CAP.
I.
Of
Mans
knowledg
of
God
.
THe
Lord
giveth
wisdom
;
and
out
of
his
mouth
cometh
knowledg
,
and
understanding
,
saith
Salomon
:
and
therein
warneth
us
,
to
lay
our
ear
close
to
the
mouth
of
God
,
and
when
he
speaketh
once
,
we
may
hear
twice
,
and
As
all
our
wisdom
to
happinesse
consists
summarily
in
the
knowledg
of
God
,
and
of
our selues
;
so
is
it
not
easie
to
in
vain
the
ey
of
the
mind
is
lifted
up
to
see
God
,
which
is
not
fit
to
see
it self
;
so
seem
the
reasons
of
most
weight
,
which
prefer
the
knowledg
of
God
to
the
first
place
.
For
,
first
,
God
in
his
Word
,
and
Works
is
the
rule
and
measure
of
mans
goodnesse
;
and
man
,
at
his
best
,
but
formed
,
and
reformed
after
Gods
Image
.
As
in
Nature
,
the
rule
is
before
that
which
is
to
be
ruled
by
it
;
so
must
it
be
in
our
knowledg
.
Secondly
,
such
is
our
in-bred
pride
,
and
hipocrisie
,
as
that
,
whilst
we
looke
only
upon
our
selus
,
and
upon
other
Creatures
here
below
,
we
think
we
are
some-body
for
goodnesse
▪
and
vertue
:
but
are
then
brought
to
that
confusion
in
our
selus
,
which
is
requisite
for
our
humiliation
,
when
we
come
to
take
some
knowledg
of
the
super-excellencie
of
God
:
even
as
our
bodily
ey
forth-with
dazeleth
being
cast
upon
the
bright
Sun
;
how
quick
,
and
strong-sighted
soever
it
seem
,
whilst
it
is
set
onely
upon
earthly
objects
.
Thirdly
,
so
absolutely
necessarie
is
the
knowledg
of
God
,
as
that
we
can
ascribe
nothing
,
as
is
meet
,
unto
him
,
of
whom
,
and
for
whom
we
,
and
all
things
are
,
till
we
first
know
him
in
his
Word
,
and
Works
:
but
even
in
our
best
devotions
,
with
the
superstitious
Athenians
shall
build
our
Altars
to
the
unknown
God
;
and
with
the
blinde
Samaritans
,
worship
we
know
not
what
.
To
conclude
;
He
that
pretends
the
service
of
God
,
&
yet
knows
him
not
in
his
Word
,
and
Works
of
Creation
,
&
Redemption
also
,
wherein
his
face
is
seen
;
is
like
him
that
counterfeits
himself
to
be
the
houshold
Servant
of
some
great
Lord
,
whose
face
he
never
saw
,
nor
once
came
within
his
Court
▪
gates
.
Some
ambitious
,
and
curious
wits
,
but
not
able
(
&
no
marvail
)
to
raise
up
,
&
advance
their
notions
to
God
his
infinitenesse
,
for
the
comprehending
of
it
;
have
laboured
to
depresse
,
&
pull
him
down
to
their
dwarfish
conceptions
of
him
:
and
have
indeed
rather
made
him
some
great
,
and
giant
▪
like
man
,
or
Angel
;
then
(
as
he
is
in
truth
)
an
infinite
God
:
allowing
him
an
essence
,
power
,
and
wisdom
hugely
great
;
but
not
properly
infinite
,
and
immence
:
as
though
God
could
not
be
that
,
which
they
cannot
conceive
of
him
.
The
essence
of
God
is
known
onely
to
himself
;
but
is
undiscernable
to
all
men
,
and
Angels
:
partly
by
reason
of
its
infinitenes
,
which
therefore
no
finite
understanding
can
comprehend
;
and
partly
,
for
that
,
no
voice
,
signe
,
or
form
can
sufficiently
expresse
it
either
to
sence
or
reason
.
And
if
God
have
placed
such
light
,
&
glorie
in
some
created
bodies
,
as
that
we
cannot
intentively
fix
our
bodily
ey
upon
them
,
without
dazeling
;
what
marvail
is
it
,
though
the
ey
of
the
understanding
of
all
men
,
and
Angels
dazle
,
in
the
too
curious
,
&
intentive
contemplation
of
his
infinite
,
&
infinitely
glorious
Majestie
it self
?
So
as
,
if
the
most
wise
,
&
learned
Christians
should
with
the
heathen
Phylosopher
after
one
daies
respite
,
to
crave
two
;
and
after
two
,
four
;
&
so
still
to
double
the
time
,
with
acknowledgment
,
that
the
more
they
searched
into
it
,
the
more
unsearchable
it
appeared
.
Albeit
the
understanding
of
man
though
glorified
cannot
possibly
comprehend
Gods
infinite
being
yet
shall
we
,
(
coming
to
enjoy
the
blessed
uision
of
God
,
where
of
the
Angels
,
and
Spirits
of
iust
men
perfited
are
made
partakers
)
know
in
a
far
both
greater
measure
,
&
more
excellent
,
and
immediate
manner
,
then
now
we
do
.
We
now
walk
by
faith
;
&
not
by
sight
,
as
we
then
shall
do
:
We
now
see
through
a
glasse
darkly
;
but
then
face
to
face
:
knowing
him
even
as
we
are
known
of
him
.
And
for
the
present
,
we
are
by
the
means
of
revelation
vouchsafed
us
his
Word
,
&
Works
,
partly
within
,
and
partly
without
us
)
to
be
led
in
our
praiers
,
praises
,
&
meditations
of
God
,
to
such
a
being
for
the
object
thereof
,
as
in
which
,
first
,
there
is
nothing
which
hath
the
least
affinity
with
the
imperfection
found
in
any
creature
;
for
the
expressing
whereof
those
attributes
serve
,
which
we
call
negative
;
as
immortall
,
invisible
,
a
spirit
,
that
is
,
no
body
,
&
the
like
;
shewing
what
God
is
not
,
though
not
what
he
is
:
2
,
Which
is
that
eminently
,
infinitely
,
&
essentially
,
which
we
,
in
the
creature
,
call
power
,
wisdom
,
goodnesse
,
&
whatsoever
els
imports
any
perfection
:
and
thirdly
,
which
is
that
first
fountain
,
&
originall
of
all
goodnes
in
all
creatures
.
And
by
these
three
stayers
doth
our
understanding
raise
up
it self
from
created
things
to
the
knowledg
of
God
.
This
knowledg
we
must
seek
with
all
earnest
diligence
,
and
store
it
up
carefully
in
the
treasurie
of
our
hearts
▪
that
knowing
God
we
may
love
him
,
and
trust
to
him
,
and
fear
him
,
and
honour
him
;
that
as
the
Daughters
of
Ierusalem
what
ailed
the
Spouse
of
Christ
to
be
so
affectioned
towards
her
beloved
,
and
so
earnestly
to
seek
after
him
,
as
she
did
;
when
they
once
came
to
take
knowledg
of
his
perfit
beautie
,
would
then
seek
him
with
her
:
So
we
knowing
God
,
specially
in
the
face
of
Christ
Iesus
,
may
so
be
ravished
with
love
of
his
Majestie
,
as
to
have
our
whole
heart
set
to
seek
,
and
find
him
,
in
whose
presence
is
satietie
of
joyes
evermore
.
CAP.
II.
Of
Gods
love
.
GOd
loveth
himself
first
,
and
most
,
as
the
cheifest
good
:
and
all
other
good
things
,
as
he
communicates
with
them
lesse
,
or
more
,
the
effects
of
his
own
goodnesse
.
And
from
this
infinit
love
of
his
own
infinit
goodnesse
is
it
,
that
he
so
severely
punisheth
some
Creatures
,
though
the
Work
of
his
own
Hands
,
which
he
alwaies
loveth
.
For
,
first
,
The
Creature
by
sin
violating
Gods
Holinesse
,
and
despising
his
authoritie
in
his
righteous
Commandments
,
and
so
going
on
in
impenitencie
,
and
unbelief
;
and
withall
,
it
being
impossible
,
that
Gods
love
of
his
own
Holinesse
,
and
Iustice
,
and
the
honour
of
the
same
;
and
the
love
of
the
Creatures
happinesse
(
so
obstinatly
dishonouring
him
)
should
stand
togither
:
it
cannot
be
,
but
that
the
latter
must
give
way
to
the
former
,
and
greater
;
and
the
Creature
(
so
sinning
)
become
miserable
;
rather
then
God
forgetfull
of
his
own
honour
and
glorie
.
God
reveales
his
glorious
Majestie
in
the
highest
Heavens
;
his
fearfull
Iustice
in
the
Hell
of
the
Damned
:
His
wise
,
and
powerfull
Prouidence
is
manifest
through-out
the
whole
World
;
but
his
gracious
love
and
mercie
in
,
and
unto
his
Church
here
upon
Earth
;
which
he
therefore
hath
chosen
,
and
taken
near
unto
himself
,
that
in
it
might
be
seen
the
riches
of
his
glorious
grace
.
And
albeit
all
things
in
God
are
infinit
,
and
one
;
yet
are
the
effects
of
his
love
more
wonderfull
,
and
excellent
,
then
of
any
other
his
Attributes
;
as
appeares
in
that
his
greatest
,
and
strangest
work
of
giving
his
only
begotten
Son
to
the
cursed
death
of
the
Crosse
,
for
his
Enemies
,
out
of
his
love
and
mercie
.
This
the
Scriptures
(
and
worthily
)
call
a
great
mysterie
,
hidden
from
the
Sons
of
Men
,
but
also
from
the
verie
Angels
in
their
wisdom
of
God
they
therefore
desire
to
look
into
,
and
learn
by
the
Church
.
Love
in
the
Creature
ever
presupposeth
some
good
,
true
,
or
apparent
in
the
thing
loved
;
by
which
that
affection
of
union
is
drawn
,
as
the
Iron
by
the
Load-stone
:
But
the
love
of
God
on
the
contrarie
,
causeth
all
good
Gods
love
towards
us
,
because
it
is
founded
in
himself
,
and
in
the
stablenesse
of
the
good
pleasure
of
his
own
will
.
And
although
the
arguments
of
comfort
be
great
,
which
we
draw
from
the
certain
knowledg
of
our
love
to
him
;
yet
are
those
infinitely
greater
,
which
are
taken
from
the
consideration
of
his
love
to
us
;
as
being
not
onely
the
ground
of
the
other
;
but
in
him
also
infinite
,
and
vnchangable
.
And
hereupon
it
was
,
that
the
Sisters
of
Lazarus
seeking
help
for
their
sick
he
whom
he
loved
,
was
sick
.
As
by
the
hand
of
a
friend
reached
unto
us
we
are
made
partakers
of
the
strength
of
his
whole
body
,
to
hold
,
or
help
us
up
:
so
by
the
hand
of
the
love
of
God
reached
down
from
Heaven
,
in
the
Gospel
,
we
become
interessed
in
the
most
comfortable
apprehension
,
and
happy
use
of
all
other
his
attributes
whatsoeuer
.
The
more
wise
,
powerfull
,
holy
,
glorious
,
eternall
,
and
infinite
God
is
,
the
more
happy
are
we
by
means
of
his
love
,
and
mercy
in
Christ
;
which
moveth
him
to
use
,
and
improve
them
all
for
our
good
,
and
to
communicate
them
with
us
,
as
his
friends
,
in
their
God
loves
though
he
know
it
not
,
is
an
happy
man
:
He
that
knows
it
,
knows
himself
to
be
happy
.
Which
caused
the
Apostle
to
make
in
his
own
name
,
and
in
the
names
of
all
the
beloved
of
God
,
that
glorious
insultation
over
all
the
could
not
seperate
him
,
or
them
(
not
from
the
power
,
or
wisdom
,
or
holinesse
;
but
not
)
from
the
love
of
God
,
which
is
in
Christ
Iesus
.
From
this
love
of
God
,
as
from
a
Spring
head
,
issueth
all
good
both
for
grace
,
and
glory
.
Yea
by
it
(
which
is
more
)
all
evill
by
all
Creatures
intended
,
or
done
against
us
,
is
turned
to
good
to
us
.
By
it
our
afflictions
work
together
with
our
election
,
redemption
,
vocation
,
&c.
for
our
good
.
By
reason
of
it
the
stones
of
the
Feild
are
at
league
with
us
,
&
the
beasts
of
the
Feild
at
peace
with
us
:
yea
even
the
very
Sword
that
killeth
us
,
the
Fire
that
burneth
us
,
and
the
Water
that
drowneth
us
,
is
a
kinde
of
Spirituall
,
and
invisible
league
with
us
,
to
do
us
good
.
Vpon
the
knowledg
of
this
love
of
God
shed
abroad
into
▪
our
hearts
by
the
Holy
Ghost
,
is
laid
the
foundation
,
and
ground-work
of
whatsoever
good
thing
we
return
again
unto
God
,
with
acceptation
at
his
hands
.
Vpon
this
we
do
build
our
Faith
,
and
confidence
in
him
:
By
this
our
cold
and
frozen
hearts
are
not
onely
thawed
,
but
inflamed
also
with
love
again
to
him
,
and
to
men
for
him
:
As
the
Earth
being
heated
by
the
beams
of
the
Sun
beating
upon
it
,
reflecteth
heat
again
towards
the
Heavens
,
&
upon
all
the
bodies
between
it
,
and
them
.
Lastly
,
from
hence
arise
all
the
pleasing
services
,
wherewith
we
present
his
Majesty
.
For
howsoever
we
ow
our
selvs
,
and
whatsoever
we
are
,
or
can
do
,
vnto
him
,
as
our
gracious
,
and
powerfull
Creatour
,
&
absolute
Lord
;
yet
can
we
do
nothing
heartily
,
&
as
we
ought
,
but
from
the
Faith
,
&
feeling
of
his
love
in
Christ
,
&
by
the
motion
of
the
Spirit
of
a
sound
minde
given
unto
us
.
But
being
once
being
debters
,
and
constrained
,
not
by
necessity
,
but
(
which
binds
more
strongly
)
by
love
The
tokens
of
this
love
of
God
in
Christ
are
not
onely
by
us
highly
to
be
prized
,
but
carefully
to
be
discerned
;
lest
we
bring
our selves
into
a
fools
paradise
,
and
grow
presumptuously
secure
;
which
is
the
fore-runner
of
suddain
,
and
certain
destruction
.
We
must
therefore
in
this
scrutiny
neither
trust
our
selvs
,
nor
any
other
creature
,
but
God
alone
in
the
testimony
of
his
Word
,
&
Spirit
,
which
known
the
minde
of
God
;
and
by
which
we
may
unerringly
learn
;
First
,
what
the
tokens
of
his
love
are
;
and
secondly
,
who
they
are
which
partake
of
them
;
and
thirdly
,
that
we
our
selvs
are
of
that
blessed
number
.
Now
,
amongst
them
all
,
there
is
none
so
certain
,
and
infallible
(
though
those
of
feeling
be
more
joifull
)
as
the
gracious
work
of
true
repentance
in
the
mortifying
of
the
old
man
in
his
sinfull
affections
;
and
in
the
quickning
power
of
Christs
Spirit
to
willing
(
though
weak
)
obedience
to
all
Gods
Commandments
.
As
we
may
certainly
know
,
that
the
Sun
shines
,
by
the
beams
,
and
heat
thereof
below
,
though
we
climbe
not
into
Heauen
to
see
:
so
may
we
haue
certain
knowledge
of
Gods
gracious
love
towards
us
,
without
searching
further
then
our
own
hearts
,
and
waies
;
and
by
finding
them
truly
,
and
effectually
turned
from
sin
to
God
.
As
God
may
so
far
hate
some
evill
in
a
person
(
for
example
,
the
Adultrie
of
David
,
and
other
sins
accompanying
it
)
as
to
punish
the
same
severely
in
this
World
;
and
yet
not
hate
the
person
himself
:
so
may
he
,
on
the
other
side
,
love
some
good
in
a
man
,
so
far
,
as
to
reward
it
highly
in
this
life
:
and
neverthelesse
,
not
love
,
but
hate
,
the
person-in
whom
it
is
found
;
as
may
be
seen
in
the
zeal
of
Iehu
for
the
Lord
against
wicked
Ahab
,
and
love
of
God
towards
our
persons
,
from
everie
effect
of
some
kinde
of
love
,
and
likeing
of
some
particular
good
things
in
us
;
and
not
except
those
good
things
be
such
,
as
make
us
good
also
;
as
Faith
and
holines
do
;
trans-forming
us
,
as
it
were
,
into
their
Nature
,
and
kinde
:
as
in
the
Parable
of
the
Wheat
,
and
Tares
,
the
good
the
Children
of
the
Kingdom
because
they
grow
of
the
good
Seed
of
the
Gospel
;
and
by
their
regeneration
,
as
it
were
,
turn
verie
Word
and
Spirit
.
CAP.
III.
Of
Gods
promises
.
THe
promises
of
God
are
a
kinde
of
midle
thing
between
his
purpose
,
and
performance
of
good
unto
them
,
whom
he
loveth
.
And
as
wicked
Iezabel
could
not
promises
of
God
,
wherewith
to
comfort
themselvs
.
Which
yet
are
sufficient
,
if
we
improve
them
,
as
we
ought
;
considering
,
first
,
his
love
(
moveing
him
to
promise
)
and
the
unchangeablenesse
of
it
:
secondly
,
his
wisdom
,
directing
him
to
promise
nothing
unfit
;
thirdly
,
his
power
enabling
him
,
and
fourthly
,
his
truth
bindeing
him
to
all
performance
:
In
regard
whereof
,
God
hath
made
himself
a
debtor
,
though
not
by
receaving
from
us
,
yet
by
promising
unto
us
:
promise
being
,
as
we
say
,
due
debt
.
God
ever
performeth
what
,
and
as
he
promiseth
,
and
not
one
good
thing
for
another
,
as
some
think
:
no
not
Heauenly
for
Earthly
,
nor
a
greater
good
for
a
lesse
.
For
howsoever
so
to
do
,
might
stand
with
his
bountie
,
and
goodnesse
;
yet
his
truth
bindes
him
to
his
Word
,
which
is
Truth
.
Spirituall
good
things
necessarily
accompanying
God
hath
promised
all
good
things
to
them
that
love
him
.
If
this
,
or
that
bodily
good
thing
(
good
in
it self
)
be
indeed
for
my
good
,
I
shall
receave
it
from
him
,
in
due
time
:
And
if
I
receave
it
not
,
it
is
a
reall
testimonie
from
him
,
that
indeed
it
is
not
good
for
me
,
how
much
soever
I
desire
it
.
As
Gods
goodnesse
shines
most
clearly
in
his
promises
;
so
mans
perversnesse
abuseth
,
and
misapplieth
them
above
all
other
parts
of
his
Word
.
A
great
many
divide
Gods
promises
from
the
other
parts
of
his
revealed
will
:
and
making
small
,
or
none
account
,
that
either
the
rules
of
the
Word
appertain
unto
them
for
direction
,
or
the
precepts
for
obedience
,
or
the
threatnings
for
restraint
;
yet
do
lay
their
sacrilegious
hands
boldly
upon
the
promises
,
as
their
true
,
and
undoubted
right
.
And
the
reason
is
,
because
the
promises
contain
in
them
things
good
,
and
pleasing
to
mans
nature
;
which
because
we
would
gladly
have
true
,
we
readily
beleeve
,
and
apply
.
But
such
seperate
what
God
hath
joined
together
,
and
in
effect
,
take
away
from
the
Words
of
the
Book
of
God
;
and
God
will
take
away
their
part
out
of
the
Book
of
Life
.
Others
again
trans-form
commandments
into
promises
,
with
great
,
and
dangerous
▪
errour
.
For
example
;
where
it
is
said
,
The
Priests
lips
should
preserv
knowledg
,
the
Romish
Priests
chaleng
an
immunity
from
erring
,
whence
they
should
take
warning
,
that
they
er
not
.
So
,
from
Christs
teaching
,
that
a
city
set
upon
an
hill
,
cannot
be
hid
,
they
will
wring
a
promise
of
perpetuall
visibility
of
Church
and
Ministery
,
from
him
,
where
he
intends
onely
an
exhortation
to
his
Disciples
(
after
to
become
Apostls
)
unto
answerablenesse
both
in
life
,
and
doctrine
,
to
the
eminencie
of
their
places
.
Some
again
make
conditionall
promises
absolute
:
as
that
,
Whose
sins
ye
binde
upon
earth
,
they
are
bound
in
Heaven
:
forgetting
that
it
must
be
the
Church
gathered
together
in
Christs
name
,
that
is
,
both
furnished
with
lawfull
authoritie
,
&
useing
it
lawfully
.
Likewise
,
that
Christ
will
preserv
the
Ministery
,
and
Ministers
,
and
be
with
them
to
the
end
of
the
World
:
leaving
out
the
makeing
Discipls
,
and
baptizeing
them
,
and
teaching
them
to
observ
,
whatsoever
he
had
commanded
them
.
Lastly
,
How
many
,
because
God
promiseth
forgivenesse
to
sinners
whensoever
they
repent
,
promise
unto
themselvs
repentance
upon
an
howers
warning
,
before
their
death
,
though
they
go
on
in
sin
all
their
life
long
?
But
the
saying
of
the
Ancient
is
memorable
in
this
case
;
He
that
promiseth
forgivenesse
to
him
that
repents
,
doth
not
promise
repentance
to
him
that
sins
.
But
,
on
the
contrarie
;
as
he
that
makes
a
bridg
of
his
own
shadow
,
cannot
but
fall
in
the
Water
;
so
neither
can
he
escape
the
Pit
of
Hell
,
who
layes
his
own
presumption
,
this
way
,
in
the
place
of
Gods
promise
.
CAP.
IIII.
Of
the
works
of
God
,
and
his
power
,
wisdom
,
will
,
goodnesse
,
&c.
shining
in
them
.
IT
is
a
receaved
truth
in
Divinity
,
that
whatsoever
is
in
God
,
is
God
.
So
the
will
of
God
considered
as
the
foundation
of
that
which
he
wills
,
and
as
inherent
in
him
,
is
nothing
els
,
but
God
willing
:
his
justice
nothing
els
,
but
God
just
:
his
mercy
but
God
mercifull
,
and
so
for
the
rest
of
the
Divine
Attributes
.
And
as
everie
work
of
God
is
founded
in
some
of
those
Attributes
:
and
that
by
name
,
in
his
understanding
,
as
judging
the
thing
to
be
good
;
in
his
holy
will
agreeing
thereunto
;
and
in
his
power
effecting
all
things
:
So
this
foundation
and
first
cause
of
them
all
being
immanent
,
and
inherent
in
God
,
is
God
essentially
,
of
what
nature
soever
(
alwaies
good
)
the
work
be
without
him
,
which
his
will
and
power
effecteth
.
Neither
is
this
will
of
God
to
work
by
his
power
,
wrought
in
him
by
any
thing
without
himself
;
for
then
he
should
receav
addition
of
perfection
from
the
creature
,
moveing
him
thereunto
:
though
yet
it
be
most
certain
,
that
there
are
many
things
,
which
God
neither
in
his
wisdom
judgeth
fit
to
be
done
by
him
,
nor
wills
the
doing
of
them
,
nor
would
work
or
do
them
by
his
power
,
but
upon
the
creatures
work
going
before
.
For
example
:
God
wills
,
and
works
the
condemnation
of
some
sinners
,
because
he
judgeth
fit
,
willeth
,
and
will
work
therein
the
manifestation
of
the
glorie
of
his
justice
;
but
this
condemnation
(
which
otherwise
he
would
not
lay
upon
any
)
he
both
wills
,
and
works
by
,
and
for
the
Creatures
sin
,
according
to
his
eternall
,
and
unchangeable
purpose
of
will
in
himself
.
When
the
Scriptures
speak
,
and
we
according
unto
them
,
of
any
thing
done
by
God
,
in
respect
of
the
Creature
,
before
the
World
was
made
;
it
must
be
understood
as
meant
onely
of
his
foreknowledg
,
and
decree
of
will
,
and
purpose
of
doing
.
For
things
could
be
done
no
otherwise
,
then
they
could
be
;
nor
could
be
otherwise
,
then
in
God
,
who
alone
was
;
nor
could
be
in
God
otherwise
,
then
in
his
foreknowledg
,
and
will
:
according
to
which
he
works
them
actually
,
in
time
,
by
his
power
.
These
three
Attributes
(
as
before
I
intimated
)
his
power
,
will
,
and
wisdom
do
concur
to
the
produceing
of
all
,
and
everie
one
of
his
works
.
His
power
worketh
and
effecteth
all
things
:
his
will
sets
his
power
a
working
:
his
wisdom
directs
both
the
one
,
&
other
;
his
will
in
willing
;
and
his
power
in
working
.
Touching
his
power
:
The
right
hand
of
the
Lord
(
which
in
men
is
the
instrument
of
strength
)
is
exalted
,
and
by
it
he
can
do
what
he
will
;
and
much
more
then
he
will
.
And
whereas
God
cannot
ly
,
or
denie
himself
,
or
the
like
,
it
is
(
immediately
)
because
he
will
not
:
and
that
not
of
impotencie
in
him
,
but
of
potencie
,
and
perfection
of
excellencie
:
as
,
on
the
contrarie
,
it
is
the
power
of
mans
weaknesse
that
he
can
do
amisse
.
So
for
things
importing
contradiction
;
as
that
the
same
thing
should
be
,
and
not
be
at
once
,
or
not
be
that
which
it
is
,
or
the
like
;
it
is
Religiously
said
by
some
,
rather
that
such
things
cannot
be
done
by
God
,
then
that
God
cannot
do
them
:
seeing
the
reason
of
this
impossibilitie
of
their
so
being
is
not
in
Gods
Nature
,
but
in
theirs
.
The
will
of
God
is
one
,
as
God
is
one
.
But
as
there
is
one
Spirit
,
but
diversitie
of
manifestations
;
so
this
one
internall
will
of
God
doth
exercise
,
and
extend
it self
diversly
to
,
and
upon
divers
objects
.
This
extention
and
exercise
of
this
one
will
of
God
is
of
us
to
be
considered
in
divers
degrees
.
The
weakest
and
most
remisse
degree
is
to
will
the
suffering
of
evill
.
For
though
God
(
to
speake
properly
)
wills
not
sin
,
yet
he
willingly
suffers
it
:
not
as
ignorant
of
it
,
nor
as
neglecting
it
,
nor
as
unable
to
prevent
it
:
but
as
willingly
,
wittingly
,
and
of
purpose
suffering
that
evill
to
be
done
,
which
he
could
easily
hinder
,
if
he
would
oppose
his
omnipotent
power
.
The
next
degree
of
Gods
willing
stands
in
commanding
good
,
and
approveing
of
it
,
where
it
is
found
:
And
thus
God
wills
and
commands
that
all
men
should
repent
:
thus
he
wills
,
that
all
should
come
to
the
knowledg
of
the
truth
,
and
be
saved
:
and
thus
,
lastly
,
he
would
haue
the
wicked
turn
from
his
wickednesse
;
and
live
,
and
not
dy
.
And
these
things
and
the
like
he
seriously
wills
,
to
wit
,
by
way
of
commanding
&
requireing
them
,
and
of
approveing
them
,
wheresoever
they
are
found
.
The
highest
,
and
most
intent
degree
of
willing
in
God
,
is
,
when
he
so
wills
a
thing
,
as
withall
he
imploys
his
omnipotent
power
for
the
effecting
of
it
:
and
by
this
he
doth
whatsoever
he
pleaseth
in
the
Heavens
,
and
in
the
Earth
.
The
former
will
which
stands
in
commanding
,
promiseing
,
and
the
like
,
may
be
,
and
is
too
oft
resisted
,
and
made
ineffectuall
by
men
:
this
latter
neuer
possibly
;
except
men
be
stronger
then
God
.
By
it
his
power
availeth
to
make
things
to
be
,
which
were
not
;
to
continue
them
that
are
;
to
work
all
good
;
and
to
order
all
evill
unto
good
.
And
as
the
works
of
Gods
power
according
to
his
will
are
manifold
,
so
hath
he
wrought
them
all
in
wisdom
.
For
It
is
more
becoming
God
to
ascribe
any
power
to
him
,
then
to
make
him
impotent
;
yet
is
he
neither
wilfull
in
willing
,
nor
unwealdy
in
working
.
By
his
wisdom
he
not
onely
eternally
,
and
infallibly
knoweth
himself
,
and
all
Creatures
that
are
,
or
can
be
,
and
what
either
he
,
or
they
,
or
both
together
will
do
,
or
can
do
,
and
that
upon
supposition
of
whatsoever
can
be
supposed
;
but
both
willeth
,
and
doth
in
time
himself
,
what
he
willeth
;
and
doth
it
also
for
good
cause
,
and
to
good
purpose
:
and
accordingly
,
either
,
on
the
one
side
,
hinders
;
or
,
on
the
other
,
sustains
,
effects
,
and
orders
everie
motion
of
everie
Creature
.
By
exerciseing
these
Attributes
God
worketh
all
his
works
whether
immediate
by
himself
alone
,
or
mediate
by
the
creatures
;
which
he
useth
of
all
kindes
,
and
everie
one
according
to
his
kinde
;
whether
good
or
evill
;
reasonable
or
without
reason
.
By
Gods
works
I
mean
all
things
whatsoever
are
in
the
World
,
or
haue
any
being
,
and
existence
In
nature
.
For
,
He
hath
made
the
whole
World
,
and
all
things
therein
.
In
him
we
live
,
and
move
,
and
have
our
being
:
He
giveth
all
to
all
things
.
And
,
of
him
,
and
through
him
,
and
for
him
are
all
things
.
As
he
gives
being
unto
all
things
that
are
,
by
communicateing
the
effects
of
his
being
with
them
;
so
is
there
nothing
either
so
casuall
,
in
regard
of
men
,
as
that
he
directs
it
not
;
or
so
voluntarie
,
as
that
he
determines
it
not
;
Nothing
so
firm
,
but
he
sustains
it
;
nor
so
small
,
but
he
regards
it
;
nor
so
great
,
but
he
rules
it
;
nor
so
evill
,
but
he
over-rules
it
.
Neither
can
any
of
the
works
of
God
possibly
be
other
then
verie
good
,
and
righteous
;
seeing
they
are
all
wrought
by
the
exerciseing
of
his
holy
will
,
divine
power
and
godly
wisdom
.
And
if
a
simple
man
ow
the
honour
to
him
that
is
of
greater
wisdom
,
and
understanding
then
himself
,
to
think
,
upon
occasion
,
that
the
other
hath
reason
for
that
which
he
speaks
,
or
does
,
though
he
in
his
shallownes
cannot
reach
unto
it
:
how
much
more
do
all
men
and
Angels
ow
this
honour
unto
God
,
to
beleev
alwaies
,
that
whatsoever
he
saith
is
true
,
and
whatsoever
he
doth
,
good
,
and
righteous
,
though
they
discern
not
the
reason
of
it
.
Some
of
the
works
of
God
are
such
,
as
we
can
rather
admire
at
them
,
then
discern
of
them
:
Some
again
are
such
,
as
at
which
proud
flesh
is
ready
to
repine
,
and
murmur
.
Amongst
the
works
of
Gods
most
wise
,
and
powerfull
providence
upon
bodily
things
,
it
is
most
admirable
,
that
the
Heavenly
bodies
,
the
Sun
,
Moon
,
and
Starres
should
by
their
influence
,
and
operation
,
have
such
power
,
and
effects
upon
the
bodies
here
below
,
as
to
change
,
order
,
and
dispose
the
Ayer
,
Earth
,
and
Water
,
with
all
things
framed
,
and
compounded
of
them
as
they
appear
to
do
,
by
Scripture
,
sence
,
and
experience
.
Yet
,
if
we
consider
(
besides
the
two
greatest
lights
and
most
powerfull
the
Sun
and
Moon
)
the
numberlesse
number
of
the
Stars
,
their
huge
greatnesse
,
the
varietie
,
and
excellencie
of
vertues
,
wherewith
they
are
furnished
far
above
the
most
precious
Pearls
,
or
any
earthly
quintessence
;
and
with
all
these
,
the
infinite
power
and
wisdom
of
him
that
made
,
and
constituted
them
;
it
will
not
seem
incredible
unto
us
,
that
the
least
,
&
suddainest
naturall
change
in
the
Ayer
,
Water
,
or
other
Elementarie
bodies
,
should
be
wrought
by
the
position
,
and
disposition
of
the
Stars
,
and
Celestiall
bodies
.
