THE
SVMME
OF
the
first
booke
,
touching
the
contentation
of
the
minde
.
AGAINST
COVETOVSNES
.
IT
seemeth
that
we
liue
in
that
age
,
wherein
nothing
is
accounted
vicious
,
but
words
:
for
as
for
the
thinges
themselues
they
are
currant
,
and
receiueable
among
vs
:
as
for
example
,
Couetousnesse
is
not
condemned
,
but
onely
in
regard
of
the
name
.
For
as
for
it selfe
,
all
sortes
of
people
,
and
all
vocations
whatsoeuer
are
miserably
infected
therewith
.
Goodmen
,
being
wrapped
vp
,
and
as
it
were
snared
in
the
nets
hereof
,
are
often
times
beguiled
with
the
vanishing
Sun-shine
of
this
world
:
&
therfore
the
Poet
Simonides
being
asked
whether
wealth
or
wisdome
were
most
to
be
desired
,
answered
,
that
hee
could
not
tell
,
for
that
hee
sawe
often
times
the
wise
to
stand
cap
in
hand
to
the
wealthie
:
which
thing
make
many
to
passe
on
a
resolute
course
to
gather
riches
,
vntill
they
haue
entred
into
the
schoole
of
heauenly
trueth
and
veritie
,
which
presently
instructeth
them
in
a
better
way
.
Nowe
as
concerning
the
loue
of
these
corruptible
and
transitorie
goods
,
commonly
called
Covetousnesse
,
very
fitly
in
my
opinion
hath
it
beene
called
by
wise
men
in
former
ages
,
the
Metropolitan
or
mother
Citie
of
all
mischiefe
:
and
the
spirite
of
God
hath
named
it
the
roote
of
all
euill
.
And
of
this
the
authour
discourseth
in
this
first
booke
,
and
sheweth
that
it
is
verie
fitly
branded
with
this
marke
,
as
being
the
worste
of
all
other
:
and
therefore
like
a
surgeon
seeketh
to
heale
that
disease
,
wherewith
hee
seeth
his
patient
to
be
most
troubled
.
And
hauing
laid
this
as
a
foundation
,
that
Couetousnesse
is
the
most
violent
passion
of
all
the
rest
,
hee
laboureth
to
proue
it
by
particular
reasons
,
shewing
that
it
debarreth
vs
of
the
vse
of
all
things
,
and
will
not
suffer
eyther
our selues
or
any
other
to
enioy
them
.
Next
vnto
this
he
painteth
out
a
covetous
man
in
his
orient
and
lively
colours
,
and
maketh
him
the
vildest
slave
in
the
whole
world
,
the
greatest
Idolatour
,
theife
,
murtherer
,
Infidell
,
Atheist
,
&
damnable
creature
that
is
:
the
author
of
all
euil
,
the
most
miserable
and
abiect
villaine
,
the
poorest
,
leanest
,
blindest
,
and
most
vnhappie
man
that
can
be
imagined
:
and
contrariwise
,
that
a
modest
and
a
vertuous
simplicitie
,
is
a
most
excellent
vertue
:
and
that
there
is
no
sinne
that
Christians
ought
more
carefully
to
avoyde
,
then
covetousnes
:
and
that
good
men
,
who
live
contended
with
the
grace
of
God
,
are
most
happie
.
And
this
is
declared
in
the
first
part
of
this
booke
.
In
the
second
part
,
hee
sheweth
the
remedies
against
covetousnes
,
the
principall
where
of
is
the
knowledge
and
feare
of
God
:
consequently
he
setteth
downe
all
the
rest
,
to
the
end
that
every
one
may
consider
of
them
:
as
for
example
;
first
that
nature
is
content
with
a
little
:
that
covetousnes
can
not
helpe
them
,
who
follow
it
,
from
the
least
euill
that
may
be
:
and
that
there
is
no
danger
so
great
but
covetousnes
and
riches
may
bring
vs
into
it
:
that
Avarice
was
never
in
estimation
with
any
,
but
with
the
enemies
of
knowledge
,
and
vertue
:
that
it
draweth
after
it
all
confusion
:
that
wee
haue
infinite
examples
of
such
as
haue
liberally
and
honestly
employed
their
goods
in
such
sort
as
was
convenient
:
that
wee
must
first
seeke
the
kingdome
of
heaven
,
and
commit
the
disposing
of
our
affaires
vnto
God
:
that
Covetousnes
is
the
more
detestable
if
we
compare
it
with
other
vices
,
which
are
opposite
vnto
it
:
and
in
a
word
,
that
there
is
no
contentation
of
the
mind
in
the
loue
and
liking
of
worldly
riches
:
then
followeth
the
application
of
this
doctrine
vnto
particular
persons
,
and
especially
vnto
Kings
and
Princes
.
In
the
third
place
,
he
discourseth
of
the
right
vse
of
riches
,
and
sheweth
the
fruits
that
proceede
of
charitie
and
liberalitie
towards
the
poore
,
by
arguments
drawne
from
the
nature
of
God
:
of
the
great
profit
we
reape
by
almes
giving
:
of
the
assured
promises
of
our
heavenly
father
:
of
the
follie
of
the
covetous
man
:
of
the
nature
of
true
charitie
:
of
the
maledictions
and
curses
denounced
against
those
,
which
are
not
pitifull
:
of
the
vnexcusable
crueltie
of
avaritious
men
.
And
in
conclusion
answereth
to
the
vaine
obiections
of
such
as
are
covetous
,
who
,
to
excuse
themselves
from
beeing
liberall
,
alledge
the
feare
they
haue
least
they
should
want
,
and
that
they
haue
not
sufficient
to
giue
so
many
almes
;
and
so
concludeth
in
the
end
that
to
repose
our
trust
in
Gods
promises
,
is
sufficient
to
extinguish
Covetousnesse
,
and
to
settle
our
mindes
in
a
peaceable
and
quiet
estate
.
THE
FIRST
BOOKE
.
Against
Covetousnesse
.
AMONG
the
manifold
and
sundrie
vexations
of
the
minde
,
Furthermore
,
Moyses
also
,
after
the
description
of
those
things
which
God
had
created
in
the
beginning
,
reciteth
that
particularly
and
generally
they
were
good
:
that
is
to
say
,
well
and
wisely
ordeined
for
the
commoditie
,
pleasure
,
and
profite
of
men
.
There
is
nothing
then
more
contrarie
to
the
ordinance
of
God
,
his
bountie
and
deuine
wisdome
,
then
Couetousnes
,
which
maketh
that
vnprofitable
and
vnfruitfull
,
which
God
hath
created
for
the
vse
and
benefite
of
man
.
S.
Chrysostome
speaking
of
the
hatred
and
enuie
which
the
Couetous
man
beareth
against
the
prosperitie
of
his
neighbour
,
I
demand
of
the
Couetous
man
,
how
he
would
like
of
those
seruants
and
hirelings
,
who
by
their
negligence
and
carelesnes
haue
suffered
his
houses
to
fall
into
ruine
,
and
haue
left
his
lands
and
vineyardes
vntilled
,
or
seeing
some
man
or
maide
seruant
in
his
house
,
which
serueth
him
to
no
purpose
,
how
he
would
be
pleased
with
them
?
why
doeth
he
then
make
no
vse
for
the
most
part
of
his
riches
and
treasures
,
but
keepe
them
altogether
vnprofitably
?
why
doeth
he
not
thinke
also
that
he
is
the
seruant
of
God
,
holding
of
him
whatsoeuer
he
hath
,
with
commaundement
to
make
vse
of
them
,
and
that
he
is
countable
for
the
dommages
and
losse
which
happeneth
by
his
want
of
trafficke
,
that
is
to
say
,
for
that
he
hath
not
vsed
them
as
the
Lorde
hath
commanded
.
It
is
certen
that
Christ
Iesus
in
the
parable
of
the
Talents
,
And
is
not
this
a
wonderfull
punishment
,
[
1
](A05363-e11910-b)
1
First
,
he
maketh
himselfe
a
slave
to
that
which
should
be
his
slaue
.
that
a
man
should
be
made
a
slaue
vnto
that
,
whereof
he
should
be
master
?
For
which
hath
more
authoritie
,
he
which
suffereth
and
endureth
all
things
for
his
goods
,
to
the
ende
he
may
keepe
and
encrease
them
;
or
those
things
which
are
vnprofitable
and
doe
nothing
for
him
?
if
they
were
turned
into
men
,
and
that
one
should
enter
into
an
house
where
this
order
is
,
he
could
neuer
iudge
who
were
master
.
If
then
we
do
esteeme
that
man
to
be
in
miserable
estate
and
condicion
,
who
hauing
bene
a
lord
and
master
,
is
by
some
mischance
become
subiect
to
his
vassaile
and
seruaunt
,
though
he
be
a
man
,
and
by
his
vertue
and
wisedome
aduanced
to
some
degree
:
what
shall
we
say
of
him
,
who
willingly
maketh
him selfe
a
slaue
,
and
that
to
madde
and
senselesse
creatures
,
yea
,
and
that
which
is
worse
,
to
sinne
and
to
the
deuill
?
For
who
so
euer
is
couetous
,
[
2
](A05363-e11920-b)
2
Secondly
he
is
an
Idolatour
.
is
an
Idolatour
:
for
that
the
loue
and
confidence
which
he
ought
to
haue
in
God
,
hee
reposeth
all
in
the
creature
,
which
by
this
meanes
is
,
as
it
were
,
deified
by
placing
it
in
his
heart
,
which
is
the
fairest
and
most
excellent
place
in
all
the
Temple
of
God
,
and
the
very
seate
which
he
hath
especially
chosen
and
reserued
to
sit
in
,
as
in
his
throne
,
there
to
dwell
continually
by
his
holy
spirit
.
And
if
so
be
that
one
onely
signe
which
we
make
before
an
Idole
,
as
to
lift
vp
the
hands
,
to
bowe
the
head
,
and
bende
the
knee
,
be
a
sufficient
argument
to
prooue
that
we
are
Idolatours
:
what
shall
it
be
accounted
,
when
we
set
our
whole
hearts
and
affections
vpon
a
creature
,
reposing
our
trust
therein
,
thinking
of
nothing
else
day
nor
night
?
Furthermore
,
a
man
that
is
couetous
,
[
3
](A05363-e11940-b)
3
Thirdly
he
is
a
thiefe
.
is
a
thiefe
and
a
wrongfull
dealer
,
not
giuing
to
euery
man
his
owne
.
For
wee
are
not
the
lordes
,
but
the
ministers
of
those
goods
which
we
haue
,
as
also
of
all
the
other
giftes
and
graces
of
God
,
for
to
aide
and
helpe
our
neighbours
,
and
not
to
keepe
them
locked
vp
in
our
chestes
.
The
ouerplus
then
of
that
which
is
requisite
for
the
necessarie
vse
of
vs
and
of
our
families
,
appertaineth
vnto
them
who
are
in
pouertie
,
and
we
robbe
and
spoile
them
,
if
we
retaine
any
thing
from
them
,
and
we
deserue
as
great
rebuke
as
doeth
the
Princes
Amner
,
if
he
reserue
parte
of
the
money
which
is
giuen
him
to
distribute
to
the
poore
:
which
thing
the
heathen
did
well
vnderstand
.
Elian
reciteth
the
historie
of
a
certaine
Lacedemonian
,
He
is
also
a
murtherer
,
[
4
](A05363-e12030-b)
4
He
is
also
a
murtherer
.
not
for
that
he
killeth
his
neighbour
by
violence
,
though
this
his
covetous
and
griedie
desire
be
the
principall
and
chiefe
cause
of
all
warres
,
oppressions
,
robberies
,
spoyles
and
desolations
which
followe
:
but
some
may
excuse
this
matter
,
in
saying
that
these
desolations
and
miseries
do
not
alwayes
accompanie
greedie
minded
men
:
notwithstanding
,
it
can
not
be
denied
but
that
they
be
manquellers
,
though
there
were
no
other
reason
but
this
,
that
they
will
giue
nothing
vnto
their
neighbours
to
relieve
and
nourish
them
:
for
even
as
the
fire
is
extinguished
and
quenched
,
not
onely
by
throwing
on
of
water
,
but
also
by
taking
away
of
the
wood
and
other
matter
whereby
it
is
fedde
and
nourished
:
so
also
may
one
destroy
and
take
away
the
life
of
a
man
,
not
onely
by
offering
him
violence
,
but
also
in
refusing
to
give
that
vnto
him
,
which
is
necessarie
for
his
preservation
.
Moreover
,
he
is
very
vnthankefull
;
for
who
hath
bestowed
vpon
him
all
that
which
he
hath
?
Is
it
not
Christ
Iesus
,
for
whose
sake
God
his
father
hath
given
them
?
and
this
is
the
very
same
,
whose
members
he
suffereth
to
perish
with
colde
and
hunger
,
not
vouchsafing
to
give
them
bread
and
water
to
nourish
them
,
or
any
course
and
vile
ragge
to
cover
them
.
But
this
is
not
all
:
[
6
](A05363-e12050-b)
6
He
is
also
an
Infidell
and
profane
person
.
the
most
daungerous
and
pernicious
mischiefe
is
,
that
he
is
also
an
infidell
and
miscreant
.
For
covetousnesse
hindereth
vs
from
hearing
of
the
worde
of
God
,
which
is
the
foundation
of
our
faith
,
or
else
if
we
doe
heare
it
to
the
ende
to
lay
it
vp
in
our
heart
,
it
profiteth
vs
nothing
,
for
that
it
is
choked
foorthwith
in
such
sorte
,
that
it
can
not
spring
foorth
:
even
as
the
seede
that
is
so
wen
among
the
thornes
.
Which
thing
one
may
easily
perceive
in
all
sortes
of
covetous
and
avaritious
persons
,
which
doe
not
consider
that
the
nourishment
,
and
preservation
of
all
thinges
doeth
depend
of
the
providence
of
God
.
Propound
vnto
them
the
promises
which
God
hath
made
,
and
they
make
no
account
of
them
;
nay
,
they
doe
esteeme
more
of
ten
crownes
which
they
haue
in
their
coffers
,
then
of
all
the
sayings
and
examples
of
the
whole
Scriptures
.
If
you
thinke
to
feare
them
with
the
threatnings
which
God
hath
breathed
foorth
against
them
,
who
repose
their
confidence
in
riches
,
which
are
not
content
with
their
nourishment
and
cloathing
,
who
helpe
not
their
neighbours
,
shewing
vnto
them
that
in
so
doing
,
they
shall
both
loose
them selves
and
the
kingdome
of
heaven
:
you
shall
not
see
them
so
much
mooved
,
as
if
they
had
lost
sixe
pence
.
Is
there
then
more
faithlesse
people
then
those
which
distrust
the
providence
of
God
,
which
doubt
of
his
promises
,
and
haue
no
feare
of
his
threatnings
?
and
howe
should
they
beleeve
in
God
whome
they
knowe
not
?
It
may
be
they
haue
some
slight
conceit
of
him
which
quickely
passeth
away
;
but
this
is
no
true
and
sound
knowledge
:
for
if
they
did
knowe
him
as
he
doeth
shewe
and
make
manifest
him selfe
vnto
vs
,
as
he
is
the
fountaine
and
spring
of
our
life
,
rest
,
and
quietnes
,
and
that
all
thinges
are
vaine
,
and
he
alone
the
soveraigne
good
,
which
is
able
to
satisfie
and
fill
our
desires
;
would
they
not
leaue
all
their
great
and
excessive
cares
which
they
are
encombred
with
in
this
worlde
,
for
to
rest
and
repose
them selves
wholly
in
him
?
By
this
we
may
also
gather
,
[
7
](A05363-e12080-b)
7
He
is
an
Atheist
and
irreligious
.
1.
Iohn
3.
&
4.
chapters
.
that
the
covetous
man
hath
no
faith
,
and
that
he
careth
neither
for
God
nor
his
lawe
.
For
it
must
needes
be
(
as
S.
Iohn
saith
)
that
we
must
haue
charitie
,
if
we
will
haue
God
dwell
with
vs
,
who
is
nothing
else
but
an
eternall
fire
,
burning
and
glowing
with
charitie
;
without
the
which
we
are
neither
the
members
nor
the
disciples
of
Christ
Iesus
:
and
this
is
that
principall
vertue
which
doeth
evidently
declare
,
that
we
are
regenerated
,
and
that
we
haue
his
spirite
dwelling
in
vs
.
howe
can
he
then
haue
God
with
him
,
who
hath
no
alliance
with
Christ
Iesus
,
without
whome
the
Father
availeth
nothing
?
by
the
same
reason
it
may
appeare
that
there
is
not
his
lawe
in
him
,
for
that
is
all
comprehended
in
this
worde
charitie
:
what
religion
then
hath
he
,
who
is
without
faith
,
without
God
and
without
lawe
?
wherein
differeth
he
then
from
the
Atheistes
,
who
thinke
and
teach
that
there
is
no
God
,
and
that
the
worlde
is
not
governed
by
his
providence
?
surely
in
nothing
,
vnlesse
it
be
in
that
he
is
somewhat
more
fearefull
and
more
bashfull
,
as
having
some
superstitious
opinion
of
God
,
which
the
other
altogether
wanteth
.
All
this
being
considered
,
By
reason
whereof
Crates
had
some
probable
cause
to
cast
his
goods
into
the
sea
,
At
such
time
as
in
Rome
and
Lacedemonia
povertie
was
not
despised
,
and
that
men
were
contented
onely
with
necessarie
things
,
they
were
wise
,
constant
,
iust
,
temperate
,
doing
right
vnto
all
with
whome
they
conversed
:
and
very
carefull
that
in
the
time
of
peace
the
lawes
might
be
publikely
observed
among
the
Citizens
,
their
children
wisely
instructed
,
and
all
estates
marshalled
vnder
a
severe
and
straight
discipline
:
in
warre
,
they
were
vigilant
,
laborious
,
patient
,
couragious
,
prudent
,
valiant
,
and
invincible
,
not
onely
against
their
enemies
,
but
also
against
all
calamities
and
miseries
:
yea
against
blowes
,
stripes
,
and
death
it selfe
.
But
when
as
those
who
succeeded
them
(
neglecting
the
example
of
their
ancestours
)
beganne
to
contemne
povertie
,
and
to
delight
in
the
glittering
shewe
of
wealth
and
riches
,
desiring
rather
to
fill
their
cities
,
their
temples
and
houses
with
the
gold
and
wealth
of
their
enemies
,
then
with
their
fathers
to
bewtifie
them
with
their
armes
and
weapons
,
greedie
desire
having
once
possessed
their
hearts
,
forthwith
the
love
and
liking
of
vertue
was
cleane
extinguished
,
and
riches
entring
,
into
their
Church
,
expelled
religion
,
and
chased
discipline
out
of
their
houses
and
cities
,
and
brought
in
pleasure
,
banketting
,
plaies
,
prodigalitie
,
iuglers
and
tumblers
,
cookes
,
and
clawbacks
,
and
in
a
word
,
all
persons
and
sports
which
were
sit
to
weaken
and
effeminate
their
minds
.
And
perceiving
at
length
that
they
had
not
sufficient
to
maintaine
such
excessive
charges
,
in
stead
of
acknowledging
their
faultes
,
and
returning
to
liue
as
their
predecessours
had
done
,
they
augmented
their
follies
:
for
after
they
had
not
wherewithall
to
maintaine
their
licentious
living
,
they
beganne
to
prie
into
the
estate
of
their
fellowe-citizens
,
forging
crimes
and
other
sinister
meanes
,
thereby
to
get
that
which
they
had
.
Whereby
it
happened
that
God
who
is
the
protectour
of
innocents
,
and
the
revenger
of
wrongs
and
oppressions
which
are
done
vnto
them
,
hath
permitted
that
immediately
after
this
their
corruption
in
manours
,
they
should
also
fall
by
their
ambitious
desires
into
sects
and
factions
;
and
so
at
length
into
civill
warres
,
which
was
the
meanes
that
in
the
ende
their
whole
estate
was
subverted
and
overthrowne
.
Those
which
had
possessions
and
goods
solde
them
,
and
brought
the
price
,
and
laide
it
downe
at
the
Apostles
feete
,
who
parted
it
to
all
men
as
every
one
had
neede
.
Furthermore
,
they
continued
with
one
heart
in
prayer
and
supplication
,
and
did
eate
their
meate
together
with
gladnes
and
singlenes
of
heart
,
praising
and
lauding
God
for
all
things
:
and
as
concerning
their
faith
,
it
was
so
great
,
that
they
could
not
be
turned
from
the
profession
of
Christ
Iesus
,
neither
by
threates
,
nor
any
torments
that
were
offered
them
.
For
millions
of
them
suffered
martyrdome
,
and
satisfied
with
the
efiusion
of
their
bloode
,
the
crueltie
and
rage
of
the
Tyrants
,
which
was
otherwise
vnsatiable
,
who
waxed
sooner
wearie
with
murthering
,
then
the
Christians
with
suffering
.
But
after
the
inconsiderate
zeale
of
some
Princes
had
increased
them
in
wealth
and
possessions
,
presently
(
as
saith
S.
Ierome
)
they
began
by
little
and
little
to
deminish
and
to
decay
in
godlines
,
vntill
at
length
they
haue
fallen
into
that
miserable
estate
wherein
we
now
see
them
,
which
is
such
,
that
it
is
a
difficult
matter
to
iudge
who
are
most
vicious
,
the
pasture
or
the
people
,
striuing
to
exceede
each
other
in
impietie
and
vngodlines
.
Which
if
we
consider
,
we
must
needes
approoue
and
allow
that
memorable
sentence
of
S.
Ambrose
,
spoken
in
the
Council
of
Aquila
:
that
pouertie
is
no
lesse
glorious
in
Gods
ministers
,
then
profitable
for
his
Church
:
and
that
which
S.
Paul
saith
,
that
godlinesse
is
great
gaine
,
if
a
man
be
content
with
that
he
hath
.
The
Covetous
man
when
he
ioyneth
house
to
house
,
and
land
to
lande
,
vntill
there
bee
no
place
left
,
thinketh
he
gaineth
very
much
:
but
these
sencelesse
creatures
doe
not
consider
in
the
meane
time
,
the
losse
they
haue
on
the
otherside
of
the
graces
of
God
,
of
the
kingdome
of
heauen
,
the
quiet
of
their
minds
,
and
of
all
godlines
:
the
least
of
which
things
cannot
be
recompensed
with
all
the
goods
of
sea
and
lande
.
They
seeme
to
fish
(
as
Augustus
Caesar
said
)
with
a
golden
hooke
,
for
that
which
they
loose
farre
surmounteth
that
which
they
get
.
They
are
like
vnto
them
who
are
swolne
with
the
dropsie
,
who
afarre
off
seeme
fat
and
to
be
in
good
liking
,
by
reason
of
the
abundance
of
the
humours
in
their
bodies
,
though
that
for
this
cause
they
be
soare
and
dangerously
diseased
:
so
doe
we
iudge
by
the
outwarde
appearance
that
riches
are
very
pleasant
,
and
such
as
loue
them
very
happie
,
Hippomachus
(
as
Plutarch
writeth
)
hearing
a
man
commended
for
that
he
was
of
a
huge
and
mightie
stature
,
But
all
this
can
not
satisfie
our
mindes
,
whereas
contrariwise
povertie
hindereth
not
the
rest
and
quietnesse
thereof
,
especially
among
wise
men
.
The
Apostles
were
very
poore
,
and
forsooke
all
they
had
to
followe
Christ
Iesus
;
and
yet
esteemed
them selves
as
rich
,
as
if
they
had
possessed
all
the
worlde
.
Iust.
lib.
31.
Plutarch
in
the
life
of
Scipio
.
lost
all
that
he
had
,
because
he
was
not
content
with
that
which
was
sufficient
,
but
would
augment
and
enlarge
his
dominions
:
and
to
this
ende
entred
into
warre
with
the
Romanes
,
who
vanquished
him
,
and
tooke
from
him
whatsoever
he
held
on
this
side
the
mountaine
Taurus
.
Constantine
the
eldest
sonne
of
him
that
was
named
the
great
,
not
contenting
him selfe
with
his
parte
,
Carion
.
lib.
3.
though
he
had
Italie
,
and
the
better
halfe
of
the
Romane
Empire
,
yet
fell
out
with
his
brother
Constans
,
to
the
ende
to
spoyle
him
of
that
he
had
,
and
to
make
him selfe
lorde
thereof
:
but
the
contrarie
happened
;
for
he
was
slaine
,
and
lost
both
his
kingdome
and
his
life
.
And
of
late
memorie
hath
not
that
mightie
house
of
Burgondy
fallen
into
extreeme
ruine
and
desolation
,
It
fareth
with
covetous
men
as
it
did
with
Aesopes
dogge
,
who
having
a
piece
of
meate
in
his
mouth
,
and
espying
the
shadowe
thereof
in
the
water
,
thinking
it
had
bene
another
piece
of
flesh
,
snatched
at
it
,
and
through
his
griedie
desire
lost
that
which
before
he
had
.
Even
so
rich
men
,
who
might
peaceably
and
quietly
enioy
the
goods
they
have
,
and
eate
with
pleasure
the
fruites
of
their
labours
,
by
this
their
covetous
humour
they
deprive
them selves
wholly
thereof
,
and
setting
before
their
eyes
a
fraudulent
hope
of
thinges
that
seeme
to
be
good
,
forget
for
the
most
parte
those
thinges
that
are
good
indeede
.
Which
thing
Cyneas
did
very
excellently
and
wisely
declare
vnto
King
Pyrrhus
,
Saint
Chrysostome
had
great
reason
to
compare
them
with
savage
beastes
,
which
cost
great
labour
and
travell
to
take
them
,
and
beeing
taken
,
aske
as
much
or
more
paines
to
keep
them
that
they
hurt
vs
not
.
It
were
the
lesse
harme
,
if
after
they
have
desired
,
Stoboeus
remembring
the
example
of
a
certaine
philosopher
named
Anacreon
,
In
his
230.
discourse
touching
wealth
,
povertie
,
and
covetousnes
.
(
to
whome
the
tyrant
Polycrates
having
given
five
talents
,
which
amounteth
to
the
summe
of
about
three
thousand
crownes
)
saith
,
that
he
seeing
so
great
a
heape
,
was
marveilously
troubled
in
his
minde
in
devising
howe
he
might
bestowe
it
,
and
for
that
he
was
in
continuall
feare
,
thinking
of
nothing
else
but
of
his
money
;
in
the
night
in
steade
of
taking
his
quiet
rest
as
he
was
wont
,
he
could
doe
nothing
but
thinke
of
his
crownes
,
and
dreame
there
was
some
thiefe
picking
his
coffers
,
or
at
his
gates
comming
to
cut
his
throate
for
his
money
,
which
he
perceiving
,
and
seeing
that
his
care
continually
encreased
,
he
tooke
foorthwith
all
his
money
,
and
restored
it
againe
to
Policrates
,
saying
,
that
in
foure
or
five
dayes
which
he
had
kept
his
money
in
his
house
,
he
had
put
him
to
more
paine
then
ever
he
could
doe
him
pleasure
.
Demetrius
Phalerius
,
who
had
long
time
bene
a
marchant
,
entred
vpon
a
time
into
the
schoole
where
Crates
read
publikely
;
Riches
might
the
better
be
borne
,
if
this
villanous
desire
had
not
bewitched
them
,
and
wholly
bereaved
men
of
all
sence
,
whereof
indeede
they
must
needes
be
wholly
destitute
,
seeing
they
suffer
them selves
to
be
ruled
by
a
filthie
strumpet
common
to
all
the
worlde
,
both
to
the
master
and
the
man
,
poore
and
rich
,
labourers
and
artificers
,
(
for
all
are
in
love
with
riches
)
and
to
betake
them selves
wholly
to
this
vnconstant
house-wife
,
they
forsake
the
love
of
vertue
,
which
is
the
most
beautifull
and
noble
princes
of
the
world
,
descended
from
the
grace
and
goodnesse
of
the
immortall
god
.
Is
there
any
besides
the
covetous
person
,
and
such
as
are
blinded
with
their
owne
affections
,
so
base
minded
,
that
can
abide
so
great
a
disgrace
?
and
though
they
bee
Kinges
and
Emperours
,
can
wee
esteeme
them
of
a
gentle
and
noble
minde
,
who
suffer
themselues
to
be
buried
in
such
a
stinking
sepulchre
?
It
is
written
that
in
olde
time
,
when
there
was
a
question
mooved
among
a
great
companie
,
what
was
the
greatest
thing
in
the
world
,
some
saide
honour
,
some
health
,
some
riches
,
and
some
bewtie
:
others
iudged
other
things
,
as
they
were
diversly
affected
.
After
every
one
had
given
his
verdit
,
and
the
reasons
he
had
to
defend
his
assertions
,
one
among
the
rest
said
,
yet
there
is
one
thing
which
is
greater
then
all
these
you
haue
spoken
off
,
and
that
is
the
minde
of
him
which
maketh
no
account
of
these
thinges
,
which
you
doe
so
greatly
admire
and
esteeme
.
And
although
this
be
true
,
yet
knowe
we
not
howe
to
make
the
worlde
beleeve
thus
:
which
in
his
olde
age
so
exceedingly
doteth
.
Some
Thersytes
in
these
dayes
shall
be
greatly
honoured
for
his
riches
,
when
as
some
other
vertuous
and
wise
man
shall
hardly
be
knowen
of
his
neighbours
.
If
there
were
any
in
these
dayes
that
would
refuse
such
a
kingdome
as
Aegypt
,
as
did
Moyses
;
or
his
burthen
of
golde
,
Valer.
lib.
4.
Chap.
3.
Plutarch
in
the
life
of
Alexander
.
as
did
Fabricius
;
or
would
disdaine
and
scorne
at
the
great
pompe
of
some
Alexander
,
as
did
Diogenes
,
they
should
bee
scorned
at
,
and
made
the
common
by-worde
of
every
mans
mouth
,
which
thing
we
see
by
experience
in
the
people
of
Brasilia
,
whome
we
repute
rude
and
barbarous
,
for
that
they
recken
of
nothing
but
of
that
which
is
necessarie
,
esteeming
more
of
a
knife
,
a
bill
,
a
bowe
and
arrowes
,
whereof
they
may
make
some
vse
,
then
of
golde
and
silver
,
and
all
other
superfluous
thinges
that
are
brought
them
.
This
was
also
the
life
of
the
Patriarkes
,
wherein
also
Adam
had
passed
his
time
in
the
garden
of
Eden
,
if
he
had
continued
in
his
innocencie
,
observing
the
commaundement
which
God
had
prescribed
him
.
This
was
also
the
maner
of
life
of
the
Sonne
of
God
,
who
being
made
man
,
and
walking
here
vpon
earth
,
was
contented
with
bread
and
water
,
and
sometimes
some
little
fish
for
his
nourishment
,
and
a
ship
,
or
the
toppe
of
some
mountaine
for
his
lodging
.
What
absurditie
is
it
then
to
glorie
in
seeking
for
those
thinges
,
which
all
vertuous
and
good
men
haue
despised
?
Saul
,
If
a
King
,
a
Prince
,
He
sheweth
by
similitudes
,
testimonies
,
and
the
consideration
of
our
creation
that
Christians
must
be
free
from
covetousnesse
.
Acts.
17.28
.
or
meane
gentleman
would
in
these
dayes
vse
the
trade
of
marchandise
,
and
negotiate
in
matters
of
small
importance
,
he
should
be
accounted
a
man
of
a
base
minde
.
So
should
every
man
,
that
not
considering
he
is
created
after
the
image
of
God
,
and
that
the
better
and
more
excellent
part
whereof
he
is
made
,
hath
his
beginning
from
heaven
,
doeth
so
abase
and
obscure
him selfe
.
We
are
of
the
race
and
lineage
of
God
,
(
as
S.
Paul
saith
)
and
therefore
it
is
a
great
shame
for
vs
&
a
dishonour
to
God
that
we
live
so
miserably
,
and
that
we
have
alwayes
our
heartes
in
our
bagges
,
or
counting
houses
,
or
else
in
some
golden
mine
.
The
Grecians
call
a
man
(
Anthropos
)
that
is
to
say
,
looking
vpward
;
to
give
him
to
vnderstand
by
his
name
,
that
as
his
countenance
is
lifted
vpward
,
and
his
eyes
looking
towardes
heaven
:
so
also
should
he
continually
beholde
it
,
and
withall
,
him
,
who
governeth
and
ruleth
therein
.
And
though
his
body
be
travailing
on
earth
,
yet
must
his
minde
be
alwayes
walking
in
heaven
,
in
the
pallace
and
goodly
galleries
of
his
God
,
and
feede
him selfe
with
the
sight
of
those
goodly
pictures
and
surpassing
excellencies
which
he
seeth
there
.
Of
al
the
parts
of
mans
body
,
is
not
the
head
,
in
which
the
mind
of
man
hath
his
principall
operation
,
the
furthest
from
the
earth
?
which
thing
god
hath
very
wisely
ordained
,
to
give
vs
to
vnderstand
,
that
we
ought
not
to
defile
it
with
any
worldly
cogitations
,
but
diligently
to
preserve
it
as
the
Sanctuarie
of
God
,
wherein
nothing
ought
to
enter
that
is
filthie
or
polluted
.
The
Temple
which
Salomon
builded
,
was
within
covered
with
fine
golde
.
So
likewise
should
the
heart
of
the
faithfull
,
wherein
IESVS
CHRIST
hath
builte
a
temple
vnto
God
his
Father
,
bee
inwardly
garnished
with
all
celestiall
and
divine
meditations
and
affections
.
We
are
then
very
vnhappie
,
The
Apostles
and
Martyrs
having
tasted
by
the
spirit
of
God
,
what
this
kingdom
is
,
have
afterward
bin
even
prodigall
of
their
goods
,
libertie
,
ease
,
yea
,
of
their
blood
,
and
of
their
lives
:
and
helde
nothing
so
deare
,
which
they
did
not
foorthwith
leave
and
forsake
,
the
sooner
to
attaine
this
heavenly
kingdom
.
So
should
we
doe
,
if
we
would
take
a
little
paine
to
learne
this
goodlie
lesson
,
which
God
gaue
to
Abraham
and
his
children
,
The
Lord
my
God
the
portion
is
of
mine
inheritance
:
And
thou
art
hee
that
dost
maintaine
my
rent
,
my
lot
,
my
chance
.
The
place
wherein
my
lot
did
fall
,
in
beawtie
did
excell
:
Myne
heritage
assigned
to
me
doth
please
me
wondrous
well
.
S.
Paul
likewise
(
who
knewe
what
an
excellent
thing
it
was
to
enioy
the
grace
of
God
,
writing
to
the
Corinthians
)
saith
:
Good
husbands
doe
highly
esteeme
of
those
pastures
and
other
lands
,
which
are
not
subiect
to
many
inconveniences
,
Saint
Peter
,
Simon
Magus
offered
him
,
then
all
the
riches
,
rents
,
and
revenewes
of
that
sorcerer
?
We
must
then
conclude
,
that
there
is
no
goodlier
possession
then
vertue
,
nor
greater
revenewes
,
nor
more
continuall
,
then
not
to
be
covetous
.
And
it
is
great
follie
among
men
to
take
so
much
paines
,
to
fill
their
garners
with
corne
,
their
sellers
with
wines
,
and
their
coffers
with
crownes
,
seeing
they
make
so
small
reckoning
to
replenish
their
hearts
with
vertue
,
the
atchieving
whereof
is
so
certaine
,
and
the
possession
so
glorious
and
honourable
.
Stratomicus
reprehending
the
Rhodians
for
their
great
and
excessive
expenses
in
their
banquets
,
and
buildings
,
said
,
that
they
made
them
houses
as
though
they
were
immortall
,
The
auncient
writers
saide
,
The
first
remedy
against
covetousnesse
is
,
to
consider
that
nature
is
content
with
a
little
.
Plin
l.
16.
cap.
38.
that
a
man
should
never
bee
poore
,
if
hee
would
liue
according
to
nature
.
For
what
is
it
that
shee
desireth
?
a
little
bread
and
water
,
a
rayson
,
or
two
or
three
figges
,
a
peare
,
an
apple
,
or
an
onyon
.
Was
there
euer
any
man
,
that
to
suffice
nature
,
hath
beene
constrained
to
sell
his
land
,
or
to
borrow
monie
vpon
interest
?
why
should
men
then
be
afraid
least
they
should
haue
too
litle
?
It
is
reported
of
M.
Curius
,
that
hee
having
commission
of
the
people
of
Rome
,
to
devide
certaine
landes
among
the
poore
citizens
:
some
of
them
complained
that
they
had
too
little
:
to
whom
he
gently
answered
(
as
he
was
a
very
curteous
and
faire
spoken
man
)
say
not
(
my
friend
)
that
he
which
hath
ynough
,
hath
but
a
little
.
Chilon
the
Lacedemonian
,
M.
Curius
(
of
whom
we
spake
before
)
on
a
time
was
dressing
of
tape
rootes
for
his
supper
.
If
Captaines
and
governours
in
these
daies
,
The
seconde
thing
is
,
that
covetousnesse
is
an
vnsatiable
evill
,
and
cannot
helpe
those
which
are
her
slaves
at
their
need
.
Plutarch
.
Apotheg
.
would
acquaint
themselves
with
such
abstinence
,
we
should
not
haue
so
many
treasons
and
mischieses
as
we
haue
.
For
there
is
no
such
Orator
to
perswade
them
,
as
is
desire
,
or
that
doth
more
forceably
draw
and
entise
them
to
hazard
themselues
in
difficult
and
dangerous
enterprises
.
Philip
the
father
of
Alexander
the
great
,
saide
:
That
euery
citie
is
in
hazard
to
be
wonne
,
if
an
asse
loaden
with
golde
may
once
get
in
at
the
gates
.
This
is
often
found
true
by
experience
,
and
that
men
,
after
they
be
once
giuen
to
covetousnes
,
haue
no
regard
of
honour
or
any
thing
else
.
Timotheus
(
as
Elian
reporteth
)
talking
with
one
,
named
Aristophon
,
said
that
nothing
seemed
dishonest
to
a
covetous
man
.
Many
thinke
not
of
this
,
but
they
are
afraide
if
they
should
fall
into
danger
,
they
should
never
get
out
if
they
were
notrich
.
O
the
follie
and
madnesse
of
men
to
thinke
(
as
saith
the
Prophet
)
that
gold
and
silver
may
deliver
them
from
afflictions
,
And
riches
are
so
farre
from
preserving
vs
from
adversitie
,
Diogenes
(
who
in
vertuous
life
,
There
are
some
other
,
who
seeing
the
poore
despised
,
and
to
be
nothing
esteemed
,
[
4
](A05363-e13880-b)
4
The
fourth
thing
is
,
that
for
to
attaine
the
true
vnderstanding
of
things
,
we
must
shun
covetousnes
,
so
greatly
esteemed
of
the
enemies
of
wisedome
and
vnderstanding
.
desire
to
be
wealthie
because
they
would
be
reverenced
.
I
must
needes
confesse
,
that
in
this
miserable
worlde
,
wisedome
and
knowledge
are
as
little
esteemed
,
as
they
are
loued
and
honoured
,
and
that
some
Clarke
in
an
office
,
with
halfe
a
dozzen
of
golde
buttons
on
his
jacket
,
shal
be
more
honoured
then
the
most
vertuous
and
wise
man
in
a
whole
countrey
:
but
it
is
not
sufficient
to
be
praised
;
but
we
must
also
note
why
and
wherefore
.
First
,
this
is
most
plaine
,
that
a
man
may
not
be
commended
,
or
dispraised
for
those
thinges
which
are
meerely
casuall
.
For
fortune
hath
no
regarde
or
choise
in
the
distribution
of
her
goods
,
which
for
the
most
part
,
she
bestoweth
on
such
as
are
altogether
vnworthie
;
as
we
may
see
in
the
examples
of
Nabal
,
Sobna
,
and
the
covetous
rich
man
.
Moreover
,
Besides
all
this
,
[
5
](A05363-e13920-b)
5
To
keepe
vs
from
covetousnes
and
prodigalitie
,
we
must
renounce
riches
,
which
make
them
to
be
euil
spoken
of
that
possesse
them
.
their
must
be
also
an
other
consideration
,
and
that
is
,
howe
he
which
hath
riches
doth
bestow
and
distribute
them
.
If
hee
keepe
them
without
helping
of
his
neighbours
,
hee
shall
be
no
otherwise
accounted
and
esteemed
off
,
then
as
a
villaine
,
a
miser
,
and
an
vsurer
.
And
if
he
spende
them
prodigallie
without
any
discretion
or
wisedome
,
then
shall
hee
be
extolled
of
flatterers
and
clawbacks
,
of
fooles
,
and
bauds
,
which
make
recourse
vnto
him
,
and
cal
him
Master
so
long
as
his
silver
endureth
.
But
as
we
see
that
flyes
will
staie
no
longer
in
a
kitchen
,
then
there
is
greace
to
nourish
them
:
so
also
this
goodly
companie
,
which
are
vsually
in
the
houses
of
a
prodigal
man
,
as
soone
as
his
wealth
begins
to
diminish
,
and
that
he
waxeth
poore
,
they
will
then
straightway
give
him
over
:
yea
,
if
he
be
euill
spoken
of
in
their
companies
,
the
same
men
,
as
well
as
other
,
will
greatlie
blame
him
,
for
that
he
hath
wasted
his
goods
so
foolishlie
:
and
in
a
worde
,
they
deale
with
him
as
men
doe
with
springes
,
which
so
long
as
they
yeelde
water
,
so
long
they
are
haunted
,
but
when
they
be
once
drie
there
is
no
further
reckoning
made
of
them
.
Marke
then
who
they
be
that
commend
these
prodigall
men
,
brainelesse
persons
,
whose
tongues
are
as
light
as
their
mindes
:
such
as
for
a
morsell
of
breade
,
will
praise
or
dispraise
whome
you
will
.
But
every
wise
man
,
and
such
as
haue
right
iudgements
,
doe
greatlie
blame
them
.
Crates
compared
them
to
figge
trees
planted
on
the
top
of
a
mountain
,
where
they
bring
forth
no
fruit
,
but
for
the
crowes
:
so
the
goods
of
prodigall
men
are
bestowed
vpon
none
but
flatterers
,
and
such
as
hunt
after
other
mens
tables
.
If
they
giue
any
thing
to
an
honestman
,
they
are
afraid
straight
(
as
Horace
saith
of
Tigelius
)
least
they
should
be
accounted
evill
husbandes
,
As
for
those
,
who
haue
riches
,
[
6
](A05363-e14040-b)
6
The
sixt
thing
is
,
that
hee
must
frame
himselfe
to
those
which
haue
bin
rich
&
vertuous
.
and
after
they
haue
laide
vp
sufficientlie
to
maintaine
their
estate
,
doe
liberallie
dispende
their
overplus
;
wiselie
giving
vnto
those
who
haue
neede
,
and
are
worthie
(
as
did
Abraham
,
Lot
,
Iob
,
Spiridion
a
Bishoppe
in
Asia
,
Titus
the
Emperour
,
Moecenas
,
Pomponius
Atticus
,
Cimon
the
Athenian
,
and
many
others
)
as
they
be
very
rare
,
so
doe
they
merit
eternall
praise
,
and
their
memoriall
never
to
perish
among
vertuous
men
.
But
all
this
must
bee
attributed
not
to
their
goods
,
but
to
their
wisedome
that
hath
taught
them
to
vse
them
well
,
and
to
their
vertue
,
which
was
the
cause
they
haue
so
well
dispenced
them
:
without
the
which
Demosthenes
did
no
otherwise
esteeme
of
a
rich
man
,
then
of
a
sheepe
with
a
golden
fleece
,
or
an
image
curiously
trimmed
and
richlie
painted
with
fine
gold
and
bewtifull
colours
.
Esop
in
his
fables
telleth
a
tale
,
[
7
](A05363-e14120-b)
7
That
wise
men
must
not
hate
such
as
haue
not
vnderstanding
.
that
a
foxe
vpon
a
time
comming
into
ones
shoppe
that
was
a
carver
of
Images
,
taking
vp
a
manshead
,
that
was
excellently
wrought
in
Ivorie
,
after
he
had
diligently
considered
the
workemanshippe
both
without
and
within
,
as
though
he
had
purposed
to
haue
bought
it
,
said
in
the
end
with
great
admiration
:
O
bewtifull
head
howe
excellentlie
art
thou
made
?
and
yet
thou
lackest
the
principall
thing
,
for
thouhast
no
witte
.
The
like
we
may
say
to
all
rich
men
,
that
are
evill
brought
vp
:
they
be
gallantly
apparelled
,
wel
lodged
,
rich
,
&
haue
great
store
of
horse
,
&
men
to
wait
of
them
,
and
as
touching
the
rest
,
so
little
wit
,
that
they
would
not
suffer
the
least
servant
they
haue
in
their
houses
,
if
he
were
like
them selves
.
Wherein
they
plainlie
shew
what
account
they
make
of
them selves
.
It
is
then
great
follie
to
purchase
riches
,
thinking
thereby
to
liue
in
greater
honour
among
men
,
for
as
we
haue
said
before
,
as
true
felicitie
dependeth
of
vertue
,
so
doth
also
the
praise
and
commendation
of
it
.
There
are
others
,
[
8
](A05363-e14140-b)
8
That
first
we
must
seeke
the
kingdome
of
God
,
&
leaue
all
things
else
to
his
providence
.
who
thinke
their
Covetousnes
may
be
the
better
excused
in
saying
,
they
gather
for
their
children
,
to
the
ende
,
that
after
their
death
they
may
haue
somewhat
to
liue
vpon
:
as
though
they
had
lesse
wit
then
the
bruit
beasts
,
who
being
left
at
their
libertie
,
find
sufficient
where
with
all
to
nourish
themselves
.
But
if
they
be
so
carefull
for
their
children
(
seeing
that
life
is
miserable
,
if
it
be
not
vertuous
and
good
)
why
are
they
not
as
carefull
of
their
good
education
,
to
the
end
they
may
live
well
,
as
they
are
painfull
to
provide
for
them
that
they
may
live
easilie
?
for
if
they
liue
vertuouslie
,
their
life
is
devine
and
angelicall
,
but
if
they
liue
idelie
,
in
libertie
,
and
care
for
nothing
but
their
ease
,
But
whether
is
the
couetous
,
But
there
is
one
thing
which
is
common
to
all
,
thing
and
the
principall
that
there
is
no
contentment
in
the
goods
of
this
world
.
and
that
is
,
that
they
hope
,
(
having
attained
that
which
they
desire
)
they
shall
liue
at
their
ease
,
and
with
contentment
,
wherein
they
are
deceiued
:
for
when
they
thinke
they
haue
gotten
great
rest
,
they
find
they
haue
gotten
as
many
sorowes
as
they
haue
gotten
crownes
:
and
they
finde
by
experience
that
which
is
truly
said
of
the
Philosopher
Epicurus
,
that
nothing
may
suffice
them
.
They
may
well
fill
their
coffers
,
their
boxes
,
and
their
purses
,
but
they
shall
neuer
satisfie
their
owne
desire
which
is
vnsatiable
.
It
neuer
regardeth
that
which
it
hath
,
and
therewith
to
bee
contented
:
but
it
alwayes
coveteth
that
which
it
hath
not
,
that
it
may
be
the
more
tormented
.
It
is
like
to
a
fire
,
which
if
it
be
not
quickly
quenched
burneth
on
euerie
side
,
encreasing
continuallie
according
to
the
quantitie
of
the
matter
wherewith
it
is
nourished
.
Or
like
vnto
a
flood
,
which
at
the
beginning
being
but
a
little
riuer
,
by
little
and
little
,
(
as
it
runneth
)
encreaseth
in
such
sort
,
that
in
the
end
it
beareth
with
it
whatsoeuer
resisteth
.
If
a
couetous
man
haue
once
gotten
a
hundred
crownes
,
hee
straightwaies
desireth
two
hundred
,
from
two
hundred
hee
commeth
to
a
thousand
,
from
a
thousand
to
a
million
,
and
from
millions
to
an
infinite
summe
.
They
are
like
vnto
them
that
clime
vp
a
ladder
,
who
vse
the
first
steppe
as
a
meanes
to
come
to
the
second
,
and
the
second
to
come
to
the
third
,
continually
climing
vntill
they
come
to
the
toppe
.
And
there
is
no
difference
betweene
them
,
but
that
the
one
findeth
an
end
of
their
ladder
,
the
other
findeth
none
at
all
,
neither
of
his
care
and
sorrowes
which
necessarily
follow
riches
,
neither
yet
of
his
earnest
desires
in
the
attaining
and
keeping
of
them
.
O
poore
man
(
saith
Saint
Basil
lamenting
the
miserable
estare
of
the
couetous
)
which
takest
no
pity
of
thy selfe
,
seeing
thou
endurest
so
much
for
the
goods
thou
hast
,
Euerie
man
may
now
euidently
perceiue
whether
the
couetous
sort
haue
any
great
reason
to
maintaine
that
which
they
doe
,
and
to
excuse
themselues
,
Christ
Iesus
,
and
lay
vp
their
treasure
in
heauen
,
where
goods
are
farre
more
excellent
and
more
surely
kept
,
then
they
can
be
in
the
earth
.
Let
not
rich
men
then
puffe
vp
themselues
,
and
trust
in
things
which
are
so
vncerten
,
but
be
readie
to
giue
&
distribute
to
the
poore
,
and
that
freely
of
the
goods
which
they
haue
,
laying
vp
in
store
for
themselues
a
good
foundation
against
the
time
,
that
they
may
attaine
eternall
life
,
and
make
themselues
friends
with
the
riches
of
iniquitie
,
The
gods
(
saith
Pythagoras
)
haue
giuen
nothing
more
excellent
vnto
man
,
Secondly
that
the
best
meanes
to
eschewe
these
troubles
,
is
to
be
charitable
towards
the
poore
,
and
thereupon
he
discourseth
of
the
fruites
and
rewards
of
charitie
.
Psal.
104.27
&
145.15
.
1
The
first
argument
is
drawne
from
the
incomprehensible
charity
of
God
.
nor
any
thing
that
may
make
him
more
happie
,
then
first
to
make
him
vnderstand
the
truth
of
things
,
and
next
vnto
that
,
to
haue
wherewithall
,
and
to
be
willing
to
helpe
the
poore
:
for
these
are
the
vertues
which
make
vs
the
more
resemble
them
.
The
true
and
proper
nature
of
God
is
,
to
bee
readie
to
pardon
:
for
this
cause
also
is
hee
the
refuge
of
all
that
call
vpon
him
,
that
he
may
giue
them
their
meate
in
due
season
,
and
open
his
hand
,
and
satisfie
them
;
who
sendeth
foorth
his
spirit
and
createth
them
,
and
renueth
the
face
of
the
earth
(
as
saith
the
Prophet
David
.
)
God
especially
and
aboue
all
other
is
not
onely
liberall
,
but
euen
prodigall
towards
men
,
for
hauing
giuen
his
blessings
and
his
kingdome
,
and
surmounted
all
creatures
in
bountie
and
liberalitie
,
he
will
needes
exceede
himselfe
also
,
and
(
for
to
take
away
all
meanes
hereafter
to
bee
more
liberall
)
hath
giuen
them
his
holy
Spirit
,
his
onely
Sonne
,
and
his
owne
selfe
,
without
reserving
any
thing
,
but
a
soueraigntie
,
which
may
not
be
communicared
with
them
.
If
then
wee
desire
to
resemble
him
,
who
hath
created
vs
,
we
must
likewise
be
liberall
of
that
wee
haue
,
and
bee
readie
to
helpe
our
poore
neighbours
,
and
that
more
cheerefully
if
it
be
possible
,
then
they
be
readie
to
receiue
.
O
what
goodly
and
beautifull
garners
are
the
bellies
of
the
poore
:
the
provision
which
is
there
laide
vp
lasteth
for
euer
without
decaying
.
[
2
](A05363-e14510-b)
2
Of
the
profit
we
reape
of
giuing
almes
.
Is
there
a
better
paymaster
then
he
?
is
there
any
surer
of
his
worde
?
can
there
be
greater
profit
then
this
he
offereth
?
In
those
bargaines
and
contracts
which
men
make
,
the
principall
is
euer
far
greater
then
the
interest
:
for
they
of
a
thousand
gaine
a
hundred
.
But
this
is
conrrary
,
for
the
interest
is
farre
greater
then
the
principall
:
for
we
receiue
a
hundred
for
one
,
and
for
a
pot
of
water
,
the
kingdome
of
heauen
,
and
life
euerlasting
,
which
is
inestimable
and
can
not
be
valued
.
We
are
not
afraid
to
cast
our
seed
into
the
earth
,
and
,
as
it
were
,
to
lend
it
to
the
ground
vpon
vsury
:
which
thing
we
doe
with
a
great
desire
and
very
carefully
,
being
the
bolder
for
the
hope
of
the
commodity
we
reape
thereby
,
although
it
be
doubtfull
,
and
that
by
reason
of
sundry
casualties
,
we
may
be
deceiued
:
why
then
shoulde
wee
feare
to
giue
our
goods
vnto
our
God
,
hauing
his
promise
for
our
assurance
,
and
withall
life
euerlasting
?
If
he
be
readie
and
willing
to
giue
,
is
it
possible
he
should
be
slow
to
restore
?
and
if
without
our
industry
and
paines
he
maketh
vs
rich
,
by
his
only
goodnesse
,
is
it
likely
that
beeing
bound
vnto
vs
by
his
word
,
he
will
suffer
vs
to
remaine
in
pouertie
?
We
vse
to
say
somtime
of
a
rich
man
,
and
one
that
we
thinke
sure
of
his
word
;
I
would
he
ought
me
a
hundreth
crownes
,
for
I
shoulde
bee
certen
to
be
well
paid
,
[
4
](A05363-e14520-b)
4
Of
the
folly
of
couetousnesse
though
we
haue
no
other
assurance
of
him
then
such
as
a
mortall
and
variable
man
may
make
.
Shall
not
our
desires
then
haue
a
more
excellent
foundation
if
we
trust
in
God
,
who
is
almighty
,
immortall
,
and
immutable
?
Shall
marchants
trust
one
another
in
their
fayres
and
markets
for
a
thousand
crownes
worth
of
marchandise
,
in
hope
of
some
small
profit
,
and
wil
not
we
giue
credit
vnto
our
God
,
what
offer
soeuer
he
maketh
vs
?
we
had
rather
locke
vp
our
gold
and
siluer
,
and
to
keepe
it
vnprofitably
in
a
pot
,
then
to
lay
it
out
to
our
owne
gaine
,
and
the
commodity
of
others
.
We
would
be
grieued
to
haue
any
member
of
our
bodies
that
should
serue
vs
for
no
vse
:
why
then
are
our
goods
priuiledged
by
keeping
them
ten
or
twelue
yeeres
in
our
coffers
,
&
neuer
vse
them
.
If
water
be
long
kept
in
a
place
,
it
stinketh
and
becommeth
vnholsom
:
[
5
](A05363-e14530-b)
5
The
nature
of
true
charitie
set
forth
in
the
examples
of
manie
many
notable
personages
.
Gen.
41.42
.
so
also
riches
carefully
laid
vp
are
very
dangerous
.
Charity
(
saith
one
of
the
ancient
fathers
)
knoweth
not
what
it
is
to
keepe
golde
and
siluer
,
neither
yet
prouision
of
corne
and
wine
.
We
must
imitate
wise
&
painfull
husbandmen
,
who
often
reserue
raine
water
in
their
ditches
,
wherwith
afterward
,
they
water
&
inoisten
their
driest
grounds
.
So
did
Ioseph
in
Egypt
,
who
locked
vp
the
graine
that
the
seuen
plentifull
yeeres
brought
forth
,
to
the
ende
,
that
in
the
time
of
dearth
and
scarsitie
,
he
might
haue
wherewithall
to
feede
the
people
of
the
land
&
the
neighbour
countries
.
S.
Iames
,
Of
the
curses
pronounced
against
them
who
are
not
pitifull
.
)
weep
&
houle
for
your
miseries
that
shal
come
vpon
you
:
your
riches
are
corrupt
,
and
your
garments
are
moth-eaten
:
your
gold
&
siluer
is
cankred
,
&
the
rust
of
them
shal
be
a
witnes
against
you
,
&
shal
eat
your
flesh
as
it
were
fire
,
ye
haue
heaped
vp
treasure
for
the
last
daies
:
behold
the
hire
of
the
labourers
which
haue
reaped
your
fieldes
(
which
is
of
you
kept
back
by
fraud
)
crieth
,
&
the
cries
of
them
which
haue
reaped
,
are
entred
into
the
eares
of
the
lord
of
hosts
.
Why
doe
we
then
(
euen
against
our
nature
)
driue
from
vs
our
friends
?
If
we
haue
a
seruant
,
whom
we
suspect
to
be
a
prater
,
&
a
busie
tongued
fellow
,
we
seeke
meanes
forthwith
to
be
rid
of
him
,
especially
if
we
think
he
will
vtter
any
thing
that
may
preiudice
vs
:
&
shal
we
not
do
so
then
with
these
riches
,
which
willingly
,
not
being
required
,
do
testifie
against
vs
before
God
,
pursuing
vs
,
for
that
we
haue
so
long
kept
them
in
captiuity
,
and
in
prison
,
without
suffring
them
to
see
either
sunne
or
moone
,
contrarie
to
the
wil
of
God
who
hath
created
them
that
they
might
passe
from
one
to
another
,
to
serue
men
in
their
necessities
.
When
as
we
heare
the
commandement
that
God
hath
giuen
,
that
wee
should
giue
vnto
him
that
asketh
,
it
doth
moue
vs
very
much
:
&
yet
we
are
not
astonished
at
these
his
feareful
threatnings
:
that
is
to
say
,
if
we
wil
not
heare
the
cries
of
the
poore
,
when
as
they
beg
of
vs
,
&
refuse
to
giue
vnto
them
according
to
our
ability
,
that
in
the
time
of
necessity
he
wil
also
refuse
to
heare
the
praiers
which
we
make
vnto
him
.
Shall
not
this
last
day
,
this
countenance
of
Christ
Iesus
,
so
angry
&
irefull
,
this
voice
&
dreadfull
sentence
greatly
mooue
vs
,
[
7
](A05363-e14660-b)
7
Of
the
cruell
and
inexcusable
dissolutenesse
of
the
covetous
.
to
comfort
&
to
visit
their
poore
brethren
.
We
garnish
out
hals
&
chambers
with
rich
tapestry
,
our
beds
are
couered
and
curtaind
with
silke
,
orels
with
some
thing
which
is
more
costly
,
our
houses
are
gallantly
adorned
,
&
in
the
mean
time
while
we
are
so
busie
&
curious
in
these
superfluous
things
,
we
omit
&
let
passe
things
of
greater
importance
,
hauing
many
of
our
neighbours
&
brethren
al
naked
,
not
bestowing
so
much
as
an
ell
of
cloth
to
couer
them
.
And
what
is
this
but
the
every
?
if
a
man
should
take
away
the
apparel
from
him
that
passeth
by
the
way
,
he
is
accounted
a
theefe
,
and
shall
not
he
be
so
esteemed
,
whosoeuer
he
be
,
that
seeth
him
naked
and
hath
sufficient
to
cloath
him
&
will
not
?
for
in
such
a
case
,
the
gold
,
the
siluer
,
and
apparell
which
we
haue
more
then
wee
need
,
ought
to
be
bestowed
vpon
them
.
Some
other
will
say
,
that
he
knoweth
not
how
to
suffice
so
many
,
and
that
his
ability
is
not
sufficient
to
giue
to
such
a
number
:
no
verily
if
he
faile
in
the
giuing
.
But
it
is
cleane
contrarie
,
for
by
this
meanes
he
augmenteth
&
encreaseth
his
store
.
David
saith
,
I
haue
bin
yong
&
now
am
old
,
yet
neuer
did
I
see
the
iust
forsaken
,
S.
Paul
setting
downe
a
rule
how
we
should
giue
our
almes
,
requireth
not
that
other
men
should
be
eased
and
wee
grieued
,
neither
that
wee
should
fall
into
necessitie
to
relieue
them
,
but
that
we
should
helpe
one
another
,
that
is
to
say
(
as
a
litle
after
he
expoundeth
)
that
he
which
hath
much
might
haue
nothing
ouer
,
and
that
he
which
had
but
a
litle
might
not
want
.
But
if
our
liberalitie
be
so
great
that
it
draweth
out
whatsoeuer
wee
haue
in
our
storehouses
,
and
that
in
stead
of
all
our
goods
,
we
haue
nothing
left
but
the
promise
of
God
,
with
a
sure
and
certen
hope
to
be
recompensed
of
him
,
we
must
not
account
our selues
in
beggarly
estate
.
It
is
reported
that
Alexander
the
great
at
his
departure
from
Macedonie
being
ready
to
take
his
voyage
against
the
Persians
,
gaue
away
all
that
euer
he
had
to
his
friends
and
seruants
:
But
because
it
is
not
my
purpose
at
this
present
to
entreate
of
Almes
deedes
,
S.
Paul
writeth
)
our
hearts
,
our
liues
,
and
maners
,
may
be
cleane
purged
,
and
that
we
be
content
with
the
present
estate
,
remembring
what
God
hath
promised
to
Ioshua
,
and
all
those
who
trust
in
him
:
that
is
to
say
,
that
he
will
neuer
abandon
or
forsake
them
.
Which
word
is
sufficient
to
content
vs
,
if
wee
beleeue
in
him
,
and
alwayes
to
keepe
our
mindes
in
quietnesse
in
what
estate
or
condition
soeuer
we
liue
.
And
thus
much
touching
the
first
passion
that
troubleth
and
molesteth
our
mindes
.
THE
SECOND
booke
,
touching
the
quietnesse
and
contentation
of
the
minde
.
AGAINST
AMBITION
.
The
Contents
of
the
Booke
.
SOcrates
on
a
time
hearing
Alcibiades
make
great
brags
of
his
worldly
possessions
,
desired
him
to
walke
with
him
into
a
gallery
in
the
citie
of
Athens
,
wherein
there
was
a
Map
containing
the
description
of
the
whole
earth
.
Whither
when
they
were
come
,
Socrates
requested
him
to
finde
out
Attica
,
which
when
Alcibiades
had
done
,
Socrates
desired
him
likewise
to
shewe
him
his
lands
and
possessions
:
whereto
Alcibiades
answered
,
that
there
was
nomention
of
them
:
why
then
(
said
Socrates
)
doest
thou
vaunt
of
that
,
which
maketh
so
small
a
shew
?
We
may
say
the
like
vnto
the
Ambitious
sort
,
and
such
as
conceiue
a
great
opinion
of
themselues
,
that
they
shoulde
shew
vs
where
they
were
a
hundreth
yeeres
agoe
,
and
where
they
shall
be
a
hundred
yeeres
hence
:
And
to
what
ende
these
vanities
serue
them
that
make
them
so
presumptuous
?
But
because
that
in
this
booke
following
they
shall
find
their
processe
ready
drawne
,
if
they
amend
not
,
it
is
not
convenient
that
we
should
in
this
place
make
any
long
discourse
thereof
.
But
let
vs
consider
the
order
of
the
authour
,
and
the
principal
parts
of
his
discourse
.
Having
then
in
the
beginning
shewed
what
ambition
is
,
and
the
diversitie
thereof
,
he
forthwith
discouereth
the
particular
effects
of
this
disease
,
which
principally
are
in
number
seven
,
beeing
accompanied
with
many
and
notable
examples
gathered
out
of
sundry
histories
:
which
beeing
done
,
hee
entreth
into
the
discourse
of
the
knowledge
of
our selues
,
which
is
the
first
remedie
against
Ambition
,
vpon
which
occasion
hee
entreateth
of
the
miserie
of
man
since
sin
came
into
the
world
,
which
is
the
destruction
of
him
without
the
grace
of
God
:
In
like
maner
of
the
mischiefes
which
spring
of
pride
,
&
why
the
good
&
vertuous
men
are
so
many
wayes
humbled
,
while
they
line
in
this
world
,
where
in
the
mean
while
they
daily
receiue
new
gifts
and
presents
:
contrariwise
the
proud
are
spoiled
of
such
things
as
the
sufferance
of
God
hath
permitted
them
to
enioy
.
For
that
in
stead
of
giuing
glory
to
God
,
they
rob
him
of
it
,
and
with
great
vngratefulnesse
and
vntollerable
ostentation
,
attribute
it
to
themselues
:
not
considering
,
that
if
they
will
be
vertuous
they
must
neuer
be
ouercome
of
ambition
,
but
alwaies
be
ready
to
acknowledge
and
confesse
their
owne
weakenesse
:
whereto
the
holy
Ghost
inviteth
vs
,
condemning
all
vaine
glorie
,
which
good
men
haue
alwaies
detested
and
abhorred
,
knowing
that
pride
corrupteth
good
workes
:
which
proceedeth
of
nothing
,
but
of
want
of
knowledge
of
our
owne
selues
,
and
of
the
grace
of
God
.
Which
thing
is
verified
by
the
testimony
of
an
excellent
doctor
,
and
a
most
notable
instruction
how
to
glorifie
God
.
This
discourse
being
finished
,
he
propoundeth
a
second
reason
,
full
of
force
&
efficacie
:
that
is
to
say
,
the
example
of
the
Sonne
of
God
,
who
being
Lord
of
men
and
angels
,
notwithstanding
during
his
abode
here
vpon
earth
,
was
a
perfit
example
of
humility
,
and
of
the
contempt
of
worldly
glory
.
To
this
are
added
sundry
examples
of
the
most
notable
&
famous
men
that
euer
were
.
Then
ensueth
the
third
remedie
,
which
consisteth
in
the
consideration
of
the
manifold
dangers
which
accompany
prosperitie
:
in
which
discourse
true
&
feyned
humility
are
liuely
described
.
And
last
of
all
is
declared
how
we
shall
attaine
to
the
knowledge
of
our selues
,
and
by
consequent
to
true
humility
,
which
is
a
mortall
enemie
to
ambition
.
And
this
is
by
reading
and
diligent
meditation
of
the
holy
scripture
,
by
comparing
our
estate
with
other
cretures
,
by
a
due
examination
of
our selues
,
&
of
our
actions
:
by
a
consideration
of
that
which
we
haue
not
,
in
comparison
of
that
we
haue
,
by
comparing
our
condition
wherein
we
now
are
,
with
that
wherein
our
father
Adamliued
before
his
fall
:
regarding
who
they
are
that
commend
vs
or
dispraise
vs
:
And
in
conclusion
,
a
liuely
apprehension
of
the
iudiciall
seat
of
God
,
to
the
end
that
by
the
example
of
the
imperfections
heretofore
,
we
may
learne
to
seeke
the
quiet
of
the
mind
in
the
humilitie
of
the
heart
,
remembring
what
the
most
excellent
devines
haue
written
,
how
that
nothing
is
so
highly
exalted
as
true
humilitie
,
and
that
as
the
tree
which
we
desire
should
increase
&
grow
in
height
,
must
take
deepe
rooting
in
the
earth
,
so
he
which
hath
not
his
minde
first
of
all
surely
rooted
in
true
humilitie
,
the
higher
he
lifteth
vp
him selfe
,
the
nearer
he
approcheth
to
his
owne
destruction
.
THE
SECOND
BOOKE
.
Against
Ambition
.
NExt
vnto
this
avaricious
and
covetous
desire
,
followeth
Ambition
,
which
is
an
other
vnquietnes
of
the
mind
:
and
this
is
nothing
but
a
desire
we
haue
to
make
a
shew
and
to
be
exalted
aboue
other
men
.
This
desire
is
not
in
al
alike
,
Iulius
Caesar
,
who
being
treasurer
for
the
Romanes
in
Spaine
,
seeing
on
a
time
the
image
of
Alexander
in
the
Temple
of
Hercules
sighed
,
and
being
greatlie
discontented
with
himselfe
,
blamed
his
slothfull
and
cowardlie
life
,
for
that
he
had
done
nothing
worthie
of
memorie
at
thirtie
yeres
old
,
at
which
yeres
Alexander
had
conquered
the
greatest
part
of
the
world
.
These
three
were
the
most
ambitious
creatures
that
we
reade
of
,
[
1
](A05363-e15090-b)
1
The
first
mischiefe
in
ambition
is
,
that
it
can
neither
endure
an
equall
or
a
saperiour
.
which
haue
euidently
shewed
both
in
worde
and
deede
their
hautie
stomacke
:
for
they
neuer
could
abide
either
superiour
or
equall
.
Themistocles
could
not
endure
to
liue
with
Aristides
,
nor
Cesar
with
Pompey
:
and
Alexander
refused
to
marrie
with
the
daughter
of
Darius
,
and
to
be
a
partner
in
the
Orientall
Empire
,
saying
,
that
there
might
not
be
two
Sunnes
in
the
worlde
,
wherein
we
see
that
the
most
generous
and
noble
personages
,
and
such
as
haue
excellent
wittes
,
are
most
addicted
and
enclined
to
this
desire
.
The
like
appeareth
in
the
wood
,
which
the
more
fine
and
excellent
it
is
,
the
more
it
is
subiect
to
the
worme
and
to
corruption
.
By
reason
whereof
,
this
is
the
speciall
vice
(
as
saith
Saint
Augustine
)
which
the
most
notable
men
ought
carefully
to
take
heede
of
.
Notwithstanding
,
[
2
](A05363-e15190-b)
2
It
hunteth
after
false
honour
,
and
is
carelesse
of
true
glorie
.
it
is
not
my
purpose
to
reproove
or
condemne
the
desire
which
all
men
ought
to
have
to
live
,
while
they
are
here
,
in
good
credite
and
reputation
,
which
is
as
requisite
towardes
our
neighbour
for
his
instruction
,
as
faith
is
towardes
God
for
to
serve
and
honour
him
:
but
onely
the
disordinate
affection
which
we
have
to
be
masters
,
and
to
have
the
highest
roumes
in
assemblies
,
taking
a
pleasure
,
as
we
passe
in
the
streetes
,
to
be
pointed
at
with
the
finger
,
that
some
man
may
say
,
This
is
he
.
And
we
care
not
oftentimes
,
whether
we
be
accounted
offor
vertue
or
for
vice
,
among
wise
men
or
fooles
,
for
good
workes
or
for
bad
.
For
the
immoderate
desire
of
glorie
is
alwayes
naught
,
and
when
as
to
satisfie
this
affection
we
take
naughtie
matters
in
hand
,
then
is
it
worst
of
all
.
I
knowe
it
is
a
difficulte
thing
to
beate
this
into
those
mens
heades
,
who
are
perswaded
they
ought
to
holde
nothing
so
deare
as
honour
.
Saint
Paul
saith
)
speaking
of
a
Bishop
,
This
is
that
which
I
purpose
to
speake
against
,
[
3
](A05363-e15250-b)
3
He
opposeth
himselfe
against
God
,
derogating
from
his
honour
,
and
attributing
it
to
himselfe
.
in
this
discourse
following
.
The
first
reason
is
this
:
there
is
nothing
in
the
worlde
that
more
displeaseth
God
,
or
that
more
provoketh
him
to
anger
,
then
this
ambition
.
For
as
hee
is
the
author
of
all
the
good
gifts
and
graces
in
vs
,
or
whatsoeuer
else
we
haue
worthie
commendation
,
so
will
he
also
have
vs
giue
him
all
the
praise
,
without
defrauding
him
of
any
iotte
thereof
▪
otherwise
,
he
is
forthwith
stirred
vp
with
the
anger
of
iealousie
,
when
he
seeth
the
loue
which
is
due
vnto
him
,
transported
to
another
.
We
may
plainly
perceiue
,
how
greatly
God
is
displeased
with
this
ambitious
desire
,
if
we
consider
how
grieuously
he
hath
punished
proud
and
arrogant
persons
.
Aaron
and
Miriam
.
Corah
.
Dathan
.
Abiram
.
Nom.
12.1
.
This
was
that
which
mooved
Aron
and
Miriam
to
grudge
against
Moses
.
And
not
long
after
,
Corah
,
Dathan
,
and
Abiram
following
their
example
,
gathered
them selves
against
Moses
,
disswading
the
people
from
their
obedience
,
for
that
they
coulde
not
abide
that
he
should
be
in
such
authoritie
over
them
:
and
therefore
they
coueted
to
be
equall
with
him
,
though
in
vertue
,
in
zeale
,
in
painefulnesse
,
in
iudgement
,
There
is
neither
lawe
nor
duetie
that
this
cursed
affection
maketh
vs
not
to
forget
.
Beholde
Absalom
,
This
hath
bene
the
cause
of
these
great
warres
,
Arrius
,
Donatus
,
and
Novatus
caused
them
to
set
abroach
their
heresies
,
which
not
long
after
through
the
negligence
of
the
Pastors
and
Princes
,
have
opened
the
gate
for
the
Alcoran
,
&
the
blasphemies
of
Mahumet
,
Ierusalem
,
Alexandria
,
Antioch
,
and
Constantinople
,
which
heretofore
have
bene
the
most
beautifull
houses
belonging
to
the
heritage
of
Christ
Iesus
,
who
at
this
time
is
exiled
from
those
places
,
where
sometime
he
had
his
Emperiall
seate
?
I
passe
over
the
turmoyles
and
paines
which
Athanasius
,
Chrysostom
,
Ambrose
,
and
other
good
Pastors
have
suffred
through
the
ambition
of
their
Collegiats
:
as
also
the
invectives
,
reproches
,
injuries
,
calumniations
,
&
slanderous
libels
presented
to
princes
to
defame
one
another
:
&
likewise
the
great
contention
and
strife
,
which
hath
bene
betweene
the
Bishop
of
Rome
,
&
of
Constantinople
,
touching
their
preheminences
,
the
secret
suits
&
privie
practises
in
their
elections
,
the
murthers
committed
of
either
part
,
the
schismes
&
divisions
of
all
Christendome
;
all
which
have
happened
(
as
appeareth
in
the
histories
)
by
reason
of
the
ambition
of
such
as
should
have
bene
the
principall
and
chiefe
servants
of
Christ
Iesus
,
and
of
his
Chruch
.
And
the
greatest
mischiefe
is
,
that
this
which
hath
bin
the
cause
of
such
disorder
stil
hindreth
a
reformation
,
though
even
they
themselves
who
are
the
causes
hereof
,
can
not
but
confesse
that
there
is
need
thereof
.
But
ambition
so
blindeth
them
&
keepeth
them
backe
,
that
they
can
not
abide
that
any
man
should
speake
a
word
thereof
.
This
affection
therefore
being
so
dangerous
,
&
the
cause
of
so
many
mischiefs
,
ought
not
every
one
carefully
to
take
heed
thereof
,
and
by
all
possible
means
to
beware
least
his
heart
be
infected
therewith
?
The
consideration
of
the
manifolde
mischiefes
befalling
such
as
have
bene
ambitious
,
ought
greatly
to
moove
vs
.
[
4
](A05363-e16030-b)
4
That
men
do
not
consider
what
hath
happened
to
proude
persons
.
Examples
Satan
.
Adam
.
Gene.
5.17
.
Miriam
.
Nom.
11.10
For
he
that
will
begin
with
Sathan
,
&
run
through
out
all
the
histories
,
shal
sind
that
God
never
suffred
ambition
vnpunished
,
but
hath
alwayes
debased
all
such
as
have
sought
to
exalt
themselves
.
Immediatly
after
the
Deuil
began
to
be
ambitious
,
&
to
make
himselfe
equal
with
God
,
did
he
not
fal
down
from
heaven
with
a
most
fearful
noise
,
as
if
it
had
bin
lightning
&
thunder
?
Into
what
misery
hath
Adam
thrown
himself
&
his
posteritie
,
for
that
he
would
exalt
himself
too
hie
?
Was
not
Miriam
the
sister
of
Moses
storken
with
leprosie
,
for
that
she
had
proudly
lift
vp
her self
against
her
brother
?
Were
not
Corah
,
Dathan
,
Corah
.
Dathan
.
Abiram
.
Nom.
16.33
.
Goliah
.
1.
Sĕ.
17.49
.
David
.
2.
Sam.
24.
&
Abiram
with
all
their
families
,
through
their
pride
&
arrogancy
,
while
they
would
be
equal
with
Moses
,
swallowed
vp
of
the
earth
alive
,
&
that
in
the
sight
of
all
the
people
?
what
was
the
end
of
that
vaunting
and
proude
Goliah
?
Was
not
David
likewise
,
who
had
overthrowen
him
by
the
onely
confidence
which
he
had
in
the
Lord
,
which
was
the
chiefest
armout
he
vsed
against
him
,
very
severely
punished
,
when
as
through
a
foolish
pride
against
the
commandement
of
God
,
&
the
counsel
of
Ioab
,
seeking
to
divert
him
from
that
his
purpose
,
he
made
a
generall
muster
of
the
people
of
his
lande
,
thereby
to
vnderstand
the
greatnesse
of
his
forces
,
was
not
he
,
I
say
,
presently
punished
with
a
sudden
pestilence
,
which
in
the
space
of
one
day
destroyed
seventie
thousand
men
?
Iosias
,
Pharao
Necho
King
of
Egypt
,
S.
Peter
.
Matt.
26.34
.
S.
Peter
trusting
in
his
own
strength
,
and
preferring
him selfe
before
all
his
companions
before
all
his
companions
,
through
a
conceit
he
had
of
his
owne
constancie
,
did
he
not
fall
into
daunger
of
his
life
,
and
withall
,
of
the
grace
of
God
,
and
so
by
consequent
,
of
the
hope
of
all
true
felicitie
?
when
as
Christ
Iesus
foretelling
the
miserie
prepared
for
Capernaum
,
said
,
Thou
Capernaum
,
which
hast
bene
lifted
vp
to
heaven
,
shalt
be
throwen
downe
to
hell
,
did
he
not
shewe
thereby
,
that
the
principall
cause
of
the
overthrow
thereof
,
was
her
pride
,
which
ingendred
infidelitie
and
the
contempt
of
his
word
?
when
also
shall
we
expect
the
ruine
and
overthrow
of
Antichrist
and
of
Babylon
,
if
not
then
,
when
they
are
come
to
the
height
of
their
pride
,
and
the
top
of
their
impietie
?
we
may
nowe
plainely
see
by
these
sacred
histories
,
what
hath
bene
the
ende
of
these
proude
persons
.
Which
thing
may
also
be
observed
in
the
government
of
the
mightiest
common
wealthes
,
The
pride
of
Xerxes
was
such
,
Caligula
,
Domitian
,
and
Heliogabalus
,
haue
alwaies
had
most
miserable
ends
.
The
greatest
losses
and
overthrowes
which
haue
happened
to
our
owne
cuntry
,
Paulus
Emilius
reporteth
in
the
Annales
of
France
,
of
a
certaine
gentleman
of
Florence
named
Gyrardes
,
who
had
liued
in
great
prosperitie
a
long
season
.
It
happened
on
a
time
,
that
beeing
drunken
,
and
as
it
were
glutted
with
his
prosperous
estate
,
in
a
banquet
he
made
to
his
friendes
,
asked
them
if
they
thought
there
was
so
happie
a
man
in
all
Italie
as
him selfe
,
and
whether
he
wanted
any
thing
that
might
make
him
more
fortunate
:
whereto
one
of
the
company
wisely
answered
,
that
the
principall
thing
was
yet
wanting
,
that
is
to
say
,
Modestie
and
Humilitie
to
keepe
him
in
the
favour
of
God
,
without
the
which
there
is
no
true
happinesse
;
and
that
the
wrath
and
iudgement
of
God
could
not
be
farre
from
him
and
his
house
,
considering
his
presumptuous
and
proude
minde
:
which
thing
this
wretched
man
not
long
after
by
wofull
experience
prooved
to
be
true
.
For
such
as
by
his
means
had
bin
banished
the
citie
,
secretly
returning
in
a
night
,
tooke
him
,
his
wife
,
&
children
,
put
them
in
prison
,
and
there
most
cruelly
sterved
them
to
death
in
the
sight
of
all
the
people
,
being
wonderfully
astonished
and
moved
with
compassion
at
so
strange
an
alteration
.
These
examples
,
[
5
](A05363-e16860-b)
5
Hee
thinketh
not
of
his
own
weaknes
,
nor
of
the
power
of
God
.
and
a
thousand
such
like
to
be
found
in
histories
,
do
sufficiently
prove
the
saying
of
Chilon
the
Lacedemouian
,
who
being
demanded
what
God
did
in
heaven
,
answered
,
that
he
debased
the
proud
,
&
exalted
the
lowly
.
The
Virgin
Mary
in
her
song
applying
this
vnto
men
;
God
(
saith
she
)
hath
shewed
the
strength
of
his
arme
,
&
hath
exalted
the
humble
,
&
overthrowen
the
proud
in
the
imagination
of
their
own
harts
.
Esope
hath
declared
this
thing
very
well
,
&
that
there
is
nothing
better
for
man
then
Modestie
,
in
his
fable
of
the
Torteise
,
who
being
not
contented
to
creep
on
the
ground
,
would
needs
flie
in
the
aire
with
the
birds
,
&
therefore
desired
the
Egle
to
carie
her
vp
on
hie
,
which
at
first
was
refused
,
shewing
the
danger
which
was
like
to
insue
in
flying
without
wings
:
notwithstanding
overtaken
with
importunitie
,
tooke
her
vp
in
her
feet
,
&
carying
her
alofta
while
,
at
the
length
the
Torteise
,
either
for
that
,
seeing
her selfe
so
hie
,
she
thought
no
more
on
the
ground
below
,
or
for
that
the
Eagle
was
weaty
,
&
would
no
longer
hold
her
,
fell
down
&
brake
al
to
pieces
:
teaching
men
by
her
death
,
that
it
is
better
for
than
to
containe
themselves
within
the
bounds
of
their
vocation
,
&
to
be
contented
with
a
mean
estate
,
having
the
grace
&
favour
of
God
,
them
in
offending
him
by
their
immeasurable
pride
,
to
clime
vp
to
heaven
,
(
as
those
who
builded
the
tower
of
Babel
)
seeking
to
purchase
themselves
greater
advancement
.
The
Poets
,
who
oftentimes
in
their
fictions
wind
vp
&
cover
,
as
with
a
cloud
,
the
truth
of
things
;
in
that
fable
of
Icarus
,
who
desiring
to
flie
with
waxen
wings
,
fel
into
the
sea
:
and
that
of
Phaeton
,
who
for
that
he
coveted
to
rule
the
horses
and
chariot
of
the
Sunne
,
was
stroken
with
thunder
,
purposed
no
other
thing
,
but
to
shewe
that
the
ende
of
all
ambition
is
evermore
miserable
.
For
God
(
as
I
haue
saide
)
can
in
no
wise
abide
a
proude
and
arrogant
person
.
The
day
of
the
Lord
of
hostes
(
saith
Esay
)
is
vpon
all
the
proud
and
haughtie
,
[
6
](A05363-e16970-b)
6
He
trembleth
not
at
the
threatnings
of
god
against
the
proud
.
Esay
2.12
.
and
vpon
all
that
is
exalted
,
and
it
shall
be
made
lowe
,
and
vpon
all
the
cedars
of
Lebanon
,
that
are
high
and
exalted
,
and
vpon
all
the
Okes
of
Bashan
,
&
vpon
all
the
hie
mountaines
,
and
vpon
all
the
hils
that
are
lifted
vp
,
and
vpon
every
hie
tower
,
and
vpon
every
strong
wall
.
This
is
a
manner
of
speach
by
the
which
he
giveth
vs
to
vnderstand
,
that
all
those
,
who
glorie
in
their
greatnesse
,
their
noblenesse
,
their
strength
,
and
their
riches
,
shall
at
length
be
throwen
downe
with
the
wrath
of
God
,
which
shall
fall
vpon
them
as
a
thunderclappe
.
God
speaking
to
the
Idumeans
,
and
foretelling
them
by
his
Prophet
Abdias
,
the
plagues
he
had
provided
to
punish
and
abate
their
pride
,
saith
,
I
will
make
thee
contemptible
to
all
nations
:
the
pride
of
thy
heart
hath
deceived
thee
,
nowe
that
thou
art
in
the
strong
holdes
which
thou
hast
builded
in
the
tops
of
the
mountaines
,
thou
thinkest
thy selfe
inexpugnable
,
and
that
no
man
can
come
at
thee
,
and
sayest
,
Who
can
pull
me
from
hence
?
If
thou
shouldest
flie
as
high
in
the
ayre
as
the
Eagle
,
and
shouldest
make
thy
nest
among
the
starres
,
I
will
pull
thee
from
thence
,
saith
the
Lorde
.
David
in
the
37.
Psalme
saith
,
I
have
seene
the
wicked
strong
,
and
spreading
him selfe
like
a
greene
bay
tree
,
yet
he
passed
away
,
and
loe
,
he
was
gone
,
and
I
sought
him
,
but
he
could
not
be
found
.
There
are
many
other
threatnings
of
God
in
the
Scripture
against
the
proud
,
[
7
](A05363-e17050-b)
7
The
proude
man
never
remembreth
his
owne
estate
.
but
even
as
this
cursed
ambition
doth
so
blind
vs
,
that
we
can
not
perceive
the
mischiefes
that
proceed
thereof
,
nor
the
dangers
wherein
it
plungeth
vs
,
so
also
doeth
it
stop
our
eares
against
all
the
words
&
reproofs
which
God
vseth
,
&
that
which
is
more
,
it
bereaveth
vs
of
all
knowledge
&
feeling
of
our
owne
selves
.
For
what
man
is
there
that
hath
wel
considered
his
own
estate
,
that
ever
gloried
&
bragged
therof
?
It
is
to
be
thought
that
if
these
hauty
&
proud
minded
persons
,
which
take
so
great
pleasure
&
contentment
in
them selves
,
would
but
a
litle
consider
their
owne
estate
,
and
the
imperfections
and
vices
of
our
natures
,
as
the
ignorance
,
the
lust
,
the
feare
,
the
distrust
,
the
sorrowe
and
discontentment
of
our
minds
:
and
on
the
otherside
,
the
povertie
,
the
diseases
,
the
weakenes
,
the
age
and
death
which
wee
are
subiect
to
,
by
reason
of
sinne
;
Is
it
likely
they
would
not
remember
,
that
this
proceeded
from
the
slaverie
of
sinne
,
of
the
devill
,
of
the
anger
and
displeasure
of
God
,
of
the
losse
of
his
Image
whereunto
we
were
created
,
of
the
contradiction
of
the
flesh
to
his
spirite
:
and
in
a
worde
,
of
that
wonderfull
disorder
,
which
is
in
our
hearts
and
vnderstandings
?
The
ancient
Philosophers
exhorted
men
alwaies
to
remember
their
ends
,
thinking
that
the
remembrance
thereof
,
Nowe
if
the
bare
consideration
of
our
ende
,
is
of
such
great
force
to
abate
our
pride
,
howe
availeable
is
it
to
consider
,
what
God
hath
done
to
our
first
parents
,
as
also
to
remember
what
we
are
,
and
from
whence
we
come
?
It
may
be
that
some
,
(
the
better
to
defend
mans
excellencie
,
and
to
proove
that
hee
may
iustlie
preferre
him selfe
before
all
other
creatures
of
the
world
)
will
say
:
that
though
our
bodies
be
earthly
,
yet
our
soules
are
heavenly
,
and
doe
in
some
sort
participate
of
the
glorie
of
God
.
This
may
be
easilie
graunted
,
if
we
consider
the
estate
wherein
man
first
was
created
:
and
that
if
hee
had
continued
in
the
integritie
and
perfection
,
wherewith
God
had
ennobled
and
honoured
him
in
the
beginning
,
hee
might
then
iustlie
haue
accounted
himselfe
the
most
excellent
,
and
as
it
were
,
the
Prince
of
all
other
creatures
.
But
beeing
so
imperfect
as
we
are
,
I
knowe
not
howe
wee
can
without
blushing
,
acknowledge
our
Creator
.
Which
being
graunted
,
wee
may
not
boast
,
that
in
respect
of
our
nature
,
wee
are
any
wayes
more
excellent
then
the
bruite
beastes
,
if
without
affection
wee
will
rightly
wey
the
trueth
,
and
that
,
as
reason
and
experience
teacheth
vs
.
Nay
wee
must
needes
confesse
,
Saint
Paul
saith
)
seeme
to
be
the
wages
of
iniquitie
,
and
to
worke
it
with
greedinesse
.
God
forbid
,
notwithstanding
that
this
which
I
haue
said
,
If
then
,
that
the
Image
of
God
appeared
in
vs
by
the
light
of
our
mindes
,
and
by
the
sinceritie
of
our
affections
,
wee
should
have
some
occasion
to
glorie
in
him
:
nowe
that
thorough
our
fault
it
is
defaced
,
or
at
the
least
obscured
,
so
that
wee
may
hardly
finde
out
the
traces
thereof
,
have
wee
not
as
great
,
yea
greater
cause
,
to
humble
our selves
;
seeing
that
in
the
place
thereof
,
the
image
of
the
devill
succeedeth
,
who
beeing
a
murtherer
,
and
the
father
of
lies
,
hath
nothing
in
this
worlde
more
like
him selfe
then
man
,
who
naturallie
is
cruell
,
proude
,
and
a
lyer
?
And
to
speake
truely
,
there
is
nothing
but
the
grace
of
God
,
Saint
Augustine
)
wee
are
verie
deuills
:
and
if
so
bee
that
after
Adam
had
transgressed
the
commaundement
of
GOD
,
God
had
left
him
without
promise
.
If
CHRIST
IESVS
his
Sonne
,
to
raise
him
vp
againe
,
would
not
haue
taken
his
nature
vpon
him
,
the
poore
man
with
all
his
posteritie
should
haue
bene
without
all
hope
,
like
vnto
the
Devils
.
Seeing
then
,
that
all
the
felicitic
and
excellencie
that
we
haue
aboue
the
devils
,
is
comprised
in
hope
,
and
hope
is
founded
in
the
promises
,
and
the
mere
favour
of
God
;
if
this
were
taken
from
vs
,
what
should
we
haue
to
glorie
of
,
more
then
they
?
contrariwise
they
should
haue
great
advantage
over
vs
;
for
they
should
be
our
lords
,
and
should
surmount
vs
in
many
things
,
as
in
quicknes
of
spirit
,
in
knowledge
of
arts
,
in
strength
,
in
agilitie
,
and
that
they
are
of
an
immortall
and
impassible
nature
.
I
demand
then
,
if
man
,
beeing
thus
destitute
of
the
gifts
of
God
,
hath
any
thing
whereof
he
may
boast
:
and
if
for
this
his
vaineglorie
,
he
be
not
worthie
great
hatred
,
and
that
that
angels
,
and
other
creatures
should
agree
to
reproove
him
of
his
arrogancie
?
what
should
we
say
,
if
a
beggar
,
which
hath
not
a
ragge
to
cover
him
,
will
notwithstanding
bragge
that
he
is
the
greatest
man
,
and
the
richest
of
all
the
countrey
,
and
in
all
assemblies
wheresoeuer
,
is
not
ashamed
to
take
the
hiest
place
?
would
not
euery
man
iudge
such
a
fellow
worthie
to
be
whipt
?
likewise
if
there
were
a
thiefe
,
who
being
convicted
of
many
great
crimes
,
notwithstanding
would
be
so
shamelesse
,
and
so
stately
,
that
he
would
not
humble
himselfe
before
his
iudge
,
nor
any
other
man
,
doth
not
he
deserve
without
any
pitie
,
to
be
punished
with
all
severitie
?
If
man
in
like
manner
,
dissembling
his
beggerly
estate
,
his
vice
and
ignorance
,
will
presume
that
he
is
wise
,
rich
,
and
vertuous
,
doeth
hee
not
by
this
meanes
make
himselfe
vnworthie
of
Gods
mercie
,
whereof
he
should
participate
,
if
by
an
humble
confession
of
his
miserie
,
hee
would
seeke
for
it
.
Wee
haue
a
most
memorable
example
of
this
,
S.
Augustin
)
by
humilitie
maketh
God
to
forget
his
sinne
,
and
causeth
him
by
his
presumption
,
to
forget
all
his
vertues
and
good
deedes
.
Though
to
speake
properly
where
there
is
no
humilitie
,
there
is
no
faith
,
and
where
there
is
no
faith
,
there
is
no
good
works
.
Behold
the
profit
we
haue
of
our
pride
:
which
is
,
that
first
of
all
we
kindle
the
anger
of
God
against
vs
:
it
taketh
away
from
vs
the
hope
of
forgivenes
,
which
we
might
purchase
through
his
mercie
.
Secondly
,
it
bereaveth
vs
of
faith
,
with
all
the
benefits
of
Christ
Iesus
.
For
the
spirit
of
God
which
inspireth
our
hearts
,
and
which
maketh
vs
to
taste
the
sweetnes
of
his
Gospel
,
is
not
given
but
to
the
humble
:
these
are
those
whom
God
filleth
with
good
things
,
as
saith
the
Virgin
Marie
,
in
her
song
.
But
what
is
the
reason
,
that
after
that
he
hath
adopted
vs
,
We
see
(
saith
S.
Augustine
)
that
vsually
the
vallies
are
more
fertile
then
the
hils
,
Saint
Augustine
saith
,
that
God
,
If
a
great
lorde
should
receiue
some
poore
man
into
his
house
,
giuing
him
nothing
,
S.
Paul
saith
)
all
honour
appertaineth
to
him
,
Let
not
the
wise
man
(
saith
he
,
The
glorie
onely
appertaineth
to
God
,
and
so
by
consequet
the
proud
are
accursed
.
Ier.
9.22
.
Psal.
3.109
.
by
his
Prophet
Ieremie
)
glorie
in
his
wisedome
,
nor
the
rich
man
in
his
goods
,
nor
the
mightie
man
in
his
strength
:
but
whosoeuer
will
glorie
,
let
it
be
of
the
knowledge
he
hath
of
me
,
and
of
my
name
.
We
must
then
if
we
will
obey
the
commandement
of
God
,
sing
with
the
Prophet
David
:
Lord
,
thou
art
my
glorie
,
and
my
honour
.
For
there
is
nothing
in
vs
,
whereof
we
should
make
estimate
,
but
onely
this
,
that
we
are
in
the
nomber
of
those
,
who
call
vpon
his
name
,
and
such
as
by
his
mercie
haue
hope
and
part
of
his
kingdome
.
I
account
all
glorie
and
honout
(
saith
S.
Paul
)
to
be
dongue
.
