A
Demonstration
of
God
in
his
workes
.
Chap.
1.
That
man
not
so
much
by
the
instinct
of
Nature
,
as
by
naturall
reason
,
confirmed
by
outward
meanes
,
knoweth
there
is
a
God
.
IT
hath
been
an
opinion
very
auntient
,
and
common
it
is
at
this
day
,
that
all
men
by
nature
haue
such
an
impression
of
GOD
in
their
mindes
,
as
that
neuer
any
Nation
or
kinde
of
people
could
be
knowne
,
which
had
not
without
teaching
a
naturall
vnderstanding
,
that
there
was
a
God
;
as
if
euery
one
brought
into
the
world
a
secret
feeling
,
or
found
bred
within
him selfe
a
certaine
knowledge
,
of
some
diuine
power
happy
and
immortall
,
excelling
the
state
and
condition
of
all
humaine
things
whatsoeuer
.
Cicero
.
de
Nat.
Deo
.
lib.
1.
Epicurus
is
sayed
so
to
haue
thought
,
and
first
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
aptly
to
haue
expressed
that
preconceipt
,
which
of
God
by
anticipation
of
nature
,
before
all
other
instruction
,
he
supposed
euery
man
to
be
indued
with
:
so
now
,
that
the
most
carnall
prophane
men
,
haue
an
inward
sence
of
that
naturall
instinct
,
which
while
they
are
men
they
cannot
shake
off
,
generally
for
the
most
part
it
is
conceaued
.
It
were
to
be
wished
that
so
it
were
,
that
the
knowledge
of
God
being
rooted
in
the
minds
of
all
,
not
any
could
say
in
their
harts
,
there
is
no
God
.
But
when
experience
as
wel
of
that
former
wicked
age
,
as
of
these
latter
wretched
dayes
,
is
a
witnes
,
that
in
all
times
some
there
are
,
who
not
onely
dare
say
in
their
harts
,
but
glory
with
their
lips
to
pronounce
,
that
all
religion
of
God
is
a
meere
deuise
of
man
,
found
out
of
pollicie
to
contayne
men
in
dutie
,
what
force
can
nature
be
sayed
to
haue
,
or
what
rule
to
beare
in
the
minds
of
those
touching
God
,
whom
so
godlesse
a
resolution
hath
taken
,
and
doth
possesse
?
For
,
they
deny
God
in
very
deede
,
whatsoeuer
in
word
they
seeme
to
professe
,
which
take
from
him
that
reuerence
,
and
that
feare
,
which
in
respect
of
excellencie
and
of
power
,
is
due
vnto
him
as
he
is
a
God
.
Wherfore
not
Diagoras
alone
was
to
be
named
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
in
plaine
termes
denied
,
that
there
was
any
God
at
all
,
Lucretius
.
but
Epicurus
also
,
who
first
troad
the
religion
of
God
vnder
his
foote
;
and
as
many
as
for
like
impiety
,
seeme
to
be
of
his
posteritie
,
worthily
are
to
be
termed
Athiests
:
of
which
sort
the
number
being
such
,
as
the
lewd
lips
,
and
liues
of
many
shew
it
to
be
,
how
should
I
beleeue
,
that
all
men
by
the
force
of
nature
are
enforced
to
beleeue
,
that
there
is
a
God
?
But
were
it
,
that
neuer
man
had
liued
so
foolishly
wicked
,
as
once
to
make
doubt
thereof
,
yet
except
it
be
graunted
,
Plato
in
Phedo
.
that
to
learne
,
is
nothing
else
,
but
to
call
to
remembrance
thinges
before
knowne
,
and
that
there
is
a
continuall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereby
in
the
worlde
the
soules
of
men
euer
liue
,
and
are
immortall
,
Ould.
Meta.
15.
as
Pithagoras
thought
,
remembring
that
hee
had
beene
Euphorbus
in
the
warre
of
Troy
,
it
cannot
be
that
of
God
there
should
be
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
minds
of
men
,
as
fondly
that
Grecian
seemed
to
suppose
;
Epicurus
.
or
a
naturall
instinct
,
as
many
,
I
know
not
vppon
what
ground
,
or
in
what
sence
doo
conceaue
:
for
,
that
nature
being
that
of
necessitie
,
must
be
vnderstood
,
which
is
the
beginning
of
motion
,
and
of
rest
,
Arist.
2.
Phisi
.
Cice.
2.
de
nat.
deo
.
that
inward
power
,
whereby
euery
thing
is
moued
or
quieted
of
it selfe
,
how
may
it
be
sayed
,
that
man
therby
is
stirred
to
the
knowledge
of
God
?
It
must
be
aunswered
,
that
his
soule
(
which
beeing
but
a
part
is
in
steede
of
the
whole
)
by
reason
an
inseperable
quallity
of
the
same
is
moued
there-vnto
,
and
that
,
so
to
know
God
,
as
to
haue
reason
,
is
like
naturall
vnto
him
.
True
it
is
,
that
man
being
a
reasonable
creature
,
by
reason
the
eye
of
his
soule
,
cannot
but
see
God
who
gaue
him
the
same
wherewith
to
behold
him
,
and
hath
layed
him selfe
open
thereby
to
be
perceaued
.
But
when
and
whence
is
that
sight
had
,
which
breedeth
such
vnderstanding
within
him
?
Not
at
the
houre
of
his
birth
,
comming
into
the
world
in
soule
as
in
body
,
naked
and
impotent
,
neither
yet
at
any
time
after
by
the
secret
working
of
nature
,
begetting
the
same
inwardly
in
his
minde
,
without
all
helpe
of
outward
meanes
,
but
when
by
instruction
of
others
,
or
at
the
least
by
view
and
consideration
of
other
creatures
,
How
a
naturall
man
is
brought
to
know
,
there
is
a
God
.
the
seedes
of
reason
sowed
in
his
soule
,
are
growne
to
some
measure
of
ripenes
and
perfection
,
then
truly
it
may
be
sayed
that
he
seeth
and
knoweth
there
is
a
God
,
if
for
sence
and
vnderstanding
he
may
be
thought
to
be
a
man
.
For
when
God
made
the
world
,
and
all
the
creatures
therein
,
he
created
man
amongst
them
the
best
,
because
aboue
all
the
rest
he
would
be
honoured
by
him
.
Wherfore
all
other
being
finished
,
lastly
,
his
body
was
made
,
and
his
soule
created
,
his
body
with
eyes
to
behold
,
and
his
soule
with
reason
to
consider
,
as
well
them
as
him selfe
,
Which
together
with
him selfe
being
creatures
,
were
all
made
as
liuely
witnesses
of
God
that
Creatour
,
whom
he
especially
was
bound
to
honour
:
But
although
the
first
man
being
made
in
all
perfection
of
body
and
of
soule
,
was
no
sooner
a
man
,
but
he
perceaued
,
and
knew
there
was
a
God
,
so
as
to
him
that
knowledge
was
naturall
,
as
his
nature
was
perfect
euen
at
the
first
,
yet
when
through
the
fall
and
disobedience
of
that
first
Father
of
mankind
,
the
perfection
of
mans
nature
was
vtterly
lost
,
it
could
not
be
that
they
which
after
succeeded
,
not
beeing
made
by
the
hand
of
perfection
,
but
by
the
seede
of
corruption
begotten
and
engendered
,
eyther
so
soone
or
so
well
,
should
attayne
there-vnto
:
nay
,
rather
,
considering
the
great
transgression
of
that
offender
,
in
being
not
onely
vnthankfull
to
so
bountifull
a
God
,
as
had
giuen
all
things
for
his
vse
,
but
rebellious
to
so
mightie
a
Lord
,
as
had
power
ouer
heauen
and
earth
,
worthily
all
weakenes
was
to
haue
followed
,
and
the
darke
mist
of
ignorance
,
for
euer
to
haue
blinded
the
eyes
of
his
posterity
.
But
God
hauing
an
eternall
purpose
both
of
iustice
and
mercy
,
was
pleased
to
leaue
reason
the
naturall
eye
of
the
soule
vnto
all
,
by
course
of
time
to
obtayne
a
measure
of
perfection
,
whereby
to
know
there
is
a
God
,
and
to
his
moreouer
to
giue
fayth
,
a
supernaturall
and
more
excellent
eye
of
the
minde
,
whereby
to
beleeue
in
God
,
and
to
liue
for
euer
.
And
accordingly
it
was
his
will
to
set
forth
a
double
booke
to
the
world
,
the
one
his
works
,
the
other
his
word
,
that
in
the
one
as
many
as
were
appoynted
to
be
his
,
might
learne
to
know
him
a
right
,
to
serue
him
after
his
will
,
and
to
repose
their
trust
in
him
for
their
endlesse
comfort
;
and
in
the
other
,
all
whosoeuer
might
so
behold
him
,
as
they
should
not
choose
but
perceaue
him
to
be
a
God
,
and
haue
no
cause
in
excuse
of
them selues
,
to
say
that
he
was
hidden
from
them
.
That
sacred
booke
of
his
sauing
word
may
be
shut
to
many
,
and
in
many
places
be
vnknowne
,
but
the
huge
volume
of
his
works
lyeth
euer
open
,
and
euery
where
to
be
seene
.
Gene.
11.
The
Sonnes
of
Noah
for
their
pride
and
ambition
,
were
scattered
vpon
the
earth
,
and
their
language
was
so
confounded
,
that
they
vnderstood
not
one
another
,
yet
all
,
and
euery
of
them
saw
the
heauens
,
and
perceiued
the
firmament
,
which
declared
vnto
them
,
the
glory
of
that
God
whom
they
had
offended
,
and
the
worke
of
his
hands
by
whom
they
were
disperced
:
For
there
is
no
speech
nor
language
where
their
voyce
is
not
heard
.
Their
line
is
gone
forth
through
all
the
earth
,
Psal.
19.
and
their
words
vnto
the
end
of
the
world
.
Who
seeth
not
the
glorious
arysing
of
the
Sunne
,
his
comming
forth
as
a
Bride-groome
out
of
his
chamber
,
and
his
reioycing
like
a
mighty
man
to
runne
his
race
.
Cicer.
acad.
quest.
lib.
1.
It
hath
been
sayed
that
from
the
Cimmerians
,
the
sight
of
the
Sunne
is
cleane
taken
away
,
and
that
onely
they
enioy
the
light
of
the
fire
,
but
where
doo
they
inhabit
vpon
the
face
,
or
within
the
bowels
of
the
earth
?
or
who
could
witnesse
that
to
others
,
which
had
not
been
there
him selfe
?
The
course
of
the
Sunne
,
goeth
round
the
earth
,
and
his
light
will
haue
entrance
,
wheresoeuer
the
body
of
man
can
haue
passage
.
Miserable
it
is
for
a
man
to
liue
in
a
dungeon
,
though
but
a
short
while
,
wanting
the
comfortable
shyning
of
the
Sunne
;
but
impossible
it
is
for
a
people
to
enioy
life
,
where
the
ayre
is
not
tempered
,
and
the
earth
nourished
with
the
warmth
of
the
same
.
Wherfore
a
fable
it
is
to
be
noted
,
Homo
Odysi
.
Vlisses
sailed
thither
in
his
way
to
hell
.
not
to
be
beleeued
,
that
any
there
are
to
whom
the
Sunne
is
such
a
stranger
,
as
that
his
beames
are
vnknowne
,
and
his
light
neuer
seene
vnto
them
.
But
the
purpose
of
God
being
in
his
works
,
to
manifest
him selfe
to
all
the
Sonnes
of
men
,
it
cannot
be
that
from
men
,
that
glorious
starre
should
be
hidden
;
and
most
strange
it
is
,
that
amongst
all
,
any
one
should
be
found
to
denie
God
,
and
to
liue
within
the
view
of
the
heauen
,
where
he
hath
placed
so
many
his
creatures
,
so
shining
bright
,
&
so
exceeding
cleare
,
that
they
pearce
the
eye
lids
through
,
and
strike
euen
the
closed
eyes
,
that
as
well
instruments
of
his
power
,
as
witnesses
of
his
nature
they
may
seeme
to
be
.
Aclian
.
histo.
2.
lib.
Aelian
meruailed
at
the
wisdome
of
the
Barbarians
,
that
of
them
neuer
any
had
the
Gods
in
contempt
,
or
was
in
doubt
whether
there
were
Gods
or
no
;
but
rather
he
should
haue
wondered
at
the
folly
of
the
Grecians
,
of
whom
some
were
doubtfull
,
others
resolute
,
that
there
was
no
God
at
all
,
or
at
the
least
,
none
such
as
had
care
of
the
world
.
I
surely
am
amazed
to
consider
how
it
can
be
,
that
a
man
there
should
be
,
Grecian
or
Barbarian
,
Turk
or
Christian
,
one
or
other
,
whose
feete
tread
vpon
the
earth
,
or
whose
eye
lids
are
opened
towardes
heauen
,
who
doth
not
beleeue
there
is
a
God
,
and
thinketh
not
with
reuerence
of
his
holy
name
:
yet
is
it
sayed
that
such
there
haue
been
,
and
such
there
are
,
whatsoeuer
causeth
them
such
to
be
.
Surely
,
as
it
may
be
supposed
that
Anaxagoras
wold
neuer
haue
affirmed
Snow
to
be
black
,
but
that
he
was
stark
blind
of
both
his
eyes
,
so
it
is
to
be
iudged
,
that
neuer
man
could
thinke
there
was
no
God
,
were
he
not
altogether
blinded
in
vnderstanding
,
and
bewitched
with
folly
.
True
,
it
is
the
foole
that
hath
sayed
in
his
hart
there
is
no
God
,
but
yet
a
man
(
it
may
be
sayed
)
though
neuer
so
much
a
foole
;
that
can
I
not
easily
confesse
,
for
well
it
may
be
doubted
,
whether
such
a
one
so
diseased
in
minde
,
or
rather
so
dispossessed
of
him selfe
,
may
truly
be
sayed
,
to
be
a
man
or
no.
Chap.
2.
That
the
foole
which
denieth
there
is
a
God
,
may
in
some
respect
be
denied
to
be
a
man
.
HEe
that
cannot
away
with
society
,
Aristo
.
poli
.
1
is
said
of
a
great
Philosopher
,
not
to
be
a
man
,
because
to
bee
sociable
is
agreeable
with
the
nature
of
man
,
but
to
be
reasonable
is
much
more
naturall
vnto
him
;
take
reason
from
him
,
and
the
best
part
of
his
nature
is
gone
.
That
which
causeth
him
to
differ
from
a
brute
beast
,
and
to
be
esteemed
a
man
,
is
the
mind
,
which
without
reason
,
is
as
an
eye
without
sight
,
and
as
he
which
lacketh
his
sight
is
truly
sayed
to
haue
lost
his
eyes
,
so
that
man
which
hath
not
reason
may
iustly
be
thought
to
want
his
mind
,
and
not
be
a
man
at
all
.
Man
of
the
Grecians
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifieth
considering
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Plato
in
Cratylus
.
that
is
to
say
,
seeth
,
for
that
hee
alone
amongst
all
lyuing
Creatures
doth
both
see
,
&
consider
,
those
things
he
seeth
.
Which
being
done
,
only
by
the
vse
of
reason
a
foole
cannot
performe
,
and
therefore
in
that
he
hath
not
the
nature
,
he
deserueth
not
the
name
of
a
man
.
But
such
notwithstanding
haue
the
shew
of
men
,
and
for
men
are
taken
throughout
the
world
:
mistaken
they
are
in
very
deed
,
by
such
as
they
are
them selues
,
of
which
sort
the
world
is
ouer
full
:
who
as
pictures
or
images
,
of
wood
or
of
stone
,
carry
the
resemblance
but
not
the
substance
,
of
those
bodies
which
they
represent
.
Xenocrates
,
Vale
.
mani
.
because
he
was
not
prouoked
to
lust
by
the
wantonnes
of
Phryne
,
was
sayed
of
her
,
and
of
others
,
reputed
to
be
an
image
and
not
a
man
,
Dioge
.
laerti
.
so
Carneades
and
Archimedes
were
accounted
as
dead
men
,
when
they
were
aliue
,
for
as
much
as
their
minds
being
distracted
through
earnestnes
of
contemplation
,
the
naturall
action
of
their
bodies
seemed
to
cease
and
giue
ouer
,
the
one
being
forgetfull
at
his
meate
to
reach
forth
his
hand
to
the
dish
,
the
other
not
knowing
what
the
matter
meant
,
when
the
Towne
of
Syracuse
was
taken
wherein
he
liued
,
his
house
spoyled
,
and
the
sword
drawne
ouer
his
head
whereby
he
perished
.
But
they
rather
in
truth
are
to
be
thought
dead
,
whose
soules
are
dead
for
want
of
vnderstanding
,
and
such
not
to
be
men
as
want
that
which
causeth
men
to
be
.
For
,
it
is
not
the
barke
that
maketh
the
tree
,
but
the
vegetable
power
whereby
it
doth
grow
and
flourish
;
nor
the
hide
that
maketh
the
brute
beast
,
but
the
sensible
life
by
which
it
hath
motion
and
appetite
;
neyther
is
it
fauour
,
countenance
,
or
shape
,
that
sheweth
a
man
,
but
that
reasonable
soule
,
whereby
he
doth
discerne
good
and
euill
,
true
and
false
.
Wherefore
a
young
man
beeing
brought
to
Socrates
to
be
seene
,
Dioge
.
Laer.
he
bad
him
speake
that
he
might
see
him
,
as
if
by
his
inward
conceite
,
and
not
by
his
outward
shape
hee
could
perceaue
what
he
was
:
Idem
.
and
Diogenes
being
asked
at
his
returne
from
the
games
of
Olimpus
what
assemblie
was
there
,
aunswered
,
that
there
was
a
great
assembly
,
and
few
men
,
accounting
the
greatest
number
not
to
be
the
same
,
which
in
outward
appearance
they
seemed
to
be
.
And
Cicero
interpreting
that
precept
of
Apollo
,
Tuscula
,
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
know
thy selfe
,
sayeth
,
Non
credo
id
praecipit
,
vt
membra
nostra
,
aut
staturam
figuramue
noscamus
,
neque
nos
corpora
sumus
,
neque
ego
tibi
dicens
hoc
,
corpori
tuo
dico
,
cum
igitur
nosce
te
dicit
,
hoc
dicit
nosce
animum
tuum
,
nam
corpus
,
quasi
vas
est
,
aut
aliquod
animi
receptaculum
,
ab
animo
quicquid
agitur
,
id
agitur
a
te
.
I
doo
not
thinke
he
commaundeth
that
,
to
the
ende
we
should
know
the
stature
,
or
feature
of
our
outward
parts
,
for
bodies
we
are
not
,
neyther
I
speaking
this
,
doo
speake
to
thy
body
.
When
then
he
sayeth
,
know
thy self
,
he
sayeth
,
know
thy
minde
,
for
the
body
is
but
as
a
vessell
,
or
receptacle
of
the
minde
,
that
which
of
thy
minde
is
done
,
is
done
of
thee
.
And
he
againe
entering
into
consideration
what
man
was
,
in
expresse
words
deliuered
that
he
could
not
be
poynted
out
with
a
finger
,
In
Som.
Scipio
.
because
,
mens
cuiusque
is
est
quisque
,
the
minde
of
euery
man
,
is
euery
man
him
selfe
.
And
,
which
chiefely
is
to
be
regarded
,
the
word
of
truth
which
cannot
erre
,
Gene.
1.
hath
defined
him
to
be
the
very
image
of
God
him selfe
,
who
being
spirituall
without
bodily
substance
,
and
full
of
all
wisedome
and
perfection
,
cannot
be
sayed
by
the
face
of
a
foole
to
be
resembled
,
without
extreame
folly
and
impiety
.
Albeit
therefore
that
the
greater
part
,
which
is
the
grosser
sort
,
will
hardly
be
perswaded
but
that
a
foolish
man
is
a
man
,
yet
nothing
may
more
assuredly
be
resolued
,
then
that
such
wicked
fooles
,
as
by
reason
be
no●
led
,
to
thinke
there
is
a
God
,
are
not
of
the
number
of
those
which
are
made
in
the
likenes
of
God
,
and
are
to
be
accounted
men
,
by
the
iudgement
of
all
learned
men
,
diuine
,
and
prophane
.
But
least
I
may
seeme
vntruly
to
affirme
that
,
which
the
world
with
common
consent
will
gaine
say
,
calling
generally
all
men
by
the
name
of
men
,
be
they
wise
or
foolish
,
good
or
bad
,
religious
or
vngodly
;
it
behooueth
me
to
render
some
reason
why
the
worser
sort
are
so
called
,
and
to
shew
as
well
what
they
are
,
as
what
they
are
not
;
albeit
much
harder
it
be
,
to
prooue
that
which
is
true
,
then
to
disprooue
that
which
is
false
.
It
cannot
bee
denied
but
they
haue
the
birth
and
the
shape
,
they
leade
the
life
,
and
dye
the
death
of
men
,
yet
are
they
not
halfe
men
,
but
monsters
amongst
men
to
be
reputed
.
That
they
are
men
in
name
but
not
in
truth
,
the
reason
is
because
double
is
the
nature
of
man
,
and
a
perfect
man
is
a
double
man
in
him selfe
,
one
without
,
and
another
within
:
without
his
body
is
man
,
and
within
his
minde
,
so
as
there
is
both
an
outward
,
and
an
inward
man
,
and
both
in
one
,
if
that
one
haue
the
perfection
of
a
man
.
The
inward
man
.
That
within
is
that
same
,
which
is
sayed
to
be
endued
with
reason
,
desirous
of
knowledge
,
apt
to
societie
,
the
image
of
God
,
the
best
of
all
creatures
in
the
world
.
Gene.
2.
That
which
God
breathed
into
the
face
of
Adam
,
whereby
he
became
a
liuing
soule
,
Gene.
1.
that
where-vnto
hee
sayed
,
Rule
ouer
the
fish
of
the
Sea
,
and
ouer
the
fowle
of
the
heauen
,
and
ouer
euery
beast
that
moueth
vpon
the
earth
,
and
that
same
whereof
the
Prophet
of
God
to
God
him self
pronounced
,
Psal.
8.
saying
,
thou
hast
made
him
litle
lower
then
Angels
,
and
hast
crowned
him
with
glory
and
honor
.
The
outward
man
.
The
other
,
first
was
made
of
the
dust
of
the
ground
,
Gene.
3.
Gene.
6.
of
whom
God
sayed
,
hee
was
dust
,
and
to
dust
should
returne
,
and
after
,
that
his
spirit
should
not
alwayes
striue
with
him
because
he
was
but
flesh
,
and
that
as
water
he
falleth
vpon
the
ground
and
doth
not
returne
,
a
,
Sam.
4.
as
grasse
he
withereth
,
and
fadeth
as
the
flower
of
the
field
.
1
,
Kings
,
2.
Which
accordingly
was
vnderstood
by
Dauid
,
when
his
dayes
drawing
neere
that
hee
should
dye
,
he
sayed
,
I
goe
the
way
of
all
the
earth
,
and
being
considered
in
his
beginning
,
and
after
his
ende
truly
as
he
is
,
by
an
auntient
Father
,
is
sayed
to
be
,
Bernard
.
medita
.
Semen
immundum
,
cibus
vermium
,
post
hominem
vermis
,
post
vermen
,
faetor
et
horror
.
Vncleane
seede
,
Mans
natures
by
name
distinguished
.
wormes
meate
,
after
a
man
a
worme
,
an
ill
sauour
and
a
horror
.
Which
two
natures
in
man
,
as
they
were
found
to
differ
,
so
were
they
by
name
distinguished
euen
at
the
first
;
the
first
earthly
man
being
of
the
Hebrewes
called
Adam
,
as
homo
tanquam
ex
humo
,
Ambros
.
de
Isa.
et
anima
and
the
other
heauenly
of
the
Chaldeans
Enoch
,
which
signifieth
true
man
,
or
that
man
which
hath
vndertaken
,
and
hopeth
to
call
vpon
God
,
as
if
he
were
not
a
man
,
or
at
the
least
,
not
a
true
man
,
whose
hope
is
not
in
God
.
So
as
a
godlesse
foole
which
hath
no
knowledge
or
sence
of
God
,
being
that
earthly
man
which
is
dust
,
flesh
,
and
corruption
,
beginning
in
vncleannes
of
seede
,
and
ending
in
the
foode
of
wormes
,
is
truly
sayed
to
be
a
man
,
though
in
truth
he
is
not
halfe
a
man
.
For
that
he
wanteth
the
inward
,
that
is
the
heauenlie
man
,
which
being
much
the
better
part
,
is
much
to
be
esteemed
the
greater
halfe
.
And
yet
must
it
be
confessed
that
in
respect
of
that
lesser
and
worser
halfe
,
hee
doth
beare
the
name
of
the
whole
.
And
for
as
much
as
that
part
doth
onely
appeare
,
and
without
that
,
the
other
can
haue
no
being
in
the
world
,
nor
can
exercise
his
power
but
by
means
thereof
,
therefore
it
commeth
to
passe
,
in
regard
of
that
secresie
and
neere
coniunction
betweene
them
,
that
the
open
shew
of
the
outward
man
,
causeth
all
a
like
to
be
taken
for
men
,
because
the
better
sort
are
apt
to
thinke
the
best
of
that
which
is
doubtfull
,
and
the
worser
will
not
suspect
others
,
least
they
should
condemne
them selues
.
But
when
it
happeneth
that
a
shamelesse
mouth
,
bewrayeth
a
a
godlesse
heart
,
and
that
the
follie
of
a
sencelesse
braine
,
breaketh
out
into
the
forehead
,
euidently
to
be
seene
,
then
boldly
because
truly
,
that
mouth
and
that
forehead
,
may
be
iudged
not
to
be
of
a
man
,
sith
manifestly
it
doth
appeare
,
that
the
inward
man
is
extinguished
and
gone
.
But
wherof
then
should
they
be
thought
to
be
?
The
proportion
remaineth
,
and
the
lyuing
body
of
man
:
True
,
but
the
minde
wanteth
which
is
the
breath
of
life
,
whereby
not
the
body
but
the
soule
of
Adam
was
sayed
to
become
aliue
;
before
which
breathed
into
him
,
hee
was
a
dead
body
,
and
without
which
breathing
within
vs
,
we
are
,
though
not
dead
bodies
,
because
our
flesh
lyueth
,
yet
dead
in
soule
,
for
as
much
as
the
soule
onely
of
a
brute
beast
doth
liue
within
vs
;
and
so
being
,
we
are
inwardly
beasts
,
and
men
onlie
in
outward
appearance
,
and
therefore
to
be
named
rather
beasts
then
men
,
for
that
it
is
the
life
and
not
the
shape
,
the
nature
and
not
the
picture
,
that
causeth
true
things
to
be
discerned
from
counterfaite
,
and
truly
giueth
the
denomination
to
euerie
thing
.
Wherefore
it
hath
pleased
God
,
who
alone
is
truth
,
and
knoweth
all
things
as
they
are
,
in
his
word
to
call
him
by
the
name
of
a
man
,
which
is
according
to
the
likenes
and
image
of
him selfe
,
and
all
those
wretched
sinners
in
whom
that
image
is
defaced
,
and
that
likenes
blotted
out
,
according
to
their
brutish
nature
by
the
name
of
some
brute
beast
or
other
.
Math.
7.
The
corrupt
and
vncleane
he
calleth
doggs
and
swine
,
forbidding
that
which
is
holie
to
be
giuen
vnto
them
,
Math.
23.
and
pearles
to
be
cast
before
them
:
the
mischeeuous
and
hurtfull
,
Serpents
and
vipers
,
the
subtill
Foxes
,
the
cruell
Lyons
:
Luke
,
13.
Psal.
5
,
6
,
32.
and
those
which
haue
no
vnderstanding
,
Horses
,
and
Mules
.
So
doth
God
name
and
note
them
to
be
beasts
,
which
in
wickednes
or
folly
degenerate
from
the
nature
of
man
,
and
not
onely
them selues
,
but
euen
their
workes
he
marketh
with
the
same
brand
,
saying
,
that
they
hatch
Cockatrice
egges
,
Isai.
59.
and
weaue
the
Spiders
web
,
and
he
that
eateth
of
their
eggs
dyeth
,
and
their
web
shall
be
no
garment
,
whereby
it
is
to
be
gathered
that
theyr
wickednes
bringeth
forth
poyson
,
and
their
folly
,
that
which
serueth
to
no
vse
.
And
to
shew
to
the
world
that
amongst
all
the
wicked
,
and
foolish
children
of
men
,
such
wicked
fooles
as
in
the
pride
of
their
hart
,
dare
stand
at
defiance
with
God
,
as
if
his
name
were
a
vaine
thing
,
and
his
power
of
no
force
,
are
least
to
be
accounted
men
,
and
that
they
are
brute
beasts
in
very
deede
,
Daniel
,
4.
it
pleased
him
to
make
Nabuchodonozer
being
a
King
,
an
example
very
notable
therof
,
in
causing
him
to
be
driuen
from
men
,
and
to
eate
grasse
as
the
Oxen
,
His
fashion
,
not
his
shape
was
altered
,
for
he
retayned
the
shape
of
a
man
,
lyuing
without
vnderstanding
after
the
fashion
of
a
beast
.
his
body
to
be
wet
with
the
dewe
of
heauen
,
till
his
haires
were
growne
like
Eagles
feathers
,
and
his
nayles
like
birds
clawes
.
So
was
he
transformed
into
the
fashion
,
and
liued
the
life
of
a
beast
by
the
space
of
seauen
yeares
:
which
dayes
being
ended
,
he
lifted
vp
his
eyes
to
heauen
,
his
vnderstanding
was
restored
,
hee
gaue
thankes
vnto
the
most
high
,
and
praysed
,
and
honoured
him
that
liueth
for
euer
.
Wherefore
,
that
all
fooles
which
deny
God
be
denied
to
be
men
,
and
be
taken
for
brute
beasts
,
which
haue
no
vnderstanding
,
let
it
not
be
greeuous
to
them selues
,
nor
seeme
strange
vnto
others
,
for
that
the
Lord
God
hath
proued
it
to
be
true
,
whose
power
is
an
euerlasting
power
,
&
whose
kingdome
is
from
generation
to
generation
:
but
rather
by
remembring
Nabuchodonozer
,
they
may
learne
to
know
them selues
,
both
what
they
are
,
and
what
they
should
endeuour
to
be
.
When
his
hart
was
puffed
vp
with
pride
,
and
his
minde
voide
of
reason
:
then
he
sayed
to
Shidrach
,
Misach
,
and
Abednego
,
Who
is
that
God
that
can
deliuer
you
out
of
mine
hands
?
But
after
,
being
humbled
by
the
mighty
hand
of
that
same
God
,
and
his
vnderstanding
restored
.
I
Nabuchadnezer
,
prayse
and
extoll
and
magnifie
the
King
of
heauen
,
whose
workes
are
all
truth
,
and
his
wayes
iudgement
,
and
those
that
walke
in
pride
he
is
able
to
abase
.
Which
example
teacheth
what
they
are
,
and
ought
to
seeme
,
who
think
with
them selues
,
and
say
with
their
mouthes
there
is
no
God
;
God
shewing
by
the
outward
shew
of
him
,
what
inwardly
he
was
,
and
such
like
are
,
beeing
blinded
with
ignorance
of
the
Almighty
:
a
beast
he
continued
,
and
was
not
restored
to
the
fashion
of
a
man
,
vntill
he
returned
to
the
knowledge
of
his
God
.
Happy
were
it
for
all
Atheists
if
in
like
sort
God
would
lay
his
rod
of
correction
vppon
them
,
whereby
at
the
length
,
though
after
many
yeares
,
they
might
be
brought
to
know
both
God
,
and
them selues
;
that
heere
they
might
see
the
end
of
their
miseries
,
which
heereafter
will
be
endlesse
,
if
they
continue
in
their
wickednes
.
But
if
they
enioy
the
societie
,
and
take
the
foode
of
men
,
yet
let
not
the
sufferance
of
the
Almighty
cause
them
to
glory
,
and
to
thinke
that
God
is
not
,
which
is
,
and
them selues
not
to
be
that
,
which
they
are
.
For
assuredly
the
Lord
God
will
poure
out
his
wrath
vpon
those
heathen
which
haue
not
known
him
,
whereby
they
shall
perrish
in
their
folly
,
and
he
tryumph
ouer
them
in
the
end
.
Because
lyuing
,
they
were
dead
in
sinne
,
dying
,
they
shall
liue
in
torment
,
being
iustly
rewarded
with
punishment
of
continuance
,
What
they
are
which
continue
in
Atheisme
.
for
continuing
in
deadly
ignorance
without
repentance
.
Wherefore
in
a
word
to
say
what
they
are
,
men
they
are
without
the
nature
of
men
,
men
of
chiefe
imperfection
,
borne
to
vtter
destruction
;
better
neuer
to
haue
beene
,
then
such
to
be
.
Chap.
3.
That
out
of
the
works
of
God
,
to
sence
and
reason
it
is
euident
that
there
is
a
God
.
DArknes
and
light
,
sight
and
blindnes
,
are
not
more
contrary
,
then
wisedom
and
folly
,
then
ignorance
and
vnderstanding
,
which
as
in
all
things
sufficiently
,
so
most
assuredly
touching
God
,
appereth
to
be
true
.
The
foole
seeth
not
that
there
is
a
God
,
and
sayeth
in
his
hart
there
is
none
;
for
his
eyes
are
not
in
his
head
,
and
his
hart
is
at
his
left
hand
:
wherefore
it
is
no
meruaile
that
he
is
blind
,
and
consider
nothing
aright
.
But
with
men
of
reason
contrariwise
it
is
,
they
walke
not
in
darknes
,
nor
stumble
at
noone
dayes
,
to
them
things
seeme
as
they
are
,
and
God
aboue
all
things
is
manifest
vnto
them
.
For
heauen
and
earth
yeeld
testimony
of
his
diuine
nature
,
and
magnifie
his
infinite
power
,
yea
all
the
creatures
of
the
world
are
liuely
witnesses
,
be
they
dead
or
lyuing
,
and
euident
proofes
,
though
they
lye
hidden
and
cannot
be
seene
,
that
a
God
there
is
,
who
hath
made
them
,
and
doth
rule
them
,
according
to
his
will
.
So
as
man
hauing
sence
and
reason
,
cannot
be
ignorant
or
doubtfull
thereof
,
when
by
sence
he
may
perceaue
,
and
by
reason
consider
,
what
those
creatures
are
which
so
notably
set
forth
the
being
of
their
Creator
.
Opening
his
eyes
toward
heauen
aboue
,
or
to
the
earth
beneath
,
he
doth
behold
such
variety
,
such
excellencie
of
worke
,
so
much
beyond
his
skill
to
iudge
of
,
so
farre
aboue
his
power
to
reach
vnto
,
that
not
onely
his
minde
is
mooued
to
a
sodaine
admiration
of
that
he
seeth
,
but
his
hart
is
touched
with
a
solemne
reuerence
of
that
,
whatsoeuer
is
Author
thereof
,
though
what
it
is
he
doth
not
conceaue
.
