
re
,
and
2.ae
personâ
.
From
the
thing
requested
or
the
requester
himself
.
1.
Are
,
from
the
thing
requested
,
and
that
,
first
qualitate
,
the
qualitie
of
it
,
secondly
quantitate
,
the
quantitie
of
it
.
-
1.
First
qualitate
,
and
for
qualitie
its
a
Citie
.
-
2.
Secondly
quantitate
the
quantitie
and
that
,
first
Viae
,
or
secondly
Termini
.
-
1.
Viae
,
for
the
quantitie
of
the
way
,
it
is
neer
.
-
2.
Termini
,
t
is
little
:
And
now
having
sent
before
these
Arguments
as
Iacob
bis
three
bands
,
Iacob
halting
:
and
needs
must
it
halt
,
that
in
a
worse
manner
wrestles
with
,
nay
against
God
in
an
unlawfull
request
;
Orecipiam
me
illuc
,
O
let
me
escape
thither
:
nonne
parvula
eft
?
is
it
not
a
little
one
?
The
same
Argument
by
an
Elegant
Epanalepsis
and
interrogation
againe
repeated
,
as
though
he
reposed
a
great
deale
of
confidence
in
the
smalnesse
of
the
Citie
,
and
by
so
easie
,
so
facile
a
request
,
would
challenge
God
(
as
it
were
)
of
unkindnesse
,
to
deny
him
so
poore
a
boone
as
a
little
one
,
yet
of
great
and
maine
consequence
,
as
much
as
my
life
and
safety
is
worth
,
and
my
soule
shall
live
,
which
is
The
last
Argument
from
him selfe
requesting
,
my
soule
shall
live
,
which
may
have
a
double
meaning
,
either
in
opposition
to
the
danger
of
the
mountaine
,
as
if
he
should
say
,
in
the
mountaine
my
life
is
many
wayes
hazzarded
,
but
in
this
Citie
it
is
secured
:
or
it
may
be
expounded
of
his
content
here
,
my
soule
shall
live
,
it
will
be
a
favor
which
will
afford
me
much
content
and
felicitie
.
Thus
having
as
Dido
with
her
Oxe-hide
,
Negative
petition
.
O
not
so
my
Lord
.
The
Angels
(
as
you
may
reade
before
Vers.
16.
)
had
wrestled
with
Lot's
dulnesse
,
and
set
him
without
the
Gates
of
Sodom
,
there
bid
him
and
them
with
him
escape
to
the
mountaine
and
live
.
Quid
statis
?
nolunt
.
Behold
a
new
delay
from
his
unwillingnesse
,
a
new
dialogue
and
direction
from
his
better
wisedome
!
O
not
unto
the
mountaine
—
quid
causae
est
merito
?
&c.
How
justly
might
God
cease
to
strive
with
him
,
and
let
him
perish
,
who
would
thus
contend
against
his
own
safety
?
But
God
that
is
of
infinite
mercie
,
will
descend
to
mans
owne
conditions
for
mans
owne
safety
.
Rather
then
Lot
shall
be
destroyed
,
the
strength
of
God
will
be
overcome
by
mans
weaknesse
,
His
wisedome
be
directed
by
mans
folly
:
nay
rather
then
Lot
shall
be
destroyed
,
God
will
use
a
loving
violence
,
nay
will
even
suffer
violence
,
let
his
owne
command
be
violated
,
mans
will
be
established
.
Lot
shall
doe
what
he
will
,
so
he
will
be
saved
,
prescribe
God
any
conditions
;
make
God
remit
of
his
Iustice
against
them
of
Zoar
,
which
He
would
have
destroyed
,
that
He
may
extend
his
mercie
to
Lot
,
whom
He
will
save
.
But
this
mercie
of
God
belonging
more
naturally
to
the
verse
where
the
Angel
even
to
the
wonder
of
patience
accepts
him
even
concerning
this
request
also
,
One
sic
quaeso
Domine
mi
,
O
not
so
my
Lord
.
Man
's
a
froward
and
perverse
creature
,
one
whom
nothing
can
please
,
one
whom
any
thing
cannot
but
displease
:
that
can
neither
want
his
wishes
with
patience
,
nor
enjoy
them
with
content
,
but
with
equall
repining
and
discontent
both
expects
and
attaines
;
in
all
varietie
of
his
desires
being
ever
constant
in
his
old
dislike
,
and
the
beginning
of
new
wishes
.
It
must
be
therefore
a
patience
no
lesse
then
infinite
that
can
beare
with
his
petulancie
and
folly
.
How
disquietly
doth
he
tumble
and
tosse
,
like
the
troubled
Sea
,
with
every
winde
of
report
?
every
whisper
of
danger
disquiets
him
,
and
plowes
up
the
levell
of
his
peace
unto
the
furrowed
wrinkles
of
forrow
and
discontent
.
God
in
his
first
Creation
went
through
all
the
creatures
,
and
looking
upon
each
Species
severally
saw
that
they
were
good
.
to
name
all
the
creatures
,
meere
Criticisme
,
so
that
in
this
faire
volumne
of
creation
,
in
every
classe
of
the
creatures
,
where
we
might
behold
digitum
Dei
,
the
hand
of
God
pointing
at
some
curious
text
,
that
volumne
have
we
fild
with
our
owne
Asteriskes
and
Errata's
,
and
where
a
candid
censure
might
of
every
thing
make
a
good
construction
and
take
all
in
a
faire
sence
,
the
malignitie
of
our
wit
will
alter
it
with
some
idle
conjecture
,
and
though
to
the
fullest
period
subscribe
a
—
nonnulla
desiderantur
.
There
have
been
,
and
I
doubt
are
yet
some
of
Plinie
his
Schollers
,
who
would
be
Gods
teachers
,
who
had
they
been
present
when
God
was
creating
the
world
,
could
have
corrected
the
divine
Ideas
,
and
taught
him
how
to
have
made
all
things
in
better
number
,
order
and
measure
.
Since
our
first
parents
tasting
the
forbidden
fruit
;
we
their
off-spring
distast
the
best
things
.
The
devill
then
promised
a
deitie
for
eating
,
and
indeed
we
can
mentiri
Deum
,
we
have
a
mock-divinitie
,
that
let
God
make
what
he
will
with
never
so
much
exactnesse
,
we
can
finde
a
fault
with
it
;
speak
the
most
plaine
and
powerfull
truth
,
we
can
question
it
:
deale
never
so
justly
,
we
can
taxe
him
for
it
:
never
so
mercifully
we
can
distast
it
:
like
Lucian's
Momus
that
being
called
to
judge
of
the
excellence
of
those
master-peeces
which
the
Gods
made
,
As
in
the
creation
,
so
in
the
whole
course
of
Gods
providence
,
all
Gods
actions
fall
under
the
censure
of
mans
frowardnesse
.
Prov.
Graec.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Whether
it
raine
or
not
,
all
are
not
content
.
T
is
even
a
taske
of
divinitie
to
please
man
;
not
that
this
argues
any
weaknesse
in
Gods
power
,
who
can
doe
all
things
,
but
a
wickednesse
in
mans
nature
that
will
be
pleased
with
nothing
.
Not
only
the
harder
portion
of
afflicton
,
but
even
the
best
of
his
favours
we
entertaine
with
some
dislike
,
and
Criticise
with
a
froward
curiositie
upon
the
choycest
of
his
favours
.
Nay
if
God
should
give
us
all
things
in
the
world
,
and
not
content
over
and
beside
all
,
all
would
be
as
nothing
,
but
so
farre
from
satiating
the
unlimited
desire
of
mans
appetite
,
or
setling
his
thoughts
in
a
quiet
composednesse
that
they
would
prove
but
a
varietie
of
vexation
to
him
,
he
would
be
pinched
in
that
plentie
,
and
starv'd
in
that
varietie
:
yea
when
God
had
done
all
to
please
him
,
he
should
heare
the
voyce
of
his
discontent
screaking
in
that
harsh
and
unpleasing
note
,
O
ne
sic
quae
so
Domine
mi
,
O
,
not
so
my
Lord
,
&c.
It
is
an
opinion
of
the
Pythagoreans
&
Platonists
,
great
Organ
to
that
higher
quire
of
Archangels
,
Angels
and
glorified
Saints
that
sing
Hallelujahs
to
him
that
sitteth
on
the
throne
for
ever
and
ever
.
ne
sic
quaeso's
,
not
foes
,
not
so
my
Lord
:
all
unquiet
,
and
in
all
and
every
condition
and
estate
a
generall
distast
and
frowardnesse
,
one
praying
for
that
which
another
prayes
against
,
one
desiring
that
which
another
execrates
,
and
every
one
envying
the
condition
of
other
,
weary
and
complaining
of
their
own
,
and
both
and
all
,
in
their
disagreeing
wishes
,
agreeing
in
this
harsh
and
unpleasing
note
.
O
ne
sic
quaeso
,
Domine
mi
,
O
not
so
my
Lord
.
You
will
not
wonder
at
the
poore
Gally-slave
,
who
is
forced
under
the
rigid
exaction
of
a
cruell
master
,
at
each
tug
to
wrack
nature
,
to
the
height
of
her
endevour
,
and
with
his
painting
sighes
and
drops
of
sweat
to
wrestle
with
,
nay
overcome
the
opposition
of
windes
and
waves
,
if
you
heare
from
this
miserable
wretch
,
vented
amongst
his
sighes
,
Ne
sic
quaeso
,
Domine
mi
,
O
not
so
my
Lord
.
You
will
not
wonder
that
the
poore
labourer
that
carries
the
price
of
his
bread
upon
his
forehead
,
and
is
forced
to
make
the
wheele
turne
with
no
other
Oyle
then
his
own
sweat
,
if
you
heare
the
same
from
him
.
Nor
will
you
wonder
at
the
poore
wretch
,
that
lyes
gasping
in
the
Suburbs
of
death
(
whose
gasping
't
is
hard
to
say
whether
it
be
to
take
in
or
let
goe
the
poore
remainder
of
his
breath
)
you
will
not
wonder
if
he
,
cast
downe
upon
the
hard
bed
of
affliction
,
in
a
discontented
frowardnesse
rebound
againe
,
like
a
stone
toward
the
hand
that
cast
him
,
with
his
Ne
sic
quaeso
,
Domine
mi
,
O
not
so
my
Lord
.
But
will
you
wonder
to
heare
the
rich
man
,
upon
whom
the
world
flowes
,
like
the
setting
of
the
Hellespont
,
one
way
without
a
returne
,
a
Moitie
of
whose
fortunes
are
both
the
wish
and
envy
of
thousands
;
whose
labour
is
but
recreation
,
and
the
study
of
others
but
to
please
him
;
whom
faire
pleasure
in
the
varietie
of
all
her
dresses
courteth
?
Will
you
wonder
that
such
an
one
,
in
his
choice
of
worldly
pleasures
should
have
his
ne
sic
quaeso
,
that
such
a
one
could
have
any
the
least
distast
?
But
so
it
is
.
Nor
need
we
indeed
to
wonder
.
What
can
all
these
outward
things
comfort
a
man
in
a
languishing
disease
?
This
displicentia
sui
,
is
a
sicknesse
of
our
nature
.
Since
Adam
first
eate
that
forbidden
Apple
our
Teeth
are
set
on
edge
,
Angels
food
,
Manna
.
The
malignitie
of
our
wit
can
finde
a
fault
where
God
never
made
any
,
and
this
dislike
of
all
Gods
actions
and
censure
of
the
whole
course
of
his
providence
is
an
Epidemicall
,
and
generall
disease
of
man
.
For
indeed
who
is
there
amongst
all
the
sonnes
of
Adam
,
that
can
justly
say
,
his
obedience
moveth
in
a
direct
subordination
to
that
first
mover
of
all
things
?
that
with
a
ready
will
,
he
acteth
the
precepts
commanded
,
that
with
an
humble
patience
,
abideth
the
punishments
inflicted
?
No
,
no
,
since
that
fall
of
our
first
parents
,
the
best
of
our
obedience
halteth
,
and
our
patience
is
frowardnesse
.
If
God
impose
any
taske
to
be
performed
,
inflict
any
punishment
to
be
indured
,
which
is
distastfull
to
the
palate
of
our
sickned
nature
,
O
t
is
impossible
to
doe
the
one
,
intollerable
to
suffer
the
other
;
with
what
frowardnesse
we
goe
about
the
one
,
and
undergoe
the
other
,
and
yet
how
little
reason
we
have
so
to
doe
,
let
us
see
in
Lot
.
Why
should
we
deny
obedience
to
Gods
commands
,
or
interpose
our
not
so
,
when
God
commands
alwayes
for
our
owne
good
?
First
,
then
goe
to
the
mountaine
and
be
safe
,
thy
disobedience
is
a
negative
to
thine
owne
safety
.
Secondly
,
he
is
thy
Lord
;
how
ill
coupled
are
these
two
,
ne
sic
,
with
Domine
mi
,
not
so
,
with
my
Lord
?
Thirdly
,
thou
art
his
Servant
,
and
is
ne
sis
,
a
fit
dialect
for
a
servus
tuus
?
Fourthly
,
thou
hast
found
grace
in
his
sight
,
and
where
is
thy
thankfulnesse
for
his
favours
past
?
Fifthly
,
he
hath
saved
thy
life
,
where
is
thy
confidence
then
for
the
time
to
come
?
if
thou
obeyest
him
he
will
save
it
still
:
all
these
might
have
beene
motives
to
Lot's
obedience
,
and
checkes
to
his
ne
sic
,
to
his
not
so
;
yet
all
are
nothing
,
the
authoritie
of
a
Lord
,
the
dutie
of
a
Servant
,
the
mercy
of
a
deliverer
,
the
thankfulnesse
for
this
grace
obtained
in
saving
his
life
.
He
is
thy
Lord
,
by
authoritie
he
may
command
,
thou
his
Servant
,
't
is
thy
dutie
to
obey
,
and
thou
mayest
be
compelled
to
it
:
but
thou
art
a
favourite
to
him
,
it
will
be
the
part
of
thy
thankefulnesse
,
nay
such
a
favourite
as
owest
thy
life
,
and
therefore
shouldest
venture
it
in
his
service
.
Lot
offended
therefore
against
his
owne
safety
,
against
the
authoritie
of
his
Lord
,
against
the
dutie
of
a
servant
,
against
Gods
mercie
delivering
,
against
the
Lawes
of
thankefulnesse
.
But
Lot
cannot
escape
to
the
mountaine
.
Cannot
!
then
in
vaine
are
these
Lawes
of
a
Lord
,
of
a
Servant
,
of
gratitude
urged
if
Lot
cannot
obey
.
But
let
us
see
the
strength
of
his
reason
,
if
that
will
excuse
the
weaknesse
of
his
I
cannot
;
first
in
a
generall
survey
after
in
a
more
full
examination
of
them
.
I
cannot
(
sayes
Lot
)
ne
fortè
aliquod
makim
capiat
&
moriar
,
lest
some
evill
take
me
,
and
I
die
.
First
,
there
is
fortè
malum
,
perchance
some
evill
.
Secondly
,
But
what
evill
?
nay
that
he
knowes
not
,
it
's
but
aliquod
malum
,
some
evill
.
Thirdly
,
let
there
be
more
than
fortè
,
a
certaine
evill
,
more
than
aliquod
,
let
there
be
malum
horrendum
,
informe
,
ingens
,
a
great
one
:
what
then
?
O
nè
fortè
capiat
,
Lest
it
take
him
.
Fourthly
,
well
!
be
it
so
too
;
let
there
be
an
evill
,
and
that
evill
a
great
one
,
and
that
great
one
take
him
,
yet
et
moriar
,
Lest
it
take
me
,
and
I
die
.
What
's
in
all
this
to
excuse
either
the
boldnes
of
his
not
so
,
or
the
weaknesse
of
his
I
cannot
.
For
First
,
it
's
causuall
,
whether
there
be
,
not
mala
,
but
so
much
as
malum
in
the
singular
,
any
one
evill
.
Secondly
,
it
's
casuall
,
if
there
be
malum
,
what
it
is
:
for
it
's
but
fortè
,
aliquod
.
3.
It
's
casuall
thirdly
,
si
sit
malum
aliquod
,
&
hoc
aliquod
grande
,
utrum
capiat
,
if
there
be
an
evill
,
and
that
evill
a
great
one
,
it
's
casuall
whether
it
take
him
.
Fourthly
,
si
sit
malum
,
&
hoc
malum
grande
,
&
hoc
grande
capiuat
,
utrum
moriar
,
if
there
be
an
evill
,
and
this
evill
a
great
one
,
and
this
great
one
take
him
,
it
's
casuall
whether
it
be
mortall
:
And
yet
Lot
cannot
,
will
not
,
dare
not
go
to
the
mountaine
,
ne
forte
aliquod
malum
,
&c.
Lest
some
evill
take
him
,
and
he
die
.
But
now
,
as
dividedly
I
have
weighed
his
arguments
,
and
have
found
them
light
,
let
me
set
one
part
of
the
Text
against
another
,
and
as
in
a
picture
,
you
shall
have
the
shadow
of
the
one
,
to
set
of
the
sight
of
the
other
.
But
first
the
subject
of
both
parts
(
thy
servant
)
must
runne
through
both
parts
,
and
in
that
there
's
an
argument
,
both
against
his
ne
sic
,
and
ne
fortè
:
his
disobedient
ne
,
and
his
destrusting
nè
.
For
if
Lot
be
Gods
servant
,
in
servitute
tuâ
perfecta
libert
as
,
in
Gods
service
is
perfect
freedome
Gods
servant
that
hath
God's
passe
,
may
goe
through
fire
and
water
,
amongst
Swords
and
Cannons
,
nothing
shall
hurt
him
.
Now
for
collating
of
the
parts
.
The
first
thing
in
Lot's
way
is
fortè
:
ne
fortè
,
lest
perhaps
,
lest
perchance
.
For
that
,
against
ne
fortè
I
'le
set
conspectus
tuus
:
Ecce
invenit
servus
tuus
gratiam
in
conspectu
tuo
;
the
eye
of
God's
providence
against
blinde
obance
,
and
then
shall
not
Gods
eye
see
better
to
guard
thee
,
then
blinde
fortune
to
hit
thee
?
The
second
stop
is
aliquod
malum
,
and
in
that
I
'le
grant
the
most
,
that
it
is
magnum
or
ingens
malum
:
and
then
,
magnitudini
mali
hujus
or
miseriae
,
I
will
set
against
it
magnificasti
magnitudinem
misericordiae
,
to
the
greatnesse
of
this
evill
or
misery
,
the
greatnes
of
Gods
mercy
.
above
all
his
works
,
answer
the
feare
of
the
greatest
evill
that
can
betide
him
.
Thirdly
,
against
capiat
,
I
'le
set
inven●
gratiam
,
he
's
accepted
of
God
;
let
acceptus
then
stand
agoinst
captus
.