This
is
a
strange
thing
,
that
time
,
which
is
so
wise
,
and
which
revealeth
all
things
,
nor
experience
cannot
perceiue
this
,
and
that
our
iudgement
is
so
corrupted
,
that
we
search
not
for
honor
but
in
vaine
things
,
as
in
banquets
,
buildings
,
in
goodly
moueables
,
apparell
,
horse
and
great
traines
,
and
such
like
mockeries
of
fortune
.
If
wee
would
seeke
honour
by
vertue
,
our
ambition
were
more
tollerable
,
but
wee
haue
no
reason
to
desire
so
much
honour
,
and
to
make
so
small
account
of
things
that
deserue
better
.
And
yet
my
meaning
is
not
,
that
if
wee
haue
any
good
thing
in
vs
,
that
wee
should
bee
proud
of
it
.
For
we
alwayes
ought
to
giue
the
glory
vnto
God
,
and
to
yeeld
him
all
the
praise
:
as
wee
see
that
vessels
of
gold
and
siluer
,
receiuing
the
light
of
the
beames
of
the
sunne
,
yeeld
as
it
were
part
thereof
backe
againe
by
reflection
:
so
must
we
,
if
we
thinke
we
haue
done
any
thing
which
is
good
,
confesse
(
with
Saint
Paul
)
that
it
is
not
wee
,
but
the
grace
of
God
which
is
in
vs
.
If
a
man
graffe
in
his
garden
,
or
orchard
,
and
atwo
or
three
yeres
after
his
gardener
bring
him
of
the
fruit
,
saying
,
this
of
the
tree
he
graffed
,
he
reioyceth
therein
:
so
God
taketh
great
pleasure
,
if
we
,
hauing
any
good
in
vs
,
yeeld
him
the
praise
thereof
.
For
this
is
no
small
honour
vnto
him
to
haue
so
well
husbanded
vs
,
that
beeing
fruitelesse
and
barren
grounde
,
and
as
it
were
olde
stockes
dead
and
rotten
,
now
by
his
meanes
wee
shoulde
bring
foorth
good
fruite
.
And
it
is
out
of
doubt
,
that
in
seeing
vs
fructifie
and
prosper
,
hee
taketh
greater
pleasure
then
doeth
the
husbandman
,
when
his
corne
prospereth
on
the
earth
:
especially
if
in
acknowledging
our
fertilitie
wee
freely
confesse
,
that
it
proceedeth
not
of
our
nature
and
industrie
.
and
what
can
we
doe
lesse
?
for
it
is
as
if
a
creditour
,
to
whome
wee
are
indebted
as
much
as
wee
haue
,
should
require
nothing
of
vs
,
but
a
bare
acknowledgement
of
the
debt
wee
owe
him
.
shoulde
this
grieue
vs
?
there
is
nothing
that
the
people
of
Israel
were
so
reprooued
for
,
nor
wherewith
God
was
more
grieued
,
then
with
their
ingratitude
,
and
that
they
had
forgotten
,
or
else
dissimuled
the
good
they
had
receiued
of
him
?
I
haue
(
saith
hee
in
Esay
)
enriched
and
exalted
them
,
and
assoone
as
they
saw
themselues
become
great
,
Let
vs
follow
then
his
example
,
We
must
then
,
if
we
will
be
accounted
vertuous
in
deede
,
Saint
Paul
teacheth
the
Corinthians
,
that
to
be
wise
,
they
must
become
fooles
:
Socrates
in
auncient
time
,
was
by
the
Oracle
of
Apollo
accounted
the
wisest
man
of
all
Greece
in
that
he
said
he
knew
nothing
,
and
indeede
it
is
no
small
knowledge
,
to
acknowledge
our
ignorance
:
so
also
it
is
not
one
of
the
smallest
vertues
in
vs
,
to
acknowledge
our
faults
and
imperfections
.
The
appearance
of
a
thing
(
as
saith
the
same
Gregorie
)
taketh
away
and
cutteth
off
the
greatest
parte
of
the
thing
indeede
:
that
is
,
man
is
so
much
the
more
foolish
as
hee
thinketh
himselfe
wise
.
Wee
must
then
make
a
generall
rule
of
that
which
Christ
Iesus
saieth
,
Why
are
we
compared
in
the
scriptures
to
sheepe
rather
then
to
lions
or
horses
,
Men
in
former
time
thought
it
a
pleasant
thing
to
heare
their
owne
praises
and
commendations
,
S.
Augustin
saith
)
that
we
be
not
desirous
of
honor
,
and
that
we
take
it
patiently
,
when
it
is
denied
vs
:
but
we
must
refuse
it
,
and
not
take
pleasure
in
it
,
when
it
is
offered
vs
.
To
this
purpose
Philon
the
Iewe
applied
the
prohibition
which
God
in
old
time
made
to
the
children
of
Israel
,
that
they
should
eate
no
leauened
bread
at
the
feast
of
Easter
,
saying
,
that
the
leauen
which
hath
this
propertie
to
sower
and
to
puffe
vp
the
dow
,
was
forbidden
,
thereby
to
teach
them
,
that
they
should
alwaies
auoid
vainglory
,
which
swelleth
and
puffeth
vp
the
heart
:
and
especially
at
that
time
,
when
as
they
shoulde
serue
God
most
deuoutly
,
for
that
then
it
creepeth
into
mens
mindes
more
speedily
,
and
that
it
is
a
hard
matter
for
men
which
doe
well
,
not
to
conceiue
some
great
opinion
of
themselues
,
and
highly
to
esteeme
of
their
actions
,
and
delight
to
be
esteemed
of
others
.
Which
is
not
spoken
,
but
to
the
end
wee
should
not
make
such
estimation
of
the
vertues
&
good
things
which
are
in
vs
.
We
see
that
a
little
wormewood
will
quickly
marre
a
whole
vessell
of
wine
:
When
as
we
are
on
the
top
of
an
hill
or
of
some
high
place
,
we
take
good
heede
to
our
feete
,
and
we
walke
warily
for
feare
of
stumbling
:
in
like
manner
must
they
behaue
themselues
,
whom
God
hath
exalted
aboue
others
,
either
in
authority
,
knowledge
,
vertue
,
or
wealth
,
or
any
other
grace
whatsoeuer
it
hath
pleased
him
to
bestow
vpon
them
in
particular
maner
,
considering
that
the
meanes
to
be
preserued
and
continued
in
that
estate
wherein
they
are
,
is
to
trust
in
him
,
and
continually
to
cleaue
vnto
him
,
to
the
end
that
they
alwaies
may
liue
in
his
feare
,
and
in
humble
maner
retaine
and
keepe
their
minds
in
his
obedience
,
in
remembrance
and
consideration
of
his
goodnes
.
This
would
hinder
and
close
vp
all
the
passages
of
pride
and
arrogancie
,
Abraham
,
David
,
Iob
,
and
Daniel
)
the
better
to
represse
this
pride
,
the
dust
,
corruption
,
vanity
,
yea
and
the
nothing
whereof
we
are
made
,
and
which
we
can
not
shake
of
.
For
the
badges
and
tokens
are
so
apparant
in
euery
part
of
our
nature
,
Which
thing
S.
Augustine
hath
notably
declared
in
the
booke
he
wrote
against
the
two
epistles
of
the
Pelagians
,
Iohn
Baptist
,
and
after
him
,
the
Apostles
vnto
vs
,
and
from
vs
vnto
the
ends
of
the
world
must
bee
commended
not
for
any
thing
in
themselues
,
but
for
those
graces
that
haue
proceeded
from
the
Lord.
For
this
is
the
confession
of
those
,
who
liued
vnder
the
lawe
.
In
God
my
soule
shal
be
praised
.
And
those
who
haue
liued
since
them
in
the
time
of
the
gospell
haue
saide
,
By
the
grace
of
God
I
am
that
I
am
.
So
that
in
generall
,
that
which
is
written
appertaineth
to
all
:
if
any
one
glorie
,
let
him
glory
in
the
Lord.
Now
when
as
Saint
Paul
exhorteth
vs
to
reioyce
in
God
,
he
doeth
not
meane
that
it
is
sufficient
to
acknowledge
that
all
the
good
things
we
haue
proceede
from
him
,
How
wee
ought
to
glorie
in
the
Lord.
1.
Cor.
1.31
.
and
therefore
that
we
ought
to
yeeld
him
praise
and
thankes
for
them
(
for
so
did
the
Pharisie
who
notwithstanding
is
reprooued
and
condemned
in
the
Gospell
)
but
we
must
proceed
further
,
and
attribute
nothing
vnto
our selues
of
any
good
thing
that
is
in
vs
,
as
also
that
those
gifts
that
are
bestowed
on
vs
,
be
not
an
occasion
that
we
despise
our
brethren
and
neighbours
,
nor
to
thinke
that
for
those
good
things
we
haue
receiued
of
God
,
we
be
better
,
or
more
excellent
then
they
.
And
to
conclude
,
that
the
consideration
of
the
fauours
and
graces
that
it
hath
pleased
God
to
bestow
vpon
vs
,
be
no
occasion
to
plucke
out
of
our
mindes
the
remembrance
,
and
acknowledgement
of
the
vices
,
and
imperfections
in
our
nature
,
which
we
ought
continually
to
remember
the
more
to
humble
vs
.
For
the
grace
of
God
is
so
conioyned
with
the
confession
of
our
sinnes
,
that
if
we
haue
no
feeling
hereof
,
&
are
not
grieued
and
vexed
with
sorowe
and
anguish
which
the
memorie
of
them
engendreth
in
our
consciences
,
we
can
not
seeke
for
this
his
fauour
,
with
all
our
hearts
,
nor
assuredly
trust
in
his
mercy
,
nor
yet
praise
him
as
we
ought
.
Wherefore
it
is
not
sufficient
that
kings
and
other
great
personages
whom
God
hath
blessed
in
more
abundant
sort
,
But
there
are
fewe
that
consider
this
,
or
that
waxe
wise
by
the
miserie
of
others
:
and
what
is
the
reason
hereof
?
partly
their
governours
are
content
to
keepe
them
in
this
ignorance
,
And
to
returne
to
our
former
speech
there
is
yet
one
speciall
reason
to
mooue
vs
to
humility
,
The
example
of
the
Sonne
of
God
ought
to
moue
vs
to
humilitie
.
Phil.
2.6
.
if
we
consider
it
,
and
that
is
the
example
of
the
Sonne
of
God
,
who
(
as
Saint
Paul
writeth
to
the
Philippians
)
being
equall
to
God
the
Father
in
all
things
,
in
power
,
in
greatnesse
,
in
glory
and
maiestie
,
notwithstanding
did
so
farre
humble
himselfe
,
as
to
take
vpon
him
the
forme
of
a
seruant
,
wherin
after
he
had
tasted
of
all
the
miseries
of
our
nature
,
and
liued
here
somtime
in
shame
and
opprobrie
among
most
cruell
and
vngratefull
men
,
who
did
nothing
regard
him
,
would
needs
in
the
end
be
condemned
to
die
,
and
that
the
most
shamefull
death
of
the
crosse
,
abandoning
as
it
were
both
his
life
and
his
reputation
for
our
good
.
What
Emperour
,
King
,
or
Prince
is
there
,
carrying
him selfe
neuer
so
high
,
which
considering
this
,
will
not
humble
him selfe
,
remembring
withall
from
what
degree
of
honour
the
Lord
of
heauen
and
earth
was
content
to
fall
,
yea
from
the
most
highest
estate
as
it
were
to
the
lowest
pit
and
goulfe
of
all
ignominie
and
shame
?
If
he
without
any
occasion
would
debase
and
humble
himselfe
voluntarily
onely
for
the
loue
of
vs
,
what
ought
we
to
do
,
who
haue
alwaies
sufficient
matter
and
argument
in
our selues
to
cause
vs
to
abate
our
pride
,
and
to
account
our selues
among
the
basest
of
all
creatures
?
After
that
the
French
had
conquered
the
kingdom
of
Ierusalem
,
Godfrey
of
Bulloyne
,
would
needs
make
him
King
therof
:
but
he
like
a
wise
prince
setting
before
his
eies
the
example
&
humility
of
the
Son
of
God
,
would
in
no
wise
accept
the
name
and
title
of
King
,
but
only
of
gouernour
of
the
cuntry
,
saying
,
that
it
was
an
vnseemly
thing
for
him
to
weare
a
crowne
of
gold
in
that
place
where
his
Sauiour
had
worne
a
crowne
of
thornes
.
Which
was
not
done
in
hypocrisie
and
dissimulation
,
as
did
Tiberius
,
when
the
Senate
oftered
him
the
Empire
;
but
of
a
true
simplicitie
and
sinceritie
of
heart
,
which
he
shewed
afterward
in
effect
.
For
the
space
of
a
yere
,
in
which
time
he
had
the
gouernment
,
he
vsed
as
great
moderation
as
any
Lieuetenants
doe
in
their
Prouinces
.
Augustus
Caesar
about
the
Incarnation
of
Christ
Iesus
forbad
that
any
man
should
call
him
Lorde
,
euidently
declaring
thereby
vnto
all
the
world
,
that
it
is
no
fitte
title
for
a
mortall
man
whosoeuer
he
be
,
rich
or
strong
,
mightie
or
puissant
:
as
though
through
a
secrete
instinct
of
the
holy
Ghost
,
he
was
constrained
(
as
was
Caiaphas
)
to
confesse
,
that
this
worde
properly
might
not
be
attributed
to
any
,
but
to
him
that
should
be
borne
.
For
he
aboue
is
most
mightie
,
most
holy
and
puissant
,
and
onely
Lorde
,
as
the
Church
testifieth
in
her
Song
.
Now
if
this
heathen
man
,
who
had
no
knowledge
or
vnderstanding
of
true
religion
,
did
so
humble
himselfe
,
and
yeelde
such
homage
vnto
the
Sonne
of
God
,
that
he
iudged
and
esteemed
him
alone
worthy
the
name
and
dignitie
of
Lorde
;
what
shall
all
other
Princes
doe
after
him
,
especially
such
as
tearme
themselues
Christians
?
and
likewise
their
subiects
,
and
,
whosoeuer
be
in
authoritie
vnder
them
?
S.
hauing
in
miraculous
maner
healed
the
lame
(
wherof
mention
is
made
in
the
Actes
of
the
Apostles
)
and
that
all
the
people
were
astonished
,
and
wondred
at
both
him
and
Iohn
as
though
they
had
bin
the
workers
thereof
,
began
to
rebuke
them
&
say
,
Why
do
you
look
on
vs
&
maruel
at
vs
,
as
though
by
our
own
power
and
holines
we
had
made
him
go
?
rather
thinke
that
this
is
the
God
of
Abraham
,
of
Isaac
&
Iacob
,
the
God
of
our
fathers
,
who
by
this
means
will
haue
his
Son
glorified
,
by
whose
name
,
this
man
whom
you
see
is
healed
.
It
appeareth
by
this
place
&
by
many
other
places
of
scripture
,
that
the
purpose
and
will
of
the
Father
is
,
that
his
Sonne
should
not
only
be
honoured
of
all
men
as
well
as
himselfe
,
but
also
adored
of
all
his
angels
,
&
acknowledged
of
all
for
their
King
and
soueraigne
lord
:
and
yet
notwithstanding
it
appeareth
by
the
whole
storie
of
his
life
how
litle
he
desired
this
honour
,
&
that
he
did
no
further
require
it
,
or
accepted
of
it
,
but
so
farre
foorth
as
concerned
the
saluation
of
man
,
wherewith
it
was
inseparably
vnited
and
conioyned
.
When
they
would
haue
made
him
a
king
,
Let
vs
then
,
following
this
example
and
instruction
,
attribute
vnto
him
,
whatsoeuer
is
laudable
in
vs
,
or
in
the
world
:
that
is
to
say
,
in
heaven
or
earth
,
or
whatsoever
is
comprehended
in
them
.
Let
vs
thinke
in
our
hearts
,
and
confesse
with
our
mouthes
with
David
,
that
all
honour
and
glorie
belongeth
not
vnto
vs
,
but
vnto
his
name
.
David
,
Salomon
,
Asa
,
Iosaphat
,
Ezechtas
,
Iosias
,
Iudas
,
Machabeus
:
and
among
the
Romanes
,
Constantine
,
Iovinian
,
Valentinian
,
Theodose
,
Marcian
:
and
among
the
French
,
the
great
King
Clonis
,
Charlemaine
,
Lewis
the
gentle
,
king
Robert
,
and
Saint
Lewis
.
All
which
did
euidently
declare
in
their
liues
the
great
zeale
they
had
of
the
glorie
of
God
in
restoring
those
things
that
had
bene
corrupted
in
his
Church
,
to
their
auncient
dignitie
,
and
therefore
they
were
rewarded
accordinglie
.
For
seeing
that
they
were
readie
and
willing
to
humble
themselues
before
him
and
to
obey
his
worde
,
he
hath
exalted
them
in
such
sort
that
the
memoriall
,
name
and
fame
of
their
noble
actes
shall
endure
for
euer
here
on
earth
:
and
they
themselues
shall
shine
continually
in
heauen
as
pearles
and
starres
among
the
happy
and
blessed
saintes
.
And
can
their
successours
doe
better
then
imitate
their
vertues
and
examples
,
that
in
the
end
they
may
participate
of
their
blessings
?
If
they
will
not
thus
do
,
it
is
no
more
expedient
they
should
be
kings
,
then
it
is
for
those
of
their
subiects
to
beare
office
vnder
them
,
who
are
altogether
ignorant
how
to
gouerne
.
Nicephorus
reporteth
,
A
worthie
example
of
Theodosius
,
lib.
11.
ca.
23.
that
when
Theodosius
made
choise
of
a
master
for
his
two
young
sonnes
Arcadius
and
Honorius
,
to
bring
them
vp
in
the
feare
of
God
,
good
learning
,
and
ciuility
of
maners
,
he
vsed
these
words
vnto
them
,
My
sonnes
I
haue
chose
you
the
most
graue
and
vertuous
scholemaster
that
is
this
day
to
be
found
in
all
our
dominions
,
whom
I
command
and
charge
here
in
your
presence
to
teach
and
instruct
you
in
such
things
as
are
requisite
for
the
education
of
a
Prince
,
and
to
furnish
you
with
all
kind
of
good
and
vertuous
precepts
:
to
the
end
,
that
if
hereafter
I
see
you
haue
endeuoured
to
learne
them
,
and
to
govetne
your selues
according
to
those
rules
and
precepts
which
haue
bin
giuen
you
,
I
may
leaue
you
inheriters
of
my
goods
and
Empire
.
Otherwise
I
may
not
do
it
,
nay
I
ought
not
to
do
it
,
as
well
for
our
owne
honour
as
the
good
of
our
subiects
.
We
may
learne
by
the
words
of
this
wise
and
godly
Emperour
,
what
we
are
to
thinke
of
a
prince
euil
brought
vp
,
S.
The
third
reason
to
hīeble
vs
,
is
to
consider
that
a
prosperous
estate
is
verie
dangerous
&
slipperie
.
Lib.
4.
in
the
beginning
.
Basil
saith
,
that
it
is
as
difficult
a
matter
to
bridle
our
affections
in
prosperity
that
they
swell
not
,
as
it
is
to
keepe
them
that
they
be
not
throwne
downe
in
aduersity
.
And
this
is
true
.
Nay
it
is
more
hard
as
Abdolonim
answered
Alexander
the
great
,
when
he
made
him
king
of
his
cuntry
.
Q.
Curtius
reporteth
the
story
,
which
I
will
recite
briefly
,
for
that
it
is
most
notable
.
This
Abdolonim
was
a
poore
labouring
man
,
with
whom
Ephestion
Alexanders
great
friend
had
much
conuersed
,
as
taking
great
pleasure
in
the
company
and
communication
of
this
good
man
,
admiring
his
wisdom
in
the
gouernment
of
his
family
,
and
all
other
his
domesticall
actions
.
Now
when
Alexander
had
conquered
the
city
and
all
the
cuntry
,
hee
demanded
one
day
among
his
friends
&
counsellers
,
whom
they
thought
meetest
to
make
king
thereof
,
and
to
gouerne
it
in
his
absence
:
whereto
Ephestion
answered
,
that
in
his
opinion
none
was
more
meete
then
his
host
Abdolonim
.
The
king
in
regard
of
his
friend
,
and
for
the
good
report
he
had
heard
of
him
,
presently
sent
for
him
,
putting
vpon
him
princely
robes
,
and
giuing
him
the
gouernment
of
the
country
.
The
poore
man
though
astonished
with
this
sodaine
aduenture
,
yet
notwithstanding
humbly
thanked
the
king
,
and
with
so
an
assured
countenance
,
graue
modesty
,
and
such
wisdome
,
that
the
king
had
him
in
great
admiration
.
After
many
words
passed
betweene
them
,
in
the
end
Alexander
demanded
of
him
how
he
had
maintained
himselfe
,
and
in
what
maner
he
had
indured
his
pouertie
.
Much
better
(
saith
he
)
then
I
feare
me
I
shall
endure
my
prosperity
.
This
is
the
point
of
the
storie
which
I
would
apply
to
this
my
purpose
,
to
prooue
that
it
is
a
more
difficult
thing
to
conteine
ones
selfe
in
prosperitie
,
then
in
poore
estate
and
miserie
:
for
that
the
felicitie
of
this
world
is
,
as
it
were
,
a
fat
and
foule
ground
,
where
the
waies
are
more
durty
and
slipperie
then
are
the
barren
and
sandie
grounds
.
Wherefore
it
is
requisite
that
princes
,
and
such
as
God
hath
placed
in
higher
estate
then
others
,
shoulde
often
meditate
hereof
,
and
of
whatsoeuer
else
may
humble
them
,
and
that
they
should
furnish
them selues
with
wisdome
and
discretion
,
the
better
to
withstand
the
fine
flatteries
,
and
colourable
treasons
of
their
flesh
,
and
fond
fortune
.
Humility
(
as
saieth
Saint
Chrysostome
)
is
not
onely
the
foundation
of
Christian
religion
,
but
also
of
all
true
felicitie
.
Saint
Gregorie
the
deuine
in
that
funerall
sermon
he
made
at
the
buriall
of
his
father
,
setteth
downe
certaine
markes
whereby
it
may
bee
knowne
,
for
that
in
his
time
there
were
many
philosophers
,
yea
and
some
of
the
ministers
of
the
Church
,
who
by
their
hypocrisie
abused
many
men
.
We
may
see
at
this
day
more
then
euer
heretofore
,
that
this
,
which
this
learned
doctor
wrote
,
Nowe
forasmuch
as
there
is
nothing
more
hard
and
difficult
then
to
knowe
our selves
,
The
first
and
the
principall
meanes
(
in
my
opinion
)
is
diligently
to
reade
the
Scripture
,
Saint
Paul
saith
,
Man
must
therefore
(
the
better
to
knowe
his
owne
nature
)
observe
these
and
the
like
sentences
in
reading
of
the
scriptures
,
and
diligently
to
ponder
them
in
his
minde
,
not
for
a
day
or
two
,
but
all
his
life
long
,
and
to
make
them
serve
as
as
a
glasse
to
beholde
the
face
of
his
owne
soule
,
and
that
as
curiously
to
viewe
him selfe
in
this
glasse
,
as
women
in
attiring
themselves
do
looke
in
their
glasses
;
if
he
doe
thus
,
he
will
not
long
be
in
love
with
his
owne
beautie
:
for
the
more
he
beholdeth
him selfe
,
the
more
wrinkles
he
shall
see
in
his
owne
forhead
,
and
shall
every
day
see
him selfe
more
foule
then
other
.
Secondly
he
must
compare
him selfe
with
other
creatures
of
the
world
,
Thirdly
he
must
keepe
an
Ephemerides
,
Esay
,
Ieremie
,
and
Daniel
acknowledged
that
their
sinnes
,
and
the
sinnes
of
their
fathers
were
innumerable
:
If
David
,
a
man
after
Gods
own
heart
said
,
that
his
sinnes
were
infinite
:
what
shal
other
thinke
?
hath
man
therefore
who
is
overwhelmed
and
surcharged
with
so
many
and
great
debtes
,
any
cause
to
vaunt
and
bragge
of
him selfe
?
Fourthly
,
This
also
is
very
availeable
to
teach
vs
to
know
our selves
,
We
ought
also
to
consider
by
whom
men
are
praised
,
The
last
and
principall
thing
which
we
ought
to
doe
,
[
7
](A05363-e19490-b)
7
The
7.
and
principall
meanes
to
knowe
our selves
.
is
to
consider
our selves
in
the
iudgement
of
God
.
For
as
the
innocencie
of
a
man
is
never
throughly
tryed
,
vnlesse
it
be
well
examined
before
a
wise
and
severe
iudge
:
so
likewise
doe
we
not
knowe
who
we
are
,
if
we
be
not
tryed
before
God
,
that
great
Iudge
,
who
seeth
and
knoweth
all
thinges
,
and
who
hath
all
the
informations
and
processe
of
our
lives
,
and
vnderstandeth
the
very
thoughtes
and
counsels
of
our
heartes
,
according
to
the
which
we
must
either
be
acquitted
or
condemned
.
For
he
being
without
al
affection
,
by
reason
of
the
purenesse
and
synceritie
of
his
essence
,
can
no
wayes
be
corrupted
in
his
iudgement
,
and
therefore
most
meete
to
iudge
the
whole
worlde
.
Wherefore
it
is
convenient
,
that
every
one
committing
his
cause
vnto
him
,
should
not
thinke
his
actions
iust
and
lowable
,
vntill
they
bee
so
approoved
by
his
sentence
;
in
thus
doing
,
no
question
but
it
will
quickely
abate
our
pride
.
For
if
we
be
afraide
of
mortall
iudges
,
who
may
be
abused
and
corrupted
,
and
that
there
is
no
man
be
he
never
so
innocent
,
seeing
his
processe
drawen
,
and
his
reputation
in
hazzard
of
their
iudgement
,
but
imagineth
that
his
innocencie
can
not
be
so
great
,
if
all
his
doing
be
well
examined
,
but
that
he
shall
be
found
faultie
in
many
pointes
.
What
shall
we
then
do
considering
the
justice
of
our
God
,
who
by
reason
of
his
infinite
wisedome
can
not
be
ignorant
of
the
secret
thoughts
of
our
heartes
,
nor
yet
will
dissemble
them
considering
his
immutable
will
,
by
reason
whereof
he
will
in
no
wise
decline
from
the
trueth
?
Shall
we
not
confesse
then
(
setting
before
our
eyes
such
a
iudgement
as
this
)
that
we
are
but
dust
and
ashes
,
as
did
Abraham
?
shall
we
not
hide
our selves
before
his
face
as
did
Helias
?
shall
we
stande
before
him
seeing
Iob
was
throwen
downe
?
shall
not
we
desire
him
,
with
David
,
not
to
examine
our
offences
,
but
for
his
mercie
sake
to
forget
them
,
and
to
bury
them
in
the
grave
with
his
sonne
Christ
?
Yes
surely
,
and
to
moove
him
to
be
the
more
gratious
vnto
vs
,
with
these
our
humble
petitions
we
would
put
on
sackecloth
and
ashes
,
as
did
Daniel
in
Babylon
,
and
in
so
doing
we
would
soone
shake
off
the
former
opinion
of
our
owne
vertues
,
considering
we
must
appeare
in
the
presence
of
our
God
,
before
whome
(
considering
our
manifolde
imperfections
)
we
can
not
stande
,
but
we
must
needes
be
as
much
ashamed
,
as
any
diseased
and
ragged
beggar
would
be
in
the
presence
of
a
great
and
mightie
prince
.
THE
THIRD
BOOKE
.
Of
the
tranquilitie
and
contentation
of
the
minde
.
AGAINST
ANGER
.
The
Contents
of
the
Booke
.
AS
the
morall
Philosophers
have
bene
very
painefull
and
industrious
in
describing
the
other
disordered
and
vnruly
affections
of
the
minde
:
so
have
they
bene
exceeding
plentifull
in
the
vnfolding
of
the
manifolde
mischiefes
and
vexations
,
which
are
inseparably
annexed
vnto
this
distempered
humour
,
as
may
evidently
appeare
by
those
learned
discourses
which
Seneca
and
Plutarch
have
left
behinde
them
,
with
the
which
(
especially
that
of
Plutarch
)
the
Authour
hath
notably
furnished
his
booke
,
and
that
in
three
especiall
pointes
.
In
the
first
he
discourseth
of
those
evils
and
inconveniences
,
which
Anger
breedeth
.
In
the
second
,
of
the
causes
which
produce
and
bring
foorth
these
evils
.
In
the
third
,
of
the
remedies
and
preservatives
against
so
furious
and
raging
a
torment
,
which
not
without
great
difficultie
is
asswaged
,
as
saith
Heraclitus
,
because
it
spareth
not
(
no
not
with
the
spilling
of
blood
,
and
losse
of
life
)
to
attaine
his
desired
purpose
.
The
first
braunch
is
devided
into
sixe
principall
partes
,
wherein
are
evidently
demonstrated
the
strange
and
monstrous
effectes
that
Anger
produceth
:
as
that
it
extinguisheth
the
light
of
reason
,
and
bereaveth
vs
of
all
vertuous
actions
,
causing
such
confusion
and
disorder
as
raigne
in
every
part
and
corner
of
the
worlde
,
overthrowing
and
disfiguring
both
body
and
soule
,
and
being
the
principall
bellowes
that
Sathan
vseth
to
blowe
the
fire
of
so
many
monstrous
and
foule
abuses
,
by
transforming
men
into
devils
,
and
obscuring
whatsoever
is
good
and
godly
,
tyrannizing
and
oppressing
in
most
fearefull
manner
by
threatning
and
rebuking
with
rigorous
wordes
and
sharpe
punishments
,
the
well
ordered
motions
of
a
quiet
minde
,
as
may
appeare
by
the
opposition
and
contradiction
of
the
nature
thereof
,
and
the
government
which
God
hath
commaunded
.
And
the
effectes
of
this
passion
are
so
hainous
and
execrable
,
that
wee
can
not
but
condemne
them
in
another
,
though
we
be
wholly
possessed
with
them
our selves
.
The
more
secrete
and
covert
that
it
is
,
the
more
daungerous
it
is
.
It
maketh
our
tongues
to
runne
riote
,
and
causeth
vs
to
commit
most
grievous
faultes
.
It
is
a
very
hell
and
torment
to
those
who
are
inflamed
therewith
,
and
the
plague
and
destruction
of
the
whole
worlde
.
It
maketh
man
to
forget
him selfe
,
neither
permitteth
him
to
followe
good
counsell
,
having
illustrated
these
sever
all
partes
with
notable
examples
,
fitte
similitudes
,
worthie
sayings
,
and
vnfallible
reasons
drawen
both
from
morall
and
devine
philosophie
,
(
before
he
commeth
to
the
second
parte
)
he
sheweth
that
the
great
men
of
the
world
above
all
other
,
ought
to
take
especiall
regarde
,
that
they
be
not
overcome
with
this
chollericke
passion
,
annexing
hereunto
sound
and
pithie
proofes
out
of
histories
,
that
Clemencie
is
a
vertue
most
beseeming
princes
&
great
Personages
,
and
therefore
he
giveth
them
notable
receiptes
against
this
daungerous
poyson
of
anger
,
shewing
why
Clemencie
and
Mercie
is
meeter
for
them
then
Wrath
and
Anger
:
Illustrating
both
by
severall
examples
,
with
conclusion
that
Mercie
is
the
most
notable
vertue
in
Kings
&
great
states
,
if
so
be
that
it
be
wisely
vsed
.
Nowe
for
the
second
point
,
he
prooveth
by
divers
examples
that
pride
is
as
it
were
the
spring
and
principall
cause
of
anger
;
against
which
he
opposeth
modestie
as
a
counter-poyson
,
alledging
to
this
purpose
famous
histories
,
and
answereth
at
large
to
those
,
who
deride
and
mocke
at
the
great
patience
of
some
particular
men
among
the
heathen
.
The
second
cause
of
this
vnbrideled
affection
he
noteth
to
bee
selfe-love
:
and
against
this
he
opposeth
the
frugall
and
sparing
conceipt
of
many
notable
men
,
which
is
amplified
by
a
deepe
and
mature
consideration
of
the
behaviour
of
such
men
,
as
have
bene
truely
vertuous
,
prooving
(
the
better
to
adorne
and
beautifie
this
his
discourse
)
that
anger
is
an
vnfallible
proofe
of
inconstancie
,
infidelitie
,
impatiencie
,
impietie
,
and
of
dispaire
:
then
by
the
way
he
proposeth
and
setteth
downe
a
christian
and
godly
meditation
of
those
sinnes
and
offences
,
whereof
we
are
culpable
before
God
by
reason
of
our
pride
,
and
impatiencie
,
and
to
aggravate
our
condemnation
he
doeth
lively
represent
vnto
vs
the
nature
of
God
,
which
is
full
of
mercie
and
compassion
;
and
continuing
his
discourse
;
he
sheweth
that
overmuch
curiositie
and
suspition
is
the
third
cause
of
this
distempered
affection
:
against
the
which
he
opposeth
prudence
,
which
dissimuleth
and
covereth
many
faultes
.
The
fourth
cause
he
noteth
to
be
the
inconstancie
and
lightnesse
of
the
minde
,
which
is
carryed
away
with
every
reporte
and
flying
tale
:
and
this
is
stayed
and
governed
by
a
wise
and
discreete
mildenesse
.
The
fift
cause
he
alledgeth
to
be
our
pride
,
which
so
farre
transporteth
vs
,
that
we
have
no
regarde
in
bearing
with
the
infirmitie
of
our
brethren
;
and
therefore
setteth
downe
the
considerations
that
must
drawe
vs
thereto
,
plentifully
adorning
them
with
many
notable
andexcellent
comparisons
.
Having
discoursed
of
these
v.
principall
causes
which
produce
&
ingender
anger
,
in
the
latter
end
be
setteth
downe
the
particular
remedies
of
this
disease
,
which
are
4.
The
first
,
that
we
must
stoppe
the
beginnings
of
anger
.
The
seconde
,
that
being
kindled
,
we
must
foorthwith
seeke
howe
to
quench
it
:
and
answereth
to
those
rufflers
,
who
account
those
stout
and
valiant
men
,
who
wreke
their
anger
with
the
sworde
.
The
third
remedie
is
patience
,
which
he
prooveth
to
be
most
necessarie
for
Christians
.
And
lastly
,
he
exhorteth
and
admonisheth
every
one
carefully
and
diligently
topray
vnto
God
,
to
give
him
his
grace
and
assistance
,
that
he
may
followe
these
rules
which
he
hath
set
downe
for
the
avoyding
of
Anger
.
THE
THIRD
BOOKE
.
Against
Anger
.
THese
two
former
vnbridled
affections
of
the
minde
,
The
most
dangerous
and
perilous
mischiefe
,
[
1
](A05363-e19740-b)
1
It
extinguisheth
the
light
of
reason
.
that
this
chollericke
and
wrathfull
affection
engendereth
is
,
that
it
cleane
extinguisheth
the
light
of
our
naturall
reason
,
without
the
which
we
can
take
no
order
nor
counsell
,
for
the
managing
of
our
affaires
.
And
therefore
it
may
very
fitlie
be
compared
to
a
tyrant
,
which
murdereth
the
nobilitie
and
wise
counsellours
of
that
common
wealth
,
which
hee
hath
conquered
,
to
the
ende
there
may
be
no
man
that
may
oppose
himselfe
against
his
tyrannie
,
or
any
waies
hinder
him
,
that
hee
may
not
raigne
as
he
list
.
For
having
deprived
vs
of
all
counsell
and
vnderstanding
,
and
,
as
it
were
,
taken
the
government
of
our
persons
into
her
owne
hands
,
thrusteth
vs
headlong
forward
in
our
actions
,
and
driveth
vs
on
with
great
and
exceeding
violence
:
as
appeareth
by
many
and
sundrie
examples
.
Simeon
and
Levi
,
being
in
a
great
rage
for
the
ravishment
of
their
sister
Dinah
,
determined
(
what
so
ever
came
of
it
)
to
put
al
the
citie
of
Shechem
to
the
sword
,
without
respect
or
consideration
in
what
daunger
they
put
them selves
,
their
children
,
their
brethren
,
and
the
whole
familie
of
their
father
,
neither
yet
pittying
the
innocent
people
of
the
citie
.
Theodosius
the
Emperour
,
booke
of
his
ecclesiasticall
historie
.
17.
chap.
Sozom.
7.
booke
.
24.
chap.
being
advertised
that
the
Thessalonians
had
slaine
one
of
his
servants
,
sent
forthwith
his
souldiors
to
put
the
whole
citie
to
fire
and
sword
,
and
in
this
his
wrathfull
displeasure
(
without
all
kinde
of
iustice
)
commanded
to
slay
as
well
the
innocent
,
as
the
offendour
.
Who
,
but
for
this
onely
fact
,
was
the
most
prudent
and
wise
governour
of
all
the
Romane
Emperours
.
These
and
the
like
examples
,
may
teach
vs
the
nature
of
this
passion
,
and
the
force
that
it
hath
to
master
our
naturall
reason
;
seeing
that
it
hath
caused
so
many
excellent
personages
to
commit
so
barbarous
and
strange
cruelties
.
And
we
may
learn
hereby
carefully
to
beware
thereof
,
seeing
that
where
it
beareth
the
sway
,
iustice
and
iudgement
are
quickly
driven
out
of
the
dores
.
Gregorie
saith
,
that
a
patient
man
,
and
he
that
is
slow
to
anger
,
is
most
commonly
wise
:
which
is
evidently
prooved
in
Alexander
the
great
,
Iulius
Caesar
likewise
declared
ro
the
Senatours
of
Rome
,
seeing
them
so
passionate
,
at
such
time
as
they
were
assembled
to
take
counsell
for
repressing
of
Catiline
,
and
the
rest
of
the
rebels
;
as
also
to
consult
of
the
punishment
of
such
malefactours
as
were
alreadie
in
prison
,
attainted
,
and
convicted
of
hie
treason
.
The
passions
of
the
minde
(
saith
he
)
and
especially
anger
of
all
other
,
so
darkeneth
mens
vnderstandings
,
that
they
can
neither
see
the
equitie
,
nor
truth
of
things
.
Seeing
then
,
we
haue
nothing
more
excellent
then
our
reason
and
vnderstanding
,
which
make
the
sole
and
onely
difference
between
vs
and
bruit
beasts
,
and
that
they
be
so
spoiled
by
this
choleticke
passion
,
that
they
will
stande
vs
in
no
steade
,
shall
we
not
be
very
carefull
and
circumspect
to
avoid
it
?
Of
all
other
parts
of
our
bodies
,
There
is
nothing
that
we
ought
more
to
esteeme
,
[
1
](A05363-e20060-b)
1
Choler
extinguisheth
all
goodnesse
,
and
first
of
all
the
stare
of
God
.
Seeing
then
,
that
anger
taketh
away
the
vse
of
reason
,
we
inferre
thereof
that
it
breedeth
the
ruine
of
all
vertue
,
and
principally
of
all
pietie
and
feare
of
God
:
seeing
it
provoketh
vs
to
blaspheme
the
name
of
the
Almightie
:
and
withall
seeing
that
it
engendereth
hatred
towardes
our
neighbours
,
and
no
man
hating
them
,
can
pray
vnto
God
as
he
ought
,
or
desire
his
mercie
for
the
remission
of
his
sinnes
,
seeing
it
is
promised
with
this
condition
,
that
we
should
forgiue
our
enemies
their
offences
.
If
then
the
principall
parts
of
true
religion
,
be
faith
,
prayer
,
the
feare
and
reverence
of
the
name
of
our
God
,
to
all
which
,
this
angrie
humour
is
a
mortall
enemie
,
it
must
needes
be
inferred
,
that
if
we
suffer
it
once
to
rest
in
vs
,
it
forthwith
draweth
vs
to
a
contempt
and
mistrust
of
God
.
And
as
this
passion
is
contrarie
to
the
service
we
owe
vnto
God
,
[
2
](A05363-e20090-b)
2
Charitie
.
so
doth
it
directly
oppose
it selfe
against
charitie
,
which
is
due
to
our
neighbours
,
and
by
consequent
,
to
all
the
commandements
comprised
therein
.
And
if
the
lawe
be
a
worde
of
life
,
and
that
he
which
meditateth
therein
day
and
night
be
blessed
,
are
not
these
vnhappie
and
dangerous
passions
,
which
make
vs
so
boldly
to
transgresse
this
law
?
Choler
likewise
is
an
enemie
to
iustice
,
which
cannot
be
administred
but
by
quiet
,
moderate
,
[
3
](A05363-e20110-b)
3
Iustice
.
and
temperate
men
:
and
therfore
Tullie
saith
,
that
where
braules
are
,
there
lawes
beare
no
sway
;
and
Antigonus
thus
answered
one
,
who
made
an
excellent
and
eloquent
oration
before
him
,
in
the
commendation
of
Iustice
,
at
his
entrie
into
Asia
with
a
mightie
armie
:
art
thou
so
vnwise
(
saith
he
)
to
speake
of
Iustice
to
a
King
,
which
hath
his
sword
in
his
hand
?
Marius
likewise
that
great
Captaine
of
Rome
,
who
had
beene
seven
times
Consul
vnderstanding
that
some
blamed
him
for
that
he
did
many
things
in
the
warres
contrarie
to
the
lawes
and
customes
of
the
common
wealth
,
said
he
could
not
heare
them
for
the
noise
&
clattering
of
the
weapons
:
signifying
hereby
,
[
4
](A05363-e20160-b)
4
Modestie
.
that
where
wrath
and
anger
raigneth
,
there
is
neither
equitie
nor
iustice
.
It
likewise
ouerthroweth
all
modestie
which
is
the
first
vertue
a
christian
ought
to
learne
in
the
schoole
of
Christ
Iesus
,
&
the
badge
and
token
to
know
a
regenerate
childe
,
and
him
in
whom
the
spirit
of
God
inhabiteth
.
In
like
maner
it
destroyeth
patience
,
[
5
](A05363-e20190-b)
5
Patience
and
humility
.
which
is
a
vertue
most
necessarie
for
all
Christians
to
retaine
them
in
that
hope
they
haue
in
God
:
whereto
they
ought
likewise
to
leane
in
their
assaults
and
temptations
,
least
they
stumble
and
fall
.
Likewise
it
robbeth
vs
of
humilitie
,
which
should
so
mortifie
and
bridle
our
affections
,
that
we
be
not
mooved
at
anything
that
may
befall
vs
.
It
expelleth
the
tranquilitie
and
peace
of
the
minde
,
[
6
](A05363-e20210-b)
6
Peace
and
the
ioy
of
the
minde
.
which
Christ
Iesus
brought
vs
at
his
comming
into
the
worlde
,
and
left
vs
at
his
departure
as
the
most
precious
thing
he
had
:
as
also
that
spirituall
ioye
and
consolation
,
which
enlighteneth
that
darkenesse
which
ordinalie
afflicteth
a
CHRISTIAN
man
,
and
many
other
reliques
of
sinne
,
the
pricks
and
stings
whereof
hee
often
feeleth
after
his
regeneration
.
It
taketh
away
also
that
magnanimitie
and
courage
,
[
7
](A05363-e20230-b)
7
Magnanimitie
.
which
doth
not
onely
consist
in
the
resisting
of
the
assaults
and
alarmes
of
forraine
enemies
,
but
also
in
the
beating
downe
of
those
rebellious
motions
which
would
rise
vp
within
vs
,
if
they
were
not
brideled
and
kept
in
awe
by
reason
.
In
like
manner
it
taketh
away
that
facilitie
from
vs
,
[
8
](A05363-e20250-b)
8
Affabilitie
.
which
should
make
vs
so
affable
vnto
all
men
,
that
none
should
feare
to
converse
with
vs
,
or
should
not
be
grieved
to
forsake
vs
.
Moreover
it
bereaveth
vs
of
all
compassion
,
[
9
](A05363-e20270-b)
9
Compassion
which
we
should
vse
towards
our
neighbours
to
comfort
them
,
and
to
be
grieved
with
them
in
their
afflictions
,
to
support
them
in
their
infirmities
,
to
withdraw
them
for
their
errours
,
and
to
be
sorie
for
those
sinnes
which
may
happen
either
to
bodie
or
soule
.
And
it
taketh
away
gravitie
,
[
10
](A05363-e20290-b)
10
Gravitie
.
which
is
most
vnpleasant
,
beeing
accompanied
with
choler
,
and
so
maketh
vs
fit
,
either
to
instruct
or
correct
such
as
are
vnder
vs
,
who
must
be
taught
their
dueties
friendelie
,
and
exhorted
to
well
doeing
,
rather
by
reason
then
by
rage
.
And
in
a
word
,
[
3
](A05363-e20310-b)
3
Choler
is
the
cause
of
the
confusions
and
troubles
in
the
world
.
there
is
nothing
more
contrarie
to
that
societie
and
humanitie
,
which
should
be
among
men
,
then
this
passion
.
For
it
is
as
the
roote
and
spring
of
the
greatest
part
of
the
tumults
,
warres
,
partakings
,
brabbles
,
murthers
,
and
desolations
that
are
in
the
worlde
.
For
howe
many
mortall
and
deadly
battels
have
there
beene
for
small
trifles
?
what
troubles
in
the
law
?
what
falling
out
among
most
deere
friends
?
what
enimitie
and
heart-burning
hath
this
vnrulie
affection
bred
?
the
gentleman
to
revenge
him selfe
and
wreke
his
anger
,
selleth
or
giveth
away
his
landes
,
and
often
hazardeth
his
honour
,
his
life
,
and
libertie
.
The
marchant
leaveth
his
trade
,
the
husbandeman
selleth
plough
and
cattell
,
the
artificer
his
tooles
,
and
all
to
maintaine
his
suite
against
his
enemie
,
and
to
satisfie
his
owne
angrie
minde
.
And
the
case
is
so
much
the
more
lamentable
,
for
that
such
men
are
accounted
vertuous
and
of
great
courage
;
as
though
Moyses
,
David
,
and
Christ
him selfe
,
were
lesse
vertuous
then
these
men
,
or
as
though
there
were
not
greater
commendation
in
bearing
wrong
,
then
in
an
obstinate
desire
of
revenge
.
And
it
is
not
sufficient
for
vs
to
love
this
vice
,
but
wee
must
needes
give
it
a
good
and
vertuous
name
.
Is
not
Esay
his
prophecie
verified
in
vs
,
that
wee
call
evill
good
,
and
good
evill
?
for
wee
live
in
those
times
when
as
this
fault
is
but
too
common
;
for
veritie
among
most
men
is
not
regarded
,
and
lyes
and
fables
are
received
as
vnfallible
truthes
.
Superstition
is
adored
in
the
greatest
part
of
the
worlde
,
and
true
religion
accounted
as
a
late
invention
of
newe
vpstart
wittes
.
And
to
come
neare
to
our
purpose
,
milde
and
gentle
behaviour
is
accounted
faint-hearted
cowardlinesse
,
and
a
revenging
minde
is
honoured
with
the
commendation
of
a
heroicall
and
noble
spirite
.
And
if
this
were
the
errour
of
the
common
sorte
,
it
might
bee
more
patiently
borne
withall
:
but
the
better
sort
(
which
is
an
exceeding
shame
)
or
to
speake
more
fitlie
,
a
desperate
impudencie
,
doe
approove
it
by
their
consent
.
For
if
a
man
will
endure
the
lie
to
be
given
him
,
as
fearing
the
commaundement
of
God
,
which
forbiddeth
revenge
,
&
therfore
committeth
his
cause
vnto
him
,
he
is
straight
noted
with
the
brande
of
infamie
.
If
hee
be
a
souldiour
,
hee
is
straight
disgraced
and
thrust
out
as
a
cowardlie
beast
,
and
one
of
no
stomacke
or
valour
,
though
in
deede
there
be
none
more
valiant
,
then
such
as
can
vanquish
their
owne
affections
,
seeing
they
be
the
most
daungerous
enemies
we
have
,
and
so
accustomed
to
overrule
vs
,
that
they
are
almost
continually
our
masters
.
I
can
but
wonder
that
among
such
as
carie
the
reputation
of
wise
men
,
there
should
be
any
that
woulde
iudge
the
revenge
of
everie
wrong
,
to
bee
a
noble
and
an
heroicall
action
.
For
this
is
as
if
one
should
commend
the
diseases
of
our
bodies
,
or
the
brakes
and
thistles
in
our
grounds
.
S.
Augustine
saith
,
that
as
vineger
spoyleth
the
vessell
wherein
it
is
kept
,
so
doeth
choler
marre
him
in
whome
it
aboundeth
.
First
of
all
it
troubleth
his
minde
,
[
4
](A05363-e20370-b)
4
Choler
disfigureth
body
and
soule
.
and
confoundeth
all
his
thoughts
:
next
to
this
,
it
maketh
him
stammer
in
his
speach
,
sometime
speaking
aloud
,
sometime
low
,
with
such
hacking
and
chopping
of
words
,
as
his
furious
rage
will
not
suffer
him
to
be
vnderstood
:
likewise
it
altereth
and
changeth
his
countenance
,
it
maketh
him
frowne
,
and
his
eyes
flame
in
his
head
,
rowling
vp
and
downe
without
ceasing
,
he
biteth
his
lippes
,
he
blusheth
,
he
waxeth
pale
,
he
striketh
with
his
hand
,
he
pulleth
his
garments
,
and
turneth
his
hatte
sometime
on
this
side
,
sometime
on
that
side
,
he
goeth
apace
and
forthwith
standeth
still
,
and
stampeth
against
the
grounde
,
everything
displeaseth
,
every
thing
offendeth
;
he
goeth
and
commeth
,
and
maketh
as
many
countenances
,
as
doth
the
parasite
on
the
stage
:
but
there
is
difference
,
for
the
one
is
pleasant
and
gamesome
;
the
other
as
frowarde
and
troublesome
:
Plutarch
in
his
treatise
of
anger
.
Sophocles
in
his
tragedie
of
Aiax
.
these
men
chafe
at
all
they
meete
,
without
why
or
wherefore
.
Herod
in
his
anger
murthered
the
young
infants
;
Balaam
smote
his
asse
,
and
wished
a
sword
to
kill
her
.
Xerxes
threatned
sea
and
lande
.
Ajax
tooke
his
sword
to
fight
with
a
flocke
of
sheepe
.
And
whome
will
they
spare
,
when
as
they
will
not
sticke
to
fret
and
fume
against
God
,
the
time
,
and
them selves
,
pulling
themselves
by
the
beards
,
who
have
not
hurt
them
,
like
vnto
dogs
which
bite
at
the
stone
that
is
throwne
at
them
,
having
no
power
to
hurt
any
thing
else
?
They
smite
every
one
they
meete
,
and
spare
none
,
and
there
is
no
man
which
is
not
vtterly
spoiled
by
this
passion
.
Every
one
abhorreth
a
wrangling
and
contentious
person
;
every
one
looketh
carefully
to
fire
,
for
feare
of
harme
:
and
shall
we
not
take
heede
of
this
cholericke
passion
,
which
is
as
dangerous
as
a
flaming
fire
,
wasting
and
consuming
what
so
so
ever
it
toucheth
,
and
can
not
bee
quenched
but
with
great
difficultie
,
beeing
once
but
a
litle
kindled
.
And
if
so
bee
the
ruines
and
desolations
of
beautifull
and
wealthie
cities
,
the
destroying
of
countreyes
,
[
9
](A05363-e20460-b)
9
Choller
is
as
it
were
the
bellowes
wherewith
Satan
bloweth
vp
so
many
mischiefes
the
death
of
good
men
,
the
breach
of
lawe
and
justice
,
the
disorder
and
confusion
of
all
thinges
be
most
pitifull
and
lamentable
mischiefes
:
what
shall
wee
thinke
of
the
cause
of
all
these
?
All
our
concupiscences
&
lustes
are
as
snares
for
the
devill
to
catch
vs
,
&
there
is
none
of
them
more
fitte
then
Choller
for
to
accomplish
divelish
devises
,
that
is
,
to
sowe
discorde
,
murthers
,
and
slaunders
of
the
trueth
,
and
it
is
evident
that
tyrants
and
heretikes
which
have
bene
the
pillars
of
the
synagogue
of
Satan
,
and
his
viceroyes
in
his
empire
,
have
alwayes
beene
verye
chollericke
persons
,
peevish
,
frowarde
,
selfe-willed
,
and
sworne
enemies
to
all
peace
and
quietnesse
.
Wherefore
,
Saint
Iames
)
wee
will
not
suffer
this
humour
to
dwell
in
vs
,
wee
must
walke
in
meekenesse
and
gentlenesse
.
For
as
the
Devill
is
contrarie
to
light
beeing
the
prince
of
Darkenesse
,
and
opposeth
him selfe
vnto
the
trueth
beeing
the
father
of
lyes
:
so
is
patience
and
meekenesse
contrario
vnto
him
,
being
the
spirite
of
dissension
and
revenge
.
We
abhorre
savage
and
cruell
beastes
beeing
afraide
of
their
hornes
,
hoofes
,
and
teeth
:
[
6
](A05363-e20500-b)
6
It
maketh
vs
worse
then
wilde
beastes
and
turneth
men
into
devils
.
and
there
is
nothing
more
fearefull
to
beholde
then
a
furious
chollericke
man
,
when
hee
hath
his
harnesse
on
his
backe
,
his
sworde
in
his
hande
,
his
dagger
by
his
side
,
his
harquebuze
on
his
shoulder
,
who
if
he
were
borne
so
,
as
hee
afterwarde
maketh
him selfe
,
he
were
the
straungest
and
most
terrible
monster
of
all
the
worlde
.
Ought
wee
not
then
to
eschewe
this
monstrous
passion
,
which
doeth
not
onely
transforme
vs
into
beastes
,
as
Circes
did
Vlysses
companions
,
but
also
turneth
vs
into
devils
?
The
Spirite
of
GOD
which
hath
regenerated
vs
,
hath
likewise
tamed
vs
,
and
of
wolves
hath
made
vs
sheepe
:
contrariwise
Anger
reduceth
vs
to
our
olde
estate
,
and
of
sheepe
maketh
vs
wolves
.
Our
principall
scope
,
and
the
ende
of
all
our
actions
and
counsels
shoulde
tende
to
the
profite
and
benefite
of
our
neighboures
:
but
Choller
and
immoderate
anger
tendeth
wholly
to
their
destruction
.
If
then
our
actions
be
measured
by
their
ende
,
it
is
impossible
but
that
whatsoever
we
speake
or
doe
in
choller
,
should
be
out
of
order
;
seeing
it
maketh
vs
decline
and
wander
from
a
good
ende
.
A
Christian
therefore
ought
not
to
be
yrkesome
or
troublesome
,
but
pleasant
and
acceptable
;
so
applying
him selfe
to
the
humours
of
such
as
he
converseth
with
,
that
his
wordes
and
actions
may
not
give
any
iust
cause
of
offence
;
otherwise
he
shal
never
knowe
how
to
instruct
the
ignorant
,
correct
the
offender
,
comfort
the
comfortlesse
,
or
profite
his
brother
in
any
smal
measure
.
For
whatsoever
proceedeth
from
a
frowarde
man
is
very
bitter
and
vnpleasant
,
and
as
it
were
sweete
meat
mingled
with
bitter
gall
.
Wherefore
if
we
desire
to
shew
effectually
that
wee
are
not
borne
for
our selves
onely
,
but
likewise
for
the
benefite
of
our
neighbours
,
wee
must
strive
to
be
modest
and
humble
minded
,
vsing
all
curteous
and
milde
behaviour
,
which
is
more
forcible
to
perswade
,
then
all
the
rigorous
proceeding
that
may
be
invented
.
In
a
worde
,
we
must
imitate
our
good
God
,
with
whome
(
as
David
saith
)
is
both
mercie
and
forgivenesse
.
It
is
reported
that
the
Sunne
and
the
winde
standing
at
variance
which
of
their
forces
were
greatest
,
If
then
too
much
austeritie
doth
so
hinder
vs
from
bettering
and
profiting
other
men
by
any
knowledge
that
we
have
:
what
shall
wee
say
of
this
waywarde
and
frowarde
affection
which
whollie
disgraceth
all
our
actions
,
and
as
it
were
,
quite
spoyleth
the
complection
of
all
those
goodly
and
laudable
vertues
that
are
in
vs
?
for
neither
wisedome
in
counselling
,
eloquence
in
perswading
,
nor
zeale
in
reprooving
,
can
please
the
humour
of
the
hearer
,
when
as
they
are
served
with
such
angrie
sauce
.
If
therefore
we
will
have
them
pleasant
,
and
fit
for
the
edification
of
our
neighbours
,
we
must
feason
them
with
sweet
and
pleasant
behaviour
?
and
how
should
wrath
be
acceptable
in
any
man
,
seeing
in
God
him selfe
it
is
most
fearefull
?
Is
not
David
greatly
afraide
thereof
when
as
he
thus
praieth
:
O
Lorde
,
We
hate
and
abhorre
tyrannie
,
[
8
](A05363-e20640-b)
8
Choller
is
a
most
cruell
tyrant
.
as
the
most
mischievous
and
daungerous
evill
that
may
bee
;
and
contrariwise
,
wee
so
exceedingly
love
and
esteeme
libertie
,
that
infinite
thousandes
of
men
have
hazarded
their
lives
,
goods
,
wives
and
children
,
to
attaine
and
preserve
it
.
Which
if
it
be
true
,
why
doe
wee
not
as
carefully
flie
all
these
immoderate
passions
,
and
especially
this
,
which
tormenteth
and
crucifieth
vs
more
then
all
the
rest
?
for
wee
have
neither
counsell
,
affection
,
worde
,
power
,
or
part
about
vs
,
which
it
doth
not
imprison
,
and
all
to
make
vs
wholly
subiect
to
her
inordinate
desires
.
There
are
many
tyrants
which
vse
cunning
reasons
and
coulerable
perswasions
,
to
gayne
that
they
would
have
of
their
subjects
,
before
they
deale
violently
with
them
;
but
this
tyrant
never
vseth
other
argument
to
perswade
,
but
force
and
violence
.
This
choler
is
as
a
mightie
tempest
,
breaking
the
mast
and
stearne
of
our
lives
,
[
9
](A05363-e20660-b)
9
It
is
the
greatest
mischief
of
all
other
.
For
that
there
is
a
contrarietie
betweene
the
works
of
god
and
it
.
leaving
nothing
to
guide
vs
aright
,
and
as
it
were
a
violent
flood
that
beareth
away
all
that
withstandeth
it
.
It
is
as
a
mightie
thunder
,
a
flaming
fire
,
a
double
cannon
,
and
in
a
worde
,
as
fitte
a
thing
as
the
Devill
coulde
invent
since
the
creation
of
man
,
to
bring
all
thinges
to
confusion
.
If
there
were
two
beginnings
of
thinges
,
as
Manes
the
chiefe
of
the
Manechites
have
affirmed
,
the
one
good
,
the
other
evill
,
this
might
well
bee
the
seconde
.
For
this
is
the
principall
cause
of
all
disorder
and
confusion
in
the
worlde
,
and
a
verye
Antithesis
or
repugnauncie
to
everye
good
thing
,
as
maye
easely
appeare
by
a
comparison
of
the
effectes
.
The
propertie
and
nature
of
GOD
is
to
create
and
preserve
:
the
nature
of
wrath
is
to
spoyle
and
destroye
.
The
one
gathereth
together
,
the
other
scattereth
abroade
:
the
one
comforteth
,
the
other
threatneth
:
the
one
healeth
,
the
other
hurteth
:
the
one
saveth
,
the
other
slayeth
:
and
to
bee
shorte
,
there
is
as
much
difference
betweene
them
,
as
is
betweene
a
cruell
wolfe
and
a
carefull
shepheard
.
Whereof
it
must
needes
followe
,
that
if
wee
love
God
entirely
as
the
Autour
of
our
lives
,
and
of
all
whatsoever
is
requisite
for
the
preservation
of
them
,
wee
must
needes
detest
Choller
,
as
the
greatest
enemie
and
principall
cause
of
most
of
these
mischiefes
that
may
shorten
our
dayes
,
and
make
them
yrkesome
vnto
vs
.
All
these
passions
and
perturbations
of
the
minde
,
as
ambition
,
Covetousnesse
,
pleasure
,
and
choller
,
are
very
vnpleasant
vnto
vs
in
another
man
,
and
wee
care
not
howe
little
wee
converse
with
such
as
wee
knowe
are
infected
with
them
.
Why
doe
they
not
then
displease
vs
as
much
in
our selves
?
For
as
for
Povertie
and
corporall
diseases
,
wee
feare
them
more
in
our selves
then
in
our
neighboures
:
but
contrariwise
the
imperfections
and
perturbations
of
the
spirit
,
are
more
odious
in
them
then
in
our selves
.
If
wee
have
but
one
childe
,
we
are
loath
hee
should
be
governed
by
a
foole
,
nor
willingly
would
we
commit
our
carts
to
be
driven
by
an
asse-head
,
for
feare
he
should
overthrow
them
;
&
shall
we
not
consider
that
when
we
suffer
our selves
to
be
transported
by
choller
,
we
commit
our selves
as
it
were
to
be
ruled
by
a
furious
person
.
And
(
as
Saint
Basill
saith
)
wee
seeme
as
though
we
were
troubled
with
a
breese
,
and
delight
to
be
galloping
vp
and
downe
we
knowe
not
whither
.
Hippocrates
saith
,
that
the
disease
is
daungerous
which
changeth
the
countenance
.
What
shall
we
then
say
of
that
which
maketh
such
a
Metamorphosis
of
the
whole
bodie
?
Some
may
say
that
all
Choller
is
not
alike
,
[
11
](A05363-e20730-b)
11
The
more
secret
that
anger
is
,
the
more
dangerous
it
is
.
and
that
wise
men
canso
cunningly
dissemble
their
anger
,
that
it
is
a
difficult
matter
to
perceive
it
;
this
is
true
.
But
though
it
be
covered
,
it
is
not
quenched
,
no
more
then
the
fire
that
is
raked
vp
in
the
ashes
;
but
contrariwise
,
it
is
so
much
the
more
daungerous
,
and
like
vnto
a
disease
that
is
secret
in
the
bodie
;
for
if
it
be
reteined
there
a
while
,
it
hatcheth
hatred
,
which
by
little
and
little
so
converteth
it selfe
into
his
substance
,
as
in
short
time
it
becommeth
vnseparable
from
his
nature
.
Saint
Paul
exhorteth
vs
not
to
let
the
Sunne
set
vpon
our
anger
.
When
as
our
enemie
invadeth
vs
we
seeke
to
repulse
him
by
all
meanes
possible
,
least
hee
should
set
footing
in
our
territories
and
nestle
too
neere
vs
;
and
if
he
be
entred
,
we
are
carefull
so
to
impeach
him
,
that
he
fortifie
not
him selfe
.
In
like
manner
we
must
make
such
bulwarkes
about
our
hearts
,
that
Choller
may
no
way
enter
:
[
12
](A05363-e20770-b)
12
Because
the
tongue
is
a
dangerous
instrument
in
anger
,
be
setteth
this
downe
as
a
principle
,
that
we
being
bound
to
glorifie
god
both
in
heart
and
word
ought
so
much
the
more
carefully
to
consider
those
faultes
that
anger
causeth
vs
to
commit
by
our
wordes
.
but
if
it
happen
that
it
once
entreth
,
and
lyeth
secretly
in
the
corners
of
our
breastes
,
and
that
it
surprise
vs
on
the
sudden
,
or
maketh
way
by
force
,
we
must
foorthwith
devise
all
the
wayes
we
can
to
expell
it
as
soone
as
we
may
.
If
we
have
eaten
poyson
,
wee
seeke
foorthwith
to
vomite
it
vp
againe
with
all
speede
,
and
if
we
be
fallen
into
any
disease
,
we
vse
all
the
meanes
we
can
to
provide
a
remedie
:
shall
we
not
likewise
if
we
feele
any
vnruly
motions
of
choller
,
and
the
fierie
flames
thereof
to
be
once
kindled
in
our
heartes
,
be
as
carefull
to
coole
them
,
as
we
would
be
to
quench
the
fire
on
our
houses
?
The
Christian
man
after
his
regeneration
ought
to
betake
him selfe
wholly
to
the
service
of
God
,
to
glorifie
him
both
in
bodie
and
minde
,
so
much
as
is
possible
.
Our
soule
must
continually
praise
him
with
all
the
power
it
hath
,
and
our
bodie
with
all
the
partes
thereof
,
especially
our
tongues
and
mouthes
ought
to
bee
principall
instruments
particularly
,
as
it
were
consecrated
and
dedicated
to
the
honour
of
God
,
whose
goodnesse
wee
ought
to
commende
without
ceasing
,
and
extoll
his
Name
aloude
,
as
it
were
,
with
a
trumpet
:
nothing
ought
to
proceede
out
of
them
but
that
which
is
holye
and
precious
.
For
they
are
,
as
it
were
,
the
gates
of
Christian
mens
heartes
,
which
are
the
Temples
and
treasures
of
GOD
.
And
therefore
David
sheweth
vs
what
is
the
duetie
and
office
of
a
regenerate
man
in
these
wordes
.
Let
the
wordes
of
my
mouth
,
What
punishment
then
doeth
hee
deserve
,
who
beeing
regenerated
by
the
grace
of
God
and
made
a
newe
creature
,
(
and
therefore
ought
to
honour
him
,
and
live
according
to
his
worde
,
shewing
all
obedience
both
with
heart
and
bodie
)
giveth
his
tongue
(
which
the
Holy
Ghost
should
have
,
to
make
him
sing
out
the
praises
of
God
his
Father
)
to
serve
the
Devill
,
in
blaspheming
,
lying
,
slaundering
,
reviling
,
scoffing
,
and
such
like
thinges
,
whereto
our
anger
provoketh
vs
?
This
onely
reason
ought
to
remoove
all
the
gall
and
bitternesse
out
of
our
stomackes
.
For
what
is
there
that
wee
ought
to
be
so
carefull
of
,
as
of
the
most
noble
and
excellent
parte
that
is
in
vs
,
and
that
which
GOD
principally
requireth
of
vs
?
whereby
shall
men
better
knowe
that
wee
are
Christians
,
then
if
wee
be
zealous
of
Christes
trueth
?
Are
not
these
the
very
true
badges
and
tokens
of
Christianitie
,
to
speake
of
heaven
and
heavenly
thinges
?
and
as
Christ
saith
,
to
blesse
those
who
curse
vs
,
and
alwayes
to
speake
of
the
praises
of
our
God
?
to
meditate
of
him
,
and
of
his
lawe
,
and
to
set
such
a
watche
before
our
mouthes
,
that
no
vile
or
filthie
thing
proceede
out
of
them
,
but
such
thinges
as
may
tende
to
the
glorie
of
God
,
and
edification
of
others
as
time
and
occasion
serveth
.
David
setting
out
in
his
owne
person
the
duetie
of
a
good
man
in
this
point
,
Examples
of
godly
men
,
&
such
as
have
bene
sober
in
wordes
.
Psal.
39.
saith
,
I
thought
I
will
take
heede
to
my
wayes
that
I
sinne
not
with
my
tongue
,
I
will
keepe
my
mouth
brideled
while
the
wicked
is
in
my
sight
.
It
is
certen
that
nothing
so
evidently
discovereth
the
thoughtes
of
the
heart
,
as
the
wordes
of
the
mouth
.
And
therefore
by
them
we
are
either
justified
or
condemned
.
What
shall
wee
then
say
or
judge
of
a
chollericke
man
,
Choller
maketh
vs
to
be
condemned
before
God
and
man
.
Matth.
5.22
vnder
whose
tongue
lurketh
the
poyson
of
aspes
,
and
from
whose
mouth
as
out
of
a
grave
proceedeth
continually
a
most
filthie
and
stinking
savour
.
If
hee
who
in
anger
calleth
his
brother
foole
,
deserveth
condemnation
(
as
Christ
him selfe
teacheth
)
what
then
deserve
these
frowarde
sort
of
men
,
whose
mouthes
are
full
of
bitternesse
and
cursed
speaking
?
The
tongue
(
saith
S.
Iames
)
is
but
a
litle
member
,
but
it
hath
a
great
power
.
Choller
knoweth
not
howe
to
be
silent
,
[
14
](A05363-e21030-b)
14
Chollericke
men
runne
headlong
into
all
kind
of
mischiefe
.
Iudg.
9.
but
is
very
rash
and
headie
in
every
thing
,
whereby
it
happeneth
that
these
hastie
headded
persons
runne
often
into
such
daunger
as
they
never
get
out
.
Abimelech
being
Captaine
of
the
Israelites
,
having
overcome
the
Sichemites
layde
siege
vnto
Tebez
which
hee
tooke
;
and
seeing
a
great
parte
of
his
enemies
had
saved
them selves
in
a
castell
within
the
citie
,
in
a
great
rage
ranne
thither
to
besiege
it
,
and
comming
very
vnadvisedly
too
neere
the
gate
to
set
it
on
fire
,
was
most
dishonourably
wounded
by
a
woman
,
who
cast
a
piece
of
a
milstone
vpon
his
head
,
and
fearing
it
shoulde
bee
reported
that
a
woman
had
slaine
him
,
caused
his
page
to
thrust
him
through
with
his
sworde
,
who
might
have
saved
him selfe
and
vanquished
his
enemies
,
if
(
with
moderating
his
wrath
)
hee
had
stayed
a
while
,
and
left
them
to
necessitie
,
which
woulde
soone
have
compelled
them
to
render
them selves
to
his
mercie
.
Iudas
Macchabeus
,
in
the
battell
which
was
fought
betweene
the
Iewes
and
Antiochus
Eupator
,
perceiving
that
one
of
the
Elephantes
was
armed
with
royall
harnesse
,
and
more
excellent
then
all
the
other
beastes
,
supposing
that
the
King
shoulde
bee
vpon
him
,
in
which
conceit
of
his
,
and
being
violently
caried
forward
with
a
desire
of
an
immortall
name
,
ranne
bouldly
vnto
him
through
the
midst
of
the
hoast
,
slaying
on
both
sides
till
he
came
to
the
Elephants
feete
,
and
then
getting
vnder
him
killed
him
with
his
dagger
,
but
the
Elephant
fell
downe
vpon
him
,
and
there
he
dyed
,
which
was
the
losse
of
a
most
goodly
and
glorious
victorie
they
might
have
attained
,
if
their
generall
in
a
rage
had
not
wilfully
cast
away
him self
.
Plentifull
are
the
examples
in
profane
histories
,
C.
Flaminius
and
M.
Marcellus
,
two
Consuls
of
Rome
,
both
valiant
and
hardie
souldiours
,
were
notwithstanding
in
the
ende
both
surprised
and
overthrowne
by
Hannibal
,
by
reason
of
their
overmuch
forwardnes
and
making
too
hastie
trial
of
their
fortune
.
Whereas
contrariwise
Fabius
Maximus
,
being
a
more
sober
and
temperate
captaine
,
never
enterprised
any
thing
but
with
great
advisednesse
,
and
with
such
deliberation
considered
of
the
circumstances
of
each
thing
,
that
Hannibal
could
never
entrappe
him
in
his
ambushes
,
though
he
placed
them
never
so
cunningly
.
Plutarch
also
reporteth
,
that
when
Dionysius
the
tyrant
asked
the
wise
men
of
his
court
,
which
copper
was
the
best
,
Antiphon
answered
very
readilie
,
that
in
his
opinion
that
was
the
most
excellent
,
whereof
the
Athenians
had
made
the
pictures
of
the
two
tyrants
,
Harmodius
and
Aristogiton
.
This
was
a
quicke
answeare
and
spoken
in
anger
,
which
notwithstanding
so
stucke
in
the
minde
of
the
tyrant
,
that
hee
could
never
bee
appeased
but
with
the
life
of
him
that
vttered
it
.
Which
verefieth
the
saying
of
Quintillian
,
concerning
these
bitter
and
cholericke
natures
,
that
they
had
rather
loose
their
lives
,
then
a
bitter
gird
.
The
Philosopher
Zenon
beeing
desired
by
the
same
man
,
to
give
him
in
marriage
his
two
faire
daughters
;
answered
,
that
he
had
rather
see
them
both
deade
,
then
matched
with
a
tyrant
:
whereupon
it
ensued
within
a
while
after
,
hee
beeing
mooved
with
the
refusall
,
and
thinking
himselfe
injured
in
no
small
measure
,
commaunded
to
kill
them
both
,
and
to
carie
their
bodies
into
their
father
house
,
to
teach
him
to
be
more
temperate
in
his
words
,
considering
what
mischiefe
may
happen
to
a
cholericke
man
,
and
the
daunger
that
ensueth
of
a
worde
spoken
at
all
adventures
.
Tullie
himselfe
,
Enguerrand
de
Marigny
,
who
had
ruled
Philip
the
fayre
,
The
Earle
of
S.
Paul
,
The
Earle
of
S.
Paul.
Constable
of
Fraunce
vnder
Lewes
the
xj
.
(
as
Philip
de
Comins
reporteth
)
was
the
sooner
brought
to
his
ende
,
beeing
apprehended
by
the
King
who
beheaded
him
at
Paris
,
for
that
in
his
anger
he
had
given
the
lie
to
a
gentleman
of
the
Duke
of
Burgundies
house
,
for
the
which
cause
the
saide
gentleman
never
left
him
,
till
he
had
delivered
him
into
the
Kings
hands
.
The
Duke
of
Nemours
(
whose
memorie
deserveth
to
be
sounded
with
the
trumpe
of
eternitie
,
Likewise
Asahel
(
as
is
mentioned
in
the
second
booke
of
Samuel
)
was
slaine
after
the
victorie
,
Who
can
remember
all
the
great
and
bewtifull
houses
,
[
15
](A05363-e21840-b)
15
Choler
the
destruction
of
all
things
.
Examples
.
1.
Abimelech
Iudg.
9.45
.
the
faire
and
stately
citties
,
the
rich
and
fertile
countries
which
have
beene
overthrowne
and
turned
topseturve
,
with
this
cursed
and
abominable
affection
?
Abimelech
in
his
wrath
having
rased
the
citie
Sichem
,
was
not
content
therewith
,
but
would
sow
salt
in
all
the
territories
thereof
,
to
the
ende
to
make
it
vnfruitfull
for
ever
.
[
2
](A05363-e21890-b)
2
Those
of
Socoth
,
&
Phanuel
.
Iud.
8.16
,
17.3
.
The
cittie
of
Millayne
destroied
by
the
Emperor
Fredericke
.
Gedeon
handled
the
inhabitants
of
Socoth
and
Phanuel
,
almost
after
the
same
manner
:
for
that
they
refused
to
give
him
and
his
armie
bread
,
when
he
pursued
Zeba
and
Zalmunna
.
In
the
time
of
the
Emperour
Fredericke
Barbarossa
the
citie
of
Millayn
was
wholly
destroied
,
and
pitifully
consumed
by
fire
,
for
that
some
of
the
citizens
in
despight
of
the
Imperiall
maiestie
,
had
caused
the
Empresse
to
ride
vpon
an
olde
moyle
,
with
her
face
toward
the
taile
,
which
she
held
in
her
hand
in
steade
of
a
bridle
,
carying
her
through
the
streets
with
great
scorne
of
the
beholders
,
vsing
withall
many
insolent
and
outragious
wordes
.
Which
they
paide
for
afterwarde
with
the
destruction
of
their
whole
Cittie
.
The
inhabitants
of
the
towne
of
Dinan
(
which
is
a
village
situated
vpon
the
river
of
Meuse
,
[
4
](A05363-e22020-b)
4
Dinan
destroied
by
the
Duke
of
Burgundie
.
and
vnder
the
iurisdiction
of
the
Bishop
of
Liege
,
transported
with
a
deadly
and
mortall
hatred
they
bare
towards
the
Duke
,
made
a
picture
as
like
him
as
was
possible
,
dressed
and
adorned
with
his
armes
,
and
carried
it
to
Bovines
which
was
not
farre
off
,
where
in
derision
of
the
foresaid
Prince
,
they
drewe
it
through
a
most
filthie
and
stinking
ditch
:
and
then
laying
it
vpon
a
banke
,
saide
to
those
of
Bovines
with
great
bitternesse
of
heart
;
Behold
the
throne
of
your
drunken
Duke
.
Some
of
the
wiser
and
more
temperate
sort
,
being
greatly
displeased
herewith
,
foreseeing
the
great
mischiefe
that
might
ensue
,
if
they
were
not
reconciled
to
the
Duke
,
wrote
vnto
them
in
most
loving
manner
,
to
exhort
them
thereto
.
But
they
beeing
overcome
with
choler
and
extreme
hatred
,
contrarie
to
all
equitie
and
reason
,
killed
the
messenger
,
a
thing
not
heard
of
among
the
most
barbarous
nations
of
the
earth
.
Nay
they
proceeded
farther
,
for
the
citizens
of
Bovines
considering
that
by
reason
of
their
neighbourhoode
,
the
mischiefes
and
calamities
of
warre
might
fortune
likewise
to
reach
to
their
citie
,
persisted
still
in
solliciting
of
them
:
and
to
this
ende
,
sent
a
little
childe
vnto
them
with
letters
full
of
amiable
and
friendly
perswasions
,
to
induce
them
to
reconcile
them selves
to
the
Duke
;
but
they
tooke
the
infant
and
like
Lyons
and
woolfes
enraged
with
furie
,
tare
him
in
pieces
.
Whereby
we
may
evidently
see
,
that
the
nature
of
this
passion
is
to
make
men
void
of
all
humanitie
,
and
to
make
them
mount
,
as
it
were
,
by
degrees
,
from
crueltie
to
crueltie
,
till
they
come
to
the
height
of
all
impietie
,
and
that
God
seeing
the
fulnesse
of
their
sinne
,
might
make
the
blood
they
have
shed
to
be
powred
on
their
heades
.
Which
thing
happened
to
those
poore
men
of
Dinan
,
for
the
Duke
caused
them
to
be
thrown
by
couples
into
the
river
,
then
rased
and
spoyled
their
citie
,
[
5
](A05363-e22080-b)
5
The
inhabitants
of
Arras
destroied
by
the
King
of
France
.
that
within
three
daies
after
it
was
so
defaced
,
that
a
man
coulde
hardly
say
,
that
this
was
Dinan
.
The
condition
and
estate
of
those
of
Arras
,
was
not
much
better
,
who
were
besieged
by
King
Lewes
,
for
that
during
the
siege
some
cholericke
and
hastie
persons
among
them
,
in
despight
and
mockage
of
the
French
men
,
hanged
their
armes
vpon
a
paire
of
gallowes
over
the
walles
,
where
at
the
King
,
the
Princes
,
and
the
whole
armie
tooke
such
indignation
,
that
after
the
taking
of
the
cittie
and
the
execution
of
the
principall
rebels
,
they
rased
the
walles
thereof
,
drave
out
the
inhabitants
,
who
were
hanged
in
every
corner
of
the
land
as
rogues
and
runnagates
.
And
hath
not
the
like
happened
to
the
citie
of
Burdeux
in
ourage
,
[
6
](A05363-e22150-b)
6
Burdeux
.
for
murthering
the
Kings
Lievetenant
?
was
it
not
sacked
by
the
garrisons
that
were
sent
thither
,
their
priviledges
and
charters
cancelled
,
their
goods
confiscate
,
their
liberties
spoiled
,
and
their
fidelitie
alwaies
after
greatly
suspected
?
And
it
was
a
happie
turne
for
them
,
that
the
King
was
more
moderate
in
punishing
,
then
they
were
in
offending
.
For
there
have
beene
great
and
mightie
cities
sacked
and
spoiled
for
lesser
offences
then
this
,
[
7
](A05363-e22160-b)
7
Alexandria
.
as
Alexandria
,
where
the
Emperour
Caracalla
caused
the
youth
of
the
citie
to
be
cut
in
pieces
,
for
that
some
of
them
had
spoken
evill
of
his
complection
and
portraiture
of
bodie
.
Howe
often
hath
the
citie
of
Gaunt
beene
destroied
,
[
8
](A05363-e22210-b)
8
Gaunt
.
by
reason
of
the
hastie
and
froward
conditions
of
some
(
by
whom
the
rest
of
the
common
sort
who
doe
not
consider
things
to
come
,
and
little
or
nothing
that
which
is
present
,
and
therefore
are
easilie
drawne
after
)
vnder
pretext
and
colour
of
a
kinde
of
zeale
they
have
to
the
common
wealth
,
and
a
desire
to
defende
the
liberties
and
priviledges
of
their
countrie
,
opposing
themselves
against
the
disordinate
and
vnbridled
affections
of
their
Princes
,
though
in
deede
the
authors
of
these
rebellious
tumults
were
stirred
therevnto
,
through
an
ambitious
desire
of
rule
,
and
by
this
meanes
would
have
brought
in
a
farre
more
insupportable
tyrannie
,
then
that
they
before
reiected
?
One
Iames
and
Philip
de
Arteville
two
artificers
,
were
the
cause
of
the
destruction
of
above
200000
,
as
Frossart
reporteth
,
which
thing
as
also
many
other
of
like
sort
ought
diligently
to
be
observed
,
to
the
end
wee
may
learn
therby
to
eschew
this
dangerous
&
dreadfull
passion
:
and
may
labour
to
possesse
quiet
and
peaceable
minds
,
considering
the
mischiefes
that
ensue
of
these
tumultuous
and
troublesome
motions
.
The
second
meditations
of
a
mans
heart
,
[
16
](A05363-e22260-b)
16
Choler
wil
not
suffer
a
man
wisely
to
consider
of
that
hee
hath
to
do
,
nor
wil
not
suffer
him
to
follow
any
good
counsel
.
(
according
to
the
old
greeke
proverbe
)
are
alwaies
the
best
and
the
soundest
.
For
time
doth
not
ripen
the
fruits
of
the
earth
alone
,
but
likewise
our
counsels
and
cogitations
:
and
therefore
as
the
fruit
is
long
on
the
tree
before
it
can
be
gathered
,
so
must
our
deliberations
and
counsels
be
in
our
minds
,
before
they
be
vttered
.
Otherwise
we
must
thinke
of
them
,
as
of
the
youngling
that
is
borne
before
the
time
:
and
such
are
the
counsels
vsually
of
a
hastie
headed
man
,
and
therefore
David
saith
,
S.
Basil
compareth
these
angrie
and
peevish
persons
to
sottish
drunkardes
,
for
that
both
of
them
being
void
of
reason
,
are
not
capable
of
any
good
instruction
.
Speake
vnto
them
gently
,
they
doe
not
regard
it
:
reproove
them
roughly
,
they
are
the
more
exasperated
and
become
more
wilfull
.
Which
wise
men
in
former
ages
wisely
observed
,
and
therefore
willed
to
let
them
alone
,
vntil
their
furie
was
overpassed
.
For
as
many
medicines
do
litle
profit
,
if
they
be
not
applied
after
the
fitte
be
ended
,
so
can
we
not
comprehend
any
reason
,
if
with
these
tumultuous
and
troublesome
motions
our
mindes
be
molested
and
vexed
.
Now
let
vs
consider
what
a
fearefull
thing
it
is
,
It
is
a
dangerous
mischiefe
,
Tytus
the
Romane
Emperour
,
beeing
admonished
by
his
friendes
that
it
was
a
dishonour
vnto
him
,
to
promise
to
everie
man
so
lightly
that
demanded
any
thing
of
him
,
without
considering
first
of
the
demand
,
and
afterward
of
the
meanes
he
had
to
accomplish
his
promise
,
made
an
answer
worthie
of
everlasting
commendation
;
and
that
was
this
:
That
no
man
ought
to
be
admitted
to
the
presence
of
the
Prince
,
and
sent
away
vnsatisfied
,
no
more
then
from
the
presence
of
God
,
in
the
contemplation
of
whose
goodnes
consisteth
all
ioy
and
comfort
.
For
there
is
nothing
wherein
he
ought
more
to
resemble
God
.
For
God
is
full
of
mercie
,
patience
,
and
long
suffering
,
and
readie
to
heare
all
that
call
vpon
him
faithfully
;
yea
and
that
,
when
as
we
have
most
grievously
offended
him
.
And
if
he
chastise
vs
at
any
time
,
it
is
done
with
great
mercie
and
clemencie
.
For
though
he
be
angrie
yet
he
never
forgetteth
his
mercie
:
He
must
neither
have
gall
nor
sting
,
but
be
like
herein
to
the
master
Bee
,
considering
that
(
as
the
wise
man
saith
)
there
is
no
stronger
bulwarke
to
defend
his
throne
,
and
to
maintaine
his
authoritie
,
then
iustice
and
clemencie
.
For
it
was
neuer
seene
,
that
subiects
were
so
long
kept
in
awe
by
rigorous
and
cruell
handling
,
as
by
milde
and
gentle
dealing
,
which
haue
alwaies
gotten
the
hearts
of
the
people
.
And
by
this
meanes
wise
and
prudent
princes
haue
made
all
their
subiects
a
most
strong
gard
to
keepe
their
bodies
.
Yea
,
the
very
Tyranous
themselues
haue
thought
this
to
be
the
onely
safe
and
sure
way
to
liue
in
peace
and
securitie
.
[
2
](A05363-e22430-b)
2
booke
of
pietie
.
For
Seneea
reporteth
that
Nero
refused
to
signe
the
sentence
of
death
,
which
the
Senate
had
giuen
against
a
notorious
offender
,
and
that
thrise
together
,
and
at
last
seeing
him selfe
so
instantly
vrged
thereto
,
to
the
end
he
would
be
thought
a
mercifull
and
pitifull
prince
,
wished
he
had
neuer
learned
to
write
:
knowing
full
well
,
that
clemencie
is
the
principall
vertue
which
maketh
a
king
to
be
loued
and
honoured
:
and
if
they
haue
any
vices
and
imperfections
,
by
this
meanes
they
are
in
a
manner
hidden
and
nothing
at
all
perceiued
,
or
at
the
least
more
easily
borne
withall
,
[
2
](A05363-e22460-b)
2
booke
of
Sam.
Plutarch
in
his
liues
.
as
we
may
easily
see
in
the
examples
of
David
and
Caesar
:
for
vnder
this
cloake
,
the
murther
of
the
one
,
and
the
ambitious
desire
of
the
other
was
so
couered
,
that
notwithstanding
both
these
faults
,
they
were
accounted
the
most
mercifull
and
gracious
princes
that
euer
were
.
Iulian
the
Apostata
played
the
same
part
:
When
as
Athenodorus
that
great
Philosopher
and
master
to
Augustus
Cesar
would
needs
take
his
leaue
of
the
Court
,
Greeke
Alphabet
on
your
fingers
ends
,
and
by
that
time
reason
shall
be
able
to
teach
you
what
to
doe
.
Whereby
we
are
admonished
,
that
temperance
is
the
most
excellent
vertue
of
all
others
.
Pericles
in
like
maner
being
ready
to
die
,
hearing
his
friends
that
were
about
him
,
speake
of
his
worthy
and
memorable
actes
,
some
remembring
his
notable
victories
and
great
spoiles
gotten
of
his
enemies
,
others
his
prudence
and
dexterity
in
managing
the
affaires
of
the
common
wealth
,
some
his
eloquence
in
perswading
or
disswading
whatsoeuer
he
liked
,
others
his
magnifical
&
sumptuous
buildings
,
the
wise
&
discrete
gouernment
of
his
house
,
others
also
commending
otherthings
:
What
?
(
saith
he
)
and
say
you
nothing
of
this
,
that
Ineuer
caused
any
man
to
weare
any
mourning
garment
by
my
meanes
?
giuing
vs
thereby
to
vnderstand
,
that
he
neuer
was
an
occasion
of
any
mans
sorowing
all
his
gouernment
,
&
withall
that
clemencie
is
the
most
excellent
vertue
of
all
other
in
a
prince
.
S.
Paul
saith
,
that
they
be
the
ministers
of
God
for
the
confort
&
good
of
his
people
:
and
if
they
cause
any
to
feare
them
,
they
should
be
such
as
are
euil
and
not
the
good
:
And
among
other
things
he
must
be
very
careful
,
Alexander
Phereus
,
who
understanding
that
there
should
be
tragedies
plaid
before
them
,
departed
forthwith
from
the
Theater
,
fearing
they
should
take
compassion
of
those
miseries
which
should
be
represented
by
the
actors
:
nor
those
also
,
who
take
a
pleasure
to
inuent
new
&
exquisite
punishments
,
as
did
C.
Caligula
,
who
put
to
death
his
senators
&
such
as
displeased
him
,
by
pricking
them
with
sharp
penkniues
,
to
the
end
(
said
he
)
they
mayfeele
death
.
As
also
Nero
,
who
reioyced
to
see
Rome
on
fire
,
&
all
things
els
in
the
world
to
be
spoiled
.
And
likewise
Vitellius
,
who
not
long
after
the
battell
that
he
had
with
Otho
,
smelling
the
stinking
sauor
of
the
dead
bodies
which
were
slain
in
that
fight
,
said
to
his
frends
that
were
about
him
,
that
the
death
of
those
citizens
was
as
a
sweet
smell
in
his
nostrels
.
Wherein
he
shewed
himself
rather
to
haue
a
wolvish
nature
,
who
take
pleasure
in
the
sight
of
dead
carkases
then
of
a
man
which
is
borne
to
be
merciful
&
sul
of
humanity
.
It
is
surely
a
glorious
thing
to
be
accounted
pitifull
,
as
was
the
Emperour
Antonin
,
and
Lewis
the
sonne
of
Charlemaine
:
Or
father
of
the
people
,
as
was
Augustus
and
Lewis
the
12
king
of
France
:
Ora
preseruer
of
the
country
,
as
was
Hercules
and
T.
Flaminius
:
Or
good
,
as
was
Traian
:
or
iust
,
as
was
Ariflides
:
or
a
peacemaker
,
as
was
Salomon
.
These
are
the
true
titles
,
names
and
commendations
giuen
to
God
,
which
he
liketh
,
and
such
as
are
as
great
as
may
be
.
Iulius
Cesar
after
the
victory
had
at
Pharsalia
,
when
as
his
enemies
letters
were
brought
vnto
him
.
The
like
is
reported
of
Lewis
the
12.
who
vnderstanding
of
the
death
of
Charles
the
8.
by
reason
whereof
(
for
that
hee
was
neerest
of
blood
)
he
was
to
succeede
in
the
kingdome
,
forthwith
kneeled
downe
and
humbly
thanked
God
for
so
great
mercy
bestowed
vpon
him
,
and
withall
desired
three
things
of
God
,
the
one
of
them
was
this
,
that
he
might
neuer
remember
the
iniuries
offered
him
by
his
enemies
.
Wherein
both
he
and
the
princes
afore
named
deserue
greater
commendation
,
then
for
any
victory
or
conquest
obtained
of
their
enimies
.
For
there
is
not
a
more
noble
or
heroicall
mind
,
then
that
which
valiantly
ouercommeth
his
owne
passions
&
affections
,
nor
more
beautifull
monuments
,
then
such
as
we
erect
of
our selues
,
nor
more
magnificall
&
sumptuous
triumphes
,
then
when
we
cause
our
flesh
and
concupiscences
to
be
led
before
in
chaines
,
as
it
were
,
slaues
and
captiues
.
Let
vs
conclude
then
,
S.
Augustine
saith
)
there
is
no
greater
or
more
dangerous
crueltie
then
such
kind
of
pity
&
clemencie
.
It
is
a
miserable
thing
(
as
said
the
senatour
Frontus
)
to
liue
vnder
such
a
prince
,
which
will
not
sometime
remit
the
rigour
of
his
lawes
:
so
is
it
a
more
wretched
life
to
liue
in
that
cuntry
where
all
things
are
lawfull
,
and
where
through
a
pusillanimitie
and
carelesnesse
of
minde
,
things
both
against
law
and
reason
are
easily
remitted
.
Charillus
a
Lacedemonian
hearing
one
praise
a
king
for
his
compassion
&
pity
towards
all
men
:
how
(
saith
he
)
is
it
possible
he
should
be
good
,
seeing
he
is
mercifull
to
all
?
Princes
ought
to
follow
the
example
of
God
himselfe
,
&
to
gouern
their
subiects
as
he
ruleth
his
people
:
whose
gouernment
David
hath
notably
described
in
the
18
Psalme
:
&
thus
speaketh
vnto
God
,
With
the
godly
thou
wilt
shew
thy selfe
godly
:
with
the
vpright
man
thou
wilt
shew
thy selfe
vpright
:
with
the
pure
thou
wilt
shew
thy selfe
pure
,
&
with
the
froward
thou
wilt
shew
thy selfe
froward
:
thou
wilt
saue
the
poorepeople
,
&
wilt
cast
down
the
proud
lookes
.
Being
notwithstanding
alwaies
more
enclined
to
pity
then
to
seuerity
&
entising
as
it
were
men
to
reforme
their
liues
by
his
long
suffering
,
rather
then
to
constraine
them
by
violence
or
by
threatnings
.
For
incision
&
searing
are
alwaies
the
last
&
extreame
remedies
which
are
vsed
,
The
ancient
Iewes
vsed
a
most
laudable
&
commendable
custom
in
their
iudgements
.
For
if
there
were
controuersies
of
inheritances
,
moueables
,
or
any
other
temporall
goods
,
they
made
an
end
of
the
matter
forthwith
assoon
as
they
had
heard
them
:
so
did
they
likewise
in
criminall
causes
,
when
as
it
appeared
by
euidence
that
the
party
accused
was
not
guilty
:
but
if
he
were
guilty
,
then
would
they
delay
the
time
3
or
4
daies
before
they
would
giue
sentence
,
though
the
fault
were
apparant
.
Declaring
therby
how
deare
mens
liues
ought
to
be
vnto
vs
,
&
how
sorowful
we
ought
to
be
,
when
as
by
reason
of
their
wickednes
,
they
constrain
vs
to
cut
them
off
,
the
better
to
preserue
the
state
and
quietnes
of
the
common
wealth
.
I
am
not
ignorant
,
that
some
delight
to
shew
themselues
maruelous
hote
in
reprouing
other
mens
faults
,
and
wil
not
only
excuse
this
their
heate
,
but
also
commend
it
as
a
great
&
noble
vertue
,
attributing
therto
the
name
efzeale
,
&
blaming
al
such
as
wil
not
proceed
with
like
bitternes
.
For
that
(
say
they
)
through
their
dissimulation
,
they
do
as
it
were
,
flatter
the
wicked
in
their
naughtines
.
Which
saying
seemeth
to
cary
a
good
shew
.