For
reason
,
Reason
leadeth
to
the
knowledge
of
God
.
his
guide
,
by
nature
leadeth
him
to
think
that
strange
and
notable
effects
cannot
proceed
but
from
some
rare
or
worthy
cause
,
and
that
although
the
cause
in
the
effects
be
resembled
,
yet
are
the
effects
by
the
cause
excelled
,
beeing
that
which
from
it selfe
giueth
being
to
another
,
but
more
to
it selfe
reserueth
,
then
on
the
other
it
bestoweth
.
Wherby
it
cometh
to
passe
that
looking
onely
vpon
the
frame
of
heauen
,
and
face
of
the
earth
,
&
beholding
the
great
beauty
of
them
both
,
th'
one
being
adorned
with
starres
of
sundry
formes
and
bignes
,
the
other
set
with
trees
,
and
deckt
with
flowers
,
of
diuers
colours
and
proportions
,
he
cannot
but
thinke
that
frame
and
that
face
,
of
so
exceeding
beauty
,
to
haue
beene
made
and
deuised
,
by
some
skill
of
excellency
,
where-vnto
of
duty
reuerence
doth
belong
.
Which
are
things
so
manifest
,
and
apparant
,
as
by
men
of
common
reason
they
are
seene
and
perceaued
.
But
who
so
with
a
sharpe
eye
doth
enter
into
the
world
,
and
with
sound
iudgement
examine
the
parts
thereof
,
he
easily
doth
finde
,
that
the
whole
,
and
euery
parcell
of
the
same
,
is
like
a
glasse
of
Christall
,
wherein
the
might
and
maiestie
of
God
doth
shine
in
such
sort
,
as
that
the
eyes
and
minds
of
all
,
be
they
not
starke
blind
,
and
voide
of
vnderstanding
,
are
striked
and
pierced
therewith
,
so
that
they
are
enforced
to
see
whom
to
acknowledge
,
and
they
cannot
but
acknowledge
God
,
whom
their
eyes
doo
behold
,
to
be
the
maker
and
ruler
of
heauen
,
and
of
earth
,
and
of
all
things
therein
contayned
.
By
the
swift
,
constant
,
and
continuall
motion
of
heauen
,
by
the
course
of
the
starres
,
all
obseruing
order
,
though
thousands
in
number
,
by
the
due
succession
of
day
and
night
,
the
true
patterne
of
life
and
death
,
by
the
seasons
of
the
yeare
still
fading
,
and
neuer
fayling
to
returne
,
what
can
be
thought
,
but
that
there
is
a
moouer
,
and
a
ruler
,
of
being
eternall
,
and
of
wisedome
infinite
,
which
first
turned
round
the
wheele
,
placed
the
lights
,
distinguished
the
times
,
and
hath
caused
them
all
,
so
long
in
such
order
to
continue
.
But
let
vs
examine
a
part
,
the
sundry
parts
,
of
the
great
and
little
world
,
whom
God
that
Lord
of
all
,
vseth
as
instruments
,
and
imployeth
as
officers
,
to
execute
his
will
,
and
to
shew
his
power
,
and
we
shall
see
that
with
one
voyce
they
witnes
all
,
and
all
agree
in
one
,
that
they
had
a
maker
,
and
haue
a
Maister
,
by
whose
power
at
the
first
they
were
,
and
at
whose
commaundement
continually
they
are
.
The
throne
and
footestoole
of
this
great
Lord
,
is
heauen
and
earth
,
which
are
the
roofe
and
foundation
of
the
whole
world
,
of
which
th'
one
is
of
substance
thinne
and
pure
,
and
the
other
thicke
and
corrupt
,
the
one
light
,
the
other
darke
,
the
one
still
in
motion
,
the
other
euer
at
rest
.
Wherefore
being
most
contrarily
disposed
,
impossible
it
is
,
that
eyther
of
the
other
should
be
caused
;
so
as
in
the
contrariety
of
their
nature
,
they
acknowledge
they
had
a
Creatour
,
who
at
the
first
made
them
to
be
such
,
as
neither
could
haue
being
by
the
others
helpe
.
Betweene
them
,
to
fill
and
take
vp
,
The
Elements
the
ministers
of
God
.
the
heigth
,
and
the
depth
,
the
length
and
the
breadth
of
the
whole
;
fire
reaching
heauen
,
water
touching
earth
,
and
ayre
possessing
the
midle
roome
,
are
placed
and
ioyned
to
,
and
with
them
both
,
as
vniuersall
Ministers
of
that
mighty
generall
:
But
what
are
their
natures
?
Most
repugnant
,
The
repugnancie
of
their
nature
prooueth
there
is
a
God
.
and
vtterly
disagreeing
,
fire
hote
and
dry
,
water
moyst
and
cold
,
ayre
hot
and
moyst
,
earth
cold
and
dry
,
more
apt
to
destroy
,
then
able
to
make
or
preserue
one
another
.
And
why
are
they
such
?
To
shew
that
they
are
not
of
them selues
,
and
that
all
things
of
them
should
consist
.
For
all
naturall
bodies
whatsoeuer
receaue
constitution
from
them
,
as
they
their
power
from
the
iustnes
of
their
temperature
,
which
being
vnable
of
them selues
to
make
,
by
reason
of
their
contrary
and
disagreeing
qualities
,
they
craue
an
vmpier
,
not
onely
of
fulnes
to
supply
their
weaknes
,
and
of
indifferencie
to
ioyne
them
with
equallity
,
but
of
aucthority
absolute
to
commaund
their
seruice
,
and
of
wisedome
infinite
to
direct
their
course
;
which
euer
tending
to
the
worlds
good
,
and
neuer
fayling
to
the
worlds
end
,
excludeth
chaunce
,
and
prooueth
choyse
,
as
well
in
their
placing
,
as
in
their
ordering
,
and
that
by
him
to
haue
beene
made
,
which
could
doo
all
,
and
would
doo
best
.
Consider
how
they
are
placed
,
The
power
and
wisedome
of
God
in
placing
&
ordering
the
Elements
.
and
how
ordered
,
and
both
will
appeare
to
be
so
as
therein
the
power
and
wisedome
of
God
doth
so
appeare
,
as
wonderfull
it
is
to
consider
.
The
fire
being
full
of
motion
,
cleare
and
pure
,
as
best
agreeing
with
heauen
which
euer
mooueth
,
with
the
cleare
substance
thereof
,
and
purity
of
the
bodies
therein
,
is
set
next
ther-vnto
,
whether
it
may
seeme
easily
to
haue
beene
carried
,
being
light
of
nature
,
and
giuen
to
ascend
;
but
howe
strange
is
it
that
there
against
nature
,
it
should
be
helde
within
a
sphere
,
and
not
suffered
to
mount
.
The
earth
massie
,
heauy
,
and
full
of
drosse
,
was
fittest
to
be
at
rest
.
Wherefore
it
was
layed
lowest
,
and
from
heauen
that
resteth
neuer
,
remoued
farthest
,
&
although
it
cannot
but
presse
downward
by
reason
of
waight
,
yet
can
it
not
fall
down
from
one
appoynted
place
,
Pondere
terra
suo
subsedit
.
Ouid.
fast
.
3
where
it
hangeth
,
and
vpholdeth
it selfe
in
miraculous
sort
.
The
water
that
is
cold
,
and
moyst
,
and
least
meete
of
all
the
rest
to
haue
the
company
of
fire
,
farre
from
that
,
and
next
vnto
the
earth
,
wherwith
it
well
sorteth
,
being
cold
and
somwhat
heauie
,
is
bestowed
,
but
so
,
as
in
wonderfull
wise
it
compasseth
,
surmounteth
,
and
ouerfloweth
the
same
,
beeing
penned
in
with
banks
,
not
made
or
deuised
by
any
creature
whatsoeuer
.
Then
is
the
ayre
which
is
warme
&
moyst
,
placed
betweene
fire
and
water
,
as
betweene
two
aduersaries
a
stickler
,
being
friend
to
eyther
side
,
through
qualities
agreeable
to
eyther
part
.
It
reacheth
vp
to
the
one
,
and
downe
to
the
other
,
and
although
it
be
ioyned
to
them
both
,
which
are
mighty
and
mercilesse
,
yet
being
weake
and
of
small
force
,
it
doth
both
preserue
it selfe
in
safety
,
and
hold
those
in
continuall
peace
,
which
continually
are
disposed
to
warre
.
So
are
they
martialled
in
places
best
agreeing
to
their
natures
,
that
according
to
their
most
power
,
they
may
execute
their
best
seruice
,
at
the
will
of
their
Commaunder
.
And
to
the
end
they
should
all
agree
in
mixture
,
which
are
diuers
or
contrarie
of
nature
,
for
that
all
naturall
bodies
,
haue
beeing
and
constitution
of
them
,
they
are
each
to
other
so
ioyned
,
and
coupled
in
fellowship
,
that
they
are
all
in
all
,
and
hold
together
a
perpetuall
friendship
.
The
transmutation
of
elements
For
fire
extinguished
,
passeth
into
ayre
,
ayre
thickned
,
groweth
into
water
,
water
mudded
,
incorporateth
into
earth
;
and
againe
,
earth
into
water
is
dissolued
,
water
into
ayre
exhaled
,
and
ayre
into
fire
extenuated
:
whereby
it
commeth
to
passe
,
that
none
is
alone
without
the
others
company
,
and
all
are
setled
in
a
common
societie
,
which
holding
,
they
giue
constitution
to
other
things
,
and
bring
no
destruction
to
themselues
.
For
as
in
themselues
,
so
in
other
things
considered
,
they
are
mingled
in
such
sort
,
as
one
is
Maister
,
and
the
rest
giue
place
,
which
causeth
them
to
rest
in
peace
.
O
the
depth
of
that
wisedome
,
and
riches
of
that
power
which
hath
placed
,
disposed
,
and
ioyned
them
in
so
wonderfull
wise
,
and
to
so
necessary
vse
.
Heereof
it
is
,
From
whence
the
varietie
and
diuersitie
of
creatures
.
that
within
the
bowels
of
the
earth
,
vaines
of
sundry
mettalls
,
&
quarries
of
diuers
stones
are
found
,
in
colour
and
nature
,
one
differing
from
another
,
that
out
of
the
earth
varietie
of
hearbs
and
flowers
doe
spring
,
whereof
none
in
sent
,
leafe
,
and
vertue
doe
agree
;
that
trees
are
vnlike
,
in
barke
,
and
in
fruite
:
that
all
brute
beasts
,
are
knowne
so
well
a
sunder
,
and
that
as
well
the
fishes
of
the
Sea
,
as
the
fowles
of
the
ayre
,
are
seene
infinitely
to
differ
.
For
as
the
earth
is
a
receptacle
of
all
influences
descending
from
heauen
,
&
like
a
mother
bringeth
forth
,
and
feedeth
those
things
which
are
begotten
with
in
her
,
herselfe
receiuing
nourishment
from
water
,
breath
from
ayre
,
and
naturall
heate
from
fire
;
of
which
according
to
the
seuerall
quantities
which
she
receiueth
,
she
yeeldeth
forth
her
broode
,
more
or
lesse
perticipating
of
euery
of
them
,
but
taking
most
from
herselfe
,
because
in
herselfe
shee
ouermatcheth
all
the
rest
,
so
after
the
like
manner
,
all
liuing
things
bred
or
fed
vpon
the
face
of
the
same
,
and
within
the
depth
of
the
Sea
,
haue
theyr
beeing
,
being
earthly
,
watery
,
or
ayriall
,
according
to
the
place
of
which
they
are
,
&
temperature
which
they
receiue
;
and
all
by
the
inwarde
power
they
haue
,
to
moue
,
or
to
rest
,
to
increase
,
or
to
decay
,
shew
forth
that
first
power
whereby
strength
was
giuen
to
those
elements
at
the
first
,
to
strengthen
all
things
which
of
them
should
consist
.
Hoc
opus
immensi
constructum
corpore
mundi
Manili
.
Astro
.
1.
Membraquae
naturae
diuersa
condida
forma
Aeris
atque
ignis
,
terrae
pelagique
iacentis
Vis
animae
diuina
regit
,
sacroque
meatu
,
Conspirat
Deus
,
et
tacita
ratione
gubernat
,
Et
multain
cunctas
dispensat
faedera
partes
,
Altera
vt
alterius
vires
faciatque
feratque
.
This
worke
of
world
so
huge
framed
into
a
body
And
parts
of
nature
formed
formes
diuers
to
bewray
,
Of
ayre
and
fire
,
of
earth
and
sea
,
which
low
doth
lie
Soules
power
diuine
doth
rule
,
and
by
a
sacred
way
God
doth
with
all
conspire
,
and
gouerne
secretly
,
And
so
doth
many
leagues
betweene
al
parties
make
,
That
each
,
each
others
vertue
may
both
giue
&
take
.
Hee
which
so
sayed
,
was
deceaued
in
that
hee
thought
the
heauen
and
the
elementes
to
haue
soule
and
life
:
whereby
they
are
mooued
,
and
ordered
,
but
he
perceaued
truly
,
that
by
the
secret
working
of
God
they
all
are
gouerned
,
and
by
him
sondry
wayes
vnited
,
to
make
and
to
suffer
each
others
vertue
and
power
.
But
daylie
experience
may
seeme
to
controle
what
hath
beene
sayed
touching
the
places
,
and
the
peace
,
which
the
elements
are
sayed
to
hold
.
For
it
is
seene
that
water
is
drawn
vp
neere
the
fire
,
which
ought
to
remaine
below
the
ayre
,
and
ayre
passeth
downe
into
the
earth
,
whose
place
is
prefixed
aboue
the
water
,
whereby
their
peace
is
broken
,
and
they
are
at
warre
amongst
them selues
,
the
ayre
thundering
aboue
,
and
the
earth
trembling
below
.
True
that
so
it
is
,
and
fit
it
should
be
so
,
the
more
to
shew
his
aucthority
that
doth
commaund
,
and
their
dutie
which
doo
obey
;
for
thereby
appeareth
his
power
in
heauen
and
on
earth
,
when
he
thundereth
from
heauen
,
and
shaketh
the
earth
,
and
that
the
elements
are
his
instruments
to
vse
at
his
pleasure
,
when
he
maketh
them
to
followe
and
to
forsake
their
nature
.
Which
is
done
,
the
water
ascending
,
and
the
ayre
passing
downe
,
and
after
the
same
water
falling
downe
when
the
cloud
is
broken
,
and
that
ayre
going
vp
when
the
earth
is
opened
,
and
both
returning
to
their
appoynted
quarter
,
and
executing
as
before
their
prescribed
order
,
to
the
quiet
preseruation
of
the
world
.
The
care
and
the
eye
,
perceaue
there
is
a
God
.
So
as
sounding
the
thunder
,
the
eare
doth
heare
,
and
the
earth
shaking
the
eye
doth
see
,
and
when
both
are
calmed
,
of
both
we
are
assured
,
that
one
supreame
there
is
,
whose
onely
will
as
dutifull
seruants
to
their
onely
Soueraigne
they
all
obay
.
Whereas
were
they
of
them selues
,
and
subiect
to
no
higher
power
,
which
could
commaund
their
seruice
,
and
correct
their
disorder
,
in
the
world
,
nothing
should
be
but
a
generall
Chaos
and
confusion
of
all
together
.
They
could
neyther
be
deuided
for
each
others
safetie
,
nor
mingled
but
to
each
others
hurt
.
For
,
would
fire
continue
vnder
heauen
and
aboue
ayre
,
without
consuming
the
one
,
or
wasting
the
other
?
The
nature
of
it
being
continually
to
befed
,
or
immediatly
to
be
extinguished
;
or
should
not
the
earth
by
the
ayre
be
rent
a
sunder
,
or
by
the
water
be
ouerwhelmed
,
the
ayre
pearcing
into
euery
corner
,
and
not
i●●luring
to
be
smothered
,
and
the
water
ouerflowing
whatsoeuer
it
lyeth
ouer
?
No
more
possible
were
it
they
should
be
mingled
,
and
not
destroyed
,
following
their
nature
,
which
beeing
contrary
,
would
neuer
suffer
them
to
agree
.
So
should
they
haue
no
beeing
,
nor
cause
any
other
thing
to
be
.
Wherefore
the
heauen
,
and
the
elements
,
the
placing
and
the
ordering
,
the
open
shew
and
the
hidden
strength
of
them
all
,
beare
witnes
,
and
make
proofe
,
not
to
be
denied
,
impossible
to
be
disprooued
,
that
there
is
a
God
.
The
consideration
whereof
might
suffice
,
and
needlesse
it
were
to
seeke
further
,
were
it
not
too
great
an
ouersight
for
man
to
ouerlooke
him selfe
,
who
beeing
the
worthiest
creature
of
all
other
,
is
the
fittest
to
set
forth
the
glory
of
his
Creatour
,
by
whose
admirable
wisdome
he
is
of
such
incomparable
perfection
,
The
body
of
man
the
patterne
of
the
world
,
and
his
soule
the
picture
of
God
.
that
his
body
is
the
patterne
of
the
vniuersall
world
,
and
his
soule
the
picture
of
the
immortall
God
.
So
that
in
him
,
more
then
in
all
the
rest
,
God
is
to
be
seene
and
knowne
,
his
body
shewing
outwardly
the
worke
of
his
hand
,
and
his
soule
inwardlie
bearing
the
image
of
him selfe
.
His
body
of
earth
doth
represent
whatsoeuer
is
betweene
heauen
and
earth
;
yea
,
the
very
heauens
them selues
are
figured
,
all
naturall
causes
contayned
,
and
their
seuerall
effects
produced
therein
.
Three
heauens
resembled
by
the
body
of
man
,
deuided
into
three
parts
.
Three
heauens
there
are
sayed
to
be
,
which
the
members
of
the
body
deuided
into
three
parts
,
make
a
liuely
resemblance
of
.
The
lower
seruing
for
generation
and
nouriture
,
are
like
the
lowest
heauen
,
within
the
compasse
wherof
,
the
elements
are
found
:
for
as
from
them
all
beasts
,
plants
,
trees
,
liuing
,
and
other
things
,
haue
being
,
receaue
nourishment
,
growth
,
motion
,
and
sence
;
so
of
foure
humours
there
ingendered
,
all
the
members
are
made
,
fed
,
mooued
,
and
augmented
.
The
same
agreeing
in
nature
,
as
in
number
,
with
the
elements
,
and
producing
effects
in
all
aunswerable
vnto
them
:
choller
being
hote
and
dry
as
fire
;
blood
warme
,
and
moyst
as
ayre
;
fleame
as
water
cold
and
moyst
,
melanchollie
as
earth
,
cold
and
dry
;
of
which
altogether
a
perfect
mixture
,
and
iust
temperature
beeing
made
,
the
growing
lyfe
of
plants
,
and
that
which
to
brute
beasts
giueth
motion
and
sence
,
in
the
body
of
man
is
found
&
doth
appeare
.
The
vpper
part
in
which
the
hart
is
seated
,
may
be
compared
to
the
higher
heauen
,
the
eight
sphere
wherein
the
starres
are
fixed
,
which
holding
one
iust
and
continuall
motion
,
giueth
light
and
life
to
all
the
world
beneath
,
through
shining
beames
,
and
comfortable
warmnes
it
sendeth
downe
,
and
euery
where
bestoweth
:
for
so
the
hart
being
still
in
motion
,
after
a
iust
proportion
preserueth
the
whole
body
,
in
life
and
health
,
by
sending
forth
the
spirits
of
life
,
wherewith
it
is
well
stored
into
all
the
parts
by
vaines
and
arteries
in
due
course
to
be
conueighed
.
Lastly
,
the
head
the
vppermost
part
,
is
as
the
third
and
highest
heauen
,
there
sitteth
the
minde
as
in
a
Tower
,
and
doth
behold
,
gouerne
,
and
direct
all
the
actions
of
the
whole
body
,
causing
it
to
mooue
and
to
rest
,
to
performe
and
to
forbeare
,
what
seemeth
good
there-vnto
,
euen
as
that
excellent
almighty
power
from
that
high
throne
his
seate
,
mooueth
the
heauens
,
directeth
the
starres
,
and
preserueth
all
things
within
the
compasse
of
the
world
.
Man
a
little
world
.
Wherefore
it
is
not
without
cause
that
man
is
sayed
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
little
world
,
when
as
his
body
alone
beeing
but
the
one
halfe
,
&
the
worst
part
of
him
is
the
figure
of
the
whole
,
and
with
good
right
may
bee
termed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
regard
of
the
great
beauty
which
aboue
other
creatures
it
hath
;
and
serueth
no
lesse
then
all
the
world
besides
,
to
shew
the
great
excellencie
of
that
power
,
which
first
was
the
founder
&
framer
thereof
.
Whose
exceeding
beautie
caused
some
to
thinke
that
God
himselfe
was
like
there-vnto
,
Cicero
de
natu
.
Deo
.
1.
supposing
the
fairest
and
finest
shape
,
to
be
most
fit
for
the
best
and
diuinest
nature
.
Wherein
they
were
like
deceiued
,
as
if
they
should
haue
thought
,
the
counterfaite
of
Venus
to
haue
resembled
the
countenaunce
of
Apelles
,
the
same
being
for
excellencie
of
worke
the
chiefe
spectacle
of
his
Art
,
but
altogether
vnlike
the
fauor
of
himselfe
.
But
strange
it
may
seeme
,
and
incredible
it
may
bee
thought
,
that
man
alone
,
eyther
in
part
or
in
whole
,
should
represent
the
world
,
which
consisteth
of
thinges
both
contrary
in
nature
,
and
infinite
in
number
.
I
confesse
it
is
so
strange
,
that
it
is
a
wonder
,
but
wonderfull
is
that
God
,
who
to
shew
the
greatnes
of
his
power
,
could
make
man
so
strange
a
creature
,
that
in
varietie
what
of
outward
shape
,
Man
in
him selfe
resembleth
all
creatures
,
and
what
of
inward
conceite
,
hee
should
expresse
and
excell
all
other
things
whatsoeuer
.
Sundry
are
the
sorts
of
mettals
and
stones
hidden
vnder
the
ground
,
infinite
are
the
kindes
of
hearbes
,
trees
,
and
fruites
,
growing
,
and
of
beasts
going
and
creeping
on
the
earth
,
so
of
fish
swimming
in
the
Sea
,
and
of
fowle
flying
in
the
ayre
:
all
which
are
framed
of
so
iust
a
shape
,
and
of
proportion
so
agreeable
,
as
of
each
kinde
found
within
the
same
region
,
and
vpon
the
same
Coast
,
all
,
or
most
of
all
are
so
like
,
as
not
the
like
,
but
the
same
they
woulde
seeme
,
were
they
set
a
sunder
&
not
seene
together
;
and
yet
if
all
at
once
could
be
viewed
,
sufficient
difference
to
shewe
the
diuersitie
of
each
kinde
might
bee
noted
.
But
amongst
all
the
children
of
men
,
not
any
two
,
though
bred
within
the
same
climate
,
though
borne
of
the
same
parents
,
coulde
euer
be
found
,
in
whom
difference
did
not
appeare
,
of
heigth
or
of
breadth
of
feature
or
of
fauour
,
Albeit
for
number
and
place
of
all
members
,
and
parts
,
they
are
all
as
one
.
Many
haue
beene
sayed
exceedingly
to
haue
resembled
each
other
,
Valer.
Max
,
and
none
more
then
Alexander
and
Ephestio
,
whereby
the
Mother
of
Darius
was
occasioned
in
steed
of
Alexander
to
salute
Ephestio
;
but
though
both
were
strangers
vnto
her
,
shee
soone
found
that
shee
was
deceiued
,
and
craued
pardon
of
her
error
.
Some-what
there
is
which
better
is
discerned
,
then
can
bee
described
,
that
causeth
amongst
all
men
such
difference
to
appeare
,
as
easilie
one
from
another
,
and
euery
one
may
be
knowne
a
sunder
.
By
which
diuersitie
of
shape
in
his
owne
kinde
,
expressing
the
variable
shew
of
all
kindes
of
things
whatsoeuer
,
In
man
some
thing
resembling
euery
creature
.
it
is
to
be
thought
that
he
was
made
to
represent
not
any
one
,
but
all
the
creatuers
of
the
world
:
which
yet
to
make
more
manifest
,
some
things
hee
hath
of
them
all
,
whereby
in
him
alone
theyr
counterfaite
may
seeme
to
be
drawne
,
and
layed
open
to
be
seene
.
His
flesh
is
as
the
earth
,
sound
,
substantiall
,
and
firme
,
it
is
braunched
with
sondry
vaines
,
as
the
earth
is
distinguished
with
diuers
mettals
.
Which
therefore
are
sayed
to
lye
in
vaines
,
because
they
follow
the
like
course
,
and
are
dispersed
a
like
:
inwardly
with
bone
,
as
the
earth
with
stone
it
is
strengthned
,
it
is
quickned
and
nourished
,
with
the
same
life
that
causeth
plants
to
spring
and
hearbs
to
grow
,
and
like
times
it
hath
for
the
renuing
and
decay
of
blood
,
as
they
haue
for
the
rising
and
falling
of
their
sap
.
It
feeleth
a
Winter
and
a
Sommer
,
a
spring
and
a
fall
,
it
is
also
furnished
with
those
sences
,
which
euery
sensible
thing
hath
,
of
which
some
others
want
sight
,
some
hearing
,
some
one
sence
,
some
an
other
,
and
yet
perfect
in
their
kinde
,
that
not
wanting
any
,
if
nature
be
not
wanting
vnto
it
.
And
as
in
the
outward
fashion
and
disposition
of
his
flesh
,
so
in
the
inward
motions
and
dispositions
growing
from
the
same
,
he
is
to
him selfe
vnlike
,
Man
vnlike
to
him self
,
and
like
to
all
creatures
in
their
affection
.
and
like
to
all
the
rest
besides
,
that
are
moued
or
affected
in
any
sort
.
Of
diuers
creatures
the
motions
are
diuers
,
and
as
by
kind
they
are
seuered
,
so
are
they
seuerally
affected
.
Serpents
are
wilie
,
Doues
simple
,
Lyons
are
bold
,
Deare
fearefull
,
Woolfes
are
cruell
,
Sheepe
gentle
,
Asses
are
dull
,
Horses
quicke
,
Cammels
slow
,
Roes
swift
:
and
not
one
,
but
all
are
most
of
all
of
the
same
kinde
a
like
.
Whereas
of
men
,
one
is
simple
,
an
other
subtill
,
one
fearefull
,
an
other
hardy
,
one
is
gentle
,
an
other
cruell
,
one
quicke
,
an
other
dull
,
one
swift
,
Difference
betweene
men
.
Man
differeth
from
him selfe
.
an
other
slow
;
such
difference
there
is
betweene
one
man
and
an
other
.
Yea
,
oftentimes
such
odds
there
is
betweene
a
man
and
him selfe
,
as
not
the
same
,
but
an
other
then
him selfe
he
seemeth
to
be
,
for
he
is
both
simple
,
and
subtill
,
both
gentle
,
and
cruell
,
both
hardy
,
and
fearefull
,
both
dull
,
and
quicke
,
both
swift
,
and
slow
:
subtill
to
deceaue
an
other
,
and
simple
to
auoide
his
owne
danger
,
cruell
where
he
hateth
,
and
gentle
to
those
he
loueth
,
hardy
against
a
naked
faynt
harted
enemie
,
and
fearefull
against
an
armed
resolued
aduersarie
,
swift
to
reuenge
,
and
slow
to
forgiue
,
dull
in
learning
the
best
things
,
and
quicke
in
apprehending
the
worst
.
So
is
he
most
vnlike
to
him selfe
,
and
like
affected
to
all
the
rest
,
yea
sondry
more
affections
he
hath
then
all
the
rest
besides
.
For
what
beast
is
iealous
or
malitious
,
what
giuen
to
reuenge
,
or
mooued
with
compassion
,
which
doth
hope
or
dispaire
,
which
counterfaite
,
or
dissemble
?
The
Leopard
is
not
so
changeable
in
the
spots
of
his
skinne
,
as
man
is
variable
in
the
affections
of
his
minde
.
Innumerable
are
his
fancies
,
vnspeakable
his
conceits
,
infinite
his
deuises
and
desires
.
The
daily
new
fashions
of
attires
,
the
sondry
formes
of
sumptuous
buildings
,
the
rare
inuentions
of
all
kinds
of
arts
,
faculties
,
and
misteries
,
are
euident
proofes
that
the
humours
of
mens
minds
are
euer
flowing
,
and
like
the
riuer
Nylus
,
Semper
aliquid
apportant
noui
.
Bring
euer
forth
some
new
thing
or
other
.
Wherein
I
must
confesse
,
he
goeth
beyond
all
creatures
by
reason
of
reason
,
Reason
following
affection
giueth
strength
there-vnto
.
wherewith
alone
he
is
indued
.
Which
being
captiuated
by
the
strength
of
affection
,
followeth
the
sway
,
and
altereth
the
course
thereof
,
adding
force
incredible
there-vnto
.
But
by
that
which
hath
beene
sayed
,
euident
it
is
,
that
of
all
worldly
things
the
lineaments
are
drawne
in
the
very
body
,
and
bodily
affections
of
men
,
be
they
neuer
so
many
in
number
,
and
so
diuers
in
nature
:
his
outward
proportion
,
and
inward
disposition
beeing
infinite
in
varietie
.
Which
notwithstanding
,
is
not
a
more
faire
picrure
of
the
world
,
The
soule
of
man
the
liuely
image
of
God
.
then
his
soule
is
a
liuely
image
of
God
,
the
same
dwelling
in
that
earthly
tabernacle
,
as
God
sitteth
in
his
heauenly
throne
.
It
is
simple
without
mixture
,
and
spirituall
without
bodily
substance
,
it
mooueth
,
and
is
not
mooued
,
it
neuer
resteth
,
and
is
euerlasting
,
it
is
one
in
nature
,
and
deuided
in
power
;
and
being
in
one
,
and
the
same
place
at
once
,
and
in
the
same
time
,
it
runneth
through
all
the
places
of
the
earth
,
it
remembreth
things
past
,
perceaueth
things
present
,
and
beholdeth
things
to
come
;
it
seeth
all
,
and
of
nothing
is
seene
againe
;
rule
also
it
beareth
,
and
cannot
be
ouer-ruled
in
thought
,
or
iudgment
,
ioy
,
or
greefe
.
All
which
are
properties
belonging
to
the
nature
of
God
,
and
not
found
in
any
naturall
thing
,
but
onely
in
the
soule
of
man
,
God
said
to
be
an
immortall
man
,
and
man
a
mortall
God
.
which
from
God
was
breathed
into
him
.
Wherefore
,
for
the
true
resemblance
betweene
them
,
the
heauenly
God
hath
beene
sayed
to
be
an
immortall
man
,
and
an
earthly
man
a
mortall
God
,
Caelius
Rhodi
.
ex
Mereurio
.
man
being
taken
in
respect
of
his
diuine
soule
for
a
God
on
earth
,
and
God
esteemed
in
regard
of
that
humaine
image
,
to
be
a
man
in
heauen
.
Such
was
the
conceit
of
a
mortall
man
,
who
perceauing
that
diuine
part
of
him selfe
,
farre
to
excell
,
and
greatly
to
differ
from
his
earthly
nature
,
could
not
but
thinke
that
there
was
a
deity
of
like
quality
,
The
being
of
God
proued
,
by
the
being
of
the
soule
so
like
vnto
him
.
that
was
Authour
thereof
.
So
is
the
being
of
God
fully
prooued
,
in
being
so
truly
resembled
by
that
,
which
such
a
creature
could
neuer
haue
beene
,
had
it
not
by
such
a
Creator
beene
caused
to
be
,
as
is
a
God
spirituall
and
immortall
,
that
euer
was
,
and
euer
shall
be
.
For
impossible
it
were
that
a
bodily
substance
should
beget
a
spirituall
essence
,
and
that
from
mortall
seede
an
immortall
soule
should
spring
.
Remooue
the
opinion
of
God
,
whose
works
are
as
well
aboue
the
compasse
,
as
within
the
course
of
nature
,
The
cause
by
the
effects
discouered
.
and
it
cannot
be
,
but
that
affinitie
there
must
be
,
between
the
spring
,
and
the
streame
,
the
seede
,
and
the
fruite
.
Wherfore
,
what
could
not
be
made
by
naturall
meanes
,
whose
bounds
are
certaine
,
must
be
thought
to
haue
been
created
,
by
a
power
supernaturall
whose
limits
are
vnknowne
;
which
being
discouered
in
effects
to
be
wonderfull
,
is
to
be
deemed
a
cause
admirable
,
in
all
heigth
of
reuerence
rather
to
be
esteemed
,
then
either
to
be
denied
,
or
doubted
of
.
Sith
then
the
image
of
God
is
lodged
within
the
body
of
man
,
and
continually
doth
present
it selfe
,
to
the
view
of
reason
,
no
lesse
then
the
face
lyeth
open
of
the
eye
to
be
seene
;
as
impossible
it
may
seeme
that
a
man
should
think
that
there
is
no
God
,
whose
picture
within
him selfe
the
eye
of
his
mind
doth
still
behold
,
as
it
is
incredible
that
seeing
his
owne
face
in
a
glasse
,
he
should
not
iudge
it
to
be
the
face
of
him selfe
.
For
more
certaine
is
the
sight
of
reason
being
sound
,
and
lesse
subiect
to
deceite
,
then
is
the
iudgement
of
the
outward
sence
,
which
sondry
wayes
by
outward
meanes
may
be
deluded
.
But
if
any
be
so
blinded
with
the
mist
of
ignorance
,
that
by
looking
into
his
owne
nature
,
he
cannot
discerne
that
image
of
God
,
yet
turning
from
him selfe
,
and
casting
his
eyes
vpon
the
creatures
of
the
world
,
if
any
thing
he
can
thinke
,
he
cannot
but
think
,
that
there
is
a
God
.
For
what
can
be
thought
to
mooue
heauen
,
but
that
which
made
it
?
What
to
open
and
shut
the
gates
thereof
,
one
whereat
the
Sunne
goeth
forth
in
the
morning
,
the
other
wherin
it
returneth
in
the
euening
,
but
that
which
dwelleth
therein
,
and
hath
rule
ouer
the
same
?
What
to
set
in
order
such
an
army
of
starres
,
and
to
cause
them
all
to
hold
one
certaine
&
iust
course
,
but
that
to
which
all
things
are
easie
,
and
nothing
is
impossible
?
What
to
restraine
the
fire
from
ascending
,
and
the
earth
from
falling
down
,
to
keepe
the
Sea
from
ouer-flowing
,
and
to
set
peace
betweene
fire
and
water
,
in
discord
to
make
vnitie
,
and
a
friendly
coniunction
between
things
of
contrarie
disposition
,
but
that
power
which
hath
power
ouer
heauen
and
earth
,
and
doth
commaund
and
controle
,
both
nature
her selfe
,
and
all
naturall
things
whatsoeuer
;
and
what
should
that
be
,
but
euen
that
which
in
power
,
wisdome
,
and
perfection
,
is
infinite
,
admirable
,
and
incomprehensible
?