And
lastly
against
moriar
I
'le
set
servando
vitam
,
against
lest
I
die
,
I
'le
set
in
saving
my
life
.
And
now
collecting
all
,
what
reason
had
Lot
to
trespasse
against
the
authority
of
his
Lord
,
against
the
duty
of
a
servant
,
against
the
mercy
of
his
deliverer
?
Why
for
fear
of
a
fortè
,
who
was
in
conspecta
Dei
,
in
Gods
sight
?
Why
for
fear
of
any
evill
,
who
had
found
grace
in
the
sight
of
God
?
Why
of
the
greatest
evill
,
who
had
tasted
Gods
mercy
magnified
towards
him
?
Why
for
fear
any
evill
should
take
him
,
who
was
accepted
of
God
?
Why
for
feare
of
loosing
his
life
,
which
God
had
so
graciously
saved
?
It
is
disputed
by
Aulus
Gellius
in
his
first
book
of
his
Noctes
Atticae
,
A.
Gellius
.
lib.
1.
noct.
artic.
whether
a
servant
receiving
such
or
such
injunctions
from
his
Lord
,
may
upon
assurance
of
his
masters
greater
profit
,
either
leave
undone
his
masters
command
,
or
vary
from
it
in
any
point
or
circumstance
of
moment
.
Or
whether
there
be
required
in
a
servant
such
an
obedience
which
the
Schools
call
caecam
,
infinitum
,
and
irrationalem
;
so
that
he
ought
to
observe
punctually
the
command
of
his
master
,
whether
any
unexpected
accident
threaten
losse
and
disadvantage
to
accrew
by
doing
that
which
was
commanded
,
and
an
assured
profit
by
doing
the
contrary
.
'T
is
neither
proper
to
this
place
nor
my
purpose
to
dispute
this
question
,
only
give
me
leave
to
relate
a
Story
by
him
recited
,
with
which
he
seems
to
determine
the
question
.
Crassus
Mutianus
,
a
man
that
by
Sempronius
Asellio
,
&
other
historians
is
reported
to
have
bin
happy
in
the
joynt
fruition
of
five
of
the
greatest
and
chiefest
of
humane
blessings
,
That
he
was
the
richest
of
the
Romans
,
the
most
noble
,
the
most
eloquent
,
the
most
skilfull
in
the
Lawes
,
and
lastly
,
that
he
was
High-Priest
.
This
Crassus
obtaining
the
province
of
Asia
,
and
there
besieging
a
City
called
Leuca
,
sends
to
the
chief
Enginier
of
the
Molealenses
,
(
a
People
then
in
confederacy
with
the
Romanes
)
to
send
him
of
two
masts
which
he
had
seene
in
their
City
,
the
stronger
and
longer
,
of
which
he
might
make
a
battle
ramme
to
batter
the
wals
of
the
besieged
City
.
The
Enginier
being
a
skilfull
man
,
and
pondering
with
himself
the
use
of
the
mast
,
sends
him
,
not
according
to
the
direction
,
the
bigger
,
but
that
which
he
knew
both
easier
for
carriage
,
and
more
fit
for
that
use
,
which
was
the
lesse
.
Crassus
commands
him
to
becal'd
for
,
inquires
why
he
sent
not
that
which
was
commanded
,
&
despising
all
reasons
he
could
alleadge
,
commanded
him
to
be
stripped
&
scourged
with
rods
.
Before
you
brand
Crassus
with
the
name
of
tyrant
,
besides
that
you
heare
the
testimony
of
his
wisedome
,
heare
a
second
in
his
reason
.
He
thought
(
saith
mine
author
)
all
authority
would
be
cheap
and
vile
,
si
quis
ad
id
quod
facere
jussus
est
,
non
obsequio
debibito
,
sed
consilio
non
desiderato
respōdeat
,
if
a
servant
might
excuse
the
duty
of
his
obedience
to
which
he
is
called
by
the
saucines
of
his
own
advice
to
which
he
was
not
called
;
and
that
obedience
would
be
too
much
enfranchiz'd
,
if
a
servant
might
have
the
liberty
to
make
his
owne
counsell
the
Oracle
,
at
which
his
obedience
would
consult
,
whether
he
should
do
or
not
do
what
his
Lord
commands
.
If
the
authority
of
mans
commands
be
so
great
and
absolute
,
that
it
exacts
obedience
peremptory
,
and
that
obedience
either
neglected
or
altered
,
though
uppon
the
fairest
pretences
of
the
commander's
profit
,
honour
&c.
deserve
so
severe
a
punishment
,
with
how
many
stripes
shalt
thou
be
beaten
,
thou
evill
servant
,
that
dost
disobey
,
not
man
,
but
God
,
and
that
not
for
any
reason
on
his
behalfe
(
as
that
poor
wretch
that
was
scourged
for
Crassus
his
)
but
for
thine
owne
private
respects
,
honour
,
profit
,
pleasure
,
darest
,
though
a
servant
,
a
creature
,
make
thine
own
ends
a
sufficient
reason
to
infringe
the
lawes
of
the
Lord
,
thy
Creator
,
of
thy
God
that
cannot
be
deceived
,
of
God
that
needs
not
any
advice
,
or
the
correction
of
second
thoughts
?
For
he
neither
deceiveth
nor
can
be
deceived
,
of
God
that
hath
so
absolute
a
power
,
by
so
many
rights
over
soul
and
body
,
whose
authority
and
direction
are
above
questioning
either
the
power
of
the
one
,
or
the
wisdome
of
the
other
.
The
Centurion
saith
to
one
,
go
,
and
be
goeth
,
to
another
,
come
,
and
he
cometh
,
to
his
servant
,
do
this
,
and
he
doth
it
.
Shall
God
that
is
not
as
he
,
under
authority
,
above
all
,
and
from
whom
all
other
is
derived
,
have
lesse
power
over
us
?
Let
him
say
go
,
or
come
,
or
do
this
or
that
,
he
can
heare
nothing
but
ne
sic
,
not
so
my
Lord
.
It
was
argument
enough
in
the
Schoole
of
Pythagoras
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ipse
dixit
,
Pythagoras
said
so
,
to
infer
the
truth
of
any
paradox
,
and
the
faith
of
the
Schooles
is
now
a
daies
taught
that
obedience
(
if
I
say
not
slavery
)
that
in
Philosophy
,
Aristotle
is
like
an
Heathen
Pope
,
whose
text
is
avouched
with
the
authoritie
of
Canonicall
Scripture
.
These
shall
rise
up
in
judgement
against
the
men
of
this
generation
,
shall
condemne
them
too
,
for
they
beleeve
the
sayings
of
Pythagor
as
and
Aristotle
,
behold
a
greater
then
both
is
here
,
that
great
Rabbi
,
that
is
the
way
the
truth
and
the
life
,
yet
let
him
speak
and
we
beleeve
not
his
word
,
command
and
we
obey
not
his
law
,
but
question
both
the
truth
of
the
one
and
deny
the
anthority
of
the
other
,
with
not
so
my
Lord
.
Thus
farre
of
Lots
Negative
request
,
with
the
summary
view
,
and
ballancing
his
reasons
,
it
now
remaines
that
I
proceed
to
a
more
full
and
particular
survey
of
the
reasons
which
Lot
pretends
to
justifie
this
dislike
of
Gods
Councell
,
and
maintaine
his
owne
opinion
.
And
the
first
is
from
the
difficultie
of
the
taske
.
I
cannot
.
The
way
of
the
sloathfull
man
(
saith
Solomon
)
is
upon
thornes
.
I
cannot
,
is
many
times
and
in
many
men
nothing
elsebut
I
will
not
,
or
I
have
no
minde
to
this
or
that
,
and
so
me
thinkes
it
seemes
to
sound
here
,
rather
like
a
voyce
proceeding
from
the
reluctancie
of
an
unsubdued
will
,
then
the
deficiencie
of
a
fainting
strength
.
There
is
a
Lyon
in
the
way
,
the
sloathfull
man
;
there
are
a
thousand
dangers
,
saith
the
unwilling
minde
.
Unwillingnesse
creates
monsters
,
and
sets
them
up
in
her
owne
way
,
to
which
(
like
Nabuchadnezzer
to
the
Image
himselfe
had
made
:
But
on
the
other
side
,
t
is
neer
a
miracle
to
observe
,
how
much
a
ready
and
forward
willingnesse
can
effect
.
Danger
and
difficultie
are
not
lets
,
but
spurres
to
her
undaunted
resolution
,
and
so
farre
from
amateing
her
,
that
they
rather
animate
her
;
like
a
bullet
that
by
grasing
againe
mounts
,
it
takes
a
new
and
fresh
courage
at
each
obstacle
,
and
in
an
heroicall
disdaine
of
the
least
affront
,
revenges
in
the
second
onset
the
disgrace
of
the
first
repulse
.
Had
Lot
then
brought
a
minde
as
willing
to
be
commanded
,
as
the
command
was
in
it selfe
easie
to
be
obeyed
,
there
had
been
no
exceptions
,
no
demurs
between
Gods
command
and
his
execution
,
no
pretences
of
fained
feares
,
and
divinations
of
I
know
not
what
evils
might
take
him
:
but
rather
with
a
ready
willingnesse
and
industrious
alacritie
,
he
should
have
shewed
his
obedience
to
Gods
authoritie
commanding
,
his
faith
to
Gods
Wisedome
directing
,
and
how
ever
,
his
thankfulnesse
to
Gods
mercie
delivering
:
he
should
then
have
said
as
the
servants
in
Naaman
to
their
master
.
2
Kin.
5.13
.
If
the
Lord
had
bid
thee
doe
some
great
thing
,
or
he
would
have
taken
up
the
saying
of
Shimei
to
Solomon
,
1
King
.
The
saying
is
very
good
,
as
my
Lord
hath
said
,
so
will
thy
servant
doe
:
he
would
have
answered
his
feares
with
his
faith
,
and
silenced
his
reason
with
his
Religion
;
he
would
have
done
any
thing
but
disobeyed
,
suffered
any
thing
,
or
any
evill
,
rather
then
have
requited
so
gracious
a
favour
with
so
distastfull
a
reply
,
as
not
so
my
Lord
,
for
I
cannot
.
But
let
us
see
what
exceptions
his
sluggish
feare
can
make
against
Gods
injunction
.
Escape
to
the
mountaine
.
Why
cannot
Lot
?
I
cannot
escape
to
the
mountaine
least
some
evill
take
me
and
I
dye
.
God
bestowes
an
invalueable
favour
,
which
his
thankfulnesse
should
have
heard
with
all
joy
,
and
executed
with
all
readinesse
.
But
behold
delayes
to
Gods
hast
,
exceptions
to
his
Counsell
,
distrust
of
his
protection
,
and
almost
a
flat
deniall
to
his
command
,
a
frowardnesse
,
and
repining
teachinesse
,
which
would
rather
runne
back
in
to
the
flame
and
perish
in
Sodom
,
then
be
delivered
in
the
mountaine
.
Escape
to
the
mountaine
!
saith
froward
Lot
;
theirs
a
command
hath
much
kindnesse
in
it
,
that
drives
me
into
more
hazzards
then
it
shuunes
,
and
for
one
danger
escaped
thrusts
me
on
an
hundred
?
There
's
a
journey
indeed
:
to
be
performed
by
an
aged
Father
,
with
a
couple
of
young
and
tender
Virgins
,
and
to
be
performed
by
such
,
and
by
such
in
haste
,
and
in
haste
by
them
that
are
overcharged
with
an
heavy
burden
of
sorrow
,
for
losse
of
kindred
,
goods
,
countrey
,
and
all
;
already
even
halfe
fainting
with
this
sodaine
violence
and
expectation
of
unheard
of
wonders
:
a
journey
of
that
length
as
must
needs
make
some
or
all
of
us
faint
out
right
in
the
way
,
and
so
be
overtaken
by
the
fire
behinde
,
or
any
other
inconvenience
which
our
weaknesse
may
give
or
others
take
to
destroy
us
.
But
sure
the
tediousnesse
of
this
long
way
,
will
be
recompenced
in
the
end
and
the
place
we
goe
to
make
amends
,
for
the
difficultie
of
the
way
through
which
we
goe
.
Alas
no
:
when
with
much
wearinesse
we
have
overcome
the
tediousnesse
of
the
way
,
whether
come
we
?
From
a
Citie
to
a
Mountaine
,
from
delight
some
sweets
of
a
pleasant
valley
to
the
disconsolate
lonelinesse
of
a
vast
wildernesse
:
from
a
place
surfeited
with
the
delights
of
nature
,
to
a
desert
that
cannot
supply
her
very
necessities
:
from
pleasant
societie
,
to
a
melancholike
solitarinesse
,
where
life
is
a
tediousnesse
,
and
nothing
else
but
a
perpetuated
act
of
a
living
death
.
And
therefore
Lord
,
if
(
as
thou
pretendest
)
thou
dost
truely
purpose
,
and
wilt
magnifie
that
mercie
which
thou
hast
shewed
to
me
hitherto
:
Then
,
O
not
so
my
Lord
,
for
I
cannot
escape
to
the
mountaine
,
least
some
evill
take
me
and
I
dye
.
Thus
hath
Lot
found
Gods
Counsell
guiltie
of
hazzard
and
inconvenience
by
a
jury
of
arguments
,
and
produced
many
reasons
to
prove
it
as
full
of
hazzard
as
he
of
jealoufies
,
and
yet
all
indeed
,
but
the
surmises
of
his
feare
and
pretences
of
an
unwilling
minde
.
So
doth
mans
nature
ever
cavill
against
Gods
commands
,
they
are
like
this
journey
to
Lot
,
up
hill
,
hard
and
dangerous
,
the
precepts
he
imposeth
are
impossible
to
be
done
,
Vid.
A.
Gellium
.
lib.
11.
cap
18.
the
crosses
he
inflicteth
impossible
to
be
suffered
,
his
Commandements
are
like
the
Lawes
of
Draco
written
in
bloud
,
such
as
are
to
deny
our selves
;
goe
out
from
the
world
:
plucke
out
our
right
eye
:
cut
of
our
right
hand
,
and
cast
them
from
us
:
turne
our
left
cheeke
to
him
that
smites
on
the
right
:
love
our
enemies
:
crucifie
our
affections
,
starve
our
appetites
in
a
voluntary
abstemiousnesse
.
Paradoxes
,
(
saith
nature
)
full
of
contrarietie
to
the
principles
that
were
borne
with
us
,
Hard
sayings
who
can
heare
them
,
who
c●n
beare
them
?
My
yoake
is
easie
and
my
burden
is
light
:
David
,
thy
Testimonies
are
my
delight
:
and
the
Apostles
after
their
stripes
went
away
,
rejoycing
that
they
were
counted
worthy
to
suffer
for
the
name
of
Christ
.
How
then
?
the
difficultie
lyes
in
the
perversenesse
of
mans
will
,
not
in
the
bardnesse
of
Gods
command
.
As
therefore
the
Apostle
saith
,
if
our
Gospel
be
beds
,
't
is
hid
to
them
that
perish
;
so
say
I
,
if
Gods
commands
be
absurd
,
't
is
so
to
them
onely
who
have
not
their
senses
exercised
to
discerne
good
and
evill
:
that
savour
not
the
things
of
God
:
that
trusteth
in
the
arme
of
flesh
and
maketh
not
God
his
strength
.
Conquer
then
thy
Will
,
and
in
that
one
conquest
thou
overcomest
all
other
difficulties
:
get
but
that
mastery
of
that
,
and
then
the
wayes
of
God
shall
be
like
the
motion
of
Nature
,
smooth
,
and
without
rubor
let
,
accompanied
with
earnestnesse
in
the
onset
,
delight
in
the
midst
and
successe
in
the
end
.
Let
God
command
what
he
will
,
thy
obedience
shall
answer
,
speake
Lord
for
thy
servant
heareth
:
as
my
Lord
hath
said
,
so
will
thy
servant
doe
,
Lot
,
not
so
my
Lord
for
I
cannot
.
But
t
is
now
more
then
time
to
weigh
his
reason
,
and
see
what
strength
in
that
,
can
excuse
his
weaknesse
,
in
his
I
cannot
.
Least
some
evill
take
me
,
and
I
dye
.
And
is
this
all
Lot
can
pretend
,
a
surmise
,
a
nothing
to
disprove
Gods
Conncell
,
and
prove
his
owne
I
cannot
?
Alas
,
what
canst
thou
weake
man
,
if
thou
canst
not
this
?
What
will
not
pose
the
best
of
thy
strength
,
if
a
meere
surmise
,
▪
à
fortè
,
if
an
aliquid
,
if
a
lest
and
some
evill
can
doe
it
?
O
the
weaknesse
of
distrusting
man
!
What
are
we
,
while
we
hold
not
fast
on
the
Rocke
Christ
Iesus
,
the
best
of
us
a
Peter
,
a
Gedeon
,
a
Lot
?
Behold
a
champion
one
of
the
Lords
worthies
;
yet
see
his
strength
,
(
his
weaknesse
I
should
say
)
see
what
can
trouble
him
.
Here
s
no
realitie
of
evill
,
nor
needs
there
any
to
perplexe
him
:
a
feare
,
a
thought
,
a
very
shaddow
will
serve
to
melt
his
substance
into
the
cold
swet
of
feare
:
a
presumption
of
his
owne
,
Ne
fortè
malum
,
least
perhaps
evill
,
and
ne
fortè
aliquod
,
least
some
evill
;
I
know
not
what
evill
,
't
is
indeterminate
,
and
ne
fortè
si
aliquod
malum
sit
(
capiat
,
least
some
evill
take
me
,
and
ne
fortè
)
si
aliquod
malum
sit
,
&
capiat
nè
moriar
,
least
if
it
take
him
it
be
mortall
,
least
some
evill
take
we
and
I
dye
.
It
's
casuall
whether
there
be
an
evill
;
t
is
casuall
if
there
be
,
what
it
is
;
it
is
casuall
if
it
be
,
and
be
great
,
whether
it
take
him
;
lastly
it
is
casuall
if
it
be
one
,
and
that
one
a
great
one
,
and
it
take
him
,
whether
he
dye
,
and
yet
righteous
Lot
cannot
,
dare
not
,
will
not
goe
the
mountaine
,
ne
fortè
aliquod
malum
capiat
&
moriar
,
least
some
evill
take
me
and
I
dye
.