Notwithstanding
it
is
certen
,
that
vnder
this
colour
many
couer
sundry
disordinate
and
lawlesse
affections
:
&
the
greatest
number
are
more
severe
censurours
of
vice
in
others
,
then
in
themselues
.
We
haue
now
plentifully
discoursed
of
the
effects
of
choler
,
let
vs
now
speak
of
the
principall
causes
wherof
it
is
engendred
:
for
these
being
well
vnderstood
,
it
shal
be
more
easie
to
avoid
it
.
Pride
is
the
principall
cause
&
that
which
maketh
vs
most
often
to
fall
into
this
peeuish
and
froward
humour
.
The
second
part
discourseth
of
the
principall
causes
of
anger
,
the
first
whereof
is
pride
.
Dan.
3.13
.
For
we
neuer
see
an
angry
man
,
but
he
is
proud
,
disdainfull
,
and
very
prone
to
frowardnes
,
assoone
as
we
offend
him
and
the
reason
is
,
for
that
he
thinketh
he
is
contemned
,
or
not
so
honoured
as
he
desireth
.
What
was
the
cause
that
so
incensed
Nabuchadnezzar
,
as
that
in
his
rage
he
commanded
to
cast
the
3
yong
men
into
the
fornace
,
for
that
they
refused
to
worship
his
image
?
was
it
not
his
proud
and
cruel
heart
,
which
desired
excessiue
honor
,
and
a
reuerence
due
vnto
God
himself
,
&
could
not
indure
to
be
denied
thereof
with
any
reason
whatsoeuer
?
Philip
Commins
remembring
the
causes
that
bred
the
ouerthrow
of
Charles
Duke
of
Burgundy
saith
,
that
the
principal
desire
he
had
,
was
to
be
equall
in
glory
with
the
potentates
of
old
time
:
which
made
him
ready
to
fall
out
with
his
neighbors
,
and
to
pick
quarrels
for
light
causes
,
and
that
with
those
,
who
knew
better
to
manage
their
actions
then
he
did
.
If
then
it
be
so
,
that
anger
is
ingendred
of
pride
,
Christ
Iesus
himselfe
&
his
Apostles
so
lightly
regarded
the
iniuries
&
wrongs
offered
them
of
their
enemies
:
&
that
liuing
in
so
great
contempt
in
this
world
,
being
nothing
but
a
byword
to
the
wicked
,
And
to
the
end
that
we
should
not
thinke
that
these
were
especiall
and
singular
graces
giuen
alone
of
God
vnto
those
elect
&
choice
persons
,
we
may
find
many
among
the
Philosophers
,
who
being
humble
&
modest
minded
,
had
almost
as
great
patience
.
in
the
life
of
Socrates
.
Socrates
never
changed
countenance
for
any
wrong
whatsoever
was
offered
him
:
in
such
sort
that
by
seeing
him
,
it
could
not
be
discerned
whether
he
had
occasion
to
be
merrie
or
sad
;
in
so
much
as
at
home
and
abroad
,
in
health
and
in
sicknes
,
in
libertie
and
in
prison
,
he
was
alwaies
the
same
man
without
alteration
.
in
his
discourse
of
anger
.
Diogenes
being
scoffed
at
for
his
rusticall
and
vncivil
behaviour
:
Say
what
you
wil
(
saith
he
)
it
mooveth
me
not
at
all
:
thereby
shewing
with
great
gravitie
,
the
vertue
and
constancie
of
his
minde
,
and
that
it
is
a
difficult
matter
to
make
a
true
Philosopher
angrie
,
who
feeleth
no
more
the
iniuries
offered
him
,
then
a
dead
man
feeleth
the
prickings
of
a
launce
or
sword
.
For
the
presumptuous
and
hauty
spirit
is
dead
in
him
,
which
maketh
men
feele
,
and
that
so
quicklie
,
every
little
wrong
that
is
offered
them
.
[
14
](A05363-e23560-b)
14
booke
.
chap.
26.
of
his
historie
.
Elian
reporteth
that
a
certaine
man
being
outragiously
misvsed
with
contemptuous
and
reprochfull
speeches
,
and
that
in
the
presence
of
a
great
many
,
carried
notwithstanding
such
a
ioyful
&
assured
countenance
,
that
he
was
no
more
moved
therwith
than
a
rock
against
which
the
waves
of
the
sea
beat
continually
Plato
endured
many
wrongs
in
the
court
of
Dionysius
the
tyrant
,
in
the
life
of
Dionysius
.
as
well
of
himselfe
(
who
having
a
barbarous
spirit
,
vsed
often
to
insult
over
him
with
proud
and
arrogant
speeches
)
as
also
of
his
other
Courtiers
and
flattering
parasites
,
who
could
not
endure
the
excellent
knowledge
and
wonderfull
graces
that
were
in
this
Philosopher
,
and
yet
wee
cannot
reade
that
ever
he
was
once
mooved
one
iotte
at
all
with
them
for
it
,
nor
yet
was
wearie
of
his
house
,
so
long
as
he
had
any
hope
to
profit
them
in
his
wisdome
.
in
his
2.
booke
in
the
life
of
Aristip
.
Aristippus
put
vp
greater
wrong
at
this
tyrants
hand
.
For
he
contrarying
and
opposing
him selfe
sometimes
against
his
vnbridled
affections
,
seeking
to
represse
them
by
sundrie
good
and
philosophicall
perswasions
,
did
the
more
incense
this
barbarous
tyrant
,
who
like
a
yong
colt
at
the
first
handling
refusing
both
bit
and
bridle
,
or
any
meanes
that
may
tame
him
,
began
to
vse
him
more
extremely
then
before
;
which
did
notwithstanding
in
no
whit
stirre
the
philosopher
,
but
with
great
modestie
mildly
answered
him
in
this
manner
:
That
if
fishers
were
contented
almost
to
drowne
themselves
,
to
catch
little
fishes
;
he
ought
not
to
sticke
to
wette
him selfe
to
catch
great
salmons
.
I
would
to
God
,
that
we
(
who
are
Christians
,
and
doe
bragge
to
our
great
shame
,
of
our
knowledge
of
good
and
evill
,
&
vaunt
of
a
better
hope
of
the
life
to
come
,
them
had
these
poore
paynims
)
would
imitate
them
in
their
vertues
,
in
the
love
,
in
the
studie
and
practise
of
these
glorious
actions
which
we
so
greatly
commend
in
them
,
and
so
often
repeat
to
their
great
glorie
,
and
no
small
infamie
to
our selves
.
How
many
shall
we
find
informer
ages
who
did
most
notably
resist
the
iniuries
offered
them
?
But
wee
are
so
froward
,
that
is
to
say
,
so
base
of
heart
,
and
yet
so
proudly
conceited
and
puffed
vp
with
a
vaine
opinion
of
our selves
,
often
times
without
cause
,
and
for
the
most
part
for
indifferent
things
,
as
riches
,
strength
,
beautie
,
gentrie
,
and
reputation
;
we
presume
,
I
say
,
so
farre
beyond
measure
,
for
these
and
the
like
transitorie
things
,
that
we
are
not
so
soone
stirred
,
but
we
will
stirre
against
King
and
Councell
,
high
and
lowe
,
and
minister
sufficient
matter
to
Poets
to
make
newe
Tragedies
.
But
peradventure
some
man
wil
say
,
that
the
reason
why
these
Philosophers
did
so
patiently
beare
these
wrongs
which
were
offered
them
,
was
,
for
that
they
wanted
abilitie
to
revenge
them selves
.
Whereto
I
will
not
answer
,
that
by
reason
of
their
great
knowledge
and
eloquence
,
they
might
have
left
the
memoriall
of
their
friends
by
their
writings
eternised
forever
,
and
have
defamed
their
enemies
to
all
posterities
,
which
in
my
conceit
is
the
greatest
revenge
that
may
be
.
But
I
say
that
not
onely
these
pore
paynims
were
lowly
and
patient
,
but
even
mightie
Princes
have
imitated
or
rather
surpassed
them
,
as
Antigonus
who
being
in
his
tent
and
hearing
his
souldiours
speake
evill
of
him
,
in
his
Apoth.
went
forth
and
bade
them
goe
further
off
,
that
he
might
not
heare
them
.
We
need
not
demand
here
what
he
might
iustly
have
done
,
nor
what
they
deserved
,
nor
yet
what
many
of
our
Captaines
would
haue
done
in
the
like
case
;
but
rather
let
vs
consider
the
example
of
this
mild
Prince
,
&
studie
to
follow
him
,
and
to
reproove
our selves
as
often
as
we
are
prone
to
anger
,
&
ready
to
revenge
every
wrong
that
is
offered
vs
,
seeing
we
are
slowe
ynough
to
recompence
any
pleasure
that
is
done
vnto
vs
.
The
same
Antigonus
while
he
was
besieging
a
citie
,
hard
some
of
the
besieged
mocke
him
,
for
that
he
had
a
deformed
countenance
:
while
for
the
present
he
answered
nothing
but
this
:
that
in
his
owne
conceit
hee
was
faire
ynough
.
But
not
long
after
,
having
gotten
the
citie
,
hee
tooke
also
the
scoffers
,
and
to
chastise
them
for
their
faults
hee
sold
them
as
slaves
,
and
advised
them
not
to
scorne
him
any
more
,
if
they
did
,
he
would
tel
their
masters
.
Wherein
he
shewed
a
marveilous
moderation
as
well
at
the
present
laughing
at
their
pride
,
Ptolome
one
of
the
successours
of
Alexander
,
in
his
treatise
of
anger
.
being
disposed
to
scoffe
at
a
schoolemaster
,
whome
hee
supposed
to
be
very
vnlearned
,
asked
him
in
iest
who
was
father
to
Peleus
,
as
wee
vse
oftentimes
to
aske
,
who
was
the
father
of
the
foure
sonnes
of
Aymon
.
This
schoolemaster
(
who
was
not
such
a
dolt
as
he
was
taken
for
)
answered
,
that
he
would
tell
him
,
if
it
might
please
him
first
to
tell
who
was
father
to
Lagus
,
covertly
touching
the
basenesse
of
the
house
whereof
the
King
was
descended
.
Whereat
many
gentlemen
which
stoode
by
were
sore
offended
,
crying
out
that
such
audaciousnesse
was
not
tollerable
.
But
the
King
(
who
was
milde
,
and
knewe
himselfe
in
fault
,
for
that
he
had
given
the
first
occasion
of
iesting
)
answered
:
that
if
it
were
an
vnseemely
thing
for
a
King
to
beare
an
iniurie
,
it
was
as
evil
a
thing
for
him
to
offer
a
wrong
.
Tiberius
Caesar
beeing
advertised
that
many
things
were
spoken
in
Rome
,
to
the
dishonour
of
the
Emperour
Augustus
his
father
in
lawe
,
tolde
it
to
his
saide
father
,
and
stirred
him
all
that
might
be
to
give
commaundement
to
search
out
those
backbiters
,
to
the
end
they
might
be
punished
as
they
deserved
.
But
the
good
Emperour
(
who
was
nothing
mooved
with
such
reports
)
answered
very
mildely
,
that
he
would
suffer
them
so
long
as
they
did
but
speake
evill
:
for
in
such
a
free
citie
as
Rome
was
,
mens
tongues
should
be
at
libertie
.
We
may
see
by
these
examples
above
mentioned
,
and
such
like
,
that
a
temperate
and
humble
spirit
was
a
very
familiar
thing
in
olde
time
,
as
well
to
the
great
Monarches
,
as
to
the
poore
Philosophers
,
but
it
was
farre
more
admirable
in
the
one
then
in
the
other
;
for
that
in
the
furie
and
heat
of
warre
they
were
so
milde
,
and
alwaies
ruled
by
reason
,
though
the
sworde
were
in
their
handes
,
which
surely
proceeded
of
a
maruelous
modestie
which
was
in
them
ouer
there
is
in
vs
.
For
though
they
surpassed
vs
in
wisdom
,
and
in
al
kind
of
vertue
,
notwithstanding
we
exceede
them
in
an
opinion
of
our selues
,
which
is
so
exceeding
,
that
we
imagine
there
is
no
honour
,
dignitie
or
reward
,
which
in
our
conceit
we
haue
not
well
deserued
.
Whereof
it
proceedeth
,
that
when
we
are
not
so
honored
as
we
desire
,
or
when
any
discommend
that
in
vs
which
we
esteeme
highly
of
,
we
fret
and
fume
like
a
pedlar
that
heareth
his
wares
dispraised
.
And
that
this
pride
is
the
principall
cause
,
that
maketh
vs
so
froward
,
it
euidently
appeareth
in
that
we
are
soone
appeased
,
if
he
who
hath
offended
vs
,
will
once
submit
himselfe
vnto
vs
,
and
excuse
himselfe
,
shewing
vs
that
he
did
it
not
of
any
vnreverent
regard
he
had
of
vs
,
or
of
contempt
:
but
for
want
of
discretion
,
good
counsell
,
through
frailenesse
,
or
otherwise
.
And
therefore
I
aduise
those
,
who
are
so
prone
to
anger
,
(
the
better
to
represse
their
rage
)
to
haue
alwaies
such
imaginations
in
their
heads
,
and
to
force
themselues
to
excuse
the
faults
which
are
committed
against
them
,
attributing
them
(
if
they
be
enemies
)
to
their
want
of
discretion
,
if
they
be
frends
to
their
familiaritie
,
if
seruants
to
their
rudenesse
,
and
so
likewise
of
others
.
For
there
is
nothing
(
as
I
haue
said
before
)
that
doth
more
vexe
vs
,
then
when
we
imagine
we
are
contemned
and
despised
of
others
.
The
second
cause
is
selfe-loue
,
To
remedie
this
mischiefe
,
[
5
](A05363-e24040-b)
5
The
Patriarches
.
None
of
the
Patriarches
euer
found
fault
with
their
wine
,
that
it
was
not
sweet
enough
:
for
they
were
content
with
a
litle
water
to
quench
their
thirst
.
[
6
](A05363-e24050-b)
6
Elias
.
Elias
neuer
complained
that
his
hors
went
not
easily
:
for
he
vsed
alwaies
to
trauell
on
foot
.
Neither
yet
S.
Iohn
,
that
he
was
not
clothed
in
silks
&
veluets
richly
trimmed
with
gold
lace
:
for
though
he
were
of
a
good
house
,
yet
was
he
content
to
go
meanly
apparelled
,
and
to
cloath
himselfe
with
a
coat
made
of
camels
haire
.
[
7
](A05363-e24080-b)
7
The
Apostles
.
The
Apostles
being
sent
to
preach
the
gospell
through
out
all
the
world
,
neuer
dispraised
the
diet
they
found
in
any
mans
house
that
receiued
them
:
for
they
had
bene
vsed
to
coorse
bread
and
broiled
fish
,
&
were
well
acquainted
with
hunger
and
thirst
.
[
8
](A05363-e24100-b)
8
Christ
Iesus
Christ
Iesus
himselfe
the
onely
Sonne
of
God
,
and
Lord
of
all
creatures
,
liuing
here
in
this
world
,
was
neuer
angry
for
that
he
was
not
curiously
serued
,
or
that
his
Apostles
did
not
runne
till
they
sweat
to
fetch
him
forthwith
that
he
demanded
,
but
with
great
humility
debased
himselfe
so
low
,
as
to
serue
them
&
to
wash
their
feet
,
as
the
most
inferiour
person
among
them
.
The
best
meanes
,
then
to
correct
the
greatest
nomber
of
our
cholerick
passions
,
is
to
giue
our selues
to
a
frugall
and
sparing
life
,
A
confirmation
of
that
which
went
before
by
the
example
of
the
heathen
,
especially
Socrates
.
Looke
the
book
.
fol.
219.
&
to
desire
nothing
but
that
which
is
holsome
for
the
health
of
our
bodies
,
as
did
the
Lacedemonians
,
&
those
excellent
Philosophers
among
the
Grecians
.
It
is
reported
of
Socrates
,
that
he
going
into
the
market
at
Athens
,
&
seeing
the
people
buying
some
one
thing
&
some
an
other
,
began
to
thanke
God
,
not
for
that
he
had
enough
of
whatsoeuer
was
to
be
sold
there
,
but
for
that
he
could
well
spare
that
which
others
so
egerly
bought
.
If
we
had
as
contented
mindes
as
had
this
Philosopher
,
out
of
doubt
humilitie
would
be
far
greater
then
it
is
,
&
we
would
be
no
more
moued
with
the
scouldings
of
some
ftoward
Xantippes
,
then
with
the
noise
of
cackling
hennes
.
If
we
had
once
bidden
the
world
adue
,
S.
Paul
)
hauing
all
temporall
blessings
we
would
as
litle
regard
them
,
as
if
we
had
them
not
:
if
also
following
his
example
,
we
would
count
althings
as
dung
that
our
flesh
wisheth
&
desireth
:
if
as
he
and
the
rest
of
the
Apostles
,
we
would
indifferently
learn
to
beare
travel
&
rest
,
pouertie
&
plentie
:
if
all
our
conuersation
were
in
the
heauens
vntil
we
be
raised
vp
with
Christ
Iesus
,
we
would
not
seek
or
wish
after
any
thing
,
but
that
which
is
heauenvly
.
If
Christ
liuing
in
vs
,
&
we
in
him
,
we
be
clothed
with
innocencie
&
lowly
affections
,
making
no
account
of
our
fleshly
&
carnall
desires
,
if
we
haue
the
bowels
of
compassion
,
patience
&
pity
,
if
we
earnestly
renounce
al
impietie
&
foolish
affections
of
this
world
,
if
by
our
baptisme
we
haue
bin
truly
washed
,
&
died
with
Christ
Iesus
,
if
we
haue
no
other
delite
but
in
his
crosse
,
&
that
in
reioicing
we
consider
that
his
vertue
hath
healed
our
infirmities
,
&
that
tribulations
breed
patience
,
&
patience
the
means
to
make
vs
trie
the
goodnes
of
our
god
,
&
the
great
care
he
hath
of
vs
,
&
this
proofe
a
most
strong
pillar
to
rest
vpon
,
&
to
sustain
the
hope
we
alwaies
haue
in
him
,
if
we
be
trulie
regenerated
&
gouerned
by
the
spirit
of
God
,
who
is
as
it
were
a
fountain
of
all
meeknes
&
clemencie
:
if
being
the
disciples
&
true
schollers
of
Christ
Iesus
,
we
haue
learned
this
lesson
of
him
to
be
mild
&
humble
hearted
,
if
God
who
is
charitie
it selfe
dwelleth
in
vs
,
&
we
in
him
:
if
as
his
true
and
naturall
sonnes
,
wee
be
peacemakers
;
if
wee
be
as
gentle
as
lambes
,
and
as
readie
to
imitate
the
dove
in
simplicitie
,
as
the
serpent
in
subtiltie
:
if
wee
vnderstand
what
it
is
to
aske
pardon
of
our
sinnes
and
offences
committed
against
God
,
who
will
not
forgive
vs
vnlesse
we
forgive
them
,
who
have
offended
vs
,
out
of
all
question
wee
would
not
be
halfe
so
froward
as
we
are
.
We
are
like
to
a
bowle
,
that
is
fit
to
be
rouled
every
way
,
S.
Paul
saith
)
to
make
a
man
patient
,
milde
,
gentle
,
curteous
,
lowly
,
meeke
,
beleeving
and
bearing
all
things
so
farre
as
is
possible
,
to
the
which
there
is
nothing
more
contrarie
then
anger
?
And
to
conclude
,
who
will
thinke
that
we
have
an
assured
confidence
in
God
,
and
hope
in
his
promises
?
seeing
they
are
vnseparably
ioyned
with
patience
,
and
that
naturally
they
arme
men
against
all
adversitie
,
and
fortifieth
them
not
onely
against
scoffers
and
mockers
,
but
against
all
the
engins
and
subtill
sleits
of
the
devill
and
the
world
.
O
Lord
,
christian
meditation
and
true
confession
of
such
faults
as
most
men
are
culpable
of
in
these
daies
before
God
and
men
,
by
reason
of
their
impatience
.
how
farre
are
we
from
the
perfection
that
thou
requirest
,
beeing
thy
children
and
created
after
thy
image
and
likenesse
,
we
ought
to
resemble
thee
in
some
things
;
but
betweene
vs
and
thee
there
is
so
great
difference
,
and
we
are
so
degenerated
from
the
state
wherein
we
were
created
,
that
we
can
not
be
discerned
that
thou
wert
our
father
,
for
thou
art
merciful
without
ende
,
&
thy
goodnes
endureth
for
ever
to
so
many
as
feare
thee
,
as
saith
the
Prophet
:
&
we
are
cruel
,
fierce
,
vnmerciful
,
&
more
raging
than
the
wolfes
in
the
wildernes
.
Thy
patience
is
so
great
that
it
cannot
be
vanquished
by
the
multitude
of
our
transgressions
,
&
ours
so
litle
,
that
the
smalest
trifle
that
is
,
maketh
vs
to
lose
all
mildnes
.
Thou
art
so
bountifull
,
that
thou
art
content
to
forgiue
ten
thousand
tallents
to
him
that
desireth
thee
but
to
haue
patience
,
and
to
beare
with
him
a
little
:
and
we
are
so
miserable
,
that
we
will
rather
make
a
man
die
in
prison
,
that
oweth
vs
but
a
hundreth
pence
,
doe
he
neuer
so
humbly
intreat
vs
,
then
abate
any
thing
,
or
giue
any
respite
for
paiment
.
Thou
art
slow
to
anger
,
and
easie
to
be
pacified
,
and
thy
wrath
is
soone
at
end
:
but
we
contrariwise
are
quickly
angry
,
and
so
hard
to
be
pacified
,
that
no
satisfaction
will
suffice
vs
.
If
thy
children
,
friends
,
or
enemies
haue
offended
thee
ten
thousand
times
,
and
will
returne
vnto
thee
,
thou
art
readie
to
receiue
them
,
to
embrace
them
,
and
to
forget
all
that
is
past
,
and
that
with
so
greatioy
,
as
thou
doest
any
of
them
,
who
haue
serued
thee
faithfully
all
daies
of
their
liues
▪
but
we
wil
not
looke
at
a
man
that
hath
once
offended
vs
,
nor
meet
him
any
more
that
hath
hurt
vs
neuer
so
little
,
but
if
we
see
him
a
far
of
in
the
streete
,
we
turne
an
other
way
forfeare
we
should
meet
with
him
.
Thou
desirest
not
the
death
of
a
sinner
,
but
rather
that
he
may
repent
and
liue
:
but
we
wish
all
the
mischiefe
that
may
be
to
such
as
haue
offended
vs
.
Thou
forgettest
our
faults
when
wee
confesse
them
,
and
castest
them
behinde
thy
backe
that
they
neuer
come
forth
to
appeare
before
thee
:
but
we
so
imprint
the
wrongs
and
iniuries
in
our
hearts
that
are
offered
vs
,
that
we
neuer
forget
them
.
We
need
but
once
aske
mercie
and
forgiuenes
at
thy
hands
,
and
we
shall
obtaine
it
:
for
as
the
Prophet
saith
,
Those
who
feele
the
burthen
of
their
sinnes
,
and
are
worne
away
by
reason
of
their
transgressions
,
those
doest
thou
behold
with
the
eies
of
pitie
and
compassion
,
and
puttest
all
their
wickednesse
farre
out
of
thy
sight
.
Behold
the
great
readinesse
which
thou
vsest
in
hearing
the
requests
of
all
those
that
are
afflicted
,
and
thy
mercy
towards
those
who
haue
offended
thee
,
if
they
will
humble
themselues
before
thee
!
Thou
makest
them
not
to
wait
long
vpon
thee
:
thou
art
not
deafe
or
asleepe
:
we
doe
no
sooner
knocke
,
but
thou
openest
;
nor
so
soone
seeke
thee
,
but
thou
art
found
;
nor
so
soone
desire
thy
helpe
,
but
wee
obtaine
it
:
but
we
(
euen
the
most
courteous
and
pitifull
men
among
vs
)
shew
a
sowre
countenance
two
or
three
yeres
to
him
that
offendeth
vs
,
and
keepe
him
in
suspence
and
in
doubt
of
our
fauour
,
till
at
the
length
by
giftes
,
entreaties
,
repentance
,
kneelings
,
and
such
servile
adorations
,
with
great
instance
and
importunitie
hee
obtaineth
of
vs
a
good
morowe
,
or
a
friendly
word
,
which
oftentimes
too
we
speake
rather
for
curtesies
sake
then
for
any
true
affection
wee
beare
him
.
Thou
makest
thy
sunne
to
shine
,
and
the
raine
to
fall
vpon
the
ground
of
the
iust
and
vniust
,
to
make
their
lands
fructifie
and
bring
forth
plentie
.
But
we
are
so
perverse
&
frowarde
,
that
having
once
conceived
evil
of
a
man
,
we
wil
not
so
much
as
suffer
him
to
light
his
candle
at
our
fire
.
And
the
principall
cause
of
all
this
,
is
a
fleshly
and
carnall
love
most
cursed
and
wicked
,
which
we
beare
toward
our selves
.
For
that
which
S.
Paul
writeth
in
the
first
Epistle
to
the
Corinthians
is
most
true
,
that
when
as
anger
,
malice
,
and
hatred
dwelleth
in
vs
,
they
are
infallible
notes
and
marks
,
to
prove
vs
carnall
and
fleshlie
minded
.
There
is
also
a
third
cause
of
anger
,
[
3
](A05363-e24380-b)
3
Curiositie
&
superstition
,
the
thirde
cause
of
anger
.
which
is
a
curious
observation
of
every
thing
,
and
a
desire
to
knowe
whatsoever
either
our
wives
,
children
,
or
servants
doe
:
whereby
it
commeth
to
passe
,
that
we
knowing
or
suspecting
any
small
trifles
,
such
as
either
might
be
concealed
from
vs
,
or
dissembled
by
them
without
any
great
harme
,
we
both
vexe
our selves
and
others
very
often
and
sundrie
times
about
them
.
Now
that
which
the
Emperour
Fredericke
was
wont
to
say
,
remedie
against
this
mischiefe
.
and
after
him
Lewes
the
xj
.
is
very
availeable
against
this
mischiefe
,
and
must
be
remembred
.
And
that
is
,
that
he
that
knoweth
not
how
to
dissemble
,
knoweth
not
howe
to
live
.
For
this
is
not
expedient
for
Kings
onely
,
but
for
all
that
are
in
authoritie
,
and
have
any
charge
whatsoever
.
For
if
a
master
of
a
familie
will
rule
his
children
and
servants
well
,
and
bee
both
beloved
and
feared
of
them
,
hee
must
both
shut
his
eyes
and
stoppe
his
eares
,
so
that
he
neither
heare
nor
see
many
youthfull
parts
which
they
play
.
But
some
man
will
say
;
If
you
will
have
fathers
so
carelesse
,
and
masters
to
give
their
servants
so
great
libertie
to
servants
,
many
great
inconveniences
will
ensue
thereof
.
Which
thing
I
would
easilie
graunt
,
if
they
should
winke
at
matters
of
importance
,
for
then
dissimulation
were
very
daungerous
:
There
is
another
thing
also
that
maketh
vs
very
Chollericke
and
frowarde
,
[
4
](A05363-e24500-b)
4
The
4.
cause
of
anger
,
is
a
light
beliefe
of
every
tale
that
is
brought
vs
.
Psalm.
120.
and
that
is
,
that
wee
are
readie
to
heare
and
beleeve
every
reporte
that
is
brought
vs
.
For
it
is
impossible
(
as
the
Emperour
Traian
was
wont
to
say
)
but
that
hee
which
hath
long
eares
should
also
have
bloody
handes
;
for
that
(
as
David
saith
)
slaunderous
and
deceitfull
tongues
are
as
the
sharpe
arrowes
of
a
mightie
man
,
and
as
the
coales
of
Iuniper
,
giving
vs
thereby
to
vnderstand
what
sorowe
and
vexation
they
bring
vnto
as
many
as
are
content
to
heare
them
.
And
therefore
if
we
will
live
peaceably
,
we
must
in
any
wise
avoyde
all
slaunderers
and
backebiters
,
imitating
herein
the
example
of
this
good
King
,
who
writing
of
this
matter
,
sheweth
what
order
and
governement
hee
vsed
in
his
house
,
Dyonisius
,
Tiberius
,
Caligula
,
Nero
,
Domitian
,
Commodus
and
many
others
,
whose
monstrous
cruelties
are
most
memorable
.
There
is
also
another
reason
that
maketh
vs
very
prone
to
choller
,
and
that
is
,
[
5
](A05363-e24580-b)
5
The
5.
cause
of
choller
is
that
we
regard
not
the
infirmities
of
our
weake
brethren
,
for
that
we
will
not
beare
with
them
,
and
the
sleightes
and
cunning
of
Sathan
.
Plutarch
in
his
treatise
of
anger
.
that
wee
consider
not
howe
subiect
men
are
to
sliding
,
aswell
thorowe
the
corruption
of
their
natures
,
as
also
by
reason
of
many
lewde
and
badde
examples
which
wee
see
:
and
likewise
for
that
Sathan
is
verie
painefull
and
laborious
to
drawe
men
thereto
:
all
which
wee
shoulde
remember
,
when
as
they
commit
any
fault
whereby
wee
are
vexed
and
disquieted
.
And
wee
ought
to
doe
herein
as
the
Philosopher
Panetius
,
vsing
the
example
of
Anaxagoras
,
who
vnderstanding
of
the
sudden
death
of
his
sonne
,
answered
him
who
brought
the
newes
without
any
great
vnquietnesse
,
that
even
from
his
beginning
hee
alwayes
thought
he
shoulde
dye
.
In
like
manner
,
wee
seeing
our
wives
,
children
,
friendes
,
or
servantes
fayle
in
their
dueties
,
wee
shoulde
foorthwith
consider
,
(
to
the
ende
the
better
to
represse
this
our
Chollericke
humour
)
that
they
are
frayle
by
nature
,
weake
,
vnwise
,
The
first
remedy
against
this
mischief
.
The
2.
remedie
.
and
without
vnderstanding
,
and
that
there
is
nothing
perfect
but
GOD
alone
.
Moreover
it
were
expedient
that
their
faultes
should
instruct
vs
,
and
cause
vs
to
remember
and
consider
our
whole
lives
,
as
did
Plato
,
who
seeing
a
man
dissolutely
and
lewdly
disposed
,
[
3
](A05363-e24690-b)
3
The
latter
part
of
the
discourse
,
wherein
the
Authour
sheweth
some
particular
remedies
against
choler
,
whereof
the
first
is
,
that
it
is
good
to
stop
it
in
the
beginning
,
and
not
to
suffer
it
till
it
be
begun
.
An
example
of
Socrates
.
Plutarch
in
his
treatise
of
anger
.
It
is
good
also
(
the
better
to
represse
our
anger
)
that
we
deale
with
it
,
as
we
vse
to
deale
with
fire
,
which
with
great
and
earnest
endevour
we
seeke
to
quench
,
when
as
it
first
beginneth
to
kindle
,
not
expecting
till
it
hath
taken
the
beames
and
rafters
of
the
house
,
or
any
other
solide
matter
whereby
it
may
be
strengthened
,
for
then
it
is
too
late
to
prevent
it
.
In
like
manner
wee
must
not
stay
till
wee
burne
and
flame
with
anger
,
but
assoone
as
ever
wee
feele
our selves
disposed
therevnto
,
and
that
the
pulse
of
our
hearts
begins
to
beate
more
quicke
then
is
convenient
,
for
a
right
and
wholesome
temperature
.
Whensoever
Socrates
in
talking
with
his
friends
,
perceived
him selfe
mooved
with
this
passionate
affection
overmuch
,
foorthwith
(
as
though
he
would
strive
against
the
streame
)
he
forced
and
endevoured
himselfe
to
shewe
a
smiling
countenance
in
his
talke
,
and
generally
a
singular
mildenes
in
all
his
actions
:
and
if
it
happened
at
any
time
,
that
he
were
much
mooved
,
he
would
drawe
a
bucket
of
water
and
set
it
by
the
welles
side
a
good
while
without
drinking
of
it
,
&
by
this
means
bridled
his
desires
,
&
acquainted
them
by
this
manner
of
dealing
(
even
as
a
good
father
doth
his
children
)
patiently
to
endure
,
when
as
these
thinges
are
denied
them
that
they
require
.
In
like
manner
when
as
we
perceive
that
this
chollericke
humour
within
,
and
many
occasions
without
,
doe
prick
and
spurre
vs
forward
to
anger
,
we
must
then
,
as
it
were
,
muster
all
our
forces
together
,
the
better
to
defende
our selves
,
Augustus
Caesar
having
made
a
lawe
against
adulterie
,
But
some
there
are
who
hold
a
contrary
opinion
,
And
therefore
as
wee
see
that
colde
and
heavie
matter
throwen
vpon
the
fire
doeth
quickelie
slake
it
and
put
it
out
:
so
likewise
there
is
nothing
that
doeth
sooner
abate
and
asswage
an
angrie
and
furious
man
,
then
to
bee
as
colde
as
hee
is
hote
,
as
heavie
as
he
is
light
,
as
silent
as
he
is
busie-tongued
.
The
Phisitions
of
the
bodie
prescribe
bitter
and
sharpe
medicines
to
purge
a
chollericke
humour
,
Besides
the
remedies
above
mentioned
,
[
3
](A05363-e24870-b)
3
Patience
a
most
excellent
remedie
against
anger
there
is
another
excellent
preservative
against
this
frowarde
inclination
,
and
that
is
Patience
.
For
the
cause
why
wee
are
so
soone
angrie
,
is
,
that
wee
are
verie
impatient
,
and
the
skinne
of
our
mindes
is
so
tender
and
thinne
,
that
every
little
jerke
with
a
twigge
,
that
is
to
say
,
every
triffling
worde
that
displeaseth
vs
,
will
fetch
blood
.
But
if
we
were
as
wee
shoulde
bee
,
we
would
bee
like
the
fyne
golde
,
and
suffer
our selves
to
bee
sixe
or
seven
times
tryed
in
the
furnace
,
and
yet
the
heate
of
the
fire
shoulde
never
chaunge
our
nature
,
no
nor
yet
our
colour
;
We
woulde
endure
both
winter
and
summer
like
vnto
trees
planted
by
running
brookes
,
whome
the
first
hurteth
not
by
his
frostes
&
colde
,
nor
the
second
by
his
heate
and
drought
,
&
as
sheepe
that
be
shorne
every
yeere
,
and
in
the
ende
be
ledde
to
the
slaughter
,
and
suffer
our
throates
to
bee
cut
without
saying
one
worde
:
wee
would
bee
like
incense
,
and
permit
our selves
to
be
throwen
into
the
fire
,
the
more
evidently
to
manifest
the
faith
which
God
hath
given
vs
:
and
to
bee
ground
as
the
mustarde
seede
,
the
better
to
she
we
our
goodnesse
,
and
suffer
the
plowers
to
plowe
vpon
our
backes
,
and
to
make
long
furrowes
,
as
the
Propher
David
speaketh
.
Christ
Iesus
,
to
be
whipped
,
mocked
,
and
crowned
with
thornes
,
yea
and
crucified
too
,
and
yet
pray
for
our
enemies
who
have
done
vs
all
these
harmes
.
If
we
wore
once
armed
with
this
corslet
of
proofe
,
(
I
meane
patience
)
not
onely
words
&
iniuries
,
which
are
but
as
the
points
of
litle
thorns
,
should
not
pearce
vs
:
but
also
the
sharp
arrows
of
Sathan
,
his
lances
&
pilies
should
never
be
able
to
touch
vs
to
the
quick
.
What
is
then
the
cause
that
we
are
so
prone
to
anger
?
is
it
not
because
we
are
disarmed
&
spoiled
,
as
it
were
,
of
this
excellent
anchor
of
patience
?
which
notwithstanding
is
most
fit
and
seemely
forall
Christians
.
For
what
faith
,
hope
,
or
charitie
can
we
have
without
it
?
how
shal
we
otherwise
endure
temptations
,
and
be
able
to
mortifie
the
lusts
of
the
flesh
?
What
coherence
shall
wee
have
with
Christ
Iesus
and
the
rest
of
his
Saints
?
what
markes
and
badges
of
a
Christian
?
what
testimonie
of
the
Gospell
?
how
shall
we
be
knowne
to
be
members
of
Iesus
Christ
and
children
of
his
Church
,
or
that
his
word
hath
beene
received
by
vs
,
and
laid
vp
in
our
hearts
,
there
to
take
such
deepe
roote
,
that
it
neede
neither
feare
the
Sunne
by
day
nor
the
Moone
by
night
,
as
David
speaketh
?
How
shall
we
(
if
we
be
so
impatient
)
be
knowne
to
be
regenerated
creatures
,
or
that
wee
will
renounce
our selves
to
follow
Christ
Iesus
,
and
to
take
vp
his
crosse
vpon
our
shoulders
,
and
,
as
it
were
,
to
bee
tied
to
it
so
long
as
it
pleaseth
him
to
suffer
it
for
the
confession
of
the
trueth
and
the
glorie
of
his
holy
name
?
who
will
thinke
that
we
have
beene
conversant
in
the
reading
and
meditation
of
the
holy
Scriptures
,
if
we
be
not
patient
?
seeing
that
the
end
why
they
were
given
vnto
vs
and
revealed
by
the
holy
Ghost
,
and
gathered
so
diligently
by
the
Prophets
and
Apostles
is
to
instruct
vs
,
and
to
set
before
our
eyes
the
example
of
vertuous
men
in
former
ages
,
at
such
time
as
God
tried
them
with
great
temptations
which
he
sent
them
,
and
by
so
many
faire
promises
which
he
hath
made
,
to
take
vs
into
his
protection
,
and
to
assist
vs
whensoeuer
wee
call
vpon
his
holy
name
,
to
strengthen
vs
,
to
comfort
vs
,
and
to
accustome
vs
to
endure
all
things
.
It
is
reported
,
A
confirmation
of
those
things
which
go
before
,
by
examples
of
such
men
as
have
onely
beene
brought
vp
in
philosophy
.
Plutarch
in
the
life
of
Tymotion
.
In
the
9.
book
of
his
historie
.
that
after
Dionysius
the
tyrant
had
lost
his
kingdome
,
and
had
withdrawen
himselfe
to
Corinth
,
where
he
liued
in
base
and
seruile
maner
,
Diogenes
meeting
him
on
a
time
and
according
to
his
old
scoffing
maner
,
demanded
what
profit
he
had
now
gotten
by
all
his
philosophie
he
had
learned
of
Plato
?
Thinkest
thou
(
saith
Dionysius
)
that
it
hath
not
done
me
great
pleasure
,
in
that
it
bath
taught
me
patiently
to
indure
this
sodaine
change
,
of
a
great
and
mightie
king
,
to
become
a
poore
and
simple
schoolemaster
?
and
surely
this
was
a
wise
and
prudent
answer
.
Elian
also
reporteth
,
that
one
of
Zenos
schollers
hauing
bene
long
at
schoole
,
and
at
length
returning
home
to
his
friends
,
his
father
disliking
him
for
that
he
had
not
so
profited
as
he
desired
,
and
reproouing
him
both
for
the
losse
of
his
mony
,
and
his
owne
time
:
and
not
contented
with
wordes
,
at
last
fell
to
blowes
,
euer
demanding
him
what
he
had
learned
,
at
length
after
the
young
man
had
bene
well
beaten
,
and
had
endured
all
the
reprochfull
and
bitter
words
of
his
father
,
answered
,
that
he
might
well
see
he
had
learned
somewhat
,
and
that
he
had
not
altogether
lost
his
time
,
in
that
he
had
learned
patiently
to
endure
so
many
blowes
.
Now
shall
not
we
be
ashamed
and
hang
downe
our
heads
to
see
these
poore
infidels
,
hauing
bene
trained
vp
only
in
the
schoole
of
Philosophie
,
so
meeke
and
patient
,
and
our selues
with
all
our
diuinitie
and
Christianitie
,
so
froward
and
chollericke
?
Besides
the
meanes
remembred
,
[
4
](A05363-e25060-b)
4
The
fourth
remedie
against
anger
is
,
to
recommend
our selves
humbly
and
earnestly
vnto
God
.
there
is
also
an
other
remedie
,
and
that
is
hartely
to
beseech
the
Lord
to
aid
vs
with
his
holy
spirit
,
and
to
change
our
hard
and
stony
hearts
,
into
soft
and
fleshie
hearts
:
for
without
his
assistance
we
can
doe
nothing
of
all
that
hath
bene
before
spoken
,
for
that
he
is
not
only
the
authour
of
our
faith
,
but
also
of
our
charitie
,
patience
,
and
of
all
other
vertues
whatsoeuer
.
It
is
not
sufficient
to
make
fruitfull
fields
,
to
sow
good
seed
,
but
it
is
also
requisite
,
that
the
soile
be
hearty
,
and
the
husbandman
expert
and
cunning
in
his
manuring
of
them
.
In
like
maner
it
is
not
sufficient
that
we
be
perswaded
by
reasons
drawen
out
of
Gods
word
and
other
places
,
to
a
mildnesse
and
meekenesse
of
spirit
:
but
it
must
also
be
imprinted
and
written
in
our
hearts
,
which
cannot
be
vnlesse
the
hardnesse
thereof
be
taken
away
.
And
there
is
nothing
that
can
effect
this
but
the
working
of
the
holy
Ghost
,
who
knoweth
best
how
to
husbande
vs
,
and
to
change
and
alter
vs
.
Wherefore
to
ende
this
discourse
,
we
will
referre
the
reader
vnto
him
,
to
the
ende
that
by
humble
and
earnest
praier
,
he
may
attaine
that
at
the
handes
of
the
Almightie
,
which
hath
beene
before
delivered
.
THE
FOVRTH
booke
of
the
contentation
and
tranquilitie
of
the
minde
.
AGAINST
ENVIE
.
The
Contents
of
the
whole
Booke
.
ANacharsis
a
Scythian
borne
,
though
otherwise
a
very
wise
and
prudent
man
,
beeing
on
a
time
demanded
what
the
reason
was
,
why
so
many
men
are
alwaies
male-contents
,
answered
very
fitly
that
the
cause
was
this
:
they
often
vexe
and
disquiet
them selves
with
supposed
iniuries
,
and
envie
the
prosperitie
of
their
neighbours
.
This
excellent
Philosopher
wisely
declared
,
that
choler
is
the
tormentour
of
our
lives
,
and
alwaies
accompanied
with
envie
:
and
that
in
such
sort
,
as
the
one
cannot
well
bee
without
the
fellowship
of
the
other
.
And
as
in
eschewing
evill
,
wee
followe
that
which
is
good
:
and
contrariwise
in
running
aftervice
,
we
flee
from
vertue
:
so
likewise
in
estranging
our selves
from
pitie
and
clemencie
,
we
by
and
by
shake
hands
with
anger
,
which
is
alwaies
attended
on
by
spite
and
envie
:
and
that
which
one
doth
with
the
hand
,
the
other
doth
with
the
heart
,
as
appeareth
by
infinite
examples
out
of
sundrie
histories
.
Which
beeing
considered
by
the
Authour
of
this
discourse
,
he
doth
very
aptly
in
the
next
place
,
shewe
the
coherence
and
difference
of
these
two
perturbations
of
the
minde
,
and
evidently
sheweth
wherein
this
passion
exceedeth
all
the
rest
going
before
:
this
being
done
,
he
painteth
it
out
in
his
colours
;
first
in
generall
,
in
that
envious
men
are
enemies
both
to
God
and
man
,
as
appeareth
in
the
examples
of
Cain
,
Saul
,
Iosephs
brethren
,
and
others
of
the
Iewes
.
In
particular
he
describeth
the
hypocrisie
,
malice
,
filthines
and
beastlines
,
into
which
an
envious
man
plungeth
himselfe
:
against
which
he
opposeth
the
examples
of
many
men
,
who
have
beene
voide
of
all
envie
,
and
among
other
,
the
example
of
our
Saviour
Christ
,
with
a
briefe
declaration
of
the
profit
and
commoditie
,
which
redoundeth
of
this
consideration
:
then
hee
enlargeth
it
with
the
examples
of
Alexander
the
great
,
and
of
Alexander
Severus
:
afterwardes
(
as
some
painters
vse
to
cover
and
shadow
their
pictures
,
the
better
to
make
them
appeare
with
lively
colours
)
he
setteth
downe
the
examples
of
some
malicious
and
envious
Princes
,
and
among
other
,
Commodus
the
Romane
Emperour
:
and
continuing
his
discourse
,
he
deciphereth
the
horriblenes
of
this
passion
in
that
,
that
he
which
is
poisoned
with
this
humour
hateth
even
those
of
his
owne
kinde
:
and
that
which
is
worse
,
he
grieveth
at
the
prosperitie
of
them
,
whom
for
their
vertues
he
ought
the
more
to
reverence
,
which
is
notably
prooved
:
as
also
that
the
bruit
beasts
are
not
sa
cruell
and
savage
as
is
the
envious
man
.
And
this
is
that
which
is
contained
in
the
first
part
,
beeing
plentifully
enriched
with
sit
comparisons
and
grave
sentences
.
In
the
second
,
he
setteth
downe
two
remedies
against
Envie
:
the
first
is
,
the
contemplation
of
this
life
:
in
the
other
,
that
we
ought
to
vnderstand
,
that
the
graces
&
blessings
of
our
neighbours
are
in
such
sort
,
by
the
blessing
of
God
made
proper
vnto
them
,
that
others
also
reape
singular
commoditie
by
them
:
consequently
he
comforteth
those
who
are
spighted
and
envied
,
and
draweth
them
into
two
singular
considerations
,
which
may
breede
in
them
a
marvelous
contentment
:
and
in
the
ende
by
a
most
fitte
comparison
,
taken
from
a
lawe
sometime
in
force
among
the
Athenians
,
he
sheweth
what
an
excellent
counterpoyson
and
preservative
God
draweth
out
of
this
venemous
humour
,
for
the
preservation
of
such
as
feare
him
and
live
vnder
his
obedience
.
THE
FOVRTH
BOOKE
.
Against
Envie
.
THE
fourth
passion
and
vexation
of
the
minde
,
whereof
wee
have
purposed
to
speake
,
is
Envie
:
which
we
will
briefly
and
summarily
handle
,
for
that
it
is
a
kinde
of
angrie
and
froward
humour
,
and
therefore
hath
a
great
affinitie
and
coherence
with
the
passion
going
before
,
as
generally
there
is
among
all
vices
;
which
(
as
Plutarch
saith
)
are
like
vnto
a
great
number
of
hookes
so
tied
and
hampered
together
,
Christ
Iesus
blasphemed
and
persecuted
,
charitie
neglected
,
Innocents
oppressed
,
youth
lewdly
instructed
,
all
estates
corrupted
,
all
Discipline
and
good
order
suppressed
and
abolished
,
ignorance
exalted
,
knowledge
discountenanced
,
flatterers
,
covetous
,
and
ambitious
men
honoured
,
and
the
vertuous
and
well
disposed
disgraced
,
and
(
as
fooles
and
idiors
)
sent
home
and
discharged
of
their
offices
,
lawes
subiect
to
force
and
violence
,
&
reason
wholly
captivated
by
affection
,
the
fire
in
Gods
house
,
the
woolfes
in
his
fold
,
the
bore
in
his
vineyard
,
his
spouse
in
the
stewes
,
and
they
who
ought
to
looke
to
these
things
,
either
so
dumme
that
they
cannot
,
or
so
carelesse
that
they
wil
not
looke
for
the
redresse
of
such
inconveniences
.
When
as
we
see
everything
thus
confounded
and
disordered
,
and
that
vice
hath
exalted
her selfe
in
such
triumphant
manner
,
placing
her selfe
,
as
it
were
,
in
a
throne
of
maiestie
,
and
with
great
pride
treadeth
vertue
vnder
her
feete
,
tugging
and
haling
her
by
the
haire
as
a
poore
captive
slave
:
shall
wee
not
then
have
iust
cause
to
be
angrie
,
and
(
as
the
Poet
saith
)
to
be
madde
with
reason
?
But
it
is
not
so
with
envie
,
for
that
can
not
pretend
any
coulerable
shewe
,
but
if
we
be
envious
,
it
is
at
the
happie
and
prosperous
estate
of
an
other
,
for
which
we
should
rather
reioice
and
praise
God
.
And
this
is
the
reason
that
Bion
the
Philosopher
,
meeting
on
a
time
with
an
envious
man
,
demaunded
of
him
,
whether
hee
was
vexed
and
tormented
with
the
prosperitie
or
adversitie
of
his
neighbour
:
giving
vs
thereby
to
vnderstande
,
that
the
nature
of
this
cursed
and
diabolicall
passion
is
,
to
repine
at
the
happie
successe
of
an
other
,
and
to
sorrowe
at
his
ioyes
,
and
(
as
the
Poet
saith
)
to
pine
away
,
when
we
see
our
neighbors
children
prosper
,
his
beastes
fatte
,
and
his
fieldes
fruitefull
and
loaden
with
plentie
of
corne
.
Whereby
wee
may
easilie
perceive
,
howe
much
more
detestable
it
is
,
then
the
other
passions
,
which
may
pretende
some
shew
,
though
not
altogether
to
excuse
them
,
yet
in
some
sort
to
cloake
and
colour
them
.
Covetousnes
alledgeth
the
hardnes
and
miserie
of
povertie
,
Ambition
pleades
that
men
are
in
no
account
at
this
day
,
if
they
be
not
in
honour
and
credit
,
as
also
being
able
to
pleasure
and
profit
our
friends
,
we
purchase
vnto
our selves
love
&
good
liking
of
them
,
or
in
hurting
our
enemies
,
we
make
our selves
redoubted
of
them
,
by
overthrowing
their
practises
and
endomaging
them selves
.
Choler
sheweth
the
greatnes
and
indignitie
of
iniurie
,
the
ingratitude
and
infidelitie
of
him
that
offered
it
,
the
suspition
,
dishonour
,
and
disgrace
that
may
ensue
by
dissembling
it
,
the
example
of
iustice
,
and
the
severitie
which
is
requisite
to
represse
iniuries
,
and
to
bridle
the
outragious
offendours
.
Pleasure
alledgeth
his
sweetnes
,
and
that
wee
must
passe
our
youth
merilie
,
as
also
the
season
of
the
yeere
,
the
time
,
the
opportunitie
and
the
companie
,
which
draweth
vs
on
to
recreate
our selves
,
and
that
it
is
a
very
civill
and
gentlemanlike
thing
,
to
spende
lustily
at
great
meetings
:
and
contrariwise
that
it
is
a
clownish
and
mechanicall
manner
to
be
niggardly
,
and
never
to
come
in
companie
.
Feare
and
cravinlinesse
sheweth
what
daunger
there
is
in
hastie
and
rash
proceeding
,
and
that
it
is
farre
better
to
goe
on
slowly
,
thereby
,
as
it
were
,
to
ripen
our
busines
,
then
by
thinking
to
make
hast
,
and
by
taking
of
it
to
soone
,
to
make
it
naught
,
and
shrinke
afterwards
.
And
to
be
short
,
And
there
is
great
reason
,
why
it
should
be
so
:
Christ
Iesus
speaketh
in
the
parable
,
But
what
can
an
envious
man
alledge
for
him selfe
but
this
,
As
we
see
among
beasts
some
feede
vpon
venim
,
S.
Basil
in
one
of
his
Homelies
,
doeth
very
fitly
compare
them
vnto
flies
;
for
as
they
leave
the
sound
parts
of
the
body
,
and
light
vpon
the
corrupted
&
putrified
parts
thereof
,
and
take
such
delight
in
the
matter
&
filth
,
that
it
is
hard
to
keepe
them
from
it
:
so
likewise
an
envious
man
taketh
no
pleasure
in
all
the
other
parts
of
a
mans
life
,
but
onely
in
that
which
is
diseased
and
corrupted
.
They
are
like
vnto
Timon
of
Athens
,
Proofes
of
that
which
hath
bene
spoken
by
examples
.
1.
Cain
.
Genes.
4.5
.
And
to
the
ende
,
that
this
may
the
more
liuely
appeare
,
let
vs
consider
a
little
what
was
the
cause
of
the
hatred
that
Cain
bare
towardes
his
brother
Abel
.
God
(
sayeth
Moses
,
was
pleased
with
Abels
offering
:
which
his
brother
perceiuing
,
was
by
and
by
pale
,
sorrowfull
,
and
sadde
:
as
if
by
his
countenance
,
hee
would
discouer
his
mallice
and
hatred
,
which
hee
had
inwardly
conceiued
in
his
heart
,
which
was
so
great
,
that
hee
coulde
not
bee
satisfied
,
but
with
his
brothers
life
,
as
hee
had
euen
from
the
beginning
resolued
with
him selfe
.
Beholde
what
occasion
this
poore
innocent
man
had
giuen
vnto
the
other
to
doe
him
so
great
harme
?
whereof
was
hee
culpable
?
surely
of
nothing
,
but
onely
this
;
that
God
loued
and
fauoured
him
,
and
to
declare
vnto
all
men
the
fauour
hee
bare
vnto
him
,
hee
had
accepted
of
his
prayers
and
sacrifices
.
What
was
the
reason
that
the
hie
Priestes
,
Scribes
,
[
2
](A05363-e25770-b)
2
Of
the
Scribes
and
Pharises
.
and
Pharises
bare
such
deadly
hatred
vnto
Christ
Iesus
,
which
they
shewed
during
his
life
,
by
opprobrious
wordes
,
iniurious
deedes
,
and
many
outragious
dealings
:
continuing
them
so
fiercely
,
and
that
after
his
death
,
that
they
endeavoured
by
all
meanes
to
extinguish
the
memory
of
his
name
,
and
to
banish
such
as
shoulde
but
mention
it
,
or
that
woulde
in
any
manner
or
sort
whatsoeuer
fauour
and
defend
his
honour
?
What
had
hee
done
that
did
so
offend
them
,
or
might
iustly
prouoke
them
to
such
anger
?
Hee
made
their
blinde
to
see
,
their
deafe
to
heare
,
their
lame
to
goe
,
hee
healed
such
as
were
sicke
of
the
palsie
among
them
,
hee
cured
such
as
were
possessed
with
wicked
spirites
,
hee
raised
vp
their
dead
,
he
found
out
that
which
was
lost
,
that
which
was
weake
hee
comforted
,
hee
healed
the
broken
,
hee
instructed
the
ignorant
,
and
called
sinners
to
repentance
,
to
the
ende
that
they
,
acknowledging
their
faultes
,
might
obtaine
pardon
:
hee
comforted
the
afflicted
,
and
in
a
worde
,
hee
was
the
hauen
and
refuge
of
all
such
as
were
tossed
with
the
waues
of
miserie
,
and
as
it
were
,
the
store
house
of
all
the
graces
,
fauours
,
and
blessings
of
God
,
which
are
exposed
indifferently
vnto
all
men
.
Beholde
nowe
the
faultes
hee
committed
,
and
the
causes
whereby
they
were
so
eagerly
bent
against
him
.
Wherein
we
may
euidently
see
,
that
there
is
nothing
that
more
offendeth
the
enuious
,
then
to
be
good
,
and
that
the
greatest
fault
among
them
is
to
be
vertuous
,
to
be
in
fauour
with
God
,
and
to
haue
a
good
opinion
among
men
.
Whereupon
Themistocles
was
wont
to
say
,
that
the
reason
why
no
man
enuied
him
,
was
,
for
that
he
had
done
nothing
worthy
commendation
.
Diogenes
in
like
manner
,
hearing
one
complaine
that
hee
was
hated
and
spited
of
others
,
counselled
him
,
that
(
to
reuenge
himselfe
)
he
should
still
continue
to
be
vertuous
,
as
the
best
meanes
one
can
haue
to
punish
such
enemies
,
whome
hee
tormenteth
,
and
,
as
it
were
,
racketh
more
by
his
good
conuersation
,
then
by
all
other
iniuries
whatsoeuer
he
can
offer
them
.
It
is
a
very
straunge
thing
to
consider
the
hatred
and
mallice
that
the
enuious
man
beareth
to
vertue
,
and
how
hee
is
grieued
when
hee
seeth
it
shine
,
as
it
were
,
in
his
neighbours
.
For
albeit
that
it
be
profitable
and
commodious
for
himselfe
,
and
that
he
reape
great
fruite
thereby
:
notwithstanding
hee
is
not
contented
therewith
,
but
had
rather
lose
the
profit
he
enioyeth
by
this
meanes
,
then
to
see
the
other
enioy
the
praises
and
commendations
which
he
deserueth
.
Which
we
may
see
by
the
Pharisees
,
who
continually
spake
maliciously
of
the
doctrine
and
miracles
of
our
Sauiour
Christ
Iesus
,
not
for
that
they
were
hurtfull
or
vnprofitable
to
them
,
but
onely
to
depriue
him
of
the
good
opinion
that
the
people
had
of
him
,
by
reason
of
his
workes
,
and
to
defraud
him
of
the
honour
that
was
due
vnto
him
.
Who
reaped
all
the
commoditie
and
profit
of
the
wisdome
and
prudent
gouernment
of
David
,
[
3
](A05363-e25830-b)
3
In
the
example
of
Saul
.
of
his
valiantnesse
,
diligence
,
and
dexterity
,
of
his
victories
,
and
generally
of
all
the
happie
successe
and
prosperous
euents
in
all
his
enterprises
?
was
it
not
Saul
?
and
yet
for
all
that
,
he
was
so
displeased
herewith
,
that
he
had
rather
be
ouercome
himselfe
,
then
vanquish
others
by
his
meanes
:
and
that
in
such
sort
,
that
he
was
not
so
much
grieued
with
the
domage
and
hurt
that
Goliah
and
his
other
enemies
had
done
in
his
countrey
,
nor
with
the
reprochfull
wordes
they
vsed
to
wardes
him selfe
:
as
hee
was
tormented
when
he
saw
the
daughters
of
Israel
sing
songs
in
his
praise
seeing
him
returne
with
Goliahs
head
vpon
his
speare
.
[
4
](A05363-e25890-b)
4
Of
Iosephs
brethren
.
What
an
exceeding
commodity
and
profite
was
it
for
Iacob
,
his
children
,
and
whole
family
,
that
God
had
purposed
to
aduance
Ioseph
to
such
honour
and
dignitie
?
for
otherwise
they
had
beene
in
danger
(
as
in
processe
of
time
it
euidently
appeared
)
miserably
to
haue
died
with
hunger
and
famine
.
Notwithstanding
they
setting
behinde
them
all
the
pleasure
and
commodity
which
they
might
participate
of
,
by
their
brothers
aduancement
,
desired
rather
,
(
through
an
enuious
and
malicious
stomacke
)
to
see
their
brother
die
,
yea
,
and
themselues
to
kill
him
,
and
thereby
endaunger
them selues
,
their
children
,
and
their
good
father
,
then
that
(
through
the
goodnesse
and
bountie
of
God
)
he
should
attaine
vnto
so
high
preferrement
.
By
this
,
one
may
perceiue
,
Saint
Basil
saith
)
is
so
displeasing
in
his
sight
,
that
hee
no
sooner
seeth
the
picture
thereof
,
but
incontinently
he
rageth
and
indeuoureth
by
all
means
to
spoile
and
teare
it
.
It
is
true
,
that
the
envious
man
doth
neuer
in
such
sort
discouer
himselfe
.
But
indeauouring
to
obscure
the
honour
of
other
men
,
hee
vseth
some
pretext
and
colour
,
and
by
all
meanes
seeketh
to
hide
his
malicious
stomacke
:
as
appeareth
by
the
Iewes
,
who
to
cloake
the
spite
and
mallice
they
bare
vnto
Christ
Iesus
,
conuenting
him
before
the
iudge
,
somtime
accused
him
that
he
was
a
blasphemer
,
sometime
that
he
was
a
seditious
fellowe
,
and
a
moouer
of
tumults
among
the
people
,
and
such
like
accusations
,
by
this
meanes
the
better
to
hide
their
owne
cankred
stomacke
,
to
make
him
odious
among
the
common
sort
,
and
to
prouoke
the
magistrate
against
him
.
Notwithstanding
though
that
the
hatred
and
rancour
,
which
the
envious
bare
towarde
the
vertuous
,
bee
so
coloured
and
disfigured
,
if
it
were
greater
then
the
enmitie
which
is
betweene
Egles
and
Dragons
,
or
that
betweene
the
Crowes
and
the
Owles
,
the
Cocke
and
the
Lyon
,
the
Boare
and
the
Elephant
,
betweene
whome
(
it
is
reported
)
there
is
such
discord
and
hatred
,
that
euen
when
they
are
dead
their
bloods
will
in
no
wise
bee
mingled
together
:
so
likewise
enuie
and
vertue
can
in
no
wise
agree
.
Hee
that
will
be
in
fauour
with
the
enuious
man
must
needes
bee
vicious
.
For
so
long
as
God
is
good
,
(
which
is
and
shal
be
for
euer
and
euer
)
and
that
through
his
great
and
exceeding
mercie
,
he
shall
bestow
many
and
great
graces
among
his
children
,
It
is
like
vnto
the
moth
in
the
garment
,
the
worme
in
the
tree
,
Enuious
men
(
as
the
olde
saying
is
)
are
not
onely
like
vnto
vipers
,
in
that
they
be
alwaies
full
of
poyson
,
but
also
for
that
neither
the
one
nor
the
other
can
bring
foorth
their
young
ones
without
killing
them selues
:
and
they
differ
in
nothing
but
in
this
,
that
when
as
the
young
vipers
are
hatched
,
the
old
presently
die
,
whereas
malicious
men
consume
by
little
and
litle
,
as
men
pyned
in
prison
,
or
wasted
with
a
long
sicknesse
.
Seeing
then
,
that
this
is
so
dangerous
and
pernicious
a
vice
,
Examples
of
many
excellent
men
,
who
haue
bene
void
of
all
envie
.
Nom.
11.27
.
wee
ought
most
carefullie
to
take
heede
of
it
,
and
to
abandon
it
,
by
all
possible
meanes
:
imitating
herein
the
examples
of
magnanimious
and
heroicall
mindes
,
who
haue
by
all
meanes
honoured
and
countenanced
vertue
and
honestie
in
whomsoeuer
they
found
it
.
When
as
Eldad
and
Medad
began
to
prophecie
in
the
host
of
Israel
,
a
certaine
young
man
beeing
iealous
of
his
masters
credite
,
[
1
](A05363-e26070-b)
1
Moses
.
and
fearing
that
his
name
should
be
greatlie
obscured
,
came
and
tolde
Moses
:
and
Ioshua
counselled
Moses
to
put
them
to
silence
:
but
in
stead
of
following
Ioshuas
counsell
,
hee
praised
and
magnified
God
,
and
brake
foorth
into
these
speeches
,
O
that
all
the
people
did
so
:
giuing
thereby
to
vnderstand
,
that
wee
can
not
conceiue
in
our
mindes
,
much
lesse
expresse
in
wordes
,
howe
happie
that
lande
should
bee
,
whose
inhabitants
are
replenished
with
the
knowledge
of
God
,
and
studie
continuallie
to
set
foorth
his
praises
.
[
2
](A05363-e26130-b)
2
Of
Iohn
Baptist
.
When
as
the
disciples
of
Iohn
Baptist
vnderstoode
that
Christ
also
baptized
,
beeing
mooued
with
a
like
affection
,
came
vnto
their
master
,
and
tolde
him
of
it
,
and
further
,
that
many
went
after
him
to
heare
his
doctrine
,
was
hee
angrie
or
malicious
against
him
for
it
?
no
:
but
thereupon
tooke
an
occasion
to
giue
him
those
ample
and
great
testimonies
which
are
written
in
the
Evangelistes
,
holy
Ghost
:
that
hee
was
not
worthie
to
vnlose
the
latchet
of
his
shoe
,
that
him selfe
must
decrease
,
but
hee
must
increase
,
to
the
ende
,
that
by
this
meanes
his
Disciples
might
vnderstand
his
authoritie
,
and
learne
wholly
to
depende
vpon
him
.
[
3
](A05363-e26180-b)
3
the
Apostles
.
Were
the
Apostles
envious
,
when
they
vnderstoode
that
Paul
was
called
vnto
the
same
dignity
that
they
were
?
Was
there
any
contention
among
them
when
they
met
,
for
their
place
,
for
the
chaire
,
and
such
like
preheminences
,
where
with
some
Cleargie
men
are
so
busied
in
their
assemblies
,
and
that
often
times
with
such
earnestnesse
and
bitternesse
,
that
it
hindreth
their
consultations
,
and
that
in
such
sort
,
that
they
neuer
meddle
with
that
for
which
they
assembled
?
though
hee
were
the
lest
among
them
,
and
as
one
borne
out
of
season
,
yet
did
they
not
thrust
him
downe
to
the
lowest
place
,
as
wee
vse
to
doe
ordinarily
those
,
who
come
last
,
but
acknowledging
the
graces
and
giftes
of
God
in
him
,
they
friendly
and
courteously
receyued
him
into
their
company
comming
to
Ierusalem
,
and
gaue
him
the
right
hands
of
fellowshippe
,
as
it
is
in
the
Epistle
to
the
Galatians
.
[
4
](A05363-e26220-b)
4
S.
Paul
the
Apostle
Was
he
himselfe
also
envious
,
for
that
God
had
giuen
vnto
others
so
great
faith
,
such
knowledge
,
compassion
,
and
many
other
singular
vertues
?
wee
may
see
as
well
by
the
history
that
Saint
Luke
hath
written
of
his
life
,
as
by
the
Epistles
which
he
wrote
vnto
many
Churches
,
the
great
zeale
and
desire
he
had
,
that
all
other
should
be
equall
in
giftes
and
graces
vnto
him
:
What
man
is
there
,
who
considering
the
great
humilitie
,
charitie
,
and
puritie
of
heart
in
our
Lorde
and
Sauiour
,
Lycurgus
beholding
tha
sheafes
of
corne
after
haruest
euenly
deuided
,
Paedaretus
one
of
the
most
honourable
and
worthy
men
of
Sparta
,
[
2
](A05363-e26330-b)
2
Paedaretus
.
labouring
on
a
time
to
be
chosen
one
of
the
nomber
of
three
hundred
,
who
were
elected
for
the
gouernment
and
rule
of
the
citie
,
and
being
reiected
,
returned
home
to
his
house
very
merry
:
which
the
Ephores
(
who
were
the
censours
of
the
city
,
and
the
reformers
of
vices
in
their
common
wealth
)
vnderstanding
,
sent
for
him
,
supposing
indeed
that
he
had
derided
and
mocked
their
partialities
in
elections
:
and
demanding
of
him
why
he
laughed
and
sported
himselfe
in
such
manner
,
seeing
that
hee
should
rather
be
sad
,
considering
the
disgrace
that
was
offered
him
:
he
answered
,
that
he
could
not
but
exceedingly
reioyce
,
to
consider
that
there
were
three
hundred
men
in
the
citie
better
then
himselfe
,
and
more
meete
to
gouerne
,
and
be
employed
in
the
common
wealth
:
giuing
vs
thereby
to
vnderstand
not
only
that
he
was
not
enuious
,
but
also
that
hee
was
exceeding
ioyfull
,
that
there
were
somany
men
better
and
more
honourable
then
himselfe
.
[
3
](A05363-e26350-b)
3
Alexander
the
great
.
Plutarch
in
his
treatise
of
flatterie
&
friendship
.
Alexander
the
great
,
vnderstanding
that
there
was
a
certain
Grecian
,
who
was
an
excellent
runner
,
for
that
he
himselfe
was
verie
nimble
and
actiue
,
greatly
desired
to
see
him
,
and
to
runne
with
him
:
but
perceiuing
that
in
the
course
,
the
other
did
not
streine
himselfe
,
but
as
it
were
voluntarily
suffered
himselfe
to
be
outrunne
,
by
reason
he
ranne
with
so
great
a
personage
:
he
was
marveilous
angry
,
and
reproouing
him
for
it
,
told
him
,
that
he
was
none
of
that
enuious
and
malicious
brood
,
who
are
alwaies
discontented
if
they
may
not
ouercome
in
euery
thing
,
knowing
very
well
,
that
the
immortall
gods
,
who
did
liberally
bestow
their
giftes
and
blessings
at
their
pleasure
,
doe
not
conferre
all
vpon
one
man
,
but
diuersly
enrich
diuers
men
,
vsing
therein
a
wonderfull
wisdome
and
counsell
,
by
this
meanes
to
bridle
men
,
who
naturally
are
fierce
and
proud
,
that
they
should
not
contemneaed
despise
other
men
,
but
that
rather
through
a
mutuall
necessitie
and
want
the
one
hath
of
the
other
,
that
they
should
one
seeke
for
another
,
conseruing
a
society
among
themselues
:
the
great
ones
to
be
serued
by
the
small
ones
,
and
those
that
are
in
pouertie
to
be
relieuedby
such
as
are
in
wealth
and
prosperitie
.
The
same
prince
beeing
at
another
time
present
,
and
sitting
among
many
other
great
Lords
to
determine
a
controuersie
betweene
Thessalus
and
Athenodorus
,
twotragicall
poets
,
touching
their
excellencie
in
the
arte
of
poetry
,
and
to
giue
the
honour
and
price
vnto
him
to
whom
of
right
it
did
appertaine
,
gaue
his
voice
with
Thessalus
:
but
perceiuing
that
the
other
iudges
were
not
of
his
opinion
,
but
contrariwise
determined
with
Athenodorus
,
saide
,
that
he
would
willingly
haue
giuen
halfe
his
kingdome
,
so
that
the
party
with
whome
he
had
giuen
his
voice
might
haue
had
the
victory
,
for
that
he
would
not
haue
receiued
such
a
disgrace
,
as
to
be
thought
he
had
iudged
of
a
matter
he
had
no
skill
in
.
Notwithstanding
it
was
meet
that
the
honour
should
remaine
vnto
him
to
whom
it
was
adiudged
,
and
that
it
ought
not
to
seeme
strange
vnto
Thessalus
,
that
he
was
not
accounted
the
best
poet
,
nor
to
himselfe
that
he
was
not
the
wisest
among
the
Iudges
,
for
that
euery
one
can
not
haue
the
first
place
,
and
exceed
in
all
vertues
.
Consider
the
magnanimitie
and
heroicall
minde
of
this
great
prince
,
and
the
malicious
hatred
,
not
only
of
some
great
personages
,
but
also
of
meane
gentlemen
at
this
day
,
if
their
seruants
or
inferiours
reprooue
their
iudgement
and
opinion
publikely
in
any
matter
whatsoeuer
,
and
we
shall
see
a
wonderfull
difference
.
If
(
to
proceede
further
)
we
would
know
the
causes
of
this
diuersitie
,
Whereof
it
proceedeth
that
there
are
so
many
envious
men
in
the
worlde
at
this
day
,
&
why
Alexander
was
so
magnanimious
.
Plutarch
in
his
discours
of
Alexander
wee
shall
finde
,
that
vice
and
imperfection
is
the
cause
of
enuie
in
the
one
,
and
that
the
great
vertue
of
the
other
is
the
principall
reason
which
maketh
them
to
embrace
,
commend
and
recompense
,
whatsoeuer
they
found
worthy
of
commendation
in
their
times
.
In
Alexanders
time
there
was
neither
Philosopher
,
Poet
,
Oratour
,
Mathematician
,
Carpenter
,
Painter
,
Carver
,
or
any
artisan
whatsoeuer
that
was
excellent
in
his
arte
,
whom
he
would
not
see
and
talke
withall
,
whom
he
had
not
enriched
and
honored
:
yea
he
made
some
of
them
in
great
and
goodly
pictures
of
brasse
,
the
better
to
manifest
in
what
reputation
he
had
their
vertue
,
and
to
encourage
others
to
imitate
them
in
their
excellency
.
It
were
a
hard
matter
to
iudge
whether
he
were
more
prodigall
towards
them
of
his
heart
in
louing
them
,
or
of
his
tongue
in
praising
them
,
or
of
his
purse
in
recompensing
them
.
For
he
spared
none
of
all
three
:
to
one
he
gaue
ten
talents
,
to
an
other
he
gaue
fifty
,
to
an
other
an
hundreth
,
to
another
a
thousand
:
in
so
much
,
that
he
had
sooner
emptied
Darius
coffers
,
which
were
full
to
the
toppe
,
then
satisfied
his
owne
desires
in
giuing
and
rewarding
.
In
like
manner
,
to
the
captaines
and
valiant
men
of
warre
,
of
whom
he
might
rather
be
suspitious
,
and
conceiue
some
secret
enuy
against
them
(
for
such
is
the
nature
of
all
men
for
the
most
part
,
who
professe
armes
)
he
was
so
liberall
,
that
none
of
them
(
all
the
time
he
was
in
the
warres
)
euer
did
any
memorable
and
famous
act
,
but
hee
was
worthily
recompenced
.
For
hee
gaue
them
castles
,
cities
,
and
kingdomes
,
and
in
a
worde
,
so
highly
honoured
them
,
that
some
of
them
were
ashamed
to
receiue
so
great
rewardes
for
very
small
peecees
of
services
,
as
they
thought
.
And
this
great
liberality
and
munificense
towardes
all
men
of
quality
whomsoeuer
that
he
could
heare
of
,
was
the
cause
,
why
that
soone
after
his
decease
,
a
certaine
man
(
seeing
wise
men
despised
and
die
beggers
,
without
any
reliefe
)
saide
to
a
Poet
named
Archestratus
(
lamenting
the
time
passed
,
and
seeing
so
worthy
a
man
in
such
great
distresse
and
want
,
)
O
(
saith
hee
)
that
you
had
bene
in
the
time
of
Alexander
:
for
hee
would
haue
giuen
you
for
euery
verse
you
make
,
some
such
kingdome
as
Cyprus
,
or
the
kingdome
of
Phoenicia
.
This
was
the
reason
also
why
some
compared
his
reigne
to
the
spring-time
:
for
that
then
the
earth
being
moderately
warmed
by
the
sweetenesse
of
the
ayre
,
which
is
then
cleare
and
temperate
,
bringeth
foorth
hearbes
and
flowers
,
and
hatcheth
the
seedes
which
it
hath
receiued
long
before
:
so
likewise
Alexander
drawing
foorth
the
spirits
by
his
liberalitie
,
which
had
beene
kept
in
,
and
as
it
were
hindred
with
the
colde
of
the
former
ages
,
made
his
owne
time
so
fertile
,
that
since
his
reigne
,
there
hath
beene
no
age
that
hath
beene
so
fruitfull
.
Alexander
Severus
sometime
Emperour
of
Rome
,
[
4
](A05363-e26590-b)
4
of
Alexander
Severus
.
imitating
this
worthie
king
,
would
bee
acquainted
with
all
the
excellent
Oratours
and
Poets
of
his
time
,
and
heare
them
verie
often
,
and
he
tooke
such
delight
herein
,
that
one
day
in
the
presence
of
many
great
Embassadours
,
On
the
contrary
,
there
is
nothing
that
so
obscureth
and
defaceth
their
glorie
,
nor
that
so
soone
extinguisheth
their
memorie
,
or
that
maketh
them
more
abominable
and
detestable
to
all
posteritie
,
whensoeuer
they
are
mentioned
,
then
when
as
they
haue
beene
enemies
to
learning
,
and
men
of
vnderstanding
.
For
who
is
there
,
that
at
this
day
abhorreth
not
the
memory
of
the
Emperour
Licyntus
for
the
contempt
he
had
of
all
good
learning
,
[
2
](A05363-e26660-b)
2
Of
Ateas
.
Plutarch
in
Apotheg
.
And
what
shall
we
say
of
Ateas
the
king
of
Scythia
,
who
hearing
one
of
his
prisoners
named
Ismenias
,
which
was
taken
in
the
warres
,
play
most
excellently
vpon
a
flute
,
and
so
delightfully
,
that
euery
man
had
great
pleasure
to
heare
him
,
admiring
and
wondering
at
him
as
at
ademy
god
,
saide
,
that
hee
for
his
part
had
as
lieue
here
a
horse
neigh
:
shewing
thereby
,
the
scorne
and
mallice
hee
bare
to
wardes
the
player
,
and
the
spite
hee
had
towardes
such
as
heard
him
,
and
that
the
barbarousnesse
of
his
minde
and
of
his
eares
was
such
,
that
it
seemed
the
one
was
shut
vp
within
his
stable
,
and
the
other
fitter
to
heare
an
Asse
bray
,
then
the
Muses
sing
.
One
neede
not
to
maruell
(
as
I
haue
saide
)
though
that
such
a
prince
,
nourished
in
the
desarts
and
woods
,
like
vnto
a
bruite
beast
,
had
so
sauadge
a
minde
,
and
that
hee
so
little
esteemed
knowledge
and
vertue
,
which
were
wholly
vnknowen
vnto
him
.
But
it
would
make
a
man
wonder
,
that
among
the
Greekes
and
Romanes
,
who
would
needes
bee
accounted
ciuill
,
and
reputed
of
all
other
nations
barbarous
in
respect
of
them selues
,
there
should
be
any
such
rudenesse
.
[
3
](A05363-e26720-b)
3
of
Dionysius
of
Syracuse
.
Dionysius
the
tyrant
of
Syracusa
,
through
a
spitefull
and
malicious
hatred
,
set
that
famous
Poet
Philoxenes
to
worke
in
the
mynes
,
for
that
hee
being
commaunded
to
correct
a
certaine
tragedie
,
which
the
tyrant
had
made
,
finding
euery
thing
amisse
in
it
,
wholly
defaced
it
from
the
one
end
to
the
other
:
wherewith
the
tyrant
was
so
spited
,
that
he
condemned
him
to
as
grieuous
a
punishment
,
as
to
be
a
slaue
in
the
Gallies
.
Adrian
had
many
goodly
and
commendable
partes
in
him
,
[
4
](A05363-e26780-b)
4
of
the
Emper
our
Adrian
.
and
was
one
of
the
best
furnished
with
knowledge
and
vnderstanding
of
all
the
Emperours
of
Rome
:
but
this
was
all
obscured
with
the
hatred
that
he
bare
vnto
all
them
,
who
who
were
renowmed
for
their
skill
in
any
arte
whatsoeuer
.
Which
indeede
was
so
extreme
,
that
hee
coulde
not
endure
that
any
man
should
read
any
bookes
in
Rome
,
but
those
of
his
making
:
or
that
any
artificers
,
especially
painters
and
grauers
,
should
be
accounted
better
then
him selfe
:
so
that
to
satisfie
this
his
malignant
and
envious
passion
,
hee
expelled
Favorinus
and
Dionysius
Melisius
,
who
had
offended
in
nothing
but
in
this
,
that
for
their
excellent
knowledge
in
all
humanitie
,
in
painting
and
grauing
they
were
accounted
the
most
notable
of
all
other
.
Nay
he
did
worse
,
for
when
as
the
Emperour
Trajan
was
about
to
builde
a
certaine
house
for
the
exercise
of
musicke
,
and
that
there
was
some
difference
betweene
him
and
Adrian
for
the
placing
of
the
stayres
:
the
master
workeman
seeing
the
opinion
of
Adrian
to
bee
without
all
reason
,
and
that
notwithstanding
hee
would
needes
maintaine
it
against
the
Emperour
and
all
other
the
chiefe
workemen
which
were
there
,
was
compelled
to
say
,
the
better
to
represse
his
presumption
,
that
if
hee
had
no
better
skill
in
painting
then
in
making
of
stayres
,
he
was
not
very
skillfull
,
or
(
as
Dion
reporteth
it
)
that
hee
might
goe
paint
hoppes
.
He
dissembled
this
thing
for
the
time
,
as
though
he
had
not
heard
it
:
notwithstanding
,
hee
was
inwardly
so
offended
and
so
vexed
,
that
his
opinion
was
reiected
as
well
of
the
masters
of
the
arte
as
also
of
the
Emperour
,
that
afterwardes
he
(
comming
to
the
Empire
)
put
the
poore
man
to
death
,
for
no
other
cause
but
this
,
that
he
would
not
yeeld
vnto
him
,
in
that
which
was
most
vnreasonable
and
contrarie
to
knowledge
.
Although
these
former
examples
bee
most
execrable
,
[
5
](A05363-e26880-b)
5
The
greatest
example
of
enuie
in
Commodus
,
written
by
Dion
,
Lampridius
,
and
others
.
yet
are
they
nothing
in
comparison
of
that
of
the
Emperour
Commodus
,
who
notwithstanding
his
education
and
bringing
vp
by
the
most
famous
and
wise
men
,
which
were
in
all
the
world
,
and
the
diligent
care
of
his
father
Marcus
Aurelius
,
the
wisest
and
most
vertuous
prince
that
euer
was
,
and
the
goodly
patterne
of
honour
and
vertue
,
which
were
set
before
his
eyes
in
the
examples
of
fiue
Emperours
his
predecessours
:
and
finally
the
graue
and
wise
admonitions
,
which
hee
had
dayly
of
the
trustie
and
faithfull
counsellours
of
his
late
father
,
was
notwithstanding
so
vicious
,
and
so
vnruly
in
all
his
actions
,
that
hee
exceeded
all
his
predecessours
and
successours
in
mischiefe
,
and
especially
in
enuy
,
which
was
in
him
in
most
abundant
maner
,
which
may
euidently
appeare
if
we
consider
two
or
three
of
his
actes
.
When
it
was
tolde
him
that
Mamertus
Antonianus
was
very
like
him
in
proportion
of
bodie
and
magnanimitie
of
minde
,
hee
caused
the
party
that
tolde
him
this
,
forthwith
to
bee
slaine
,
and
likewise
within
a
little
after
,
hee
murdered
his
cousin
Antonianus
,
alledging
,
that
it
beseemed
not
any
man
in
the
worlde
to
compare
him
to
another
,
much
lesse
to
resemble
him
.
And
it
is
further
reported
of
him
that
he
poisoned
Sulpicius
Crassus
the
Proconsul
,
Iulius
Proculus
,
and
Claudius
Lucanus
,
who
were
the
gouernours
of
Asia
,
for
that
hee
vnderstoode
they
were
honest
men
,
gouerning
the
countreyes
vnder
their
charge
prudently
and
iustly
.
But
the
most
infamous
and
wicked
part
of
all
other
reported
of
him
,
is
,
that
of
the
fourteene
or
fifteene
Romane
gentlemen
,
who
were
sporting
themselues
vpon
the
bridge
of
Tyber
(
for
hee
passing
that
way
and
meeting
with
them
,
demanded
of
them
what
they
were
talking
of
:
whereto
they
answered
,
that
they
had
beene
discoursing
of
that
worthy
Emperour
Marcus
Aurelius
,
who
after
his
death
had
left
an
euerlasting
sorrowe
to
all
posteritie
,
for
the
losse
of
so
good
and
vertuous
a
prince
)
for
which
,
without
any
further
processe
of
Law
,
hee
caused
them
to
be
throwen
into
the
riuer
,
saying
,
that
no
man
could
speake
well
of
his
father
,
but
he
must
needes
speake
euill
of
him
.
Who
is
there
,
And
this
appeareth
notably
in
the
examples
of
Cain
and
Abel
,
Isaac
and
Ismael
,
Lot
and
Abraham
,
Iaakob
and
Esau
,
Ioseph
and
his
brethren
,
the
Apostles
of
Christ
Iesus
,
the
kingdome
of
Iuda
and
Israel
,
the
Turkes
and
the
Persians
,
and
in
olde
time
the
Parthians
and
the
Romanes
,
among
whome
,
there
was
neuer
firme
friendshippe
,
nor
sure
vnitie
by
reason
of
this
cursed
enuie
,
which
euer
brake
the
bandes
that
shoulde
haue
tyed
them
together
.
And
it
seemeth
that
this
was
the
principall
cause
,
Enuy
then
,
We
have
hitherto
declared
what
manner
of
passion
this
Envie
is
,
The
second
part
which
discourseth
of
the
remedies
against
envie
,
and
of
the
comfort
those
ought
to
have
who
are
envied
.
1
The
first
remedie
.
and
howe
farre
it
estrangeth
vs
from
God
,
(
whose
image
should
alwayes
lively
appeare
in
vs
)
and
howe
neere
it
coupleth
vs
with
the
devill
.
Nowe
it
remaineth
briefely
to
set
downe
such
remedies
as
are
convenient
to
avoide
it
,
and
withall
the
comfort
and
consolation
that
God
and
vertuous
men
ought
to
have
,
when
they
are
spited
and
hated
.
As
concerning
the
remedies
,
Saint
Basill
hath
set
downe
two
;
the
first
is
,
that
we
diligently
consider
the
frailtie
and
vncertainetie
of
riches
,
honour
,
pleasure
,
and
other
delightes
of
the
worlde
,
which
are
ordinarily
the
causes
of
the
hatred
we
bare
towardes
our
neighbours
.
For
if
we
repute
them
(
as
in
deede
they
are
)
vaine
and
transitorie
,
and
consider
with
our selves
the
care
,
paine
,
danger
,
and
displeasure
they
drawe
with
them
,
we
would
rather
pitle
them
who
possesse
them
,
for
that
they
bring
so
much
miserie
,
then
spite
and
malice
them
,
for
so
short
and
troublesome
a
felicitie
.
After
that
Dyonisius
the
tyrant
was
driven
out
of
his
kingdome
,
The
second
remedie
is
,
[
2
](A05363-e27290-b)
2
The
second
remedie
.
that
we
consider
that
the
graces
and
giftes
of
our
neighbours
are
common
to
the
whole
Church
,
and
that
it
is
given
them
not
to
the
entent
they
should
be
lordes
over
them
,
(
for
from
God
alone
doeth
every
good
gift
proceede
,
and
he
ought
to
be
reverenced
for
them
)
but
as
good
and
faithhfull
stewardes
to
distribute
and
devide
them
among
such
as
have
neede
of
them
.
If
we
would
thinke
of
this
,
wee
should
have
no
great
occasion
to
mallice
them
but
contrariwise
we
would
thinke
we
were
greatly
bound
to
love
them
and
their
wisedome
,
for
that
they
take
great
paine
to
keepevs
,
and
to
bestowe
vpon
vs
those
good
thinges
,
which
God
giveth
vnto
vs
by
their
meanes
,
and
if
it
happen
that
(
as
vnfaithfull
masters
of
an
hospitals
,
who
but
too
often
robbe
the
poore
men
over
whom
they
are
placed
)
they
will
retain
any
thing
vniustly
,
of
that
which
God
hath
given
them
to
dispence
vnto
such
as
have
neede
:
yet
in
such
a
case
we
should
be
so
farre
from
Envie
,
that
on
the
contrary
we
should
exceedingly
pitie
such
poore
thieves
,
which
expect
every
day
when
the
Iudge
should
sende
them
to
hanging
,
by
reason
of
their
theft
and
robberies
,
and
for
that
they
have
bene
so
vnfaithfull
in
their
dealings
.
Nowe
as
concerning
the
comfort
that
a
man
shoulde
have
that
is
spited
:
Saint
Gregorie
hath
spoken
,
that
as
God
by
a
wonderfull
and
an
vnsearcheable
counsell
hath
accompanied
our
malladies
,
diseases
,
losses
,
povertie
,
and
all
other
afflictions
whatsoever
with
a
kinde
of
compassion
and
naturall
pitie
,
to
the
ende
that
our
neighbours
taking
compassion
of
our
infirmities
,
should
somewhat
asswage
the
bitternesse
of
them
,
and
by
this
meanes
,
as
it
were
in
some
sort
,
helpe
vs
to
beare
&
sustaine
the
burthen
of
them
,
so
also
that
in
those
particular
blessings
he
bestoweth
vpon
vs
,
he
vseth
envious
men
as
a
meanes
to
bridle
vs
,
that
wee
should
not
exalt
our selves
too
high
,
and
that
this
presumption
,
if
it
be
not
brideled
,
should
not
be
the
occasion
of
our
ruine
and
destruction
.
For
the
two
extremities
(
as
Aristotle
saith
)
doe
prejudice
as
well
the
bodie
as
the
minde
.
If
one
drinke
or
eate
,
sleepe
or
labour
too
much
,
it
hurteth
the
corporall
health
which
can
not
be
preserved
,
but
by
a
mediocritie
in
all
thinges
:
so
likewise
may
we
say
of
the
minde
,
which
surely
is
not
in
health
,
if
it
be
either
too
hautie
,
proude
,
or
presumptuous
,
or
too
base
,
lowe
,
and
submisse
.
To
the
ende
then
that
it
may
be
well
disposed
,
it
must
bee
kept
in
a
mediocritie
,
and
,
as
it
were
,
in
a
meane
betweene
both
,
to
the
ende
that
it
may
be
strong
ynough
to
beare
adversitie
,
and
so
heavie
,
that
it
be
not
blowen
away
with
a
puffe
of
prosperitie
,
which
is
a
verie
difficult
thing
as
we
may
daily
see
by
experience
,
for
we
doe
no
sooner
thinke
of
adversitie
,
but
wee
are
by
and
by
throwen
downe
and
discouraged
:
and
a
little
prosperitie
will
make
vs
carrie
all
our
sailes
.
And
therefore
God
hath
set
envie
on
the
one
side
,
and
pitie
on
the
other
,
as
it
were
two
places
to
rest
on
,
in
the
high
way
,
to
the
ende
that
if
wee
will
exalt
our selues
in
prosperitie
,
Envie
shoulde
bee
readie
to
pull
vs
downe
,
and
if
wee
be
too
much
discouraged
with
adversitie
,
pitie
and
compassion
should
be
readie
to
helpe
vs
vp
.
Wee
may
gather
hereby
that
God
vseth
envie
,
And
thus
much
haue
I
thought
good
to
speake
touching
the
remedies
against
Envie
,
after
which
,
and
that
passionate
humour
of
Anger
,
whereof
we
have
discoursed
in
the
third
booke
,
it
shall
be
requisite
to
speake
of
pleasure
,
and
of
that
vnbrideled
affection
,
which
we
have
in
the
disordinate
lustes
of
the
flesh
:
to
the
ende
we
may
rightly
knowe
what
is
vicious
therein
.
For
these
two
passions
beeing
placed
the
one
after
the
other
,
thereby
wee
may
the
better
vnderstande
each
other
,
and
in
like
manner
the
miserie
of
our
miserable
nature
,
which
in
divers
things
is
so
equally
troubled
and
tormented
.
THE
FJFTH
BOOKE
of
the
tranquilitie
and
contentation
of
the
minde
.
AGAINST
PLEASVRE
.
A
briefe
summe
of
the
whole
Booke
.
SEeing
that
wee
haue
learned
by
evident
demonstrations
and
sound
proofes
out
of
the
worde
of
God
,
that
this
earthly
life
is
but
a
pilgrimage
,
and
(
as
it
were
)
a
way
wherein
we
walke
vnto
a
better
life
,
that
is
to
say
,
vnto
the
kingdome
of
heaven
:
it
followeth
then
that
we
must
so
vse
our
bodies
and
our
goods
,
be
it
either
for
necessitie
or
for
pleasure
,
that
both
may
further
vs
for
the
attaining
of
that
heavenly
place
,
wherein
our
true
rest
and
repose
dwelleth
and
consisteth
.
Which
we
can
not
well
doe
,
vnlesse
we
vnderstand
the
hinderances
that
vanitie
casteth
in
our
way
,
to
the
ende
that
they
being
taken
away
,
we
may
the
more
easely
passe
to
the
place
whither
we
would
.
To
helpe
vs
forward
as
much
as
may
be
,
the
Author
discourseth
in
this
fifth
booke
of
Pleasure
,
and
especially
of
that
kinde
of
Pleasure
which
we
ought
especially
to
eschewe
:
and
the
better
to
make
vs
vnderstand
his
meaning
,
he
devideth
Pleasure
into
foure
partes
.
The
first
sort
of
Pleasure
is
honest
,
good
,
and
laudable
,
which
in
fewe
wordes
he
passeth
over
,
as
having
a
purpose
to
stande
longer
vpon
the
other
.
Then
he
commeth
vnto
those
which
are
naturall
,
wherein
he
refuteth
those
,
who
through
too
great
austerenesse
condemne
them
as
vnlawfull
:
consequently
he
confuteth
the
Stoicks
,
and
entreth
into
a
discourse
of
affections
,
and
especially
of
Ioy
and
Sorrowe
:
of
which
having
shewed
the
right
vse
,
hee
condemneth
in
the
third
place
the
Epicures
and
sundrie
other
hypocrites
,
enemies
vnto
naturall
pleasures
.
This
being
done
,
he
entreth
into
the
examination
of
those
pleasures
which
are
vicious
.
Hee
placeth
in
the
first
rancke
the
gluttons
and
the
drunkardes
,
whose
wickednesse
he
plentifully
discovereth
,
and
opposeth
against
them
the
frugalitie
of
our
forefathers
,
whereof
he
setteth
downe
many
notable
patternes
,
and
bringeth
in
many
tragicall
examples
caused
by
these
venemous
pleasures
.
Then
he
maketh
an
invective
against
the
excessive
cheere
vsed
at
tables
,
shewing
the
discommodities
that
these
delicates
bring
both
to
bodie
and
soule
;
prooving
withall
that
sobrietie
both
in
eating
and
drinking
is
most
necessarie
for
the
preservation
of
this
life
,
and
the
attaining
of
a
better
life
:
and
that
the
diet
of
heathen
men
shall
be
a
condemnation
vnto
Christians
,
whose
faultes
he
likewise
describeth
.
Next
vnto
this
,
he
answereth
such
as
preferre
their
taste
before
their
health
,
and
those
who
alledge
they
may
doe
with
their
own
what
they
list
:
and
other
,
who
reprehend
custome
,
and
such
as
blame
the
reformation
of
excesse
,
tearming
it
a
curious
and
excesse
noveltie
;
and
this
causeth
him
to
paint
out
and
set
foorth
in
their
colours
,
the
vanitie
and
dissolutenesse
of
these
times
:
and
because
it
is
but
labour
lost
to
preach
vnto
full
bellies
,
who
are
not
so
quicke
of
hearing
beeing
full
,
as
they
are
when
they
are
emptie
,
he
exhorteth
Princes
and
magistrates
carefully
to
looke
to
their
offices
:
and
to
encourage
them
,
he
setteth
downe
many
notable
examples
,
as
those
of
Moyses
,
Iosua
,
Ezechias
,
Iosias
,
Esdras
,
Constantine
the
great
,
many
of
his
successors
,
and
sundrie
Kinges
of
Fraunce
.
