M.
MINVCIVS
FELIX
HIS
OCTAVIVS
.
COnsidering
and
calling
to
mind
the
memorie
of
my
good
&
most
faithfull
companion
Octavius
,
I
was
possest
with
so
great
a
sweetnesse
and
affection
of
the
man
,
that
I
euen
seemed
to
returne
vnto
times
past
,
and
not
only
to
recollect
our
conversation
by
way
of
remembrance
;
the
contemplation
of
him
being
not
so
much
withdrawen
from
my
eyes
,
as
it
is
enfolded
in
my
breast
,
and
inmost
senses
.
And
certainly
the
worth
of
that
excellent
holy
man
was
such
,
as
it
must
of
necessity
leaue
with
me
an
infinite
desire
of
him
.
He
had
a
flagrancie
of
loue
towards
me
,
our
wits
bore
consort
as
well
for
recreation
as
businesse
,
and
we
ever
will'd
and
〈◊〉
,
the
same
things
.
You
would
haue
thought
us
one
soule
divided
into
two
bodies
.
He
was
alone
private
of
my
loues
,
and
companion
of
my
errors
;
and
when
,
the
mist
breaking
out
of
profound
darknesse
,
I
did
rise
vnto
the
light
of
wisdome
,
and
truth
,
so
farre
he
was
from
forsaking
my
societie
,
as
to
his
greater
glory
,
he
did
runne
before
,
to
direct
me
the
way
.
And
when
my
thoughts
had
runne
over
all
the
age
of
our
familiar
acquaintance
,
the
intention
of
my
minde
did
more
especially
abide
vpon
that
discourse
of
his
,
by
which
,
in
a
most
graue
disputation
,
he
did
reforme
vnto
true
religion
Cecilius
then
adhering
to
superstitious
vanities
.
For
cause
of
businesse
,
and
to
see
me
,
he
had
taken
a
iourney
to
Rome
,
leauing
his
house
,
wife
and
children
,
and
that
which
is
in
children
most
louely
,
their
yet
●nnocent
yeares
,
when
they
striue
at
halfe
wordes
,
in
a
language
more
pleasing
,
by
the
pretty
breach
of
their
tripping
tongues
.
I
cannot
with
words
expresse
vnto
you
,
how
this
arrivall
of
his
did
rauish
me
into
an
excesse
of
gladnesse
,
especially
the
vnexspected
presence
of
a
most
deare
friend
:
Then
after
a
day
or
two
,
when
frequent
vsance
had
taken
off
the
impatience
of
our
desire
,
when
wee
had
learned
from
mutuall
relation
what
wee
knew
not
of
each
other
in
time
of
absence
,
we
did
agree
to
view
Ostia
,
a
most
pleasant
Cittie
,
because
for
drying
vp
the
humours
of
my
body
a
faire
and
apposite
cure
it
is
,
to
walke
by
the
waues
of
the
Sea
.
It
was
vacation
from
all
judiciall
cares
,
by
reason
of
the
Vintage
;
and
the
approaching
of
Autumne
,
did
somewhat
temper
the
aire
from
estival
heat
.
So
then
vpon
break
of
day
,
when
we
went
forth
to
pace
vpon
the
shoare
,
the
aire
gently
breathing
vegetation
to
our
members
,
and
the
soft
sand
with
a
fine
pleasure
somewhat
yeelded
to
the
impression
of
our
feet
,
Cecilius
spying
the
image
of
Serapis
,
as
superstitious
people
are
wont
to
doe
,
lifting
his
hands
vnto
his
mouth
,
made
them
kisse
his
lips
.
Then
spake
Octavius
.
T
is
not
the
part
of
a
good
man
,
brother
Marke
,
so
to
neglect
him
who
is
alwaies
both
at
home
and
abroad
euer
by
your
side
;
as
that
you
should
suffer
him
through
vulgar
blindnesse
,
in
cleare
day
to
stumble
at
stones
,
howsoeuer
they
bee
shaped
into
image
,
smoothed
with
oile
,
and
crowned
with
flowers
;
when
you
know
that
the
infamie
of
such
errour
,
doth
no
lesse
fall
on
you
then
him
.
And
with
such
discourse
of
his
,
hauing
passed
over
halfe
the
space
of
the
Cittie
,
we
had
now
gotten
vpon
the
open
shoare
,
where
the
gentle
waue
,
as
if
it
tooke
pleasure
to
strow
vs
a
faire
walke
,
did
levell
the
outward
sands
:
The
Sea
when
the
winds
are
all
laid
,
is
neuerthelesse
restlesse
in
it selfe
,
and
although
it
came
not
on
,
with
white
foaming
billowes
,
yet
had
they
a
curl'd
wallowing
course
.
There
wandering
vp
and
downe
,
wee
did
much
solace
our selues
,
and
did
endanger
the
ouerflowing
of
our
feete
,
in
the
brinck
of
the
Sea
,
which
would
play
vp
her
waues
,
and
againe
●lyding
back
,
receiue
them
into
her
owne
bosome
.
So
in
a
stealing
quiet
pace
making
forward
,
we
forgot
our
way
with
discourse
,
along
the
easie
bending
of
the
shoare
;
and
this
discourse
was
,
a
narration
of
Octavius
,
opening
the
course
of
navigation
.
But
when
we
had
thus
talked
out
a
sufficient
journie
,
turning
our
steps
,
wee
did
againe
pace
ouer
the
same
way
.
And
when
we
came
vnto
the
place
where
little
boates
drawne
vp
from
the
water
lay
on
rowlers
,
to
preserue
them
from
occasion
of
rotting
,
wee
saw
Children
sportfully
contending
who
should
skeere
shells
farthest
vpon
the
top
of
the
Sea
.
The
sport
is
to
gather
vp
from
the
shoare
a
round
shell
,
smoothen
.
with
the
beating
of
the
wanes
,
and
taking
of
it
flat
in
their
fingers
to
make
long
circling
ejaculations
vpon
the
water
,
the
shell
razing
,
gliding
,
or
leaping
there
,
so
long
as
it
hath
force
of
motion
;
and
that
child
beares
the
victorie
whose
shell
doth
glide
farthest
,
or
leape
more
often
.
When
therefore
all
of
vs
were
taken
with
the
pleasure
of
this
spectacle
,
Cecilius
only
intended
nothing
,
neither
would
hee
laugh
to
see
this
contention
of
the
children
,
but
by
silence
anxietie
and
by-walking
,
also
in
his
very
visage
hee
seem'd
afflicted
with
something
which
wee
knew
not
.
Then
quoth
I
,
what
is
this
matter
?
why
doe
we
not
find
in
Cecilius
his
wonted
alacritie
?
why
doe
we
not
see
that
cheerefull
countenance
which
hee
vseth
to
preserue
in
times
of
greater
residue
?
Then
hee
replied
,
I
haue
indeed
beene
a
good
while
bitterly
vexed
,
and
bitten
with
our
Octavius
his
words
,
when
invectiuely
hee
reproued
you
of
negligence
,
that
he
might
more
cunningly
put
on
me
the
greater
scorne
of
ignorance
.
Therefore
I
will
goe
farther
.
I
haue
to
doe
with
Octavius
vpon
the
whole
subject
,
if
he
be
willing
to
dispute
it
with
me
,
who
am
a
man
of
that
sect
which
hee
so
much
vnder
values
.
Surely
he
will
quickly
know
how
farre
more
easie
it
is
to
prate
amongst
Gossips
,
then
to
trie
his
wisedome
with
a
man
of
an
opposite
vnderstanding
.
Then
on
this
terrace
of
rocks
,
made
to
defend
the
incursion
of
the
sea
from
the
bathes
,
let
vs
sit
downe
,
that
we
may
both
rest
from
our
journey
,
and
the
better
intend
our
disputation
.
He
had
no
sooner
spoken
the
word
,
but
we
sate
downe
.
I
in
the
middest
,
ambitiously
protected
with
them
on
either
side
,
not
by
way
of
obsequiousnesse
,
order
,
or
honour
,
(
since
freindship
doth
finde
or
make
equality
amongst
men
)
but
as
an
Vmpire
,
the
better
to
heare
both
,
and
to
keepe
two
earnest
disputants
asunder
.
Then
Cecilius
thus
began
.
Although
brother
Marcus
those
things
of
which
we
shall
make
enquirie
,
seeme
not
to
you
ambiguous
,
who
having
beene
diligently
conversant
in
both
kinds
of
life
,
haue
refused
the
one
,
and
approued
the
other
,
neuerthelesse
for
the
present
,
you
are
so
to
order
your
minde
,
that
you
like
an
equall
iudge
,
hold
the
skales
,
propensive
unto
neither
side
,
least
the
sentence
you
shal
passe
,
rather
proceede
from
your
owne
apprehension
then
the
force
of
our
arguments
.
Wherefore
if
you
sit
here
as
a
stranger
,
and
ignorant
of
either
partie
,
it
will
be
no
businesse
to
shew
,
that
all
thinges
amongst
men
are
doubtfull
,
vncertaine
,
pendulous
,
and
rather
probable
then
true
,
to
the
lesse
wonder
of
many
,
who
wearie
in
the
cleere
search
of
truth
,
rather
quickly
yeeld
to
any
opinion
,
then
persevere
in
a
pertinacious
diligence
,
to
find
it
out
.
Wherefore
with
indignation
or
pitie
we
ought
to
looke
on
some
;
who
vnstudied
,
illiterate
,
vncunning
in
all
arts
but
sordid
,
dare
peremptorily
decree
maximes
of
Divine
Maiestie
,
wherein
Philosophie
it selfe
,
through
so
many
ages
and
variety
of
sects
can
but
yet
deliberate
:
And
not
without
cause
;
since
humane
mediocrity
,
is
so
farre
from
reaching
Divine
things
,
as
those
things
which
are
aboue
vs
in
heauen
suspended
and
sublimated
,
or
hid
in
the
profundity
of
the
earth
beneath
vs
,
no
abilitie
haue
we
to
know
,
t
is
not
permitted
to
search
,
neither
religious
to
question
.
And
enough
happy
,
and
enough
prudent
,
we
may
deservedly
be
accounted
,
if
according
to
the
old
Oracle
of
wisedome
,
we
be
familiar
in
the
knowledge
of
our selues
.
But
since
ouer
indulgent
to
a
madde
vaine
curiositie
,
we
will
needs
wander
beyond
the
limits
of
our
meane
condition
,
and
transcend
with
a
bold
desire
euen
heaven
and
the
starres
themselues
,
let
vs
see
whether
we
may
a
little
stay
this
error
with
an
earnest
and
vndaunted
disquisition
.
If
the
seeds
of
the
elements
doe
naturally
come
together
,
and
condensa●●
themselues
,
why
must
God
be
here
an
author
?
If
by
casuall
concursion
,
the
members
of
the
vniuerse
doe
ioyne
,
are
digested
,
and
formed
,
why
must
Divinitie
contriue
the
worke
?
If
fire
kindle
the
starres
,
and
the
celestiall
matter
sublime
it selfe
,
if
the
earth
haue
foundation
in
his
owne
weight
,
and
the
sea
flow
out
of
moisture
,
why
is
this
religion
,
this
feare
,
this
superstition
?
Man
and
every
creature
that
is
borne
,
hath
his
being
from
breath
and
nourishment
;
this
is
the
voluntary
concretion
of
the
elements
into
which
man
and
every
creature
else
is
divided
,
dissolued
,
and
scattered
.
So
all
things
returne
into
the
fountaine
of
themselues
,
with
a
naturall
revolution
,
without
artificer
,
judge
,
or
author
.
So
we
euery
day
see
new
Sunnes
,
from
the
elementarie
seeds
of
fire
collected
together
,
new
cloudes
,
growing
from
the
exhaled
vapours
of
the
earth
;
these
rise
,
thicken
,
and
coagulate
in
the
aire
,
then
with
their
owne
weight
fall
downe
into
flux
of
raine
,
blast
of
wind
,
and
storme
of
haile
,
or
in
collision
make
rowling
claps
of
thunder
,
flashes
of
lightning
;
and
if
boults
fly
out
,
they
fall
any
where
,
rush
on
mountaines
,
beare
downe
trees
,
touch
Temples
no
lesse
then
profane
houses
,
strike
impious
men
,
and
often
the
most
religious
.
What
shall
I
speake
of
tempests
alike
various
and
vncertaine
,
without
order
,
without
examination
,
hurling
impetuously
where
they
light
.
In
shipwrack
alike
destiny
mixeth
the
good
with
the
bad
,
and
confounds
their
merits
;
fire
discernes
not
the
innocent
from
the
guiltie
,
and
when
any
tract
of
heauen
is
infected
with
pestilent
contagion
,
all
die
without
difference
.
When
the
furie
of
warre
rageth
,
the
best
people
fall
soonest
,
also
in
peace
many
times
wickednesse
is
not
only
equaliz'd
but
exalted
aboue
vertue
,
and
in
many
wicked
,
a
man
knowes
not
whether
he
should
more
hate
their
impietie
,
or
blesse
their
fortune
.
But
if
the
world
were
govern'd
by
Divine
providence
and
authority
,
neuer
should
Phalaris
and
Dionysius
merit
a
kingdome
,
Rutilius
and
Camilius
bee
rewarded
with
banishment
,
and
Socrates
with
poyson
.
Behold
the
trees
laden
with
fruite
,
the
fieldes
white
unto
the
harvest
,
these
and
the
full-growne
vintage
are
corrupted
with
showers
,
or
beaten
downe
with
haile
.
So
is
truth
either
hidden
and
kept
to
vs
vncertaine
,
or
,
that
which
is
most
credible
from
these
divers
lubricities
of
chance
,
fortune
free
from
all
lawes
doth
seignorize
the
world
.
When
therefore
either
fortune
is
certaine
,
or
nature
vncertaine
,
how
much
better
is
it
,
and
more
venerable
,
to
receiue
the
discipline
of
our
Auncestors
for
tradition
of
truth
,
obserue
the
religions
left
vs
by
them
,
to
adore
those
Gods
,
which
thy
Parents
haue
from
thy
youth
familiarly
taught
thee
to
feare
and
know
,
then
to
sit
in
judgment
vpon
the
Gods
.
Let
vs
beleeue
our
first
Parents
,
who
ye●
in
the
simple
infancie
of
the
world
,
did
deserue
to
haue
the
Gods
,
or
their
Princes
more
favourable
vnto
them
.
And
by
this
meanes
through
all
Empires
,
Provinces
,
Citties
,
we
see
them
haue
their
severall
nationall
sacred
rites
,
and
to
worship
their
municipall
Gods
the
Eleusinians
C●●es
,
the
Phrygians
,
the
great
Mother
,
the
Epidaurians
Aesculapius
,
the
Chaldeans
Belus
,
the
Syrians
Astarte
,
the
Tauricians
Diana
,
the
Gaules
Mercurie
,
the
Romans
all
.
So
hath
their
power
and
authoritie
subdued
the
circumference
of
the
whole
world
,
propagated
their
Empire
beyond
the
course
of
the
Sunne
,
and
limits
of
the
Ocean
;
Whilest
with
their
armes
they
exercise
a
religious
vertue
;
whilest
they
fortitifie
the
cittie
with
sacred
religions
,
chast
Virgins
,
many
honours
and
titles
of
Priesthood
:
whilest
beseiged
,
and
all
taken
but
the
Capitoll
,
they
stil
worship
those
Gods
,
which
some
would
in
anger
haue
dispised
,
&
through
the
troups
of
the
Gaules
,
wondering
at
their
bold
superstition
,
they
passe
naked
of
weapons
,
but
armed
with
a
worship
of
religion
:
whilest
now
captiue
in
their
owne
hostile
walls
,
and
victory
pursuing
execution
on
them
,
they
still
reverence
their
conquer'd
Deities
;
whil'st
from
euery
quarter
they
seeke
forraine
Gods
,
and
make
them
their
owne
:
whilest
they
set
vp
altars
to
vnknowne
Gods
,
and
spirits
,
and
doe
entertaine
the
sacred
ceremonies
of
all
nations
,
they
deserued
their
Empire
.
This
perpetuall
course
of
religion
hath
hitherto
remained
,
not
broken
with
antiquitie
but
increased
.
For
age
vseth
to
giue
to
ceremonies
and
temples
so
much
more
sanctity
,
as
they
haue
augmentation
of
yeares
.
Neither
yet
,
(
for
I
dare
here
yeeld
to
make
the
search
,
and
so
erre
with
more
authority
)
did
our
ancestors
in
searching
entralls
,
ordaining
rites
,
or
dedicating
temples
,
rashly
spend
their
labour
.
View
the
memory
of
bookes
,
and
you
shall
quickly
finde
,
that
they
did
initiate
themselues
into
the
rites
of
all
religions
,
either
to
gratifie
divine
favour
,
to
divert
imminent
anger
of
the
Gods
,
or
to
asswage
it
being
in
full
rage
,
and
fury
.