What
needs
the
bloudy
sword
of
the
slaying
Angel
,
as
against
the
Assyrians
,
fighting
of
the
Starres
in
their
courses
,
as
against
Sisera
,
falling
of
fire
from
heaven
,
on
Sodom
,
infection
of
the
ayre
as
against
Ierusalem
,
swarmes
of
flyes
,
bands
of
locusts
,
frogs
,
lice
orot
her
his
creatures
,
which
stand
ready
to
be
the
agents
and
ministers
of
his
vengeance
against
sinfull
man
,
when
God
can
make
man
himself
his
owne
punisher
;
his
owne
feares
,
his
owne
imaginary
feares
,
his
own
torment
and
executioner
,
drive
him
with
himself
,
from
himself
,
even
to
such
an
extasie
of
feare
,
as
shall
make
him
(
to
cure
them
)
to
compound
with
the
King
of
feares
death
,
a
covenant
with
hell
,
that
he
may
shunne
the
present
horrour
of
hell
?
But
now
,
to
shew
as
well
the
weaknesse
of
Lots
argument
,
as
of
his
I
cannot
:
suppose
for
thy
fortè
,
a
reall
evill
,
for
this
aliquod
,
one
certaine
,
and
of
certaine
danger
,
yet
might
he
have
stood
assured
in
the
capiat
and
monia●
,
that
it
should
neither
take
him
,
nor
he
dye
.
For
what
?
doth
thy
fortè
deifie
a
blinde
chance
,
and
put
out
the
eye
of
Gods
providence
?
or
hath
that
providence
(
which
thou
must
needs
confesse
in
Sodom
)
left
thee
at
the
gates
of
it
,
and
will
accompany
thee
no
further
?
or
was
thy
safety
from
the
throngs
of
the
Citie
,
that
thou
art
afraide
to
be
with
God
alone
in
the
mountaine
?
or
dost
thou
thinke
him
,
as
they
did
after
,
a
God
of
vallies
and
not
of
the
mountaine
?
or
if
thou
thinke
none
of
these
,
why
dost
thou
thinke
there
can
be
any
danger
in
obeying
Gods
Counsell
or
command
?
Dost
thou
thinke
He
doth
taske
thy
obedience
with
a
command
that
hath
any
danger
,
who
therefore
doth
command
thy
obedience
,
that
thou
mayst
escape
a
danger
?
If
thou
thinkest
Gods
purpose
be
not
to
deliver
,
why
wilt
thou
leave
Sodom
,
why
wilt
thou
obey
in
that
?
If
thou
thinkest
Gods
purpose
to
be
to
deliver
thee
,
why
dost
thou
not
obey
in
this
?
Why
not
to
the
mountaine
,
dost
thou
thinke
the
neerer
heaven
thou
goest
,
thou
goest
the
further
from
him
that
is
the
God
of
heaven
?
Well
mightest
thou
have
answered
thy
feares
,
as
the
Wife
of
Manoah
did
her
husbands
.
Judg.
13.23
.
If
the
Lord
(
said
she
)
were
pleased
to
kill
us
,
he
would
not
have
accepted
a
burnt
offering
at
our
hands
,
neither
would
he
have
shewed
us
all
these
things
.
So
might
Lot
have
argued
.
Did
the
Lord
deliver
me
from
so
great
a
danger
as
the
flames
of
Sodom
,
and
will
he
betray
me
to
my
petty
feares
in
the
Wildernesse
,
and
He
with
whom
Angels
denyed
not
to
lodge
,
will
they
not
pitch
their
Tents
about
my
Tabernacle
,
I
will
therefore
obey
readily
(
might
Lot
say
)
since
God
commands
lovingly
,
I
will
goe
,
since
God
sends
me
,
and
though
my
reason
dispute
against
it
,
and
my
feares
present
me
with
a
thousand
hazzards
,
I
le
neglect
all
:
I
have
a
commission
,
Gods
command
will
carry
me
through
an
boast
of
opposing
dangers
.
For
indeed
,
what
is
it
that
I
can
feare
?
is
it
solitarinesse
?
He
is
never
alone
whom
God
accompanies
.
Is
it
melancholy
?
the
light
of
Gods
countenance
shall
shine
upon
me
.
Is
it
theeves
?
want
?
He
feedeth
the
young
ravens
when
they
call
upon
him
,
the
young
ravens
feed
his
servant
.
wilde
beasts
?
stop
the
Lyons
mouthes
,
and
the
wilde
beasts
shall
not
hurt
nor
destroy
in
all
his
holy
mountaine
.
What
is
it
that
thou
canst
feare
?
is
it
any
of
these
,
or
all
of
these
or
more
then
all
?
Yet
,
if
God
be
with
thee
who
can
be
against
thee
?
Yet
all
Gods
former
favours
reall
and
many
,
cannot
winne
the
conquest
of
these
few
,
and
those
onely
supposed
feares
:
but
he
unthankfully
forgets
the
one
,
and
sluggishly
yields
to
the
other
.
God
was
pleased
to
make
Lot
his
boast
,
but
now
he
makes
his
guest
a
stranger
:
his
safety
in
Sodom
,
cost
God
a
miracle
,
the
blindnesse
of
many
:
yet
Lot
,
more
blind
then
they
,
thinkes
him
absent
who
is
every
where
present
,
in
whom
he
lives
,
moves
,
and
hath
his
being
,
gropes
with
more
absurditie
then
the
Sodomites
for
Lots
doore
;
for
him
that
is
within
,
without
,
above
,
beneath
,
fills
all
places
,
and
is
excluded
from
no
place
,
for
him
that
goes
where
he
will
he
cannot
misse
.
Yet
Lot
sluggishly
yeelds
to
his
owne
feares
,
and
the
miracle
that
God
had
shewed
in
blinding
the
Sodomites
,
and
carrying
him
without
the
Citie
,
cannot
winne
the
conquest
of
his
distrust
,
but
he
feares
to
follow
Gods
directions
,
least
some
evill
take
him
,
and
he
dye
.
I
am
divided
in
my
wonder
at
Gods
patience
,
and
mans
distrust
.
Take
here
then
first
a
measure
of
that
which
is
indeed
immensurable
,
the
Patience
and
long
suffering
of
Almightie
God
,
whom
though
we
daily
,
hourely
,
nay
each
minute
provoke
,
What
mercy
not
more
then
morall
and
mortall
so
ill
requited
,
what
patience
lesse
then
infinite
so
often
abused
,
would
not
turne
to
revenging
fury
,
breake
forth
into
wrath
and
indignation
?
Excuse
the
homelinesse
of
a
fable
,
and
let
the
goodnesse
of
the
morall
win
your
pardon
of
the
tale
it self
.
T
is
thus
;
A
mortall
being
in
heaven
,
from
whence
he
might
behold
the
earth
,
as
a
little
Mole-hill
,
and
men
,
like
Ants
,
busie
in
the
eager
pursuit
of
their
unquiet
desires
;
amongst
other
things
he
sees
a
thief
picking
the
purse
of
one
that
had
lately
before
saved
his
life
.
Our
mortall
being
passionately
angry
at
so
foule
ingratitude
,
and
unable
by
reason
of
the
distance
to
call
to
them
,
grew
so
inraged
that
he
caught
up
Jupiters
tripos
,
and
threw
it
at
the
malefactor
.
Iupiter
enquires
for
the
author
and
cause
of
his
throwing
,
and
finding
it
,
exeant
(
saith
he
)
èeoelo
affectus
mortales
,
qui
dum
,
&c.
Away
with
mortall
affections
out
of
heaven
,
and
from
the
government
of
the
world
,
The
morall
shewes
us
the
difference
betwixt
God
and
man
,
that
it
would
be
woe
unto
the
world
,
if
God
were
,
as
man
touched
with
humane
passion
.
Secondly
,
take
notice
here
of
mans
distrust
,
God
had
graciously
wrestled
with
Lots
dulnesse
,
and
when
he
would
have
by
his
sloathfulnesse
and
delayes
destroyed
himselfe
,
was
pleased
,
(
rather
then
he
would
let
Lot
destroy
himselfe
)
to
use
a
loving
violence
,
by
force
to
carry
him
and
set
him
without
the
Citie
.
Never
had
man
more
cause
of
confidence
.
So
many
favours
might
have
excused
if
not
patronized
an
over
bold
presumption
,
and
set
him
so
farre
from
distrustfulnesse
and
feare
of
danger
,
that
he
might
with
farre
more
reason
have
run
into
a
neglective
carelessenesse
of
himselfe
and
danger
.
He
might
have
found
seeming
reasons
,
and
a
shew
of
argument
for
such
a
fault
,
but
there
is
not
in
all
the
topickes
of
invention
any
argument
or
colour
to
hide
so
foule
a
distrust
.
What
obstinacy
and
basenesse
is
in
the
distrustfulnesse
of
man
?
The
arguments
of
Gods
providence
are
beyond
our
numbering
multiplied
even
with
the
minutes
of
our
lives
,
and
yet
are
our
feares
more
frequent
then
our
dangers
.
Let
God
deliver
us
from
the
greatest
evils
,
we
dare
not
trust
him
in
the
least
:
deliver
us
from
a
thousand
,
yet
we
dare
not
trust
him
in
one
.
All
his
mercies
exhibited
to
us
,
in
bestowing
continuall
favours
upon
us
,
in
preventing
imminent
dangers
,
in
delivering
us
out
of
many
troubles
and
afflictions
that
have
oppressed
us
,
all
these
cannot
merit
our
trust
in
him
,
or
arme
us
with
undaunted
confidence
against
an
appearance
of
danger
;
but
as
if
there
were
no
God
,
or
as
if
that
God
slumbered
and
slept
,
Gods
providence
.
And
as
if
Gods
hand
were
too
short
to
reach
from
Heaven
;
we
thinke
it
a
farre
safer
way
to
catch
hold
of
that
which
is
next
us
,
even
any
poore
,
unlawfull
,
and
therefore
helpes
shift
which
our
owne
reasons
shewes
unto
us
.
So
wanting
that
eye
of
faith
(
which
is
the
evidence
of
things
not
seene
)
and
looking
onely
with
the
eye
of
sence
,
What
testimonies
had
God
given
to
the
captive
Jewes
of
Egypt
of
an
especiall
love
to
them
,
that
for
their
sakes
had
shewed
the
strength
of
his
mighty
arme
,
unheard
of
wonders
?
Is
it
in
the
belief
of
man
that
any
danger
could
beget
their
distrust
?
Yet
see
,
that
night
of
horrour
caused
(
that
might
indeed
be
red
for
them
and
blush
at
their
so
fowle
,
so
monstrous
distrust
)
but
they
on
the
first
occasion
are
ready
to
undervalue
their
deliverance
,
and
wish
rather
to
have
served
the
Egyptians
,
in
the
Wildernesse
.
A
deliverance
may
yeild
us
comfort
for
the
present
,
but
as
if
of
a
transeunt
nature
it
ends
there
,
and
seldome
doe
we
improve
it
to
arme
us
in
the
future
,
so
relying
on
transitory
and
vaine
helpes
,
every
assault
of
danger
looses
the
joynts
and
shakes
the
strongest
of
our
weak
built
resolutions
.
If
God
should
say
to
us
in
our
misery
as
he
did
unto
the
two
blind
men
,
Matt.
9.29
.
According
to
your
faith
be
it
unto
you
;
it
would
be
ill
with
us
,
each
affliction
would
overcome
us
,
and
the
shrinking
of
our
faith
soone
call
on
us
misery
enough
to
overwhelme
us
:
our
owne
despaire
would
open
us
a
gulfe
,
a
grave
wherein
we
should
bury
together
,
both
our selves
and
hopes
,
great
stone
rowled
upon
Christs
Sepulcher
)
our
miseries
should
lye
with
so
great
weight
,
as
would
crush
,
and
at
last
shrinke
us
into
the
lowest
pit
of
hell
.
If
God
should
not
finde
a
better
motive
in
his
owne
infinite
goodnesse
,
a
better
cause
in
his
own
Sonne
to
deliver
us
when
we
are
oppressed
,
alasse
what
danger
,
what
misery
so
poore
,
that
is
not
too
strong
for
the
weakenesse
of
man
?
What
could
our
knowledge
foresee
?
What
could
our
wisedome
prevent
,
of
those
evils
we
did
foresee
?
What
could
our
vaine
and
transitory
helpes
overcome
?
Nay
the
Eye
of
our
knowledge
being
disturbed
by
our
feare
,
would
present
evils
with
more
horrour
:
nay
should
not
our
knowledge
hurt
,
not
help
us
,
whiles
it
lookes
through
the
false
perspectives
of
confidence
and
feare
,
it
so
making
evils
greater
or
lesse
then
indeed
they
are
?
Yea
and
should
not
our
wisedome
rather
hurt
then
helpe
us
,
while
relying
on
the
opinion
of
it
own
abilities
,
it
rather
makes
us
secure
,
when
it
could
not
make
us
safe
?
Yea
and
should
not
the
best
meanes
our
owne
wisedome
could
supply
us
with
,
rather
hurt
then
helpe
us
,
when
they
should
prove
onely
like
broken
reeds
to
which
when
we
should
leane
,
they
breake
,
and
so
runne
into
our
hands
?
Pessimus
in
dubiis
augur
timor
.
first
and
prime
cause
,
things
which
in
themselves
carry
an
equall
indifference
to
be
as
well
the
Ministers
of
his
vengeance
,
as
mercy
.
Heat
,
the
greatest
comfort
of
sublunary
things
,
so
that
it
is
called
the
Father
of
generation
,
yet
how
often
hath
that
father
(
like
Saturne
)
eaten
his
owne
children
?
Moysture
,
the
mother
of
generation
,
yet
often
hath
her
wombe
proved
a
tombe
,
and
swallowed
up
her
owne
issue
?
There
is
nothing
in
the
world
proved
either
by
more
frequent
or
more
demonstration
then
providence
,
yet
nothing
in
our
practise
more
questioned
.
Who
beleeves
God
further
then
he
sees
him
?
Where
is
the
faith
of
those
ancient
worthies
that
beleeved
above
,
against
hope
,
evidence
of
sence
,
If
God
come
,
shall
be
finde
faith
upon
the
earth
?
shall
he
not
finde
it
is
vanished
into
its
object
,
and
become
a
thing
not
seene
?
Give
the
Jewes
a
signe
and
then
perhaps
they
will
beleeve
.
Let
him
see
the
print
of
the
Nailes
in
our
Saviours
hands
,
let
him
thrust
his
fingers
into
his
side
,
and
then
he
will
acknowledge
my
Lord
and
my
God
.
Give
me
some
ground
for
my
faith
to
walke
on
,
otherwise
I
must
needs
be
at
the
brink
of
despaire
.
I
cannot
like
Peter
walke
upon
the
water
,
Lord
save
me
I
perish
.
But
O
Lord
,
doe
not
thou
make
good
our
feares
to
us
:
O
be
not
in
so
remote
a
distance
as
our
diffidence
would
set
thee
,
nor
yet
as
a
judgement
of
our
distrustfull
fears
withdraw
thy
protecting
favours
.
What
use
shall
I
make
of
that
hath
beene
said
,
but
even
that
of
the
Psalmist
,
I
will
go
unto
the
mountaine
,
from
whence
my
help
cometh
:
Learne
to
looke
with
the
eye
of
faith
,
more
than
reason
or
sense
,
and
then
shall
we
see
a
guard
of
innumerable
Angels
incircling
us
,
pitching
their
Tents
about
our
T●bernacles
,
graine
of
Mustard-seed
,
remove
a
mountaine
,
but
wanting
faith
,
a
danger
that
is
but
as
a
graine
of
Mustard-seed
,
is
able
to
move
us
.
But
be
that
trusteth
in
the
Lord
shall
be
as
Mount
Sion
,
that
shall
never
be
moved
,
but
standeth
fast
for
ever
:
No
evill
shall
come
neere
him
or
hurt
him
,
Let
us
not
then
in
a
good
cause
be
ever
deterred
,
by
the
vaine
affrights
of
feare
or
danger
.
The
goodnesse
of
the
cause
ought
to
animate
us
,
in
the
evilnesse
and
hardnesse
of
the
way
to
accomplish
it
.
If
God
be
the
author
,
the
devill
cannot
be
the
hinderer
.
Honesty
and
goodnesse
shoot
in
stright
lines
at
the
last
and
best
end
Gods
glory
,
and
God
will
as
certainly
prosper
the
meanes
as
he
doth
propose
the
end
.
Verum
&
bonum
convertuntur
(
say
the
Schooles
)
Truth
and
goodnesse
are
reciprocates
,
there
is
no
goodnesse
without
truth
,
no
truth
without
goodnesse
.
Magna
est
veritas
&
vincet
,
great
is
truth
,
and
shall
prevaile
,
so
all
goodnesse
in
the
strength
of
truth
shall
at
last
overcome
.
The
winds
may
blow
,
the
raine
fall
,
the
floods
beat
upon
thee
,
but
thou
shalt
not
fall
,
for
thou
art
grounded
upon
a
rocke
.
Hast
thou
begun
then
a
noble
,
a
glorious
action
,
which
redounds
to
Gods
glory
,
the
Churches
and
Common-weal's
good
,
Incapisti
benè
,
quis
impedivit
?
Thou
bast
begun
well
,
who
hath
hindred
thee
that
thou
continuest
not
?
If
the
action
was
evill
,
why
did
you
undertake
it
?
if
the
action
was
good
,
why
do
you
not
hold
on
?
What
if
slanderers
back-bite
you
and
traduce
you
?
What
if
authority
frowne
,
what
if
envy
maligne
?
what
if
the
multitude
rage
,
and
the
people
imagine
a
vaine
thing
?
thou
hast
Gods
commission
;
say
not
then
I
cannot
,
't
is
but
nè
fortè
malum
capiat
&
moriar
,
but
a
lest
some
evill
take
me
,
and
I
dye
.
Thine
owne
cowardize
,
thine
owne
weaknesse
may
conquer
thee
,
they
take
counsell
together
,
shall
not
be
able
to
withstand
thee
.
If
God
set
thee
on
worke
,
he
'le
beare
thee
through
,
maugre
the
opposing
fury
of
the
devill
and
all
his
agents
.
Go
on
then
in
the
strength
of
the
Lord
,
and
be
victorious
.
an
evill
reall
,
that
threat
thee
:
Sicapiat
if
it
take
thee
,
si
moriare
,
if
thou
die
,
thou
art
more
than
conquerer
.
It
's
better
fall
in
a
good
cause
than
prosper
in
an
evill
one
.
Onely
let
not
thy
feare
betray
Gods
cause
to
miscarriage
.
If
death
it selfe
be
threatned
to
thee
,
die
.
Canst
thou
ever
have
a
better
end
,
than
to
die
for
that
end
for
which
thou
and
all
things
were
made
,
Gods
glory
?
which
grant
(
O
Lord
)
that
we
may
propose
unto
our selves
,
in
all
our
thoughts
,
words
and
works
,
that
glorifying
thee
in
this
life
,
we
may
receive
eternall
glory
and
felicity
from
and
with
thee
,
in
the
life
to
come
,
and
that
not
for
any
merits
●four
own
,
but
for
his
sake
who
hath
dearly
bought
us
,
to
whom
with
the
father
,
and
the
holy
Spirit
,
be
ascribed
all
honour
,
praise
,
and
glory
,
now
and
forever
.