That
of
the
Grecians
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
sharpnes
of
his
sight
,
and
swiftnes
of
his
course
,
because
he
seeth
all
,
and
ruleth
ouer
all
in
a
moment
.
Of
the
Latines
Deus
,
for
that
of
his
fulnes
and
bounty
,
hauing
all
,
he
giueth
all
that
the
world
hath
;
of
the
English
,
God
,
for
as
much
as
in
respect
of
excellencie
he
is
only
good
,
and
goodnes
it selfe
to
be
esteemed
.
If
then
it
stand
with
reason
that
nothing
can
make
it selfe
,
and
no
power
other
then
God
,
can
be
found
or
imagined
sufficient
to
performe
the
least
of
those
thinges
before
mentioned
,
reason
doth
assure
vs
that
there
is
a
God
,
and
ouer
and
aboue
reason
,
euery
sence
:
for
the
light
of
heauen
doth
shew
it
to
our
eyes
,
and
the
birds
of
the
ayre
doo
sound
it
into
our
eares
,
we
tast
it
in
the
fruites
of
the
earth
,
and
the
sweete
sauouring
flowers
breathe
it
vp
into
the
very
braine
of
our
heads
,
so
as
we
are
enforced
to
feele
,
perceaue
,
and
vnderstande
the
same
.
Wherefore
vnreasonable
and
sencelesse
is
that
man
that
seeth
not
,
and
beleeueth
not
that
there
is
a
God
.
Chap.
4.
That
reason
and
sence
may
iudge
that
there
is
but
one
God
.
THe
world
consisting
of
heauen
and
earth
,
it
may
seeme
to
haue
beene
the
pleasure
of
God
,
the
maker
of
them
both
,
to
place
in
eyther
of
them
,
one
speciall
creature
,
that
for
excellencie
and
vnity
of
nature
,
should
be
the
picture
&
image
of
him selfe
.
The
sunne
in
heauen
,
and
on
earth
the
soule
of
man
;
to
the
ende
that
man
,
of
whom
chiefely
he
would
be
honoured
,
beholding
the
sunne
with
his
bodily
eye
,
and
with
reason
the
eye
of
his
minde
,
looking
into
his
owne
nature
,
as
well
without
,
as
within
him selfe
,
might
perceaue
,
that
a
God
there
is
,
and
that
there
is
but
one
:
who
doth
both
shine
in
heauen
,
as
that
glorious
starre
the
Sunne
,
and
rule
on
earth
,
as
that
excellent
creature
the
soule
,
where-vnto
all
other
liuing
creatures
are
subiect
.
Of
this
it
hath
been
spoken
,
The
Sunne
a
resemblance
of
God
.
of
that
it
may
be
sayed
,
that
being
in
the
firmament
aboue
,
it
exerciseth
his
power
on
all
the
creatures
below
,
and
holding
an
vnitie
in
it selfe
,
it
disperseth
it selfe
through
the
corners
of
the
world
,
and
giueth
light
to
euery
starre
that
shineth
,
and
causeth
life
in
euery
thing
that
liueth
,
and
is
of
such
brightnes
,
that
it
darkneth
the
most
glittering
starres
,
and
dazeleth
the
sharpest
eyes
,
although
neither
starre
haue
light
,
nor
eye
sight
,
but
by
meanes
thereof
.
So
as
verie
notably
it
expresseth
the
nature
,
and
the
power
of
that
onely
and
mighty
God
,
who
from
aboue
beholdeth
,
and
ordereth
all
thinges
whatsoeuer
or
wheresoeuer
beeing
,
and
giueth
sight
and
vnderstanding
to
all
,
albeit
in
his
greatnes
and
glory
,
of
none
he
can
be
seene
or
vnderstoode
,
and
yet
as
the
Sunne
is
visible
to
the
eye
,
and
the
soule
subiect
to
the
sight
of
reason
,
God
of
man
in
a
measure
seene
and
conceaued
.
so
God
in
a
measure
,
is
truly
saied
sensibly
to
be
seene
,
and
iudicially
to
be
conceaued
,
of
all
those
which
haue
eyes
to
behold
,
and
reason
to
consider
such
creatures
,
as
he
hath
ordayned
to
be
witnesses
of
his
nature
.
But
the
soule
being
buried
in
the
body
,
The
body
the
graue
of
the
soule
.
as
in
a
graue
,
which
therefore
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
graue
of
the
soule
,
and
the
Sun
shining
in
heauen
openly
to
be
seene
,
the
eyes
of
men
haue
beene
drawne
to
looke
vpward
,
and
there
to
seeke
God
,
where
manifestly
appearing
,
they
could
not
but
see
him
in
all
glory
and
maiestie
to
shine
.
Howbeit
,
in
searching
to
know
what
he
was
,
their
errors
were
as
grosse
,
as
their
opinions
were
diuers
;
Some
thinking
the
Sunne
,
others
the
Moone
,
and
other-some
the
whole
circuit
of
heauen
,
By
naturall
reason
impossible
to
know
what
God
is
.
to
be
a
God
.
And
no
meruaile
that
they
were
deceaued
,
when
by
the
low
reach
of
naturall
reason
,
they
sought
to
apprehend
the
high
mistery
of
that
supernaturall
power
,
which
is
infinite
and
incomprehensible
:
But
that
it
was
onely
one
,
otherwise
they
could
not
thinke
,
reason
manifestly
teaching
,
that
otherwise
it
could
not
be
.
For
when
by
consideration
of
all
naturall
things
it
is
euident
,
that
nothing
is
of
power
sufficient
to
make
or
to
mooue
it selfe
,
and
that
consisting
of
contraries
,
they
are
more
apt
to
destroy
,
then
able
to
cause
or
preserue
one
another
,
most
reasonably
it
is
that
there
be
,
because
of
necessitie
it
is
that
there
must
be
,
a
maker
,
a
moouer
,
and
a
ruler
of
them
all
,
and
how
?
A
maker
,
of
omnipotencie
to
doo
what
he
will
,
a
moouer
,
of
aucthoritie
to
dispose
as
he
will
,
and
a
ruler
of
all
goodnes
and
excellencie
,
to
order
and
preserue
all
according
to
his
will
;
else
were
it
impossible
that
the
world
should
haue
been
made
,
mooued
,
and
ordered
as
it
hath
been
,
consisting
of
parts
no
lesse
repugnant
in
nature
,
then
infinite
in
number
.
Which
the
Grecians
well
obseruing
,
found
out
three
names
aunswerable
to
those
three
properties
,
Aristid
.
in
hymno
,
in
Iouem
.
Dioge
.
Laerti
.
Caelus
Rhodi
.
The
Grecians
by
three
names
expressed
the
nature
of
God
.
and
gaue
them
all
to
one
God
;
as
agreeable
onely
to
one
alone
,
calling
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
somtimes
by
one
,
and
somtimes
by
the
other
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
that
wherby
all
things
are
caused
to
be
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
that
he
giueth
life
and
motion
to
all
,
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
regard
of
his
excelling
goodnes
,
in
gouerning
and
preseruing
both
the
whole
,
and
euery
particuler
whatsoeuer
.
Who
so
being
as
in
very
truth
he
is
,
the
originall
cause
from
which
all
things
doo
proceede
,
the
roote
of
life
out
of
which
all
life
doth
spring
,
and
the
fountaine
of
goodnes
,
from
whence
all
good
doth
arise
&
flow
,
then
is
he
but
one
,
for
it
cannot
be
that
more
then
one
,
that
cause
,
that
roote
,
and
that
fountaine
can
be
.
The
cause
of
causes
can
be
but
one
.
That
cause
of
causes
,
that
is
,
the
causer
of
all
things
,
was
to
haue
being
,
before
any
thing
had
beginning
,
and
be
he
must
onely
by
,
and
of
him selfe
,
for
be
he
could
not
by
participation
of
any
thing
else
,
when
all
whatsoeuer
is
,
or
euer
was
,
by
him
was
made
,
and
from
him
did
proceede
.
So
was
he
the
first
,
yet
not
by
priority
of
time
,
by
worthines
of
nature
,
or
by
order
of
beginning
,
for
he
was
before
time
,
aboue
nature
,
and
without
beginning
,
but
first
,
because
all
were
after
him
,
and
none
equall
and
together
with
him
:
And
as
the
first
,
so
the
last
,
for
hauing
no
beginning
,
he
can
haue
no
ending
,
being
vnborne
he
cannot
dye
,
if
nothing
had
power
to
make
him
,
what
can
be
able
to
destroy
him
?
Then
being
the
first
and
the
last
,
the
beginning
and
the
end
,
he
is
that
he
is
,
and
shall
be
that
he
shall
be
,
when
all
things
that
are
shall
not
be
,
not
as
now
they
are
,
but
changed
in
nature
,
as
he
can
neuer
be
,
that
is
aboue
nature
,
and
therfore
one
alone
,
and
the
same
.
And
being
the
first
and
the
maker
of
all
,
he
was
almighty
,
and
had
all
power
in
him selfe
.
But
so
he
could
not
be
,
if
any
other
were
of
like
power
,
and
could
doo
as
much
as
him selfe
.
For
what
is
giuen
to
the
one
,
is
taken
from
the
other
,
so
as
what
the
one
hath
,
the
other
wanteth
,
and
to
haue
any
want
at
all
,
were
against
the
nature
of
eyther
,
there
being
no
fulnes
where
there
is
want
,
nor
perfection
where
defect
is
found
.
If
then
a
maker
and
almighty
,
as
he
must
be
that
is
God
;
there
can
be
no
partner
of
his
power
,
there
ought
to
be
no
pertaker
of
his
glory
.
Neither
possible
is
it
that
life
should
be
giuen
by
more
then
one
:
whereof
the
roote
must
be
one
or
none
,
for
when
all
things
that
can
be
liuing
of
contrary
qualities
must
consist
,
and
life
is
nothing
else
but
an
vnion
of
body
and
soule
,
which
can
neuer
be
vnited
but
when
those
contraries
of
disposition
to
one
iust
,
and
peaceable
constitution
are
reduced
,
wherby
nouriture
groweth
,
and
strength
doth
ensue
,
it
followeth
that
whatsoeuer
giueth
life
,
must
be
of
all
vnitie
,
without
any
the
least
diuersitie
within
it selfe
;
otherwise
,
if
any
difference
it
should
haue
,
and
not
altogether
be
one
,
wherein
it
wanted
indifferencie
,
more
to
the
one
,
then
to
the
other
it
would
incline
.
So
should
there
be
no
equality
of
mixture
for
partiality
of
fauour
,
and
so
no
peace
,
no
vnity
,
no
life
should
be
,
wherefore
one
in
nature
,
one
in
number
,
one
in
all
,
that
one
which
is
the
authour
of
life
ought
to
be
.
If
it
be
sayed
that
Gods
may
be
the
same
in
nature
,
and
yet
sundry
in
number
,
and
that
in
them
giuing
life
,
no
such
vnity
is
required
,
but
that
which
may
fall
into
more
then
one
,
no
affinity
being
betweene
the
life
giuers
,
and
the
liuing
things
,
betweene
the
nature
of
Gods
,
and
the
naturall
parts
of
the
world
,
it
must
be
aunswered
,
that
in
trueth
to
God
neyther
nature
nor
number
can
be
ascribed
,
he
being
an
essence
in
no
sort
to
be
conceaued
;
if
not
supernaturally
and
al
in
singlenes
he
be
considered
.
For
although
he
be
not
seene
of
men
,
God
seene
of
men
in
the
glasse
of
nature
.
but
in
the
glasse
of
nature
,
yet
therin
his
greatnes
doth
appeare
so
much
to
exceede
her
compasse
,
as
easily
they
perceaue
,
and
assuredly
resolue
that
he
is
so
much
aboue
,
and
so
farre
without
her
reach
,
as
that
he
cannot
be
subiect
to
the
force
of
her
lawes
.
Wherfore
,
when
mortall
men
according
to
theyr
naturall
vnderstanding
search
for
him
,
they
finde
what
he
is
not
,
and
there-vpon
conclude
him
to
be
that
which
most
probably
theyr
weaknes
can
neuer
be
comprehended
.
Whereof
it
hath
been
,
that
sundry
wise
&
learned
men
haue
thought
no
better
way
to
define
what
he
was
,
then
by
way
of
deniall
,
to
shew
what
he
was
,
not
saying
that
neyther
the
heauen
,
nor
the
skie
,
nor
the
sun
,
nor
the
moone
,
nor
the
elements
,
nor
the
world
was
God
,
but
the
works
of
God
,
and
therfore
God
to
be
the
maker
of
all
.
So
reason
teaching
that
multiplicity
must
needes
be
after
vnity
,
and
that
one
there
must
be
,
before
many
ones
there
can
be
,
the
same
concludeth
,
that
God
which
is
the
first
,
cannot
be
multiplex
sed
vnus
,
not
many
but
one
.
Againe
,
sith
nothing
can
be
compounded
which
may
not
be
dissolued
,
it
followeth
,
that
God
which
is
euerlasting
without
dissolution
,
could
not
be
but
eternall
without
composition
,
and
therefore
ens
vnum
et
simplicimum
.
And
so
being
most
reasonable
it
is
to
thinke
,
that
he
that
is
onely
,
and
merely
one
,
one
in
all
vnity
and
simplicity
,
is
fittest
to
set
at
one
those
things
which
are
of
contrary
disposition
,
he
being
not
likely
to
leane
to
eyther
side
,
who
hath
nothing
in
him
bending
to
eyther
part
,
whereas
being
many
and
diuers
(
as
diuers
they
must
be
,
if
they
be
manie
)
they
could
not
possiblie
make
a
peace
,
where
contrariety
mooueth
a
warre
.
For
how
should
things
subiect
vnto
them
,
by
them
be
drawne
together
,
who
through
diuersity
of
them selues
are
not
one
,
but
stand
asunder
?
How
should
fire
end
water
,
become
friends
,
if
as
Thales
thought
,
Dioge
.
laerti
.
there
were
one
God
to
doo
all
out
of
water
,
and
one
other
,
as
Heraclitus
might
as
wel
haue
thought
,
to
doo
as
much
out
of
fire
.
There
could
not
,
nor
there
needed
not
an
attonement
to
be
made
betweene
them
,
if
both
Gods
had
power
a
like
by
eyther
,
without
the
helpe
of
other
to
doo
what
he
would
.
But
they
must
be
vnited
and
coupled
as
man
and
wife
,
before
any
lyuing
thing
can
be
brought
forth
.
Quippe
vbi
temporiem
sumpsere
humorque
calorque
Concipiunt
,
et
ab
his
oriuntur
cuncta
duobus
,
Ouid.
meta
.
1.
Cumque
sit
ignis
aquae
pugnax
,
vapor
humidus
omnes
Res
creat
et
discors
concordia
faetibus
apta
est
.
For
when
moisture
and
heate
haue
had
temperature
They
do
conceaue
,
&
from
them
two
springs
al
increase
,
While
fire
with
water
striues
made
is
the
creature
By
vapor
moist
,
for
breed
being
apt
the
warring
peace
.
Fire
as
the
man
,
and
water
as
the
wife
,
are
to
be
considered
,
who
being
ioyned
in
marriage
,
their
issue
it
is
whatsoeuer
hath
life
,
for
all
liuing
things
consisting
of
body
and
soule
,
there
must
be
moysture
to
breede
a
bodily
substance
,
and
heate
to
bring
foorth
a
lyuing
soule
,
whereof
the
experience
is
seene
in
the
egge
,
and
in
the
bird
,
the
egge
being
first
a
substance
full
of
moysture
without
life
,
and
after
a
bird
by
long
and
continuing
warmth
,
quickned
,
and
made
aliue
,
yet
of
it selfe
neither
moysture
can
make
the
body
,
nor
heate
the
soule
,
but
both
well
tempered
,
cause
and
ioyne
together
both
a
body
and
a
soule
.
Wherefore
,
sith
fire
and
water
must
be
made
friends
,
that
heate
and
moysture
may
meete
and
ioyne
in
one
;
sith
a
iust
temper
by
an
equall
temperature
of
contraries
must
be
made
,
that
one
constitution
of
diuers
natures
,
as
one
harmony
of
sondry
times
may
consist
,
before
eyther
life
can
be
had
,
or
nouriture
can
be
yeelded
;
great
reason
it
is
,
that
he
that
should
draw
all
into
one
,
should
be
but
one
,
and
alone
,
without
the
fellowship
of
any
other
,
that
none
there
should
be
to
resist
his
power
.
And
not
otherwise
can
it
be
supposed
,
that
he
is
,
or
can
be
,
being
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
whom
as
from
a
fountaine
all
good
doth
flow
,
he
must
be
summum
bonum
,
&
summe
bonus
;
the
chiefe
good
,
and
chiefe
in
goodnes
;
and
therefore
one
God
,
without
match
or
peere
.
Goodnes
in
him
,
and
he
in
goodnes
ought
to
excell
,
and
that
incomparably
,
because
all
good
into
all
parts
of
the
world
is
deriued
from
him
,
and
he
alone
in
good
estate
doth
preserue
,
gouerne
,
and
order
all
.
The
Sunne
shineth
,
the
earth
flourisheth
,
trees
grow
,
beasts
mooue
,
and
man
through
him
and
by
him
,
doth
enioy
whatsoeuer
is
good
in
euery
of
them
.
How
then
can
he
be
compared
with
,
if
all
good
from
one
,
nothing
from
an
other
can
proceede
?
If
any
be
his
equall
,
then
doth
he
not
excell
,
if
he
alone
commaund
,
and
all
the
rest
obey
,
who
is
his
fellow
ruler
,
whose
aucthority
is
like
vnto
his
?
It
was
not
without
ground
that
of
old
tota
Musarum
chorea
,
Caelius
Rhodigi
.
1.
all
the
whole
company
of
Muses
were
sayed
to
sing
and
daunce
ad
imperium
Apollinis
,
at
the
commaundement
of
Apollo
:
and
of
him
,
Orphe
.
in
hymno
Apollinis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
his
lowde
Citherne
he
gouernes
all
the
world
:
thereby
the
rule
of
one
God
aboue
all
,
and
the
thankfull
obedience
of
all
on
earth
,
to
one
alone
was
intended
and
signified
:
who
therefore
is
sayed
to
be
called
Apollo
,
quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
simple
,
Plato
in
Cratilus
.
and
one
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
sequestred
from
others
,
and
without
company
alone
.
But
if
it
be
thought
that
for
the
rule
of
the
world
there
needeth
not
a
chiefe
King
,
and
that
there
may
be
fellow
Gods
in
heauen
,
as
men
haue
peeres
on
earth
,
and
that
one
God
is
not
sufficient
to
be
the
authour
and
worker
of
all
good
;
let
it
be
sought
if
it
be
reasonable
,
and
by
reason
it
shall
be
found
to
be
impossible
,
Impossible
the
world
should
be
ruled
by
more
Gods
then
one
.
that
the
whole
world
should
be
ruled
,
as
it
is
,
and
so
long
as
it
hath
beene
,
all
things
being
ordered
with
such
wisedome
,
and
held
in
one
setled
course
without
destruction
,
if
there
were
more
rulers
of
the
world
then
one
,
who
being
of
equall
power
,
and
of
deuided
rule
,
could
not
but
striue
to
excell
,
which
of
all
things
to
the
nature
of
God
is
most
agreeable
.
Then
should
there
be
warre
in
heauen
without
end
,
for
who
should
giue
place
,
the
warriers
being
equall
that
doo
contend
?
And
in
the
world
nothing
but
contention
and
trouble
;
the
fire
with
the
water
,
the
ayre
with
the
earth
,
the
starres
with
the
planets
,
all
powers
both
high
and
low
,
both
heauenly
and
earthly
would
fight
;
for
how
should
the
Subiects
be
at
peace
,
their
Soueraignes
being
at
variance
?
Which
so
being
,
what
could
ensue
but
confusion
and
destruction
?
Wherefore
,
the
quiet
peace
of
earthly
creatures
,
the
wonderfull
harmony
of
heauenly
bodies
,
the
iust
returne
,
and
neuer
failing
course
of
euery
time
and
season
,
doth
shew
and
prooue
,
that
to
one
power
and
one
will
,
that
is
to
one
God
,
whose
power
is
his
will
,
they
are
subiect
all
.
Day
to
day
,
and
night
to
night
;
the
Moone
to
the
night
,
as
the
Sunne
to
the
day
,
the
one
to
the
yeare
,
as
the
other
to
the
moneth
,
is
a
witnes
that
more
rulers
then
one
they
know
not
,
that
more
Gods
then
one
they
haue
not
.
If
it
be
sayed
notwithstanding
,
that
which
hath
beene
sayed
,
that
by
the
iudgement
of
auntient
Poets
,
men
of
learning
and
wisedome
,
it
may
be
thought
there
are
more
Gods
then
one
.
For
that
by
them
seuerall
kingdomes
to
sundry
Gods
were
allotted
,
as
if
one
were
not
sufficient
to
gouerne
all
.
Why
many
Gods
by
the
Poets
fayned
.
It
may
be
aunswered
,
that
thereby
their
meaning
was
to
beate
downe
the
pride
of
earthly
Kings
,
who
could
not
be
contented
with
their
owne
,
but
thought
them selues
fit
,
and
ambitiously
sought
to
rule
the
whole
world
.
And
that
therein
also
did
appeare
that
multiplicity
of
Gods
,
doth
ouerthrow
the
dignity
of
a
God
,
that
from
many
,
many
mischiefes
would
ensue
,
and
that
to
rule
in
order
,
keepe
in
peace
,
and
in
happines
to
preserue
the
world
,
there
needed
but
one
,
and
more
then
one
there
could
not
be
.
For
their
aucthority
being
deuided
,
and
seuered
sondry
wayes
,
they
were
euer
at
strife
and
contention
together
,
about
the
sauing
or
destroying
of
men
,
armies
,
Citties
,
and
common
wealths
.
Mulciber
in
Troiam
,
pro
Troia
stabat
Apollo
,
Quid.
Tristi
.
1.
Eleg.
2.
Aequa
Venus
Teucris
,
Pallas
iniqua
fuit
.
Mulciber
against
Troy
,
Troy
might
Apollo
trust
,
The
Troians
Venus
found
vpright
,
Pallas
vniust
.
Mulciber
at
the
request
of
Iuno
,
Homer
.
Iliad
made
armour
for
Achilles
,
deliuered
him
from
Xanthus
,
The
contention
of
the
Gods
.
pursued
the
Troianes
with
fire
,
&
was
ready
to
burne
men
,
Citty
and
all
,
but
was
pacified
by
Iuno
againe
.
Apollo
being
angry
with
the
Grecians
,
sent
a
plague
amongst
their
shipps
,
encouraged
the
Troians
against
them
,
saued
Troy
by
repulsing
Patroclus
,
and
hid
Agenor
from
Achilles
,
by
casting
such
a
mist
about
them
,
that
the
one
had
oportunity
to
flie
,
and
the
other
no
light
to
pursue
.
Venus
was
indifferent
to
both
sides
,
shee
rescued
as
well
Parris
the
Grecian
,
from
the
force
of
Menelaus
,
as
Aeneas
the
Troiane
,
from
the
fury
of
Diomides
.
Pallas
being
wholy
for
Greece
,
stopped
her
eares
at
the
prayers
,
and
regarded
not
the
teares
of
Hecuba
,
and
other
the
Ladies
of
Troy
,
and
in
fauour
of
the
Grecians
,
reasoned
with
Iupiter
,
when
all
the
rest
kept
silence
.
At
the
length
they
fell
all
together
by
the
eares
,
Pallas
with
Mars
and
Venus
,
ouerthrowing
the
one
,
and
ouercomming
the
other
.
Neptune
prouoked
Apollo
,
who
refusing
to
fight
,
Diana
was
offended
,
and
reproched
him
for
a
coward
.
Then
Iuno
tooke
her
vp
for
her
boldnes
,
and
Iupiter
sat
laughing
in
heauen
to
behold
the
folly
of
them
all
.
Such
are
they
by
the
Poets
noted
,
such
their
actions
and
affections
described
to
be
,
not
comly
for
mortall
creatures
,
but
more
vnseemely
for
heauenlie
wights
,
and
most
vnworthy
such
as
should
be
rulers
and
gouernours
of
the
world
.
Heere
if
my
purpose
were
to
stand
vpon
the
opinions
of
men
,
I
could
shew
their
iudgements
by
reporting
their
sayings
,
which
being
infinite
,
are
not
so
many
as
they
are
manifest
to
prooue
there
is
no
God
but
one
.
Orpheut
.
One
naming
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
borne
,
an
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sibilla
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vnborne
,
and
vnmade
,
an
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
borne
of
him selfe
,
and
of
his
owne
nature
,
and
sondry
others
by
sondry
other
speeches
expressing
the
nature
of
God
,
to
be
of
all
vnity
and
simplicity
.
Lactantius
.
As
well
may
appeare
by
the
religious
labours
of
learned
writers
,
Mornaeus
.
as
well
auntient
as
moderne
,
faithfully
collecting
the
same
.
But
why
should
man
seeke
the
testimony
of
others
,
for
proofe
of
that
,
whereof
his
owne
eye
is
a
sure
witnes
,
and
his
vnderstanding
an
assured
euidence
to
him selfe
?
For
as
he
cannot
but
see
that
there
is
but
one
Sunne
in
the
firmament
that
lightneth
the
world
,
warmeth
the
ayre
,
comforteth
,
and
bringeth
forth
whatsoeuer
groweth
,
and
flourisheth
vpon
the
earth
,
and
one
onely
soule
in
man
,
which
giueth
life
to
his
flesh
,
light
to
his
vnderstanding
;
causeth
his
actions
,
ordereth
his
affections
,
imployeth
and
directeth
all
the
parts
of
his
body
.
So
therin
may
he
most
euidently
see
and
know
,
that
one
God
there
is
,
and
onely
one
,
which
hath
made
the
Sunne
,
and
created
his
soule
,
and
hath
framed
them
both
to
be
such
as
they
are
;
of
purpose
to
expresse
his
owne
nature
,
that
appearing
to
be
one
to
him
alone
,
and
to
none
other
,
all
honour
and
glory
should
be
yeelded
for
euer
.
Chap.
5.
That
the
power
of
God
is
ouer
all
,
but
extended
most
,
ouer
and
vpon
the
greatest
men
.
GOD
being
the
maker
of
the
world
,
and
the
Lord
of
all
,
it
is
not
to
be
doubted
but
that
he
hath
power
ouer
the
world
,
and
that
all
things
are
subiect
vnto
him
.
The
heauen
and
the
earth
,
the
fire
and
the
ayre
,
the
Sea
and
the
Land
,
men
,
beasts
,
euery
,
and
all
wheresoeuer
,
and
whatsoeuer
being
,
are
the
worke
of
his
hands
,
and
therfore
his
alone
,
and
only
his
to
be
commaunded
.
Iupiter
est
quodcunque
vides
,
Lucan
.
9.
quocunque
moueris
,
Estque
Dei
sedes
nisi
,
terra
,
et
pontus
,
et
aer
,
Et
caelum
,
et
virtus
.
Thine
eye
thou
canst
not
turne
,
nor
moue
thy
foote
from
God
,
The
earth
,
the
Sea
,
the
ayre
is
but
the
seate
of
God
,
So
heauen
,
and
power
also
.
No
man
can
looke
besides
,
God
euery
where
to
be
seene
.
or
turne
away
from
God
,
no
place
is
without
the
view
of
his
eye
,
and
th'
aucthority
of
his
presence
,
his
power
is
in
,
and
through
all
,
it
is
wonderfull
,
and
aboue
all
to
be
considered
,
whether
liuing
in
heauen
,
fixed
in
the
firmament
,
swimming
in
the
Sea
,
growing
within
the
bowels
,
or
moouing
vpon
the
face
of
the
earth
.
For
how
should
it
otherwise
be
,
he
being
able
by
saying
the
word
,
to
perfect
the
whole
worke
of
heauen
and
earth
,
out
of
dust
to
create
the
body
of
man
,
and
with
his
breath
to
make
him
a
lyuing
soule
;
what
power
can
be
greater
,
or
what
is
able
to
expresse
the
greatnes
thereof
?
If
heauen
and
earth
had
a
voyce
,
if
the
birds
of
the
ayre
,
and
the
beasts
of
the
field
could
speake
,
they
would
open
their
mouthes
,
and
straine
them selues
,
to
sound
out
the
wonderfull
might
of
their
almighty
God
.
But
sith
they
are
not
framed
so
,
as
so
they
can
doo
,
let
man
which
is
fashioned
for
that
vse
,
&
to
whom
it
chiefely
doth
belong
,
neuer
cease
to
pronounce
,
and
to
proclaime
how
wonderfull
that
God
is
,
whose
creature
he
is
,
and
by
whom
power
is
giuen
vnto
him
,
not
onely
more
then
vnto
all
,
but
ouer
all
the
creatures
of
the
world
.
Surely
,
it
is
the
will
of
God
it
should
be
so
,
for
hauing
made
him
his
Lieuetenant
vpon
earth
,
both
to
supply
his
place
,
and
to
heare
his
voyce
,
necessary
it
is
that
he
should
both
know
the
power
of
him
whose
person
he
doth
represent
,
and
acknowledge
that
aucthority
where-vnto
he
is
to
be
obedient
.
Yet
as
in
the
first
beginning
,
such
was
the
pride
of
the
first
mans
hart
,
that
where
eyes
were
giuen
vnto
him
to
cast
them
vpward
to
behold
heauen
,
and
therein
to
glorifie
as
well
the
maker
of
him selfe
,
as
the
Creator
therof
,
he
looked
downe
vpon
him selfe
,
and
lifted
vp
his
mind
into
heauen
,
desiring
rather
to
be
as
God
,
then
to
honour
God
as
he
should
haue
done
,
so
euer
sithence
the
ofspring
of
his
seede
,
being
lineally
infected
with
the
corruption
of
his
attaynted
blood
,
hath
offended
in
the
proud
conceite
of
it selfe
,
and
in
forgetfulnes
of
the
Lord
God
;
euery
braunch
drawing
venom
from
that
poysoned
root
,
though
all
bring
not
forth
like
bitter
fruite
.
All
the
children
,
but
not
all
like
heires
of
Adam
.
All
are
the
children
,
but
not
all
alike
the
heires
of
Adam
,
all
are
stayned
with
his
sinfull
inclination
,
but
such
chiefely
are
defiled
with
his
vndutifull
rebellion
,
as
enioying
the
glory
of
the
world
,
giue
eare
to
the
alluring
voyce
of
flesh
and
blood
,
The
glory
of
the
world
,
occasion
of
the
greater
sinne
.
and
follow
after
the
false
perswasion
thereof
.
Riches
,
reputation
,
and
aucthority
,
lift
vp
the
mind
,
giue
boldnes
,
and
cause
the
hart
to
swell
:
whereas
pouerty
deiecteth
,
contempt
causeth
griefe
,
and
subiection
is
accompanied
with
feare
.
Euery
of
those
doth
minister
occasion
of
sinne
,
which
,
who
so
hath
them
,
cannot
be
freed
from
;
but
not
being
of
one
nature
,
they
breede
offences
not
of
the
same
measure
,
before
the
face
of
almighty
God
.
In
time
of
necessity
the
poore
mans
tongue
is
hardly
restrayned
from
blasphemie
;
Hard
in
pouerty
not
to
sinne
.
when
the
sweat
of
his
browes
doth
not
gaine
bread
for
his
mouth
,
when
he
laboureth
with
his
hands
,
and
goeth
naked
without
cloaths
,
when
notwithstanding
that
he
rise
early
,
and
sit
vp
late
,
cold
doth
pinch
his
body
,
and
hunger
his
bellie
,
so
as
he
goeth
to
bed
with
heauy
cheere
,
and
riseth
with
a
greeued
mind
,
want
standing
before
him
,
and
behind
him
,
ready
on
euery
side
to
deuoure
him
.
What
is
he
,
which
trusting
in
the
Lord
looketh
vp
to
God
,
and
calleth
on
him
as
the
young
Rauens
doo
,
for
their
foode
,
and
doth
not
murmur
or
dispaire
?
All
are
offenders
.
No
man
can
be
thought
so
free
from
the
corruption
of
nature
,
which
in
that
case
doth
not
offend
,
in
word
,
or
in
thought
,
open
ly
before
the
world
,
The
greatest
men
the
greatest
sinners
.
or
secretly
within
him self
.
But
it
is
the
rich
and
mighty
man
,
he
whose
eyes
swell
with
fat
,
and
is
clothed
with
purple
and
gold
,
who
feedeth
daintily
,
and
liueth
sumtuously
in
all
aboundance
,
not
feeling
want
,
or
fearing
danger
;
which
beholding
what
he
hath
,
and
not
looking
to
him
which
gaue
it
,
is
proud
of
his
owne
strength
,
forgetteth
the
Lord
God
,
and
in
the
middest
of
his
happines
,
is
most
vnhappy
.
It
is
not
to
be
doubted
but
that
priuate
men
,
men
of
meane
and
base
account
,
sinne
often
against
God
,
both
in
thinking
too
well
of
them selues
,
and
in
performing
not
well
their
duties
towards
God
and
man
.
But
it
is
to
be
obserued
,
that
the
higher
in
place
,
and
greater
of
estate
,
being
not
contented
with
that
they
haue
,
but
still
aspiring
,
and
greedily
seeking
what
is
none
of
theirs
,
soonest
forget
they
are
vnder
the
Lord
of
heauen
,
and
therein
most
greeuously
prouoke
his
anger
against
them
.
Rulers
and
Magistrates
duly
to
be
regarded
.
Here
I
would
not
be
thought
to
draw
into
question
the
liues
,
or
into
hatred
the
names
of
those
,
which
are
rulers
,
and
liue
in
cheefe
place
of
aucthority
vnder
God
:
of
whom
farre
be
it
from
my
pen
to
write
,
or
from
my
hart
to
thinke
,
otherwise
then
with
all
duty
to
theyr
place
,
and
reuerence
to
their
name
.
Neither
by
taxing
them
,
doo
I
seeke
to
cleere
those
,
whose
offences
are
held
within
compasse
by
want
of
meanes
,
and
who
sinne
not
,
because
they
cannot
in
so
high
a
degree
,
for
in
ill
as
in
good
,
voluisse
sat
est
,
the
mind
makes
the
matter
.
But
as
after
the
curse
giuen
,
the
most
fertile
ground
hath
beene
found
to
beare
thistles
and
bryars
most
,
if
it
lye
at
rest
,
and
follow
the
nature
of
it selfe
,
and
yet
the
soyle
not
the
worse
,
though
not
manured
it
yeeld
the
worst
fruite
:
euen
so
,
if
since
the
transgression
,
the
greatest
ones
haue
brought
forth
the
most
greeuous
sinnes
,
out
of
that
naturall
corruption
where-vnto
they
are
subiect
,
not
being
restrayned
by
force
of
lawes
,
nor
lacking
meanes
whereby
to
pursue
their
desires
,
yet
,
being
graced
with
the
place
of
aucthority
,
they
are
and
ought
to
be
reuerenced
of
men
accordingly
,
the
person
,
High
Magistrates
the
special
images
of
God
.
not
the
function
deseruing
blame
.