Nowe
for
that
Bacchus
and
Venus
are
nourished
by
companie
,
and
that
when
the
bellie
is
full
,
the
bodie
would
be
at
rest
,
(
as
the
proverbe
saith
,
and
as
experience
teacheth
)
he
entreateth
of
the
second
troupe
of
wicked
pleasures
,
that
is
to
say
,
whoredomes
,
whose
mischiefe
he
discovereth
,
in
that
they
bereave
vs
of
our
vnderstanding
,
kill
the
bodie
and
waste
our
goods
,
which
is
prooved
by
sound
reasons
,
worthie
examples
,
sitte
similitudes
,
and
choice
sentences
,
annexing
hereto
an
excellent
treatise
of
the
goodnesse
of
God
towardes
his
children
,
when
as
he
exerciseth
them
with
crosses
and
afflictions
,
and
to
make
these
damnable
pleasures
more
odious
,
he
sheweth
also
what
perticular
mischiefes
ensue
of
them
:
as
the
brutishnesse
and
sottishnesse
of
such
as
are
in
slaverie
vnder
them
,
the
separation
with
Christ
Iesus
,
arenouncing
of
the
love
of
God
,
to
plunge
them selves
into
a
filthie
puddle
which
maketh
them
madde
,
enemies
of
vertue
and
goodnesse
,
which
is
amplified
at
large
:
whereby
wee
may
see
that
it
is
not
without
cause
,
that
God
hath
declared
that
he
will
iudge
whoremongers
,
and
that
such
as
wallow
in
that
sinne
have
noparte
in
his
grace
and
favour
.
Having
thus
lively
painted
out
the
discommodities
of
this
kinde
of
pleasure
,
thereby
to
withdrawe
some
men
,
and
to
bring
them
vnto
a
better
vnderstanding
,
he
setteth
downe
certaine
remedies
.
The
first
whereof
is
,
as
it
were
a
table
and
a
picture
of
pleasure
,
thereby
to
make
it
the
more
odious
.
The
second
containeth
an
enumeration
of
Gods
iudgements
against
pleasure
,
and
such
as
have
bene
voluptuosly
given
.
The
third
sheweth
the
miserable
ende
of
sundrie
particular
men
.
In
the
fourth
he
setteth
downe
what
punishments
God
hath
laid
vpon
Princes
and
Magistrates
,
who
have
favoured
or
supported
such
lewdnesse
,
not
forgetting
among
other
memorable
stories
,
the
daughters
of
Scedasus
,
and
the
destruction
of
the
Lacedemonians
.
This
being
done
,
he
setteth
downe
other
testimonies
,
and
bewaileth
the
miserable
estate
of
many
cities
which
are
yet
in
flourishing
estate
,
and
exhorteth
Princes
to
reforme
such
disorders
,
setting
downe
the
meanes
howe
to
doe
it
,
that
is
,
that
first
they
should
reforme
them selves
,
that
they
banish
idlenesse
out
of
their
courtes
,
and
abolish
Tavernes
out
of
their
countries
,
and
such
other
schooles
of
ryot
,
as
also
all
other
baites
of
lightnesse
and
dissolutenesse
.
Finally
,
that
they
carefully
take
heede
,
that
they
keepe
the
trueth
which
teacheth
men
to
know
their
sinnes
,
and
imprinteth
in
their
heartes
a
desire
to
live
according
vnto
Gods
lawes
.
The
last
sort
of
pleasures
are
such
as
are
vnprofitable
and
superfluous
,
whereof
he
setteth
downe
some
,
and
consequently
applieth
foure
remedies
to
heale
them
,
who
are
overmuch
infected
with
such
vaine
pastimes
,
as
in
the
ende
displease
and
hurte
those
which
followe
them
.
In
conclusion
he
teacheth
with
what
affection
all
vertuous
men
ought
to
vse
the
affaires
of
this
worlde
,
and
howe
they
shoulde
employ
their
riches
,
and
governe
them selves
.
THE
FIFTH
BOOKE
.
AMong
the
pleasures
and
delightes
which
men
have
in
this
worlde
,
[
1
](A05363-e27620-b)
1
Some
pleasures
are
holy
.
all
which
(
as
David
saith
)
are
more
to
be
desired
then
gold
,
yea
then
fine
gold
,
&
sweeter
then
the
honie
and
the
honie
combe
.
It
is
also
a
singular
pleasure
to
behold
the
providence
,
wisedome
and
goodnesse
of
God
towardes
his
creatures
,
and
to
consider
howe
every
one
of
them
,
and
every
part
of
them
are
appointed
to
some
good
purpose
,
and
ordained
for
the
vse
,
pleasure
,
and
profite
of
man
:
and
likewise
howe
their
beginning
,
continuance
,
estate
,
and
ende
is
conducted
by
a
wise
and
wonderfull
order
,
and
a
most
skilfull
Oeconomie
in
everything
.
In
these
pleasures
there
is
neither
shame
,
sorrowe
,
nor
repentance
,
for
every
thing
is
holy
,
and
there
is
no
evill
,
vnlesse
it
be
that
we
are
not
greatly
desirous
to
fall
into
those
considerations
,
or
els
for
that
we
be
soone
wearie
of
them
.
[
2
](A05363-e27650-b)
2
Some
are
naturall
.
There
are
other
pleasures
also
that
are
naturall
:
as
to
eate
when
we
are
hungrie
;
to
drinke
when
we
are
drie
;
torest
when
we
are
wearie
,
and
such
like
:
by
the
sweetenesse
whereof
,
[
3
](A05363-e27660-b)
3
Super
fluous
and
vnnecessarie
pleasures
.
our
good
God
,
who
is
a
singular
lover
of
our
welfare
,
would
stirre
vs
vp
to
bee
carefull
of
our selves
.
There
are
also
some
which
are
superfluous
and
vnprofitable
:
as
that
which
Artaxerxes
tooke
in
riding
in
his
litter
thorow
the
fieldes
,
to
grave
and
cut
in
wood
triffling
toyes
,
loosing
his
time
about
nothing
,
which
every
man
ought
to
holde
so
precious
,
and
especially
Princes
,
who
may
if
they
wil
,
alwayes
employ
them selves
in
matters
of
great
consequence
,
and
whereof
the
charge
is
such
,
that
if
so
be
they
will
discharge
their
dueties
,
they
shall
not
have
so
much
leysure
as
to
eate
their
meate
,
or
take
their
rest
,
vnlesse
they
borrowe
some
of
that
time
which
should
be
employed
in
publique
affayres
.
There
are
also
other
pleasures
,
which
are
wicked
and
vicious
,
[
4
](A05363-e27690-b)
4
Wicked
and
naughtie
pleasures
.
which
are
tearmed
by
the
name
of
carnall
and
worldly
pleasures
,
and
these
are
they
,
whereof
we
purpose
to
discourse
at
this
present
.
As
concerning
the
first
,
they
are
good
and
commendable
,
Christ
Iesus
would
miraculously
feede
the
people
,
he
commanded
that
they
should
sit
downe
before
they
were
served
,
to
the
ende
that
every
one
might
take
his
repast
with
the
more
ease
.
His
Disciples
also
tooke
their
meate
sitting
,
as
appeareth
in
many
places
of
the
Scriptures
.
Wee
must
not
thinke
wee
displease
God
,
when
as
wee
take
our
meate
sitting
at
our
ease
,
without
any
great
curiositie
.
And
what
should
become
of
vs
,
if
we
were
without
all
affection
?
Would
there
be
a
man
that
would
applie
himselfe
to
any
thing
?
for
pleasure
and
griefe
doe
rule
all
our
actions
,
and
there
is
no
man
,
but
either
affecteth
or
escheweth
things
,
for
the
one
or
the
other
,
which
God
in
creating
and
framing
our
natures
hath
ordained
,
and
that
such
affections
should
serue
our
minds
,
as
coches
doe
our
bodies
,
to
carrie
them
whether
our
deliberation
,
conducted
by
reason
,
doth
carrie
vs
.
For
as
wee
see
in
the
sea
,
that
if
the
windes
blowe
not
,
the
shippes
are
constrained
to
lie
still
,
and
cannot
stirre
from
the
place
where
they
are
:
so
likewise
our
nature
,
if
all
affections
cease
,
can
not
,
nor
shall
not
be
able
to
turne
either
to
the
right
hand
or
to
the
left
,
no
more
then
if
we
were
in
a
palsie
,
which
taketh
away
the
vse
of
our
whole
bodie
.
And
this
is
the
reason
,
Plato
in
Philebo
.
why
Plato
called
them
the
sinewes
and
strings
of
our
mindes
,
giuing
vs
to
vnderstand
thereby
,
that
they
serue
for
the
opening
or
shutting
,
lifting
vp
or
pressing
downe
:
and
generally
for
the
mooving
of
euery
part
thereof
,
euen
as
the
bodie
is
mooued
and
guided
by
the
sence
:
and
further
,
that
they
are
the
occasions
of
feeling
,
and
almost
of
all
the
knowledge
we
haue
,
in
such
sort
,
But
some
man
may
say
,
Wee
must
herein
followe
the
examples
of
quirries
in
the
stable
,
who
to
rule
and
manage
their
horses
aright
,
doe
not
correct
them
for
their
agilitie
,
courage
,
and
stomacke
,
but
take
speciall
regard
that
all
be
so
well
ordered
,
that
they
carie
well
,
that
they
stop
wel
,
curvet
,
or
gallop
the
field
,
not
as
the
horses
would
them selves
,
but
as
their
riders
shall
thinke
good
:
or
as
wise
&
skilfull
husbands
,
who
having
store
of
wild
plants
or
stocks
,
doe
not
plucke
them
vp
by
the
rootes
,
and
throw
them
into
the
fire
,
but
rather
transplant
and
graffe
them
,
whereby
that
tartnesse
they
have
naturally
,
is
sweetned
,
and
they
so
vse
the
matter
with
a
little
husbandrie
and
skill
that
they
vse
about
them
,
that
in
the
ende
,
of
vnfruitfull
plants
they
make
very
fertill
trees
,
and
not
onely
profitable
,
but
also
very
pleasant
and
delectable
.
So
likewise
,
by
the
grace
of
God
,
there
neede
but
little
labour
be
bestowed
for
the
taming
and
ruling
of
our
affections
,
and
the
taking
away
of
this
great
vnrulines
,
which
naturally
we
are
possessed
withall
,
and
which
shew
it selfe
so
masterfull
in
the
beginning
,
and
to
make
it
in
short
time
as
a
young
colt
to
be
easilie
bridled
,
and
orderly
governed
by
the
rules
of
reason
.
And
let
not
men
say
,
that
because
of
our
idlenes
we
will
not
husband
them
well
,
and
therefore
we
shall
not
reape
so
great
profit
of
them
,
as
good
husbands
doe
of
their
nurseries
:
for
who
shall
hinder
vs
to
husband
them
,
to
digge
them
,
to
binde
them
,
to
water
them
,
and
to
cut
off
that
which
is
superfluous
from
them
,
and
so
to
vse
them
,
that
we
may
gather
store
of
good
fruit
for
our selves
and
for
our
neighbours
?
To
conclude
then
this
discourse
,
S.
Paul
)
to
vse
abundance
well
,
Saint
Augustine
saith
)
the
Pastors
did
brotherly
admonish
those
,
who
vsed
too
great
austeritie
,
that
they
woulde
imitate
the
counsell
that
S.
Paul
gaue
vnto
Timothie
,
which
was
to
drink
a
litle
wine
,
I
thinke
this
exhortation
is
not
greatly
necessarie
for
these
times
,
wherein
fasting
is
better
preached
then
practised
,
And
there
haue
bene
but
too
many
,
who
would
make
things
that
are
common
,
particular
to
some
men
,
and
herein
haue
placed
the
greatest
part
of
their
holines
:
though
that
indeede
(
as
we
haue
saide
alreadie
)
naturall
pleasures
are
indifferent
of
themselues
,
and
especiallie
beeing
well
vsed
:
and
contrariwise
that
the
abstinence
from
them
,
is
farre
more
commendable
,
when
as
as
GOD
him selfe
commaundeth
it
,
and
that
herein
wee
conforme
our selves
ioyfully
vnto
his
will
,
and
not
vnto
our
owne
fantasies
,
which
are
often
deceived
,
and
doe
easilie
delude
vs
,
if
wee
suffer
our selves
to
be
guided
by
them
,
or
by
any
other
thing
then
by
the
worde
of
God
.
But
least
I
should
be
to
long
,
S.
Paul
,
and
following
his
advise
and
counsell
,
we
doe
applie
ourselves
to
the
persons
with
whome
wee
live
,
and
that
wee
transforme
our selves
in
to
them
,
though
that
their
natures
be
oftentimes
different
and
disagreeing
from
vs
:
We
have
now
spoken
sufficiently
of
naturall
pleasures
,
As
concerning
gluttonie
and
drunkennes
,
[
1
](A05363-e28150-b)
1
Of
drunkennes
and
gluttonie
,
the
filthines
of
which
is
discovered
.
which
are
placed
in
the
first
ranke
,
they
doe
not
onely
make
men
like
vnto
beasts
,
but
surely
they
place
them
in
a
farre
worse
estate
and
condition
;
for
we
doe
not
see
them
eate
or
drinke
too
much
.
And
though
that
some
times
they
exceede
herein
,
yet
it
is
not
so
exceeding
that
they
stagger
and
reele
,
or
be
so
swelled
that
their
skinnes
will
not
hold
them
:
as
we
see
some
men
,
who
are
no
sooner
drunk
,
but
they
loose
the
vse
of
reason
,
and
of
al
their
other
sences
,
&
do
not
onely
forget
their
friends
&
servants
,
but
also
their
houses
&
their
own
selves
.
They
are
(
as
S.
Basil
saith
)
like
vnto
images
:
they
haue
mouthes
and
speake
not
,
eyes
and
see
not
,
eares
and
heare
not
,
noses
and
smell
not
,
hands
that
handle
not
,
and
feete
that
cannot
goe
.
[
2
](A05363-e28200-b)
2
The
spoile
both
of
the
bodie
and
the
minde
.
is
very
nourishing
and
wholesome
,
and
doth
not
onely
cherish
the
bodie
,
but
also
quickneth
the
mind
,
as
saith
the
Proverbe
.
All
the
matter
then
lieth
in
the
vsage
,
which
being
done
with
moderation
,
is
so
profitable
,
that
it
serveth
in
steade
of
a
medicine
or
a
preseruatiue
.
But
if
it
be
immoderate
,
it
is
a
very
poyson
,
[
3
](A05363-e28260-b)
3
They
take
away
our
reason
&
iudgement
.
though
it
be
offered
them
:
and
when
as
any
friende
they
haue
doe
tell
them
of
any
thing
,
they
doe
contrarie
to
their
reputation
and
credit
,
they
are
either
angrie
with
them
,
or
els
laugh
at
them
.
And
this
was
the
reason
,
why
Cato
the
Censor
was
wont
to
say
,
that
it
was
lost
labour
to
talke
of
vertue
to
the
bellie
,
or
goe
about
to
perswade
it
:
for
that
it
hath
no
eares
to
vnderstand
that
which
one
saith
,
especially
if
you
goe
about
to
bridle
his
desires
,
or
to
rule
his
expences
.
These
are
swine
(
as
Christ
said
)
which
desire
nothing
so
much
as
to
fatte
them selves
,
They
overthrowe
the
health
of
the
bodies
.
For
that
(
as
David
saith
)
they
care
for
nothing
in
this
world
,
but
to
fill
their
bellies
.
Behold
now
the
state
wherin
the
so
drunkards
minds
are
,
whose
bodies
surely
are
not
much
better
in
the
end
,
if
they
proceed
on
as
they
begin
.
For
by
reason
they
surcharge
and
overlade
their
stomackes
,
and
for
that
without
any
consideration
either
of
the
quantitie
or
qualitie
of
their
meates
,
they
devoure
whatsoever
commeth
next
to
hand
as
their
appetite
desireth
,
it
is
impossible
but
that
there
shoulde
follow
many
raw
&
cold
humours
,
&
that
their
bodies
being
filled
with
corrupt
&
putrified
matter
,
some
of
them
become
diseased
with
the
gout
,
other
have
the
falling
sicknes
,
others
palsies
,
others
Apoplexies
,
some
red
eies
,
others
rotten
teeth
,
&
some
a
stinking
breath
,
&
to
conclude
,
their
members
&
partes
of
their
bodies
become
weake
,
and
trembling
in
their
ioyntes
,
and
that
in
such
sort
,
that
one
would
iudge
them
to
be
the
sonnes
of
Cain
,
(
as
Saint
Basill
saith
)
for
that
they
are
the
inheritours
of
his
paines
and
torments
.
In
former
ages
our
fathers
were
in
shewe
but
young
striplings
at
such
yeeres
as
we
seeme
nowe
to
be
olde
and
decrepite
,
which
may
in
parte
proceede
of
the
causes
afore
mentioned
.
But
especially
for
that
they
were
temperate
,
[
5
](A05363-e28410-b)
5
Gluttony
&
drunkennesse
maketh
a
man
vnfitte
for
any
honest
action
.
Seeing
then
that
both
the
bodyes
and
mindes
of
drunkardes
,
are
in
such
state
and
condition
as
we
have
before
mentioned
,
it
is
not
vnfitly
said
of
some
of
the
auncient
wise
men
,
that
their
soules
and
mindes
serve
them
for
nothing
,
but
for
salt
to
keepe
their
bodies
in
season
,
and
to
preserve
them
from
stinking
and
rottennesse
.
And
Cato
seeing
the
monstrous
and
huge
belly
of
a
Citizen
of
Rome
,
marvailed
howe
such
a
man
should
do
any
thing
to
the
honour
of
the
Common
wealth
,
whose
strength
and
vigour
of
spirite
was
so
diminished
by
riot
and
ex
cesse
;
which
maketh
men
so
vnfitte
to
deliberate
and
advise
of
any
honest
and
profitable
thing
of
them selves
,
or
to
put
in
execution
that
which
shal
be
maturely
determined
by
others
;
that
they
are
fitter
to
sleepe
then
to
watch
,
and
more
meete
to
sitte
in
their
halles
with
tables
replenished
with
daintie
dishes
,
then
to
take
paines
abroad
in
broyles
&
skirmishes
.
But
we
may
say
(
in
bewayling
and
lamenting
this
disorder
)
as
Alexander
the
great
said
after
he
had
vanquished
Darius
,
[
6
](A05363-e28630-b)
6
This
historie
written
by
Plutarch
&
others
,
declareth
evidently
that
the
great
abundance
of
meate
and
drinke
make
men
vnfitte
to
discharge
their
dueties
.
and
that
entring
into
his
tent
he
found
so
great
aboundance
of
all
sortes
of
delicasies
.
What
?
Is
this
to
be
a
King
?
In
like
manner
may
we
marveile
and
say
,
Is
it
nothing
else
to
be
a
Prince
or
great
Lord
,
but
to
liue
delicately
,
and
to
be
sumptuously
apparelled
?
That
which
I
say
of
Princes
,
is
by
reason
of
the
occasion
ministred
by
the
storie
of
Agesilaus
,
and
not
for
that
I
thinke
that
daintie
fare
is
proper
and
peculiar
vnto
Princes
.
For
we
can
not
picke
out
in
these
dayes
so
poore
a
mechanicall
person
,
if
hee
once
have
but
two
crownes
in
his
house
,
but
he
will
spend
parte
thereof
at
the
best
ale
,
and
at
some
daintie
dish
;
for
(
as
he
saith
)
he
must
sometime
needes
have
a
good
morsell
.
And
howe
is
it
possible
that
those
Realmes
and
Common
wealthes
shoulde
long
prosper
,
where
there
is
such
great
and
excessive
cheare
?
Cato
wondered
howe
that
citie
could
long
continue
,
[
1
](A05363-e28670-b)
1
An
example
of
Darius
.
are
casely
vanquished
of
their
enemies
.
And
this
was
the
cause
that
Darius
did
so
easely
get
the
citie
of
Babylon
(
as
Daniel
and
Heroditus
reporte
)
while
that
Balthasar
was
busie
in
making
offeastes
and
banquets
for
the
Lordes
and
Ladies
of
his
Courte
.
[
2
](A05363-e28720-b)
2
An
example
out
of
Titue
Livi
us
.
And
this
was
also
the
cause
that
the
Carthaginians
did
so
often
vanquish
the
Romanes
,
who
never
knewe
howe
to
overcome
them
,
or
take
their
citie
,
vntill
that
Scipio
beeing
sent
as
Lievtenaunt
and
generall
over
their
armies
,
had
refourmed
the
disordered
and
licentious
life
which
hee
founde
in
the
souldiours
;
and
that
cleansing
the
Campe
of
whores
,
bawdes
,
Cookes
,
and
such
like
companions
,
he
had
reduced
them
vnto
their
auncient
discipline
.
This
was
also
the
cause
that
the
Gothes
and
Vandales
did
so
easely
conquere
Italie
,
[
3
](A05363-e28770-b)
3
Example
.
and
sacked
Rome
in
the
time
of
the
Emperour
Honorious
,
Fabius
Maximus
,
[
4
](A05363-e28840-b)
4
Example
.
who
suffered
Hanniball
to
enter
into
Campania
,
and
to
sojourne
sixe
or
seven
moneths
without
any
molestation
,
imagining
that
his
souldiers
,
after
so
long
and
tedious
travailes
,
tasting
the
pleasantnesse
of
the
countrie
,
and
the
sweetenesse
of
the
fruites
which
grewe
there
in
great
abundance
,
would
by
and
by
become
likerous
and
intemperate
,
and
by
meanes
thereof
would
foorthwith
proove
idle
,
sluggish
,
and
vnconsiderate
,
and
then
it
would
be
no
great
matter
to
overthrowe
them
.
Paulus
Aemilius
the
French
historiographer
,
[
5
](A05363-e28890-b)
5
Example
of
the
Kinges
of
France
and
especiallie
of
the
line
of
Merovnigens
.
reporteth
in
his
Annales
of
France
,
that
the
reason
why
some
of
our
French
Kinges
have
bene
dispossest
of
their
crownes
,
and
that
by
their
servaunts
and
vassailes
,
was
for
that
,
they
loving
their
ease
and
pleasures
too
well
,
committed
the
charge
of
all
publicke
affaires
vnto
others
,
and
would
not
meddle
with
any
thing
,
least
they
should
depriue
them selves
of
any
of
their
delightes
.
For
if
it
happened
that
either
their
subiectes
rebelled
,
or
their
owne
domesticall
servants
conspired
any
thing
against
them
,
or
their
enemies
invaded
them
with
open
hostilitie
,
or
any
other
thing
fell
out
of
like
importance
,
they
were
presently
so
astonished
and
vnprovided
of
Counsell
,
that
they
would
easily
agree
vnto
any
thing
that
was
offered
:
partly
,
for
that
they
would
not
leave
their
delights
and
their
wonted
pastimes
,
and
partly
also
for
that
they
were
so
vnacquainted
with
state
matters
,
that
when
neede
required
,
they
knewe
neither
how
to
begin
,
nor
howe
to
ende
.
But
what
neede
we
run
so
farre
to
fetch
examples
to
proove
how
dangerous
it
is
to
all
sortes
of
men
,
[
6
](A05363-e28920-b)
6
Example
of
a
storie
of
this
age
.
but
especially
to
such
as
have
any
charge
,
to
let
loose
the
reines
to
all
pastimes
and
pleasures
?
It
is
not
2
yeers
since
that
Casal
one
of
the
principal
towns
of
Montferrate
,
was
surprised
vpon
the
Spantards
by
the
prudent
pollicie
of
the
Lord
of
Salvoison
,
who
vnderstanding
of
a
great
banquet
to
be
made
at
the
marriage
of
a
principall
person
in
the
towne
,
and
that
the
gentlemen
of
the
garison
purposed
to
runne
at
Tilte
and
Turnie
,
and
to
make
other
disportes
for
the
Ladies
and
gentlewomen
there
assembled
,
supposing
that
this
occasion
was
offered
as
he
wished
,
to
further
his
purposes
and
to
gaine
the
citie
,
first
imparted
his
device
to
the
Kings
livetenant
,
and
resolved
with
him
vpon
the
order
to
be
observed
,
and
so
expected
the
day
of
banquet
:
in
the
meane
time
so
wisely
and
closely
concealed
his
purpose
,
that
he
approched
the
Citie
with
all
his
troupes
in
the
dead
of
the
night
,
without
being
discovered
,
when
as
both
souldiers
&
captaines
being
loden
with
wine
and
wearie
with
the
dayes
travell
,
were
in
their
dead
sleepes
:
and
God
knoweth
they
were
but
rudely
wakened
with
drums
and
fluites
.
For
surely
the
French
bestirred
them selves
as
lustily
with
their
musike
in
the
night
,
as
the
Spaniards
did
the
day
before
with
their
daunsing
.
And
though
that
this
nation
be
greatly
commended
for
their
providence
in
the
mannaging
of
all
their
actions
,
yet
at
that
time
did
they
not
remember
whathappened
vnto
Troy
,
which
was
taken
&
burned
by
a
like
stratageme
,
although
they
had
long
valiantly
defended
them selves
from
the
assaults
&
enterprises
of
the
Greeks
And
because
that
delicate
fare
and
superfluitie
,
[
7
](A05363-e29010-b)
7
Divers
histories
and
examples
to
proove
that
Sobrietie
is
the
mother
of
alhappie
successe
in
all
militarie
affaires
.
Scipio
.
The
Turke
.
Iulius
Caesar
and
his
souldiers
.
is
a
thing
so
dangerous
among
souldiers
:
Scipio
during
the
siege
afore
Carthage
cassered
a
Romane
gentleman
out
of
his
ordinary
bandes
,
for
that
it
was
proved
against
him
,
that
during
the
batterie
he
had
feasted
some
of
his
familiars
in
his
tent
,
more
costly
and
sumptuously
then
the
Romane
lawes
&
discipline
would
permit
.
And
is
there
any
thing
at
this
day
that
make
the
Turkes
to
be
more
redoubted
&
feared
in
their
warres
,
then
the
sobrietie
which
they
vse
,
and
the
wonderfull
travels
they
are
accustomed
even
from
their
infancie
?
And
there
was
nothing
that
so
daunted
Pompey
,
or
that
made
him
more
to
despaire
of
the
victorie
,
then
to
vnderstand
that
his
enemies
souldiers
were
so
temperate
,
and
so
well
acquainted
with
paines
,
and
travaile
,
and
all
hardnes
,
that
wanting
victuals
,
they
woulde
like
(
beastes
)
eate
such
hearbes
and
rootes
as
they
found
in
the
fieldes
,
which
so
astonished
this
great
captaine
,
that
from
that
time
foorth
his
heart
fainted
,
and
he
remained
wholly
in
despaire
to
have
any
good
issue
in
his
enterprises
.
For
as
drunkardes
,
what
wealth
,
authoritie
,
or
friendes
soever
they
have
,
are
notwithstanding
contemptible
,
and
esteemed
of
all
men
vnfitte
for
any
counsell
,
much
lesse
for
any
execution
:
so
likewise
sober
men
are
never
so
poore
or
vnprovided
,
but
that
they
are
alwayes
suspected
and
redoubted
of
their
enemies
,
to
be
stayed
and
resolute
men
both
in
bodie
and
minde
:
and
therefore
he
that
will
endomage
them
,
must
thinke
thrise
of
the
matter
before
he
dare
enterprise
ought
against
them
.
And
if
they
be
to
be
assaulted
by
them
,
they
thinke
them selves
little
assured
,
vnlesse
they
be
both
wisely
and
strongly
defended
.
There
was
nothing
that
Cato
did
so
much
marke
in
Iulius
Caesar
,
or
that
gave
him
so
great
occasion
to
suspect
,
that
hee
would
one
day
alter
their
state
and
Common
wealth
,
as
his
sobrietie
,
and
that
he
perceived
in
him
a
kinde
of
Ambition
so
strongly
supported
with
patience
,
paines
,
and
vigilancie
,
which
were
vertues
that
did
attend
vpon
him
:
knowing
very
well
that
there
is
nothing
that
maketh
men
more
moderate
in
prosperitie
,
or
constant
in
adversitie
,
or
provident
and
circumspect
in
all
their
affaires
whatsoever
.
These
are
the
shortest
,
and
most
compendious
wayes
in
a
small
time
to
gaine
many
friendes
,
and
to
make
ones
selfe
invincible
against
his
enemies
.
These
were
the
speciall
weapons
wherewith
Alexander
conquered
Asia
,
We
may
gather
by
these
,
and
many
other
examples
which
are
registred
to
this
purpose
,
&
which
we
may
hourely
observe
,
how
necessarie
a
thing
temperancie
&
sobrietie
is
,
to
mannage
our
affaires
wisely
,
and
to
governe
them
warily
,
whether
it
be
at
home
in
our
houses
,
or
among
our
friends
and
familiars
,
or
abroad
in
the
common-wealth
in
the
time
of
warre
against
our
enemies
,
or
in
the
Church
among
the
people
.
For
it
is
impossible
,
if
wee
be
not
supported
by
these
deuine
vertues
,
that
wee
should
long
walke
without
stumbling
,
and
that
beeing
giuen
to
wine
and
delicasies
,
we
should
finde
any
way
so
large
and
spatious
,
that
should
be
sufficient
for
vs
to
trauell
in
.
S.
Paul
saide
of
couetousnes
,
S.
Peter
exhorteth
vs
,
not
onely
to
be
firme
and
constant
in
faith
,
but
also
sober
and
vigilant
to
resist
strongly
,
least
we
be
entangled
in
his
snares
.
Which
is
verie
casie
for
the
deuill
to
accomplish
,
if
wee
giue
our selues
vnto
drunkennes
,
and
betake
vs
vnto
the
pleasures
and
delights
of
the
flesh
.
Lot
beeing
drunken
,
If
it
be
so
then
,
If
we
will
tame
a
yong
steire
,
and
make
him
fit
for
the
yoke
,
he
must
be
coupled
with
an
oxe
that
is
stronger
then
him
felfe
,
least
he
should
drawe
more
backeward
then
the
other
is
able
to
pull
forwarde
.
In
like
manner
if
wee
will
tame
our
flesh
,
and
make
it
obedient
vnto
the
spirit
,
we
must
diminish
the
strength
of
the
one
,
and
encrease
the
force
of
the
other
.
If
it
be
not
consonant
vnto
reason
,
that
the
wife
should
haue
greater
authoritie
in
the
house
,
then
the
husbande
,
especially
if
shee
bee
a
foole
,
carelesse
,
dissolute
,
voluptuous
,
giuen
to
drunkennes
,
arrogant
,
and
a
spend-thrift
,
yea
though
she
be
wise
and
vertuous
:
what
coulerable
pretence
can
there
be
alledged
,
that
we
should
so
debase
and
throw
downe
the
noblenes
and
dignitie
of
our
mindes
,
as
to
make
them
slaues
and
servants
vnto
that
,
of
whom
by
right
they
ought
to
bee
lordes
and
masters
?
which
must
needes
follow
,
if
we
will
suffer
our
bodies
to
liue
so
easilie
and
slouthfullie
as
they
desire
.
For
it
falleth
not
out
with
them
,
as
it
doth
with
the
ground
,
which
the
more
it
is
compassed
,
the
better
it
fructifieth
:
for
they
in
deede
knowe
not
howe
to
bring
foorth
any
good
fruit
,
vnlesse
they
be
leane
,
out
of
hearte
,
and
almost
abandoned
and
vntilled
.
Esop
(
the
better
to
make
vs
vnderstand
this
)
reciteth
a
pleasant
fable
of
a
certaine
poore
woman
,
The
auncient
Greekes
called
their
bankets
Syssitia
,
a
worde
that
signifieth
the
frugalitie
which
was
there
obserued
;
which
I
here
set
downe
,
to
the
ende
that
if
(
according
to
their
example
)
we
would
invite
our
friends
,
we
should
make
them
such
moderate
and
sober
cheere
,
that
there
should
be
no
superfluitie
in
any
wise
:
and
we
should
feede
them
so
sparingly
,
that
they
should
not
surfet
after
their
comming
home
;
We
abhorre
the
Turks
and
other
barbarous
nations
,
But
who
is
there
that
is
afraid
he
should
eat
too
little
?
But
peradventure
some
man
will
say
;
It
is
a
great
pleasure
to
the
tast
,
to
haue
a
table
furnished
with
varietie
of
dainties
,
Saint
Basil
saith
)
that
the
throat
of
such
liquorous
and
drunken
fellowes
,
is
like
vnto
a
swift
currant
,
where
the
water
continueth
not
long
,
and
as
soone
as
it
is
passed
,
the
channell
is
forthwith
as
drie
,
as
though
there
neuer
had
beene
any
water
in
it
.
And
as
concerning
the
qualitie
of
the
pleasure
,
it
is
very
leane
,
and
(
as
the
Poets
speake
of
their
loue
)
it
is
sweete
and
sowre
.
And
if
those
who
haue
made
triall
thereof
,
would
confesse
the
trueth
,
they
would
resemble
it
to
those
,
who
scratch
too
hard
where
it
itcheth
:
and
in
a
word
,
that
it
is
rather
in
imagination
,
then
in
essence
and
in
deede
:
for
it
alwaies
draweth
with
it
a
marveilous
vnquietnes
both
of
bodie
&
mind
,
&
encombreth
the
naturall
disposition
&
inclination
.
Wherupon
dependeth
the
ease
,
strength
,
and
alacritie
of
man
.
Plutarch
(
the
more
liuely
to
decipher
this
)
propoundeth
a
most
proper
&
apt
comparison
.
Even
as
(
saith
he
)
there
is
a
kind
of
tickling
in
the
flesh
,
which
causeth
laughter
,
that
is
both
vncomely
&
vnseemely
,
&
like
vnto
a
convulsion
&
shrinking
of
the
sinews
;
so
likewise
all
those
pleasures
of
the
bodie
,
which
are
prouoked
onely
by
fantasie
&
conceit
of
minde
,
are
sottish
,
feeble
,
troublesome
,
and
farre
differing
from
nature
:
and
it
is
a
cleere
case
,
that
the
greatest
nomber
of
those
,
who
search
for
nothing
so
much
as
delicasies
in
their
sauces
,
are
such
;
&
they
rather
eate
&
drinke
of
custome
,
then
of
any
necessitie
:
and
glutting
them selues
after
this
manner
,
they
depriue
them selues
both
of
the
pleasure
and
profit
which
they
should
enioy
,
if
they
would
vse
the
creatures
of
God
aright
.
And
this
is
the
reason
that
the
bread
,
which
of
it selfe
is
so
saverie
,
tasteth
not
in
their
mouthes
,
vnlesse
it
be
sophistically
vsed
,
and
that
the
cookes
by
some
sorcerie
haue
metamorphised
the
naturall
taste
,
and
giuen
it
some
other
sauour
,
either
starke
naught
or
at
the
least
nothing
so
good
,
as
it
was
before
.
For
nature
surmounteth
art
in
euerything
,
&
God
is
more
expert
in
seasoning
those
things
which
he
hath
created
,
then
the
cunningest
man
who
so
euer
.
And
here
that
may
fitly
be
applied
which
Lysimachus
said
,
There
are
some
,
We
know
all
the
meanes
that
may
be
to
gather
riches
,
And
yet
I
will
not
condemne
the
laudable
custome
that
Christians
vse
often
times
in
visiting
one
another
:
Augustus
Caesar
being
entertained
with
small
cheere
,
and
a
frugall
dinner
,
tolde
him
that
had
prouided
it
,
secretly
in
his
eare
,
that
before
that
time
hee
neuer
knewe
him
to
be
so
familiar
a
friend
.
If
we
had
honest
friendes
,
and
wee
our selues
were
such
vertuous
guests
,
we
would
neuer
finde
fault
with
sober
and
frugall
diet
:
but
with
Augustus
acknowledge
wee
loue
them
so
much
the
more
,
for
their
familiar
and
friendly
entertainement
.
But
some
will
say
,
There
are
others
,
The
last
and
finall
reply
,
We
are
like
vnto
those
harebraines
,
and
desperate
aduenturers
,
Beholde
the
counsell
of
wise
and
prouident
Nature
:
And
yet
for
all
this
,
Augustus
Cesar
answered
those
,
who
tolde
him
that
the
people
of
Rome
grudged
exceedingly
,
for
that
wine
was
so
deere
.
My
sonne
in
lawe
Agrippa
(
saith
hee
)
hath
wisely
prouided
for
this
inconuenience
,
and
that
they
shall
not
hereafter
complaine
of
thirst
:
for
that
hauing
the
charge
of
the
conduites
,
hee
hath
so
wisely
ordered
the
matter
,
that
there
will
bee
plentie
of
water
in
euery
corner
of
the
citie
:
and
God
be
thanked
,
wee
haue
plentie
of
this
moisture
in
euery
parte
of
the
lande
:
and
if
it
chaunce
,
that
some
places
be
lesse
prouided
for
then
others
,
yet
it
is
an
easie
matter
to
digge
pittes
and
welles
,
so
that
it
happeneth
through
our
owne
negligence
,
if
we
want
where
with
all
to
quench
our
thirsts
.
I
feare
mee
,
The
difficultie
which
may
seeme
to
bee
propounded
in
enterprising
a
reformation
of
such
disorder
as
is
almost
in
euery
thing
,
Examples
of
encouragement
.
1.
Of
Iosua
.
which
tendeth
to
his
honour
and
glory
?
they
ought
to
consider
that
notable
promise
which
he
made
to
his
seruant
Ioshua
,
to
be
alwaies
with
him
and
to
guide
him
in
all
his
enterprises
:
for
that
his
heart
was
vpright
and
sincere
towardes
him
,
and
that
hee
followed
his
statutes
and
ordinances
without
declining
either
to
the
right
hand
or
to
the
left
:
assuring
themselues
,
that
if
,
as
he
was
guided
by
the
light
of
this
lampe
,
so
they
would
likewise
bee
illuminated
thereby
,
they
must
in
seeking
for
helpe
at
Gods
hand
to
further
their
actions
,
referre
them
wholly
to
his
glorie
,
and
so
hee
will
neuer
faile
them
:
but
they
shall
sensibly
feele
the
care
and
remembrance
he
hath
of
them
:
not
onely
to
support
them
against
their
enemies
,
but
also
to
aide
them
in
all
extremities
whatsoeuer
,
&
whensoeuer
they
are
obiected
,
euen
as
he
did
Iosua
in
the
conquest
of
the
land
of
Canaan
.
For
it
was
no
more
mastery
for
him
to
discomfit
30
kings
,
who
proudly
rose
vp
against
him
,
then
it
is
for
a
mower
to
cut
downe
the
grasse
or
corne
in
the
fields
.
And
did
not
Moses
,
[
2
](A05363-e30350-b)
2
Of
Moses
.
hauing
no
other
strength
but
onely
the
power
of
God
,
and
the
rodde
which
he
gaue
him
to
carry
in
his
hande
,
deliuer
the
children
of
Israel
out
of
the
captiuitie
of
Egipt
,
mauger
Pharao
and
all
his
army
?
and
hauing
brought
them
thorough
the
redde
sea
dryshod
,
he
led
them
also
thorough
the
desarts
of
Arabia
by
the
space
of
fourtie
yeeres
,
notwithstanding
,
the
windes
,
sandes
,
serpents
,
want
of
water
,
bread
,
wine
,
and
other
vittailes
:
yea
without
any
prouision
or
knowledge
of
the
way
,
besides
many
other
difficulties
,
which
encountred
them
in
all
places
whersoeuer
they
came
.
Nay
he
did
more
:
for
although
he
had
to
doe
with
an
obstinate
people
,
and
such
as
would
not
here
any
wholsome
instructions
:
whose
mindes
were
greatly
estranged
,
by
reason
of
their
errours
,
idolatries
,
and
superstitions
wherein
they
had
bin
nourished
and
trained
vp
in
Egypt
,
yet
notwithstanding
did
he
not
feare
to
alter
their
lawes
&
customs
,
&
to
giue
them
a
new
religion
&
forme
of
gouernment
.
In
the
execution
whereof
,
hee
found
much
murmuring
&
great
rebellion
in
the
beginning
:
but
all
fell
out
so
well
in
the
end
,
that
he
saw
before
his
death
,
piety
regarded
and
iustice
established
,
according
to
the
ordinance
&
appointment
of
God
.
Ezechias
and
Iosias
kings
of
Iuda
,
[
3
](A05363-e30440-b)
3
Ezechias
&
Iosias
kings
of
Iuda
.
one
of
them
being
25
yeres
old
,
&
the
other
but
8
yeres
of
age
,
when
as
they
began
to
reign
,
did
they
not
(
assoone
as
they
had
any
authority
)
restore
and
repaire
whatsoeuer
had
bin
wasted
,
spoiled
,
or
prophaned
,
as
well
in
the
seruice
of
God
,
as
in
their
pollicie
&
gouernment
?
without
any
consideration
either
of
their
youth
,
or
of
the
danger
wherto
they
opposed
themselues
,
or
of
the
resistance
that
might
be
made
against
them
;
all
which
could
not
terrifie
them
,
or
diuert
their
purposes
.
Esdras
,
Nehemias
,
Zorobabel
,
&
the
other
princes
,
who
by
the
permission
of
king
Cyrus
,
[
4
](A05363-e30480-b)
4
Esdras
and
the
other
governours
of
the
people
after
the
captiuitie
of
Babilon
.
were
returned
from
Babylon
,
had
a
thousand
&
a
thousand
vexations
before
they
could
peaceably
enioy
the
grant
that
was
made
them
,
&
before
(
as
it
was
granted
vnto
them
by
the
letters
patents
of
the
king
of
Persia
)
they
could
bee
suffered
to
repaire
the
temple
,
&
to
plant
their
commonwealth
.
Yet
notwithstanding
,
for
all
their
little
companie
,
and
the
small
furtherance
they
had
:
and
on
the
contrarie
part
,
the
great
encumbrances
,
and
the
manifolde
complaintes
that
were
made
against
them
at
Court
,
they
continued
firme
and
stable
in
their
determinate
purposes
.
And
nothing
was
sufficient
to
hinder
them
from
their
worke
,
or
make
them
waxe
colde
in
the
action
,
but
that
trusting
in
the
mercies
and
graces
of
God
,
they
valiantly
perseuered
to
encounter
with
all
dangers
that
were
obiected
,
as
stumbling
blocks
,
to
hinder
their
course
.
And
they
were
not
deceiued
in
this
their
expectation
,
for
through
the
helpe
and
fauour
of
God
,
they
ouercame
all
these
difficulties
and
dangers
in
the
end
.
When
as
Constantine
the
great
determined
in
the
beginning
of
his
Empire
,
openly
to
fauour
,
[
5
](A05363-e30540-b)
5
Notable
examples
of
Constantine
the
great
in
the
restauration
of
the
Christian
Church
.
and
also
(
if
it
were
possible
)
to
plant
the
religion
of
Christ
Iesus
throughout
all
the
world
.
His
friends
and
counsellers
,
to
the
end
to
diuert
him
,
would
deuise
no
meanes
to
effect
his
desires
,
nor
he
himselfe
could
imagine
how
to
compasse
so
great
an
enterprise
,
considering
the
contrarietie
and
resistance
that
Lucinius
and
Maxentius
would
make
,
who
were
his
consorts
in
the
Empire
,
and
both
mortall
and
deadly
enemies
to
Christian
religion
:
and
such
also
were
almost
all
the
subiects
of
the
Empire
,
who
did
exceedingly
detest
it
,
for
that
it
condemned
all
the
religion
of
their
forefathers
.
Notwithstanding
all
this
,
contemning
all
danger
whatsoeuer
,
and
respecting
neither
warre
nor
any
rebellion
of
his
subiects
,
hauing
commended
his
estate
,
himselfe
,
and
gouernment
,
and
direction
of
his
affaires
into
the
hands
of
almightie
God
,
he
fell
to
put
in
execution
,
that
which
he
had
purposed
,
and
that
so
happily
,
that
his
enemies
being
ouerthrowne
and
vanquished
,
and
that
in
a
short
space
,
hee
rased
and
pulled
downe
all
the
holdes
of
Sathan
,
that
is
to
say
,
his
Temples
and
Chappels
of
Idolatrie
,
abolished
their
ceremonies
,
dissipated
their
conuenticles
and
synagogues
,
disprooued
and
discouered
their
errours
,
and
did
so
blason
the
abuses
and
abominations
of
their
Priestes
,
that
in
short
time
euery
man
began
to
abhorre
them
,
and
presently
hee
called
the
poore
Christians
,
out
of
woodes
,
out
of
desarts
,
out
of
holes
,
&
caues
,
wherin
they
were
hid
during
the
fury
and
persecution
of
the
tyrannicall
Emperours
,
who
were
before
him
;
giuing
them
commission
to
build
Churches
in
all
the
townes
and
cities
of
the
Empire
,
which
should
be
dedicated
to
the
honour
of
God
,
to
the
preaching
of
his
worde
,
and
the
administration
of
his
sacraments
,
which
he
hath
ordained
for
the
confirmation
of
the
faith
of
his
chosen
and
elected
children
.
And
for
that
they
were
poore
and
had
all
their
goods
confiscate
,
he
caused
them
to
be
restored
by
an
edict
and
decree
of
the
Senate
:
and
furthermore
commanded
,
that
in
those
places
where
there
were
great
assemblies
,
there
should
be
certaine
summes
of
money
deliuered
vnto
them
,
out
of
the
common
treasury
,
to
the
end
they
might
be
the
better
able
to
defray
their
ordinarie
charges
and
expences
,
about
their
dayly
affaires
;
the
which
went
so
prosperously
forwarde
by
the
meanes
of
this
good
prince
,
the
diligence
of
his
seruants
,
and
the
blessing
of
God
,
that
in
lesse
then
ten
or
twelue
yeeres
,
in
stead
of
thirty
thousand
gods
,
who
were
receiued
,
allowed
,
and
worshipped
by
the
Romanes
(
as
Tertullian
reporteth
)
there
was
but
one
God
,
who
was
acknowledged
and
publikely
adored
in
all
the
Empire
:
and
in
stead
of
a
million
of
patrons
and
gods
of
protection
,
whom
euery
man
inuented
as
his
fancy
serued
,
there
was
no
more
left
then
one
only
Christ
Iesus
,
to
whom
euery
one
yeelded
his
obedience
,
confessing
and
acknowledging
,
that
he
was
the
onely
path-way
to
righteousnes
,
grace
,
saluation
,
life
euerlasting
,
and
all
kinde
of
happinesse
and
felicitie
:
and
that
there
was
no
other
,
vnder
whose
protection
they
might
safely
and
securely
rest
&
repose
themselues
.
Who
is
there
that
will
not
acknowledge
,
that
,
in
all
then
enterprises
of
this
worthy
Emperour
,
Iudas
Maccabeus
,
to
abandon
him selfe
and
all
that
hee
had
,
to
most
imminent
daungers
and
extremities
.
Doe
we
not
likewise
see
,
[
6
](A05363-e30650-b)
6
Many
other
examples
.
that
the
remembrance
of
the
iustice
,
godlines
,
and
zeale
,
which
all
the
good
Emperours
(
as
Theodosius
,
Martian
,
Iovinian
,
and
Valentinian
)
had
,
to
reforme
disorders
and
abuses
in
the
commonwealth
,
is
at
this
time
well
knowne
among
many
,
&
most
pleasant
and
delectable
to
those
that
read
their
histories
?
And
to
come
vnto
our
kings
,
Who
is
there
that
doth
not
highly
extoll
Clovis
and
Charlemaine
,
[
7
](A05363-e30700-b)
7
Many
kings
of
France
.
Clovis
and
Charlemaine
.
for
that
they
had
among
their
greatest
affaires
,
such
respect
vnto
the
well
ordering
of
all
their
townes
and
cities
,
and
for
that
they
would
oftentimes
summon
their
bishops
and
the
other
wise
men
of
their
kingdome
,
to
consult
what
were
the
best
way
for
the
reformation
of
abuses
,
which
did
begin
to
spring
vp
at
that
present
,
or
rather
had
begun
to
bud
long
before
their
times
;
and
following
that
resolution
which
they
had
taken
,
would
aduenture
their
persons
&
their
goods
,
to
correct
&
amend
the
gouernment
of
the
Church
.
Charles
the
5
of
France
.
and
that
their
want
of
knowledge
was
the
roote
of
all
vice
,
blasphemie
,
infidelitie
,
crueltie
,
and
other
corruptions
,
wherewith
all
estates
were
generally
attainted
,
(
in
some
sort
to
take
away
this
miste
,
which
so
darkened
and
hindred
the
sight
of
so
many
in
his
time
)
caused
the
Bible
to
be
translated
into
our
mother
tongue
,
besides
many
other
good
bookes
,
as
those
of
Augustine
of
the
city
of
God
,
and
such
like
,
which
he
iudged
most
fit
&
conuenient
to
instruct
the
ignorant
?
And
shal
we
not
also
commend
the
piety
of
Lewis
the
9.
Lewis
the
9.
who
made
so
noble
a
decree
against
swearers
&
blasphemers
of
Gods
holy
name
,
which
by
no
meanes
he
would
afterwards
reuoke
,
no
not
in
fauour
of
one
of
his
nerest
friends
,
who
had
offended
:
neither
yet
would
pardon
him
for
any
entreaty
whatsoeuer
?
who
likewise
(
as
Paulus
Emilius
reporteth
)
would
not
be
induced
by
any
perswasion
to
bestow
a
poore
prebend
vpon
one
,
whom
he
iudged
not
capable
thereof
by
reason
of
his
ignorance
.
I
passe
ouer
the
commendable
vertues
of
many
other
our
kings
,
who
by
diuers
memorable
acts
haue
plentifully
declared
the
hatred
they
alwaies
bare
to
iniustice
,
&
intemperancie
.
Whose
remembrance
is
consecrated
to
all
posterity
in
most
notable
histories
:
and
whose
examples
ought
to
encourage
their
successours
,
&
all
other
kings
and
princes
to
doe
their
duties
,
that
they
bee
not
ashamed
and
confounded
when
they
shall
appeere
before
the
king
of
kings
.
And
to
returne
to
our
former
speech
,
from
whence
(
by
occasion
)
we
haue
somewhat
digressed
,
S.
Paul
speaketh
is
most
true
,
that
whoredome
&
dissolutenes
are
hatched
by
drunkennes
:
&
therefore
in
the
end
of
the
Epistle
to
the
Romans
,
he
first
exhorteth
them
to
reform
their
tables
,
before
he
giueth
any
order
for
their
bodies
:
teaching
vs
thereby
,
that
all
vncleannes
of
life
,
do
proceed
of
excesse
&
gluttony
.
The
Prophet
likewise
searching
out
the
cause
of
the
iniquity
of
Sodom
,
doth
attribute
it
especially
,
vnto
the
abundance
of
the
cuntry
,
&
the
plenty
of
all
delicacies
in
their
cities
,
by
reason
of
the
fertility
of
the
soyle
where
they
were
planted
.
But
before
we
goe
any
further
in
discoursing
of
the
causes
&
occasions
of
this
kinde
of
pleasure
,
it
is
conuenient
to
set
down
some
of
the
mischiefes
and
miseries
wherein
it
wrappeth
all
those
,
who
follow
&
hunt
after
it
.
I
say
some
of
them
,
for
that
it
were
an
infinite
labour
to
repeat
them
all
,
and
in
my
opinion
nothing
necessarie
:
for
that
if
we
haue
but
a
smal
sparke
of
reason
&
sound
iudgement
,
[
1
](A05363-e30870-b)
1
It
taketh
away
our
vnderstanding
,
and
transformeth
vs
into
bruit
beastes
.
those
which
shal
be
alledged
,
wil
be
sufficient
to
withdraw
vs
from
the
loue
&
liking
of
it
.
First
of
all
therefore
,
it
taketh
away
our
hearts
(
as
Hosea
saith
)
that
is
to
say
,
it
doeth
so
dull
our
spirits
,
that
we
become
sencelesse
,
and
so
cooleth
the
heate
of
our
willes
,
that
wee
growe
carelesse
and
negligent
,
and
as
dull
to
followe
any
vertuous
endeavour
,
as
if
we
were
dead
,
and
without
life
.
And
besides
the
taking
away
of
euery
good
motion
in
vs
,
it
depriueth
vs
also
of
all
reason
and
vnderstanding
,
and
so
wholly
transformeth
vs
into
bruit
beasts
.
And
vpon
this
occasion
began
the
fable
of
Circes
,
whom
,
the
poets
(
in
declaring
the
operation
of
hir
sorceries
and
inchantments
)
said
to
haue
changed
men
into
swine
,
&
to
haue
bereaued
them
of
all
knowledge
and
loue
of
vertue
,
if
they
did
but
once
kisse
or
behold
her
.
There
is
a
certaine
fish
,
which
the
Latines
cal
Torpedo
,
But
there
is
one
among
all
the
rest
,
[
2
](A05363-e30940-b)
2
The
example
of
Salomon
a
most
notable
proofe
.
that
(
in
my
opinion
)
is
most
memorable
,
and
worthy
to
be
considered
of
euery
one
,
the
better
to
driue
them
from
this
whorish
and
filthy
affection
.
And
that
is
the
example
of
Salomon
,
who
had
receiued
so
many
speciall
fauours
&
singular
graces
of
God
,
that
he
was
,
as
it
were
,
the
wonder
of
wisdom
,
knowledge
,
industry
,
piety
,
faith
,
temperance
,
iustice
,
magnanimity
,
mildnesse
&
sobriety
:
besides
,
he
had
such
worldly
happines
&
felicity
,
that
in
glory
and
magnificence
he
was
like
vnto
another
Sunne
:
notwithstanding
he
was
so
bewitched
&
enchanted
with
this
pleasure
,
that
forgetting
both
God
,
himselfe
,
and
his
duty
,
he
was
not
ashamed
to
abandon
himselfe
,
&
publikely
to
worship
Idols
,
&
to
build
temples
for
them
hard
by
that
,
which
he
before
had
erected
to
the
honor
of
God
,
&
to
sacrifice
to
some
of
those
gods
whom
his
concubines
honoured
and
adored
.
Who
would
euer
haue
thought
that
such
a
man
,
who
(
excepting
Christ
Iesus
)
was
the
best
furnished
of
any
that
euer
was
in
the
worlde
,
and
knew
most
perfitly
the
craft
,
cunning
dissimulation
,
flattering
wordes
,
teares
,
and
counterfaite
dealings
of
all
dissembling
women
,
should
euer
haue
bene
so
deceiued
and
abused
,
that
for
to
please
his
strumpets
,
would
displease
God
,
destroy
his
owne
house
,
and
so
villanously
staine
his
glory
,
vnlesse
he
had
bene
out
of
his
wittes
,
&
drowned
,
as
it
were
,
in
most
extreame
and
bottomlesse
follies
?
In
what
danger
then
are
wee
like
to
fall
into
,
who
haue
not
the
tenth
part
of
his
wisdome
,
nor
of
his
other
rare
and
excellent
vertues
,
which
did
shine
in
him
as
bright
as
great
Carbuncles
,
if
we
once
suffer
our selues
to
be
entised
,
and
as
it
were
,
lulled
asleepe
by
the
sweet
songs
of
this
wicked
and
filthie
pleasure
?
Behold
Samson
,
who
had
conquered
all
his
enemies
,
&
who
somtime
had
discomfited
a
thousand
with
the
jaw
bone
of
an
Asse
,
[
3
](A05363-e30980-b)
3
The
example
of
Samson
.
Iudg.
15.15
.
who
brake
great
cords
of
hempe
as
easily
as
we
can
break
litle
threeds
,
who
caried
away
and
pulled
downe
the
pillars
with
the
houses
of
great
cities
,
tare
and
rent
lyons
in
pieces
with
his
hands
,
&
did
many
other
wonderfull
and
admirable
workes
:
behold
(
I
say
)
this
inuincible
Samson
was
vanquished
,
taken
and
bound
by
one
woman
,
who
deliuered
him
into
the
hands
of
the
Philistims
to
be
drawne
and
haled
like
a
beast
,
&
to
dispose
of
him
at
their
pleasures
.
[
4
](A05363-e31020-b)
4
The
example
of
Hercules
.
And
did
not
Hercules
,
who
had
killed
Hydra
,
vanquished
Cerberus
,
strangled
Gyants
,
&
ouerthrowen
so
many
monsters
and
tyrants
to
set
men
at
liberty
whersoeuer
he
came
,
did
he
not
,
I
say
,
at
length
submit
himselfe
to
Omphale
to
serue
her
as
a
slaue
all
the
rest
of
his
life
?
which
he
performed
with
such
readines
&
deuotion
,
that
(
without
any
regard
to
his
person
or
his
vertuous
life
ledde
before
,
either
to
the
dishonor
&
euil
report
which
he
was
like
to
incurre
,
nor
respecting
honesty
&
a
commendable
decorum
,
either
the
bad
example
&
scandal
he
gaue
to
his
subiects
,
nor
the
blot
of
his
honour
and
fame
before
gotten
)
he
feared
not
,
so
he
might
please
her
,
to
put
off
&
disgarnish
himselfe
of
his
lyons
skin
,
wherwith
he
had
bin
alwaies
attired
,
&
cloth
himselfe
in
womans
apparell
,
with
the
distaff
in
his
hand
in
stead
of
his
club
,
which
he
vsed
before
,
indeuouring
by
all
meanes
he
could
to
make
it
apparant
,
that
of
a
man
he
was
become
a
woman
?
Wherby
it
is
most
manifest
what
force
pleasure
hath
,
which
in
so
short
a
time
wrought
so
great
an
alteration
.
For
though
that
in
respect
of
the
sexe
or
kind
,
he
was
alwaies
the
same
:
notwithstanding
,
in
regard
of
his
idlenes
,
delicasie
and
ease
,
wherto
he
was
wholy
addicted
in
his
latter
end
,
he
might
wel
be
termed
a
woman
.
Seeing
that
princes
,
who
suffer
themselues
to
be
so
corrupted
&
effeminated
by
the
pleasures
of
the
flesh
,
are
so
named
by
the
spirit
of
God
in
the
Prophet
Esay
.
According
to
which
saying
,
an
ancient
Philosopher
returning
from
Sparta
a
city
of
Lacedemonia
to
Athens
,
&
being
asked
from
whence
he
came
&
whether
he
would
,
answered
,
that
he
came
from
a
city
of
men
,
&
was
going
to
a
towne
of
women
,
taxing
thereby
the
pleasure
of
the
Athenians
,
wherewith
they
were
so
effeminated
and
weakened
,
that
they
had
no
more
valour
and
force
then
women
and
Eunuches
.
Plutarch
reporteth
in
his
book
(
entituled
of
the
fortune
of
the
Romanes
)
that
the
goddesse
Venus
purposing
to
goe
visite
the
Lacedemonians
left
her
glasse
,
her
girdle
,
[
5
](A05363-e31180-b)
5
The
liuely
picture
of
whoredome
making
men
beasts
.
and
other
womanish
attire
vpon
the
banke
of
the
riuer
Eurotas
,
which
ranne
by
their
city
,
and
tooke
a
sworde
and
a
buckler
in
her
hand
,
and
with
such
furniture
and
equipage
presented
her selfe
before
Lycurgus
and
the
other
citizens
,
knowing
full
well
that
otherwise
shee
should
neuer
haue
beene
welcome
among
painefull
and
industrious
people
.
But
if
they
would
haue
her
goe
from
them
,
and
dwell
at
Cyprus
,
Paphos
,
and
in
other
places
where
shee
was
honoured
,
and
adored
,
shee
must
(
if
shee
looked
to
bee
welcome
)
leaue
off
her
armour
and
labour
,
and
take
to
her
againe
her
persumes
,
her
muske
and
sweete
odours
,
and
in
stead
of
a
valiant
and
stout
warriour
,
shee
must
become
a
fine
,
tender
,
and
delicate
woman
.
And
this
disordinate
and
carnall
pleasure
doeth
not
only
turne
vs
into
women
,
but
also
it
transformeth
vs
into
beasts
,
as
wee
haue
said
before
.
Which
the
poets
did
couertly
signifie
by
their
Metamorphosis
,
&
changes
of
many
men
,
some
into
cowes
,
others
into
dogges
,
some
into
hogges
,
and
some
into
trees
and
hearbes
.
All
which
fables
tend
onely
to
this
end
,
to
giue
vs
to
vnderstand
,
that
this
voluptuous
humour
doeth
forthwith
bereaue
vs
of
all
sence
and
reason
whatsoeuer
.
After
that
Marcus
Antonius
was
taken
with
the
loue
of
Cleopatra
,
[
6
](A05363-e31260-b)
6
The
example
of
M.
Antonius
,
and
of
other
lascivious
princes
.
he
neuer
effected
anything
worthy
commendation
,
or
beseeming
himselfe
or
any
other
worthy
Romane
Captaine
:
but
began
from
that
day
forward
to
grow
worse
and
worse
,
and
became
slouthfull
,
carelesse
,
light
headed
,
and
negligent
in
all
his
actions
.
The
vigour
of
his
spirit
(
as
Plutarch
saith
)
died
in
him
&
departed
to
go
liue
in
the
body
of
his
loue
.
Though
hee
had
the
halfe
of
the
Empire
vnder
his
gouernment
,
&
therefore
by
all
likelihood
an
infinite
number
of
matters
to
dispatch
,
yet
would
he
not
regard
them
:
neither
yet
heare
the
Embassadours
that
came
to
the
Court
,
neither
prouide
against
the
secret
practises
of
his
enemies
,
neither
yet
any
preparation
for
his
warres
,
nor
seeke
to
preuent
the
dangers
he
was
like
to
fall
into
,
no
nor
yet
would
hee
spare
so
much
time
as
to
entertaine
his
friendes
and
allies
.
He
studied
for
nothing
day
nor
night
,
but
to
please
his
mistresse
:
and
so
captiuated
his
minde
,
and
brought
himselfe
into
such
slauery
,
that
hee
could
not
bestow
one
houre
of
his
liberty
to
ponder
of
his
affaires
.
And
this
did
not
appeare
onely
in
him
,
but
also
in
all
other
voluptuous
kings
and
princes
,
as
in
Sardanapalus
,
Balsasar
,
Ptolomie
,
Phiscon
,
Caligula
,
Nero
,
Commodus
,
Heliogabalus
,
Galienus
,
and
the
greatest
part
of
the
Emperours
of
Constantinople
,
who
hauing
opportunity
to
follow
their
pleasures
,
prooued
men
of
no
reputation
,
without
any
great
spirit
or
counsell
,
and
of
no
execution
whatsoeuer
.
Let
vs
conclude
then
,
Is
it
more
favorable
to
our
wealth
and
substance
then
it
is
to
our
bodies
and
mindes
?
It
seemeth
vnto
me
,
that
these
things
being
considered
,
And
therefore
it
is
that
Antisthenes
hearing
one
commend
a
voluptuous
and
pleasant
life
,
And
shal
we
thinke
that
if
it
were
not
a
very
dangerous
thing
,
If
flatterers
(
according
vnto
the
old
opinion
)
among
domesticall
enemies
,
be
the
most
cruell
&
dangerous
,
Among
diseases
,
Archit
as
Tarentinus
was
wont
to
say
,
that
there
was
not
a
more
deadly
poyson
then
it
,
nor
any
thing
that
did
so
suddenly
dispatch
men
,
as
it
did
.
Another
saith
,
that
it
is
a
most
forcible
poison
mingled
with
milke
and
ypocras
.
Another
saith
,
that
he
will
in
no
wise
suffer
her
to
come
nere
him
,
for
feare
least
by
her
inchantments
she
should
make
him
mad
.
Another
also
saith
,
that
there
is
no
difference
betwene
Venery
&
the
falling
sicknes
,
or
Epilepsy
.
If
then
each
one
of
these
diseases
severally
by
reason
of
their
force
and
violence
,
make
men
exceedingly
afraid
of
them
,
howe
mightily
should
pleasure
skare
vs
,
which
containeth
all
of
them
ioyntly
?
But
these
are
not
al
the
mischiefs
that
it
bringeth
with
it
;
Christ
Iesus
,
with
whom
we
can
not
be
vnited
vnlesse
we
forsake
the
world
&
the
delights
thereof
:
&
that
we
do
crucifie
the
flesh
with
all
her
pleasures
&
concupiscences
;
if
we
do
not
take
vp
our
crosse
vpon
our
shoulders
to
folow
&
go
after
him
,
to
the
strait way
that
leadeth
to
the
kingdom
of
his
Father
,
if
we
do
not
chastise
our
bodies
,
&
keepe
them
imprisoned
in
strait
&
hard
servitude
,
if
we
do
not
hate
our selves
,
&
to
be
short
,
if
we
be
not
conformable
vnto
him
in
his
passions
and
suffrings
,
all
which
things
can
in
no
wise
agree
with
pleasure
.
So
that
whosoever
wil
love
a
voluptuous
life
,
must
needs
forsake
his
savior
Christ
Iesus
,
&
by
consequent
the
alliance
he
hath
with
God
the
father
,
in
whose
grace
&
favour
we
can
not
remaine
,
but
by
the
vnion
which
we
have
with
his
sonne
.
The
Scripture
also
evidently
declareth
,
that
we
can
not
be
friends
with
the
world
,
but
we
must
needs
be
enemies
with
God
:
and
seeing
it
is
so
,
ought
it
not
to
be
sufficient
to
make
vs
detest
&
lothe
it
?
For
if
whensoever
our
eie
,
our
hand
,
or
our
foot
do
offend
vs
,
&
draw
vs
from
the
love
of
god
forthwith
we
ought
to
cut
them
off
:
what
shal
we
do
to
this
filthy
sinne
?
We
do
justly
hate
&
abhorre
those
men
who
would
set
dissention
and
discord
betweene
vs
and
our
old
friends
,
&
shal
we
suffer
this
vnhappy
&
cursed
bawd
to
come
nere
vs
,
who
seeketh
by
all
means
possible
to
provoke
vs
to
make
a
divorcement
betweene
vs
and
our
husband
,
who
hath
loved
vs
so
dearely
.
If
(
as
Horace
saith
)
it
fareth
with
friendship
as
it
doeth
with
wine
,
Here
is
yet
another
point
to
be
considered
,
&
that
is
,
that
in
a
shorttime
we
must
either
leave
pleasures
,
or
they
will
leave
vs
;
&
shall
we
not
herein
acknowledge
the
judgement
of
God
?
for
even
as
the
light
appearing
vnto
vs
,
&
the
meanes
whereby
we
may
know
the
trueth
,
if
we
either
refuse
it
or
disdaine
it
,
we
provoke
God
to
punish
this
our
ingratitude
,
and
to
give
vs
over
into
a
reprobate
sence
,
whereby
not
only
the
means
of
attaining
further
knowledge
in
Gods
misteries
,
is
quite
taken
from
vs
,
but
also
our
blindnes
is
strengthened
,
&
driveth
vs
forward
to
seeke
after
lies
.
In
like
manner
,
after
God
hath
offered
vnto
vs
his
love
,
and
hath
taught
vs
the
way
how
we
should
love
him
,
if
we
violate
&
offer
injury
vnto
the
most
amiable
thing
in
the
world
,
making
no
account
thereof
,
he
then
withdraweth
his
grace
from
vs
,
&
abandoneth
vs
to
our
desires
,
in
folowing
of
which
,
we
begin
presently
to
love
our
pleasures
,
which
is
the
most
filthie
strumpet
that
can
be
imagined
,
and
so
would
she
seeme
even
vnto
her
lovers
,
S.
August
.
(
who
in
many
places
hath
notably
expounded
what
true
happines
is
)
saith
in
his
discourse
touching
the
maners
of
the
catholik
church
that
he
can
not
be
accounted
happie
,
who
can
not
enioy
that
which
he
loveth
,
neither
yet
he
who
hath
that
which
he
loveth
,
if
it
be
hurtfull
vnto
him
,
neither
yet
that
man
which
hath
the
most
soveraigne
and
profitable
good
thing
that
is
,
if
he
love
it
not
,
nor
care
not
for
it
.
The
reason
is
this
,
for
that
those
who
desire
that
which
they
can
not
obtaine
,
are
tormented
:
those
,
who
possesse
those
things
which
ought
not
to
be
desired
,
are
deceived
and
abused
:
and
such
as
care
not
for
those
things
that
are
to
be
desired
,
and
such
as
they
must
needs
have
if
they
will
be
happie
,
are
sicke
and
diseased
:
which
can
not
come
to
passe
,
but
that
he
to
whomsoever
they
happen
,
must
needs
be
miserable
.
Wherevpon
it
necessarily
ensueth
,
that
such
as
desire
to
be
happie
,
must
both
love
and
enioy
those
things
that
are
absolutely
good
.
And
there
is
nothing
so
,
but
God
:
he
is
the
fountaine
,
the
spring
,
and
the
original
of
every
good
thing
which
we
can
desire
:
our
hope
for
to
satisfie
our
desire
;
and
therefore
we
shall
never
be
happy
before
we
come
vnto
him
.
We
must
not
come
short
,
nor
we
must
not
go
too
farre
;
for
the
one
is
dangerous
,
and
the
other
is
superfluous
&
ridiculous
.
For
that
on
this
side
of
our
God
,
there
is
nothing
firme
and
stable
;
and
beyond
,
there
is
not
any
thing
at
all
.
So
if
we
will
be
vertuous
,
we
must
followe
the
meane
,
as
our
Captaine
and
leader
:
so
likewise
must
we
repose
our selves
wholy
in
him
,
if
we
will
be
absolutely
happie
and
blessed
.
Those
then
who
seeke
for
their
felicitie
in
pleasure
,
Christ
Iesus
teacheth
his
Disciples
,
But
I
pray
you
,
if
it
were
not
very
bad
,
The
beautie
of
vertue
is
so
great
(
saith
Plato
)
that
if
men
might
see
it
with
their
eies
,
Was
not
this
a
strange
miserie
and
perversnesse
in
our
nature
,
S.
Peter
in
the
mountaine
,
and
that
which
the
Apostle
Philip
desired
to
see
.
This
is
the
end
of
our
hope
,
and
the
fruit
of
our
faith
:
this
is
the
consolation
which
our
poore
parents
had
in
their
griefes
,
and
the
proppe
that
sustained
them
in
their
temptations
:
this
is
the
rest
and
end
of
all
our
labours
,
&
this
is
the
summe
of
all
the
promises
of
our
God
:
this
is
that
which
Christ
Iesus
hath
purchased
for
vs
by
his
death
:
this
is
the
consummation
of
his
mercies
:
this
is
that
which
the
eye
hath
not
seene
,
nor
the
eare
hath
not
heard
,
nor
the
heart
of
man
can
conceiue
,
which
notwithstanding
is
laid
vp
for
the
faithfull
:
this
is
the
river
of
his
pleasures
,
whereof
he
hath
called
vs
to
drinke
:
this
is
the
spring
of
our
life
:
this
is
the
banquet
and
the
marriage
he
hath
called
vs
vnto
:
this
is
the
table
where
we
must
sit
:
this
is
the
bosome
of
Abraham
whether
Lazarus
was
caried
:
these
were
the
heauens
that
were
opened
to
Saint
Steven
,
to
comfort
and
strengthen
him
,
when
as
he
was
stoned
of
his
enemies
for
the
trueth
:
this
is
the
glorie
whereinto
CHRIST
IESVS
is
entred
by
his
death
:
this
is
the
lande
of
the
liuing
:
these
are
the
riches
and
inestimable
treasures
of
the
kingdome
of
GOD
:
this
is
the
tree
of
life
:
this
is
the
day
without
night
,
and
the
continual
springtime
:
this
is
a
great
Ocean
sea
of
peace
,
of
ioye
,
of
glorie
,
and
of
what
good
thing
so
euer
we
can
wish
,
desire
,
hope
for
,
or
receiue
,
and
the
greatest
gift
he
can
bestowe
of
vs
:
this
is
more
then
I
can
speake
of
,
and
farre
surmounting
the
capacitie
of
men
and
Angels
:
this
is
that
whereof
we
can
not
preach
,
and
whereof
others
cannot
thinke
sufficiently
to
make
them
loue
it
.
There
is
no
want
of
beautie
in
this
face
:
there
is
no
such
thing
as
maketh
other
faces
verie
displeasant
,
and
that
is
vice
and
imperfection
:
there
can
bee
no
exception
:
all
thinges
that
are
therein
are
most
perfect
and
exquisite
,
both
in
the
iudgement
of
heauen
and
earth
.
Howe
falleth
it
out
then
,
Elias
,
Ezechias
,
Iosias
,
and
Mattathias
,
for
their
great
zeale
,
and
likewise
S.
Paul
for
the
innumerable
vertues
that
were
in
him
?
and
if
we
adore
their
memories
with
so
great
reverence
,
and
such
singular
affection
;
what
would
we
doe
if
they
were
aliue
againe
,
and
in
our
presence
?
and
yet
notwithstanding
these
were
seuerall
vertues
in
each
of
them
,
one
in
this
man
,
and
an
other
in
that
:
and
to
speake
truelie
,
their
was
in
euery
of
them
but
the
seedes
of
these
graces
.
If
then
as
imperfect
as
they
were
,
the
very
remembrance
of
them
is
most
delectable
and
amiable
;
howe
reuerent
and
beloued
shall
the
remembrance
of
our
God
be
vnto
vs
,
in
whom
they
are
all
vnited
and
conioyned
in
all
perfection
?
But
this
is
not
all
our
ingratitude
.
Christ
Iesus
,
as
he
is
man
,
and
we
can
not
conceiue
any
excellent
thing
,
but
it
is
in
God
in
most
abundant
manner
.
Whereof
then
proceedeth
it
,
that
such
a
perfection
,
or
a
lesse
excellencie
by
many
degrees
,
is
so
highly
honoured
in
the
creature
,
and
yet
it
is
not
admired
nor
regarded
in
the
Creator
,
who
of
all
other
is
most
perfect
?
We
are
like
vnto
maids
which
vsually
loue
the
seruants
better
then
their
masters
:
and
there
is
some
more
difference
,
neither
is
the
case
all
one
.
For
the
reason
why
they
loue
not
their
masters
is
,
for
that
they
are
ashamed
to
offer
any
kindnes
vnto
them
,
or
for
feare
that
if
they
did
,
they
should
notwithstanding
be
reiected
,
or
for
that
if
they
might
attaine
it
,
they
thinke
it
will
quickely
be
talked
of
and
caried
abroad
.
But
there
is
no
such
danger
in
louing
of
our
God
.
For
he
doth
offer
his
friendship
vnto
vs
,
and
there
resteth
no
further
trouble
or
danger
,
then
to
accept
of
it
:
there
is
no
shame
belonging
to
it
:
for
it
is
an
honour
and
credit
for
vs
that
we
loue
him
,
and
he
vs
:
there
is
no
feare
:
for
he
can
not
denie
vs
,
if
we
once
seeke
his
fauour
and
friendeship
;
and
hauing
once
attained
that
,
we
shall
be
most
happie
and
blessed
.
For
as
soone
as
hee
hath
adopted
vs
for
his
children
,
and
that
he
dwelleth
in
vs
and
we
in
him
,
according
to
the
old
and
vsuall
rules
of
friendship
,
he
doth
participate
vnto
vs
of
all
his
goods
and
treasures
:
he
is
willing
to
doe
good
to
his
enemies
.
And
if
he
cause
the
raine
to
fall
vpon
their
ground
,
and
the
sunne
to
shine
vpon
them
also
,
what
will
he
doe
vnto
his
friends
?
If
the
riches
and
plenteousnes
of
the
mercies
of
our
God
be
so
great
,
and
the
abundance
of
his
goodnes
such
,
that
the
very
least
and
worst
of
his
creatures
participate
thereof
,
is
it
likely
that
those
of
his
owne
familie
and
houshold
,
shall
want
?
It
may
then
euidently
appeare
,
by
that
which
haue
beene
alreadie
spoken
,
how
profitable
,
pleasant
,
and
honourable
the
loue
of
God
is
vnto
all
those
that
attaine
vnto
it
,
and
that
is
,
as
many
as
desire
it
:
for
we
may
,
if
he
giue
vs
the
grace
to
will
and
desire
it
.
But
some
man
will
say
;
That
this
is
lost
labour
,
Christ
Iesus
and
to
our selues
,
or
that
we
be
of
the
worlde
and
of
the
Church
,
or
that
wee
be
of
righteousnes
and
of
sinne
,
or
that
both
the
flesh
and
the
spirite
should
rule
in
vs
,
or
that
wee
should
be
the
children
of
light
,
in
doing
the
workes
of
darkenesse
,
or
that
wee
should
repent
vs
of
our
wicked
actions
,
in
following
our
corrupt
affections
,
or
that
we
mortifie
the
works
of
the
flesh
,
in
following
the
filthinesse
thereof
:
and
in
a
word
,
that
we
should
loue
God
,
and
be
loued
of
the
deuill
,
wearing
the
liuerie
and
badges
of
his
seruants
and
slaues
,
by
continuing
in
our
pleasures
and
delights
,
obtaining
at
length
the
rewarde
fitte
for
such
a
master
to
giue
,
which
is
fearefull
destruction
and
horrible
confusion
.
We
are
so
shamelesse
and
impudent
at
this
present
,
And
as
there
is
no
man
,
which
blusheth
at
that
which
is
euill
;
so
also
there
are
very
fewe
,
which
are
ashamed
when
they
are
told
thereof
,
or
shew
any
dislike
,
when
as
wickednes
is
committed
before
their
faces
.
And
that
it
is
so
;
how
many
shall
you
finde
in
ordinarie
assemblies
,
which
will
not
laugh
at
follie
and
naughtinesse
,
and
who
are
not
as
dissolute
in
laughing
,
as
the
other
in
speaking
and
doing
?
We
are
farre
from
resembling
those
yong
gentlemen
,
who
being
in
a
place
,
whereto
a
certaine
bawd
had
secretly
brought
diuerse
of
the
most
beautifull
and
fine
courtesants
that
could
be
founde
,
to
trie
their
chastities
;
assoone
as
they
espied
the
ambush
and
deceit
,
they
beganne
to
hang
downe
their
heads
for
shame
,
and
to
looke
one
vpon
another
,
turning
both
their
eyes
and
their
eares
from
the
courtesants
,
fearing
least
otherwise
they
should
be
surprised
by
their
beauties
,
comelinesse
,
and
entising
wordes
.
Whereas
wee
contrariwise
,
if
the
like
occasion
be
offered
,
doe
very
curiously
and
seriously
beholde
their
faces
and
beauties
,
their
comelines
,
their
gesture
and
behauiour
,
and
wee
are
content
to
spende
whole
nights
to
heare
them
babble
and
prate
,
without
beeing
once
ashamed
that
wee
are
familiar
with
them
,
neither
yet
considering
what
offence
wee
giue
by
this
meanes
,
to
our
servants
and
children
.
Cato
the
elder
,
being
Censor
,
caused
a
Senatour
to
depart
out
of
the
Senate-house
,
for
that
he
had
kissed
his
wife
before
one
of
his
daughters
:
and
Hieron
,
having
heard
the
Poet
Epicharmus
(
who
as
he
was
very
pleasant
by
nature
,
had
spoken
something
in
the
presence
of
his
wife
,
which
was
some
what
lascivious
)
condemned
him
in
a
great
some
of
money
:
either
of
them
shewing
by
this
their
fact
,
in
what
discipline
those
in
former
times
liued
,
wherewith
if
we
compare
the
manners
of
this
age
,
we
shall
plainlie
see
and
behold
how
farre
the
children
haue
degenerated
from
their
forefathers
.
There
is
greater
experience
at
this
present
,
then
euer
there
was
,
of
that
which
Esop
speaketh
in
one
of
his
fables
;
that
all
affections
and
passions
accompanie
loue
,
except
bashfulnes
and
shamefastnes
:
there
is
pitie
,
anger
,
envie
,
feare
,
iealousie
,
distrust
,
and
suspicion
,
mingled
together
:
but
this
is
wanting
.
And
if
there
were
any
,
though
it
were
neuer
so
little
,
should
whores
be
so
braue
as
nowe
they
are
?
should
they
iet
with
their
heads
aloft
,
as
now
they
do
?
shuld
they
haue
such
credit
among
men
,
to
rule
and
lead
them
which
way
they
list
,
Venus
,
Cupid
,
and
Adonis
,
which
hang
in
their
halles
:
their
goodly
walkes
and
gardens
of
pleasure
,
which
are
planted
and
made
in
euery
place
,
to
our
manifest
shame
and
reproch
,
and
to
the
euident
declaration
of
our
filthie
and
stinking
pleasures
to
all
the
worlde
?
By
meanes
whereof
,
that
which
the
Prophet
spake
of
the
Synagogue
,
may
at
this
present
be
very
fitly
applied
vnto
vs
,
and
that
is
;
that
we
haue
the
forehead
of
an
harlot
,
&
we
make
our
sinnes
as
manifest
,
as
did
the
Sodomites
,
by
word
,
by
countenance
,
and
by
all
other
meanes
,
beeing
no
more
ashamed
thereof
,
then
we
are
to
drinke
or
eate
:
nay
,
we
glorie
in
it
,
as
in
our
goodliest
ornaments
and
gaments
of
greatest
honour
.
We
should
at
the
least
,
Christ
Iesus
,
which
she
kissed
,
washed
,
and
wiped
with
the
haire
of
her
head
,
thinking
her selfe
vnworthie
to
come
before
his
face
as
others
did
.
Or
of
the
prodigall
sonne
,
who
with
great
humilitie
confessing
his
faultes
before
his
father
,
besought
him
to
take
him
as
a
servaunt
into
his
house
,
seeing
hee
was
no
more
worthie
to
bee
called
a
sonne
.
Or
of
the
poore
Publicane
,
who
praying
in
the
Temple
,
durst
not
lift
vp
his
eyes
to
heaven
by
reason
of
his
guiltie
conscience
,
and
the
great
number
of
his
sinnes
,
but
saying
vnto
God
with
a
sorowfull
countenance
,
Lorde
bee
mercifull
vnto
mee
a
sinner
;
by
which
,
and
by
many
other
examples
it
may
appeare
,
that
Gods
children
(
though
that
naturally
they
bee
sinners
and
transgressours
)
yet
they
are
not
so
hardie
and
so
shamelesse
in
their
sinnes
,
but
that
with
shame
and
sorrowe
they
humble
them selves
before
God
,
confessing
their
faultes
vnto
him
,
to
the
ende
they
may
obtaine
mercie
and
forgivenesse
.
This
is
then
a
wicked
marke
,
Christ
Iesus
said
,
(
speaking
to
the
voluptuous
sort
)
Wo
be
to
you
that
laugh
,
for
you
shall
weepe
.
And
Saint
Paul
saith
,
If
you
live
after
the
flesh
,
you
shall
die
.
Pleasures
(
as
they
are
reported
by
our
auncestours
)
are
like
vnto
the
Syrenes
,
It
were
also
very
materiall
,
[
1
](A05363-e32750-b)
1
the
deluge
.
and
likewise
of
that
great
discomfiture
of
the
Beniamites
,
[
2
](A05363-e32770-b)
2
The
destruction
of
Sodom
.
who
were
almost
wholly
destroyed
by
the
other
Tribes
,
that
is
,
by
their
owne
brethren
,
[
3
](A05363-e32780-b)
3
The
overthrowe
of
the
Beniamites
for
that
they
had
bene
negligent
in
punishing
the
outrage
,
which
was
offered
vnto
a
wife
of
one
of
the
Levites
:
as
also
the
incest
that
was
committed
betweene
the
brother
and
the
sister
in
Davids
house
;
[
4
](A05363-e32810-b)
4
The
confusions
in
Davids
house
.
of
the
murther
that
after
ensued
betweene
the
brothers
:
of
the
conspiracie
made
against
the
King
by
his
sonnes
and
his
principall
Counsellers
:
of
the
rebellion
of
his
subiects
:
of
the
reproch
to
his
wiues
,
who
were
violated
by
his
sonne
in
the
presence
of
all
the
people
:
and
in
a
word
,
of
all
the
troubles
and
great
disorders
,
which
happpened
in
his
kingdome
for
the
adulterie
committed
with
Barsabe
.
We
may
gather
by
these
histories
,
howe
great
the
anger
of
God
is
towards
those
,
who
are
guiltie
of
this
sinne
,
and
that
it
is
no
sport
,
no
tricke
of
youth
,
no
trifling
sinne
,
as
it
is
vsually
termed
,
[
3
](A05363-e32830-b)
3
Remedie
against
this
sinne
,
is
the
consideration
of
the
miseries
which
haue
happened
to
heathen
men
,
prooued
by
profane
histories
.
to
the
ende
to
extenuate
it
,
and
to
take
away
all
conscience
and
feeling
thereof
,
that
the
barres
being
taken
away
,
men
might
runne
at
randon
,
as
in
a
broad
field
,
after
al
their
lustes
and
concupiscences
.
This
is
to
bee
wondered
at
,
that
the
judgements
of
God
are
so
rigorous
and
terrible
,
and
yet
it
seemeth
they
are
not
perceived
:
or
else
that
the
grievousnesse
of
our
faultes
are
so
cloaked
and
dissimuled
.
For
hee
hath
not
onely
declared
by
the
holy
Scriptures
in
the
examples
of
those
of
his
Church
,
howe
greatly
they
displease
him
,
but
also
in
the
histories
and
registers
of
all
times
by
the
alterations
and
straunge
miseries
which
the
dissolutenesse
and
licentiousnesse
of
life
have
brought
vnto
sundrie
countries
and
kingdomes
.
[
1
](A05363-e32850-b)
1
Troy
.
The
Citie
of
Troy
which
was
so
great
and
so
rich
,
was
quite
raced
,
the
Princes
slaine
,
the
Ladyes
made
slaves
,
the
people
scattered
,
and
all
the
Countrey
wasted
and
destroyed
for
the
ravishment
of
Helen
.
Ionia
in
the
tyme
of
King
Cyrus
was
sacked
and
dispeopled
,
[
2
](A05363-e32880-b)
2
Ionia
.
for
the
whoredomes
and
filthinesse
that
there
abounded
.
Iohn
the
twelfth
of
that
name
Pope
of
Rome
beeing
taken
in
adulterie
,
[
3
](A05363-e32910-b)
3
Pope
Iohn
.
was
stabbed
with
daggers
without
any
respect
,
either
of
his
dignitie
or
Triple
Crowne
.
The
Sarrazines
(
who
possessed
Spaine
a
long
time
,
[
4
](A05363-e32940-b)
4
Spaine
.
and
helde
the
hingdome
of
Granado
vntill
the
reigne
of
Ferdinando
.
King
of
Arragon
,
who
chased
and
drove
them
out
by
the
prudent
and
wise
conduct
of
the
valiant
Consalvo
)
were
called
out
of
Africke
where
they
were
,
and
came
with
a
mightie
armie
by
the
practises
and
intelligences
of
a
Spanish
gentleman
,
in
revenge
of
the
wrong
done
vnto
him
by
King
Roderich
who
kept
his
wife
,
whereof
it
ensued
that
the
sayde
King
beeing
overthrowen
in
the
great
battailes
,
and
all
his
race
wholly
rooted
out
,
the
people
fell
into
the
slaverie
of
these
Mahumetistes
,
who
being
not
content
to
robbe
them
of
their
goods
and
libertie
,
assayed
by
all
meanes
possible
to
extinguish
their
religion
,
their
faith
,
and
the
memorie
of
Christ
Iesus
in
Spaine
,
and
to
plant
Antechristian
religion
among
them
.
Let
everie
one
imagine
with
him selfe
the
disorder
,
the
lamentations
,
the
tyrannies
,
and
miserable
oppressions
which
were
seene
and
heard
at
that
day
in
that
Countrey
,
by
occasion
of
this
adulterie
:
and
of
the
other
side
,
the
terrible
furie
of
our
GOD
,
which
did
evidently
appeare
herein
;
and
then
let
him
judge
,
whether
such
sinnes
are
so
light
,
as
they
are
commonly
accounted
.
[
5
](A05363-e33060-b)
5
Of
the
Frenchmen
.
In
the
time
of
Charles
King
of
France
,
and
brother
to
Lewes
the
ninth
,
all
the
Frenchmen
that
were
in
Sicilie
were
miserably
slaine
on
Easter
even
;
their
litle
children
taken
violently
from
their
mothers
brests
&
dashed
against
the
stones
,
the
mothers
which
were
great
with
child
had
their
bellies
ripped
,
&
the
infants
taken
out
,
&
throwen
to
the
savage
and
wild
beasts
,
with
many
other
cruelties
never
heard
of
before
,
all
which
was
done
to
punish
the
insolencies
and
outrages
which
they
had
committed
against
the
women
of
the
countrie
.
Saint
Stephens
Church
by
a
gentleman
named
Lamponian
,
for
that
hee
was
over
familiar
with
his
wife
,
though
he
had
bene
oftentimes
admonished
to
abstaine
from
her
company
.
And
of
late
dayes
,
Alexander
Medices
the
first
Duke
of
Florence
(
after
he
had
eschewed
many
daungers
,
whereto
he
had
often
bene
subiect
by
reason
of
his
whoredomes
)
was
in
the
ende
taken
in
the
snare
,
which
his
owne
couzen
germane
had
set
for
him
,
and
pitifully
slaine
in
his
bedde
,
at
such
time
as
hee
expected
the
comming
of
a
young
gentle
woman
of
Florence
,
with
whome
hee
was
in
love
.
The
wrath
and
anger
of
God
,
There
is
one
most
memorable
historie
of
all
other
,
written
by
Plutarch
in
the
life
of
Pelopidas
,
of
a
poore
man
named
Scedasus
,
who
dwelt
in
Leuctres
,
and
had
two
very
beautifull
and
vertuous
daughters
;
he
himselfe
was
very
courteous
and
friendly
toward
strangers
,
though
he
had
no
great
store
of
wealth
.
It
fell
out
so
,
that
two
Lacedemonians
having
often
times
lodged
in
his
house
,
and
being
very
wel
vsed
became
enamored
of
his
daughters
:
notwithstanding
they
durst
not
attempt
any
thing
,
beeing
helde
backe
both
by
the
presence
of
the
father
,
and
by
the
reverence
they
bare
vnto
them
in
regarde
of
their
vertue
and
honestie
:
by
reason
whereof
they
passed
foorth
on
their
journey
without
demonstration
or
shew
of
any
love
or
affection
.
At
their
returne
Scedasus
being
not
at
home
,
they
found
no
bodie
but
his
two
daughters
,
who
received
them
with
like
entertainment
as
before
.
Which
curtesie
of
theirs
,
with
their
excellent
behaviour
&
good
grace
in
euery
thing
,
so
increased
their
furious
passions
,
that
seeing
them
alone
,
without
counsell
,
without
aide
or
gard
of
any
man
,
and
forgetting
the
honour
,
favour
and
curteous
intertainment
which
they
had
received
at
the
hands
of
the
father
and
of
his
children
,
the
holy
and
invinlable
rightes
of
friendship
and
hospitalitie
,
the
great
vertue
of
their
ancestors
,
the
severe
lawes
of
Lycurgus
against
adulterers
,
the
straite
discipline
of
the
countrie
,
the
great
fame
which
was
spread
over
all
the
worlde
of
the
vertue
and
equitie
of
the
Lacedemonians
,
and
many
other
considerations
which
might
have
brideled
them
,
if
their
lust
had
not
wholly
blinded
them
,
forgetting
all
this
,
they
violently
ravished
these
two
virgins
,
and
spoyled
them
of
their
virginitie
:
yea
and
they
did
worse
.
For
when
as
they
had
accomplished
their
wicked
desires
,
seeing
them
weepe
&
crie
out
vnto
the
gods
for
revenge
,
vpon
that
horrible
injurie
offred
to
them
,
they
killed
them
both
,
&
threw
them
into
a
well
,
and
afterwards
went
home
into
their
own
countrie
.
Not
long
after
the
father
returning
home
,
and
finding
euery
thing
saving
his
two
daughters
,
was
long
in
doubt
what
was
become
of
them
,
vntil
at
length
by
the
miraculous
and
wonderfull
working
of
God
,
a
little
dog
which
was
in
the
house
with
continual
barking
,
sometime
running
to
Scedasus
,
&
sometime
to
the
well
,
which
was
in
the
garden
,
caused
him
to
conjecture
as
indeed
it
was
:
and
so
following
this
litle
beast
,
went
to
the
well
to
seeke
for
his
two
daughters
,
and
found
them
both
in
the
pit
,
to
his
vnspeakeable
and
exceeding
griefe
:
having
pulled
them
out
and
buried
them
,
began
to
sorow
and
to
be
grieved
in
such
wonderfull
manner
,
that
al
that
knew
him
had
compassion
on
him
:
and
as
he
complained
to
his
neighbours
which
came
to
comfort
him
,
one
among
the
rest
tolde
him
that
the
two
Lacedemonians
,
which
a
little
before
had
lodged
in
his
house
,
had
bene
there
in
his
absence
,
which
made
him
presently
suspect
that
they
had
committed
the
murther
,
for
that
they
had
so
often
commended
his
daughters
,
saying
,
they
shoulde
bee
happie
men
that
shoulde
marrie
them
.
Wherefore
he
determined
presently
to
goe
into
Lacedemonia
,
and
to
make
humble
supplication
to
the
Ephores
,
to
doe
such
justice
,
as
the
indignitie
and
horriblenesse
of
the
fact
required
.
Which
when
he
had
done
,
and
finding
the
said
Ephores
to
give
him
no
great
hearing
,
hee
went
from
them
vnto
the
Kinges
:
and
for
that
they
gave
him
as
colde
entertainement
as
the
other
,
hee
was
constrained
to
returne
to
the
people
,
and
to
recounte
vnto
them
the
great
and
intollerable
wrong
that
was
offered
vnto
him
:
but
hee
founde
no
man
that
eyther
woulde
or
durst
favour
him
in
so
good
a
cause
,
by
reason
whereof
he
sell
in
despayre
,
and
continuallie
running
vp
and
downe
in
the
streetes
like
a
madde
man
,
stamped
on
the
grounde
,
and
holding
vp
his
handes
to
the
gods
,
called
for
the
furies
and
infernall
spirits
to
ayde
him
,
and
so
continued
vntill
his
dying
daye
.
Beholde
here
a
briefe
narration
of
the
fact
,
it
remaineth
that
wee
vnderstande
the
sequele
,
and
that
which
happened
afterwardes
.