Amen
.
GENES.
19.
VERS.
20.
Behold
now
this
City
is
neere
to
flee
unto
,
and
it
is
a
little
one
.
O
let
me
escape
thither
(
is
it
not
a
little
one
?
)
and
my
soule
shall
live
.
IT
is
a
property
of
Divinity
not
to
erre
.
Perfection
is
a
White
,
at
which
all
of
us
ought
to
aime
,
none
may
hope
to
hit
.
The
best
men
have
their
errours
and
imperfections
,
Optimus
ille
est
qui
minimis
urgetur
,
he
's
the
best
man
that
hath
least
,
he
's
no
man
that
hath
no
faults
.
Let
him
be
excepted
,
that
was
without
exception
,
him
that
being
man
was
more
then
man
too
,
CHRIST
JESUS
,
God
and
man
,
in
whom
there
was
no
fault
,
neither
was
guile
found
in
his
lips
.
All
others
are
comprehended
under
the
condition
of
sin
,
which
they
shall
never
put
off
while
they
are
clad
in
these
robes
of
flesh
.
The
best
of
Gods
Saints
have
had
their
slips
and
fals
,
and
to
make
them
flye
forth
from
themselves
,
to
a
better
and
surer
hold
,
they
have
had
often
remembrances
of
their
owne
weakenesse
,
in
many
grievous
wounds
,
and
bitter
derelictions
,
have
often
fallen
,
been
wounded
with
the
weak
reed
of
their
owne
strength
.
Wonder
not
then
if
you
behold
a
David
defiling
his
hands
and
heart
with
innocent
blood
,
man
after
Gods
owne
heart
,
Spirituall
and
Corporall
;
Solomon
,
though
so
wise
,
was
but
a
man
.
Wonder
not
that
Peter
so
foully
denyed
and
abjur'd
his
master
,
We
receive
with
our
birth
and
nature
,
two
inevitable
conditions
;
peccare
&
mori
,
to
sin
and
to
dye
.
And
though
it
hath
beseemed
the
piety
of
the
Churches
children
to
justifie
the
Patriarkes
against
the
bitter
taunts
of
scaffing
I
shmaelites
,
and
uncircumcised
Philistines
,
and
like
the
good
sons
of
Noah
,
to
go
backward
with
the
vail
of
charity
in
their
hands
,
cover
the
nakednesse
of
their
fathers
:
yet
must
not
that
vaile
of
charity
blindfold
our
judgement
,
so
that
we
altogether
deny
those
faults
to
be
,
which
we
would
have
concealed
from
the
scorne
of
irreligious
men
.
Diminuit
culpam
excusatio
,
non
tollit
.
God
would
have
the
errours
and
faults
of
his
Saints
as
well
to
stand
upon
record
,
as
their
vertues
;
and
therefore
,
Thus
it
is
in
the
blessed
Scripture
,
with
many
of
the
Lords
worthies
,
whose
religious
life
and
integrity
deservedly
cals
upon
our
wonder
to
behold
them
:
but
then
againe
,
lest
they
of
themselves
should
entertaine
too
high
an
opinion
,
or
we
of
them
—
desinit
in
piscem
,
some
frailty
or
foul
slip
like
Philip's
boy
tels
them
,
they
are
but
men
,
subject
to
like
infirmities
as
we
are
,
sinne
it selfe
not
excepted
.
No
marvell
then
if
we
finde
righteous
Lots
arguments
against
Gods
counsell
and
direction
,
guilty
of
weaknes
and
folly
,
for
all
his
confidence
in
his
Behold
now
,
this
City
is
neere
to
flee
unto
,
&c.
Seest
thou
a
man
wise
in
his
owne
conceit
?
there
is
more
hope
of
a
foole
than
of
such
a
man
(
Saith
Solomon
)
Prov.
26.12
.
The
opinion
of
our
owne
wisedome
is
the
greatest
argument
of
our
folly
Multi
(
saith
Seneca
)
pot●issent
pervenire
ad
sapientiam
,
This
overweening
conceit
of
our
owne
knowledge
,
as
in
all
other
learning
,
so
especially
in
the
height
of
divine
speculation
,
things
(
I
meane
)
which
transcend
the
reach
of
reason
,
is
most
dangerous
.
I
dare
in
those
commend
a
faith
implicite
,
and
prefer
caecam
obedientiam
&
fidem
,
the
blind
and
budling
faith
of
Papists
,
before
the
most
nice
and
oculate
of
the
most
learned
.
Credulity
there
takes
the
place
of
reason
,
and
that
,
without
usurpation
:
where
we
have
a
new
Logicke
,
and
authority
becomes
the
best
argument
.
To
oppugne
Gods
truth
or
counsell
with
our
reason
,
is
no
lesse
than
the
extremity
of
folly
,
and
impudence
:
we
must
deny
our
reason
,
become
foolish
,
nay
absurd
to
our
owne
wisedome
,
believe
above
,
against
it
.
To
defend
Gods
truth
or
counsell
with
our
reason
or
arguments
,
is
a
foolish
and
unwarranted
zeale
,
and
which
action
doth
more
question
our
judgment
than
commend
our
zeale
.
Though
the
Arke
of
Gods
truth
seeme
to
us
to
be
shaken
by
the
opposers
and
enemies
of
it
,
so
that
it
appeare
to
be
in
danger
of
falling
,
yet
ought
not
we
to
be
so
indiscreetly
zealous
,
Vzzah
,
to
uphold
it
with
the
weake
hand
of
our
reason
.
Our
obedience
is
then
best
,
when
it
seemes
most
absurd
:
when
it
lookes
only
on
the
authority
of
the
commander
,
and
yet
that
without
more
examination
concludes
an
equity
of
the
command
.
It
was
the
triumph
of
Abraham's
faith
,
that
above
,
against
hope
he
beleeved
God
,
when
Sara's
womb
was
now
dead
.
It
was
the
triumph
of
his
obedience
to
be
ready
to
obey
God
,
in
sacrificing
of
his
own
and
onely
sonne
,
him
who
commanded
,
who
is
a
law
to
himselfe
and
to
all
others
.
It
had
beene
well
with
Lot
,
if
his
obedience
,
his
faith
or
thankefulnesse
,
the
first
to
Gods
authority
commanding
,
the
second
to
his
wisedome
directing
,
the
last
to
Gods
mercy
delivering
,
had
made
him
follow
the
Angels
direction
,
and
gone
unto
the
mountaine
:
but
while
he
will
be
so
wise
to
teach
his
teacher
,
God
shewes
him
his
folly
by
experience
,
and
makes
the
mountaine
,
which
(
if
he
had
gone
when
God
bid
him
)
a
place
of
safety
,
God
(
I
say
)
makes
it
afterward
(
when
he
goes
on
his
own
errand
)
the
place
of
his
punishment
.
You
have
heard
before
Lots
negative
request
,
with
the
reasons
of
it
,
not
so
my
Lord
,
for
I
cannot
.
Now
it
remaines
that
we
come
more
particularly
to
handle
his
affirmative
request
,
and
reasons
of
it
.
O
let
me
escape
thither
;
to
Zoar
.
In
the
affirmative
request
we
observed
,
First
the
order
of
it
,
and
Secondly
the
matter
of
it
.
1.
The
order
of
it
,
that
it
comes
in
the
rere
of
his
arguments
,
under
the
lee
and
shelter
of
them
,
we
will
therefore
reserve
to
it
the
last
place
,
and
here
first
take
notice
of
his
Asteriske
or
note
of
attention
before
which
betrayes
his
confidence
in
the
equitie
of
his
request
.
Behold
now
,
sayes
Lot
.
How
weake
is
our
wisedome
,
yet
how
strong
our
confidence
and
opinion
?
yet
obstinacie
and
pride
beare
up
our
opinions
,
even
against
God
himselfe
,
so
that
with
a
sawcy
presumption
,
we
dare
capitulate
and
indent
with
him
,
nay
even
chalk
him
out
the
way
with
a
not
so
,
for
I
cannot
but
behold
now
.
Behold
now
.
When
man
lookes
through
the
false
medium
of
his
owne
affection
and
passion
,
what
monstrous
errours
and
solecismes
doth
he
count
?
The
intellective
part
of
the
soule
,
is
like
a
cleare
and
undisturbed
fountaine
,
wherein
the
forme
of
things
is
truely
represented
:
but
when
once
the
affections
(
which
are
the
muddy
and
earthy
parts
of
the
soule
)
are
stirred
up
,
it
becomes
a
dirtie
puddle
,
wherein
things
are
represented
blindly
,
lamely
,
and
falsely
.
The
istericke
eye
wonders
that
others
see
not
all
things
yellow
as
it selfe
does
,
and
calls
that
others
blindnesse
,
which
is
indeed
its
own
infirmitie
.
This
City
is
new
.
Yea
't
is
so
neer
thy
affection
that
a
just
distance
being
wanting
(
a
condition
of
perfect
sight
)
thine
eye
must
needs
commit
an
errour
.
If
God
therefore
behold
,
he
shall
but
see
thy
errour
,
rather
then
any
thing
that
may
move
him
to
condescend
to
thy
request
.
Behold
now
.
Why
,
as
though
thou
saw
something
that
God
saw
not
,
or
as
though
He
that
had
power
to
deliver
thee
,
could
want
wisdome
to
direct
thee
,
but
He
must
be
directed
by
thee
,
with
a
not
so
my
Lord
,
but
behold
now
.
He
that
made
the
eye
shall
not
be
see
?
Natura
agit
per
line
as
breviores
,
(
saith
Phylosophy
)
.
Nature
is
never
superfluous
in
her
actions
,
but
goes
the
neerest
and
most
compendious
way
to
worke
,
and
shall
the
God
of
nature
,
not
doe
so
much
more
?
God
is
in
Heaven
and
thou
on
the
Earth
(
saith
Solomon
)
if
then
He
hath
the
advantage
of
the
ground
,
first
intelligence
our
information
or
direction
of
not
so
my
Lord
,
but
behold
now
?
must
He
be
beholding
to
thee
for
thy
behold
now
?
Behold
now
.
Why
?
as
if
God
saw
as
man
saw
.
Our
eye
is
hindered
by
darkenesse
,
by
distance
,
by
interposure
of
a
grosse
body
.
Being
not
hindered
,
what
sees
it
,
but
colour
?
It
is
terminated
in
the
outward
surface
and
superficies
,
never
penetrating
into
the
inmost
and
retired
essence
.
But
Gods
eye
is
not
as
mans
,
neither
doth
He
looke
as
man
looketh
.
Within
,
without
,
hidden
,
covered
,
darke
,
light
,
are
words
,
and
things
,
to
which
onely
mans
weaknesse
hath
given
a
being
;
to
that
eye
of
the
world
there
are
no
such
distinctions
.
Here
then
(
for
a
word
of
use
)
let
us
see
the
vanitie
of
many
men
,
who
think
with
the
colour
of
an
excuse
(
which
our
ignorance
hath
unskilfully
doubted
)
to
bleare
the
eyes
of
that
all
discerning
wisedome
,
to
which
thoughts
themselves
(
things
of
weakest
essence
and
neerest
nothing
)
are
open
and
apparent
.
From
the
Asteriske
and
note
of
attention
behold
now
I
come
to
Lots
reasons
to
urge
his
affirmative
request
,
which
argue
more
the
good
mans
affection
,
then
enforce
his
conclusion
.
Innocenti
a
melior
est
quam
eloquentia
.
Magna
est
veritas
&
praevalebit
.
O
there
's
a
considence
in
truth
,
better
then
all
the
flourishes
of
Rhetorick
,
all
the
proofes
of
reason
.
Each
colour
implies
some
defect
,
and
each
proofe
some
doubt
,
that
doubt
,
a
possibilitie
of
the
contrary
.
And
therefore
it
hath
usually
beene
the
guise
of
innocence
to
make
no
argument
her
best
argument
,
and
the
slight
of
reason
,
the
reason
why
she
should
not
be
slighted
.
It
was
a
brave
and
heroicke
scorne
in
the
Affrican
Scipio
,
perfect
cube
)
needs
not
these
poore
props
:
let
falsehood
and
a
weake
cause
strengthen
their
weake
credit
with
these
mercenaries
,
that
like
Tartars
or
Switzers
will
be
hired
to
either
side
for
the
better
pay
.
For
indeed
our
corrupted
reason
is
become
the
onely
advocate
to
passion
and
affection
;
and
so
vassatized
unto
them
,
that
as
it
is
the
greatest
of
our
taskes
,
so
is
it
that
,
wherein
she
shewes
the
best
of
her
abilities
,
in
making
good
the
most
desperate
and
forlorne
cause
.
Our
affections
first
resolve
,
and
then
make
reason
harrow
all
the
Topicks
of
invention
,
to
finde
defences
,
if
not
excuses
,
using
herein
poore
reason
as
a
great
Potentate
not
long
a
goe
his
clergie
.
For
having
a
desire
to
marry
within
degrees
unlawfull
,
he
set
his
learned
men
on
worke
to
prove
it
lawfull
,
and
againe
after
a
while
(
being
cloy'd
and
desiring
change
)
set
them
againe
on
worke
to
prove
the
former
marriage
unlawfull
.
Nay
!
so
monstrous
is
the
folly
of
our
credulitie
,
when
our
affections
claime
a
strong
interest
in
the
cause
,
that
the
same
arguments
shall
serve
us
to
prove
contradictions
,
yea
and
the
same
reasons
perswade
or
confirme
the
lawfullnesse
of
that
,
which
in
themselves
prove
it
most
unlawfull
.
Witnesse
the
words
of
my
Text
,
with
the
two
precedent
verses
,
in
which
Lot
would
prove
Gods
Counsell
as
full
of
danger
as
his
owne
of
convenience
and
safety
,
when
as
all
the
reasons
he
can
alleadge
,
prove
the
flat
contrary
.
For
first
,
This
Citie
is
neere
to
flye
unto
and
it
is
a
little
one
.
This
Citie
.
]
Is
it
a
Citie
and
not
the
more
likely
to
be
sinfull
?
It
is
Bela
,
a
Citie
of
the
Plaines
,
and
not
more
likely
to
be
in
the
same
manner
and
degree
sinfull
?
Secondly
is
it
neere
Sodom
and
not
the
more
dangerous
?
nay
is
it
neere
as
well
in
condition
as
place
?
how
much
more
likely
to
be
joyned
in
punishment
?
Thirdly
is
it
little
?
how
much
more
reason
to
be
destroy'd
?
For
saith
God
to
Jonah
should
not
I
then
spare
this
great
Citie
Nineveh
,
wherein
are
more
then
sixescore
thousand
persons
,
that
cannot
discerne
betwixt
their
right
hand
and
their
left
,
and
also
much
cattle
.
Jonah
4.11
.
How
contrary
is
Gods
argument
to
Lots
?
God
will
have
a
Citie
spared
because
it
is
great
,
Lot
because
it
is
little
.
But
these
rich
and
fruitfull
plaines
had
much
endeared
the
heart
of
the
good
Patriarch
:
loath
he
was
to
change
a
Citie
,
and
a
plenteous
valley
for
a
mountainous
and
rockie
desert
,
and
therefore
though
God
be
his
immediate
Counsellor
,
the
end
his
safety
,
yet
being
interested
by
affection
,
against
the
authoritie
of
his
Lord
,
the
dutie
of
a
servant
,
the
mercie
of
a
deliverer
,
doth
Lot
struggle
first
by
delayes
,
and
then
with
forced
reason
to
prove
Gods
Counsell
full
of
danger
,
as
his
own
request
of
conveniency
and
safety
.
Nay
so
farre
hath
his
affection
blinded
him
,
worse
then
the
Sodomites
at
his
doore
,
for
they
could
not
see
,
because
the
Angels
blinded
them
,
Lot
could
not
see
when
the
Angels
directed
him
.
I
think
misguided
,
unsanctified
reason
,
doth
rather
breed
suspitions
then
cleere
them
.
Syllogismes
never
compounded
controversies
,
seldome
the
law
friends
.
There
is
indeed
an
abstracted
Logicke
,
which
prescribes
formes
and
motions
,
but
follow
it
into
the
practice
of
men
,
it
hath
still
one
terme
more
then
it
should
,
affection
or
passion
.
The
Lawyer
hath
not
he
his
rationem
tinnulam
for
his
quartum
argumentum
?
and
what
wonder
then
if
in
a
double
sence
he
commit
fallaciam
in
quatuor
terminis
.
Nor
is
it
thus
onely
in
our
every
dayes
actions
and
occurrents
,
which
according
to
our
interest
reason
must
justifie
or
at
least
excuse
,
but
as
if
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
circle
of
Arts
,
had
made
them
mad
too
with
walkking
in
it
,
the
Schooles
themselves
and
Vniversities
,
have
matriculated
the
same
dotage
.
Who
would
not
unstudie
reason
and
befoole
all
arguments
,
that
should
see
a
thesis
affirmative
proved
by
many
reasons
,
his
true
Negative
proved
also
,
yet
both
answered
,
and
after
a
long
progresse
with
inquisition
and
industry
,
arrive
fairely
at
the
same
point
where
it
begun
,
and
end
in
the
greater
doubt
?
Quid
leo
est
,
nisi
insanire
cum
ratione
?
What
s
this
but
to
be
a
learned
foole
,
and
with
great
labour
to
make
Cob-webs
to
be
swept
away
?
Magno
conatu●
nugas
!
Would
not
this
(
under
things
of
faith
)
be
enough
to
make
a
man
a
Skeptick
?
Sure
we
need
not
,
to
the
native
weaknesse
of
our
understanding
and
reason
make
it
more
wretched
by
this
slavery
,
and
mancipation
to
our
affections
and
passions
,
unlesse
to
a
weake
eye
we
would
throw
in
dust
.
But
I
leave
them
in
their
maze
and
come
to
Lots
arguments
themselves
to
enforce
his
request
,
and
first
of
the
object
of
his
behold
;
the
first
reason
of
Lots
affirmative
request
,
being
à
qualitate
.
This
Citie
,
't
is
a
Citie
.
In
which
(
as
in
the
rest
of
his
arguments
)
I
might
propose
to
my selfe
this
order
.
Every
argument
or
reason
hath
veritatem
or
veritatis
speciem
.
First
then
I
might
shew
the
probabilitie
of
his
argument
.
Secondly
,
the
fallacie
.
Thirdly
,
we
might
draw
from
either
some
use
for
our selves
,
I
might
thus
improve
the
matter
of
my
text
unto
a
large
compasse
,
if
I
should
dilate
particularly
pro
and
con
on
every
of
his
arguments
.
As
first
in
this
first
argument
that
it
is
a
Citie
the
other
a
mountaine
,
I
might
shew
you
in
this
one
three
severall
motives
to
Lots
desire
,
Plentie
,
Societie
,
and
Safetie
.