Witnesse
the
Jdean
mother
,
which
at
her
arrivall
approu'd
the
chastity
of
a
Matrone
,
and
did
free
the
citty
from
hostile
feare
.
Witnesse
the
consecrate
statues
of
Castor
,
and
Pollux
,
as
they
shewed
themselues
in
the
lake
,
their
horses
all
in
a
heate
panting
and
foming
,
when
they
reported
our
victory
ouer
Perses
,
the
same
day
he
was
overcome
.
Witnesse
the
iteration
of
the
great
playes
in
the
Circus
,
to
reconcile
the
offence
of
Iupiter
,
according
to
the
dreame
of
a
vulgar
Citizen
.
Witnes
the
ratified
devotion
of
the
Docians
;
and
witnesse
Curtius
,
who
with
leaping
himselfe
downe
on
horseback
,
into
the
swallow
of
a
prodigious
deepe
gulfe
,
made
it
againe
fill
vp
.
And
more
often
then
wee
would
,
our
contempts
of
augurie
,
haue
made
manifest
the
presence
of
the
Gods
.
Thence
is
the
name
of
Allia
dismall
,
thence
did
Claudius
,
and
Iunins
,
in
their
sea-●ight
with
the
Carthaginians
,
suffer
a
cruell
shipwrack
.
And
to
make
the
river
Thrasymene
●un
high
and
discoloured
with
our
blood
,
Flaminius
contem●ned
the
prediction
of
the
●irdes
:
and
to
make
vs
new
worke
for
the
recovering
our
Ensignes
from
the
Parthians
,
Crassus
did
scorne
,
and
deserue
the
Priests
holy
impreca●ions
.
I
omitte
many
antique
memories
,
of
the
birthes
,
gifts
,
and
munificence
of
the
Gods
,
I
neglect
the
Poets
songs
,
I
passe
ouer
many
destinies
foretold
by
Oracles
,
least
antiqui●ie
may
seeme
vnto
you
ouer-fabulous
.
Behold
the
Temples
,
●nd
statuary
houses
of
the
Gods
,
with
which
the
Cittie
of
Rome
is
protected
,
and
beautified
:
they
are
more
glorious
and
rich
in
dressing
and
gifts
,
then
venerable
with
thei●
Deities
,
dwelling
,
abiding
,
and
euer
ready
for
present
helpe
in
them
.
From
thence
Prophets
full
of
God
,
and
participating
the
divine
nature
,
gather
predictions
of
things
to
come
,
forewarne
evile
,
giue
cures
for
diseases
,
hope
to
the
afflicted
,
solace
in
calamities
case
in
labours
:
also
in
our
steep
there
,
we
see
the
Gods
,
wee
heare
them
,
we
acknowledge
their
presence
:
how
soon
o●
in
the
day
we
denie
,
violate
thee
honours
,
and
forsweare
b●
them
.
Therefore
when
in
all
nations
there
remaines
a
firme
confession
of
the
immortal●
Gods
,
although
their
cause
and
originall
be
vncertaine
,
I
can
brooke
no
man
,
who
puft
vp
with
I
knowe
not
what
bold
irreligious
wisedome
,
dare
attempt
to
dissolue
and
elevate
this
religion
of
ours
so
old
,
so
vsefull
,
so
preserving
humane
societie
.
Away
with
Theodore
of
Cyrene
,
and
with
Diagoras
Melius
before
him
,
vpon
whom
antiquitie
puts
the
name
of
Atheist
,
both
which
in
their
doctrine
of
no
Gods
,
tooke
away
all
the
reverent
feare
and
awfulnesse
,
●y
which
mankind
is
governed
.
These
men
in
their
discipline
of
impietie
,
although
●hey
dissemble
Philosophie
,
●hall
neuer
be
reputed
with
●e
.
When
the
Athenians
did
banish
out
of
their
territories
,
Protagoras
of
Abdera
,
who
disputed
rather
indiscreetly
then
prophanely
of
Divinitie
,
&
did
in
their
assembly
burne
his
writings
;
(
you
will
suffer
me
to
prosecute
my
vndertaken
action
with
a
free
zeale
)
must
not
we
mourne
to
behold
men
,
men
I
say
of
an
incurable
,
illegall
,
and
desperate
faction
,
so
to
forrage
vpon
the
Gods
?
who
with
a
collection
of
people
drawen
from
vtter
basenesse
,
and
with
credulous
woemen
easily
falling
in
the
imbecillitie
of
their
sexe
,
institute
a
route
and
profane
conspiracie
,
which
in
their
nocturnall
congregations
,
by
solemne
fasts
,
and
inhumane
feasts
,
things
not
of
Sacramen●
but
expiation
doe
league
together
,
a
lurking
and
light
avoyding
nation
,
full
of
prate
in
Corners
,
and
dumbe
in
faire
assemblies
.
They
dispise
our
Temples
as
graues
,
they
spit
vpon
the
Gods
,
and
deride
our
sacred
Ceremonies
.
If
a
man
may
speake
it
,
these
miserable
creatures
with
pittie
behold
the
honours
of
our
Priests
,
and
halfe
naked
scorne
our
Purple
.
O
their
wonderfull
and
incredible
bold
foolerie
.
In
feare
of
vncertaine
future
torments
they
dispise
all
present
,
and
here
they
feare
not
to
die
,
for
feare
of
dying
after
death
.
So
doth
feare
and
false
hope
flatter
them
into
a
comfort
of
living
againe
.
And
now
as
euill
things
grow
in
greatest
abundance
,
pernicious
manners
creeping
in
,
these
men
haue
gained
every
where
in
the
worlde
terrible
assemblies
of
their
impious
combination
,
a
combination
accursed
and
to
bee
plucked
vp
by
the
very
rootes
.
They
know
themselues
by
secret
markes
and
tokens
,
they
are
in
loue
almost
before
they
know
one
another
,
and
promiscuous
lust
is
with
them
a
kind
of
religion
,
for
they
are
all
brothers
and
sisters
,
so
that
by
intercession
of
so
holy
a
name
,
common
fornication
must
of
necessity
be
with
them
incest
.
So
doth
this
vaine
mad
superstition
glory
in
being
criminall
.
Neither
would
wise
discerning
common
fame
,
(
if
there
were
no
subsistencie
of
truth
)
report
these
horrid
things
of
them
,
things
not
to
be
vttered
without
a
preface
of
honour
to
the
hearers
.
I
heare
that
amongst
all
filthy
beasts
,
from
what
perswasion
I
know
not
,
they
worship
an
Asses
head
,
like
worship
like
manners
.
Others
report
that
they
worship
their
Prelates
and
Priests
privie
members
,
adoring
the
nature
of
their
spirituall
Parents
.
Peradventure
this
suspition
may
bee
false
,
yet
it
well
agrees
with
a
secret
nocturnall
solemnitie
.
But
those
which
say
their
worship
to
bee
a
man
put
to
death
for
criminall
demerit
,
and
that
they
worship
the
horrid
similitudes
of
his
crosse
,
these
fit
those
wicked
lost
people
with
alters
in
a
good
congruitie
,
making
them
adore
that
which
they
deserue
.
Now
of
receiving
new
commers
into
their
sect
,
the
report
is
not
so
detestable
as
notorious
.
An
Infant
is
covered
ouer
in
meale
to
deceiue
the
Novice
,
and
set
before
him
,
then
is
he
provoked
as
it
were
with
harmelesse
strokes
to
stab
into
the
meale
,
and
so
by
concealed
woundes
the
Infant
is
kil'd
.
O
horridnesse
!
this
Infants
blood
they
lick
vp
,
and
divide
his
members
amongst
them
;
with
this
sacrifice
they
are
imbrued
into
a
league
,
and
by
the
guilt
of
murder
giue
pledge
vnto
mutuall
secrecie
.
If
this
be
sacred
,
what
is
sacrilegious
?
And
the
manner
of
their
feasting
is
well
knowne
,
all
men
every
where
report
it
,
and
it
is
famous
in
the
Oration
of
our
Certensian
Fronto
,
vpon
a
solemne
day
they
come
together
to
feast
,
with
all
their
children
,
sisters
,
mothers
,
people
of
all
sexes
,
and
all
ages
.
There
after
much
gluttonie
,
when
the
banquet
is
warme
,
and
the
fervencie
of
incestuous
lust
is
set
on
fire
with
wine
,
a
dogge
tied
to
the
candlestick
,
is
by
scraps
cast
beyond
the
length
of
the
line
wherewith
he
is
bound
,
provoked
to
leap
impetuously
forth
,
&
then
the
discovering
light
being
ouerturn'd
and
extinguished
,
each
takes
his
fortune
in
the
impudent
darkenesse
,
wherewith
to
satiate
their
abhominable
appetite
,
and
so
are
they
all
if
not
in
deed
,
yet
inconscience
alike
incestuous
,
all
desiring
that
which
is
by
any
acted
.
Advisedly
I
passe
by
many
things
,
since
what
already
is
related
is
more
then
should
bee
,
true
in
all
,
or
the
greatest
part
,
as
a
man
will
easily
belieue
from
the
obscuritie
of
this
impious
religion
.
For
why
should
they
otherwise
striue
with
all
diligence
,
to
hide
and
keepe
secret
that
whatsoeuer
it
be
which
they
worship
.
Sinnes
reserue
themselues
,
and
things
honest
reioyce
in
the
publique
view
of
men
.
Why
haue
they
no
altars
,
no
temples
,
no
knowen
images
of
their
worship
?
Why
dare
they
not
speake
openly
,
and
make
their
Congregations
freely
,
except
that
which
they
worship
and
conceale
so
narrowly
were
either
a
matter
of
punishment
or
shame
.
Or
from
whence
,
who
,
or
where
is
he
,
their
onely
solitarie
and
destitute
Deitie
,
whom
no
free
nation
,
no
Empires
,
no
Roman
superstition
euer
heard
of
?
The
miserable
tribes
of
the
Iewes
,
they
indeed
,
and
they
alone
worship
one
God
,
but
they
doe
it
openly
with
temples
,
altars
,
sacrifices
,
ceremonies
;
whose
vigour
notwithstanding
and
power
is
so
nothing
,
that
the
Roman
Gods
haue
taken
him
captiue
with
all
his
nation
.
And
what
monsters
,
what
prodigies
doe
the
Christians
faine
?
That
God
whom
they
can
neither
shew
nor
see
,
they
make
inquisitiue
into
all
the
manners
of
men
,
all
the
deeds
,
yea
even
into
the
very
words
and
secret
thoughts
of
all
,
posting
every
where
,
and
every
where
present
.
They
will
haue
him
troublesome
,
vnquiet
and
impudently
curious
,
standing
by
at
all
actes
,
intererrant
in
all
places
,
when
no
sufficiency
straind
with
a
vniversall
care
can
intend
the
service
of
every
particular
,
nor
distracted
with
particulars
can
suffice
for
an
vniversall
preseruation
.
Why
,
and
to
the
whole
earth
,
even
to
the
Heavens
also
and
the
Starres
they
threaten
a
combustion
,
and
prepare
a
ruine
,
as
if
the
eternall
order
of
nature
appointed
by
Divine
lawes
might
ever
bee
troubled
,
or
the
league
of
all
the
Elements
broken
,
and
the
heavenly
frame
divided
,
all
this
all
in
whose
continent
and
embracing
circle
wee
haue
our
being
,
should
bee
subverted
.
Nor
contented
with
this
furious
opinion
they
hang
and
knit
vnto
it
other
olde
wiues
fables
;
how
they
shall
bee
borne
anew
after
death
,
when
they
are
ashes
and
cinders
;
and
I
know
not
with
what
beliefe
they
assure
themselues
in
their
lyes
;
to
heare
all
,
you
would
thinke
they
were
all
ready
in
a
resurrection
.
A
pernitious
evill
fansie
,
and
a
double
madnesse
!
they
denounce
vtter
confusion
to
the
Heavens
and
Starres
,
which
wee
leaue
as
we
finde
,
and
to
themselues
dead
and
extinct
,
for
as
wee
are
borne
wee
dye
,
they
againe
promise
eternity
.
And
for
this
reason
they
hold
funerall
fires
in
sepulture
a
damnable
execration
;
as
if
our
bodies
although
saved
from
flames
,
should
not
with
yeares
and
ages
bee
dissolued
into
earth
;
as
if
it
were
a
thing
materiall
,
whether
the
beasts
of
the
Forrests
did
teare
,
or
the
fishes
of
the
sea
consume
,
or
the
earth
cover
,
or
the
fire
subdue
our
dead
carcasses
;
when
any
sepulture
,
if
we
did
feele
,
were
still
a
punishment
,
and
if
wee
feele
nothing
,
then
must
a
flaming
buriall
bee
in
her
celerity
the
best
cure
of
rottennesse
.
So
deceiued
with
this
errour
,
to
themselues
good
men
when
they
are
dead
they
promise
perpetuity
of
life
,
and
to
others
as
impious
,
sempiternall
torments
.
Much
here
might
bee
added
;
but
I
will
hasten
my
discourse
,
having
allready
sufficiently
declared
that
even
they
themselues
are
the
most
vnrighteous
people
.
Nay
if
wee
should
also
grant
them
the
title
of
righteousnesse
,
you
or
the
greatest
part
of
you
agree
in
sentence
,
that
innocencie
of
life
or
guiltinesse
ought
to
bee
imposed
vpon
a
kinde
of
destiny
.
For
whatsoeuer
wee
doe
,
as
some
addict
the
cause
to
destiny
,
you
lay
it
vpon
God
,
and
vse
to
say
,
that
your
sect
receiues
not
voluntarie
but
the
elect
?
Wherefor●
you
must
needs
haue
an
vniust
Iudge
,
which
doth
punish
in
men
not
their
will
,
bu●
fortune
.
Yet
I
would
fain●
learne
of
you
,
whether
we●
must
come
to
this
your
resurrection
without
our
bodye
or
with
our
bodyes
,
and
wit●
what
bodyes
,
the
same
,
o●
with
some
innovation
o●
them
?
If
without
the
bodyes
,
for
all
that
I
know
,
out
of
a
bodye
,
there
is
neither
minde
,
nor
soule
,
nor
life
:
if
with
the
bodye
,
is
not
that
allready
moultered
away
?
With
another
bodye
?
Then
is
there
a
new
man
borne
,
and
the
former
not
repaired
:
and
yet
in
the
fluxe
and
course
of
so
many
hundred
yeares
and
ages
,
what
one
with
the
earnest
fortune
of
Protesilaus
hath
returned
from
any
infernall
treasuries
of
death
,
with
permission
of
some
few
houres
new
liuely-hood
,
that
wee
might
belieue
resurrection
by
example
.
All
these
figments
of
braine-sicke
opinion
,
and
these
foolish
comforts
,
sported
out
by
deceitfull
Poets
in
a
sweetnesse
of
verse
,
you
in
an
over-credulity
haue
taken
vp
a
new
,
and
skervily
imposed
them
vpon
your
owne
God
.
Neither
will
you
learne
experience
from
your
owne
present
sufferings
:
In
them
you
might
see
with
what
vaine
hope
these
promises
feed
their
belieuers
,
and
you
might
deeme
by
the
misery
of
your
life
what
were
more
probable
after
death
.
Behold
the
greatest
part
of
you
and
the
better
as
you
say
are
cold
and
hungry
,
you
haue
no
wealth
,
you
pine
with
want
and
famine
;
and
doth
God
suffer
this
,
doth
hee
dissemble
,
or
will
hee
not
,
or
can
hee
not
helpe
his
good
people
?
Hee
is
then
disable
,
or
vniust
.
Thou
which
doest
dreame
of
an
immortality
after
thou
art
layed
in
the
graue
,
when
with
danger
thou
art
shaken
into
a
cold
feare
,
when
thou
doest
burne
in
a
feaver
,
when
thou
art
tormented
with
paine
,
doest
thou
not
then
feele
thine
owne
condition
,
doest
thou
not
acknowledge
thy
fragility
?
Alas
poore
miserable
man
,
infirmity
thus
convincing
thee
against
thy
will
,
yet
no
confession
!
But
these
are
common
miseries
.
See
terrours
vpon
you
,
executions
,
tortures
,
and
now
you
must
vndergoe
the
Crosse
,
not
worship
it
,
you
must
also
bee
burnt
vp
in
fire
,
which
you
foretell
and
feare
.
Where
is
the
God
,
who
will
helpe
you
to
liue
againe
,
can
hee
not
saue
you
aliue
?
Doe
not
the
Romanes
without
your
God
sway
their
Empire
,
command
and
enioy
the
whole
world
,
and
domineere
over
you
?
You
in
the
meane
while
pensiue
and
sorrowfull
,
abstaine
from
honest
pleasures
,
you
come
not
to
any
spectacles
,
are
not
present
at
our
pompes
and
triumphes
,
our
publique
feasts
are
without
your
company
,
our
meates
and
drinkes
offered
at
the
Altars
you
abhorre
,
and
all
our
sacred
sportes
,
and
so
seeme
to
feare
those
Gods
you
deny
.