When
as
this
monstrous
facte
was
committed
,
the
Lacedemonians
commaunded
over
all
Greece
,
and
the
better
to
keepe
their
provinces
in
awe
,
had
placed
Garrisons
in
everye
principall
Citie
:
by
meanes
whereof
the
Grecians
did
evidently
perceive
,
that
they
were
spoyled
of
their
libertie
,
and
tyed
to
a
perpetuall
slaverie
:
which
thing
did
so
wonderfully
grieve
them
,
that
the
Thebanes
(
desiring
rather
to
dye
once
,
then
to
live
in
continuall
servitude
)
marched
vnder
the
conduct
of
Epaminundas
,
and
furiously
assayled
the
Cittadel
,
wherein
the
Garrison
was
,
and
so
valiantly
maintayned
the
fight
,
that
they
overcame
them
,
and
slewe
them
every
mothers
sonne
.
This
beeing
done
,
they
vnderstoode
that
the
Lacedemonians
,
beeing
greatly
mooved
with
their
rebellion
,
came
with
all
their
force
to
sacke
and
spoyle
their
countrey
:
whereupon
they
made
all
preparation
that
might
bee
;
mustered
their
men
,
marched
forwarde
,
and
mette
the
enemie
at
the
same
place
,
where
the
daughters
of
Scedasus
had
bene
buryed
,
and
entring
the
fight
did
valiantly
maintaine
the
skirmish
,
and
in
the
ende
whollye
overthrewe
their
enemies
in
such
forte
,
that
they
were
never
afterwardes
able
to
recover
them selves
.
Which
made
everie
man
to
wonder
.
For
it
was
a
very
newe
and
strange
thing
,
and
not
heard
off
before
,
that
they
shoulde
bee
vanquished
with
a
lesse
power
,
seeing
there
was
no
nation
that
durst
meete
them
with
equall
forces
.
Here
God
shewed
evidently
,
that
hee
did
well
remember
the
violence
which
was
offered
vnto
the
virgins
above
mentioned
,
and
also
the
negligence
of
the
Iudges
in
punishing
so
great
a
fault
.
For
to
make
it
more
manifest
,
when
as
they
were
at
the
greatest
height
of
honour
,
and
in
the
toppe
of
all
their
prosperitie
,
when
as
they
supposed
that
no
evill
could
happen
vnto
them
;
after
that
they
had
bene
Lordes
of
all
Greece
by
the
space
of
sixe
or
seven
hundred
yeeres
,
they
were
by
a
handfull
of
people
whollie
discomfited
and
overthrowen
,
just
by
the
grave
of
the
said
maids
,
and
by
one
battell
brought
to
such
necessitie
,
and
want
both
of
men
and
of
all
other
necessaries
for
warre
,
that
afterwardes
they
were
never
able
to
defende
them selves
against
any
that
woulde
assayle
them
.
And
that
which
is
further
to
be
noted
,
to
make
the
iustice
of
God
more
manifest
and
apparant
,
is
,
that
Pelopidas
one
of
the
Captaines
of
the
armie
of
the
Thebaines
,
being
(
a
little
before
the
meeting
of
the
two
armies
)
terrified
by
some
signes
which
he
sawe
in
the
ayre
,
which
as
he
thought
,
did
prognosticate
some
euill
lucke
;
Scedasus
appeared
vnto
him
in
the
night
in
a
dreame
,
and
encouraged
him
to
pursue
his
enterprise
,
assuring
him
that
it
ere
were
long
,
the
Lacedemonians
should
recompence
him
and
his
daughters
for
the
wrong
they
had
done
them
at
Leuctres
.
Who
will
not
confesse
,
that
in
this
whole
discourse
the
eye
of
God
is
alwaies
open
,
and
readie
to
behold
such
wickednes
,
and
his
hand
prepared
readie
to
punish
it
in
due
season
,
not
onely
in
them
who
commit
it
,
but
also
in
such
Iudges
and
Magistrates
,
and
likewise
in
those
common-wealths
which
tolerate
it
?
And
as
he
wil
not
alwaies
dissemble
our
wickednes
,
if
we
persist
in
it
:
so
will
he
not
forget
our
vertues
,
when
as
to
serue
and
honour
him
,
wee
will
indeuour
to
possesse
our
vessels
in
puritie
and
holines
,
as
S.
Paul
saith
:
and
if
he
hath
given
vs
any
authoritie
ouer
others
,
to
employ
it
to
the
reformation
of
their
good
manners
:
as
sundrie
good
Kings
and
Princes
haue
done
in
times
past
.
Among
other
the
praises
and
commendations
,
Alexander
Severus
went
further
,
for
he
draue
them
all
out
of
Rome
:
giuing
authoritie
to
whom
so
euer
should
finde
them
like
vagabonds
,
and
not
occupied
in
some
trade
to
gaine
their
liuing
honestly
(
within
one
yeere
after
the
publication
of
his
Edict
)
should
take
and
keepe
them
for
their
slaues
:
and
if
they
would
not
willingly
obey
,
they
should
kill
them
presently
,
without
incurring
any
danger
for
so
doing
:
he
commanded
further
that
there
should
be
a
search
made
thoroughout
all
Rome
,
to
see
what
nomber
of
common
and
wicked
women
there
were
,
and
they
should
declare
to
the
commissioners
appointed
,
whether
they
intended
to
amend
their
liues
,
or
not
:
and
if
they
purposed
no
amendment
,
where
so
euer
they
were
found
committing
such
sinne
,
they
should
be
punished
with
the
law
of
Adulteresses
that
is
,
with
death
.
All
such
Kings
and
Princes
as
these
were
,
haue
most
euidently
felt
the
fauour
of
God
,
and
had
great
experience
of
his
goodnes
in
all
their
affaires
.
In
peace
,
he
inspired
them
with
wise
and
prudent
counsell
,
for
the
gouernment
of
their
subiects
:
in
warre
,
he
gaue
them
valiancie
and
courage
,
to
conquer
their
enemies
:
and
out
of
doubt
,
in
giuing
of
them
so
great
prosperitie
,
he
plainely
declared
,
how
greatly
their
zeale
and
loue
for
the
maintenance
of
publike
honestie
and
vertue
,
did
please
and
delight
him
to
the
ende
,
that
if
their
successors
did
hope
to
attaine
the
like
graces
,
they
should
be
stirred
vp
to
follow
and
imitate
their
examples
.
Which
is
the
true
and
onely
means
to
become
equall
in
honor
and
reputation
with
those
famous
Kings
of
old
time
;
and
to
take
away
so
many
miseries
and
calamities
,
which
doe
at
this
day
torment
and
trouble
the
worlde
in
most
grieuous
manner
:
which
proceed
of
nothing
else
but
of
impietie
,
iniustice
,
ryot
,
and
dissolutenes
,
which
are
so
great
&
so
apparant
,
that
it
is
a
wonder
that
the
Sunne
doth
nothide
it
it selfe
,
to
the
end
it
might
not
see
them
.
EVD
AMIDES
hearing
one
commende
the
Citie
of
Athens
,
Christ
Iesus
the
members
of
a
whore
?
or
to
profane
our
bodies
,
which
we
ought
to
keepe
so
carefully
,
to
offer
them
a
holy
and
an
acceptable
sacrifice
vnto
God
?
or
to
abuse
his
urercies
so
long
,
and
with
such
obstinacie
to
trie
his
patience
,
which
are
things
of
such
value
and
price
?
or
to
crucifie
againe
the
Sonne
of
Christ
Iesus
our
onely
Souiour
,
and
to
disdaine
him
as
much
,
or
more
then
the
Iewes
?
or
to
giue
an
offence
vnto
all
the
world
,
and
to
minister
an
occasion
to
the
infidels
to
blaspheme
the
name
of
our
God
,
and
to
make
the
death
and
resurrection
of
Christ
Iesus
of
no
account
:
the
one
of
which
should
mortifie
the
concupiscences
of
our
flesh
,
and
the
other
should
raise
vs
vp
to
a
hewnes
of
life
?
or
to
denie
the
effect
of
out
baptisme
,
and
to
reuoke
the
promises
which
we
haue
made
vnto
God
,
by
the
mouth
of
our
parents
in
the
face
of
his
Church
?
or
to
eate
the
flesh
,
and
drinke
the
blood
of
our
Sauiour
vnworthily
,
when
we
come
to
his
supper
?
all
which
is
done
by
them
,
who
giue
themselues
vnto
all
dissolutenes
and
sensualitie
of
life
.
If
then
the
wrath
of
God
be
so
greatly
prouoked
,
The
first
and
the
best
meanes
(
in
my
opinion
)
is
this
,
The
next
remedie
vnto
this
,
is
,
to
deuise
some
way
,
Saint
Pauls
rule
)
should
keepe
at
home
,
and
not
be
gadding
vp
and
downe
the
streetes
to
shew
them selues
,
and
be
pratling
like
busie
bodies
:
but
also
to
shewe
that
there
is
none
so
much
giuen
to
voluptuousnesse
,
as
idle
and
sluggish
persons
.
I
would
to
God
,
that
these
our
times
did
not
prooue
the
trueth
hereof
sufficiently
:
but
I
thinke
euery
man
knoweth
,
how
dissolutely
these
men
liue
,
who
spende
their
daies
in
slouth
and
idlenesse
.
For
the
greatest
nomber
of
them
,
doe
nothing
else
but
inuent
and
deuise
newe
pleasures
,
to
entise
women
and
young
maides
to
lewdnesse
,
to
buie
and
sell
them
,
as
hackney-men
doe
their
iades
,
and
to
exchange
them
,
as
olde
vessels
for
newe
.
Which
doth
euidently
shewe
,
that
there
are
no
greater
enemies
to
chastitie
and
continencie
,
which
they
assayle
by
all
meanes
possible
,
seeking
to
conquer
them
by
force
,
or
by
great
and
rich
giftes
to
attaine
their
abhominable
purposes
.
And
to
this
ende
they
are
very
liberall
,
nay
prodigall
,
and
care
not
what
they
spende
,
to
ouerthrowe
chastitie
,
which
they
detest
exceedingly
.
It
is
very
necessarie
then
,
that
the
Prince
(
to
take
away
this
mischiefe
,
and
to
reduce
his
people
to
an
honest
and
laudable
forme
of
life
,
)
should
compell
his
subiects
to
take
labour
and
paines
,
euerie
man
according
to
his
estate
and
calling
.
It
is
also
very
requisite
and
necessarie
,
It
is
necessarie
also
(
the
better
to
frame
men
to
an
honest
and
chaste
conversation
)
to
banish
and
abolish
al
lasciuious
poemes
and
wanton
songes
,
Furthermore
,
there
is
nothing
more
effectuall
to
purge
and
clense
the
worlde
of
this
filthinesse
,
then
the
pure
and
sincere
preaching
of
the
worde
of
God
.
For
there
is
nothing
(
as
S.
Augustine
saith
)
that
doth
so
mortifie
all
our
wicked
and
carnall
affections
,
as
the
worde
of
God
,
when
as
the
operation
and
working
of
his
holy
spirit
,
is
ioyned
therewith
.
And
therefore
it
is
compared
vnto
a
fire
,
which
trieth
and
purifieth
gold
and
siluer
from
the
drosse
;
and
to
a
fanne
that
purgeth
the
good
grayn
from
the
chaffe
;
and
to
salt
which
seasoneth
our
meates
,
and
keepeth
them
from
putrifying
.
And
therefore
the
shortest
way
,
that
can
be
taken
(
in
my
opinion
)
to
establish
a
godly
reformation
,
and
to
renewe
(
as
it
were
)
the
face
of
this
disfigured
worlde
,
is
to
choose
a
sufficient
nomber
of
faithfull
,
wise
,
zealous
,
and
well
experienced
men
,
who
should
haue
authoritie
continually
to
denounce
the
Lawe
and
the
threatnings
thereof
,
for
the
extirpation
of
vice
,
and
especially
of
that
which
is
so
manifest
and
apparant
at
this
day
.
Beholde
now
some
of
the
remedies
which
wee
mustvse
,
for
the
rooting
out
of
the
vices
and
corrupt
diseases
,
aboue
specified
.
Now
it
remaineth
,
Wee
must
then
(
whensoeuer
wee
apply
our selues
to
any
thing
)
first
looke
whether
it
tendeth
to
the
glorie
of
God
;
THE
SIXT
BOOKE
.
Of
the
tranquilitie
and
contentation
of
the
minde
.
AGAINST
CVRIOSITIE
.
THE
CONTENTS
.
IT
is
reported
that
the
Philosopher
Euclide
,
beeing
required
of
a
very
importunate
fellowe
to
speake
his
opinion
of
many
things
touching
the
goddes
,
answered
,
that
hee
knewe
nothing
of
all
that
was
demanded
,
but
onely
this
,
that
the
goddes
hated
and
abhorred
such
as
were
curious
and
busie
medlers
.
Whereby
hee
evidently
declared
,
that
curiositie
is
a
daungerous
disease
,
and
a
sore
that
must
be
healed
,
if
we
desire
to
liue
quietly
and
inpeace
.
To
effect
and
accomplish
this
peaceable
estate
and
condition
of
life
,
this
present
booke
may
serue
in
stead
of
many
others
:
beeing
very
excellently
and
substantially
penned
,
and
furnished
with
all
such
sound
reasons
,
as
either
the
auncient
or
moderne
writers
haue
alledged
against
this
passion
.
After
that
he
hath
declared
what
this
curiositie
is
,
he
sheweth
that
there
are
three
chiefe
heads
or
fountaines
from
whence
it
springeth
.
The
first
is
,
the
care
that
euery
one
ought
to
haue
in
his
vocation
,
which
is
commendable
and
often
commended
vnto
vs
:
as
contrariwise
,
carelesnesse
is
condemned
by
sixe
severall
arguments
,
which
are
garnished
with
sundry
similitudes
,
notable
sayings
,
and
worthy
examples
:
and
then
he
sheweth
how
euery
one
ought
to
vse
himselfe
in
his
vocation
.
The
second
is
,
our
great
and
exceeding
care
concerning
the
euents
of
our
counsels
and
ontorprises
:
against
the
which
,
as
proceeding
ordinarily
of
distrust
and
vnquietnesse
,
hee
opposeth
the
consideration
of
the
prouidence
of
God
,
whereupon
he
exhorteth
euery
one
to
rest
,
and
stay
himselfe
.
The
third
is
,
the
carefullnesse
wee
haue
to
prouide
vnnecessarie
and
hurifull
things
,
and
this
is
properly
thit
curiositie
,
which
is
a
sworne
enemie
to
the
quiet
rest
and
tranquilitte
of
our
mindes
.
The
mischiefes
whereof
,
hee
setteth
downe
in
particular
,
and
addresseth
himselfe
in
especiall
to
our
nation
,
THE
SIXT
BOOKE
.
AGAINST
CVRIOSITIE
.
WE
are
come
now
to
the
handling
of
the
sixt
passion
and
perturbation
of
the
minde
,
There
are
3.
sorts
of
cares
,
which
are
the
fountaines
of
that
curiosity
which
is
good
and
of
that
which
is
euil
.
but
onely
those
which
are
vaine
,
vicious
,
and
excessiue
,
it
is
very
requisite
that
we
distinguish
them
by
a
briefe
and
compendious
diuision
,
to
the
ende
we
may
know
such
as
are
commendable
,
and
such
as
are
damnable
and
reprooueable
.
There
are
then
three
sorts
of
eares
.
The
first
is
of
such
things
as
appertaine
vnto
our
vocation
:
the
second
is
,
of
the
consequents
and
euents
of
our
counsels
and
enterprises
:
the
third
is
,
of
such
things
as
neither
concerne
our selues
,
neither
yet
our
estate
and
conditions
.
As
concerning
the
first
,
Democritus
being
asked
,
It
is
necessarie
then
(
if
we
will
retaine
the
fauour
of
God
)
that
we
be
painfull
and
diligent
,
S.
Iohn
saith
)
he
watcheth
and
laboureth
still
,
for
the
preseruation
,
nourishment
,
and
defence
of
his
creatures
:
and
yet
we
will
be
carelesse
,
and
giue
our selues
to
nothing
,
but
to
eating
and
drinking
,
playing
,
sporting
,
and
ruffling
,
doe
wee
not
euidently
declare
that
we
are
bastards
,
and
that
we
haue
not
onely
degenerated
from
him
that
was
our
father
,
but
also
from
the
state
and
condition
of
all
other
creatures
?
Among
whome
,
there
is
not
one
but
keepeth
himselfe
within
the
bounds
of
his
vocation
,
and
carefully
fulfilleth
the
will
of
his
Creatour
,
without
transgressing
one
jotte
of
his
lawes
and
ordinances
;
which
may
be
a
great
shame
vnto
vs
.
For
what
a
discredit
is
it
,
that
in
an
vsuall
and
common
trauell
both
of
heauen
and
earth
,
we
,
who
should
be
first
at
worke
,
are
all
the
whole
day
idle
,
and
looke
after
nothing
,
but
sit
still
very
carelesly
,
and
gaze
vpon
them
?
It
is
reported
that
Diogenes
being
at
Corinth
,
at
such
time
as
Alexander
the
great
proclaimed
warres
against
them
,
and
seeing
the
Corinthians
so
greatly
troubled
and
astonished
,
and
raking
such
paines
in
the
fortifying
of
their
city
,
some
carying
baskets
,
others
digging
and
making
bastilions
and
platformes
,
mounting
their
ordinance
and
such
artillery
as
they
had
necessarie
for
the
defence
of
their
citie
:
others
scouring
their
harnesse
,
and
whetting
their
swordes
:
others
running
and
trotting
vp
and
downe
the
streetes
,
as
though
they
had
bene
ashamed
,
to
bee
seene
among
those
which
laboured
,
he
began
to
roule
his
tunne
vp
and
downe
,
sometime
higher
,
and
sometime
lower
,
on
this
side
and
that
side
:
to
the
end
,
hee
would
not
be
saide
to
be
idle
,
when
others
were
so
hote
at
their
worke
.
It
is
conuenient
then
,
that
we
should
not
be
more
shamelesse
,
then
this
poore
Cynick
was
:
but
that
seeing
(
as
we
haue
saide
)
that
all
the
world
marcheth
(
as
it
were
)
dayly
to
labour
,
we
should
likewise
be
painfull
and
not
lie
downe
in
the
shade
,
for
feare
of
burning
our
beauties
with
the
heate
of
the
sunne
:
or
in
winter
to
sit
by
the
fire
side
,
doubting
least
if
wee
goe
abroad
,
we
were
like
sometime
to
blow
our
nayles
.
But
I
woulde
gladly
knowe
to
what
ende
we
are
borne
and
brought
forth
into
this
world
,
Another
argument
drawn
from
the
4
commandement
if
we
will
do
nothing
on
the
working
dayes
:
seeing
that
the
same
law
,
which
commandeth
vs
to
rest
somtime
,
commandeth
vs
to
trauell
at
other
times
.
And
if
it
were
not
a
naughty
thing
to
do
nothing
,
why
did
the
master
of
the
house
find
fault
with
those
,
S.
Paul
exhort
vs
to
labour
while
we
had
time
?
and
Christ
Iesus
,
that
we
should
walke
while
it
was
day
?
Cleanthes
though
he
were
a
poore
man
,
yet
thought
himselfe
more
happy
,
Servilius
Vacia
,
Seneca
in
his
epistle
to
Lucilius
.
55.
who
,
to
the
end
he
might
liue
the
more
at
his
ease
&
pleasure
,
had
left
the
city
and
giuen
ouer
all
publike
affaires
,
&
was
withdrawne
into
a
goodly
house
which
he
had
builded
in
the
cuntry
)
said
on
a
time
,
as
he
passed
by
,
here
lyeth
Vacia
:
as
though
writing
his
Epitaph
,
and
setting
it
vpon
his
doore
,
he
would
signifie
,
that
his
house
was
his
graue
,
and
monument
of
his
buriall
.
Let
vs
conclude
then
,
that
there
is
nothing
more
vnseemely
or
further
from
the
law
&
obedience
due
vnto
God
,
more
contrary
vnto
the
duty
of
a
Christian
,
or
more
preiudiciall
vnto
the
common
wealth
,
then
Idlenes
.
And
the
Athenians
had
great
reason
to
punish
it
seuerely
in
their
subiects
,
seeing
that
it
was
very
necessary
for
their
wealth
and
preservation
of
their
estates
.
Plutarch
in
the
life
of
M.
Cato
.
Scipio
Nasica
could
not
endure
that
Carthage
should
be
destroyed
:
though
some
alledged
,
that
then
Rome
should
be
in
great
securitie
,
hauing
ruinated
so
mighty
an
enemy
:
surely
,
said
he
,
it
should
be
then
in
greater
danger
,
then
euer
heretofore
Meaning
hereby
,
that
if
they
had
no
enemies
,
they
should
not
haue
wherewithall
to
occupie
themselues
abroad
,
wherupon
they
would
fall
into
idlenes
,
&
so
into
partialities
and
ciuil
warres
,
and
in
the
end
into
a
pitifull
and
lamentable
desolation
,
which
afterwards
happened
,
as
he
had
foretold
them
.
If
we
yet
desire
some
notable
examples
of
those
mischiefes
,
S.
Matthew
saith
,
that
Christ
Iesus
seeing
the
people
scattered
abroad
,
and
wandring
vp
&
downe
like
sheep
without
a
sheppard
,
had
compassion
on
them
and
said
to
his
disciples
,
that
the
haruest
was
great
,
but
the
labourers
were
fewe
,
and
therefore
that
they
should
pray
vnto
the
Lorde
of
the
haruest
,
that
hee
woulde
vouchsafe
to
send
forth
faithfull
and
diligent
labourers
,
to
helpe
to
gather
in
his
haruest
.
Wherein
we
may
see
,
how
all
the
disorder
of
Gods
house
is
imputed
to
the
negligence
of
the
stewards
and
officers
.
And
wee
knowe
,
that
if
a
master
findeth
his
horse
leane
,
and
in
euill
liking
,
he
blameth
no
man
but
the
keeper
.
And
so
likewise
such
pastours
must
needs
be
condemned
,
when
as
they
must
giue
an
account
of
those
wofull
miseries
,
and
ruines
,
where
with
they
haue
so
defaced
the
house
of
God
.
It
is
then
a
most
pernicious
and
hurtful
thing
both
in
the
Church
and
common
wealth
to
tollerate
idle
and
slouthfull
bellies
.
The
heathen
themselues
were
not
ignorant
hereof
:
as
(
among
otherthings
)
Plutarch
in
his
Apothegs
reporteth
of
Dionysius
,
As
concerning
the
vocation
wherin
we
ought
to
employ
our selues
,
Dragule
Raiz
,
or
to
entice
youth
to
lewdnesse
,
as
Ruffians
and
bawdes
doer
or
to
cosen
,
as
many
courtisans
doe
:
who
is
there
,
I
say
,
that
will
affirme
,
that
these
craftie
dealings
and
cousenages
should
be
termedby
the
name
of
exercises
,
which
are
so
much
the
more
hurtfull
and
pernicious
,
by
how
much
he
is
the
craftier
and
cunninger
that
doeth
vse
and
practise
them
?
The
like
may
be
saide
of
those
exercises
,
which
(
though
they
be
not
hurtfull
to
any
man
)
are
notwithstanding
vnprofitable
and
superfluous
.
For
what
is
it
worth
to
daunce
vpon
a
line
,
or
to
make
daungerous
or
perillous
leapes
or
iumpes
,
as
diuers
tumblers
doe
?
or
to
throw
millet
seede
through
the
eye
of
a
needle
sixe
foote
off
,
as
hee
did
which
was
brought
before
Alexander
the
great
,
Now
as
concerning
the
manner
how
we
must
vse
our
vocation
,
Here
he
sheweth
how
a
lawfull
vocation
should
be
vsed
,
that
is
without
either
to
much
esteeming
or
too
much
despising
the
goods
of
the
world
,
but
keeping
a
meane
betweene
both
.
Matth.
22.2
.
Mark.
2.27
.
it
is
likewise
requisite
that
wee
doe
it
with
such
moderation
,
that
with
being
too
hote
and
too
eager
therein
,
wee
forget
not
the
principall
,
which
is
first
and
fonnost
to
search
the
kingdome
of
God
,
and
the
righteousnesse
thereof
.
We
must
not
bee
so
seriously
addicted
to
our
labour
,
or
pollicie
,
or
any
other
businesse
whatsoeuer
,
that
it
shoulde
bee
a
hinderance
for
vs
,
and
to
withdrawe
vs
from
the
marriage
of
the
kings
sonne
,
when
as
we
are
inuited
thereto
,
as
it
is
said
in
the
parable
of
the
Gospell
.
For
it
will
be
small
aduantage
for
vs
,
if
for
a
yoke
of
oxen
,
or
for
a
farme
,
or
for
to
please
a
wise
,
wee
loose
the
good
will
and
fauour
of
so
great
a
Lorde
,
and
the
pleasure
and
delight
wee
should
haue
in
his
companie
.
Let
vs
thinke
,
that
if
the
Sabbath
were
made
for
man
(
as
Christ
saith
)
that
then
out
of
doubt
all
other
externall
things
whatsoeuer
.
What
a
thing
would
it
be
then
,
if
that
in
stead
of
pleasuring
and
profiting
vs
,
they
should
be
harmefull
and
noxious
,
not
onely
to
our
bodies
and
goods
,
which
can
neuer
prosper
without
the
blessing
of
God
,
but
also
to
our
soules
:
the
health
whereof
is
often
times
slowed
and
quite
hindered
by
these
worldly
cares
,
which
are
too
excessiue
and
surmounting
?
And
seeing
that
the
originall
and
the
continuance
of
euerie
good
worke
hath
his
beginning
from
God
,
David
.
Which
thing
the
Iewes
haue
helde
by
an
olde
custome
taken
from
their
auncestours
,
which
they
obserue
at
this
day
,
and
that
so
strictly
,
that
neither
themselues
,
nor
their
children
doe
speake
or
write
any
thing
,
but
they
beginne
with
this
inuocation
vpon
the
name
of
God
:
acknowledging
hereby
,
that
if
in
hearing
those
petitions
which
they
make
,
hee
will
not
vouchsafe
to
blesse
and
further
them
in
their
counsels
and
indeauours
,
it
is
impossible
that
euer
they
should
fall
out
prosperously
.
Gregorie
Nazianzene
hath
a
notable
saying
to
this
purpose
:
which
is
,
that
euory
man
ought
(
the
better
to
direct
his
actions
)
to
beginne
with
calling
vpon
the
name
of
God
,
and
to
end
his
workes
with
his
praises
.
Saint
Basil
for
confirmation
hereof
propoundeth
(
in
my
opinion
)
a
very
excellent
and
fit
similitude
,
which
is
this
,
that
as
Mariners
sailing
vpon
the
sea
,
the
better
to
direct
their
course
,
doe
in
the
day
time
behold
the
Sunne
,
and
in
the
night
season
the
pole
starre
:
so
likewise
wee
(
the
better
to
gouerne
our
actions
,
and
to
dispose
of
our
affaires
)
must
alwaies
looke
vp
to
heauen
,
and
recommend
our selues
vnto
God
,
from
whom
commeth
all
our
delight
and
direction
in
all
our
busines
.
After
that
wee
come
thus
prepared
to
our
labour
,
wee
must
also
in
all
our
actions
haue
a
charitable
regard
of
our
neighbours
:
The
two
considerations
before
named
must
be
conioyned
with
a
charitable
affection
towards
our
neighbours
.
1.
Cor.
13.4
.
and
charitie
(
as
S.
Paul
saith
)
is
such
a
thing
,
as
seeketh
not
her
owne
,
nor
dealeth
not
dishonestly
,
nor
is
not
moued
to
anger
,
nor
is
not
suspitious
,
nor
reioyceth
not
in
that
which
is
euill
,
it
is
not
enuious
,
neither
is
it
puffed
vp
,
neither
is
it
proude
,
but
it
is
patient
and
meeke
,
it
endureth
,
it
beleeueth
,
it
hopeth
,
and
suffereth
all
things
.
We
walking
after
this
sort
in
our
vocation
,
and
cheerefully
going
forward
in
the
feare
of
God
,
seeking
nothing
,
but
that
which
is
necessarie
for
vs
,
and
employing
and
bestowing
the
rest
,
where
neede
requireth
(
in
which
things
the
duty
of
a
Christian
especially
consisteth
)
no
doubt
but
God
will
blesse
our
labours
,
and
prosper
our
indeauours
.
The
second
sorts
of
cares
which
we
take
,
(
as
I
haue
set
down
in
the
beginning
)
are
touching
the
issue
and
euent
of
our
affaires
and
actions
.
[
2
](A05363-e35300-b)
2
Now
he
entreateth
of
the
second
sort
of
cares
,
such
as
concerne
the
events
of
our
counsels
.
For
as
all
our
desires
are
vsually
very
extreme
and
vehement
,
so
we
couet
nothing
,
but
with
great
and
maruelous
hope
.
Now
there
is
no
hope
,
(
as
the
old
saying
is
,
and
as
dayly
experience
doe
teach
vs
)
without
anguish
and
perplexitie
of
mind
,
which
is
greatly
augmented
,
nay
twice
doubled
,
with
a
kind
of
feare
and
distrust
,
which
is
mingled
therewith
:
when
as
(
considering
the
vncertenty
,
change
,
and
mutabilitie
of
all
things
)
we
begin
to
recken
vp
all
such
meanes
as
may
frustrate
our
desires
.
Shal
not
our
minds
when
as
they
are
inuironed
with
these
strong
&
violent
passions
(
as
with
mighty
and
strong
wals
)
be
wonderfully
vnquiet
?
and
there
is
no
better
preseruatiue
against
this
poison
,
then
to
think
that
we
can
not
adde
a
cubite
vnto
our
height
or
stature
,
Whereby
it
appeareth
,
Paul
,
Cephas
,
or
Apollo
,
things
present
and
things
to
come
,
that
whatsoever
wee
take
in
hande
if
we
be
iust
,
shall
alwayes
prosper
and
be
blessed
;
that
God
will
powre
downe
his
benefites
plentifully
vpon
vs
;
that
he
will
be
bountifull
in
rewarding
of
vs
,
Why
then
should
we
be
so
tormented
and
vexed
with
the
care
and
cogitation
of
thinges
to
come
?
Why
doe
wee
not
trust
in
the
worde
and
promise
of
so
good
a
Father
?
Can
we
have
any
one
wiser
to
governe
our
actions
,
or
a
more
valiant
Captaine
to
defende
vs
?
and
in
a
worde
,
Is
there
any
creature
either
in
heaven
or
earth
more
mightie
,
more
prudent
,
more
faithfull
,
more
vigilant
,
or
more
affectionate
then
he
is
?
Can
we
be
more
speedily
succoured
then
by
him
in
all
our
affaires
?
Can
there
any
evill
happen
vnto
vs
,
if
he
haue
once
taken
vs
into
his
protection
?
It
remaineth
no
we
that
we
speake
of
the
last
sort
of
cares
and
vexations
,
[
3
](A05363-e35570-b)
3
Of
the
third
sort
of
cares
concerning
superfluous
and
hurtfull
things
.
which
a
great
number
of
men
take
of
superfluous
and
impertinent
matters
.
A
thing
that
wonderfully
vexeth
and
tormenteth
mens
mindes
at
this
day
.
For
there
are
fewe
men
,
which
can
containe
them selves
within
the
boundes
of
their
vocations
,
and
who
have
not
a
secrete
itching
humour
,
which
must
be
skratched
continually
:
and
as
though
they
were
bitten
with
fleas
,
they
are
ever
stirring
and
desirous
to
knowe
many
thinges
,
which
are
neither
profitable
nor
necessarie
,
but
rather
verie
hurtfull
divers
wayes
,
Saint
Paul
)
shoulde
endeavour
to
bee
quiet
,
and
to
meddle
with
his
owne
businesse
.
By
the
reprehension
of
Christ
Iesus
.
Luke
.
10.41
,
42.
yet
they
shoulde
alwayes
remaine
vnited
in
their
mindes
,
and
shoulde
be
like
divers
travellers
,
which
by
sundrie
wayes
goe
to
one
and
the
selfe
same
place
.
As
Christ
Iesus
passed
by
a
certaine
village
neere
vnto
Ierusalem
,
hee
was
desired
by
Martha
to
come
neere
and
lodge
in
her
house
:
where
when
hee
espyed
her
busie
about
many
thinges
,
and
that
her
sister
Marie
sate
downe
at
his
feete
,
to
heare
and
vnderstande
his
wordes
,
said
vnto
her
,
(
answering
vnto
a
complaint
that
she
made
,
for
that
her
sister
left
her
to
serve
all
alone
)
Martha
thou
art
carefull
,
and
art
troubled
about
many
things
:
but
one
thing
is
necessarie
:
Mary
hath
chosen
the
good
part
,
which
shall
not
be
taken
away
from
her
.
Wherein
he
reprooved
her
of
two
thinges
,
which
ought
to
be
kept
and
observed
;
First
,
for
that
she
preferred
her
worldly
cares
before
the
hearing
of
the
word
of
God
.
Secondly
,
for
that
she
tooke
so
many
things
in
hand
at
once
.
And
to
speake
truely
,
Corah
,
Divers
notable
histories
which
do
evidently
declare
what
great
mischiefes
ambitious
curiositie
hath
caused
.
Nom.
16.1
.
Dathan
,
and
Abiram
,
though
they
had
a
very
honourable
office
about
the
tabernacle
of
the
Lorde
,
and
ministred
there
before
the
whole
Congregation
of
Gods
people
,
yet
notwithstanding
they
were
not
content
herewith
,
but
being
mooved
partly
with
Ambition
,
and
partly
with
Envie
,
and
Curiositie
,
would
needs
(
as
it
were
by
force
)
thrust
Moyses
out
of
his
chaire
,
thinking
them selves
as
fit
for
the
roume
as
he
was
.
Wherewith
God
was
so
highly
displeased
,
that
in
the
presence
of
all
the
people
he
caused
the
earth
to
open
,
and
to
swallowe
vp
both
them selves
,
their
wives
and
children
with
their
whole
families
.
As
long
as
Saul
walked
in
the
wayes
of
his
God
,
&
enterprised
nothing
but
that
which
was
commanded
him
,
S.
Peter
(
to
whome
he
made
his
suite
)
sent
him
away
with
this
answer
;
Thou
and
thy
mony
perish
together
.
Theudas
,
Iudas
the
Galilean
,
Among
other
things
that
the
false
prophets
are
blamed
for
this
was
one
of
the
principall
;
that
they
would
prophecy
and
preach
every
where
without
any
vocation
.
For
it
is
impossible
that
we
should
be
fitte
for
any
thing
,
if
wee
be
not
called
thereto
by
the
secrete
counsell
and
especiall
favour
of
God
,
as
it
doeth
most
evidently
appeare
in
sundrie
Bishoppes
,
who
woulde
needes
prevent
the
election
,
by
the
which
(
according
to
Gods
institution
and
the
Ecelesiasticall
order
)
they
ought
to
be
called
and
appointed
to
their
charges
;
but
they
have
gotten
them
by
bribes
and
by
favour
,
and
have
governed
them
after
as
every
man
knowes
:
some
have
maintained
warres
with
the
revenues
of
the
Church
;
others
have
courted
it
;
others
have
purchased
their
pleasures
,
and
builded
them
goodly
pallaces
and
beautiful
gardens
;
&
the
wiser
sort
among
them
have
enriched
their
houses
:
and
not
one
of
them
hath
declared
by
effect
,
that
he
was
worthie
of
that
place
whereto
he
hath
so
greedily
climed
and
aspired
.
What
doe
I
say
?
there
are
many
of
them
farre
more
fitte
to
cry
mustard
about
the
streets
,
then
for
any
such
office
and
function
:
and
those
who
set
the
fairest
countenance
vpon
the
matter
,
thinke
they
have
sufficiently
discharged
their
dueties
towards
God
and
man
,
if
they
come
to
church
once
in
a
yere
with
their
miter
on
their
heads
,
their
Crosse
in
their
hands
and
their
rocher
about
their
necks
,
giving
their
Episcopall
bene
diction
to
so
many
as
come
to
behold
them
,
&
if
peradventure
they
chance
to
read
service
vpon
any
great
festival
day
,
say
masse
,
or
give
any
orders
,
they
thinke
presently
they
have
done
more
then
other
men
,
and
that
if
God
should
call
them
to
a
reckening
,
he
must
needes
pay
them
some
thing
back
again
.
But
to
preach
the
word
,
which
is
the
fundation
of
the
church
,
&
the
meat
wherwith
it
is
nourished
,
&
the
lamp
which
should
lighten
it
,
to
guide
&
conduct
it
in
the
darknes
of
this
world
,
&
the
weapons
wherewith
it
is
furnished
either
to
defend
her selfe
,
or
offend
her
enemies
,
the
medicine
to
heale
her
wounds
&
sores
:
to
preach
(
as
I
say
)
this
wholsom
word
soundly
&
publikly
to
the
people
,
who
live
in
great
ignorance
&
blindnes
;
to
administer
the
sacraments
according
to
the
institution
of
Christ
Iesus
,
the
more
fully
to
confirme
vs
;
to
visit
&
comfort
the
sick
&
diseased
,
to
harbor
the
poore
&
needy
,
to
reprove
,
to
threaten
,
to
admonish
with
al
patience
&
long
suffring
,
to
watch
over
the
flocke
,
and
(
to
be
short
)
faithfully
to
husband
and
manure
the
vineyarde
,
that
it
may
beare
and
bring
forth
fruite
vnto
the
Lord
thereof
,
there
is
not
a
worde
,
nor
any
newes
of
all
this
:
yeathose
who
carry
a
shewe
,
as
though
they
could
do
it
,
passe
it
over
very
slightly
,
thinking
it
a
disgrace
vnto
them
,
to
take
any
such
thing
in
hand
,
as
nothing
beseeming
their
callings
.
And
wee
neede
not
looke
for
any
other
of
such
as
are
not
called
of
God
,
but
will
needes
thrust
them selues
into
such
charges
and
offices
.
For
where
hee
hath
not
called
,
there
hee
bestoweth
no
grace
nor
any
blessing
,
without
the
which
it
is
a
cleere
case
,
wee
can
doe
nothing
.
We
bring
many
reasons
to
cloake
our
ambition
,
and
to
couer
our
disordered
curiousnes
,
but
time
doth
easilie
discouer
our
hypocrisie
,
and
the
effect
doeth
euidently
declare
,
that
it
is
exceedingly
preiudiciall
and
hurtfull
.
There
was
of
late
time
,
Iohn
Leyden
,
Muncer
,
The
historie
of
the
Anabaptists
,
and
pesants
of
Germanie
of
late
times
,
written
by
Sleidan
in
the
4.
&
5.
booke
of
his
Commentaries
.
and
Cniperdolinge
,
and
many
other
,
who
enterprised
great
matters
,
&
made
the
ignorant
sort
belecue
in
the
beginning
,
that
they
were
Angels
and
Prophers
:
and
that
God
had
sent
them
to
reforme
the
disorders
and
abuses
,
that
were
in
the
world
.
But
they
were
quickely
ouerthrowne
,
and
as
many
as
tooke
their
parts
,
and
themselues
in
the
end
were
executed
:
for
that
they
had
enterprised
so
great
a
matter
,
without
any
commission
.
The
pesants
also
,
which
assembled
together
in
Germanie
,
in
the
yeere
1525.
to
withstand
(
as
they
said
)
the
violence
and
iniuries
offered
vnto
them
by
the
gentlemen
,
were
likewise
whollie
defeated
and
discomfited
:
not
because
there
was
nothing
to
be
found
in
the
nobilitie
worthie
of
reprehension
;
but
because
they
had
rashly
taken
in
hand
so
waightie
a
cause
,
rather
to
satisfie
their
owne
desire
,
and
to
lay
open
a
passage
to
all
libertie
,
then
for
any
zeale
they
had
to
iustice
and
equitie
.
For
there
haue
beene
many
other
,
who
haue
prospered
in
their
enterprises
,
though
in
the
beginning
they
were
priuate
men
,
and
very
much
vnprouided
for
the
execution
of
so
great
deseignes
.
I
will
passe
ouer
Moyses
and
the
Macchabees
,
who
with
an
heroicall
and
singular
courage
,
haue
accomplished
wonderfull
things
,
without
any
other
meanes
but
onely
their
callings
from
God
;
and
speake
onely
of
Tamberlain
,
Castruce
Cachacane
,
of
Francis
Sforce
,
of
Heruce
,
of
Cherif
;
who
in
spight
of
all
their
enemies
,
haue
exceedingly
aduanced
them selues
,
some
to
be
Dukes
,
other
Monarches
and
Emperous
,
because
that
God
had
appointed
them
to
that
ende
and
purpose
,
against
whose
will
and
determination
,
no
creature
is
able
to
resist
.
And
for
that
we
haue
made
mention
of
the
wicked
enterprises
,
Antigonus
,
Examples
of
the
ouer
throw
of
such
men
,
as
with
an
ambitious
curiousnesse
haue
sought
to
aduance
them selues
,
more
then
was
conuenient
for
their
estate
.
Plutarch
.
Demetrius
,
and
Pyrrhus
the
King
of
Epirus
,
ambitiouslie
coveted
the
Monarchie
of
the
whole
worlde
,
and
promised
themselues
(
through
a
foolish
opinion
conceiued
of
their
owne
worthines
,
and
of
their
great
wisedome
)
that
they
might
come
vnto
the
height
of
that
glorie
&
honor
that
Alexander
the
great
attained
vnto
:
but
it
was
in
vaine
,
as
the
issue
did
euidentlie
declare
.
For
whereas
they
might
(
if
they
had
had
peaceable
mindes
)
haue
safelie
enioied
their
owne
Kingdomes
,
which
were
very
great
and
exceeding
rich
:
thinking
to
aduance
them selues
,
they
were
quite
ouerthrowne
;
and
hoping
to
get
much
,
they
lost
all
,
through
an
ambitious
curiousnes
,
which
imbarked
them
in
to
dangerous
actions
and
counsels
,
out
of
which
(
beeing
once
entred
)
they
could
by
no
means
winde
them selues
.
Marcus
Antonius
after
the
same
sort
,
lost
halfe
the
Romane
Empire
,
and
withall
his
honour
and
reputation
,
yea
and
in
the
end
his
life
to
.
It
seemeth
sometime
that
our
actions
are
very
reasonable
,
and
grounded
vpon
good
cause
,
notwithstanding
the
issue
is
very
euill
,
for
that
they
are
begun
without
asking
counsell
of
God
,
who
in
his
secret
wisdom
hath
determined
the
contrarie
to
that
which
man
imagineth
.
Iulius
Caesar
:
who
would
not
haue
thought
that
such
an
enterprise
should
haue
had
a
prosperous
end
?
notwithstanding
this
action
of
theirs
,
did
breede
more
mischiefe
in
their
countrie
,
then
all
the
former
warres
.
This
is
then
a
thing
to
be
diligently
considered
,
what
warrantise
we
haue
,
when
as
we
enterprise
any
thing
,
and
not
to
follow
the
swinge
of
our
owne
affections
.
All
men
are
not
capable
of
all
things
:
and
therfore
it
is
necessarie
for
the
tranquilitie
of
euery
one
in
particular
,
and
of
the
common-wealth
in
generall
,
for
euery
man
to
betake
him selfe
vnto
that
which
is
fittest
for
him
.
Let
the
gentleman
play
the
souldiour
,
and
the
Iudge
administer
iustice
,
the
treasurers
and
auditours
looke
to
the
receits
and
finances
,
and
let
the
Bishops
instruct
the
people
in
the
waies
of
the
Lord.
Hannibal
vpon
a
time
hearing
Phormio
,
in
his
treatise
of
the
difference
betweene
a
flatterer
and
a
friende
.
very
skilful
and
cunning
in
his
art
,
who
playing
before
Philip
King
of
Macedonie
,
was
(
through
a
vain
ostentation
of
the
King
,
and
to
make
the
people
beleeue
he
had
more
skill
then
the
masters
in
the
facultie
)
reprooued
of
the
saide
Philip
twise
or
thrise
:
which
the
musition
did
patiently
endure
,
for
the
reuerence
hee
bare
to
his
maiestie
,
but
when
as
the
King
would
needes
reprooue
him
the
thirde
time
,
hee
saide
:
GOD
defende
(
most
noble
King
)
that
your
maiestie
should
lose
so
much
time
as
I
haue
done
in
learning
of
so
contemptible
an
art
,
as
this
is
:
deliliuering
in
fewe
words
,
two
excellent
instructions
:
the
one
,
that
such
base
exercises
beseemed
not
a
King
,
and
that
it
were
sufficient
for
so
great
a
personage
,
if
at
any
time
his
leysure
would
permit
,
to
recreate
him selfe
after
his
other
waightie
affaires
,
to
vouchsafe
to
heare
such
as
were
cunning
and
skilfull
:
and
the
other
was
,
that
it
is
a
very
vnseemely
thing
,
for
any
man
to
iudge
of
another
mans
knowledge
,
and
to
meddle
with
such
things
as
surpasse
his
vnderstanding
.
Gregorie
Nessene
saith
,
that
when
we
will
needes
enterprise
such
things
,
as
are
to
deepe
for
vs
,
and
aboue
our
reach
,
we
oftentimes
slip
in
very
small
matters
,
and
such
as
would
haue
beene
very
easie
for
vs
,
if
we
would
haue
applied
our selues
wholly
thereto
.
But
there
are
some
which
haue
such
wandring
wittes
and
fickle
heads
,
that
they
are
neuer
contented
vntill
they
haue
assaied
all
meanes
,
and
neuer
finde
their
owne
insufficiencie
,
vntill
their
follies
be
made
manifest
to
all
the
world
,
to
their
owne
shame
,
and
the
destruction
of
kingdomes
&
common-wealths
,
who
payfull
deerely
for
their
foolishnes
.
Plutarch
rehearseth
a
pleasant
apologie
of
the
tayle
,
which
sel
at
strife
with
the
head
,
for
that
it
would
needs
haue
the
leading
of
the
bodie
in
his
course
,
and
preuailed
so
much
by
his
importunitie
,
that
to
haue
peace
,
the
head
was
constrained
to
graunt
his
request
;
but
because
it
had
no
eies
to
make
choice
of
his
way
,
it
began
to
lead
the
bodie
at
all
aduenture
,
through
bushes
and
briers
,
hilles
and
dales
,
mire
and
dirt
,
so
that
it
had
almost
killed
and
torne
in
pieces
the
rest
of
the
poore
members
:
who
perceiuing
them selues
in
such
miserable
case
,
assembled
together
against
their
captaine
,
and
made
him
leaue
his
gouernment
;
who
beeing
ashamed
of
his
follie
,
intreated
the
head
to
take
the
rule
againe
into
his
handes
.
This
is
a
very
liuely
description
of
the
se
Polypragmous
and
busie
fellowes
,
who
haue
such
short
armes
,
and
yet
will
needes
claspe
so
many
things
;
supposing
that
to
enterprise
,
is
sufficient
to
execute
:
and
that
which
doeth
so
greatly
deceiue
them
,
is
,
that
they
propound
vnto
them selues
the
examples
of
great
personages
,
who
being
furnished
with
excellent
graces
of
God
,
and
stirred
vp
especially
by
him
,
haue
by
his
favour
and
protection
,
accomplished
wonderfull
and
admirable
things
;
and
thinke
that
in
time
they
may
be
equal
vnto
them
,
both
in
honour
and
dignitie
,
though
they
be
neuer
so
farre
inferiour
vnto
them
,
in
vertue
,
wisedome
,
noblenes
,
and
magnanimitie
;
which
are
meanes
to
attaine
vnto
all
kinde
of
happines
and
prosperitie
:
and
that
they
imitate
nothing
in
their
liues
(
as
Polybius
saith
)
but
that
which
is
superfluous
and
vicious
,
leaving
their
honourable
actions
,
whereby
they
haue
atchieved
so
great
glorie
,
and
thinke
to
gaine
as
great
reputation
by
their
pride
and
arrogancie
.
And
herein
they
are
very
like
vnto
apes
,
In
his
Polit.
if
euery
man
would
betake
him selfe
to
that
,
whereto
he
is
most
apt
and
pliable
:
and
withall
that
considering
the
great
infirmitie
of
all
these
earthly
things
,
and
that
nothing
can
be
brought
vnto
his
full
perfection
,
wee
would
be
contented
and
pacified
when
as
we
see
our selues
in
some
reasonable
state
&
condicion
.
Pericles
and
Demosthenes
in
Athens
,
Tiberius
Gracchus
,
and
Caius
at
Rome
,
did
exceedinglie
trouble
and
disquiet
the
common
peace
of
their
Cities
,
and
mightily
hinder
the
peaceable
gouernment
,
which
might
otherwise
haue
beene
established
in
their
common
wealths
.
For
though
that
in
the
one
their
was
great
disorder
among
the
citizens
,
and
that
the
enemie
had
impaired
the
liberties
and
franchises
of
the
other
:
notwithstanding
for
that
they
would
not
remedy
this
disorder
,
without
increasing
the
disease
,
it
had
beene
much
better
for
them
,
to
haue
left
things
in
the
same
estate
they
founde
them
,
and
to
haue
born
with
the
time
,
making
such
aduantage
therof
,
as
conueniently
they
might
,
referring
the
full
reformation
of
euery
disorder
,
to
a
better
opportunitie
.
In
like
manner
there
was
no
iust
cause
,
Hauing
discoursed
at
large
of
the
mischiefes
that
are
ingendred
by
curiositie
,
he
now
sheweth
the
causes
of
this
curious
humour
:
the
first
whereof
is
,
the
lightnesse
and
vnstablenesse
of
mans
witte
.
For
suppose
there
were
many
thinges
in
the
Church
of
Carthage
,
which
might
iustlie
bee
reprooued
,
yet
it
had
beene
much
better
to
haue
tolerated
them
for
a
season
,
then
in
redressing
them
,
to
hazard
the
plucking
vp
of
the
good
graine
with
the
darnell
,
against
that
expresse
commandement
,
which
the
master
of
the
house
gaue
vnto
his
seruants
.
But
it
is
not
sufficient
,
to
shew
the
nature
,
the
effects
,
the
miseries
,
and
domages
,
arising
and
springing
from
this
passion
,
but
we
must
also
vnderstand
whereof
they
proceede
,
to
the
end
that
we
may
the
better
eschewe
them
.
There
is
no
question
,
but
the
lightnes
and
vnstablenes
of
our
mindes
,
are
the
principall
causes
thereof
.
For
we
doe
not
commonly
see
staied
and
constant
men
,
who
haue
good
and
sound
iudgements
,
and
such
as
haue
(
as
Aristophanes
said
of
Cleon
)
one
foote
in
the
court
,
and
another
in
the
countrey
,
tormented
with
this
humour
:
but
such
as
are
possessed
with
wandring
&
straying
cogitations
,
who
will
needs
occupie
euery
trade
,
and
be
of
all
occupations
,
and
change
their
opinions
as
often
as
they
doe
their
garments
.
They
doe
no
sooner
vndertake
any
thing
,
but
they
are
presently
wearie
of
it
,
and
they
haue
not
so
soone
giuen
it
ouer
,
but
forthwith
they
would
take
it
in
hand
againe
.
They
resemble
those
men
,
who
hauing
heard
a
report
of
the
fertilitie
,
pleasure
,
and
aboundance
,
of
any
strange
countrey
,
are
neuer
quiet
vntill
they
haue
seene
it
:
but
they
haue
not
beene
there
a
yeere
,
but
they
are
in
as
great
dislike
with
it
,
as
euer
they
were
with
their
owne
natiue
soyle
:
so
that
(
as
Horace
noteth
,
The
second
cause
that
ingendereth
this
disordered
humour
,
Idlenes
and
slouth
,
the
second
cause
of
curiositie
.
Epist.
14.
of
the
first
book
.
is
,
a
kinde
of
idlenesse
and
slouthfull
disease
.
When
(
as
Horace
saith
)
the
oxe
desireth
the
saddle
,
and
the
horse
the
yoke
.
For
all
of
vs
doe
naturallie
desire
to
bee
at
rest
,
and
seeke
for
our
case
as
much
as
may
bee
,
and
woulde
not
willinglie
doe
any
thing
,
but
followe
our
pleasures
and
delights
:
and
for
that
we
imagine
that
other
men
doe
liue
better
then
our selues
,
and
haue
a
more
short
and
compendious
way
to
attain
that
,
which
we
so
earnestly
hunt
after
:
therfore
it
is
,
that
we
do
so
wish
to
enioy
their
places
and
callings
.
And
this
is
the
reason
,
why
(
as
Horace
saith
in
his
first
Satyre
)
that
the
marchant
beeing
vpon
the
sea
in
stormes
and
tempests
,
and
seeing
in
what
daunger
both
hee
and
his
goods
are
,
beginneth
to
lament
his
owne
misfortune
,
and
to
complaine
of
his
estate
and
condicion
,
thinking
that
euery
man
is
more
happie
then
him selfe
,
and
that
his
neighbour
liueth
a
farre
merier
life
,
then
he
doth
.
So
likewise
doth
the
laweyer
,
when
as
his
clyents
are
knocking
at
his
doore
,
and
breakes
him
from
his
sleepe
too
timely
in
the
morning
.
As
also
the
husbandman
,
who
laboureth
all
day
with
little
cheere
,
and
abideth
hunger
and
colde
,
with
many
other
sorrowes
all
his
life
long
.
God
knowes
euery
one
of
these
,
is
wondrous
plentifull
,
in
recounting
his
owne
mischiefes
,
&
the
sorowes
whereto
he
is
subiect
:
as
also
in
remembring
his
neighbours
quiet
life
and
great
felicitie
.
But
as
in
commending
the
one
,
they
regard
nothing
but
the
ease
and
quietnes
thereof
:
so
in
dispraising
the
other
,
they
respect
nothing
but
the
sorow
and
vexation
where
with
it
is
accompanied
.
Whereby
it
euidently
appeareth
,
that
the
greatest
cause
of
our
inconstancie
and
mutable
curiositie
,
is
our
idlenes
,
and
hatred
we
beare
to
trauell
and
paines
taking
.
This
is
also
a
great
cause
of
our
curiositie
,
The
disdaine
of
our
vocation
,
the
third
cause
of
curiositie
.
Suetonius
.
Plutarch
.
when
as
we
disdain
and
contemne
our
callings
,
as
esteeming
them
too
base
and
too
vile
for
vs
:
though
that
in
deede
,
there
is
no
trade
so
bad
,
which
will
not
maintaine
him
that
vseth
it
(
as
Nero
the
Emperour
was
wont
to
say
)
and
which
will
not
enrich
a
man
,
if
he
be
sufficiently
painefull
and
industrious
therein
.
Epaminondas
one
of
the
most
famous
Captaines
that
euer
was
in
Greece
,
was
once
chosen
by
the
Thebanes
,
to
looke
to
the
making
cleane
of
the
streetes
and
clensing
of
their
sinkes
:
and
albeit
in
the
opinion
of
diuers
of
his
friends
,
it
was
a
very
dishonourable
office
for
so
worthie
a
personage
:
yet
he
accepted
of
it
very
willingly
,
saying
,
that
he
would
make
it
apparant
,
that
men
were
not
honoured
by
their
offices
,
but
that
the
offices
were
honoured
by
the
men
:
and
afterwards
he
so
wisely
and
discreetely
behaued
him selfe
in
his
charge
,
that
he
purchased
great
honour
and
commendacion
throughout
the
citie
.
Weare
not
all
the
great
lords
of
Rome
made
Ediles
,
There
were
some
among
the
most
famous
men
of
their
Citie
,
who
were
taken
from
the
plough
,
The
consideration
of
notable
examples
to
the
contrarie
,
is
a
great
remedie
against
the
disdaine
of
our
calling
Looke
Genesis
&
Exodus
.
The
1.
&
2.
booke
of
Samuel
.
and
honoured
with
the
greatest
dignities
of
their
Common
wealth
;
and
having
executed
their
charges
worthily
,
and
helde
their
places
the
time
the
Lawe
prescribed
,
returned
againe
to
play
the
good
husbandes
at
their
farmes
in
the
Countrie
.
And
the
Patriarches
,
who
were
so
rich
and
so
mightie
,
that
their
neighbour
Kinges
came
in
person
vnto
them
,
and
were
glad
of
their
allyaunce
and
friendshippe
:
Moyses
,
who
had
bene
brought
vp
in
the
Court
of
Pharao
,
and
adopted
by
his
daughter
to
succeede
in
the
kingdome
of
Aegypt
:
Saul
and
David
,
whereof
the
one
was
King
alreadie
,
and
the
other
heyre
apparant
to
the
Crowne
,
were
they
not
all
wont
to
keepe
their
beastes
in
the
fieldes
,
and
to
watch
them
like
shepheardes
?
Saint
Paul
speaking
to
this
purpose
,
setteth
downe
a
verie
fitte
comparison
of
the
members
of
a
mans
bodie
,
saying
that
those
members
which
seeme
to
be
more
feeble
are
necessarie
,
and
vpon
those
members
of
the
body
which
we
thinke
most
vnhonest
,
put
we
more
honestie
on
:
and
our
vncomely
partes
have
more
comlinesse
on
.
Wherein
he
laboreth
to
proove
nothing
else
but
thus
much
,
that
though
our
estates
,
and
we
also
who
exercise
them
,
be
base
&
contemptible
,
yet
notwithstanding
we
must
not
despise
them
,
for
that
oftentimes
they
are
as
necessarie
&
as
profitable
for
the
common
wealth
as
any
other
.
And
therefore
it
becommeth
not
vs
to
bee
wearie
of
our
vocations
,
and
to
desire
other
callings
we
knowe
not
what
.
Ambition
likewise
is
another
great
cause
of
this
curiositie
wherof
we
speake
at
this
present
.
Nowe
the
last
and
speciall
occasion
of
this
curious
humour
is
,
Apelles
would
make
it
;
and
not
Apelles
hath
made
it
;
for
feare
least
if
hee
shoulde
vse
the
perfect
tense
,
he
shoulde
be
iudged
of
some
to
challenge
a
perfection
in
the
arte
.
Howe
is
it
possible
then
,
that
we
in
so
small
a
time
and
with
so
meane
wittes
shoulde
attaine
many
sciences
,
if
they
,
who
have
bene
so
ingenious
and
so
painefull
,
Christ
Iesus
him selfe
)
by
whome
all
the
worlde
is
governed
and
sustained
)
as
he
was
mann
,
ever
enterprised
any
more
offices
then
one
at
once
.
For
before
that
by
his
Baptisme
he
was
established
and
confirmed
in
his
ministerie
,
hee
was
content
to
live
like
a
Carpenter
;
and
after
hee
was
called
,
as
it
were
,
to
preach
,
hee
did
not
meddle
with
any
other
calling
.
When
as
they
woulde
haue
made
him
a
King
and
a
Iudge
,
hee
woulde
in
no
wise
accept
thereof
:
not
that
he
was
not
furnished
with
sufficient
giftes
to
discharge
such
offices
,
and
all
other
whatsoever
,
if
it
had
pleased
him
,
but
because
he
was
not
called
to
that
end
,
and
for
that
he
would
teach
vs
by
his
example
,
howe
we
ought
to
containe
our selves
within
the
limits
and
boundes
of
our
vocation
.
There
is
nothing
better
then
(
to
correct
this
curiositie
and
nice
humor
,
Having
discoursed
hitherto
of
that
foolish
curiosity
and
fond
desire
,
Thales
Milesius
as
he
walked
in
the
fieldes
in
the
evening
,
gazing
vp
to
the
starres
,
and
so
buzie
in
his
speculation
that
he
fell
into
a
ditch
,
said
in
mocking
,
that
it
was
a
great
madnesse
for
men
to
looke
so
high
,
that
they
never
see
what
is
before
them
.
Whcih
may
also
be
a
verie
profitable
admonition
for
vs
:
seeing
it
is
but
too
vsuall
a
custome
among
men
in
these
dayes
,
to
contemne
those
things
that
are
necessarie
,
and
such
as
we
may
easily
attain
vnto
,
and
to
wearie
our
mindes
about
obscure
matters
,
wherein
it
is
better
to
be
vtterly
ignorant
then
to
vnderstande
or
knowe
them
perfectly
.
Some
there
are
that
do
nothing
all
the
daies
of
their
lives
,
If
they
studie
the
Lawe
,
Avicenne
,
Averroes
and
other
Arabians
,
who
never
vse
any
methode
in
their
writings
,
nor
any
plainnesse
to
resolve
obscure
questions
,
neither
any
demonstrations
to
confirme
trueths
,
and
to
refute
falshood
:
but
(
God
be
thanked
)
few
there
are
,
that
delight
in
these
muddy
waters
at
this
day
,
but
had
rather
drinke
of
the
purest
and
clearest
fountaines
.
There
were
nothing
more
excellent
,
Hebrewes
,
Greekes
,
and
Latines
,
who
have
most
soundly
and
learnedly
interpreted
the
holy
Scriptures
.
There
are
some
also
,
who
in
steade
of
reading
and
meditating
in
the
Lawe
of
God
and
his
holy
worde
,
which
hath
bene
inspired
by
his
holy
Spirite
,
and
delivered
to
teach
,
instruct
,
reproove
,
and
to
make
men
perfect
in
all
righteousnesse
,
and
to
frame
them
fitte
for
every
good
worke
,
have
wholly
addicted
them selves
to
some
Cabalisticall
dreame
and
Iewish
fable
,
whereof
there
ariseth
no
other
profite
,
but
some
strange
opinion
;
and
that
oftentimes
which
is
verie
blasphemous
,
and
most
dangerous
to
our
religion
.
There
are
some
also
,
which
are
ignorant
and
proud
boasters
,
and
(
as
S.
Paul
speaketh
to
Timothie
)
which
contend
about
words
,
wherof
insue
strife
,
griefe
,
wrongs
,
evill
surmises
,
and
vaine
contentions
among
men
,
who
beeing
corrupted
in
iudgement
,
and
voide
of
trueth
,
thinke
that
gaine
is
godlinesse
.
They
demaund
what
God
did
before
he
made
the
world
?
howe
the
Father
in
one
and
the
selfe
same
instant
ingendred
the
Sonne
:
howe
many
orders
and
degrees
there
are
among
the
Angels
,
what
difference
in
their
offices
:
who
those
are
that
God
hath
written
in
or
blotted
out
of
his
booke
,
and
whome
he
will
save
,
or
condemne
?
what
is
the
substance
of
the
fire
wherein
the
soules
of
the
wicked
shal
be
continually
tormented
?
how
originall
sinne
proceedeth
from
the
father
and
the
sonne
?
by
what
meanes
it
passeth
from
the
seed
that
commeth
from
man
,
vnto
the
soule
that
commeth
from
God
?
&
many
such
like
obscure
questions
,
which
never
have
any
end
,
no
more
then
the
fable
of
Orestes
,
whereof
Iuvenal
speaketh
in
the
first
of
his
Satyres
.
Which
appeareth
plainly
to
be
so
;
for
that
many
having
taken
exceeding
paines
to
find
out
some
certenty
herein
,
have
notwithstanding
found
the
matter
to
be
so
intricate
,
that
they
could
not
rest
in
any
assured
perswasion
or
setled
contentation
?
Experience
likewise
teacheth
vs
,
that
this
curious
humor
is
like
vnto
the
cutting
of
Hydras
head
:
that
is
,
as
fast
as
one
doubt
is
resolved
,
there
ariseth
seven
others
in
the
roume
thereof
;
&
resembleth
the
wicked
spirit
,
whereof
there
is
mention
made
in
the
Gospell
,
which
when
one
would
haue
thought
to
have
bene
quite
expelled
,
returneth
againe
oftentimes
,
if
we
take
not
great
heed
,
with
seven
others
worse
then
him selfe
,
and
tormenteth
the
person
much
more
then
ever
he
did
before
.
Is
it
not
then
the
best
way
,
Saint
Augustine
,
as
serving
verie
fitly
to
this
purpose
,
who
beeing
demaunded
what
God
did
before
hee
made
the
heavens
,
answered
verie
excellently
,
that
hee
builded
hell
for
those
that
demaunded
such
vaine
and
curious
questions
.
If
in
like
manner
there
bee
any
question
of
the
Sonne
of
God
,
And
as
concerning
the
Angels
,
is
it
not
much
better
,
And
likewise
we
may
say
of
Predestination
,
To
what
purpose
should
we
be
inquisitiue
,
concerning
the
qualitie
of
hell
sire
,
and
whether
it
be
materiall
or
spirituall
,
and
as
much
or
more
violent
,
then
that
which
is
elementarie
?
Is
it
not
sufficient
for
vs
to
know
most
certenly
by
the
Scriptures
,
that
howe
so
euer
it
is
,
it
must
needs
be
most
terrible
and
fearefull
:
and
therefore
it
behoueth
vs
to
auoid
it
,
and
to
take
heede
,
least
through
our
incredulitie
,
and
disobedience
to
the
commaundements
of
our
GOD
,
wee
in
the
ende
finde
by
wofull
experience
,
howe
forceable
and
extreame
hote
this
fire
is
.
And
as
touching
originall
sinne
,
Saint
Augustine
(
the
better
to
reprooue
this
importunate
curiositie
)
reciteth
the
historie
of
a
certaine
poore
man
,
who
beeing
by
a
mischaunce
fallen
into
a
ditch
,
and
that
some
one
of
his
neighbours
came
to
him
to
helpe
him
out
,
who
demaunded
of
him
verie
earnestlie
howe
hee
fell
in
;
answered
,
that
if
hee
would
make
haste
to
helpe
him
out
,
they
might
reason
of
his
falling
in
all
at
leisure
.
In
like
manner
(
to
applie
this
storie
to
our
purpose
)
it
shall
be
much
more
expedient
for
vs
,
that
wee
consider
how
,
and
in
what
manner
this
perversnesse
of
our
nature
may
be
corrected
and
amended
,
and
indeuour
to
deliuer
our selues
from
that
danger
wherinto
we
are
fallen
,
and
which
maketh
vs
guiltie
in
the
sight
of
God
,
then
to
loose
our
time
in
reasoning
and
disputing
,
by
what
meanes
we
are
become
so
corrupt
and
vicious
.
An
excellent
remedie
against
all
curiousnes
.
1.
Tim.
2.4
.
&
4.7
.
&
6.20
.
&
the
2.
Tim.
2.13
.
&
Titus
3.9
.
Wee
can
not
then
doe
better
,
then
in
reiecting
all
foolish
,
vaine
,
and
vncertaine
questions
,
rest
and
stay
our selues
(
according
to
the
counsaile
of
S.
Paul
)
in
that
,
which
may
serue
vs
to
edification
.
For
if
so
be
we
will
(
contrarie
to
the
counsell
and
commandement
of
God
)
search
after
thinges
,
that
are
to
high
for
vs
,
we
shall
both
mispende
our
time
,
and
loose
our
labour
:
and
it
is
to
bee
feared
,
and
that
greatlie
,
that
GOD
will
very
seuerely
punish
vs
for
our
presumption
:
and
that
it
fareth
not
with
vs
,
as
it
doeth
with
them
,
who
beeing
not
content
to
beholde
the
Sunne
beames
shine
rounde
about
them
,
will
needes
behold
the
bodie
thereof
,
which
presently
dazeleth
their
sight
,
and
maketh
them
blinde
.
For
we
can
not
(
as
the
wise
man
saith
)
be
inquisitiue
in
the
secrets
of
our
God
,
but
that
wee
shall
bee
soone
ouerwhelmed
with
his
glorie
and
maiestie
:
and
therefore
as
it
is
a
great
reproch
for
vs
,
to
be
carelesse
of
such
things
,
as
appertaine
vnto
vs
:
so
is
it
very
commendable
,
to
bee
ignorant
of
such
thinges
,
as
are
concealed
from
vs
.
Plutarch
reporteth
,
and
experience
teacheth
it
to
be
so
,
It
were
high
time
to
end
this
discourse
,
were
it
not
that
some
doe
vexe
and
torment
them selues
,
more
then
any
other
,
through
a
most
wicked
and
cursed
curiositie
they
haue
in
searching
out
their
neighbours
secrets
:
all
their
studie
is
to
know
their
neighbours
pedigrees
,
what
they
may
spend
by
the
yeere
,
how
much
they
owe
,
what
houses
they
keepe
,
whether
they
loue
their
wiues
,
whether
there
be
any
discord
or
iealousie
betweene
them
,
whether
they
be
not
too
familiar
with
their
maides
,
howe
they
vse
their
servants
,
when
they
goe
to
bed
and
when
they
rise
,
whether
they
carie
the
butterie
doore
key
at
their
girdles
,
or
not
;
and
a
thousand
such
like
matters
,
where
with
they
doe
wonderfully
encomber
them selues
.
And
this
is
one
thing
to
be
marked
,
that
they
doe
euer
more
sooner
inquire
after
the
vice
,
then
after
the
vertue
of
their
neighbours
.
After
the
example
of
Plato
(
of
whom
Plutarch
maketh
mention
,
in
the
life
of
Dion
)
he
exborteth
honest
men
to
flie
curiositie
,
and
to
learne
to
know
them selues
.
After
that
Plato
had
remained
some
time
in
Sicilia
,
in
the
court
of
Dionysius
the
tyrant
,
and
by
reason
of
the
great
disorder
hee
sawe
there
,
and
for
sundrie
discontentments
,
determined
to
returne
to
his
Academie
:
the
King
demaunded
of
him
,
if
when
hee
was
gone
,
hee
would
not
often
remember
him
,
and
speake
of
the
euill
entertainement
he
had
receiued
in
his
house
:
whereto
the
Philosopher
replied
;
that
he
had
farre
better
,
and
more
profitable
matters
to
thinke
vpon
.
In
like
manner
if
we
were
vertuouslie
disposed
,
and
desirous
to
emploie
our
times
thriftelie
,
we
should
haue
little
leisure
,
and
lesse
pleasure
,
to
loose
so
many
precious
houres
in
tracing
out
our
neighbours
vices
.
It
is
a
wonderfull
thing
,
that
we
are
so
carelesse
and
negligent
in
the
consideration
of
our
owne
faults
,
the
knowledge
and
vnderstanding
whereof
,
is
so
profitable
for
vs
:
and
seeing
that
nothing
can
be
more
necessarie
,
whether
it
be
to
humble
vs
,
or
to
make
vs
haue
our
whole
recourse
vnto
God
:
and
that
on
the
contrarie
,
we
are
so
busie
in
searching
out
our
neighbours
imperfections
,
not
to
the
end
in
friendly
manner
to
reproue
them
,
or
to
take
compassion
vpon
them
,
and
pray
vnto
God
for
their
amendment
,
or
by
the
knowledge
of
their
sinnes
,
to
acknowledge
the
generall
corruption
of
our
nature
,
to
the
end
that
thereby
we
might
humblie
craue
at
Gods
handes
,
to
keepe
vs
in
all
our
waies
,
and
heartely
to
thanke
him
for
all
such
graces
,
as
he
vouchsafeth
to
bestowe
vpon
vs
:
which
is
the
best
meanes
to
make
vs
reape
profit
and
commoditie
,
by
knowing
other
mens
imperfections
.
But
we
,
Surely
if
it
were
possible
to
looke
in
to
these
mens
heades
,
THE
SEVENTH
BOOKE
.
Of
the
tranquilitie
and
contentation
of
the
minde
.
AGAINST
FEARE
.
THE
CONTENTS
.
THough
all
the
former
passions
and
assections
of
the
minde
be
very
violent
,
yet
surely
they
would
be
nothing
so
forceable
,
were
they
separated
from
Feare
,
which
like
a
mighty
tempest
shaketh
and
tosseth
them
most
wonderfully
:
and
therefore
the
remedies
which
are
alreadie
prescribed
against
Covetousnesse
,
Ambition
,
Pleasure
,
and
the
other
passions
before
mentioned
,
should
be
to
small
purpose
,
and
worke
little
effect
,
if
this
disease
likewise
be
not
well
looked
vnto
.
Marke
then
what
the
authour
hath
discoursed
of
in
this
last
booke
,
which
is
as
it
were
a
commentarie
of
the
former
,
and
the
very
key
to
open
the
full
vnderstanding
of
all
the
other
:
which
being
diligently
considered
,
will
prevaile
very
mightily
to
the
pulling
of
our
mindes
from
these
wordly
cogitations
,
and
lift
them
vp
to
heauen
:
that
is
to
say
,
will
make
vs
feele
the
fruition
of
desired
rest
,
and
assuredcontentation
.
1
Nowe
therefore
to
set
downe
the
principall
pointes
of
this
last
booke
,
which
(
in
my
opinion
)
is
the
most
excellent
of
all
the
other
,
&
best
worthy
the
reading
,
especially
in
these
latter
dayes
,
wherein
(
which
way
soeuer
we
turne
our
eyes
,
we
may
behold
so
many
fearfull
and
horrible
pictures
of
death
:
)
wee
haue
in
the
first
place
a
true
and
liuely
description
of
that
which
we
call
Feare
.
2
In
the
second
place
are
described
sundry
sortes
of
feares
,
arising
of
the
consideration
of
wordly
things
,
and
of
this
present
life
,
with
the
remedies
meete
and
conuenient
for
them
.
And
in
this
ranke
are
those
which
follow
.
1
The
feare
of
povertie
.
The
remedies
whereof
,
are
the
promises
of
God
,
his
vnchangeable
truth
,
his
power
and
providence
,
his
exceeding
bountie
,
his
free
election
,
and
the
hope
of
our
faluation
.
2
The
feare
we
haue
to
lose
the
honours
and
promotions
of
this
world
:
with
the
remedies
thereof
.
3
The
feare
we
haue
to
lose
our
bodily
pleasures
:
with
the
remedies
thereof
.
4
The
feare
we
haue
least
we
should
lose
our
friends
:
with
the
remedies
thereof
.
5
The
feare
of
the
labours
and
paines
of
our
bodies
in
our
vocations
and
callings
:
with
the
remedies
thereof
.
6
The
feare
of
afflictions
:
with
the
remedies
thereof
.
7
The
feare
of
some
naturall
deformitie
:
with
the
remedies
thereof
.
8
The
feare
of
some
accident
all
and
casuall
deformitie
:
with
the
remedies
thereof
.
9
The
feare
of
captivitie
:
with
the
remedies
thereof
.
10
The
feare
of
diseases
:
with
the
remedies
thereof
.
11
The
feare
of
olde
age
:
with
the
remedies
thereof
.
12
Hauing
set
downe
most
excellent
and
wholsome
preservatiues
against
these
eleuen
former
feares
,
and
valiantly
repulsed
the
first
onset
of
these
Vauntcurriours
:
hee
entreth
into
the
consideration
of
the
dreadfull
feare
of
death
,
setting
downe
most
notableremedies
against
it
.
Whereupon
he
discourseth
of
violent
deaths
,
and
sheweth
the
remedies
against
the
feare
of
them
:
especially
by
the
examples
of
former
Christians
,
who
haue
endured
any
paines
to
maintaine
the
truth
.
Which
is
handled
and
furnished
with
sound
reasons
,
and
enriched
with
goodly
examples
,
and
many
authenticall
testimonies
.
As
also
in
generall
disputing
against
this
feare
of
death
,
he
setteth
foorth
this
earthly
life
in
her
colours
,
and
that
so
liuely
,
that
there
is
noman
so
earthly
,
but
must
needes
be
greatly
mooued
with
the
consideration
and
reading
thereof
.
3
In
the
third
place
,
he
entreth
into
the
examination
of
the
feare
and
dread
we
haue
of
spirituall
things
:
that
is
to
say
,
1
Of
the
iudgement
of
God
.
2
Of
eternall
death
.
3
Of
the
deuils
.
4
Of
sinne
.
Then
followeth
the
remedies
against
the
apprehension
of
the
wrath
and
anger
of
God
,
of
the
feare
of
death
,
of
the
deuils
,
of
sinne
,
and
the
prickes
and
stinges
of
the
conscience
.
4
Fourthly
,
he
answereth
vnto
certaine
temptations
,
grounded
vpon
the
consideration
of
our
sinnes
.
1
Against
the
temptation
proceeding
of
the
great
number
of
our
sinnes
.
2
Against
the
temptation
proceeding
of
the
enormitie
of
our
sinnes
.
3
Against
the
temptation
proceeding
of
the
continuance
of
our
sinnes
.
4
Against
the
temptation
proceeding
of
the
distrust
of
the
mercie
and
fauour
of
God
,
and
of
the
opinion
that
some
haue
,
that
he
will
require
of
his
children
a
perfect
inherent
righteousnes
.
Whereupon
very
fitly
he
teacheth
vs
,
what
wee
must
doe
to
please
God
:
wherein
consisteth
the
righteousnes
and
perfection
of
Christians
:
of
the
obedience
we
owe
vnto
God
:
why
after
our
regeneration
,
we
feele
somany
infirmities
and
rebellious
motions
against
God
.
5
Against
the
temptation
proceeding
of
the
horrour
of
the
latter
day
of
iudgement
.
6
Against
the
temptation
proceeding
of
the
consideration
of
vnlooked
for
and
extraordinarte
miseries
:
whereby
we
imagine
the
irreconciliable
wrath
of
God
towards
vs
.
7
Against
the
temptation
proceeding
of
the
comparison
we
make
betweene
vs
and
the
holy
men
of
former
times
.
8
Against
the
temptation
proceeding
of
the
consideration
of
the
great
wants
,
which
are
in
vs
.
5
In
the
end
,
he
maketh
a
short
summary
of
that
which
is
contained
in
these
seuen
bookes
,
and
sheweth
vs
how
to
make
profit
of
these
discourses
,
and
endeth
the
whole
worke
with
a
godly
and
zealous
prayer
.
THE
SEVENTH
BOOKE
.
AGAINST
FEARE
.
COvetousnesse
maketh
vs
feare
pouerty
,
Ambition
causeth
vs
to
dislike
disgraces
and
indignities
,
and
Pleasure
indeauoureth
to
perswade
vs
to
avoide
all
paines
and
labour
whatsoeuer
.
Wherby
we
may
easily
gather
,
that
the
former
passions
are
ingendred
by
feare
,
whichis
the
last
noisome
humour
wherof
we
purpose
to
speake
in
this
book
.
And
for
that
I
first
made
it
for
mine
owne
particular
vse
,
and
for
the
benefit
of
some
others
,
who
are
well
affectioned
to
the
true
seruice
&
worship
of
God
,
I
purpose
to
handle
it
farre
differing
from
the
manner
of
the
Philosophers
writings
,
and
heathenish
discourses
:
for
they
haue
disputed
of
nothing
in
their
treatises
,
but
of
the
feare
,
which
we
may
haue
of
externall
and
accidentall
chances
:
neuer
mentioning
those
dreadfull
and
horrible
torments
of
the
conscience
,
which
is
astonished
and
dismayed
with
the
consideration
of
the
wrath
&
iudgements
of
God
,
for
that
it
seeth
it selfe
clothed
with
so
many
grieuous
and
monstrous
sinnes
.
And
for
that
it
is
a
thing
very
materiall
and
worth
the
handling
,
it
requireth
somwhat
a
long
discourse
,
and
to
be
carefully
and
pithily
penned
.
Now
the
better
to
vnderstand
what
this
feare
is
,
whereof
we
purpose
to
entreate
,
it
is
conuenient
that
we
begin
with
the
definition
thereof
.
This
feare
,
therefore
,
is
a
kinde
of
passionate
humour
,
To
enter
then
into
the
consideration
of
such
euils
as
are
externall
,
and
may
casually
happen
vnto
vs
,
[
1
](A05363-e38820-b)
1
Remedies
against
the
fe
are
of
pouertie
.
the
principall
and
the
most
vsuall
among
them
,
are
the
losse
of
riches
,
of
honour
,
of
our
friends
,
and
of
our
pleasures
and
delights
.
As
touching
the
feare
of
the
losse
of
our
wealth
and
riches
,
we
must
first
consider
the
promises
of
God
:
that
is
to
say
,
that
in
hearing
his
word
,
&
in
obeying
his
will
,
our
fields
,
our
vineyards
,
our
fruit
,
our
trees
,
our
garners
,
our
storehouses
,
[
1
](A05363-e38830-b)
1
The
promises
of
God
.
all
our
cattell
and
whatsoeuer
we
haue
shal
be
blessed
:
that
he
will
giue
vs
sufficient
store
of
foode
in
time
of
famine
,
that
wee
shal
be
alwaies
able
to
liue
of
that
which
we
haue
;
and
that
in
seeking
his
kingdome
,
&
the
righteousnes
thereof
,
all
other
things
shal
be
plentifully
prouided
.
And
in
propounding
thus
vnto
our selues
his
promises
,
we
must
also
consider
(
the
better
to
assure
vs
)
the
immutable
&
vnchangeable
verity
of
him
that
hath
made
them
:
[
2
](A05363-e38840-b)
2
His
immutable
truth
.
and
withall
the
wonderfull
&
exceeding
power
of
his
word
,
not
only
in
the
creation
of
all
things
of
nothing
,
[
3
](A05363-e38850-b)
3
His
power
and
providence
.
but
also
in
the
conseruation
&
maintaining
of
them
afterwards
,
&
we
may
see
apparantly
by
dayly
experience
,
in
the
heauens
and
other
elements
,
which
euen
from
the
first
creation
haue
bene
alwaies
preserued
in
their
estate
by
the
power
and
might
of
his
deuine
word
,
without
any
amending
or
reparations
.
Who
then
is
there
then
that
may
iustly
feare
pouerty
,
though
he
hath
no
other
help
but
this
?
Is
it
possible
that
he
should
abandon
his
children
,
that
prouideth
so
sufficiently
for
the
foules
of
the
aire
,
and
for
the
smallest
creatures
of
the
earth
:
seeing
he
hath
giuen
vs
bodies
,
shall
he
not
also
giue
vs
clothes
and
competent
food
for
their
nourishment
?
[
4
](A05363-e38860-b)
4
His
exceeding
bounty
.
and
furthermore
,
if
he
hath
(
euen
then
when
we
were
his
enemies
)
set
open
the
gates
of
his
kingdom
for
vs
,
and
the
better
to
guide
vs
the
way
,
hath
giuen
vs
his
Gospell
,
his
Sonne
,
his
holy
spirite
,
and
his
grace
,
which
are
such
precious
and
immortall
giftes
,
wil
he
(
now
that
we
are
reconciled
vnto
him
,
and
made
his
friends
)
denie
vs
food
that
is
corruptible
,
and
such
other
temporall
and
transitorie
things
which
are
quickly
consumed
&
wasted
?
If
we
beleeue
that
hee
will
raise
vp
our
bodies
from
death
,
and
bring
them
from
dust
and
corruption
,
whereto
they
are
subiect
by
sinne
,
to
make
them
incorruptible
and
immortall
,
shall
we
think
that
he
will
pull
in
his
arme
,
or
shut
his
hand
,
and
not
giue
vs
sufficient
sustenance
for
the
preseruation
of
this
miserable
life
?
Is
this
the
assurance
we
haue
that
he
wil
be
our
father
,
&
shal
we
think
that
he
wil
be
so
carelesse
towards
his
children
,
that
hauing
so
great
store
&
abundance
of
all
things
,
he
wil
suffer
vs
to
die
for
hunger
?
&
though
we
were
but
his
seruants
,
yet
should
we
do
him
too
great
iniury
to
haue
this
opinion
of
him
,
that
he
would
haue
vs
(
beeing
in
his
seruice
)
to
complaine
for
our
foode
and
sustenance
.
In
a
word
,
if
we
would
diligently
consider
with
our selues
,
we
shal
find
,
that
among
a
thousand
sundry
benefits
&
blessings
which
he
is
daily
ready
to
bestow
vpon
vs
,
these
are
the
smallest
&
the
lest
.
And
if
(
as
the
scripture
saith
)
we
be
not
faithful
to
trust
in
him
for
these
small
matters
,
hardly
shall
we
hope
in
him
for
such
as
are
of
greater
importance
.
I
would
dilate
of
this
more
at
large
,
but
that
I
haue
alledged
sufficient
reasons
before
,
which
may
serue
to
pull
all
doubtings
out
of
our
hearts
,
which
are
the
roots
of
this
feare
wherof
we
now
speake
.
[
1
](A05363-e38880-b)
1
The
knowledge
of
God
and
of
our selues
.
proceedeth
of
nothing
,
but
of
the
want
of
the
knowledge
of
God
,
&
of
our selues
.
And
I
pray
you
what
is
it
that
we
are
thus
afraid
of
?
surely
it
is
this
,
lest
we
shuld
be
too
base
&
contemptible
.
But
God
hath
chosen
the
weake
and
contemptible
things
of
this
world
,
&
taketh
greatest
pleasure
and
delight
in
them
:
[
2
](A05363-e38890-b)
2
True
humilitie
.
&
al
the
glory
of
our
flesh
is
as
the
flower
of
the
field
:
all
which
(
after
the
example
of
S.
Paul
)
we
must
account
as
dung
,
[
3
](A05363-e38910-b)
3
The
deteslation
of
ambition
.
so
that
we
may
gaine
Christ
.
Shall
we
not
remember
that
our
first
father
did
ouerthrow
himselfe
,
&
his
whole
house
after
him
,
for
that
he
did
ambitiously
couet
that
honor
,
which
did
only
belong
vnto
God
?
[
4
](A05363-e38920-b)
4
The
consideration
of
the
first
and
second
Adam
,
for
to
followe
the
one
and
eschew
the
other
.
will
we
needs
beingratefull
,
thieues
,
children
,
&
followers
of
the
deuil
,
and
send
as
it
were
,
a
defiance
vnto
God
,
&
denounce
warre
against
him
in
robbing
him
of
that
honour
which
is
only
due
vnto
him
?
which
then
of
the
twaine
will
we
follow
:
either
Adam
,
who
by
his
pride
&
ambition
hath
vndone
&
destroied
vs
,
or
Christ
Iesus
who
with
his
humility
and
patience
,
saueth
all
those
,
who
put
their
confidence
in
him
?
I
would
to
God
we
could
remember
the
saying
of
S.
Augustin
,
who
in
speaking
of
Iob
&
commending
his
humility
&
patience
vnto
vs
,
saith
,
Iob
sitting
vpon
the
dunghil
full
of
botches
&
sores
,
was
notwithstanding
more
wise
&
wary
then
was
Adam
in
paradise
in
the
midst
of
his
so
great
pleasures
&
delights
,
that
there
seemed
nothing
to
be
wanting
,
but
only
to
be
God
.
The
one
was
seduced
by
the
woman
,
&
by
her
means
banished
out
of
paradise
:
&
the
other
to
the
end
he
might
attaine
so
great
a
blessing
(
sitting
vpon
the
dunghil
)
vanquished
both
the
woman
&
the
deuill
.
We
must
continually
pray
vnto
God
,
that
it
would
please
him
not
to
lead
vs
into
temptation
,
but
that
he
would
deliuer
vs
from
euil
,
&
in
the
mean
while
we
scorne
humility
,
&
ambitiously
seeke
for
honour
&
promotion
,
which
are
the
readiest
means
the
deuil
can
vse
,
&
the
fittest
baites
to
catch
vs
in
his
snares
.
If
then
we
wil
auoid
his
nets
,
we
must
not
seeke
after
the
glory
of
this
life
,
but
wholly
contemne
it
,
&
reioyce
when
soeuerit
shall
please
God
to
humblews
,
&
make
vs
contemptible
in
the
sight
of
the
worlde
.
[
5
](A05363-e38990-b)
5
The
detestation
of
pride
.
For
as
pride
was
the
first
vice
that
entred
into
our
nature
,
for
the
corruption
&
defacing
of
that
image
which
was
in
vs
:
so
likewise
is
it
the
last
that
commeth
out
of
vs
:
&
before
we
be
wholy
cleared
therof
,
we
can
not
attaine
vnto
our
former
perfection
&
integrity
.
Wherby
we
may
euidently
see
how
necessary
a
thing
it
is
to
banish
it
far
from
vs
,
and
to
clense
our
hearts
from
so
filthy
a
pollution
:
for
although
that
we
take
this
worke
in
hand
the
first
day
that
we
are
borne
,
&
continue
therein
all
the
daies
of
our
life
,
yet
will
our
worke
be
very
imperfect
:
for
that
it
is
so
strong
a
poyson
,
that
hauing
once
swallowed
it
,
there
will
be
no
meanes
so
to
ridde
vs
from
the
infection
thereof
,
what
preseruatiues
soeuer
we
take
,
but
that
there
wil
be
some
part
of
the
disease
remaining
behind
.
[
6
](A05363-e39000-b)
6
The
consideration
of
our
vaine
glorie
.
But
why
do
we
not
consider
that
faith
debarreth
vs
of
al
worldly
glory
:
&
that
therfore
we
must
either
lose
the
one
or
the
other
:
either
our
glory
,
which
is
altogether
vaine
:
or
els
if
we
wil
needs
retaine
that
stil
,
we
must
renounce
our
faith
,
&
so
consequently
all
the
blessings
that
depend
therof
:
as
the
iustice
of
our
God
,
life
eternall
&
his
inheritance
,
&
generally
all
the
felicity
&
happines
that
we
hope
to
attaine
by
his
grace
&
adoption
?
we
feare
&
flee
the
crosse
as
a
very
shamefull
and
ignominious
thing
:
and
yet
there
is
nothing
so
glorious
,
as
the
Apostle
saieth
:
so
that
that
,
which
maketh
vs
seeke
all
meanes
to
auoide
it
,
should
indeede
make
vs
diligently
to
seeke
after
it
,
for
that
thereby
wee
should
find
matter
sufficient
to
satisfie
our
ambitious
humors
&
desires
.
There
is
no
greater
reason
why
we
should
feare
the
losse
of
the
pleasures
&
ease
of
our
bodies
,
[
3
](A05363-e39040-b)
3
Remedies
against
the
fearewe
haue
lest
we
should
lose
our
bodily
pleasures
.
then
of
our
honors
&
promotions
.
For
if
we
do
stedfastly
beleeue
,
that
he
that
hateth
this
life
,
shal
haue
life
euerlasting
in
the
world
to
come
,
&
that
we
ought
to
beare
in
our
bodies
the
mortification
of
our
Lord
Iesus
,
to
the
end
that
his
viuification
may
appeare
the
more
manifestly
in
vs
,
[
1
](A05363-e39050-b)
1
Our
mortification
.
if
we
doe
beleeue
that
the
desires
of
our
flesh
bringeth
death
,
&
that
the
loue
therof
is
enmitie
against
God
,
that
it
is
not
obedient
vnto
his
law
,
that
whosoeuer
is
ruled
therby
,
can
not
please
God
,
that
if
we
liue
after
the
lusts
therof
we
shal
surely
die
,
&
that
if
we
wil
gaine
eternall
life
,
we
must
mortifie
the
deedes
of
the
flesh
:
[
2
](A05363-e39060-b)
2
our
conformitie
with
Christ
Iesus
.
if
we
do
beleeue
that
to
be
the
disciples
of
Christ
Iesus
,
we
must
take
vp
our
crosse
&
lay
it
vpon
our
shoulders
:
that
we
are
dead
&
crucified
vnto
the
world
:
that
our
conuersation
is
in
heauen
:
that
our
delight
should
be
in
the
law
of
the
Lord
,
to
meditate
therein
day
and
night
:
[
3
](A05363-e39070-b)
3
Our
vocation
,
instification
and
sanctification
.
that
we
are
the
temples
of
the
holy
ghost
,
which
by
no
meanes
must
be
polluted
:
that
his
holy
spitit
which
is
in
vs
may
not
in
any
wise
be
grieued
:
that
we
are
the
members
of
Christ
Iesus
,
which
must
be
kept
cleane
&
vnspotted
:
if
(
in
a
word
)
we
beleeue
,
that
the
workes
of
the
flesh
are
adulteries
,
whordoms
,
vncleannes
,
licentiousnes
,
idolatry
,
strife
,
enuy
,
murther
,
gluttony
,
&
such
like
,
&
that
whosoeuer
commit
such
things
shal
not
inherit
the
kingdom
of
God
:
[
4
](A05363-e39080-b)
4
The
deliuerance
from
wicked
pleasures
,
which
keepe
vs
in
bondage
and
slauery
.
we
would
not
be
so
sore
afraid
,
nor
macerate
our selues
so
much
,
when
as
we
shal
be
depriued
of
such
hurtful
pleasures
,
either
by
reason
of
our
pouerty
,
imprisonment
,
sicknesse
,
old
age
,
or
any
other
meanes
whatsoeuer
.
And
if
we
would
diligently
consider
these
&
the
like
reasons
,
we
would
not
be
greatly
terrified
,
at
the
losse
of
these
fleshly
&
worldly
pleasures
,
seeing
we
should
easily
perceiue
that
this
feare
is
builded
vpon
a
very
weake
foundation
.
For
what
is
it
that
we
are
so
sore
afraid
of
?
Is
it
to
be
deliuered
from
that
miferable
seruitude
of
pleasures
&
delights
,
which
are
the
most
furious
,
cruell
,
&
inexorable
tyrantes
that
are
in
all
the
world
?
or
that
the
chaines
&
linkes
(
wherwith
they
haue
tyed
and
bound
vs
,
as
streightly
as
euer
Dalila
did
Samson
,
when
as
she
woulde
haue
deliuered
him
into
the
hands
of
his
enemies
)
should
be
broken
,
[
5
](A05363-e39110-b)
5
The
true
freedome
of
the
minde
.
&
both
our
bodies
and
mindes
set
at
liberty
to
goe
where
they
list
?
are
we
afraid
lest
the
eyes
of
our
minds
should
be
too
bright
,
&
therefore
we
must
needs
encumber
them
with
the
obscurity
of
worldly
thoughts
,
with
care
,
perplexity
,
sorow
,
ielousy
,
distrust
,
sighes
&
sobbes
the
ordinary
attendants
vpon
pleasure
,
to
trouble
the
peace
&
quietnes
of
our
soules
?
are
we
vnwilling
to
open
a
passage
for
all
good
&
honest
cogitations
to
all
holy
studies
,
to
all
wholesome
instructions
,
all
which
the
voluptuous
sort
do
as
greatly
loath
&
detest
,
as
they
abhorre
to
liue
honestly
&
vertuously
?
It
seemerh
if
our
doings
be
well
considered
,
[
6
](A05363-e39120-b)
6
The
strange
misery
of
the
voluptuous
sors
.
that
we
are
afraid
lest
we
should
be
too
wise
,
&
lest
with
our
pleasures
we
should
lose
both
folly
&
madnes
,
&
therefore
had
rather
enioy
our
brutish
delights
,
then
the
heauenvly
ioyes
.
Moreouer
I
may
truly
say
,
that
it
seemeth
we
doe
not
loue
our
owne
ease
,
seeing
that
we
seeke
for
it
in
pleasures
,
which
are
indeed
nothing
else
but
a
sweet
&
sugred
poison
.