Then
in
answering
these
againe
,
I
might
(
without
being
Heterogeneall
)
dilate
upon
the
commendation
of
their
opposites
Povertie
and
Solitarinesse
,
each
of
which
besides
the
true
determining
and
moderating
of
our
desire
of
these
,
might
suffice
to
hold
discourse
beyond
the
limits
of
your
patience
.
But
I
shall
content
my selfe
to
glance
at
some
of
these
,
rather
then
to
tye
your
patience
in
a
long
discourse
.
First
then
of
Lots
first
argument
.
This
Citie
.
T
is
a
Citie
,
the
other
a
rude
and
barren
mountaine
.
This
Citie
was
before
time
called
Bela
as
appeareth
out
of
Gen.
14.8
.
untill
this
occasion
of
Lots
request
,
and
the
reason
of
it
,
altered
the
name
to
Zoar
,
which
signifies
little
,
because
he
said
it
is
a
little
one
,
and
is
it
not
a
little
one
?
It
was
one
of
the
five
Cities
of
the
Plaines
,
called
the
Plaines
of
Jordan
,
It
was
watered
like
the
Garden
of
God
,
and
like
the
plaines
of
Jordan
before
the
Lord
destroyed
Sodom
.
Here
were
then
three
strong
attractives
to
Lots
desire
,
Plentie
,
Societie
,
and
Safetie
,
and
in
this
Citie
all
these
three
concurre
to
make
life
securely
happy
.
Abundance
of
wealth
and
delicacies
to
refresh
the
body
,
abundance
of
company
to
delight
and
cheer
the
minde
,
and
then
safety
which
onely
makes
the
other
consummate
in
the
securitie
to
enjoy
them
.
For
plentie
and
riches
it
is
true
that
Quintillan
sayes
,
in
the
Schooles
wittily
declaime
against
them
,
rather
then
one
that
will
disclaime
them
.
Quis
nisi
mentis
inops
?
he
shall
presently
be
begd
for
a
foole
.
To
stand
in
tire
upon
his
owne
bottome
and
not
need
to
be
beholding
to
any
,
nay
to
have
all
that
which
shall
hold
all
others
either
in
his
friendship
or
slavery
.
O
it
is
supremum
mortalitatis
votum
,
&
locus
diis
proximus
,
it
is
the
highest
condition
mortality
can
be
capeable
of
,
and
riches
give
it
.
Most
of
the
studies
,
inventions
,
toiles
,
travels
and
undertakings
of
men
aime
at
this
one
end
,
to
be
rich
.
Heaven
it self
is
but
too
often
made
the
price
of
this
purchase
:
Men
goe
there
to
fetch
gold
,
where
they
loose
heaven
and
day
;
itum
est
viscera
terrae
,
into
the
bowels
of
the
earth
;
deeper
,
into
hell
.
This
Image
of
Caesar
causeth
an
universall
idolatry
,
and
to
that
superscription
all
subscribe
.
That
Lot
then
,
should
desire
to
go
to
this
Citie
,
rather
then
to
a
barren
and
naked
mountaine
,
we
need
not
wonder
,
unlesse
we
wonder
that
men
preferre
plenty
before
poverty
.
I
shall
be
industriously
idle
to
make
more
words
of
so
confess'd
a
theme
.
In
that
it
is
a
City
there
is
a
second
attractive
,
Society
,
and
that
is
to
man
as
his
owne
element
.
Society
is
the
life
of
our
life
,
and
solitarinesse
is
a
very
living
buriall
.
I
might
here
move
a
Problem
,
why
men
naturally
in
remote
and
silent
retirements
and
solitudes
finde
a
kinde
of
horror
and
affrightfulnesse
?
Is
it
that
as
Solomon
sayes
of
friends
,
they
strengthen
the
faces
one
of
another
,
so
our
Genius
doth
receive
a
mutuall
comfort
and
livelyhood
from
one
anothers
presence
,
and
so
in
this
solitude
(
being
out
of
the
rayes
and
circle
of
their
vertue
)
acknowledges
that
want
in
this
weaknesse
?
Or
doth
the
soule
apprehend
the
presence
of
some
good
or
evill
spirit
,
which
are
both
ready
,
the
one
to
offend
,
the
other
to
defend
us
?
Or
is
it
the
reflexe
of
our
owne
conscience
upon
it selfe
,
which
being
guilty
of
sinne
,
must
needs
be
of
feare
?
Or
is
it
antipathy
of
nature
,
which
in
this
sees
a
praeludium
of
that
universall
silence
to
which
all
go
downe
?
politicum
animal
,
that
in
his
nature
is
implanted
a
love
of
Society
,
and
that
he
was
as
well
made
for
Cities
,
as
Cities
for
him
;
so
that
Auchorites
and
Hermits
are
gone
as
farre
from
mans
nature
,
as
they
are
from
his
company
.
Timon
himselfe
,
that
greatest
Owle
of
Athens
,
and
prodigie
of
nature
,
that
profess'd
an
antipathy
to
all
man
,
nay
,
to
all
humanity
,
yet
he
(
for
all
his
doggednesse
)
as
Cicero
wittily
sayes
of
him
)
could
not
carere
hominum
consortio
,
apud
quos
virus
acerbitatis
suae
evomeret
,
he
could
not
want
the
company
of
men
,
though
it
were
but
to
spit
the
poyson
of
his
gall
upon
them
.
3.
Now
for
Lots
third
attractive
to
the
City
,
which
is
safety
,
that
man
should
desire
it
;
needs
no
more
proofe
,
than
that
a
man
loves
himselfe
,
and
it
were
vaine
in
me
to
go
about
to
prove
it
.
Here
then
were
seeming
reasons
to
justifie
the
lawfulnesse
of
his
request
,
and
excuse
his
unwillingnesse
to
obey
God's
command
.
But
,
From
the
specious
shew
and
waight
of
those
arguments
,
I
come
to
the
fallacie
in
them
:
and
for
answer
in
generall
to
all
,
first
by
concession
;
say
,
't
is
true
,
suppose
it
,
that
this
being
a
City
,
is
more
convenient
to
fly
unto
,
more
comfortable
to
rest
in
,
there
are
those
invitations
here
which
in
the
mountaines
are
not
.
But
what
then
?
must
God
be
obeyed
only
with
our
conveniency
,
and
the
condition
of
our
service
be
our
owne
content
?
What
is
this
but
to
make
Gods
of
our selves
,
and
to
observe
him
only
whilst
he
will
pleasure
us
?
Egregiam
vero
laudem
?
How
much
better
did
afflicted
Job
:
Shall
we
receive
good
at
Gods
hands
,
and
shall
we
not
receive
evill
?
What
if
God
commanded
thee
,
not
to
danger
,
but
to
certaine
losse
of
thy
content
,
thy
estate
,
nay
thy
life
,
wilt
thou
not
obey
?
Is
not
he
the
supreame
arbiter
of
life
and
death
?
He
that
gave
thee
all
,
may
be
not
therefore
command
all
thou
art
owner
of
?
Must
our
reason
,
or
will
,
or
content
be
check-master
with
his
supreame
authority
,
and
our
obedience
be
limited
to
our
profit
,
our
pleasure
,
or
such
respects
?
Yet
't
is
thus
alas
,
many
times
with
many
amongst
us
.
God
hath
many
that
seeme
his
servants
,
who
are
indeed
but
their
owne
:
men
that
follow
him
,
but
't
is
like
the
Jewes
,
for
the
meats
sake
onely
,
because
prosperity
,
riches
and
honour
are
friends
with
religion
,
and
go
along
with
it
:
let
these
part
,
and
Religion
take
one
way
,
and
prosperity
another
,
these
servants
will
soone
acknowledge
their
master
.
Religion
had
never
worse
friends
than
when
it
had
most
,
and
never
so
many
,
as
when
the
temporall
sword
joynes
with
the
Spirituall
.
The
warme
and
clearest
Sun-shine
of
the
Gospel
produces
many
aequivocall
births
,
that
pester
the
Church
wherein
they
are
,
such
as
are
imperfect
creatures
,
in
respect
of
true
generation
.
These
though
they
are
in
the
Church
,
yet
are
they
not
of
it
,
they
seeme
to
hearken
(
with
others
)
to
Gods
voyce
,
but
it
is
while
it
sounds
to
their
eares
in
a
pleasing
key
;
while
their
profit
,
their
pleasure
or
reputation
run
in
paralells
with
religion
,
they
hold
the
same
course
with
Gods
children
,
but
th●se
part
,
the
bias
of
their
respects
drawes
these
crooked
,
these
turne
too
,
to
the
left
hand
after
their
sinister
ends
.
Let
God
command
them
to
go
,
if
it
be
to
that
which
crosses
not
their
desires
,
they
runne
with
the
formost
,
like
a
stone
downe
a
hill
:
but
to
any
disconvenience
,
discommodity
or
discredit
(
as
Lot
here
to
the
mountaine
)
O
that
's
up
hill
,
against
the
haire
to
them
,
then
O
not
so
my
Lord
,
they
then
cannot
,
lest
some
of
these
evils
take
them
,
and
they
die
;
a
thousand
excuses
,
a
thousand
pretences
of
feares
and
evils
that
may
take
them
,
shall
stand
in
their
way
,
and
you
shall
beare
I
cannot
,
lest
some
evill
take
me
and
I
dye
.
But
if
God
will
command
them
where
their
affection
drawes
,
let
them
go
that
way
,
none
more
forward
in
their
obedience
,
their
owne
respects
and
desires
being
the
maine
spring
from
which
proceeds
their
motion
.
2.
I
might
secondly
answer
,
(
especially
of
the
two
first
)
from
the
nature
of
them
,
they
heing
adiapbora
,
things
indifferent
,
that
in
themselves
are
neither
good
nor
evill
,
cannot
,
ought
not
to
be
desired
without
Gods
commission
to
enjoy
them
.
But
I
leave
this
,
and
passe
to
the
second
generall
argument
,
which
is
a
quantitate
viae
,
this
City
is
neere
to
flye
unto
.
'T
is
neere
.
1.
Ease
is
a
great
flatterer
of
our
nature
,
and
difficultie
,
at
equall
distance
from
our
affection
with
danger
.
Labour
is
the
price
of
honor
,
and
great
and
heroick
spirits
only
the
purchasers
.
The
idle
wishes
of
the
sluggard
,
nor
the
faint
resolutions
of
the
coward
,
will
never
arrive
at
that
height
where
honour
dwels
.
A
spirit
that
growes
big
as
the
danger
does
,
and
gathers
as
it
grows
,
shall
attaine
the
true
greatnesse
.
2.
Secondly
't
is
neere
,
and
so
might
befriend
his
curiosity
,
that
though
he
were
forbidden
to
looke
backe
,
Curiosity
is
an
itch
of
our
nature
,
which
we
would
have
clawed
,
though
with
a
poysonous
naile
.
'T
is
a
disease
we
are
all
sicke
of
.
Our
first
parents
set
their
childrens
teeth
on
edge
with
that
sowre
apple
(
which
their
first
curiosity
to
be
like
gods
in
knowledge
,
set
their
childrens
teeth
on
edge
.
their
eyes
opened
;
and
what
saw
they
?
nothing
,
a
privation
that
they
were
naked
.
They
saw
much
like
the
bleare-ey'd
woman
in
the
Fable
,
that
had
covenanted
with
the
Physitian
,
to
give
him
so
much
money
when
he
had
restored
her
to
perfect
sight
.
The
Physitian
at
every
visit
stole
away
some
of
her
houshold
stuffe
,
till
at
last
all
was
gone
:
by
which
time
being
cured
,
and
he
demanding
his
reward
,
she
tels
him
she
now
saw
worse
then
ever
,
for
whereas
before
she
saw
her
housefull
of
goods
,
she
now
could
see
just
nothing
.
Their
curiositie
and
desire
of
divine
knowledge
brought
them
just
to
such
a
passe
.
Their
eyes
were
opened
,
That
they
were
naked
.
Whereas
before
they
were
invested
with
many
divine
and
noble
faculties
,
many
rich
attributes
and
priviledges
of
soule
and
body
,
they
now
saw
themselves
disroabed
,
naked
and
miserably
destitute
of
all
those
.
Their
eyes
were
opened
,
and
what
saw
they
?
Even
much
like
the
blinde
man
in
the
Gospel
,
men
like
trees
,
mankinde
degenerated
into
an
inferiour
kinde
,
violently
hurred
with
his
passions
,
and
become
as
the
brute
beast
,
Curiositie
is
often
punished
like
jealousie
.
The
impatience
of
the
desire
is
one
torture
,
and
it
often
findes
a
second
in
the
object
it
seekes
.
It
many
times
fishes
for
a
Serpent
,
or
would
try
the
dangerous
conclusion
to
kill
a
basiliske
.
Such
a
Curiositie
,
was
in
the
men
of
Bethshemish
,
fifty
thousand
threescore
and
ten
men
forfeited
not
their
eyes
onely
but
their
lives
,
for
prying
into
the
Arke
of
God
.
Such
a
Curiositie
was
in
Rodericke
the
last
King
of
the
Goths
in
Spaine
,
L.
Verulam
his
essay
of
Superstition
.
and
it
was
a
deere
one
,
when
he
would
burst
open
a
part
of
his
palace
,
which
the
religion
of
many
ages
kept
untouched
:
and
what
found
he
?
Pictures
of
the
Moores
with
a
prophesie
,
that
when
that
part
of
the
palace
was
opened
,
the
people
there
resembled
should
conquer
Spaine
,
as
indeed
under
Musae
and
Tarif
they
presently
did
.
Such
a
Curiositie
was
in
Pompey
the
great
,
and
it
was
a
deare
one
.
Vpon
the
conquering
of
Jerusalem
,
not
long
before
our
Saviours
birth
,
though
stoutly
opposed
and
threatned
by
the
Priests
,
he
would
needs
enter
into
the
Sanctum
Sanctorum
.
And
what
saw
he
to
feed
his
Curiosity
?
Nothing
but
as
Tacitus
in
his
historie
tells
us
,
But
what
followed
upon
this
?
—
ex
illo
Res
illi
fluere
&
retro
sublapsa
referri
,
some
such
thing
met
him
as
did
Brutus
afterwards
that
dampned
and
flatted
his
undaunted
courage
.
And
it
is
worth
the
observing
,
that
from
that
time
things
ever
went
downe
the
winde
,
in
all
his
undertakings
the
sprightlinesse
of
his
great
and
fortunate
Genius
forsook
him
,
and
grew
faint
and
cowardly
.
It
was
none
of
the
least
commendations
that
Tacitus
gives
of
Agrippa
,
quod
est
difficilimum
sapientiae
modum
,
he
set
limits
to
his
wisedome
it selfe
,
and
prescribed
a
non
ultra
to
his
desire
of
knowledge
.
And
it
is
the
Symtome
of
a
well
man'd
temper
,
to
be
able
to
reclaime
our
unsatiate
eagernesse
,
and
take
of
the
edge
of
our
desire
to
know
.
It
is
in
Pernassus
as
in
other
hils
,
there
is
an
height
to
which
we
may
let
our selves
aspire
:
but
some
there
are
that
thinke
,
that
height
must
reach
heaven
it selfe
,
and
strive
this
way
to
enter
into
Gods
Closet
.
That
old
itch
of
our
first
parents
to
be
like
Gods
,
to
know
good
and
evill
,
they
can
never
claw
of
.
But
there
is
certainely
an
height
to
which
we
may
goe
,
but
he
that
rests
not
there
,
may
goe
further
,
but
it
is
downewards
,
and
that
many
times
impotente
sui
pondere
,
with
a
swinge
that
cannot
controule
it selfe
,
till
it
carry
him
headlong
into
the
dangerous
precipice
of
distraction
and
errour
.
Such
while
like
Elias
they
are
wrapt
in
the
Chariot
of
contemplation
,
let
fall
their
mantles
which
should
vaile
their
nakednesse
.
Knowledge
,
as
it
is
in
it selfe
,
is
a
sweet
thing
,
but
it
hath
its
sower
sauce
with
it
.
Like
Vinegar
it
doth
not
so
much
satisfie
the
appetite
,
as
whet
it
with
a
new
and
fresh
desire
.
The
Satyre
that
could
not
be
content
to
see
the
fire
,
but
must
needs
in
Curiositie
feele
it
,
scorched
his
fingers
.
Now
for
answer
to
this
second
argument
of
Lots
,
and
to
shew
the
fallacie
of
it
,
whereas
he
saith
it
is
neer
.
The
neernesse
is
so
farre
from
making
lawfull
his
request
that
it
shewes
it
rather
to
be
absurd
:
for
if
it
be
neer
Sodom
,
it
is
neer
danger
,
and
the
more
being
as
neer
in
condition
as
in
place
.
Is
this
Zoar
a
Citie
of
the
Plaines
,
and
not
in
the
same
condition
of
sinfulnesse
with
Sodom
?
Then
Lot
thou
wouldest
change
place
but
not
company
,
and
the
next
degree
to
sinne
is
to
be
in
the
company
of
sinners
.
Woe
be
to
him
that
is
alone
(
saith
Solomon
)
and
yet
(
say
I
)
better
it
is
to
be
alone
then
in
the
company
of
sinners
,
First
of
infection
,
for
(
I
dare
say
)
it
is
as
great
a
miracle
,
for
a
man
that
permits
himselfe
the
libertie
of
wicked
societie
not
to
be
tainted
,
three
children
in
the
fiery
furnace
,
not
to
be
burned
.
And
good
reason
is
therefor
this
,
since
in
our
body
there
is
not
so
great
a
disposition
to
catch
fire
,
as
in
our
soules
to
receive
the
tincture
of
sinne
.
The
customarie
beholding
of
sin
committed
,
(
though
by
others
)
doth
in
our selves
weaken
the
strength
of
our
Antipathy
,
and
by
little
and
little
familiarize
it
to
our
nature
,
bringing
us
by
an
insensible
progression
,
from
a
full
hatred
to
a
faint
dislike
,
from
dislike
to
a
toleration
,
from
a
toleration
to
a
consent
,
so
to
a
delight
,
and
at
last
to
a
societie
and
actuall
commission
.
And
as
the
danger
of
infection
is
much
,
so
secondly
little
lesse
is
the
danger
of
judgement
.
Witnesse
Lot
himself
,
who
suffered
in
the
captivity
of
Sodom
,
because
he
so
journed
in
the
Citie
of
Sodom
.
Tum
tua
res
agitur
paries
cum
proximus
ardet
.
Who
desires
a
vicinitie
with
danger
?
First
therefore
looke
unto
thy
safety
,
and
then
to
thine
ease
.
'T
is
neer
to
Sodom
,
and
therefore
farre
from
safetie
.
He
commits
a
strange
soloecisme
that
makes
the
way
his
end
,
that
lookes
how
he
goes
,
not
whether
.