They
are
called
to
be
the
speciall
images
of
God
,
which
being
,
they
are
lightned
with
knowledge
,
&
indued
with
vnderstanding
,
they
subdue
affection
,
and
follow
reason
,
they
excell
in
vertue
,
no
lesse
then
they
exceed
in
dignity
,
all
other
of
other
sort
,
how
good
,
and
how
great
so
euer
.
For
,
for
a
priuat
man
not
to
be
an
oppressor
,
for
a
poore
man
not
to
be
proud
,
for
him
which
is
vnder
law
,
not
to
passe
the
compasse
of
law
,
though
it
be
not
alwayes
common
;
yet
euer
as
a
common
thing
it
is
regarded
:
but
to
haue
power
ouer
all
,
and
to
doo
wrong
to
none
,
to
sit
in
the
highest
seate
,
and
not
be
puffed
vp
,
to
be
lawlesse
,
and
not
to
doo
that
which
is
vnlawfull
,
is
a
vertue
so
diuine
as
aproacheth
neere
to
the
nature
of
God
,
and
cannot
be
found
in
any
but
in
those
,
which
are
next
vnder
God
,
and
as
Gods
are
set
in
chiefest
place
of
rule
.
He
sayed
truly
,
which
sayed
Est
virtus
placitis
abstinuisse
bonis
.
Quid.
Epist
.
16.
From
pleasing
things
,
t
is
vertue
to
abstaine
.
And
he
againe
,
Cicero
pro
Muraena
.
Non
Asiam
nunquam
vidisse
,
sed
in
Asia
continenter
vixisse
laudandum
est
,
Not
neuer
to
haue
seene
Asia
,
but
in
Asia
temperatly
to
haue
liued
,
is
to
be
commended
.
But
that
vertue
as
many
may
seeme
to
haue
,
as
abstaine
from
pleasure
for
feare
of
payne
,
and
that
praise
,
all
such
to
deserue
,
as
liue
temperatly
in
the
middest
of
delicacie
,
against
their
will
.
Which
is
not
the
case
of
Princes
,
with
whom
no
feare
is
of
punishment
,
all
pleasures
are
present
,
and
nothing
able
to
withstand
the
force
of
their
desires
.
Wherefore
,
Good
Princes
truly
sayed
to
be
Gods
.
all
good
Princes
and
rulers
,
which
rule
their
affections
by
the
law
of
reason
,
and
gouerne
them selues
as
they
ought
to
doo
,
being
subiect
to
no
earthly
power
,
are
truly
sayed
to
be
Gods
,
and
ought
accordingly
of
men
to
be
reuerenced
,
admired
,
and
not
to
be
compared
with
.
Which
sort
I
meane
in
no
sort
to
touch
,
neyther
any
as
Kings
,
(
for
great
is
the
name
of
a
King
,
and
not
rashly
or
presumptuously
to
be
spoken
of
.
)
But
if
any
,
as
men
offending
against
the
maiesty
of
God
,
through
the
pride
of
their
harts
,
or
iniquity
of
their
liues
,
against
whom
the
Lord
God
hath
been
pleased
,
as
against
other
sinners
to
stretch
forth
his
arme
,
that
they
with
the
rest
might
feele
his
strength
,
and
finde
their
owne
weaknes
,
and
know
that
as
out
of
dust
he
made
,
and
raysed
them
to
be
such
as
they
are
;
so
not
being
as
they
ought
to
be
,
he
is
able
as
dust
,
with
the
breath
of
his
nosthrils
to
blow
them
away
.
Heereof
,
if
times
and
places
be
examined
,
in
all
ages
,
of
all
Nations
,
examples
sundry
may
be
found
,
to
shew
that
so
it
is
,
God
from
time
to
time
hath
aduanced
the
poore
,
and
pulled
downe
the
rich
.
and
hath
beene
euer
,
euer
since
there
haue
been
men
in
the
world
.
So
hath
the
Lord
God
from
time
to
time
as
well
aduanced
the
poore
,
as
pulled
downe
the
rich
,
and
caused
no
lesse
the
weake
to
preuaile
,
then
the
mighty
to
fall
,
that
both
the
poore
might
receaue
comfort
,
and
the
rich
aduertisement
,
the
weake
incouragement
,
the
mighty
warning
:
they
to
depend
of
the
prouidence
,
these
to
stand
in
awe
of
the
power
,
and
all
iustly
to
be
occasioned
to
giue
all
glory
to
his
name
,
Adam
the
first
man
and
the
gretest
Lord
.
that
is
almighty
.
He
that
was
the
first
,
was
the
richest
,
and
greatest
Lord
that
euer
was
on
earth
,
with
whom
I
thinke
fit
to
begin
,
because
he
began
the
fray
,
whereof
his
successors
haue
felt
the
blowes
,
his
fall
being
their
foyle
,
and
his
punishment
the
patterne
of
their
paine
,
if
not
warned
by
his
example
,
they
turne
from
the
right
way
,
Genesis
.
and
tread
in
his
wandring
steps
.
God
of
his
power
made
him
out
of
the
earth
,
and
from
his
side
tooke
a
woman
without
his
greefe
,
The
power
of
God
seen
in
the
example
of
Adam
.
which
he
gaue
him
for
the
comfort
of
his
life
.
And
that
God
of
his
goodnes
graunted
vnto
him
,
being
but
a
lump
of
earth
,
rule
and
aucthority
ouer
all
the
earth
,
whereby
he
was
as
great
as
he
could
wish
,
and
more
happy
then
he
did
conceaue
him selfe
to
be
,
all
things
being
ready
to
serue
him
,
and
nothing
able
or
apt
to
resist
him
.
But
when
rebelling
against
that
good
God
his
maker
,
he
shewed
him selfe
an
vnthankfull
creature
,
and
was
not
pleased
to
be
a
chiefe
Soueraigne
in
bearing
rule
like
vnto
God
ouer
all
the
world
,
but
would
be
a
very
God
on
earth
,
as
God
him selfe
was
in
heauen
,
hauing
all
knowledge
of
good
and
euill
,
what
followed
?
He
saw
his
owne
nakednes
,
whereof
he
was
ashamed
,
and
durst
not
come
foorth
into
Gods
presence
whom
he
had
offended
,
but
finding
him selfe
to
be
stripped
of
all
,
and
that
of
that
God
,
who
most
frankly
had
giuen
all
,
euen
all
power
,
and
perfection
,
perfection
of
his
owne
nature
,
and
power
ouer
euery
creature
vnto
him
,
he
knew
nothing
more
,
then
the
power
of
God
,
and
the
weaknes
of
him selfe
,
and
that
for
his
presumptuous
desire
to
know
both
good
and
euill
,
his
knowledge
then
was
of
Gods
former
goodnes
,
which
iustly
he
was
depriued
of
to
his
shame
,
and
of
his
present
ill
estate
,
which
to
his
greefe
deseruedly
he
was
entering
into
.
For
his
wife
being
punished
in
the
sorrow
of
her
birth
,
and
the
earth
cursed
for
his
sake
,
and
for
his
woe
,
out
of
Paradice
his
princely
seate
was
throwne
,
by
the
hand
of
his
God
,
and
by
the
sword
of
the
same
God
there
drawne
,
and
shaken
against
him
,
he
was
kept
from
euer
comming
in
againe
.
So
being
banished
from
his
natiue
blessed
soyle
,
and
turned
into
the
wide
world
where
the
earth
yeelded
thistles
and
bryars
vnto
him
,
as
testimonies
of
her
rebellion
towards
him
,
in
regard
of
his
presumption
against
God
,
the
present
vse
of
a
toilesom
life
,
and
the
perpetuall
memory
of
his
happines
lost
,
Gaue
him
aboundantly
to
vnderstand
,
how
bountifull
and
full
of
power
the
hand
of
God
was
vnto
him
at
the
first
,
in
giuing
,
and
forcing
all
to
be
vnder
his
rule
,
and
then
how
hard
and
heauy
it
was
vpon
him
,
that
for
maintenance
of
his
life
,
he
was
driuen
to
striue
with
the
earth
,
which
though
he
trod
vnder
his
feete
,
he
could
not
subdue
without
the
strength
of
his
hands
,
and
the
sweate
of
his
browes
.
In
the
example
of
Adam
the
poure
of
God
is
to
be
seene
of
all
sorts
.
Heere
,
of
all
sorts
,
the
power
of
the
God
omnipotent
,
is
to
be
seene
:
the
poorest
are
not
of
lesse
value
,
nor
the
basest
of
meaner
account
,
then
dust
,
which
was
raysed
to
the
possession
,
and
commaundement
of
all
worldly
things
:
the
richest
,
and
greatest
haue
not
more
,
nor
more
aucthority
then
had
he
,
which
was
owner
and
ruler
of
all
,
between
heauen
and
earth
,
from
the
vttermost
bounds
,
and
round
about
the
compasse
of
the
same
;
who
notwithstanding
,
became
naked
,
banished
,
and
forced
to
labour
,
or
not
to
liue
.
After
the
sinnes
of
the
world
,
with
the
Sonnes
of
men
growing
to
be
infinite
,
and
infinitely
to
exceede
,
in
contempt
of
God
,
and
heighth
of
pride
,
God
to
make
knowne
to
all
the
people
of
the
earth
,
that
he
could
both
destroy
,
and
preserue
,
both
call
together
,
and
scatter
asunder
,
Genes.
7.
at
his
pleasure
,
he
first
opened
the
windowes
of
heauen
,
The
flood
.
and
brake
vp
the
fountaines
of
the
deepe
,
whereby
all
the
mountaynes
vnder
heauen
were
couered
,
and
the
whole
earth
ouer-whelmed
with
water
,
and
none
saued
aliue
but
onely
Noah
,
with
such
few
as
in
his
arke
,
by
the
commaundement
of
God
were
preserued
;
and
when
being
encreased
and
multiplied
,
they
went
about
to
erect
a
Tower
,
which
standing
on
the
earth
,
should
reach
vp
to
heauen
,
Gene.
11.
as
if
they
would
clime
vp
to
the
highest
,
and
sit
with
him
aboue
,
he
made
their
owne
tongues
the
instrument
of
their
owne
punishment
,
by
confounding
their
owne
language
,
in
such
sort
,
as
speaking
,
they
were
heard
,
and
not
vnderstoode
:
whereby
they
were
scattered
,
their
weaknes
appeared
,
and
the
building
was
left
vndone
,
but
standing
high
,
The
Tower
of
Babilon
a
monument
of
mans
vanity
and
Gods
omnipotency
.
as
a
monument
of
their
vanity
,
and
of
his
omnipotencie
,
farre
,
and
neere
,
to
be
seene
.
What
diuersity
then
was
there
,
betweene
the
rich
and
the
poore
,
the
mighty
,
and
the
weake
,
when
all
of
all
sorts
were
drowned
,
eight
onely
,
not
for
wealth
or
dignity
,
but
for
iustice
,
and
vertue
excepted
?
Or
what
preheminence
had
any
,
when
all
could
speake
,
and
none
deliuer
his
minde
,
all
heare
,
and
not
one
vnderstand
?
The
rich
soyle
about
Sodom
,
brought
forth
great
sinners
.
Gene.
13.
It
followed
that
the
rich
soyle
about
Sodom
and
Gomorra
,
which
was
as
the
Garden
of
the
Lord
,
before
it
was
destroyed
,
brought
forth
wicked
and
exceeding
sinnes
against
the
Lord
.
But
was
their
riches
their
raunsome
,
their
power
their
defence
?
Gene.
18.
Nothing
lesse
,
onely
righteousnes
might
haue
beene
,
if
amongst
thousands
it
had
beene
found
in
tenne
,
which
not
being
,
and
the
cry
of
their
sinnes
ascending
vp
to
heauen
,
the
Lord
rayned
fire
and
brimstone
out
of
heauen
vpon
the
two
Citties
,
wherby
they
were
ouer-throwne
,
and
the
inhabitants
of
them
destroyed
all
,
saue
onely
iust
Lot
,
Gene.
19.
with
his
wife
and
two
daughters
,
which
immediatly
before
,
were
by
the
Angels
taken
by
the
hands
,
and
set
without
the
Citty
.
Gen.
25
,
27
Though
Iacob
had
gotten
the
birth-right
,
and
his
Fathers
blessing
from
Esau
,
yet
when
he
departed
from
his
parents
to
goe
to
Laban
,
it
doth
not
appeare
but
that
he
went
alone
.
When
he
slept
,
Gen.
28.29
.
he
layed
a
stone
vnder
his
head
,
and
desired
of
God
onely
meate
and
apparrell
,
and
being
come
to
Laban
,
he
serued
twice
seauen
years
for
Rachell
,
first
vpon
agreement
,
secondly
constrained
by
deceipt
,
wherefore
poore
was
his
estate
,
his
condition
base
,
and
paines
with
patience
,
his
onely
meanes
to
recouer
his
right
.
Gen.
30.32
.
Yet
being
contented
,
and
depending
vpon
the
goodnes
of
God
,
he
became
rich
,
aboue
measure
,
and
was
named
Israell
,
because
he
had
power
with
God
,
and
should
preuaile
with
men
.
Gen.
37.39
.
Ioseph
stript
out
of
his
coate
,
was
by
his
brethren
cast
into
a
pit
,
from
which
being
lifted
out
,
he
was
first
sold
to
the
Ismalites
,
after
by
them
to
Potiphar
:
lastly
being
falsly
accused
of
his
Maisters
wife
,
Gene.
41.
he
was
cast
into
prison
.
But
he
fearing
the
Lord
,
and
the
Lord
being
with
him
,
whatsoeuer
he
did
,
did
prosper
,
till
at
length
he
became
ruler
ouer
all
Egipt
.
Great
was
the
pouerty
,
and
the
miserie
extreame
,
Exod.
1
,
2
,
3
,
8
,
9
,
10.
which
the
Israelites
did
suffer
vnder
Pharao
,
a
King
,
but
proud
,
and
hardned
in
hart
,
against
the
great
King
of
heauen
and
earth
.
While
they
(
poore
soules
)
were
cruelly
afflicted
,
The
misery
of
the
Israelites
vnder
Pharao
.
all
manner
of
bondage
being
layed
vpon
them
,
to
make
them
weary
of
their
liues
,
Pharao
affying
in
his
owne
strength
,
scornfully
asked
,
who
is
the
Lord
,
that
I
should
let
Israell
goe
?
And
seeing
the
miracles
performed
by
his
Sorcerers
,
and
wise-men
,
which
were
done
by
Moyses
and
Aron
,
hee
persisted
in
rebellion
against
God
,
and
cruelty
ouer
his
people
;
and
albeit
the
Enchaunters
perceauing
their
skill
to
fayle
,
when
they
could
not
turne
the
dust
into
Lyce
,
were
enforced
to
say
vnto
him
,
this
is
the
finger
of
God
,
and
he
saw
the
Lyce
to
be
ouer
his
land
,
vpon
man
and
beast
,
the
morraine
to
fall
vpon
the
cattell
,
the
plague
of
sores
vpon
the
people
,
and
thunder
,
and
haile
,
and
lightning
vpon
the
ground
,
whereby
men
,
beasts
,
hearbs
,
and
trees
,
were
smitten
and
broken
to
peeces
,
and
Grashoppers
strange
and
innumerable
,
to
couer
the
ground
,
and
to
deuoure
whatsoeuer
was
left
,
and
darknes
by
the
space
of
three
dayes
,
to
be
in
all
the
land
of
Egipt
;
that
not
a
man
during
that
time
,
could
see
an
other
,
or
rise
vp
from
the
place
where
he
was
;
yet
God
being
willing
to
get
honour
of
him
,
he
hardned
his
hart
so
as
he
still
pursued
Israel
.
Exod.
14.
But
they
flying
,
and
he
pursuing
,
The
great
power
of
God
in
deliuering
Israell
,
and
punishing
Pharaoh
.
the
Sea
was
diuided
and
brought
together
againe
,
that
Israell
might
escape
,
and
hee
be
drowned
with
all
his
Hoast
.
Which
variety
of
greeuous
punishments
,
partly
by
base
and
conetmptible
creatures
,
and
partly
by
fearfull
&
vnusuall
meanes
inflicted
,
is
an
argument
that
God
is
able
sondry
wayes
,
and
can
vse
as
well
the
least
,
and
most
silly
instruments
,
as
the
greatest
,
and
most
terrible
weapons
,
to
punish
the
sinnes
of
men
,
and
amongst
men
to
pull
downe
the
pride
of
the
highest
,
and
to
ouerthrow
the
strength
of
the
greatest
,
and
that
he
so
doth
,
to
make
it
knowne
,
that
none
is
like
vnto
him
in
all
the
earth
:
and
where
the
Sea
was
made
dry
land
,
and
the
same
the
bottome
of
the
Sea
againe
,
it
appeareth
that
both
Sea
and
land
are
readie
to
execute
his
wil
,
and
serue
to
shew
his
power
,
no
lesse
in
destroying
his
enemies
,
then
in
preseruing
his
chosen
;
howe
poore
,
howe
weake
,
how
distressed
soeuer
.
Wherfore
the
Israelites
being
afraid
when
the
Philistines
went
vp
against
them
,
and
hauing
no
hope
by
their
owne
strength
to
escape
,
being
vnarmed
and
altogether
vnprouided
;
1.
Sam
,
●7
.
they
saide
to
Samuell
,
Cease
not
to
crie
vnto
the
Lord
our
God
,
for
vs
,
that
he
may
saue
vs
out
of
the
hands
of
the
Philistines
.
They
then
comming
to
fight
against
Israell
,
and
hauing
full
assuraunce
of
victorie
,
not
seeing
a
man
to
draw
a
weapon
,
or
to
lift
vp
his
hand
against
them
;
as
Samuell
offered
the
burnt
offering
vnto
the
Lorde
,
the
Lord
thundred
with
a
great
thunder
out
of
heauen
vpon
them
,
and
scattered
them
,
so
as
they
were
pursued
and
slaine
before
Israel
.
2
,
Chr
,
20.
Ichosophat
in
like
sort
,
the
children
of
Moab
and
Ammon
,
comming
with
a
great
multitude
to
battaile
against
him
,
was
dismaied
,
for
hee
saw
nothing
in
him
and
his
,
able
to
withstand
so
mightie
and
many
enemies
.
He
therfore
sought
the
Lord
,
and
set
his
eyes
toward
him
;
who
laying
ambushments
against
the
children
of
Ammon
,
Moab
,
and
Mount
Seir
,
which
were
comming
against
Iudah
,
caused
them
to
slay
and
destroy
one
another
.
So
by
the
strange
working
,
and
mighty
power
of
the
Almightie
,
the
enemies
of
Iudah
,
were
kylled
of
themselues
;
theyr
owne
hands
seruing
,
nay
striuing
,
2.
Chr
,
32.
to
cut
theyr
owne
throates
.
Senacharib
inuading
Iudah
,
and
besieging
the
strong
Citties
,
and
thinking
to
winne
them
for
him selfe
,
proudlie
vaunted
what
Nations
he
had
ouercome
,
and
spared
not
blasphemously
both
to
speake
and
write
against
the
Lord
God
of
Israell
.
But
Hesechias
the
King
,
and
the
Prophet
Isaiah
,
praying
against
him
,
and
crying
to
heauen
,
the
Lord
sent
an
Angell
which
destroyed
all
his
valiant
men
,
and
the
Princes
and
Captaines
of
the
Hoast
,
so
as
he
returned
with
shame
into
his
land
;
and
being
come
into
the
house
of
his
God
,
they
that
came
forth
of
his
owne
bowels
,
slew
him
there
with
the
sword
.
Infinite
it
were
to
rehearse
the
notable
examples
of
Gods
wonderfull
workes
remembred
,
throughout
the
whole
volume
of
holy
Scripture
,
both
in
the
confusion
of
the
rich
and
mighty
,
being
wicked
,
and
preseruation
of
the
poore
and
weake
,
being
godly
:
they
are
euery
where
to
be
reade
in
the
History
of
the
Prophets
,
Iudges
,
and
Kings
,
and
as
well
in
the
time
,
as
before
the
comming
of
Christ
.
Wherfore
,
leauing
the
same
to
the
view
of
all
,
which
of
all
lye
open
to
be
seene
,
I
will
of
much
remember
some-what
,
that
of
prophane
men
hath
beene
recorded
,
wherein
the
strength
of
Gods
hand
is
to
be
admired
,
when
it
pleaseth
him
for
the
secrecie
of
his
iudgement
to
put
it
forth
,
and
to
execute
his
will
vpon
the
Sonnes
of
men
;
which
being
of
lesse
credite
,
and
of
no
worth
,
in
comparison
of
the
assured
testimony
of
the
word
of
truth
;
it
may
serue
for
better
vse
to
some
,
as
ill
foode
doth
best
agree
with
bad
stomacks
,
and
dimme
light
with
sore
eyes
.
It
is
not
to
be
doubted
but
that
the
burthen
of
pouerty
is
great
,
The
burden
of
pouerty
great
.
&
that
by
the
strength
,
not
of
the
body
,
but
of
the
mind
,
it
is
to
be
borne
out
.
Wherof
it
hath
been
truly
sayed
,
Menander
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
endure
pouerty
is
not
euery
mans
case
,
but
his
that
is
wise
;
and
accordingly
it
hath
beene
seene
to
fall
out
in
the
example
of
Socrates
,
Diogenes
,
Anaxagoras
,
and
other
Philosophers
,
whose
minds
being
fortified
with
wisedome
,
by
no
force
of
pouerty
could
be
ouerthrowne
;
wheras
the
common
sort
,
being
led
by
the
present
sence
of
outward
things
,
admire
riches
in
others
,
and
finding
want
in
them selues
,
are
deiected
in
mind
,
and
carried
on
to
foule
actions
,
or
vnseemely
complaints
,
to
whom
I
may
say
as
Paulus
Aemilius
did
to
Persius
,
lying
downe
at
his
feete
,
and
vttering
base
words
,
and
requests
vnmeete
for
a
King
,
Plutarch
in
Aemilius
.
though
a
Captiue
at
that
time
,
they
seeke
to
amend
their
ill
hap
with
a
worse
fault
,
and
shew
them selues
both
worthie
their
meane
condition
,
and
vnfit
for
better
fortune
.
But
how
,
and
whatsoeuer
the
wickednes
of
man
is
,
such
hath
God
euermore
shewed
his
power
to
be
,
in
giuing
honour
to
the
poorest
of
estate
,
and
raysing
the
basest
to
the
highest
place
,
that
men
beholding
and
considering
the
same
,
how
so
euer
they
are
weake
,
cannot
but
acknowledge
his
strength
,
Pouerty
exalted
.
and
therein
repose
their
comfort
,
Plutarch
in
Pho.
1.
and
their
hope
.
Phocion
of
a
poore
man
,
became
the
Generall
,
and
Commaunder
of
the
Athenians
,
by
the
space
of
twenty
years
,
wherewith
his
wife
thought
her selfe
more
graced
,
and
honoured
,
then
she
could
be
with
all
the
riches
and
iewels
of
the
world
.
Doubtfull
whether
Phocion
or
Alexander
the
greater
.
He
contemned
the
guifts
of
Alexander
,
and
there-vpon
it
was
doubted
whether
was
the
greater
man
,
because
it
was
doubtfull
whether
had
the
greater
minde
.
Poore
Aristides
was
a
principall
actour
,
Herodo
.
vraria
Calliope
.
and
had
not
the
least
honor
in
the
seruice
at
Salamis
;
and
at
Plateas
;
was
the
chiefe
leader
of
all
the
Athenian
forces
;
whom
vertue
did
put
forward
,
pouerty
could
not
hold
back
,
nor
daunt
,
nor
dismay
in
any
sort
.
Eutrop.
1.
The
meane
estate
of
Cincinuatus
,
did
not
stop
his
passage
to
preferment
;
from
the
plough
he
was
called
to
be
Dictator
,
which
was
to
be
the
greatest
ruler
in
the
common
wealth
.
Which
office
hauing
discharged
to
the
good
of
his
Countrey
,
and
his
owne
glory
,
to
his
former
course
of
life
,
with
no
lesse
contentment
then
comendation
hee
returned
againe
.
Fabritius
being
in
pouerty
,
Eutrop.
2
,
3.
was
sent
in
embassage
amongst
other
Romanes
to
Pyrrhus
,
of
whom
Pyrrhus
conceaued
such
lyking
,
that
to
win
him
to
be
his
,
he
offered
him
the
fourth
part
of
his
kingdom
:
which
offer
he
contemning
,
Pyrrhus
admiring
the
greatnes
of
his
mind
,
and
esteeming
the
Romanes
according
to
him
,
was
ready
to
accept
most
reasonable
conditions
of
peace
:
which
being
not
accorded
on
,
and
Fabritius
disclosing
the
treason
of
his
Phisition
vnto
him
,
he
sayed
with
admiration
,
Ille
est
Fabritius
qui
difficilius
ab
honestaten
,
quam
sola
cursea
suo
auerti
potest
.
This
is
that
Fabritius
whom
it
is
harder
to
draw
from
honesty
,
then
to
turne
the
Sun
from
his
course
.
So
doth
God
make
vertue
often
to
shine
through
the
cloud
of
pouertie
,
causing
it
to
be
graced
rather
by
the
shew
,
then
ouercomed
by
the
shadow
thereof
.
And
as
it
pleased
Alexander
the
great
to
preferre
before
many
of
noble
birth
,
Iust.
2.
Abdolminus
,
a
man
of
no
parentage
,
and
base
condition
to
a
kingdome
,
because
that
his
benefite
should
seeme
rather
to
be
giuen
freely
,
then
deserued
by
nobility
,
and
that
his
owne
greatnes
therein
might
the
more
be
seene
.
So
is
it
to
be
obserued
,
that
the
Lord
God
hath
raysed
manie
from
the
lowest
step
to
the
highest
seate
,
from
vnknowne
houses
,
to
the
greatest
honours
,
as
well
to
shew
his
power
,
as
that
the
glory
might
be
wholie
his
,
August
.
de
ciuita
.
dei
.
18
no
worth
or
desert
being
theirs
.
Ptolemey
,
a
man
of
base
birth
,
of
a
common
Souldier
,
grew
to
be
King
of
all
Egipt
.
Liui.
decad.
1
,
lib.
5.
Iust.
2.
Ioui
.
elo
.
1.
Pompo
.
Laetus
.
So
it
happened
to
Seruius
Tullius
the
Romaine
,
to
Agathocles
the
Siracusian
,
to
Narses
of
Persia
,
to
Iustinus
of
Thracia
,
and
to
sundry
others
in
sundry
places
the
like
.
Of
whom
though
it
cannot
be
sayed
that
they
knew
God
,
and
acknowledged
his
goodnes
therein
,
yet
may
it
not
be
denied
to
be
done
by
God
,
and
thereof
the
glorie
to
belong
vnto
him
.
The
power
of
God
in
pulling
downe
.
And
as
in
lifting
vp
,
so
in
pulling
downe
his
hand
hath
not
been
idle
,
to
shew
how
much
he
disdaineth
pride
,
and
that
his
will
is
,
to
be
feared
,
euen
of
the
greatest
,
and
highest
,
and
strongest
amongstmen
.
Herod
.
Clio.
Cresus
a
King
,
and
infinitly
rich
,
yet
not
satisfied
with
the
greatnes
of
his
estate
,
his
mind
was
to
make
warre
against
Cyrus
,
his
desire
being
to
conquer
the
kingdome
of
Persia
.
Wherfore
with
might
and
maine
,
&
full
assurance
of
victory
,
he
passed
the
riuer
Halys
,
entered
the
Country
,
&
encountred
the
forces
of
Cyrus
;
where
the
fight
ending
by
reason
of
the
night
approaching
,
&
the
victory
resting
doubtfull
,
thorough
the
valour
of
the
Lydians
,
counteruailing
the
number
of
the
Persians
,
Cresus
retired
and
was
pursued
,
till
at
the
length
,
at
Sardis
his
chiefest
Citty
and
greatest
strength
,
he
was
by
Cyrus
besieged
,
and
surprised
.
So
as
in
a
moment
he
fell
from
his
throne
of
glory
to
a
plight
of
misery
,
and
of
the
richest
King
,
became
the
poorest
man
in
the
world
.
Irus
erat
subito
,
qui
modo
Craesus
erat
.
Ouid.
trist.
4
,
Irus
he
soone
became
,
which
was
Cresus
but
euen
than
.
In
whose
example
,
beeing
so
great
a
King
,
the
weakenes
may
appeare
of
the
greatest
man
,
if
it
be
considered
how
weake
he
was
in
minde
,
The
weaknes
of
man
.
to
withstand
the
greedines
of
desire
,
in
iudgement
to
vnderstand
the
Oracle
of
Appollo
,
and
in
prouidence
to
preserue
himselfe
in
the
midst
of
his
friends
,
and
safest
place
of
his
kingdome
.
Weake
in
himselfe
,
and
not
strong
in
any
thing
that
hee
had
.
Solon
.
Solon
before
told
him
when
he
boasted
of
his
treasure
,
that
therein
he
was
not
,
nor
in
any
thing
could
be
happie
before
his
end
.
And
Appollo
foretold
him
,
that
if
he
inuaded
Persia
,
he
should
ouerthrow
a
great
kingdome
.
But
no
more
he
perceiued
the
one
than
he
regarded
the
other
,
and
therefore
he
perished
,
his
pride
,
and
his
folly
,
being
both
rewarded
with
his
fall
.
And
being
fallen
into
the
hand
and
heauy
iudgement
of
his
enemie
,
by
whom
he
was
comitted
to
the
mercilesse
execution
of
fire
,
all
flaming
,
ready
to
consume
him
,
when
no
worldly
meane
could
serue
;
Cyrus
relenting
for
pitty
,
and
his
seruants
labouring
for
his
deliuery
,
his
teares
pearced
the
clouds
,
and
drew
downe
the
dew
of
heauen
in
so
plentifull
wise
,
that
the
fire
was
sodenly
quenched
,
and
he
miraculously
saued
.
Which
history
be
it
true
or
false
(
as
false
I
doo
not
think
it
,
though
true
some
will
not
alow
it
to
be
)
it
may
notwithstanding
serue
well
,
truly
to
shew
,
or
profitably
to
resemble
vnto
vs
,
that
onely
God
is
omnipotent
,
and
the
greatest
Monarches
weake
,
and
frayle
men
,
easily
carried
with
desire
,
deluded
through
error
,
and
ouertaken
with
daunger
;
and
that
being
set
highest
,
they
are
subiect
soonest
to
be
ouerthrown
,
Perflant
altissima
venti
,
the
highest
,
to
the
strength
of
the
winds
are
subiect
most
.
But
were
they
fastned
to
their
kingdomes
,
as
are
the
stony
mountaines
to
their
foundations
,
yet
were
they
not
of
power
sufficient
to
withstand
the
power
of
that
heauenly
Iehouah
,
who
commaundeth
the
lightning
,
and
sendeth
forth
the
winds
,
and
is
able
to
shake
the
world
,
and
to
rent
in
sonder
the
masse
of
the
earth
.
Wherefore
,
when
his
will
is
to
stretch
forth
his
arme
against
the
Sonnes
of
men
,
which
being
set
aloft
,
lift
vp
their
heads
too
high
;
as
earthen
vessels
they
are
broken
,
and
as
water
cast
vpon
the
ground
,
they
sinke
and
are
not
seene
.
And
on
the
other
side
,
being
pleased
to
turne
his
countenance
towards
them
,
he
can
at
an
instant
rayse
them
from
death
to
life
,
&
of
nothing
restore
them
to
what
he
will
.
For
millions
of
meanes
he
hath
in
store
,
The
power
and
meanes
of
God
infinite
to
execute
his
will
.
and
at
hand
,
whereby
to
effect
his
pleasure
whether
to
saue
,
or
to
destroy
.
The
elements
stand
before
him
,
whole
armies
of
Angels
attend
vpon
him
,
infinite
powers
and
vertues
vnknowne
,
are
in
his
eye
,
ready
to
be
disposed
of
at
his
becke
.
Will
he
consume
?
Fire
is
sent
,
and
in
vaine
is
the
helpe
of
man
.
Is
he
pleased
to
spare
?
Water
is
poured
downe
,
and
helpe
giuen
in
a
moment
.
In
other
sort
,
yet
to
no
other
end
as
sundry
wayes
,
and
still
to
the
same
purpose
,
the
ouer-ruling
power
,
and
pleasure
not
to
be
resisted
of
that
supreame
King
did
appeare
,
both
in
the
foyle
of
Cyrus
,
taken
at
the
hands
of
a
woman
,
Herodo
.
Clio.
whose
kingdome
he
thirsted
after
,
and
would
not
be
satisfied
till
he
was
drowned
in
his
owne
blood
,
and
also
in
the
fall
of
his
Sonne
Cambyses
,
Herodo
.
Thalia
.
who
hauing
vpon
a
false
suspition
caused
his
brother
Smerdis
to
be
slaine
,
and
after
fearing
no
danger
from
any
mortall
creature
,
as
he
lept
to
the
backe
of
his
Horse
,
the
scabberd
fell
from
his
sword
whereby
his
leg
was
hurt
,
&
he
quickly
dead
of
the
wound
.
What
man
is
,
and
what
of
him selfe
he
is
able
to
performe
by
all
the
wealth
he
hath
,
and
all
the
forces
he
can
make
,
may
well
appeare
by
Darius
and
Xerxes
,
two
mighty
Monarches
,
the
one
the
richest
,
the
other
the
mightiest
of
his
time
in
the
world
.
Darius
to
be
reuenged
of
the
Scithians
,
Herodo
Melpo
.
Iusti.
2.
being
a
King
of
infinite
treasure
,
raysed
an
army
of
seauen
hundred
thousand
men
,
besides
a
Nauy
of
fiue
hundred
sayle
of
ships
,
wherewith
passing
into
Europe
,
and
through
Thrace
,
he
went
into
Persia
,
with
full
resolution
to
subdue
,
and
subuert
the
whole
people
of
Scithia
,
wheresoeuer
found
.
But
what
ensued
?
They
flying
before
him
,
and
he
following
after
them
,
into
deserts
and
solitary
places
,
still
hoping
to
constraine
them
to
fight
,
at
the
last
his
victuall
fayled
,
whereby
his
men
perished
,
and
he
was
enforced
to
hasten
home
,
his
enemies
driuing
him
home-wards
with
pursute
,
and
he
not
without
difficulty
escaping
with
his
life
.
So
was
his
voyage
lost
,
his
purpose
made
voyde
,
his
desire
of
reuenge
wrought
griefe
to
him selfe
,
and
his
great
preparation
against
his
enemies
,
had
end
in
the
destruction
of
his
owne
forces
.
Herod
.