You
weaue
no
wreathes
of
flowres
for
your
heads
,
you
honour
not
your
body
with
sweete
perfumes
,
but
reserue
their
vnction
for
funeralls
,
which
neverthelesse
you
refuse
to
adorne
with
garlands
;
pale
chivie
people
,
and
deseruing
pitty
,
but
the
pitty
of
our
Gods
.
Miserable
men
,
you
doe
not
yet
rise
againe
to
life
,
and
in
the
meane
while
you
liue
not
.
Wherefore
if
you
haue
in
you
any
wisdome
or
shame
,
leaue
of
searching
the
regions
of
Heavens
with
their
fatalities
and
secrets
.
T
is
enough
for
you
to
looke
before
your
feete
,
especially
being
vnlearned
,
vnpolisht
,
rude
and
rusticke
.
They
to
whome
is
not
given
power
of
vnderstanding
civill
things
,
must
of
necessity
bee
farther
disable
for
disquirie
of
things
Divine
.
Also
if
any
of
you
lust
after
Philosophy
,
the
best
of
you
may
if
he
can
,
imitate
Socrates
the
very
Prince
of
wisdome
,
whose
knowne
answeare
it
is
when
hee
was
at
any
time
demanded
of
celestiall
matters
,
that
which
is
aboue
vs
is
to
vs
nothing
,
and
therefore
worthily
did
hee
from
the
Oracle
receiue
the
testimony
of
singular
wisdome
,
which
he
befor●
aprehended
of
himselfe
,
tha●
hee
was
therefore
preferred
before
all
others
,
not
because
hee
had
comprehended
al●
things
,
but
because
hee
had
learned
that
hee
knew
nothing
.
So
is
chiefe
wisedome
the
confession
of
our
owne
vnskilfullnesse
.
And
from
this
fountaine
did
flow
the
secure
ambiguity
of
Arcesilas
,
Carneades
much
after
him
,
and
of
the
greatest
sort
of
the
Academickes
in
questions
of
high
nature
,
and
in
this
kind
the
vnlearned
may
safely
,
and
the
learned
gloriously
play
the
Philosophers
.
The
slownesse
also
of
the
Melian
Simonides
is
it
not
admirable
and
worthy
to
bee
followed
?
Who
when
hee
was
asked
by
the
Tirant
Hieron
of
what
essence
●nd
quality
hee
supposed
the
Gods
to
bee
,
required
first
a
●ay
of
deliberation
,
the
next
●ay
following
gotte
a
proroga●ion
of
two
dayes
more
,
and
againe
a
like
addition
to
that
,
●nd
then
when
at
last
the
Ti●ant
enquired
the
causes
of
so
great
delay
,
made
answeare
,
●he
more
time
hee
spent
in
the
●nquisition
,
the
more
obscure
did
this
truth
appeare
vnto
him
.
And
in
my
opinion
things
doubtfull
are
to
bee
left
as
we
finde
them
;
neither
in
a
deliberation
of
so
many
,
and
so
great
persons
,
may
wee
without
empeachment
of
temerity
and
boldnesse
bring
in
our
iudgement
on
either
side
,
for
feare
least
we
either
destroy
all
religion
,
or
induce
for
worship
old
wiues
superstitions
.
Thus
spake
Cecilius
,
&
then
smiling
,
(
for
the
fluxe
of
a
long
oration
had
allayed
the
tumour
of
his
disdaine
)
to
these
things
said
hee
,
what
reply
dares
Octavius
,
a
man
of
Plautus
like
progenie
,
of
bakers
the
first
,
and
the
last
of
Philosophers
?
I
sayd
,
forbeare
to
sport
on
him
,
for
you
doe
not
worthily
to
triumph
in
concinnity
of
speech
,
before
hee
hath
fully
ended
his
declaration
on
the
other
side
,
especially
when
your
enquiry
aymes
not
at
praise
but
truth
.
And
allthough
your
oration
hath
wonderfully
delighted
me
with
the
subtile
variety
of
it
,
yet
I
consider
deepely
not
only
for
this
action
,
but
for
the
whole
kinde
and
manner
of
disputation
,
that
many
times
,
by
the
ability
and
power
of
the
disputants
eloquence
,
even
things
of
cleare
truth
seeme
to
change
their
condition
.
This
is
well
knowne
to
happen
by
the
easinesse
of
the
hearers
,
who
seduced
with
a
delicacy
of
words
are
taken
off
from
an
intention
of
the
things
,
assenting
without
examination
to
all
that
is
spoken
;
not
discerning
false
things
from
right
,
and
vnwitting
,
that
truth
may
bee
in
that
which
seemes
incredible
,
and
falsehood
in
the
greatest
appearance
of
truth
.
Therefore
the
more
often
they
belieue
earnest
assertions
,
more
frequently
are
they
againe
convinced
by
skilfull
men
,
and
dayly
beguild
through
their
owne
rashnesse
,
transferre
the
fault
of
iudgement
into
a
complaint
of
vncertainty
,
and
at
last
condemning
all
things
,
had
rather
suspect
any
thing
,
then
put
themselues
to
the
difficulty
of
iudging
,
whether
things
bee
false
or
no.
Wherefore
wee
must
haue
a
provident
care
least
with
such
wee
runne
into
a
hatred
of
all
enquiries
,
and
at
last
breake
forth
as
doe
many
of
the
more
simple
sort
,
into
an
execration
and
hate
of
men
also
.
For
these
vnheedfull
credulous
people
when
they
are
circumuented
by
those
whom
they
esteemed
good
men
,
for
feare
of
a
like
errour
now
suspecting
all
things
,
distrust
those
as
wicked
also
,
whom
otherwise
they
could
approue
for
persons
of
excellent
goodnesse
.
Since
then
in
every
matter
there
be
who
dispute
on
both
sides
,
and
truth
is
most
often
obscure
on
the
best
,
on
the
other
lurkes
wonderfull
subtilty
,
which
often
with
a
copiousnesse
of
eloquence
doth
imitate
the
certainty
of
plaine
evidence
,
it
behooues
vs
to
ponder
all
with
diligence
,
so
as
we
may
giue
subtile
argumentation
her
due
praise
,
yet
make
choice
of
those
things
which
are
right
,
them
onely
approue
and
entertaine
.
You
depart
saith
Cecilius
,
from
the
office
of
a
faire
iudge
.
For
it
is
very
iniurious
for
you
to
infringe
the
force
of
my
action
with
interposing
so
graue
a
disputation
,
when
Octavius
is
yet
entire
and
vnblemisht
in
what
hee
shall
reply
.
If
that
,
say
I
,
which
you
haue
in
your
declamation
made
so
foule
can
bee
refuted
,
then
is
this
remembrance
of
mine
brought
in
briefly
for
the
common
good
of
vs
all
,
that
wee
may
deliuer
our
iudgement
from
an
exact
examination
,
not
swayed
with
blastes
of
eloquence
,
but
with
the
solidity
of
the
things
themselues
.
Neither
will
I
any
longer
stay
our
intention
as
you
complaine
,
since
if
you
please
to
giue
a
faire
silence
,
you
may
soone
heare
the
answeare
of
our
Ianuarius
,
who
seemes
with
ioye
to
prepare
himselfe
.
And
then
Octauius
:
I
will
,
saith
he
,
speake
according
to
my
ability
,
and
vse
all
my
strength
,
yet
must
you
endeavour
with
me
to
wash
of
with
a
flood
of
true
wordes
his
most
bitter
aspersion
of
contumelious
reproches
.
And
without
dissimulation
first
of
all
I
must
say
,
that
my
Natalis
hath
not
deliuered
his
opinion
with
constancy
,
it
hath
erred
,
it
hath
flowen
out
,
bin
ready
many
times
to
slippe
from
it selfe
.
For
hee
varies
sometimes
in
a
beliefe
of
the
Gods
,
sometimes
in
a
deliberation
,
peraduenture
to
the
end
that
by
the
vncertainty
of
his
proposition
,
the
intention
of
our
reply
might
with
the
lesse
certainty
come
home
vnto
him
.
But
I
will
haue
no
craft
in
my
Natalis
,
I
doe
not
belieue
it
,
cunning
trade
wit
is
farre
from
his
simplicity
.
How
then
?
As
he
that
knowes
not
the
right
way
,
when
hee
comes
where
the
way
parts
into
divers
turnings
,
he
stands
doubtfull
,
dares
not
chuse
any
,
nor
approue
all
;
so
hee
who
hath
no
stable
iudgement
of
truth
,
dissipates
and
scatters
his
doubtfull
minde
with
infidelity
of
suspitions
.
No
miracle
therefore
if
Cecilius
bee
also
tossed
,
tided
,
and
waved
vp
and
downe
,
in
so
many
repugnant
contrarieties
.
From
which
to
set
him
safe
I
will
convince
and
reproue
all
his
diversenesse
with
a
discourse
that
shall
accept
no
proofe
or
confirmation
but
from
truth
only
,
hee
shall
no
more
doubt
,
no
more
wander
.
And
because
my
brother
broke
forth
to
say
,
how
ill
hee
tooke
it
,
how
hee
did
stomack
,
disdaine
and
grieue
,
that
illiterate
poore
ignaroes
should
dispute
of
celestiall
things
,
let
him
know
that
all
men
of
what
age
soeuer
,
sexe
or
dignity
,
are
begotten
capable
,
and
able
of
reason
and
sense
,
and
haue
not
by
fortune
,
but
nature
an
endowment
of
wisdome
:
and
that
Philosophers
themselues
or
whosoeuer
by
invention
of
arts
hate
attained
famous
memory
,
before
by
the
solertiousnesse
of
their
minde
they
got
this
glory
,
were
in
appearance
illiterate
,
halfe-naked
Plebeians
;
that
wealthy
men
even
staked
vnto
their
riches
,
doe
rather
consider
gold
then
Heaven
:
and
that
these
our
poore
men
haue
found
out
wisdome
,
&
deliuered
all
discipline
to
posterity
.
Whence
it
appeareth
,
that
wit
is
not
an
escheat
of
wealth
,
not
compassed
by
study
,
but
proceeding
from
the
very
information
of
the
minde
.
Nor
are
we
therefore
to
chafe
or
greiue
,
if
any
man
whosoever
he
be
,
doe
search
after
divine
things
,
conceiue
,
and
open
his
sentence
:
when
not
the
authority
of
him
that
argues
,
but
still
the
truth
of
the
disputation
is
to
be
required
:
and
by
how
much
the
speech
is
the
more
vnskilfull
,
so
much
more
illustrious
is
the
reason
,
not
varnisht
with
a
pompe
and
grace
of
eloquence
,
but
sustained
as
it
ought
to
be
,
by
the
rule
of
right
.
Neither
doe
I
refuse
that
which
Cecilius
labours
to
obtaine
,
that
a
man
ought
to
know
himselfe
,
and
roundly
consider
,
what
he
is
,
whence
he
is
,
why
he
is
,
whether
concrete
of
elements
,
compact
of
attomes
,
or
rather
made
,
fashioned
and
animated
by
God
;
which
we
cannot
try
and
make
evident
without
an
inquisition
of
the
whole
vniverse
;
when
things
here
are
so
coherent
,
knit
and
chained
together
,
as
if
you
doe
not
diligently
examine
the
reasons
of
of
divinity
,
we
cannot
kindly
learne
the
condition
of
humane
nature
,
neither
may
a
man
fairely
handle
civill
affaires
,
except
hee
know
the
common
city
of
the
world
in
which
all
haue
fellowship
:
especially
,
because
from
wilde
and
tame
beastes
we
only
differ
in
this
,
that
they
groveling
and
turning
to
the
earth
,
are
borne
to
looke
after
nothing
but
their
food
;
wee
to
whom
an
erect
countenance
,
and
an
aspect
for
the
view
of
heaven
is
given
,
besides
speech
and
reason
,
by
which
wee
acknowledge
God
,
we
feele
&
resemble
him
,
must
not
here
haue
leaue
of
ignorance
?
when
also
a
celestiall
brightnesse
is
every
where
obvious
to
our
eyes
and
senses
,
and
it
seemes
to
me
a
crime
no
lesse
then
the
greatest
sacrilege
,
to
seeke
on
earth
that
which
wee
ought
to
finde
in
heaven
.
What
minde
,
sense
,
eyes
can
we
suppose
in
them
,
who
will
haue
the
beauty
of
this
world
not
perfected
by
divine
providence
,
but
transformed
into
a
globe
by
an
infinity
of
peeces
casually
tumbling
together
.
For
what
can
bee
so
open
,
so
credible
,
so
cleare
,
when
thou
liftest
thy
eyes
to
heaven
,
and
dost
consider
the
glories
of
that
high
circumference
,
as
that
there
must
needs
be
some
Deity
of
most
excellent
spirit
,
by
which
all
nature
hath
her
inspiration
,
motion
,
nutrition
,
and
government
?
See
heaven
it selfe
,
how
farre
it
is
extended
,
how
swiftly
t
is
rowled
about
,
see
the
night
diaperd
with
starres
,
see
the
day
made
illustrious
with
the
Sunne
.
Is
not
here
a
miraculous
divine
libration
of
the
great
Master
?
Looke
vpon
the
yeare
how
it
is
made
by
the
Sunnes
circling
progresse
,
looke
on
the
Moone
how
it
wheeles
about
the
month
in
an
encrease
,
waine
,
and
last
quarter
:
what
shall
wee
say
to
the
interchanging
vicissitude
of
darknesse
and
light
,
to
make
vs
an
eternall
reparation
of
worke
and
rest
?
And
to
Astrologers
we
must
leaue
a
more
ample
contemplation
of
the
starres
,
how
they
governe
the
course
of
navigation
,
or
direct
the
seasons
of
plowing
and
harvest
.
All
which
things
doe
not
only
require
a
perfect
wisdome
and
great
artificer
,
for
their
creation
,
being
,
order
,
but
also
a
mighty
power
of
wit
and
industry
,
to
conceiue
,
discouer
,
and
vnderstand
them
.
The
order
of
times
distinguished
with
a
constant
variety
of
fruites
,
doth
not
this
testify
the
authour
and
parent
of
it
?
The
spring
with
his
flowers
,
the
summer
with
his
harvest
,
the
welcome
maturity
of
autumne
,
and
the
oliue
shaking
winter
are
all
of
equall
necessity
.
Which
order
would
easily
bee
confounded
,
if
it
did
not
consist
in
greate
wisdome
.
And
it
is
also
great
providence
,
that
winter
alone
doth
not
burne
with
her
frost
,
or
summer
alone
doth
not
scortch
with
heate
,
to
insert
a
midle
temperament
of
autumne
and
spring
;
that
the
changes
of
the
yeare
returning
in
her
owne
trace
,
may
slide
about
in
a
secret
inoffensiue
revolution
.
Goe
to
the
sea
,
the
law
of
the
shoare
bounds
it
.
View
all
the
trees
that
be
,
they
haue
their
vegetation
from
the
bowells
of
the
earth
,
behold
the
Ocean
,
there
is
reciprocall
estuation
of
her
floods
,
see
the
fountaines
,
they
spring
from
everlasting
veines
,
looke
vnto
the
rivers
,
they
glide
along
their
wonted
bankes
.
What
shall
I
say
of
the
steepe
mountaines
,
the
windeing
hills
,
and
the
broad
fields
,
how
aptly
they
are
disposed
.
What
shall
I
tell
you
the
divers
sorts
of
defence
which
creatures
haue
one
against
another
?
some
armed
with
hornes
,
other
with
teeth
,
vnderlayd
with
hoofes
,
and
ear'd
with
sharpe
bristles
:
or
free
in
the
swiftnesse
of
feete
,
and
flight
of
wings
.
But
most
of
all
doth
the
beauty
of
our
shape
shew
God
to
bee
the
artificer
,
a
straight
standing
,
an
erect
countenance
,
eyes
placed
aboue
,
as
in
a
watch
towre
,
and
all
the
other
senses
ranged
as
it
were
for
the
guarde
of
a
castle
.
T
is
long
to
goe
through
every
part
:
there
is
no
one
member
of
a
man
which
is
not
as
well
for
cause
of
fairenesse
,
as
necessity
.
And
that
which
is
more
wonderfull
,
though
we
haue
all
the
same
figure
,
yet
is
there
in
singular
persons
such
a
deflexion
of
the
lineaments
,
that
wee
appeare
all
alike
,
and
all
disalike
compared
one
with
another
.
The
condition
of
our
birth
,
the
desire
of
procreation
,
is
not
this
from
the
will
of
God
,
Who
makes
brests
in
the
maturation
of
the
infant
to
fill
with
milke
,
with
whose
plenty
the
tender
youngling
may
bee
fosterd
vp
?