Neither
doth
this
at
all
diminish
,
or
detract
from
the
honour
of
the
Lord
in
governing
the
World
,
but
rather
amplifieth
it
;
as
it
ads
to
the
honour
of
the
skilfull
Artificer
,
so
at
the
first
to
frame
his
Clock
,
or
other
work
of
like
curious
deuise
,
as
that
the
severall
parts
should
constantly
move
,
and
order
ech
other
in
infinite
varietie
,
he
,
as
the
Maker
,
and
first
Mover
moveing
,
and
ordering
all
.
Where
yet
this
difference
must
alwaies
be
minded
,
that
the
Artisan
leavs
his
work
being
once
framed
to
it self
;
but
God
by
continuall
influx
preservs
,
and
orders
both
the
being
,
and
motions
of
all
Creatures
.
Here
also
we
except
both
unnaturall
accidents
;
and
specially
,
supernaturall
,
&
miraculous
events
;
which
are
,
as
it
were
,
so
many
particular
creations
,
by
the
immediate
hand
of
God
.
In
them
that
are
made
partakers
of
the
grace
of
God
,
the
remainders
of
corrupt
reason
is
readiest
to
rise
up
at
the
work
of
Gods
providence
in
the
prosperitie
of
the
way
of
the
wicked
,
and
workers
of
iniquitie
:
especially
,
if
they
themselvs
be
pressed
with
any
singular
afflictions
:
as
we
may
see
in
David
,
Ieremy
,
and
other
.
But
the
same
men
of
God
,
who
were
in
their
persons
,
present
exampls
of
humain
frailtie
,
do
in
their
writeings
,
by
the
Holy
Ghost
,
affoard
us
matter
sufficient
for
Divine
comfort
,
and
direction
.
As
first
that
,
before
we
come
to
plead
with
God
,
how
his
works
are
righteous
,
we
know
,
and
acknowledg
them
all
to
be
righteous
;
that
so
we
may
learn
how
and
wherein
their
righteousnesse
consists
.
Secondly
,
that
God
is
both
as
good
to
those
whom
he
loves
in
their
afflictions
,
as
in
their
prosperitie
;
and
as
wroth
with
his
enemies
,
in
their
momentarie
prosperitie
,
as
if
his
rod
were
already
upon
their
backs
.
Thirdly
,
that
he
hath
appointed
a
day
,
in
which
he
will
right
whatsoever
seemeth
crooked
in
the
mean
while
;
and
will
fully
,
and
for
ever
,
recompence
both
the
good
and
evill
:
In
the
expectation
of
which
day
,
and
of
the
work
of
the
Lord
in
it
,
we
should
satisfie
our
selvs
,
for
the
present
,
and
suspend
our
thoughts
till
the
manifestation
of
his
righteous
Iudgment
therein
.
In
them
that
desire
to
establish
mans
righteousnesse
rather
then
Gods
either
righteousnesse
,
or
power
;
fleshly
reason
is
most
apt
to
quarrell
partly
that
work
of
Gods
mercie
,
by
which
he
freely
justifies
a
sinner
;
and
partly
those
his
just
dispensations
,
upon
which
followeth
the
Creatures
sin
,
and
miserie
for
sin
.
But
for
the
former
:
It
stands
not
with
the
riches
of
Gods
mercie
,
and
grace
,
whereof
he
would
make
full
manifestation
in
the
justifying
of
sinners
,
to
borrow
any
thing
of
mans
merit
;
but
well
becomes
his
bountie
,
freely
to
bestow
both
the
gift
,
and
hand
to
receav
it
.
For
the
latter
;
It
must
be
considered
,
that
Gods
work
(
so
far
as
it
is
his
)
is
good
,
as
well
in
the
sinfull
doings
,
or
miserable
sufferings
of
men
;
as
in
their
most
holy
,
and
happy
estate
.
The
person
that
sinneth
,
with
all
his
parts
,
and
powers
of
soul
,
and
body
,
is
Gods
work
:
so
is
the
preservation
,
and
sustentation
of
both
person
,
and
personall
abilities
;
so
is
the
naturall
motion
it self
,
whether
within
,
or
without
the
person
(
in
which
the
sin
is
like
the
halting
in
the
Horses
going
)
;
and
lastly
,
so
is
,
not
onely
the
voluntarie
permission
of
the
sin
,
which
he
could
easily
hinder
by
his
omnipotent
power
,
if
he
would
oppose
it
;
but
also
the
ordering
both
of
sin
and
sinner
to
his
own
supernaturall
ends
.
For
example
;
The
act
of
Iudah
and
Thamar
,
morally
considered
,
was
sinfull
,
and
impure
:
but
naturally
;
good
,
and
blessed
of
God
with
a
Son
,
of
whom
Christ
came
according
to
the
flesh
.
So
the
abhominable
sins
of
Absolom
were
ordered
of
God
unto
most
just
punishments
of
the
sins
of
his
Father
David
.
There
is
a
two-fold
use
of
the
world
,
and
works
of
God
in
by
beholding
some
curious
piece
of
workmanship
(
much
more
of
a
skilfull
Artificer
,
we
are
led
in
the
view
of
the
work
to
the
commendation
of
the
workman
.
And
look
how
much
the
Soul
excelleth
the
body
,
yea
the
Spirituall
man
the
naturall
;
so
much
is
this
use
of
Gods
creatures
more
excellent
then
the
former
.
And
so
the
opinion
of
the
Philosopher
,
who
thought
,
he
was
born
to
look
upon
the
Sun
,
and
Heavens
,
was
not
wide
,
but
short
;
nor
absurd
,
but
defective
;
For
he
should
have
pierced
further
,
even
through
the
Heavens
,
unto
him
,
that
made
,
and
governs
them
,
whose
glorious
power
,
and
goodnesse
shineth
in
them
;
that
so
he
might
have
glorified
him
as
God
,
in
his
works
.
For
though
by
that
glimpse
of
light
in
the
Creatures
,
we
cannot
attain
to
the
knowledg
of
God
,
as
our
Father
in
Christ
;
yet
are
we
both
to
honour
him
according
to
it
,
and
to
be
provoked
by
it
to
further
search
,
and
enquirie
after
him
,
in
such
means
of
revelation
,
as
by
which
he
further
manifests
himself
;
which
are
his
Word
and
Gospel
of
Salvation
:
Even
as
he
,
that
lying
in
a
dark
Dungeon
spies
some
small
glimpse
of
light
,
will
groap
toward
it
by
the
wall
,
hoping
not
glorifying
God
,
whom
they
knew
in
his
works
of
creation
of
the
World
,
but
vanishing
in
their
own
imaginations
and
serving
the
Creature
rather
then
the
Creator
,
who
is
blessed
for
ever
,
were
given
over
of
God
to
a
minde
void
of
judgment
,
to
do
the
things
,
which
are
inconvenient
.
Now
,
of
how
much
sorer
punishment
shall
we
be
guiltie
;
if
together
with
this
lesser
glimpse
of
Divine
light
by
the
creatures
,
we
despise
also
the
more
glorious
light
of
the
Gospel
,
not
honouring
God
aright
either
as
our
powerfull
Creatour
,
or
mercifull
Redeemer
by
Christ
Iesus
?
But
if
we
so
honour
him
,
and
make
him
great
in
our
own
hearts
,
and
before
men
(
what
we
can
)
as
he
hath
manifested
,
and
made
known
himself
in
his
Word
,
and
Works
;
he
will
honour
us
with
himself
for
ever
,
in
glorie
.
CAP.
V.
Of
created
goodnesse
.
EVerie
thing
that
is
,
and
hath
being
is
,
in
that
naturall
good
thing
.
God
is
,
and
so
by
all
is
to
be
acknowledged
for
the
giver
of
everie
good
gift
,
that
is
,
of
everie
thing
save
sin
:
his
Mother
gave
him
Milk
,
but
God
by
her
.
And
the
Lord
,
as
supream
orderer
of
all
things
:
how
much
more
should
we
look
upon
God
,
as
the
Authour
,
and
worker
of
all
the
good
that
befalleth
us
?
Notwithstanding
,
if
God
so
far
honour
any
persons
,
as
to
make
them
hands
,
and
instruments
(
specially
voluntarie
)
for
the
reaching
of
any
blessing
unto
us
from
himself
;
we
also
(
and
that
even
therefore
)
are
to
love
and
honour
them
:
as
David
not
onely
blessed
the
Lord
as
the
Authour
;
but
Abigail
also
as
the
Minister
of
the
good
counsell
which
she
gave
him
,
for
the
not
avenging
of
himself
upon
Nabal
.
Actions
,
besides
their
naturall
entitie
,
or
being
,
are
by
good
in
it self
,
and
to
them
to
whom
it
is
done
,
but
not
to
the
doer
;
as
works
of
mercie
done
,
but
not
for
God
:
Secondly
,
Good
in
it self
,
and
in
the
doer
,
but
not
to
him
,
to
whom
it
is
done
;
as
the
Preaching
of
the
Word
to
them
that
despise
it
:
Thirdly
,
Good
in
it self
,
and
the
doers
,
and
to
them
to
whom
it
is
done
;
as
the
same
Preaching
to
him
that
receivs
it
:
Fourthly
,
Though
neither
good
in
it
self
,
nor
in
the
doer
,
nor
for
him
to
whom
it
is
done
;
as
an
evill
,
or
injurie
:
yet
good
,
as
it
is
ordered
by
God
to
an
end
supernaturally
good
.
Who
,
as
saith
another
,
would
not
suffer
evill
,
but
as
knowing
how
to
work
good
out
of
it
.
In
actions
of
the
third
kinde
onely
,
goodnesse
is
entire
in
all
it
parts
,
and
relations
.
A
man
should
never
glorie
in
that
good
,
how
great
soever
,
which
is
common
to
a
beast
with
him
:
nor
a
wise
man
in
that
,
which
is
common
to
a
fool
with
him
:
no
nor
a
good
man
in
that
,
which
is
common
to
a
wicked
man
with
him
:
seeing
,
notwithstanding
it
,
the
person
may
be
out
of
Gods
fauour
,
and
accursed
.
And
therefore
that
the
Divels
were
subiect
unto
them
(
which
was
though
much
,
yet
common
to
the
workers
of
iniquitie
but
that
their
names
were
written
in
Heaven
.
Many
so
measure
the
good
which
they
affoard
others
,
by
the
list
of
their
own
will
,
as
they
deceav
themselvs
in
the
whole
piece
of
their
goodnesse
,
by
the
bad
list
that
goes
about
it
.
They
will
do
what
good
they
list
,
and
when
they
list
,
and
where
they
list
,
and
as
they
list
;
as
though
their
goodnesse
were
not
due
debt
;
though
not
immediately
to
men
,
yet
to
God
,
and
so
to
men
,
for
,
and
according
unto
God
:
for
whom
,
even
they
ow
love
to
all
men
,
who
ow
sowing
our
Seed
in
the
Morning
,
and
in
the
Euening
not
holding
our
hand
.
We
must
beware
of
that
agueish
goodnesse
,
which
comes
by
fits
onely
,
and
when
men
are
pleased
:
for
so
,
they
say
,
the
Divel
is
good
.
Thirdly
,
We
must
do
good
readily
,
and
whilst
we
have
opportunitie
;
not
saying
to
our
neighbour
,
go
,
and
come
again
to
morrow
,
and
we
will
do
it
,
if
it
be
in
our
power
to
day
.
For
who
knoweth
what
a
day
will
bring
forth
,
and
whether
the
opportunitie
of
doing
good
,
will
continue
till
to
morrow
,
or
no
?
He
that
giveth
(
or
doth
other
good
)
readily
,
giveth
twice
:
He
scarce
once
,
or
at
all
,
that
doth
it
slackly
:
He
rather
,
in
truth
,
suffers
a
good
turn
,
to
be
drawn
from
him
,
then
doth
it
.
Living
springs
send
out
streams
of
water
:
Dead
pits
must
have
all
that
they
affoard
,
drawn
out
with
buckets
.
We
should
therefore
have
the
minde
▪
though
we
want
the
abilitie
,
of
Theodosius
the
Emperour
,
did
much
good
upon
request
;
but
more
of
his
own
accord
,
and
unasked
:
and
so
meet
,
as
one
saith
,
a
just
request
in
the
teeth
,
and
grant
it
before
it
be
made
;
as
God
many
times
He
that
defers
a
good
turn
,
looseth
two
things
:
the
time
;
and
manifestation
of
a
loving
affection
.
Both
which
are
precious
.
And
without
which
loving
affection
all
the
kindnesses
,
which
we
shew
to
any
,
are
but
so
many
false
witnesses
to
the
unbeleeving
,
and
unkind
heart
.
Fourthly
,
According
to
our
abilitie
;
knowing
that
as
our
receavings
are
from
God
greater
or
lesse
,
so
must
our
accounts
be
,
for
good
doing
.
It
is
true
,
that
God
lookes
to
the
heart
of
the
doer
,
and
measures
the
work
by
the
will
,
according
to
that
which
a
man
hath
.
Els
,
albeit
poore
men
may
love
as
much
as
the
richer
,
though
they
have
not
so
much
money
to
do
good
withall
:
yet
is
not
the
will
good
,
except
they
do
the
good
they
are
able
.
And
this
our
abilitie
we
must
not
measure
according
to
our
wantonnesse
,
and
unbelief
:
but
according
to
the
truth
of
the
thing
,
and
equitie
of
the
case
:
which
is
,
that
our
superfluities
give
way
to
our
brethrens
conveniencies
:
our
conveniencies
to
their
necessities
:
yea
even
our
(
though
great
)
necessities
to
their
extreamities
,
Fifthly
,
We
must
have
respect
to
mens
present
wants
;
and
not
onely
consider
,
what
we
can
best
spare
,
but
withall
,
what
they
stand
most
need
of
:
as
having
learnt
of
our
Lord
,
and
Master
,
in
his
Gospel
,
that
our
dutie
is
to
feed
the
hungry
,
cloath
the
naked
,
visit
the
sick
,
&c.
as
their
need
is
:
whereby
we
may
do
a
great
good
turn
in
a
small
matter
:
even
one
loaf
(
yea
a
shive
)
to
him
that
is
hungry
:
the
shewing
of
a
spring
of
water
to
him
that
is
thirstie
,
being
a
benefit
.
Sixthly
,
We
must
do
good
to
all
,
knowing
,
that
wheresoever
a
man
is
,
there
is
place
for
a
good
turn
:
but
more
specially
to
some
,
according
to
the
singular
bond
,
Naturall
,
Civill
,
or
Religious
,
wherewith
God
hath
tied
us
together
.
To
good
men
we
must
do
good
because
they
do
deserv
it
;
to
enemies
to
heap
coals
of
fire
upon
their
heads
:
the
coals
of
charitie
to
thaw
,
and
soften
their
hardnesse
,
if
it
may
be
,
and
at
which
we
must
aim
:
or
els
the
coals
of
anger
from
God
for
their
unplacablenesse
towards
us
.
Lastly
,
A
good
man
(
how
gracious
soever
,
and
readie
to
guideth
his
affairs
with
discretion
;
not
sowing
his
seed
in
barren
ground
,
by
bestowing
favours
without
difference
;
for
that
is
rather
to
throw
away
,
then
to
bestow
a
benefit
.
And
Although
this
good
nature
,
and
the
grace
of
God
be
as
different
as
Heaven
,
and
Earth
:
the
one
being
of
our
selvs
(
that
is
)
of
nature
created
:
and
the
other
the
gift
of
God
by
supernaturall
grace
:
and
that
a
man
be
neither
the
neerer
God
for
his
good
nature
,
where
the
grace
of
God
is
wanting
;
nor
the
further
of
for
his
ill
,
where
it
pleaseth
God
to
use
his
alsufficient
work
of
grace
:
yet
the
sweet
and
kind
naturall
disposition
in
some
much
advantageth
the
manifestation
of
their
smaller
measure
:
which
an
ill
nature
,
as
we
speak
,
so
much
obscures
,
as
it
can
scarse
be
seen
of
other
men
:
though
the
Lords
ey
peirce
through
all
such
humain
prejudices
.
It
is
the
main
order
,
which
God
hath
set
both
in
grace
,
and
nature
,
that
the
superiour
should
do
good
to
the
inferiour
.
So
God
doth
good
to
all
,
and
receavs
good
from
goodnesse
reacheth
not
to
him
:
The
Sun
and
Stars
give
their
light
,
and
influence
to
the
Earth
,
but
receav
no
thing
back
from
it
:
Parents
lay
up
for
their
Children
,
not
Children
for
their
Parents
.
And
for
this
end
God
bestows
good
things
,
both
inward
,
and
outward
,
upon
some
above
others
,
in
ample
measure
;
that
their
aboundance
might
supply
the
others
want
.
It
were
good
for
other
men
,
that
the
Mightie
of
the
Earth
duly
considered
this
;
but
better
for
themselvs
;
as
it
is
better
to
do
good
to
others
,
then
to
receav
good
from
them
.
But
this
most
wise
,
and
equall
order
of
God
is
perverted
everie
where
,
by
mans
iniquitie
;
and
they
who
are
lesse
able
,
must
still
be
adding
to
the
greaters
heap
:
so
as
,
if
accounts
were
diligently
kept
,
it
would
be
found
in
most
places
of
the
World
,
that
the
meaner
sort
bestow
more
on
the
better
able
,
then
these
of
them
.
When
I
consider
,
what
good
the
rich
and
mightie
otherwise
,
in
the
World
might
easily
do
,
if
they
had
hearts
answerable
;
and
how
little
they
do
,
for
the
most
part
;
it
seems
horrible
unthankfulnesse
,
and
iniquitie
in
them
,
and
matter
of
indignation
against
them
:
But
then
,
on
the
other
side
,
when
I
consider
,
how
little
good
I
my self
do
,
in
my
meannesse
(
and
others
my
likes
)
to
that
which
I
should
,
and
might
do
,
if
I
did
my
utmost
;
I
finde
reason
to
be
most
angry
at
my self
,
and
mine
own
unprofitablenesse
;
and
to
be
glad
,
and
thankfull
,
that
so
much
good
is
done
by
the
other
,
as
is
.
In
benefits
and
good
turns
done
,
and
receaved
,
it
is
the
best
,
and
right
order
,
that
he
who
doth
them
should
forget
,
conceal
them
;
and
he
remember
,
and
speak
of
them
,
that
receavs
them
.
And
therefore
the
first
of
the
three
Graces
is
so
ordered
,
as
ever
to
look
forward
for
the
doing
of
more
good
,
and
never
backward
,
to
upbraid
with
good
done
:
which
,
where
it
is
used
,
takes
away
the
grace
of
the
kindnesse
;
and
is
as
unpleasing
,
as
the
after-upbraiding
of
meat
in
the
stomack
,
eaten
with
delight
.
The
other
two
ever
look
towards
the
first
,
to
signifie
,
in
how
continuall
remembrance
benefits
receaved
should
be
born
.
Which
accordingly
to
acknowledg
with
thankfulnesse
,
is
a
ready
way
to
procure
further
good
:
as
from
God
,
who
specially
delights
in
a
thankfull
heart
,
and
would
have
a
reflux
of
his
blessings
to
keep
them
sweet
,
as
waters
are
by
flowing
to
,
and
fro
;
so
likewise
from
such
men
,
as
either
are
,
or
would
seem
to
be
like
unto
God
,
in
goodnesse
,
and
bountie
.
To
use
to
speak
much
of
mens
unthankfulnesse
(
even
where
their
hath
been
great
fault
that
way
)
for
benefits
receaved
,
both
argues
a
minde
not
so
free
in
well-doing
,
as
is
meet
;
and
that
looks
too
much
for
thanks
from
men
,
and
too
little
,
for
reward
from
God
:
and
is
,
withall
,
a
course
for
a
man
to
quench
his
own
charitie
,
and
forwardnesse
,
in
other
mens
unthankfulnesse
.
It
is
a
more
blessed
,
that
is
,
both
a
more
comfortable
to
give
,
then
to
take
;
to
do
,
then
to
receav
good
:
and
so
all
good
men
should
strive
both
to
be
able
,
and
willing
,
so
to
do
.
Yet
should
a
good
,
and
wise
man
,
as
God
sends
occasion
,
be
indifferent
to
either
.
Neither
can
he
,
in
truth
,
do
kindnesse
,
as
he
ought
,
that
is
not
willing
to
receav
kindnesse
,
as
he
needs
.
It
comes
partly
from
a
suspitious
,
but
specially
,
from
a
vain-glorious
heart
,
that
some
,
who
are
forward
in
affoarding
kindnesse
,
can
yet
scarse
,
though
there
be
just
occasion
,
have
the
like
fastened
upon
them
.
Such
desire
to
be
too
like
unto
God
,
who
doth
good
to
all
,
but
receavs
none
back
again
from
any
:
But
the
verie
greatest
must
remember
that
he
is
not
God
,
but
man
;
and
so
stands
need
of
other
men
.
The
head
cannot
say
to
the
foot
,
I
have
no
need
of
thee
.
Besides
,
to
refuse
a
kindnesse
offered
is
to
shame
it
,
as
a
ball
ill
sent
,
and
let
fall
to
the
ground
.
Neither
hath
a
true
Christian
any
cause
to
be
ashamed
of
his
condition
in
receaving
good
from
others
:
seeing
that
,
as
in
doing
good
he
is
in
Gods
place
;
so
in
CAP.
VI.
Of
Equabilitie
,
and
perseverance
in
well-doing
.
WHatsoever
is
done
for
God
,
saith
one
,
is
done
equally
:
and
the
Apostle
more
fully
:
The
grace
of
God
teacheth
us
to
denie
ungodlinesse
,
and
worldly
lusts
;
and
to
live
soberly
in
our
selvs
,
justly
towards
others
,
and
holily
towards
God
.
True
goodnesse
is
comly
,
and
well
proportioned
in
all
the
parts
;
whereas
the
counterfeit
is
still
at
jar
in
it self
,
and
like
the
patches
of
a
beggers
cloak
.
A
wise
man
should
be
a
wise
man
at
all
times
,
and
in
all
things
;
and
so
should
a
good
man
be
a
good
man
.
Otherwise
when
a
good
thing
is
done
(
specially
if
it
be
not
ordinarie
)
the
goodnesse
seems
rather
to
arise
from
some
other
motiue
from
without
,
then
from
within
the
person
doing
it
.
Besides
,
what
strange
thing
is
it
to
see
a
Stone
fall
downward
,
or
a
Spark
fly
upward
?
So
nor
to
see
a
fool
do
foolishly
,
or
a
lewd
person
like
himself
.
But
for
a
wise
man
to
do
foolishly
,
or
a
good
man
wickedly
,
is
not
onely
hatefull
,
but
monstrous
.
He
that
hath
not
in
him
all
Christian
graces
,
in
their
measure
,
hath
none
;
and
he
that
hath
any
one
truly
,
hath
all
.
For
as
in
the
first
birth
,
the
whole
person
is
born
,
and
not
some
parts
;
so
is
it
in
the
work
of
regeneration
:
the
whole
person
is
born
again
,
though
not
wholy
.
There
is
but
one
Spirit
both
of
Faith
,
and
Hope
,
and
If
any
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
This
Spirit
though
God
but
drop
,
as
it
were
,
into
some
;
and
pour
into
others
with
a
full
hand
;
so
as
one
Christian
far
exceeds
another
in
degree
of
graces
:
yet
are
the
habits
of
all
graces
,
and
that
as
I
conceav
,
equally
one
with
another
(
though
not
equall
to
those
in
other
men
)
infused
at
once
into
the
same
mens
hearts
,
by
that
Spirit
:
but
so
as
in
time
by
diuers
occasions
and
means
,
both
the
habits
,
or
graces
themselvs
,
and
the
excercise
of
them
,
inward
,
and
outward
,
have
their
different
encrease
in
the
same
persons
:
till
ech
have
attained
to
the
degree
of
grace
allotted
to
him
,
and
serving
for
the
preparing
of
him
for
the
glorie
prepared
for
him
of
God
.
Perseverance
in
good
is
not
any
particular
grace
,
or
the
consummation
,
and
store-house
of
all
vertue
and
goodnesse
.
Evill
men
stand
need
of
all
graces
;
the
good
onely
of
this
of
perseverance
,
without
changing
,
to
the
end
,
that
they
loose
not
the
things
which
they
have
done
,
or
suffered
;
but
that
they
may
receav
a
full
reward
;
and
in
due
season
reap
,
if
they
faint
not
.
Where
I
speak
of
the
necessitie
of
not
changing
,
I
mean
that
changing
,
which
is
either
to
the
contrarie
reigning
evill
;
or
to
a
totall
want
of
true
goodnesse
.
Otherwise
,
even
Nature
,
which
works
most
necessarily
,
may
have
its
most
naturall
work
interrupted
,
and
changed
,
for
a
time
,
and
yet
not
be
destroyed
:
witnesse
the
fire
in
Nabuchadnezars
furnace
,
which
though
it
retained
in
it
verie
foolish
act
,
in
numbring
the
people
?
We
are
not
therefore
to
measure
a
persons
state
by
some
one
,
or
few
acts
,
done
,
as
it
were
,
by
the
way
,
and
upon
instance
of
some
strong
temptation
;
but
according
to
the
tenour
,
and
course
of
his
life
.
Els
,
what
wise
man
should
not
be
a
fool
also
?
Or
what
fool
should
not
be
a
wise
man
?
What
Nabal
should
not
be
liberall
,
yea
bounteous
,
when
he
makes
a
feast
like
a
King
?
A
Rebell
lurking
in
a
Kingdom
,
may
,
by
some
advantage
watched
,
and
taken
,
prevail
against
the
lawfull
King
,
in
a
conflict
,
or
two
;
and
yet
for
all
that
,
not
raign
in
the
Kingdom
:
so
may
the
treacherous
flesh
,
lurking
in
a
Spirituall
man
,
get
the
masterie
in
some
combat
;
and
yet
not
therefore
drive
the
Lord
quite
out
of
his
Kingdom
there
.
Yea
the
same
flesh
ever
lusting
against
the
Spirit
even
in
them
which
are
led
of
the
Spirit
,
and
leading
them
into
captivitie
to
the
law
of
sin
,
doth
oft
so
far
prevail
in
them
,
as
to
captive
them
in
some
particular
by-paths
both
of
judgment
,
and
practise
(
not
so
easily
discerned
)
all
their
life
long
.
For
who
can
understand
his
errours
?
And
for
these
particular
enormities
,
whether
actions
or
courses
,
of
godly
persons
;
howbeit
,
considering
them
in
themselvs
,
and
in
their
externall
acts
,
there
appear
in
them
no
difference
,
from
those
of
the
same
kind
,
practised
by
men
utterly
godlesse
;
yet
is
there
a
great
difference
in
Gods
ey
,
not
onely
in
the
person
of
the
doer
,
in
Gods
account
;
but
also
in
his
own
heart
,
and
affection
,
even
in
the
verie
doing
of
them
:
In
which
the
Lord
sees
the
inward
struglings
of
grace
(
though
,
alas
,
too
weak
,
by
the
persons
default
)
tending
and
bending
the
clean
contrarie
way
;
and
therein
plainly
differencing
the
doer
from
the
profane
contemners
of
God
,
doing
the
same
things
:
in
whom
there
is
either
altogether
peace
without
any
strife
,
and
resistance
,
whilst
the
strong
man
keeps
the
house
;
or
that
resistance
which
is
meerely
of
naturall
conscience
:
terrifying
with
fear
of
punishment
onely
,
without
the
hatred
of
sin
,
which
is
(
though
too
weak
and
feeble
)
in
the
other
.
Although
it
be
a
greater
work
of
grace
to
become
of
vicious
and
evill
;
good
and
vertuous
;
then
so
to
continue
,
or
to
grow
therein
:
yet
considering
the
mightie
,
and
many
enemies
of
our
salvation
,
and
the
great
stumbling
stones
in
our
way
,
and
with
these
,
the
heavie
clog
of
our
own
corruption
,
which
we
draw
after
us
:
it
will
be
and
is
found
a
matter
of
no
small
difficultie
,
not
to
be
wearie
of
well
doing
;
nor
to
faint
,
before
we
come
to
reap
in
due
time
,
that
,
which
we
have
formerly
sown
to
the
Spirit
.
And
this
the
experience
of
all
ages
confirmeth
;
in
which
there
are
few
,
which
do
the
first
works
,
and
leav
not
their
first
love
:
fewer
that
bring
forth
more
fruit
in
old
age
,
and
are
fat
and
green
.
And
yet
we
know
,
that
albeit
of
the
labourers
in
the
Vineyard
,
who
receaved
ech
his
pennie
,
some
entered
sooner
,
and
some
later
,
and
some
not
till
the
very
last
hower
of
the
day
;
yet
all
continued
their
labour
till
the
evening
:
So
for
our
selvs
we
must
make
account
,
that
at
what
time
soever
any
begins
,
onely
he
that
continues
to
the
end
,
shall
be
saved
.
And
indeed
,
it
is
a
great
honour
to
God
,
when
a
good
man
,
notwithstanding
all
discouragements
either
from
within
,
or
from
without
,
persevers
in
the
course
of
goodnesse
that
the
Lord
is
faithfull
,
and
that
there
is
no
unrighteousnesse
with
him
.
To
which
purpose
the
saying
of
Polycarpus
is
verie
remakable
;
who
,
being
provoked
by
the
Proconsul
to
blaspheme
Christ
,
answered
;
that
he
had
served
him
now
eightie
and
sixe
yeeres
,
and
had
never
had
hurt
by
him
in
any
thing
,
why
then
should
he
speak
evill
of
him
?
On
the
contrarie
,
he
that
departs
from
the
Lord
in
the
course
of
godlinesse
formerly
held
,
greatly
dishonours
him
;
as
the
Servant
doth
his
Master
,
in
leaving
him
before
his
time
be
out
.
Such
a
one
makes
shew
,
as
if
out
of
judgment
,
and
experience
he
disliked
goodnesse
;
and
therein
really
accuseth
God
,
as
if
he
had
found
some
evill
in
him
:
or
at
least
,
not
that
good
,
which
he
promised
,
and
the
other
expected
.
And
to
that
purpose
,
the
Lord
,
in
great
indignation
,
expostulates
with
the
Iews
,
and
asks
,
What
iniquitie
they
or
their
Fathers
had
found
in
him
,
that
they
were
gone
from
him
after
their
vanities
.
It
is
dangerous
in
course
of
Religion
and
godlinesse
to
fall
forward
by
errours
,
preposterous
zeal
,
or
other
misguidance
;
yet
not
so
much
,
as
to
fall
backward
by
an
unfaithfull
heart
.
The
former
may
break
his
face
thereby
,
and
loose
his
comfort
in
a
great
measure
both
with
God
,
and
men
:
but
the
latter
is
in
danger
,
utterly
to
break
the
neck
of
his
conscience
;
as
old
Ely
brake
his
neck
bodily
,
by
falling
backward
from
his
seat
,
and
dyed
.
Are
there
not
many
Elyes
in
all
Ages
?
And
as
the
least
declension
from
God
is
dangerous
;
so
is
totall
desperate
:
neither
will
God
ever
forgive
that
sin
,
or
give
repentance
to
any
so
sinning
;
but
hath
utterly
excluded
everie
such
a
one
out
of
the
(
otherwise
infinite
)
bounds
of
his
mercie
in
Christ
.
The
Preaching
of
the
Word
of
God
is
the
means
to
beget
Faith
,
and
grace
;
but
for
the
nourishing
,
and
encreasing
thereof
,
we
must
therewith
joyn
the
observation
in
our
places
of
whatsoever
Christ
hath
appointed
his
Apostles
to
teach
:
in
the
vse
whereof
,
as
the
sanctified
means
for
the
obtaining
of
that
end
,
we
shall
keep
our
selvs
in
the
fear
of
God
,
and
not
fall
from
our
stedfastnesse
;
and
withall
,
grow
in
grace
,
and
in
the
acknowledgment
of
the
Lord
Iesus
;
if
not
in
bulk
,
yet
in
firmnesse
;
as
when
the
body
leavs
growing
in
bignesse
,
it
knits
better
then
before
.