Polym
.
After
him
Xerxes
pretending
reuenge
of
the
Athenians
,
but
desiring
to
be
Lord
ouer
all
Greece
,
set
forward
with
so
huge
an
army
both
by
Sea
and
Land
,
that
for
the
multitude
of
his
men
,
and
number
of
his
ships
,
wherewith
he
seemed
to
couer
the
Seas
,
he
was
sayed
to
march
vpon
the
Sea
,
and
to
sayle
vpon
the
Land
.
But
what
was
his
successe
?
After
that
he
had
preuailed
at
Thermopylas
,
and
surprised
Athens
,
supposing
that
all
Greece
would
haue
yeelded
vnto
him
:
at
Salamis
with
a
small
fleete
his
huge
Nauy
was
beaten
,
and
there
his
honour
being
drowned
,
he
was
easily
perswaded
to
hasten
home
,
and
with
great
losse
of
his
people
,
hardly
saued
him selfe
.
So
was
the
Sea
made
the
instrument
of
his
ouerthrowe
,
which
proudly
,
but
foolishly
he
tooke
vpon
him
to
commaund
,
and
to
correct
,
as
if
nothing
had
beene
able
to
resist
his
will
.
Who
so
thirsteth
after
honor
,
Summumque
credit
gloriam
,
Roethius
de
consola
.
2.
and
esteemeth
glory
aboue
all
,
and
thinketh
to
doo
great
things
aunswerable
to
the
greatnes
of
his
desire
;
let
him
consider
the
proud
minds
,
and
the
miserable
ends
of
Cesar
,
and
Pompey
,
both
Romanes
,
and
both
conquerers
ouer
many
and
mighty
Nations
;
but
being
ouercomed
of
them selues
,
both
came
to
destruction
,
through
the
vnsatiable
ambition
which
forced
them
to
pursue
one
another
,
and
of
all
others
to
be
maligned
.
Dion
.
Nicae
.
lib.
42.
Pompey
liuing
to
see
and
lament
his
ruine
,
and
in
shame
through
treacherie
to
leese
his
head
,
and
Cesar
falling
in
that
place
,
Suet.
Eutrop
Dion
.
which
was
the
theatre
of
his
glory
;
and
at
that
time
when
hee
sought
highest
to
be
raysed
,
and
amongst
those
of
whom
he
thought
him selfe
vnfainedly
to
be
beloued
.
So
hath
the
mighty
power
of
the
God
almightie
,
appeared
to
the
world
,
in
the
fall
of
many
great
Monarchies
,
how
long
,
and
how
strong
so
euer
seated
vpon
the
earth
.
That
which
was
the
first
of
the
Assirians
,
then
which
,
neuer
was
any
of
larger
dominion
,
and
longer
continuance
,
extending
ouer
the
fourth
part
of
the
world
,
and
flourishing
in
all
glory
,
Vellerus
pater
.
1.
aboue
a
thousand
and
three
hundred
yeares
,
the
Sonne
succeeding
the
Father
from
Ninus
to
Sardanapalis
,
Diodo
.
lib.
3.
at
the
last
in
the
ouerthrow
of
that
last
effeminate
vnworthy
King
,
had
a
sodain
and
a
miserable
end
;
the
Assirians
of
the
Persians
being
vanquished
,
and
enforced
to
serue
them
,
whom
by
the
space
of
many
yeares
they
had
commaunded
before
.
In
like
manner
were
the
Persians
brought
vnder
by
the
Grecians
,
and
by
the
ouerthrow
of
Darius
,
Herodo
.
7.
in
his
third
fight
which
Alexander
dispossed
of
all
in
one
houre
;
after
that
they
had
beene
famous
by
the
many
conquests
of
Cyrus
,
Qu.
Curtius
.
Cambyses
,
Darius
,
and
Artaxerxes
,
and
had
beene
Lords
of
the
world
two
hundred
and
thirty
years
.
Neither
did
that
Monarchy
long
indure
,
Appia●n
in
proae
.
histor.
Roma
.
though
raysed
,
and
extended
by
the
exceeding
vertue
,
of
a
most
excellent
Souldier
;
but
as
in
short
space
,
it
grew
to
a
wonderfull
heigth
,
looking
ouer
,
and
ouer-ruling
,
the
knowne
then
bounds
of
the
earth
,
so
in
few
yeares
it
fell
to
be
deuided
,
and
rent
in
peeces
,
Liui.
decad.
5
lib.
4.
through
the
ambition
of
foure
Kings
,
who
neuer
ceased
to
striue
for
all
,
till
all
became
a
pray
to
the
Romanes
.
Lastly
,
they
which
from
a
small
and
base
beginning
,
waxed
the
wonder
and
terror
of
the
world
,
so
that
they
commaunded
whom
they
would
,
and
refused
to
be
Lords
ouer
some
who
desired
to
be
their
subiects
,
the
Sea
with
the
Land
witnessing
,
and
striuing
,
for
the
honour
of
their
vertue
,
at
the
length
ouer-burdened
with
greatnes
,
they
sunke
vnder
the
waight
of
them selues
,
and
for
lacke
of
enemies
against
whom
to
draw
theyr
swords
,
they
sheathed
them
in
theyr
owne
bodies
;
first
opening
by
ease
and
wantonnesse
the
way
to
destruction
,
Vellnus
pater
.
2.
and
after
through
ciuill
dissention
,
occasioned
by
intollerable
ambition
,
running
headlong
to
destruction
.
For
albeit
after
the
losse
of
sundry
kingdoms
and
prouinces
,
wherof
they
had
been
Rulers
,
they
seemed
in
the
succeeding
times
of
the
better
Emperours
to
hold
vp
their
heads
againe
,
yet
was
that
smiling
of
Fortune
like
the
shining
of
the
sunne
,
which
ouercast
with
a
cloude
,
is
suddainly
vanished
and
gone
out
out
of
sight
.
As
the
time
had
beene
,
when
Rome
was
said
to
be
Terrarum
gentiumque
Dea
,
Pompo
.
Laetus
in
hist.
Romana
.
cui
par
est
nihil
,
et
nihil
secundum
,
of
all
kingdoms
and
Nations
the
God
,
whom
nothing
doth
match
,
or
come
neere
vnto
.
So
was
the
time
againe
,
when
forsaken
of
her
inhabitants
,
she
was
left
desolate
by
the
space
of
fortie
dayes
.
Such
was
th●●
variable
estate
of
that
mightie
Monarchie
as
of
the
rest
,
though
seeming
to
be
built
vpon
pillars
of
Marble
,
&
knyt
together
with
bonds
of
yron
,
soone
shaken
,
and
soone
ouerthrowne
.
Whereby
it
is
euident
,
No
worldly
thing
able
to
resist
the
power
of
God
.
that
multitude
of
men
,
heapes
of
treasure
,
strength
of
horses
,
valorous
mindes
,
pollitique
heads
,
all
giue
place
when
God
is
pleased
to
punish
.
Sardanapalus
was
setled
in
a
most
glorious
estate
,
the
Armie
of
Xerxes
was
aboue
number
infinite
,
as
the
wealth
of
Darius
,
not
to
bee
valued
;
Mars
himselfe
not
more
valiant
then
Alexander
,
of
the
Romains
for
valiancie
and
policie
both
,
the
world
neuer
knew
the
like
;
Tyme
.
yet
tyme
which
knew
them
all
great
,
and
standing
aloft
,
saw
them
all
downe
,
&
brought
to
nought
.
Two
obiections
.
But
heere
two
obiections
may
be
made
,
one
,
that
I
labour
to
manifest
the
power
of
God
ouer
man
,
which
to
no
man
is
vnknowne
.
Another
,
that
I
seeke
to
prooue
it
by
examples
of
times
so
long
past
,
as
may
seeme
little
to
concerne
our
present
age
,
and
such
as
may
bee
doubted
of
whether
they
be
true
or
false
.
Answer
1
To
the
first
,
I
say
,
that
I
can
hardly
thinke
any
man
,
much
lesse
anie
Prince
so
ignorant
,
as
not
to
knowe
,
that
the
God
immortall
,
hath
power
ouer
mortal
men
;
he
dwelling
in
heauen
aboue
,
and
they
sette
vnder
him
,
on
earth
below
.
But
when
looking
into
the
outward
actions
of
men
,
which
are
framed
by
the
inward
disposition
of
the
minde
,
I
see
such
to
be
vsed
,
and
pursued
for
the
best
,
as
in
no
wise
can
be
good
,
if
wee
be
subiect
to
a
God
,
as
the
greedy
seeking
of
many
after
worldly
wealth
,
and
the
continual
striuing
of
some
to
possesse
the
whole
earth
;
both
hoping
,
though
aboue
hope
,
to
effect
their
purposes
and
desires
,
I
surely
thinke
,
such
couetous
and
ambitious
persons
,
so
sildome
to
thinke
of
GOD
,
as
that
knowing
,
they
doe
not
know
his
power
,
like
as
it
commeth
to
passe
,
that
seeing
,
we
doe
not
see
what
is
before
our
eyes
,
when
our
mindes
are
carried
another
way
.
It
cannot
bee
doubted
but
that
Alexander
was
taught
of
Aristotle
,
to
know
that
he
was
a
man
,
and
yet
may
it
seeme
,
that
he
thought
he
was
a
God
,
in
that
he
challenged
no
lesse
vnto
him selfe
.
Insomuch
as
by
the
Lacedemonians
it
was
so
decreed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sith
Alexander
will
be
a
God
,
let
him
be
a
God
.
Aeli
.
hist.
2.
But
when
being
wounded
at
Assacana
with
an
Indian
dart
,
he
saw
his
blood
,
he
said
to
those
that
flattered
him
in
that
his
foolish
conceit
,
this
surely
is
blood
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hom.
Iiad
3.
Spoken
by
Venus
wounded
by
Tytides
.
that
humor
which
floweth
from
the
blessed
Gods
.
Neither
would
Phillip
his
Father
,
haue
willed
and
straightlie
commaunded
one
of
his
seruaunts
euery
day
at
the
rising
of
the
Sunne
,
Caeli
.
Rhodi
.
10.
thrise
to
crie
vnto
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phillip
,
thou
art
a
man
;
but
that
beeing
a
King
,
he
feared
least
he
should
forget
that
hee
was
a
man
,
finding
howe
hard
it
was
,
for
him
liuing
in
all
happines
,
to
knowe
what
hee
dyd
know
,
in
that
which
should
lay
open
vnto
him
the
frailetie
of
his
nature
,
and
the
vncertaintie
of
his
estate
.
Wherfore
sith
easily
men
forget
,
what
they
like
not
to
call
to
mind
,
and
soone
waxe
ignorant
of
most
knowne
thinges
,
which
sildome
or
neuer
they
haue
in
thought
,
it
hath
beene
,
and
may
bee
iudged
,
not
inconuenient
,
to
put
those
great
ones
in
remembrance
,
which
would
haue
none
great
but
themselues
,
that
a
greater
there
is
aboue
them
,
which
hath
power
ouer
them
,
and
is
able
to
bridle
their
immoderate
desires
.
While
they
commaund
others
without
resistance
,
they
loue
not
to
think
of
of
a
Commaunder
whom
they
are
vnable
to
withstand
,
especially
beeing
guilty
to
themselues
that
they
doe
offend
.
But
necessary
it
is
,
aswel
for
them
selues
,
as
for
themselues
,
as
for
others
,
that
in
time
they
be
awaked
out
of
that
sleepe
of
forgetfulnesse
,
whereby
lying
buried
in
the
graue
of
ignorance
,
they
dreame
what
they
are
not
,
but
neither
know
what
they
are
,
nor
what
they
ought
to
doe
.
To
the
second
obiection
,
Answer
2
I
aunswere
,
that
although
men
(
for
the
most
part
)
are
affected
most
,
with
those
accidents
which
are
fresh
,
and
come
before
their
eyes
,
and
are
mooued
least
with
such
euents
as
are
old
,
and
farre
remoued
from
their
present
sence
,
whereof
it
hath
been
said
,
Tit.
Calphur.
Vilia
sunt
nobis
quaecunque
prioribus
annis
Videmus
,
et
sordet
quicquid
spectauimus
olim
.
The
things
seeme
vile
our
former
yeeres
haue
seene
,
Of
no
account
is
that
which
we
before
haue
knowne
.
So
as
what
we
haue
neuer
seene
,
I
knowe
wee
hardly
beleeue
,
and
therefore
old
histories
are
fained
fables
we
commonly
heare
and
receiue
;
yet
in
truth
,
according
to
the
iudgement
of
the
wisest
,
habet
in
exemplis
antiquitas
,
Cicero
.
de
orato
.
vt
in
atatibus
authoritatem
senectus
,
in
examples
antiquity
,
as
in
ages
the
most
auncient
,
The
authoritie
of
antiquitie
.
hath
most
authority
.
For
sith
God
is
,
as
he
euer
was
,
one
and
the
same
,
and
all
men
,
since
the
first
man
,
to
reason
and
affection
,
to
lyke
vertues
and
vices
are
subiect
,
it
commeth
to
passe
,
that
amongst
the
sonnes
of
men
,
nihil
est
sub
sole
nouum
,
there
is
nothing
newe
vnder
the
sun
.
Why
then
shoulde
not
the
first
time
serue
as
a
glasse
,
wherein
to
beholde
our
present
age
?
and
the
examples
of
our
eldest
Fathers
,
be
documents
of
our selues
,
and
our
youngest
children
,
as
discipulus
pioris
est
posterior
dies
?
the
second
day
is
scholler
to
the
first
?
That
God
which
raigneth
in
heauen
,
and
hath
euer
ruled
in
heauen
and
on
earth
,
made
man
at
the
first
,
and
first
and
last
disposeth
his
actions
,
ordereth
his
course
,
lifteth
him
vp
,
&
throweth
him
downe
,
at
his
pleasure
.
Wherfore
,
all
is
one
,
whether
yesterday
or
to
day
,
in
the
beginning
,
or
in
the
end
of
the
world
,
this
,
or
that
hath
happened
.
But
because
such
is
our
weakenes
,
that
wee
are
carryed
more
with
sence
then
the
vnderstanding
,
&
so
dull
we
are
,
that
wee
haue
no
feeling
of
that
,
which
is
not
done
at
our
elbowes
,
and
before
the
very
threshold
of
our
doores
;
it
shall
not
be
amisse
,
for
the
better
satisfaction
,
and
full
instruction
of
all
sorts
,
to
call
to
remembrance
what
we
haue
heard
to
haue
been
done
not
long
before
our
daies
,
and
what
our
eyes
haue
beene
witnesses
of
,
euen
amongst
our selues
,
wherein
that
vnspeakable
power
of
the
almightie
hath
so
appeared
,
as
that
the
blindest
of
sight
could
not
but
see
,
and
the
dullest
of
conceit
but
vnderstand
and
perceiue
the
same
.
It
is
not
long
since
the
Emperor
Charles
the
fifth
at
the
intreatie
of
the
Spanyards
,
1541.
Iouij
hist.
40
sailed
with
a
great
Nauie
out
of
Italy
into
Affrica
,
to
be
reuenged
of
Hasauaga
;
who
beeing
Gouernour
of
Argiers
vnder
Barbarussa
,
maintained
there
,
certaine
notable
Turkish
Pirats
,
which
greatly
had
molested
and
spoyled
the
Coast
of
Spaine
.
Wherefore
hauing
leuied
a
royall
Armie
of
Spanyards
,
The
enterprize
of
Charles
the
fift
at
Argiers
.
Germaines
,
&
Italians
,
he
came
before
Argiers
with
an
exceeding
strength
,
and
making
full
account
by
means
of
his
great
Artillarie
,
and
thorough
the
number
and
valoure
of
his
souldiers
,
to
surprize
the
towne
;
hee
sommoned
Hasanaga
(
by
a
messenger
sent
vnto
him
,
and
suffered
to
land
,
vpon
signification
of
a
parley
)
to
yeeld
and
deliuer
vp
the
Towne
,
Carolo
Caesari
terrarum
Domino
,
to
Charles
the
Emperour
,
Lord
and
Commaunder
of
the
world
.
Which
Hasauaga
laughing
at
,
and
refusing
to
doe
,
hee
landed
his
forces
,
beeing
aboue
twentie
thousand
men
,
&
straightlie
besieged
it
,
both
by
sea
and
land
.
But
within
a
short
space
after
,
there
arose
such
a
tempest
,
and
such
plenty
of
raine
fell
from
heauen
,
that
with
extreamitie
of
wet
,
the
land
forces
were
exceedingly
weakened
;
not
hauing
Tents
wherwith
to
couer
themselues
,
nor
beeing
able
to
discharge
their
shot
,
wherein
their
chiefest
strength
did
consist
;
and
the
shyps
riding
at
anker
,
with
vehemencie
of
winde
being
shaken
and
driuen
together
,
a
hundred
and
fortie
of
them
,
in
the
viewe
aswel
of
the
enemie
,
as
of
the
Armie
,
to
the
encouraging
of
the
one
,
and
discomforting
of
the
other
,
were
miserably
sunck
and
cast
away
,
not
without
the
losse
of
a
great
number
of
good
horses
,
&
which
much
was
the
most
,
of
many
gallant
and
braue
men
:
so
as
the
great
losses
sustained
,
and
the
victuall
wasted
,
enforced
the
Emperour
to
rise
,
and
to
depart
from
Argiers
with
all
speede
;
to
embarque
againe
,
&
to
hasten
home
,
for
safetie
of
the
remainder
of
his
armie
.
But
scarcely
were
his
men
shipped
and
launched
into
the
maine
,
but
that
a
newe
tempest
,
farre
greater
then
the
former
,
ouer-tooke
him
,
which
scattered
them
a
sunder
,
draue
them
vpon
sundrie
places
of
danger
,
some
backward
,
into
the
mouth
of
their
enemies
,
others
vpon
rocks
and
sands
,
and
drowned
the
greatest
part
in
the
bottom
of
the
sea
,
very
few
escaping
;
and
Caesar
himselfe
,
with
much
a-doe
ariuing
,
as
a
man
without
life
,
though
aliue
.
—
tanquam
Iouis
ignibus
ictus
,
Ouid.
Trist.
1.
Eleg.
3.
Vixit
,
at
vt
vitae
nescius
ipse
suae
.
as
striken
by
th'
almightie
hand
,
liuing
,
of
his
life
he
did
not
vnderstand
.
Such
was
the
will
of
God
,
to
punish
the
wilfulnes
of
that
man
,
which
neither
by
aduise
of
counsaile
,
nor
perswasion
of
friends
could
be
staied
,
from
pursuing
his
desire
of
reuenge
,
Charles
the
fift
,
reposing
his
trust
in
earthly
means
,
was
deceaued
.
and
that
with
affiance
onely
in
his
owne
strength
.
For
beeing
asked
of
Hasauaga
,
what
moued
him
to
thinke
he
should
be
able
to
winne
the
towne
?
he
presently
aunswered
,
pointing
to
the
fleete
with
his
finger
,
The
force
of
my
Artilerie
,
and
the
valoure
of
my
men
:
not
seeming
once
to
thinke
of
God
,
who
did
not
so
much
as
lift
vp
his
eye
to
heauen
.
Wherefore
the
Lord
God
,
to
shew
himselfe
to
be
himselfe
,
that
is
,
the
Lord
of
hoasts
,
the
giuer
of
victories
,
and
the
Ruler
of
all
worldly
powers
,
with
the
windes
,
the
messengers
of
his
anger
,
as
with
the
breath
of
his
nosthrils
,
shaked
,
scattered
,
and
consumed
those
earthly
meanes
,
wherein
that
worldly
Prince
reposed
his
trust
.
A
great
example
of
the
weakenes
of
man
,
&
of
the
might
of
God
:
to
teach
the
Princes
of
the
earth
,
not
to
bee
resolute
in
their
purposes
,
nor
ouer
confident
in
their
owne
forces
,
but
to
seeke
for
helpe
where
it
may
bee
found
assuredly
,
without
failing
,
and
powerfully
,
beyond
all
resisting
of
flesh
and
blood
.
The
like
of
late
yeeres
,
euen
before
our
eyes
,
The
ouerthrow
of
the
Spanish
fleet
,
1588.
and
touching
our selues
,
hath
euidently
appeared
,
in
the
happy
ouerthrowe
of
that
Spanish
fleet
,
prepared
to
inuate
the
kingdom
of
England
,
and
to
make
a
blody
conquest
of
the
Nation
,
and
supposed
and
sayd
,
by
the
setter
and
sender
of
it
forth
,
to
be
inuinsible
.
What
successe
it
had
,
we
saw
,
they
felt
,
the
world
knoweth
:
and
time
will
neuer
forget
,
but
all
places
,
and
all
ages
,
the
farthest
and
the
last
,
shall
remember
,
to
the
glorie
of
God
,
whose
work
it
was
,
to
the
renowne
of
Queene
Elizabeth
,
whose
Lieuetenant
she
was
,
and
to
the
honour
of
Englishmen
,
whose
souldiers
they
were
,
Char.
Lo.
Howard
of
Eff.
commaunded
by
a
noble
Admirall
,
the
happy
leader
of
that
fleete
:
all
manfully
fighting
vnder
the
banner
of
Christ
,
for
the
defence
of
his
Gospell
,
the
maintenaunce
of
their
own
fayth
,
and
safetie
of
this
noble
Realme
.
Therein
that
mighty
King
may
see
what
he
did
,
and
know
what
he
can
doe
.
Hee
sent
to
conquer
the
kingdome
,
but
with
his
owne
ouerthrow
gaue
honour
to
the
Nation
,
he
meant
to
destroy
the
people
,
but
killed
scarce
a
man
.
His
Admirall
sawe
the
Ports
,
but
could
not
land
a
shyp
,
his
Nauy
went
round
the
Realme
,
but
found
no
creeke
to
rest
in
.
Chased
it
was
,
beaten
it
was
,
it
felt
the
rage
of
the
windes
,
The
elements
seemed
to
conspire
against
the
Spanish
forces
.
the
furie
of
the
Sea
,
and
the
torment
of
fire
:
as
if
both
fire
,
and
water
,
and
ayre
,
had
conspired
to
fight
against
him
,
which
sought
to
possesse
that
earth
which
was
none
of
his
.
So
the
Lord
God
,
high
and
mightie
,
stretched
foorth
his
arme
,
to
make
his
strength
knowne
,
that
all
the
world
might
learne
to
feare
&
honour
his
holy
name
;
especially
that
hee
,
which
was
proude
in
his
owne
forces
,
and
lifted
vp
in
his
owne
eyes
,
might
see
and
vnderstand
,
that
God
fauoured
not
th'
ambition
of
his
hart
,
and
the
greedinesse
of
his
desire
:
and
that
his
strength
was
weaknesse
,
and
his
greatnes
nothing
,
God
bending
his
countenaunce
,
&
putting
out
his
hand
against
him
.
And
that
wee
,
which
were
defended
&
kept
safe
,
with
the
shield
of
his
mercy
,
might
euermore
with
thankfulnes
acknowledge
his
goodnes
,
and
with
continuall
prayses
,
sette
forth
his
euerlasting
glory
,
to
the
vttermost
parts
of
the
world
,
(
if
it
may
bee
)
and
to
the
worlds
end
.
But
if
he
proceed
as
Pharao
did
in
the
hardnesse
of
his
hart
,
it
is
to
be
thought
,
that
the
purpose
of
the
Lord
is
,
to
get
more
honor
of
him
.
And
if
wee
forget
,
as
Israell
often
did
,
to
walke
after
his
Law
,
and
to
serue
him
aright
,
it
is
to
be
feared
,
least
before
we
come
to
the
Land
of
Canaan
,
we
shall
feele
the
bitternesse
of
famine
,
&
the
sharpnes
of
the
sworde
,
and
the
destruction
of
many
thousands
amongst
vs
.
The
Lorde
GOD
which
hath
done
so
much
for
vs
,
make
vs
mindful
of
him
,
and
carefull
of
our selues
,
which
wee
shall
be
,
if
truly
we
think
of
him
,
and
of
our selues
;
that
is
,
if
in
his
fauour
,
and
not
in
our
owne
power
wee
repose
our
safetie
;
if
wee
sette
our
strength
in
his
arme
,
and
looke
for
defence
from
his
right
hand
,
resoluing
that
all
flesh
is
corrupt
,
feeble
,
and
fraile
,
and
that
euen
the
purest
,
the
soundest
,
&
the
mightiest
,
consisting
thereof
,
as
a
flower
in
the
fielde
is
easily
pulled
vp
,
and
as
the
greatest
Oake
,
is
cutte
downe
in
an
hower
:
the
one
assuredly
to
wither
,
the
other
neuer
to
growe
againe
.
So
,
when
the
mightiest
Prince
of
the
earth
,
affying
in
himselfe
,
maketh
warre
against
vs
,
and
threatneth
with
fire
and
sword
to
deuoure
vs
,
wee
may
with
comfort
thinke
,
and
say
with
assurance
to
our selues
,
as
dyd
the
Athenians
,
when
Xerxes
with
his
huge
and
vnmatchable
armie
,
Herodo
.
Polimma
.
came
to
conquer
Greece
,
his
quarell
being
specially
to
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
he
is
not
a
God
,
but
a
man
,
which
warreth
against
Greece
;
and
that
neither
is
,
or
euer
shall
be
any
mortal
creature
,
voyde
of
euil
from
the
hower
of
his
birth
;
and
that
the
greatest
,
to
the
greatest
mischiefe
is
subiect
,
and
therefore
beeing
a
mortall
man
,
he
may
faile
of
his
purpose
.
But
further
,
they
which
knew
not
but
the
God
vnknowne
,
may
we
,
which
know
&
serue
the
true
God
,
and
Lord
of
all
,
with
ioy
and
comfort
say
,
and
pronounce
to
our
Leaders
,
as
Hesekiah
dyd
to
his
Captaines
,
when
Senacharib
inuaded
&
threatned
Iudah
.
Be
strong
and
couragious
,
feare
not
,
neyther
be
afraid
for
the
king
of
Ashur
,
neither
for
all
the
multitude
that
is
with
him
,
for
there
be
more
with
vs
,
then
are
with
him
:
with
him
is
an
arme
of
flesh
,
but
with
vs
is
the
Lord
our
God
,
for
to
helpe
vs
,
and
to
fight
our
battaile
.
Euen
so
,
(
no
doubt
)
said
that
princely
Lady
,
aboue
all
Ladyes
and
Princes
to
bee
renowned
,
to
her
Generalls
and
Commaunders
;
when
being
by
a
mighty
King
threatned
,
&
iniured
sundry
waies
,
she
was
prouoked
,
Not
by
malice
of
reuenge
,
Her
Maiesties
owne
words
,
then
which
better
cannot
be
,
in
her
prayer
to
God
,
when
she
sent
her
forces
to
Cales
,
in
the
yeere
1596.
nor
quittance
of
iniurie
,
nor
desire
of
bloodshed
,
nor
greedinesse
of
lucre
,
to
put
forth
her
strength
:
but
of
a
heedfull
care
,
and
wary
watch
,
that
no
neglect
of
foes
,
nor
ouersuertie
of
harme
,
might
breede
either
danger
to
her
,
or
glorie
to
them
.
And
so
resoluing
,
humbled
herselfe
before
the
most
omnipotent
maker
,
and
guider
of
all
the
worlds
masse
,
and
prayed
victory
from
him
,
for
the
suretie
of
her
Realme
,
and
the
glory
of
his
Name
,
with
the
least
losse
of
English
blood
.
Wherefore
,
that
mighty
Iehoua
,
to
whom
shee
bent
her
hart
,
heard
her
voyce
,
fauoured
her
enterprize
,
gaue
a
speedy
&
happy
victory
to
her
forces
,
with
best
fore-winds
sent
them
out
,
&
brought
them
home
,
the
blood
of
very
few
being
shed
,
and
that
not
spilt
,
but
well
bestowed
,
no
valour
wanting
,
nor
policie
forgotten
,
before
the
conquest
,
and
all
temperance
vsed
,
&
mercy
shewed
after
the
victorie
,
by
those
her
noble
Generalls
,
which
with
exceeding
vertue
,
to
their
euerlasting
fame
,
discharged
the
great
trust
reposed
in
them
,
and
the
most
honourable
place
they
serued
in
.
Wherefore
her
Highnesse
is
,
thorough
the
power
of
the
Highest
,
safe
without
feare
to
be
surprized
at
home
,
as
Craesus
was
for
his
greedines
of
the
Persian
treasure
,
&
hath
not
beene
ouerthrowne
,
and
put
to
flight
at
Sea
,
as
Xerxes
was
,
pursuing
his
reuenge
of
the
Athenians
,
nor
discomfited
and
vexed
by
the
fury
of
the
windes
,
as
Charles
was
,
indeuouring
to
quit
the
iniurie
of
Hasauaga
,
nor
chased
&
beaten
in
the
eye
of
her
enemie
,
as
the
Spanyards
were
,
by
and
before
the
forces
of
her
Maiestie
,
gaping
after
the
spoile
of
her
kingdome
,
&
thirsting
after
the
blood
of
her
subiects
.
For
her
strength
is
in
the
arme
,
and
and
her
hope
in
the
help
of
the
most
mighty
God
,
whereby
she
is
,
and
may
be
assured
,
that
he
in
her
will
shew
his
power
,
and
shee
through
him
,
shall
gaine
that
honour
;
for
which
as
his
most
especiall
image
,
shee
shall
be
throughout
the
world
,
and
to
the
worlds
end
,
renowned
and
admired
.
So
be
it
,
Amen
.
Amen
.
Chap.
6.
That
God
is
good
to
all
,
but
best
to
the
best
men
.
WIth
God
is
power
infinite
,
and
wisedome
incomprehensible
,
as
hee
is
a
God
,
he
cannot
be
but
omnipotent
,
but
altogether
and
exceeding
wise
;
wise
aboue
the
reach
,
omnipotent
beyond
the
iudgement
of
any
mortal
creature
.
Yet
in
nothing
is
he
to
himselfe
so
like
,
and
to
man
so
well
known
,
as
in
that
he
is
good
,
and
therein
,
both
his
power
and
his
wisedome
are
excelled
,
although
from
him
,
neither
the
one
nor
the
other
can
be
deuided
.
By
his
power
,
hee
made
the
world
of
nothing
,
and
by
his
wisedome
he
made
it
to
be
of
all
perfection
,
The
goodnes
of
God
,
the
cause
of
creation
&
preseruation
of
the
world
.
and
the
same
thorough
both
hee
dooth
daily
rule
,
order
,
and
preserue
;
but
it
was
his
goodnesse
,
which
first
caused
him
to
make
it
,
and
it
is
that
,
which
maketh
him
still
to
be
carefull
of
it
,
to
the
end
all
should
be
pertaker
of
that
,
which
of
nothing
but
of
it selfe
can
participate
.
Other
cause
there
could
be
none
,
because
beeing
of
all
fulnesse
,
he
could
feele
no
want
,
nor
any
thing
could
be
added
vnto
him
.
Not
excellencie
,
wherein
hee
euer
was
aboue
all
that
haue
beene
,
or
could
be
incomparable
.
Nor
glory
,
which
filling
heauen
,
surmounted
farre
the
measure
of
worldly
honor
;
his
goodnesse
onely
was
inlarged
when
it
was
communicated
,
and
so
much
the
more
,
by
how
much
the
lesse
it
was
deserued
.
When
he
had
framed
the
goodlie
vaute
of
heauen
,
and
established
the
sure
foundation
of
the
earth
,
Gene
,
2.
and
finished
all
the
host
of
them
both
,
he
saw
all
that
was
made
,
and
all
was
good
;
for
nothing
other
then
good
from
him
could
proceede
:
but
to
man
much
more
,
though
not
more
worthie
,
Man
the
end
of
gods
creation
.
that
goodnes
did
abound
.
Hee
was
the
last
of
his
creatures
,
as
the
end
of
his
creation
,
all
made
for
him
,
and
all
represented
in
him
;
the
rest
,
by
his
word
commaunding
,
whereas
his
bodie
by
his
hand
working
,
&
his
soule
by
his
breath
quickning
,
Man
the
image
of
God
.
became
aliue
:
whereby
hee
was
the
very
Image
of
his
Maker
,
pure
,
full
of
knowledge
,
and
a
Lord
ouer
all
.
And
albeit
hee
fell
wilfully
to
be
ignorant
,
being
vnthankfully
disobedient
,
and
was
depriued
of
his
lordly
estate
,
beeing
thorough
his
owne
default
both
in
body
and
soule
defiled
,
yet
would
GOD
,
because
hee
would
be
Goo
,
as
infinitly
aboue
measure
,
so
euerlastingly
without
end
,
vouchsafe
to
restore
him
againe
,
in
clensing
his
thoughts
,
instructing
his
hart
,
&
holding
all
things
in
subiection
vnto
him
.
What
the
state
and
condition
of
man
,
were
,
being
fallen
,
and
not
restored
by
god
.
Which
if
he
had
not
don
,
and
did
not
still
continue
to
doe
,
man
should
not
differ
from
a
brute
beast
in
vnderstanding
,
his
whole
life
should
be
filthy
and
corrupt
,
and
not
a
day
,
nor
an
howre
,
hee
should
liue
in
safetie
.
His
reason
should
be
as
the
subtiltie
of
the
Foxe
,
his
desire
as
the
lust
of
the
Horse
,
his
life
soiled
in
vice
,
as
the
swine
wallowing
in
mire
,
and
soone
ended
should
it
be
,
by
the
assault
of
deuouring
beasts
,
or
furie
of
pestilent
diseases
.
Thys
were
the
condition
of
man
,
were
it
not
for
the
goodnes
of
God
.
God
is
euer
working
for
the
good
of
man
,
generally
and
particularlie
.
But
for
the
good
of
man
,
or
rather
for
his
owne
goodnesse
sake
,
he
is
euer
working
both
generally
,
in
the
behalfe
of
all
man-kinde
,
and
particularly
,
for
the
benefite
of
euery
one
,
but
especially
,
for
the
preseruation
of
those
which
are
his
,
and
repose
their
trust
in
him
.
Sundry
waies
hee
offereth
instruction
to
their
harts
,
and
giueth
correction
for
their
faults
,
he
striketh
a
naturall
feare
in
the
creatures
,
wherby
they
become
,
and
remaine
subiect
vnto
them
,
and
discouereth
the
vertue
of
whatsoeuer
hath
or
wanteth
life
,
for
their
necessarie
vse
,
for
the
strength
&
confort
of
their
daies
.
Let
some
instans
be
produced
.
The
Sea
he
holdeth
within
bankes
to
the
good
of
all
,
least
they
should
bee
ouer-whelmed
,
&
drowned
with
the
earth
.
The
Turke
he
boundeth
within
lymits
,
to
preserue
the
Christians
,
that
they
may
not
bee
ouer-runned
&
deuoured
of
infidels
.
The
Sunne
he
causeth
to
shine
vpon
all
the
worlde
,
for
the
health
and
comfort
of
all
Nations
;
and
with
his
Gospell
he
lighteneth
some
speciall
places
,
for
the
spirituall
comfort
and
soules
health
of
his
chosen
.