Such
is
the
folly
of
us
wretched
men
.
Doe
not
we
just
as
Lot
did
?
When
the
seeming
pleasures
of
the
way
cozen
us
into
hell
,
when
foolishly
delighted
with
the
pleasures
of
sin
for
a
time
we
goe
on
in
the
wayes
of
death
,
as
an
Oxe
goeth
on
to
the
slaughter
,
or
as
a
foole
to
the
correction
of
the
stockes
,
till
a
dart
strik
through
our
liver
:
as
a
bird
hasteth
to
the
snare
,
and
knoweth
not
that
it
is
for
his
life
.
Prov.
7.22
,
23.27
.
Thus
much
for
Lots
first
argument
à
quantitate
viae
,
it
is
neer
.
I
proceed
to
the
second
à
quantitate
termini
,
t
is
little
,
it
is
a
little
one
,
and
is
it
not
perexigua
,
a
very
little
one
?
In
which
words
(
me
thinkes
)
I
discerne
as
much
passion
as
hope
of
compassion
.
Behold
it
is
a
little
one
,
and
is
it
not
a
little
one
?
Let
me
(
with
your
patience
)
before
I
enter
further
into
examination
of
the
argument
(
doe
what
I
thinke
the
words
will
give
me
leave
)
looke
over
the
pale
of
Divinitie
,
into
the
groves
and
shades
of
Philosophy
,
and
there
would
I
desire
the
resolution
of
a
probleme
:
Why
men
have
a
kinde
of
naturall
indulgence
and
delight
in
little
things
?
Or
why
men
are
more
taken
with
things
that
are
under
their
just
and
ordinary
proportion
then
those
that
exceed
it
?
For
inanimate
it
is
not
onely
not
so
,
but
directly
contrary
,
where
with
the
quantitie
of
bulke
is
also
encreased
the
quantity
of
vertue
,
as
in
pearles
,
precious
stones
and
the
like
.
But
for
artificiall
things
,
't
is
indeed
many
times
on
the
contrary
,
that
the
valew
and
esteeme
of
them
is
so
much
the
more
,
by
how
much
they
are
the
lesse
.
To
comprehend
in
the
compasse
of
a
Wall-nut
,
or
in
a
lesse
quantitie
,
so
many
severall
springs
,
wheeles
,
catches
,
motions
,
all
distinctly
,
regularly
moving
,
is
it
not
farre
more
admirable
,
then
the
exemplar
of
the
same
in
a
great
clock
?
For
our
esteeme
of
these
lesser
workes
,
the
reason
is
evident
,
in
regard
it
shewes
the
more
art
,
to
contrive
a
worke
in
the
lesse
quantitie
.
Materiam
superabit
opus
—
Nay
this
is
grounded
upon
nature
,
But
now
for
animated
things
,
why
we
are
more
tenderly
affected
towards
them
in
their
minoritie
and
infancie
rather
then
in
their
adult-age
and
maturitie
:
What
may
be
the
reason
of
that
?
Is
it
that
innocency
of
theirs
,
with
which
we
are
affected
,
that
yet
is
defiled
with
no
other
sin
,
then
what
by
the
necessity
of
their
procreation
is
contracted
to
them
?
Or
is
it
from
a
noblenesse
of
nature
to
be
indulgent
towards
them
that
are
unable
to
helpe
themselves
?
Or
is
it
,
we
love
them
as
the
meanes
of
our
eternitie
,
to
which
we
aspire
by
this
renovation
of
our selves
?
Or
will
you
say
it
is
a
weaknesse
of
our
judgements
,
and
misplacing
of
our
affections
on
the
imperfection
and
inchoation
of
the
creature
rather
then
on
their
adult-age
and
perfection
?
Or
is
it
a
kinde
of
simpathy
with
our
owne
principles
?
Sure
if
it
be
none
of
these
,
and
that
I
may
erre
in
the
reason
,
yet
the
thing
it self
is
evident
,
that
naturally
we
are
more
compassionately
indulgent
to
the
infancy
and
minoritie
of
the
creatures
,
then
to
them
in
their
adult-age
and
maturitie
,
and
our
blessed
Saviour
himselfe
seemes
to
acknowledge
in
his
owne
example
this
affection
as
lawfull
as
naturall
in
taking
little
children
in
his
armes
,
laying
his
hands
upon
them
and
blessing
them
,
rebuking
those
that
forbade
them
to
be
brought
unto
him
,
and
many
such
like
passages
.
But
I
am
afraid
I
have
dwelt
too
long
on
this
theme
,
though
I
am
confident
,
not
with
any
impertinencie
to
my
Text
,
in
which
I
finde
the
straines
of
like
passionate
indulgence
,
it
is
a
little
one
,
and
is
it
not
a
little
one
and
my
soule
shall
live
.
But
I
proceed
to
examine
the
argument
,
and
first
of
the
probabilitie
of
it
,
and
secondly
of
the
fallacie
.
Antigonus
being
desired
by
the
Cynick
to
bestow
on
him
a
Talent
,
answered
,
that
a
Talent
was
more
then
became
a
Cynick
to
aske
,
I
have
related
the
story
with
Seneca's
censure
,
with
which
though
I
will
not
crosse
,
yet
thus
much
of
true
morality
will
Seneca
himself
grant
me
,
at
least
in
one
part
of
this
reply
:
that
any
thing
may
not
be
requested
,
but
that
there
is
a
necessary
decorum
in
all
our
desires
.
A
monstrous
request
answers
it selfe
.
Eàdem
facilitate
negatur
quâ
petitur
.
He
gives
me
a
good
reason
to
deny
him
,
who
hath
no
reason
in
his
request
,
and
indeed
that
man
hath
forgot
the
first
ground
of
Charitie
,
whose
almes
beggar
him selfe
;
who
by
building
an
Hospitall
makes
himselfe
a
fit
guest
to
live
in
it
.
Aske
therefore
of
thy
friend
but
onely
that
,
which
thou
maist
aske
without
a
blush
,
and
he
give
without
a
straine
,
else
hath
he
both
,
for
colourable
excuses
for
thy
deniall
.
What
reason
hath
he
to
bestow
that
which
thou
hast
no
reason
to
demand
?
Indeed
those
requests
are
easily
granted
,
that
bring
the
bloud
into
the
cheeke
neither
of
the
asker
,
nor
giver
,
not
in
the
one
,
by
the
straine
of
his
modestie
,
nor
of
the
other
,
by
straining
his
abilitie
.
Importunitie
and
impudence
is
the
basenesse
of
beggery
,
which
else
may
be
liberall
,
while
it
is
asking
,
if
it
expresse
as
well
a
care
of
his
estate
from
whom
thou
askest
,
as
his
for
whom
,
to
which
the
easinesse
of
thy
request
would
offer
no
violence
,
whilest
for
thy selfe
thou
canst
say
with
Lot
,
is
it
not
a
little
one
,
and
is
it
not
a
very
little
one
?
But
otherwise
thou
teachest
him
a
just
deniall
,
who
makest
thine
owne
supply
anothers
necessitie
.
Be
not
therefore
too
importunate
in
thy
demands
.
Importunitie
is
a
civill
robbery
,
if
thou
be
importunate
,
let
it
be
in
anothers
superfluitie
,
lest
whiles
thou
pullest
his
coate
to
cover
thine
owne
,
thou
discover
his
nakednesse
.
And
as
betwixt
man
and
man
,
so
towards
God
himselfe
,
our
petitions
are
taught
a
modestie
in
this
example
.
To
sit
on
Gods
right
hand
and
left
,
was
a
request
of
more
zeale
then
discretion
,
and
therefore
found
with
our
Saviour
an
answer
rather
of
reproofe
then
grant
.
We
may
not
aske
any
thing
of
God
himselfe
,
that
were
to
make
the
power
of
God
familiar
,
and
therefore
miracles
as
they
are
rare
things
,
are
as
rarely
to
be
asked
.
'T
is
not
for
Gods
state
to
come
every
day
abroad
in
his
rayes
of
majestie
and
power
:
those
are
things
of
state
,
and
reserved
for
solemne
dayes
and
occasions
.
And
therefore
miracles
which
are
effects
of
Gods
extraordinary
power
,
and
a
kinde
of
new
creation
,
are
things
from
which
God
rested
the
seventh
day
,
unlesse
some
great
and
generall
occasion
be
offered
.
By
the
way
therefore
,
for
popish
Exorcists
(
those
religious
conjurers
)
that
make
it
but
every
dayes
worke
to
cast
out
devils
,
that
have
him
at
command
,
as
ready
as
if
he
were
but
their
Tenant
at
will
,
it
is
to
be
feared
they
will
be
some
of
those
that
pleading
,
did
not
we
cast
out
devils
in
thy
Name
,
and
in
thy
Name
doe
many
wondrous
workes
?
It
shall
be
answered
,
Away
from
me
ye
workers
of
iniquity
,
I
know
you
not
?
To
conclude
,
our
desires
must
not
be
measured
at
the
infinitenesse
of
Gods
power
:
we
ought
rather
to
weigh
with
a
well-disciplined
modesty
,
what
we
may
aske
,
not
what
God
can
give
.
And
thus
having
done
with
the
probability
of
this
argument
,
which
as
it
regarded
himselfe
,
may
seeme
good
and
allowable
,
I
come
to
the
fallacy
of
it
.
This
City
is
neere
,
and
it
is
a
little
one
.
In
the
intention
of
which
words
,
might
be
involved
a
twofold
object
:
-
Gods
Power
,
-
or
,
Gods
Justice
.
1.
First
his
Power
,
and
then
would
the
force
of
the
argument
depend
upon
this
ground
.
That
a
thing
of
no
great
difficulty
may
easily
be
granted
.
It
's
but
a
small
matter
for
me
to
aske
or
thee
to
grant
.
But
then
would
the
argument
be
odious
in
a
suppositiō
or
ground
,
that
any
thing
were
hard
or
easie
to
God
,
whereas
this
is
only
so
,
in
a
finite
and
measuredstrength
.
The
infinitude
and
immeasurablenesse
of
Gods
Power
,
knowes
nothing
that
hath
any
the
least
proportion
of
resistance
.
What
be
can
do
(
that
is
,
all
things
)
he
can
do
easily
.
For
who
hath
resisted
his
power
,
resistance
of
the
object
,
when
a
thing
is
accomplished
,
but
sometime
with
danger
,
many
times
with
paine
,
and
alwayes
with
intention
.
To
God
there
is
no
such
thing
as
difficulty
,
paine
,
or
resistance
.
By
what
should
any
thing
resist
him
?
All
resistance
is
a
contrario
,
but
to
God
all
things
are
subordinate
,
acted
by
him
,
living
,
moving
in
him
,
and
having
their
being
from
him
.
him
,
dictum
,
factum
,
said
and
done
are
all
one
.
He
spake
,
and
it
was
done
,
be
commanded
,
and
it
stood
fast
.
But
this
first
sense
of
the
words
,
I
passe
by
,
as
thinking
it
not
so
properly
the
meaning
of
the
words
,
&
come
to
the
second
,
made
of
the
second
object
,
Gods
Justice
.
2.
And
if
it
be
so
understood
,
then
would
it
be
of
a
most
dangerous
sense
:
as
if
he
should
confesse
indeed
,
that
this
Bela
,
or
here
Zoar
,
did
indeed
justly
deserve
as
it
had
partaken
in
a
share
of
the
same
sinnes
,
so
to
partake
in
the
community
of
the
same
punishment
.
But
yet
it
's
but
a
little
City
,
and
the
inhabitants
but
few
;
what
if
then
for
my
sake
,
so
small
a
City
,
and
such
an
handfull
of
men
be
exempted
?
Would
that
be
any
breach
of
Justice
,
or
any
taske
of
Gods
impartiall
dealing
,
if
of
ten
thousand
ten
should
be
spared
?
Would
such
an
inch
breake
any
square
,
so
small
a
matter
be
stuck
at
,
upon
my
desire
,
for
my
safety
?
Spare
it
then
,
O
Lord
,
't
is
but
a
litle
one
,
nonne
perexigua
est
?
so
exceeding
little
,
that
to
pardon
and
passe
by
it
,
can
no
way
impeach
thy
Justice
;
which
shall
acquit
it selfe
well
enough
,
in
that
number
which
shall
justly
feele
it
's
just
rigour
,
and
as
to
that
number
that
shall
in
thine
anger
suffer
,
these
I
sue
for
,
lose
all
proportion
,
and
become
no
number
?
so
this
act
of
thy
mercy
being
set
,
by
that
exemplary
act
of
thy
Justice
,
shall
escape
all
notice
&
censure
.
Were
I
but
guilty
of
a
little
oratory
,
I
am
perswaded
,
some
might
easily
be
cozen'd
into
a
beliefe
,
that
the
argument
were
very
solid
,
and
would
well
enough
hold
water
.
What
?
(
saies
naturall
reason
,
and
unchristened
Justice
)
have
I
rigidly
observ'd
all
thy
commandements
from
my
youth
hitherto
?
have
I
justled
counter
against
the
world
,
little
sin
,
a
small
erro●●
be
excused
in
me
?
Is
not
this
a
frequent
plea
,
that
not
only
the
formall
worldling
,
but
even
Gods
servants
themselves
make
,
and
wherein
they
are
wonderfully
pleas'd
?
as
if
(
forsooth
)
they
had
well
accquitted
themselves
,
if
they
have
beene
diligent
in
their
callings
,
or
the
duties
of
religion
;
O
then
a
little
slacking
,
one
neglect
or
ommission
may
well
enough
be
excused
,
and
so
sin
in
the
crowde
of
their
vertues
passe
unseene
,
uncensured
.
So
goodnesse
must
be
a
stale
to
sinne
,
and
diligence
the
patrones
,
at
least
of
a
small
neglect
!
As
if
by
doing
well
we
purchased
a
liberty
to
do
ill
,
and
that
we
might
deale
with
God
as
the
Romane
slaves
did
with
their
masters
,
who
having
serv'd
them
all
the
rest
of
the
yeere
,
yet
for
onst
(
at
the
Saturnals
)
their
masters
served
them
:
Is
not
this
almost
to
make
God
the
author
of
sin
,
and
goodnesse
monstrously
to
father
her
owne
contrary
?
Would
you
not
thinke
it
a
monstrous
madnesse
,
and
strange
soloecisme
,
if
a
master
should
aske
his
servant
why
he
had
offended
in
this
or
that
command
,
and
he
should
reply
,
because
I
am
thy
servant
,
or
because
I
have
served
thee
well
and
faithfully
in
other
things
?
Would
you
not
think
this
servant
mad
?
And
would
you
not
thinke
that
master
that
would
accept
this
answer
for
a
sufficient
excuse
,
more
mad
and
foolish
than
t'other
?
Yet
just
so
do
we
deale
with
God
.
Why
have
we
beene
bold
in
this
or
that
matter
to
offend
?
for
onst
to
omit
this
or
that
duty
,
a
little
too
slack
of
our
diligence
?
because
(
forsooth
)
we
are
his
servants
,
because
we
have
heretoforé
beene
officious
and
zealous
.
What
a
strange
reason
is
here
,
we
are
bad
because
we
have
beene
good
?
2.
As
in
this
monstrously
we
would
make
God
the
author
,
and
goodnesse
the
excuse
and
priviledge
of
sin
,
so
secondly
,
it
's
a
thing
we
never
make
any
bones
of
,
never
sticke
at
to
sinne
a
little
,
so
it
be
but
a
little
,
it
occasion
be
,
to
step
a
little
out
of
the
way
,
so
that
we
rove
not
past
the
outter
,
most
declination
sin
's
of
Zodiack
.
Let
us
go
no
further
,
&
then
,
as
if
there
were
a
Cancer
on
hell's
side
,
as
there
is
in
heaven
,
and
that
we
could
be
retrograde
,
returne
when
we
would
,
fearlesse
of
the
steepnesse
of
that
ascent
,
and
unwary
of
the
deceitfulnesse
of
sinne
,
we
stop
nor
,
(
having
begun
our
carere
(
without
Gods
great
mercy
)
till
we
are
carried
headlong
into
the
vale
of
death
,
and
plunged
in
the
gulph
of
eternall
misery
.
O
(
my
heloved
)
take
heed
of
this
killing
indulgence
to
your selves
,
to
thinke
to
sinne
a
little
,
a
little
to
go
aside
,
a
little
out
of
the
pale
of
Gods
protection
.
O
consider
what
thou
dost
,
no
more
but
give
the
devill
a
little
hold
of
thy
soule
,
no
more
but
begin'st
a
race
from
the
top
and
verge
of
a
steep
hill
,
no
more
but
teare
a
little
of
the
writing
and
covenant
betwixt
God
and
thee
,
no
more
but
adde
a
little
thorne
to
the
crowne
of
Christ
.
And
yet
I
am
deceived
almost
as
much
as
thou
art
?
thou
dost
not
these
a
little
,
but
much
,
and
highly
,
especially
if
voluntarily
thou
sinnest
but
thy
little
.
For
first
,
it
s
a
great
errour
that
any
finne
is
little
?
Secondly
,
as
great
a
one
,
that
thou
canst
returne
,
repent
,
and
retrive
thy selfe
being
at
a
fault
,
but
thy
little
.
First
,
no
sinne
is
little
.
For
tell
me
,
what
is
little
?
I
would
faine
know
,
what
is
little
.
Is
a
graine
of
sand
little
?
Yes
,
in
comparison
of
a
pebble
stone
.
But
is
a
graine
of
sand
positively
and
absolutely
little
.
No
?
For
in
respect
of
an
atome
it
is
great
;
nay
,
that
atome
is
not
little
neither
.
For
if
it
be
quantitative
,
then
hath
it
extension
,
if
extension
then
one
part
without
another
,
and
then
,
at
least
those
parts
are
lesse
then
the
whole
,
and
so
might
I
dispute
of
those
parts
,
and
the
parts
of
those
parts
in
infinitum
.
I
know
in
regard
of
animate
bodies
,
the
best
Philosophers
are
of
opinion
that
they
have
their
praefixed
termes
of
magnitude
upwards
and
downewards
,
their
maximum
quod
sic
,
and
minimum
quod
non
,
their
minimum
quod
sic
,
and
maximum
quod
non
:
but
there
is
nothing
in
the
whole
universe
,
that
is
absolutely
and
positively
little
.
And
this
I
affirme
not
onely
in
bodies
,
but
all
accidents
,
whether
qualities
,
actions
or
whatsoever
,
to
which
in
any
manner
we
attribute
quantitie
and
the
affections
of
it
.
Tell
me
then
,
what
is
a
little
sinne
?
Sin
being
an
aberration
from
the
right
way
,
measure
me
the
true
distance
of
that
aberration
,
measure
me
the
line
that
measures
that
distance
;
For
each
line
is
infinitely
divisible
.