Neither
indeed
can
we
be
safe
from
being
drawn
away
from
God
otherwise
,
then
by
continuall
drawing
nearer
unto
him
.
For
,
our
way
to
Heaven
is
up
a
hill
,
and
we
drag
a
Cart
load
of
our
corruptions
after
us
;
which
,
except
we
keep
going
,
will
pull
us
backward
,
ere
we
be
aware
.
The
Holy
Ghost
in
those
vehement
exhortations
of
the
faithfull
to
perseverance
,
inforced
with
so
many
promises
,
and
threatnings
,
both
shews
therein
mans
pronenesse
,
and
danger
,
in
himself
,
to
fall
away
;
and
also
affoards
the
means
,
by
which
God
will
preserv
his
sanctified
ones
from
Apostacie
;
using
the
same
as
Evangelicall
working
of
that
perseverance
in
them
,
which
he
requires
of
them
:
and
that
rather
by
our
being
apprehended
of
Christ
,
as
the
Apostle
speaks
,
then
by
apprehending
him
:
As
the
Father
leading
his
weak
Childe
in
a
flipperie
way
bids
him
hold
him
fast
by
his
hand
,
lest
he
fall
;
which
he
also
puts
forth
unto
him
,
yea
wherewith
he
takes
hold
of
the
Childe
,
that
so
by
communicating
his
strength
with
him
,
he
may
stand
,
and
not
fall
.
The
Lord
that
saith
unto
his
,
Seek
ye
my
face
,
and
heart
to
answer
,
Thy
face
,
Lord
,
do
we
seek
:
gives
ech
of
them
also
,
when
he
warns
them
to
stand
fast
,
and
not
to
fall
away
and
the
like
,
to
answer
effectually
,
Lord
,
by
these
thy
Commandements
thy
Seruant
is
warned
to
stand
to
beware
,
lest
I
fall
away
,
as
hypocrites
do
.
And
whensoever
God
either
promiseth
unto
men
,
or
purposeth
in
himself
absolutely
an
event
touching
any
his
good
work
in
or
by
them
;
he
withall
both
purposes
,
and
promises
,
and
accordingly
affords
them
both
means
conuenient
,
and
skill
,
and
will
to
use
them
;
and
therewith
an
answerable
blessing
upon
them
,
for
infallible
successe
.
In
regard
of
this
grace
of
perseverance
,
the
truly
godly
haue
an
advantage
above
Adam
in
innocencie
.
He
receaved
to
himself
,
at
the
first
,
his
portion
of
grace
,
and
goodnesse
from
God
(
being
made
after
his
Image
)
and
full
freedom
,
and
power
both
to
use
,
and
encrease
it
.
But
instead
thereof
,
he
soon
mispent
,
and
lost
all
,
by
transgression
.
God
therefore
,
as
a
gracious
,
and
wise
Father
,
hath
prouided
better
against
our
misgouernment
;
and
made
Christ
Iesus
our
Head
,
and
Feoffer
of
trust
for
our
state
of
grace
,
that
he
,
in
whom
dwelleth
all
the
fulnesse
of
the
Godhead
bodily
might
still
furnish
,
and
supply
us
,
as
we
have
need
;
lest
we
having
all
put
into
our
own
hands
,
as
Adam
had
,
should
mispend
,
and
cast
away
all
,
as
he
did
.
And
so
the
same
Christ
our
Lord
,
and
Head
,
partly
,
by
his
mediation
and
intercession
with
the
Father
;
partly
,
by
the
continuall
supply
of
his
Spirit
assisting
us
in
our
weaknesses
,
and
recovering
us
in
our
falls
;
and
partly
,
by
his
Divine
power
restraining
the
enemies
of
our
Saluation
;
most
faithfully
preservs
us
in
the
grace
of
God
;
not
suffering
the
living
members
of
his
body
to
be
plucked
from
it
;
nor
the
habitation
of
his
holy
Spirit
wholy
,
and
for
ever
to
be
possessed
by
his
,
and
his
elects
enemie
,
Satan
.
The
Scriptures
speak
of
mens
falling
from
the
grace
of
God
as
they
do
of
their
receiving
it
.
When
the
Apostles
Saints
,
sanctified
in
Christ
,
partakers
of
the
heavenly
calling
,
and
such
as
in
whom
God
will
perfit
the
good
work
begun
in
them
untill
the
day
of
Christ
,
as
it
is
meet
to
speak
and
judg
of
them
all
;
they
do
not
so
judg
and
speak
in
respect
of
the
inward
truth
of
the
things
,
as
certainly
being
in
their
hearts
,
which
they
neither
did
,
nor
could
ordinarily
know
:
(
for
God
onely
▪
knoweth
the
hearts
of
all
the
children
of
men
:
the
things
of
a
man
no
man
knoweth
,
save
the
Spirit
of
a
man
which
is
in
him
)
but
according
to
the
outward
appearance
,
and
profession
made
,
in
word
,
and
deed
:
So
when
they
speak
of
the
falling
away
of
particular
Churches
,
or
persons
,
from
God
;
they
are
to
be
understood
,
as
they
mean
;
and
mean
,
as
they
know
:
that
is
,
according
to
the
outward
appearance
,
and
profession
which
men
formerly
have
made
,
and
then
do
make
;
leaving
to
God
,
and
mens
selvs
(
which
onely
know
them
)
the
inward
,
and
hidden
things
of
the
heart
:
which
too
many
causlesly
make
shew
of
;
sometimes
deceaving
themselvs
,
and
sometimes
others
,
and
sometimes
both
,
till
the
time
of
revelation
of
hidden
things
come
.
And
whereas
weak
Christians
might
unhappily
▪
stumble
at
the
revolt
from
Faith
,
and
holynesse
formerly
professed
by
many
;
as
if
there
were
not
that
stablenesse
,
satisfaction
,
and
comfort
in
the
Gospel
,
and
grace
thereof
,
which
it
promiseth
;
the
Lord
,
in
great
wisdom
,
and
mercie
,
removes
this
stone
of
offence
out
of
their
way
,
by
intimating
plainly
,
that
those
Apostates
were
never
truly
and
throughly
made
partakers
of
the
Gospels
grace
;
from
the
former
profession
whereof
they
had
unfaithfully
▪
declined
.
Thus
the
Holy
Ghost
teacheth
,
that
the
ground
seed
sown
was
either
withered
by
persecution
;
or
choaked
by
worldly
cares
,
or
pleasures
;
and
which
brought
not
forth
fruit
to
the
harvest
;
was
never
good
:
but
either
stonie
,
or
thornie
ground
:
that
they
whose
Faith
was
overthrown
,
were
not
vessels
to
to
dishonour
:
nor
truly
built
upon
the
steadie
foundation
of
God
:
nor
of
them
who
had
the
seal
of
his
Spirit
;
nor
were
of
his
known
ones
:
that
those
who
fell
away
,
and
crucified
to
themselvs
the
Son
of
God
afresh
,
were
but
formerly
as
the
earth
which
drinks
in
the
rain
,
which
comes
oft
upon
it
,
and
yet
brings
not
forth
hearbs
,
but
thorns
and
briers
:
that
they
,
who
bring
in
damnable
errors
,
and
they
who
follow
their
pernitious
waies
,
both
the
one
,
and
other
departing
from
the
holy
Commandment
delivered
unto
them
,
and
turning
the
grace
of
God
into
wantonnesse
,
were
(
at
their
best
)
but
as
dogs
,
though
having
for
a
time
cast
up
their
stomack
,
and
vomited
;
and
as
Swine
washed
from
their
mire
;
and
as
Iude
saith
,
ungodly
men
of
old
ordained
to
that
condemnation
,
and
crept
in
,
to
wit
into
went
out
from
the
Apostles
and
Churches
,
by
heresies
,
and
profanenesse
;
were
not
,
to
wit
,
truly
,
and
indeed
of
them
before
.
Thus
Gods
wisdom
,
and
mercie
provides
a
shield
of
Faith
against
the
fierie
darts
of
mens
hypocrisie
,
and
perfidiousnesse
;
wherewith
otherwise
the
tender
hearts
of
weak
Christians
might
be
deeply
wounded
by
Satan
.
CAP.
VII
.
Of
Religion
,
and
the
differences
and
disputations
thereabout
.
ONely
men
of
all
Earthly
Creatures
are
capable
of
Religion
:
which
is
also
so
naturall
unto
all
men
,
how
barbarous
soever
,
rather
then
any
Countrey
,
Citie
,
or
Family
would
want
whereon
to
bestow
their
devotions
;
they
would
worship
they
know
not
base
and
vile
,
as
stocks
,
and
stones
;
but
also
hurtfull
,
and
evill
.
As
then
Religion
,
in
the
generall
,
is
naturall
;
and
false
Religion
of
corrupt
nature
:
so
is
true
,
and
Christian
Religion
by
supernaturall
revelation
.
For
how
can
that
worship
of
God
please
him
,
which
is
not
according
to
his
will
?
And
who
knoweth
Gods
will
but
denie
unto
him
his
two
properties
;
of
simplicitie
in
worshiped
Divels
;
not
for
that
they
did
(
at
least
,
ordinarily
)
direct
their
worship
unto
Divels
;
but
for
that
(
at
least
,
more
commonly
)
they
followed
their
suggestions
,
in
the
devised
manner
of
worshiping
though
even
the
true
God
.
As
in
directing
our
worship
unto
him
alone
,
we
honour
,
and
acknowledg
his
Majestie
and
Fatherhood
,
as
being
our
Father
in
heaven
;
so
in
receaving
This
Religion
is
the
means
of
Gods
worship
,
and
withall
,
of
mans
happinesse
:
which
two
main
ends
God
in
great
wisdom
,
and
mercie
hath
joyned
togither
inseperably
;
that
the
desire
of
the
latter
might
provoke
to
conscience
of
the
former
;
and
the
exercise
of
the
former
effectually
promote
,
and
further
the
obtaining
of
the
latter
.
And
this
▪
being
the
onely
way
to
happinesse
,
ought
to
be
common
to
all
men
,
rude
and
skilfull
,
;
base
and
honourable
;
high
and
are
one
in
Christ
and
Christ
one
in
,
and
unto
them
.
For
though
the
terrene
,
and
worldly
state
of
the
persons
,
who
are
Christians
,
be
verie
different
;
yet
is
their
Spirituall
estate
of
Christianitie
all
one
.
There
is
one
Lord
Christ
,
through
whom
;
and
one
Faith
,
by
which
they
are
justified
,
and
that
equally
;
one
Spirit
by
which
they
are
sanctified
,
though
in
different
degrees
;
One
calling
of
God
begun
,
and
perfited
by
the
same
Gospel
,
and
Ordinances
thereof
.
No
mans
highnesse
of
worldly
estate
can
set
him
above
the
lowest
part
of
it
,
or
them
:
nor
anyes
mean-nesse
keep
him
down
from
flying
as
high
a
pitch
of
Christianitie
,
as
any
other
.
An
afflicted
outward
state
stands
in
need
of
Religion
to
sustain
it
:
a
prosperous
,
to
perfit
it
in
eternall
happinesse
;
besides
the
moderating
of
it
in
the
mean
while
.
And
seeing
our
Religion
is
to
God
alone
;
and
onely
the
manifestation
of
it
to
men
;
we
ought
to
be
alike
grounded
in
it
,
and
resolved
of
it
,
and
zealous
for
it
;
whether
we
enioy
the
fauour
of
the
times
,
or
the
contrarie
.
All
things
requisite
for
the
performance
of
Religious
exercises
are
not
parts
of
Religion
;
but
some
are
of
naturall
necessitie
;
others
for
civill
order
,
and
comlinesse
.
The
former
need
neither
be
taught
,
nor
commanded
,
being
imposed
by
absolute
necessitie
;
which
is
the
strongest
Law
,
and
most
pressing
Master
,
that
may
be
.
God
made
in
the
beginning
,
void
and
without
form
,
and
whose
face
darknesse
covered
.
For
these
,
the
generall
rules
of
the
Word
,
with
common
sence
,
and
discretion
,
are
sufficient
.
Notwithstanding
,
though
things
be
not
therefore
comely
,
and
orderly
▪
because
they
are
done
of
custom
,
or
commanded
by
authoritie
;
but
are
therefore
both
used
and
commanded
(
lawfully
)
because
they
are
comely
,
and
orderly
:
yet
if
either
custom
commend
,
or
authoritie
command
things
that
are
such
indeed
;
wise
,
godly
,
and
peaceable
men
should
hold
themselvs
even
therefore
the
more
bound
unto
them
.
Religion
is
the
best
thing
;
and
the
corruption
of
it
the
worst
:
neither
hath
greater
mischief
,
and
villanie
ever
been
found
amongst
men
,
Iewes
,
Gentiles
,
or
Christians
,
then
that
,
which
hath
marched
under
the
Flag
of
Religion
,
either
intended
by
the
seduced
,
or
pretended
by
Hypocrites
.
The
Iews
in
zeal
of
God
(
such
as
it
was
)
persecuted
Christ
himself
to
the
death
:
and
Saul
in
a
kind
of
zeal
of
the
Law
,
was
no
lesse
then
a
blasphemer
,
oppressor
.
Pompey
the
Roman
having
erected
that
arcem
omnium
turpitudinum
,
would
not
call
it
the
stage
,
or
stews
(
as
it
was
)
;
but
the
Temple
of
Venus
.
And
what
shall
we
think
of
the
Spaniards
Romish
zeal
?
who
,
by
their
of
Spanish
cruelty
,
hanged
upon
one
Gallows
thirteen
innocent
Indian
women
,
in
honour
of
Christ
and
of
his
twelue
Apostles
.
But
God
is
not
pleased
with
good
intentions
exercised
in
evill
actions
;
much
lesse
either
pleased
,
or
deceaved
with
the
vizzards
of
impietie
,
and
inhumanitie
:
But
as
he
will
repay
unto
the
wicked
according
to
their
evill
works
of
all
kinds
;
so
will
he
render
double
vengeance
unto
them
,
who
under
the
liverie
of
Religion
seek
countenance
for
impietie
and
wickednesse
.
A
man
hath
,
in
truth
,
so
much
Religion
,
as
he
hath
between
the
Lord
,
and
himself
,
in
secret
,
and
no
more
;
what
shews
soever
he
makes
before
men
:
and
makes
sound
proof
of
his
Religion
both
before
God
,
and
men
,
so
far
,
as
he
is
forward
,
and
readie
to
everie
good
work
,
especially
to
the
works
of
mercie
towards
them
that
need
.
Pure
Religion
,
and
undefiled
before
God
the
Father
is
this
,
to
visit
the
fatherlesse
,
and
widows
in
their
affliction
,
and
to
keep
a
mans
self
unspotted
from
the
World
.
There
are
many
civill
Hypocrites
,
who
,
if
they
converse
honestly
,
and
kindly
with
men
,
presume
of
great
acceptance
from
God
,
though
they
have
little
care
to
know
his
will
in
his
Word
,
and
lesse
to
observe
his
Precepts
,
and
Ordinances
of
Worship
.
There
are
also
Religious
Hypocrites
not
a
few
,
who
because
of
a
certain
zeal
which
they
have
for
and
in
the
duties
of
the
first
Table
,
repute
themselvs
highly
in
Gods
favour
,
though
they
be
far
from
that
innocencie
towards
men
,
specially
from
that
goodnesse
,
and
love
indeed
,
which
the
Lord
hath
inseperably
joyned
with
a
truly-Religious
disposition
.
Such
persons
vainly
imagine
God
to
be
like
unto
the
most
great
men
;
who
if
their
followers
be
obsequious
to
them
,
in
their
persons
;
and
zealous
for
them
in
the
things
,
which
more
immediately
concern
their
honours
,
and
profits
;
do
highly
esteem
of
them
;
though
their
dealings
with
others
,
specially
meaner
men
,
be
far
from
honest
,
or
good
.
But
God
is
not
partiall
,
as
men
are
:
nor
regards
that
Church
,
and
Chamber
Religion
towards
him
,
which
is
not
accompanied
in
the
House
,
and
Streets
,
with
loving
kindnesse
,
and
mercie
,
and
all
goodnesse
towards
men
.
Such
are
also
stuffed
with
selflove
in
their
verie
service
of
God
,
and
do
but
flatter
him
for
their
own
advantage
:
For
if
they
love
not
(
and
that
in
truth
and
deed
)
their
brother
whom
they
see
,
how
can
they
love
God
whom
they
see
not
?
Besides
,
they
sacrilegiously
divide
the
two
Tables
of
the
Law
one
from
another
,
making
the
two
great
Commandments
,
which
Christ
saith
,
are
like
one
to
another
,
to
be
unlike
in
effect
.
In
these
,
Pharisaism
lives
,
and
Faith
is
dead
:
who
as
they
shame
Christianitie
,
and
Christ
in
it
,
what
in
them
lyes
;
so
shall
their
recompence
from
him
be
answerable
at
that
day
,
when
everie
man
shall
receav
honour
or
shame
,
according
to
the
works
,
specially
of
mercie
,
and
goodnesse
that
way
,
which
he
hath
done
,
or
not
done
in
the
flesh
.
The
common
saying
,
As
good
never
a
whit
,
as
never
the
better
,
is
verified
in
the
works
of
Religion
:
which
not
being
performed
,
as
they
ought
,
for
substance
,
are
accounted
,
as
not
done
,
in
regard
of
Gods
acceptance
,
and
the
doers
present
benefit
.
So
the
new
Inhabitants
of
Samaria
served
not
the
Lord
;
and
yet
they
served
the
Lord
.
So
he
is
not
a
Iew
,
who
is
one
outwardly
,
neither
that
circumcision
,
which
is
outward
(
to
wit
onely
)
in
the
flesh
.
So
the
carnall
Corinthians
in
eating
the
Lord
Supper
,
did
not
that
which
was
to
eat
the
Lord
Supper
,
to
wit
,
with
acceptance
from
God
,
and
profit
to
themselvs
,
for
the
present
.
I
say
,
for
the
present
:
for
by
after
repentance
those
verie
Corinthians
might
come
to
have
and
obtain
the
right
use
and
end
of
the
Lords
Ordinance
formerly
abused
by
them
,
and
unusefull
to
them
:
and
so
might
Simon
Magus
,
by
repentance
,
of
the
baptism
prophanely
,
on
his
part
,
receaved
at
the
first
.
The
reason
of
this
is
,
because
the
effect
of
the
Word
,
and
Sacraments
,
and
other
Ordinances
of
Religion
is
neither
naturall
,
as
of
meat
,
and
drink
,
which
must
either
nourish
presently
,
or
not
at
all
:
nor
depends
upon
the
worthinesse
of
the
Minister
,
as
the
Donatists
imagined
;
no
nor
upon
the
present
fitnesse
of
the
Receaver
simply
(
though
both
Minister
and
Receaver
ought
to
be
worthy
,
and
fit
)
:
but
upon
Gods
blessing
of
that
which
is
his
own
,
in
his
time
(
it
may
be
many
yeers
after
the
receaving
)
unto
his
elect
;
and
in
mercie
covering
what
was
formerly
amisse
both
in
Giver
and
Receaver
.
Besides
them
,
who
put
on
forms
of
godlinesse
,
and
Religion
love
of
lucre
and
riches
fein
and
dissemble
in
Religion
;
many
of
those
who
seriously
minde
it
,
make
their
choise
amisse
:
as
either
lead
by
custom
of
times
,
and
places
,
in
which
they
live
;
or
by
affection
and
admiration
to
and
of
some
speciall
persons
;
or
traduced
by
some
vehement
passion
of
anger
,
fear
,
envie
,
or
the
like
:
or
mislead
by
some
guilfull
appearance
,
without
due
examination
.
And
having
so
done
,
they
commonly
set
themselvs
earnestly
to
advance
that
faction
into
which
they
have
once
entred
,
and
to
depresse
all
others
,
though
oft
without
competent
knowledg
of
one
,
or
other
.
Wherein
yet
they
misse
,
whichsoever
is
good
,
or
bad
;
since
either
may
be
either
,
for
ought
they
know
.
Notwithstanding
,
we
ow
this
honour
to
the
particular
courses
of
Religion
which
we
have
once
imbraced
,
or
wherein
we
have
been
brought
up
,
and
receaved
any
good
,
that
we
leav
it
not
lightly
;
nor
further
in
any
particular
,
then
we
needs
must
;
nor
at
all
,
in
the
things
,
which
God
,
in
it
(
in
true
,
and
distinct
consideration
)
hath
blessed
to
our
Spirituall
good
.
To
be
lightly
moved
in
Religion
,
is
childish
weaknesse
:
but
to
be
stiffe
without
reason
,
manly
obstinacie
:
and
better
to
be
a
childe
in
weaknesse
,
then
a
man
in
perverse
obstinatenesse
.
The
former
thinks
too
well
of
others
,
by
whom
he
is
too
easily
moved
:
the
latter
thinks
too
well
of
himself
;
despising
other
men
,
and
Gods
gifts
,
and
graces
in
them
;
as
if
the
Word
of
God
came
either
from
him
,
or
to
him
alone
.
And
this
fault
of
the
two
,
is
both
the
worse
,
and
more
dangerous
:
The
former
may
in
time
be
more
easily
confirmed
in
the
truth
;
as
a
childe
,
in
time
,
becomes
a
man
:
the
other
is
seldom
and
hardly
reclaimed
,
by
reason
of
his
hardnesse
and
obstinacie
.
Disputations
in
Religion
are
sometimes
necessarie
,
but
alwaies
dangerous
;
drawing
the
best
spirits
into
the
head
from
the
heart
;
and
leaving
it
either
emptie
of
all
;
or
too
full
of
fleshly
zeal
and
passion
if
extraordinarie
care
be
not
taken
still
to
supply
,
and
fill
it
a
new
with
pious
affections
towards
God
,
and
loving
towards
men
.
And
this
the
more
,
considering
how
the
controversies
in
Religion
are
generally
carried
with
more
heat
,
then
of
any
other
subject
:
For
that
,
besides
reason
,
art
,
credit
,
and
perswasion
of
truth
,
and
right
;
which
warm
men
in
other
differences
;
they
are
in
this
inflamed
,
as
it
were
,
with
zeal
for
God
,
and
his
service
:
for
whom
,
and
which
,
not
to
be
fervent
,
seemeth
to
be
derogatorie
to
his
,
and
its
honour
.
We
are
therefore
carefully
to
beware
,
and
earnestly
to
pray
,
that
we
may
in
controversies
of
Religion
strive
for
God
,
and
according
unto
God
:
seeing
in
them
we
both
may
easily
,
and
do
dangerously
er
,
if
we
misse
at
all
:
And
therewith
,
that
we
neither
make
our
adversaries
cause
worse
then
it
is
;
nor
conceiv
a
sinister
opinion
of
his
affections
in
it
,
without
reason
.
In
both
which
men
seek
unhonest
and
unconscionable
advantages
:
and
are
sorrie
in
effect
,
that
they
whom
they
oppose
,
are
not
worse
then
they
are
.
He
that
strives
for
errour
,
strives
for
Satan
against
God
:
He
that
strives
for
victorie
,
strives
for
himself
against
other
men
:
But
he
that
strives
for
truth
against
errour
helps
the
Lord
against
Gods
,
and
his
own
enemie
Satan
,
The
Father
of
Lyes
;
and
this
specially
,
if
withall
he
handle
Gods
cause
according
unto
God
.
A
man
shews
most
knowledg
and
understanding
in
the
matter
of
truth
:
but
most
grace
in
the
manner
of
handling
of
it
,
with
reverence
,
holinesse
,
and
modestie
.
No
Facultie
hath
so
many
unskilfull
ones
to
medle
in
it
;
as
that
of
disputing
in
matter
of
Religion
.
Which
cometh
to
passe
,
either
because
men
think
it
a
shame
for
them
not
to
have
both
knowledg
in
,
and
zeal
for
that
subject
:
or
because
they
make
account
in
truth
,
that
they
venture
nothing
but
words
in
the
voyage
,
and
so
can
have
no
great
losse
:
or
els
(
which
,
is
common
with
ignorants
)
because
they
still
presume
they
gain
,
with
whom
,
or
about
whatsoever
they
medle
:
whereas
,
if
they
had
modestie
to
call
things
into
consideration
,
and
wisdom
to
discern
of
them
aright
;
they
would
finde
themselvs
plain
loosers
,
where
they
think
their
gain
greatest
.
Divers
men
are
affected
diversly
with
the
oppositions
,
and
arguments
this
way
brought
against
their
tenents
.
Some
through
feeblenesse
of
heart
are
afflicted
with
them
,
as
with
a
troup
of
enemies
invading
their
possessions
:
others
are
lightly
turned
about
,
like
weather-cocks
,
with
everie
puffe
of
new
Doctrine
.
The
complaint
is
just
,
and
great
of
the
vanitie
,
and
wantonnesse
of
men
,
and
women
,
in
finding
,
and
following
new
fashions
of
apparell
:
but
it
were
well
,
if
this
vanitie
and
newfanglednesse
,
were
to
be
seen
onely
on
peoples
backs
,
and
that
the
complaint
were
not
as
just
,
and
more
grievous
of
the
profane
wantonnesse
of
many
in
taking
up
new
forms
of
Faith
,
and
Religion
,
specially
in
places
of
Libertie
,
and
where
men
may
professe
any
Religion
,
or
none
,
if
they
will
,
without
bodily
danger
.
I
have
known
divers
,
that
have
more
lightly
,
and
licentiously
changed
their
Religion
,
and
that
in
no
small
points
,
then
a
sober
man
would
do
the
fashion
of
his
Coat
:
and
who
(
in
my
conscience
)
if
it
might
but
have
gained
,
or
saved
them
twelue
pence
,
would
have
held
their
former
Religion
still
.
Others
by
oppositions
are
drawen
into
further
search
,
and
examination
of
things
:
He
that
answereth
a
matter
before
he
know
it
,
it
is
folly
,
and
shame
unto
him
.
Others
there
are
again
,
who
trust
most
to
the
Scorpions
sting
,
their
venemous
tongue
,
in
disgracing
,
in
stead
of
refuting
,
both
cause
,
and
person
of
their
opposites
,
by
all
possible
means
:
and
these
are
for
the
most
part
such
,
as
presume
that
the
times
(
which
they
serv
)
and
their
credits
with
them
,
will
countenance
,
and
authorize
against
their
underling-adversaries
the
slaunders
,
and
calumnies
which
they
either
malitiously
invent
,
or
lightly
receav
,
or
uncharitably
conceiv
against
them
:
which
therefore
they
spit
freely
abroad
with
black
tongues
as
Serpents
do
their
poyson
,
to
blast
,
and
corrupt
whatsoever
they
light
upon
:
These
hoat
reproachers
are
often
as
cold
disputers
.
There
differences
in
Religion
with
others
,
either
in
wantonnesse
,
and
for
ostentation
of
wit
;
or
in
affectation
of
singularitie
;
or
in
envie
at
Superiours
;
or
in
contempt
of
Inferiours
;
or
to
gratifie
the
Mightie
,
by
:
opposing
such
(
specially
of
mean
condition
)
as
the
other
hate
,
and
despise
.
But
we
should
affect
strife
with
none
;
but
studie
,
as
far
as
can
be
,
to
accord
with
all
;
accounting
it
a
benefit
,
when
we
can
so
do
with
any
;
and
the
contrarie
,
a
crosse
;
and
the
same
the
greater
,
by
how
much
their
gifts
,
or
graces
,
or
places
are
greater
,
or
the
bond
nearer
between
them
,
and
us
;
whether
Naturall
,
or
Civill
,
or
Religious
.
Lastly
,
there
are
to
be
found
too
many
,
who
make
either
proud
contempt
,
or
bold
obstinacie
a
buckler
to
ward
all
blows
of
arguments
,
that
are
,
or
can
be
brought
against
their
preconceaved
opinions
.
We
ought
to
be
firmly
perswaded
in
our
hearts
of
the
truth
,
and
goodnesse
of
the
Religion
,
which
we
embrace
in
all
things
;
yet
as
knowing
our
selvs
to
be
men
,
whose
propertie
it
is
to
er
and
to
be
deceived
in
many
things
;
and
accordingly
both
to
converse
with
men
in
that
modestie
of
minde
,
as
alwayes
to
desire
to
learn
something
better
,
or
further
,
by
them
,
if
it
may
be
:
as
also
to
beg
at
Gods
hands
the
pardon
of
our
errours
,
and
aberrations
,
Whosoever
offers
the
Word
of
God
,
and
holy
Scriptures
for
justification
of
his
Religion
,
deservs
to
be
heard
,
and
to
have
his
cause
examined
for
the
verie
Words
sake
,
whose
testimonie
he
offers
to
produce
:
as
in
civill
course
,
he
who
offers
to
bring
for
his
cause
witnesses
honourable
,
and
worthy
of
credit
,
will
be
admitted
to
plead
it
for
his
witnesses
sake
,
though
not
for
his
own
.
No
difference
,
or
alienation
in
Religion
how
great
soever
,
either
dissolvs
any
naturall
,
or
civill
bond
of
societie
;
or
abolisheth
any
the
least
,
dutie
thereof
.
A
King
,
Husband
,
Father
,
&c.
though
an
Heathen
,
Idolater
,
Atheist
,
or
Excommunicate
,
is
as
well
,
and
as
much
a
King
,
Husband
,
or
Father
,
as
if
he
were
the
best
Christian
living
:
and
so
both
oweth
,
and
hath
owing
unto
him
reciprocally
the
duties
,
and
offices
of
that
state
,
in
which
he
is
set
,
by
an
inviolable
right
:
which
they
that
denie
,
are
monsters
amongst
men
,
and
enemies
to
humain
societies
.
Divisions
amongst
a
few
,
though
not
in
the
greatest
matters
,
are
most
observed
,
because
First
,
It
is
expected
that
weak
parties
should
be
firmly
united
for
their
better
defence
.
Secondly
,
A
few
,
and
their
doings
are
remarkeable
for
their
fewnesse
,
as
a
handfull
of
Forreighnours
in
a
strange
Countrey
.
Thirdly
,
their
differences
are
oft
more
vehement
,
partly
for
the
greater
zeal
(
spirituall
,
or
carnall
)
of
the
persons
;
and
partly
because
their
opposition
is
more
immediate
;
whereas
amongst
many
The
most
count
it
the
best
and
safest
way
in
differences
of
Religion
without
further
question
,
to
take
the
strongest
part
:
that
doing
as
the
most
do
,
they
may
have
the
fewest
finde
fault
with
them
.
Such
forget
God
who
is
strongest
of
all
.
But
the
best
and
safest
way
indeed
,
is
to
get
true
,
and
sound
conscience
of
things
certain
,
and
without
controversie
.
Such
a
person
God
will
direct
in
his
wayes
,
so
far
,
and
certainly
,
as
not
to
misse
of
the
main
end
,
Life
eternall
;
and
therewith
in
mercie
will
pardon
all
other
his
humain
abberrations
.
With
mine
whole
heart
have
I
sought
thee
:
Oh
let
me
not
wander
from
thy
Commandments
.
Men
are
for
the
most
part
minded
for
,
or
against
Toleration
of
diversitie
of
Religions
,
according
to
the
conformitie
,
which
they
themselvs
hold
,
or
hold
not
with
the
Countrey
,
or
Kingdom
,
where
they
live
.
Protestants
living
in
the
Countreys
of
Papists
commonly
plead
for
Toleration
of
Religion
:
so
do
Papists
that
live
where
Protestants
bear
swey
:
though
few
of
either
,
specially
of
the
Clergie
,
as
they
are
called
,
would
have
the
other
tolerated
,
where
the
world
goes
on
their
side
.
The
verie
same
is
to
be
observed
in
the
ancient
Fathers
,
in
their
times
:
of
whom
,
such
as
lived
in
the
first
three
hundred
yeeres
after
Christ
,
and
suffered
with
the
Churches
,
under
Heathen
Persecuters
,
pleaded
against
all
violence
for
Religion
,
true
or
false
:
affirming
that
it
is
of
humain
right
and
naturall
libertie
,
for
everie
man
to
worship
what
he
thinketh
God
:
and
that
it
is
no
propertie
of
Religion
to
compell
to
Religion
,
which
ought
to
be
taken
up
freely
:
that
No
man
is
forced
by
the
Christians
against
his
will
,
seeing
he
that
wants
faith
,
&
devotion
,
is
unserviceable
to
God
:
and
that
God
not
being
contentious
,
would
not
be
worshiped
of
the
unwilling
:
Whereas
,
on
the
contrarie
,
the
latter
,
having
the
Emperours
Christian
,
and
on
their
side
,
incited
,
and
pressed
them
to
violent
courses
.