And
commonly
these
carnall
and
fleshly
worldlings
are
very
sad
&
melancholick
persons
,
[
7
](A05363-e39130-b)
7
The
ioy
&
exceeding
contentation
of
such
as
haue
renounced
the
vanities
of
the
world
.
whereas
contrariwise
those
that
haue
relinquished
such
wicked
delights
,
are
for
the
most
part
very
mery
&
ioyfull
:
as
may
appeare
by
the
example
of
S.
Paul
who
speaking
of
himselfe
,
&
of
his
other
brethren
&
companions
,
saith
,
that
though
it
may
seeme
vnto
many
that
they
were
sad
by
reason
they
had
forsaken
the
pleasures
of
the
world
,
&
that
either
by
their
own
accord
,
or
else
by
reason
of
persecution
,
they
were
depriued
of
those
earthly
delights
,
which
are
so
pleasing
&
acceptable
to
the
flesh
:
yet
notwithstanding
they
were
more
ioyfull
&
much
better
contented
then
such
as
had
the
full
fruition
of
them
.
[
8
](A05363-e39150-b)
8
The
corruption
and
blindnesse
of
mans
vnderstanding
.
It
is
a
strange
thing
and
well
worth
the
consideration
,
that
we
may
knowe
our
own
miserie
&
the
great
corruption
of
our
iudgement
,
to
marke
that
as
we
account
of
nothing
,
but
that
which
the
earth
bringeth
forth
,
nor
of
any
honor
but
that
which
is
giuen
vnto
vs
by
flatterers
&
clawbacks
,
nor
of
any
other
fauour
but
such
as
may
be
procured
from
mortall
men
,
neither
yet
of
any
other
life
but
this
,
which
is
most
wretched
and
miserable
:
so
likewise
are
we
perswaded
that
there
is
no
other
pleasure
but
that
which
ariseth
of
the
satisfying
of
our
lusts
and
desires
.
And
hereof
it
commeth
to
passe
,
that
we
are
afraid
to
lose
things
,
which
in
the
end
will
wholly
destroy
vs
:
&
therfore
the
more
earnestly
we
couetto
enioy
than
,
the
further
doe
we
run
&
flee
from
those
things
which
we
ought
to
follow
&
embrace
:
[
9
](A05363-e39160-b)
9
The
loue
of
God
can
not
be
in
our
hearts
,
so
long
as
we
are
delighted
with
worldly
pleasures
.
the
fruition
wherof
bringeth
assured
ioy
&
contentation
.
For
euen
as
the
affection
which
a
wicked
person
beareth
to
a
strumpet
,
doth
exceedingly
diminish
the
loue
which
he
should
beare
vnto
his
lawfull
wife
:
so
likewise
the
loue
we
beare
to
these
vaine
&
transitory
things
&
especially
vnto
pleasure
which
is
like
vnto
an
old
&
common
whore
,
who
draweth
vs
exceedingly
from
our
duties
,
&
diminisheth
that
zeale
&
affection
we
should
beare
towards
our
spouse
,
and
to
those
things
which
he
commandeth
vs
.
Hereby
we
may
easily
coniecture
what
great
cause
there
is
why
men
should
seeke
for
such
pleasures
as
are
absent
,
or
loue
such
as
are
present
,
or
to
be
sorowfull
for
the
losse
of
these
worldly
delights
.
I
would
prosecute
this
matter
more
at
large
but
the
reader
may
easily
gather
the
remainder
out
of
that
discourse
which
we
haue
written
against
pleasure
.
As
touching
the
losse
of
our
friends
,
[
4
](A05363-e39180-b)
4
The
remedies
for
the
fearewe
haue
lest
we
should
lose
our
friends
.
1.
If
they
be
good
we
can
not
lose
them
which
is
the
last
,
and
that
which
we
are
most
afraid
of
:
that
we
may
the
better
comfort
our selues
whensoeuer
they
die
,
&
be
deliuered
from
the
feare
we
haue
of
them
while
they
are
aliue
;
we
must
consider
that
they
are
either
good
or
euil
.
If
they
be
euil
it
is
not
possible
they
should
be
good
friends
.
If
they
be
good
,
they
cannot
be
lost
:
so
that
then
we
shal
haue
no
iust
occasion
to
feare
or
to
complaine
.
For
as
there
can
not
happen
a
greater
mischiefe
then
to
trust
a
deceitful
&
disloyall
friend
:
so
likewise
there
is
no
greater
profit
&
commodity
,
then
the
losse
of
such
an
vntrusty
companion
,
as
all
the
world
will
confesse
.
But
if
we
haue
had
great
familiarity
with
any
one
a
long
time
,
[
2
](A05363-e39210-b)
2
If
we
loue
any
man
for
our
own
particular
or
any
other
worldly
respect
,
the
feare
that
we
conceiue
lest
we
should
lose
such
a
one
is
naught
and
wicked
.
and
haue
made
triall
of
his
fidelity
and
sincerity
towards
vs
:
haue
we
not
iust
cause
(
will
some
say
)
to
feare
least
he
should
die
,
or
being
dead
to
mourne
and
lament
for
him
?
My
friend
,
whosoeuer
thou
art
that
maketh
this
answere
,
I
would
demand
of
thee
,
whether
it
be
in
regard
of
thy selfe
,
or
of
him
,
that
thou
art
afraid
to
lose
him
while
he
liueth
,
and
lamentest
so
greatly
when
he
is
dead
.
If
in
this
,
thou
respectest
no
man
but
thy selfe
,
that
is
to
say
,
the
pleasure
and
delight
thou
didst
take
in
his
company
,
and
the
profit
thou
didst
reape
by
him
:
I
say
,
that
thy
feare
and
forow
do
not
proceed
of
any
loue
thou
didst
beare
vnto
him
,
but
of
the
affection
and
loue
towards
thy selfe
,
which
for
the
most
part
is
naught
and
full
of
corruption
,
and
especially
when
it
propoundeth
vnto
vs
nothing
but
worldly
promotions
,
transitory
honours
,
&
temporall
pleasures
&
delights
,
all
which
if
we
be
dead
vnto
the
world
,
we
would
neither
desire
nor
wish
for
for
.
We
are
perswaded
peraduenture
,
that
if
we
should
not
make
such
shew
of
feare
&
sorow
,
it
would
be
thought
we
did
not
loue
our
friends
:
and
shal
we
not
consider
on
the
other
side
,
that
some
peraduenture
will
thinke
we
make
but
a
counterfait
shew
,
[
3
](A05363-e39220-b)
3
It
is
better
to
follow
our
friendes
then
to
be
desirous
to
bring
them
back
to
vs
.
and
that
others
will
thinke
it
is
but
a
carnall
and
worldly
affection
we
beare
towards
our selues
?
wherein
surely
they
are
not
greatly
deceiued
:
for
it
is
most
certen
,
that
if
we
loued
our
friendes
as
well
as
we
loue
our selues
,
we
would
rather
desire
to
follow
them
then
to
be
desirous
to
bring
them
backe
vnto
vs
:
and
when
as
they
are
gone
,
to
make
all
the
hast
that
may
be
to
follow
after
.
This
exceeding
feare
we
haue
of
the
losse
of
our
friends
,
is
an
euident
signe
not
onely
of
the
great
affection
we
beare
towards
our selues
,
but
also
of
the
small
loue
we
beare
towards
God
.
For
if
we
did
loue
him
as
we
ought
to
doe
,
[
4
](A05363-e39230-b)
4
The
will
of
God
according
to
whose
pleasure
wee
must
conforme
our selues
,
ought
to
take
away
this
griefe
from
vs
.
A
very
apt
and
fit
similitude
.
with
all
our
hearts
,
with
all
our
soules
,
and
with
all
our
strength
.
This
loue
would
raze
out
the
other
,
and
make
vs
wholly
forget
it
,
and
it
would
so
rule
all
our
affections
,
that
we
should
loue
nothing
but
that
which
liketh
him
.
We
see
that
the
loue
of
the
husband
towardes
his
wife
,
and
of
the
wife
towards
her
husband
encreaseth
more
and
more
,
and
that
in
such
sort
,
that
after
they
be
once
married
,
they
forget
all
other
things
,
and
study
by
all
meanes
to
augment
their
affection
,
and
are
content
to
leaue
both
father
&
mother
,
to
the
end
they
may
dwell
the
one
with
the
other
.
And
if
peraduenture
they
fal
into
any
aduersity
,
the
exceeding
great
affection
they
beare
the
one
towards
the
other
,
doth
make
them
to
beare
&
tollerate
it
most
patiently
:
as
Moses
reporteth
in
the
example
of
Isaac
,
who
after
that
he
once
began
to
loue
Rebecca
,
presently
began
to
be
conforted
,
&
to
leaue
sorowing
for
his
mother
Sara
.
In
a
word
,
when
as
a
woman
doth
once
perfectly
loue
her
husband
,
though
she
see
all
her
friends
die
before
her
face
,
yet
she
wil
be
soone
recomforted
when
as
she
considereth
her
husband
is
remaining
&
in
health
.
If
then
we
did
beare
the
like
affection
toward
our
God
,
no
doubt
but
we
should
be
fully
transformed
into
a
liking
of
him
,
&
our
harts
so
wholy
bent
towards
him
,
that
we
would
thinke
of
nothing
else
.
And
seeing
that
contrary
vnto
the
nature
of
all
other
mortall
creatures
,
he
is
alwaies
immutable
&
vnchangeable
,
[
5
](A05363-e39280-b)
5
The
immutable
will
of
God
in
the
loue
bee
beareth
towards
vs
.
&
therefore
if
we
perseuere
in
his
feare
,
we
shall
neuer
be
depriued
of
his
comfortable
presence
:
shal
we
not
thinke
that
this
,
with
the
consideration
of
our
loue
aboue
mentioned
,
shall
be
sufficient
to
make
vs
rest
contented
not
onely
in
the
losse
of
our
fathers
,
our
mothers
,
our
children
,
&
other
our
friends
&
acquaintance
,
whensoeuer
they
die
,
[
6
](A05363-e39290-b)
6
His
bounty
&
promises
.
but
also
in
all
other
afflictions
whatsoeuer
?
besides
that
the
feare
(
whereof
we
nowspeake
)
is
an
euident
token
of
the
small
affection
we
beare
towards
God
,
it
is
a
very
manifest
argument
also
of
the
distrust
we
haue
in
his
promises
,
which
if
they
were
wel
imprinted
in
our
hearts
,
would
make
vs
quiely
rely
vpon
him
,
&
would
wholly
deliuer
vs
from
all
those
vanities
,
which
doe
so
wonderfully
disquiet
vs
.
For
if
we
would
commit
vnto
him
the
custody
of
our
bodies
,
our
soules
,
our
liues
,
and
whatsoeuer
we
haue
els
,
&
rest
assured
that
nothing
perisheth
that
is
committed
into
his
hands
:
why
should
we
not
trust
him
with
the
keeping
of
our
friends
?
is
it
not
sufficient
for
vs
,
that
he
hath
giuen
vs
his
word
,
wherwith
he
hath
assured
vs
to
take
vs
into
his
protection
,
&
hath
bound
himself
so
to
blesse
vs
,
that
nothing
shal
happen
vnto
vs
,
but
that
which
shal
be
for
our
profit
?
If
this
be
true
,
as
indeed
it
is
most
certen
,
what
should
we
feare
either
in
regard
of
our selues
,
or
our
children
,
or
friends
or
wealth
&
riches
which
are
as
well
taken
into
his
custody
,
as
we
our selues
,
&
for
our
sakes
comprised
&
comprehended
within
his
fauour
&
protection
?
seeing
that
in
the
beginning
it
hath
pleased
him
to
giue
vs
the
knowledge
of
our
friends
,
&
by
his
grace
&
fauour
hath
enclined
them
vnto
that
friendship
&
amity
,
wherof
we
haue
had
triall
&
experience
by
conuersing
with
them
,
which
is
the
special
occasion
that
we
do
so
greatly
lament
them
after
their
death
,
I
would
know
if
that
herein
he
hath
not
shewed
vs
speciall
grace
&
fauour
?
or
what
reason
is
there
,
why
we
should
thinke
that
he
will
diminish
his
loue
towards
vs
,
when
as
he
hath
taken
them
away
?
seeing
that
he
is
alwaies
our
god
,
whether
he
doth
impouerish
or
enrich
vs
,
exalt
or
debase
vs
,
wound
vs
or
heale
vs
,
threaten
vs
or
smile
vpon
vs
.
If
any
wil
say
that
we
haue
offended
him
,
&
that
by
reason
of
our
sinnes
,
we
haue
deserued
that
our
friendes
should
be
taken
away
from
vs
,
I
likewise
demand
,
[
7
](A05363-e39300-b)
7
The
losse
of
our
friendes
ought
not
to
make
vs
thinke
that
God
hath
reiected
vs
.
if
at
such
time
as
he
gaue
them
vs
,
we
were
more
holy
and
more
worthy
then
now
we
are
:
and
that
in
respect
hereof
hee
were
bound
to
doe
vs
so
great
a
pleasure
,
and
if
that
his
anger
(
which
is
most
fatherly
and
mild
,
tending
onely
to
this
end
,
to
make
vs
remember
and
acknowledge
our
faults
,
and
fauourably
to
correct
those
imperfections
that
are
in
vs
)
be
not
as
much
or
more
necessarie
sometime
,
as
his
loue
and
fauour
,
whereby
(
as
indeed
we
are
wonderfully
corrupt
)
we
are
imboldened
rather
to
worke
wickednes
and
to
forget
his
louing
kindnesse
,
then
to
amend
our
liues
,
and
to
serue
him
in
truth
and
sincerity
?
If
then
,
[
8
](A05363-e39310-b)
8
Whatsoeuer
God
doth
it
is
for
our
good
.
he
doeth
alwaies
shewe
himselfe
a
most
louing
and
kinde
father
toward
vs
,
giuing
vs
friends
and
taking
them
away
from
vs
,
according
vnto
his
good
pleasure
;
why
doe
we
rather
complaine
of
the
one
then
of
the
other
?
why
doe
we
not
with
David
alwaies
praise
his
holy
name
?
and
say
with
Iob
,
God
sometime
giueth
me
great
comfort
by
my
friends
,
and
now
it
pleaseth
him
to
take
it
away
from
me
,
that
which
he
doth
is
very
iust
and
righteous
,
his
name
therefore
be
praised
in
all
things
.
For
although
he
often
changeth
and
altereth
our
estate
and
condition
,
yet
is
he
alwaies
the
same
,
&
like
vnto
himselfe
,
that
is
to
say
,
both
in
prosperitie
and
aduersitie
,
what
countenance
soeuer
hee
seemeth
to
shew
outwardly
,
yet
inwardly
he
carieth
the
same
affection
towards
vs
.
[
9
](A05363-e39340-b)
9
Wee
loose
nothing
so
long
as
God
remaineth
with
vs
.
Though
that
he
take
away
our
goods
,
our
parents
,
our
children
,
our
friendes
,
our
seruants
,
our
health
,
our
quietnesse
,
our
liues
,
fire
and
water
,
yea
and
the
earth
to
,
yet
there
will
be
some
thing
remaining
,
seeing
he
is
the
inalienable
possession
of
his
Church
,
and
of
all
such
as
repose
their
confidence
in
him
:
and
so
long
as
he
remaineth
with
vs
,
we
shall
neuer
want
either
friends
,
riches
,
fauour
,
pleasure
or
power
:
for
all
these
are
comprehended
in
him
alone
.
We
can
not
be
vnhappy
,
[
11
](A05363-e39400-b)
11
It
is
against
reason
that
we
shuld
preferre
that
which
is
mortall
&
transitory
,
before
the
company
of
God
and
his
angels
.
and
all
other
good
things
whatsoeuer
as
we
can
desire
.
If
there
were
such
a
gentleman
in
this
land
,
as
would
not
be
content
to
liue
in
the
fauour
and
presence
of
his
prince
,
and
in
the
friendship
and
amity
of
the
great
and
noble
lordes
of
his
court
,
would
not
euery
one
iudge
him
a
very
proud
&
arrogant
fellow
?
In
like
maner
do
we
shew
our selues
too
hauty
and
high
minded
,
when
as
being
not
content
to
liue
in
the
company
of
God
and
his
angels
,
we
seeke
to
associate
our selues
with
base
and
beggarly
companions
.
And
such
are
all
our
mortal
&
mutable
friends
,
of
whom
we
make
such
great
reckning
&
account
.
With
the
consideration
whereof
we
may
comfort
our selues
as
did
Abraham
,
when
he
should
haue
sacrificed
his
sonne
Isaac
according
to
the
commandement
of
God
.
[
12
](A05363-e39430-b)
12
God
may
restore
our
friends
vnto
vs
againe
,
or
else
may
giue
vs
newe
which
shal
be
better
then
the
old
.
And
we
may
be
well
quieted
,
considering
he
may
raise
and
restore
them
againe
,
as
well
as
he
did
Lazarus
,
the
widowes
sonne
,
&
the
daughter
of
the
ruler
of
the
synagogue
:
or
else
giue
vs
newe
,
which
shal
be
as
faithfull
&
as
affectionate
as
the
old
.
For
the
hand
of
the
Lord
is
not
shortned
(
as
Esay
saith
)
that
he
should
not
be
able
to
saue
vs
,
neither
is
his
eare
so
stopped
,
that
he
can
not
heare
our
cries
and
complaints
.
Let
vs
not
think
then
that
we
shal
be
without
friends
.
For
(
as
one
of
the
old
writers
saith
,
&
that
very
wisely
)
God
hath
so
desposed
of
vs
in
this
worlde
,
that
as
one
the
one
side
we
haue
friends
for
our
confort
,
so
on
the
other
side
we
haue
enemies
for
to
exercise
vs
&
to
bridle
our
affections
:
&
contrariwise
that
as
we
haue
enemies
who
study
continually
to
pick
quarrels
against
vs
,
[
13
](A05363-e39460-b)
13
The
great
number
of
our
enemies
,
bewraieth
our
imperfections
,
and
teacheth
also
rightly
to
vse
our
friends
.
so
we
are
neuer
destitute
of
friends
,
who
seeke
by
all
meanes
to
support
&
vphold
vs
.
It
is
very
true
,
that
the
one
sort
is
more
common
then
the
other
:
by
reason
that
the
nature
of
carnall
men
is
more
enclined
to
hatred
and
harme
,
then
to
loue
and
the
seeking
of
one
anothers
benefit
and
commodity
:
and
often
times
through
our
ingratitude
,
we
either
lose
or
alienate
our
friendes
from
vs
,
&
procure
vs
many
enemies
by
reason
of
our
offenses
:
and
many
times
likewise
,
God
taketh
them
from
vs
,
lest
through
the
continuall
company
of
them
,
we
should
be
so
affectionate
towards
them
,
that
we
forget
the
loue
and
zeale
wee
ought
to
beare
towards
him
.
And
we
should
consider
,
that
as
friends
are
precious
treasures
,
so
are
they
very
scarse
and
thin
sowne
.
Moreouer
one
sincere
and
entire
friend
,
such
an
one
as
it
pleaseth
God
to
giue
vnto
those
,
who
trust
in
him
,
is
more
forceable
&
auaileable
to
comfort
vs
,
then
ten
enemies
to
grieue
and
vexe
vs
.
[
14
](A05363-e39470-b)
14
Let
vs
never
be
afraid
least
we
shall
want
friends
so
long
as
we
trust
in
God
:
seeing
that
if
men
will
not
pleasure
vs
,
the
bruite
beastes
will
seeke
to
aide
vs
:
as
may
appeare
by
many
examples
.
Luke
16.21
.
And
this
is
the
reason
(
will
some
say
)
that
maketh
vs
so
greatly
to
feare
the
losse
of
them
,
seeing
that
among
men
,
who
naturally
are
trecherous
,
malicious
,
and
deceitfull
,
it
is
so
hard
and
difficult
a
matter
to
finde
a
true
and
●rustie
friend
.
Whereto
I
answere
,
that
if
our
brethren
will
refuse
to
helpe
us
,
strangers
and
alians
will
be
our
friendes
:
as
appeareth
by
the
example
of
Ioseph
,
David
,
and
Daniell
,
who
beeing
hated
and
persecuted
of
their
owne
friendes
,
found
great
fauour
and
comfort
at
the
hands
of
strangers
and
infidels
.
If
all
men
would
band
together
against
vs
,
yet
the
beasts
would
ioyne
with
vs
,
and
seeke
to
support
and
sustaine
vs
:
As
it
is
recorded
of
the
rich
mans
dogges
,
who
being
more
full
of
pity
and
compassion
then
their
master
,
licked
poore
Lazarus
sores
,
seeking
thereby
to
ease
his
griefes
,
and
to
asswage
his
sorrowes
:
And
likewise
the
Rauens
,
who
nourished
,
and
fedde
the
Prophet
Elias
,
Saint
Basils
parents
,
to
be
taken
and
killed
at
such
time
as
they
,
fleeing
the
persecution
,
were
constrained
to
retire
themselues
into
the
forrests
of
Cappadocia
,
and
there
to
remaine
in
great
misery
&
distresse
the
space
of
7
yeres
:
And
of
the
Whale
,
who
put
Ionas
into
his
belly
,
as
into
a
place
of
libertie
,
to
preserue
him
from
the
violence
of
the
waters
,
&
to
saue
him
from
drowning
:
And
the
fish
,
which
brought
Peter
mony
to
pay
tribute
for
him selfe
and
his
master
.
If
men
and
beasts
should
forsake
vs
,
[
15
](A05363-e39620-b)
15
The
sensles
creatures
will
indeauour
to
helpe
such
as
trust
in
God
.
Exod.
14.21
.
the
sencelesse
creatures
would
aid
vs
,
as
experience
hath
taught
vs
.
The
sea
parted
in
sunder
to
make
a
passage
for
the
children
of
Israel
and
ouerwhelmed
their
enemies
who
pursued
them
to
bring
them
backe
into
slauerie
and
bondage
.
The
heauens
rained
downe
great
hailestones
vpon
the
Amorites
,
who
were
assembled
against
his
people
,
[
16
](A05363-e39740-b)
16
If
we
haue
no
friends
in
the
world
,
we
shal
haue
the
angels
in
heauen
and
Christ
Iesus
for
our
comforters
.
and
gained
him
the
victorie
.
If
neither
men
,
nor
yet
these
earthly
and
terrestriall
things
,
will
be
our
friendes
,
the
angels
in
heauen
will
be
ready
to
waite
on
vs
for
our
good
,
as
they
did
vpon
Abraham
,
Iacob
,
Ioshua
,
Ezechias
,
Tobit
,
and
S
,
Peter
:
and
if
they
will
not
,
Christ
Iesus
our
head
(
betweene
whome
and
vs
there
is
a
perpetuall
alliance
,
and
an
inuiolable
amitie
)
can
not
possibly
deceiue
vs
,
seeing
hee
hath
bene
so
louing
and
affectionate
towards
vs
alreadie
that
he
hath
bene
content
to
die
for
vs
.
And
if
so
be
then
,
we
repose
our
confidence
in
him
,
we
shall
easily
passe
ouer
all
other
dangers
and
perils
whatsoeuer
.
We
shall
not
neede
then
to
feare
,
Hitherto
we
haue
prooued
,
that
this
greatfeare
which
wee
haue
of
the
losse
of
our
friends
,
is
a
manifest
argument
of
our
infidelity
and
distrust
in
Gods
promises
,
and
argueth
very
manifestly
the
vaine
and
foolish
conceits
of
our
mindes
.
For
if
it
be
a
naturall
and
an
ineuitable
thing
,
that
our
friends
being
mortall
men
,
must
needes
dye
and
depart
from
vs
,
why
do
we
conceive
of
it
as
though
it
were
casuall
,
and
might
by
some
meanes
bee
eschewed
,
seeing
that
there
is
no
more
reason
,
why
we
shoulde
feare
those
thinges
that
may
in
no
wise
be
avoyded
,
then
to
hope
for
such
thinges
as
may
not
possibly
bee
obtained
:
and
hereby
also
we
make
our selves
altogether
vnfitte
to
present
our
petitions
vnto
the
Almightie
for
them
.
Saint
Iames
sayth
,
where
there
are
such
doubtes
and
staggerings
there
can
be
no
faith
:
without
the
which
,
neither
we
our selves
,
nor
our
prayers
can
be
acceptable
in
his
sight
.
And
I
can
not
tell
whether
our
distrust
and
infidelitie
bee
an
occasion
to
moove
him
to
take
away
our
friendes
,
and
thereby
to
punish
and
afflict
vs
.
Let
vs
conclude
then
,
that
wee
ought
not
to
feare
the
losse
of
our
friendes
,
neither
in
respect
of
them
,
nor
of
our selves
.
For
if
our
feare
proceed
of
the
consideration
of
some
daungers
like
to
ensue
afterwardes
,
what
harme
can
there
be
in
death
?
shall
not
their
bodyes
returne
to
the
earth
,
and
there
rest
in
assured
hope
to
be
raysed
vp
at
the
latter
day
,
and
their
soules
into
heaven
,
vnto
him
who
first
gave
them
?
If
it
be
so
,
and
that
by
this
meanes
the
one
be
delivered
from
labour
,
from
sickenesse
,
from
povertie
and
olde
age
,
and
the
other
from
a
thousand
sorrowes
,
griefes
,
cares
,
and
vexations
whereto
it
was
subiect
,
to
rest
in
peace
and
quietnesse
for
ever
,
and
to
enioy
an
everlasting
happinesse
and
felicitie
,
why
should
we
be
afrayde
least
they
should
dye
?
or
lament
so
greatly
when
as
they
are
dead
?
Let
vs
suppose
that
our
friendes
were
in
Abrahams
bosome
with
Lazarus
,
Christ
Iesus
:
or
in
a
most
glorious
and
beautifull
pallace
,
beholding
all
the
rare
and
exquisite
things
,
which
appeare
in
every
parte
and
corner
thereof
,
fully
enioying
all
those
pleasures
,
which
have
bene
most
excellently
painted
out
&
described
by
others
.
I
would
know
if
our
friends
were
in
such
estate
and
condition
,
as
is
before
mentioned
,
whether
we
should
haue
any
occasion
to
lament
and
bewaile
their
deathes
?
If
then
after
their
departure
they
be
better
then
we
can
imagine
,
and
yet
we
will
needes
be
sory
for
them
,
it
can
not
be
in
regarde
of
any
love
we
bare
towardes
them
,
or
for
any
feare
we
haue
,
least
they
should
not
be
at
their
rest
and
quietnesse
.
Who
hath
heard
at
any
time
,
that
those
who
have
dyed
in
the
faith
of
Christ
Iesus
,
For
the
better
vnderstanding
here
of
,
[
5
](A05363-e39960-b)
5
remedie
;
against
the
feare
of
the
travaile
and
labour
of
our
bodies
in
our
vocations
&
callings
.
it
is
requisite
that
we
discourse
in
like
maner
of
other
feares
&
terrors
,
which
may
happen
vnto
vs
.
That
which
we
are
most
afraid
of
in
our
bodies
,
is
either
labor
,
deformitie
,
imprisonment
,
diseases
,
old
age
,
or
death
.
Vnder
labor
I
comprehend
the
travel
,
paines
,
and
afflictions
which
men
through
zeale
,
or
malice
do
either
iustly
or
injustly
procure
vs
.
As
touching
travell
,
we
ought
neither
to
flie
it
,
nor
to
feare
it
.
For
this
is
a
thing
ordeined
of
God
,
&
decreed
by
him
,
[
1
](A05363-e39970-b)
1
It
is
ordeined
of
God
.
that
every
man
should
participate
thereof
:
and
is
no
lesse
profitable
for
the
health
of
our
bodies
and
soules
,
then
idlenesse
is
hurtfull
and
incommodious
both
for
the
one
and
the
other
.
Were
not
this
a
goodly
feare
,
to
be
afraid
to
walke
in
the
generall
vocation
of
all
creatures
?
and
that
which
is
more
,
to
follow
the
example
of
our
heavenly
Father
,
and
of
his
Sonne
Christ
Iesus
our
Saviour
:
[
2
](A05363-e39990-b)
2
God
&
all
his
creatures
may
serve
vs
for
an
example
both
which
have
bene
continually
occupied
even
from
the
beginning
vntill
this
day
?
Or
what
maketh
vs
so
griedily
to
hunt
after
riches
?
is
it
not
that
we
are
perswaded
that
by
this
meanes
wee
shall
live
at
our
pleasure
and
ease
,
without
doing
of
any
thing
?
though
that
indeede
this
should
be
the
principall
reason
,
[
3
](A05363-e40000-b)
3
Jdlenes
is
the
worst
vice
of
all
others
.
that
should
make
vs
be
afraid
of
them
.
Contrariwise
we
doe
not
abhorre
povertie
,
but
only
because
we
are
afraide
,
least
we
shoulde
be
compelled
thereby
to
travaile
and
take
paines
:
though
that
for
this
cause
it
shoulde
seeme
the
more
tollerable
.
Thus
wee
may
see
how
disordered
and
vnruly
our
nature
is
in
every
thing
.
For
if
we
did
rightly
consider
the
matter
,
we
ought
not
so
greatly
to
feare
beggerie
as
Idlenesse
,
nor
to
affect
riches
more
then
labour
and
paines
taking
.
I
purpose
not
to
speake
further
hereof
at
this
present
:
for
that
I
have
discoursed
of
it
alreadie
in
another
place
.
[
6
](A05363-e40010-b)
6
Remedies
against
afflictions
.
As
concerning
afflictions
,
it
is
not
possible
to
avoid
them
:
and
therefore
we
ought
not
to
feare
them
more
then
we
do
the
labor
and
travaile
of
the
bodie
:
[
1
](A05363-e40030-b)
1
They
can
not
be
avoy
ded
.
for
it
were
a
vaine
thing
to
feare
that
which
wee
can
not
avoyde
,
and
to
studie
to
eschewe
that
way
wherein
we
are
compelled
to
walke
.
Nowe
it
is
most
certen
,
and
a
thing
long
since
resolved
vpon
,
that
we
must
enter
into
the
kingdome
of
heaven
by
a
very
narrowe
and
straight
passage
:
that
is
,
Saint
Paul
saith
)
by
many
tribulations
:
why
doe
we
not
rather
seeke
then
valiantly
and
constantly
to
beare
and
endure
them
,
then
foolishly
and
cowardly
to
avoyde
them
?
Doe
we
thinke
that
the
devill
,
betweene
whome
and
the
seede
of
the
woman
there
shall
be
continuall
hatred
,
may
be
reconciled
and
be
in
peace
and
amitie
with
vs
?
Shal
we
be
perswaded
,
that
God
will
permit
his
Church
to
live
as
it
listeth
,
[
2
](A05363-e40060-b)
2
They
are
necessarie
.
and
give
libertie
to
his
children
to
live
at
their
pleasure
?
or
that
he
will
at
any
time
cease
his
corrections
,
whereby
he
maketh
vs
to
vnderstand
his
wrathfull
displeasure
against
sinne
,
and
to
feele
our
owne
wantes
and
imperfections
?
what
repentance
,
faith
,
and
humilitie
shoulde
we
have
?
what
confession
of
our
sinnes
,
or
prayers
for
forgivenesse
would
there
be
in
the
Church
,
if
wee
were
not
exercised
with
crosses
and
afflictions
?
David
,
Manasses
,
Nebuchadnezzar
,
and
the
people
in
the
captivitie
of
Babylon
,
ever
have
so
earnestly
besought
the
Lorde
to
turne
vnto
them
,
and
in
pitie
and
compassion
to
looke
vpon
them
,
if
they
had
not
bin
compelled
thereto
,
by
the
miseries
and
calamities
whereinto
they
were
fallen
by
reason
of
their
sinnes
?
and
what
would
become
of
our
rebellious
flesh
,
if
the
concupiscences
thereof
were
not
continually
mortified
with
torments
and
vexations
?
Moreover
,
[
3
](A05363-e40100-b)
3
They
are
profitable
.
is
it
not
convenient
,
that
(
according
vnto
the
eternal
purpose
of
God
)
all
such
(
whom
he
hath
elected
)
should
be
conformable
vnto
the
image
of
his
Sonne
,
to
the
ende
that
before
they
have
part
of
his
glorie
,
they
should
also
be
partakers
of
his
death
and
passion
?
and
seeing
that
all
our
sufferinges
in
this
worlde
serue
to
no
other
ende
,
but
to
the
manifestation
of
Gods
glorie
,
and
to
make
his
bountie
and
mightie
power
more
manifest
or
evident
:
or
to
confirme
the
trueth
of
that
doctrine
which
we
beleeve
,
and
to
sowe
,
as
it
were
,
the
field
of
the
Gospell
of
our
Lord
and
Saviour
:
[
4
](A05363-e40110-b)
4
They
are
honourable
.
or
else
to
discover
the
malice
of
the
devill
and
the
world
,
and
the
great
hatred
that
both
of
them
beare
vnto
Christ
Iesus
and
to
his
Church
:
or
to
fight
against
the
power
kingdome
of
darkenesse
:
or
to
make
vs
meditate
of
those
things
that
are
above
,
and
to
lift
vp
our
mindes
from
the
earth
towards
heaven
,
where
Christ
sitteth
at
the
right
hand
of
God
the
father
:
or
to
withdraw
vs
from
the
love
of
this
miserable
life
,
&
to
make
vs
altogether
seeke
after
God
:
Seeing
(
I
say
)
that
all
adversities
&
miseries
whatsoever
,
tend
to
one
of
these
endes
,
shall
not
this
be
sufficient
to
clense
vs
from
this
feare
and
dread
,
and
make
vs
ready
ioyfully
to
suffer
whatsoever
it
shall
please
God
to
lay
vpon
vs
?
&
that
which
is
more
,
we
are
assured
by
his
word
,
[
5
](A05363-e40140-b)
5
They
are
pleasant
,
and
accompanied
with
vnspeakeable
ioyes
.
that
he
will
be
with
vs
in
the
middest
of
our
tribulations
,
to
ayde
and
strengthen
vs
,
and
by
comforting
vs
inwardly
by
his
spirit
,
to
asswage
the
bitternes
&
grievous
vexations
which
might
happen
to
our
soules
:
&
that
what
rigour
&
severitie
soever
he
sheweth
,
yet
he
alwayes
retaineth
a
fatherly
affection
towardes
vs
:
&
although
our
suffrings
be
very
short
and
of
small
continuance
,
yet
notwithstanding
they
bring
vs
an
everlasting
glorie
:
&
though
our
temptations
doe
not
exceede
the
power
he
hath
given
vs
to
resist
them
,
yet
they
purge
and
clense
vs
,
[
6
](A05363-e40150-b)
6
They
are
testimonies
of
our
salvation
.
as
fire
purifieth
and
trieth
the
golde
in
the
fornace
.
If
we
would
further
consider
,
that
afflictions
are
evident
tokens
of
the
favour
of
God
towardes
vs
,
that
they
are
common
to
vs
with
all
the
true
children
of
God
,
and
that
they
are
the
meanes
to
bring
vs
to
the
kingdome
of
heaven
,
which
is
the
ende
and
vttermost
boundes
of
our
hope
:
we
must
then
of
necessitie
inferre
one
of
these
two
;
that
either
in
beleeving
we
shall
not
be
afraide
of
afflictions
;
or
if
we
doe
feare
them
,
it
is
by
reason
of
our
vnbeleefe
and
incredulitie
.
And
who
is
there
,
that
is
not
perswaded
that
it
proceedeth
of
this
,
(
as
one
saith
)
that
we
are
counterfaite
gold
,
and
therefore
that
we
feare
the
touch
stone
:
and
that
if
we
had
builded
vpon
the
foundation
which
is
Christ
,
golde
,
silver
,
and
precious
stones
,
we
shoulde
never
be
afraide
least
our
workes
shoulde
be
manifested
in
the
day
of
the
Lorde
?
[
7
](A05363-e40170-b)
7
A
good
conscience
never
feareth
afflictions
.
but
being
perswaded
in
conscience
that
wee
builde
with
strawe
and
stubble
,
we
can
not
choose
but
be
timerous
and
wonderfully
afrayde
to
come
neere
the
fire
,
least
there
shoulde
be
any
tryall
made
of
our
workes
,
or
that
our
fayth
shoulde
melt
away
in
temptation
as
waxe
against
the
Sunne
,
and
thereby
make
it
manifest
,
that
it
was
a
false
and
a
counterfaite
beleefe
.
And
therefore
it
is
a
verie
cleare
case
,
that
all
this
great
and
exceeding
feare
,
whether
it
be
of
any
daunger
like
to
fall
vpon
vs
,
or
of
any
torment
or
vexation
like
to
happen
to
vs
,
proceedeth
of
nothing
,
but
of
the
sting
of
a
guiltie
conscience
,
and
the
weakenesse
of
a
feeble
faith
.
Saint
Paul
,
that
they
bring
foorth
patience
;
and
patience
experience
;
and
experience
hope
,
which
is
not
ashamed
,
because
the
love
of
God
is
shedde
abroade
in
our
heartes
by
the
holy
Ghost
,
which
is
given
vnto
vs
:
we
ought
not
onely
to
bee
free
from
feare
,
but
to
reioyce
and
to
be
exceeding
glad
.
We
doe
very
willingly
take
that
phisicke
,
[
9
](A05363-e40210-b)
9
They
choke
and
strangle
our
sinnes
.
which
wee
suppose
will
take
away
corporall
diseases
from
vs
,
though
that
the
operation
be
very
vncertaine
,
and
that
wee
bee
deceived
oftentimes
by
reason
it
worketh
so
small
effect
.
How
then
can
we
excuse
our selves
,
when
as
we
are
afrayde
of
those
afflictions
,
[
10
](A05363-e40220-b)
10
Without
them
wee
are
in
danger
to
rotle
in
our
iuiquities
.
which
it
pleaseth
God
(
the
most
excellent
and
skilfull
Phisition
that
ever
was
)
to
laye
vpon
vs
;
though
that
we
be
vncerten
when
they
shall
be
taken
from
vs
;
seeing
they
can
not
be
but
very
wholesome
for
so
many
,
as
will
vndergoe
them
willingly
and
of
their
owne
accord
.
We
oftentimes
seeke
for
surgeons
at
home
in
their
houses
to
launch
,
seare
,
yea
and
to
cut
off
the
putrifyed
members
of
our
bodyes
:
we
are
content
they
shoulde
binde
and
tye
vs
,
to
the
ende
they
may
dresse
vs
at
their
pleasure
:
we
suffer
all
things
patiently
,
and
besides
our
hartiest
thankes
,
wee
are
content
to
recompence
them
for
their
paines
.
Wherefore
then
are
we
afraide
to
commit
our selves
into
the
handes
of
our
God
?
Is
it
,
because
he
is
more
rigorous
,
or
of
lesse
experience
and
skill
,
lesse
carefull
,
or
that
he
asketh
more
for
his
paynes
,
or
for
that
the
diseases
of
the
soule
are
lesse
dangerous
then
those
of
the
bodie
?
what
shall
wee
answere
hereto
?
If
wee
will
speake
the
trueth
,
wee
must
frankely
and
freely
confesse
,
that
the
principall
occasion
hereof
is
this
,
that
on
the
one
side
we
doe
not
fully
knowe
the
frowardnesse
and
rebellious
nature
of
our
flesh
,
[
11
](A05363-e40230-b)
11
They
are
doubted
of
,
but
of
infidels
and
miscreants
.
neither
the
necessitie
we
haue
to
mortifie
and
subdue
it
:
and
on
the
other
side
,
that
we
put
not
such
affiance
and
trust
in
Gods
promises
,
as
we
doe
in
other
his
creatures
:
neither
doe
we
beleeve
that
the
afflictions
and
adversities
which
he
sendeth
,
are
for
to
correct
,
admonish
,
and
scourge
vs
:
as
well
as
his
blessinges
are
to
comforte
,
to
strengthen
,
and
encourage
vs
.
For
if
we
were
well
perswaded
of
this
,
that
God
,
what
countenance
soever
he
sheweth
towardes
vs
,
yet
notwithstanding
alwayes
beareth
the
like
love
and
affection
to
his
children
,
and
that
all
his
counsels
and
actions
tende
to
our
profite
and
commoditie
,
as
well
when
he
woundeth
vs
,
as
when
he
healeth
vs
,
we
would
as
willingly
receive
his
blowes
as
his
blessings
:
or
at
the
least
this
perswasion
would
halfe
diminish
the
feare
wee
haue
of
his
roddes
and
corrections
:
[
12
](A05363-e40240-b)
12
He
which
abhorreth
them
shall
perish
with
the
world
.
or
if
we
did
knowe
the
value
of
the
ioyes
and
pleasures
of
this
world
,
and
on
the
contrarie
the
austeritie
and
rigour
of
God
towards
his
children
,
we
would
seeke
diligently
to
imbrace
the
one
,
and
studie
carefully
to
avoid
the
other
.
But
as
we
see
by
experience
that
it
is
a
verie
difficult
thing
among
men
,
to
knowe
a
true
friend
from
a
fayned
flatterer
:
so
likewise
without
the
spirite
of
vnderstanding
,
and
that
God
by
his
especiall
grace
and
favour
vouchsafe
to
open
our
eyes
,
it
is
impossible
that
ever
we
should
knowe
the
loyaltie
and
synceritie
of
his
love
,
and
that
wee
be
not
abused
by
the
deceitfull
shewe
of
the
worlde
,
and
being
once
seduced
,
that
we
desire
not
rather
to
bee
drawen
by
the
smyling
countenaunce
and
entising
shewe
thereof
,
[
13
](A05363-e40250-b)
13
Those
which
seeke
to
eschewe
them
,
thinke
scorne
to
be
the
schollers
of
Christ
Iesus
,
and
so
they
perish
in
impietie
&
ignorance
then
to
bee
rebuked
thereby
for
our
affection
and
zeale
towardes
our
God
.
We
see
that
among
schollers
such
as
are
idle
and
dull
of
vnderstanding
,
are
continually
afrayde
least
their
masters
shoulde
heare
them
their
lessons
,
and
thereby
finde
and
trye
out
their
sluggishnesse
and
doultish
ignorance
;
whereas
on
the
contrarie
,
such
as
are
paynefull
and
ingenious
,
desire
nothing
more
,
then
to
bee
often
examined
:
and
there
is
neyther
seare
nor
dread
that
will
make
them
give
over
their
bookes
.
In
like
manner
,
that
which
maketh
vs
feare
the
afflictions
and
crosses
of
this
worlde
,
which
are
the
schooles
and
discipline
of
the
Lorde
,
is
,
for
that
we
are
verie
vnwilling
to
take
any
paines
.
For
if
we
were
desirous
to
knowe
howe
greatly
God
detesteth
sinne
,
what
that
repentance
and
confession
is
,
which
we
ought
to
make
in
the
Church
;
and
generally
,
what
mortification
the
frailety
of
this
life
,
and
the
vanitie
of
all
thinges
in
this
worlde
are
,
and
howe
for
this
cause
we
ought
to
withdrawe
our
hearts
from
such
transitorie
thinges
,
and
apply
our selves
thorowly
to
the
searching
and
finding
out
of
that
which
is
stable
and
permanent
;
to
turne
wholly
vnto
God
;
to
trust
in
him
;
to
offer
our
prayers
vnto
him
,
with
many
other
principall
poyntes
of
our
religion
,
which
will
never
be
throughly
imprinted
in
our
memories
,
vntill
by
the
motion
of
the
holy
Ghost
they
be
often
remembred
in
afflictions
,
we
woulde
not
so
abhorre
and
detest
them
as
we
doe
:
but
by
reason
that
we
have
guiltie
consciences
,
and
are
privie
to
our
small
and
weake
faith
,
and
for
that
we
haue
wickedly
bestowed
our
times
heretofore
,
and
minde
not
to
amende
hereafter
,
this
maketh
vs
become
trewantes
and
runners
away
from
the
schoole
,
and
to
come
to
our
tryall
as
seldome
as
may
be
,
fearing
least
that
shoulde
be
discovered
,
which
we
woulde
gladly
keepe
secrete
,
and
that
our
vizarde
beeing
once
taken
away
,
our
hypocrisie
shoulde
be
layde
open
to
all
the
worlde
:
whereby
it
may
easely
be
conjectured
,
whether
it
be
the
wisedome
or
the
follie
of
our
heartes
,
which
maketh
vs
so
carefully
to
avoyde
afflictions
.
If
we
were
well
perswaded
of
that
which
is
alreadie
spoken
,
as
well
of
the
assistance
of
our
God
to
enable
vs
to
beare
all
adversities
;
as
of
his
promises
,
whereby
he
hath
bounde
him selfe
to
deliver
vs
from
all
perils
and
daungers
whatsoever
,
this
vaine
and
foolish
feare
would
soone
cease
and
come
to
an
ende
.
Whether
then
we
consider
the
necessitie
of
them
,
or
the
cause
whereof
they
proceede
,
or
the
profite
and
commoditie
which
doeth
ensue
of
them
,
or
the
end
whereto
they
are
referred
,
there
is
no
reason
why
we
should
abhorre
them
,
or
seeke
any
meanes
to
avoide
and
eschew
them
.
And
thus
much
concerning
the
travaile
of
the
bodie
.
Let
vs
nowe
come
to
deformitie
,
which
is
eyther
naturall
or
casuall
.
If
it
bee
naturall
,
wee
can
not
possibly
avoyde
it
,
and
then
by
consequent
we
ought
not
to
feare
it
,
neither
should
we
be
sorie
for
it
,
if
we
would
consider
these
foure
things
.
First
,
[
1
](A05363-e40270-b)
1
It
lieth
not
in
our
power
to
amend
it
.
that
it
lieth
not
in
our
power
to
amend
it
.
For
who
is
there
that
being
borne
with
one
eie
,
crooked
,
lame
,
or
starke
blinde
,
that
is
able
to
amend
his
imperfection
?
Secondly
,
that
God
hath
the
the
same
power
and
authoritie
ouer
vs
,
that
the
potter
hath
ouer
the
clay
,
to
frame
and
fashion
vs
,
some
to
honour
,
and
some
to
dishonour
,
as
shall
seeme
best
vnto
him
,
and
yet
there
is
no
reason
why
wee
should
complaine
or
be
grieued
thereat
:
[
3
](A05363-e40280-b)
3
Wee
must
be
content
with
those
gracei
it
pleaseth
God
to
bestowe
vpon
vs
.
and
according
to
the
example
of
the
foote
,
which
is
not
discontented
though
it
be
not
framed
in
such
dignitie
as
the
hand
,
the
eie
,
and
the
other
members
:
so
likewise
must
wee
be
contented
with
such
graces
and
gifts
,
as
it
hath
pleased
God
to
impart
vnto
vs
.
Finally
,
we
haue
deserued
,
by
reason
of
our
manifold
sinnes
,
to
be
as
deformed
in
all
parts
of
our
bodies
,
[
4
](A05363-e40290-b)
4
Wee
haue
deserued
worse
,
by
reason
of
our
sinnes
.
A
certaine
monster
which
had
3.
heads
,
one
like
a
lyon
,
an
other
like
a
goate
,
and
the
third
like
a
dragon
.
as
we
are
corrupt
in
the
seuerall
faculties
of
our
mindes
.
And
if
therefore
we
were
made
like
vnto
an
other
Chimera
,
or
any
other
prodigious
monster
;
whom
should
we
blame
therefore
,
but
our selues
,
who
haue
deserued
thorough
our
vngratefulnes
towardes
God
,
to
beare
the
marks
and
skarres
thereof
in
our
bodies
,
all
the
daies
of
our
life
?
What
had
the
serpent
done
,
more
then
we
;
that
he
should
be
so
sodainly
transformed
from
a
beautifull
shape
,
into
the
most
hideous
and
ougly
monster
of
all
other
?
Who
hath
not
offended
as
grieuously
,
as
Lots
wife
,
which
was
turned
in
to
a
pillar
of
salt
?
or
Nebuchadnezzar
,
who
was
driuen
from
the
companie
of
men
,
to
dwell
with
the
beasts
in
the
fields
,
to
feede
as
an
oxe
,
and
to
be
wet
with
the
dewe
of
heauen
,
vntill
that
his
haire
was
like
vnto
Eagles
feathers
,
and
his
nailes
vnto
birdes
clawes
,
beeing
wholly
altered
from
the
fashion
of
a
man
;
knowing
no
man
,
nor
being
knowne
of
any
?
and
if
God
should
make
vs
like
vnto
the
most
deformed
monsters
that
euer
were
,
yet
were
the
shape
of
sinne
,
wherewith
we
are
clothed
,
more
horrible
and
feareful
,
then
they
;
if
he
would
not
vouchsafe
in
mercie
to
amend
it
.
Wee
should
haue
then
no
iust
cause
to
complaine
of
our
God
,
[
5
](A05363-e40350-b)
5
He
sheweth
that
our
naturall
deformitie
is
the
most
fearefull
of
all
other
.
if
wee
were
borne
such
,
as
we
are
conceiued
,
that
is
to
say
,
most
filthie
and
most
imperfect
creatures
.
And
if
so
be
we
will
make
a
vertue
,
as
it
were
,
and
reape
any
benefit
by
these
naturall
imperfections
,
we
must
vnderstande
,
that
they
are
the
moniters
and
aduertisers
of
sinne
and
corruption
.
[
6
](A05363-e40360-b)
6
They
teach
daily
more
&
more
to
reforme
the
inwarde
man
.
For
first
of
all
,
sinne
is
the
masse
or
heape
out
of
which
they
are
framed
,
to
the
ende
that
thereby
we
may
the
rather
take
an
occasion
to
condemne
it
,
and
in
great
humilitie
to
confesse
so
much
all
the
daies
of
our
liues
.
Secondly
,
they
should
be
as
spurres
to
pricke
vs
forwarde
to
the
studie
of
vertue
and
godlinesse
,
to
the
ende
that
if
so
be
wee
can
not
wholly
deface
this
our
naturall
deformitie
,
yet
at
the
least
wee
may
couer
it
in
some
sort
,
imagining
howe
odious
we
shall
be
in
the
sight
of
God
and
man
,
if
as
Homers
Thersites
,
we
be
blind
,
crooked
,
and
lame
both
in
bodie
and
minde
,
and
for
to
encrease
the
deformitie
of
the
one
,
we
adde
also
the
other
,
either
by
our
carelesse
negligence
,
or
deliberate
mallice
.
Finally
they
ought
to
raise
vs
vp
,
not
only
in
the
consideration
of
the
peace
and
tranquilitie
of
the
minde
;
but
also
in
the
meditation
of
the
glorie
which
we
hope
for
in
the
kingdome
of
God
:
[
7
](A05363-e40380-b)
7
They
shuld
make
vs
the
more
earnestly
to
affect
the
kingdome
of
God
,
&
that
blessed
immortalitie
.
when
as
through
his
mercie
it
shall
please
him
to
deliuer
vs
from
this
naturall
corruption
and
stinking
rottennesse
,
wherewith
wee
are
nowe
clothed
;
and
put
vpon
vs
the
rich
robes
of
immortalitie
and
incorruption
,
and
make
vs
like
vnto
the
glorious
bodie
of
his
Sonne
,
whose
death
and
resurrection
we
ought
continually
to
remember
,
as
the
very
foundation
of
all
our
hope
.
If
we
would
make
this
vse
of
our
naturall
imperfections
,
we
would
not
be
so
greatly
afraid
of
them
as
we
are
,
and
we
would
be
much
better
contented
,
when
as
wee
see
other
men
better
made
and
fashioned
then
our selues
.
If
our
bodily
imperfections
and
deformities
be
casuall
,
[
8
](A05363-e40400-b)
8
Remedies
against
casuall
deformities
.
they
proceede
either
of
vice
or
of
vertue
.
If
of
vertue
,
we
may
boast
and
glorie
of
them
,
as
well
as
did
Saint
Paul
,
and
reioyce
that
we
beare
in
our
bodies
the
marks
and
tokens
of
our
Lord
Iesus
:
[
1
](A05363-e40430-b)
1
If
they
proceede
of
vertue
,
wee
may
glorie
in
them
.
Examples
.
and
so
did
the
Apostles
,
who
were
very
ioyfull
,
when
as
they
were
brought
to
the
Iudges
,
accounting
it
an
honour
to
suffer
for
his
Name
,
and
the
aduancement
of
his
glorie
.
And
doeth
not
Christ
Iesus
,
[
1
](A05363-e40460-b)
1
Iesus
Christ
and
his
disciples
.
through
a
wonderfull
manner
,
as
yet
,
retaine
the
woundes
which
he
receiued
vpon
the
crosse
for
our
redemption
,
in
his
side
and
handes
?
to
the
ende
they
may
serue
for
an
euerlasting
testimonie
of
the
loue
which
hee
beareth
vnto
them
,
for
whose
sake
hee
was
content
to
receiue
them
,
and
to
shew
his
great
valour
and
courage
,
which
he
vsed
in
the
battell
gainst
his
enemies
,
and
of
his
obedience
towardes
his
Father
,
which
was
euen
to
the
death
of
the
crosse
,
and
of
his
patience
in
forbearing
those
wrongs
which
were
offered
him
,
as
well
for
the
confession
and
defence
of
the
truth
,
as
for
the
redemption
&
deliuerance
of
his
children
.
[
2
](A05363-e40470-b)
2
Spiridion
.
It
is
reported
that
Spiridion
(
who
had
one
of
his
eyes
pulled
out
,
and
one
of
his
legges
broken
in
that
great
persecution
vnder
Dioclesian
)
beeing
deliuered
from
those
cruell
tyrants
,
and
comming
before
the
Emperour
Constantine
,
who
suceeded
in
the
Monarchie
,
was
imbraced
of
this
great
&
noble
Prince
,
who
with
marueilous
reuerence
kissed
that
place
,
out
of
which
the
eye
was
pulled
,
esteeming
that
part
worthie
of
singular
honour
,
and
the
most
excellent
of
all
the
other
,
which
had
bin
wounded
for
the
Name
of
Christ
Iesus
,
and
tormented
for
the
confession
of
the
true
God
.
[
2
](A05363-e40540-b)
2
If
they
proceede
of
vice
,
we
haue
iust
cause
to
be
ashamed
of
them
.
which
proceed
of
our
vice
&
wicked
conversation
?
as
,
when
a
man
hath
his
eares
cut
from
his
heade
,
or
that
he
be
branded
in
the
hand
for
some
the
euerie
,
or
hurt
with
some
halbert
,
for
runnning
about
in
the
night
,
whereby
he
becommeth
lame
all
the
daies
of
his
life
,
or
his
face
disfigured
with
the
poxe
:
or
in
a
word
,
when
as
the
spots
of
his
sinne
are
apparant
vpon
his
bodie
:
shall
he
not
be
exceedingly
afraid
of
these
mischiefes
?
Yes
verely
;
seeing
they
are
the
punishments
of
our
sinnes
,
and
the
apparant
signes
of
Gods
wrath
,
the
which
we
ought
the
more
earnestly
to
consider
of
,
to
the
ende
we
may
the
more
carefully
eschewe
all
the
occasions
which
may
irritate
and
prouoke
his
irefull
displeasure
against
vs
.
Notwithstanding
,
he
which
is
deformed
,
[
3
](A05363-e40550-b)
3
They
serue
to
bridle
vs
,
and
to
make
vs
vertuous
hereafter
.
may
turne
it
to
his
commoditie
.
For
seeing
that
all
of
vs
are
as
ready
to
forget
our
faults
,
when
they
are
committed
,
as
we
were
prone
to
commit
them
:
and
that
it
is
very
dangerous
,
least
by
being
forgetfull
,
we
should
become
obstinate
,
and
beeing
obstinate
,
should
procure
our selues
a
speedie
ouerthrow
:
it
is
very
expedient
,
to
the
ende
they
may
be
the
better
remembred
,
that
they
be
engrauen
vpon
our
bodies
,
that
beeing
continually
in
our
sight
,
they
may
be
a
meanes
to
humble
vs
,
and
to
make
them
as
vnpleasant
as
may
be
,
that
so
being
throwne
downe
in
the
sight
of
God
,
we
may
be
the
more
apt
and
fit
to
be
at
attonement
with
him
,
and
hee
the
sooner
brought
to
be
reconciled
vnto
vs
:
and
to
be
a
warning
for
vs
to
liue
more
holily
and
vertuously
afterwards
.
And
this
was
the
reason
,
The
third
affliction
which
we
are
afraid
of
,
[
9
](A05363-e40620-b)
9
Remedies
against
the
feare
of
captiuitie
.
is
,
least
our
bodies
should
be
captived
and
depriued
of
their
libertie
,
which
is
the
most
precious
and
excellent
treasure
that
we
can
attaine
vnto
in
this
world
,
and
that
we
esteeme
most
of
all
other
things
whatso
euer
.
Which
I
would
easilie
agree
vnto
if
we
did
vse
it
wel
.
But
the
abuse
thereof
is
so
common
and
vsuall
,
[
1
](A05363-e40630-b)
1
Wee
must
vse
our
libertie
better
the
for
the
most
part
we
doe
.
that
we
shall
not
finde
one
of
a
thousand
,
which
is
at
libertie
,
but
he
doth
straightwaies
turne
it
to
a
licentiousnes
of
life
,
and
like
a
wild
beast
newly
escaped
out
of
the
snare
,
rangeth
vp
and
down
whether
soeuer
his
fancie
leades
him
.
As
often
as
I
consider
this
,
I
cannot
but
wonder
at
the
horrible
disorder
and
corruption
of
our
nature
,
which
doth
so
monstrously
abuse
all
the
graces
and
blessings
of
God
:
and
I
stand
in
doubt
,
whether
I
shal
defend
this
paradox
,
[
2
](A05363-e40640-b)
2
Servitude
sometime
better
then
libertie
.
or
not
,
that
seruitude
is
better
then
libertie
.
At
the
least
I
dare
say
,
that
oftentimes
it
is
more
expedient
for
a
man
to
be
poore
,
then
to
be
riche
,
seeing
that
riches
puffeth
vp
our
hearts
,
and
filleth
vs
full
of
pride
and
foolishnes
,
depriuing
vs
of
the
grace
of
God
,
who
abhorreth
and
detesteth
all
loftie
mindes
:
whereas
on
the
contrarie
,
pouertie
humbleth
vs
,
and
bringeth
vs
to
distrust
in
our selues
,
and
by
that
meanes
draweth
vs
the
neerer
vnto
him
,
by
making
vs
the
more
capable
of
his
grace
:
so
also
is
it
requisite
to
restraine
the
concupiscences
of
our
flesh
,
that
wee
be
rather
in
bondage
,
then
at
such
libertie
as
we
desire
,
which
is
the
spring
and
fountaine
from
whence
there
floweth
such
horrible
sinnes
and
corruptions
,
as
nowe
raigne
in
euery
corner
of
the
world
.
Charles
Martel
beeing
long
detained
in
prison
by
his
enemies
,
shortly
after
ouerthrewe
and
discomfited
them
,
and
in
recompence
of
his
noble
valour
,
was
created
Major
of
the
Frenchmen
,
which
was
the
second
place
of
honour
and
dignitie
in
the
Realme
.
Germanes
,
Henry
the
fourth
,
who
had
beene
so
victorious
a
Prince
,
and
had
fought
in
threescore
pitched
fields
,
to
his
great
glorie
,
which
was
more
then
euer
any
did
before
,
or
since
;
was
notwithstanding
at
the
length
imprisoned
by
his
sonne
,
where
he
ended
his
daies
most
miserablie
.
Grecians
,
Dionysius
the
tyrant
,
and
sonne
to
him
,
who
had
beene
so
great
and
mightie
a
lorde
in
Sicilie
,
was
constrained
in
his
old
age
,
to
get
his
liuing
by
playing
on
the
taber
and
the
pipe
,
as
our
blinde
men
doe
in
France
.
Among
the
Iewes
,
Ioachin
and
Zedekiah
died
in
captiuitie
in
Babylon
;
the
one
,
after
hee
had
beene
in
prison
by
the
space
of
thirtie
yeeres
:
and
the
other
,
after
that
his
children
and
principall
friendes
were
slaine
before
his
face
,
and
that
to
aggravate
his
miserie
,
they
had
pulled
out
both
his
eyes
.
And
generally
the
whole
race
of
David
in
continuance
of
time
,
fell
into
such
miserie
and
pouertie
,
Turkes
,
Bajazeth
the
first
of
that
name
,
after
many
great
conquests
,
was
taken
prisoner
by
Tamberlain
,
who
in
derision
of
his
former
estate
,
kept
him
in
a
cage
,
delighting
at
dinner
time
to
tie
him
vnder
his
table
like
a
monkie
,
and
incensed
with
a
proud
and
tyrannicall
humour
,
to
cast
him
sometime
a
peece
of
bread
,
and
sometime
a
bone
to
gnawe
on
.
Englishmen
,
Richard
the
second
,
sonne
to
the
Prince
of
Walès
,
after
he
had
long
continued
in
as
great
prosperitie
,
as
euer
did
any
King
of
England
,
in
his
olde
age
,
when
as
he
had
most
neede
of
ease
and
quietnes
,
fell
into
the
hands
of
his
enemies
,
and
ended
the
rest
of
his
daies
in
sorrowe
and
miserie
.
And
Philip
Comins
reporteth
,
that
in
his
time
so
me
of
the
blood
royall
of
England
,
were
brought
to
such
extreame
pouertie
,
that
one
of
the
house
of
Lancaster
,
was
compelled
to
serue
as
a
page
in
the
court
of
Duke
Charles
of
Burgondy
.
And
was
not
Barnabe
,
one
of
the
Vicounts
of
Milan
,
Iohn
Galeas
,
and
most
cruelly
kept
in
prison
vntill
his
dying
day
?
And
since
that
,
in
the
time
of
Lewis
the
twelfth
,
was
Lodowictz
Sforce
,
an
vsurper
of
the
Dukedome
of
Milan
,
taken
at
Navarre
,
and
brought
as
a
prisoner
to
the
castell
of
Loches
in
Touraine
,
and
there
detained
a
long
time
,
dying
at
the
last
most
miserably
in
a
cage
of
yron
.
[
3
](A05363-e41420-b)
3
Let
vs
desire
God
to
send
vs
his
grace
,
which
is
the
true
libertie
.
and
thereby
commit
very
heynous
offences
,
giuing
him
iust
occasion
thereby
to
depriue
vs
of
it
;
I
may
well
conclude
,
that
wee
haue
no
such
cause
to
bragge
of
it
,
and
to
runne
after
it
as
we
doe
:
and
that
on
the
contrarie
,
that
seruitude
and
bondage
is
not
so
intolerable
an
euill
,
that
wee
should
so
wonderfully
grudge
and
grieue
at
it
.
[
4
](A05363-e41430-b)
4
This
worldly
libertie
is
seruitude
.
1.
Cor.
7.
I
say
moreouer
,
that
it
is
no
lesse
requisite
to
the
managing
of
our
rebellious
and
vntamed
nature
,
then
is
the
bridle
to
gouerne
an
vnruly
colt
.
What
neede
we
care
(
as
S.
Paul
saith
)
whether
we
be
lords
or
seruants
,
bond
or
free
?
Why
doe
wee
not
rather
studie
to
walke
vprightly
in
our
vocation
,
and
rest
contented
with
that
spiritual
freedome
,
which
Christ
Iesus
hath
purchased
for
vs
by
his
death
?
we
desire
libertie
for
our
flesh
,
and
we
neuer
consider
in
to
what
danger
it
will
bring
vs
,
beeing
once
let
loose
.
Which
of
the
two
should
we
rather
desire
,
either
so
dangerous
and
mortall
an
enemie
to
be
at
libertie
,
or
in
prison
:
seeing
we
can
neuer
deuise
to
keepe
him
so
straightly
,
or
watch
him
so
narrowly
,
but
hee
will
finde
a
thousand
waies
to
hurt
vs
?
It
were
expedient
that
we
should
desire
to
kill
and
crucifie
him
,
with
all
his
noysome
lusts
and
concupiscences
.
And
are
we
afraid
least
he
should
be
too
hardly
vsed
?
we
confesse
that
the
eues
and
murtherers
ought
to
be
put
in
prison
,
and
there
is
no
man
that
will
speake
against
it
.
And
shal
we
then
pitie
our
flesh
if
it
be
imprisoned
,
[
5
](A05363-e41470-b)
5
The
bitter
fruites
of
worldly
libertie
should
make
vs
abhorre
it
.
Gal.
5.19
.
seeing
that
the
workes
and
ordinarie
pastimes
thereof
,
are
(
as
the
Apostle
saith
)
adulterie
,
fornication
,
vncleannes
,
wantonnes
,
idolatrie
,
witchcraft
,
hatred
,
debate
,
emulations
,
wrath
,
contentions
,
seditions
,
heresies
,
envy
,
drunkennes
,
gluttonie
,
and
such
like
?
If
a
father
had
such
a
sonne
,
a
mother
such
a
daughter
,
or
a
husband
such
a
wife
,
what
should
they
doe
with
them
?
We
may
easilie
iudge
then
,
what
reason
we
haue
to
auoid
the
imprisonment
of
our
flesh
,
which
is
sovntamed
a
beast
,
so
obstinate
,
and
so
froward
a
companion
,
that
he
will
not
be
taught
by
any
demonstration
or
reason
what
soeuer
.
I
speak
only
of
our
flesh
:
[
6
](A05363-e41500-b)
6
The
mindes
of
vertuous
men
are
alwaies
at
libertie
though
their
bodies
be
in
bondage
.
for
our
minds
if
they
be
wel
&
wisely
informed
,
cannot
be
in
thraldome
or
captiuitie
:
the
Prophets
,
Apostles
,
and
Martyrs
of
Christ
Iesus
;
Socrates
,
Calisthenes
,
and
many
other
Philosophers
,
might
haue
their
bodies
sometimes
shut
vp
in
filthie
and
stinking
prisons
;
the
tyrants
by
Gods
sufferance
might
apprehend
them
,
bind
,
torment
,
flea
them
,
straine
and
stretch
their
skinnes
;
but
yet
their
minds
were
alwaies
at
libertie
,
taking
their
pleasure
in
the
delightsome
and
fruitfull
fieldes
of
the
sacred
Scriptures
,
and
walking
in
the
beautifull
arbors
,
and
goodly
galleries
of
contemplative
philosophie
,
gathering
the
sweete
flowers
which
growe
continually
in
her
pleasant
gardens
,
to
comfort
the
heart
and
strengthen
the
soule
against
the
noysom
smelles
of
all
corporall
complaintes
and
bodily
diseases
.
If
then
our
mindes
can
not
be
in
slaverie
,
it
is
no
matter
though
our
bodyes
be
alwayes
in
captivitie
:
and
therefore
let
vs
conclude
,
that
we
neede
not
feare
to
live
in
bondage
and
servitude
.
The
fourth
thing
which
we
are
so
greatly
afraide
of
,
[
10
](A05363-e41550-b)
10
Remedies
against
the
feare
of
diseases
.
(
though
indeede
altogether
in
vaine
)
is
sickenesse
and
such
like
diseases
.
For
seeing
that
our
bodyes
are
mortall
,
it
is
verie
convenient
that
we
should
feele
and
vnderstand
the
meanes
that
will
in
the
ende
bring
vs
to
death
,
[
1
](A05363-e41560-b)
1
Seeing
our
bodies
are
mortall
,
why
should
we
feare
such
things
,
as
wil
bring
vs
to
death
.
otherwise
we
would
be
altogether
vnmindfull
thereof
,
and
seldome
or
never
thinke
of
our
end
.
Let
vs
also
consider
howe
necessarie
a
thing
it
is
to
humble
vs
,
and
to
plucke
downe
our
proude
lookes
,
to
bee
alwayes
put
in
minde
thereof
.
And
if
there
be
nothing
that
causeth
vs
sooner
to
forget
our
frayle
and
brittle
estate
,
then
the
health
and
sound
constitution
of
our
bodyes
,
(
for
if
we
were
never
afflicted
with
sickenesse
nor
any
other
malladie
or
disease
,
we
would
be
perswaded
wee
were
immortall
)
we
may
evidently
see
howe
requisite
it
is
to
abate
our
pride
,
that
we
should
be
sickely
sometime
,
to
the
ende
that
whether
we
will
or
no
,
we
may
learne
the
mortalitie
of
our
bodies
by
the
corruption
of
our
flesh
,
[
2
](A05363-e41570-b)
2
The
meditation
of
death
a
great
meanes
to
preserue
vs
from
sinne
.
which
hath
made
vs
subject
to
death
and
destruction
.
And
without
this
meditation
,
it
is
a
wonder
to
see
howe
farre
mans
insolencie
will
straine
and
stretch
it selfe
.
For
seeing
it
falleth
out
oftentimes
that
mortall
men
,
and
such
as
vnderstand
their
owne
imbecillitie
and
weakenesse
,
will
notwithstanding
wage
warre
against
God
,
and
bidde
battell
as
it
were
vnto
the
heavens
,
what
would
they
do
(
I
pray
you
)
if
they
thought
them selves
immortall
,
and
notsubiect
to
corruption
?
whereas
a
little
consideration
and
remembrance
of
their
endes
,
[
3
](A05363-e41580-b)
3
Seeing
we
must
needes
die
,
it
is
requisite
that
we
be
put
in
minde
of
death
.
whereunto
they
are
brought
by
reason
of
divers
diseases
,
and
sundrie
malladies
daily
falling
out
before
their
eyes
,
doeth
make
them
remember
them selves
,
and
represseth
that
hautinesse
and
pride
which
would
otherwise
be
intollerable
.
If
we
were
free
from
sinne
and
not
subiect
to
mortalitie
,
we
might
haue
some
reason
to
desire
to
be
free
from
all
malladies
and
diseases
:
but
being
subiect
to
both
,
and
besides
so
blind
through
a
vaine
conceite
of
our
owne
worthines
,
that
either
we
would
not
acknowledge
that
vice
and
mortalitie
which
is
in
vs
,
or
else
dissemble
it
:
it
is
neither
profitable
nor
possible
for
vs
to
be
without
diseases
.
[
4
](A05363-e41590-b)
4
They
are
meanes
to
make
vs
knowe
our selves
.
Antigonus
one
of
the
successors
of
Alexander
in
the
kingdom
of
Macedony
,
being
exceedingly
sicke
,
after
he
began
to
be
somewhat
recouered
,
said
vnto
some
of
his
familiar
friendes
,
that
his
sicknes
had
taught
him
that
he
was
mortal
:
giving
vs
therby
to
vnderstand
,
that
men
which
are
in
health
&
prosperity
,
&
especially
great
princes
,
who
with
their
helth
enioy
great
honors
,
pleasures
,
&
abundance
,
do
seldom
or
never
thinke
of
their
dueties
,
much
lesse
of
their
mortalitie
&
frailtie
:
yea
(
as
the
Prophet
saith
)
they
are
at
their
ease
,
Cease
from
the
man
,
whose
breath
is
in
his
nostrels
:
for
wherin
is
he
to
be
estemed
?
which
saying
we
ought
wisely
to
consider
,
[
5
](A05363-e41670-b)
5
They
make
vs
also
know
the
weaknes
of
all
other
men
.
seeing
that
therein
the
Prophet
teacheth
vs
2
things
.
First
,
that
we
are
too
ready
to
trust
in
the
arme
of
flesh
,
&
to
presume
more
of
our selves
&
others
a
great
deale
then
is
convenient
.
Secondly
,
that
there
is
no
better
meanes
to
amend
this
error
,
than
to
consider
how
fraile
&
brittle
our
estate
is
,
which
hangeth
,
as
it
were
,
by
a
twine
thread
,
&
consisteth
(
as
he
saith
)
in
a
litle
wind
,
which
we
draw
at
our
nostrels
:
or
(
as
Anaxarchus
said
to
Alexander
,
to
reprove
his
ambitious
mind
)
in
a
goblet
,
wherein
there
is
a
litle
Rubarb
,
or
some
such
like
receipt
prescribed
by
the
phisitian
to
preserue
or
recover
vs
from
sicknesse
.
[
6
](A05363-e41710-b)
6
They
make
vs
wearie
of
the
world
,
&
desirous
of
a
better
life
.
Eccles.
41.1
.
And
these
diseases
serve
not
only
to
humble
vs
,
and
to
put
vs
in
mind
of
our
mortality
:
but
they
bring
also
a
fulnes
,
a
contempt
,
&
lothing
of
this
life
,
thereby
making
vs
the
lesse
to
feare
death
:
the
remembrance
whereof
is
not
bitter
,
(
as
the
wiseman
saith
)
but
vnto
him
that
liveth
at
rest
in
his
great
possessions
,
&
hath
prosperitie
&
abundance
of
all
thinges
:
when
as
we
live
in
a
countrey
,
wherein
is
plentie
of
all
whatsoever
we
can
desire
:
&
that
we
haue
riches
,
friends
,
honor
,
&
ease
so
much
as
we
can
wish
:
we
would
be
very
sory
to
leaue
so
commodious
a
dwelling
.
So
likewise
would
we
be
loth
to
forsake
&
giue
ouer
this
life
,
if
it
were
altogether
plesant
and
delightsome
.
But
God
,
to
the
end
we
may
depart
with
the
more
willing
&
ready
minds
,
hath
thought
it
good
to
give
vs
sowre
sawce
to
our
sweet
meat
,
&
to
mingle
most
of
our
receipts
with
plenty
of
vineger
.
And
as
nources
,
when
they
would
weane
their
children
,
are
wont
to
lay
some
bitter
thing
vpon
their
teats
,
to
the
ende
that
thereby
they
may
be
brought
to
hate
and
refuse
the
sweet
milke
,
which
they
were
wont
to
sucke
from
thence
:
In
like
manner
it
pleaseth
him
to
sower
this
whole
life
of
ours
with
povertie
,
sicknes
,
and
many
other
diseases
and
discommodities
,
that
thereby
we
may
the
more
easily
be
brought
to
loath
it
.
Notwithstanding
,
we
are
so
addicted
to
the
love
&
liking
thereof
,
that
no
disgrace
,
sorow
,
griefe
,
or
discommodity
whatsoever
,
is
sufficient
to
bring
vs
in
dislike
with
it
,
&
to
make
vs
wish
rather
to
die
happily
,
then
to
liue
miserably
.
What
would
we
doe
then
,
if
all
things
were
to
our
liking
&
contentation
?
A
certaine
souldier
in
the
armie
of
Antigonus
,
[
7
](A05363-e41740-b)
7
A
historie
out
of
Plutarch
,
for
the
confirmation
of
that
which
is
before
spoken
.
being
troubled
with
a
verie
painfull
disease
,
was
exceeding
couragious
&
desperately
valiant
,
not
fearing
any
danger
whatsoever
:
the
King
seeing
this
brave
&
forward
man
,
&
vnderstanding
that
he
was
vexed
with
a
grievous
mallady
,
being
desirous
to
honour
him
,
and
recompence
him
in
some
sort
for
his
good
seruice
,
sent
for
his
phisitions
,
&
commanded
them
to
seeke
all
means
possible
to
recover
him
of
his
disease
:
which
in
short
time
they
accomplished
.
Now
when
as
afterwards
he
began
to
be
some
what
fearful
,
&
more
cowardly
then
he
was
wont
to
be
,
&
went
nothing
so
resolutely
forward
in
service
as
he
did
before
:
the
king
marveiling
at
such
strange
alteration
,
demanded
of
him
the
reason
thereof
:
whereto
he
answered
,
that
it
was
the
favor
he
had
shewed
him
in
the
recovering
of
his
helth
,
&
for
that
his
life
,
which
before
was
very
grievous
&
bitter
vnto
him
by
reason
of
his
disease
,
was
now
become
very
sweete
and
pleasant
.
Whereby
he
giveth
vs
to
vnderstand
,
that
there
is
nothing
that
maketh
vs
so
to
be
in
love
with
this
life
,
&
to
abhorre
death
,
as
the
health
&
sound
disposition
of
our
bodyes
.
And
therefore
one
hearing
the
Lacedemonians
commended
for
their
incomparable
valour
and
couragious
stomacks
,
and
that
they
went
desperately
to
the
warres
,
neuer
fearing
death
,
saide
,
that
it
was
no
marvaile
thereof
,
[
8
](A05363-e41760-b)
8
An
apotheg
proving
that
griefes
and
sorrowes
are
a
meanes
to
make
vs
cheerefully
to
forsake
this
life
.
seeing
they
lived
in
such
a
hard
and
austere
life
at
home
in
their
country
:
and
that
commonly
men
care
not
to
leave
that
place
,
where
they
have
little
or
no
hearts
case
.
We
see
then
that
there
is
nothing
so
forcible
to
encourage
vs
against
the
assaultes
of
death
,
and
to
make
vs
long
after
the
enioying
of
the
heavenly
kingdome
,
as
to
bee
molested
with
povertie
,
labour
,
olde
age
,
warres
,
suites
,
frost
and
colde
,
heate
and
drought
,
and
many
other
discommodities
:
which
(
though
surely
with
great
difficultie
)
may
bee
a
meanes
to
pull
our
heartes
and
mindes
from
those
worldly
cogitations
.
For
(
as
though
we
were
bewitched
therewith
)
we
can
hardly
be
brought
to
feele
those
manifolde
mischiefes
,
wherewith
the
worlde
encumbreth
vs
,
or
to
be
enduced
to
forsake
so
foule
and
filthie
a
strumpet
,
to
marrie
the
most
beautifull
and
goodly
Ladie
that
can
be
imagined
.
[
9
](A05363-e41770-b)
9
They
stirre
vp
in
vs
repentance
,
faith
,
&
hope
Examples
.
Naaman
.
Diseases
also
serve
to
make
vs
remember
our
sinnes
,
and
with
all
humilitie
of
heart
to
confesse
them
,
and
to
be
sorie
for
them
:
and
they
bring
vs
into
the
meditation
of
a
better
life
,
and
stirre
vs
vp
to
seeke
for
the
grace
of
God
.
The
occasion
which
brought
Naaman
the
Syrian
to
the
Prophet
Eliseus
,
and
afterwards
to
the
knowledge
of
God
,
was
his
leprosie
and
vncleannesse
.
The
greatest
number
of
those
which
beleeved
in
Iesus
Christ
,
were
provoked
thereunto
by
their
corporall
diseases
,
whereof
we
haue
greater
sence
and
feeling
then
of
any
spiritual
mallady
.
And
we
are
for
the
most
part
more
diligent
in
providing
for
the
health
of
the
bodie
,
then
the
mind
:
yea
and
Christians
themselves
do
never
pray
so
heartily
vnto
God
,
when
as
they
are
in
helth
,
as
when
they
are
sicke
.
[
10
](A05363-e41870-b)
10
They
increase
our
humilitie
&
devotion
.
It
is
out
of
doubt
,
that
wee
are
never
so
humble
and
lowly
minded
in
prosperitie
,
as
we
are
in
adversitie
.
For
if
we
be
well
and
at
our
ease
,
we
thinke
of
nothing
but
of
sporting
and
playing
:
we
spende
the
time
in
dauncing
and
making
merrie
:
wee
studie
in
the
morning
,
what
newe
pastime
wee
shall
have
all
the
day
following
:
and
wee
are
never
so
much
afrayde
of
any
thing
,
as
that
we
should
want
time
and
health
:
never
thinking
vpon
the
shortnesse
of
our
dayes
,
and
the
small
time
we
haue
to
live
here
,
so
long
as
we
are
in
health
and
jollitie
.
Wee
are
like
vnto
marriners
,
Moyses
&
Iosua
had
given
to
the
children
of
Israel
,
and
onely
trust
in
the
mercies
of
God
,
and
promises
,
which
he
hath
made
vnto
vs
,
and
will
accomplish
by
the
merites
of
Christ
Iesus
,
and
simply
to
follow
his
commandements
,
without
declining
either
to
the
right
hand
or
to
the
left
:
and
being
enquired
the
third
time
,
whether
it
were
necessarie
to
acquite
and
cleare
our selves
in
Gods
sight
,
and
to
purchase
his
favour
,
strictly
to
obserue
all
the
Lawe
of
God
without
transgressing
of
any
jotte
or
title
thereof
:
answered
,
that
it
was
impossible
to
doe
so
as
long
as
we
are
in
this
life
,
which
is
so
fraile
and
slipperie
,
and
which
doeth
daily
minister
so
many
newe
occasions
of
sinne
:
and
that
especially
vnto
such
men
,
as
are
so
corrupt
&
fraile
by
nature
,
&
that
in
regard
of
this
common
infirmitie
,
God
would
be
pleased
with
him
,
if
in
his
helth
he
would
confesse
his
faultes
and
seeke
for
his
mercie
,
and
remaine
all
the
rest
of
his
dayes
in
as
holy
&
godly
conversation
,
as
he
did
when
he
was
troubled
with
the
goute
,
and
tormented
with
the
stone
.
By
which
he
giueth
vs
to
vnderstand
,
that
we
are
farre
more
readie
to
confesse
our
sinnes
and
amend
our
lives
,
when
as
we
are
in
want
and
miserie
;
then
when
we
are
in
wealth
and
prosperitie
.
All
these
thinges
being
well
considered
,
we
neede
not
feare
so
greatly
to
fall
into
any
dangerous
sicknesse
or
grievous
mallady
.
Next
vnto
diseases
,
[
11
](A05363-e41990-b)
11
Remedies
against
the
seare
of
olde
age
.
1.
It
is
the
blessing
of
God
to
live
long
.
we
are
most
afraide
of
olde
age
,
though
it
be
against
reason
and
sense
that
we
should
so
be
.
For
the
dayes
of
our
lives
beeing
so
vncerten
as
they
are
,
who
can
say
he
shall
live
vntill
to
morowe
?
And
if
wee
be
certen
wee
shall
be
olde
,
have
we
not
time
ynough
to
provide
vs
,
and
to
fortifie
vs
against
all
the
miserable
accidents
&
discommodities
of
old
age
?
But
let
vs
obserue
a
little
that
foolish
and
straunge
contrarietie
that
is
in
our
mindes
.
All
of
vs
desire
to
live
long
,
and
yet
we
are
afraide
of
olde
age
:
[
2
](A05363-e42020-b)
2
It
is
follie
to
seare
olde
age
,
seeing
we
are
not
asraid
to
live
long
.
as
though
old
age
were
any
thing
else
,
then
a
long
life
,
and
many
yeres
tyed
&
added
one
to
another
.
Which
being
considered
,
we
should
either
not
desire
the
one
,
or
not
feare
the
other
:
or
else
confesse
with
Iuvenal
,
that
without
wit
or
reason
we
flie
and
folow
every
thing
.
But
if
the
matter
were
wel
expounded
,
I
pray
you
,
what
cause
is
there
why
we
should
abhorre
old
age
?
we
will
say
peradventure
that
it
is
full
of
great
miserie
,
and
accompanied
with
infinite
sorrowes
and
afflictions
.
Whereupon
I
would
demaund
and
faine
knowe
,
[
4
](A05363-e42040-b)
4
There
is
not
so
much
miserie
in
our
old
age
,
as
there
is
in
the
other
partes
of
our
lives
.
what
parte
of
our
life
is
exempted
from
them
.
During
our
infancie
wee
haue
nothing
but
ignorance
,
feeblenesse
,
miserie
,
weeping
,
and
crying
:
we
can
not
make
readie
our selves
;
we
can
not
feede
our selues
;
we
can
not
rise
;
we
can
not
goe
;
we
can
not
helpe
our selues
vp
,
being
fallen
downe
;
we
knowe
not
fire
from
water
,
neither
are
we
able
to
doe
so
much
,
as
keepe
a
flie
from
hurting
vs
.
In
a
worde
,
we
can
doe
nothing
but
crie
,
weepe
,
and
waken
our
nources
to
give
vs
sucke
and
make
vs
cleane
.
[
4
](A05363-e42070-b)
4
Olde
age
is
better
able
to
beare
afflictions
then
the
rest
of
the
ages
of
our
lives
.
we
may
well
perceive
that
the
other
partes
of
our
life
are
as
fully
fraught
with
miserie
as
old
age
:
which
hath
this
advantage
over
them
,
that
the
calamities
&
miseries
thereof
are
farre
more
tollerable
,
for
that
the
vigor
&
strength
of
the
mind
being
impaired
&
weakened
,
they
are
nothing
so
sensible
as
the
others
.
And
withal
,
olde
men
by
reason
of
their
experience
are
more
wise
,
more
temperate
,
and
better
exercised
in
these
afflictions
,
and
for
that
they
see
their
ende
approcheth
,
they
are
assured
they
can
not
be
of
any
long
continuance
.
We
may
not
then
alledge
the
miseries
of
olde
age
,
to
proove
that
it
is
worse
then
other
ages
.
For
in
comparing
them
together
,
wee
shall
finde
that
they
are
farre
worse
and
more
discommodious
.
M.
Cicero
in
his
booke
of
olde
age
alleadgeth
foure
especiall
causes
,
why
these
graye
hayres
seeme
so
odious
in
the
eyes
of
many
men
.
The
first
is
,
for
that
wee
are
not
so
able
to
take
paynes
,
and
therefore
we
are
constrained
to
give
over
all
intermeddling
with
thinges
,
and
to
sitte
all
day
in
a
chayre
in
winter
by
the
fire
side
,
and
in
sommer
to
goe
no
further
then
the
porch
,
beeing
wholly
vnfitte
for
any
companie
.
Whereto
wee
may
answere
as
Tullie
did
,
that
in
respect
of
bodily
labour
,
olde
men
(
indeede
)
are
nothing
so
fitte
as
young
men
are
.
For
they
have
not
the
strength
and
agillitie
to
ride
a
great
horse
,
nor
to
ryde
poste
,
nor
to
runne
at
tilte
,
and
many
such
like
thinges
,
whereto
young
men
are
most
apt
and
best
able
.
But
there
are
many
other
thinges
without
doubt
of
greater
importance
,
which
they
can
perfourme
well
ynough
,
if
they
woulde
applie
themselves
thereto
.
They
knowe
howe
to
governe
the
whole
Common
wealth
by
their
wisedome
:
and
sometime
to
saue
the
Countrey
and
Kingdome
where
they
live
from
destruction
:
as
may
appeare
by
the
example
of
Agesilaus
,
And
therefore
all
well
ordered
commonwealths
,
Hebrewes
,
Greekes
,
and
Latines
,
called
their
publike
councils
by
such
names
,
as
signified
in
their
owne
tongue
;
the
assemblie
of
the
auncient
.
Wee
may
not
then
(
as
I
haue
already
saide
)
for
the
disabling
and
discrediting
of
old
age
,
say
,
that
it
is
vnprofitable
,
and
good
for
nothing
.
Foreuen
as
in
a
ship
,
the
Pilot
which
sitteth
at
the
sterne
,
and
neuer
toyleth
as
the
rest
,
either
at
the
casting
of
the
anker
,
the
pulling
at
the
ropes
,
or
hoysing
of
the
sayles
,
performeth
notwithstanding
more
then
all
the
other
,
for
the
safe
ariuing
in
the
hauen
:
Appius
Claudius
,
of
Masinissa
,
Cato
,
Phocion
,
Sophocles
,
and
that
also
of
Laelius
,
which
Tullie
and
Plutarch
reporteth
in
the
commendacion
of
old
age
.
I
would
know
then
,
whether
Moyses
beeing
fourescore
yeere
old
,
or
Ioshua
being
a
hundreth
and
more
,
Lucullus
,
Silla
,
Dioclesian
,
and
Charles
the
fift
,
haue
in
their
olde
age
giuen
ouer
the
world
,
as
it
were
,
and
left
all
affaires
,
betaking
them selues
to
a
quiet
and
solitarie
life
,
yet
notwithstanding
this
is
no
common
thing
,
neither
yet
greatly
materiall
for
the
disproofe
of
that
,
which
hath
beene
saide
,
as
Plutarch
prooueth
by
many
excellent
and
substantiall
reasons
.
For
as
wee
doe
greatly
blame
those
bees
,
which
hauing
beene
alwaies
painefull
and
laborious
,
doe
at
the
last
become
drones
and
good
for
nothing
:
so
likewise
is
it
a
very
vnseemely
thing
,
for
such
as
haue
all
their
liues
had
the
ordering
of
waightie
matters
,
and
beene
continually
conuersant
in
great
thinges
,
to
giue
ouer
all
in
their
age
,
and
dedicate
themselues
to
their
delights
;
for
that
then
they
are
most
apt
for
negotiation
,
and
meetest
to
meddle
in
matters
of
greatest
importance
,
by
reason
of
their
experience
,
wherin
they
farre
surmount
those
of
younger
yeeres
:
hauing
their
affections
better
staied
,
and
beeing
freed
from
all
passions
which
doe
so
often
trouble
vs
in
all
our
counsels
and
consultations
.
If
then
,
they
will
needes
be
idle
at
such
time
,
as
their
labour
may
be
most
profitable
,
they
are
worthie
to
be
blamed
,
though
the
fault
ought
to
be
imputed
to
the
person
and
to
his
pleasures
,
and
not
vnto
his
age
and
yeeres
.
[
6
](A05363-e42530-b)
6
As
vertuous
old
age
is
most
to
be
esteemed
of
other
:
so
on
the
contrary
,
vicious
men
deserue
most
blame
of
all
other
.
The
seconde
reason
which
maketh
vs
afraide
of
olde
age
,
is
,
the
small
account
that
is
made
ordinarily
of
such
men
as
are
in
great
yeeres
.
For
by
reason
the
younger
sort
are
perswaded
that
they
are
frowarde
,
waywarde
,
pecuish
,
and
harde
to
be
pleased
,
therefore
doe
they
auoide
their
companie
,
as
much
as
may
be
.
And
such
is
the
corruption
of
these
daies
,
especially
of
youth
,
who
hate
and
contemne
no
man
more
,
then
those
at
whose
handes
they
may
best
learne
wisedome
and
vnderstanding
.
If
then
there
be
any
thing
in
olde
age
,
which
deserueth
reproofe
;
it
must
partly
be
imputed
to
the
malice
of
the
time
,
wherin
all
things
being
turned
topse-turvie
,
that
is
most
esteemed
,
which
should
be
most
despised
:
and
on
the
contrarie
,
that
most
debased
,
which
should
be
most
honoured
:
and
partly
to
the
euill
and
naughtie
life
of
such
,
as
are
olde
men
,
who
(
contrarie
to
the
counsell
of
Cato
)
doe
adde
many
grosse
vices
vnto
their
naturall
imperfections
.
For
most
of
them
are
couetous
,
some
voluptuous
and
giuen
to
pleasure
:
others
are
iealous
,
envious
,
pratlers
,
drunkards
,
very
idiots
and
sencelesse
creatures
.
Now
if
at
such
time
as
they
should
be
most
holy
and
temperate
of
all
others
,
they
become
more
profane
and
loose
of
life
,
no
marueile
though
they
become
odious
&
contemptible
.
For
such
men
do
not
only
deserue
to
be
hated
,
but
to
be
banished
out
of
al
honest
mens
companies
,
that
they
being
once
confounded
with
shame
,
may
be
terrified
from
offending
.
It
is
very
requisite
then
,
if
we
will
be
honoured
in
old
age
,
that
we
be
vertuously
disposed
,
auoyding
the
companie
of
the
wicked
,
whose
societie
tendeth
exceedingly
to
our
shame
:
and
imbracing
the
familiaritie
of
the
good
,
Melchisedech
,
Abraham
,
Isaac
,
Iacob
,
Ioseph
,
Moyses
,
Ioshua
,
David
,
Elias
,
Elyseus
,
Esay
,
Ieremie
,
Matathias
,
and
many
others
;
giuing
an
ample
testimonie
of
their
great
reputation
,
among
all
the
godly
which
liued
in
their
daies
:
yea
,
at
such
time
as
some
of
them
,
by
reason
of
their
great
age
,
were
become
starke
blinde
,
lame
,
and
impotent
.
And
to
the
end
we
shall
not
thinke
,
that
this
is
a
particular
glorie
,
giuen
onely
to
the
children
of
God
,
to
be
so
highly
esteemed
and
accounted
of
in
their
latter
daies
,
we
may
reade
in
profane
stories
,
that
many
of
the
Paynims
and
the
heathen
sort
,
for
their
excellent
knowledge
and
most
noble
vertues
,
haue
beene
highly
reuerenced
,
and
,
as
it
were
,
adored
in
their
old
age
.
For
that
this
age
more
then
all
the
other
,
hath
a
certaine
maiestie
,
which
makes
the
vertues
thereof
more
illustrious
and
conspicuous
,
then
they
are
in
youth
;
at
which
time
(
notwithstanding
all
the
wholesome
admonitions
and
wise
instructions
,
that
possibly
may
be
giuen
)
there
are
but
too
many
,
and
too
notorious
faultes
,
which
doe
exceedingly
obscure
and
darken
that
,
which
otherwise
would
be
very
excellent
,
and
most
commendable
.
Solon
,
Socrates
,
Isocrates
,
Plato
,
or
Pericles
,
want
either
reputation
in
their
countries
,
abroad
,
or
friendes
and
companions
at
home
in
their
houses
,
to
passe
the
time
in
familiar
discourses
;
or
auditors
in
their
Academies
,
to
heare
their
profound
learning
and
surpassing
wisedome
?
When
as
the
Frenchmen
vnder
the
conduct
of
Brennus
,
An
answer
vnto
such
as
obiect
the
discommodities
of
old
age
Gen.
25.1
.
to
which
obiections
we
may
readily
afford
many
answers
.
First
of
all
,
euery
olde
man
is
not
subiect
to
such
inconveniences
.
For
wee
reade
of
many
,
who
haue
had
very
lustie
and
able
bodies
in
their
extreamest
age
;
as
of
Abraham
,
who
after
the
death
of
Sara
,
beeing
sixe
or
seuen
score
yeeres
olde
,
married
Cethura
,
by
whome
he
had
sixe
children
:
and
likewise
of
Caleb
,
in
his
booke
of
olde
age
.
beeing
foure
score
yeeres
olde
,
went
notwithstanding
to
the
warres
,
lay
vpon
the
colde
grounde
,
ate
harde
bisket
,
marched
on
foote
bare
headed
in
the
greatest
heate
,
and
gained
a
very
glorious
victorie
of
the
Carthaginians
.
Xenophon
reporteth
of
King
Agesilaus
,
in
this
manner
:
His
olde
age
farre
surmounteth
the
youth
of
all
other
men
of
his
time
,
and
that
euen
in
the
extremitie
thereof
,
when
as
he
was
readie
to
giue
vp
the
ghost
.