The
truth
then
is
,
we
call
some
sinnes
little
,
not
that
any
is
absolutely
and
really
so
,
but
only
in
respect
of
some
greater
.
So
that
our
justification
in
this
kinde
,
would
prove
but
like
the
Pharisees
meerely
comparative
:
I
thank
God
I
am
not
as
other
men
,
nor
even
as
this
Publican
.
Be
not
then
so
nerre
a
papist
in
thine
opinion
,
that
(
as
they
hold
some
sinnes
veniall
)
thon
as
absurdly
holdst
some
sinnes
little
,
or
the
Pharisees
that
hold
some
of
Gods
commands
to
be
but
little
ones
.
Matth.
5.19
.
Be
not
deceived
(
saith
S.
Paul
)
for
because
of
these
things
,
Eph.
5.6
.
Sinnes
which
the
world
esteemes
but
little
of
fornication
,
called
but
a
trick
of
youth
,
all
uncleannesse
,
covetousnesse
,
nay
he
names
lesse
yet
,
filthinesse
foolish
talking
,
jesting
,
even
for
these
things
:
let
no
man
deceive
you
with
vaine
words
,
as
if
these
were
but
little
,
petty
trifles
of
sinne
,
toyes
,
not
worth
the
heeding
,
for
whatever
,
how
light
soever
you
may
thinke
of
them
,
even
for
these
things
cometh
the
wrath
of
God
upon
the
children
of
disobedience
:
be
not
therefore
partakers
with
them
.
And
indeed
,
they
that
upon
this
plea
,
are
bold
to
commit
any
sin
,
argue
more
in
it
their
owne
saucinesse
,
then
the
sins
excuse
.
It
is
not
proper
,
nor
probable
that
an
offender
will
rightly
judge
of
the
qualitie
of
his
own
fault
.
He
must
censure
of
it
,
against
whom
it
was
committed
.
What
was
(
in
it selfe
)
the
cating
of
an
apple
,
gathering
of
a
few
sticks
,
upholding
of
the
Arke
when
it
was
so
shaken
,
charging
God
foolishly
.
Shall
not
the
Judge
of
all
the
earth
doe
uprightly
.
Gen.
18.25
.
Yet
if
our
captious
wisedomes
have
not
learned
so
much
Christian
modestie
to
be
controuled
by
this
authority
,
but
that
they
dare
think
hardly
of
it
,
and
speake
it
in
the
place
of
extreame
justice
:
reason
it selfe
may
file
into
a
smoother
phrase
,
the
roughnesse
of
that
word
,
and
Christen
it
a
most
lawfull
and
just
severitie
.
Eadem
ratio
rotunditatis
in
majore
&
in
minore
circulo
,
sic
&
in
peccato
,
there
is
the
same
kinde
of
roundnesse
in
a
greater
or
lesse
circle
,
so
is
there
the
same
kinde
of
obliquity
in
the
greater
and
lesse
sinne
.
A
little
thing
is
little
,
but
then
unfaithfulnesse
in
a
little
is
a
great
fault
.
The
gathering
of
those
stickes
,
the
eating
of
that
apple
,
the
touching
of
the
Arke
,
were
in
them selves
but
little
things
,
but
then
the
disobedience
in
these
littles
was
no
small
fault
.
God
commanded
,
and
his
command
(
which
is
the
bond
of
all
our
obedience
)
was
broken
,
and
therefore
what
ever
the
things
were
,
for
weake
and
sinfull
man
,
with
neglect
of
so
many
great
and
strong
obligements
to
offend
an
infinite
and
omnipotent
majestie
,
makes
these
little
sinnes
of
so
great
a
guilt
,
that
as
no
man
without
in
justice
can
excuse
their
sinnes
,
much
lesse
with
any
justice
can
any
excuse
their
punishments
.
But
(
let
me
name
it
truely
)
it
is
a
kinde
of
generall
Atheisme
,
in
this
declining
age
(
out
of
the
greater
acquaintance
in
sinne
)
that
they
dare
with
boldnesse
act
those
things
against
God
,
and
esteeme
them
but
little
,
which
(
if
done
against
a
King
,
nay
farre
inferiour
men
)
would
be
judged
,
by
common
civilitie
,
impudently
absurd
,
and
monstrous
.
And
no
marvell
,
if
to
Atheisme
be
added
impudence
,
in
those
who
knowing
that
there
is
a
God
,
doe
yet
in
their
workes
deny
him
.
I
have
shewed
the
first
deceit
,
of
men
that
thinke
some
sinnes
little
,
the
second
followes
(
as
bad
as
the
first
)
that
men
having
offended
but
a
little
,
can
easily
reclaime
them selves
.
Let
them
doe
this
or
that
,
either
for
experience
or
curiositie
,
or
company
,
or
gaine
,
or
pleasure
,
or
the
like
,
without
faile
they
will
goe
no
further
,
the
devill
shall
in
vaine
expect
a
further
progresse
,
into
any
further
degrees
of
sinne
.
Thou
foole
!
is
repentance
a
worke
of
thine
own
?
or
if
not
,
why
wilt
thou
promise
so
certainely
,
that
which
is
not
in
thy
power
?
Thou
wilt
sinne
a
little
but
surely
returne
.
To
sin
is
in
thine
own
power
,
but
that
thou
repent
is
in
the
power
and
pleasure
of
God
onely
.
Alack
vaine
man
!
with
how
little
reason
dost
thou
flatter
thy
vaine
hope
?
Canst
thou
leap
off
a
steep
rock
,
and
thinke
to
stop
in
the
middle
way
,
when
thou
art
carried
headlong
impotente
sui
pondere
,
with
a
weight
and
swing
unable
to
manage
or
controwle
it selfe
?
spill
water
on
the
ground
and
thinke
to
gather
it
up
,
or
put
fire
to
towe
,
and
hope
it
will
not
rise
into
aflame
?
O
thou
little
knowest
the
fruitfulnesse
of
sinne
,
the
pronenesse
and
inclination
of
thy
nature
,
or
the
justice
of
God
,
that
often
punishes
one
sin
with
another
.
It
is
said
of
Ninus
his
victorie
,
prior
quaeque
victoria
causa
sequentis
erat
,
an
inclination
and
disposition
to
further
acts
,
by
which
is
wrought
custome
,
and
by
custome
necessity
.
As
S.
Augustine
sayes
,
fatall
gradation
men
a
rive
at
the
height
and
impudence
of
sinning
,
from
which
(
without
Gods
great
mercie
)
there
is
never
a
returne
,
but
a
fearefull
looking
for
of
judgment
,
and
fiery
indignation
which
shall
devoure
the
adversaries
.
Yeild
not
therefore
to
any
the
least
sin
,
let
not
the
infancie
of
it
flatter
thee
,
though
it
smile
upon
thee
with
a
childish
innocence
,
and
pretend
nought
but
harmelesse
simplicitie
,
for
here
,
in
a
true
(
though
differing
)
sence
,
may
I
use
the
words
of
the
Psalmist
,
happy
shall
he
be
that
taketh
and
dasheth
these
little
ones
against
the
stones
.
It
was
but
a
little
cloud
at
first
,
the
blessed
Spirit
)
will
hide
all
the
heaven
from
us
,
eclipse
the
light
of
Gods
countenance
,
and
at
last
involue
us
in
eternall
darknesse
.
And
as
that
little
cloud
became
at
length
a
dashing
shower
,
the
least
of
graines
,
in
its
growth
,
becomes
one
of
the
greatest
shelters
;
Agraine
of
Mustard-seed
,
which
is
indeed
the
least
of
all
seeds
when
it
is
sowne
,
but
when
it
is
growne
up
,
is
the
greatest
amongst
herbs
,
so
that
the
fowles
of
the
ayre
,
come
and
lodge
in
the
branches
thereof
.
Matth.
13.31
.
such
is
the
increase
and
growth
of
sin
.
Believe
not
then
the
devill
and
thine
own
deceitfull
heart
:
they
are
importunate
with
thee
.
What!
wilt
thou
deny
them
a
little
?
so
little
?
such
a
trifle
?
not
grant
so
much
roome
in
thine
heart
as
to
sow
one
of
the
least
graines
?
Why
wilt
thou
be
thus
fool'd
,
and
couzened
out
of
thy
soule
?
Looke
whether
tends
the
devils
modesty
.
If
he
should
say
to
thee
downright
,
bluntly
,
and
without
more
adoe
,
give
me
thy
soule
,
he
would
startle
as
well
thy
courage
,
as
awake
thy
vigilancie
:
and
because
he
does
not
so
(
knowing
then
he
should
he
sure
to
be
denied
)
wilt
thou
be
the
more
carelesse
,
because
he
is
the
more
cunning
?
Why
;
beleeve
it
,
he
askes
as
much
in
a
poriphrasis
:
now
he
askes
thee
,
but
this
thy
little
;
he
askes
thy
soule
,
and
aymes
(
though
he
seeme
to
play
at
small
games
)
indeed
at
thy
whole
stock
.
He
askes
thy
soule
,
but
more
slyly
,
least
thou
shouldst
deny
him
.
And
therefore
,
thou
oughtest
to
be
the
more
circumspect
,
against
his
cheating
modestie
,
by
how
much
there
's
the
more
reall
danger
in
his
seeming
lesse
desire
.
It
is
so
farre
from
any
care
of
thee
,
that
it
is
indeed
but
a
cunning
tolling
of
thee
on
,
by
a
seeming
carelessenesse
,
and
the
innocence
of
a
little
sinne
.
For
know
undoubtedly
,
that
of
these
littles
is
made
the
devils
skrew
,
and
the
staires
that
lead
to
bell
are
winding
.
Nemo
repentè
fit
turpissimus
—
No
man
at
onst
jumps
into
the
extremity
of
sin
,
commeth
not
with
observation
,
to
remember
from
whence
we
are
falne
,
the
servants
come
to
their
Lord
with
wonder
in
their
mouthes
,
Master
didst
not
thou
sow
good
seed
in
thy
field
,
from
whence
then
hath
it
tares
?
It
escap't
their
notice
for
a
long
while
,
even
till
the
blade
sprung
up
and
the
fruit
appeared
.
Thou
seest
,
here
it
is
wisedome
to
be
a
precisian
,
and
that
a
nice
and
tender
conscience
,
is
the
best
antidote
against
secretly
insinuating
poyson
.
Had
David
before
made
a
covenant
with
his
eyes
,
Little
thought
Peter
(
when
he
ment
at
first
,
before
forsooke
him
and
fled
from
him
.
You
see
then
,
how
one
sinne
ushers
an
other
,
and
like
one
wave
cals
another
,
till
at
last
the
deepe
waters
goe
over
thy
soule
.
Canst
thou
pull
one
linke
of
a
chaine
and
thinke
the
rest
will
not
follow
?
In
that
little
sin
thou
art
dejectus
de
statu
&
gradu
,
discomposed
and
disordered
in
thy
posture
,
so
that
thine
enemie
may
close
with
thee
.
Such
is
the
fruitfulnesse
and
improvement
of
sin
!
Since
then
,
it
is
sins
method
,
to
winne
upon
us
by
little
and
little
,
here
a
snatch
and
there
,
let
us
be
wise
as
serpents
,
grand
serpent
.
Let
us
arme
our selves
with
a
sacred
jealousie
,
and
well
wrought
resolution
,
which
as
Satan
in
vaine
by
force
,
at
onst
should
attempt
to
breake
,
let
us
take
heed
,
that
he
never
by
his
policie
unravell
,
I
have
thus
farre
insisted
out
this
argument
of
Lots
in
a
three
fold
sense
naturall
,
morrall
,
and
theologicall
.
In
the
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
in
way
of
essay
,
I
inquired
into
the
reason
,
why
men
are
naturally
compassionate
,
and
indulgent
to
little
things
.
Secondly
I
inquired
,
what
this
is
which
we
call
little
,
and
whether
i
:
import
any
essence
or
quiddity
,
positive
and
absolute
,
or
onely
comparative
and
of
relation
.
In
the
morall
sense
of
the
words
,
I
endevoured
by
some
Ethicall
precepts
,
to
stop
the
voracitie
and
greedinesse
of
our
desires
,
both
to
God
and
man
;
to
cure
men
of
that
wolfe
and
to
traine
them
up
unto
a
discreet
modesty
,
in
all
requests
,
that
what
we
aske
may
be
without
a
blush
,
and
given
without
a
straine
,
which
will
then
be
,
when
like
Lot
of
his
Zoar
we
can
say
for
our
request
,
it
is
a
little
one
,
and
nonne
perexigua
est
,
is
it
not
a
very
little
one
?
The
Theologicall
sense
I
have
shewed
might
be
twofold
,
in
regard
of
a
twofold
object
that
may
be
supposed
Gods
power
,
or
His
justice
.
1.
His
power
,
and
then
would
the
words
involue
an
errour
as
dangerous
as
popular
,
viz.
that
any
thing
were
easier
or
harder
to
God
,
whereas
this
is
so
onely
in
a
measured
and
finite
strength
.
It
is
a
little
one
is
a
good
argument
,
in
that
it
implies
our
modestie
,
but
it
is
a
little
one
is
a
bad
argument
if
it
looke
at
Gods
power
.
2.
The
second
sense
(
supposing
the
second
object
,
which
is
Gods
justice
)
is
likewise
dangerous
,
as
confessing
that
Bela
or
Zoar
(
a
Citie
of
the
plaines
of
Sodom
)
doth
partake
with
the
rest
of
the
Cities
in
the
communitie
of
the
same
sinnes
,
but
it
is
but
a
little
Citie
,
and
Gods
justice
cannot
be
impeached
,
as
partiall
in
sparing
so
few
men
,
so
little
a
Citie
.
Hitherto
I
have
proceeded
,
and
though
perhaps
I
have
made
much
adoe
about
a
little
,
yet
I
am
unwilling
to
let
goe
the
same
theme
.
Who
will
not
there
most
fortifie
,
where
he
knowes
his
enemie
will
make
the
greatest
battery
?
It
is
this
way
,
and
almost
this
way
onely
,
the
devill
winnes
upon
us
.
The
Serpent
thus
by
little
and
little
windes
himselfe
in
.
He
never
delt
with
any
except
our
Saviour
,
cast
down
himselfe
from
the
highest
pinacle
of
the
Temple
:
it
is
his
wont
to
us
,
to
cozen
us
by
degrees
,
from
the
height
of
our
zeal
and
vertue
,
as
by
winding
stayres
,
and
this
way
he
's
so
much
the
more
like
to
obtaine
his
end
,
by
how
much
we
are
lesse
able
to
discerne
either
the
declination
or
danger
of
the
way
.
I
had
almost
vented
a
paradox
,
and
yet
though
I
call
it
so
,
I
will
adventure
to
expose
it
to
the
hazard
of
your
censure
,
and
am
much
deceived
if
it
be
not
acknowledged
for
more
than
halfe
a
truth
;
and
this
it
is
.
Little
sinnes
,
or
those
sins
which
we
take
for
little
ones
,
are
many
times
of
greater
guilt
and
danger
,
than
those
which
we
esteeme
great
ones
.
Be
pleased
to
suspend
your
censure
,
till
I
acquaint
you
with
two
or
three
reasons
.
-
First
they
are
committed
in
greater
numbers
,
and
so
numero
si
non
pondere
valent
,
their
number
will
weigh
against
the
others
weight
.
The
fruit
of
this
forbidden
tree
growes
,
if
not
great
in
bulke
,
yet
in
branches
and
clusters
.
-
Secondly
,
they
are
done
with
greater
boldnesse
,
and
holdnesse
is
the
very
formale
of
a
sinne
,
that
which
dies
in
the
deepest
guilt
,
and
aggravates
it
beyond
all
excuse
,
as
if
(
forsooth
)
by
the
priledge
of
some
extraordinary
familiarity
with
God
,
we
might
be
borne
out
in
a
little
boldnesse
,
and
(
as
the
foolish
mouse
plaid
with
the
Lions
beard
)
expect
that
his
patience
should
still
sleep
though
we
tempt
it
every
day
,
-
Thirdly
,
those
sins
men
call
little
,
are
seldome
repented
of
,
and
what
wonder
(
when
committed
with
so
much
carelesnesse
)
if
they
be
omitted
in
our
repentance
.
Possunt
verba
dare
&
evadere
pusilla
mala
,
ingentibus
obviam
itur
.
-
Fourthly
,
they
are
causes
of
greater
:
and
thereupon
much
of
that
guilt
,
which
is
in
the
sins
which
follow
in
upon
these
little
ones
,
may
be
transferred
back
againe
upon
those
,
without
whose
treachery
they
had
never
come
in
.
And
though
by
a
Physicall
necessity
they
produce
not
these
succeeding
effects
yet
by
an
inclining
(
nay
tempting
)
disposition
,
they
open
the
gap
too
,
and
draw
in
a
whole
huddle
of
sins
,
and
those
many
times
great
ones
.
Examples
are
of
this
but
too
frequent
.
Have
we
entred
a
little
way
into
any
unlawfull
course
,
and
do
we
not
often
find
more
desperate
courage
to
wade
through
,
than
modesty
to
forbeare
,
or
repentance
to
go
back
?
Over
shooes
,
over
boots
:
we
are
in
,
and
cannot
be
much
worse
,
or
if
we
be
,
it
s
as
good
on
a
little
further
,
and
repent
for
altogether
.
There
's
but
a
broken
piece
of
a
day
or
estate
left
,
I
can
do
no
great
good
with
that
:
as
good
throw
the
helve
after
the
hatchet
.
Thus
(
in
those
and
such
like
of
the
devils
Apothegms
)
we
encourage
our selves
from
sinning
to
sinne
,
making
that
a
spur
which
should
be
a
bridle
,
and
engaging
our selves
by
the
infinitenesse
of
this
argument
,
to
ingulphe
our selves
into
an
irrevocable
condition
.
Tush
!
Repentance
is
but
a
sneaking
and
poore
conditioned
vertue
,
as
good
on
,
and
secure
sin
with
sin
.
To
this
purpose
there
is
a
memorable
example
in
Seneca
,
of
one
Piso
,
a
Romane
Generall
,
a
man
most
unfitting
that
rule
,
who
was
(
to
tyranny
)
ruled
by
his
owne
passions
.
Two
souldiers
having
gone
together
out
of
the
Campe
,
and
one
only
returning
,
Piso
condemnes
him
that
returned
,
as
presuming
him
guilty
of
his
comrades
death
.
In
vaine
doth
the
poore
man
crave
any
mercy
,
who
is
denied
the
just
triall
of
his
owne
innocence
,
in
the
least
respit
.
Away
he
is
hal'd
to
the
block
,
where
with
his
necke
out
stretcht
,
ready
to
receive
the
fatal
blow
,
when
behold
fortune
(
more
kinde
to
him
than
that
tyrant
)
presents
him
with
the
sight
of
his
fellow
,
just
now
upon
his
returne
.