Neither
doth
God
only
take
care
for
the
whole
world
,
but
also
for
every
part
.
Britany
something
defectiue
in
the
Sunne
,
is
refresh't
with
the
warmth
of
the
sea
,
flowing
round
about
it
.
Nilus
tempers
the
drought
of
Egypt
,
Euphrates
husbands
Mesopotamia
,
Indus
is
reported
to
sowe
&
water
the
East
.
If
you
come
into
a
house
,
and
see
the
excellent
culture
,
order
,
and
ornaments
of
it
;
you
cannot
but
thinke
some
Master
rules
there
much
better
then
all
the
furniture
.
So
in
this
house
of
the
world
,
when
you
see
the
heavens
and
the
earth
,
their
providence
,
order
,
and
law
;
belieue
there
is
a
Lord
of
this
vniuerse
,
and
a
Father
more
excellent
then
the
Starres
,
and
all
the
parts
of
it
.
Except
peraduenture
,
because
there
is
no
question
of
providence
,
you
will
thinke
it
a
matter
of
enquiry
,
whether
the
celestiall
kingdome
be
governed
by
the
Empire
of
one
,
or
the
will
and
pleasure
of
many
;
which
thing
t
is
not
much
labour
to
open
vnto
a
man
,
who
will
conceiue
the
nature
of
Empires
on
earth
,
which
likely
haue
their
example
from
heaven
.
When
did
society
of
Empire
here
either
beginne
with
faith
,
or
end
without
blood
?
I
omit
the
Persians
inaugurating
principality
by
the
neighing
of
horses
,
and
I
passe
over
the
almost
forgotten
fable
of
the
Theban
brothers
.
The
story
and
contention
of
Romulus
and
Remus
for
a
kingdome
of
sheepeheards
,
and
a
cottage
,
is
well
knowne
.
The
warres
of
the
Father
and
Sonne
in
law
,
are
spoken
of
through
the
whole
world
,
and
the
fortune
of
so
great
an
Empire
,
could
not
satisfie
these
two
.
See
the
rest
.
There
is
one
King
of
the
Bees
,
one
leader
among
the
flockes
,
one
chiefe
in
the
heardes
:
and
can
you
thinke
the
great
principality
of
heaven
to
bee
divided
,
and
the
whole
power
of
the
true
divine
Empire
,
to
be
cut
in
sunder
?
when
t
is
apparant
that
God
the
parent
of
all
things
hath
neither
beginning
nor
ending
:
which
giues
natiuity
to
all
,
perpetuity
to
himselfe
:
which
was
before
the
world
a
world
of
contemplation
to
himselfe
,
who
by
his
word
commandes
a
being
to
all
things
that
are
,
by
an
infinite
reason
,
and
vertue
disposes
and
perfects
the
vniuerse
.
He
cannot
bee
seene
,
for
our
eyes
cannot
endure
his
brightnesse
;
he
cannot
bee
comprehended
,
hee
is
too
pure
for
our
feeling
;
hee
cannot
bee
brought
into
estimation
,
hee
is
greater
then
our
senses
;
infinite
,
immense
,
and
only
to
himselfe
so
great
,
as
he
only
knowes
.
our
breast
is
too
narrow
to
vnderstand
him
:
and
therefore
wee
can
only
deeme
worthily
of
him
when
we
say
hee
is
inestimable
.
I
will
speake
what
I
thinke
.
Who
weenes
to
know
the
greatnesse
of
God
,
doth
diminish
it
,
he
that
will
not
diminish
it
,
must
confesse
himselfe
ignorant
of
it
.
Neither
aske
you
the
name
of
God
,
God
is
the
name
.
There
words
of
appellation
are
vsefull
,
where
a
multitude
is
to
bee
severally
knowne
one
from
another
,
by
their
proper
Heraldrie
.
To
God
who
is
alone
,
the
whole
title
is
God
:
whome
if
I
shall
call
Father
,
you
may
thinke
him
earthly
:
if
King
,
you
may
suspect
him
carnall
:
if
Lord
,
you
may
also
apprehend
him
mortall
.
Take
away
these
accidents
of
names
,
and
you
shall
better
see
his
glory
.
All
mens
consent
is
of
him
.
I
heare
the
people
when
they
lift
vp
their
hands
to
Heaven
,
say
nothing
but
,
God
:
and
God
is
great
,
and
God
is
true
,
and
if
God
permit
;
is
this
the
speach
of
an
ordinary
Plebeian
,
or
the
prayer
of
a
Christian
confessing
his
beliefe
?
And
they
who
wil●
haue
Iupiter
Prince
of
heaven
they
are
deceiued
in
the
name
but
they
agree
vpon
the
vnity
of
power
.
Also
I
heare
th●
Poets
preaching
one
Fathe●
of
Gods
and
men
:
and
making
the
mindes
of
all
mortall
men
such
only
,
as
it
pleaseth
God
the
Father
of
all
things
to
infuse
.
Whence
the
Mantuan
Maro
plainely
,
neerely
and
truely
,
where
hee
saith
,
—
First
Heaven
and
earth
and
every
part
beside
—
Are
with
an
inward
spirit
fed
—
and
an
infused
minde
—
doth
stirre
them
vp
,
with
every
kinde
of
creatures
.
The
same
in
another
place
doth
call
this
minde
and
spirit
God
.
—
For
the
Godhead
is
—
diffused
through
●arth
through
seas
and
lofty
kyes
,
—
From
hence
all
beasts
and
men
,
all
showres
●nd
fires
.
And
what
other
thing
doe
wee
preach
God
to
bee
,
but
a
minde
,
a
reason
,
a
spirit
?
Let
vs
rehearse
if
you
please
the
learning
of
the
Philosophers
.
You
shall
find
them
although
in
a
diverse
way
,
conspiring
to
deliuer
the
same
doctrine
.
I
omit
those
of
antique
ruder
times
,
who
for
their
sayings
were
reputed
wise
men
.
Let
Thales
Milesius
bee
the
first
who
disputed
of
things
celestiall
.
Hee
said
that
water
was
the
beginning
of
things
,
and
God
that
minde
which
formed
all
things
out
of
water
,
a
minde
too
high
and
sublime
for
humane
apprehension
,
proceeding
from
God
.
See
the
principall
Philosophers
opinion
altogether
consonant
with
ours
.
A
naximenes
afterwards
,
and
then
the
Apollonian
Diogenes
make
the
aire
God
,
infinite
and
without
measure
,
here
is
also
their
consent
of
divinity
.
In
Anaxagoras
his
description
,
a
kind
of
infinite
minde
is
called
God
.
To
Pythagoras
God
is
a
spirit
passing
and
intentiue
through
the
whole
nature
of
things
,
from
which
the
life
of
all
creatures
is
taken
.
Xenophanes
will
haue
God
to
be
a
minde
,
and
all
besides
that
is
infinite
.
Antisthenes
hath
many
popular
Gods
,
but
for
a
naturall
chiefe
God
he
knowes
one
only
.
Spousippus
will
haue
God
to
be
a
naturall
,
animating
vigor
,
by
which
all
things
are
governed
.
And
Democritus
although
he
be
the
first
inventor
of
atomes
,
yet
vsually
he
cals
God
,
that
nature
and
intelligence
which
doth
powre
forth
so
many
images
of
it selfe
.
Straton
also
deifies
nature
.
And
that
Epicurus
who
faines
the
Gods
either
idle
or
none
,
yet
giues
he
a
supremacy
to
nature
.
Aristotle
is
various
,
yet
he
designes
one
power
;
sometimes
he
sayes
the
minde
is
God
,
on
while
the
world
,
and
againe
he
makes
God
ouerseer
of
the
world
.
Also
the
Pontick
Heraclides
ascribes
vnto
God
a
divine
minde
though
diversly
.
Theophrastus
,
Zenon
,
Crysippus
and
Cleanthes
,
they
be
also
divers
,
yet
they
all
agree
vpon
a
vnity
of
prouidence
.
In
Cleanthes
disputation
,
sometimes
the
minde
,
sometimes
the
spirit
,
sometimes
the
ethereall
part
is
God
.
Zenon
his
master
will
haue
a
naturall
diuine
lawe
,
or
that
ethereall
part
,
and
sometimes
reason
,
to
be
the
beginning
of
all
things
.
The
same
man
interpreting
Iuno
to
be
the
aire
,
Iupiter
the
heavens
,
Neptune
the
sea
,
Vulcan
the
fire
,
&
likewise
shewing
the
other
Gods
of
the
people
,
to
bee
the
Elements
,
doth
shrewdly
convince
&
reproue
the
publique
error
.
Chrysippus
almost
after
the
same
manner
belieues
a
divine
virtue
,
a
rational
nature
,
the
world
sometimes
,
and
sometimes
a
fatall
necessity
,
to
be
God
:
and
hee
followes
Zenon
,
in
a
naturall
interpretation
vpon
the
Poems
of
Hesiod
,
Homer
,
and
Orpheus
.
The
Babilonian
Diogenes
also
hath
a
way
of
expounding
and
shewing
that
the
birth
of
Iupiter
,
the
rising
of
Minerua
,
import
things
and
not
Deities
.
For
the
Socraticall
Xenophon
denies
that
the
forme
of
the
true
God
can
be
seene
,
and
therefore
ought
not
to
be
sought
after
.
Aristo
of
Chios
sayes
,
he
cannot
be
comprehended
.
Both
these
conceiued
a
divine
Maiesty
by
their
dispaire
of
vnderstanding
it
.
Platoes
discourse
of
God
is
more
cleare
,
both
for
things
and
names
,
and
it
were
indeed
all
heavenly
,
but
that
hee
doth
sometimes
debase
it
with
mixture
of
a
civill
politicke
perswasion
.
Wherefore
in
his
dialogue
of
Timaeus
,
God
is
to
him
vnder
that
name
the
parent
of
the
world
,
the
maker
of
the
soule
,
the
builder
of
all
things
both
in
Heaven
and
in
earth
;
and
he
tels
vs
in
his
preface
,
that
it
is
hard
to
finde
him
,
by
reason
of
his
infinite
incredible
power
,
and
when
hee
is
found
,
no
lesse
impossible
to
make
a
publique
declaration
of
him
.
These
are
almost
the
same
things
with
ours
:
For
we
acknowledge
a
God
,
call
him
the
parent
of
all
things
,
and
except
wee
bee
demanded
,
wee
vse
not
to
make
any
vulgar
speach
of
him
.
I
haue
opened
the
opinions
of
the
most
famous
Philosophers
,
all
agreeing
for
one
God
,
although
vnder
divers
names
:
so
as
many
would
deeme
,
either
the
Christians
to
bee
now
Philosophers
,
or
the
Philosophers
to
haue
been
then
Christians
.
Wherefore
if
the
world
bee
so
ruled
by
providence
,
and
governed
by
the
pleasure
of
one
God
,
the
antiquity
of
ignorant
people
delighted
and
taken
with
their
owne
fables
,
ought
not
draw
vs
to
a
publique
consent
of
errour
,
refuted
by
the
iudgement
of
their
owne
Philosophers
,
who
haue
on
their
side
both
reason
and
the
authority
of
more
auncient
times
.
For
our
Ancestors
did
so
easily
giue
credence
vnto
lyes
,
as
they
did
without
examination
take
vp
into
their
beliefe
many
other
prodigious
miracles
,
the
divers
shap'd
monsters
of
Scilla
and
Chimera
,
a
Hidra
happy
to
renew
his
heads
by
cutting
off
,
Centaures
,
that
is
,
Horses
bearing
vpward
the
shapes
of
men
:
and
whatsoever
fame
pleased
to
fansie
,
they
delighted
to
heare
.
What
shall
I
speake
of
those
Grandame
tales
,
men
turned
into
birds
,
wilde
beasts
into
men
,
men
into
trees
and
flowers
?
which
things
if
they
were
done
,
those
things
were
done
which
are
impossible
and
therefore
were
they
never
acted
.
And
in
like
manner
our
Ancestors
with
an
improuident
credulity
,
and
rude
simplicity
did
take
Gods
into
their
beliefe
,
whilest
religiously
they
worship
their
Kings
,
when
after
their
death
they
desire
to
see
them
in
image
,
when
they
reioice
to
detaine
their
memories
in
statue
,
these
solaces
did
in
time
grow
to
a
holy
solemnity
.
And
every
where
before
the
world
was
open
to
commerce
,
when
nations
had
not
yet
mingled
their
customes
,
every
province
,
did
worship
their
founder
,
or
renowned
Captaine
,
or
chaste
Queene
valiant
aboue
her
sexe
,
or
any
others
,
who
had
found
out
benefit
,
or
art
,
as
citizens
worthy
of
remembrance
.
So
the
dead
had
a
reward
and
the
living
an
example
.
Read
the
writings
of
Historians
,
you
will
then
confesse
with
me
Gods
created
for
merit
of
virtue
or
invention
.
Euhemerus
pursues
and
numbers
their
birthes
countries
and
sepulchers
,
and
hee
shewes
all
of
them
through
severall
provinces
,
the
Dictean
Iupiter
,
Apollo
of
Delphos
,
the
Pharian
Isis
,
and
Eleusinian
Ceres
:
hee
tels
how
they
were
assum'd
into
a
reputation
of
Deity
,
who
wandring
through
the
earth
did
finde
out
new
fruits
for
the
better
maintaining
the
life
and
liuely-hood
of
men
.
Perseus
plaies
the
Philosopher
to
the
same
purpose
,
rehearses
the
fruits
which
were
found
and
by
whom
vnder
the
same
names
;
whence
the
Comedian
sportefully
saies
,
that
Venus
without
Bacchus
and
Ceres
will
take
colde
.
Alexander
the
great
Macedonian
writes
in
a
famous
letter
to
his
Mother
,
that
a
Priest
did
for
feare
betray
vnto
him
the
secret
of
the
Gods
being
men
only
:
hee
makes
Vulcan
the
chiefe
of
them
all
,
and
after
him
the
race
of
Iupiter
.
Looke
well
vpon
the
history
of
Isis
,
her
transmutation
into
a
swallow
,
her
rattle
,
the
scattered
members
of
thy
Serapis
or
Osiris
,
and
his
empty
tombe
,
obserue
those
sacred
rites
and
misteries
,
you
shall
finde
tragicall
endings
,
deaths
and
funeralls
,
mourning
and
lamentation
of
miserable
Gods
.
Isis
with
her
dogge-headed
Anubis
,
and
her
bald
Priests
,
doth
with
mournefull
lamentation
make
enquiry
for
her
lost
Sonne
,
and
her
wretched
Priests
beat
their
brests
and
imitate
the
griefe
of
the
vnhappy
Mother
.
By
and
by
they
seeme
to
finde
the
litle
infant
,
the
Priests
leap
for
ioy
,
her
dogge-headed
retriuer
glories
in
his
invention
:
neither
doe
they
omit
every
yeare
,
eyther
to
loose
that
which
they
finde
,
or
finde
that
which
they
loose
.
Is
it
not
ridiculous
to
mourne
that
which
you
worship
or
to
worship
that
for
which
you
haue
cause
of
mourning
?
Neverthelesse
such
aunciently
were
the
sacred
ceremonies
of
the
Egyptians
,
and
the
Romans
now
vse
them
.
Ceres
with
burning
torches
,
and
girt
about
with
Serpents
,
in
much
anxiety
and
sorrow
hunts
after
her
daughter
deflour'd
and
ravished
as
she
was
wandring
in
the
fields
.
These
are
the
Eleusinian
rites
.
And
what
bee
Jupiters
?
A
goate
is
the
nurse
,
and
the
infant
is
stolne
away
from
his
greedy
Father
,
least
hee
devoure
him
,
and
the
Coribant
Priests
make
a
great
tinkling
with
bells
,
that
the
Father
may
not
heare
the
squealing
of
the
litle
childe
.
I
am
ashamed
to
speake
of
the
Dindimene
Cybele
,
who
being
difformed
and
very
old
,
as
the
Mother
of
many
Gods
,
because
she
could
not
entice
the
vnhappily
beautifull
Atis
vnto
adultery
,
did
cut
out
his
stones
,
and
make
him
an
Eunuch
God
.
For
memory
of
this
fable
the
Galli
her
capon
Priests
vnman
themselues
and
worship
her
with
the
torment
of
their
body
.
Why
,
this
is
not
sanctimony
but
torture
.
And
what
are
the
formes
and
habits
of
your
Gods
,
is
there
not
ridiculous
scorne
and
disgrace
in
them
?
Vulcan
is
a
lame
maimd
God
.
Apollo
through
so
many
ages
is
still
a
smooth
chind
God
.
Aesculapius
hath
beard
inough
,
although
he
be
the
Sonne
of
the
ever
youthfull
Apollo
.
T
is
the
blu-ey'd
Neptune
,
the
gray-eyed
Minerva
,
&
the
goodly
cow
eyes
of
Iuno
.