So
is
he
good
to
all
,
The
goodnes
of
God
in
withholding
&
bestowing
but
in
greater
measure
to
some
,
and
good
he
is
aswell
in
bestowing
benefits
,
as
in
with-holding
mischiefes
;
but
chiefely
good
,
in
that
out
of
his
owne
meere
goodnes
,
without
any
the
least
their
worthines
,
he
dooth
whatsoeuer
he
doth
for
them
.
For
all
being
guiltie
of
the
transgression
,
and
all
vnder
the
sentence
of
condemnation
alike
,
no
grace
is
of
dutie
,
nothing
but
punishment
is
due
.
This
the
world
cannot
but
see
,
and
euery
one
as
hee
receiueth
most
,
ought
most
to
acknowledge
the
same
.
Not
a
man
liuing
vpon
the
face
of
the
earth
,
but
in
that
he
liueth
and
is
a
man
,
in
that
all
the
creatures
are
vnder
his
rule
,
in
that
he
knoweth
how
to
rule
them
,
&
to
make
them
serue
his
vse
,
which
for
his
vse
are
appointed
,
is
infinitely
bound
vnto
God
,
Euery
man
bound
infinitely
to
God
for
his
goodnes
.
and
to
confesse
howe
good
a
God
hee
is
therein
.
For
whatsoeuer
man
hee
bee
,
without
hurt
to
God
,
or
wrong
to
him
,
hee
might
haue
beene
a
stone
,
without
life
,
or
with
life
a
brute
beast
without
reason
.
So
to
haue
made
him
,
was
in
the
power
of
the
Maker
,
&
no
cause
in
himselfe
,
why
of
better
condition
he
should
be
.
Wherfore
in
this
the
goodnesse
of
God
is
generally
vpon
all
,
euen
vpon
the
most
barbarous
people
of
the
world
,
that
they
liue
,
and
that
in
life
they
enioy
many
plesures
and
commodities
,
through
the
commaundement
they
haue
,
and
good
they
receiue
of
the
creatures
,
knowing
howe
to
ouercome
the
strongest
,
to
tame
the
wildest
,
The
goodnes
of
God
specially
is
to
those
,
which
haue
knowledge
of
him
,
and
his
seruice
,
and
to
employ
them
all
to
some
good
vse
or
other
.
But
incomparably
more
is
the
blessing
of
God
extended
vnto
those
,
which
ouer
and
aboue
the
common
benefits
of
naturall
life
,
and
humaine
reason
,
haue
the
true
knowledge
of
God
,
and
of
his
Sonne
reuealed
vnto
them
,
whereby
they
liue
a
spirituall
life
,
and
are
in
the
way
to
euerlasting
saluation
.
Who
beeing
inwardly
touched
with
religious
loue
,
&
feare
of
God
their
Creator
and
their
Sauiour
,
are
ledde
and
strengthened
by
his
spirit
to
rule
and
bring
into
order
,
the
most
subtile
,
cruell
,
and
forcible
beasts
of
the
world
:
Lust
.
Seneca
Thiest
.
That
whereby
Thiestes
deceiued
his
brother
,
and
defiled
his
bed
:
That
,
Anger
.
Plutarch
.
in
vita
Alex.
which
stirred
Alexander
to
murther
his
deerely
beloued
Clytus
:
That
,
which
draue
Heliogabalus
to
hide
himselfe
there
where
hee
dyed
a
most
contemptible
death
:
Feare
.
Aelius
Lam.
That
which
soone
kylled
Diodorus
the
Logitian
,
Griefe
Dioge
.
Laert.
because
soone
enough
he
could
not
answere
the
questions
of
Stilpo
:
That
which
suddainly
tooke
away
the
breath
and
the
life
of
Dionisius
of
Sicilie
,
Ioy
.
Fulgos.
when
hee
was
in
his
best
health
.
Hope
.
Maxi.
Tirius
.
And
that
which
forcibly
carryed
Alcibiades
from
Licaeum
to
the
Bar
,
from
the
Bar
to
the
Sea
,
from
the
Sea
into
Sicilie
,
out
of
Sicilie
to
the
Lacedemonians
,
from
the
Lacedemonians
to
the
Persians
,
from
the
Persians
to
Samos
,
from
Samos
to
Athens
,
from
Athens
to
Helespont
;
and
so
tossed
him
vp
and
downe
from
one
part
of
the
world
to
another
.
Which
being
lodged
in
our
breasts
,
The
danger
of
vnruly
affections
.
are
still
at
hand
,
make
suddaine
and
dangerous
assaults
,
and
are
not
to
be
resisted
,
but
when
by
the
good
Spirit
of
God
they
be
subdued
.
Not
onely
the
Heathen
men
before
named
,
&
infinite
others
which
might
be
remembred
,
haue
felt
the
sting
and
the
strength
of
those
mischieuous
&
mighty
enemies
,
but
euen
the
chyldren
of
God
,
and
the
best
of
the
best
beloued
of
them
,
being
left
to
the
course
of
nature
,
and
counsell
of
flesh
and
blood
,
haue
been
by
them
vanquished
and
led
captiue
away
.
The
force
of
affections
.
Not
the
sinceritie
of
Dauid
,
nor
the
wisedome
of
Salomon
,
nor
the
strength
of
Sampson
,
was
able
to
withstand
the
poison
,
Math
,
26
,
Acts
Apo.
the
craft
,
and
the
force
of
them
.
The
Apostles
themselues
,
before
the
comming
of
the
holy
Ghost
,
being
ouercommed
thereby
,
denied
their
maister
,
and
forsooke
him
:
The
spirit
of
God
only
able
in
some
measure
to
conquer
affections
.
but
after
,
beeing
strengthened
with
that
spirit
,
they
spake
with
confidence
before
Princes
and
Tyrants
.
It
is
that
spirit
alone
which
is
able
to
conquer
those
enemies
,
and
to
make
them
serue
as
friends
to
the
good
of
men
;
whereby
being
ruled
&
brought
into
order
,
The
good
of
affections
well
ordered
.
one
becommeth
the
roote
of
amitie
&
concord
,
another
,
the
whetstone
of
fortitude
,
a
third
,
the
watch
of
safetie
,
a
fourth
,
the
ground
of
patience
,
a
fifth
,
the
mother
of
repentance
,
a
sixt
,
the
preseruation
of
bodilie
health
,
and
quietnes
of
minde
;
which
so
had
and
held
,
honourable
is
the
condition
of
man
,
his
lyfe
is
pleasing
to
God
,
and
full
of
comfort
to
himselfe
.
So
as
inestimable
is
that
goodnes
,
whereby
such
happinesse
is
obtained
;
and
right
happy
are
they
,
which
by
that
especiall
testimony
may
be
assured
,
that
especially
they
are
beloued
of
the
Almightie
,
who
is
the
true
author
and
free
giuer
of
all
goodnes
whatsoeuer
.
All
the
children
of
god
not
in
one
degree
of
happines
vpon
earth
.
But
as
all
the
children
of
God
are
greatly
blessed
in
that
gouernment
ouer
themselues
,
whereby
they
leade
a
godly
and
contented
life
vppon
earth
,
yet
are
they
not
all
in
one
degree
of
happines
,
neither
doe
they
receiue
one
measure
of
his
goodnes
therein
.
The
Princes
of
the
earth
,
the
speciall
images
of
God
,
Good
princes
specially
endued
with
the
good
Spirit
of
God
.
they
which
represent
his
person
and
his
office
,
and
are
therefore
said
to
bee
Gods
in
the
worlde
,
are
most
endued
,
when
they
are
indued
therewith
;
and
not
without
cause
,
for
that
they
are
not
onely
to
haue
care
of
themselues
,
but
of
many
thousands
committed
to
their
charge
,
whose
affections
being
vnrulie
,
are
by
them
as
their
owne
to
be
gouerned
:
but
not
being
theyr
owne
,
that
gouernment
with
much
the
greater
power
&
wisedome
is
to
be
performed
:
Wherein
,
impossible
it
were
,
but
that
the
mightiest
and
the
wisest
should
faile
,
were
they
not
continually
assisted
by
the
spirit
of
that
God
,
who
being
not
onely
full
of
power
and
wisedome
,
but
perfect
power
and
absolute
wisedome
it selfe
,
can
neuer
faile
in
performance
of
whatsoeuer
he
wil
haue
brought
to
passe
.
Thereby
it
is
,
Whereby
Common
weales
doe
flourish
and
are
maintained
.
that
Common-wealths
are
maintayned
,
and
doe
flourish
,
that
good
men
are
defended
from
the
wicked
,
that
Princes
and
Rulers
are
established
and
set
fast
in
theyr
kingdoms
,
being
guarded
with
the
loue
of
good
subiects
,
and
from
the
mallice
of
wicked
persons
preserued
.
For
although
the
good
example
of
the
King
,
bee
a
lawe
to
good
men
,
and
law
is
the
curbe
of
the
wicked
,
and
the
bridle
whereby
to
restraine
their
wilful
practises
&
vngodly
attempts
,
yet
were
not
the
best
by
the
inward
working
of
God
,
made
inclinable
to
followe
that
which
is
good
,
&
the
worser
sort
secretly
touched
and
troubled
in
conscience
,
or
frighted
and
dismaied
in
minde
,
by
the
power
which
GOD
hath
,
and
exerciseth
ouer
theyr
harts
,
examples
would
not
suffise
to
draw
the
one
,
nor
law
to
hold
back
the
other
,
which
as
a
weake
nette
layde
open
to
be
seene
,
easily
they
would
by
subtiltie
auoyde
,
or
violence
breake
through
.
Therefore
wee
see
it
falleth
out
,
2
,
Kings
,
19
that
when
God
will
,
Senacharib
a
king
,
is
killed
of
Adramaleke
and
Seleuster
,
and
Viriathas
an
Emperour
,
Eutrop.
4.
is
murthered
of
his
owne
guard
;
the
harts
and
hands
,
God
the
onely
ruler
of
mens
harts
,
&
disposer
of
their
actions
.
of
sonnes
and
of
seruaunts
,
are
stirred
vp
,
and
strengthened
against
parents
and
maysters
,
though
Kings
and
Emperours
;
without
feare
of
law
,
or
feeling
of
nature
.
And
againe
,
of
his
goodnes
towards
the
good
(
such
as
hee
fauoureth
and
is
carefull
to
preserue
)
he
keepeth
downe
the
harts
,
and
holdeth
fast
the
hands
of
wicked
men
,
that
they
haue
no
power
ouer
theyr
own
will
.
Absolon
aspyring
to
the
kingdome
ariseth
,
2.
Reg.
cha.
15.16.17.18
and
taketh
counsell
with
Ahitophell
against
Dauid
,
the
sonne
against
the
Father
,
the
seruaunt
against
the
Maister
.
Absolon
young
and
lustie
,
hath
the
harts
of
the
men
of
Israell
turned
after
him
,
and
the
counsell
of
Ahitophell
is
as
the
Oracle
of
God
.
Wherefore
Dauid
flieth
,
and
forsaketh
Ierusalem
.
But
God
beeing
mindfull
of
his
seruant
Dauid
,
to
deliuer
him
out
of
the
hands
,
and
from
the
treason
of
his
enemies
,
Ahitophell
his
counsaile
is
turned
into
foolishnes
,
hee
hangeth
himselfe
,
the
people
of
Israel
are
slaine
before
the
seruaunts
of
Dauid
,
of
very
few
infinite
in
number
,
Absolon
caught
of
an
Oake
,
is
taken
vp
,
&
killed
betweene
heauen
and
earth
;
and
Dauid
is
restored
,
and
remaineth
King
.
Wee
neede
not
looke
farre
of
,
nor
farre
backe
,
to
finde
examples
of
the
goodnes
of
GOD
,
in
the
defence
of
good
Princes
,
and
of
the
weaknes
of
their
estate
which
are
destitute
of
his
helpe
:
the
one
sort
standing
safe
inuinciblie
protected
;
the
other
as
naked
of
defence
,
subiect
to
all
danger
,
and
easily
ouerthrowne
.
Our
neighbour
Countries
haue
seene
the
sodaine
fall
of
their
Princes
,
by
the
bloody
hands
of
cruell
murtherers
,
euen
of
late
in
these
last
dayes
of
the
world
,
dayes
of
disobedience
,
&
of
treason
,
of
vnnaturall
affection
,
and
of
all
sinne
and
iniquitie
,
vnworthy
to
be
graced
with
the
light
of
heauen
,
whose
purenes
if
it
were
possible
would
be
defiled
,
with
the
noysome
vapours
of
wickednes
,
arising
daily
from
the
face
of
the
earth
.
The
great
power
and
goodnes
of
God
in
the
preseruation
of
her
Maiestie
.
But
yet
notwithstanding
all
malitious
conspiracies
,
trayterous
practises
,
and
dangerous
attempts
,
against
the
annoyted
of
the
Lord
,
our
most
excellent
Soueraigne
,
Queene
Elizabeth
,
she
liueth
;
and
raigneth
in
safety
and
in
glory
,
to
the
glory
of
him
,
by
whose
goodnes
no
lesse
carefully
,
then
by
his
power
miraculously
,
she
hath
beene
preserued
;
her
wicked
enemies
by
the
feruencie
of
his
displeasure
,
as
stinking
mists
by
the
burning
beames
of
the
Sunne
,
being
dispersed
&
consumed
.
All
Princes
may
seeme
to
haue
meanes
sufficient
,
by
their
owne
strength
,
of
their
owne
defence
,
being
furnished
with
strong
guardes
euer
attending
,
and
many
eyes
still
watching
to
fore-see
,
what
is
intended
against
them
;
so
as
nothing
can
be
thought
so
subtill
,
or
secret
,
which
is
not
like
to
be
discouered
and
preuented
;
but
all
will
not
serue
,
where
GOD
is
vnwilling
to
preserue
.
All
meanes
of
men
without
the
help
of
God
are
vaine
.
Psalm.
127.
If
GOD
doe
not
keepe
the
Cittie
,
they
labour
in
vaine
that
watch
it
,
their
eyes
are
dimme
,
and
their
eares
deafe
,
manifest
daungers
passe
by
their
sight
,
and
neuer
come
to
their
vnderstanding
.
So
many
are
the
deuises
of
mischiefe
,
and
so
cunningly
disguised
,
vnder
the
colour
of
loue
,
and
pretence
of
friendship
,
God
onely
searcheth
and
seeth
the
hart
.
I●ue
Saetyr
.
1
that
God
alone
who
searcheth
the
hart
,
and
seeth
the
inward
thought
,
is
able
to
discerne
the
malitious
minde
of
a
wicked
man
.
It
was
not
said
without
cause
,
fronti
nulla
fides
,
no
trust
to
the
outward
countenance
,
and
in
animis
hominum
multae
latebrae
,
multi
recessus
,
in
the
minds
of
men
there
are
many
darke
corners
,
and
secret
places
;
for
,
there
are
not
by
many
,
so
many
furrowes
and
wrinkles
in
the
forehead
to
be
seene
,
as
vnder
the
scull
neere
the
braine
,
there
be
priuy
corners
,
and
close
angles
,
which
the
eyes
of
an
Eagle
are
vnable
to
pearce
into
.
Wherefore
,
when
man
through
the
corruption
of
his
nature
,
inclining
more
to
ill
then
to
good
,
is
not
so
ingenious
in
the
deuise
,
nor
so
industrious
in
the
practise
of
good
,
as
of
ill
;
no
meruaile
it
is
,
if
euill
conspiracies
ouercome
good
counsailes
,
Faythfull
counsellors
the
surest
defence
of
the
King
.
and
designes
of
mischiefe
goe
beyond
all
meanes
of
defence
.
Faithfull
counsailers
,
louing
truth
,
and
hating
couetcousnes
,
are
the
surest
strength
of
the
Kings
life
,
and
best
instruments
of
his
safety
,
for
not
being
delighted
with
lyes
,
they
are
not
deluded
by
flatterers
,
To
loue
truth
&
be
liberall
,
fit
for
Counsailers
to
Kings
.
nor
by
gifts
or
rewards
are
they
blinded
,
which
are
not
coueteously
disposed
.
But
truth
possessing
their
harts
,
and
their
hands
being
full
of
liberallity
,
they
aduise
faithfully
without
feare
,
and
wisely
without
error
,
and
so
cleere
are
their
eyes
,
that
they
see
farre
and
neere
.
For
mony
which
often
dazeleth
,
The
force
of
money
.
and
darkneth
the
eyes
of
the
taker
,
as
often
bringeth
light
,
&
sight
to
the
giuer
;
many
secrets
are
made
known
,
many
practises
layd
open
,
from
euery
quarter
aduertisements
are
giuen
,
to
such
as
will
drawe
theyr
purses
,
and
are
not
sparing
of
rewards
.
Doores
and
locks
are
easily
had
to
keepe
money
in
,
but
to
hold
it
out
,
hardly
can
a
locke
or
a
doore
,
strong
enough
be
found
.
—
Precium
si
grandefer
as
custodia
victa
est
,
Tib.
2.
Eleg.
4.
Nec
prohibent
claueis
,
et
canis
ipse
tacet
.
Bring
mony
store
the
keepe
is
ouercome
,
The
keyes
let
in
,
the
barking
dog
is
dombe
.
Wherefore
,
right
happy
is
that
Prince
,
whose
counsailers
and
seruants
,
loue
truth
,
and
hate
couetousnes
.
As
without
such
it
is
impossible
for
a
King
to
sit
safe
in
his
kingdome
,
so
by
the
meanes
of
such
,
as
great
safetie
is
had
,
as
by
the
help
of
man
can
bee
obtained
;
for
they
are
friends
that
flatter
not
,
and
watchmen
that
sleepe
not
,
and
such
alone
,
as
for
friends
&
watchmen
are
to
be
esteemed
.
But
be
they
in
all
,
as
they
ought
to
be
,
yet
are
they
but
men
;
doe
they
what
they
can
;
without
the
help
of
him
that
sitteth
in
heauen
,
all
is
in
vaine
.
If
God
be
not
their
guide
,
they
runne
astray
,
following
theyr
owne
wayes
,
they
easily
misse
the
path
of
truth
,
&
fall
into
the
pitte
of
error
:
though
greedilie
they
seeke
and
hunt
after
truth
as
a
most
precious
iewel
,
Yet
truth
being
buried
in
the
deepe
,
Truth
buried
in
the
deepe
.
and
couered
ouer
with
many
pleasing
vaines
of
right
shewe
,
but
counterfaite
substance
,
they
stick
in
the
shallow
,
&
fall
in
liking
with
the
deceitful
shadow
of
that
they
desire
.
For
by
nature
being
slow
to
conceaue
,
and
dull
to
vnderstand
,
we
soone
turne
away
from
matter
of
difficultie
,
&
lay
easily
holde
on
easie
and
ready
things
,
which
euer-more
are
the
worst
,
both
in
respect
of
themselues
,
&
in
respect
of
the
hurt
they
bring
to
the
possessors
of
them
.
Lyes
,
errors
,
vices
,
are
the
smyling
baytes
whereby
wee
are
quicklie
caught
,
and
willingly
carried
away
to
mischiefe
&
myserie
.
The
baites
of
mischiefe
&
misery
.
Lyes
are
ill
tolde
,
but
well
heard
,
errors
dangerous
guests
,
but
entertained
as
deere
friends
,
vices
the
bane
of
al
our
happines
,
but
vsed
,
fostered
,
and
delighted
in
,
as
the
only
pleasure
&
comfort
of
our
liues
.
All
which
being
the
seed
of
the
Serpent
,
our
auncient
and
first
enemy
,
creepe
into
vs
,
as
hee
dyd
into
our
old
beginning
Parents
;
whose
posteritie
we
are
,
and
are
deceiued
as
they
were
,
by
the
alluring
face
of
ease
and
glory
.
Men
drawn
to
il
by
ease
and
glory
.
An
easie
thing
to
eate
an
Apple
,
and
what
more
glorious
then
to
be
as
God
,
in
the
knowledge
of
good
and
euill
?
But
it
was
a
lye
that
first
was
told
,
and
beeing
beleeued
,
ignoraunce
was
our
vnderstanding
,
and
our
knowledge
error
;
then
vice
gotte
the
possession
of
our
harts
,
and
rule
of
our
mindes
:
so
were
wee
of
our selues
not
Gods
,
but
deuils
in
the
world
,
and
so
are
we
still
,
if
by
the
spirit
of
God
we
be
not
lightened
,
and
guided
in
the
wayes
of
truth
,
wisedom
,
&
vertue
:
wherewith
who
so
is
endued
,
is
in
some
measure
enabled
,
to
discerne
truth
from
falshood
,
knowledge
from
ignoraunce
,
vertue
from
vice
;
and
by
meanes
thereof
not
beeing
deceiued
,
is
deliuered
from
the
malice
of
sathan
,
and
from
all
the
practises
of
his
wicked
ministers
,
be
they
neuer
so
secret
,
subtile
,
and
mischiuous
.
Wherfore
,
it
is
the
goodnesse
of
God
,
which
onely
can
,
and
assuredly
doth
,
saue
and
protect
,
as
well
Princes
as
others
,
out
of
the
hands
of
theyr
enemies
;
so
as
he
which
sayed
,
Seneca
Thebais
.
Eripere
vitam
nemo
non
homini
potest
,
euery
man
may
take
away
the
life
of
any
man
,
sayed
most
vntruly
,
and
false
and
foolish
is
that
opinion
,
that
who
so
is
carelesse
of
his
owne
life
,
is
maister
of
another
mans
.
As
if
that
desperate
wretch
which
doth
not
regard
to
be
killed
,
had
power
to
kill
whom
hee
would
.
It
might
be
so
if
mens
actions
were
framed
of
themselues
,
and
that
by
no
other
guide
then
by
their
own
nature
they
were
directed
.
Then
might
a
trayterous
seruaunt
,
or
a
disguised
stranger
approching
neere
the
person
,
take
away
the
life
of
the
greatest
Emperour
,
who
beeing
of
innocencie
without
feare
,
&
magnanimity
without
suspition
,
could
not
but
lye
open
to
the
wicked
will
of
the
vildest
caitife
in
the
world
.
And
then
should
not
a
good
Ruler
liue
,
amongst
sinfull
and
vngodlie
men
,
He
seeking
to
correct
their
faults
,
and
to
bridle
their
disordered
desires
,
and
they
to
be
voyd
of
punishment
,
endeuouring
to
remoue
him
from
amongst
them
.
But
farre
otherwise
it
is
,
mens
harts
are
not
in
their
own
hands
,
neither
are
their
hands
directed
after
their
owne
wills
,
God
mooueth
the
one
,
and
carryeth
the
other
;
and
stayeth
both
the
one
and
the
other
,
according
to
his
pleasure
.
Marius
being
declared
an
enemy
to
the
people
of
Rome
,
Appian
de
billis
ciuilib
.
lib.
1.
and
put
out
of
the
protection
of
Lawe
,
so
as
any
that
would
(
that
could
I
should
say
)
might
take
his
goods
and
his
life
,
impune
,
safely
,
without
feare
of
punishment
;
a
French
souldiour
offering
himselfe
for
the
purpose
,
was
sent
by
the
Magistrats
of
Minturna
,
with
a
sword
in
his
hand
to
kill
hym
in
his
bedde
;
he
to
hide
himselfe
,
lying
secretly
in
a
poore
house
of
that
Citty
.
But
the
French
man
comming
to
performe
the
deed
,
when
he
saw
him
,
and
heard
him
say
,
Darest
thou
kill
Marius
?
hee
ranne
like
a
mad
man
out
of
the
chamber
,
and
cryed
out
,
that
to
kill
Marius
was
not
in
his
power
.
Calphurnius
Crassus
,
Dion
Cass
.
lib.
68.
in
vita
Ner.
conspyring
with
others
the
death
of
Nerua
,
the
true
patterne
of
a
good
Emperour
,
Nerua
knowing
their
conspiracie
,
placed
them
at
a
publique
shew
next
vnto
him
,
and
not
fearing
danger
,
being
strengthened
with
a
great
mind
,
and
a
cleere
conscience
,
deliuered
swords
ready
drawn
vnto
them
,
and
asked
them
whether
they
were
sharpe
enough
?
who
hauing
the
swords
in
theyr
hands
wherewith
they
might
haue
killed
him
,
had
not
the
courage
to
lift
them
vp
against
him
.
Ehud
,
Iudg
,
3.
a
man
lame
of
his
right
hand
,
killed
Eglon
King
of
Moab
,
but
it
was
the
will
of
God
it
should
bee
so
;
for
he
styrred
vp
Ehud
for
a
sauiour
,
to
deliuer
the
Children
of
Israel
out
of
the
hands
of
the
Moabits
.
But
Abishai
going
downe
with
Dauid
by
night
to
seeke
Saul
,
and
finding
him
a
sleep
,
1
,
Sam
,
26
and
being
minded
to
smite
him
with
a
speare
to
the
earth
,
so
as
he
should
not
neede
to
smite
him
againe
,
yet
had
not
the
power
to
touch
him
,
because
hee
was
told
by
Dauid
,
No
man
may
lay
his
hand
on
the
Lords
annointed
,
&
be
guiltlesse
.
whose
hart
was
directed
by
the
Spirit
of
God
,
that
no
man
could
lay
his
hand
on
the
Lords
annointed
,
and
be
guiltlesse
.
Wherein
,
diuers
dyd
appeare
the
will
of
GOD
to
be
towards
those
wicked
Kings
,
in
destroying
the
one
,
and
sauing
the
other
:
but
euer-more
to
be
full
of
goodnes
,
and
full
of
power
,
God
euer
good
to
his
as
hauing
all
power
ouer
the
actions
of
man
,
and
vsing
the
same
alwaies
to
the
good
of
his
chosen
.
Eglon
in
his
Court
,
amongst
his
friends
,
in
his
parlor
amidst
his
greatest
strength
,
The
wicked
neuer
in
safetie
.
by
the
left
hand
of
a
lame
man
lost
his
life
;
he
saw
Ehud
come
,
but
dyd
not
foresee
,
nor
could
auoid
the
mischiefe
hee
brought
with
him
.
On
the
other
side
,
The
good
in
the
midst
of
danger
defended
by
the
hand
of
God
.
Saule
a
sleepe
,
enclosed
with
his
enemies
,
was
not
suffered
to
fall
into
their
hands
,
but
was
in
danger
without
feare
,
and
in
safetie
without
defence
;
beeing
then
by
the
will
of
God
,
ruling
the
hart
of
Dauid
,
and
leading
the
hande
of
Abishai
,
strongly
defended
,
when
in
no
sort
hee
could
defend
himselfe
.
And
both
Eglon
was
killed
to
deliuer
Israell
from
the
seruitude
of
Moab
,
&
Saule
preserued
,
to
teach
Israell
obedience
to
the
Lords
annointed
:
but
reserued
withall
,
to
be
distressed
of
the
Philistines
,
and
to
fall
vpon
his
owne
sworde
,
God
vseth
the
wicked
against
the
wicked
,
for
the
good
of
his
,
without
good
to
themselues
.
that
thereby
might
appeare
the
exceeding
goodnesse
of
God
,
in
vsing
the
hand
of
the
wicked
against
the
wicked
,
for
the
safegard
of
his
people
;
whereby
what
good
soeuer
ariseth
to
them
,
no
more
turneth
to
such
instruments
therof
,
then
came
to
the
builders
of
the
Arke
,
they
being
drowned
in
the
displeasure
of
God
,
when
Noah
alone
with
his
,
thorough
the
worke
of
the
others
hands
,
The
goodnes
of
God
towards
Princes
and
Rulers
,
continueth
to
the
end
.
1
,
Reg.
ca.
2.
was
saued
aliue
.
In
other
sort
the
Lord
dealeth
with
good
Princes
and
Rulers
,
hee
standeth
by
them
while
they
liue
,
and
doth
not
forsake
them
when
they
die
.
Dauid
,
after
that
he
had
raigned
many
yeeres
ouer
Israell
,
in
Hebron
&
Ierusalem
,
and
had
established
his
soone
Salomon
in
his
throne
,
beeing
olde
and
striken
in
yeeres
,
slept
with
his
Fathers
,
and
was
buried
in
the
Cittie
of
Dauid
.
1.
Reg.
cap.
11.
Salomon
,
although
his
hart
turned
after
other
Gods
,
and
was
not
perfect
with
the
Lorde
his
God
,
as
was
the
hart
of
Dauid
his
Father
,
yet
for
Dauids
sake
he
made
him
Prince
,
and
kept
him
safe
in
his
kingdome
all
his
life
long
;
so
as
hee
raigned
fortie
yeeres
ouer
all
Israell
,
&
at
the
last
,
slept
with
his
Fathers
,
2.
Chr.
cha.
17
,
18
,
19
,
20.
and
was
buried
in
the
Citty
of
Dauid
.
Ichosophat
walked
in
the
first
waies
of
his
Father
Dauid
,
and
sought
the
Lord
God
of
his
Father
,
and
walked
in
his
commaundements
,
and
lifted
vp
his
hart
vnto
the
waies
of
the
Lorde
;
wherefore
the
Lord
established
the
Kingdome
in
his
hand
,
and
gaue
him
rest
on
euery
side
,
and
hee
raigned
fiue
and
twenty
yeeres
in
Ierusalem
,
&
then
slept
with
his
Fathers
,
2.
Chr.
cap.
27.
and
was
buried
with
them
in
the
Cittie
of
Dauid
.
So
Iothan
became
mightie
,
because
he
directed
his
way
before
the
Lord
his
God
,
and
his
lyfe
ended
,
hee
slept
with
his
Fathers
,
and
was
buried
in
the
Citty
of
Dauid
.
2.
Reg.
ca.
18
Hezekiah
raigned
many
yeeres
,
and
had
exceeding
much
honor
and
riches
,
and
prospered
in
all
things
he
tooke
in
hand
,
for
he
trusted
in
the
Lord
God
of
Israell
,
so
that
af
ter
him
,
was
none
like
vnto
him
amongst
all
the
kings
of
Iudah
,
neither
were
there
any
such
before
him
,
wherefore
hee
slept
with
his
Fathers
,
and
was
buried
in
the
highest
Sepulchre
of
the
sonnes
of
Dauid
,
2
,
Chr.
cap.
32.
and
all
Iudah
and
the
inhabitants
of
Ierusalem
did
him
honour
at
his
death
.
Good
Kings
are
fauoured
of
God
,
and
through
his
goodnesse
enioy
infinite
blessings
both
of
lyfe
and
death
.
No
practise
,
no
enterprize
of
the
wicked
,
is
able
to
preuaile
against
those
whom
God
protecteth
.
The
iudgement
of
God
against
wicked
Princes
.
2.
Reg.
ca.
1
,
It
was
Ahasiah
which
consulted
with
Belzebub
,
that
fell
thorough
the
lettice
windowe
in
his
vpper
chamber
,
and
dyed
.
Iehoram
,
that
wrought
euill
in
the
sight
of
the
Lord
,
which
was
killed
by
the
hand
of
Iehu
;
both
ill
sonnes
of
an
ill
Father
,
2.
Reg.
ca.
9.
and
by
God
were
punished
,
no
lesse
for
their
owne
,
then
for
their
Fathers
iniquitie
.
Ioash
it
was
,
against
whom
his
owne
seruants
conspired
,
and
whom
they
slew
in
his
bedde
,
because
he
fell
to
Idolatrie
,
killed
Zacharie
,
and
forgat
the
kindnes
which
Ichoiada
his
Father
had
doone
vnto
him
.
2
,
Chr.
c.
15
Amaziah
,
against
whom
treason
was
wrought
in
Ierusalem
,
after
he
had
turned
away
from
the
Lord
,
who
flying
to
Lachish
,
2.
Chr.
c.
26.
was
pursued
and
there
slaine
.
Vzziah
,
that
was
a
Leaper
vnto
the
day
of
his
death
,
and
dwelt
as
a
Leaper
in
an
house
a
part
,
because
he
was
cutte
off
from
the
house
of
the
Lord
.
It
was
Ahab
,
1.
Reg.
c.
22
,
who
sold
himselfe
to
worke
wickednesse
in
the
sight
of
the
Lord
,
whose
blood
the
dogges
licked
,
in
the
place
where
before
they
had
licked
the
blood
of
Naboth
.
2
,
Reg.
c.
28.
Benadab
,
which
had
doone
wrong
and
much
hurt
to
the
people
of
Israell
,
who
by
Hasaell
his
seruaunt
was
stifled
,
when
he
lay
sicke
on
his
bedde
.
Acts
,
13.
And
Herod
it
was
,
that
wicked
Herod
,
who
imprisoned
&
beheaded
Iohn
the
Baptist
,
and
despised
and
mocked
our
Sauiour
Christ
,
who
sitting
on
the
iudgement
seat
,
arrayed
in
royall
apparrell
,
was
suddainly
striken
with
the
Angell
of
the
Lord
,
because
he
gaue
not
glory
vnto
God
,
so
that
he
was
eaten
with
wormes
,
&
gaue
vp
the
Ghost
.
Wherby
manifestly
appeareth
the
different
estate
of
good
and
badde
Rulers
,
the
bad
,
beeing
by
the
iustice
of
GOD
,
though
not
in
the
course
of
their
life
,
yet
at
the
howre
of
their
death
,
assuredly
punished
:
as
the
good
,
by
his
goodnesse
are
,
if
not
while
they
liue
,
at
the
least
when
they
die
,
most
graciously
protected
.
Which
when
the
worser
sort
happen
to
obserue
,
and
consider
,
although
they
hate
to
liue
the
lyfe
,
yet
do
they
wish
to
die
the
death
of
the
righteous
,
and
to
haue
their
end
like
vnto
theirs
.
Numb.
23
,
24.
As
dyd
Balaam
the
wicked
Prophet
,
when
from
the
toppe
of
the
Rocks
,
and
from
the
hills
hee
beheld
Iacob
,
and
that
the
multitude
was
,
as
the
dust
,
and
that
no
man
was
able
to
number
the
fourth
part
of
Israell
,
notwithstanding
all
the
malice
and
the
might
of
Balaack
against
them
,
they
being
still
prescrued
by
the
blessing
of
GOD
;
so
as
hee
could
not
curse
them
,
but
was
enforced
to
confesse
,
that
if
Balaack
woulde
gyue
him
his
house
full
of
Siluer
and
Golde
,
hee
could
not
curse
whom
GOD
dyd
blesse
,
nor
coulde
passe
the
commaundement
of
the
Lord
,
to
doe
eyther
good
or
badde
of
his
owne
mind
.
Wherfore
safe
is
the
seate
,
and
singuler
ought
to
be
the
comfort
of
all
good
Princes
and
Rulers
,
beeing
by
the
powerfull
hand
of
the
omnipotent
and
euer-liuing
GOD
protected
.
They
may
bee
assured
,
that
without
his
sufferance
,
who
is
theyr
defence
,
no
power
,
no
practice
of
man
,
or
of
sathan
,
can
preuaile
against
them
.
Chap.
7.