What
young
man
was
there
at
any
time
in
his
most
flourishing
estate
,
so
redoubted
of
his
enemies
,
as
was
Agesilaus
in
his
old
daies
?
what
youth
was
there
so
much
lamented
and
sorrowed
for
,
as
was
this
olde
King
and
worthie
father
of
his
countrey
?
what
Captaine
or
Generall
euer
gaue
a
greater
testimonie
of
his
courage
and
valour
,
or
more
hope
of
assured
victorie
to
his
souldiers
,
yea
,
and
that
when
as
he
was
almost
worne
away
with
many
yeeres
?
Whereby
it
doth
manifestly
appeare
,
that
those
accidents
before
remembred
,
are
not
alwaies
inseperable
companions
of
olde
age
,
and
that
men
,
who
haue
liued
soberly
in
their
youth
,
shall
be
strong
and
healthsome
in
their
aged
daies
.
Furthermore
,
wee
may
likewise
say
that
which
hath
beene
spoken
before
,
Old
age
is
very
venerable
in
the
sight
of
the
wicked
.
7
The
seuenth
remedy
against
the
feare
of
old
age
is
,
that
is
exempteth
vs
from
carnall
delights
,
making
vs
fitte
to
enioy
heavenly
pleasures
.
no
not
of
the
most
wicked
and
licentious
rable
:
who
stande
in
as
much
feare
and
awe
of
such
discreete
persons
,
as
euer
did
the
lose-liuers
of
the
Philosopher
Polemon
.
And
if
it
happen
at
any
time
,
that
they
speake
any
girding
worde
for
their
owne
disport
,
it
is
done
closely
in
a
corner
,
and
secretly
among
their
companions
.
Wherein
they
shew
the
force
of
their
owne
consciences
,
which
compelleth
them
,
maugre
their
beards
,
to
confesse
that
vertuous
and
discreete
old
age
,
is
worthie
of
great
honour
and
reuerence
.
The
thirde
reason
that
maketh
vs
so
exceedingly
to
feare
,
is
,
for
that
it
depriueth
vs
of
our
pleasures
,
and
debarreth
vs
from
our
wonted
sportes
and
delightes
.
This
is
no
fault
of
old
age
,
but
the
blame
resteth
in
ourselues
,
and
doth
iustly
procure
our
owne
condemnation
.
For
we
doe
sufficiently
declare
hereby
,
how
fleshly
and
carnall
minded
we
are
,
desiring
not
onely
to
liue
,
but
also
to
waxe
olde
,
to
die
,
yea
,
and
to
be
buried
in
our
pleasures
.
Christ
Iesus
(
as
one
saith
)
so
toothsome
,
that
they
will
in
no
wise
,
giue
ouer
their
benefices
so
long
as
they
liue
,
nor
forsake
their
crosses
and
mytres
,
vntill
they
be
both
beaten
out
of
their
handes
,
and
stricken
off
their
heads
.
In
like
manner
,
we
finde
the
tast
and
sauour
of
these
pleasures
,
so
fitte
and
agreeable
to
our
humours
,
that
we
desire
to
be
entombed
in
them
,
and
are
flat
of
opinion
with
Dyonisius
the
tyrant
,
that
there
is
not
a
more
beautifull
buriall
,
or
more
glorious
monument
,
then
the
lappe
of
this
foule
and
deformed
strumpet
.
Who
will
not
iudge
then
,
that
we
are
married
together
,
and
that
we
entirely
loue
each
other
,
seeing
there
can
be
no
seperation
betweene
vs
,
but
by
death
?
and
who
will
not
easily
be
induced
to
thinke
,
that
we
beare
small
affection
to
vertue
,
considering
we
are
in
such
loue
with
her
mortall
enemie
:
and
the
wonderfull
feare
we
are
in
,
least
wee
should
waxe
old
,
and
be
compelled
at
the
length
to
become
honest
men
?
Good
Lord
,
when
shall
we
ariue
at
the
hauen
of
that
perfection
,
which
thou
requirest
in
thy
law
,
seeing
we
are
so
slowe
to
hoist
vp
our
sailes
and
stand
to
our
tacklings
,
scarcely
setting
foote
into
the
ship
,
at
such
time
,
as
it
were
more
meete
,
we
were
ariued
in
our
wished
port
?
so
much
vnnecessarie
busines
haue
we
,
spending
our
time
in
sleeping
and
snorting
,
all
the
whole
day
together
.
But
I
would
gladly
know
,
what
houres
wee
would
spare
for
the
seruice
of
our
God
,
and
to
become
vertuous
,
seeing
we
are
loth
to
consecrate
our
old
age
thereto
.
Excellent
similitudes
and
notable
sayings
,
against
the
pleasure
of
youth
.
Virtus
laudatur
&
alget
.
We
are
vnwilling
to
part
with
any
iotte
of
our
infancie
,
for
that
(
say
wee
)
it
is
a
time
of
innocencie
:
and
in
the
meane
while
,
we
are
afraid
of
old
age
,
for
no
other
cause
,
out
of
doubt
,
but
that
we
are
very
loth
to
become
innocents
.
And
doe
we
not
herein
verefie
the
saying
of
Horace
,
that
wisedome
though
shee
be
praised
and
commended
of
euery
man
,
yet
is
shee
glad
to
blow
her
nayles
,
for
that
no
man
wil
take
so
much
pity
of
her
,
as
to
let
her
come
in
and
warm
her
by
the
fire
side
.
It
is
commonly
said
,
that
there
are
no
pleasant
and
delightsome
prisons
,
which
we
finde
to
be
true
by
dayly
experience
.
For
though
a
man
were
imprisoned
in
the
goodliest
pallace
of
the
world
,
yet
would
he
quickly
be
wearie
of
his
lodging
;
and
yet
notwithstanding
we
find
the
prison
(
wherein
pleasure
keepeth
vs
so
streightly
enclosed
,
though
it
be
the
most
filthy
and
stinking
dungeon
that
can
be
imagined
)
to
be
so
pleasant
in
our
eyes
,
that
we
will
in
no
wise
come
out
of
it
all
the
dayes
of
our
liues
:
there
we
wil
needs
die
and
be
buried
,
abandoning
the
stately
pallaces
of
vertue
and
godlinesse
,
where
wee
might
liue
in
so
great
ease
,
liberty
and
tranquility
.
I
would
prosecute
this
matter
more
at
large
,
were
it
not
that
I
haue
discoursed
of
it
alreadie
in
an
other
place
,
and
plainly
proued
by
sundry
reasons
how
dangerous
a
thing
pleasure
is
both
to
old
and
young
,
and
therefore
how
carefull
euery
one
should
be
to
auoid
it
:
not
onely
old
men
,
but
likewise
all
others
,
of
what
age
,
quality
,
and
condition
soeuer
.
For
which
cause
,
it
is
not
amisse
to
trauell
in
the
plaine
way
of
our
vertuous
elders
,
and
to
lay
hold
,
as
it
were
,
with
both
the
hands
on
many
yeres
,
or
any
other
occasion
whatsoeuer
,
which
may
diuert
and
turne
vs
from
the
pathes
of
vngodlinesse
.
The
fourth
reason
,
which
breedeth
in
vs
such
a
horrible
dread
and
terrour
of
mind
,
[
8
](A05363-e43160-b)
8
The
last
remedy
against
the
feare
of
old
age
,
isto
consider
that
it
bringeth
vs
vnto
death
,
which
is
a
passage
vnto
life
everlasting
.
is
this
,
that
it
is
very
nere
vnto
death
.
To
refute
which
reason
,
we
shall
not
need
to
stand
long
,
or
vse
many
wordes
:
which
notwithstanding
I
would
doe
to
such
as
are
afraid
thereof
,
not
only
to
diminish
the
feare
,
but
also
to
withdrawe
their
affections
from
the
loue
and
liking
of
all
such
things
as
are
in
these
young
yeeres
,
and
to
repose
a
great
contentation
and
quietnesse
in
a
longnesse
of
daies
,
which
will
teach
them
so
many
good
lessons
.
For
if
,
after
a
long
and
tedious
iourney
wherein
we
haue
escaped
infinite
dangers
,
and
endured
all
the
iniuries
and
checkes
,
which
either
the
time
,
place
,
or
persons
could
any
way
offer
vs
,
in
approching
our
houses
,
where
we
hope
to
rest
and
repose
our selues
,
we
presently
by
reason
of
our
exceeding
ioy
forget
all
our
forepassed
dangers
:
what
thankes
shall
we
giue
vnto
old
age
,
which
like
a
prosperous
wind
doth
blowe
vs
so
directly
to
the
hauen
of
desired
happines
,
where
God
hath
prouided
for
vs
,
most
incomparable
ioyes
and
pleasures
for
euer
and
euer
?
When
as
the
children
of
Israel
had
wandred
in
the
wildernesse
by
the
space
of
fourty
yeres
through
many
great
and
perilous
aduentures
,
and
arriued
at
the
length
at
the
riuer
of
Iordan
,
from
whence
they
might
beholde
that
land
of
peace
and
rest
which
God
so
long
before
had
promised
:
had
they
not
exceeding
cause
to
reioyce
and
praise
his
holy
name
for
so
great
a
mercie
?
In
like
manner
,
I
say
,
that
wee
haue
great
reason
to
be
merry
,
yea
and
to
make
bone
fires
of
mirth
and
gladnesse
if
it
were
possible
,
when
as
we
see
our selues
olde
,
and
that
we
haue
but
a
little
way
to
trauell
,
before
we
enter
into
the
kingdome
of
euerlasting
rest
and
quietnesse
.
Let
vs
come
to
the
last
of
these
bodily
mischiefes
,
[
12
](A05363-e43220-b)
12
He
entreth
now
into
the
consideration
of
the
remedies
against
the
fere
of
death
.
1.
This
feare
proceedeth
of
ignorance
,
which
must
be
amended
.
Iudg.
7.16
.
and
that
which
we
feare
most
of
all
other
,
which
is
death
.
Wherein
we
shew
the
greatest
incredulity
and
ignorance
that
may
be
:
yea
,
farre
more
then
in
any
other
thing
whatsoeuer
wee
haue
spoken
of
heretofore
.
And
first
for
our
ignorance
:
for
what
colourable
reason
can
wee
alledge
for
this
our
feare
?
there
is
a
certaine
kinde
of
dread
and
terrour
of
minde
,
wherewith
we
are
suddenly
skared
and
terrified
,
but
we
know
not
wherefore
:
and
such
was
the
feare
of
the
Madianites
when
as
Gideon
assailed
them
with
three
hundred
men
,
who
had
nothing
in
their
hands
but
trumpets
and
empty
pitchers
.
And
likewise
that
of
the
Philistims
,
[
2
](A05363-e43390-b)
2
Incredulity
and
vnbeliefe
maketh
vs
to
feare
death
.
the
terrour
and
dread
we
haue
of
death
,
proceedeth
of
nothing
,
but
of
our
ignorance
and
want
of
sound
iudgement
.
For
if
we
did
once
knowe
what
death
is
,
and
if
for
the
vnderstanding
hereof
,
wee
would
search
the
scriptures
,
which
is
the
schoole
of
the
holy
ghost
,
and
then
stedfastly
beleeue
whatsoeuer
we
finde
there
,
which
is
prooued
vnto
vs
by
so
many
sound
reasons
,
then
should
wee
easily
perceiue
what
a
weake
foundation
this
great
feare
hath
,
which
doth
so
astonish
our
mindes
,
whensoeuer
we
thinke
of
it
,
or
heare
it
talked
of
by
other
men
.
Whensoeuer
death
presenteth
it selfe
vnto
vs
,
[
3
](A05363-e43410-b)
3
The
better
to
driue
away
this
fear
from
vs
,
wee
must
compare
this
life
with
death
.
it
hath
a
maske
or
visour
on
the
face
thereof
,
and
we
are
wonderfully
daunted
in
the
beholding
so
grimme
and
terrible
a
countenance
,
and
runne
from
it
,
as
from
some
infernall
and
hellish
monster
:
but
if
we
would
plucke
vp
good
hearts
,
and
come
neere
vnto
it
,
and
pluck
of
the
visour
,
we
shal
euidently
perceiue
,
that
it
is
a
verie
friend
and
well
willer
towards
vs
.
For
the
better
manifestation
hereof
,
I
will
make
a
briefe
comparison
betweene
that
,
and
this
present
life
,
which
we
loue
so
exceedingly
,
and
are
so
greatly
enamoured
of
:
to
the
ende
,
that
the
benefites
we
receiue
of
each
,
Furthermore
,
wee
liue
here
continually
in
broyles
,
[
4
](A05363-e43670-b)
4
Hee
sheweth
that
the
pleasures
of
this
life
are
vaine
,
and
therefore
the
feare
we
haue
to
loose
them
is
meere
vanitie
.
Furthermore
,
wee
liue
here
continually
in
maruelous
discontentment
:
and
(
as
Salomon
saith
)
when
we
haue
diligently
considered
whatsoeuer
is
vnder
the
Sunne
,
wee
shall
finde
that
all
is
vanitie
and
vexation
of
minde
.
I
will
passe
ouer
infinite
occasions
,
which
minister
nothing
but
griefe
and
sorrowe
speaking
onely
of
that
,
which
wee
account
as
a
pleasure
and
delight
in
this
worlde
.
I
woulde
knowe
of
the
ambitious
,
couetous
,
and
voluptuous
sort
,
if
honours
,
riches
,
and
pleasures
which
they
esteeme
so
highly
of
,
can
be
attained
and
possessed
without
great
and
excessiue
care
?
But
the
pleasures
of
death
are
farre
otherwise
,
[
5
](A05363-e43780-b)
5
On
the
contrarie
the
pleasures
which
ensue
of
death
,
doe
bring
vs
a
perfite
quietnesse
.
Apoc.
21.4
,
5.
for
they
bring
vs
a
perfit
delight
,
and
an
assured
contentation
,
with
a
maruelous
ioy
,
and
comfort
to
all
our
sences
.
God
shall
wipe
away
all
teares
from
their
eyes
,
saith
Saint
Iohn
,
and
there
shall
be
no
more
death
:
neither
sorrowe
,
neither
crying
,
neither
shall
there
bee
any
more
payne
:
for
the
first
thinges
are
passed
.
And
hee
that
sate
vpon
the
throne
sayde
:
Beholde
,
I
will
make
all
thinges
newe
.
This
may
easily
be
vnderstoode
of
such
,
as
will
diligently
consider
the
state
of
our
first
parents
in
their
innocencie
.
For
if
so
be
that
before
their
fall
,
they
perceiued
and
felt
a
maruelous
quietnesse
and
tranquility
of
minde
,
and
were
free
from
all
feare
,
distrust
,
enuy
,
pride
,
and
all
other
passions
whatfoeuer
that
might
disquiet
them
:
what
shall
we
hope
for
in
heauen
,
being
clothed
with
the
righteousnesse
and
purity
of
Christ
Iesus
,
and
seeing
God
face
to
face
euen
as
he
is
;
hearing
the
sweete
and
melodious
songs
of
men
and
angels
:
tasting
,
or
to
speake
more
truly
,
filling
our selues
with
that
most
pleasant
fruite
of
life
euerlasting
,
and
smelling
the
sweete
sauours
,
which
proceede
from
the
garments
of
our
spouse
:
and
that
which
is
the
very
height
and
perfection
of
all
our
ioy
,
to
lie
continually
in
his
lap
and
embrace
him
for
euer
and
euer
?
shall
not
all
this
be
sufficient
to
perswade
vs
,
that
not
onely
our
sorrowes
,
but
also
the
remembrance
of
them
are
dead
and
buried
with
our
bodies
?
Moreouer
,
[
6
](A05363-e43820-b)
6
Assoone
as
we
begin
to
loue
God
,
the
world
presently
hateth
vs
:
from
which
hatred
death
deliuereth
vs
and
bringeth
vs
to
euerlasting
ioy
and
selicitie
.
so
long
as
we
liue
in
this
world
,
we
are
alwaies
as
straungers
and
aliens
.
For
after
that
the
grace
of
God
hath
once
regenerated
vs
,
and
that
by
the
working
of
his
holy
spirit
,
we
haue
put
off
all
olde
fashions
,
or
(
rather
to
vse
the
phrase
of
the
Scripture
)
the
olde
man
,
to
be
clothed
and
apparelled
with
the
newe
,
then
presently
doe
we
begin
to
be
hated
and
persecuted
of
the
worlde
:
our
kinsfolkes
and
friendes
beeing
not
only
contented
to
forsake
vs
,
but
do
also
conspire
and
complot
with
our
enemies
how
to
destroy
vs
.
The
brother
,
saieth
Christ
,
shall
deliuer
the
brother
to
death
,
and
the
father
the
sonne
,
and
the
children
shall
,
rise
against
their
fathers
and
mothers
,
and
shall
cause
them
to
be
put
to
death
:
and
ye
shall
be
hated
of
all
men
for
my
names
sake
.
Come
ye
blessed
of
my
Father
,
possesse
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
.
The
come
the
Angels
,
who
cary
them
like
Lazarus
into
Abrahams
bosome
,
to
reioyce
for
euer
with
them
,
and
with
the
other
holy
fathers
.
And
in
a
word
,
we
may
easily
coniecture
what
great
ioy
there
is
in
heauen
,
at
their
entrance
into
such
blessednesse
,
seeing
they
reioyce
at
the
conuersion
of
euery
sinner
here
in
earth
:
and
both
heauen
and
whatsoeuer
is
vnder
the
cope
thereof
,
doe
honour
and
reuerence
them
as
the
children
and
sonnes
of
God
.
The
Church
may
very
fitly
becompared
vnto
some
great
and
noble
princesse
,
[
7
](A05363-e43880-b)
7
The
vnspeakable
ioy
which
the
children
of
God
haue
after
they
be
once
dead
,
should
abolish
all
feare
of
death
.
who
leauing
her
cuntry
and
acquaintance
where
she
hath
long
inhabited
,
and
bene
very
much
conuersant
,
goeth
to
seeke
the
King
her
husband
,
who
keepeth
his
Court
in
his
owne
kingdome
a
farre
off
,
assoone
as
she
entreth
within
the
territories
and
dominions
of
her
lord
,
all
the
townes
wheresoeuer
she
passe
,
receiue
her
with
eloquent
orations
,
honourable
and
rich
presents
,
great
and
sumptuous
feasts
,
and
very
ioyfull
acclamations
:
and
there
is
not
so
little
or
poore
a
village
,
but
is
very
forward
in
making
of
some
externall
shewe
of
in
ward
ioy
and
gladnes
for
her
comming
.
In
like
maner
,
when
as
the
children
of
God
are
after
their
death
lifted
vp
into
heauen
,
and
that
they
haue
laide
away
their
mourning
attire
,
which
made
them
to
be
vnknowen
and
reputed
as
poore
straungers
and
pilgrimes
so
long
as
they
liued
here
,
then
euery
creature
beginneth
to
honour
them
,
and
to
bend
and
bow
before
them
,
by
reason
of
that
great
alliance
which
they
haue
,
and
that
honourable
place
whereto
they
haue
attained
:
and
in
lue
of
that
,
that
in
this
world
they
were
made
the
wonder
&
gazing
stock
of
euery
one
,
both
of
men
&
angels
,
&
accounted
fooles
,
weake
and
vile
,
yea
,
and
the
very
ofscouring
of
all
things
,
they
beeing
once
exalted
and
lifted
vp
aboue
the
heauens
,
with
their
head
Christ
Iesus
,
shal
be
acknowledged
of
all
creatures
,
for
kinges
,
lords
,
and
iudges
of
the
whole
world
.
Those
who
haue
despised
and
disgraced
them
in
this
life
,
shal
be
troubled
with
an
horrible
and
dreadfull
feare
,
We
liue
also
here
vnder
the
tyranie
of
the
deuil
,
sinne
,
death
,
and
the
world
:
[
8
](A05363-e43920-b)
8
Death
deliuereth
vs
from
most
horrible
tyranny
&
placeth
vs
vnder
the
most
happie
gouernment
that
may
be
,
and
therefore
we
neede
not
feare
it
.
for
though
we
be
franchised
,
&
deliuered
by
the
death
of
Iesus
Christ
,
yet
not
withstanding
we
do
not
fully
enioy
this
libertie
,
neither
are
we
so
absolutely
deliuered
from
the
power
of
those
tirants
afore
named
,
but
that
they
will
be
still
troubling
and
disquieting
vs
,
so
long
as
we
liue
here
below
,
within
their
kingdoms
&
dominions
.
But
after
that
we
be
once
departed
from
hence
,
then
we
haue
no
more
cause
to
feare
or
to
care
for
any
thing
,
beeing
assured
,
that
we
shall
liue
vnder
the
most
mercifull
,
milde
,
gentle
,
pitifull
,
iust
,
&
reasonable
gouernment
that
may
be
.
All
which
being
considered
,
I
would
faine
knowe
what
reason
we
can
alledge
,
why
we
should
feare
death
,
or
desire
to
liue
any
longer
in
this
world
.
And
which
of
these
I
pray
you
are
the
wisest
in
their
wishes
and
desires
,
either
S.
Paul
,
David
,
&
Elias
,
who
desired
to
die
:
or
we
who
are
so
desirous
to
liue
?
for
if
that
which
one
of
them
saith
be
true
,
that
it
is
best
of
all
to
be
losed
,
Christ
Iesus
:
it
must
follow
of
necessitie
,
that
it
is
losse
and
detriment
to
the
faithfull
,
&
such
as
are
Gods
children
still
to
liue
in
this
worlde
:
and
so
it
is
out
of
doubt
.
For
so
the
promises
of
God
,
which
are
so
ample
and
exceeding
great
,
could
not
be
accomplished
;
we
could
not
attaine
the
end
of
our
hope
,
nor
enioy
the
benefits
of
Christ
Iesus
,
and
the
inheritance
which
he
hath
purchased
for
vs
by
his
death
and
passion
,
[
9
](A05363-e43990-b)
9
Death
deliuereth
vs
from
infinite
euils
,
&
pusteth
vs
in
possession
of
inspeakable
pleasures
.
which
is
the
effectuall
meanes
to
bring
vs
to
the
ful
fruition
and
possession
of
all
ioy
and
comfort
whatsoeuer
.
While
we
liue
here
,
we
are
absent
from
God
,
as
Saint
Paul
speaketh
,
for
we
walke
by
faith
and
not
by
sight
:
and
assoone
as
we
are
dead
,
we
are
absent
from
the
body
,
and
present
with
God
himselfe
:
we
are
grieued
,
and
we
sorow
vnder
the
burthen
of
our
sinnes
,
temptations
&
miseries
,
which
so
long
as
we
are
here
,
do
as
it
were
,
ouerwhelm
vs
,
&
presse
vs
downe
:
&
assoone
as
we
are
dead
,
we
are
deliuered
&
freed
from
this
so
vnspeakable
a
weight
,
&
we
become
light
and
mery
harted
.
We
liue
here
in
weeping
&
mourning
all
the
daies
of
our
liues
:
&
assoone
as
we
are
dead
,
we
reioice
and
sing
praises
with
a
cherefull
countenance
vnto
our
God
for
euer
&
euer
.
We
liue
here
to
perish
in
the
wildernes
,
&
to
conuerse
among
sauadge
and
wild
beasts
,
in
the
midst
of
a
thousand
dangers
,
which
do
inuiron
vs
of
all
sides
:
and
we
depart
from
hence
to
liue
in
paradise
with
our
friendes
in
all
securitie
and
abundance
:
this
life
putteth
vs
into
prison
,
and
death
deliuereth
vs
from
thence
.
While
we
liue
here
,
we
endure
frost
and
cold
,
stormes
and
tempests
:
and
assoone
as
we
are
dead
we
presently
perceiue
the
pleasant
spring
time
,
which
bringeth
vs
more
ioy
&
comfort
,
then
all
the
other
hard
seasons
brought
vs
sorrowe
and
vexation
.
We
liue
here
like
subiects
,
and
by
death
we
are
made
kings
.
We
liue
here
with
barbarous
,
cruell
,
malicious
,
proud
,
couetous
,
and
contentious
infidels
,
which
do
exceedingly
offend
vs
,
and
we
are
wonderfully
offensiue
vnto
them
:
and
whensoeuer
we
die
,
we
are
assured
to
be
in
the
companie
of
holy
,
iust
,
pitifull
,
milde
,
merciful
,
and
peaceable
soules
,
which
are
cleane
and
pure
in
heart
,
to
whome
wee
doe
great
pleasure
,
and
of
whome
wee
receiue
infinite
ioy
,
comfort
,
and
commodity
.
We
are
mortall
so
long
as
we
are
in
the
world
,
and
we
liue
in
continuall
dread
and
feare
of
death
:
but
wee
are
no
sooner
out
of
this
world
,
but
we
are
immortall
,
and
assured
of
euerlasting
life
.
If
all
this
be
true
,
is
it
not
a
verie
strange
thing
,
[
10
](A05363-e44030-b)
10
The
feare
of
death
proceedeth
of
infidelitie
,
&
therefore
it
ought
to
be
reiected
.
that
wee
can
not
be
brought
to
beleeue
it
:
or
if
we
doe
beleeue
it
,
wee
are
so
slenderly
perswaded
of
the
truth
,
that
it
is
not
sufficient
to
take
from
vs
the
feare
of
this
death
,
which
is
so
happie
and
blessed
a
thing
,
nor
the
sorrow
for
this
life
,
which
breedeth
in
vs
such
immeasurable
sorrowe
and
torment
?
And
it
is
maruelous
to
consider
,
that
wee
desire
so
earnestly
to
liue
at
ease
,
and
without
care
:
and
yet
wee
seeke
by
all
meanes
possible
to
auoide
death
,
which
is
the
onely
way
to
accomplish
our
desires
.
Such
as
are
merily
disposed
and
pleasant
companions
,
will
often
say
,
that
God
fauoureth
a
man
when
as
he
taketh
away
his
wife
,
especially
if
she
be
euill
and
of
bad
condition
.
Which
if
it
be
true
,
I
may
safely
say
,
that
God
bestoweth
a
maruelous
grace
vpon
vs
,
and
doeth
vs
the
greatest
pleasure
that
is
,
when
as
by
death
hee
deliuereth
vs
from
our
flesh
,
which
is
the
most
treacherous
and
disloyall
wife
that
can
be
:
and
which
doth
so
torment
the
poore
minde
,
with
whom
shee
is
maried
,
that
she
vexeth
and
disquieteth
her
silly
husband
with
the
greatest
and
most
intollerable
griefe
that
may
be
.
But
some
man
may
answere
and
say
,
though
for
the
reasons
alreadie
alledged
the
naturall
death
may
seeme
to
be
tollerable
,
Me
entreth
into
the
consideration
of
violent
deaths
and
sheweth
the
remedies
against
the
feare
of
them
.
1.
Against
punishments
ordained
by
common
lawes
.
Rom.
13.3
.
yet
such
deathes
as
are
violent
and
sudden
,
as
those
are
which
the
martyrs
,
and
malefactours
endure
,
are
most
horrible
and
fearfull
.
As
concerning
those
punishments
which
are
inflicted
by
the
magistrate
for
the
maintenance
of
peace
and
quietnesse
in
the
common-wealth
,
and
the
preseruation
of
a
well
,
and
it
is
state
and
gouernment
,
we
may
auoide
them
if
we
will
,
and
it
is
our
fault
if
we
haue
any
cause
to
feare
them
.
For
as
Saint
Paul
saith
,
Princes
are
not
to
be
feared
for
good
workes
,
but
for
euil
.
Wilt
thou
then
be
without
feare
of
the
power
?
do
well
,
so
shalt
thou
haue
praise
of
the
same
.
For
hee
is
the
minister
of
God
for
thy
wealth
:
but
if
thou
doe
euill
,
feare
:
for
he
beareth
not
the
sword
for
naught
.
For
he
is
the
minister
of
God
to
take
vengeance
on
him
that
doth
euill
.
It
is
very
apparant
then
,
that
if
we
will
liue
orderly
and
obediently
vnder
our
kings
and
princes
,
and
be
contented
to
be
ruled
by
their
lawes
,
we
may
easily
be
freed
from
that
feare
which
thieues
,
pyrats
,
murtherers
,
and
such
like
malefactours
haue
of
iustice
and
good
orders
.
[
2
](A05363-e44090-b)
2
Remedies
against
the
feare
of
martyrdome
.
1.
First
it
is
honourable
.
Chap.
1.29
.
As
concerning
martyrdome
,
we
ought
not
onely
not
to
be
afraid
of
it
,
but
also
earnestly
to
desire
it
,
whensoeuer
it
shall
please
God
to
bestowe
vpon
vs
such
great
grace
and
fauour
,
as
to
appoint
vs
so
honourable
a
death
,
as
to
suffer
for
the
testimony
and
confession
of
the
truth
.
Saint
Paul
writing
to
the
Philippians
saith
,
that
vnto
them
it
was
giuen
for
Christ
,
that
not
onely
they
should
beleeue
in
him
,
but
also
that
they
should
suffer
for
his
sake
:
To
declare
vnto
them
,
and
likewise
to
vs
,
that
the
greatest
grace
and
fauour
that
we
can
receiue
in
this
world
,
is
,
that
after
we
haue
once
beleeued
in
him
for
our
saluation
,
we
should
die
for
his
glorie
.
Saint
Luke
reporteth
)
when
as
they
had
bene
beaten
and
scourged
,
departed
from
the
Councell
,
and
reioyced
,
Christ
Iesus
.
And
S.
Paul
saith
,
Iesus
Christ
,
whereby
the
world
is
crucified
vnto
me
,
and
I
vnto
the
worlde
.
The
Ecclesiasticall
storie
maketh
mention
of
a
certaine
woman
,
Socrat.
booke
4.
chap.
14.
who
vnderstanding
that
the
Emperors
livetenant
had
made
proclamation
in
the
citie
of
Edessa
,
that
all
the
Christians
shoulde
meet
at
a
place
appointed
;
resolved
with
her selfe
to
be
there
among
them
also
:
though
that
she
was
certenly
enformed
that
they
should
be
all
killed
and
spoyled
.
The
day
prefixed
for
this
bloody
execution
being
come
,
as
she
hastened
to
the
place
of
the
assemblie
with
her
little
childe
in
her
armes
,
meeting
with
the
Livetenant
by
the
way
,
who
demanded
of
her
whither
she
went
so
fast
,
and
whether
she
knewe
that
all
those
that
were
there
should
be
slaine
or
no
?
yes
truely
that
I
do
,
(
quoth
she
)
and
that
maketh
me
make
such
haste
,
to
the
ende
that
I
may
be
one
of
the
first
that
shall
die
.
Eusebius
reporteth
that
Origen
being
a
little
child
,
In
his
sixt
booke
of
his
histories
,
chap.
2.
and
vnderstanding
that
his
father
,
who
was
in
prison
for
the
profession
of
Christ
Iesus
,
was
somewhat
hindred
from
going
on
cherefully
in
that
course
he
had
begun
,
for
the
love
he
bare
him
&
his
mother
,
wrote
a
letter
vnto
him
,
wherin
he
did
humbly
beseech
him
,
that
he
would
not
feare
to
goe
on
forward
in
his
profession
,
and
not
desist
for
any
affection
hee
bare
vnto
him
or
his
mother
,
but
that
hee
should
continue
vnto
the
ende
.
For
as
touching
themselves
,
they
were
perswaded
there
could
be
no
greater
happines
,
then
to
die
for
the
honour
of
him
,
who
had
suffered
for
their
salvation
.
Yea
,
and
Origen
him selfe
the
same
day
that
his
father
dyed
,
would
needes
have
bene
at
the
place
of
execution
,
to
have
bene
martyred
with
him
;
had
not
his
mother
hidde
away
his
clothes
in
the
night
,
that
thereby
shee
might
the
better
keepe
him
within
doores
all
the
day
following
.
And
he
further
reporteth
,
that
all
the
Christians
of
his
time
were
as
desirous
of
Martyrdome
,
as
the
worldlings
were
of
their
pleasures
and
delightes
.
And
whensoever
they
were
required
to
give
an
account
of
their
faith
,
or
to
dye
for
their
profession
,
they
strived
and
contended
as
much
or
more
,
who
should
be
in
the
first
rankes
,
as
it
were
,
as
our
souldiers
doe
,
when
as
there
is
any
battell
or
set
fight
appointed
.
Christ
Iesus
)
and
by
reason
of
his
long
imprisonment
and
vnmercifull
vsage
,
being
almost
quite
consumed
and
readie
to
give
over
the
Ghost
,
some
of
his
friendes
that
came
to
visite
him
,
demaunded
of
him
if
he
would
have
his
boultes
taken
off
after
he
was
dead
:
to
whome
he
answered
,
that
he
woulde
in
no
wise
they
shoulde
doe
so
;
for
that
those
were
the
ornamentes
he
desired
to
be
buried
in
.
In
his
homily
of
the
40.
Martyrs
.
Saint
Basil
also
hath
written
a
verie
memorable
and
worthie
storie
,
which
I
will
briefely
recite
.
A
certaine
tyrant
,
who
was
at
that
present
governour
of
Cappadocia
,
to
proove
whether
he
coulde
make
the
Christians
abjure
their
religion
or
not
,
commaunded
that
they
shoulde
bee
set
starke-naked
in
a
verie
extreeme
colde
night
,
in
the
middest
of
the
market
place
of
Cesarea
,
and
a
great
fyre
to
bee
made
within
some
hundred
paces
of
them
,
whereat
it
shoulde
bee
lawfull
for
such
to
warme
them
,
as
woulde
renounce
their
faith
and
forsake
Christ
Iesus
:
notwithstanding
every
one
of
them
did
valiantly
and
constantly
endure
all
the
tormentes
of
this
newe
devised
punishment
,
except
one
,
who
beeing
more
delicate
and
thender
then
his
fellowes
,
went
to
warme
him
at
the
fire
thereby
to
save
his
life
:
which
when
the
executioner
perceived
,
being
in
a
marveilous
rage
,
and
admiring
the
constancie
of
the
others
,
ranne
incontinently
and
tooke
the
place
of
this
naked
and
poore
Apostata
,
crying
out
that
hee
was
become
a
Christian
,
and
humbly
thanked
God
that
hee
had
vouchsafed
to
allow
him
a
place
among
his
witnesses
.
By
these
&
sundry
other
examples
we
may
easely
gesse
,
in
what
estimation
Martyrdome
was
among
those
of
olde
time
.
It
is
not
then
to
be
feared
but
to
be
desired
,
and
wee
may
account
our selves
most
happie
,
if
it
please
God
to
call
vs
vnto
it
.
But
some
will
say
,
will
not
Christ
Iesus
haue
vs
take
heede
of
men
?
Doe
not
the
Scripture
reach
vs
to
this
ende
,
that
they
are
Wolves
,
Loyons
,
Bulles
,
Serpentes
,
and
madde
dogges
?
[
2
](A05363-e44460-b)
2
Tyrants
haue
no
power
of
themselves
,
considering
their
infirmities
declared
by
many
places
of
Scripture
.
that
their
throate
is
an
open
sepulchre
?
that
deciete
is
in
their
tongues
?
that
the
poyson
of
Aspes
is
vnder
their
lippes
?
that
their
mouthes
are
full
of
cursing
?
that
their
feete
are
swift
to
shedde
blood
?
that
they
have
not
knowen
the
way
of
peace
?
that
thefeare
ofGod
is
not
before
their
eyes
?
and
many
such
like
speeches
vttered
by
the
Spirite
of
God
,
to
forewarne
vs
of
their
malice
and
crueltie
,
to
the
ende
we
shoulde
avoyd
them
.
Whereto
I
agree
and
I
must
needes
confesse
,
that
there
is
nothing
in
this
worlde
(
the
devill
excepted
)
that
is
more
treacherous
,
malitious
or
daungerous
,
then
men
.
But
the
better
to
comforte
vs
against
their
malice
,
wee
must
consider
on
the
other
side
their
infirmities
and
weakenesse
,
and
that
they
haue
no
such
power
to
execute
their
wicked
purposes
,
Christ
Iesus
,
his
trueth
,
his
Church
,
and
all
his
members
:
all
are
follyes
and
vanities
,
as
David
sheweth
in
the
beginning
of
the
2.
Psalm.
We
may
then
well
perceive
hereby
,
that
there
is
no
such
reason
why
we
should
feare
their
persecutions
,
or
any
thing
else
that
man
,
which
is
a
worme
of
the
earth
,
can
devise
for
the
extirpation
of
Gods
trueth
and
religion
.
Now
as
all
their
furie
and
madnesse
ought
not
to
astonish
vs
,
[
3
](A05363-e44550-b)
3
The
consideration
of
the
power
of
God
,
ought
to
abolish
the
feare
of
persecutions
.
considering
the
small
power
and
abilitie
they
haue
to
hurt
vs
,
if
it
be
not
given
them
from
above
:
So
likewise
this
is
a
very
strong
and
forceable
argument
to
comforte
vs
,
that
wee
are
protected
and
environed
on
all
sides
with
the
favour
and
power
of
the
Almightie
God
,
who
is
able
to
defende
and
keepe
vs
from
all
perill
and
daunger
whatsoever
.
And
this
was
all
the
reason
that
hee
alleadged
vnto
the
Prophete
Ieremie
,
Furthermore
if
we
be
armed
with
patience
which
is
the
best
defence
,
and
(
as
it
were
)
the
peculiar
weapon
of
Christians
,
[
4
](A05363-e44660-b)
4
Patience
and
constancie
surmounteth
the
feare
of
persecutions
.
wee
neede
not
doubt
but
wee
shall
bee
invincible
,
if
wee
will
plucke
vp
good
heartes
and
seeke
to
defende
our selves
:
and
wee
shall
be
sure
to
conquere
our
enemies
,
if
wee
will
endeavour
once
to
assayle
them
.
The
weapons
of
our
warre
,
as
Saint
Paul
saith
,
are
not
carnall
,
Christ
Iesus
seeing
the
Scribes
and
Pharises
so
malitiously
bent
against
him
and
against
his
disciples
,
Christ
Iesus
and
his
Church
.
What
gained
Pharao
in
opposing
him selfe
against
Moyses
,
and
indeavouring
to
keepe
the
children
of
Israel
still
in
captivitie
and
slaverie
,
contrarie
to
the
wil
and
ordinance
of
God
who
purposed
to
deliver
them
:
Or
the
Canaanites
and
the
other
seven
nations
against
Iosua
&
the
whole
armie
of
Israel
:
Or
Saul
against
David
,
though
he
omitted
nothing
that
could
any
wayes
be
devised
to
take
him
and
kill
him
,
and
that
this
poore
man
had
nothing
to
defende
him
,
nor
any
place
to
hide
him
in
,
neither
in
woods
nor
mountaines
,
or
any
other
place
to
flie
vnto
;
notwithstanding
because
God
was
his
ayde
,
and
that
he
was
shielded
by
his
favor
and
protection
;
his
enemy
,
who
continually
hated
him
and
persecuted
him
from
place
to
place
with
extreme
furie
and
rage
,
coulde
never
hurt
or
endammage
him
by
any
manner
of
wayes
?
Saint
Paul
saith
)
against
principalities
,
against
powers
,
and
against
the
worldly
governours
,
the
Princes
of
the
darkenesse
of
this
worlde
,
against
spirituall
wickednesses
,
which
are
in
the
high
places
:
and
for
the
defence
of
themselves
,
and
the
avoyding
of
all
their
malicious
attemptes
,
they
had
nothing
but
their
trust
and
confidence
in
God
,
which
their
enemies
scorned
and
contemned
.
And
yet
haue
they
continually
so
valiantly
behaved
them selves
,
that
they
could
never
be
overthrown
,
but
haue
in
the
end
remained
conquerers
:
But
what
can
there
be
imagined
,
[
5
](A05363-e44990-b)
5
Neither
the
nomber
nor
the
power
of
persecuters
should
make
vs
afraid
of
their
persecutions
.
Chap.
6.
that
should
so
terrifie
and
scare
vs
in
the
time
of
persecution
?
Is
it
the
number
or
power
of
our
enemies
that
doeth
so
daunt
and
astonish
vs
?
There
is
a
most
excellent
storie
for
this
purpose
in
the
second
booke
of
the
Kinges
,
whereas
it
is
saide
,
that
Elesha
being
in
Dothan
with
his
servant
,
the
King
of
Syria
sent
thither
horses
and
charets
,
and
a
mightie
hoste
to
compasse
the
Citie
and
to
take
him
;
and
when
the
servant
of
the
man
of
God
arose
early
in
the
morning
to
go
out
,
he
espyed
a
great
armie
which
compassed
the
Citie
,
and
he
was
wonderfully
afraide
,
and
said
vnto
the
Prophet
,
Alas
,
my
master
,
how
shall
we
doe
?
And
he
answered
,
Feare
not
,
for
they
that
be
with
vs
are
more
then
they
that
be
with
them
.
Then
Elisha
prayed
,
&
said
,
Lord
,
I
beseech
thee
,
open
his
eies
that
he
may
see
.
And
the
Lord
opened
the
eyes
of
the
servant
,
&
he
looked
,
&
behold
,
the
mountaine
was
full
of
horses
&
charets
of
fire
round
about
Elisha
.
It
is
not
then
the
multitude
of
enemies
that
shoulde
make
vs
afraide
,
seeing
as
it
appeareth
by
this
historie
,
we
have
many
more
friendes
to
succour
and
defend
vs
,
then
enemies
to
hurt
vs
?
neither
neede
we
to
feare
their
power
and
might
,
vnlesse
we
will
confesse
that
the
devill
and
men
are
stronger
to
hurt
vs
,
then
God
and
his
Angels
are
to
deliver
vs
.
We
are
afraid
lest
they
should
hurt
vs
,
&
yet
we
know
they
can
not
do
any
harme
to
our
shepe
,
or
oxen
,
or
any
thing
else
that
we
haue
,
[
6
](A05363-e45070-b)
6
The
want
of
abilitie
&
power
in
our
enemies
to
doe
harme
,
ought
to
diminish
our
feare
.
vnlesse
it
pleaseth
God
to
suffer
them
and
to
give
them
licence
.
We
are
afraide
least
they
should
take
away
our
lives
,
and
yet
we
knowe
,
that
they
can
not
so
much
as
plucke
one
hayre
from
our
heades
,
but
by
the
permission
and
sufferance
of
him
,
who
hath
taken
a
iust
reckoning
of
them
.
We
feare
least
they
shoulde
cast
vs
downe
headlong
,
and
cleane
destroy
vs
:
and
yet
they
can
not
doe
so
much
as
touch
vs
,
which
is
a
verie
small
matter
,
nor
make
vs
so
much
as
trippe
against
a
stone
to
stumble
or
fall
.
O
howe
slenderly
wee
consider
the
estate
and
condition
of
those
,
with
whom
we
have
to
do
.
For
if
we
would
advisedly
ponder
how
feeble
and
weake
they
are
,
yea
and
so
fraile
,
that
God
is
able
to
overthrow
them
with
a
fillippe
of
his
finger
:
or
seeing
that
they
are
mortall
,
they
are
not
the
lordes
,
but
the
servants
and
slaves
of
death
,
ouer
which
they
haue
no
more
power
then
they
have
ouer
their
owne
lives
,
we
would
never
be
afraid
least
they
should
hurt
vs
,
for
that
we
would
be
assuredly
perswaded
,
that
if
they
went
about
to
doe
vs
any
harme
,
the
mischiefe
they
intende
,
would
light
vpon
their
owne
pates
.
For
if
at
such
time
as
we
are
so
timerous
,
we
would
remember
that
we
are
the
children
of
God
,
and
vnder
his
protection
,
that
we
are
of
the
sheepefold
of
Christ
Iesus
,
&
that
we
can
not
be
taken
out
of
his
hands
,
being
defended
and
guarded
with
infinite
legions
of
Angels
,
which
are
readie
to
fight
for
vs
,
and
keepe
vs
wheresoever
wee
are
,
or
whithersoever
we
go
:
that
we
are
Kinges
and
Priests
,
and
as
holy
and
sanctified
thinges
vnto
God
,
which
other
creatures
can
not
touch
without
sacriledge
and
incurring
his
wrathfull
displeasure
:
as
also
that
we
haue
his
worde
,
that
we
shall
never
perish
,
and
that
our
reines
(
as
S.
Paul
speaketh
)
are
girded
with
veritie
,
Though
we
haue
no
other
aide
,
but
the
word
of
God
,
[
7
](A05363-e45130-b)
7
The
word
of
God
is
our
strength
,
why
are
wee
then
afraid
?
is
it
not
sufficient
to
defend
vs
against
all
violence
and
inuasion
what
so
euer
?
I
would
faine
know
,
if
the
deuill
,
man
,
and
all
other
creatures
what
so
euer
,
had
conspired
to
ouerthrowe
the
heauens
,
and
to
plucke
vp
,
as
it
were
,
the
earth
by
the
roots
;
whether
they
were
able
to
bring
it
to
passe
,
or
no
?
The
time
which
weareth
and
consumeth
all
things
,
neither
yet
the
continuall
vse
,
nor
the
motion
which
is
the
most
quicke
and
violent
,
that
can
be
imagined
,
could
euer
hurt
or
impaire
them
,
for
the
space
of
5590.
yeeres
:
euer
since
which
time
they
haue
beene
created
.
Neither
are
they
any
one
iotte
altered
from
their
first
forme
and
fashion
,
which
God
hath
giuen
them
.
And
yet
notwithstanding
there
is
nothing
that
doth
preserue
and
keepe
them
,
but
onely
his
word
,
by
vertue
of
which
,
they
were
created
in
the
beginning
.
Hauing
then
this
sacred
and
deuine
word
,
which
is
more
durable
then
the
heauens
,
and
hauing
it
not
onely
with
vs
,
S.
Iohn
saith
)
by
faith
and
trust
which
wee
repose
in
him
:
what
cause
haue
we
to
feare
any
daunger
,
though
men
rage
and
storme
neuer
so
much
against
Christ
Iesus
and
his
members
?
But
this
is
not
all
.
For
besides
the
word
of
God
,
[
8
](A05363-e45180-b)
8
Faith
and
prayer
sufficient
to
resist
this
feare
.
Notable
examples
alledged
for
proofes
.
See
Exod.
Ios.
Iudg.
King.
and
especially
the
11.
Chap.
to
the
Hebr.
as
wee
haue
all
readie
saide
,
wee
haue
also
faith
and
prayers
,
which
are
of
no
small
force
against
the
malicious
deseignes
of
our
enemies
.
The
Amalekites
were
ouercome
of
Moyses
by
this
meanes
:
and
so
likewise
Goliah
of
David
:
the
Midianites
of
Godeon
:
the
Philistims
of
Ionathan
:
and
the
Assyrians
of
Ezechias
.
And
what
force
is
there
that
is
able
to
resist
faith
and
prayer
?
By
faith
the
children
of
Israel
passed
through
the
redde
sea
,
and
the
riuer
of
Iorden
,
and
the
waters
fled
backe
,
as
though
they
had
beene
afraide
,
and
the
mountaines
shaked
and
trembled
at
their
comming
.
By
faith
the
walls
of
Ierico
fell
downe
,
after
that
they
had
beene
compassed
seuen
daies
;
and
in
a
moment
were
quite
rased
at
the
blowing
of
the
trumpets
,
which
had
as
great
force
at
that
present
,
as
all
the
double
cannons
in
the
world
can
haue
.
By
faith
the
children
of
God
haue
subdued
kingdoms
,
wrought
righteousnes
,
obtained
the
promises
,
stopped
the
mouthes
of
lyons
,
quenched
the
violence
of
fire
,
escaped
the
edge
of
the
sword
,
of
weake
were
made
strong
,
waxed
valiant
in
battell
,
turned
to
flight
the
armies
of
the
aliants
,
the
women
receiued
their
dead
raised
to
life
:
other
also
were
racked
,
and
would
not
be
deliuered
,
that
they
might
receiue
a
better
resurrection
.
Wee
may
see
by
these
examples
,
the
great
force
of
faith
,
and
of
the
prayers
of
the
children
of
God
,
when
so
euer
they
are
in
any
necessitie
.
For
being
armed
with
such
weapons
,
they
are
not
onely
able
to
fight
against
men
,
but
euen
against
death
it selfe
.
Why
then
are
we
afraid
of
euery
blast
that
commeth
from
their
mouthes
,
and
so
astonished
,
as
though
the
thunder
it selfe
were
readie
to
fall
vpon
our
heads
?
And
why
doe
we
not
remember
,
[
9
](A05363-e45360-b)
9
Our
lives
are
in
the
hands
of
God
,
who
will
preserue
them
in
despight
of
al
tyrants
,
and
that
oftentimes
with
their
owne
destruction
.
that
not
onely
the
haires
of
our
heads
are
nombred
,
but
also
our
daies
and
yeers
,
yea
,
and
the
minits
of
our
liues
are
counted
:
and
that
so
exactly
,
that
as
wee
can
not
adde
one
iotte
to
the
prolonging
of
our
time
,
so
can
not
the
cruellest
tyrant
that
is
,
cut
off
any
thing
to
make
it
any
whit
the
shorter
?
And
euen
as
wee
see
in
the
seasons
of
the
yeere
,
that
from
the
beginning
vnto
the
ending
,
they
are
appointed
of
God
;
and
that
in
such
sorte
,
that
all
the
men
in
the
worlde
,
though
they
should
employ
all
their
whole
force
,
counsels
,
and
indeauours
to
the
contrarie
,
were
not
able
to
alter
them
:
In
like
manner
may
we
be
assured
,
that
our
liues
are
so
limited
and
bounded
by
God
,
that
neither
King
nor
Prince
,
power
,
nor
potentate
,
can
any
manner
of
waies
shorten
or
prolong
them
:
yea
and
that
which
may
wonderfully
comfort
vs
,
so
often
as
wee
remember
it
,
that
GOD
doeth
oftentimes
prolong
our
daies
by
the
meanes
of
wicked
tyrants
,
which
would
cut
them
off
.
And
this
may
notablie
appeare
in
the
example
of
Moyses
,
[
1
](A05363-e45380-b)
1
Moyses
.
who
,
beeing
cast
out
among
the
men
children
of
Israel
,
by
the
commaundement
of
Pharaoh
;
was
saued
by
his
daughter
,
and
brought
vp
by
her
to
succeede
him
in
the
kingdome
of
Egipt
.
What
plainer
and
more
euident
demonstration
can
wee
haue
of
the
prouidence
of
God
;
and
that
the
hearts
of
Princes
are
in
his
handes
,
and
that
hee
can
mollefie
or
harden
them
,
turne
them
and
bende
them
which
waie
so
euer
it
pleaseth
him
?
Nebuchadnezzar
,
[
2
](A05363-e45430-b)
2
The
three
young
men
.
who
in
the
beginning
was
so
furious
and
so
raging
against
the
three
young
men
,
of
whome
Daniel
maketh
mention
,
that
all
his
tormentours
and
executioners
could
not
make
a
fire
hoate
enough
,
and
to
his
liking
for
to
burne
them
:
neither
yet
were
quicke
and
readie
enough
to
east
them
into
the
hoate
burning
furnace
,
was
the
first
that
spake
of
their
deliuerance
,
and
that
hurnbled
him selfe
before
the
LORDE
to
praise
him
,
and
to
acknowledge
his
power
and
might
,
which
a
little
before
hee
had
so
arrogantly
disdained
and
blasphemed
.
And
this
was
the
occasion
that
these
young
men
became
more
famous
,
and
were
brought
vnto
the
knowledge
and
acquaintance
of
the
King
,
who
afterwardes
aduaunced
them
in
the
kingdome
of
Babylon
,
contrarie
to
the
expectation
of
their
enemies
,
and
such
as
had
accused
them
before
with
purpose
to
destroie
them
.
[
3
](A05363-e45460-b)
3
Daniel
.
The
like
happened
to
Daniel
in
the
raigne
of
King
Darius
.
For
the
euill
that
his
aduersaries
entended
against
him
,
in
the
ende
fell
vpon
their
owne
heades
;
and
all
the
complots
and
proiects
they
had
laide
and
deuised
,
serued
to
no
other
ende
,
but
to
make
this
seruant
of
GOD
better
knowne
,
and
his
vertue
and
constancie
to
be
the
more
honoured
and
reuerenced
,
bringing
him
into
the
grace
and
fauour
of
the
King
,
to
make
him
in
farre
greater
reputation
,
then
euer
hee
was
in
Babylon
.
Men
may
then
haue
malicious
mindes
,
and
they
may
,
as
they
daylie
doe
,
threaten
the
Church
:
seeing
they
haue
no
power
to
execute
their
tyrannie
,
vnlesse
it
pleaseth
GOD
to
giue
them
leaue
,
and
that
the
effect
of
all
their
counsels
doth
depend
of
his
deuine
prouidence
,
which
guideth
and
ruleth
all
to
the
profit
and
commoditie
of
his
children
,
wee
haue
no
greater
occasion
to
feare
them
,
then
wee
haue
to
hope
and
expect
for
some
good
at
their
hands
.
The
confidence
which
we
repose
in
them
is
alwaies
vaine
,
for
that
they
neither
can
nor
will
doe
any
good
.
And
the
feare
wee
haue
of
them
is
very
foolish
,
for
that
they
cannot
hurt
vs
,
what
will
and
desire
so
euer
they
haue
thereto
.
We
beleeue
and
confesse
al
this
,
when
so
euer
we
here
it
spoken
of
.
[
10
](A05363-e45510-b)
10
We
must
needs
n
our selues
of
cowardelines
,
seing
so
many
reasons
and
examples
will
not
encourage
vs
.
And
oftentimes
while
wee
haue
these
considerations
in
our
hearts
,
we
imagine
that
though
all
the
world
should
assaile
vs
,
yet
we
would
be
invincible
.
And
for
all
this
,
as
soone
as
wee
heare
any
noise
or
bruit
,
though
it
be
a
false
alarme
,
our
courage
presently
faileth
vs
.
We
are
like
vnto
the
hare
,
whom
,
as
the
tale
goeth
,
the
foxe
reproouing
on
a
certaine
time
for
his
great
cowardise
,
saying
,
that
considering
he
had
such
harnesse
,
such
strength
,
and
agilitie
of
bodie
,
hee
might
fight
with
the
fiercest
and
cruellest
beasts
of
the
world
;
and
therefore
his
friendes
wondered
that
he
should
be
so
fearefull
and
timerous
,
running
away
at
the
barking
of
euery
little
dogge
:
whereto
the
hare
answered
,
that
hee
could
not
denie
but
that
which
hee
spake
was
true
,
and
that
oftentimes
,
when
he
considered
so
much
with
him selfe
,
hee
was
fullie
resolued
to
fight
with
the
dogges
,
and
resolutely
to
withstand
them
:
but
yet
he
had
found
by
experience
,
that
his
heart
would
not
serue
him
:
for
as
soone
as
he
heard
the
hounds
in
the
woods
,
he
presently
forgat
all
his
strength
,
and
remembred
nothing
but
running
away
.
This
may
be
excusable
in
a
hare
,
which
is
but
a
poore
beast
:
but
in
a
Christian
,
who
ought
alwaies
to
remember
the
worde
of
God
,
who
should
meditate
day
and
night
in
his
lawe
,
and
haue
it
continually
before
his
eyes
:
and
furthermore
who
hath
the
Holy
Ghost
as
a
sealed
writing
,
which
doth
continually
suggerate
and
teach
him
what
so
euer
is
necessarie
to
comfort
him
:
it
is
a
marueilous
shame
and
infamie
to
be
so
fearefull
without
cause
,
and
to
forget
that
helpe
and
strength
in
his
need
,
[
11
](A05363-e45520-b)
11
The
feare
of
the
iudgements
of
God
vpon
whose
faithfull
promisewe
ought
to
leane
,
should
chase
away
all
feare
of
the
rage
of
our
enemies
.
which
is
most
auaileable
against
all
power
and
puissance
what
soeuer
.
But
I
pray
you
,
let
vs
consider
our
follie
yet
a
litle
more
.
What
is
it
that
we
are
afraid
of
?
that
mortall
men
,
who
haue
no
power
of
them selues
,
should
beat
vs
and
whippe
vs
for
speaking
and
defending
the
truth
;
and
in
the
meane
while
,
we
neuer
remember
,
that
for
concealing
and
dissembling
of
it
,
God
threatneth
to
kill
vs
,
who
hath
power
and
abilitie
to
cast
both
bodie
and
soule
into
hell
.
If
I
should
aske
this
question
,
whether
the
King
or
some
pettie
gentleman
were
most
to
be
feared
,
euery
man
could
answer
me
very
readily
.
But
demanding
the
same
thing
,
as
touching
God
and
man
,
euery
one
is
whist
,
and
saith
not
a
worde
.
O
Lord
,
how
sottish
we
are
!
Doe
we
not
know
what
to
loue
,
or
what
to
hate
?
what
to
followe
,
or
what
to
flie
?
what
to
hope
for
,
or
what
to
feare
?
Let
vs
further
consider
what
iniurie
we
offer
vnto
God
;
which
is
farre
greater
then
that
which
should
be
offered
vnto
a
captaine
,
who
hath
the
keeping
of
some
frontiere
towne
,
of
whose
fidelitie
we
doubt
not
,
neither
that
he
will
deliuer
it
to
the
enemie
.
For
if
we
would
doubt
of
the
truth
of
any
such
man
,
there
were
alwaies
sufficient
reason
why
we
might
doe
so
,
considering
that
naturally
wee
are
not
onely
lyers
,
treacherous
,
variable
,
and
inconstant
,
but
also
couetous
:
and
therefore
subiect
to
be
easily
corrupted
.
Which
can
not
possibly
agree
with
the
nature
of
our
God
.
Whereupon
it
followeth
,
that
they
blaspheme
him
,
and
offer
him
vnspeakeable
iniurie
,
that
will
call
his
trueth
into
question
,
fearing
least
he
should
breake
his
worde
,
or
that
contrarie
to
his
promise
,
hee
would
deliuer
his
children
into
the
hands
of
their
enemies
.
But
some
will
answer
,
and
say
,
[
12
](A05363-e45550-b)
12
Seeing
we
must
needes
die
,
martyrdome
is
most
honourable
,
and
nothing
more
glorious
then
to
die
in
the
time
of
persecution
.
doe
we
not
knowe
that
Christians
haue
beene
banished
,
imprisoned
,
whipped
,
and
scourged
,
and
the
most
of
them
most
cruelly
executed
?
Which
I
confesle
to
be
true
,
and
that
it
is
appointed
by
the
ordinance
of
God
,
that
before
we
can
be
glorified
with
Christ
Iesus
,
we
must
suffer
in
the
world
with
him
.
But
what
?
In
flying
of
persecution
,
doe
we
auoid
death
,
or
if
we
doe
flie
from
death
,
doth
it
not
followe
vs
?
and
if
it
doth
hunt
after
vs
,
can
we
hide
our selues
so
cunningly
,
that
it
shall
not
finde
vs
?
If
then
we
must
needes
die
;
is
it
not
much
better
that
wee
should
ende
our
liues
honourably
in
the
warres
,
then
cowardly
in
our
beddes
?
Let
vs
consider
a
little
the
great
loue
that
God
sheweth
vs
.
If
he
would
he
might
make
vs
die
as
dishonourably
,
as
those
,
that
were
drowned
in
the
vniversall
flood
,
or
consume
vs
,
as
he
did
the
Sodomites
,
or
cause
the
earth
to
swallow
vs
vp
,
as
it
did
Corah
,
Dathan
,
and
Abiram
,
or
make
lice
to
eate
vs
,
as
he
did
Herod
:
he
might
iustly
doe
it
,
and
our
sinnes
haue
infinitly
deserued
it
.
But
hauing
respect
vnto
his
onely
mercie
,
according
vnto
his
wonted
manner
,
as
hee
hath
couered
the
loath
somnes
of
our
sinnes
,
with
the
righteousnesse
of
his
Sonne
Christ
:
so
likewise
hath
hee
vouchsafed
to
hide
the
indignitie
and
shame
of
our
deserued
death
,
causing
it
to
be
written
vpon
our
tombs
,
and
in
the
histories
,
that
we
are
slaine
for
his
worde
,
and
for
the
witnesse
of
Christ
Iesus
,
which
is
such
an
honour
,
as
all
the
sufferings
in
the
worlde
doe
not
deserue
.
S.
Augustine
comparing
in
one
of
his
epistles
,
[
13
](A05363-e45650-b)
13
The
excellencie
of
the
truth
of
God
and
dignitie
of
his
Church
is
such
,
as
wee
ought
to
defend
them
,
euen
with
the
losse
of
our
liues
.
Christian
veritie
to
Helein
,
saith
one
thing
that
is
well
worthie
to
be
often
remembred
,
and
that
is
;
that
the
one
of
them
is
farre
more
beautifull
,
then
the
other
.
And
if
then
there
were
a
hundred
thousand
Greekes
,
that
exposed
them selues
to
all
daungers
,
in
defence
of
the
honour
and
beautie
of
Helein
:
What
shall
Christians
doe
for
the
eternall
worde
of
God
,
vpon
the
confession
and
knowledge
whereof
,
their
life
and
happines
doeth
wholly
depende
?
Moreouer
it
hath
beene
alwaies
esteemed
and
commended
for
a
very
honourable
thing
,
in
all
magnanimious
mindes
,
to
die
for
their
countries
:
howe
precious
then
is
the
death
which
wee
suffer
for
the
building
of
the
Church
of
God
:
and
howe
profitable
vnto
vs
is
that
blood
,
which
we
spill
to
water
the
roores
thereof
,
to
the
ende
that
the
young
plants
and
nurseries
which
are
there
,
may
fructifie
and
growe
the
better
?
But
doe
we
giue
our
liues
for
nothing
?
[
4
](A05363-e45700-b)
4
The
great
rewarde
wee
haue
of
God
for
a
small
gift
.
Truely
we
haue
great
occasion
to
pray
heartely
that
we
may
exchaunge
this
worne
and
torne
life
,
for
an
immortalitie
,
which
is
made
of
such
durable
and
excellent
stuffe
,
that
shall
neuer
be
consumed
nor
worne
out
.
Doe
wee
loose
much
,
if
wee
leaue
an
olde
and
stinking
prison
(
for
what
else
are
these
earthly
bodies
)
to
gaine
an
euerlasting
habitation
in
the
heauens
?
If
wee
should
not
excuse
this
exchange
with
the
magnificence
and
exceeding
bountie
of
our
God
,
hee
might
be
thought
to
be
but
an
euill
husbande
,
to
giue
away
so
much
,
and
receiue
so
little
?
Wee
haue
nothing
then
to
say
for
our selues
,
why
we
should
not
(
following
the
example
of
Saint
Paul
)
runne
with
patience
the
race
that
is
set
before
vs
,
Saint
Iames
saith
,
and
hee
will
flie
from
vs
.
For
he
is
of
the
nature
of
the
crocodile
,
that
is
very
fierce
in
pursuing
of
such
as
runne
from
him
,
and
a
starke
cowarde
to
those
that
pursue
him
.
If
men
of
warre
be
in
any
strong
and
well
defenced
cities
,
[
15
](A05363-e45770-b)
15
Those
that
are
in
the
Church
of
God
,
are
invincible
.
they
scorne
and
mocke
those
that
come
to
besiege
them
:
what
shall
wee
doe
then
beeing
in
Ierusalem
,
that
is
to
say
,
the
Church
,
which
is
the
best
walled
,
the
best
prouided
,
and
the
most
carefully
garded
of
all
others
?
for
he
that
keepeth
it
,
sleepeth
neither
day
nor
night
.
If
of
olde
time
those
souldiours
that
were
vnder
the
leading
of
Alcibiades
,
were
accounted
inuincible
;
what
shall
wee
thinke
of
those
that
are
vnder
the
conduct
of
Christ
Iesus
?
The
Martyrs
of
our
Lord
and
Sauiour
(
saith
Cyprian
)
may
be
slaine
,
but
they
cannot
be
ouercome
but
are
inuincible
:
for
that
they
are
not
afraid
,
nor
terrified
with
death
.
Let
vs
say
then
of
the
tyrants
and
persecuters
of
Gods
children
,
as
Socrates
saide
of
Anytus
and
Melytus
,
that
they
may
kill
vs
some
time
,
if
God
will
giue
them
leaue
,
but
they
shall
neuer
be
able
to
hurt
vs
.
Contrariwise
,
[
16
](A05363-e45850-b)
16
The
Church
of
God
is
purified
,
amended
,
and
repaired
by
afflictions
.
there
is
nothing
that
doeth
more
profit
the
faithfull
,
either
for
the
mortifying
of
vice
that
is
in
them
,
and
to
exercise
them
in
all
kinde
of
vertue
,
then
afflictions
,
and
that
continuall
warre
which
they
haue
with
Sathan
and
his
ministers
.
We
are
like
vnto
incense
,
which
neuer
smelleth
well
,
vnlesse
it
be
cast
into
the
fire
:
or
to
mettals
,
which
are
neuer
well
purified
before
they
haue
beene
in
the
furnace
:
or
to
wheat
,
which
is
neuer
cleane
,
before
it
be
well
threshed
and
fanned
:
and
to
be
short
,
there
is
nothing
according
to
the
word
of
God
that
doeth
more
increase
and
strengthen
our
faith
,
then
crosses
and
afflictions
.
There
is
no
question
,
but
that
hee
which
shall
read
the
histories
of
all
times
,
shall
easilie
see
,
that
the
Church
of
God
euer
flourished
more
in
aduersitie
,
then
in
prosperitie
.
Hauing
then
hetherto
declared
,
It
is
nowe
high
time
to
draw
to
an
ende
,
Christ
Iesus
,
his
promises
,
his
Gospel
and
al
his
consolations
serue
especially
to
this
end
,
to
vnburthen
those
that
are
laden
,
to
comfort
the
weake
,
&
to
heale
the
broken
hearted
.
Now
of
those
4
things
before
remembred
,
The
remedies
against
the
feare
of
the
anger
of
God.
1.
Promises
that
we
shall
not
be
condemned
.
Chap.
3.17
,
18.
Rom.
5.16
.
Chap.
8.33
.
the
greatest
&
that
which
we
are
most
afraid
of
,
is
the
terrible
wrath
of
God
.
For
the
feare
we
haue
of
death
&
of
the
devill
proceedeth
of
nothing
but
this
,
that
we
thinke
they
are
the
ministers
&
executioners
of
his
iudgements
.
Against
this
feare
we
may
oppose
all
those
confortable
sayings
following
.
God
(
saith
S.
Iohn
)
sent
not
his
Sonne
into
the
world
that
he
should
condemne
the
world
,
but
that
the
world
through
him
might
be
saved
.
He
that
beleeveth
in
him
shall
not
be
condemned
.
And
S.
Paul
saith
,
that
the
fault
came
of
one
offence
vnto
condemnation
,
but
the
gift
is
of
many
offences
to
justification
.
And
in
the
same
epistle
in
another
place
:
Who
shallay
any
thing
to
the
charge
of
Gods
chosen
?
It
is
God
that
iustifieth
,
who
shall
condemne
?
It
is
Christ
which
is
dead
,
yea
or
rather
which
is
risen
again
:
who
is
also
at
the
right
hand
of
God
,
&
maketh
request
also
for
vs
.
Can
we
haue
a
greater
assurance
that
we
shal
not
be
accused
,
or
if
we
be
,
that
we
shal
be
acquired
&
absolved
,
[
2
](A05363-e45990-b)
2
Testimonies
of
the
love
that
God
beareth
vs
in
his
Sonne
.
then
by
the
mouth
of
the
Iudge
himself
,
&
by
the
testimony
of
his
holy
spirit
,
which
is
so
often
mentioned
in
the
holy
Scriptures
?
Next
vnto
these
,
we
may
observe
all
the
places
both
of
the
Old
&
new
Testament
,
where
there
is
any
mention
made
of
the
mercies
of
God
,
&
the
reconciliation
that
is
betweene
him
&
vs
by
the
mediation
of
his
sonne
Christ
.
saith
,
vnto
vs
a
child
is
borne
,
&
vnto
vs
a
sonne
is
giuen
:
&
the
government
is
vpon
his
shoulder
,
and
he
shal
cal
his
name
Wonderful
,
Counselor
,
The
mightie
God
,
The
euerlasting
Father
,
The
prince
of
peace
:
the
increase
of
his
government
&
peace
shal
haue
no
end
.
Iesus
Christ
,
saith
,
that
he
was
wounded
for
our
transgressions
,
&
broken
for
our
iniquities
.
The
chastisement
of
our
peace
was
vpon
him
,
&
with
his
stripes
we
are
healed
.
Which
Ieremy
also
vttereth
of
him
:
S.
Matthew
saith
,
Behold
,
a
virgin
shal
be
with
child
,
&
shal
beare
a
sonne
,
&
they
shal
cal
his
name
Emmanuel
,
which
is
by
interpretation
,
God
with
vs
.
We
may
not
forget
that
which
the
angels
said
in
praising
of
God
for
his
birth
:
Iesus
Christ
,
vnto
all
and
vpon
all
that
beleeve
.
For
there
is
no
difference
:
for
al
haue
sinned
,
&
are
deprived
of
the
glory
of
God
,
&
are
iustified
freely
by
his
grace
,
through
the
redemption
that
is
in
Christ
Iesus
,
Christ
Iesus
.
For
by
grace
are
yesaued
through
faith
,
and
that
not
of
your selues
,
it
is
the
gift
of
God
.
Not
of
workes
lest
any
man
should
boast
himselfe
.
And
to
the
Colossians
he
saith
.
Furthermore
,
the
better
to
assure
vs
against
the
iustice
of
God
,
[
3
](A05363-e46320-b)
3
The
satisfaction
of
Christ
Iesus
.
we
must
consider
of
the
satiffaction
,
which
his
Sonne
&
our
Mediator
hath
made
vnto
him
for
vs
:
&
the
dayly
intercession
,
wherby
he
doth
continually
turne
away
his
anger
from
vs
,
&
defendeth
our
cause
,
to
keep
vs
in
fauour
with
his
father
.
Finally
we
ought
to
arme
vs
with
this
article
of
our
faith
,
as
with
an
armour
of
excellent
proofe
,
that
the
Father
hath
giuen
all
power
vnto
his
Sonne
,
[
4
](A05363-e46330-b)
4
His
intercession
,
and
that
our
advocate
shall
be
our
iudge
.
and
that
hee
shall
come
in
the
latter
ende
to
iudge
both
the
quicke
and
the
dead
.
I
woulde
knowe
nowe
if
our
consciences
shoulde
be
troubled
with
the
feare
and
apprehension
of
Gods
iudgements
;
having
before
hand
,
first
so
many
promises
&
assurances
that
wee
shall
not
bee
condemned
:
Secondly
,
so
many
testimonies
of
his
love
,
which
he
hath
declared
and
doeth
declare
towardes
vs
,
not
onely
in
wordes
but
also
in
deedes
,
and
those
so
evident
,
that
we
neede
never
doubt
of
them
:
Thirdly
,
his
Sonne
to
be
a
Mediatour
betweene
him
and
vs
,
who
dyed
,
and
was
sacrificed
,
who
hath
made
intercession
,
hath
all
power
and
authoritie
,
who
is
a
King
and
a
high
Priest
to
reconcile
vs
vnto
God
his
Father
,
and
to
quench
whatsoever
may
kindle
the
wrath
of
God
towardes
vs
:
Fourthly
,
seeing
our
advocate
shall
be
our
iudge
,
who
can
not
be
denied
of
any
thing
whatsoever
he
shall
ordeine
&
stablish
in
favour
of
his
children
.
[
5
](A05363-e46340-b)
5
The
infinite
mercie
of
God
toward
vs
declared
vnto
vs
many
wayes
.
If
vnto
these
we
will
adde
the
mercie
and
favour
of
God
,
wherwith
the
whole
world
,
and
especially
his
house
,
is
fully
replenished
:
and
consider
withal
that
we
are
his
children
and
his
inheritance
;
that
we
are
members
,
flesh
,
and
bone
of
his
onely
beloved
sonne
;
that
we
are
his
people
and
his
seruants
,
and
he
our
Lord
and
King
;
and
that
we
are
poore
infantes
,
and
hee
our
gardein
and
tutor
;
that
wee
are
his
beloved
spouse
,
that
is
,
his
love
and
delight
;
that
we
are
his
treasure
and
his
precious
Iewels
;
that
wee
are
his
house
and
garden
of
pleasure
;
that
wee
are
his
kinsemen
and
neere
acquaintaunce
,
and
that
hee
hath
created
vs
after
the
similitude
of
his
owne
image
:
If
wee
woulde
consider
all
this
and
that
wee
are
his
verie
heart
,
and
the
apple
of
his
eye
:
Is
it
possible
that
ever
we
should
imagine
him
to
be
a
cruell
&
an
inexorable
iudge
?
we
would
surely
on
the
contrary
seeke
for
him
,
love
,
and
embrace
him
as
a
very
loving
,
[
6
](A05363-e46350-b)
6
The
vndouted
truth
of
God
.
gracious
,
and
a
pitifull
Father
.
We
would
not
feare
lest
he
should
iudge
vs
:
but
we
would
hope
to
iudge
the
world
with
him
.
And
wherefore
serve
the
Gospel
&
so
many
confortable
sermons
,
which
haue
bin
preached
vnto
vs
of
the
grace
,
mercy
,
&
favor
of
God
,
by
his
Prophets
and
Apostles
?
what
profite
also
should
we
reape
of
the
alliaunce
which
is
betweene
him
and
vs
,
[
7
](A05363-e46360-b)
7
His
alliance
.
and
that
Christ
Iesus
is
come
into
the
worlde
to
die
,
and
to
shed
his
blood
for
the
ratification
thereof
?
what
gaine
by
the
faith
and
hope
of
his
promises
?
[
8
](A05363-e46380-b)
8
Our
faith
and
hope
.
what
rewarde
and
recompense
for
all
those
afflictions
and
miseries
,
which
we
endure
in
this
world
for
the
defence
of
his
trueth
,
shall
we
looke
for
after
this
life
,
if
at
our
departure
God
should
suddenly
confound
vs
in
his
judgement
?
Furthermore
,
what
advantage
should
we
haue
,
by
being
at
the
right
hand
of
Christ
Iesus
at
the
latter
day
,
and
that
there
be
a
separation
betweene
the
sheepe
&
the
goats
,
if
al
should
be
sent
to
hel
?
where
should
be
the
ioy
,
confort
,
peace
,
&
the
glory
which
God
hath
promised
vnto
his
people
?
who
wil
beleeve
also
that
Lazarus
was
caried
into
Abrahams
bosom
,
that
the
thiefe
entred
into
paradise
with
Christ
Iesus
,
that
the
heavens
were
opened
to
S.
Steven
for
to
confort
him
,
&
to
receiue
his
soule
,
if
indifferently
both
the
beleever
&
vnbeleever
after
their
departure
were
condemned
?
Were
it
not
in
vaine
&
a
marveilous
abuse
,
that
the
sonne
should
beare
the
name
of
Iesus
,
&
of
a
Saviour
,
[
9
](A05363-e46460-b)
9
The
name
,
the
obedience
and
merits
of
Christ
Iesus
.
if
we
should
be
condemned
by
the
father
,
&
tormented
by
those
punishments
we
haue
deserved
by
reason
of
our
sinnes
?
And
as
concerning
him
:
should
not
he
have
done
very
vnwisely
to
have
suffred
him selfe
to
be
accursed
for
vs
,
&
to
indure
the
punishment
due
vnto
our
iniquities
,
if
he
were
not
able
to
deliver
vs
?
why
should
he
pay
our
ransom
,
if
he
shuld
not
come
out
of
captivity
?
why
should
he
spill
his
blood
,
and
pay
for
that
which
he
had
not
taken
,
(
as
the
Prophet
saith
)
if
it
were
not
available
to
acquite
vs
?
We
must
necessarily
then
conclude
one
of
these
3
points
:
either
that
Christ
Iesus
hath
not
made
a
full
satisfaction
for
vs
,
or
if
he
hath
,
that
we
shal
not
be
condemned
;
or
if
we
be
condemned
,
that
God
is
not
righteous
in
his
judgements
.
But
it
were
horrible
blasphemy
to
thinke
that
the
Father
were
vniust
in
his
iudgements
,
or
to
say
,
that
the
Sonne
had
not
paid
whatsoever
was
due
for
vs
:
&
therefore
we
may
safely
say
,
that
we
need
not
feare
the
wrath
of
God
,
or
his
sentence
at
the
latter
day
,
seeing
we
live
and
die
in
the
faith
of
the
death
&
resurrection
of
Christ
Iesus
his
sonne
:
but
we
may
boldly
present
our selves
before
his
face
,
&
beseech
him
as
did
David
,
that
he
would
not
enter
into
judgement
with
vs
,
assuring
our selves
of
the
rest
,
&
that
in
the
name
and
mediation
of
his
Sonne
,
he
will
absolve
vs
from
al
those
offences
,
whereof
we
are
accused
,
either
by
the
devill
or
our
owne
consciences
.
For
the
wrath
of
God
is
only
laid
vp
for
those
,
[
11
](A05363-e46510-b)
11
Our
repentance
&
humilitie
.
who
with
an
obstinacie
&
an
impenitency
of
heart
provoke
&
procure
it
,
&
by
reason
of
their
continuance
in
sinne
,
do
as
it
were
force
him
to
impatiencie
:
&
not
for
those
,
who
wil
turne
vnto
him
with
all
their
hearts
,
&
commit
both
themselves
&
their
causes
into
his
hands
,
&
referre
all
wholy
to
his
mercy
.
His
iudgements
are
not
prepared
,
but
for
such
as
will
exalt
them selves
&
lift
vp
their
hearts
against
him
,
presuming
of
their
owne
wisdome
,
power
,
righteousnes
and
holines
:
whereas
on
the
contrarie
,
his
mercies
are
evermore
readie
for
such
,
as
seeing
them selves
naked
&
without
any
comely
ornament
,
do
humble
them selves
before
his
maiestie
,
&
have
no
other
refuge
but
only
to
his
grace
and
favour
,
which
they
begge
and
crave
at
his
hands
in
the
name
&
merits
of
Christ
Iesus
.
[
11
](A05363-e46530-b)
11
The
fatherly
chastisements
of
God
vpon
his
children
.
If
he
threaten
vs
,
to
what
end
is
it
?
Is
it
not
(
I
pray
you
as
S.
Gregorie
saith
)
for
feare
lest
we
should
sleepe
in
our
sinnes
,
&
lest
for
want
of
watching
&
waking
he
should
come
&
surprise
vs
,
and
take
vs
in
disorder
,
&
so
be
compelled
to
execute
his
vengeance
against
vs
?
If
then
he
be
angrie
with
his
children
at
any
time
,
it
is
but
to
chastise
them
:
if
he
rebuke
them
,
it
is
but
to
admonish
them
of
their
dueties
:
if
he
threaten
them
,
it
is
but
to
bring
them
into
the
right
way
.
We
must
needes
then
for
these
reasons
alledged
,
both
in
his
threatnings
,
rebukes
,
chastisements
,
&
iudgements
acknowledge
his
great
loue
and
affection
to
wards
vs
,
patiently
hearing
them
,
&
willingly
imbracing
them
as
things
most
necessarie
&
profitable
;
&
which
do
especially
tend
to
our
salvation
,
as
wel
as
his
promises
.
For
seeing
no
man
can
certenly
trust
in
the
mercies
of
God
,
if
they
do
not
feare
his
threatnings
:
are
not
his
rebukes
then
as
necessary
&
as
profitable
for
vs
to
keepe
our
hearts
in
his
feare
,
[
12
](A05363-e46550-b)
12
His
mercie
mixed
with
his
iustice
.
as
his
promises
are
to
nourish
our
hope
?
It
is
very
true
,
that
if
god
in
iudging
of
vs
should
lay
away
his
mercy
,
that
his
iudgement
would
be
very
terrible
&
fearful
.
For
(
as
S.
Augustine
hath
most
excellently
said
)
wo
be
vnto
all
our
righteousnes
,
if
it
be
examined
without
favour
&
morcy
.
And
herein
there
is
a
notable
point
to
be
considered
,
and
that
which
may
minister
exceeding
confort
vnto
vs
,
that
his
mercie
is
for
ever
vpon
all
those
that
feare
him
,
&
that
Christ
Iesus
our
iudge
is
not
come
to
search
and
examin
our
lives
,
as
the
same
holy
Doctor
saith
,
but
to
make
vs
taste
of
that
fruit
which
he
hath
purchased
for
vs
,
euen
the
remission
of
our
sinnes
by
his
death
vpon
the
crosse
.
[
13
](A05363-e46580-b)
13
The
charitie
of
Christ
toward
vs
.
And
wherfore
hath
David
said
,
that
grace
&
mercy
is
in
his
lippes
,
if
it
were
not
to
assure
vs
that
no
word
shal
passe
from
him
,
but
for
our
confort
&
consolation
?
&
if
we
haue
found
much
sweetnes
in
him
,
when
as
preaching
in
this
worlde
,
he
promised
life
everlasting
,
may
we
not
looke
for
more
in
his
kingdom
,
where
he
hath
promised
the
ful
fruition
of
al
ioy
to
those
which
shal
persevere
in
his
wayes
vnto
the
end
?
and
therefore
it
is
that
Paul
hath
said
also
,
that
by
Iesus
Christ
&
the
hope
we
haue
in
his
righteousnes
,
[
14
](A05363-e46620-b)
14
The
free
accesse
we
haue
vnto
God
our
father
.
we
haue
a
free
accesse
vnto
god
the
Father
:
to
give
vs
to
vnderstand
that
we
need
not
be
so
afraid
to
present
our selves
before
him
,
as
malefactors
and
offenders
are
before
the
Iudge
,
but
rather
to
desire
to
approch
to
him
,
&
as
earnestly
to
seek
for
him
as
children
do
for
their
parents
,
of
whom
they
are
tenderly
beloved
,
&
of
whom
they
are
assuredly
persuaded
they
shal
be
most
lovingly
imbraced
.
And
if
we
haue
any
consideration
,
shal
we
not
think
that
there
can
be
nothing
more
profitable
for
vs
than
the
day
of
iudgement
;
&
that
whensoever
he
shall
prepare
to
come
,
that
we
shal
haue
good
cause
to
lift
vp
our
heads
,
seeing
the
time
of
our
redemption
to
be
so
nere
?
[
15
](A05363-e46630-b)
15
The
remembrance
of
the
latter
day
and
of
our
full
coniunction
with
Christ
Iesus
.
For
then
our
innocency
,
which
as
yet
is
obscured
,
shal
be
made
manifest
,
&
shal
shine
as
the
sunne
at
noone
day
:
at
that
time
our
life
which
is
yet
hid
in
Christ
Iesus
,
shal
be
laid
open
to
the
great
glory
&
hope
whereto
he
hath
called
vs
,
when
as
through
our
knowledge
and
faith
in
his
Gospel
he
hath
made
vs
his
children
.
Then
shall
we
heare
the
sweet
voice
of
our
saviour
.
Come
ye
blessed
of
my
father
,
possesse
the
kingdom
prepared
for
you
from
the
beginning
of
the
world
.
Then
being
anointed
with
the
oile
of
gladnes
,
we
shal
go
with
chereful
countenances
into
heaven
,
&
there
receiue
the
crown
of
immortality
which
is
laid
vp
for
vs
;
then
all
the
books
&
the
treasures
of
the
wisdom
of
God
shal
be
opened
for
vs
.
And
as
there
shal
be
nothing
so
secrete
,
[
16
](A05363-e46660-b)
16
The
inspeakeable
ioy
we
shall
haue
in
the
heavens
.
but
shal
be
made
manifest
vnto
vs
,
so
there
shall
be
nothing
so
deere
and
precious
,
but
shal
be
giuen
vnto
vs
.
Then
the
face
of
GOD
,
which
wee
beholde
in
this
life
in
his
worde
and
sacraments
,
shall
be
plainly
shewed
vnto
vs
:
and
there
shall
be
nothing
that
shall
hinder
our
sight
from
beholding
of
it
at
our
ease
&
pleasure
;
that
thereby
wee
may
become
most
happie
and
blessed
for
euer
.
Then
shall
all
our
enemies
be
confounded
,
and
in
steade
of
that
they
haue
tyrannised
ouer
vs
in
this
world
,
we
shal
iudge
them
with
Christ
Iesus
our
heade
,
beeing
placed
in
great
honour
in
the
companie
of
his
Apostles
and
all
his
Elect
children
.
Then
shall
the
Trophies
of
our
Captaine
be
erected
in
heaven
,
and
his
great
victorie
shal
be
knowen
throughout
all
the
world
.
Then
shall
there
be
an
everlasting
peace
in
the
Church
,
and
the
Deuill
shal
be
chained
&
throwen
into
the
bottomless
pit
for
ever
,
&
never
be
permitted
to
trouble
the
children
of
god
aftewards
.
Considering
then
the
great
profit
&
commodity
which
God
hath
laid
vp
in
the
world
to
come
for
all
such
as
feare
him
,
we
ought
to
long
for
it
,
and
desire
it
as
the
day
of
our
salvation
.
And
surely
we
may
feare
eternall
death
as
little
.
[
11
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11
The
second
articie
propounding
the
remedies
against
the
feare
of
eternall
death
.
1.
The
promises
of
God
touching
life
everlasting
.
Chap.
5.24
Chap.
11.25
I
alwayes
vnderstand
thus
much
:
if
we
be
the
members
of
Christ
Iesus
,
vnited
and
conjoyned
vnto
him
by
his
spirit
and
by
an
vnfained
faith
.
And
therfore
because
this
is
the
most
horrible
and
terrible
feare
that
can
be
,
it
is
requisite
,
the
better
to
strengthen
vs
against
it
,
that
we
often
remember
those
notable
and
comfortable
sayings
of
the
Scripture
.
And
first
of
all
that
of
S.
Iohn
.
Verely
,
verely
I
say
vnto
you
,
he
that
heareth
my
word
,
&
beleeveth
in
him
that
sent
me
,
hath
everlasting
life
,
and
shall
not
come
into
condemnation
;
but
hath
passed
from
death
vnto
life
.
And
againe
,
I
am
the
resurrection
and
the
life
:
He
that
beleeueth
in
me
,
though
he
were
dead
,
yet
shall
he
live
:
and
whosoever
liveth
and
beleeveth
in
me
shall
never
die
.
Iesus
Christ
.
[
2
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2
An
assured
faith
in
his
premises
of
life
euerlasling
.
hauing
faith
;
if
we
will
constantly
perseuere
and
keepe
it
vnto
the
ende
:
for
that
it
is
the
seede
of
life
,
as
contrariwise
infidelitie
is
the
seede
of
death
.
As
then
the
infidell
can
not
liue
,
because
of
his
infidelitie
,
which
separateth
him
from
God
:
so
likewise
the
faithfull
man
can
not
die
,
so
long
as
by
the
meanes
of
his
faith
he
is
conioyned
and
vnited
vnto
him
.
Moreouer
,
faith
doth
lay
hold
of
the
word
of
God
;
which
word
quickneth
that
which
is
deade
,
and
calleth
those
thinges
that
are
not
,
as
though
they
were
.
As
then
we
are
not
afraide
,
[
3
](A05363-e46840-b)
3
The
immutable
truth
of
God
.
that
heauen
should
fall
downe
vpon
vs
and
ouerwhelme
vs
,
or
that
the
earth
should
open
and
swallow
vs
vp
,
though
either
of
them
haue
no
other
foundacion
but
onely
this
word
to
hold
them
vp
:
so
likewise
shall
we
not
neede
to
be
afraid
of
death
,
hauing
this
diuine
and
heauenly
worde
in
our
hearts
,
which
is
the
fountaine
and
welspring
of
our
liues
.
Furthermore
,
if
we
haue
faith
,
[
4
](A05363-e46850-b)
4
The
grace
of
God
.
we
haue
also
the
grace
and
presence
of
God
:
we
are
his
children
and
houshold
seruants
,
wee
haue
his
spirit
in
which
all
thinges
consist
.
Hauing
all
this
,
shall
we
be
afraid
of
death
?
shall
we
be
afraide
either
of
darknes
or
cold
,
so
long
as
we
are
in
the
sunne
?
or
of
drinesse
,
so
long
as
we
haue
a
spring
of
waters
in
our
bellies
?
or
of
pouertie
,
so
long
as
we
haue
all
the
gold
mines
of
the
world
in
our
possession
.
By
faith
also
wee
are
made
members
of
the
bodie
of
Christ
Iesus
,
[
5
](A05363-e46860-b)
5
The
life
of
Christ
Iesus
is
in
vs
,
who
are
his
members
.
bounde
and
tied
vnto
him
with
a
most
sure
knot
:
by
reason
whereof
,
we
doe
participate
of
that
life
,
which
distilleth
from
his
diuinitie
into
his
humanitie
.
As
then
our
heade
had
no
occasion
to
feare
death
,
hauing
life
in
him selfe
:
so
likewise
haue
wee
no
cause
to
seare
death
,
hauing
life
through
him
.
For
as
the
sappe
commeth
from
the
roote
of
the
tree
,
and
spreadeth
it selfe
into
the
braunches
;
and
as
in
a
mans
bodie
the
life
floweth
from
the
heart
into
all
the
other
members
:
so
likewise
doth
life
flowe
from
Iesus
Christ
into
all
them
,
who
by
a
liuely
saith
doe
remain
in
the
vnion
of
the
Church
.
S.
Paul
making
a
comparison
in
the
epistle
to
the
Romanes
,
betweene
our
first
father
Adam
,
and
our
Sauiour
Christ
Iesus
,
saith
,
that
as
death
hath
power
ouer
all
the
children
of
Adam
,
for
that
they
are
partakers
with
him
in
his
sinne
:
[
6
](A05363-e46910-b)
6
The
comparing
of
the
effects
of
the
first
&
second
Adam
in
vs
.
so
likewise
euery
one
that
is
vnited
to
Christ
Iesus
by
faith
,
shall
be
made
partakers
of
his
righteousnes
,
and
consequently
of
life
euerlasting
.
For
the
experience
which
we
haue
of
death
,
to
the
which
we
are
subiect
,
as
children
of
Adam
and
inheritours
of
his
miserie
,
is
not
more
certen
,
then
the
assurance
we
haue
of
eternal
life
,
to
the
hope
wherof
we
are
called
by
the
knowledge
of
Christ
Iesus
,
&
the
grace
&
mercy
,
which
the
father
hath
shewed
vnto
vs
by
his
meanes
.
And
we
neede
not
dout
no
more
of
our
resurrection
,
then
we
doe
of
his
:
either
of
sinne
or
of
death
,
which
through
the
disobedience
of
our
forefathers
,
hath
bin
spread
abroad
among
all
his
posteritie
.
As
then
,
it
would
be
thought
a
damnable
&
intollerable
pride
for
any
man
descended
of
Adam
,
&
stained
with
his
corruption
,
not
to
feare
death
&
destruction
:
so
likewise
would
it
be
an
intollerable
distrustfulnesse
for
an
other
,
beeing
regenerated
by
the
spirit
of
God
,
&
vnited
to
Christ
Iesus
by
that
faith
which
he
hath
in
his
promises
,
to
dispaire
of
life
euerlasting
.
And
seeing
there
is
no
danger
of
death
,
but
where
there
is
sinne
:
[
7
](A05363-e46960-b)
7
Our
faith
and
beleefe
touching
the
forgiuenes
of
sinnes
.
why
should
a
true
Christian
be
afraid
,
considering
the
assurance
he
hath
that
his
sinnes
are
forgiuen
him
:
seeing
that
the
lamb
which
taketh
them
away
,
hath
beene
sacrificed
for
the
remission
of
them
:
and
like
wise
considering
the
mercy
&
infallible
truth
of
God
,
wherwith
he
hath
bound
him sefe
to
giue
vnto
him
whatsoeuer
he
asketh
.
[
8
](A05363-e46970-b)
8
The
article
of
the
resurrection
of
the
flesh
.
S.
Paul
saith
in
the
first
epist.
to
the
Cor.
that
if
there
were
no
resurrection
,
the
faith
of
all
Christians
,
the
preaching
of
the
Apostles
,
and
what
so
euer
els
Christ
Iesus
had
done
for
our
redemption
,
were
altogether
in
vain
&
vnprofitable
.
For
what
do
we
beleeue
,
but
that
which
they
haue
preached
vnto
vs
?
What
haue
they
preached
?
but
that
Christ
Iesus
is
come
into
the
world
,
that
he
was
despised
,
that
he
was
dead
,
&
raised
vp
again
,
to
pull
vs
out
of
the
tyrannie
&
slauerie
of
sinne
&
of
death
,
&
to
purchase
for
vs
life
euerlasting
?
Let
vs
conclude
then
,
that
if
these
things
were
not
done
in
vaine
by
Christ
Iesus
,
nor
preached
in
vaine
by
the
ministers
of
his
Gospell
:
they
may
well
take
away
from
vs
that
feare
which
we
haue
of
death
,
[
9
](A05363-e47020-b)
9
The
hope
of
life
euerlasting
.
&
assure
vs
that
we
shall
liue
continually
in
the
kingdome
of
heauen
with
God
and
his
angels
.
And
wherein
should
Christ
profit
vs
without
this
hope
?
should
we
not
be
the
most
miserable
men
of
the
world
?
For
what
other
reward
doe
we
looke
for
of
all
those
iniuries
,
wrongs
,
banishments
,
losses
,
imprisonments
,
deaths
,
&
of
all
those
horrible
cruelties
,
[
10
](A05363-e47030-b)
10
The
profession
of
Christian
religion
.
that
tyrants
doe
daily
inuent
against
vs
,
but
this
euerlasting
life
&
blessed
immortalitie
which
is
promised
vs
in
heauen
?
and
without
this
,
Christians
were
the
most
miserable
men
of
the
world
.
For
to
what
end
leauing
all
superstitions
and
false
religions
,
should
they
so
constantly
betake
themselves
vnto
that
of
Christ
Iesus
,
if
it
were
not
for
the
assurance
which
the
holy
Ghost
hath
giuen
them
,
and
imprinted
in
their
hearts
,
that
he
is
there
life
and
Sauiour
?
[
11
](A05363-e47040-b)
11
Baptisme
.
Why
are
they
baptised
in
his
name
,
if
they
were
not
washed
by
him
from
euery
damnable
spot
,
and
what
so
euer
may
seeme
filthie
in
the
sight
of
God
?
[
12
](A05363-e47050-b)
12
The
supper
of
the
Lord.
Why
doe
they
eate
his
flesh
and
drinke
his
blood
,
if
it
be
not
,
for
that
they
beleeue
,
that
this
is
the
true
bread
descended
from
heauen
,
and
appointed
of
God
for
the
nourishment
of
their
soules
?