But
considering
,
that
to
tolerate
is
not
to
approve
;
and
that
the
Magistrates
are
Kings
,
&
Lords
over
men
properly
,
and
directly
,
as
they
are
their
Subjects
,
and
not
as
they
are
Christs
;
but
that
by
accident
,
and
as
the
same
persons
who
are
civilly
their
Subjects
,
are
Spiritually
Christs
and
Christians
;
and
lastly
,
considering
,
that
neither
God
is
pleased
with
unwilling
worshipers
,
nor
Christian
societies
bettered
,
nor
the
persons
themselvs
neither
,
but
the
plain
contrarie
in
all
three
;
the
saying
of
the
wise
King
of
Poland
seemeth
approveable
,
one
of
the
three
things
which
God
hath
kept
in
his
own
hands
,
to
urge
the
conscience
this
way
,
and
to
cause
a
man
to
professe
a
Religion
,
by
working
it
first
in
his
heart
.
If
the
order
in
Israel
be
objected
;
it
may
be
answered
,
First
that
the
Land
was
holy
,
as
no
Land
now
is
;
that
one
Nation
seperated
from
all
other
Nations
to
be
the
Lords
peculiar
people
,
as
no
Nation
now
is
;
the
Kings
types
and
figures
of
Christ
,
as
no
Kings
now
are
:
and
Secondly
,
That
none
were
,
in
truth
,
compelled
to
the
Israelitish
Church
and
Religion
;
but
being
of
it
,
whether
Israelites
,
or
Proselites
,
were
to
be
cut
off
from
the
Lords
people
,
and
destroyed
out
of
Land
for
presumptuous
sins
;
or
working
iniquitie
;
or
for
not
serving
God
with
all
their
heart
and
multitude
their
honour
stands
:
and
unto
Churches
,
few
or
none
could
possibly
be
added
.
If
it
be
further
objected
,
that
men
may
be
by
the
Magistrate
constrained
to
the
outward
acts
of
justice
,
honestie
,
and
the
like
,
though
destitute
altogether
of
the
inward
vertues
;
It
may
be
answered
,
that
these
serv
properly
,
and
immediately
to
preserv
civill
societies
,
of
which
Magistrates
are
properly
Kings
,
and
Lords
,
and
so
do
obtain
their
proper
ends
,
if
the
verie
outward
things
be
done
,
though
never
so
unwillingly
:
But
of
Religious
actions
the
proper
end
is
not
civill
societie
,
nor
is
attainable
but
by
Faith
,
and
devotion
in
the
heart
of
the
doers
.
Lastly
,
To
that
of
the
Father
,
that
many
who
at
first
serv
God
by
compulsion
come
after
to
serv
him
freely
,
and
willingly
.
I
answer
,
that
neither
good
intents
,
nor
events
,
which
are
casuall
,
can
justifie
unreasonable
violence
:
and
withall
,
that
by
this
course
of
compulsion
many
become
Atheists
,
Hypocrites
,
and
Familists
:
and
being
at
first
constrained
to
practise
against
conscience
,
loose
all
conscience
afterwards
.
Bags
,
and
vessels
overstrained
break
,
and
will
never
after
hold
any
thing
.
Yet
do
I
not
denie
all
compulsion
to
the
hearing
of
Gods
Word
,
as
the
means
to
work
Religion
,
and
common
to
all
of
all
sorts
,
good
,
and
bad
;
much
lesse
excuse
civill
disobedience
palliated
with
Religious
shews
,
and
pretences
;
or
condemne
convenient
restraint
of
publike
Idolatry
;
so
as
this
rule
of
reason
holds
its
place
,
viz.
that
the
bond
between
Magistrate
,
and
Subject
is
essentially
civill
:
led
with
the
Spirit
of
Christ
in
their
persons
,
and
so
true
members
of
his
mysticall
body
.
With
whom
to
deal
rigorously
for
some
few
aberrations
of
ignorance
,
or
infirmitie
,
were
more
to
please
Christs
enemie
in
the
oppressing
of
the
person
;
then
Christ
,
in
so
repressing
his
failing
in
some
particulars
,
specially
if
they
be
not
fundamentall
.
As
then
the
Christian
Magistrate
hath
his
power
of
Magistracie
from
God
,
which
his
Christianitie
servs
to
sanctifie
,
and
direct
:
so
,
undoubtedly
,
he
is
to
use
it
for
God
,
and
his
honour
,
&
that
in
his
true
worship
,
in
which
he
is
specially
honoured
;
and
against
the
contrarie
;
yet
with
these
two
cautions
.
First
,
That
as
the
greater
sins
of
other
kinds
,
do
not
so
violate
and
dissolv
the
marriage-bond
,
as
adulterie
doth
,
by
reason
of
its
direct
opposition
thereagainst
:
so
neither
do
Idolatry
,
or
Heresie
(
how
great
sins
soever
in
themselvs
)
so
outlaw
a
Subject
civily
,
as
do
Seditions
,
Murthers
,
Adulteries
,
and
the
like
directly
violating
,
and
disturbing
civill
societies
.
The
second
is
,
That
no
authoritie
of
man
may
bring
into
,
or
uphold
in
the
Church
either
Doctrine
,
or
Ordinance
of
Religion
,
or
person
(
which
last
is
not
lightly
to
be
regarded
,
seeing
the
other
two
serv
for
it
)
unto
which
the
Lord
in
his
Word
hath
not
first
given
testimonie
of
approbation
for
that
use
:
seeing
Magistrates
are
not
Governers
against
,
nor
besides
,
but
under
God
,
in
their
Dominions
.
CAP.
VIII
.
Of
the
holy
Scriptures
.
THe
Holy
Scriptures
are
that
Divine
Instrument
,
and
means
,
by
which
we
are
taught
to
beleev
what
we
ought
,
touching
God
,
and
our
selvs
,
and
all
creatures
;
and
how
to
please
God
in
all
things
,
unto
eternall
Life
.
I
speak
of
beleeving
things
,
seeing
Faith
comes
by
hearing
:
for
els
,
we
know
things
touching
God
by
that
which
we
see
,
feel
,
and
discern
in
,
and
by
his
works
.
We
are
led
to
the
knowledg
of
God
in
his
Power
,
Wisdom
,
Goodnesse
,
Iustice
,
and
Mercie
,
by
his
Works
both
without
,
and
within
us
;
And
whensoever
God
either
doth
,
or
suffers
a
thing
to
be
done
(
though
not
so
much
as
insinuated
formerly
in
his
Word
)
we
then
know
it
to
be
his
will
,
that
such
a
thing
should
be
,
as
certainly
,
as
if
he
had
expresly
revealed
it
before
in
the
Scriptures
.
I
speak
of
pleasing
God
in
all
things
;
First
,
because
entire
obedience
(
so
far
as
humain
frailtie
will
permit
)
is
the
immediate
end
,
and
use
of
the
Word
of
God
;
and
the
way
,
and
means
to
Salvation
:
Secondly
,
to
meet
with
that
dangerous
presumption
of
doing
that
,
which
is
necessarie
to
Salvation
(
as
many
use
to
speak
)
though
with
affected
ignorance
of
,
and
apparent
disobedience
to
many
of
Gods
Commandments
.
Who
knoweth
with
how
little
God
can
,
and
doth
save
many
,
being
faithfull
in
learning
what
they
can
,
and
in
observing
what
they
know
?
Though
much
more
be
necessarie
to
such
,
as
have
means
to
know
more
.
And
thirdly
,
because
it
is
no
childe-like
,
but
a
bastardly
disposition
,
to
take
care
for
serving
God
no
further
(
though
,
alas
,
all
be
little
enough
for
that
)
then
to
be
sure
of
the
Fathers
inheritance
.
The
heart
of
a
man
is
then
assured
before
God
,
and
hath
a
warrant
from
Heaven
against
eternall
confusion
,
when
he
can
say
,
with
good
conscience
,
that
he
hath
respect
to
all
Gods
Commandments
.
God
would
have
his
will
written
,
that
is
,
his
Word
to
become
Scripture
,
partly
for
more
certaintie
of
truth
to
men
,
and
to
preserv
it
the
better
from
being
corrupted
;
as
all
make
account
,
that
things
set
down
in
black
,
and
white
(
as
they
speak
)
are
most
firm
:
partly
,
for
accord
,
and
unitie
of
Churches
,
and
Christians
in
the
same
truth
:
who
,
if
they
differ
so
much
,
notwithstanding
they
use
the
same
rule
;
what
would
they
do
,
if
their
rules
were
different
,
or
uncertain
?
and
partly
,
for
more
communitie
;
seeing
Books
,
and
Writings
may
easily
both
be
dispersed
whither
the
voyce
of
Teachers
cannot
come
,
and
also
be
read
in
private
by
Christians
,
when
they
are
apart
from
their
Teachers
.
Neither
all
things
which
the
Prophets
of
God
wrote
,
were
written
by
Divine
inspiration
(
but
some
of
them
humainly
,
as
their
humain
affaires
,
common
to
them
with
other
men
,
required
)
:
Neither
was
all
wherein
they
were
divinely
inspired
,
brought
into
the
publike
treasurie
of
the
Church
,
or
made
part
of
the
Canonicall
Scriptures
,
which
we
call
the
Bible
;
no
more
then
all
which
they
spake
,
was
spoken
by
the
Spirit
;
or
all
which
they
spake
by
the
Spirit
,
written
:
Canonicall
Scriptures
are
lost
.
It
no
more
detracts
from
the
authentique
authoritie
,
or
generall
use
of
some
parts
of
the
Holy
Scriptures
,
that
they
were
penned
upon
some
speciall
occasions
,
then
of
the
Sermons
of
Christ
,
the
Prophets
,
and
Apostles
,
that
some
of
them
were
▪
preached
upon
speciall
occasions
:
And
surely
,
it
seems
a
strange
conceipt
,
that
the
authoritie
of
the
writing
should
be
the
lesse
,
because
the
thing
written
was
suggested
by
the
Holy
Ghost
,
and
so
penned
,
upon
speciall
occasion
offered
:
as
such
Scriptures
were
.
The
Scriptures
are
not
onely
authentique
in
themselvs
,
as
having
the
Spirit
of
God
for
the
Authour
both
of
matter
,
carrie
their
authoritie
in
their
mouthes
,
binding
both
to
credence
,
and
obedience
,
all
whomsoever
,
unto
whom
they
come
,
by
what
means
soever
.
And
if
God
left
not
himself
without
written
Word
?
Wherein
,
without
comparison
,
he
reveals
himself
much
more
clearly
,
then
the
other
way
:
which
is
therefore
discernable
by
its
self
,
as
is
the
Sun
by
its
own
beams
,
and
light
:
and
which
(
as
one
he
that
studies
to
understand
,
shall
be
compelled
to
beleev
.
Their
assertion
,
therefore
,
who
hold
,
and
teach
,
that
we
are
to
receav
the
Scriptures
for
the
Churches
testimonie
,
because
usually
(
as
others
more
truly
,
and
religiously
speak
)
we
receav
them
by
its
testimonie
,
is
in
effect
none
other
,
then
Holy
Scriptures
in
the
high-way
,
or
hidden
under
a
stone
;
yet
he
were
bound
to
learn
,
receav
,
beleev
,
and
obey
them
,
and
everie
part
of
them
,
in
his
place
,
though
without
,
yea
against
the
likeing
,
and
approbation
of
all
the
men
in
the
World
:
except
God
must
not
be
God
without
mens
likeing
.
written
?
He
that
receavs
the
testimonie
of
Christ
writing
)
sets
to
his
seal
that
God
is
true
:
He
that
receavs
it
for
the
testimonie
of
the
Church
,
sets
to
his
seal
,
that
men
the
Childe
of
God
knows
his
Fathers
voyce
.
The
profit
and
power
of
the
Scriptures
,
both
for
stay
of
Faith
,
and
rule
of
life
,
and
comfort
in
all
manner
of
afflictions
,
no
tongue
,
or
pen
is
able
so
fully
to
expresse
,
as
everie
true
Christian
findes
,
and
feels
,
in
his
own
experience
.
There
is
but
one
true
happinesse
,
life
eternall
;
one
giver
of
it
,
God
;
one
Mediatour
,
Iesus
Christ
;
and
so
but
one
means
of
imparting
it
,
the
Word
of
God
:
by
which
,
he
that
is
both
Authour
,
and
finisher
of
all
,
both
begins
,
and
perfits
all
.
Blessed
is
the
man
,
that
hath
his
delight
therein
,
and
meditates
in
the
same
,
day
,
and
night
:
that
so
he
may
learn
the
things
upon
Earth
,
the
knowledg
whereof
will
fit
him
for
Heaven
.
When
we
avow
the
Scriptures
perfection
,
we
exclude
not
from
men
common
sense
,
and
the
light
of
nature
,
by
which
we
are
both
subjects
capable
of
understanding
them
,
and
directed
in
sundry
manners
of
doing
the
things
commanded
in
them
:
yea
besides
other
humain
helps
,
we
both
acknowledg
,
and
beg
of
God
as
most
needfull
for
their
fruitfull
understanding
,
the
light
of
his
holy
Spirit
:
onely
we
account
,
and
avow
them
as
a
most
perfect
rule
neither
crooked
any
way
,
nor
short
in
any
thing
requisite
.
This
their
sufficiencie
and
perfection
is
not
to
be
restrained
to
matters
simply
necessarie
to
Salvation
:
For
who
can
say
,
how
many
,
or
few
,
and
no
more
,
nor
lesse
,
they
are
?
But
to
matters
necessarie
to
obedience
,
that
we
may
please
God
in
all
things
,
great
,
or
small
;
expressed
,
or
Without
Faith
we
cannot
please
God
;
and
Faith
comes
onely
by
the
Word
of
God
:
which
we
must
therefore
make
our
guide
in
all
our
wayes
.
And
if
we
be
to
give
an
account
for
everie
idle
word
,
and
so
for
every
vain
thought
,
or
work
,
there
is
then
a
Law
of
God
for
these
smallest
matters
:
for
where
no
Law
is
,
there
is
no
transgression
;
and
where
there
is
no
transgression
,
or
fault
,
there
is
no
account
to
be
given
.
But
as
Phylosophers
say
,
that
the
least
naturall
things
are
not
sensible
,
by
reason
of
their
smalnesse
;
so
may
,
and
doth
it
too
easily
fall
out
,
that
we
fail
through
want
of
skill
,
or
care
in
applying
our
rule
of
direction
,
both
in
smaller
matters
,
and
others
of
greater
moment
also
.
But
this
is
not
because
the
Scriptures
are
defective
in
directing
;
but
we
either
blinde
in
discerning
,
or
negligent
in
searching
,
or
both
.
And
if
the
Holy
Scriptures
direction
reach
unto
the
whole
course
of
our
life
,
how
much
more
of
our
Religion
,
or
worship
of
God
?
In
which
nothing
is
to
be
practised
,
but
that
which
is
to
be
beleeved
;
nothing
to
be
beleeved
,
but
that
which
is
to
be
taught
;
nothing
to
be
taught
,
but
according
to
the
Scriptures
:
This
being
the
first
thing
that
we
are
to
beleev
,
that
we
must
beleev
nothing
,
but
according
to
them
.
All
things
els
are
humain
;
and
humain
it
is
to
er
,
and
be
deceaved
.
The
custom
of
the
Church
is
but
the
custom
of
men
:
the
sentence
of
the
Fathers
but
the
opinion
of
men
:
the
determination
of
Councels
but
the
judgments
of
men
.
To
conclude
,
One
onely
place
of
Holy
Scriptures
rightly
understood
,
and
fitly
applyed
,
will
have
more
power
,
and
fasten
deeper
upon
a
truly
good
,
and
godly
heart
;
then
all
the
consenting
authorities
of
men
,
and
Angels
,
though
uttered
with
the
tongue
of
men
,
and
Angels
.
As
the
title
set
over
the
head
of
Christ
crucified
,
was
the
same
in
Hebrew
,
Greek
,
and
Latin
;
so
are
the
Scriptures
the
same
,
whether
in
the
Originall
;
or
other
Language
,
into
which
they
are
faithfully
translated
.
Yet
,
as
the
waters
are
most
pure
,
and
sweet
in
the
Fountain
;
so
are
all
writings
(
Divine
and
humain
)
in
their
Originall
Tongues
;
it
being
impossible
,
but
some
either
change
,
or
defect
,
or
redoundancie
will
be
found
in
the
translation
,
either
by
default
of
the
Translatour
,
or
of
the
Tongue
,
into
which
it
is
made
.
In
a
Translatour
is
required
specially
skill
in
words
,
and
Tongues
;
in
an
Expositour
,
judgment
in
things
.
That
Translation
is
most
exact
,
which
agreeth
best
with
the
Originall
,
word
,
for
word
,
so
far
as
the
idiom
,
or
proprietie
of
the
Language
will
bear
:
so
as
for
words
,
or
phrases
(
in
the
Originall
)
proper
,
or
common
;
simple
,
or
figurative
;
perspicuous
,
or
doubtfull
;
words
,
and
phrases
of
the
same
sort
,
proper
or
common
,
and
so
of
the
rest
,
be
put
,
and
retained
in
the
version
:
lest
the
Interpreter
bring
his
own
Commentarie
for
the
Scriptures
Text.
On
the
contrarie
,
the
Commentarie
is
best
,
which
shews
most
clearly
the
sense
,
scope
,
and
meaning
of
the
Text
,
in
what
words
soever
.
As
the
Law-maker
best
knows
the
meaning
of
the
Law
,
and
how
it
is
to
be
expounded
;
so
for
the
exposition
of
the
Holy
Scriptures
,
the
Spirit
of
God
,
as
the
Authour
thereof
,
is
first
and
most
to
be
consulted
with
,
by
faithfull
,
and
earnest
prayer
,
from
a
good
conscience
;
that
God
may
fulfill
his
promise
made
of
giving
his
holy
Spirit
to
them
that
ask
it
;
and
of
revealing
his
secrets
to
them
that
fear
him
.
And
so
some
speciall
Instruments
of
renuing
the
Gospels
light
in
the
former
Age
,
have
professed
,
that
they
learned
more
this
way
by
prayer
,
then
by
much
studie
otherwise
.
There
is
in
a
Scripture
but
one
proper
,
and
immediate
sense
;
others
are
rather
collections
from
it
,
relations
unto
it
,
or
illustrations
of
it
,
then
immediate
senses
.
The
literall
sense
is
to
be
followed
(
as
being
most
naturall
)
what
may
be
;
and
not
to
be
refused
,
if
it
may
stand
without
danger
,
without
blasphemie
,
and
according
to
other
Scriptures
.
And
here
it
must
be
noted
,
that
Christ
,
and
his
Apostles
in
expounding
Moses
and
the
Prophets
,
did
not
onely
infallibly
expresse
their
conceptions
,
and
meanings
,
but
the
meaning
of
the
Spirit
speaking
in
them
;
and
that
(
by
reason
of
their
more
plentifull
measure
of
the
same
Spirit
and
experience
withall
)
in
some
particulars
(
as
I
conceav
)
further
then
the
Prophets
themselvs
understood
:
albeit
they
alwaies
knew
the
immediate
drift
of
the
Spirit
and
meaning
of
the
things
,
which
they
spake
:
and
were
not
as
the
Pythonists
,
or
other
the
like
Instruments
of
the
Divell
,
uttering
Oracles
which
they
themselvs
understood
not
.
The
Lawyers
have
a
rule
(
and
the
same
competent
to
the
matter
whereof
they
treat
)
that
Laws
of
fauour
are
to
be
extended
,
as
largely
,
as
may
be
:
but
odious
Laws
(
as
they
speak
)
as
much
straitned
,
and
confined
within
the
narrowest
bounds
of
interpretation
.
But
all
Gods
Laws
,
and
Instructions
must
,
in
honour
of
the
Lawgiver
,
be
expounded
in
the
largest
sense
,
that
they
can
beare
:
that
so
they
may
reach
as
far
,
and
binde
as
fast
,
as
may
be
.
This
the
infinitenesse
of
his
wisdom
challengeth
,
in
directing
us
;
of
his
authority
,
in
commanding
us
;
of
his
mercy
,
in
promiseing
;
and
justice
,
in
threatning
:
Which
by
so
interpreting
,
and
applying
his
word
,
we
acknowledg
,
and
honour
,
as
is
meet
.
And
as
they
are
blame-worthy
,
who
out
of
a
scrupulous
fear
,
lest
they
should
ad
to
the
Scriptures
,
allow
them
no
further
meaning
,
then
the
words
expresse
:
so
is
their
sin
greater
,
and
full
of
presumption
,
who
shorten
,
and
straiten
the
Scriptures
instruction
to
that
which
is
expressed
in
so
many
words
,
that
they
may
make
room
thereby
,
for
their
own
devises
.
A
Scripture
commandeth
,
promiseth
,
or
threatneth
whatsoever
is
contained
in
it
,
though
not
expressed
:
And
that
is
contained
in
it
,
which
can
truly
,
and
iustly
be
gathered
from
it
,
though
by
never
so
many
consequences
,
or
inferences
;
though
the
fewer
the
lesse
dangerous
,
by
reason
of
our
weaknesse
of
discourse
.
Particular
words
and
phrases
more
obscure
are
to
be
interpreted
according
to
the
scope
&
mind
of
the
speaker
in
time
,
and
excellencie
,
before
the
thing
spoken
;
and
that
for
which
the
Spirit
speaketh
as
it
doth
in
the
place
:
neither
is
the
Scripture
profitable
,
except
the
scope
be
first
found
.
And
to
hang
upon
a
word
,
phrase
,
or
sentence
in
a
Text
,
without
looking
to
the
main
drift
,
is
,
if
any
other
,
the
character
of
an
hereticall
disposition
.
With
this
that
other
most
necessarie
rule
hath
affinitie
;
namely
,
that
the
words
are
to
be
understood
according
to
the
subject
matter
:
the
words
of
Law
,
and
Gospel
according
to
the
different
nature
of
Law
,
and
Gospel
;
the
words
of
an
Historie
Historically
;
of
a
Sacrament
Sacramentally
and
mystically
;
and
accordingly
notes
of
universalitie
according
to
the
extent
of
the
matter
,
or
person
spoken
of
.
As
we
oft
finde
out
,
&
learn
mens
meaning
by
some
of
their
companie
,
&
of
such
as
are
about
them
;
which
we
could
not
learn
of
themselvs
;
so
may
we
gather
the
meaning
of
a
Scripture
(
otherwise
hard
to
be
understood
)
by
marking
the
things
which
accompanie
it
,
and
which
are
above
and
below
,
as
the
Iews
use
to
speak
,
and
Christians
Like
as
the
Lamps
in
the
Golden
Candlestick
did
one
help
anothers
light
;
so
doth
one
place
of
Holy
Scripture
anothers
.
And
though
a
thing
found
in
one
place
(
if
in
one
indeed
)
be
as
true
,
&
binde
as
strongly
,
as
if
it
were
a
thousand
times
written
;
yet
so
to
insist
upon
any
one
place
,
in
a
difference
,
as
to
neglect
others
,
is
the
high-way
to
error
,
and
to
loose
the
right
sense
,
by
breaking
the
Scriptures
golden
chain
,
The
fewer
must
be
understood
according
to
the
more
;
and
one
saying
must
rather
be
taken
according
to
all
,
then
against
all
.
Touching
precepts
affirmative
,
and
negative
,
First
,
They
are
usually
either
kept
,
or
broken
together
.
He
who
doth
not
what
he
should
do
,
commonly
doth
what
he
should
not
do
;
If
a
man
be
drawn
away
from
God
,
he
ensnared
by
his
own
lust
:
On
the
contrarie
,
he
that
doth
his
dutie
faithfully
,
hath
as
it
were
,
a
Supersedeas
from
the
Lord
,
against
the
temptations
of
sin
,
and
Satan
.
The
way
not
to
fulfill
the
lusts
of
the
flesh
is
to
walk
in
the
Spirit
.
Secondly
,
The
receaved
rule
,
that
affirmative
precepts
binde
alwayes
,
but
not
to
alwayes
,
as
negatives
do
,
is
true
,
being
rightly
understood
.
We
are
to
take
no
time
for
doing
evill
,
and
but
some
time
for
the
doing
of
the
best
good
,
to
wit
,
as
we
have
opportunitie
,
and
abilitie
.
Thirdly
,
Thou
shalt
not
kill
,
means
also
,
as
well
,
Thou
shalt
preserv
thy
neighbours
life
.
Lastly
,
There
is
both
more
vertue
,
&
more
vice
practised
in
affirmatives
,
then
in
negatives
.
It
is
more
good
to
do
good
,
then
not
to
do
evill
:
and
more
evill
to
do
evill
,
then
not
to
do
good
;
though
both
the
tree
that
brings
forth
evill
fruit
,
and
that
brings
forth
no
fruit
,
shall
be
cut
down
,
and
cast
into
the
fire
.
The
oppositions
intended
in
Scriptures
are
diligently
to
be
observed
:
upon
mistaking
whereof
errour
followeth
;
upon
neglect
,
maimed
obedience
.
For
example
:
The
Apostle
in
teaching
that
there
is
but
one
God
the
Father
,
and
one
Lord
Iesus
Christ
,
doth
not
oppose
the
Father
to
the
Son
;
nor
the
Son
to
the
Father
for
either
is
God
,
either
Lord
)
:
but
both
to
all
whether
Creatures
,
or
Idols
.
So
where
Christ
bids
his
Apostles
baptize
them
that
beleev
,
he
doth
beleev
not
the
Gospel
being
preached
unto
them
.
Likewise
,
where
Paul
saith
of
the
incestuous
man
,
that
he
was
rebuked
of
many
;
he
opposeth
Lastly
,
He
that
will
expound
the
Scriptures
,
ought
in
honour
of
the
graces
of
God
bestowed
upon
other
men
,
and
in
conscience
of
his
own
infirmitie
,
with
the
holy
use
of
other
means
,
to
joyn
the
reading
and
searching
of
the
commentaries
&
expositions
of
such
speciall
Instruments
,
as
God
in
mercie
hath
raised
up
for
the
opening
of
them
,
and
edifying
of
the
Church
thereby
:
remembring
alwaies
,
that
the
Word
of
God
neither
came
from
him
,
nor
to
him
alone
.
the
Word
of
God
came
not
to
himself
at
all
:
He
that
neglects
it
,
as
if
it
came
to
him
onely
.
Of
which
two
evils
the
latter
is
so
much
the
worse
,
as
arrogancie
in
a
mans
self
is
more
odious
both
to
God
,
and
men
,
then
either
slacknesse
in
examining
,
or
dulnesse
in
discerning
,
or
excessive
fear
of
departing
from
the
opinion
(
specially
receaved
)
of
others
.
It
is
strange
,
and
lamentable
,
that
in
the
great
profession
of
the
Scriptures
made
in
our
dayes
,
so
many
should
be
ignorant
of
the
difference
between
the
Law
,
and
the
Gospel
;
of
which
two
heads
the
Scriptures
consist
:
making
the
Gospel
nothing
els
,
but
a
more
favourable
,
and
easie
Law
:
and
thereby
transforming
grace
into
nature
;
a
promise
to
be
receaved
,
into
a
commandment
to
be
fulfilled
:
and
the
offering
of
new
life
(
even
the
life
of
Christ
)
into
the
exacting
Do
this
and
live
:
and
therein
properly
exacts
obedience
,
as
a
naturall
debt
,
of
the
reasonable
creature
,
thereunto
enabled
by
creation
:
But
as
a
gracious
Father
publisheth
the
Gospel
,
in
it
offering
help
to
the
miserable
,
and
helplesse
creature
,
and
working
withall
(
according
to
the
election
of
grace
)
power
,
&
will
to
receav
the
help
,
and
hand
offered
.
This
if
many
considered
,
as
they
ought
,
they
would
not
,
as
they
do
,
plead
the
power
of
mans
free-will
in
Spirituall
things
,
against
the
free
grace
of
God
;
nor
exclude
,
as
some
of
them
do
,
the
infants
of
beleevers
from
the
covenant
,
and
baptism
of
the
Church
:
as
though
God
could
not
shew
grace
,
because
they
cannot
shew
free-will
to
receav
it
.
The
utmost
ordinarie
means
of
revelation
of
Gods
will
for
mans
salvation
,
and
happines
,
is
the
Gospell
.
When
the
Law
written
in
mans
heart
by
creation
was
almost
worn
out
,
God
gave
it
written
in
tables
of
stone
.
But
life
,
and
freedom
from
sin
,
and
death
,
being
impossible
to
the
Law
in
that
it
was
weak
,
through
the
flesh
,
and
all
men
by
it
(
whether
considered
as
written
in
tables
of
stone
,
or
of
the
heart
,
by
creation
)
comming
short
of
the
glory
of
God
;
it
hath
pleased
the
same
God
by
the
Gospell
of
his
son
Christ
to
provide
a
gracious
remedy
;
that
the
sick
to
death
,
by
the
justice
of
the
Law
might
be
cured
;
yea
the
dead
revived
,
by
the
grace
of
the
Gospell
,
and
mercy
of
God
therein
.
And
other
remedy
besides
,
and
beyond
this
,
for
the
obteyning
of
salvation
,
God
hath
not
revealed
.
He
that
fulfils
not
the
righteousnesse
of
the
Law
,
violates
Gods
justice
:
but
remaining
obstinate
against
the
grace
of
the
Gospel
also
,
he
despises
,
with
Gods
justice
,
his
mercy
;
and
his
authority
in
both
.
And
what
remains
for
such
,
but
a
fearful
expectation
of
the
work
of
his
terrible
power
;
of
the
revelation
of
his
wrath
from
Heaven
against
all
(
specially
such
)
ungodlinesse
of
men
?
For
if
the
word
(
of
the
Law
)
spoken
by
Angels
was
steadfast
,
and
everie
transgression
,
and
disobedience
receaved
a
just
recompence
of
reward
:
How
shall
we
escape
,
if
we
neglect
so
great
salvation
(
of
the
Gospel
)
which
at
first
began
to
be
preached
by
the
Lord
,
and
was
confirmed
to
us
by
them
that
heard
him
.
CAP.
IX
.
Of
Authoritie
,
and
Reason
.
AVthoritie
leads
us
to
the
Authour
of
a
thing
,
and
bids
us
rest
in
his
word
,
whether
for
credence
to
his
relation
,
or
obedience
to
his
commandment
.
Reason
wils
us
to
look
to
the
thing
it self
,
and
to
the
arguments
for
,
or
against
it
,
taken
either
from
common
sense
;
or
naturall
principles
,
and
conclusions
;
or
other
undoubted
grounds
of
truth
,
or
goodnesse
of
matter
.
The
ground
in
Authoritie
is
,
in
a
sort
personall
:
in
Reason
,
reall
.
It
is
a
kind
of
impeachment
of
Authoritie
,
to
examine
the
Reasons
of
things
:
so
is
it
a
prejudice
to
Reasons
work
to
call
Authoritie
to
counsell
;
save
onely
when
God
speaks
;
for
then
the
Authoritie
justifies
the
Reason
;
and
Reason
bids
,
receav
the
Authoritie
,
do
all
things
commanded
without
reasonings
.
The
Authoritie
and
credit
of
him
that
relates
a
matter
,
whether
man
,
or
Angel
,
yea
or
God
himself
,
makes
it
not
the
truer
in
it self
,
but
the
more
readily
to
be
beleeved
by
them
that
hear
it
.
The
testimonie
of
God
in
his
Word
,
that
in
the
beginning
he
made
the
World
of
nothing
;
and
will
judg
men
and
Angels
at
that
day
by
Iesus
Christ
,
is
onely
therefore
true
in
it self
,
because
God
indeed
hath
done
the
one
,
and
will
do
the
other
;
but
is
therefore
by
us
to
be
beleeved
as
true
,
because
he
so
testifies
in
his
Word
.
Divine
Authoritie
is
to
sway
with
us
aboue
all
Reason
:
yea
Reason
teacheth
,
that
God
is
both
to
be
beleeved
,
and
obeyed
in
the
things
,
for
which
man
can
see
no
Reason
.