That
God
is
good
to
the
worser
sort
but
to
their
greater
hurt
,
and
that
good
men
should
not
be
greeued
thereat
,
but
receaue
comfort
thereby
.
WHen
it
pleaseth
God
in
the
secrecie
of
his
iudgment
,
to
afflict
good
men
,
and
to
suffer
the
wicked
to
flourish
in
this
world
,
such
is
our
weaknes
,
that
we
stagger
in
mind
,
and
seeing
it
often
so
to
come
to
passe
,
we
often
fall
into
doubtfull
and
vndutifull
conceites
,
euen
of
God
him selfe
,
as
if
,
eyther
he
were
not
,
or
regarded
not
,
the
dooings
and
deseruings
of
men
:
which
vniust
surmise
,
springeth
out
of
that
old
roote
of
vnthankfulnes
,
wherewith
mankinde
was
corrupted
at
the
first
;
whereby
fond
opinions
grow
vp
in
the
minde
,
and
shadow
the
light
of
reason
,
so
that
we
cannot
discerne
true
things
from
false
,
and
good
from
euill
;
for
so
blinded
by
the
darke
mist
of
ignorance
,
Ignorance
causeth
men
to
ascribe
to
fortune
,
what
is
don
by
God
.
Fortune
.
we
make
Fortune
the
Author
of
that
,
whereof
God
is
the
dooer
,
and
ascribe
to
Chaunce
,
whatsoeuer
is
performed
by
the
prouidence
of
the
Almightie
.
Her
wee
call
a
Goddesse
,
which
is
more
often
bad
then
good
,
and
is
neuer
so
like
her selfe
,
as
when
to
her selfe
she
is
most
vnlike
;
now
fauouring
,
now
frowning
,
euer
the
same
,
and
neuer
the
same
,
constant
in
nothing
,
but
that
she
is
vnconstant
in
all
.
This
men
say
of
her
,
and
yet
beleeue
in
her
,
when
with
the
best
it
goeth
ill
,
and
well
with
the
worser
sort
.
Res
humanas
ordine
nullo
,
Sene.
Hyppo
.
Fortuna
regit
,
spargitque
manu
Munera
caeca
,
peiora
fouens
.
Mens
matters
quite
out
of
order
,
Fortune
doth
rule
,
and
gifts
scatter
,
Blindly
,
fostering
the
worser
.
If
courage
preuaile
against
feare
,
Audentes
fortuna
iuuat
.
Virgil.
aneid
.
10.
Fortune
helps
the
hardy
.
If
cowards
triumph
,
&
valiant
men
goe
downe
,
O
fortuna
viris
inuida
fortibus
,
Sen.
Her
.
Fure
.
Quam
non
aequa
bonis
praemia
diuiolis
?
O
fortune
that
of
valiant
men
enuious
art
,
How
ill
dost
thou
reward
men
of
desart
?
Are
men
raysed
from
base
account
,
to
honor
?
—
Ex
humili
magna
ad
fastigia
rerum
,
Iuuenal
.
Sat.
3.
Extollit
quoties
voluit
fortuna
iocari
.
From
base
to
place
of
highest
sort
,
Fortune
doth
lift
,
disposed
to
sport
.
Are
they
spoiled
of
their
goods
,
&
fall
they
from
high
to
low
estate
?
Nempe
dat
et
quodcumque
libet
fortuna
rapitque
,
Ouid.
trist
.
4.
Irus
et
est
subito
qui
modo
Craesus
erat
.
Fortune
doth
giue
and
take
at
her
pleasure
,
Now
poore
,
which
but
now
had
infinite
treasure
.
Is
the
course
of
the
worlde
obserued
often
to
change
,
and
that
it
is
with
men
of
eyther
part
,
now
well
,
now
ill
?
Passibus
ambiguis
fortuna
volubilis
errat
,
Ouid.
trist.
5
,
Et
manet
in
nullo
certa
tanaxque
loco
Sed
modo
laeta
manet
,
vultus
modo
sumit
acerbos
,
Et
tantum
constans
in
leuitate
sua
est
.
With
doubtfull
steps
Fortune
wauering
doth
wander
,
In
one
place
she
standeth
neuer
still
or
fast
;
But
now
doth
smile
,
and
now
againe
doth
lower
,
And
constant
onely
is
in
leuitie
at
last
.
So
that
he
sayd
trulie
,
which
said
:
Sunt
qui
in
fortunaeiam
casibus
omnia
ponunt
,
Iuue.
Sat.
13
Et
nullo
credunt
mundum
rectore
moueri
.
There
are
which
fortune
say
,
by
chance
all
things
to
guide
,
And
therein
doe
the
Ruler
of
the
world
deride
.
They
accuse
Fortune
of
iniustice
,
but
they
beleeue
in
her
power
,
they
blame
her
as
a
blinde
dispenser
of
her
gifts
,
but
they
extoll
her
,
as
the
onely
disposer
of
worldly
goods
;
they
say
shee
is
vnconstant
,
full
of
leuitie
,
and
of
no
assurance
,
and
yet
in
all
attempts
,
whether
of
war
or
peace
,
they
pray
for
themselues
,
The
blindnes
of
men
concerning
Fortune
.
and
wish
to
their
friends
,
aboue
all
other
thinges
good
fortune
.
So
blindly
are
men
ledde
,
to
think
all
things
to
be
ruled
of
that
,
which
of
it selfe
is
nothing
:
nothing
but
a
false
light
,
giuen
in
the
darknes
of
ignorance
,
and
neuer
seene
,
but
when
the
true
cause
lyeth
hidden
,
Fortune
in
truth
nothing
.
which
is
that
heauenly
,
spirituall
,
incomprehensible
essence
,
the
Lord
God
of
heauen
&
earth
:
wherby
the
whole
world
,
and
euery
part
thereof
,
is
daily
,
and
continually
gouerned
and
disposed
of
.
He
it
is
,
and
hee
alone
,
which
lyfteth
vp
,
and
pulleth
downe
,
which
giueth
wealth
,
and
causeth
want
,
which
punisheth
and
rewardeth
,
preserueth
,
The
benefits
of
God
somtimes
towards
the
wicked
,
when
his
rodde
is
vpon
the
godly
.
and
destroyeth
when
he
will
,
and
where
it
pleaseth
himselfe
.
And
although
his
benefits
are
often
seene
to
bee
heaped
vpon
wicked
men
,
when
his
hand
of
correction
lieth
heauie
vpon
his
chosen
:
and
base
&
cowardlie
persons
he
suffereth
to
tryumph
,
when
men
of
good
mindes
and
great
vertue
are
troden
vnder
foot
,
yet
in
neither
is
his
goodnes
,
or
his
iustice
to
be
taxed
,
but
both
in
both
,
the
more
to
be
extolled
,
if
dulie
as
they
ought
to
be
,
they
be
considered
of
.
This
may
seeme
strange
in
the
eyes
of
men
,
but
his
wayes
are
not
the
wayes
of
men
,
neither
dooth
he
tread
in
the
steps
of
flesh
&
blood
.
It
is
more
easie
to
see
what
he
doth
,
then
to
perceiue
the
secrecie
and
depth
of
his
purpose
,
which
not
being
discouered
,
his
works
may
be
thought
voyd
of
iudgment
,
when
they
are
full
of
all
wisedom
and
vnderstanding
.
But
why
should
he
fauour
the
vngodly
,
which
are
carelesse
of
him
,
and
frowne
vpon
those
who
giue
themselues
to
his
honour
and
seruice
?
Why
was
Toby
after
many
good
works
of
mercie
and
charitie
made
blinde
?
and
Haman
,
Toby
.
2.
a
man
full
of
pride
and
crueltie
,
Hest
.
3.
God
in
the
end
blesseth
the
good
,
&
punisheth
the
wicked
.
extolled
aboue
all
the
Princes
next
after
the
King
?
Surely
good
men
haue
no
more
cause
to
be
grieued
thereat
,
then
had
Toby
,
when
his
sight
beeing
restored
,
he
sawe
his
sonne
,
and
the
sonnes
of
his
sonne
with
ioy
and
gladnesse
,
nor
the
wicked
more
to
reioyce
then
had
Haman
,
when
he
was
highest
vpon
the
gallous
,
which
hee
prouided
for
Mardocheus
.
The
Lord
God
,
the
God
of
iustice
&
mercie
,
so
dealeth
with
his
chosen
,
as
a
louing
Father
,
with
his
beloued
chyldren
,
he
scourgeth
them
,
but
hath
pittie
on
them
,
his
hand
is
heauie
,
but
to
keepe
vnder
theyr
rebellion
,
and
his
rodde
sharpe
,
but
to
cutte
of
their
corruption
,
that
they
may
bee
fit
heyres
of
that
heauenlie
kingdome
,
which
no
impure
or
defiled
thing
can
enter
into
.
God
both
iust
&
merciful
to
his
,
in
what
sort
.
So
is
he
both
iust
and
mercifull
,
shewing
mercy
in
iustice
vnto
them
;
for
sinning
,
hee
doth
not
spare
them
,
and
punishing
,
hee
doth
preserue
them
.
His
iustice
is
great
,
but
his
mercy
doth
exceed
:
he
correcteth
and
stayeth
his
hand
,
for
hee
is
not
angry
for
euer
.
Hee
striketh
,
&
strengtheneth
to
beare
the
stripes
,
which
neuer
are
out
of
measure
,
nor
aboue
theyr
power
:
and
at
the
last
,
after
that
he
hath
drawne
the
blood
,
and
bound
vp
the
wound
,
the
punishment
being
passed
,
&
the
paine
ended
,
endlesse
is
theyr
ioy
,
and
their
glory
euerlasting
.
In
what
order
the
mercy
and
iustice
of
GOD
is
toward
the
wicked
.
With
the
other
sorte
farre
otherwise
it
is
,
though
God
be
,
as
he
cannot
but
be
the
same
,
that
is
,
both
iust
and
mercifull
euer-more
,
yet
dooth
he
not
deale
in
the
same
manner
with
all
:
with
the
wicked
his
mercy
goeth
before
,
and
his
iustice
commeth
after
,
whereby
it
commeth
to
passe
,
that
theyr
end
is
farre
worse
then
theyr
beginning
.
The
sun
shyneth
,
&
the
rayne
falleth
vpon
them
,
they
grow
in
the
fatte
,
and
are
fedde
with
the
sweete
of
the
earth
,
which
is
the
singuler
blessing
,
and
the
great
mercy
of
God
:
for
if
he
shoulde
be
towards
them
as
they
deserue
,
the
ayre
should
be
darknes
,
and
the
heauens
brasse
vnto
them
.
But
beeing
but
weedes
,
and
still
the
more
noysome
,
the
more
they
waxe
&
haue
continuance
,
though
God
suffer
them
to
grow
,
and
ouer-growe
the
corne
,
at
length
when
haruest
commeth
,
the
corne
is
layd
vp
,
and
they
as
weedes
are
cast
out
,
and
throwne
into
the
fire
.
So
are
they
at
last
ouer-taken
by
his
iustice
,
which
before
by
his
mercy
would
not
be
taken
:
which
was
the
greater
and
sweeter
towards
them
,
because
theyr
condemnation
should
be
the
iuster
,
and
his
iudgement
the
sharper
against
them
.
Wherfore
when
we
see
them
flourish
,
&
haue
proude
lookes
,
what
may
we
say
,
and
say
truely
?
—
tolluntur
in
altum
Claud.
in
Ruff.
lib.
1.
vt
lapsu
grauiore
ruant
.
They
are
lifted
vp
on
high
,
that
theyr
fall
may
be
the
more
heauie
:
which
they
themselues
seeme
to
see
,
when
they
say
—
quicquid
in
altum
Sene.
Agam.
Fortuna
tulit
,
ruitura
leuat
.
What
Fortune
hath
exalted
,
Shee
lyfteth
vp
with
mind
,
to
haue
deiected
.
For
they
cannot
but
see
it
so
to
bee
,
beholding
the
variable
course
of
the
world
,
and
of
the
greatest
worldlings
the
daily
fall
.
Though
they
wander
which
are
not
led
,
and
are
blind
which
are
not
lightened
by
the
spirit
of
God
,
yet
time
teacheth
them
to
say
,
as
experience
forceth
them
to
know
,
that
as
of
trees
the
highest
growing
,
so
of
men
,
they
which
most
are
exalted
,
are
soonest
ouerthrowne
.
Agamemnon
considering
the
destruction
of
Troy
,
and
his
owne
tryumphant
estate
,
sayd
—
magna
momento
obrui
Sene.
Troas
.
Vincendo
didici
That
great
things
in
a
moment
are
ouer-whelmed
,
So
much
by
ouer-comming
now
haue
I
learned
.
And
fearing
least
his
feete
might
slip
,
from
that
high
step
where
Troy
stoode
.
Tu
me
superbum
Priamae
,
tu
timidum
facis
.
Idem
.
Thou
Priamus
,
doost
make
me
both
proude
&
a
coward
.
The
ouerthrowe
of
Priamus
made
him
proude
,
but
afrayd
with
all
,
least
thorow
pryde
,
as
Priamus
was
,
hee
might
bee
ouerthrowne
.
Good
it
were
that
they
which
are
proude
of
theyr
good
fortune
,
would
after
the
example
of
Agamemnon
,
conceiue
what
they
might
bee
,
by
considering
what
others
haue
beene
.
Whereby
they
might
shewe
themselues
the
more
temperate
,
while
they
stand
aloft
,
and
the
lesse
abiect
when
they
are
downe
.
But
much
better
it
were
,
both
for
themselues
&
others
,
that
they
were
not
proud
at
all
.
So
should
they
escape
that
iudgement
,
which
being
proud
,
by
no
feare
they
can
auoyde
;
for
,
Prouer.
16.
calamitatem
praecedit
superbu●
,
et
ante
ruinam
cor
extollitur
.
It
is
pride
which
goeth
before
calamity
,
and
ruine
which
followeth
after
the
hart
puffed
vp
,
and
,
Sene.
Her
.
Fur.
sequitur
superbu●
a
tergo
Deus
.
A
proud
man
God
followeth
at
the
heeles
,
to
be
reuenged
of
him
.
The
folly
of
vaine
glorious
men
.
Well
may
a
vaine
glorious
man
out
of
the
pride
of
his
hart
,
being
dazeled
with
the
glittering
false
shew
of
his
owne
greatnes
,
say
to
him selfe
Maior
sum
quum
cui
possit
fortuna
nocere
.
Ouid.
Met.
6
I
am
too
great
to
be
beaten
by
fortunes
rod
.
But
be
he
neuer
so
great
,
and
so
high
,
so
great
,
and
so
high
,
he
can
neuer
be
.
Non
sit
vt
inferior
suppositusque
Deo
.
Ouid.
trist.
4
But
that
he
is
inferior
and
subiect
to
God
.
If
he
be
a
man
,
God
is
aboue
him
,
and
hath
power
ouer
him
,
to
abase
his
heigth
,
and
to
turne
his
greatnes
into
nothing
,
euen
in
the
twinkling
of
an
eye
.
He
is
not
a
man
,
which
is
not
subiect
by
the
heate
of
the
Sunne
,
by
the
cold
of
the
ayre
,
by
the
force
of
sicknes
,
by
the
subtilty
of
enemies
,
and
by
other
infinite
meanes
often
felt
,
before
mistrusted
to
be
brought
into
danger
,
if
not
into
losse
of
his
life
;
how
then
can
any
be
out
of
his
reach
,
who
commandeth
the
Sunne
,
&
sendeth
out
the
winds
,
who
bringeth
sicknes
,
and
stirreth
vp
enemies
,
and
can
both
strike
with
all
,
&
kill
with
any
one
,
when
,
how
,
Ieremi.
51.
and
as
often
as
he
will
?
Though
Babell
should
mount
vp
to
heauen
,
and
though
she
should
defend
her
strength
on
high
;
yet
from
me
shall
her
destroyers
come
,
sayeth
the
Lord
.
Obediah
.
3.
And
to
Edom
,
though
thou
exalt
thy selfe
as
the
Eagle
,
and
make
thy
nest
amongst
the
starres
,
thence
will
I
bring
thee
downe
.
Of
all
vaninities
,
the
vainest
to
be
proud
.
Wherefore
,
of
all
vanities
it
is
the
vaynest
,
for
a
man
to
be
confident
in
pride
,
sith
the
Lord
God
,
who
is
best
able
to
punish
it
,
of
all
faults
can
least
indure
it
.
But
the
purpose
of
God
,
being
to
bring
them
low
,
which
are
puffed
vp
,
and
to
turne
his
blessings
vpon
them
,
into
cursings
against
them
,
their
minds
become
as
empty
of
vnderstanding
,
as
their
hearts
are
full
of
pride
,
The
wicked
fall
by
their
owne
folly
,
or
by
others
enuie
.
so
as
their
eyes
looke
euer
vpward
,
and
neuer
downe
,
till
they
fall
downe
through
their
own
folly
,
or
others
enuie
.
While
ambitiouslie
they
climbe
,
sodainly
they
slip
,
and
feele
the
mischiefe
,
before
they
feare
the
danger
,
their
proud
eyes
being
then
forced
to
bewaile
their
miserie
,
when
mercie
is
gone
,
and
cannot
be
found
.
For
God
wil
not
suffer
them
to
see
the
pit
they
shal
fall
into
,
least
they
should
escape
the
punishment
they
are
appoynted
vnto
by
his
diuine
vnsearchable
prouidence
.
If
the
question
be
,
what
the
meanes
are
whereby
they
are
ouerthrowne
,
the
aunswer
must
be
,
that
means
they
are
not
,
but
extreames
,
whereby
extremitie
is
brought
vnto
them
;
which
proceeding
from
their
owne
corruption
,
as
diseases
bre●de
within
theyr
owne
bodies
,
are
the
cause
of
their
ruine
,
or
(
if
not
so
)
occasion
others
of
like
disposition
,
to
spinne
the
Spyders
webbe
,
wherein
filly
flyes
they
are
entangled
and
surprised
vnawares
.
For
it
is
the
will
of
God
,
that
sinfull
men
should
stumble
at
their
own
sinnes
,
and
that
one
sinner
shoulde
be
scourged
by
the
hand
of
another
.
While
then
they
are
of
their
fortune
proude
,
and
yet
not
content
,
but
ambitious
without
end
to
gaine
that
whereto
they
aspire
,
Prodigality
or
couetousnes
,
ouerthroweth
the
glorious
wicked
man
.
they
are
prodigall
or
couetous
aboue
measure
,
ayming
alike
at
the
top
of
glory
,
but
seeking
by
contrarie
steps
to
ascend
thereunto
.
Some
,
desiring
to
be
gracious
,
the
more
to
be
glorious
in
the
eyes
of
men
,
thinke
gifts
and
expence
,
the
onely
meanes
whereby
to
win
the
harts
of
men
vnto
them
:
but
measuring
their
purses
by
their
desires
,
as
they
are
infinite
,
infinitely
they
spend
,
vntill
like
lamps
lacking
oyle
,
their
light
is
out
,
and
their
glory
gone
.
Others
,
thinking
riches
the
best
friendes
they
can
haue
,
and
liking
to
depend
of
none
but
of
themselues
,
suppose
by
the
closenes
of
theyr
handes
,
to
to
vphold
the
pride
of
their
harts
,
&
therefore
neuer
rest
per
fas
et
nefas
,
by
hooke
and
by
crooke
,
to
encrease
the
masse
of
their
substance
:
whereby
it
commeth
to
passe
,
that
they
abound
in
wealth
,
and
are
laden
with
authoritie
and
credite
in
the
world
.
But
wanting
wisedome
to
dispose
the
one
,
&
vertue
to
support
the
other
,
as
men
carrying
heauy
burthens
on
weake
shoulders
,
their
shoulders
shrinke
,
and
they
sinck
with
their
burthens
to
the
ground
.
I
speake
onely
of
wicked
men
,
in
whom
there
is
no
vertue
,
no
good
disposition
at
all
,
and
yet
neuerthelesse
by
the
sufferance
of
GOD
gette
wealth
,
and
place
of
account
by
craft
and
deceit
,
or
by
some
other
base
and
dishonest
course
.
Whose
happy
estate
being
compared
with
their
little
worth
,
and
examined
why
they
should
be
so
happy
,
to
the
best
the
best
that
can
be
said
,
is
—
fati
plus
valet
horae
secundi
quam
si
te
Veneris
commendet
epistola
Marti
.
It
better
is
to
be
borne
in
a
happy
howre
,
Then
that
Venus
to
Mars
should
write
in
thy
fauour
.
Other
I
doubt
not
but
many
there
are
,
aswell
poore
through
spending
,
as
through
sparing
rich
,
whom
God
doth
loue
&
fauour
,
and
in
both
,
doth
for
both
,
that
which
turneth
to
their
good
:
which
happening
sundry
waies
,
I
will
not
conster
anie
way
but
to
the
best
.
Men
of
great
and
good
minds
often
poore
.
So
are
there
which
out
of
great
and
good
mindes
,
for
loue
to
the
Common-wealth
,
for
honor
of
theyr
Country
,
and
seruice
of
their
Prince
,
open
their
purses
wide
,
and
poure
out
their
substance
,
to
theyr
vtter
impouerishing
,
esteeming
riches
as
did
Epaminondas
,
Aemil.
prob
.
in
vita
Epa.
whom
all
the
gold
in
the
world
could
not
with-drawe
from
any
the
least
dutie
to
his
Country
:
or
as
Perdicas
,
who
refused
a
great
reuenue
in
Macedonia
,
Plu.
in
vita
Alexan.
to
followe
Alexander
into
Asia
.
But
such
men
,
of
such
mindes
,
how
poore
soeuer
,
are
rich
in
true
honor
,
and
cannot
so
well
be
said
to
spend
,
as
to
bestowe
,
nor
to
waste
,
as
to
imploy
,
neither
ought
to
be
cōnmned
for
their
pouertie
,
but
for
their
vertue
to
bee
commended
,
as
most
worthy
men
,
most
worthy
praise
.
Of
which
sort
which
would
haue
nothing
theirs
,
but
what
was
their
Countries
,
and
had
rather
liue
poore
in
a
rich
Common-wealth
,
then
rich
in
a
poore
,
beeing
couetous
onely
of
theyr
Countryes
good
,
and
of
their
owne
good
name
,
it
were
to
be
wished
,
that
now
there
were
,
as
heeretofore
there
haue
been
many
;
but
were
they
sought
out
to
bee
numbred
,
in
what
one
kingdome
might
it
not
be
sayd
,
—
numero
vix
sunt
totidem
quot
Theborum
portae
,
vel
diuitis
ostia
Nili
,
Iuuenall
Satyr.
3.
—
they
rather
are
the
fewer
,
then
Thebes
gates
,
or
Nilus
mouthes
in
number
.
I
will
not
affirme
those
to
be
few
which
I
wish
were
many
,
but
boldly
I
dare
say
,
that
the
Cittie
of
Theabes
being
famous
for
seauen
gates
,
and
the
riuer
Nilus
for
as
many
Mouthes
,
that
citty
or
countrie
which
had
seauen
such
worthy
men
,
should
in
fame
no
lesse
exceede
,
then
the
safetie
of
the
Cittizens
,
is
of
greater
price
then
the
beauty
of
the
Cittie
,
and
the
honour
of
the
land
more
woorth
then
the
richnes
of
the
soyle
.
On
the
otherside
,
to
call
in
question
those
which
by
frugalitie
increase
their
patrimony
,
or
vse
the
fauour
of
the
Prince
to
the
raising
of
their
estate
,
or
grow
rich
through
the
benefite
of
their
seruice
,
were
most
iniurious
,
and
verie
vndiscreet
;
except
the
increase
of
theyr
priuate
gaine
with-draw
from
the
common
good
,
&
theyr
exalting
be
the
pulling
downe
of
the
state
wherein
they
liue
.
Riches
the
blessing
of
God
.
Riches
are
the
great
blessing
of
God
,
which
enable
men
to
the
best
things
;
and
beeing
well
gotten
and
well
vsed
,
drawe
many
followers
after
the
possessors
of
them
.
Diuitioris
enim
sectam
plerumque
sequntur
Lucre.
lib.
5.
Quamlibet
et
fortes
,
et
pulchro
corpore
creti
.
Each
richer
sect
,
most
commonly
as
true
,
Both
strong
,
and
faire
of
body
doe
pursue
.
Plutus
the
God
of
riches
,
Plutus
the
blind
GOd
of
riches
,
made
to
see
.
Caeli
.
Rho.
lib.
11.
which
at
Sparta
was
kept
blinde
and
layde
on
the
ground
along
,
as
hauing
neyther
life
nor
sence
,
with
Herod
the
Sophist
was
saide
to
haue
receiued
his
eye-sight
:
because
being
very
rich
,
he
was
very
bountifull
,
and
knew
howe
to
vse
his
wealth
to
the
releefe
of
the
poore
,
which
caused
many
to
followe
him
&
to
loue
him
.
Though
Plato
being
a
wiseman
,
S●
.
de
legib
,
thought
it
almost
impossible
for
a
man
very
rich
,
to
be
honest
,
yet
Solon
,
Plu.
in
vita
Solon
.
as
wise
as
he
,
desired
to
haue
riches
,
but
not
to
get
them
by
wrong
;
as
if
being
lawfully
obtained
,
they
might
of
good
men
,
as
good
things
be
iustly
possessed
.
Plu.
in
reipgeren
.
praecip
.
Agesilaus
is
saide
to
haue
contemned
riches
for
himselfe
,
but
withall
,
that
he
loued
to
enrich
his
friendes
;
wherein
shewing
a
great
minde
,
meet
for
so
great
a
Prince
,
Riches
of
a
King
not
to
be
reiected
.
he
signified
,
that
riches
of
a
King
,
were
not
to
be
reiected
as
vnprofitable
,
but
as
things
most
necessary
to
be
layd
vp
:
for
being
with
his
friends
,
they
were
ready
for
himselfe
,
when
he
should
haue
,
as
often
hee
must
haue
cause
to
vse
them
being
a
King
.
And
for
the
same
reason
they
are
not
of
seruants
to
be
neglected
,
whom
it
is
fit
to
be
inriched
,
when
for
theyr
Kinges
seruice
they
are
to
be
imployed
.
Themistocles
after
a
fielde
fought
,
seeing
many
chaynes
of
golde
about
the
necks
of
dead
men
,
willed
a
souldiour
to
take
them
,
saying
to
him
,
Thou
art
not
Themistocles
:
Plutar
in
reipgere
.
praecep.
as
if
for
himselfe
,
being
a
great
Commaunder
,
he
thought
it
altogether
vncomlie
,
to
rifle
the
bodies
of
dead
men
for
gaine
.
But
howe
necessary
hee
thought
wealth
to
be
,
as
well
for
his
priuate
,
as
for
the
publique
state
,
may
well
appeare
by
his
pollitique
deuices
to
gette
money
,
for
the
enriching
both
of
the
Athenians
and
of
himselfe
,
after
the
warre
ended
against
the
Persians
,
wherein
theyr
treasure
was
consumed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heroda
Vrania
.
for
he
ceased
not
to
inrich
himselfe
,
so
is
it
witnessed
of
him
.
Wherfore
I
commend
both
Themistocles
,
seeking
without
ceasing
to
be
rich
,
and
Epaminondas
spending
without
care
to
be
poore
,
beeing
affected
to
the
good
of
the
common
good
,
as
they
were
.
But
Chrisogonus
,
who
layed
hands
on
the
goods
of
Sextus
Roscius
,
vt
per
luxuriam
effunderet
,
Cicero
pro
Rose
.
quod
per
scelus
adeptus
est
,
that
riotously
he
might
spend
that
which
wickedly
hee
had
gotten
.
And
Plantianus
,
Dion
.
Nicae
.
in
Seuer
.
who
being
in
chiefe
honour
,
and
credite
,
with
Seuerus
the
Emperour
,
left
not
a
Countrey
,
or
a
Citty
vnspoiled
,
to
vphold
thereby
his
greatnes
,
and
his
pride
.
And
as
many
others
as
either
wastfully
spend
,
what
wickedly
they
haue
gotten
,
or
heape
treasure
vp
to
lift
vp
their
estates
,
and
to
hold
vp
their
ambitious
minds
,
I
think
to
be
in
the
number
of
those
wicked
ones
,
whom
God
doth
exalt
,
but
to
throw
downe
,
and
whom
he
doth
blesse
at
the
first
,
the
more
to
punish
in
the
ende
,
causing
eyther
themselues
through
folly
,
or
their
like
through
enuie
,
to
be
instruments
of
their
fall
.
For
so
is
it
seene
,
that
the
one
sort
in
vaine
humours
of
expence
goe
many
times
on
,
and
neuer
looke
behind
them
,
till
pouertie
be
at
their
heeles
,
and
misery
light
on
theyr
heads
;
where-with
being
cast
downe
,
they
are
troden
vpon
,
and
are
no
more
pittied
,
if
desperatly
or
reprochfully
;
they
ende
their
dayes
,
then
was
Anthony
,
Dion
Cass
.
in
Octauiano
.
who
dyed
vpon
his
owne
sword
,
and
Clodius
,
who
being
dead
,
was
cast
out
sine
imaginibus
,
sine
canta●
,
Cicero
pro
Milone
.
sine
ludis
,
sine
exequijs
,
sine
lamentis
,
without
any
solemnization
of
his
memory
,
by
picture
,
song
,
play
,
funerall
,
or
mourning
;
both
extreame
prodigall
,
of
that
which
by
craft
and
violence
they
had
gotten
:
men
full
of
glory
,
&
by
their
own
folly
ouerthrowne
.
And
the
other
contemning
others
,
through
too
much
affiance
in
them selues
,
cannot
be
but
enuied
,
and
maligned
,
so
as
hardly
they
escape
the
mischiefe
intended
against
them
.
For
the
more
haughty
they
are
,
Men
the
more
hauty
the
more
subiect
to
enuie
.
the
more
to
enuie
they
are
subiect
,
and
to
malice
the
more
,
the
mightier
they
shew
them selues
,
and
the
faster
they
seeme
to
stand
,
being
not
indured
of
those
,
who
are
equall
in
minde
,
but
inferiour
vnto
them
for
want
of
meanes
.
Though
pride
be
often
beggerly
attired
,
Enuie
the
daughter
of
pride
.
yet
is
she
alwayes
by
her
daughter
Enuie
attended
on
,
who
neuer
dieth
,
while
her
mother
liueth
;
and
as
a
fowle
bird
,
of
a
black
Crow
full
gorged
with
malice
,
she
wayteth
the
time
when
,
She
loueth
none
of
her
mothers
kind
.
and
watcheth
the
occasion
whereby
,
to
worke
mischiefe
to
as
many
of
her
mothers
feather
,
as
shee
seeth
to
be
pearched
aboue
her
;
Enuy
looks
vpward
.
whose
eye
beeing
obserued
euermore
to
looke
vpward
,
it
hath
been
truly
sayed
,
crestentis
dignitatis
semper
comes
inuidia
,
Iouij
.
hist.
33
he
that
riseth
in
honour
,
is
euer
accompanied
with
enuie
.
And
againe
,
Esummo
quasi
fulmen
deijcitictos
inuidia
,
Lucre.
lib.
5.
enuie
as
lightning
striketh
downe
from
the
top
to
the
foote
.
For
neuer
sleeping
in
her
busines
,
and
fearing
no
danger
being
armed
with
mallice
,
she
leaueth
no
way
vnsought
,
nor
letteth
any
oportunitie
slip
,
Pryde
by
enuie
ouerthrown
,
that
may
serue
to
vndermine
that
glorious
Tower
of
foolish
pride
,
which
being
built
,
vpon
the
false
ground
of
worldly
wealth
,
is
easily
ouerthrowne
.
Proud
men
especially
being
rich
,
looke
high
,
and
are
like
vnto
high
trees
,
which
ouer-looke
all
the
rest
;
whereby
it
commeth
to
passe
,
that
standing
onely
by
the
strength
of
theyr
owne
rootes
,
their
helme
lying
open
without
defence
,
(
for
friends
they
haue
none
to
shroud
them
)
is
soone
striken
with
the
lightning
of
enuy
,
or
thunder
of
malice
,
and
being
swayed
,
is
made
serue
to
way
vp
the
foundation
of
them selues
.
Dion
Cass
.
in
Nero
et
Antoni
.
Heereof
Pallas
,
and
Celander
,
the
one
Seruant
to
Nero
,
the
other
to
Marcus
Anthonius
,
Emperours
of
Rome
,
are
examples
very
notable
,
both
of
them
beeing
made
through
their
Maisters
fauour
,
mightily
rich
,
and
exceeding
proud
.
Wherefore
,
being
of
the
Romanes
,
which
could
not
indure
their
insatiable
greedines
and
greatnes
of
power
,
enuied
,
and
maligned
,
they
were
conspired
against
,
and
neuer
left
vnpursued
,
vntill
they
changed
their
hatefull
life
,
with
miserable
and
reprochfull
death
.
But
many
seeme
of
estate
to
be
greater
then
the
wind
of
malice
can
shake
,
Princes
in
their
kingdoms
aboue
the
reach
of
enuie
.
and
higher
to
bee
aduaunced
,
then
the
fire
of
enuie
can
mount
vp
vnto
.
It
may
seeme
true
,
that
Princes
ouer
their
people
,
&
Soueraignes
ouer
their
subiects
,
are
placed
in
that
height
of
preheminence
,
as
suffereth
no
enuie
towards
them
,
in
those
which
are
set
vnder
them
,
as
the
sun
shining
directly
ouer
our
heads
,
doth
permit
no
shadow
to
be
of
our
bodies
.
None
I
suppose
,
did
or
could
enuie
the
greatnes
of
Alexander
,
when
the
world
was
vnder
his
scepter
,
nor
the
glorie
of
the
Romaines
,
when
Carthage
was
rased
,
which
before
onely
was
,
Velleius
pater
2.
What
enuie
is
.
Romani
amulaimperij
,
that
Citty
which
enuied
the
greatnes
of
Rome
.
For
enuie
is
a
griefe
stirred
by
the
prosperitie
of
another
,
then
whom
we
thinke
our selues
to
deserue
better
.
Wherfore
for
the
most
part
it
is
betweene
neighbors
,
Enuie
between
men
of
a
faculty
and
equalitie
.
Selfe-loue
a
cause
of
anuie
.
and
men
of
a
facultie
or
some
equalitie
,
figulus
inuidet
figulo
,
faber
fabro
,
one
begger
bideth
woe
,
that
another
by
the
doore
doth
goe
.
Wee
haue
all
by
nature
a
touch
,
if
not
a
ful
measure
of
selfe-loue
,
which
causeth
vs
partially
to
prize
our
owne
woorth
,
and
inwardly
to
grieue
when
others
be
preferred
,
though
worthily
,
before
vs
.
From
which
mischiefe
,
kings
in
their
owne
kingdoms
,
by
all
reason
should
be
free
;
because
being
annointed
of
God
,
they
shine
as
Gods
,
and
by
the
brightnes
of
their
maiestie
,
dazell
the
eyes
of
enuie
,
so
that
they
cannot
peirce
vnto
them
.