Mercury
hath
wings
on
his
feete
,
Pan
hoofes
and
Saturne
fetters
,
Ianus
hath
two
faces
as
if
hee
went
contrary
waies
.
The
huntresse
Diana
is
high
girt
,
and
armed
with
jauelins
,
Diana
at
Ephesus
hath
many
breasts
,
and
Diana
of
the
high
waies
hath
three
heads
,
and
makes
a
horrible
shew
with
a
multitude
of
hands
.
And
for
your
Jupiter
,
sometimes
his
statue
is
beardlesse
,
sometimes
he
is
set
vp
with
a
huge
beard
:
when
hee
is
called
Hammon
,
then
hee
weares
hornes
,
when
Capitolinus
,
his
right
arme
beares
a
thunderbolt
,
when
Latiall
,
hee
is
all
embrued
in
blood
,
and
when
Feretrius
,
come
not
neare
him
.
And
not
to
dwell
longer
vpon
these
many
sorts
of
Iupiters
,
there
bee
so
many
monsters
of
him
,
as
names
.
Erigone
is
hung
vp
in
a
halter
,
to
make
the
burning
constellation
of
the
Virgin
amongst
the
Starres
.
Castor
and
Pollux
haue
made
a
bargaine
to
liue
and
dye
by
turns
every
second
day
.
Aesculapius
that
he
may
rise
vnto
divinity
,
is
struck
with
thunder
.
Hercules
that
hee
may
put
of
his
mortality
,
is
burnt
into
ashes
vpon
mount
Oeta
.
These
fables
and
errours
wee
learne
of
our
vndiscerning
parents
,
(
and
which
is
more
grievous
)
they
are
our
laborious
study
and
discipline
in
the
songs
of
the
Poets
;
and
it
is
a
great
wonder
to
see
how
much
they
haue
blemish
truth
with
their
authority
.
Wherefore
Plato
in
his
institution
of
a
common-wealth
hath
even
banisht
Homer
that
renowned
praised
and
ever
laureal
Poet
,
from
the
number
of
his
citizens
.
For
this
chiefe
of
Poets
,
in
his
Troian
warre
,
makes
a
mocke
of
the
Gods
,
and
brings
them
every
where
into
the
actions
and
affaires
of
men
.
Hee
sets
them
together
by
the
eares
,
wounds
Venus
,
bindes
Mars
,
hurts
and
driues
him
out
of
the
battaile
.
Hee
tels
how
Iupiter
is
reskued
by
Briareus
,
when
the
other
Gods
conspired
to
binde
him
,
and
how
hee
wept
showres
of
blood
,
because
hee
could
not
deliuer
his
Sonne
Sarpedon
from
death
:
and
makes
him
bed
his
wife
Iuno
,
through
the
helpe
of
Venus
girdle
,
more
luxuriously
,
then
ever
he
had
laine
with
any
of
his
wenches
.
Otherwhere
Hercules
hath
the
employment
to
ridde
a
stable
of
dung
,
and
Apollo
is
heardsman
to
Admetus
;
Neptune
builds
the
wals
of
Troy
for
Laomedon
,
and
vnhappy
workeman
hee
cannot
get
his
hire
.
There
Vulcan
vpon
his
anvile
beates
out
thunder
for
Iupiter
and
armour
for
Aeneas
:
when
heaven
and
thunder
and
lightning
were
long
before
ever
Iupiter
was
borne
in
Creete
;
such
as
that
one-eyed
Vulcan
could
never
imitate
,
and
Iupiter
himselfe
must
ever
feare
.
What
shall
I
speake
of
Mars
and
Venus
taken
in
adultery
?
and
the
rape
of
Jupiter
vpon
Ganimed●
consecrated
in
heaven
.
All
which
things
seeme
to
bee
produced
,
that
men
may
haue
authority
for
their
vices
.
With
such
like
inventions
and
sweeter
lyes
the
dispositions
of
youth
are
corrupted
,
on
these
fables
they
stay
,
and
grow
vp
to
a
perfect
age
,
and
in
these
opinions
they
miserably
dye
;
when
truth
is
more
easily
found
,
but
of
those
who
seeke
it
.
For
all
the
writers
of
auncient
times
both
Greeke
and
Latin
haue
deliuered
that
this
Saturne
Prince
of
all
the
fabulous
genealogie
was
a
man
.
Nepos
and
Cassius
in
their
history
know
this
,
and
Thallus
and
Diodorus
speake
it
.
Hee
for
feare
of
his
Sonnes
rage
fled
from
Creete
,
and
came
into
Jtaly
,
and
being
hospitally
entertained
by
Ianus
,
taught
many
things
to
those
ignorant
country
people
,
as
being
a
pretty
polisht
Greeke
,
to
write
by
Alphabet
,
to
coyne
mony
,
to
make
many
sorts
of
instruments
.
And
because
he
had
here
safely
lurkt
,
hee
pleased
to
call
this
hiding
place
Latium
.
He
gaue
them
a
city
called
Saturnia
,
by
his
owne
name
,
and
Ianus
left
them
his
Ianiculum
,
for
which
they
are
both
remembred
with
posterity
.
Therefore
,
when
he
so
fled
and
lurkt
out
of
the
way
,
surely
he
was
both
the
father
of
a
man
and
a
mans
sonne
:
and
amongst
the
Jtalians
cald
a
sonne
of
heauen
and
of
earth
,
because
he
was
to
them
of
vnknowne
parents
;
as
at
this
day
when
we
see
people
suddenly
come
,
and
we
know
not
from
whence
,
we
say
they
come
from
heauen
,
or
obscure
ignoble
commers
we
doe
terme
sonnes
of
the
earth
.
This
Saturnes
sonne
hauing
drouen
his
father
out
of
Creete
,
raignd
there
,
died
there
,
and
had
children
there
:
Iupiters
caue
is
there
yet
to
be
seene
,
and
they
shew
his
sepulcher
,
and
many
of
their
holy
rites
convince
his
mortality
.
T
is
idle
to
goe
through
all
the
singularity
and
rablement
of
these
Deities
in
a
like
narration
;
when
mortality
proovd
vpon
their
first
parents
must
of
necessity
fall
on
the
rest
by
order
of
succession
,
except
perchance
you
will
faine
them
to
be
Gods
after
their
death
,
as
Romulus
is
a
God
by
the
periurie
of
Proculus
,
and
t
is
the
kind
pleasure
of
the
Moores
to
haue
Iuba
be
a
God
:
and
other
Kings
are
Gods
,
which
are
consecrated
into
Deitie
,
not
because
the
people
belieued
so
,
but
to
dismisse
them
with
honour
from
their
office
of
kings
craft
.
And
many
times
these
are
made
Gods
against
their
will
,
they
would
rather
stay
in
a
mortality
,
they
are
afeard
to
be
made
Gods
,
and
although
they
be
never
so
old
they
would
never
willingly
be
such
Gods
,
therfore
of
those
that
die
none
be
Gods
,
because
God
cannot
dye
,
and
no
Gods
are
borne
,
because
every
thing
must
die
that
is
borne
,
and
that
only
is
divine
,
which
hath
neither
birth
nor
death
,
And
if
there
were
gods
borne
,
why
are
not
some
borne
in
out
dayes
,
except
Iupiter
be
now
waxed
old
,
and
Iuno
hath
left
off
teeming
.
And
can
Minerva
grow
gray
headed
before
she
hath
had
children
?
Or
is
all
this
generation
of
Gods
passed
and
gone
,
because
people
no
longer
assent
vnto
their
fables
?
But
if
Gods
could
be
borne
and
not
die
,
we
should
haue
more
Gods
then
men
,
the
heauens
would
not
now
bee
large
enough
to
containe
them
,
the
ayre
could
not
receiue
,
nor
the
earth
beare
their
multitudes
.
Whence
it
is
manifest
,
that
they
were
men
,
whose
births
we
read
,
and
whose
deaths
we
know
.
When
therefore
the
common
people
doe
pray
vnto
their
consecrate
images
,
and
worshippe
them
,
who
doubts
but
that
ignorant
opinion
is
here
deceiud
with
the
beauty
of
the
worke
,
dazeld
with
the
bright
glittering
lustre
of
gold
and
siluer
,
and
besotted
on
the
faire
whitenes
of
the
Iron
;
But
if
a
man
conceiue
in
his
minde
with
what
torments
and
engines
euerie
image
is
formd
,
he
will
shame
to
feare
that
matter
,
which
is
so
misusd
by
the
artificer
,
before
he
can
make
it
a
God
.
For
the
wodden
God
,
a
peice
perchance
of
some
vnhappy
poste
or
fireblocke
,
is
hung
vp
,
cut
,
squard
,
and
hewed
;
the
brazen
or
siluer
God
,
(
as
it
was
often
done
by
the
Aegiptian
king
)
is
made
out
of
some
vncleane
vessell
,
knockt
with
hammers
,
brought
into
figure
vpon
the
anvill
:
and
the
God
of
stone
,
is
againe
hewed
,
scrapd
and
made
smooth
by
some
impure
vicious
man
.
These
feele
not
the
iniury
of
their
natiuity
,
nor
the
honour
of
your
worshippe
.
Or
perchance
this
stone
,
this
wood
,
this
siluer
,
is
not
yet
a
God
.
When
then
shall
they
be
?
They
are
now
cemented
,
set
together
,
set
vp
;
is
there
yet
no
God
?
They
haue
their
ornament
,
their
consecration
,
they
are
praied
too
.
So
at
last
a
God
is
made
when
any
man
pleases
to
giue
these
statues
a
dedication
.
Dumbe
creatures
,
how
much
more
truely
doe
they
by
nature
esteeme
of
your
Gods
?
Mice
,
Swallowes
,
Kites
,
they
know
these
Gods
haue
no
feeling
,
they
nibble
them
,
get
on
top
,
&
set
on
them
:
&
if
you
driue
them
not
away
,
they
make
nests
in
the
very
mouth
of
your
God
.
Spiders
weaue
cobwebbes
about
their
face
,
they
hang
this
worke
on
their
heades
:
you
wipe
,
cleanse
,
and
rubbe
all
of
.
And
these
Gods
which
you
make
,
you
protect
and
feare
;
whilest
none
of
you
will
consider
that
you
ought
to
know
God
before
you
worship
him
,
whilest
men
reioyce
to
obey
their
parents
vnreasonably
,
whilest
they
had
rather
follow
a
common
errour
then
belieue
themselues
,
whilest
they
know
nothing
of
that
they
feare
.
So
hath
covetousnesse
a
consecration
in
gold
and
silver
,
so
come
idle
statues
to
finde
their
forme
with
you
,
so
growes
the
Romane
superstition
,
whose
rights
if
you
runne
through
,
how
many
things
are
there
of
laughter
,
and
more
of
pitty
?
In
the
cold
shriveling
winter
some
course
vp
and
downe
naked
,
some
goe
capt
after
a
strange
manner
,
carrying
about
on
their
shoulders
targets
,
on
some
slash
their
skins
,
and
from
streete
to
streete
leade
their
Gods
a
begging
.
You
may
not
see
some
temples
but
once
in
the
yeare
,
some
not
at
all
,
some
are
not
permitted
to
men
,
&
some
are
sacred
from
women
.
Some
holy
ceremonies
must
be
solemnized
and
crowned
by
a
woman
that
knowes
but
one
man
,
some
by
a
common
woman
,
&
she
is
with
great
religious
enquiry
sought
for
,
which
can
number
the
most
adulteries
.
Why
,
hee
who
makes
libation
with
his
owne
blood
,
and
supplicates
with
wounds
,
might
he
not
be
better
prophane
then
religious
in
such
manner
?
And
hee
that
cuts
off
his
virilities
with
a
shard
,
were
hee
not
better
violate
the
Gods
then
so
please
them
?
When
if
God
would
haue
Eunuchs
,
hee
should
not
need
your
making
,
but
might
finde
out
a
way
of
procreation
for
them
.
Who
doth
not
by
this
vnderstand
,
that
if
men
were
well
in
their
wits
,
if
they
were
sound
and
entire
of
their
senses
,
they
would
not
thus
delude
themselues
.
But
common
errour
giues
herein
mutuall
patronage
.
The
multitude
of
madding
people
is
a
Topick
place
of
defence
.
Yet
this
superstition
gaue
Empire
to
the
Romans
,
it
encreased
them
,
it
laid
them
a
foundation
of
future
greatnesse
,
raisd
not
so
much
by
vertue
as
by
this
religion
and
piety
?
See
if
you
please
what
kind
of
noble
famous
righteousnesse
the
Romans
had
in
the
beginning
and
cradle
of
their
empire
.
In
their
first
rising
were
they
not
a
select
band
of
wicked
men
,
fortifiing
and
encreasing
themselues
with
terror
of
their
immanity
?
Their
first
company
was
collected
by
erecting
a
place
of
sanctuary
for
rogues
;
whither
resorted
the
desperate
,
the
criminal
,
the
incestuous
,
brothers
of
the
blade
,
and
traitors
.
And
Romulus
their
generall
and
commander
,
that
he
might
also
be
chiefe
in
villany
,
murdered
his
owne
brother
.
These
are
the
first
sacraments
of
a
religious
city
,
and
then
to
get
them
wiues
against
all
civill
custome
,
they
ravish
,
violate
,
delude
neighbour
virgins
,
already
betrothd
or
promised
,
and
take
many
woemen
from
their
bed
of
matrimony
,
with
the
parents
and
kindred
of
these
they
ioyne
battell
,
and
make
effusion
of
their
blood
.
What
is
more
irreligious
,
more
bold
,
more
presuming
of
safety
then
a
confidence
of
wickednesse
?
Now
they
begin
to
driue
out
neighbours
from
their
possessions
,
to
overturne
bordering
cities
,
with
their
Temples
and
Altars
:
force
the
inhabitants
to
ioyne
with
them
;
by
other
mens
harmes
and
their
owne
villanies
they
get
vp
.
And
this
discipline
of
Romulus
,
hath
beene
to
their
succeeding
Kings
and
Captaines
a
common
patterne
of
example
.
All
that
the
Romans
hold
,
that
they
possesse
,
and
all
their
colonies
they
owe
to
their
shameles
rapin
.
All
their
Temples
are
built
from
the
spoiles
of
warre
,
the
ruines
of
cities
,
the
destruction
of
the
Gods
,
and
the
slaughters
of
Priests
.
Is
it
not
illusion
,
and
insulting
vpon
the
Gods
,
to
obserue
those
religions
which
they
haue
beaten
,
and
to
haue
them
in
adoration
after
they
haue
beene
lead
captiue
in
victory
?
For
to
worship
that
which
you
would
subdue
,
is
to
consecrate
sacriledge
not
Deities
.
Therefore
haue
the
Romans
beene
as
often
impious
as
victorious
,
and
they
haue
made
so
many
spoiles
of
the
Gods
as
they
haue
erected
trophies
over
nations
.
Neither
are
the
Romans
growne
to
greatnes
with
religion
,
but
by
being
safely
sacrilegious
.
For
how
should
they
obtaine
from
the
Gods
helpe
in
their
warres
,
against
whom
they
tooke
armes
,
whom
they
droue
out
of
their
habitations
,
howsoeuer
after
they
had
lead
them
in
triumph
,
they
began
to
worship
them
.
Or
what
could
these
Gods
doe
for
the
Romans
,
who
had
not
power
to
preserue
against
their
armies
the
people
amongst
whom
they
were
aunciently
worshipped
?
And
wee
are
not
ignorant
what
manner
of
nationall
Gods
the
Romans
had
.
There
was
Romulus
,
Picus
,
Tiberinus
,
and
Consus
,
and
Pilumnus
,
and
Picumnus
.
Tatius
both
found
out
and
did
worship
the
privy
Ladye
Cloacina
.
Hostilius
found
out
feare
and
palenesse
:
then
I
know
not
by
whom
,
the
feaver
had
his
dedication
:
such
was
the
superstition
which
was
nourished
in
that
city
as
they
did
worship
diseases
and
indispositions
of
health
.
And
indeed
Acca
Laurentia
,
and
Flora
,
prostitute
shamelesse
queanes
must
also
be
computed
into
the
number
both
of
their
diseases
and
Deities
.
And
is
it
likely
that
such
Gods
as
these
should
in
dispight
of
other
Gods
amongst
the
nations
dilate
the
Roman
empire
?
(
For
indeed
they
,
the
Thracian
Mars
,
Iupiter
of
Creete
,
Iuno
of
Argos
,
of
Samos
,
of
Carthage
,
or
Diana
of
Tauris
,
or
the
Idean
Mother
,
or
those
Egyptian
rather
prodigies
then
Deities
could
not
defend
their
owne
people
against
the
Roman
forces
.