With
mutuall
embraces
,
and
the
joyfull
acclamations
of
the
army
,
both
are
brought
to
Piso's
Tent
,
that
he
may
be
acquainted
with
the
souldiers
innocence
,
and
his
owne
mistake
.
But
what
?
must
a
great
generall
,
and
that
in
the
sight
of
all
his
army
,
acknowledge
in
his
acquitall
,
that
he
could
be
unjust
?
It
shall
be
proved
just
,
because
he
will
not
repent
,
which
rather
than
he
will
do
,
he
will
sinne
maturely
,
and
desperately
,
to
prove
he
did
not
offend
so
much
as
rashly
.
Piso
will
now
,
rather
than
acquit
one
,
condemne
both
,
both
him
that
had
not
,
and
him
that
was
not
murthered
;
so
that
because
one
did
appeare
innocent
,
two
must
perish
:
nay
Piso
added
a
third
yet
,
the
Centurion
.
And
wot
you
the
wit
of
his
anger
,
to
finde
just
cause
for
all
?
Thee
(
saith
he
)
I
condemne
to
execution
,
because
thou
wast
condemned
:
thee
,
because
by
thine
absence
,
thou
wast
the
cause
of
his
condemning
:
and
thee
,
the
Centurion
,
because
being
commanded
to
execute
him
whom
I
condemned
,
thou
disobeyedst
my
command
.
Excogitavit
(
saith
Seneca
)
quemadmodum
tria
crimina
faceret
,
quia
nullum
invenerat
,
he
found
a
way
&c.
In
dealing
of
which
sort
,
of
strengthening
and
seaming
one
sinne
with
another
,
we
deale
like
a
wise
Counsellor
of
the
Duke
of
Florence
,
who
(
having
a
great
heap
of
dirt
and
rubbish
,
which
without
great
labour
,
and
much
expence
could
not
be
conveyed
away
)
was
by
a
grave
Senater
most
politickly
advised
,
to
dig
a
gaeat
hole
in
the
same
place
,
and
bury
it
in
that
.
But
(
replied
the
Duke
)
where
shall
that
earth
which
is
digged
out
of
the
pit
be
bestowed
?
(
Why
?
sayes
the
eight
of
the
wise
men
)
make
the
hole
so
much
the
deeper
,
and
bury
both
.
Make
the
tale
a
fable
,
and
laugh
(
in
the
morall
)
at
thine
owne
folly
,
thou
that
thinkest
in
what
kinde
soever
to
hide
one
sin
with
another
:
as
deep
as
hell
(
for
thither
art
thou
going
)
to
hide
thy
first
sin
,
yet
indeed
in
this
more
foolish
than
him
I
spake
of
.
But
suppose
it
hid
;
where
shall
the
second
be
hid
?
make
a
deeper
pit
.
Thou
maist
go
to
hell
that
way
,
but
never
hide
thy
sin
from
heaven
,
even
there
also
shall
thine
hand
,
and
thy
right
hand
finde
such
out
.
Resolve
then
,
thou
canst
not
hide
,
much
lesse
secure
one
sin
by
adding
more
:
thou
thinkest
to
bury
the
first
sinne
in
the
second
,
but
where
shall
the
second
be
buried
?
How
ridiculous
is
this
conceit
of
men
,
yet
how
often
practised
?
David
himselfe
(
as
I
said
)
had
this
gull
put
upon
him
.
He
committed
adultery
,
to
rid
a
way
and
bury
this
filth
,
he
is
guilty
of
drunkennesse
,
and
finding
this
pit
yet
too
little
,
he
will
wisely
dig
deeper
,
and
go
neerer
hell
yet
,
in
Vriab's
murther
:
but
finding
the
vaine
policie
of
it
,
and
that
this
way
the
masse
of
his
dung-hill
did
but
rise
to
greater
bulke
(
like
the
Augean
stables
)
his
only
way
was
by
the
abundant
teares
of
repentance
(
as
by
an
Alpheus
)
to
purge
away
that
corrupted
masse
.
Peter
was
thus
serv'd
too
.
He
thought
at
first
,
but
with
a
handsome
conveyance
of
his
body
,
to
have
shifted
off
the
blow
he
feared
.
But
this
little
motion
carried
him
with
such
a
swinge
,
that
he
ran
further
from
our
Saviour
then
the
rest
that
fled
:
Lord
lookt
back
to
recal
him
,
he
had
run
eternally
away
from
him
.
Do
not
these
examples
preach
unto
you
strict
vigilancy
,
yea
and
precisenesse
over
your
waies
,
that
you
offend
not
,
though
never
so
little
,
that
you
gratifie
not
the
devill
with
the
least
sin
.
Thou
seest
of
what
dangerous
consequence
and
fruitfull
improvement
sin
is
:
give
him
not
one
linke
,
by
pulling
that
,
all
the
whole
chaine
will
follow
.
I
have
done
with
this
argument
,
which
I
have
longer
insisted
on
,
because
it
is
the
strength
and
thigh
of
his
request
,
the
request
must
come
in
halting
,
which
followes
in
these
words
,
O
let
me
escape
thither
.
But
before
I
passe
to
the
request
,
and
last
argument
,
here
stands
in
a
parenthesis
a
passionate
Epanalepsis
,
set
downe
by
way
of
interrogation
[
is
it
not
a
little
one
?
]
In
which
having
done
with
the
matter
of
the
words
,
the
Rhetorick
only
is
left
to
our
observation
.
It
is
a
little
one
,
O
let
me
escape
thither
,
and
is
it
not
a
little
one
?
In
which
words
(
methinkes
)
I
finde
,
as
somewhat
of
passion
,
so
much
of
a
compassionate
indulgence
,
so
that
I
know
not
what
more
winning
,
and
affectionately
moving
,
could
have
been
spoken
.
A
right
piece
of
true
Rhetorick
,
that
woes
the
affections
like
a
right
artist
,
like
one
that
would
derive
both
powerfull
and
pathetically
into
his
auditory
his
owne
notions
,
his
owne
sence
,
and
like
a
common
Genius
of
the
whole
body
,
animate
the
whole
company
with
one
and
the
same
soul
.
This
is
the
true
end
of
all
Rhetorick
,
both
prophane
and
sacred
,
ducere
affectus
,
to
take
and
lead
the
affections
,
quoquo
velis
,
which
soever
way
you
please
.
And
to
doe
that
,
is
there
any
way
but
through
the
understanding
?
Which
being
truely
and
undoubtedly
so
,
I
can
but
wonder
(
for
understand
I
doe
not
)
what
end
they
have
proposed
to
themselves
,
whose
preaching
is
more
affectedly
obscure
then
Delphian
Oracles
,
or
Egyptian
Ieroglyphicks
:
that
indeed
make
good
in
a
bad
sence
,
that
of
the
Apostle
that
calls
preaching
prophesying
,
that
have
mouthes
,
nay
words
,
and
speak
not
,
and
would
make
good
that
curse
upon
their
auditors
,
to
be
of
those
,
that
hearing
heare
and
understand
not
,
and
seeing
see
and
perceive
not
.
2.
There
is
an
other
sort
,
that
on
the
contrary
,
as
the
former
make
preaching
prophesying
,
so
these
in
as
bad
sense
,
would
make
good
that
of
the
Apostle
of
some
that
call
preaching
foolishnesse
:
as
if
because
preaching
must
not
be
gareish
,
It
is
beyond
both
my
purpose
and
skill
,
to
prescribe
the
best
way
,
who
acknowledg
my selfe
in
the
lowest
classe
of
learners
.
But
sure
,
there
is
a
latitude
,
wherein
men
may
both
please
and
profit
,
and
it
will
prove
best
,
when
men
learne
first
the
inclination
of
their
owne
Genius
,
and
seeke
to
perfect
that
,
whether
in
the
kinde
of
prosecution
or
action
.
Much
of
imitation
is
distort
and
lame
.
I
have
with
a
perfunctory
touch
done
with
this
,
and
come
to
Lots
affirmative
request
.
O
,
let
me
escape
thither
.
God
prescribes
Lot
the
way
to
escape
,
flye
to
the
mountaine
:
Lot
replyes
,
O
not
so
my
Lord
,
for
I
cannot
,
&c.
there
's
a
nè
sic
,
of
disobedience
,
O
not
so
,
and
there
's
a
nè
fortè
,
that
is
his
distrust
,
and
then
,
behold
,
this
Citle
is
better
,
there
is
confidence
.
1.
Man
's
a
distrustfull
creature
,
and
yet
man
's
a
presumptuous
creature
.
For
is
there
any
climax
in
sinne
,
whose
highest
step
we
have
not
reached
.
If
the
basenesse
and
abjectednesse
of
our
feares
shrinke
us
as
low
as
hell
,
the
swolne
pride
and
height
of
our
presumption
preaches
us
as
high
as
heaven
:
so
that
with
a
saucie
presumption
,
we
dare
capitulate
and
indent
with
God
,
nay
even
chalk
him
out
the
way
,
with
a
not
so
my
Lord
,
but
behold
a
better
conveniency
,
O
let
me
escape
thither
;
thither
to
Zoar
one
of
the
five
Cities
of
the
plaines
.
2.
Man
(
you
see
)
desires
to
serve
God
easily
and
cheaply
,
would
have
the
way
to
heaven
downe
the
hill
,
the
way
broad
,
strawed
with
violets
and
roses
,
good
store
of
merry
companions
along
with
him
,
and
at
the
end
a
wide
and
open
gate
,
that
might
be
hit
blindfold
,
(
O
who
then
would
not
goe
to
heaven
.
)
He
thinkes
it
not
for
the
state
of
so
glorious
a
Palace
to
have
so
narrow
a
Gate
.
It
's
that
that
offends
many
,
and
makes
them
turne
back
againe
to
Sodom
,
that
the
way
should
be
so
narrow
,
set
with
thornes
of
afflictions
,
that
scratch
and
pull
back
,
a
solitary
and
melancholick
way
(
as
many
think
)
through
disgraces
and
reproaches
,
heavy
yoake
,
an
heavy
crosse
:
invite
a
second
blow
after
the
first
,
The
Israelites
way
to
the
spirituall
Canaan
,
is
through
a
sea
of
sorrow
,
made
big
with
their
owne
teares
,
that
goes
high
with
their
owne
sighes
,
with
a
spirituall
Pharaob
full
of
rage
and
at
their
heeles
,
through
a
Wildernesse
,
where
there
are
all
things
that
threaten
death
and
no
sustenance
for
life
,
no
bread
,
no
water
,
no
flesh
,
no
houses
,
a
long
way
through
deserts
and
wildernesses
,
amongst
many
fiery
serpents
,
through
many
enemies
.
O
these
are
the
things
that
make
many
a
one
returne
againe
towards
Egypt
,
merrily
in
the
wayes
of
death
,
till
a
dart
strike
through
his
soule
.
Men
will
,
with
much
adoe
perhaps
,
be
brought
to
desire
to
escape
the
spirituall
Sodom
,
but
not
by
the
mountaine
,
O
that
's
up
hill
and
against
the
haire
,
but
by
the
way
of
the
Plaines
of
Zoar
all
would
escape
.
O
(
sayes
every
one
)
let
me
escape
but
thither
,
this
way
,
by
Zoar
and
my
soule
shall
live
.
We
would
be
content
to
invert
that
petition
,
thy
will
be
done
on
earth
as
it
is
in
heaven
,
to
thy
will
be
done
in
heaven
as
it
is
on
earth
;
that
our
pleasure
might
rather
be
Gods
service
,
then
Gods
service
our
pleasure
.
Most
men
deeme
the
man
in
the
Gospel
a
foole
to
buy
so
deare
a
bargaine
,
when
he
found
the
Pearle
,
to
part
with
all
that
he
had
to
purchase
it
.
What
needed
this
cost
?
without
doubt
(
say
they
)
heaven'
may
be
had
at
an
easier
rate
,
and
he
but
over-bought
his
bargaine
.
Men
will
take
God
at
his
word
,
give
him
a
sterile
and
hungry
mercie
,
good
words
and
good
wishes
,
but
not
sacrifice
.
by
the
mountaine
,
we
can
goe
by
faith
.
Mistake
me
not
(
beloved
)
as
though
in
this
just
sarcasme
.
I
tasked
in
the
least
wise
our
doctrine
,
or
befriended
in
any
sort
those
unjust
reproaches
and
scandalls
of
the
Church
of
Rome
,
that
we
should
maintaine
,
that
faith
alone
without
good
workes
can
save
us
,
or
that
good
workes
are
not
at
all
necessary
to
salvation
.
Our
doctrine
doth
more
establish
,
yea
,
and
encourage
good
workes
then
theirs
,
while
it
gives
them
so
great
a
valew
that
the
least
of
them
,
even
giving
a
cup
of
cold
water
,
I
would
to
God
our
practice
were
according
to
our
doctrine
,
and
that
it
were
no
more
the
fault
of
the
men
,
then
the
religion
so
to
cry
up
faith
,
faith
,
that
they
have
cryed
downe
good
workes
,
as
if
they
were
effects
of
superstition
and
ignorant
zeale
.
It
is
our
practice
not
our
doctrine
that
sets
faith
and
good
workes
at
oddes
,
which
are
in
them selves
as
much
connexed
and
linked
as
cause
and
effect
,
Sunne
and
light
,
body
and
shadow
,
or
what
ever
example
of
strongest
dependance
can
be
found
in
nature
.
But
I
pray
God
we
pay
not
deare
,
for
thinking
to
have
heaven
too
cheap
.
The
Ephesians
cryed
up
Diana
,
their
godlinesse
,
yea
their
god
.
We
cry
up
faith
,
faith
,
and
there
is
gaine
in
it
,
good
workes
,
those
(
as
if
out
of
fashion
with
Popery
)
we
have
not
so
much
pietie
(
shall
I
say
?
)
or
charitie
,
as
to
keep
up
those
stately
edifices
which
they
built
.
Nay
(
I
doubt
)
some
are
so
farre
from
putting
a
finger
to
the
worke
,
that
the
repairing
of
S.
Paul's
is
with
them
Popish
.
To
finde
a
neerer
way
to
the
Indies
hath
cost
many
a
life
,
and
to
finde
a
neerer
way
to
heaven
,
hath
cost
many
a
soule
.
Many
a
one
is
in
Sodom
burned
,
that
went
to
escape
by
Zoar.
Some
will
pray
,
but
like
sluggards
in
their
beds
,
will
fast
,
but
with
curious
refections
;
take
leave
of
our
friends
first
,
or
bury
dead
,
but
when
he
bids
us
follow
,
we
will
not
follow
him
to
the
mountaine
.
I
come
now
to
the
last
words
and
part
of
my
Text
,
in
these
words
,
and
my
soule
shall
live
.
Man
hath
committed
in
this
a
foule
idolatry
,
in
making
the
creature
a
God
,
while
before
the
enjoyment
he
promises
all
happinesse
(
and
what
not
?
)
in
every
end
he
proposes
.
Man
hath
done
the
creature
again●
as
foule
an
injury
,
while
he
vilifies
the
creature
in
the
enjoyment
,
as
farre
as
to
hate
,
and
loathingnesse
.
—
Et
concipit
aethera
mente
.
O
,
if
we
could
but
compasse
such
a
mans
estate
,
honour
,
parts
,
our
desires
should
sit
down
,
we
had
done
for
any
further
wishes
.
But
doe
we
there
set
up
our
rest
?
nay
alasse
are
they
not
either
distastfull
,
or
onely
the
whetters
of
new
appetite
?
When
we
enjoy
them
,
how
short
we
fall
of
that
we
promised
from
them
!
Let
me
escape
thither
and
my
soul
shall
live
(
saith
Let
,
)
I
have
mine
hearts
wish
.
Was
it
so
?
Alasse
he
's
no
sooner
there
,
but
he
flyes
away
from
thence
to
the
mountaine
.
So
farre
short
are
all
outward
things
in
giving
a
full
content
!
We
are
like
the
silly
sheapherd
in
the
fable
,
that
seeing
the
Sunne
as
it
were
on
the
top
of
an
overlooking
mountaine
,
makes
haste
up
to
see
so
glorious
a
thing
,
but
ariving
at
the
top
of
that
,
it
then
appeares
on
the
top
of
an
higher
:
thither
againe
his
desire
couzens
him
:
with
much
labour
,
and
fresh
hope
he
arives
,
it
then
appeares
on
a
third
:
and
on
his
third
accesse
,
leaves
him
both
now
hopelesse
and
weary
.
He
finds
to
his
cost
,
it
is
in
heaven
he
lookes
for
,
and
that
this
is
but
a
fond
conceipt
,
arising
from
his
deluded
sense
.
Man
is
this
foolish
shepheard
,
he
lookes
upon
honour
,
and
thinkes
happinesse
is
there
;
on
wealth
,
that
happinesse
is
there
;
on
mirth
and
pleasure
,
that
happinesse
is
there
;
to
come
to
these
with
as
much
paine
as
promise
,
he
labours
to
arive
,
in
each
object
(
like
every
hill
)
seemes
to
rest
:
thither
he
arives
,
sees
it
now
in
another
object
:
followes
that
;
it
is
not
there
.
A
new
wish
tempts
him
,
and
that
obtain'd
deceives
him
.
Alasse
foole
,
it
is
in
heaven
that
thou
lookest
for
,
the
true
Sunne
of
righteousnesse
,
rest
,
safety
,
security
,
happinesse
in
Zoar
,
soul
hastes
to
enjoy
,
if
thou
expect
to
finde
it
in
sublunary
things
.
There
is
only
rest
to
be
found
in
the
mountaine
cut
out
of
the
rocke
,
without
hands
,
which
filled
the
earth
,
my
fills
all
places
.
Let
us
therefore
,
if
we
thinke
to
escape
the
spirituall
Sodom
,
go
with
David
to
this
mountaine
from
whence
our
helpe
cometh
;
let
us
go
not
by
the
Plaines
,
but
(
leave
to
the
papists
their
Zoar
purgatory
,
the
low
way
let
us
goe
via
regia
,
the
high
way
,
the
difficultie
is
abundantly
rewarded
in
the
delights
of
the
end
.
Let
us
then
goe
on
,
I
cannot
,
't
is
but
the
weakenesse
of
thy
sloath
,
not
strength
that
disinables
thee
:
block
not
up
the
way
,
with
the
objections
of
thine
owne
feares
:
Dispence
,
and
that
but
for
a
while
,
with
a
few
,
vaine
,
false
,
and
transitory
pleasures
that
would
charme
thee
like
Syrens
in
thy
way
,
and
then
the
bitternesse
of
conceited
evils
is
already
past
,
thou
hast
escaped
,
hast
overcome
the
height
of
the
mountaine
,
where
thy
soul
shall
live
.
Soli
Deo
Gloria
.
FINIS
.