They
haue
no
peeres
,
they
suffer
no
equalitie
,
none
hath
power
,
or
can
haue
desire
to
compare
with
them
,
except
some
monster
in
nature
,
who
graced
with
too
much
familiaritie
,
can
thinke
himselfe
an
equall
,
where
he
ought
to
be
a
vassaile
:
and
where
he
is
bound
to
do
seruice
,
dare
presume
to
shew
contempt
:
as
Ixion
dealt
with
Iupiter
in
attempting
to
dishonour
Iuno
,
The
fable
of
Ixion
.
beeing
of
a
base
and
vile
wretch
,
deseruing
all
torture
,
most
vnworthy
fauour
,
(
as
hauing
treacherously
deceiued
and
wickedly
murthered
Deioneius
his
Father
in
law
)
taken
vp
into
heauen
,
&
made
of
Iupiters
priuie
counsell
.
But
vaunting
of
his
villanie
,
both
for
his
vaunting
,
and
his
villanie
,
he
was
thrown
down
into
hell
,
&
there
bound
to
an
yron
wheele
,
bound
about
with
many
Snakes
;
that
the
wheele
still
turning
,
and
the
Snakes
tormenting
,
he
should
neuer
be
at
rest
,
where-vpon
by
Virgill
it
was
aptly
said
.
Inuidia
infaelix
furias
,
amnemque
seuerum
Cocyti
metuet
tortosque
Ixionis
angues
,
Georgico
.
3.
Immanemquerotam
,
et
non
exuperabile
saxum
.
Wretched
Enuy
,
the
Furies
,
and
Cocytus
lake
,
Mercilesse
shall
feare
,
and
snakes
wrethed
round
Ixion
And
the
cruell
wheele
,
and
the
neuer
setled
stone
.
A
fable
,
but
seruing
aswell
the
fauorites
of
great
Princes
,
as
the
Princes
themselues
to
good
vse
,
teaching
Princes
to
beware
whom
they
aduaunce
&
draw
neere
vnto
them
:
and
warning
fauourits
not
to
grow
proud
through
the
grace
they
find
,
least
in
thinking
too
well
of
themselues
,
they
fall
to
enuie
those
,
whose
presence
they
are
happy
in
,
but
most
vnworthy
of
,
if
thankfull
&
dutifull
they
be
not
as
they
ought
to
be
.
Which
happening
sometimes
thorough
the
wonderfull
vnhappy
wickednes
of
mans
nature
,
Calligula
offered
sacrifice
to
enuie
.
Dion
Cass.
59.
(
for
man
is
the
greatest
wonder
that
nature
hath
,
)
Calligula
may
seeme
not
without
cause
,
to
haue
offered
sacrifice
vnto
Enuy
,
as
fearing
himselfe
to
be
subiect
to
her
force
,
and
therefore
desirous
to
stand
in
her
grace
:
so
as
I
dare
not
say
,
that
the
greatest
are
altogether
free
from
the
mischiefe
of
that
furie
.
But
if
greatnes
holde
any
out
of
the
danger
of
enuie
,
yet
beeing
wicked
,
they
are
not
so
great
as
that
they
can
hold
vp
themselues
:
for
hee
that
is
the
greatest
,
God
throweth
down
the
greatest
sitteth
ouer
them
,
and
beeing
offended
at
their
wickednes
,
thrusteth
them
with
his
foote
from
their
seate
,
and
causeth
their
owne
waight
to
breake
their
owne
necks
.
Whose
fall
men
beholding
,
and
not
knowing
the
cause
,
say
of
such
as
was
said
by
Rome
ouerthrowne
,
Inse
magna
ruunt
.
—
Lucan
.
Great
things
throw
downe
themselues
.
Imputing
that
to
ouer-greatnes
,
which
was
prouoked
by
wickednes
,
&
performed
by
the
powerfulnes
of
the
Almightie
.
Neuer
man
in
the
eye
of
the
world
was
more
highly
,
&
seemed
more
surely
to
be
seated
,
then
Dionisius
the
second
,
The
greatnes
of
Dionisius
.
Aelia
.
lib.
6.
his
Nauie
great
,
foure
hundred
ships
at
the
least
,
his
forces
,
a
hundred
thousand
foote
,
and
nine
thousand
horse
,
the
Citty
of
Siracuse
,
where
hee
liued
,
furnished
with
goodly
Hauens
,
and
enuironed
with
high
&
strong
walls
,
hauing
euer
in
readines
munition
,
and
whatsoeuer
warlike
prouision
needfull
;
of
wheat
layd
vp
in
store
,
many
thousand
quarters
,
&
aboue
all
,
his
friends
and
confederats
were
infinite
,
wherin
trusting
,
he
thought
his
kingdome
fastened
with
bonds
of
yron
.
But
exceeding
in
wickednesse
no
lesse
then
he
did
excell
in
greatnes
,
he
put
to
death
his
bretheren
,
cruelly
murthered
his
sonnes
,
The
wickednesse
of
Dionisius
,
the
cause
of
his
fall
.
and
caused
his
daughters
first
to
be
dishonoured
,
&
after
naked
to
be
slaine
;
so
as
not
any
one
of
his
progenie
came
so
to
be
buried
,
as
was
to
be
expected
;
some
beeing
burnt
aliue
,
and
others
cut
in
peeces
and
cast
into
the
sea
.
Wherfore
by
the
iust
iudgement
of
God
against
him
,
it
came
to
passe
,
that
his
latter
yeeres
hee
spent
in
extreame
beggery
,
and
thorough
drunkennes
hauing
lost
his
sight
,
Shamefull
and
miserable
the
end
of
the
vngodly
.
hee
became
a
scorne
to
the
world
;
and
in
the
midst
of
Greece
shamefully
spent
the
remainder
of
his
lyfe
.
Such
is
the
end
of
the
vngodly
,
though
rich
,
thogh
mighty
,
though
in
all
prosperitie
they
flourish
,
yet
at
the
last
they
wither
,
theyr
wealth
is
layd
vp
for
theyr
woe
,
of
glorious
Tyrants
they
become
miserable
caytifes
,
for
the
Lord
GOD
will
not
suffer
their
sinnes
to
goe
vnpunished
.
Which
who
so
feeleth
not
in
thys
life
,
is
but
spared
for
a
while
,
that
he
may
be
punished
for
euer
.
The
wicked
are
punished
,
if
not
in
this
life
,
assuredly
in
the
life
to
come
.
For
otherwise
the
Lord
God
should
be
,
which
he
cannot
be
,
vniust
:
if
he
should
exceede
in
goodnes
towards
them
,
and
should
not
reuenge
their
rebellion
against
him
,
if
both
in
lyfe
and
death
,
and
after
death
,
to
euerlasting
life
they
should
find
fauour
,
which
with
most
vnthankfulnes
,
the
worst
part
of
wickednesse
had
prouoked
his
displeasure
.
Then
should
the
condition
of
them
,
be
farre
better
then
of
the
best
,
his
benefits
towards
them
being
in
this
world
much
greater
,
and
theyr
happinesse
no
whit
lesser
in
the
world
to
come
.
But
God
to
put
that
out
of
doubt
,
in
respect
of
our
weakenes
,
which
ought
not
to
be
doubted
of
,
in
regard
of
his
vprightnes
,
often
is
,
if
not
euer
wont
,
to
lay
open
his
iudgement
by
some
notable
way
of
punishment
,
eyther
vpon
themselues
or
vppon
theyr
heyres
,
before
the
eyes
of
men
,
which
is
blindnes
not
to
see
,
and
wickednes
not
as
a
good
lesson
giuen
for
our
instruction
,
thankfullie
to
receiue
.
Great
were
the
Emperours
of
Rome
,
and
the
Tyrants
of
Greece
,
but
as
wicked
as
they
were
great
for
the
most
part
;
Slayd
.
de
4.
Monarchijs
.
The
miserable
death
of
the
wicked
Romaine
Emperors
.
and
therefore
of
the
Romaines
,
thirtie
were
slaine
,
by
those
in
whom
they
dyd
,
or
in
likelihood
might
repose
their
trust
;
being
seruaunts
,
or
souldiours
,
chyldren
,
or
wiues
vnto
them
;
and
foure
being
fearefull
of
theyr
enemies
,
or
wearie
of
theyr
owne
lyues
,
became
murtherers
of
themselues
,
beeing
all
iustly
punished
by
the
hand
of
God
,
who
wickedly
had
prouoked
the
displeasure
of
God
,
by
pride
coueteousnes
,
or
cruelty
.
So
of
all
the
Tyrants
of
Greece
,
Aelian
.
lib.
6.
three
onely
left
their
progeny
heires
of
their
tiranny
,
The
tyrants
of
Greece
punished
in
their
posteritie
.
Gelon
in
Sicilia
,
Lencamor
in
Bosphorus
,
the
Cipselides
in
Corinthus
;
the
will
of
God
being
to
reuenge
the
Fathers
sinne
,
by
cutting
off
the
children
,
and
not
suffering
them
to
raigne
.
Of
all
Nations
,
examples
are
to
be
found
,
of
the
constant
course
of
Gods
iustice
,
towards
wicked
and
vngodly
men
,
be
they
neuer
so
great
,
euermore
shewed
,
either
vpon
them selues
,
or
their
houses
,
in
rooting
them
out
from
the
face
of
the
earth
.
Some
haue
beene
visited
in
their
owne
persons
,
by
foule
and
lothsome
diseases
,
whereby
they
haue
beene
made
vnwilling
to
liue
,
and
yet
vnable
to
dye
as
,
Sylla
,
Hadrianus
,
and
Maximianus
.
Some
fed
vpon
aliue
,
Pluta
.
in
Silla
.
Dion
.
Nicae
.
Pompon
.
Latus
.
Iosep
.
Naucle
.
Baptis
.
Egna
.
Iustin.
&
Egesippus
.
and
gnawne
till
they
were
dead
,
by
wormes
,
and
lyce
,
as
Herodes
Ascalonites
,
Honoricus
King
of
the
Vandales
,
and
Arnulphus
the
Emperor
.
Some
tormented
in
mind
,
liuing
in
horrour
of
conscience
,
and
dying
in
base
and
fearefull
sort
,
as
Atalus
King
of
Pergamus
,
and
Aristobulus
Sonne
of
Hyrcanus
.
Some
also
when
they
were
in
health
,
and
strength
,
sodainly
and
miraculously
taken
away
,
as
Fabius
the
proud
Senator
with
a
hayre
swollowed
in
milke
,
Abbas
vrsper
.
and
Pope
Adrian
the
fourth
,
after
that
he
had
accursed
Frederick
the
first
,
choked
with
a
flye
in
a
draught
of
cold
water
.
Which
sharpe
corrections
of
God
,
in
so
maniefold
wise
inflicted
,
serue
to
shew
,
that
his
meanes
are
,
as
his
power
is
,
infinite
to
chastice
and
scourge
,
the
proudest
,
and
greatest
,
vnder
heauen
offending
against
him
.
Whereby
the
fairest
and
goodliest
of
body
may
learne
to
know
,
that
being
vngodly
,
they
stand
in
danger
by
greeuous
diseases
,
or
vile
creatures
to
be
consumed
,
the
soundest
of
vnderstanding
to
be
tormented
in
minde
,
the
richest
in
treasure
to
be
spoyled
in
an
houre
,
&
the
best
in
health
to
be
deliuered
vnto
death
,
by
many
and
straunge
wayes
,
not
to
be
feared
or
suspected
;
which
if
they
happen
to
escape
,
yet
haue
they
cause
still
to
feare
,
that
what
is
held
from
them
is
layed
vp
for
their
children
;
The
Parents
feele
paine
in
the
after
punnishment
of
theyr
children
.
1.
King
.
c.
14
2
,
Chro.
13.
who
being
part
of
them selues
,
proceeding
from
out
their
loynes
,
as
they
fore-see
,
they
cannot
but
fore-feele
their
owne
present
paine
,
in
the
future
punishment
of
them
.
Iereboam
rebelled
against
God
,
and
did
cast
him
behind
his
backe
,
by
whom
he
was
exalted
,
and
made
Prince
ouer
his
people
Israell
.
Wherefore
the
Lord
God
,
albeit
he
was
made
strong
,
by
vaine
and
wicked
men
gathered
vnto
him
,
did
not
onely
smite
him
before
Iudah
,
The
bitter
sentence
of
God
against
Ieroboam
and
his
posteritie
.
and
plague
him
that
he
dyed
;
but
pronounced
a
fearefull
iudgement
against
his
house
,
that
he
would
cut
of
from
him
,
him
that
piffed
against
the
wall
,
and
would
sweepe
away
the
remnant
of
his
house
,
as
a
man
sweepeth
away
dong
,
till
it
be
all
gone
;
and
further
,
that
the
doggs
should
eate
him
of
Ieroboams
stock
that
dyed
in
the
Citty
,
and
the
fowles
of
the
ayre
,
him
that
dyed
in
the
fielde
.
Which
sentence
prouoked
by
the
wickednes
of
Ieroboam
,
was
by
the
iustice
of
God
performed
accordingly
vpon
all
,
saue
onely
Abiah
,
who
was
suffered
to
come
to
the
graue
,
because
in
him
there
was
found
some
goodnes
towards
the
Lord
God
of
Israell
.
1.
Kin.
c.
16.
The
like
was
threatned
by
Iehu
the
Prophet
,
and
executed
by
Zimri
,
against
the
posterity
of
Baasha
,
because
being
by
God
made
Captaine
ouer
Israell
;
hee
walked
in
the
way
of
Ieroboam
,
and
made
the
people
to
sinne
.
1
Kin.
c.
17.
Ahab
sold
him selfe
to
worke
wickednes
in
the
sight
of
the
Lord
,
yet
hauing
humbled
him selfe
before
the
Lord
,
euill
was
not
brought
in
his
dayes
,
but
in
the
dayes
of
his
Sonne
it
was
brought
vpon
his
house
.
The
Lord
God
hath
sayed
it
,
and
it
cannot
be
but
true
,
Exod.
20.
that
he
will
visite
the
sinnes
of
the
Fathers
vpon
the
children
,
vnto
the
third
and
fourth
generation
,
of
those
that
hate
him
.
What
comfort
then
can
the
vngodly
haue
in
their
greatnes
,
when
they
see
by
the
example
of
others
,
what
is
like
to
happen
vnto
them selues
?
Can
the
high
Tower
of
prosperitie
wheron
they
stand
,
be
delightfull
vnto
them
,
when
they
behold
the
deepe
dungeon
of
miserie
before
them
,
whereinto
they
are
ready
to
fall
,
and
cannot
but
fall
,
continuing
in
their
sinne
?
The
life
of
the
wicked
cannot
be
but
sorowfull
.
The
whole
body
is
out
of
frame
,
if
the
least
member
thereof
suffer
paine
,
how
then
can
the
minde
be
at
rest
,
and
take
delight
,
when
it
is
vexed
with
griefe
,
and
tormented
with
feare
of
that
,
which
no
feare
can
auoide
?
Is
it
possible
for
that
man
trauailing
on
the
way
,
to
haue
a
pleasing
thought
,
who
is
enforced
to
think
,
that
the
ende
of
his
iourney
shall
be
the
beginning
of
his
calamity
,
that
his
place
of
rest
must
be
the
bed
of
sorrow
,
his
passage
vnto
it
the
way
of
shame
,
and
that
for
his
sake
,
his
whole
trayne
as
him selfe
,
shall
haue
entertainment
alike
.
The
threatning
of
that
onely
so
blacke
a
cloud
to
fall
in
this
life
,
might
seeme
sufficient
,
to
make
men
lay
aside
the
glorious
and
rich
attire
of
pride
and
wantonnes
,
which
serueth
to
no
good
vse
,
and
to
put
on
the
sober
habite
of
vertue
,
and
torne
cloake
of
true
repentance
;
which
like
the
Vine
leafe
might
serue
,
both
to
let
in
the
shining
beames
of
Gods
mercy
,
and
to
defend
the
sharpe
shower
of
his
wrath
in
this
world
.
But
if
that
preuaile
not
to
withdrawe
them
from
their
sinfull
waies
,
The
punishment
in
this
life
nothing
to
that
which
is
to
come
.
them
is
that
punishment
nothing
,
in
comparison
of
the
torment
that
is
behind
,
that
as
a
cloud
passeth
,
and
like
a
shower
scattereth
,
and
is
soone
done
.
The
thred
of
life
is
quickly
cut
asunder
,
be
it
spunne
how
long
so
euer
.
The
blow
is
sharpe
,
but
short
,
the
pang
is
no
sooner
come
,
but
the
paine
is
gone
.
Though
the
way
to
bodily
death
,
be
to
the
body
greeuous
,
which
loueth
no
griefe
,
yet
the
minde
hath
patience
,
The
mind
findeth
confort
in
hope
of
the
end
of
paine
.
and
findeth
comfort
,
by
thinking
it
shall
haue
ende
;
which
so
armed
,
resisteth
the
force
,
and
ouercommeth
the
furie
of
the
sharpest
assault
,
that
by
greefe
can
be
made
,
against
those
earthly
walls
which
compasse
it
about
.
Thereby
Anaxarchus
was
hardned
to
indure
what
punishment
soeuer
Nicoreon
could
lay
vpon
him
,
Cicero
Tus
.
2
without
intreaty
to
be
spared
in
any
sort
,
and
Caius
Marius
vnbound
,
to
hold
still
his
leggs
,
vntill
the
swolne
vaines
thereof
were
launced
:
and
many
are
confirmed
to
contemne
the
most
exquisite
torture
that
can
be
deuised
.
The
exceeding
punishment
in
the
life
to
come
.
But
the
other
which
beginneth
when
this
life
endeth
,
neuer
endeth
after
it
once
beginneth
;
and
laying
hold
as
well
on
the
soule
,
as
on
the
body
,
holdeth
both
body
&
soule
in
torment
perpetuall
,
and
intollerable
,
vexing
the
soule
,
with
extreame
horrour
of
Gods
displeasure
,
with
knowledge
of
happines
lost
,
&
misery
found
,
and
with
vtter
dispaire
,
euer
to
recouer
the
one
,
or
to
remooue
the
other
;
the
body
with
fire
violent
and
vnquenchable
,
still
burning
,
still
scorching
,
and
neuer
consuming
,
and
both
together
,
with
continuall
sight
of
continuing
paine
,
and
neuer
dying
sence
of
euerlasting
woe
.
Who
fearing
to
feele
much
lesse
would
not
say
,
O
ego
ne
taleis
possim
sentire
dolor●
,
Tob.
2.
Quam
mallem
in
gelidis
montibus
esse
lapis
.
O
rather
then
I
euer
would
endure
such
griefe
,
I
wish
a
stone
to
lye
within
the
frozen
cliefe
.
Surely
with
good
reason
,
the
highest
vnder
heauen
may
wish
,
rather
to
liue
a
brute
beast
in
the
woods
,
or
to
lye
a
dead
stone
in
the
rocks
,
then
by
liuing
out
of
the
fauour
,
&
dying
in
the
displeasure
of
the
Almighty
,
to
suffer
in
hell
the
misery
of
that
punishment
which
is
due
to
their
sinne
.
But
euery
one
is
not
of
that
minde
;
in
so
saying
I
may
be
sayed
,
surdo
canere
,
to
speake
to
those
which
haue
no
eares
,
in
regard
of
some
.
It
may
be
that
some
there
are
,
it
were
to
be
wished
that
none
there
were
,
which
thinke
with
Lucretius
,
The
opinion
of
Athiests
touching
hell
.
Lucre.
lib.
3.
the
irreligious
Poet
,
that
after
the
soule
from
the
body
shall
be
deuided
,
Quibus
e
sumus
vniter
apti
,
Of
which
we
are
comely
made
,
Scilicet
haud
nobis
quicquam
qui
non
erimus
tum
,
Accidere
omnino
poterit
,
sensumque
mouere
,
Non
si
terra
mari
miscebitur
,
et
mare
caelo
.
Nothing
then
to
vs
,
which
nothing
shall
be
then
,
At
all
whereof
we
can
haue
sence
can
happen
,
Though
land
with
Sea
,
and
Sea
be
mixt
with
heauen
.
And
that
in
fearing
the
torments
of
hell
,
we
feare
in
the
light
,
—
Nihilo
quae
sunt
metuenda
magis
quam
Idem
.
Quae
pueri
in
tenebris
pauitant
finguntque
futura
.
Those
things
which
nothing
ought
more
fearefull
to
be
The
which
in
the
darke
,
boyes
feare
and
faine
to
see
.
Or
some
such
,
who
forgetting
themselues
to
be
men
,
Suet.
in
Cali.
as
Caligula
,
for
his
greatnes
amongst
men
thought
him selfe
to
be
a
God
,
commit
all
wickednes
with
greedines
,
and
neuer
thinke
of
their
end
.
But
as
that
vaine
glorious
Tyrant
then
felt
,
when
he
least
thought
to
feele
,
that
he
was
a
wretched
man
,
ending
his
dayes
in
extreame
torment
of
bodie
,
through
many
wounds
giuen
him
by
his
owne
Seruants
,
and
in
no
lesse
anguish
of
mind
,
with
the
sight
of
his
deere
wife
,
and
onely
daughter
murthered
together
with
him
.
So
can
they
looke
for
no
better
end
which
are
of
no
better
mind
,
and
for
all
such
sensuall
Epicures
,
as
beleeue
they
shall
feele
no
more
after
they
are
dead
,
then
before
they
were
borne
,
they
did
,
(
the
soule
and
the
body
being
asunder
,
as
they
were
before
they
came
together
)
much
happier
it
had
beene
neuer
to
haue
liued
,
then
by
such
misery
to
learne
,
as
learne
they
must
in
the
ende
,
how
miserably
they
were
deceaued
.
Iob.
22.
The
wicked
is
kept
vnto
the
day
of
destruction
,
and
they
shall
be
brought
foorth
to
the
day
of
wrath
,
whom
leauing
to
the
secret
iudgement
of
the
Almighty
,
who
is
a
God
of
iustice
,
as
of
mercy
,
and
as
of
fauour
so
of
reuenge
;
I
say
there
is
no
cause
why
any
seruant
of
GOD
,
how
meane
of
degree
,
or
poore
of
estate
so
euer
,
should
grudge
at
the
prosperity
of
the
wicked
,
but
considering
that
nothing
happeneth
by
chaunce
to
eyther
part
,
and
that
all
things
be
they
good
or
bad
,
come
by
his
prouidence
to
both
,
who
is
wise
and
cannot
be
deceaued
,
iust
,
and
will
not
be
corrupted
;
they
ought
with
patience
to
abide
his
pleasure
,
and
with
full
assurance
to
expect
his
fauour
,
at
such
time
to
come
as
shall
seeme
good
to
him
,
and
shall
be
best
for
them
.
If
euer
delay
bring
comodity
,
and
stay
to
be
rewarded
with
aduantage
,
it
is
when
the
Lorde
God
with
affliction
trieth
his
chosen
,
and
they
with
sufferance
attend
his
pleasure
.
Then
truly
if
euer
it
may
be
sayed
,
Habent
paruae
commoda
magna
morae
.
Ouid
fast
.
3.
The
least
delay
is
rewarded
with
great
comodity
.
In
that
case
delay
be
it
neuer
so
great
,
is
to
be
esteemed
small
,
because
the
profit
ensuing
,
is
infinitely
more
then
can
be
supposed
,
before
it
be
enioyed
,
which
with
lesse
griefe
is
to
be
looked
after
,
and
greater
comfort
to
be
longed
for
,
in
regard
of
the
vndoubted
performance
thereof
.
The
sure
hope
of
the
godly
.
For
if
of
any
thing
men
may
be
sure
,
which
they
see
not
alreadie
done
,
well
may
they
be
assured
,
that
the
Lord
being
a
God
of
mercy
,
will
neuer
forsake
those
that
put
their
trust
in
him
,
and
so
being
of
reuenge
,
will
surely
take
vengeance
of
those
which
proudly
and
malitiously
rebell
against
him
.
If
it
be
long
before
he
come
,
let
them
know
that
the
slownes
of
his
feete
he
will
recompence
with
the
waight
of
his
hand
.
Wherefore
it
becometh
,
and
behooueth
the
seruants
of
God
,
still
to
attend
the
will
of
their
Maister
,
and
neuer
to
be
impatient
,
or
discontent
;
for
any
thing
he
doth
,
or
ought
he
hasteneth
,
or
slacketh
to
doo
;
which
notwithstanding
must
be
confessed
to
be
a
matter
exceeding
hard
,
of
flesh
and
blood
to
be
performed
,
considering
what
Dauid
,
a
man
after
Gods
owne
hart
,
witnessed
of
him selfe
,
The
weakenes
of
the
best
.
Psal
,
73.
saying
,
that
his
feete
were
almost
gone
,
that
his
steps
had
well-nigh
slipt
,
and
that
he
fretted
at
the
foolish
,
when
hee
sawe
the
prosperity
of
the
wicked
.
Psal.
37.
But
the
same
Dauid
aduiseth
not
to
fret
because
of
the
wicked
,
but
to
waite
patiently
vpon
the
Lord
,
and
to
hope
in
him
,
adding
that
euill
dooers
shall
be
cut
off
,
and
they
that
wayte
vpon
the
Lord
shall
inherite
the
Land
.
Therefore
sayeth
he
,
yet
a
little
while
,
and
the
wicked
shall
not
apeare
,
and
thou
shalt
looke
after
his
place
,
and
he
shall
not
be
found
.
So
as
in
confessing
his
weakenes
,
he
witnesseth
what
man
of
his
owne
nature
is
,
but
teacheth
what
he
ought
to
be
,
being
the
child
of
God
,
new
borne
,
and
led
by
his
spirit
.
Iob
,
an
vpright
and
iust
man
,
feeling
him selfe
afflicted
,
and
seeing
the
wicked
to
flourish
,
Iob.
22.
asketh
wherefore
doo
the
wicked
liue
,
and
waxe
old
,
and
grow
in
wealth
?
and
with
all
rehearseth
many
,
and
great
blessings
of
God
vpon
them
;
as
if
there
were
no
reason
why
the
Lord
should
deale
so
well
with
them
,
which
behaue
them selues
so
ill
towards
him
.
But
forthwith
he
aunswereth
.
Loe
,
their
wealth
is
not
in
their
hand
,
and
sayeth
,
therefore
let
the
counsaile
of
the
wicked
be
farre
from
me
.
And
further
,
how
oft
shall
the
candle
of
the
wicked
be
put
out
,
and
their
destruction
vpon
them
?
He
will
deuide
their
liues
in
his
wrath
.
They
shall
be
as
stubble
before
the
wind
,
and
as
chaffe
that
the
storme
carrieth
away
.
The
iudgement
of
God
against
the
wicked
.
God
will
lay
vp
the
sorrow
of
the
Father
,
for
his
children
,
when
he
rewardeth
him
he
shall
know
it
,
his
eyes
shall
see
his
destruction
,
and
he
shall
drinke
the
wrath
of
the
Almighty
.
A
fearefull
iudgement
which
cannot
be
but
true
,
beeing
set
downe
in
the
word
of
truth
.
Most
wretched
are
they
that
now
beleeue
it
not
,
and
shall
feele
it
hereafter
.
By
the
example
then
of
Iob
and
Dauid
,
two
specially
beloued
of
God
,
Iob
&
Dauid
examples
of
patience
.
the
godly
haue
to
learne
,
vpon
what
stay
to
rest
,
that
they
slip
not
:
and
how
to
instruct
their
minds
,
that
their
mouthes
sinne
not
,
when
they
behold
the
prosperous
estate
of
euill
dooers
;
if
as
naturall
men
they
grudge
,
and
cannot
but
greeue
,
let
them
like
spirituall
children
correct
and
comfort
them selues
,
in
full
assurance
of
the
Lords
fauour
towards
all
which
repose
their
affiance
in
him
,
and
of
his
wrath
in
the
end
,
to
be
poured
out
vpon
as
many
as
haue
been
contemners
of
his
name
.
So
hauing
hope
,
they
shall
haue
patience
,
to
attend
the
ende
of
his
worke
,
and
performance
of
his
good
pleasure
.
But
it
is
too
common
euen
with
the
better
sort
,
to
think
too
well
of
them selues
,
which
causeth
them
to
open
their
mouthes
against
God
,
and
to
vpraide
him
with
their
good
deedes
,
and
his
iniustice
,
if
the
world
goe
worse
with
them
then
with
others
,
whom
they
suppose
worse
to
deserue
.
Herod
.
Clyo.
As
Cresus
being
a
Captiue
with
Cyrus
,
prayed
leaue
to
expostulate
with
Apollo
,
wherfore
receauing
his
gifts
,
he
had
deceaued
him
with
an
aunswere
:
but
at
the
last
,
he
found
it
was
his
owne
ignorance
in
mistaking
,
and
not
Apollos
fault
in
mistelling
,
which
caused
his
ouerthrow
.
For
the
words
gaue
him
occasion
,
as
well
of
feare
to
leese
his
owne
kingdome
,
as
of
hope
to
gaine
the
kingdome
of
Cyrus
.
Euen
so
it
is
with
vs
,
lacke
of
iudgement
moueth
our
discontentment
,
and
as
first
lacke
of
knowledge
maketh
vs
apply
that
to
our
hurt
,
which
is
intended
for
our
good
:
so
lastlie
,
want
of
grace
forceth
vs
vndutifully
to
challenge
,
and
falsly
to
charge
God
,
whose
name
we
ought
,
with
all
prayse
to
honour
,
and
with
all
obedience
to
submit
our selues
vnto
his
will
.
What
greater
fault
can
there
be
in
man
,
then
being
but
a
worme
,
Iob.
23.
Psal.
103.
but
dust
,
and
in
his
best
estate
altogether
vanity
,
to
lift
vp
his
voyce
against
the
Lord
God
,
his
first
maker
,
his
daily
preseruer
,
his
onely
and
euerlasting
Sauiour
.
Wherefore
men
cannot
be
too
carefull
,
to
contayne
them selues
,
within
the
straightest
bounds
of
modesty
,
and
humility
,
in
that
behalfe
,
least
giuing
way
to
the
corruption
of
their
nature
,
they
goe
farther
,
and
become
of
euill
speakers
,
euill
dooers
,
and
turne
away
from
the
performance
of
those
duties
,
which
by
God
they
are
called
,
and
appoynted
vnto
.
When
vnworthy
men
are
aduanced
aboue
those
which
deserue
well
of
the
common
wealth
,
when
dissolute
,
and
vngodly
persons
,
are
placed
ouer
such
as
feare
God
,
&
liue
in
vprightnes
of
life
,
it
cannot
be
denied
,
but
that
to
the
better
sort
held
downe
,
and
kept
vnder
,
great
prouocation
is
giuen
,
of
mislike
,
and
offence
.
For
an
vnseemlie
and
heauy
thing
it
is
,
that
vertue
should
be
subiect
to
vice
,
which
being
contrary
,
Vertue
.
will
euer
be
an
enemy
there-vnto
.
But
as
vertue
is
a
good
habite
of
the
minde
,
Good
men
ought
not
to
forsake
for
any
respect
the
performance
of
their
duties
.
which
no
assault
of
vice
can
ouercome
,
and
alter
from
the
nature
of
it selfe
.
So
vertuous
men
should
be
such
,
as
no
disgrace
,
or
disdaine
done
by
the
wicked
,
should
driue
them
to
forsake
the
performance
of
those
duties
,
which
to
God
,
and
to
the
common
wealth
they
owe
.
Marcius
Coriolanus
being
banished
out
of
Rome
(
who
not
long
before
in
taking
the
Towne
of
Corioli
,
Liui.
decad.
1
lib.
2.
had
shewed
great
vertue
,
and
wonne
much
honor
)
tooke
in
such
disdaine
that
disgrace
,
that
he
became
an
open
enemy
,
and
chiefe
leader
against
his
Countrey
.
But
his
mother
Veturia
,
comming
vnto
him
,
and
vpbrayding
him
with
his
fault
,
he
found
his
errour
,
layed
downe
his
armes
,
went
out
of
the
field
,
and
dyed
with
griefe
of
minde
.
How
much
more
ought
they
which
know
God
,
and
are
tyed
with
a
religious
feare
,
to
doo
according
to
his
commaundement
,
to
be
stedfast
and
constant
,
in
the
obedience
of
his
will
,
and
if
by
iniurie
of
the
world
,
they
be
drawne
a
side
,
from
the
right
way
,
at
his
voyce
to
returne
againe
,
and
to
leaue
all
,
rather
then
proceeding
in
a
wrong
course
,
to
goe
forward
in
his
mislike
.
The
consideration
heereof
,
may
serue
to
strengthen
thy
minde
ô
man
,
who
soeuer
thou
be
,
if
thou
be
a
good
man
,
to
continue
in
thy
honest
calling
,
and
neuer
to
shake
off
the
least
duty
,
to
thy
Country
,
notwithstanding
that
thou
seest
,
the
wicked
to
flourish
,
and
thy selfe
to
liue
in
no
regard
.
For
looking
first
vpon
him
who
is
made
rich
,
What
good
men
should
doe
,
beholding
the
prosperity
of
the
wicked
.
and
whose
house
doth
increase
in
glory
,
remember
that
when
he
dyeth
,
he
shall
take
nothing
away
,
and
consider
whether
all
his
worldly
pompe
,
which
lasteth
but
a
short
while
,
be
aunswerable
to
that
hellish
torment
:
which
dying
out
of
Gods
fauour
,
he
shal
feele
for
euer
.
Then
turning
to
thy selfe
,
know
what
thou
art
,
a
simple
instrument
,
in
the
hand
of
thy
God
,
vsed
by
him
to
some
good
worke
,
and
to
some
good
end
or
other
,
not
being
in
thine
owne
power
,
to
doo
after
thine
owne
pleasure
:
and
think
with
all
,
thou
seruest
a
Maister
,
which
can
aboundantly
,
and
will
assuredly
reward
thy
trauaile
,
and
that
thy
treasure
layed
vp
with
him
,
neither
moath
can
eate
,
nor
canker
corrupt
,
nor
theeues
steale
away
;
and
weigh
whether
all
the
paine
thou
takest
,
all
the
scorne
thou
sufferest
,
all
the
affliction
thou
feelest
,
in
the
swift
passage
of
a
short
life
,
be
equall
in
any
measure
to
that
heauenly
rest
,
and
euerlasting
glory
,
which
the
Lord
God
hath
prouided
for
thee
being
one
of
his
.
Then
iudge
of
it
be
not
fit
,
if
not
good
,
if
not
of
all
things
,
thou
canst
think
of
the
best
,
for
thee
to
be
patient
,
to
obey
the
will
of
thy
God
,
and
to
attend
his
pleasure
.
Surely
what
soeuer
thou
art
,
if
thou
be
the
man
thou
shouldest
be
,
thou
hast
no
cause
at
the
prosperity
of
others
to
repine
,
but
at
thine
owne
happines
great
reason
to
reioyce
.
FINIS
.
Feb.
1596.