)
Except
peraduenture
amongst
the
Romans
,
the
chastity
of
their
Virgins
was
greater
,
and
the
religion
of
their
Priests
more
holy
,
when
frequently
,
many
of
their
Virgins
hauing
easily
made
a
fault
with
men
without
Vestaes
notice
,
haue
had
a
civill
revenge
executed
vpon
their
incest
,
and
the
rest
were
more
happy
in
wantonesse
then
safe
in
chastity
.
And
where
doe
your
Priests
more
often
hire
fornications
,
treat
Veneries
,
contriue
adulteries
,
then
at
the
altars
,
and
images
of
the
Gods
.
And
no
common
resorts
of
whoererie
doe
so
frequently
supply
the
businesse
of
lust
,
as
the
cells
of
those
,
who
are
officers
and
guardians
of
the
Temples
.
And
yet
,
before
these
your
Priests
and
Virgins
were
heard
of
in
the
world
,
at
Gods
pleasure
the
Assyrians
had
the
Empire
,
the
Medes
,
the
Persians
,
the
Greekes
,
the
Egyptians
,
when
as
yet
they
had
none
of
your
pontificall
rites
,
no
brotherhood
of
Priests
to
sanctify
the
fields
,
no
dauncing
Priests
in
honour
of
Mars
,
no
Virgins
to
attend
the
Godesse
Vesta
and
her
fire
,
no
Priests
of
angurie
,
to
keepe
birds
in
coopes
,
to
divine
the
successe
of
things
by
their
feeding
or
refusall
of
meate
.
For
now
I
am
come
to
their
examination
which
you
say
haue
beene
collected
with
great
labour
,
not
omitted
without
repentance
,
and
ever
obserued
with
happy
successe
.
Will
you
say
that
Clodius
,
Flaminius
and
Jurius
therefore
lost
their
armies
,
because
they
would
not
stay
to
know
whether
the
barly
falling
on
the
ground
did
make
an
ominous
leaping
:
yet
Regulus
obserued
this
ceremony
,
and
was
taken
by
the
enemies
.
Mancinus
kept
this
religion
,
and
yet
was
forct
to
yeelde
to
a
base
submission
and
captiuity
.
The
chicken
did
eate
for
Paulus
,
and
yet
at
the
battaile
of
Cannae
,
both
he
and
the
greatest
part
of
his
army
was
cut
downe
.
Caius
Caesar
in
spight
of
this
divination
forbidding
him
to
saile
into
Affricke
with
his
fleete
before
winter
,
put
forth
,
and
had
a
faire
passage
with
victory
.
As
for
your
oracles
,
how
shall
I
pursue
their
history
?
Amphiaraus
after
his
death
makes
answeares
concerning
things
to
come
,
and
yet
was
he
ignorantly
betrayed
to
death
by
his
wife
for
the
loue
of
a
gold
chaine
.
Blinde
Tiresias
must
see
things
future
,
who
could
not
discerne
any
thing
before
him
.
Old
Ennius
faines
answeares
of
the
Pithian
Apollo
for
King
Pirrhus
,
when
Apollo
had
long
before
left
of
to
bee
a
poeticall
Prophet
.
Whose
wary
doubtfull
oracle
quickly
ceas'd
,
when
men
began
to
bee
more
civill
and
lesse
credulous
.
And
Demosthenes
knowing
the
imposture
of
such
answeares
,
did
complaine
that
the
Pythian
Virgin
Prophetesse
,
was
corrupted
by
King
Philip.
But
you
will
say
that
these
auguries
and
these
oracles
did
sometimes
hit
on
the
truth
.
Although
indeed
chance
may
sometimes
seeme
in
many
lyes
to
speake
as
it
were
to
purpose
,
yet
I
will
trie
to
discover
this
fountaine
of
errour
and
wickednesse
,
to
shew
whence
all
this
disguise
hath
risen
,
I
will
even
open
the
very
foundations
,
and
lay
them
to
a
manifest
view
.
There
bee
false
spirits
wandring
vp
and
downe
since
with
terrestriall
corruptions
and
desires
they
lost
their
celestiall
vertue
.
These
spirits
haue
foregone
the
puritie
of
their
substance
with
a
burden
and
deluge
of
vices
,
and
to
comfort
their
calamitie
,
being
ruin'd
themselues
they
neuer
leaue
to
attempt
the
distruction
of
others
,
to
infuse
a
depravation
of
errour
,
by
inducing
evill
religions
to
alienate
with
themselues
so
many
as
they
can
from
the
true
service
of
God
.
The
Poets
acknowledge
these
to
bee
cunning
spirits
,
Philosophers
dispute
of
them
,
Socrates
was
not
ignorant
of
them
,
who
at
the
direction
and
will
of
one
still
present
with
him
,
did
decline
or
vndertake
businesse
.
The
Magicians
also
doe
not
only
know
them
,
but
act
all
the
sport
of
miracles
by
their
helpe
.
By
their
inspiration
and
infusion
they
worke
impostures
,
making
those
things
appeare
which
are
not
,
and
those
things
not
apeare
which
are
.
Of
these
Magicians
Hostanes
the
chiefest
both
for
speech
and
deed
,
doth
attribute
vnto
the
true
God
his
deserued
maiesty
,
and
makes
honourable
mention
of
his
angells
,
that
is
his
messengers
,
who
tremble
at
his
word
and
countenance
,
he
also
makes
mention
of
those
other
cunning
wandring
terrestiall
spirits
enemies
to
mankind
.
And
Plato
who
thought
it
so
great
a
businesse
to
finde
out
God
,
doth
easily
discouer
both
these
vnto
vs
,
and
in
his
feasting
dialogue
striues
to
expresse
their
nature
.
He
will
haue
them
to
be
a
middle
substance
betwixt
soule
and
body
,
halfe
mortall
,
halfe
immortall
,
compounded
with
a
mixture
of
terrestiall
heauinesse
,
and
celestiall
lightnesse
.
He
will
haue
them
cause
in
us
the
first
incentiue
sparkes
of
loue
,
to
informe
and
slide
into
mens
brests
,
to
mooue
their
senses
,
fashion
their
affections
,
and
then
powre
in
a
fiery
heate
of
lust
.
Wherefore
these
vncleane
spirits
(
as
the
Magicians
,
the
Philosophers
,
and
Plato
shew
)
lurke
vnder
consecrat
statues
and
images
,
and
by
an
inspiration
doe
gaine
with
people
authority
to
be
reputed
Gods
,
whiles
they
sometimes
seeme
to
possesse
their
prophets
,
to
abide
in
temples
,
to
animate
the
liuers
of
the
sacrifice
,
to
gouerne
the
flights
of
birds
,
rule
lotteries
,
and
deliuer
oracles
involu'd
with
much
falshood
.
For
they
are
deceiud
and
doe
deceiue
,
as
not
knowing
truth
sincerely
,
nor
confessing
that
which
they
know
,
to
their
owne
perdition
.
So
doe
they
draw
vs
from
heauen
,
and
call
us
from
the
true
God
vnto
these
materiall
things
:
They
disorder
our
life
,
trouble
our
dreames
,
creepe
secretly
into
our
bodies
,
as
being
thinne
spirits
,
forge
diseases
,
terrify
mindes
,
distort
members
,
that
they
may
force
us
to
a
worship
of
them
,
when
after
a
sacrifice
of
beasts
,
and
feasting
at
their
altars
,
they
seeme
to
be
appeased
,
and
release
,
and
cure
those
whom
they
had
afflicted
.
These
are
also
the
causes
of
those
mad
men
whom
you
see
breake
forth
into
the
streetes
.
Their
owne
Prophets
also
are
sometimes
possest
when
they
are
forth
the
temple
,
they
roule
their
heads
and
rage
.
These
spirits
incite
both
,
although
to
a
diverse
purpose
.
And
from
them
proceede
those
things
of
which
you
haue
before
spoken
,
when
Iupiter
causd
a
new
celebration
of
sports
according
to
a
dreame
,
when
the
little
ship
did
follow
the
matrones
girdle
,
when
the
Castors
were
seene
with
their
●orses
.
The
most
of
you
doe
know
,
that
these
spirits
confesse
so
much
of
themselues
,
as
often
,
as
by
vs
with
torments
of
wordes
and
fire
of
praiers
they
are
driuen
out
of
bodies
.
Saturne
himselfe
and
Serapis
and
Iupiter
,
and
all
the
the
rest
of
your
Gods
whom
you
worship
,
are
with
griefe
commanded
to
speake
what
they
are
plainly
.
Neither
would
they
lye
to
there
owne
disgrace
,
especially
when
many
of
you
are
present
.
When
they
doe
thus
confesse
truth
of
themselues
,
then
belieue
from
there
owne
witnesse
that
they
are
euill
spirits
.
when
we
coniure
them
by
the
only
true
God
,
they
hardly
stay
in
possest
bodyes
,
and
either
presently
leape
forth
〈◊〉
vanish
by
degrees
,
as
the
fair●
of
the
patient
helps
,
or
th●
grace
of
Gods
minister
prevailes
,
So
doe
they
shunne
the
presence
of
Christians
,
whom
a
farre
of
they
prouoke
in
your
rioting
assemblies
.
And
therefore
insinuating
themselues
into
the
affections
of
vndiscerning
people
,
they
dare
but
privily
incite
you
to
a
hatred
of
vs
through
feare
.
For
t
is
naturall
to
hate
whom
we
feare
,
and
to
doe
all
the
mischiefe
wee
can
vpon
those
,
of
whom
we
seeme
to
stand
in
danger
.
So
doe
they
forestall
your
mindes
and
shut
vp
your
breasts
from
right
vnderstanding
,
that
men
vndertake
to
hate
vs
before
they
know
what
we
are
,
least
knowing
,
they
should
either
follow
our
example
,
or
leaue
off
to
pursue
our
condemnation
.
But
how
great
a
crime
it
is
to
passe
sentence
vpon
men
vnknowne
,
vntried
,
which
you
doe
,
belieue
our
earnest
repentance
.
For
wee
were
as
you
are
,
and
in
a
blinde
stupidnesse
wee
thought
as
you
:
that
Christians
did
worship
monsters
,
devoure
Infants
,
make
incestuous
banquets
;
neither
would
wee
vnderstand
,
that
these
fables
were
still
talkt
of
,
but
never
searcht
vnto
proofe
,
when
never
any
was
found
to
giue
evidence
herein
,
although
he
was
sure
to
haue
pardon
for
the
fact
,
and
favour
for
the
inditement
.
And
surely
this
crime
imputed
to
the
Christians
was
so
nothing
,
as
any
of
them
brought
in
question
of
his
faith
,
did
neither
blush
at
it
,
nor
feare
,
only
repenting
that
hee
had
not
beene
a
Christian
sooner
.
Yet
wee
who
did
vndertake
to
defend
and
preserue
in
iudgement
,
persons
sacrilegious
,
incestuous
,
and
even
Parricides
,
were
of
minde
that
these
Christians
ought
not
to
bee
heard
speake
for
themselues
.
And
many
times
as
it
were
out
of
pitty
did
vse
on
them
ragefull
cruelty
,
to
force
a
deniall
of
their
beliefe
,
that
they
might
not
dye
;
vsing
in
these
things
a
most
perverse
triall
,
not
to
cleare
truth
but
to
extort
falshood
,
when
if
any
did
deny
himselfe
a
Christian
through
infirmity
,
overprest
and
vanquished
with
torment
,
wee
did
favour
him
presently
,
as
if
such
deniall
and
abiuring
had
made
sufficient
expiation
for
all
his
faults
.
Doe
you
not
see
your
owne
thoughts
and
actions
in
vs
?
When
if
reason
had
beene
iudge
,
and
not
the
instigation
of
those
evill
spirits
,
these
men
should
rather
haue
beene
vrged
to
confesse
their
incests
,
adulteries
,
impious
ceremonies
,
and
immolation
of
Infants
,
then
to
vnsay
their
Christianity
.
For
with
those
fables
haue
your
spirits
filled
the
eares
of
ignorant
people
to
raise
in
them
a
horrible
execration
of
vs
:
But
no
wonder
if
you
doe
not
here
vrge
the
question
,
since
fame
which
is
nourished
by
dispersion
of
lies
perisheth
at
the
declaration
of
truth
.
Such
is
the
businesse
of
your
spirits
:
they
did
sow
,
they
did
foment
this
most
false
rumour
;
and
from
thence
it
is
that
you
heare
,
our
divine
secrecie
should
bee
an
Asses
head
.
Who
would
bee
so
foolish
as
to
worship
this
?
Or
who
is
not
more
foole
to
haue
this
imagination
of
vs
,
but
that
you
doe
all-over
consecrate
your selues
for
Asses
,
by
worshipping
the
Lady
Epona
in
your
stable
,
and
sacrificing
the
same
Asses
religiously
,
to
your
Goddesse
Isis
?
Oxe
heads
also
and
the
heads
of
weathers
you
both
sacrifice
and
worship
.
You
dedicate
Gods
in
shape
halfe
goates
and
halfe
men
,
halfe
Lions
and
halfe
dogges
;
and
doe
you
not
with
the
Egyptians
both
worship
and
feede
the
heyfer
Apis
?
Neither
doe
you
condemne
their
other
religious
rites
appointed
to
serpents
crocodiles
,
beasts
,
birds
,
and
fishes
;
and
if
any
kill
a
God
of
these
,
hee
must
by
the
law
suffer
death
.
The
same
Egyptians
with
many
of
your selues
,
doe
not
feare
Is●s
more
,
then
you
also
feare
the
acrimony
of
Oignions
,
nor
more
tremble
at
Serapis
,
then
a
crack
sent
forth
at
our
neither
hole
.
Also
hee
who
tales
it
forth
,
that
wee
worship
the
vir●lities
of
our
Priest
,
doth
but
labour
to
put
on
vs
their
owne
brutish
behauiour
.
For
these
may
well
bee
their
sacred
ceremonies
,
with
whom
all
filthinesse
is
called
vrbanity
:
who
envie
the
licentiousnesse
of
the
stewes
,
who
licke
mens
privities
,
and
with
a
libidinous
mouth
muzzle
in
shamefull
parts
.
Whose
tongues
are
nought
in
silence
,
who
are
sooner
weary
then
ashamed
of
their
immodesty
.
O
the
horrible
sinne
!
they
admit
that
voluntary
filthinesse
in
themselues
,
which
younger
age
cannot
brook
,
nor
the
basest
slaue
bee
forced
vnto
.
These
like
ordurs
,
it
is
not
lawfull
for
vs
to
heare
,
&
many
of
vs
dare
not
be
of
counsell
with
such
offenders
.
And
you
faine
these
vnworshipfull
thinges
of
our
chaster
modestye
,
which
we
could
neuer
belieue
possible
amongst
men
,
except
you
did
proue
them
vpon
your selues
.
Also
whereas
you
ascribe
vnto
our
adoration
a
man
criminall
and
his
crosse
,
in
a
nearenes
and
bordering
of
truth
you
loose
your selues
farre
away
to
thinke
,
that
with
vs
a
criminall
person
might
deserve
,
or
a
mortall
man
might
obtaine
to
bee
esteemed
a
Deity
.
For
certaine
,
hee
is
a
man
most
miserable
,
whose
hope
leanes
vpon
mortality
,
and
whose
helpe
must
needs
perish
in
a
mans
death
.
Indeed
the
Aegyptians
somewhere
make
choice
of
a
man
whom
they
may
worship
,
him
alone
they
make
propitious
,
him
they
consul●e
,
to
him
they
offer
sacrifice
;
yet
hee
who
is
thus
a
God
to
others
,
feeles
himselfe
a
man
,
whether
hee
will
or
no
:
neither
can
hee
in
deluding
the
conscience
of
others
,
deceiue
his
owne
.
Also
vnto
Princes
and
Kings
,
not
as
to
great
and
choice
men
(
for
this
is
lawfull
)
but
as
vnto
Gods
,
your
flattery
doth
shamefully
giue
adoration
;
when
to
a
right
worthy
man
,
honour
more
truly
,
and
to
an
excellent
good
man
,
loue
more
sweetly
is
due
.
So
they
call
on
their
Deity
,
supplicate
their
statues
,
implore
his
Genius
,
that
is
,
his
spirit
:
and
safer
it
is
with
you
to
foresweare
by
Iupiter
then
the
Genius
of
a
King
.
Crosses
we
neither
worship
nor
pray
vnto
.
But
clearely
,
you
who
consecrate
Gods
of
wood
,
doe
peraduenture
adore
wooden
crosses
,
as
parts
of
your
Gods
.
For
your
ensignes
,
and
your
Eagle●
,
and
banners
of
the
armies
,
what
are
they
but
guilded
and
adorned
crosses
?
Your
victorious
trophies
haue
not
only
the
similitude
of
a
simple
crosse
,
but
they
imitate
the
very
person
of
a
crucified
man
.