And
hence
it
is
that
the
Lord
hath
so
severely
punished
mens
transgressing
his
Laws
of
Ceremonies
,
and
Divine
Institutions
,
called
by
the
Schoolmen
voluntarie
precepts
;
for
that
in
commanding
of
them
Gods
absolute
Authoritie
most
clearly
appears
,
and
mans
pure
obedience
in
observing
them
.
Humain
Authoritie
hath
more
or
lesse
weight
,
according
to
the
worth
of
the
person
,
or
other
circumstances
:
But
as
the
moneys
of
all
men
high
,
and
low
;
good
,
and
bad
;
are
alike
;
so
are
the
Reasons
.
The
meanest
mans
Reason
(
specially
in
God
who
made
two
great
lights
for
the
bodily
ey
,
hath
also
made
two
lights
for
the
ey
of
the
mind
:
The
one
the
Scriptures
,
for
her
supernaturall
light
;
and
the
other
Reason
,
for
her
naturall
light
.
And
indeed
onely
those
two
are
a
mans
own
:
and
so
is
not
the
Authoritie
of
other
men
.
The
Scriptures
are
as
well
mine
,
as
any
other
mans
;
and
so
is
Reason
as
far
as
I
can
attain
to
it
:
But
the
Authoritie
of
others
is
not
mine
,
but
theirs
:
which
when
I
use
,
I
borrow
,
and
lay
to
pawn
unto
them
,
whom
I
cannot
satisfie
,
or
secure
by
the
other
means
,
which
are
mine
own
.
Who
would
,
borrow
of
others
that
hath
enough
of
his
own
to
satisfie
as
well
.
God
,
who
,
though
he
be
absolute
Lord
,
so
oft
annexeth
Reasons
to
his
Precepts
,
teacheth
even
the
most
powerfull
and
mightie
upon
the
Earth
,
in
their
governments
,
to
prefer
Reason
afore
Authoritie
.
And
the
man
that
would
not
rather
rule
men
by
Reason
(
yea
beasts
,
if
they
were
capable
thereof
)
then
by
violent
Authoritie
,
is
himself
inhumain
,
and
beast-like
.
The
Authoritie
of
Gods
Word
,
and
testimonie
is
alwaies
the
same
,
as
being
grounded
upon
his
unchangeable
veritie
:
But
the
credit
of
mens
judgments
is
lesse
,
or
more
according
to
varietie
of
circumstances
.
Men
deserv
most
credit
in
the
facultie
wherein
they
haue
been
most
exercised
:
for
none
can
judg
so
well
of
the
craft
,
as
the
crafts-man
.
So
more
likely
it
is
,
that
a
man
wise
,
learned
,
and
studious
in
the
Scriptures
,
specially
,
if
withall
,
he
be
such
a
one
,
as
unto
whom
God
hath
promised
,
in
ordinarie
course
,
as
unto
one
that
fears
him
,
to
reveal
his
secrets
,
should
finde
the
truth
,
then
one
sleightie
,
illiterate
,
and
of
more
shallow
meditations
.
In
former
ages
the
Divell
hath
so
far
prevailed
,
as
that
men
in
superstitious
reverence
,
haue
,
as
it
were
,
pinned
their
Faith
and
Religion
upon
the
sleeves
of
the
Churches
Authoritie
,
and
Clergies
learning
:
putting
out
,
or
winking
with
their
own
eyes
,
that
their
guides
might
lead
them
:
and
this
blinde-fold
devotion
is
yet
affected
by
too
many
.
But
withall
,
there
want
not
,
specially
in
places
of
libertie
,
whose
minds
Satan
hath
so
far
possessed
with
the
contrarie
delusion
,
as
they
think
it
halfe
Poperie
so
much
as
to
seek
counsell
,
and
direction
at
men
of
Learning
,
and
knowledg
;
lest
,
for
sooth
,
they
should
be
deceaved
by
them
.
This
suspition
hath
been
,
and
is
,
too
much
occasioned
,
by
the
abuse
of
Learning
to
covetousnesse
,
and
ambition
in
the
Learned
:
but
is
taken
and
held
up
by
the
other
;
partly
,
by
unbelief
,
whilst
they
more
fear
the
Divels
subtletie
in
deceaving
them
by
Learned
men
(
specially
being
in
any
measure
conscionable
)
then
they
trust
to
the
blessing
of
God
upon
his
own
gifts
in
them
for
their
information
;
partly
,
from
conceiptednesse
in
themselvs
,
as
if
they
were
indeed
verie
Popes
,
and
exempted
from
danger
of
erring
;
and
partly
,
through
partiall
affection
to
their
preconceaved
opinions
:
of
which
they
are
as
loath
to
hear
any
ill
,
as
fond
Parents
are
to
hear
ill
of
their
Children
,
though
there
be
never
so
much
cause
;
lest
thereby
they
should
be
brought
out
of
love
with
them
.
But
as
we
are
more
to
desire
,
and
endeavour
,
that
we
our
selvs
may
walk
in
the
wayes
of
God
,
then
others
:
so
should
we
rather
desire
,
and
more
endeavour
,
as
we
have
occasion
,
to
converse
with
men
of
knowledg
,
and
such
,
as
may
inform
us
;
then
with
them
that
know
lesse
then
our
selvs
,
and
do
depend
upon
us
for
information
.
And
,
to
conclude
;
as
Learning
makes
the
good
better
,
and
the
bad
worse
:
so
is
it
more
likely
,
that
a
man
should
be
bettered
by
it
,
then
not
;
and
that
knowing
what
concerns
him
,
he
will
be
the
more
ashamed
of
the
contrarie
.
It
is
also
more
probable
,
that
many
,
specially
wise
,
and
godly
,
should
finde
the
truth
,
then
one
;
as
many
eyes
see
more
then
one
:
whereupon
it
was
,
that
the
verie
Apostles
in
some
cases
of
practise
sought
or
took
the
advise
Into
this
account
we
must
also
bring
the
advantage
of
Ages
,
and
times
in
which
men
live
:
and
so
more
credit
in
matters
controverted
between
Rome
and
Vs
,
is
to
be
given
to
the
Churches
,
and
Fathers
of
that
first
Age
after
Christ
,
then
of
the
latter
,
when
the
Mysterie
of
Iniquitie
(
rising
by
degrees
)
had
gotten
too
great
both
height
,
and
breadth
.
Besides
,
the
occasions
offered
have
their
weight
in
these
Ballances
.
Austin
is
observed
,
by
occasion
of
the
errour
of
Pelagius
,
to
have
examined
more
diligently
,
and
more
exactly
discerned
,
and
in
preffer
terms
to
have
propounded
the
truth
,
in
the
points
of
Predestination
,
and
Free-will
;
then
others
his
Ancients
.
Many
are
ignorant
,
yea
mistake
,
specially
in
smaller
matters
;
not
properly
because
they
want
either
skill
,
or
will
to
finde
out
the
truth
in
them
,
but
occasion
onely
pressing
them
to
examine
things
receaved
by
tradition
,
or
done
of
custom
without
ground
of
reason
.
With
these
also
we
must
ioin
the
consideration
of
such
advantages
,
as
the
latter
times
have
of
the
former
,
whose
helpfull
labours
they
enjoy
:
by
which
those
which
follow
them
(
though
in
themselvs
meaner
then
they
)
are
enabled
to
discern
of
many
things
better
then
the
other
that
went
before
them
;
as
a
dwarf
set
upon
the
shoulders
of
a
giant
can
see
further
then
he
.
Lastly
,
It
is
more
likely
,
that
of
two
,
in
any
measure
alike
otherwise
,
he
who
suffers
affliction
for
conscience
of
God
,
should
have
the
truth
;
then
he
that
gets
worldly
benefit
by
his
course
in
Religion
;
specially
if
he
have
not
in
a
great
measure
learned
to
denie
himself
,
and
this
world
:
it
being
their
guize
to
dissemble
herein
,
who
love
●ucre
,
and
riches
:
as
The
credit
commending
a
testimonie
to
others
cannot
be
greater
then
is
the
Authoritie
in
it self
of
him
that
gives
it
;
nor
his
Authoritie
greater
then
his
person
.
The
person
then
being
but
a
man
,
the
Authoritie
can
be
but
humain
;
and
so
the
faith
but
humain
,
which
it
can
challeng
.
The
custom
of
the
Church
is
but
the
custom
of
men
:
the
sentence
of
the
Fathers
but
the
opinion
of
men
:
the
determination
of
Councels
but
the
judgments
of
men
,
what
men
soever
.
And
so
,
if
all
the
men
in
the
World
(
not
immediately
directed
,
as
were
extraordinarie
Prophets
,
and
Apostles
,
in
whom
the
Spirit
spake
,
and
testified
by
them
)
should
consent
in
one
;
as
they
,
notwithstanding
their
multitude
,
were
but
men
,
though
many
;
so
were
their
testimonie
but
humain
,
though
of
many
men
;
neither
could
it
challeng
other
then
humain
assent
unto
it
:
and
not
that
neither
absolutely
either
in
matters
of
discourse
of
reason
,
wherein
it
is
possible
that
men
should
deceav
themselvs
;
or
of
relation
from
others
,
by
whom
they
may
be
deceaved
.
We
are
therefore
to
beware
,
that
we
neither
wrong
our
selvs
by
credulitie
;
nor
others
by
unjust
suspition
.
To
receav
without
examination
mens
sayings
,
is
to
make
of
men
,
God
:
to
reject
them
lightly
,
is
to
make
of
men
Divels
;
or
fools
,
at
the
best
.
The
latter
hath
pride
,
and
uncharitablenesse
for
the
ground
:
the
former
either
argues
men
to
be
simple
,
which
cannot
;
or
idle
,
which
will
not
;
or
presumptuous
,
which
think
they
need
not
;
or
superstitious
,
which
dare
not
judg
;
or
(
which
is
worst
of
all
the
rest
)
desirous
in
a
kinde
of
humble
hypocrisie
to
shelter
an
evill
conscience
before
God
under
the
shadow
of
great
mens
Authoritie
.
To
presse
immoderately
mens
Authoritie
in
Divine
things
,
is
to
wrong
Gods
:
which
alone
is
authentick
;
and
whose
will
,
and
it
alone
,
and
all
it
(
so
far
as
is
fit
for
us
to
know
it
)
we
know
more
certainly
to
be
contained
,
and
preserved
,
without
corruption
,
in
the
Scriptures
;
then
any
Fathers
opinion
,
in
the
Books
,
which
go
under
his
name
.
This
also
wrongs
mens
Faith
,
and
reason
,
captivating
them
by
prejudice
;
and
rather
offering
a
hand
to
lead
the
blinde
;
then
a
light
for
the
help
of
him
that
hath
eyes
to
see
with
.
I
have
known
some
,
who
,
if
they
light
upon
a
peremptorie
Authour
,
and
bold
asserter
of
things
,
were
readie
to
be
still
of
the
same
opinion
with
the
Book
which
they
last
read
:
their
weaker
judgment
being
overborn
rather
by
the
strength
of
other
mens
asseverations
,
then
reasons
.
Lastly
,
this
ingenders
endlesse
contentions
:
as
is
to
be
seen
in
some
Learned
mens
writings
;
in
which
there
is
more
adoe
about
the
meaning
of
such
,
or
such
a
place
in
a
Father
,
then
were
enough
to
determine
the
whole
controversie
by
the
Scriptures
,
and
good
Reason
.
These
things
notwithstanding
,
there
is
both
a
lawfull
,
and
convenient
use
of
humain
testimonie
even
in
Divine
things
;
as
first
,
for
the
convincing
of
such
thereby
,
as
regard
it
too
much
,
and
Gods
Word
too
little
Thus
Paul
amongst
Heathens
,
even
in
his
verie
Sermons
,
alledged
Heathenish
Poets
,
and
Phylosophers
;
and
we
in
our
writings
rightly
alledg
Fathers
,
and
Councels
against
Papists
,
and
others
,
who
more
regard
the
saying
of
an
ancient
Father
,
or
Canon
of
a
Councell
,
then
the
written
Word
of
the
Ancient
of
Dayes
.
They
are
twice
overcome
,
who
are
beaten
with
their
own
weapons
,
in
which
they
trust
.
Secondly
,
It
induceth
a
morall
probabilitie
,
though
no
absolute
necessitie
of
truth
:
and
though
we
see
not
the
truth
by
other
mens
eyes
,
but
by
our
own
;
yet
may
we
be
something
held
up
in
the
arms
of
their
testimonie
to
see
it
the
better
,
and
so
be
helped
,
as
Zacheus
was
,
by
the
Tree
,
into
which
he
clymbed
,
to
see
Christ
.
So
the
Apostles
in
penning
some
parts
of
Holy
Scripture
,
upon
occasion
of
differences
in
the
Churches
,
and
opposition
to
their
Apostolicall
Authoritie
,
took
in
,
for
the
better
passage
with
men
of
Gods
undoubted
truth
,
the
concurring
testimonie
even
of
ordinarie
Christians
:
though
both
the
Decrees
,
&
Epistles
Holy
Ghost
,
as
well
,
and
as
much
,
as
any
other
parts
of
Canonicall
Scriptures
.
Thirdly
,
Citation
of
humain
Authoritie
helps
to
wipe
away
the
aspersion
of
Schism
,
&
singularitie
,
when
we
can
shew
that
our
assertions
,
and
practises
have
agreement
with
such
as
are
in
account
in
the
Churches
.
Lastly
,
It
commends
both
a
mans
modesty
&
diligence
,
when
he
enquires
after
,
and
withall
,
his
cause
,
in
the
eyes
of
men
,
when
he
appears
to
know
the
judgments
of
others
in
the
things
he
handles
:
as
it
is
,
on
the
other
side
,
an
imputation
to
him
that
knows
them
not
;
and
that
even
where
it
is
otherwise
,
no
benefit
,
to
know
them
.
The
Authoritie
of
him
that
prescribeth
,
or
commandeth
(
within
his
limits
)
is
the
same
,
whether
the
matter
be
great
,
or
small
.
God
is
God
,
in
the
smallest
things
,
which
he
requires
;
and
man
but
man
,
in
his
deepest
charges
.
The
Prophets
,
and
Apostles
in
their
writings
are
extraordinarie
;
and
Pastors
and
Teachers
,
ordinarie
Ministers
;
and
neither
are
either
more
,
or
lesse
in
any
part
of
their
Ministerie
,
for
the
instruction
of
the
Churches
.
So
likewise
all
true
Reasons
are
of
the
same
force
in
themselvs
,
to
confirm
that
for
which
they
are
brought
:
neither
is
any
one
stronger
then
other
,
but
onely
more
evident
.
The
best
but
proves
of
itself
the
things
to
be
so
;
and
the
meanest
(
if
sound
)
doth
as
much
.
CAP.
X.
-
Of
Faith
Hope
,
and
Love
.
-
Of
Faith
Reason
,
and
Sense
.
FAith
in
generall
is
a
firm
assent
upon
knowledg
to
an
affirmation
,
for
the
credit
,
or
authoritie
of
him
that
affirmeth
a
thing
;
whether
God
,
or
Angel
,
or
man
.
To
some
things
we
assent
by
Sense
,
and
naturall
light
:
to
some
,
for
certain
proof
of
Reason
:
but
the
assent
of
Faith
rests
upon
the
fidelitie
of
the
speaker
,
and
not
upon
the
Sense
,
or
Reason
of
the
thing
,
how
agreeable
to
either
soever
it
be
.
Yet
so
as
the
more
reasonable
the
thing
related
is
,
the
more
readily
we
beleev
it
to
be
true
.
The
thing
beleeved
Faith
apprehends
primarily
,
as
a
matter
of
truth
,
and
therein
hath
its
seat
in
the
understanding
.
Divine
Faith
assents
to
the
revealed
will
of
God
,
for
the
authoritie
,
and
truth
of
God
,
which
cannot
deceav
.
That
Faith
,
or
act
of
Faith
by
which
we
are
justified
is
a
due
assent
to
,
and
application
of
the
promises
of
the
Gospel
,
as
made
,
and
appertaining
to
us
in
particular
:
the
generall
promise
upon
condition
of
application
duly
,
and
rightly
made
,
being
as
much
for
certaintie
,
as
either
extraordinarie
revelation
,
or
particular
nomination
of
person
.
This
application
of
Gods
promises
in
Christ
hath
evermore
affiance
necessarily
,
and
immediately
ioyned
with
it
.
For
being
by
the
Spirit
of
God
,
and
Word
of
the
Gospel
,
perswaded
of
Gods
love
in
Christ
;
we
cannot
but
trust
unto
him
,
rest
,
and
repose
our
selvs
upon
him
,
and
expect
accordingly
from
him
,
all
good
.
But
as
we
must
lay
hold
of
the
stay
or
prop
before
we
can
rest
upon
it
;
So
must
Faith
go
before
affiance
in
order
of
causes
:
and
we
lay
hold
of
Gods
love
before
we
can
repose
our
selvs
upon
it
.
Hope
is
the
expectation
of
the
good
things
promised
,
having
the
resurrection
of
the
body
,
and
life
everlasting
;
we
beleev
them
as
present
in
Gods
promises
,
which
Faith
applyes
unto
us
;
but
hope
for
them
as
absent
,
and
to
come
in
performance
,
unto
which
Hope
carieth
us
.
Faith
begets
Hope
;
for
by
beleeving
the
forgivenesse
if
they
had
hope
onely
in
this
life
,
they
were
of
all
men
the
most
miserable
.
For
what
availeth
it
a
man
in
miserie
to
beleev
eternall
life
,
if
he
had
not
hope
in
time
to
obtain
it
,
and
therewith
freedom
,
and
redemption
from
distresse
?
But
we
have
therefore
comfort
in
beleeving
,
because
we
have
hope
of
enjoying
in
due
time
.
Love
is
the
affection
of
union
in
regard
of
the
loving
;
Faith
the
beginning
,
and
love
the
end
of
our
conversation
.
By
faith
we
live
the
life
of
the
Son
of
God
,
and
receav
all
good
from
him
:
by
Love
we
are
moved
,
and
perswaded
,
to
use
what
we
have
to
the
good
of
men
,
and
prayse
of
God
.
And
whereas
Faith
makes
a
man
some
great
thing
,
richer
then
the
richest
,
and
Lord
of
the
whole
World
:
Love
makes
him
a
Servant
unto
all
men
,
in
Love
abideth
there
I
am
thy
God
all
sufficient
.
By
it
,
the
will
,
and
Word
of
God
is
ours
for
our
instruction
,
and
direction
;
his
righteousnesse
ours
,
for
our
justification
;
his
Spirit
for
our
sanctification
;
his
power
for
our
protection
;
and
his
glory
for
our
happinesse
,
in
the
fruition
thereof
.
This
Faith
in
Christ
is
a
gift
supernaturall
,
not
onely
in
regard
of
nature
corrupted
,
but
even
created
:
which
therefore
is
not
so
properly
repaired
in
men
by
grace
,
as
are
some
other
vertues
;
but
,
after
a
sort
,
new
built
from
the
ground
;
as
directing
to
that
attribute
in
God
primarily
for
its
object
,
whereof
Adam
in
innocencie
had
no
need
;
which
is
,
mercie
through
Christ
,
against
the
miserie
of
sin
,
and
punishment
.
Vnto
this
Faith
most
precious
promises
are
made
;
and
most
excellent
things
affirmed
of
it
:
And
that
not
onely
for
the
excellencie
of
the
grace
in
it self
;
which
yet
is
great
,
and
greatly
honoureth
God
;
in
his
truth
,
which
it
beleeveth
;
in
his
power
,
as
able
;
and
love
as
willing
to
bestow
all
good
things
upon
us
:
but
specially
for
an
attractive
,
and
applying
facultie
which
it
hath
above
other
vertues
,
to
make
God
ours
,
and
all
Creatures
with
him
,
according
unto
God
,
as
is
aforesaid
.
To
beleev
in
receav
him
,
and
the
promises
touching
him
.
And
hereupon
it
is
said
of
that
cloud
of
witnesses
,
that
by
faith
they
quenched
the
violence
of
fire
,
stopped
the
mouths
of
Lyons
,
put
to
flight
the
armies
of
alients
,
&c.
The
reason
whereof
seems
to
be
,
for
that
,
as
by
justifying
Faith
they
applyed
the
righteousnesse
of
God
,
to
salvation
;
so
by
the
Faith
of
myracles
,
they
apprehended
,
and
applyed
the
infinite
power
of
God
,
to
the
producing
of
those
supernaturall
effects
.
The
strength
of
true
Christian
Faith
the
Divel
knows
to
his
cost
;
as
that
,
by
which
he
the
Prince
,
with
his
whole
the
World
,
hath
been
so
often
foyled
,
and
overcome
:
For
being
by
Faith
perswaded
,
that
in
doing
▪
or
suffering
according
to
the
will
of
God
,
we
please
him
,
and
are
under
his
protection
,
and
blessing
,
we
stedfastly
persevere
in
well-doing
,
and
patiently
endure
all
things
for
his
names
sake
:
whereupon
he
,
specially
in
the
day
of
their
distresse
,
assaults
the
Faith
of
the
godly
,
that
that
might
fail
;
as
a
good
conscience
,
the
sure
,
and
stedfast
Anchour
of
Hope
against
a
stresse
;
and
continually
gathering
into
the
out-spread
sails
of
a
heart
enlarged
by
prayer
,
and
meditation
,
the
sweet
,
and
prosperous
gusts
of
Gods
holy
Spirit
,
to
drive
it
to
the
desired
Haven
.
This
Faith
,
if
it
be
not
grounded
upon
Gods
Word
,
is
fancie
:
if
it
receav
not
the
same
Word
in
everie
part
,
but
where
it
lists
,
it
is
sawsinesse
:
if
it
work
not
as
well
(
yea
more
)
in
an
afflicted
state
,
as
in
a
prosperous
,
it
is
nothing
but
fleshly
presumption
:
if
it
be
not
fruitfull
in
all
good
works
,
as
we
have
opportunitie
,
and
are
able
,
it
is
dead
;
and
will
in
the
end
,
like
the
Faith
of
the
Divels
,
affoard
firm
,
and
not
ambiguous
,
or
going
by
peradventures
;
els
it
is
not
faith
,
but
opinion
.
Yet
are
we
not
here
to
imagine
an
Idea
of
faith
,
free
in
this
infirmitie
of
our
flesh
,
from
doubting
.
The
tree
may
stand
,
and
grow
also
,
though
shaken
,
and
bended
with
the
wind
:
so
may
Faith
hold
its
both
standing
,
and
life
,
notwithstanding
such
doubtings
,
as
the
flesh
(
ever
lusting
against
the
Spirit
)
mingleth
with
it
.
Against
which
weaknesse
,
and
imperfection
of
our
Faith
we
have
this
firm
comfort
,
that
we
are
not
saved
for
,
no
nor
by
the
perfection
of
the
instrument
,
which
Faith
is
;
but
of
the
object
,
Christ
,
which
palsie
hand
of
faith
receav
,
and
keep
both
Christ
,
and
all
his
benefits
.
This
weaknesse
,
and
disease
of
Faith
we
must
not
commend
,
as
Papists
do
;
nor
nourish
like
secure
persons
;
but
cure
,
with
all
diligence
,
by
the
holy
,
and
diligent
use
of
the
Ministrations
sanctified
of
God
,
and
given
by
Christ
,
for
the
perfiting
of
the
Saints
,
and
edifying
of
the
body
,
till
we
attain
in
the
unitie
of
faith
,
and
acknowledgment
of
the
Son
of
God
,
unto
a
perfit
man
,
according
to
the
measure
of
the
stature
of
the
fulnesse
of
Christ
.
Also
,
we
must
nourish
Faith
by
frequent
meditations
of
Gods
love
,
and
promises
in
Christ
,
and
of
the
gracious
effects
of
them
;
and
must
,
as
the
Prophet
,
and
Apostle
teach
live
by
it
:
both
doing
in
faith
and
assurance
of
acceptance
at
Gods
hands
,
what
we
do
,
not
onely
in
the
works
of
his
worship
,
but
in
those
also
of
our
conversation
with
men
;
and
putting
our
selvs
in
all
our
waies
,
under
his
protection
,
and
that
specially
in
the
time
of
distresse
;
or
danger
:
that
as
the
bodily
hand
gets
,
and
gathers
strength
by
being
diligently
used
in
works
competent
;
so
may
also
the
Spirituall
hand
do
;
which
Faith
is
.
Now
,
as
,
for
our
succesfull
wrestling
against
the
Rulers
of
the
darknesse
of
this
World
,
and
spirituall
wickednesses
in
high
places
,
we
must
put
on
,
amongst
other
parcels
of
the
Armour
of
God
,
the
Shield
of
Faith
;
so
must
we
not
forget
the
Helmet
of
Salvation
,
Hope
;
whose
strength
is
great
to
bear
off
all
blows
of
temptation
,
and
that
with
chearfulnesse
.
For
what
burthens
of
afflictions
,
and
temptations
will
not
he
cherfully
undergo
,
that
expects
undoubtedly
their
speedie
ending
in
endlesse
happinesse
?
Alexander
the
Great
meaning
to
invade
Asia
,
and
giving
away
his
riches
aforehand
,
being
asked
,
what
he
would
reserv
for
himself
,
answered
,
Hope
.
But
what
is
the
shadow
to
the
substance
?
He
hoped
for
the
Kingdom
of
Persia
,
we
of
Heaven
.
And
what
if
his
hope
stretched
it self
to
the
Monarchy
of
the
whole
World
?
It
was
but
to
this
World
,
wherein
also
it
was
frustrated
,
and
perished
with
him
.
But
the
Anchour
of
our
hope
is
cast
within
the
firm
,
and
stedfast
,
and
which
cannot
be
disappointed
;
nor
shall
have
other
end
then
in
being
perfited
in
the
end
of
all
,
the
full
fruition
,
and
eternall
possession
of
happinesse
with
God
.
Were
it
not
for
hope
,
the
heart
would
break
:
but
we
having
this
hope
faint
not
,
but
hold
fast
the
profession
thereof
without
wavering
;
yea
even
glorie
in
afflictions
under
the
hope
of
the
glorie
of
God
.
Lastly
,
Touching
Love
;
as
it
is
the
affection
of
union
so
it
makes
,
after
a
sort
,
the
loving
,
and
loved
one
:
such
being
the
force
thereof
,
as
that
he
that
loveth
suffereth
a
kind
of
conversion
into
that
which
he
loveth
,
and
by
frequent
meditation
of
it
,
uniteth
it
with
his
understanding
,
and
affection
.
Thus
,
to
love
God
is
to
become
godly
,
and
to
have
the
mind
,
after
a
sort
,
deified
,
being
made
partakers
of
the
Divine
nature
in
its
effects
:
to
love
the
World
is
to
become
a
worldling
;
and
so
of
the
rest
.
Thus
,
in
the
Parable
of
the
Tares
,
the
Children
of
the
Kingdom
are
called
good
Seed
,
and
Wheat
,
as
growing
,
and
becoming
Wheat
of
the
Wheat
,
or
Seed
sowen
in
them
;
as
the
Wheat
ear
groweth
of
the
Wheat
corn
:
As
on
the
contrarie
,
ungodly
men
are
said
to
have
eyes
full
of
sin
,
unrighteousnesse
,
darknesse
,
and
beliall
;
as
being
even
the
love
of
God
shed
abroad
into
his
heart
by
the
Holy
Ghost
,
which
is
given
him
,
is
thereby
,
as
by
the
most
strong
coards
of
Heaven
,
drawn
effectually
,
and
with
all
the
heart
,
to
love
God
again
,
who
hath
loved
him
first
;
and
so
becomes
one
with
him
,
and
rests
upon
him
,
for
all
good
,
and
happinesse
.
For
this
our
love
to
God
,
there
is
required
not
onely
the
positive
affection
of
the
heart
aspiring
unto
union
with
God
,
upon
knowledg
of
him
,
as
the
chiefest
good
,
both
in
himself
,
and
to
us
in
Christ
;
and
a
contentation
in
him
so
known
,
and
obtained
:
but
withall
,
that
we
exercise
,
prove
,
and
approve
that
our
love
to
him
,
in
our
love
to
such
good
persons
,
and
things
,
as
unto
which
he
hath
imparted
some
sparks
of
his
goodnesse
;
especially
to
his
good
Children
,
and
good
Word
,
and
Ordinances
.
He
cannot
love
him
that
begetteth
,
saith
the
Apostle
,
who
loveth
not
him
(
and
that
in
deed
and
truth
)
who
is
begotten
:
in
truth
of
affection
;
and
in
deed
of
action
,
for
his
comfort
:
and
this
with
greater
bent
of
both
,
as
the
graces
of
God
are
more
eminent
in
him
.
Neither
loves
he
God
,
that
loves
not
his
Word
,
and
that
both
in
He
that
loves
not
his
brother
whom
he
sees
,
how
can
he
love
God
whom
he
sees
not
.
Not
but
that
there
is
matter
of
love
infinitely
more
then
in
any
,
or
all
men
;
but
because
for
the
loving
of
God
,
we
want
the
advantage
of
sense
,
and
motive
of
compassion
,
by
which
our
love
to
our
distressed
brethren
,
is
holpen
.
This
love
is
the
fulfilling
of
the
Law
:
the
love
of
God
the
greatest
Commandment
;
and
the
love
of
our
neighbour
like
unto
it
.
It
is
also
that
to
which
the
Gospel
in
the
end
leads
us
:
by
which
Gospel
,
or
new
Covenant
,
God
writes
his
Lawes
in
the
mind
,
and
heart
of
his
:
and
so
perfits
the
one
in
the
other
.
And
so
naturall
to
Christians
is
this
brotherly
love
,
as
that
the
Apostle
makes
account
he
needs
not
write
to
the
Churches
,
to
teach
them
that
which
God
taught
them
so
many
wayes
.
By
this
we
know
our
selvs
to
be
raysed
from
death
to
life
;
by
it
all
others
know
us
to
be
Christs
Disciples
,
if
we
love
one
another
.
See
,
said
the
Heathens
(
pointing
at
the
Christians
)
how
they
love
one
another
:
and
see
,
said
the
Christians
of
them
;
how
they
hate
another
.
Oh
that
Heathens
could
not
now
say
of
Christians
,
as
they
sometimes
said
of
them
.
If
we
were
perfit
in
this
Love
we
needed
no
other
Law
to
rule
us
,
either
in
the
duties
towards
God
,
or
our
neighbours
,
no
more
then
do
the
Angels
in
Heaven
,
and
Souls
of
the
Faithfull
men
departed
:
who
by
the
Law
of
Love
alone
,
do
live
both
most
perfit
,
and
most
happie
lives
.
And
indeed
to
love
as
we
ought
,
is
a
verie
happie
thing
,
wherein
we
resemble
God
,
and
the
Angels
:
as
by
the
contrarie
,
we
complice
with
the
Divel
,
and
wicked
men
;
who
live
in
mallice
,
and
envie
,
hatefull
,
&
hating
one
another
.
to
give
,
rather
then
to
receav
.
Besides
,
Love
is
the
Loadstone
of
Love
:
And
the
most
readie
,
and
compendious
way
to
be
beloved
of
others
is
to
love
them
first
.
They
taking
knowledg
thereof
,
will
be
effectually
drawn
to
answerable
good
will
,
if
they
be
not
harder
then
Iron
,
and
such
as
have
cast
off
the
chains
,
and
bonds
of
common
humanitie
:
for
even
Publicans
,
and
sinners
love
those
that
love
them
.
Yea
,
admit
thy
love
of
them
never
come
to
their
knowledg
;
yet
will
God
by
the
invisible
hand
of
his
providence
,
bend
their
hearts
,
by
mutuall
affection
unto
thee
,
at
least
,
so
far
as
is
good
for
thee
:
and
wherein
they
are
inflexible
,
and
defective
,
he
will
make
supply
out
of
the
aboundance
of
his
love
,
and
goodnesse
;
that
so
it
may
be
verified
which
is
written
;
With
the
same
measure
that
ye
meet
with
all
,
it
shall
be
measured
to
you
again
.
To
conclude
this
point
:
Let
the
grace
of
God
herein
specially
triumph
over
our
corruption
:
that
whereas
by
nature
,
we
would
be
loved
of
them
,
whom
we
hate
;
by
grace
,
we
may
love
them
,
Which
hate
us
.