Why
doe
they
confesse
and
maintaine
,
[
13
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13
Salvation
sought
onely
in
Christ
Iesus
.
that
there
is
no
other
meanes
of
saluation
,
but
by
him
;
refusing
all
other
,
as
vaine
and
vnprofitable
,
were
it
not
that
they
are
certenly
perswaded
,
that
to
beleeue
this
in
their
hearts
,
and
to
confesse
this
with
their
mouthes
,
is
most
necessarily
vnto
life
euerlasting
?
What
should
it
profit
them
to
be
accounted
Abrahams
children
,
if
they
were
not
blessed
in
his
stead
?
And
to
what
purpose
should
they
be
of
the
sheepefold
of
Christ
Iesus
,
if
he
would
not
giue
vnto
them
life
euerlasting
,
and
would
not
preserue
them
,
as
well
from
death
,
as
from
al
other
things
,
what
so
euer
may
take
them
foorth
of
his
hands
?
Wherein
should
he
pleasure
them
,
if
they
were
not
perswaded
,
that
he
were
their
light
,
and
that
it
is
necessary
to
be
guided
by
him
,
least
they
stumble
and
fall
in
the
darknes
of
this
world
?
Wherefore
should
they
seeke
for
him
,
when
they
are
drie
,
if
he
were
not
the
fountaine
of
life
,
and
were
not
able
to
giue
them
of
the
water
therof
,
to
quench
their
drie
consciences
?
[
14
](A05363-e47090-b)
14
All
his
benefits
.
What
profit
shall
we
reape
by
his
obseruation
of
the
law
,
and
his
obedience
vnto
God
his
father
,
euen
vnto
the
death
of
the
crosse
,
that
he
might
make
vs
free
from
the
ourse
,
whereunto
we
were
subiect
:
that
he
hath
satisfied
for
vs
,
and
that
in
dying
he
hath
fulfilled
and
accomplished
what
so
euer
was
requisite
for
the
validitie
of
the
testament
of
our
father
;
if
,
notwithstanding
all
these
thinges
,
wee
were
alwayes
in
danger
and
feare
of
death
,
and
that
the
hope
which
wee
haue
of
life
,
should
be
yet
doutfull
and
hang
in
suspence
?
We
may
see
by
that
which
hath
beene
alreadie
saide
,
that
all
the
benefits
of
Christ
Iesus
,
with
the
hope
wee
haue
reposed
in
them
,
shall
be
made
vnprofitable
,
if
wee
be
not
deliuered
from
the
perill
of
death
,
and
so
consequently
from
the
feare
thereof
:
which
is
nothing
but
a
vaine
and
sottish
terrour
of
mind
wherewith
we
are
daunted
,
for
want
of
a
due
consideration
of
that
which
hath
beene
before
spoken
.
I
know
well
that
our
nature
is
foulded
and
wound
vp
in
this
cloath
of
mortalitie
,
[
15
](A05363-e47110-b)
15
Our
life
is
hid
in
him
.
whereto
it
is
subiect
by
sinne
.
We
perceiue
nothing
of
all
that
which
hath
beene
said
:
and
when
as
we
consider
of
it
,
[
16
](A05363-e47120-b)
16
The
life
of
Christ
Iesus
appeared
in
his
death
,
to
assure
vs
that
death
hath
no
power
to
extinguish
the
life
of
him
in
our selues
.
we
can
not
perceiue
in
our selues
,
neither
within
nor
without
,
the
life
which
is
there
resident
and
remaining
.
But
for
all
that
,
we
must
thinke
that
it
lieth
hidden
there
,
and
that
as
yet
,
the
place
serueth
not
for
the
manifestation
thereof
.
Who
would
haue
iudged
that
Christ
Iesus
should
euer
haue
beene
the
spring
of
our
life
,
and
that
it
should
neuer
depart
from
him
,
no
more
then
the
light
and
heat
departeth
from
the
fire
,
when
as
hanging
vpon
the
crosse
in
the
midst
between
two
the
eues
,
he
yielded
vp
his
life
into
the
hands
of
his
Father
,
and
was
buried
,
and
that
in
all
things
he
shewed
him selfe
to
be
the
very
image
and
patterne
of
weaknes
and
infirmitie
?
and
yet
notwithstanding
that
was
inclosed
in
him
,
that
within
three
daies
after
did
so
liuely
shew
it selfe
:
when
as
in
despight
of
death
and
all
his
enemies
,
he
raised
vp
himselfe
by
his
owne
power
.
Who
would
thinke
in
winter
,
when
as
the
trees
are
bare
and
naked
,
and
when
as
the
sharpnes
of
that
colde
season
hath
plucked
off
all
their
leaues
,
their
blossoms
,
and
fruits
,
leauing
them
nothing
but
an
olde
and
soare
skinne
or
coat
,
as
it
were
,
to
couer
them
,
which
seemeth
to
be
quite
deade
and
withered
:
who
would
thinke
,
I
say
,
seeing
them
in
such
a
bare
estate
,
that
there
were
any
more
life
in
them
,
and
that
they
should
flourish
and
waxe
greene
againe
,
yea
blossome
,
bud
,
and
bring
foorth
in
their
time
and
season
,
as
wee
see
they
doe
euery
yeere
?
When
as
wee
handle
the
small
kernels
of
any
graine
,
[
17
](A05363-e47140-b)
17
The
assurance
of
our
saluation
through
the
innumerable
promises
of
Christ
Iesus
.
during
their
continuance
in
this
worlde
,
and
with
that
which
they
drawe
and
receiue
from
the
grace
of
God
,
by
the
meanes
of
Christ
Iesus
,
and
the
faith
which
they
haue
in
his
promises
:
and
yet
notwithstanding
they
are
as
certen
or
more
certen
,
as
the
things
which
we
see
before
our
eyes
.
For
as
long
as
the
worde
of
God
shal
be
the
worde
of
life
,
and
that
his
promises
shal
be
infallible
to
so
many
as
beleeue
in
them
,
as
long
as
Iesus
Christ
which
was
yesterday
,
to
day
,
to
morrow
,
and
for
euer
,
shal
be
the
bread
of
life
,
and
the
light
to
so
many
as
will
follow
him
:
as
long
as
God
who
dwelleth
in
his
Church
as
in
his
house
,
shall
be
the
God
of
the
liuing
,
and
a
quickning
to
so
many
as
beleeue
in
him
:
so
long
as
his
glorie
and
loue
,
whereof
all
true
felicitie
dependeth
,
shall
neuer
be
wanting
to
his
children
,
and
that
the
aliance
which
hee
hath
made
with
his
people
shall
be
firme
and
assured
:
so
long
as
those
who
beleeue
in
him
,
shall
not
be
confounded
and
deceiued
of
their
hope
,
and
that
faith
shall
haue
this
excellent
effect
,
to
iustifie
those
in
whom
so
euer
it
is
rooted
and
grounded
:
as
long
as
the
remission
of
sinnes
,
the
sanctuarie
and
refuge
of
the
Church
,
shal
be
freely
promised
and
performed
by
the
mercie
of
God
,
and
by
the
most
precious
bloode
of
Iesus
Christ
,
to
so
many
as
shall
desire
it
:
so
long
as
the
obedience
of
the
Sonne
of
God
shall
be
more
forceable
to
pull
Christians
from
death
,
then
is
the
sinne
of
our
first
parents
,
to
throw
them
headlong
into
hel
:
and
,
to
end
all
in
a
word
,
so
long
as
our
King
shall
haue
the
keyes
of
life
and
death
,
and
power
to
put
all
his
enemies
,
as
a
footstoole
,
vnder
his
feete
,
wee
neede
not
then
be
afraide
of
death
,
neither
yet
,
which
is
more
,
that
euer
we
shal
die
:
[
18
](A05363-e47150-b)
18
Wee
can
not
dienor
be
condemned
so
long
as
our
head
liueth
&
remaineth
in
the
heauens
.
seeing
we
are
vnited
and
firmely
coupled
vnto
him
by
faith
.
And
if
we
be
afraid
,
it
is
out
of
doubt
,
either
for
the
want
,
for
the
smalnesse
,
or
for
the
weakenes
and
debilitie
of
our
faith
,
which
by
reason
thereof
,
is
not
sufficient
,
either
to
assure
vs
from
death
,
or
from
any
thing
else
that
may
hurt
vs
.
If
a
Christian
man
,
for
the
reasons
before
alledged
,
ought
not
to
feare
death
;
[
3
](A05363-e47170-b)
3
The
third
article
shewing
the
remedies
against
the
feare
of
the
deuils
.
he
neede
not
likewise
feare
the
deuill
,
who
is
lord
and
king
thereof
,
and
therein
holdeth
his
court
and
seigneurie
.
For
we
feare
not
the
hangmen
and
executioners
,
but
for
that
they
haue
commission
from
the
Iudge
to
execute
vs
,
when
as
we
are
condemned
before
.
If
then
,
by
the
grace
and
fauour
of
God
,
we
be
made
immortall
,
as
we
haue
alreadie
declared
:
why
should
we
feare
the
deuils
,
what
desire
so
euer
they
haue
to
hurt
vs
,
seeing
they
haue
no
power
to
execute
their
malicious
deseignes
against
vs
?
I
meane
as
I
haue
alwaies
hetherto
declared
,
if
we
keepe
our selues
in
the
fauour
of
God
,
through
a
strong
and
a
liuely
faith
,
presuming
nothing
of
our selues
,
but
wholly
submitting
vs
vnder
his
fauour
and
protection
.
And
to
the
ende
no
man
should
thinke
,
he
shall
be
deceiued
by
beleeuing
of
that
which
I
say
,
I
think
it
good
,
to
set
down
some
most
comfortable
and
strong
reasons
,
which
shall
be
sufficient
to
prooue
,
that
wee
neede
not
be
afraid
of
the
deuils
.
[
1
](A05363-e47180-b)
1
The
power
and
strength
which
God
giueth
vs
to
resist
the
deuill
.
chap.
2.14
.
chap.
5.8
.
Eph.
6.16
.
Psal.
91.13
.
And
first
of
all
sundrie
places
of
holy
Scriptures
,
wherein
there
is
mention
made
of
the
force
and
power
which
God
hath
giuen
vs
,
to
resist
them
.
You
are
strong
,
saith
S.
Iohn
,
&
the
word
of
God
abideth
in
you
,
&
ye
haue
ouercome
the
wicked
.
And
S.
Peter
saith
,
Be
sober
and
watch
,
for
your
aduersarie
the
deuill
,
as
a
roaring
lyon
,
walketh
about
,
seeking
whom
he
may
deuoure
:
whom
resist
stedfast
in
the
faith
.
And
S.
Paul
saith
,
Aboue
all
take
the
shield
of
faith
,
where
with
ye
may
quench
all
the
fierie
darts
of
the
wicked
.
And
David
in
the
Psal.
saith
,
Thou
shalt
walke
vpon
the
lyon
&
aspe
,
the
yongly
on
and
the
dragon
shalt
thou
tread
vnder
feete
.
And
when
as
God
promised
to
all
his
children
by
Moyses
,
that
if
they
would
he
are
his
voyce
,
and
obey
his
word
,
he
would
giue
them
the
victorie
ouer
all
their
enemies
:
&
would
so
bring
it
to
passe
,
that
one
of
them
should
ouercome
ten
,
&
ten
should
ouercome
a
hundred
,
and
a
hundred
should
vanquish
a
thousand
:
which
is
not
onely
to
be
vnderstood
of
men
,
but
also
of
deuils
.
For
when
so
euer
Satan
assaileth
vs
with
all
his
legions
,
&
that
the
gates
of
hell
being
broken
open
,
[
2
](A05363-e47260-b)
2
The
wise
conduct
and
inuincible
power
of
our
captaine
.
all
the
whole
multitude
of
infernall
spirits
rush
foorth
to
make
warre
vpon
vs
:
yet
shal
they
neuer
be
able
to
preuaile
,
so
long
as
we
follow
the
ensignes
of
our
captaine
&
Sauiour
Christ
Iesus
.
They
are
mightie
,
&
we
are
weake
&
feeble
;
they
are
politike
&
craftie
,
&
we
are
plain
&
simple
;
they
are
painfull
&
vigilant
,
&
we
are
slothful
&
sluggish
.
Al
this
is
true
:
&
it
is
out
of
dout
,
we
should
neuer
be
able
to
resist
them
,
if
we
had
no
better
strength
&
pollicie
,
then
our
own
.
But
it
is
not
herein
that
we
put
our
trust
&
confidence
but
we
doe
as
Dauid
did
,
when
as
he
went
to
fight
with
Goliah
,
we
leaue
all
these
carnall
weapons
,
&
we
march
against
our
enemies
with
no
other
force
,
but
onely
with
a
strong
faith
,
which
we
repose
in
our
King
,
&
with
the
prayers
which
we
make
vnto
the
God
of
hosts
,
whose
strength
&
might
is
alwaies
sufficient
to
keepe
vs
from
our
enemies
.
For
if
we
respect
power
,
he
is
omnipotent
;
if
vigilancie
,
he
neuer
sleepeth
;
if
wisdom
&
policie
,
he
entrappeth
the
wise
in
their
owne
wisdom
if
nomber
,
he
is
more
then
all
the
creatures
of
the
world
.
Christ
Iesus
,
&
behold
on
the
otherside
the
great
multitude
of
rauening
&
raging
wolfes
that
are
without
,
seeking
daily
&
hourely
how
to
rent
&
deuoure
them
,
all
our
hope
&
confidence
should
be
in
the
consideration
of
the
mercies
,
wisdom
,
strength
,
courage
&
vigilancie
of
our
shepheard
,
[
3
](A05363-e47340-b)
3
The
continuall
warre
between
him
and
Satan
.
chap.
3.14
.
who
wil
not
spare
his
derest
blood
to
defend
his
sheep
.
We
must
continually
remember
that
which
is
spoken
in
Gen.
of
the
continual
hatred
betwen
the
seed
of
the
woman
&
of
the
serpent
,
&
withall
the
confortable
promise
that
is
made
there
,
that
the
one
should
breake
the
head
,
&
the
other
should
haue
no
power
but
to
the
bruise
the
heele
.
And
though
we
haue
no
other
troups
to
beat
the
wicked
,
[
4
](A05363-e47370-b)
4
Inuocation
vpon
the
name
of
God
.
but
only
this
pryaer
which
we
daily
make
vnto
God
,
that
he
would
not
lead
vs
into
teptation
:
shall
we
be
dismaid
&
thinke
that
we
are
not
able
to
skirmish
with
our
enemies
?
What
shal
we
hope
for
more
,
[
5
](A05363-e47390-b)
5
Patience
.
than
if
with
our
praiers
we
ioyn
Christian
patience
,
which
is
a
most
strong
rampire
against
all
aduersities
?
&
with
all
the
grace
of
God
,
[
6
](A05363-e47400-b)
6
The
grace
of
God
.
which
(
as
Dauid
saith
)
is
as
a
buckler
to
couer
vs
.
Did
not
Moses
ouercome
Amaleck
with
his
praiers
which
he
made
vnto
God
,
whilst
the
children
were
fighting
in
the
valley
?
Did
not
Iob
after
hee
had
endured
all
the
assaults
of
Satan
with
his
complices
,
S.
Paul
with
the
grace
of
God
,
valiantly
resist
the
temptations
of
the
Deuill
?
If
then
wee
haue
faith
,
prayer
,
the
grace
of
God
,
and
patience
,
wee
shall
not
neede
to
feare
the
violence
of
the
deuill
,
nor
the
craft
and
subtiltie
of
any
of
his
children
.
[
7
](A05363-e47470-b)
7
The
worde
of
God
which
may
serue
both
for
a
buckler
and
a
sword
.
But
besides
all
these
,
we
haue
the
word
of
God
,
which
may
serue
vs
not
onely
in
stead
of
a
buckler
to
defend
vs
,
but
also
of
a
sworde
to
assaile
and
strike
our
enemies
.
Let
vs
remember
how
Christ
Iesus
our
head
and
captaine
,
by
the
vertue
and
power
of
his
holy
word
,
beate
,
brake
,
and
ouerthrewe
that
old
enemie
of
ours
,
when
as
after
he
had
fasted
fourtie
daies
,
hee
assailed
him
twise
or
thrise
in
the
wildernes
.
And
we
can
not
but
confesse
,
that
there
is
no
better
exorcisme
to
deliuer
vs
from
all
his
enchantments
,
But
some
will
say
,
[
8
](A05363-e47650-b)
8
How
our
first
father
was
overcom
by
Satan
,
yet
we
which
haue
received
such
grace
by
Christ
Iesus
shal
be
inuincible
.
our
first
father
Adam
,
who
had
receiued
such
an
excellent
measure
of
knowledge
&
vnderstanding
,
&
of
many
other
graces
&
gifts
of
God
,
&
who
had
no
euil
&
wicked
concupiscences
in
his
heart
to
turne
him
away
from
that
,
which
was
good
,
&
to
perswade
him
to
follow
their
counsels
:
was
notwithstanding
circumuented
,
&
in
the
end
ouercome
,
to
the
vtter
ruine
of
himselfe
and
al
his
posteritie
.
It
is
true
,
&
all
this
happened
by
reason
he
turned
away
his
heart
from
God
,
and
from
the
commandement
,
which
he
had
giuen
him
,
vnder
the
obedience
whereof
he
should
haue
liued
in
a
most
blessed
&
happie
estate
,
&
would
folow
his
owne
fantasie
For
in
stead
of
the
hope
he
had
conceiued
,
that
by
this
meanes
he
should
become
a
God
,
of
a
man
he
became
a
deuil
;
of
vertuous
,
most
vicious
;
of
a
sound
man
,
very
sickly
;
of
contented
&
mery
harted
,
sorowful
&
couetous
;
of
immortall
,
mortall
;
of
wise
,
foolish
;
of
the
friend
of
God
,
an
enemy
to
all
goodnesse
:
and
in
a
word
,
of
happy
,
which
hee
might
well
perceiue
being
in
his
grace
and
fauour
,
being
once
separated
from
his
presence
,
the
most
accursed
and
vnhappie
creature
that
could
be
.
Insomuch
,
as
it
was
a
wonderfull
miracle
and
a
notable
example
of
the
grace
&
fauour
of
God
towardes
him
,
that
he
fell
not
wholly
into
desperation
,
after
such
a
maruelous
change
&
alteration
of
his
estate
&
condition
.
Neither
do
I
doubt
,
but
that
if
we
should
trust
in
our
own
power
&
strength
as
he
did
,
we
should
be
sooner
ouerthrowne
then
he
was
,
considering
that
our
infirmity
is
farre
greater
then
his
.
But
that
which
maketh
vs
inuincible
not
only
against
the
deuill
,
but
also
against
al
the
world
&
al
other
enemies
whatsoeuer
,
is
the
grace
of
god
,
which
is
far
more
abundant
in
vs
through
Christ
Iesus
,
then
euer
it
was
in
our
first
parents
.
For
as
S.
Augustin
saith
,
God
gaue
vnto
him
only
the
power
to
remain
in
that
purity
wherin
he
had
created
him
,
if
he
had
wold
:
but
he
gaue
him
not
the
wil
,
but
left
that
in
his
owne
counsel
,
either
to
remain
or
depart
from
that
integrity
wherin
he
had
created
him
,
as
should
seeme
best
vnto
himselfe
.
Now
that
which
he
hath
giuen
vs
in
the
fauor
of
Christ
Iesus
,
is
far
more
excellent
&
much
greater
.
For
with
the
power
,
he
giueth
vs
also
the
will
to
do
well
,
&
causeth
vs
by
the
operation
of
his
holy
Spirite
,
to
love
and
imbrace
those
things
with
great
and
feruent
zeale
,
which
we
knowe
to
be
agreeable
vnto
his
blessed
will
:
neither
can
we
be
diverted
from
this
desire
by
any
concupiscence
or
temptation
whatsoever
.
Behold
then
that
,
which
maketh
vs
so
hardie
and
bold
to
resist
the
deuils
:
who
out
of
doubt
would
be
too
strong
for
vs
,
if
we
should
meete
them
in
the
fielde
with
our
owne
forces
:
but
we
being
covered
with
his
wings
,
and
vnder
the
protection
of
Christ
Iesus
,
and
as
members
of
his
owne
bodie
covered
with
his
armour
,
wherewith
he
hath
destroyed
the
building
of
Sathan
,
&
spoyled
him
of
his
weapons
:
who
by
his
holy
word
when
as
he
was
in
the
world
,
made
him
come
forth
in
despite
of
him
,
out
of
the
bodies
wherof
he
had
taken
possession
,
we
need
never
feare
,
that
,
being
thus
appointed
,
we
shal
be
overcome
or
vanquished
,
if
we
persevere
in
this
faith
vnto
the
ende
.
Now
for
that
we
feare
not
the
devils
,
but
because
we
are
afraid
of
death
by
reason
our
consciences
do
accuse
vs
,
[
4
](A05363-e47700-b)
4
The
4.
article
setting
downe
the
remedies
against
the
terrour
of
sinne
,
and
of
a
guiltie
conscience
.
that
we
are
sinners
,
and
in
so
doing
set
before
our
eves
the
wrath
and
iudgement
of
God
vpon
all
such
as
transgresse
his
commandements
,
we
must
before
we
canfully
&
perfectly
quiet
a
Christian
mans
conscience
,
and
deliuer
him
from
the
feare
of
the
iudgements
of
God
,
from
death
,
and
the
deuils
which
doe
continually
torment
him
,
assure
him
of
the
remission
of
his
sinnes
,
which
make
him
afraid
of
those
things
before
rehearsed
.
And
to
worke
this
excellent
effect
,
we
must
first
set
down
those
notable
&
sweet
sayings
in
the
scriptures
,
where
god
speaketh
of
that
mercy
he
wil
shew
for
the
merits
of
Christ
Iesus
vnto
all
sinners
,
that
are
hartily
sory
for
their
sinnes
&
iniquities
,
and
do
humbly
craue
pardon
at
his
hands
.
As
first
of
all
,
that
which
is
written
in
the
first
epistle
of
S.
Iohn
,
the
blood
of
Christ
Iesus
clenseth
vs
from
all
sinne
.
Iesus
Christ
the
righteous
,
and
he
is
the
reconciliation
for
our
sinnes
,
and
not
for
ours
onely
,
but
also
for
the
sinnes
of
the
whole
world
.
Christ
Iesus
came
into
the
world
to
saue
sinners
.
And
in
the
Acts
of
the
apostles
:
S.
Iohn
.
Beholde
the
Lambe
of
God
which
taketh
away
the
sinnes
of
the
world
.
Saint
Luke
.
The
Sonne
of
man
is
come
to
seeke
and
to
saue
that
which
was
lost
.
S.
Matthew
saieth
.
I
am
not
come
to
call
the
righteous
,
but
the
sinners
to
repentance
.
And
againe
,
Come
vnto
me
all
ye
that
are
wearie
and
laden
,
Next
vnto
the
worde
of
God
,
for
the
comfort
and
consolation
of
our
consciences
,
Twelue
reasons
added
to
the
testimonies
before
rebearsed
.
1.
Iustifying
faith
.
Chap.
4.
wee
may
likewise
adde
these
reasons
following
.
First
of
all
,
that
we
can
not
be
Christians
without
faith
,
and
that
there
is
no
faith
without
righteousnesse
for
this
is
the
principall
and
chiefe
effect
of
all
other
:
and
as
S.
Paul
proueth
in
many
places
of
his
Epistles
(
and
especially
to
the
Romanes
)
he
which
worketh
not
at
all
,
but
only
beleeueth
in
him
that
iustifieth
the
sinner
,
his
faith
shall
be
accounted
vnto
him
for
righteousnesse
.
Now
we
cannot
be
accounted
righteous
and
sinners
both
together
:
for
these
are
flat
contrary
and
can
not
be
in
the
same
subiect
both
at
once
.
We
may
then
safely
conclude
,
that
either
we
are
without
faith
:
or
if
we
haue
faith
,
that
our
sinnes
are
forgiuen
vs
.
Secondly
,
[
2
](A05363-e48020-b)
2
Our
vnion
with
Christ
Iesus
the
bead
of
the
Church
.
we
must
remember
,
that
we
are
members
of
the
body
of
Christ
Iesus
:
that
is
to
say
,
of
his
Church
which
he
hath
sanctified
,
made
holy
,
and
without
blemish
in
his
sight
.
Which
can
not
be
without
the
grace
and
mercy
,
which
God
vouchsafed
through
Iesus
Christ
,
whereby
he
hath
pardoned
and
forgiuen
vs
all
our
sinnes
.
For
indeede
we
are
not
irreprehensible
in
his
sight
:
which
thing
the
Church
it selfe
doeth
testifie
,
as
well
by
the
confession
of
her
faith
which
shee
maketh
daily
,
as
also
by
her
prayers
,
desiring
very
instantly
that
her
trespasses
may
be
forgiuen
her
.
It
must
needes
follow
then
,
that
if
shee
be
holy
,
as
it
is
in
one
of
the
articles
of
our
faith
,
that
it
is
not
in
regard
of
that
excellencie
which
is
in
her selfe
and
in
euery
one
of
her
members
,
but
in
respect
of
the
grace
and
mercy
of
God
,
who
will
not
impute
her
sinnes
vnto
her
.
Thirdly
,
we
must
not
thinke
that
Christ
Iesus
is
come
into
the
world
in
vaine
:
[
3
](A05363-e48040-b)
3
Iesus
Christ
hath
not
taken
our
nature
vpon
him
for
nothing
,
nor
is
not
dead
in
vain
.
or
that
God
his
Father
had
appointed
him
to
take
vpon
him
the
nature
of
a
man
,
thereby
to
become
mortall
and
subiect
to
many
passions
to
no
end
nor
purpose
:
&
that
he
himselfe
would
haue
suffered
so
many
shamefull
and
ignominious
reproches
,
such
wrongs
and
iniuries
,
such
griefe
and
vexation
of
minde
,
and
in
the
end
so
cruell
and
fearefull
a
death
without
some
very
great
and
vrgent
occasion
.
Can
we
alledge
any
other
cause
hereof
,
but
the
pity
and
commiseration
that
both
the
father
and
the
sonne
had
of
vs
,
and
of
that
miserable
estate
and
condition
wherein
we
were
.
For
which
cause
the
one
of
them
was
induced
to
pardon
our
offences
by
his
mercie
,
and
the
other
to
die
for
vs
,
to
the
end
,
that
he
might
satisfie
for
vs
,
and
so
get
pardon
for
our
sinnes
.
If
then
the
end
of
the
in
carnation
of
Christ
Iesus
,
and
of
the
eternall
counsell
of
God
be
the
deliuerance
of
his
elect
,
and
the
remission
of
their
sinnes
,
we
must
conclude
,
that
both
of
them
were
frustrate
of
their
purposes
,
if
our
sinnes
be
still
retained
;
and
if
both
their
intents
be
accomplished
,
that
then
our
offences
are
pardoned
.
Fourthly
,
[
4
](A05363-e48050-b)
4
The
mistery
of
our
baptisme
.
we
must
regard
and
consider
what
is
the
mystery
and
signification
of
our
baptisme
.
And
that
God
hath
so
expressely
commanded
,
that
so
many
as
will
be
adopted
for
his
children
,
should
be
washed
with
water
and
baptized
:
for
if
the
grace
of
God
and
the
blood
of
Christ
Iesus
,
whereby
we
are
spiritually
and
inuisibly
washed
from
our
sinnes
,
are
represented
vnto
vs
in
this
holy
and
visible
sacrament
,
and
ceremony
:
if
moreouer
God
hath
ordained
that
it
should
be
perpetuall
and
continue
for
euer
,
and
be
obserued
in
his
Church
,
to
the
ende
that
by
this
meanes
hee
may
assure
all
the
members
thereof
of
his
grace
which
he
offereth
them
,
to
clense
them
from
their
filthinesse
:
wee
might
inferre
,
that
if
our
sinnes
were
not
forgiuen
vs
,
hee
should
be
vnfaithfull
,
and
should
abuse
vs
wonderfully
,
solemnly
to
promise
vs
a
thing
,
which
he
neither
can
nor
will
performe
&
accomplish
:
And
furthermore
,
that
our
hope
should
be
in
vaine
to
trust
in
his
promises
.
So
long
then
as
God
shall
be
true
and
eternall
,
and
the
trust
and
confidence
which
we
haue
in
his
worde
and
mercy
,
shal
be
certen
and
infallible
,
Christians
neede
neuer
doubt
of
the
remission
of
their
sinnes
.
We
must
also
further
consider
,
that
the
end
why
the
supper
of
the
Lord
is
instituted
,
[
5
](A05363-e48070-b)
5
The
institution
of
the
supper
of
the
Lord.
was
for
nothing
,
but
to
put
vs
remembrance
of
the
death
and
passion
of
Christ
Iesus
,
and
to
set
continually
before
our
eyes
his
blood
,
wherewith
the
newe
counnant
is
ratified
and
established
.
Now
then
,
it
was
conuenient
,
that
in
that
league
and
alliance
,
which
God
hath
made
with
his
people
,
that
he
should
write
his
lawes
in
their
heartes
,
and
forgiue
their
sinnes
and
iniquities
,
and
neuer
remember
their
transgressions
any
more
:
and
therefore
we
may
conclude
,
that
if
they
were
not
quite
abolished
,
and
blotted
out
of
Gods
book
,
the
couenant
and
alliance
should
not
be
strong
;
and
that
all
this
bread
&
wine
which
we
receiue
at
the
Lords
table
,
should
be
but
signes
of
mockery
and
deceit
.
The
mercy
of
God
also
is
a
very
forcible
argument
to
perswade
and
assure
vs
of
the
remission
of
our
sinnes
.
[
6
](A05363-e48090-b)
6
The
mercy
of
God
.
Psal.
33.57.103
.
For
David
saith
not
without
good
cause
in
his
Psalmes
,
that
the
earth
is
full
of
Gods
mercy
,
that
it
shall
continue
for
euer
and
,
that
it
reacheth
vnto
the
heauens
.
And
S.
Paul
saith
,
that
he
is
the
father
of
mercies
&
the
God
of
all
comfort
and
consolation
.
Giuing
vs
thereby
to
vnderstand
,
how
mercifull
he
sheweth
himselfe
vnto
his
children
so
long
as
they
are
in
this
world
,
where
they
are
enuironed
about
with
all
sortes
of
miseries
,
the
principall
of
which
,
is
sinne
.
It
is
requisite
then
,
that
God
should
pardon
vs
:
for
if
he
should
impute
out
sinnes
vnto
vs
,
the
earth
(
contrary
to
the
prophesie
and
reuelation
of
the
holy
ghost
)
should
not
be
filled
with
his
merites
,
but
with
his
curses
and
maledictions
.
And
as
touching
himselfe
,
he
should
rather
be
accounted
a
God
of
wrath
,
of
anger
,
and
vengeance
,
then
a
God
of
mercy
:
for
that
sinne
,
if
it
be
not
pardoned
,
and
the
wrath
of
God
thereby
appeased
,
can
bring
forth
nothing
but
torment
and
miserie
.
The
reason
also
that
is
drawne
from
the
faithfulnesse
of
God
to
prooue
the
remission
of
our
sinnes
,
[
7
](A05363-e48140-b)
7
The
faithfulnes
of
God
Chap.
1.9
.
is
no
lesse
auaileable
then
the
former
.
For
if
(
as
S.
Iohn
saith
in
his
first
Epistle
)
in
acknowledging
our
sinnes
,
he
promiseth
to
pardon
and
forgiue
vs
our
sinnes
,
and
to
clense
vs
from
all
vnrighteousnesse
,
we
ought
to
beleeue
him
.
But
if
we
doubt
,
it
is
either
by
reason
we
thinke
he
will
not
stand
to
his
promise
,
nor
be
so
good
as
his
worde
:
or
else
for
that
we
thinke
he
is
not
able
to
performe
that
,
which
he
speaketh
:
or
else
that
he
is
altered
and
changed
,
and
repents
him
of
that
which
before
he
had
said
:
or
else
that
our
incredulitie
hath
abolished
that
faithfull
and
sacred
promise
which
hee
hath
made
vnto
vs
either
of
which
we
can
not
doe
or
thinke
without
most
horrible
blasphemy
,
and
most
execrable
impiety
.
If
then
we
wil
retaine
a
holy
opinion
of
our
God
as
we
ought
to
do
,
Moreouer
,
if
we
can
not
haue
any
remission
of
our
sinnes
,
[
8
](A05363-e48210-b)
8
The
force
and
efficacie
of
the
prayers
of
his
children
.
to
what
end
do
we
so
earnestly
,
&
so
hartily
craue
at
the
hands
of
almightie
God
,
that
it
would
please
him
to
forgiue
vs
our
sins
,
&
to
remoue
out
iniquities
out
of
his
sight
?
he
hath
promised
that
in
seeking
for
him
we
shall
find
him
,
&
in
asking
of
whatsoeuer
is
necessary
for
vs
,
that
we
shal
obtaine
it
:
&
likewise
that
his
eares
are
alwaies
open
&
ready
to
heare
the
petition●
of
all
such
as
put
their
trust
in
him
:
and
that
whosoeuer
will
call
vpon
his
name
faithfully
,
shal
be
saued
.
And
therfore
not
doubting
of
his
promises
,
we
daily
beseech
him
to
forgiue
vs
our
debts
:
should
we
not
then
be
notably
deluded
,
if
he
would
not
vouchsafe
to
heare
vs
?
&
should
it
not
be
a
flat
mockery
,
first
to
command
vs
to
pray
,
&
secondly
to
promise
to
heare
our
prayers
,
if
when
we
haue
made
our
petitions
vnto
him
,
&
that
he
hath
heard
vs
,
he
wil
notwithstanding
do
nothing
for
vs
.
Furthermore
,
why
is
it
said
in
the
scriptures
;
[
9
](A05363-e48230-b)
9
If
we
shold
not
be
closed
from
our
sinnes
and
healed
of
our
infirmities
:
the
name
of
phisitian
should
be
vnfitly
giuen
vnto
Christ
.
that
God
healeth
vs
of
our
infirmities
?
why
also
hath
Christ
Iesus
among
other
his
titles
named
himself
a
phisitian
?
was
it
because
he
had
power
to
heale
the
diseases
of
the
body
,
or
rather
for
that
he
could
cure
the
soule
?
if
is
be
so
.
I
would
demand
if
there
be
any
greater
or
more
dangerous
disease
then
sinne
?
or
what
is
there
,
that
ought
sooner
to
moue
him
to
pitie
vs
,
or
what
greater
occasion
can
be
offered
him
,
to
she
we
his
skill
,
his
dexterity
,
his
care
and
diligence
towards
vs
?
Let
vs
then
either
conclude
,
that
hee
is
no
skilfull
phisitian
either
for
the
body
or
for
the
soule
▪
or
else
that
we
may
assure
our selues
,
that
hee
will
purge
vs
from
our
faults
,
heale
al
our
infirmities
,
and
giue
vs
a
free
and
ful
remission
of
our
sinnes
,
in
the
obtaining
whereof
,
we
may
be
certaine
to
come
to
perfect
health
and
euerlasting
happinesse
.
To
what
end
also
serueth
the
gospell
,
if
it
were
not
to
clense
vs
from
our
sinnes
,
[
10
](A05363-e48250-b)
10
The
preaching
of
the
gospell
.
and
to
reclaime
vs
from
our
vaine
and
foolish
conuersation
?
Is
it
to
no
ende
that
it
is
called
the
worde
of
grace
,
of
reconciliation
,
of
saluation
,
and
of
life
:
and
is
the
title
of
glad
and
ioyfull
newes
falsely
applyed
vnto
it
?
why
should
we
thanke
S.
Paul
and
the
rest
of
the
Apostles
for
preaching
of
it
,
or
Christ
himselfe
for
bringing
of
it
?
what
a
folly
,
or
rather
,
what
a
madnesse
were
it
,
to
suffer
so
much
vnquietnesse
for
preaching
of
it
,
and
spreading
of
it
abroad
among
all
nations
:
or
to
endure
such
torment
and
martyrdome
for
the
profession
&
defence
thereof
?
or
(
to
be
short
)
what
commoditie
shall
we
get
by
hearing
of
it
,
by
meditating
of
it
,
and
laying
of
it
vp
in
our
hearts
as
incorruptible
seede
:
or
to
sell
all
that
we
haue
,
and
buy
this
precious
and
most
excellent
treasure
and
pearle
,
if
it
were
not
in
the
end
commodious
for
vs
,
able
to
saue
our
soules
,
and
to
clense
vs
from
all
our
sinnes
?
In
like
maner
,
if
our
sinnes
were
not
forgiuen
vs
,
what
difference
should
there
be
betweene
vs
and
the
deuils
?
[
11
](A05363-e48280-b)
11
The
difference
betwene
the
children
of
God
and
of
the
deuill
,
which
would
not
be
,
if
god
did
not
pardon
our
sinnes
.
or
what
had
we
more
then
they
,
that
we
might
insult
ouer
them
?
for
if
wee
will
consider
our
owne
nature
,
it
is
altogether
filthy
and
polluted
,
and
without
the
great
mercy
of
God
,
there
is
no
more
integritie
in
vs
,
then
is
in
them
.
If
we
would
examine
our
liues
and
all
out
thoughts
,
our
wordes
,
our
workes
,
and
call
the
cogitations
of
our
hearts
to
a
reckening
,
and
trie
them
throughly
,
we
should
find
that
we
are
maruelous
obstinate
and
rebellious
enemies
to
God
,
and
as
badde
as
they
:
and
that
we
haue
nothing
whereof
we
may
glory
,
but
onely
his
mercy
,
by
which
it
hath
pleased
him
to
make
a
difference
betweene
vs
and
them
,
and
to
exempt
vs
from
their
number
,
giuing
vs
for
the
loue
and
merits
of
Christ
Iesus
,
a
full
remission
of
all
our
iniquities
&
offences
.
Whosoeuer
then
would
doubt
hereof
,
besides
his
vnthankfulnes
towards
God
,
in
contemning
of
his
benefits
,
should
shake
hands
with
the
deuil
,
and
become
his
friend
and
companion
.
The
last
reason
to
confirme
vs
,
that
he
will
pardon
our
sinnes
,
is
the
authority
which
he
hath
giuen
vnto
the
pastours
&
ministers
in
his
Church
,
[
12
](A05363-e48300-b)
12
The
authority
giuen
vnto
preachers
of
the
gospell
to
assure
sinners
which
are
repentant
&
beleeue
the
remission
of
their
sinnes
.
to
binde
and
to
lose
by
the
preaching
of
his
word
,
according
vnto
the
capacities
of
those
,
to
whom
it
is
spoken
:
that
is
to
say
,
in
beleeuing
to
be
absolued
,
and
,
in
not
beleeving
to
be
condemned
:
for
if
that
,
which
Christ
Iesus
hath
said
,
be
true
,
that
is
,
that
whatsoeuer
they
bind
in
earth
shal
be
bound
in
heauen
,
&
whatsoeuer
they
lose
in
earth
,
shal
be
losed
in
heauen
:
if
in
hearing
of
them
we
heare
him
:
and
contrariwise
,
if
in
despising
of
them
,
we
despise
him
:
whensoeuer
they
preach
vnto
vs
forgiuenesse
of
sinnes
in
his
name
,
we
ought
to
receiue
it
as
from
his
owne
mouth
,
and
to
be
as
certen
thereof
,
as
if
we
had
heard
him
speake
from
heauen
,
where
he
is
now
in
great
glorie
,
and
to
doubt
no
more
of
the
verity
thereof
,
then
did
the
sinneful
woman
,
and
the
man
that
was
sicke
of
the
palsie
,
when
as
he
said
vnto
him
,
Go
thy
waies
in
peace
,
thy
sinnes
are
forgiuen
thee
.
For
euen
as
those
decrees
which
are
established
in
any
Court
,
are
confirmed
&
authorised
by
the
king
:
so
likewise
those
sentences
&
decrees
which
are
pronounced
by
the
Church
,
and
agreeable
vnto
Gods
word
,
are
approoued
&
confirmed
by
God
himselfe
.
And
thus
haue
I
briefly
set
downe
those
twelue
reasons
or
arguments
to
prooue
that
our
sinnes
are
forgiuen
vs
.
But
because
there
are
many
weak
&
scrupulous
consciences
which
wil
hardly
be
perswaded
hereof
,
[
1
](A05363-e48330-b)
1
Against
the
temptation
proceeding
of
the
great
number
of
our
sinnes
.
Some
are
afraid
of
the
great
number
of
their
sinnes
,
&
think
because
they
are
so
many
,
they
cannot
be
forgiuen
.
But
these
poore
soules
neuer
consider
with
themselues
in
the
meane
time
how
great
the
liberality
of
God
is
to
whom
it
is
no
greater
matter
to
forgiue
ten
millions
of
crowns
then
one
peny
:
&
they
do
not
seriously
ponder
the
maruelous
efficacie
&
force
of
the
blood
of
Christ
Iesus
.
For
if
he
were
ordained
to
take
away
the
smnes
of
the
whole
world
,
why
should
he
not
be
sufficient
to
heale
the
sores
of
particular
sinners
?
King
Manasses
confessing
before
God
,
that
his
sinnes
were
multiplied
as
the
sand
of
the
sea
,
yet
notwithstanding
desired
God
to
pardon
him
.
And
did
not
David
after
that
he
had
publikely
acknowledged
,
that
no
man
could
number
his
offences
,
or
declare
his
transgressions
,
desire
God
to
forgiue
him
,
&
to
pardon
his
secret
sins
?
we
imagine
peraduenture
,
that
he
is
like
vnto
some
niggardly
prince
,
&
that
he
hath
certaine
rules
to
measure
his
expences
&
almes
deeds
,
and
that
he
may
in
no
wise
passe
some
prescribed
limites
:
&
yet
we
do
not
consider
,
that
if
he
should
deale
so
with
vs
,
that
there
shuld
be
no
man
in
this
world
,
yea
,
though
Abraham
,
Iob
,
Daniel
,
Samuel
,
&
S.
Iohn
were
aliue
againe
,
that
should
not
be
condemned
:
because
the
corruption
is
spred
ouer
all
,
&
euery
one
is
infected
therewith
.
So
that
then
,
this
being
wel
weyed
,
we
need
neuer
be
astonished
at
the
multitude
of
our
sinnes
if
we
wil
flee
for
comfort
vnto
the
mercies
of
God
,
and
neuer
doubt
of
his
promises
.
Others
are
wonderfully
terrified
with
the
greatnesse
of
their
sinnes
:
[
2
](A05363-e48390-b)
2
Against
the
temptation
proceeding
of
the
greatnesse
of
our
sinnes
.
The
first
remedie
.
but
we
must
think
with
S.
Paul
that
where
sinne
hath
abounded
,
there
grace
hath
abounded
much
more
:
&
as
we
see
that
there
is
no
darknes
so
thick
&
obscure
,
but
the
Sun-beames
wil
quickly
expel
it
:
so
likewise
,
we
must
thinke
that
there
is
no
obscurity
or
darknes
in
mans
mind
,
but
God
can
quickly
driue
it
away
by
his
light
;
nor
any
mallice
in
his
heart
,
which
he
can
not
pardon
by
his
grace
,
&
correct
by
the
vertue
of
his
holy
spirit
;
nor
any
disorder
in
his
nature
or
life
,
but
that
he
can
easily
redresse
by
his
diuine
wisdom
,
whensoeuer
it
shal
please
him
.
What
shall
we
think
of
him
&
of
his
power
?
There
is
another
thing
also
which
maketh
vs
to
doubt
of
the
remission
of
our
sinnes
;
&
that
is
our
continuance
in
them
.
[
3
](A05363-e48500-b)
3
Against
the
temptation
of
our
commuance
in
sinne
.
For
considering
that
by
reason
of
the
corruption
of
our
nature
,
which
is
so
great
&
so
hard
to
be
amended
,
we
can
not
but
thinke
often
with
our selues
of
our
great
offences
towards
god
,
&
feare
least
he
will
not
vouchsafe
to
pardon
so
many
heynous
faults
,
&
we
are
ashamed
to
beg
remission
at
his
hands
,
&
to
confesse
so
daily
,
so
continuall
,
&
such
obstinate
peruersnes
,
as
indeed
is
in
vs
:
&
by
this
meanes
feare
&
shame
doe
pull
vs
back
,
[
1
](A05363-e48510-b)
1
This
euil
is
common
vnto
vs
with
all
other
men
.
as
well
from
that
trust
&
assurance
we
should
haue
in
his
mercies
,
as
also
from
that
boldnes
&
hardines
,
which
it
is
requisite
we
would
assume
,
whensoeuer
we
appeare
before
him
to
craue
any
of
his
graces
.
Now
the
better
to
auoid
this
temptation
,
which
of
it self
is
very
strange
&
forcible
,
we
must
first
consider
,
that
it
is
common
vnto
vs
with
all
other
men
in
the
worlde
.
S.
Paul
himselfe
who
in
powring
out
his
griefes
for
that
sin
&
wickednes
which
he
perceiued
to
lie
lurking
within
him
,
&
that
a
long
time
after
that
he
was
regenerated
,
saith
:
We
know
that
the
law
is
spirituall
,
but
I
am
carnall
,
sold
vnder
sinne
.
For
I
allow
not
that
which
I
do
:
for
what
I
would
,
that
doe
I
not
:
but
what
I
hate
,
that
doe
I.
If
I
doe
then
that
which
I
would
not
,
I
consent
to
the
Law
,
that
it
is
good
.
Now
then
,
it
is
no
more
I
that
do
it
,
but
the
sinne
that
dwelleth
in
me
.
For
I
know
,
that
in
me
,
that
is
,
in
my
flesh
,
dwelleth
no
good
thing
:
for
to
will
is
present
with
me
:
but
I
find
no
means
to
performe
that
which
is
good
.
For
I
do
not
the
good
thing
which
I
would
,
but
the
euill
,
which
I
would
not
,
that
do
I.
I
find
then
by
the
law
,
that
when
I
would
do
good
,
euill
is
present
with
me
.
For
I
delight
in
the
law
of
God
,
concerning
the
inner
man
:
but
I
see
another
law
in
my
members
,
rebelling
against
the
law
of
my
minde
,
&
leading
me
captive
vnto
the
law
of
sinne
,
which
is
in
my
members
.
And
likewise
to
the
Galathians
.
We
may
see
then
by
this
confession
,
that
the
Apostles
,
who
were
as
godly
men
as
euer
were
,
&
who
had
receiued
wonderful
mercies
at
the
hands
of
God
,
were
not
exempted
from
sinne
after
their
regeneration
,
&
that
euen
the
deare
children
of
God
are
often
molested
&
troubled
with
the
stings
and
concupiscences
of
the
flesh
,
which
do
maruelously
coole
the
heat
of
that
affection
,
which
should
be
in
them
to
the
seruice
of
God
.
Notwithstanding
al
which
,
they
neuer
giue
ouer
,
but
still
trust
in
the
mercies
&
goodnes
of
their
heauenly
father
,
hoping
their
sinnes
shall
neuer
be
imputed
vnto
them
,
so
long
as
they
lay
hold
of
the
merites
of
Christ
Iesus
,
and
instantly
craue
at
the
hands
of
the
almightie
,
to
aide
them
with
the
power
of
his
holy
spirit
,
for
the
mortifying
of
their
wicked
lusts
&
concupiscences
.
Which
thing
S.
Paul
doth
notably
declare
in
the
Chapter
before
mentioned
,
Now
then
there
is
no
condemnation
to
them
that
are
in
Christ
Iesus
,
which
walke
not
after
the
flesh
but
after
the
spirit
.
For
the
lawe
of
the
spirit
of
life
,
which
is
in
Christ
Iesus
,
hath
freed
me
from
the
law
of
sinne
and
of
death
.
Albeit
then
,
[
2
](A05363-e48620-b)
2
God
commondeth
vs
to
pray
vnto
him
and
hee
promiseth
pardon
of
our
sinnes
.
that
all
our
liues
long
we
feele
many
infirmities
,
and
a
marueilous
contradiction
in
our
flesh
to
the
will
of
God
:
notwithstanding
we
need
not
doubt
,
but
his
grace
will
assist
vs
:
and
that
the
continuall
prayers
which
we
make
vnto
him
will
obtaine
pardon
for
vs
through
his
great
and
incomparable
mercie
.
Saint
Cyprian
in
expounding
the
Lordes
prayer
saith
:
It
is
an
euident
signe
that
we
sinne
daily
,
in
that
Christ
hath
taught
vs
to
pray
continually
vnto
God
to
forgiue
vs
our
sins
.
We
may
adde
further
,
vnto
the
saying
of
this
holy
doctor
,
that
God
in
commanding
vs
to
pray
without
ceasing
for
the
remission
of
our
sinnes
,
hath
taught
vs
therby
,
that
he
is
willing
to
heare
vs
whensoeuer
,
&
as
often
as
we
cal
vpon
him
faithfully
.
In
like
maner
also
in
all
places
of
the
scripture
whersoeuer
there
is
mention
made
of
his
grace
and
mercy
,
[
3
](A05363-e48640-b)
3
His
grace
and
favour
continually
set
before
our
eyes
.
Chap.
5.21
.
Chap.
1.7
.
Chap.
2.2
.
there
is
alwaies
mention
made
of
the
time
present
.
As
first
of
all
,
David
saith
not
,
blessed
is
the
man
whose
vnrighteousnes
hath
bin
forgiuen
,
but
,
is
forgiuen
,
and
whose
sinne
is
couered
,
and
,
to
whome
the
Lord
imputeth
no
sinne
.
And
S.
Paul
in
the
second
to
the
Corinthians
saith
,
that
he
hath
made
him
to
be
sinne
that
knew
no
sinne
,
that
we
should
be
made
the
righteousnesse
of
God
in
him
.
And
S.
Iohn
in
his
first
epistle
generall
saith
:
not
onely
that
the
blood
of
Christ
Iesus
hath
clensed
vs
,
but
that
it
doth
clense
vs
from
all
sinne
.
As
also
in
the
second
Chapter
of
the
same
epistle
hee
doth
not
say
,
that
he
hath
beene
,
but
that
he
is
the
reconciliation
for
our
sinnes
,
and
not
for
ours
onely
,
but
also
for
the
sinnes
of
the
whole
worlde
.
And
doth
not
the
Apostle
say
to
the
Hebrewes
,
that
by
one
onely
oblation
Christ
Iesus
hath
consecrated
for
euer
those
whome
he
hath
sanctified
?
as
then
sinnes
,
infirmities
,
and
imperfections
do
continually
abide
in
vs
,
and
hang
as
it
were
,
vpon
our
shoulders
,
so
long
as
we
continue
in
this
worlde
:
so
likewise
are
the
mercies
of
God
alwaies
prest
and
ready
to
helpe
and
succour
vs
,
[
4
](A05363-e48710-b)
4
This
grace
and
fauour
endureth
for
euer
.
whensoeuer
we
call
vpon
him
,
and
most
auaileable
to
purge
vs
from
all
our
iniquities
,
and
to
clense
vs
from
our
sinnes
.
And
to
what
ende
is
Christ
our
high
priest
,
once
entred
into
the
holy
place
,
hauing
obtained
eternall
redemption
for
vs
,
and
by
his
death
confirmed
the
will
and
testament
of
God
,
if
it
were
not
to
this
ende
,
to
appeare
and
stand
before
him
,
[
5
](A05363-e48720-b)
5
Iesus
Christ
is
our
onely
and
euerlasting
Mediatour
.
and
be
an
intercessour
for
vs
?
Hath
he
beene
,
or
is
he
now
at
this
present
,
&
shal
be
euer
hereafter
our
Christ
,
that
is
to
say
,
our
Mediatour
towardes
his
Father
,
to
bring
vs
into
his
grace
and
fauour
?
Was
hee
the
Phisitian
and
Sauiour
of
his
Church
no
longer
then
hee
walked
here
vpon
the
earth
?
or
is
he
so
now
likewise
that
he
is
ascended
into
heauen
?
though
he
hath
but
once
shedde
his
blood
for
vs
,
for
the
satisfaction
and
remission
of
our
sinnes
,
doe
we
not
drinke
dayly
thereof
in
his
supper
,
[
6
](A05363-e48730-b)
6
His
worde
&
sacraments
doe
assure
vs
of
the
continuall
remission
of
our
sinnes
.
to
the
ende
we
may
apply
it
vnto
our selues
,
and
thereby
receiue
the
fruit
and
commoditie
that
commeth
thereof
?
haue
we
onely
beleeued
when
we
were
baptized
,
&
at
our
first
entrance
into
Gods
house
:
or
being
once
in
,
doe
we
perseuere
vnto
the
end
,
and
fully
beleeue
the
remission
of
our
sinnes
?
If
then
a
Christian
obtaineth
by
faith
that
which
hee
beleeueth
and
hopeth
for
:
we
need
not
doubt
,
but
that
if
we
beleeue
alwaies
,
we
shall
alwaies
be
forgiuen
,
and
that
the
remission
of
our
sinnes
shal
be
as
durable
,
as
the
grace
and
mercy
of
God
,
the
certentie
of
his
promises
,
the
power
and
efficacie
of
the
death
of
Christ
Iesus
,
[
7
](A05363-e48740-b)
7
Such
is
the
faith
of
the
Church
.
and
the
faith
of
his
Church
,
which
are
the
matter
and
substance
whereof
it
is
compounded
.
And
therefore
as
Esau
saide
to
his
father
Isaac
,
that
hee
had
more
then
one
blessing
,
so
wee
may
be
assured
at
the
handes
of
our
heauenly
father
,
to
receiue
more
blessings
then
one
,
whose
grace
and
bounty
is
so
abundant
,
as
that
it
floweth
ouer
all
,
and
endureth
for
euer
and
euer
.
Some
there
are
also
,
[
4
](A05363-e48780-b)
4
Against
the
temptation
proceeding
of
the
distrust
of
the
mercies
of
God
,
&
of
the
opinion
that
some
haue
,
how
that
hee
requireth
of
his
children
a
perfect
inherent
righteousnesse
.
who
distrust
and
dispaire
of
the
mercies
of
God
,
and
are
wonderfully
afraide
,
for
that
they
thinke
that
hee
is
alwaies
angrie
with
them
:
beeing
perswaded
that
hee
requireth
a
perfect
and
an
absolute
righteousnesse
of
all
his
children
,
and
that
if
we
will
please
him
,
wee
must
obserue
whatsoeuer
hee
hath
written
in
his
lawe
,
doing
neither
more
nor
lesse
then
hee
there
expressely
commaundeth
.
Which
if
it
were
true
,
wee
should
haue
no
neede
of
the
righteousnesse
which
commeth
by
faith
,
but
onely
of
that
which
commeth
of
the
lawe
.
For
as
Saint
Paul
saieth
,
those
who
can
fulfill
the
lawe
,
shall
be
reputed
righteous
,
and
shall
liue
by
the
workes
thereof
.
But
because
we
can
not
be
iustifyed
by
this
meanes
by
reason
of
the
infirmitie
and
weakenesse
of
our
flesh
,
which
so
hindreth
vs
,
that
we
can
not
accomplish
it
:
and
that
Christ
is
the
fulfilling
of
the
lawe
to
so
many
as
beleeue
:
and
for
that
this
opinion
is
the
principall
cause
of
the
reiection
of
the
children
of
Israel
,
Saint
Paul
witnesseth
,
Who
following
the
lawe
of
righteousnesse
,
neuer
attained
thereto
,
because
they
sought
it
not
by
faith
,
but
by
the
workes
of
the
lawe
:
For
they
haue
stumbled
at
the
stumbling
stone
,
as
it
is
written
,
Beholde
,
I
lay
in
Sion
a
stumbling
stone
,
and
a
rocke
to
make
men
fall
,
and
euery
one
that
beleeueth
in
him
,
shall
not
be
ashamed
.
It
is
very
requisite
then
,
as
well
for
these
three
considerations
,
as
also
for
many
others
,
and
especially
for
the
quieting
of
the
conscience
,
which
in
many
fearefull
natures
and
religious
persons
is
exceedingly
more
tormented
herewith
then
with
any
thing
else
,
[
1
](A05363-e48840-b)
1
What
it
is
that
we
ought
to
doe
to
please
God
.
that
wee
should
bee
without
carnall
desires
,
worldly
affections
,
and
fleshly
concupiscences
:
but
that
wee
mortifie
our
flesh
according
vnto
that
grace
which
it
pleaseth
him
to
vouchsafe
vs
,
by
the
working
of
his
holy
spirite
.
Hee
doeth
not
require
that
there
be
no
filth
vpon
vs
,
but
that
wee
be
carefull
to
wash
our selues
from
all
impuritie
.
Hee
doeth
not
require
that
wee
shoulde
be
without
sinne
,
but
that
it
should
haue
no
such
domination
and
rule
ouer
vs
,
that
as
slaues
well
affectioned
to
the
seruice
of
their
masters
,
wee
should
likewise
be
ready
to
obey
it
in
the
lustes
and
the
concupiscences
thereof
.
Saint
Paul
,
we
should
forget
that
which
is
behinde
,
and
endeauour
our selues
vnto
that
which
is
before
,
and
follow
hard
toward
the
marke
,
for
the
prise
of
the
high
calling
of
God
in
Christ
Iesus
.
Beholde
then
briefly
,
that
which
brieflie
God
requireth
of
vs
,
touching
the
care
we
ought
to
haue
in
fleeing
of
vice
,
and
in
following
of
vertue
:
who
if
he
wil
not
approoue
of
our
seruice
,
vnlesse
it
be
wholly
agreeable
and
conformable
to
his
law
,
we
may
conclude
that
then
he
shall
haue
neuer
a
seruant
in
the
world
.
For
as
Saint
Peter
saith
,
Thirdly
to
avoid
the
bypocrisie
of
such
as
iustifie
themselves
.
Sozom.
1.
booke
,
chap.
21.
do
notwithstanding
imagine
that
they
are
able
to
attaine
vnto
the
perfect
righteousnes
of
Christ
Iesus
the
sonne
of
God
:
which
they
must
needes
do
,
out
of
doubt
,
if
they
wil
fulfil
the
law
.
It
is
reported
in
the
Ecclesiasticall
historie
,
that
there
was
one
Accesius
a
disciple
and
follower
of
the
heretike
Novatus
,
and
a
stout
maintainer
of
his
masters
heresies
,
who
defended
before
the
Emperour
Constantine
,
that
after
we
had
once
received
the
remission
of
our
sinnes
in
Baptisme
,
we
are
bounde
from
that
day
foorth
vnder
paine
of
damnation
,
so
exactly
and
so
strictly
to
keepe
the
Law
,
that
we
must
omit
no
more
thereof
,
then
did
Christ
Iesus
:
otherwise
we
shall
neuer
obtaine
any
mercie
and
favour
at
the
hande
of
God
.
Whereupon
the
Emperour
,
who
was
a
very
wise
and
vertuous
prince
,
answered
,
If
this
be
true
,
Accesius
,
thou
mayest
make
thee
a
ladder
and
clime
to
heaven
alone
:
giving
vs
thereby
to
vnderstand
,
that
it
was
impossible
for
any
man
to
attaine
vnto
such
perfection
;
and
that
there
is
no
man
(
except
Christ
Iesus
,
Saint
Iames
saith
)
in
many
thinges
:
and
therefore
by
consequent
if
he
will
be
saved
,
must
needes
haue
a
Mediatour
and
an
intercessor
for
him
.
We
may
conclude
then
,
that
God
doeth
not
require
such
an
absolute
perfection
and
puritie
in
man
,
as
that
he
should
be
without
all
sinne
:
for
that
can
not
be
in
any
but
in
the
Sonne
of
God
Christ
Iesus
;
but
that
we
will
be
carefull
&
desirous
to
attaine
to
a
holy
and
pure
life
,
&
be
continually
striving
against
sinne
,
&
bende
all
our
affections
to
true
holines
.
And
if
it
shall
happen
at
any
time
,
(
as
often
it
will
,
considering
our
owne
imperfections
and
ignorance
)
that
we
go
astray
:
that
which
he
requireth
of
vs
in
such
a
case
,
is
;
that
with
all
humilitie
and
heartie
sorowe
we
acknowledge
our
faultes
,
and
that
as
we
are
daily
and
hourely
ready
to
renewe
our
transgressions
,
so
we
should
continually
by
our
repentance
,
and
by
our
heartie
and
earnest
prayers
renewe
the
grace
and
favour
of
God
towardes
vs
.
It
may
appeare
then
by
that
which
hath
bene
said
alreadie
,
[
2
](A05363-e49160-b)
2
Wherein
the
righteousnes
and
perfection
of
Christians
consisteth
.
that
the
righteousnes
and
perfection
of
Christians
consisteth
of
two
partes
.
First
,
in
confessing
that
we
are
sinners
before
God
,
&
that
we
repose
all
our
confidence
and
trust
in
his
mercies
.
And
secondly
that
we
be
desirous
to
serue
him
,
and
be
obedient
vnto
his
holy
commandements
,
in
as
great
measure
as
it
shall
please
him
by
his
grace
and
holy
spirite
to
aide
and
assist
vs
.
S.
Augustine
in
reasoning
against
the
Pelagians
,
hath
many
notable
and
excellent
sayings
to
this
purpose
.
As
first
,
that
our
life
may
be
tearmed
perfect
and
vpright
:
if
we
vnderstand
that
to
attaine
vnto
this
perfection
,
it
is
requisite
,
that
in
what
age
or
degree
of
vertue
soever
we
be
,
we
must
alwayes
consider
our
owne
imperfections
in
our
heartes
,
and
humbly
acknowledge
them
with
our
mouthes
.
Secondly
,
that
the
perfection
of
Christians
doeth
more
consist
in
the
remission
of
their
sinnes
,
then
in
the
perfection
of
their
vertues
.
Thirdly
,
that
the
grace
and
mercie
,
whereby
God
hath
pardoned
our
sinnes
,
doth
preserue
and
keepe
the
Church
in
her
estate
.
Fourthly
,
that
this
grace
hath
raised
vs
vp
when
we
were
dead
,
and
hath
nowe
made
vs
immortall
,
and
that
by
it
,
beeing
lost
we
were
founde
,
and
shall
nowe
dwell
for
ever
in
our
fathers
house
;
being
throwen
downe
,
we
are
lifted
vp
;
&
are
at
this
present
so
well
supported
by
the
meanes
hereof
,
that
we
need
never
to
feare
(
provided
alwayes
that
we
lay
holde
thereof
,
and
that
through
a
cursed
and
arrogant
opinion
of
our
owne
strength
and
abilitie
,
or
the
power
of
any
other
creature
whatsoever
,
[
1
](A05363-e49270-b)
1
The
Church
is
an
assembly
of
sinners
,
which
God
doth
sanctify
and
iustifie
.
So
likewise
the
Church
of
God
is
builded
and
gathered
of
all
nations
of
the
earth
,
by
a
generall
pardon
which
God
doeth
offer
vnto
so
many
,
as
will
enter
and
dwell
therein
:
with
this
condition
,
that
they
must
desire
it
,
and
trust
to
obtaine
it
by
his
mercie
through
the
merits
of
his
Sonne
Christ
.
Whereby
we
may
gather
that
to
speake
properly
and
truely
,
the
Church
is
nothing
else
but
an
assemblie
of
idolatours
,
blasphemers
,
infidels
,
rebels
,
ingratefull
,
disloyall
and
barbarous
men
,
murtherers
,
theeves
,
vsurers
,
slaunderers
,
backebiters
,
and
such
like
people
,
to
whome
God
hath
freely
giuen
his
grace
,
thereby
to
saue
them
,
in
forgiving
their
offences
,
and
releasing
that
punishment
which
was
due
vnto
them
for
their
sinnes
.
And
againe
writing
vpon
one
of
the
Psalmes
,
The
diseases
which
hee
healed
,
and
the
dead
which
he
raised
vp
.
he
compareth
God
vnto
a
skilful
Chirurgion
,
and
a
Christian
vnto
a
man
that
is
most
grievously
and
daungerously
wounded
,
saying
,
that
as
a
maymed
man
,
who
desireth
to
bee
healed
,
and
to
recover
his
former
health
,
must
not
hyde
his
wounde
but
make
it
knowen
vnto
the
surgeon
,
who
by
washing
thereof
,
and
laying
his
plaister
to
the
sore
,
doeth
in
a
short
time
heale
it
and
make
it
as
sounde
as
his
other
partes
.
So
likewise
if
we
will
heale
the
maladies
and
diseases
of
our
soules
,
we
must
lay
them
open
in
Gods
sight
by
a
true
and
hearty
confession
,
and
he
must
applie
his
plaister
,
that
is
,
his
mercie
and
a
generall
pardon
which
he
must
giue
vs
for
all
our
faults
and
iniquities
.
In
another
place
he
likeneth
our
redemption
to
the
deliverance
of
the
people
of
Israel
,
[
3
](A05363-e49320-b)
3
Howe
that
we
are
deliuered
and
maintained
by
the
power
and
grace
of
of
God
,
as
were
the
children
of
Israel
.
when
as
they
were
in
captivitie
in
Egipt
,
and
saith
,
that
even
as
when
they
were
delivered
from
the
place
where
they
had
bin
captives
,
their
enemies
which
pursued
them
,
were
drowned
in
the
red
sea
.
So
likewise
in
Baptisme
,
which
is
the
beginning
of
our
redemption
,
our
sinnes
are
washed
away
by
the
blood
of
Christ
Iesus
.
After
that
they
were
entred
into
the
wildernes
,
before
they
came
into
the
promised
land
,
they
were
constrained
to
fight
with
hunger
and
thirst
against
heat
,
against
those
solitary
deserts
,
against
Amalek
,
against
venemous
serpents
,
&
other
in
numerable
temptations
:
so
likewise
after
that
we
haue
bin
called
&
sanctified
,
before
we
can
enter
into
that
eternal
glory
&
rest
which
we
hope
for
,
we
must
first
fight
against
the
deuil
,
the
world
&
our
owne
concupiscences
.
If
at
any
time
they
were
bitten
with
serpents
,
they
had
no
other
means
to
heale
and
recouer
them selves
,
and
to
keepe
them
from
their
venim
,
but
to
lift
vp
their
eyes
,
and
to
looke
vpon
the
brasen
serpent
,
which
Moyses
by
the
commandement
of
God
had
erected
to
this
purpose
.
So
likewise
if
we
be
stung
or
hurt
either
by
our
enemies
,
or
by
the
inordinate
lustes
of
our
faith
,
whereby
we
lift
vp
the
eyes
of
our
heartes
to
behold
Christ
Iesus
hanging
vpon
the
Crosse
:
We
may
beholde
in
this
similitude
our
righteousnes
very
excellently
and
very
fitly
described
,
and
that
the
greatest
part
thereof
consisteth
in
the
grace
and
mercie
of
God
,
which
it
pleaseth
him
to
bestowe
vpon
vs
,
not
onely
when
he
calleth
vs
,
but
also
ever
after
so
long
as
wee
live
in
this
worlde
,
pardoneth
our
transgressions
by
his
great
goodnesse
,
and
for
the
loue
of
his
onely
Sonne
by
whome
wee
are
commended
and
reconciled
vnto
him
.
[
4
](A05363-e49370-b)
4
Of
the
thiefe
that
was
crucified
who
by
his
faith
obtained
mercy
at
the
hands
of
Christ
Iesus
.
He
also
setteth
downe
another
comparison
very
fitte
and
agreeable
to
the
same
purpose
:
and
that
is
of
the
two
thieves
,
who
suffered
with
Christ
,
by
the
which
(
saith
he
)
al
men
both
the
godly
and
the
vngodly
are
represented
.
If
one
should
examine
the
lives
of
these
two
poore
&
wretched
theeves
,
there
would
be
found
small
difference
betweene
them
.
For
both
of
them
were
very
wicked
and
naughty
persons
,
&
such
as
had
deserved
death
by
the
lawes
.
In
like
maner
there
is
no
difference
betweene
the
elect
&
the
reprobate
;
for
both
of
them
are
vicious
,
not
onely
by
nature
,
but
also
in
conversation
.
Christ
Iesus
,
seeking
for
helpe
at
his
hands
who
was
crucified
for
them
:
whereas
on
the
contrary
,
the
other
will
not
acknowledge
their
own
weaknes
,
&
therefore
they
grow
so
proud
,
&
are
puffed
vp
with
such
a
conceit
of
them selves
,
that
they
give
them selves
to
all
kind
of
sensualitie
,
&
wholy
delite
in
things
of
this
world
,
&
so
in
the
end
doe
die
both
impenitent
and
obstinate
sinners
,
neither
doe
they
know
Christ
Iesus
,
but
rather
contemne
and
despise
him
,
as
that
proude
and
mallepert
thiefe
did
:
yea
they
barke
and
bay
at
him
,
even
as
dogges
doe
at
such
as
are
not
of
their
acquaintance
.
This
comparison
then
made
by
this
holy
and
excellent
Doctor
,
tendeth
to
this
ende
,
to
shew
vs
,
that
we
are
righteous
as
the
thiefe
was
righteous
:
that
is
to
say
,
by
confession
and
repentance
of
our
sinnes
,
and
by
the
remission
that
wee
obtaine
by
a
lively
faith
in
Christ
Iesus
.
And
as
our
forefathers
who
were
very
wise
and
well
aduised
in
many
thinges
,
haue
alwayes
attributed
vnto
him
these
two
names
,
good
,
and
Thiefe
,
and
that
after
his
death
,
when
as
hee
was
nowe
glorified
,
and
reigned
in
Paradise
with
Christ
Iesus
,
signifying
by
one
of
the
sayde
names
what
grace
and
favour
God
had
shewed
him
:
and
by
the
other
,
the
qualitie
and
desert
of
his
owne
sinne
.
By
the
same
reason
may
we
terme
Christians
,
either
good
murtherers
,
good
idolaters
,
or
good
whoremasters
,
or
good
slaunderers
,
or
good
sinners
,
according
vnto
the
sinne
whereto
they
haue
bene
most
addicted
.
For
in
thus
doing
,
wee
alwayes
giue
the
glorie
of
their
justice
and
righteousnesse
vnto
the
grace
and
favour
of
God
.
And
to
humble
them
withall
,
wee
put
them
in
minde
what
punishment
they
shoulde
haue
,
[
5
](A05363-e49500-b)
5
Is
that
of
the
moone
which
borroweth
her
light
of
the
sunne
.
if
God
shoulde
deale
with
them
according
vnto
their
desartes
.
Nowe
because
the
greatest
and
the
best
parte
of
the
righteousnesse
of
all
Christians
doe
lye
and
consist
in
Imputation
,
that
is
to
say
,
in
that
God
by
the
merittes
and
obedience
of
his
Sonne
Christ
,
doeth
hold
and
account
them
iust
and
righteous
,
whensoever
they
appeare
before
him
in
iudgement
:
this
learned
and
godly
father
doeth
compare
the
Church
in
another
place
to
the
Moone
:
and
saith
,
that
,
as
that
is
of
it selfe
darke
and
obscure
,
hauing
no
other
light
but
that
which
is
borrowed
of
the
Sunne
:
so
likewise
the
Church
hath
no
other
righteousnesse
,
but
that
which
is
communicated
to
it
,
by
the
death
and
merites
of
Christ
Iesus
,
from
whome
shee
is
no
sooner
severed
,
but
foorthwith
shee
is
eclipsed
,
and
remaineth
in
her
naturall
darkenesse
and
blindenesse
,
which
is
farre
more
feareful
,
and
is
much
thicker
then
that
of
the
Moone
,
when
it
is
declined
from
the
Sunne
.
Wee
may
then
fully
resolve
,
being
enduced
thereto
by
so
many
excellent
sayings
and
fitte
comparisons
of
this
ancient
Doctor
,
that
the
first
and
principall
part
of
our
righteousnesse
is
in
this
,
that
it
pleaseth
God
to
bee
mercifull
vnto
vs
,
and
to
forgiue
vs
our
sinnes
for
the
love
of
his
Sonne
Christ
,
in
whome
alone
wee
ought
to
put
our
whole
trust
and
confidence
,
so
long
as
wee
are
laden
with
this
heauie
burthen
of
corruptible
and
sinnefull
flesh
.
Nowe
as
touching
the
seconde
,
Saint
Ambrose
saith
)
rather
in
a
holy
affection
,
then
in
any
reall
and
essentiall
effect
.
For
all
that
wee
can
doe
,
or
rather
all
that
the
grace
of
God
worketh
in
vs
so
long
as
wee
are
in
this
worlde
,
is
a
desire
to
serue
and
obey
him
:
and
when
soever
wee
fayle
hereof
to
make
vs
heartely
soric
for
it
,
and
in
the
acknowledging
of
our
sinnes
,
to
make
vs
returne
to
him
,
and
humbly
to
desire
and
craue
his
mercie
and
pardon
for
them
,
and
that
it
would
please
him
to
vouchsafe
to
take
pitie
of
vs
.
Wee
are
herein
very
like
vnto
sicke
persons
,
who
desire
nothing
so
much
as
to
bee
in
health
,
and
to
recover
their
former
strength
:
and
therefore
they
are
verie
carefull
to
obserue
all
the
rules
of
phisicke
,
and
whatsoever
else
they
thinke
may
be
availeable
for
the
recoverie
of
their
strength
and
health
:
and
yet
for
all
that
they
can
not
be
so
carefull
nor
so
watchfull
over
them selues
,
but
that
oftentimes
they
fall
into
their
diseases
againe
,
and
must
needes
haue
the
helpe
of
the
phisition
.
In
like
manner
considering
the
feeblenesse
,
and
weakenesse
of
our
soules
,
and
their
variable
and
vncertaine
disposition
,
wee
had
neede
to
meditate
continually
in
the
Lawe
of
God
,
which
is
the
regiment
of
their
health
,
and
strive
(
according
to
that
measure
of
grace
which
hee
hath
giuen
vs
by
his
holy
Spirite
)
to
observe
and
followe
it
in
all
pointes
so
farre
foorth
as
possibly
we
may
.
But
although
wee
studdie
by
all
meanes
that
may
bee
to
doe
so
,
yet
can
we
not
bee
so
precise
herein
,
neither
yet
so
provident
,
but
that
wee
shall
fall
into
many
grievous
diseases
,
and
therefore
we
must
(
when
we
haue
done
what
we
can
)
haue
our
recourse
vnto
this
excellent
and
soveraigne
receipt
of
the
mercie
of
God
,
who
wil
haue
pitie
vpon
vs
,
when
as
he
shal
consider
that
it
proceedeth
not
of
any
intemperance
or
euill
dyet
that
wee
keepe
,
but
of
a
natural
infirmitie
that
is
in
vs
,
that
wee
fall
so
often
into
our
olde
diseases
.
Christ
Iesus
,
and
for
his
sake
crave
remission
and
forgivenesse
of
our
sinnes
:
And
finally
,
the
the
better
to
make
manifest
such
great
and
exceeding
bountie
and
goodnes
towards
vs
,
we
must
consecrate
the
rest
of
our
liues
to
the
praise
and
honour
of
his
Name
,
and
seeke
the
advancement
of
his
glorie
so
much
as
we
may
:
humbly
beseeching
him
to
continue
his
gracious
and
loving
favour
towardes
vs
,
and
to
winke
at
such
faultes
as
he
daily
findeth
in
vs
,
and
to
accept
of
our
good
willes
as
of
sufficient
duetyes
,
and
to
take
the
great
and
exceeding
displeasure
we
haue
with
our selues
for
our
manifold
transgressions
,
as
a
full
and
absolute
satisfaction
for
all
our
sinnes
.
It
remaineth
now
that
we
vnderstand
what
the
reason
is
,
[
3
](A05363-e49630-b)
3
The
reason
why
that
after
our
regeneration
,
wee
still
feele
so
many
infirmities
&
rebellious
motions
against
God
.
why
that
when
he
hath
called
&
regenerated
vs
,
he
will
not
vouchsafe
vs
such
grace
and
fauour
,
as
to
keepe
vs
in
his
waies
,
and
to
make
vs
so
perfect
and
absolute
,
that
there
be
no
more
any
repugnancie
or
contradiction
to
his
will
and
pleasure
:
that
is
to
say
;
that
we
neither
thinke
any
thing
in
our
minds
,
nor
loue
any
thing
with
our
hearts
,
nor
yet
suffer
our
senses
to
delight
in
that
which
is
not
consonant
and
agreeable
vnto
his
lawes
and
commandements
.
Many
and
especially
such
,
as
are
most
afraide
to
offend
him
,
and
are
best
affected
toward
his
seruice
,
doe
thinke
with
them selues
,
that
if
they
could
obtaine
such
mercy
at
his
hands
,
that
they
should
be
most
happie
and
fortunate
,
yea
,
and
that
then
they
should
liue
a
very
angelical
and
holy
life
.
Which
I
am
perswaded
is
most
true
:
And
I
must
needes
confesse
,
that
there
can
be
no
greater
felicitie
,
then
to
loue
God
with
all
our
hearts
,
with
all
our
soules
,
and
with
all
our
strength
.
But
seeing
that
both
experience
,
and
the
Scripture
teacheth
vs
,
[
1
](A05363-e49640-b)
1
We
are
not
yet
capable
of
so
great
a
good
,
neither
is
it
expedient
that
as
yet
,
we
should
haue
the
fruition
thereof
.
that
he
will
not
bestow
such
grace
and
fauour
vpon
vs
,
and
therefore
that
it
is
impossible
that
wee
should
attaine
vnto
any
such
perfection
so
long
as
we
are
in
this
life
,
I
say
,
that
we
ought
to
be
content
with
such
graces
,
as
it
pleaseth
God
to
bestow
vpon
vs
,
and
assuredly
to
beleeue
and
perswade
our selues
,
that
we
are
not
capable
of
so
excellent
and
precious
a
treasure
.
Moreouer
it
were
not
profitable
for
vs
,
that
so
great
a
reuenew
should
be
committed
into
our
handes
,
seeing
as
yet
,
we
are
wards
and
vnder
age
,
besides
our
small
discretion
in
the
vsing
of
such
great
wealth
,
so
long
as
wee
are
conuersant
among
such
wicked
companie
as
is
in
the
world
,
and
ruled
by
the
lewd
counsel
of
our
corrupt
flesh
.
Let
vs
,
I
pray
you
,
consider
this
also
:
that
if
so
be
our
first
father
Adam
,
who
was
created
in
such
integritie
and
perfection
,
and
in
whome
the
graces
of
God
shined
in
most
bright
and
beautifull
manner
,
was
not
able
to
resist
one
small
and
light
temptation
in
Paradise
,
where
he
was
,
as
it
were
,
hedged
about
with
the
fauour
and
loue
of
God
:
what
shall
wee
doe
,
who
liue
in
this
wretched
and
miserable
world
,
where
we
are
assaulted
on
euery
side
with
so
many
and
so
furious
temptations
?
and
if
hee
,
who
was
clothed
with
such
costly
and
precious
garments
,
and
wrapped
vp
in
the
manifold
blessings
of
God
,
would
notwithstanding
through
a
diuelish
presumption
,
and
a
most
cursed
ingratitude
,
forgat
him
of
whom
hee
had
receiued
so
many
excellent
benefits
:
is
it
possible
that
we
should
be
better
aduised
,
&
more
sufficient
to
keepe
our
hearts
and
mindes
from
this
pride
and
presumption
?
[
2
](A05363-e49660-b)
2
By
reason
of
our
infirmities
we
doe
the
better
vnderstand
what
neede
we
haue
of
the
righteousnes
of
Christ
Iesus
.
August
.
vpon
the
29.
Psal.
And
hereby
we
may
gather
how
expedient
it
is
for
vs
,
and
how
necessarie
for
our
saluation
,
that
God
,
after
hee
hath
regenerated
and
renued
vs
,
should
notwithstanding
still
suffer
many
infirmities
to
dwell
in
vs
,
to
the
ende
they
may
minister
occasion
,
and
be
a
means
to
humble
vs
,
and
to
make
vs
acknowledge
that
we
haue
no
other
righteousnes
,
but
that
which
lieth
in
Christ
Iesus
,
and
in
the
remission
of
our
sinnes
:
nor
any
other
hope
to
be
saued
,
but
by
the
only
grace
and
mercy
of
God
.
S.
Augustine
comparing
Iob
with
Adam
,
saith
,
that
Iob
sitting
vpon
the
dunghill
,
did
valiantly
resist
both
the
woman
and
the
deuill
,
and
therefore
was
with
great
honour
receiued
into
Paradise
.
We
cannot
too
often
remember
these
two
examples
,
seing
they
teach
vs
,
that
there
is
nothing
more
forceable
,
or
more
auaileable
to
humble
vs
and
keepe
vs
in
true
feare
of
God
,
then
infirmities
and
temptations
:
wherto
we
cannot
but
acknowledge
our selues
to
be
very
subiect
.
For
pride
,
which
was
the
first
sinne
wherewith
we
were
infected
,
is
also
(
as
the
same
holy
Doctor
saith
in
many
of
his
bookes
)
the
last
corruption
which
departeth
from
vs
,
and
there
is
nothing
in
this
world
that
we
are
so
long
in
learning
of
,
nor
so
difficult
for
a
man
to
practise
,
as
to
be
humble
,
lowly
,
and
to
thinke
basely
of
himselfe
.
For
what
poore
beggar
or
botcher
is
there
,
that
is
not
somewhat
conceited
of
himself
,
or
that
hath
not
some
opinion
of
his
own
person
?
&
how
can
it
be
but
that
we
should
account
and
esteeme
of
such
things
as
are
of
prise
with
the
worlde
,
[
3
](A05363-e49740-b)
3
The
due
consideration
of
our
pride
,
draweth
vs
to
humility
,
which
is
increased
by
the
graces
&
gifts
of
God
.
seeing
we
boast
&
brag
oftentimes
of
that
which
is
discommended
among
men
,
and
thought
to
be
very
vaine
and
vicious
?
For
we
see
there
are
many
that
delight
in
dancing
,
some
in
dicing
and
carding
,
others
in
swearing
,
drinking
,
ruffling
,
and
quarrelling
,
yea
,
poore
men
doe
often
glorie
in
their
pouertie
,
&
vant
of
their
patched
cloakes
.
Seeing
then
,
that
this
cursed
pride
hath
taken
such
deepe
roote
in
our
hearts
,
that
it
is
a
difficult
matter
to
plucke
it
out
,
either
by
instructions
,
threatnings
,
commandements
,
or
any
remonstrances
what
so
euer
,
I
am
verely
perswaded
,
that
among
the
manifold
testimonies
and
innumerable
proofes
,
which
God
hath
giuen
from
time
to
time
of
his
great
wisedome
and
diuine
prouidence
,
and
those
excellent
graces
which
God
hath
and
doth
daily
bestow
vpon
vs
,
this
is
not
the
least
:
that
after
hee
hath
called
vs
to
the
knowledge
of
his
Sonne
,
&
vnited
vs
vnto
him
by
that
faith
which
we
haue
in
his
Gospel
,
he
hath
still
left
seuerall
infirmities
&
sundrie
great
imperfections
inhabiting
&
dwelling
in
our
flesh
and
by
this
meanes
we
are
the
more
apt
to
be
partakers
of
his
mercy
with
a
ioyful
remembrance
&
an
assured
perswasion
of
his
grace
&
fauour
towards
vs
.
And
furthermore
,
with
these
cursed
&
damnable
relikes
of
sinne
,
which
doe
exceedingly
abound
&
flowe
in
vs
,
hee
doth
correct
&
rebuke
this
proud
&
swelling
humour
which
hath
bin
the
ouerthrow
both
of
men
&
angels
,
making
of
this
miserable
&
wretched
estate
of
ours
,
as
it
were
,
a
tryacle
&
preseruatiue
against
miserie
.
Some
others
there
are
,
[
5
](A05363-e49790-b)
5
Against
the
temptation
proceeding
of
the
feare
and
horrour
of
Gods
iudgements
.
Psal.
143.
The
first
remedie
.
who
in
remembring
their
horrible
and
fearefull
offences
,
doe
vtterly
despaire
of
the
remission
of
them
,
for
that
they
are
perswaded
,
that
God
will
examine
euery
thing
that
is
amisse
very
straightly
&
very
seuerely
.
Which
if
he
should
doe
,
euery
one
(
as
Dauid
saith
)
should
be
found
culpable
,
and
be
in
danger
to
be
condemned
and
destroyed
.
But
we
haue
shewed
before
,
that
there
is
no
condemnation
to
such
as
are
in
Christ
Iesus
;
and
not
onely
no
condemnation
,
but
also
no
accusation
which
shall
preiudice
them
,
seeing
that
God
on
the
one
side
iustifieth
them
,
and
Iesus
Christ
on
the
other
side
,
is
dead
and
risen
againe
,
and
become
a
Mediatour
and
an
intercessour
for
them
.
And
that
this
is
true
,
it
doth
manifestly
appeere
by
the
examples
of
such
as
are
deade
already
,
as
also
what
shall
be
the
estate
and
condicion
of
the
children
of
God
,
after
their
departure
out
of
this
life
.
S.
Steuen
receiued
into
heauen
presently
after
he
was
stoned
to
death
?
Which
examples
haue
beene
left
vnto
vs
in
the
Scriptures
,
not
onely
to
declare
the
great
goodnes
&
mercie
of
God
towards
them
,
but
also
to
manifest
what
grace
and
fauour
hee
is
purposed
to
bestowe
vpon
all
true
Christians
,
whose
liues
and
actions
shal
be
no
more
examined
,
then
were
those
of
the
persons
before
mentioned
.
And
we
must
not
think
,
that
he
entertaineth
them
otherwise
,
S.
Matthew
reporteth
:
It
is
wel
done
,
good
seruant
and
faithfull
:
thou
hast
beene
faithfull
in
a
little
,
I
will
make
thee
ruler
ouer
much
:
enter
in
to
thy
masters
ioye
:
Or
else
,
come
ye
blessed
of
my
Father
,
inherit
ye
the
kingdom
prepared
for
you
,
from
the
foundations
of
the
world
:
for
I
was
hungrie
,
and
ye
gaue
me
meate
,
&c.
Whereby
wee
may
gather
that
nothing
shal
be
remembred
,
but
onely
that
little
good
which
they
haue
done
:
all
their
euill
workes
shal
be
either
buried
in
the
bottome
of
the
earth
,
or
drowned
in
the
depth
of
the
sea
,
that
they
neuer
come
foorth
into
iudgement
to
accuse
them
:
yea
,
all
those
writings
and
informations
which
may
in
any
wise
hurt
or
testifie
against
them
,
shal
be
cancelled
and
torne
in
pieces
.
We
then
,
who
are
iustified
by
his
grace
,
neede
not
feare
the
rigour
and
seueritie
of
his
iudgements
,
or
dispaire
of
the
remission
of
our
sinnes
,
but
the
consideration
of
them
is
very
feareful
to
the
wicked
,
who
by
reason
of
their
sinne
and
infidelitie
,
are
culpable
in
his
sight
.
And
in
deede
,
we
should
be
so
farre
from
beeing
afraid
of
the
iudgements
of
God
,
that
it
should
rather
comfort
and
reioyce
vs
.
For
seeing
it
is
commended
vnto
vs
,
as
one
of
the
articles
of
our
faith
,
which
is
contrarie
to
feare
and
despaire
,
either
we
must
not
beleeue
it
,
or
if
wee
doe
,
it
should
tende
to
our
comfort
and
consolation
.
There
are
others
also
,
[
6
](A05363-e49920-b)
6
Against
the
temptation
which
proceedeth
of
the
consideration
of
extraordinarie
calamities
,
which
many
imagin
to
be
inflicted
vpon
man
through
an
irreconciliable
displeasure
of
God
towards
sinne
.
The
first
consideration
.
The
second
.
who
if
any
newe
aduersitie
happen
vnto
them
,
they
presently
despaire
of
the
graces
of
God
,
and
thinke
that
this
visitation
proceedeth
of
his
anger
,
and
for
some
sinne
,
which
he
laieth
to
their
charge
,
which
make
them
thinke
that
he
is
like
vnto
a
man
,
of
whose
loue
or
hatred
we
coniecture
by
the
countenance
and
colour
of
his
face
.
But
we
are
as
wonderfully
deceiued
herein
,
as
were
Iobs
friendes
,
who
vsed
the
same
and
the
like
arguments
,
to
perswade
him
that
he
was
out
of
the
fauour
of
God
,
and
that
therefore
he
was
so
afflicted
and
punished
as
he
was
.
Which
if
it
were
true
,
it
would
follow
necessarily
,
first
of
al
,
that
these
afflictions
and
scourges
should
be
perpetuall
,
seeing
there
is
no
man
so
holy
,
but
that
he
hath
more
vice
,
then
vertue
,
and
more
wickednes
,
then
goodnes
lying
and
lurking
in
him
:
Secondly
,
that
the
Patriarches
,
Prophets
,
Apostles
,
and
Martyrs
of
Christ
Iesus
,
were
the
greatest
sinners
in
the
worlde
.
For
as
S.
Paul
saith
,
they
haue
beene
beaten
,
whipped
,
persecuted
,
burned
,
seared
,
and
cast
vnto
wild
beasts
:
We
are
also
maruelously
disquieted
oftentimes
,
[
7
](A05363-e49970-b)
7
Of
the
temptation
which
proceedeth
of
the
comparison
betweene
our selues
&
such
as
are
holy
and
godly
men
.
The
first
consideration
.
when
as
we
compare
our selues
with
those
who
haue
bene
,
or
are
at
this
present
accounted
vertuous
and
godly
men
.
For
in
reading
or
hearing
of
their
holines
and
heauenly
conuersation
,
and
comparing
it
with
our
owne
wicked
&
vngodly
actions
,
we
can
not
but
acknowledge
a
maruelous
difference
betweene
them
and
vs
,
and
therfore
think
with
our selues
,
that
we
are
very
wicked
&
vniust
.
But
herein
we
are
many
waies
deceiued
.
And
first
of
all
,
that
we
imagine
that
the
righteousnes
of
a
Christian
doth
consist
in
his
works
,
and
not
in
the
remission
of
his
sinnes
.
For
though
that
Abraham
was
charitable
,
patient
,
milde
,
lowly
and
careful
to
do
his
duetie
in
euery
thing
,
yet
for
all
that
,
he
was
not
righteous
in
the
sight
of
God
,
but
onely
by
that
grace
,
which
it
pleased
God
to
impart
vnto
him
,
by
imputing
vnto
him
the
righteousnes
of
his
Sonne
,
through
the
faith
which
he
had
in
his
promises
.
There
is
also
one
thing
more
,
[
8
](A05363-e50030-b)
8
Against
the
temptation
proceeding
of
the
great
wants
that
are
in
vs
.
which
doth
greatly
trouble
our
consciences
,
&
doth
often
make
vs
doubt
whether
we
be
of
the
nomber
of
Gods
children
,
&
that
we
haue
the
mercy
of
God
to
iustifie
vs
,
or
not
.
And
that
is
:
when
we
doe
not
finde
in
ourselues
a
liuely
&
feruent
faith
,
either
in
praying
vnto
God
,
or
in
praising
of
his
holy
name
in
confessing
of
his
bountie
towardes
vs
.
The
better
to
arme
vs
against
this
temptation
,
My
purpose
&
intention
hath
bin
hitherto
,
A
briefe
summe
of
this
whole
treatise
,
deuided
into
7.
books
.
to
shew
the
great
&
wonderful
distemperature
of
our
vnruly
&
disordered
passions
;
and
as
plainly
as
I
could
,
to
decipher
vnto
euery
one
,
the
manifolde
daungers
whereinto
they
violently
driue
vs
,
if
they
be
not
bridled
with
the
rules
of
reason
,
and
,
as
it
were
,
tamed
and
made
gentle
by
discreete
handling
.
Imitating
herein
the
Lacedemonians
,
who
were
accustomed
to
make
their
slaues
drunke
,
and
afterwards
to
shewe
them
to
their
children
,
that
they
seeing
their
filthie
behauiour
and
loathsome
countenances
,
might
be
the
rather
induced
to
auoide
all
intemperance
what
soeuer
.
In
like
manner
my
whole
scope
and
purpose
hath
beene
in
this
discourse
,
to
shewe
,
what
disorder
and
confusion
vnruly
desires
and
vntamed
humours
haue
bred
and
hatched
in
all
such
persons
,
as
haue
beene
slaues
to
their
owne
affections
,
to
the
end
,
that
euery
one
that
hunger
and
thirst
after
a
peaceable
and
quiet
estate
,
may
plainly
perceiue
,
that
there
is
no
other
meanes
to
attain
their
wished
end
,
but
onely
to
curb
them
short
,
and
ride
them
with
a
sharp
bit
,
for
that
they
are
very
headstrong
and
vnruly
jades
.
For
euen
as
a
gold
ring
doth
not
so
soone
touch
a
goutie
or
diseased
finger
,
in
his
treatise
of
the
contentation
of
the
minde
.
though
they
barke
neuer
so
fiercely
,
yet
if
they
be
rebuked
by
the
master
of
the
house
,
to
whose
voyce
they
are
accustomed
,
they
will
presently
desist
and
leaue
off
from
further
stirring
:
so
likewise
the
most
furious
and
violent
passion
that
may
be
,
wil
soone
be
quiet
,
if
they
be
accustomed
to
be
rebuked
by
reason
,
and
not
suffered
to
barke
and
bay
at
their
owne
pleasures
.
But
aboue
al
things
we
must
seriously
pray
vnto
the
Almighty
,
as
we
haue
said
already
in
the
beginning
,
to
vouchsafe
vs
continually
the
ayde
and
comforte
of
his
holy
spirite
,
that
thereby
we
may
be
enabled
to
master
them
.
For
if
it
pleaseth
not
him
to
open
our
eyes
,
It
remaineth
now
that
we
be
humble
and
earnest
suiters
vnto
him
,
that
it
would
please
him
for
his
sonne
Christ
Iesus
sake
,
to
enlighten
the
eyes
of
our
mindes
,
that
wee
may
perfectly
see
the
vanitie
of
those
thinges
which
we
so
carefully
followe
,
and
the
true
perfect
happines
of
that
which
we
so
warily
shun
&
eschewe
.
And
furthermore
that
he
would
vouchsafe
to
turne
our
heartes
from
all
such
thinges
as
may
in
any
wise
molest
and
disquiet
vs
,
and
that
by
the
direction
of
his
holy
Spirit
,
we
may
seriously
seeke
after
that
which
is
alwayes
accompanied
with
an
assured
rest
and
a
ioyful
contentation
.
To
the
King
of
Kinges
,
immortall
,
invisible
,
and
onely
wise
God
,
be
all
honour
,
glorie
,
praise
,
and
dominion
now
and
for
ever
,
Amen
.