Indeed
naturally
we
see
in
a
shippe
the
signe
of
a
crosse
,
when
she
is
carried
vnder
full
sayles
,
or
when
she
glides
along
with
an
expansion
of
oares
,
and
when
the
tongue
of
a
waine
or
the
sweape
of
a
coatch
is
erected
,
there
is
the
signe
of
the
crosse
;
likewise
,
when
a
man
spreading
out
his
hands
to
heaven
doth
with
pure
minde
beseech
Gods
mercy
so
are
your
reasonable
occasions
,
or
your
religions
formed
with
the
crosses
signe
.
Now
I
would
willingly
meete
with
that
man
,
who
either
saies
or
belieues
that
we
are
initiated
with
the
slaughter
or
blood
of
an
infant
.
Doe
you
thinke
it
possible
,
that
our
hearts
should
bee
so
hard
as
to
wound
mortally
such
tender
litle
members
?
Can
any
man
be
so
savage
as
to
strike
,
powre
out
,
and
exhauste
the
halfe
blood
of
a
young
tender
child
,
that
is
scarce
yet
mankinde
?
No
man
can
belieue
this
but
such
a
one
as
dares
doe
it
.
For
I
see
you
expose
vnto
beasts
and
birds
,
children
begotten
by
your selues
,
sometimes
with
a
lamentable
sort
of
death
strangle
the
litle
children
.
There
bee
Mothers
amongst
you
who
in
their
own
bowels
doe
with
potions
extinguish
the
hope
of
children
,
and
make
a
Parricide
before
they
haue
brought
it
forth
,
&
these
things
are
from
the
discipline
of
your
Gods
.
For
Saturne
did
not
expose
,
but
devoure
his
Sonnes
:
wherefore
in
some
parts
of
Affrick
,
children
are
to
him
sacrificed
by
their
parents
,
kissing
and
colling
the
Infants
sportfully
,
that
the
sacrifice
may
not
be
with
lamentation
.
It
was
a
custome
with
the
Pontick
Taurians
and
the
Egyptian
Busiris
to
kill
strangers
in
sacrifice
,
and
with
the
Gaules
to
make
humane
or
rather
inhumane
oblations
.
The
Romans
did
interre
in
the
earth
a
liue
sacrifice
of
a
Graecian
man
and
woman
,
with
Gaules
likewise
,
and
at
this
day
the
latiall
Iupiter
is
worshiped
with
homicide
:
And
that
which
well
enough
beseemes
the
sonne
of
Saturne
,
a
wicked
and
criminall
man
,
he
is
glutted
with
blood
.
Peraduenture
hee
taught
Catyline
to
league
his
coniuration
in
blood
,
to
imbrue
with
mans
blood
the
Goddesse
Bellona
:
and
with
the
blood
of
a
man
to
heale
the
falling
sicknesse
seemes
his
prescription
,
a
cure
greater
then
the
disease
.
Nor
are
they
much
lesse
barbarous
,
who
from
the
publique
sand
taking
beastes
bedaubd
and
infected
with
the
blood
,
garbidge
and
members
of
men
,
haue
the
stomack
to
devoure
them
.
T
is
not
lawfull
for
vs
to
see
homicide
,
nor
heare
it
,
and
wee
are
so
afeard
of
humane
blood
,
that
even
our
tables
know
no
service
made
with
the
blood
of
beastes
.
And
that
fable
of
an
incestuous
banquet
is
certainly
a
lie
forgd
at
a
consultation
of
your
spirits
,
to
maculate
the
glory
of
our
chaste
life
with
an
aversion
of
such
difformed
infamy
;
with
the
terrour
of
it
to
keepe
men
off
from
enquiring
the
truth
.
And
your
Fronto
delivers
not
this
as
a
witnesse
but
as
an
oratour
,
to
raise
vpon
vs
a
contumelious
aspersion
.
These
are
things
more
properly
belonging
to
your
owne
superstition
:
it
is
amongst
the
Persians
sufferable
by
law
for
children
to
mingle
with
their
Mothers
;
with
the
Egyptians
and
Athenians
,
brothers
and
sisters
marrie
legally
.
Your
Annalls
and
tragedies
glorie
in
incests
,
which
you
willingly
read
and
heare
:
and
so
you
worship
incestuous
Gods
,
who
haue
laine
with
Mother
,
daughter
,
and
sister
.
Incest
is
therefore
often
deprehended
amongst
you
,
and
ever
committed
:
also
many
times
you
may
vnwillingly
rush
vpon
these
horrors
,
whilest
you
scatter
your
Venery
promiscuously
,
whilst
you
every
where
sowe
children
:
whilest
also
those
who
are
borne
at
home
,
you
doe
frequently
expose
to
the
mercy
of
strangers
,
it
is
not
possible
but
your
lust
must
often
light
vpon
your
owne
children
.
So
hauing
your selues
no
conscience
of
incest
,
you
doe
the
more
easily
tie
the
fable
of
incest
vpon
our
backs
.
But
wee
make
our
chastity
good
not
only
in
shew
but
in
minde
also
.
We
willingly
containe
our selues
in
the
tye
of
one
marriage
.
We
haue
a
desire
of
procreation
only
,
or
no
desire
at
all
,
we
keepe
our
banquets
not
only
modest
but
sober
.
For
we
giue
not
our selues
ouer
to
feasting
nor
protract
it
with
strong
drinke
,
we
temper
our
mirth
with
gravity
,
with
honest
discourse
,
and
greater
chastity
of
our
bodyes
:
many
doe
rather
enioy
themselues
in
the
perpetuall
virginity
of
an
inviolate
body
,
then
glory
in
it
.
In
conclusion
wee
are
so
farre
from
incestuous
lust
,
as
many
doe
even
blush
at
a
modest
coniunction
.
Neither
are
wee
presently
the
raffe
of
people
,
if
we
refuse
your
honours
and
purples
:
neither
are
wee
squeamish
in
all
things
,
if
wee
all
be
of
one
good
minde
,
and
and
come
together
in
our
congregations
with
a
quiet
privacy
:
nor
doe
wee
prate
in
corners
,
although
you
either
shame
or
feare
to
heare
vs
in
a
publique
assembly
.
And
that
our
number
doth
every
day
encrease
,
it
is
no
criminall
imputatiom
of
errour
,
but
a
praise-worthy
evidence
of
our
truth
.
For
a
faire
kinde
of
living
doth
both
retaine
vs
,
and
invite
others
.
Wee
discerne
not
one
another
by
markes
of
body
as
you
thinke
,
but
by
apparance
of
innocent
and
modest
life
.
And
that
which
grieues
you
to
see
,
we
liue
in
mutuall
loue
,
because
wee
know
not
how
to
hate
:
and
so
,
to
your
envy
,
wee
call
one
another
brothers
,
as
being
servants
of
one
God
our
Father
,
consorts
of
faith
,
and
coheires
of
hope
;
when
you
proudly
doe
disdaine
to
acknowledge
others
,
and
rage
with
mutuall
hatred
,
neither
owne
any
for
brothers
but
by
Parricide
.
But
doe
you
imagine
wee
hide
our
worship
,
because
wee
haue
no
Temples
,
no
Altars
?
what
image
then
would
you
haue
vs
frame
for
God
,
when
if
you
rightly
consider
,
man
himselfe
is
Gods
image
?
what
Temple
shall
I
build
vnto
him
,
when
this
whole
world
his
worke
cannot
containe
him
?
and
and
when
I
that
am
but
a
man
reioice
to
liue
more
freely
,
shall
I
include
the
power
of
so
great
maiesty
in
a
small
shrine
?
Is
hee
not
much
better
in
a
dedication
of
our
minde
,
in
a
consecration
of
our
inmost
breast
?
What
great
or
lesse
sacrifice
of
beastes
shall
I
offer
to
God
,
which
he
hath
created
for
my
vse
?
This
cannot
bee
a
thing
of
gratefull
acceptance
;
but
the
more
winning
oblation
must
bee
a
good
intention
,
a
pure
minde
and
a
sincere
conscience
.
Hee
who
loues
innocency
,
doth
supplicate
vnto
God
,
hee
that
loues
iustice
,
doth
him
libation
,
he
that
abstaines
from
deceipt
,
makes
God
propitious
,
and
whoever
rescues
a
man
from
danger
,
makes
the
most
glorious
sacrifice
.
These
are
our
sacrifices
,
these
are
holy
things
with
God
:
so
hee
with
vs
is
most
religious
that
is
most
iust
.
But
wee
doe
not
shew
the
God
wee
worship
,
nor
doe
wee
see
him
?
Nay
therefore
wee
belieue
him
to
be
a
God
,
because
wee
can
perceiue
him
,
though
wee
see
him
not
.
For
in
his
workes
and
in
all
the
motions
of
the
world
wee
ever
behold
the
presence
of
his
power
:
when
hee
thunders
,
when
he
sends
forth
lightning
,
when
he
strikes
with
thunder
,
when
he
cleares
the
aire
.
Neither
ought
you
to
wonder
if
you
doe
not
see
God
.
All
things
are
driuen
,
hurld
,
and
shaken
with
blasts
of
winde
,
yet
the
wind
,
the
blasts
,
come
not
vnder
our
sight
.
Hardly
can
wee
endure
to
see
the
sun
which
is
cause
of
sight
to
al
,
for
his
rayes
keepe
off
our
sight
and
dimme
the
eyes
of
the
beholder
:
and
if
you
gaze
on
it
any
long
while
,
it
exstinguisheth
the
sight
.
How
then
may
you
sustaine
the
creator
of
the
sunne
,
the
very
fountaine
of
light
;
when
from
his
lightning
and
thunder
you
hide
your
felues
?
you
will
see
God
with
your
carnall
eyes
,
when
you
cannot
see
your
owne
soule
by
which
you
liue
and
speake
.
But
God
knowes
not
mens
actions
and
being
seated
in
heauen
,
either
he
surveyes
not
all
,
or
he
is
ignorant
in
many
particulars
?
O
man
thou
dost
erre
and
art
deceiued
.
How
can
God
be
farre
off
,
when
all
things
in
heauen
and
earth
,
and
things
beyond
this
province
of
the
world
are
all
full
of
God
?
he
is
euery
where
not
only
neere
but
infusd
into
vs
.
Looke
againe
vpon
the
sunne
he
is
fixt
to
heauen
,
yet
he
sparkles
himselfe
through
all
the
earth
,
he
is
alike
present
euery
where
,
and
he
is
mingled
with
all
things
;
for
his
clearenesse
is
never
violated
.
How
much
more
then
must
God
the
authour
of
all
things
,
and
overseer
of
all
things
,
from
whom
there
can
be
nothing
secret
,
bee
present
in
any
darknesse
,
even
in
the
greater
darknesse
of
our
thoughts
.
Wee
doe
not
only
liue
vnder
him
,
but
as
I
had
almost
said
,
we
liue
with
him
.
Neither
toye
we
an
argument
from
the
great
multitude
of
our selues
:
to
our selues
wee
seeme
many
,
but
to
him
wee
are
but
few
.
We
distinguish
kindreds
and
nations
:
all
this
world
is
but
one
house
to
God
.
Kings
know
the
affaires
of
their
state
by
the
ministry
of
officers
,
God
needs
no
intimation
;
we
liue
not
only
in
his
eyes
but
in
his
bosome
:
if
you
say
that
it
nothing
profitted
the
Jewes
to
worship
this
one
God
in
the
greatest
height
of
superstition
with
Altars
and
Temples
,
you
erre
out
of
ignorance
,
vnwitting
their
ancient
glory
,
and
only
minding
their
later
calamities
.
For
as
long
as
they
worshipped
our
God
(
who
is
the
God
of
all
)
chastly
,
innocently
,
religiously
,
as
long
as
they
obeyed
his
wholesome
precepts
;
of
a
few
they
were
made
innumerable
,
of
poore
rich
,
of
slaues
Kings
;
a
few
of
them
vnarmd
,
did
pusue
great
flying
armies
and
beare
them
downe
,
the
very
Elements
at
Gods
command
fighting
for
them
.
Read
over
their
stories
,
or
if
you
are
more
pleasd
with
the
Romans
relation
,
to
passe
by
the
more
auncient
,
see
Flavius
Iosephus
or
Antonius
Iulianus
concerning
the
Iewes
:
you
shall
then
finde
that
they
deserued
their
evill
fortune
by
their
wickednesse
:
and
that
nothing
happened
vnto
them
which
was
not
foretold
,
if
they
should
perseuere
in
their
rebellion
.
You
shall
perceiue
that
they
did
first
forsake
God
,
before
he
forsook
them
;
and
that
they
were
not
as
you
impiously
deliver
,
taken
captiue
with
their
Gods
but
by
him
yeelded
vp
,
as
men
forsaking
his
discipline
.
As
for
the
conflagration
of
the
world
,
that
fire
shall
fall
on
a
suddaine
;
or
to
belieue
this
thing
possible
,
it
is
the
common
receiued
opinion
.
And
for
the
wiser
sort
of
men
,
who
of
them
doubts
,
who
is
ignorant
,
that
all
things
which
haue
a
beginning
must
haue
an
end
,
and
all
that
is
made
must
likewise
perish
,
and
that
heaven
with
all
things
contained
in
it
must
end
as
it
beganne
.
T
is
the
constant
opinion
of
the
Stoicks
,
that
the
heavens
are
nourished
with
the
exhalation
of
fresh
and
salt
waters
,
and
must
passe
away
with
a
violence
of
fire
,
when
all
this
world
in
a
consumption
of
the
moisture
shall
burne
with
flames
.
And
for
the
conflagration
of
the
Elements
and
the
ruine
of
the
world
,
the
Epicureans
are
of
the
same
minde
.
Plato
saies
the
parts
of
the
world
are
sometimes
drowned
with
waters
,
sometimes
burnt
with
fire
,
and
when
hee
saies
,
that
the
world
was
made
perpetuall
and
never
to
bee
dissolued
,
yet
he
addes
,
that
to
Gods
power
it
is
both
mortall
and
perishing
.
So
then
it
is
no
wonder
,
if
this
great
heape
of
things
bee
destroyed
by
him
who
pleasd
to
make
it
;
&
Philosophers
dispute
the
same
things
with
vs
;
not
that
we
follow
their
steps
;
but
that
they
from
the
divine
predictions
of
the
Prophets
haue
intermingled
a
shadow
of
truth
in
their
writings
.
So
also
the
chiefe
of
your
wise
men
,
first
Pithagoras
and
especially
Plato
deliuered
though
in
a
corrupt
skant
manner
the
condition
of
our
liuing
againe
.
For
after
a
dissolution
of
our
bodies
,
they
will
haue
our
soules
remaine
perpetually
,
and
make
a
diuers
transmigration
into
new
bodies
;
and
to
distort
the
truth
they
adde
,
that
the
soules
of
men
must
returne
into
tame
beastes
,
into
wilde
beastes
and
birds
.
Certainly
this
their
opinion
is
not
worthy
the
serious
study
of
a
Phlosopher
,
but
resembles
the
contumelious
jesting
of
a
stage
.
But
for
our
purpose
t
is
enough
that
wise
men
doe
in
this
also
somewhat
agree
with
vs
.
And
can
any
bee
so
foolish
or
brutish
,
that
he
dare
deny
it
as
easie
for
God
to
reforme
men
anew
,
as
to
frame
them
in
the
beginning
?
Are
they
nothing
after
their
death
?
So
were
they
nothing
before
their
being
;
as
they
were
borne
out
of
nothing
,
why
may
not
they
out
of
nothing
be
repaired
?
Moreouer
it
must
needs
seeme
more
difficult
to
beginne
that
which
was
not
,
then
to
reiterate
that
which
was
.
Doe
you
thinke
that
things
perish
to
God
,
because
they
are
withdrawne
from
the
view
of
our
eyes
,
every
body
whether
hee
bee
dried
into
dust
,
or
dissolued
into
water
,
or
clodded
into
ashes
,
or
extenuated
into
vapour
,
is
taken
indeed
from
vs
,
but
may
still
bee
reserued
vnto
God
the
keeper
of
the
Elements
.
Neither
doe
wee
as
you
thinke
feare
any
losse
in
a
sepulture
of
fire
,
but
wee
frequent
rather
the
more
auncient
and
better
custome
of
interring
,
out
of
a
civil
consideration
.
See
how
nature
every
where
doth
as
it
were
for
our
comfort
point
out
a
future
resurrection
.
The
Sun
drownes
it selfe
in
the
waues
,
and
rises
againe
,
the
starres
slide
away
,
and
returne
,
the
flowers
dye
and
spring
againe
.
The
bushes
cast
their
leaues
,
and
againe
grow
greene
,
and
seedes
if
they
doe
not
rotte
cannot
receiue
a
new
growth
:
so
our
bodies
like
trees
in
the
winter
they
hide
their
greenesse
in
a
drie
disguise
.
Why
doe
you
make
such
hast
,
will
you
haue
trees
renew
their
greennesse
in
the
depth
of
winter
?
So
must
our
bodies
expect
their
spring
.