And
this
is
a
great
loving
their
neighbours
,
unto
such
,
as
loved
them
,
or
dwelt
within
a
certain
compasse
of
them
:
but
we
must
account
all
our
neighbours
that
need
pittie
or
help
from
us
:
and
our
Christian
neighbours
,
and
brethren
also
,
if
the
Lord
have
receaved
them
,
though
they
be
neither
minded
in
all
things
as
we
are
;
nor
towards
us
,
as
we
are
towards
them
.
Lastly
,
as
Faith
is
to
rule
Love
,
that
it
prove
not
lust
;
live
by
Faith
is
to
live
the
life
of
the
Son
of
God
,
and
to
partaker
of
the
Divine
nature
;
and
that
not
onely
in
the
reasonable
,
but
in
the
sensitive
faculties
also
.
For
these
three
,
Faith
,
Reason
,
and
Sense
,
being
all
Gods
works
in
a
man
,
cannot
be
contrarie
,
in
their
right
use
,
one
to
another
:
neither
can
any
thing
be
true
in
one
,
which
is
false
in
another
:
neither
doth
,
or
can
any
one
of
them
destroy
another
;
but
use
,
order
,
and
perfit
it
:
Reason
,
Sense
;
and
Faith
,
both
Sense
,
and
Reason
.
For
Faith
comes
by
hearing
,
at
the
first
,
and
is
nourished
,
Reason
is
that
wherein
man
goes
before
all
other
earthly
creatures
;
and
comes
after
God
onely
,
and
the
Angels
in
Heaven
.
For
whereas
God
and
Nature
hath
furnished
other
Creatures
,
some
with
horns
,
some
with
hoovs
,
others
with
other
Instruments
,
and
weapons
both
defensive
,
and
offensive
:
man
is
left
naked
,
and
destitute
of
but
may
comfort
himself
in
that
one
endowment
of
Reason
,
and
providence
,
whereby
he
is
enabled
to
govern
them
all
.
Now
,
who
would
not
strive
to
excell
other
men
in
that
,
wherein
men
excell
all
other
Creatures
?
How
much
more
,
in
that
,
to
which
few
men
attain
:
true
faith
,
and
the
life
thereof
.
CAP.
XI
.
Of
Atheism
and
Idolatry
.
SOme
are
Atheists
in
opinion
;
others
in
affection
;
but
many
more
in
conversation
of
life
.
There
are
but
few
of
the
first
coat
,
and
which
can
so
wholy
blot
out
the
remainders
of
Gods
Image
written
by
Creation
in
their
hearts
,
as
to
leav
them
altogether
emptie
,
and
devoyd
of
the
knowledg
,
conscience
,
and
reverence
of
a
Divine
Majestie
;
and
which
come
to
conclude
roundly
in
their
hearts
,
that
there
is
no
God
.
Yet
,
some
,
without
doubt
,
in
time
,
and
by
degrees
,
proceed
from
Atheism
in
conversation
,
to
Atheism
in
affection
;
and
from
Atheism
in
affection
,
to
Atheism
in
opinion
,
and
judgment
.
Men
civilly
honest
,
seldom
,
or
never
become
Atheists
in
perswasion
;
but
lewd
,
and
flagitious
persons
do
;
who
being
pursued
by
the
furie
of
an
accusing
conscience
for
hainous
evils
,
wish
(
and
no
marvail
)
that
there
were
no
Iudg
in
Heaven
to
condemn
them
:
and
so
come
at
last
to
be
perswaded
in
themselvs
of
that
,
which
they
gladly
would
have
true
;
and
are
justly
left
of
God
to
such
horrible
delusion
:
that
so
sinning
without
fear
,
they
may
perish
without
remedie
.
And
this
is
the
reason
,
why
there
are
more
Atheists
in
opinion
,
in
our
dayes
,
then
of
old
;
even
because
so
many
are
more
bent
upon
mischief
:
and
liveing
wickedly
in
this
world
,
bear
themselvs
in
hand
(
and
so
get
to
beleev
)
that
there
is
no
justice
in
the
world
to
come
.
Another
reason
is
the
proportion
of
wit
to
which
our
Age
is
come
,
above
the
former
.
In
regard
hereof
it
is
,
that
Atheism
(
though
dissembled
,
and
concealed
by
the
same
ungracious
wit
,
which
begets
it
)
is
a
thousand
times
more
to
be
feared
in
the
Land
,
then
Papism
.
Men
have
too
much
wit
to
become
Papists
,
in
any
generallitie
:
and
just
enough
to
fit
them
for
Atheists
,
if
Gods
powerfull
hand
restrain
them
not
.
The
verie
simple
dare
not
become
Atheists
;
but
are
more
in
danger
to
prove
superstitious
,
and
to
beleev
everie
thing
:
the
verie
understanding
hardly
can
:
but
have
by
sound
reason
,
and
sad
thoughts
(
will
they
,
nill
they
)
some
acknowledgment
of
a
Divine
Majestie
forced
upon
them
:
But
persons
of
froathy
wit
,
and
vicious
life
,
are
fitly
tempered
for
the
impression
of
Atheism
for
the
Divel
.
Atheism
is
incomparably
worse
,
and
more
odious
,
then
Idolatry
:
as
it
is
more
intollerable
in
a
State
,
or
Kingdom
,
to
enterprize
the
overthrow
of
all
Kingly
Power
,
and
Soveraigntie
,
then
to
detract
how
much
soever
,
from
the
lawfull
Kings
,
or
Magistrates
due
honour
,
and
to
give
it
to
a
Stranger
.
Besides
,
whereas
Idolaters
,
and
superstitious
persons
,
having
in
them
some
reverence
of
a
Divine
Power
,
are
thereby
both
restrained
from
many
mischiefs
,
and
provoked
to
many
good
actions
:
the
Atheist
wanting
both
this
Divine
restraint
,
and
motive
;
both
runs
riot
in
wickednesse
,
and
villanie
;
and
is
barren
of
all
good
things
:
neither
doing
good
,
nor
forbearing
evill
,
further
then
for
meer
fear
,
or
shame
of
men
.
Atheists
use
to
be
verie
confident
in
their
assertions
,
as
the
Orator
observs
in
Vellejus
:
partly
lest
they
should
seem
encourage
themselvs
in
their
wickednesse
;
as
fearing
lest
they
should
be
drawn
into
some
conscience
,
and
aw
of
Gods
Majestie
.
It
is
oft
true
in
this
case
amongst
others
,
that
the
most
cowards
are
the
greatest
boasters
.
Idolatry
either
makes
that
to
be
God
,
which
is
not
;
This
sin
in
Gods
people
is
usually
compared
by
the
Holy
Ghost
to
the
whoredom
of
a
Wife
;
and
Gods
anger
at
it
to
the
Husbands
jealousie
,
in
that
case
.
And
as
Adulterie
most
directly
impeacheth
the
mariage
bond
(
and
so
procures
the
Bill
of
Divorce
)
:
so
doth
Idolatry
the
Churches
Covenant
with
the
Lord
,
and
provokes
to
sequestration
from
him
.
Yet
herein
two
rules
must
be
held
.
The
former
,
that
not
onely
speciall
Idolatry
▪
but
even
all
,
or
any
other
wickednesse
with
profane
obstinacie
adjoyned
,
separates
from
God
.
Secondly
,
that
all
sin
whatsoever
is
founded
upon
a
kind
of
Idolatry
.
In
sins
of
omission
,
we
acknowledg
not
God
,
for
our
God
,
as
we
ought
,
in
doing
what
he
commands
:
In
sins
of
commission
we
make
some
other
thing
our
God
;
as
our
riches
,
if
we
trust
to
them
,
as
to
God
;
or
our
belly
if
CAP.
XII
.
Of
Heresie
,
and
Schism
,
IT
is
an
ancient
,
and
receaved
saying
,
that
Heresie
ariseth
from
want
of
Faith
,
and
Schism
from
want
of
Love
:
which
also
hath
its
truth
,
being
rightly
understood
.
Yet
if
we
mark
,
we
shall
find
the
Scriptures
to
speak
something
otherwise
of
both
the
one
,
and
other
,
then
men
commonly
understand
.
We
usually
call
obstinate
Errour
in
the
foundation
Heresie
:
but
the
Scriptures
the
originall
of
the
Soul
by
traduction
;
others
for
thinking
that
Marie
the
Mother
of
Christ
had
other
Children
by
her
Husband
Ioseph
:
the
first
being
a
certain
truth
;
and
the
second
a
Philosophicall
doubt
;
and
the
third
,
though
an
errour
,
yet
neither
against
foundation
,
nor
post
of
the
Scriptures
building
.
As
there
are
certain
Elements
and
foundations
of
the
Oracles
of
God
,
and
of
Christian
Faith
,
which
must
first
be
layed
,
and
upon
which
other
truths
are
to
be
built
:
so
must
not
the
foundation
be
confounded
,
with
the
wals
,
or
roof
;
nor
errours
lightly
be
made
fundamentall
,
or
unavoidably
damnable
.
Yea
who
can
say
with
how
little
,
and
unperfit
Faith
in
Christ
both
for
degree
,
and
parts
,
God
both
can
,
and
doth
save
the
sincere
in
heart
?
Whose
Salvation
depends
not
upon
the
perfection
of
the
Instrument
,
Faith
;
but
of
the
Object
,
Christ
.
As
,
on
the
contrarie
,
there
are
some
vulgar
,
and
common
errours
(
though
lesse
severely
censured
)
which
are
apparently
damnable
;
as
by
name
,
for
a
man
to
beleev
,
and
expect
mercie
from
God
,
and
salvation
by
Christ
,
though
going
on
in
affected
ignorance
of
,
or
prophane
disobedience
to
Gods
Commandments
.
And
for
Schism
;
The
Scriptures
note
it
as
sometimes
made
from
the
Church
;
but
most
commonly
in
it
.
From
it
by
the
ten
Trybes
sequestring
themselvs
from
Iudah
,
and
Hebrews
forsaking
the
assemblies
of
the
Christians
.
envie
,
strife
,
and
stronger
despised
the
weaker
,
and
the
weaker
judged
the
stronger
;
or
by
Heresie
,
and
prophanenesse
Peter
,
Iude
,
and
Iohn
speak
.
That
which
is
commonly
called
Schism
,
ariseth
(
if
it
be
affected
)
from
the
conceipt
of
Faith
,
and
want
of
Love
:
but
may
fall
out
,
upon
simple
errour
of
judgment
,
or
scrupulositie
of
conscience
:
By
occasion
whereof
a
person
may
seqester
himself
,
eyther
in
(
or
from
)
some
particular
Church
in
some
inferior
courses
of
religion
,
from
them
,
towards
whom
he
yet
bears
much
more
true
,
and
hearty
Christian
affection
,
then
the
most
of
them
do
,
who
unite
with
them
therein
.
And
if
onely
an
uncharitable
heart
make
an
uncharitable
person
before
God
,
and
a
proud
heart
a
proud
person
,
then
he
,
who
upon
due
examination
,
and
certain
knowledg
of
his
heart
,
findes
,
and
feels
the
same
truly
disposed
to
union
with
all
Christians
,
so
far
as
possibly
he
can
see
it
lawfull
;
though
through
errour
,
or
frailtie
,
he
may
step
aside
into
some
by-path
,
that
way
:
yet
hath
that
person
a
Supersedeas
from
the
Lord
in
his
bosom
,
securing
him
from
being
attached
for
a
schismaticall
person
,
and
so
found
in
the
Court
of
Heaven
;
what
blame
soever
he
may
bear
from
men
upon
Earth
,
or
correction
from
God
,
for
his
failing
,
upon
infirmitie
,
therein
.
No
man
can
endure
to
be
withdrawn
from
,
nor
easily
dissented
from
,
by
another
,
in
his
way
of
Religion
;
in
which
,
above
all
other
things
,
he
makes
account
,
that
he
himself
draws
nearest
unto
God
.
Therefore
to
do
this
causlesly
(
for
not
the
seperation
but
the
cause
makes
the
CAP.
XIII
.
Of
Truth
,
and
Falshood
.
TRuth
is
either
naturall
,
or
morall
.
Naturall
Truth
stands
first
in
the
conveniencie
,
and
agreement
of
the
notions
of
the
mind
with
the
thing
conceaved
;
and
secondly
,
of
the
means
of
manifesting
it
(
especially
speech
)
with
the
thing
to
be
manifested
.
Morall
Truth
stands
in
the
conveniencie
,
and
agreement
of
a
person
with
himself
:
namely
of
his
heart
with
his
tongue
,
and
speech
.
The
same
consideration
is
to
be
had
of
Truths
contrarie
,
in
its
kind
;
which
is
Falshood
.
Whereupon
also
it
comes
,
that
a
man
may
sin
,
and
speak
falsly
not
onely
in
speaking
that
which
he
knows
,
or
may
know
to
be
false
,
for
what
end
soever
he
speak
it
,
yea
though
it
be
,
that
he
may
not
deceav
:
but
also
in
speaking
that
which
is
true
,
in
it self
(
if
he
know
it
not
)
that
he
might
,
or
so
as
he
may
deceav
by
it
.
All
truth
,
by
whomsoever
spoken
,
is
of
God
,
and
of
his
Holy
Spirit
,
the
Spirit
of
truth
,
in
some
its
manner
and
degree
of
working
.
Whereupon
it
followeth
,
that
nothing
true
in
right
reason
,
and
sound
Phylosophy
,
is
,
or
can
be
false
in
Divinitie
.
The
truth
in
the
inferiour
facultie
is
subordinate
to
that
in
the
superiour
,
in
all
things
;
and
comes
short
of
it
in
many
things
;
but
can
in
nothing
be
contrarie
unto
it
;
seeing
God
,
and
his
Spirits
work
,
cannot
be
contrarie
to
himself
▪
I
ad
,
though
the
truth
be
uttered
by
the
Divel
himself
,
yet
is
it
originally
of
God
.
When
he
speaks
a
ly
,
he
speaks
of
We
ought
to
reverence
excellent
men
,
but
the
truth
more
,
as
Dionisius
said
of
Nepos
;
and
Aristotle
of
Plato
,
and
Socrates
.
And
good
reason
,
seeing
a
main
cause
of
our
reverencing
of
men
is
their
knowledg
,
and
profession
of
the
truth
.
No
prescription
(
say
the
Lawyers
)
lies
against
the
against
the
truth
:
which
,
by
the
Verdict
of
a
great
King
himself
,
and
his
Nobles
with
him
,
is
greater
then
the
King
;
no
space
of
time
,
no
patronage
of
person
;
no
priviledg
of
place
,
from
which
blind
,
or
simple
custom
commonly
getting
footing
,
and
growing
into
use
by
succession
,
is
brought
to
coap
with
truth
it self
:
and
that
the
most
violently
,
where
the
persons
are
the
most
bruitish
,
and
godlesse
.
But
our
Lord
Christ
called
himself
Truth
,
not
Custom
:
neither
is
Falshood
,
Errour
,
or
Heresie
convinced
by
Noveltie
,
but
by
Truth
.
This
Truth
is
alwayes
the
same
whilst
The
God
of
Truth
is
in
Heaven
;
what
entertainment
soever
alwayes
praise-worthy
,
though
no
man
praise
it
;
and
hath
no
reason
,
or
just
cause
to
be
ashamed
,
though
it
oft
go
with
a
scratcht
face
.
They
that
fight
against
it
are
like
the
Floods
beating
upon
the
strong
Rocks
,
which
are
so
much
the
more
miserably
dashed
in
pieces
,
by
how
much
they
are
the
more
violently
carried
.
Though
Fire
and
Sword
assault
it
,
yet
will
it
not
be
killed
,
or
dy
:
and
though
by
violence
it
be
buried
quick
,
yet
will
it
rise
again
;
and
if
not
before
,
yet
when
all
Flesh
shall
rise
again
;
and
when
Truth
,
which
was
first
,
and
before
Falshood
,
and
Errour
,
shall
be
last
,
and
abide
for
ever
.
We
must
love
,
and
attain
to
the
knowledg
of
the
Truth
in
our
selvs
,
First
;
Lest
we
be
Clouds
without
rain
promising
that
to
others
,
which
we
our
selvs
want
:
and
must
in
our
places
,
afterwards
make
manifestation
,
and
profession
of
it
:
and
not
be
like
the
grave
,
insatiable
in
receaving
in
,
and
barren
in
returning
any
thing
back
:
but
must
be
alwayes
readie
,
as
we
see
hope
of
doing
good
,
to
propagate
it
:
like
the
Phylosopher
,
who
being
found
fault
with
for
disputing
with
all
that
he
met
with
,
wished
that
the
bruit
beasts
also
could
understand
him
,
that
he
might
impart
something
even
to
them
:
yea
in
our
kind
,
like
God
himself
,
that
gives
wisdom
to
all
that
asks
it
of
him
;
and
Word
of
God
,
and
true
Light
)
which
inlightens
everie
one
that
comes
into
the
World
:
and
sometimes
,
even
,
when
we
see
no
hope
of
doing
good
,
if
dutie
bind
us
,
though
hope
fail
us
;
that
so
the
non-proficients
may
have
cause
rather
to
complain
of
themselvs
,
for
not
learning
;
then
of
us
,
for
not
manifesting
the
truth
unto
them
.
And
albeit
all
truth
is
not
to
be
spoken
at
all
times
:
(
A
fool
uttereth
all
his
mind
;
but
a
wise
man
keeps
it
in
for
afterwards
)
yet
nothing
not
true
at
any
time
,
or
for
any
cause
.
He
that
hath
but
a
right
Philosophicall
spirit
,
and
is
but
morally
honest
,
would
rather
suffer
many
deaths
,
then
call
a
Pin
a
Point
,
or
speak
the
least
thing
against
his
understanding
▪
or
perswasion
.
A
man
in
pleading
for
the
Truth
may
shew
his
judgment
,
and
understanding
best
in
the
matter
:
but
his
grace
,
and
godlinesse
in
the
manner
;
when
he
handles
a
good
cause
well
,
and
the
Lords
cause
after
the
Lords
manner
.
Sometimes
men
pretend
Gods
Truth
,
and
zeal
for
it
,
when
indeed
they
make
their
pleas
for
Truth
serv
onely
for
hackneys
,
for
their
lusts
to
ride
on
,
whither
they
would
have
them
:
Sometimes
men
seriously
intend
Truth
,
and
yet
mingle
both
with
their
good
intention
,
and
(
it
may
be
)
true
assertion
also
,
such
their
personall
corruptions
,
and
distempers
,
as
Christ
looseth
more
by
their
inordinatenesse
that
way
,
then
he
gaines
both
by
their
sound
knowledg
,
and
fervent
zeal
of
,
and
for
his
Truth
.
The
most
account
a
ly
more
shamefull
,
then
sinfull
:
and
therefore
make
it
a
matter
of
great
disgrace
,
to
take
the
ly
,
specially
in
the
hearing
of
others
;
and
yet
make
it
no
matter
of
conscience
to
make
the
ly
before
God
,
and
his
Angels
.
Ah
foollish
People
,
thus
to
honour
your
selvs
,
and
other
vile
men
(
your
likes
)
more
then
God
himself
,
and
the
Angels
with
him
:
and
with
all
,
base
in
your
Pryde
;
who
will
rather
bear
the
ly
at
your
own
mouth
then
at
an
others
.
When
a
man
speakes
against
his
knowledg
,
his
own
heart
tels
his
tongue
it
lyeth
:
which
to
put
up
quietly
,
argues
both
a
gracelesse
,
and
an
abject
spirit
.
Whereas
both
grace
,
and
true
courage
also
may
be
shewen
in
bearing
the
ly
at
an
others
mouth
,
by
overcoming
such
indignation
,
and
anger
ryseing
thereat
,
as
is
harder
to
conquer
then
a
Citty
.
The
Divell
is
the
father
of
lyes
:
which
whilst
they
,
in
the
an
abhominable
confusion
,
for
a
woman
to
lie
down
before
a
beast
;
what
is
it
for
man
or
woman
to
prostitute
tels
a
ly
for
God
,
is
an
accepter
of
persons
,
and
God
wil
surely
reprove
Since
his
own
heart
condemnes
him
,
God
which
is
greater
then
his
heart
,
and
knoweth
all
things
,
will
condemn
him
much
more
.
And
if
a
ly
told
,
that
through
it
the
truth
of
God
may
more
abound
to
his
glory
,
procure
just
condemnation
;
what
may
they
expect
that
use
to
ly
for
meaner
,
though
good
ends
?
He
that
tels
a
ly
for
a
good
end
,
puts
the
Divell
into
Gods
service
▪
which
neyther
his
truth
needs
,
nor
his
holynes
will
endure
,
but
he
that
tels
a
ly
for
an
evill
purpose
(
as
the
most
do
to
cover
preceeding
evils
,
which
they
are
more
ashamed
to
confesse
,
then
to
practise
)
helps
therein
the
Divell
in
his
own
businesse
.
But
whosoever
loves
,
and
makes
a
ly
hath
no
right
to
the
tree
of
life
,
nor
shall
enter
the
gates
into
the
holy
City
,
but
shall
remayn
without
,
with
dogs
,
and
sorcerers
,
and
Whoremongers
,
and
Murderers
,
and
Idolaters
,
we
see
with
whom
the
Lord
ranks
lyers
,
what
reckning
soever
the
world
makes
of
them
,
or
they
of
themselvs
.
He
that
tels
one
ly
is
not
onely
the
more
prone
to
tell
another
,
and
so
a
third
(
which
is
common
to
all
evill
doers
)
but
(
for
the
most
part
)
necessitated
so
to
do
for
the
covering
of
the
former
;
as
beggars
cover
one
patch
with
another
;
and
that
a
lesser
with
a
greater
,
and
often
a
simple
ly
with
a
false
oath
,
as
was
Peters
case
.
Besides
,
he
that
is
once
taken
in
a
manifest
ly
will
hardly
escape
suspition
when
he
speaks
the
truth
,
that
I
may
not
say
with
one
that
he
deservs
not
to
be
trusted
,
no
not
in
that
wherein
he
desires
you
would
not
trust
him
.
Neyther
doth
he
wrong
himself
alone
for
after
time
,
but
others
also
,
truth
.
By
somes
lying
,
others
when
they
speake
truely
,
are
not
credited
:
specially
such
as
have
any
conformity
with
them
in
other
things
,
that
is
oft
seen
in
effect
,
which
is
said
of
the
Host
,
that
being
once
deceaved
by
one
that
held
his
hat
before
his
eyes
,
when
he
gave
thanks
,
at
meat
,
would
never
trust
any
afterwards
that
used
that
fashion
.
CAP.
XIIII
.
Of
knowledg
,
and
Ignorance
.
THe
first
lyne
of
the
repayred
Image
of
God
in
by
which
he
is
first
united
to
God
is
sound
knowledg
:
the
second
is
the
sincere
love
of
the
heart
:
which
draw
with
them
in
the
the
other
affections
,
and
senses
of
soul
,
and
body
.
As
the
waggon
is
guided
by
the
waggonner
,
understanding
,
and
knowledg
.
If
the
ey
be
single
,
the
whole
body
wil
be
full
of
light
.
To
beleev
a
thing
futher
then
we
know
it
,
is
indeed
impossible
;
to
love
it
,
lightnes
;
to
hate
it
injustice
;
seeing
it
may
deserv
the
contrary
,
for
ought
we
know
.
He
that
knows
not
in
his
measure
,
what
he
ought
to
know
(
specially
in
the
matters
of
God
)
is
but
a
beast
amongst
men
:
He
that
knows
what
is
simply
needfull
,
and
no
more
;
is
a
man
amongst
men
:
But
he
who
knows
(
according
to
the
helps
vouchsafed
him
of
God
)
what
may
well
be
known
;
and
so
far
,
as
to
direct
himself
and
others
aright
;
is
as
a
God
amongst
men
.
And
to
this
purpose
the
Lord
tels
Moses
,
that
he
should
be
to
his
brother
Aaron
,
in
stead
of
God
.
Such
bear
the
lively
Image
of
Gods
wisdom
.
The
knowledg
even
of
things
evill
is
good
,
and
the
greater
the
better
,
so
as
it
be
neither
experimentall
,
nor
with
approbation
,
nor
have
other
infectious
accessorie
joyned
with
it
.
The
Apostle
knew
Satans
devises
better
(
onely
wise
,
and
good
)
onely
knows
all
the
both
good
and
evill
of
men
,
and
Angels
.
And
so
pleasing
a
thing
is
knowledg
to
the
light
is
pleasant
to
him
that
hath
eyes
to
behold
How
many
,
specially
of
the
meaner
sort
(
to
let
passe
mens
secure
,
yea
affected
ignorance
,
in
Divine
things
)
would
think
it
half
curiositie
in
themselvs
,
or
others
of
their
rank
,
to
know
the
East
from
the
West
;
or
what
the
reason
is
of
the
Suns
setting
,
and
rising
again
everie
day
;
though
they
see
the
thing
continually
before
their
eyes
?
The
punishment
of
Nabuchednezzar
is
upon
such
people
,
who
had
an
Oxes
heart
in
Of
them
that
seriously
desire
,
and
carefully
use
means
to
obtain
knowledg
,
the
ends
are
verie
different
.
Some
desire
to
know
that
they
might
know
;
which
is
curtositie
:
that
they
might
be
known
;
and
that
is
vanitie
:
Some
onely
to
make
profit
of
their
knowledg
;
and
that
is
covetousnesse
:
Some
,
on
the
other
side
,
to
edifie
,
&
better
themselvs
;
and
this
is
true
wisdom
:
And
some
withall
,
to
do
good
to
others
;
which
is
godly
charitie
.
The
means
to
get
knowledg
,
specially
Divine
;
are
,
First
to
love
it
:
If
thou
cryest
after
knowledg
,
and
liftest
up
thy
voyce
for
understanding
:
If
thou
seekest
her
,
as
silver
,
and
searchest
for
her
,
as
for
hid
treasures
;
then
shalt
thou
understand
the
fear
of
the
Lord
,
and
finde
the
knowledg
of
God
.
The
second
is
the
knowledg
of
our
ignorance
:
It
being
an
effect
of
Christs
comming
,
that
they
,
which
see
not
(
to
wit
,
in
the
conscience
of
their
own
blindnesse
)
might
see
;
and
that
they
which
see
,
might
be
made
blind
.
To
which
joyn
that
of
the
Phylosopher
,
many
more
would
attain
to
knowledg
,
and
wisdom
,
if
so
many
did
not
think
,
that
they
had
alreadie
attained
to
it
.
A
third
is
the
fear
of
God
,
to
which
revelation
of
his
secrets
;
and
to
teach
such
the
way
which
they
shall
chuse
:
who
will
also
set
themselvs
the
most
carefully
to
learn
it
.
A
fourth
is
prayer
,
by
which
this
wisdom
and
knowledg
,
the
Queen
of
Sheba
pronounced
the
Servants
of
Salomon
happie
,
which
continually
stood
before
him
to
hear
his
wisdom
.
They
who
profit
not
in
knowledg
,
and
wisdom
by
conversing
with
wise
men
,
are
unworthy
of
their
companie
;
and
worthy
to
keep
or
keep
with
Oxen
,
and
Asses
.
Besides
the
forementioned
meanes
of
getting
knowledg
;
there
is
a
mediocritie
,
and
mean-nesse
of
outward
estate
not
a
little
advantageable
to
this
purpose
:
which
if
it
be
too
low
,
and
depressed
,
keeps
down
the
disposition
ingenuous
,
and
apt
to
great
things
;
as
his
Emblem
imports
,
who
holds
a
wing
in
the
one
hand
;
but
hath
the
other
clogged
with
a
great
stone
.
On
the
other
side
,
a
state
great
,
and
prosperous
usually
lifts
up
men
above
the
love
of
knowledg
,
and
learning
;
making
them
arrogant
in
themselvs
,
and
fastidious
of
the
labour
,
and
industry
requisite
for
the
getting
of
understanding
;
and
oftens
indangers
the
verie
quenching
of
that
spark
of
naturall
desire
,
to
become
wise
(
which
God
hath
kindled
Man
is
in
honour
,
and
understandeth
not
;
he
is
like
the
beasts
that
perish
:
and
not
understanding
,
he
perisheth
like
the
beasts
,
and
worse
.
Few
of
great
state
in
the
world
,
are
humainly
;
fewer
Divinely
wise
.
The
knowing
to
do
good
,
and
the
not
doing
it
,
is
sin
:
not
because
as
meat
undigested
hurts
the
body
,
not
because
it
is
taken
into
the
stomach
,
but
because
it
is
not
by
concoction
turned
into
good
nourishment
.
Papists
call
ignorance
the
mother
of
devotion
;
and
so
make
reckning
,
that
,
if
they
(
the
multitude
especially
)
be
ignorant
enough
,
they
are
devout
enough
.
But
the
Phylosopher
,
though
a
Heathen
,
who
thought
all
sin
to
come
of
ignorance
,
shot
nearer
the
mark
then
those
left-handed
Christians
.
And
in
truth
,
where
the
reasonable
faculties
of
understanding
and
will
come
to
work
;
the
will
therefore
wills
,
or
nills
a
thing
,
because
it
is
judged
good
or
bad
in
the
particular
,
by
the
practicall
understanding
:
whose
office
it
is
to
direct
the
will
in
its
choyse
.
For
example
.
Peter
though
knowing
,
and
judging
it
in
thesi
,
and
in
the
generall
,
better
to
confesse
Christ
,
then
to
deny
him
;
yet
,
being
in
the
High-priests
Hall
,
and
in
the
midst
of
his
enemies
,
thought
it
,
in
that
particular
place
,
and
case
,
and
state
of
things
,
better
to
deny
his
Master
,
then
to
confesse
him
:
better
I
mean
,
not
in
regard
of
that
good
,
which
we
call
honest
,
and
vertuous
;
but
profitable
,
and
commodious
,
for
his
present
peace
.
He
neither
would
nor
could
have
chosen
the
denying
of
him
,
but
as
a
good
apparent
,
and
in
shew
.
Ignorance
is
not
alwayes
blame-worthy
,
but
then
onely
,
when
we
are
ignorant
of
that
which
we
should
know
.
Yea
,
not
onely
some
ignorance
,
but
(
which
is
more
)
even
some
errour
is
,
in
a
sort
,
commendable
:
as
when
we
judg
of
men
,
whose
hearts
we
know
not
,
by
the
outward
appearances
,
which
they
make
,
though
they
be
inwardly
,
and
in
truth
,
nothing
lesse
.
So
Philip
charitably
,
and
Christianly
judged
Simon
Magus
a
true
beleever
,
and
in
the
gall
of
bitternesse
,
and
bond
of
iniquitie
.
In
some
other
cases
,
ignorance
,
though
it
justifie
not
wholy
,
yet
excuses
a
fayling
in
part
;
and
that
more
,
or
lesse
,
as
the
thing
whereof
we
are
ignorant
,
either
is
more
,
or
lesse
necessarie
to
be
known
of
us
;
or
can
be
known
more
,
or
lesse
easily
:
and
thus
the
Servant
that
knows
not
his
Masters
will
,
and
commits
things
worthy
of
stripes
,
shall
be
beaten
with
fewer
.
On
the
contrarie
,
there
is
an
ignorance
,
which
both
shews
,
and
makes
the
ignorant
culpable
of
greater
judgment
.
And
that
is
either
affected
,
or
inflicted
.
Affected
,
when
a
man
either
of
purpose
shuts
his
eyes
,
lest
he
should
take
knowledg
of
the
sin
,
which
he
loves
,
and
is
loath
to
forsake
▪
or
purposely
neglects
the
use
of
the
means
of
attaining
to
knowledg
;
or
doth
the
things
,
upon
which
ignorance
cannot
but
follow
;
as
in
making
himself
drunken
:
or
fills
the
eyes
of
the
minde
with
the
dust
of
wilfull
prejudice
,
and
partialitie
.
Inflicted
,
when
God
to
recompence
disobedience
,
gives
men
up
to
a
minde
void
of
judgment
,
in
the
things
discernable
by
the
verie
light
of
Nature
.
Thus
not
to
know
,
nor
do
the
will
of
our
Master
,
deservs
double
stripes
.
CAP.
XV.
Of
Simplicitie
,
and
Craftinesse
.