And
I
am
not
ignorant
that
many
out
of
a
conscience
of
their
ill
deseruings
,
doe
rather
wish
to
bee
nothing
after
death
then
belieue
it
:
for
they
had
rather
bee
vtterly
extinguisht
,
then
returne
to
a
reparation
of
torments
.
These
mens
errour
is
increasd
by
the
licentiousnesse
Of
the
world
and
the
great
patience
of
God
,
whose
iudgment
the
more
slowe
it
is
,
the
more
iust
it
will
be
▪
yet
are
they
put
in
remembrance
by
the
books
of
the
most
learned
men
,
and
the
poets
verses
,
of
a
fierce
floud
and
the
often
circling
heate
of
the
Stigian
lake
prepared
for
eternall
punishments
,
as
the
tradition
is
from
their
spirits
owne
notice
,
and
the
oracles
of
the
prophets
.
And
therefore
king
Iupiter
himselfe
he
sweares
religiously
by
those
fierce
torrents
and
the
blacke
gulfe
,
at
which
ordained
for
the
punishment
of
him
and
his
worshippers
he
trembles
before
hand
,
seeing
these
torments
haue
neither
measure
nor
ending
.
There
the
wise
fire
burnes
the
body
&
restores
it
,
it
rends
and
repares
:
as
the
flames
of
lightning
blast
the
body
and
not
consume
it
,
as
the
fires
of
Aetna
and
Vesuuius
,
and
other
burning
earths
,
still
flame
and
spend
not
:
so
that
penall
fire
is
not
fed
with
the
empairing
of
those
that
are
burnt
,
but
nourisht
with
the
everlasting
torture
of
their
bodies
.
And
that
they
are
thus
worthily
tormented
for
impious
and
vniust
,
who
doe
not
know
God
,
none
but
a
profane
man
can
call
in
question
;
when
it
is
no
lesse
sinne
not
to
know
,
then
to
offend
the
Father
and
Lord
of
all
things
.
And
although
not
knowing
God
bee
sufficient
cause
for
punishment
,
as
the
knowing
him
may
availe
for
pardon
,
yet
if
wee
Christians
for
point
of
life
bee
compared
with
you
,
howsoeuer
your
discipline
in
many
things
is
beyond
ours
,
wee
shall
bee
found
assuredly
the
better
men
.
For
you
forbid
adulteries
and
doe
them
:
wee
only
in
this
kind
are
knowne
men
by
our
wiues
.
You
punish
crimes
committed
,
with
vs
thoughts
are
guilty
.
You
feare
others
that
are
conscious
of
your
sinnes
,
we
feare
our
own
conscience
,
without
whose
peace
wee
cannot
enioy
our selues
.
In
briefe
the
prisons
are
fild
with
your
numbers
;
there
is
no
Christian
but
whom
you
make
guilty
of
his
religion
,
or
who
hath
departed
from
this
.
Nor
let
any
man
seeke
comfort
or
excuse
for
his
sinnes
in
destiny
.
For
if
there
were
a
God
of
destiny
as
you
enshrine
him
,
yet
the
minde
is
free
,
and
the
action
not
the
person
of
a
man
must
suffer
iudgement
.
And
what
is
destiny
but
that
which
God
hath
forespoken
of
vs
?
Who
when
he
might
foreknow
our
conditions
,
hath
determined
of
every
one
of
vs
,
according
to
our
merits
&
quality
.
So
is
not
our
natiuity
condemned
,
but
punishment
is
appointed
for
the
ill
nature
of
our
disposition
.
And
thus
in
few
words
enough
of
destiny
,
of
which
I
haue
more
largely
and
truly
disputed
in
another
place
.
Then
whereas
you
say
the
greatest
part
of
vs
are
poore
,
this
is
not
our
infamy
but
glory
:
for
as
the
minde
growes
dissolute
in
abundance
,
so
it
is
confirmed
with
frugality
.
Yet
who
can
be
accounted
poore
who
doth
not
want
,
who
gapes
not
after
the
goods
of
other
men
,
who
is
rich
towards
God
?
He
is
the
most
poore
,
who
when
he
hath
much
desires
more
.
And
I
will
speake
as
I
thinke
:
no
man
can
bee
so
poore
as
hee
is
borne
.
The
birds
liue
without
a
patrimony
,
the
beastes
looke
but
for
their
daily
food
:
yet
these
are
made
for
vs
,
and
if
wee
covet
not
at
all
these
things
,
wee
possesse
them
.
Therefore
as
he
that
travailes
a
iourny
,
goes
best
that
goes
lightest
,
so
in
this
waifaring
life
he
is
more
happy
that
easily
beares
his
poverty
,
then
he
which
pantes
with
the
burden
of
riches
.
And
yet
if
we
deemed
riches
vsefull
,
we
might
aske
them
of
God
,
and
hee
may
out
of
indulgency
bestow
something
on
vs
.
But
we
had
rather
despise
riches
then
be
their
jealous
keepers
.
We
rather
desire
innnocency
,
and
earnestly
begge
patience
of
him
,
wee
had
rather
be
good
then
prodigall
:
and
if
wee
feele
and
suffer
in
our
bodies
the
casualties
of
mankinde
,
this
is
not
a
punishment
,
but
an
excercise
.
For
valour
is
hardened
with
infirmities
,
and
calamity
is
often
the
Mother
of
vertue
.
And
in
briefe
the
strength
both
of
body
and
minde
doth
languish
without
laborious
excercise
,
and
all
your
valiant
men
whom
you
praise
for
example
,
they
haue
most
flourisht
in
memory
for
the
famous
bearing
of
their
miseries
.
God
therefore
who
is
the
ruler
of
all
,
and
who
dearly
loues
those
that
bee
his
,
doth
not
despise
vs
,
and
hee
is
able
to
giue
present
helpe
,
although
hee
seeme
to
forbeare
.
For
in
adversities
hee
searches
and
tries
our
resolution
,
in
dangers
hee
weighs
our
dispositions
,
even
to
the
last
hazard
of
death
he
questions
the
wills
of
men
,
being
secure
that
nothing
can
perish
from
him
,
and
as
gold
with
fire
,
so
are
we
approued
by
hard
encounters
.
What
a
faire
spectacle
it
is
for
God
,
when
a
Christian
enters
the
lists
with
griefe
,
composes
an
endurance
against
threates
,
punishments
,
and
torments
?
When
with
laughter
hee
insultes
vpon
the
hurrie
of
death
and
horrour
of
execution
,
when
he
erects
his
liberty
against
Kings
and
Princes
,
yeelds
only
to
God
,
to
whom
he
belongs
?
When
like
a
triumphant
victor
he
glories
over
the
iudge
that
pronounces
his
sentence
:
and
victory
it
is
,
when
a
man
hath
atchieved
that
he
sought
for
.
What
souldier
will
not
more
boldly
provoke
danger
vnder
the
eyes
of
the
Generall
?
For
none
can
haue
rewardes
before
hee
hath
given
experiment
of
himselfe
:
and
yet
a
Generall
cannot
giue
that
which
he
hath
not
;
he
cannot
prolong
life
,
though
hee
can
honour
a
souldiers
worth
.
But
the
souldier
of
God
,
is
neither
forsaken
in
his
paine
,
nor
endes
his
life
in
death
,
and
may
bee
thought
but
never
found
miserable
.
You
your selues
doe
praise
calamitous
men
vnto
the
heavens
,
amongst
others
,
Mutius
Scaevola
who
when
he
had
mistaken
his
attempt
vpon
the
King
,
had
died
amongst
his
enemies
if
he
had
not
showne
vnto
them
such
an
example
of
courage
in
the
burning
of
his
right
hand
.
And
how
many
of
our
men
haue
endured
without
out-cries
the
burning
vnto
ashes
not
of
their
right
hand
only
but
their
whole
body
,
when
it
was
in
their
power
by
deniall
of
their
beliefe
to
be
let
goe
,
and
liue
freely
?
Doe
I
compare
the
men
of
ours
with
Mucius
,
with
Aquilius
,
with
R●gulus
?
The
very
Children
and
woemen
among
vs
by
an
inspired
patience
of
griefe
,
doe
despise
and
laugh
at
your
crosses
,
y●…
torments
,
your
wilde
beastes
,
and
all
your
contemptible
terrours
of
punishment
.
And
you
miserably
will
not
vnderstand
that
no
man
would
,
either
without
great
reason
vndergoe
,
or
could
without
Gods
aide
abide
such
torments
.
Except
that
deceiue
you
,
because
men
not
knowing
God
doe
flow
in
riches
,
flourish
in
honours
,
and
excell
in
power
.
Vnhappy
men
,
these
are
raisd
high
,
that
their
fall
may
bee
greater
:
like
sacrifices
they
are
fatted
vnto
punishment
,
and
like
beastes
are
crownd
for
slaughter
.
Some
of
them
are
for
this
lifted
vp
vnto
Empires
and
dominations
that
they
may
sell
the
dispositions
of
their
wicked
soules
vnto
all
licentiousnesse
of
free
power
.
For
without
the
knowledge
of
God
what
solid
felicity
can
there
be
;
which
passes
like
a
dreame
,
and
slides
away
almost
before
it
is
possest
.
Art
thou
a
King
?
Thou
dost
feare
as
thou
art
feared
:
and
although
thou
bee
guarded
with
great
retinue
,
yet
art
thou
but
one
man
obnoxious
to
infinite
dangers
.
Art
thou
rich
?
But
fortune
is
deceitfull
of
trust
,
and
with
great
provision
the
short
journey
of
life
is
rather
burdened
then
instructed
.
Dost
thou
glory
in
thy
purples
and
ensignes
of
dignity
?
T
is
a
vaine
errour
of
men
,
and
an
empty
pompe
to
shine
in
purple
,
and
be
sordid
in
the
minde
.
Art
thou
descended
from
auncient
nobility
?
Thou
dost
herein
but
praise
thy
parents
:
yet
are
wee
all
borne
of
equall
condition
,
and
in
truth
only
distinguished
by
vertue
.
We
therefore
who
make
our
estimation
only
by
manners
and
modest
behauiour
,
abstaine
willingly
from
your
evill
pleasures
,
your
evill
pompes
,
and
spectacles
:
the
beginnings
of
which
wee
know
to
bee
vnholy
,
and
the
continuance
full
of
damnable
allurements
.
For
in
your
racing
sports
with
chariots
,
who
would
not
detest
the
mad
contestation
of
your
peoples
part
taking
?
In
your
fencers
,
who
doth
not
abhorre
a
discipline
of
murder
?
In
your
stage
sports
there
is
no
lesse
fury
,
and
more
obscenity
,
for
now
the
actor
doth
either
dilate
adulteries
or
present
them
,
now
in
a
wanton
manner
faining
loue
he
puts
the
spectators
into
earnest
lust
:
and
then
dishonours
your
Gods
by
personating
their
adulteries
,
their
lamentations
,
their
hatreds
,
then
with
dissembled
griefes
,
vaine
gestures
and
feares
hee
provokes
your
teares
.
So
in
a
lye
you
bewaile
the
deathes
of
men
and
loue
to
behold
them
in
a
true
execution
.
And
if
wee
share
not
the
reliques
of
your
sacrificing
feastes
,
and
the
goblets
which
are
first
powrd
forth
vnto
your
idols
,
this
is
no
confession
of
feare
,
but
an
assertion
of
true
liberty
.
For
although
every
thing
that
growes
as
being
the
inviolable
gift
of
God
cannot
by
your
missusance
bee
condemned
:
yet
we
abstaine
,
least
any
should
thinke
we
did
by
this
yeelde
our selues
subiect
vnto
your
spirits
,
or
that
wee
were
something
ashamed
of
our
owne
religion
.
And
who
is
he
that
doubts
whether
we
doe
refresh
our selues
with
the
flowres
of
the
spring
,
when
wee
take
the
rose
and
the
lilly
,
and
whatsoeuer
else
in
flowres
hath
fairenesse
of
smell
and
colour
;
with
these
loose
and
soft
wee
strowe
our
houses
,
and
with
some
bound
vp
wee
fill
our
bosomes
.
Indeed
you
must
pardon
vs
if
wee
crowne
not
our
heads
with
them
.
For
we
vse
to
draw
the
ayre
of
a
sweete
flower
with
our
nostrills
,
not
with
our
haire
and
hinder
parte
of
our
head
.
Neither
do
we
put
garlands
vpon
the
dead
.
Rather
in
this
wee
wonder
at
you
,
why
you
should
giue
vnto
the
dead
who
feele
nothing
,
your
torches
and
your
coronets
of
f●owres
,
when
if
he
be
happy
he
now
wantes
them
not
,
and
misery
cannot
reioice
in
flowers
.
But
we
prepare
our
burialls
in
the
same
tranquility
with
which
wee
liue
.
Wee
put
not
on
them
a
fading
crowne
,
but
wee
expect
for
them
a
crowne
ever
fresh
with
eternall
flowres
:
wee
vse
the
liberality
of
our
God
with
moderation
,
and
secure
in
the
hope
of
future
felicity
,
we
are
encouragd
in
confidence
of
his
Maiesty
ever
present
with
vs
.
So
wee
rise
againe
to
happinesse
,
and
wee
in
a
pleasing
contemplation
of
what
we
shall
be
.
Wherefore
let
Socrates
your
gibing
Athenian
looke
to
it
,
who
humourd
himselfe
in
a
confession
of
knowing
nothing
,
howsoeuer
hee
be
glorious
in
the
iudgement
of
a
most
false
spirit
.
Let
Arcesilas
,
Carneades
,
and
Pyrrho
,
and
all
the
Academick
multitude
perpetually
deliberate
,
let
also
Simonides
still
put
off
his
resolution
;
we
contemne
the
browes
of
the
Philosophers
,
whom
we
know
to
haue
beene
corrupters
of
youth
,
and
adulterous
,
and
Tyrants
,
and
ever
eloquent
against
their
owne
vices
.
Wee
who
pretend
not
wisdome
by
a
strange
habit
,
but
an
integrity
of
minde
,
doe
not
speake
but
liue
in
a
great
manner
:
wee
glory
to
haue
found
that
which
they
sought
with
great
ambition
&
could
not
obtaine
.
Why
are
we
ingratefull
?
Why
are
we
envious
to
our selues
,
if
the
true
knowledge
of
divinity
hath
come
to
be
ripely
apprehended
in
our
age
?
Let
vs
enioy
our
blessing
,
&
let
vs
be
temperate
in
a
right
vnderstanding
:
Let
superstition
be
restraind
,
impiety
be
expiated
,
true
religion
be
preserud
.
When
Octavius
had
ended
his
oration
,
for
a
while
wee
in
an
amazd
silence
did
fixe
our
eyes
vpon
him
;
and
as
for
my selfe
,
I
almost
knew
not
where
I
was
through
an
excesse
of
admiration
,
whereas
hee
had
with
arguments
,
examples
,
and
authorities
of
reading
beautifully
deliuered
those
things
,
which
it
is
easier
to
think
then
expresse
:
&
that
he
had
beaten
downe
our
maleuolent
adversaries
with
their
own
armor
of
Philosophy
and
had
shewed
truth
to
be
not
only
easie
but
favourable
.
Whilest
I
did
in
silence
runne
over
these
things
with
my selfe
,
Cecilius
broke
forth
and
spake
after
this
manner
.
I
thanke
octauius
for
the
tranquility
in
which
we
are
now
like
to
liue
,
and
I
repute
my selfe
happy
not
expecting
the
deliuery
of
your
sentence
.
We
haue
all
overcome
,
and
I
am
forward
to
vsurpe
the
victory
.
For
as
he
hath
overcome
me
,
so
haue
I
made
a
triumhpe
of
errour
,
Therefore
to
the
maine
part
of
the
question
I
come
in
and
say
.
That
I
acknowledge
providence
,
belieue
in
God
,
and
consent
to
the
sincerity
of
our
sect
.
Something
yet
remaines
,
not
quarrelsome
against
truth
but
necessary
for
a
perfect
institution
;
of
which
(
because
the
sunne
is
now
neare
his
declination
)
I
shall
to
morrow
more
conveniently
and
readily
bee
informed
by
you
.
Then
said
●
,
t
is
to
me
great
ioy
in
all
respects
;
Octavius
hath
done
me
a
pleasure
in
his
victory
,
when
hee
hath
so
taken
from
me
,
the
envy
of
being
a
judge
,
neither
can
I
recompense
his
desert
with
a
verball
praise
.
The
acclamation
of
one
man
is
but
a
weake
testimony
.
God
reward
his
owne
gift
;
by
him
he
was
inspired
to
speake
,
and
with
his
helpe
he
hath
obtained
this
happy
victory
.
After
this
we
joyfully
and
merrily
departed
.
Cecilius
because
hee
now
belieued
,
Octavius
because
hee
had
overcome
,
and
I
because
they
both
were
so
well
pleasd
in
their
beliefe
and
victory
.
Deo
soli
gracia
.