SImple
persons
are
prone
to
suspect
,
that
all
wise
men
are
craftie
:
and
craftie
mates
to
despise
all
honest
men
,
as
simple
,
and
silly
.
The
simplenesse
of
the
former
makes
them
suspitious
:
and
the
naughtinesse
of
the
latter
causeth
them
to
measure
other
mens
shoes
by
their
own
last
;
and
to
conceipt
,
that
none
are
honest
,
but
for
want
of
wit
to
deceav
.
But
both
experience
,
and
reason
teach
,
that
craftinesse
,
and
deceipt
argue
men
to
be
conscious
of
their
own
imbecillitie
,
and
weaknesse
,
one
way
,
or
other
;
which
makes
them
(
Hare-like
)
to
trust
to
the
double
,
and
turn
,
rather
then
to
the
right
on
course
.
And
so
,
many
of
shallow
wits
,
improving
throughly
,
their
skill
to
deceav
,
prove
their
crafts-masters
that
way
:
shewing
that
craft
and
fraudulencie
stand
more
in
the
wills
,
then
wits
of
men
.
I
ad
,
that
as
David
by
seeming
besides
himself
,
deceaved
want
of
wit
,
then
of
honestie
.
And
as
this
of
simple
appearance
is
one
;
so
are
their
other
singular
engines
of
deceipt
;
specially
if
they
fall
into
the
hands
of
such
,
as
know
how
to
use
them
.
The
first
is
the
shew
,
and
appearance
of
honestie
,
especially
of
Religion
:
and
therefore
the
preamble
of
the
whorish
woman
simple
youth
,
was
,
that
she
had
her
peace-offrings
upon
her
,
and
had
paid
her
vowes
.
And
indeed
,
what
good
heart
would
suspect
him
of
unfaithfulnesse
with
men
,
that
seems
entire
with
God
,
and
to
walk
under
the
conscience
of
his
presence
,
and
judgment
?
A
second
is
flatterie
,
by
which
even
wise
men
are
made
fools
,
and
led
as
it
were
,
by
the
lip
.
By
this
the
Divel
brought
ou●
first
Parents
in
Paradise
into
a
fools
Paradise
,
by
beating
them
in
hand
,
that
in
following
his
counsell
,
they
were
in
a
way
to
become
as
Gods
.
A
third
is
the
mingling
of
some
that
so
impostures
may
not
be
discerned
by
being
viewed
alone
.
The
last
is
to
keep
touch
in
smaller
things
,
that
thereby
men
may
take
their
opportunitie
with
more
both
ease
,
and
advantage
to
deceav
in
greater
;
as
Fabius
Maximus
.
The
safest
way
not
to
be
deceaved
by
others
,
specially
to
our
Spirituall
prejudice
,
is
not
to
deceav
our
selvs
:
which
till
we
do
,
no
other
can
deceav
us
.
Hence
is
it
,
that
God
in
his
Word
so
oftens
warns
us
,
that
we
be
not
deceaved
,
and
that
we
deceav
not
our
selvs
,
and
our
own
Souls
.
But
and
if
we
either
put
out
our
own
eyes
with
our
finger
,
through
passion
,
or
prejudice
,
or
willingly
wink
at
dangers
,
which
we
might
foresee
;
who
will
pittie
us
,
if
we
fall
into
the
ditch
of
deceipt
which
others
dig
for
us
?
Whilst
craftie
men
deceav
others
,
they
themselvs
(
though
they
little
consider
it
)
are
most
deceaved
by
Satan
,
whose
instruments
they
are
,
fitted
for
his
hand
,
&
purposes
.
And
what
avails
it
the
ravenous
bird
to
devour
that
,
which
belongs
not
to
her
,
if
therewith
,
she
her self
be
taken
by
the
leg
,
in
the
Fowlers
snare
?
Besides
,
even
in
respect
of
men
howsoever
such
wi●y-beguili●s
may
for
a
time
(
if
they
carrie
close
)
amongst
other
advantages
,
get
the
opinion
of
prudent
,
and
politick
persons
,
and
be
accounted
the
more
wise
,
by
how
much
they
have
the
more
skill
to
deceav
;
yet
if
their
craftinesse
come
to
be
found
out
,
and
appear
;
they
become
oftens
a
prey
to
all
,
&
alwaies
a
scorn
to
the
most
simple
;
like
the
wily
fox
who
being
once
catched
,
hath
his
skin
pluckt
over
his
ears
,
wherewith
everie
fool
will
have
his
cap
furred
,
as
a
worthy
Lord
was
wont
to
say
.
Such
are
heirs
apparent
to
Achitophels
comfort
,
and
reward
.
His
rule
was
peremptorie
that
said
,
A
wise
man
will
not
deceav
,
nor
cannot
be
deceaved
:
So
was
his
profession
both
of
wisdom
and
honestie
lowd
,
who
chose
this
Motto
,
F●llere
vel
falli
res
odiosa
mihi
:
And
though
usually
it
be
worse
to
deceav
,
then
to
be
deceaved
(
though
Austin
(
and
met
with
many
that
would
deceav
,
but
never
with
any
that
would
be
deceaved
)
as
a
sin
is
worse
then
a
crosse
:
yet
whereas
to
be
deceaved
is
alwayes
either
a
crosse
,
or
a
sin
,
or
both
;
a
man
may
,
in
some
case
,
and
manner
deceav
,
without
either
;
as
did
Athanasius
the
President
Lucius
,
who
pursuing
him
,
and
approaching
neer
the
boat
,
wherein
he
was
,
asked
for
Athanasius
,
and
was
answered
by
him
(
whom
he
knew
by
name
,
but
not
by
face
)
that
Athanasius
was
hard
before
him
,
and
that
if
he
made
hast
,
he
might
presently
overtake
him
:
who
thus
escaped
,
deceaving
his
Arian
persecuter
,
by
speaking
nothing
but
the
truth
,
and
that
both
wisely
,
and
with
good
conscience
.
CAP.
XVI
.
Of
Wisdom
,
and
Folly
.
SOme
have
been
found
not
onely
contented
with
,
but
glorying
in
the
name
of
irreligious
,
and
unhonest
:
but
hardly
ever
any
were
willing
to
bear
the
note
of
foolish
,
or
unwise
.
And
even
of
them
,
in
whom
is
found
some
true
love
of
vertue
and
goodnesse
,
how
few
are
there
,
that
either
indeed
do
,
or
would
be
thought
to
do
any
thing
,
in
fauour
thereof
,
which
might
,
in
the
least
degree
,
impeach
the
credit
of
their
wisdom
,
in
the
eyes
of
the
partiall
world
?
So
fain
would
all
be
counted
,
though
few
,
in
truth
,
be
wise
.
The
main
reason
of
this
seems
to
be
,
that
whereas
the
want
of
wisdom
imports
impotencie
,
and
inabilitie
;
Irreligion
,
and
dishonestie
are
by
election
,
and
free
choyse
.
The
pride
of
men
,
if
Gods
grace
correct
it
not
,
makes
them
more
impatient
of
a
want
either
inward
,
or
outward
,
arguing
them
to
be
weak
,
and
impotent
;
then
of
a
grosser
vice
in
either
,
upon
their
own
free
election
,
and
choyse
of
will
.
And
hence
it
is
,
that
many
boast
of
things
done
by
them
for
some
particular
advantage
,
which
they
know
to
be
evill
,
and
unlawfull
.
It
is
the
first
,
and
a
great
point
of
wisdom
to
know
wherein
true
wisdom
stands
:
specially
,
seeing
that
the
thing
,
which
God
cals
wisdom
,
and
which
the
world
cals
wisdom
,
are
as
different
,
as
Heaven
,
and
Earth
;
yea
as
Heaven
,
and
Hell
.
That
cannot
but
be
best
,
which
God
so
valueth
.
It
is
known
from
the
Worlds
wisdom
,
by
first
,
its
object
:
Secondly
,
the
properties
which
attend
it
:
Thirdly
,
the
School
where
it
is
learnt
:
Fourthly
,
the
end
to
which
it
tends
.
The
object
is
Christ
primarily
who
of
God
is
made
unto
us
wisdom
;
and
in
whom
are
hidden
all
the
treasures
thereof
,
which
the
Gospel
the
wisdom
of
God
openeth
unto
us
.
He
that
knows
Christ
aright
in
the
Gospel
,
knows
both
God
,
and
man
,
and
the
most
gracious
,
and
glorious
effects
of
both
united
in
one
.
Secondly
,
The
wisdom
from
above
is
first
pure
,
then
peaceable
,
gentle
,
and
easie
to
be
entreated
,
full
of
mercie
,
and
good
fruits
,
without
jangling
,
and
without
hypocrisie
:
The
other
is
clean
contrarily
qualified
:
thick
,
and
muddie
with
lusts
,
and
monstrously
compounded
,
arrogant
,
self-willing
,
and
self-loving
,
inexorable
,
quarrelsom
,
craftie
,
and
cruell
.
Thirdly
,
The
wisdom
of
God
is
learnt
in
the
School
of
Christ
,
and
upon
the
Book
of
Holy
Scriptures
:
the
other
hath
so
many
Masters
,
as
there
are
corrupt
either
lusts
within
a
man
,
or
customs
in
the
World
.
Lastly
,
The
wisdom
of
God
teacheth
to
provide
surely
for
the
Spirituall
,
and
Eternall
state
,
though
with
prejudice
to
the
bodily
,
and
temporall
:
The
other
bids
,
make
sure
worke
for
the
flesh
,
and
pinch
not
it
,
though
the
Spirituall
man
speed
hardly
by
it
.
He
that
will
be
wise
to
God
,
must
be
a
fool
to
the
World
:
which
yet
makes
him
not
a
fool
in
worldly
affairs
,
but
skilfull
how
to
order
them
aright
,
both
for
the
Spirituall
life
,
and
naturall
also
,
as
far
as
it
is
subordinate
unto
it
.
The
high-way
to
wisdom
Divine
or
humain
is
to
observ
and
consider
the
reasons
,
and
causes
of
things
.
He
that
beleevs
a
thing
because
God
affirms
it
,
shews
faith
;
he
that
does
it
because
God
commands
it
,
obedience
:
but
he
that
joyns
with
these
the
reasons
of
the
Doctrine
,
or
exhortation
in
the
Word
gets
into
his
heart
the
props
of
wisdom
against
the
storms
of
temptation
both
of
unbelief
,
and
disobedience
.
So
in
humain
affairs
,
he
that
minds
,
or
remembers
things
to
be
thus
,
or
thus
,
gets
skill
in
the
things
:
but
he
that
observs
,
and
learns
the
reasons
,
and
causes
why
they
come
so
to
passe
,
or
are
so
done
,
he
takes
the
right
course
to
become
wise
in
the
matter
,
of
what
kind
soever
.
A
wise
man
is
the
same
,
though
his
outward
state
be
changeable
,
yea
changed
from
a
prosperous
to
an
afflicted
,
or
the
contrarie
way
:
els
he
but
hits
right
at
aventure
,
when
he
doth
well
in
either
of
both
.
His
condition
is
rather
happily
fitted
to
him
(
as
the
howre
once
a
day
comes
to
the
hand
of
the
Clock
that
stands
alwayes
still
)
then
he
to
it
,
by
true
wisdom
.
A
wise
man
will
wish
the
more
prosperous
state
,
but
fear
the
more
afflicted
,
and
use
that
which
falls
,
and
his
wisdom
,
in
it
.
The
Sayler
,
which
wants
skill
,
may
misse
his
course
,
or
drown
his
Ship
in
a
fair
wind
;
but
he
needs
most
skill
in
a
tempest
:
So
is
the
wisdom
of
a
man
most
seen
in
the
right
guiding
of
himself
,
and
his
affairs
in
a
stresse
of
trouble
,
and
affliction
▪
I
have
seen
it
in
experience
,
that
many
,
specially
women
,
and
women
like
men
,
who
have
shewed
forth
much
goodnesse
in
a
quiet
,
and
prosperous
state
of
things
,
if
any
great
storm
of
tryall
have
happened
to
have
overtaken
them
;
have
,
through
the
want
of
wisdoms
chart
,
and
compasse
,
lost
all
,
and
not
onely
been
altogether
uncomfortable
,
but
above
measure
,
burthensom
both
to
others
,
and
themselvs
.
The
Apostle
by
the
work
of
the
wisdom
of
God
knew
both
how
to
be
abused
,
and
how
to
abound
.
He
that
is
not
wise
for
himself
first
,
cannot
be
wise
for
another
,
either
in
bodily
,
or
spirituall
things
;
though
he
may
do
him
good
in
both
.
But
that
is
rather
by
occasion
,
or
in
humour
;
then
upon
ground
of
true
wisdom
.
God
,
and
nature
,
which
teach
everie
man
to
love
himself
most
;
and
his
neighbour
(
truly
and
heartily
)
as
himself
;
teach
him
withall
,
to
use
his
best
wit
,
and
skill
,
for
the
promoting
of
his
own
welfare
.
By
love
of
himself
I
do
not
mean
that
ravenous
self-love
,
which
ea●s
up
all
love
of
God
,
If
the
wealthiest
life
were
the
best
,
wisdom
were
not
so
much
to
be
desired
;
considering
how
many
meer
Naba●s
,
and
rich
fools
the
World
hath
.
And
if
the
merryest
life
were
the
best
,
it
were
better
to
be
a
fool
,
then
wise
.
The
Fagle
continually
gnaws
the
heart
of
Prometheus
:
And
in
much
wisdom
,
is
much
grief
;
so
as
he
that
encreaseth
knowledg
,
encreaseth
sorrow
,
saith
the
wise
man
,
out
of
his
own
experience
:
Whereas
,
on
the
contrarie
,
naturall
fools
(
and
many
artificiall
fools
also
)
almost
alwayes
laugh
,
and
are
merrie
;
as
having
neither
grace
to
mourn
for
sin
,
not
wit
to
be
much
troubled
with
crosses
.
But
for
all
that
,
wisdom
excelleth
folly
,
as
far
as
light
excelleth
darknesse
:
yea
for
that
,
if
there
were
nothing
els
:
Seeing
by
the
sadnesse
of
the
countenance
the
heart
is
made
better
;
whereas
the
laughter
of
fools
is
like
the
crackling
of
thorns
under
a
pot
.
There
is
in
truth
no
greater
recreation
in
the
world
,
then
to
converse
with
wise
men
.
Yet
many
cannot
make
themselvs
merrie
,
without
a
fool
:
though
Salomon
amongst
all
the
vain
delights
,
which
he
could
devise
,
or
procure
,
got
not
a
fool
to
make
him
merrie
with
.
Such
companions
of
fools
might
for
the
most
part
save
that
charg
,
and
say
that
in
earnest
,
which
a
wise
man
said
for
fashion
:
When
at
any
time
I
would
be
merrie
with
a
fool
,
I
laugh
at
my self
.
Salomon
in
his
Proverbs
uses
to
call
good
,
and
godly
men
,
wise
;
and
wicked
persons
,
fools
:
partly
because
there
is
folly
,
and
madnesse
too
,
in
all
wickednesse
;
partly
because
the
fear
of
God
is
the
beginning
of
wisdom
,
as
both
making
men
carefull
to
learn
their
duties
,
and
having
a
promise
of
direction
in
the
way
that
they
shall
the
Gospel
is
the
wisdom
of
God
;
and
the
obedience
of
it
,
the
wisdom
of
Gods
people
,
in
his
sight
,
and
in
all
theirs
,
that
judg
aright
:
which
to
neglect
,
and
true
happinesse
in
it
,
is
the
madnesse
of
folly
.
We
say
of
some
,
that
they
have
good
wits
,
if
wise
men
had
them
in
keeping
.
But
as
wooden
daggers
are
fitter
for
some
,
then
those
of
Iron
,
and
Steel
;
so
a
blunt
wit
is
indeed
fittest
for
him
,
who
wants
discretion
,
and
wisdom
how
to
use
it
:
without
which
the
sharp
is
as
dangerous
,
as
is
the
sharp
Knife
in
a
Childes
hand
,
or
Dagger
at
a
Fools
back
.
And
as
sharp
wits
without
wisdom
are
dangerous
,
so
are
they
pernitious
without
grace
:
serving
to
make
men
,
both
more
incorrigible
,
and
more
inexcusable
,
and
fitter
Instruments
of
the
Divel
,
for
mischief
:
even
as
the
fat
soyl
unordered
brings
forth
greatest
plentie
of
thorns
,
and
weeds
.
The
Serpent
was
more
subtile
then
any
beast
of
the
Field
:
the
Serpent
,
who
was
more
subtile
then
other
beasts
,
was
also
cursed
by
the
Lord
above
all
other
beasts
:
and
so
are
those
Serpent-like
men
:
for
whom
how
much
better
were
it
,
if
they
had
been
born
Ideots
,
and
naturall
Fools
;
then
to
abuse
Gods
good
gifts
of
naturall
wit
,
to
the
dishonour
of
the
giver
,
as
they
do
?
CAP.
XVII
.
Of
Discretion
.
DIscretion
is
a
skill
enabling
a
man
to
improve
himself
in
all
his
affairs
,
and
whatsoever
he
is
,
or
hath
,
to
best
advantage
,
according
to
variable
circumstances
,
and
occasions
.
Sapience
,
or
wisdom
stands
in
bare
contemplation
of
things
excellent
gathered
from
principles
,
and
conclusions
:
Prudence
,
and
discretion
are
for
practise
:
which
if
we
will
distinguish
;
the
latter
,
discretion
,
is
to
be
restrained
to
things
fit
,
or
unfit
.
This
discretion
is
neither
wit
,
nor
wisdom
,
nor
learning
,
nor
any
Art
liberall
,
or
illiberall
;
but
that
which
shews
how
to
govern
them
all
conveniently
,
neither
legionarie
Souldier
,
nor
Archer
,
nor
Targeter
,
but
one
that
could
rule
,
and
use
all
these
.
And
of
such
use
is
this
discretion
,
in
the
whole
course
of
our
life
in
regard
of
the
infinite
varietie
of
circumstances
,
according
to
which
particulars
are
performed
conveniently
,
or
inconveniently
;
as
that
we
may
daily
observ
men
,
of
lesser
meanes
for
the
World
as
riches
,
trading
,
and
skill
in
faculties
,
and
yet
doing
well
in
it
,
yea
better
by
discreet
manageing
their
little
;
then
others
,
wanting
this
discretion
,
with
far
greater
helps
,
and
measure
of
means
otherwise
.
Yea
,
even
in
Divine
matters
some
of
lesse
knowledg
,
zeal
,
diligence
,
and
other
generall
graces
,
by
the
benefit
of
this
particular
vertue
,
are
found
more
serviceable
to
God
,
and
profitable
to
men
,
then
others
wanting
it
,
though
far
exceeding
them
in
the
former
.
Discretion
is
to
be
preferred
before
wit
,
or
art
,
or
learning
;
and
onely
comes
after
goodnesse
in
worth
.
As
the
Serpent-like
generation
(
specially
where
truth
and
honestie
goes
with
a
scratcht
face
,
and
is
in
disgrace
of
the
times
)
esteems
men
square
&
upright
in
their
courses
,
for
witlesse
&
silly
:
so
must
the
more
shallow-headed
take
heed
,
that
they
sensure
not
discreet
cariage
,
and
handling
of
things
,
for
craftie
,
and
unhonest
:
considering
that
other
men
may
do
that
in
good
,
&
honest
discretion
,
which
they
,
by
defect
thereof
,
could
not
do
but
in
evill
conscience
.
The
same
honestie
,
&
sinceritie
may
continue
in
a
man
,
though
in
discretion
applying
himself
diversly
,
to
diuers
occasions
:
as
the
hand
remains
the
same
,
whether
closed
into
a
fist
,
or
extended
Of
all
enemies
this
vertue
hath
none
greater
,
then
pride
;
which
deprives
men
(
able
otherwise
)
of
much
,
and
fools
of
all
use
of
discretion
:
as
making
them
either
rash
,
by
which
they
do
not
;
or
so
presumptuous
in
themselvs
,
as
they
wil
not
restrain
,
and
humble
their
understanding
to
due
consideration
of
circumstances
of
conveniencie
;
in
the
ordering
whereof
discretion
stands
.
And
hence
it
is
,
that
proud
persons
above
others
,
fall
into
many
things
uncomely
,
and
inconvenient
.
On
the
contrarie
,
God
guides
the
humble
in
this
way
of
discretion
,
amongst
others
.
Lastly
,
as
the
discerning
of
Spirits
is
one
of
the
gifts
of
Gods
Spirit
;
so
are
we
by
prayer
to
beg
at
his
hands
this
grace
,
that
we
may
be
enabled
things
which
differ
,
so
far
as
concerns
us
in
our
places
:
without
which
we
go
but
by
peradventures
,
and
may
do
more
harm
then
good
,
even
when
we
both
mean
well
,
and
do
the
thing
which
is
good
in
it self
,
if
unseasonably
.
CAP.
XVIII
.
Of
Experience
.
ONely
God
is
not
taught
by
experience
,
to
whose
knowledg
all
things
are
present
at
all
times
,
and
before
all
times
.
But
there
is
no
Creature
so
perfit
in
wisdom
,
and
knowledg
,
but
may
learn
something
for
time
present
,
and
to
come
,
by
times
past
.
The
day
following
(
saith
one
)
is
Shcoller
to
that
which
went
before
.
And
the
vertue
(
saith
another
)
which
Nature
denies
,
experience
brings
to
wise
men
.
So
as
,
though
it
be
the
Mistresse
of
fools
,
who
will
learn
no
wisdom
,
but
that
which
is
beaten
into
them
with
rods
,
through
a
torn
skin
:
yet
are
the
wisest
taught
many
things
by
it
,
and
so
become
of
commendable
admirable
:
as
Antigonus
being
asked
,
who
was
the
best
Captain
in
his
time
,
answered
,
Pirrhus
,
if
he
grew
old
.
And
even
experience
teacheth
,
that
there
are
many
particulars
,
and
those
tending
both
to
our
naturall
,
and
spirituall
state
,
which
neither
our
own
wit
,
art
,
studie
,
or
conscience
,
nor
the
information
,
counsell
,
or
example
of
others
can
teach
us
;
which
yet
we
learn
by
this
dull
Mistresse
Experience
.
This
,
if
it
be
ripe
,
and
but
ioyned
with
any
indifferent
capacitie
,
and
diligence
,
to
compare
together
events
past
,
and
present
occurrances
;
will
affoard
better
help
for
direction
,
in
doubtfull
cases
,
then
any
other
ordinarie
rules
:
as
a
man
can
better
in
the
dark
finde
the
way
,
to
which
he
hath
been
used
,
then
another
that
never
went
it
can
do
,
by
the
best
instructions
,
and
directions
that
can
be
given
him
.
And
it
seems
to
have
been
one
end
why
God
gave
our
great
grand-fathers
in
the
first
Age
of
the
experience
,
and
observation
they
might
learn
the
skill
,
and
art
of
sundry
courses
,
specially
of
the
Starres
:
the
knowledg
whereof
otherwise
(
without
myracle
)
would
hardly
,
if
at
all
,
have
been
attained
to
.
I
conclude
upon
the
premises
that
men
of
experience
(
with
which
wit
,
and
sometimes
authoritie
without
wit
,
is
still
at
jar
)
are
not
lightly
to
be
gainsaid
,
or
neglected
in
their
facultie
:
seeing
experience
is
gotten
by
sense
,
which
easily
ers
not
in
its
proper
object
:
whereas
the
discourse
of
reason
is
verie
subject
to
swarv
in
inferring
and
concluding
of
things
.
Yet
hath
this
plodding
guide
experience
this
danger
in
it
,
that
it
leads
men
on
in
the
beaten
way
to
which
it
hath
been
used
,
without
due
consideration
of
such
variable
circumstances
,
as
fall
in
,
and
make
cases
past
,
and
present
,
though
alike
in
generall
nature
,
yet
in
particular
applycation
,
and
consideration
verie
unlike
:
of
which
differences
wit
,
and
art
make
men
more
able
to
discern
.
Though
all
knowledg
be
good
in
it self
,
as
tending
the
getting
of
it
is
not
alwayes
good
;
as
when
it
is
gotten
by
experience
of
punishment
,
specially
of
sin
:
as
our
first
Parents
got
the
knowledg
of
evill
both
wayes
,
to
their
,
and
our
cost
,
in
eating
the
forbidden
fruit
.
A
man
may
buy
Gold
;
so
may
he
experimentall
knowledg
too
dear
.
Salomon
seeking
by
experience
to
try
the
delights
of
all
things
under
Heaven
,
&
being
too
bold
in
wading
in
that
stream
,
that
he
might
know
the
depth
of
it
,
fell
in
,
and
without
Gods
speciall
helping
hand
,
had
been
drowned
therein
for
ever
.
Wofull
then
is
the
experience
,
which
is
gotten
by
sin
,
and
miserie
,
our
own
,
or
other
mens
either
:
like
that
of
Hexophilus
the
Physition
,
that
butchered
six
hundred
men
,
that
he
might
search
into
mans
bodily
nature
:
destroying
man
,
that
he
might
know
him
.
The
Servants
of
God
are
sometimes
so
pressed
with
the
sense
of
present
temptations
,
as
that
their
speciall
comfort
ariseth
from
the
recourse
they
have
to
the
experience
of
the
dayes
of
old
,
and
yeers
of
antiquitie
:
considering
that
God
casts
not
off
for
ever
,
nor
forgets
to
be
favourable
to
his
any
more
.
So
some
in
age
,
and
under
temptations
,
have
receaved
more
comfort
from
their
former
experience
,
though
of
a
weaker
measure
,
of
grace
,
in
their
Childhood
,
then
they
could
of
a
greater
,
in
their
riper
yeers
.
CAP.
XIX
.
Of
Examples
.
THe
rules
in
some
Sciences
,
especially
speculative
,
and
for
truth
onely
,
are
grounded
upon
examples
,
and
gathered
by
wise
observation
,
and
induction
of
particulars
:
but
so
are
not
Divine
,
and
Morall
rules
.
Neither
is
any
thing
to
be
reputed
good
,
and
just
in
it self
,
and
so
exemplarie
to
us
,
because
such
,
and
such
men
have
done
it
:
but
they
have
done
it
(
if
doing
their
dutie
therein
)
because
it
is
good
,
just
,
and
lawfull
:
and
so
are
unto
us
examples
of
Faith
,
patience
,
mercie
,
and
the
like
;
as
they
in
their
particular
courses
expressed
these
,
and
the
like
vertues
;
and
not
otherwise
.
Onely
he
,
that
can
do
nothing
but
good
,
is
our
absolute
example
in
things
which
concern
us
.
Particular
facts
commended
in
Holy
Scripture
are
generall
examples
,
and
binde
to
imitation
,
when
either
the
same
thing
is
els-where
commanded
in
generall
;
or
where
either
the
ground
,
or
drift
,
or
equitte
,
of
the
thing
in
generall
.
And
thus
the
verie
both
myraculous
,
and
meritorious
works
of
Christ
(
though
in
their
particular
nature
,
causes
,
and
ends
inimitable
)
are
so
far
forth
our
examples
,
and
to
be
followed
by
us
,
as
the
Holy
vertues
of
Faith
,
patience
,
and
obedience
towards
God
,
and
of
love
,
and
compassion
towards
men
shine
forth
in
them
.
Morall
examples
serv
first
for
confirmation
,
and
commendation
unto
others
of
the
truth
,
and
goodnesse
contained
in
precepts
;
and
are
therefore
called
by
some
the
pledges
of
rules
.
Secondly
,
for
direction
in
particulars
taking
away
the
excuse
of
frailtie
,
that
we
are
readie
to
make
,
against
the
obedience
,
which
yet
we
confesse
,
and
are
convinced
that
we
ow.
Now
the
presidents
,
and
examples
of
godly
men
,
as
of
Abraham
the
Father
of
the
Faithfull
in
beleeving
under
hope
against
hope
;
and
of
Iob
in
keeping
patience
in
extreamitie
of
tryals
,
and
the
like
,
are
as
a
Cloud
of
witnesses
the
Pillar
of
Cloud
before
the
Israelites
in
the
Wildernesse
to
shew
them
the
way
:
and
do
testifie
against
our
withdrawing
hearts
,
that
other
frayl
men
,
as
we
are
,
by
the
power
of
the
same
grace
of
God
,
whereof
we
are
made
partakers
,
have
performed
due
obedience
unto
God
,
in
such
,
and
greater
tryals
,
then
ours
are
:
So
that
as
in
precepts
we
have
the
Word
of
God
,
and
his
will
in
it
to
direct
us
;
so
in
those
patterns
of
godlinesse
we
have
his
work
,
and
,
as
it
were
his
visible
hand
reached
down
from
Heaven
to
lead
us
in
the
way
,
which
by
his
Word
we
are
appointed
to
walk
in
.
By
which
if
we
profit
not
we
take
the
Name
of
our
God
in
vain
both
in
his
Word
,
and
Works
;
in
which
he
makes
himself
known
for
our
good
.
He
who
makes
another
his
ensample
,
really
acknowledgeth
both
the
want
,
and
the
desire
of
that
perfection
in
himself
,
which
he
imitates
in
the
other
.
And
so
Parmeno
in
his
(
how
artificiall
soever
)
imitating
of
the
gruntling
of
a
Sow
,
aymed
but
at
a
swinish
perfection
:
The
like
is
to
be
said
of
childrens
playing
of
Bulls
,
and
Bears
,
and
Horses
.
To
which
purpose
tended
the
saying
Womens
imitation
of
men
(
as
their
perfection
)
in
apparrell
,
gesture
,
and
the
like
,
might
better
be
born
;
then
mens
effeminate
,
and
degenerate
imitation
of
Women
.
Which
also
the
practise
of
Lycurgus
confirmed
trayning
up
maids
in
manly
exercises
,
and
making
them
thereby
,
after
a
sort
,
masculine
;
whereas
usually
by
riot
,
and
wantonnesse
,
men
are
transformed
into
women
,
and
made
feminine
.
Many
think
themselvs
good
enough
,
if
there
be
any
worse
then
they
:
But
we
should
not
strive
with
the
worst
,
but
with
the
best
rather
;
makeing
apace
,
and
as
fast
as
we
can
,
after
them
,
though
we
come
never
so
far
behinde
them
,
in
wisdom
,
and
goodnesse
:
as
the
Apostle
exhorts
the
Corinthians
to
be
followers
of
him
,
as
he
was
of
Christ
.
Yea
,
further
,
as
Eupompus
would
imitate
Nature
,
and
no
workman
in
Painting
:
So
neither
should
we
stint
our
endeavours
,
and
desires
absolutely
at
the
degree
of
goodnesse
,
to
which
any
meer
man
is
come
before
us
:
but
should
aym
at
the
verie
perfection
,
which
the
Law
of
God
requires
.
Men
in
shooting
aym
at
the
White
,
though
sometime
they
misse
the
But.
Onely
the
Law
of
is
perfect
,
must
be
made
by
us
the
absolute
rule
of
our
life
,
and
wayes
.
As
Land-marks
are
set
up
by
the
Sea-shore
not
onely
to
teach
men
which
way
to
take
,
but
sometimes
also
which
to
leav
:
So
are
sundry
examples
even
of
good
men
propounded
in
Holy
Scripture
not
for
imitation
,
but
for
warning
.
And
a
verie
preposterous
course
it
is
to
follow
good
men
,
wherein
they
do
evill
:
which
they
that
use
,
are
like
unto
Apes
,
and
Dotterels
,
that
are
aptest
to
imitate
men
in
their
mops
,
and
mows
,
and
unseemly
gestures
.
And
if
it
were
folly
in
the
Persians
to
esteem
such
men
the
fairest
,
as
had
hooked
noses
,
because
Cyrus
their
King
had
such
a
one
:
It
is
meer
madnesse
in
Christians
to
deem
vices
vertues
,
and
errours
truths
,
or
either
the
one
or
other
to
be
embraced
,
through
superstitious
admiration
of
some
mens
persons
,
in
which
they
are
found
.
But
as
the
Egyptians
following
the
Israelites
with
the
dark
part
of
the
Cloud
towards
them
,
were
drowned
in
the
Sea
,
which
the
other
passed
thorow
safely
:
so
they
who
follow
good
men
in
their
faylings
,
and
not
in
their
vertues
,
shall
surely
be
punished
,
when
the
other
escape
.
Notwithstanding
,
although
examples
of
others
great
,
and
antient
cannot
make
sins
to
be
no
sins
:
yet
doth
it
something
lessen
their
blame
who
are
mis●●d
by
such
guides
;
as
it
was
in
the
Polygamy
of
the
Patriarcks
;
and
both
hath
been
,
and
is
in
other
the
like
traditionall
evils
.
Some
pretend
the
examples
of
good
men
in
their
faylings
,
for
the
excuse
of
the
evils
,
which
they
themselvs
have
a
minde
to
do
,
and
would
do
,
though
none
ever
had
done
them
before
them
,
or
should
do
them
after
them
:
Others
are
indeed
misled
by
their
aberrations
.
In
both
the
Divel
shews
himself
his
crafts-master
.
And
hardly
can
he
more
improve
evill
,
then
when
he
so
works
,
that
a
good
,
or
great
mans
vertues
(
which
he
cannot
abolish
)
should
countenance
,
and
commend
his
vices
to
others
.
By
how
much
therefore
the
more
any
person
excelleth
in
knowledg
,
wisdom
,
vertue
,
or
authoritie
;
by
so
much
the
carefuller
must
he
be
,
that
he
furnish
not
from
thence
the
enemie
of
Gods
glorie
,
and
mans
salvation
,
with
weapons
of
advantage
for
evill
,
from
whence
the
speciall
means
of
his
overthrow
therein
,
are
to
be
taken
;
as
,
by
Gods
appointment
,
they
are
,
from
great
,
and
good
men
.
And
if
any
thing
possibly
could
,
surely
this
would
make
the
verie
Saints
in
Heaven
sorrowfull
for
their
faylings
upon
Earth
;
that
others
having
by
their
example
,
o●
other
provocations
,
been
drawn
to
evill
(
whereof
they
never
repenting
,
as
the
principals
did
)
do
for
the
same
suffer
the
eternall
wrath
of
God
,
which
they
by
true
repentance
have
escaped
.
Examples
of
Superiours
are
strong
coards
to
draw
on
others
,
either
to
good
,
or
evill
:
in
which
regard
,
it
is
rightly
said
,
that
great
men
have
no
small
either
vertues
,
or
vices
:
with
which
that
of
Austin
consorts
;
The
joy
for
the
great
,
is
great
,
if
they
be
good
,
because
it
is
not
for
them
alone
.
So
on
the
contrarie
,
when
Peter
dissembled
for
fear
of
them
of
the
Circumcision
;
not
onely
the
other
Iews
dissembled
likewise
with
him
,
but
Barnabas
also
was
carried
away
with
that
their
dissimulation
.
How
good
were
it
for
inferiours
,
that
Superiours
minded
this
,
●s
they
ought
?
How
much
better
for
themselvs
?
That
they
might
be
warned
to
take
heed
,
that
they
encrease
not
the
guilt
,
and
extent
of
their
personall
sins
by
making
them
exemplarie
.
He
that
having
many
standing
under
him
,
falls
from
aloft
,
may
easily
bruise
others
besides
himself
,
with
his
fall
.
And
if
the
blinde
do
lead
the
blinde
,
though
both
fall
into
the
ditch
,
yet
the
guide
falls
under
;
and
so
is
pressed
,
besides
his
own
,
with
the
others
burthen
,
that
falls
after
,
and
upon
him
.
As
,
on
the
contrarie
,
he
that
furthers
others
by
his
holy
ensample
,
in
vertue
,
and
godlinesse
hath
his
part
in
their
goodnesse
also
both
in
the
eyes
of
God
,
and
men
.
CAP.
XX.
Of
Counsell
.
COunsell
,
by
which
we
consider
wisely
,
whither
,
what
,
and
how
things
are
to
be
done
,
for
profitable
ends
,
is
a
sacret
thing
;
and
withall
so
Without
counsell
people
perish
,
and
purposes
are
disapointed
;
but
in
the
multitude
of
Conncellors
there
is
both
safetie
,
and
stabilitie
,
It
is
Gods
peculiar
to
be
all
sufficient
in
himself
whether
for
wisdom
,
or
otherwise
.
No
one
man
but
stands
need
of
another
;
and
if
for
little
els
,
yet
for
counsell
.
He
that
gives
counsell
to
another
,
therein
stands
in
the
place
of
God
,
who
is
the
Councellor
,
and
whose
Mine
,
Counsell
is
,
and
sound
wisdom
.
This
,
he
that
gives
advice
,
Dead
men
(
to
wit
,
in
their
Books
)
were
accounted
by
King
Alphonsus
,
for
the
best
Councellors
.
And
indeed
so
are
they
in
regard
of
one
of
the
best
properties
of
a
good
Councellor
,
which
is
sinceritie
,
and
unpartialnesse
.
A
vertue
rare
,
specially
in
inferiours
,
who
too
oft
look
asquint
in
their
counsell
:
as
either
casting
how
to
advantage
themselvs
in
councelling
others
;
or
in
following
the
direction
of
Achabs
messengers
to
Michajah
,
by
speaking
that
which
is
good
to
,
rather
then
for
the
●ing
.
Which
latter
calamitie
befals
great
men
not
onely
by
base
perfidiousnesse
of
flatterrers
,
but
oftens
by
a
just
judgment
of
God
punishing
them
with
their
own
desires
,
and
so
ordering
that
they
that
seek
shall
finde
such
as
may
rather
deceav
them
by
flatterie
,
then
trouble
them
with
the
truth
.
Yet
in
these
dead
Councellors
(
Books
)
there
is
wanting
a
lively
,
and
likely
discerning
of
such
particular
circumstances
,
as
must
be
observed
,
and
gathered
by
present
discourse
,
that
men
counsell
not
at
adventure
;
which
no
Books
can
sufficiently
provide
for
.
In
Books
we
best
learn
generall
grounds
of
direction
;
but
that
skill
is
unperfect
,
&
must
have
joyned
with
it
a
large
,
and
piercing
discourse
of
the
Councellors
mind
,
who
by
comparing
together
things
past
,
and
present
,
with
due
respect
to
singular
circumstances
incident
,
is
able
probably
to
gather
things
to
come
;
in
which
the
life
of
counsell
consists
.
Some
will
eloquently
propound
,
and
earnestly
perswade
to
good
and
profitable
courses
in
generall
;
but
in
the
mean
while
,
give
no
direction
,
how
or
by
what
particular
means
to
prosecute
them
,
for
the
attaining
to
the
desired
end
.
Such
Councellors
are
like
him
that
is
earnest
in
perswading
with
a
travellor
to
hold
the
right
way
to
the
place
,
where
he
would
be
;
but
shews
him
not
which
it
is
,
and
what
are
the
marks
of
it
:
Or
to
him
,
who
trims
the
Lamp
diligently
,
and
fits
it
to
burn
,
but
poures
no
Oyl
into
it
.
As
we
understand
even
most
necessarie
things
in
vain
,
except
we
love
them
:
So
blinde
love
(
which
alone
in
effect
,
the
bellows
of
loud
,
but
windie
perswasion
kindles
in
the
brests
of
many
)
avails
nothing
,
where
knowledg
guides
us
not
in
our
way
.
The
fewest
of
them
that
ask
good
counsell
,
do
mean
indeed
to
follow
it
.
Some
ask
counsell
onely
in
good
manners
,
and
to
make
shew
of
respect
to
friends
:
Others
for
a
Three
sorts
of
men
though
standing
most
in
need
of
counsell
,
are
many
of
them
most
uncapable
of
it
.
First
,
They
in
great
prosperitie
;
Secondly
,
They
in
extream
affliction
;
And
thirdly
,
Such
as
are
weak
,
and
simple
.
They
of
the
first
sort
are
,
for
the
most
part
,
high
minded
,
and
lifted
up
in
themselvs
(
Nabal-like
)
above
the
good
Israelites
for
anguish
of
Spirit
,
harkned
not
unto
Moses
the
It
is
a
rule
,
wherein
many
wise
men
have
agreed
,
that
it
is
more
available
for
the
Common-wealth
to
have
an
evill
Prince
,
and
good
Councellors
,
then
a
Prince
good
,
and
vertuous
,
with
corrupt
Councellors
about
him
;
for
that
,
it
is
more
like
,
that
one
should
be
bettered
by
many
,
then
many
be
corrupted
by
one
.
But
the
mischief
is
,
that
such
as
are
nought
themselvs
will
make
choyse
usually
of
such
Councellors
as
themselvs
are
,
rather
to
flatter
,
then
better
them
:
as
contrariwise
,
the
good
commonly
,
will
chuse
such
,
as
may
further
them
in
goodnesse
.
When
a
thing
verie
inconvenient
,
and
absurd
is
propounded
to
us
,
it
is
not
best
alwayes
to
manifest
any
great
dislike
;
though
we
both
have
it
in
our
selvs
,
and
our
reasons
for
it
,
never
so
present
:
except
either
urgent
necessitie
presse
a
sudden
,
and
violent
stop
of
the
matter
;
or
that
we
have
to
do
with
him
,
whom
we
know
we
can
oversway
,
by
our
reasons
,
and
authoritie
:
lest
by
that
course
our
friend
take
occasion
to
withdraw
himself
,
and
to
conceal
his
affairs
from
us
,
and
so
to
steal
miserie
closely
,
and
,
it
may
be
,
suddenly
also
,
if
he
be
bent
upon
his
course
;
for
fear
that
our
importunitie
should
bring
hindrance
to
his
purpose
.
But
it
is
best
,
at
first
,
to
put
off
the
thing
,
and
to
provoke
to
further
consideration
,
and
so
to
gain
time
,
with
some
small
manifestation
of
dislike
for
the
present
;
thereby
,
as
it
were
,
pointing
,
and
making
way
for
our
after
more
vehement
disswasions
.
By
which
course
we
shall
have
our
friends
both
ear
,
and
heart
more
open
to
receav
advice
from
us
;
as
conceiving
,
that
we
neither
are
forward
to
crosse
his
designe
,
nor
caried
against
him
,
or
it
,
in
passion
,
contempt
,
or
unadvisednesse
.
CAP.
XXI
.
Of
Thoughts
.
MEn
say
,
Thoughts
are
free
,
and
pay
no
tribute
:
and
this
is
true
being
understood
of
mens
Custom-houses
,
where
they
cannot
be
searched
,
but
as
they
bewray
themselvs
by
some
outward
signe
,
either
word
,
or
work
.
But
so
much
the
more
watchfull
we
had
need
to
be
in
our
selvs
,
over
those
close
commodities
,
lest
we
willingly
feed
a
filthy
,
though
secret
sinck
within
us
;
which
in
time
will
shame
us
before
men
,
as
it
stinks
in
the
mean
while
,
where
it
is
,
in
the
Nostrils
of
God
;
and
men
for
it
.
Besides
,
if
we
do
evill
in
word
,
or
deed
,
men
may
help
us
,
either
by
contrarie
examples
,
or
friendly
reproofs
,
or
hatefull
upbraydings
,
or
just
punishments
:
but
against
sinfull
,
and
unsanctified
thoughts
we
have
no
help
but
from
God
alone
,
and
our
selvs
,
by
his
grace
;
to
whom
alone
they
are
known
.
Everie
thought
of
evill
is
not
an
evill
thought
,
but
onely
such
as
to
which
we
adjoyn
either
consent
of
will
,
or
,
at
least
,
delight
of
affection
.
For
besides
the
thoughts
of
,
or
about
evill
,
which
are
either
in
pure
speculation
,
or
naturall
consideration
of
the
thing
,
or
with
aversenesse
of
affection
from
the
matter
thought
on
;
there
are
thoughts
meerly
by
suggection
from
Satan
;
who
being
a
Spirit
,
and
having
such
affinitie
of
nature
with
our
Spirits
,
and
Souls
,
can
unite
,
himself
,
in
his
suggestions
,
with
our
imagination
,
after
a
manner
by
us
unconceavable
;
and
offer
unto
us
thoughts
of
great
evill
:
which
yet
we
may
by
grace
so
resist
,
as
that
they
are
to
be
accounted
his
sin
,
and
our
crosse
onely
,
who
are
constrained
to
bear
such
temptations
;
as
we
are
compelled
oftentimes
to
hear
,
and
bear
the
ill
counsell
of
wicked
men
his
Instruments
,
with
sin
in
them
,
and
grief
in
our
selvs
;
but
without
our
sin
,
if
we
no
way
hearken
unto
them
:
yea
with
commendation
,
both
in
the
one
,
and
other
,
in
the
victorie
of
Faith
which
we
obtain
over
them
.
Indeed
we
are
too
readie
to
receav
such
suggestions
;
as
tinder
is
to
take
fire
;
specially
being
subtilely
fitted
by
Satan
to
our
speciall
inclinations
,
and
occasions
:
and
so
must
be
more
carefull
either
to
prevent
them
by
nourishing
in
our
selvs
an
abhorring
of
them
;
or
to
quench
them
if
they
arise
,
by
the
stream
of
Holy
meditations
running
in
our
hearts
.
They
whose
words
,
and
deeds
are
faultie
,
and
evill
,
and
yet
plead
their
good
hearts
towards
God
,
are
like
malefactours
,
who
being
convinced
of
theft
,
or
the
like
naughtinesse
,
by
plain
evidence
,
to
their
faces
;
do
appeal
to
the
testimonie
of
such
persons
for
their
purgation
,
as
they
know
cannot
be
found
.
If
the
hearts
of
such
men
could
be
seen
of
others
,
as
their
works
,
and
words
are
,
they
would
appear
worse
then
they
;
as
they
do
to
God
who
seeth
them
.
There
is
no
evill
in
the
mouth
,
or
hand
,
which
was
not
in
the
heart
first
,
as
the
stream
in
the
Neither
can
the
flesh
be
corrupted
,
except
the
mind
be
corrupt
first
.
Men
judg
of
our
thoughts
by
our
words
,
and
actions
:
but
God
of
our
words
,
and
works
by
our
thoughts
;
accounting
the
thing
whether
good
,
or
evill
,
as
done
in
his
sight
,
if
once
it
be
resolved
on
in
the
purpose
of
the
heart
;
Thus
Abraham
offered
up
Isaack
by
Faith
;
and
Iudas
did
that
The
thoughts
of
the
righteous
are
righteous
.
And
by
these
,
good
and
evill
men
are
best
and
trulyest
differenced
one
from
another
:
Whereas
all
outward
works
ly
common
;
and
are
many
of
them
oft
exercised
equally
by
good
,
and
bad
.
No
outward
works
are
so
good
,
but
Hypocrites
have
done
them
,
at
times
:
And
few
,
or
none
so
evill
,
but
some
godly
haue
at
some
times
(
by
temptation
)
faln
into
them
.
But
how
alike
soever
the
outward
faces
of
such
sinfull
actions
be
;
the
difference
is
great
in
the
heart
of
the
doer
,
and
is
so
seen
of
God
to
be
at
the
verie
time
of
the
doing
;
and
by
after
and
better
fruits
in
their
time
,
so
manifested
unto
men
afterwards
,
to
have
been
at
that
time
,
when
in
the
outward
evill
act
no
such
difference
could
appear
.
But
our
onely
comfortable
course
,
and
that
by
which
our
hearts
are
assured
before
the
Lord
,
is
,
to
provide
,
that
in
them
may
run
constantly
so
strong
a
stream
of
holy
purposes
,
and
setled
thoughts
,
as
may
both
overbear
the
contrarie
current
of
our
flesh
,
and
lusts
;
and
also
carrie
with
it
our
outward
man
to
all
good
,
and
godly
practises
.
CAP.
XXII
.
Of
Speech
,
and
Silence
.
MAn
is
endowed
above
beasts
,
especially
with
reason
,
and
with
speech
to
uttet
it
:
without
which
,
his
reason
,
how
deep
,
and
profound
soever
,
were
little
more
profitable
unto
others
(
nor
many
times
to
himself
neither
)
then
a
Spring
hidden
in
the
ground
.
Hence
the
tongue
is
called
the
Index
of
the
mind
:
and
as
by
the
Index
we
know
what
is
in
the
Book
;
so
do
we
by
the
speech
what
is
conceaved
in
the
heart
.
Out
of
the
aboundance
of
the
heart
the
mouth
speaketh
.
And
Brother
Esaus
hands
,
and
neck
,
and
meat
,
and
sauce
,
and
smell
,
to
his
Father
Isaak
;
yet
could
he
not
bring
his
tongue
and
voyce
:
And
though
a
man
put
upon
his
hands
the
Gloves
of
dissimulation
,
and
the
Shoes
upon
his
feet
,
and
mask
his
face
never
so
cunningly
;
yet
can
he
hardly
so
tip
his
tongue
,
but
,
in
a
short
time
,
a
wise
man
will
discover
him
,
&
discern
whether
he
be
good
,
or
bad
;
specially
whether
he
be
wise
,
or
simple
.
Great
is
the
affinitie
between
the
heart
,
and
mouth
:
And
so
the
Second
Person
in
Trinitie
is
not
called
the
Work
,
The
Word
of
God
.
Salomón
in
his
Proverbs
compares
the
speech
of
a
wise
,
and
righteous
man
to
a
Tree
of
Life
,
and
to
a
Fountain
of
Life
,
and
to
many
other
pleasant
,
and
profitable
things
.
Which
must
teach
both
them
that
speak
to
preserv
pure
that
seed
,
by
which
they
also
may
conceav
,
and
bring
forth
good
fruit
.
A
word
spoken
in
due
season
is
like
Aples
of
Gold
in
pictures
of
Silver
:
And
so
a
wise
man
must
provide
,
that
his
words
be
not
onely
Gold
for
their
worth
,
but
also
framed
to
silver-like
opportunitie
:
There
being
a
time
when
nothing
,
a
time
when
something
,
but
no
time
when
all
things
are
to
be
spoken
.
That
which
is
generally
spoken
of
a
blessed
man
,
that
like
a
Tree
that
brings
forth
his
fruit
in
due
season
,
may
specially
be
applied
to
the
aples
of
the
tongue
,
and
fruit
of
the
lips
.
For
the
bringing
forth
of
which
,
he
that
can
observ
and
take
a
due
season
,
shall
as
effectually
promote
his
purpose
,
as
he
that
takes
his
pull
at
the
Bell-rising
.
A
fool
will
utter
all
his
mind
,
and
is
readie
to
But
a
wise
man
will
keep
a
word
for
afterward
:
and
will
neither
run
follow
opportunitie
.
Want
of
wisdom
makes
men
commonly
too
forward
in
speaking
,
and
over-much
wisdom
too
backward
.
As
the
Bird
oftens
flyes
away
,
whilst
the
Fowler
still
seeks
to
get
nearer
,
and
nearer
her
:
so
doth
golden
opportunitie
many
times
,
whilst
we
wait
too
long
for
better
,
and
fitter
passage
for
our
speech
.
It
is
better
then
to
take
a
reasonable
good
opportunitie
presenting
it self
,
then
to
adventure
the
losse
of
all
by
wayting
still
for
a
better
.
He
that
takes
up
the
time
(
specially
wise
,
and
godly
men
being
in
the
companie
)
with
unprofitable
(
how
much
more
,
with
ungodly
)
speech
,
besides
the
account
which
he
must
give
to
God
for
everie
vain
word
,
that
is
,
for
Let
not
thy
speech
,
saith
one
,
be
vain
,
but
such
as
servs
either
to
counsell
,
or
to
perswade
,
or
to
comfort
,
or
to
direct
:
And
the
Apostle
more
Divinely
,
Let
no
corrupt
communication
come
out
of
your
mouth
,
but
that
which
is
good
to
the
use
of
edifying
,
that
it
may
minister
grace
unto
the
hearers
.
He
that
doth
this
,
is
Gods
Minister
,
in
his
place
;
and
hath
his
part
in
the
honourable
prayses
of
that
wise
King
,
into
whose
lips
grace
was
poured
.
He
that
can
rule
his
tongue
(
considering
how
unruly
an
evill
that
little
member
is
)
is
able
also
to
bridle
the
whole
body
,
and
is
a
perfit
,
and
entire
man
,
and
he
to
whom
no
Christian
dutie
is
impossible
.
This
he
that
cannot
do
,
though
he
seem
religious
,
both
to
himself
,
and
others
,
deceavs
both
;
and
his
Religion
is
in
vain
.
If
this
rule
were
well
minded
,
and
rightly
applyed
;
either
more
would
bridle
their
tongues
,
or
fewer
seem
religious
to
themselvs
,
and
others
then
do
.
Many
affect
speaking
in
an
imperious
and
commanding
accent
.
Some
out
of
familiar
boldnesse
with
friends
:
But
such
may
easily
be
more
bold
then
welcom
,
if
they
have
not
both
good
knowledg
of
,
and
interest
in
their
so
commanded
friends
.
Men
write
to
friends
,
Yours
to
command
,
and
offer
their
service
:
But
they
that
will
take
all
,
either
in
substance
,
or
ceremonie
,
which
their
friends
offer
,
will
wearie
them
in
time
.
Some
fools
also
affect
masterfulnesse
in
speech
,
specially
with
underlings
.
And
of
them
I
have
known
some
so
swoln
in
the
mouth
,
as
they
have
thought
,
that
if
they
gave
their
Servant
a
better
name
,
then
Sirra
,
or
Boy
,
they
lost
of
their
authoritie
.
There
are
also
which
love
to
snarl
,
and
use
surly
,
and
currish
speech
,
especially
towards
inferiours
,
or
equals
either
.
It
is
pittie
such
are
not
over
some
great
mens
Dogs
,
to
order
,
and
govern
them
.
Such
become
unsociable
,
and
burthensom
,
and
abuse
the
singular
benefit
of
God
,
and
Nature
(
the
tongue
,
and
speech
)
bestowed
on
men
for
the
mutuall
intercourse
of
their
reasonable
conceptions
,
and
preservation
of
humain
societie
.
On
the
contrarie
,
besides
other
benefits
,
there
is
nothing
,
by
which
men
may
at
so
cheap
a
rate
purchase
good
will
,
especially
at
their
hands
,
who
are
of
a
lower
rank
then
themselvs
,
as
by
kind
,
and
respective
language
:
which
made
Titus
Vespasian
say
(
as
he
The
darling
of
man-kind
)
that
A
Prince
should
never
send
away
any
petitioner
discontented
.
And
,
albeit
,
as
the
saying
is
,
Fair
words
make
fools
glad
;
yet
so
do
they
wise
men
also
.
Good
language
ioyned
with
reall
performance
,
is
as
a
pleasant
sause
to
wholesom
meat
.
Without
performance
,
where
abilitie
is
wanting
,
it
ought
to
be
as
acceptable
(
though
it
stand
us
not
in
so
good
stead
)
as
if
the
thing
we
desire
,
were
done
for
us
:
and
in
that
case
we
should
account
of
good
words
,
as
Diogenes
did
of
his
wortles
,
which
were
for
sause
to
other
meat
;
and
for
meat
,
when
he
had
no
other
.
And
even
where
men
fayl
us
in
that
,
which
both
they
are
able
to
perform
,
and
we
have
reason
to
look
they
should
;
better
we
receav
from
them
good
words
,
then
otherwise
:
seeing
they
carrie
with
them
some
appearance
of
respect
to
him
,
to
whom
they
are
used
;
whereas
the
contrarie
cast
withall
contempt
upon
his
person
;
which
is
more
grievous
to
most
men
,
then
a
moderate
disappointment
in
their
suit
.
Words
are
like
Cloathes
,
used
first
for
necessitie
,
after
for
convenient
ornament
,
and
lastly
for
wantonnesse
.
Neither
do
harlots
more
strive
to
inveagle
fools
by
wanton
tricking
,
and
trimming
themselvs
;
then
do
fawning
Oratours
,
and
word-wise
men
,
to
allure
vain
hearers
,
and
readers
(
who
,
as
one
saith
,
had
rather
be
strewed
with
flowers
,
then
fed
with
fruits
)
by
curious
,
and
affected
forms
of
speech
.
Such
deserv
(
though
they
oft
the
reward
of
the
Harper
,
whom
Dionysius
pleased
with
hope
whilst
he
pleased
him
with
singing
:
and
there
an
end
of
both
.
And
truly
I
know
few
things
by
which
men
are
either
more
puffed
up
in
themselvs
,
as
Theodoret
was
not
with
perswasible
words
of
mans
wisdom
,
but
in
demonstation
of
the
Spirit
,
and
power
;
that
the
Churches
faith
should
not
stand
in
the
wisdom
of
men
,
but
in
the
power
of
God
.
He
that
(
without
sound
information
of
judgment
going
before
)
is
either
by
eloquence
,
or
earnestnesse
perswaded
to
the
liking
of
any
course
;
will
,
if
he
meet
with
an
opposite
Oratour
more
eloquent
,
and
vehement
,
then
the
former
,
be
as
lightly
disswaded
from
it
,
and
perswaded
to
the
contrarie
.
As
a
woman
over-curiously
trimmed
,
is
to
be
suspected
;
so
is
a
speech
.
And
indeed
he
that
goes
about
by
eloquence
,
without
firm
ground
of
reason
,
to
perswade
,
goes
about
to
deceav
;
and
he
that
suffers
himself
so
to
be
perswaded
,
is
willing
to
be
deceaved
.
I
may
,
and
will
do
some
thing
for
importunitie
of
speech
,
but
if
I
like
any
thing
the
better
,
I
follow
passion
,
and
not
reason
.
He
is
rightly
eloquent
,
who
observing
decorum
,
and
tempering
his
stile
according
to
his
person
,
can
speak
fitly
,
fully
,
and
eloquently
of
all
things
;
temperatly
of
mean
things
,
and
weightily
of
matters
of
importance
:
and
not
he
that
can
magnifie
his
mouth
above
measure
,
and
the
weight
of
the
matter
;
and
draw
Hercules
his
hose
upon
a
childes
leg
;
Both
length
,
and
shortnesse
of
speech
may
be
used
commendably
,
in
their
time
;
as
Mariners
sometimes
sayl
with
larger-spread
,
and
sometimes
with
narrowergathered
Sayls
.
But
as
some
are
large
in
speech
out
of
aboundance
of
matter
,
and
upon
due
consideration
:
so
the
most
multiply
words
,
either
from
weaknesse
,
or
vanitie
.
Wise
men
suspect
,
and
examine
their
words
ere
they
suffer
them
to
passe
from
them
;
and
so
speak
the
more
sparingly
:
But
fools
pour
out
theirs
by
talents
,
without
fear
,
or
wit
.
Besides
,
wise
men
speak
to
purpose
,
and
so
have
but
some
thing
to
say
:
The
other
speak
everie
thing
of
everie
thing
,
and
thereupon
take
libertie
to
use
long
wandrings
.
Lastly
,
they
think
to
make
up
that
in
number
,
or
repetition
of
words
,
which
is
wanting
in
weight
.
But
above
all
other
motives
,
some
better
,
some
worse
,
too
many
love
to
hear
themselvs
speak
;
and
imagining
vainly
,
that
they
please
others
,
because
they
please
themselvs
,
make
long
Orations
,
when
a
little
were
too
much
.
Some
excuse
their
tediousnesse
,
saying
,
that
they
cannot
speak
shorter
:
wherein
they
both
say
untruly
,
and
shame
themselvs
also
:
For
it
is
all
one
,
as
if
they
said
,
that
they
have
unbrydled
tongues
,
&
inordinate
passions
setting
them
a
work
.
I
have
been
many
times
drawn
so
dry
,
that
I
could
not
well
speak
any
longer
,
for
want
of
matter
:
but
I
ever
could
speak
as
short
,
as
I
would
.
Some
have
said
,
that
hurt
never
comes
by
silence
:
but
they
more
hope
of
such
a
fool
,
then
of
a
man
wise
in
his
own
conceipt
,
that
is
thinking
himself
wiser
then
he
is
.
Besides
,
such
have
the
wit
to
cover
their
folly
;
and
a
fool
whilst
he
holds
his
tongue
,
is
accounted
wise
:
whereas
a
bab●ing
fool
proclaims
his
foolishnesse
.
For
the
second
,
though
it
be
a
miserie
for
a
man
to
be
compelled
to
keep
silence
,
when
he
would
speak
:
and
that
the
prison
be
strait
,
where
the
verie
tongue
is
tyed
,
yet
he
wants
not
all
wit
,
who
can
for
fear
of
danger
hold
his
tongue
,
and
not
make
his
lips
the
snare
of
his
met
with
no
man
in
his
dayes
,
that
knew
more
,
and
spake
lesse
.
Again
,
in
some
,
vehemencie
of
passion
,
and
affection
dams
up
the
passage
of
speech
.
The
grief
is
moderate
which
utters
it self
;
that
which
is
extream
is
silent
.
So
Absolom
hating
his
Brother
Amnon
to
the
death
,
spake
neither
good
,
nor
evill
to
him
.
Lastly
,
there
are
who
can
bridle
their
tongue
in
discretion
;
and
know
,
not
onely
how
to
take
the
time
to
speak
,
but
also
the
time
to
keep
silence
:
which
had
skill
to
hold
his
peace
,
when
others
were
forward
to
speak
.
CAP.
XXIII
.
Of
Books
,
and
Writings
.
WRiting
is
the
speech
of
the
absent
:
and
even
he
that
gives
a
writing
into
the
hand
of
another
,
to
be
read
by
him
;
thereby
,
after
a
sort
sequesters
his
person
from
him
,
and
desires
to
speak
with
him
being
absent
;
and
that
to
his
advantage
,
if
his
personall
presence
and
speech
may
endanger
either
contempt
,
or
offence
.
The
Lord
God
in
providing
,
that
the
Books
of
Holy
Scriptures
should
be
written
,
effectually
commended
the
writing
,
and
reading
of
other
Books
touching
all
subjects
,
and
sciences
lawfull
,
and
lawfully
handled
.
For
though
the
difference
be
ever
to
be
held
between
Divine
,
and
humain
writings
,
so
as
the
former
may
worthily
challeng
absolute
credence
,
and
obedience
,
as
breathing
out
onely
truth
,
and
godlinesse
;
whereas
the
other
are
not
onely
to
be
learned
,
but
judged
also
:
yet
even
in
humain
writings
,
the
truth
in
its
kind
,
is
taught
commonly
both
more
fully
,
and
more
simply
,
and
more
piously
,
then
by
speech
.
For
howsoever
the
lively
voyce
more
pierce
the
heart
,
and
be
apter
to
move
affection
,
and
that
to
the
receaving
of
truth
,
and
goodnesse
not
onely
by
love
,
and
liking
,
but
by
Faith
also
,
and
assent
(
for
Faith
comes
by
hearing
,
and
hearing
by
the
Word
of
God
)
:
yet
men
seldom
take
either
the
pains
,
or
dead
men
,
that
they
are
the
best
councellors
;
to
wit
,
in
their
Books
,
wherein
they
are
freest
from
affection
one
way
,
or
other
.
Lastly
,
though
the
Father
found
some
in
his
time
,
who
because
Christ
had
said
,
Thou
shalt
not
swear
,
thought
they
might
do
that
in
writing
,
which
they
might
not
do
in
speech
;
Great
care
is
to
be
taken
,
and
circumspection
used
in
writing
of
Books
;
not
onely
(
though
specially
)
for
conscience
of
God
;
but
also
because
the
Author
therin
exposeth
himself
to
the
censure
of
all
men
,
and
those
not
onely
then
living
,
but
also
to
be
born
,
when
he
is
dead
,
and
rotten
.
And
under
their
censure
he
comes
,
whether
he
be
wise
,
or
foolish
;
learned
,
or
ignorant
;
of
sound
,
or
of
corrupt
judgment
:
and
in
part
therewith
,
whether
of
vertuous
,
or
vitious
disposition
.
He
that
commits
any
thing
to
writing
gives
men
a
Bill
of
his
manners
:
which
everie
one
that
reads
may
put
in
suit
against
him
,
if
there
be
cause
,
in
the
Court
of
his
own
heart
,
and
neighbours
ear
.
Some
through
extream
diligence
are
devourers
of
Books
,
&
of
infinite
reading
:
in
whom
if
there
be
found
any
answerablenesse
in
memorie
to
retain
,
judgment
to
dispose
,
and
wit
accordingly
to
improve
things
read
;
such
persons
prove
singular
.
But
this
is
rare
by
reason
of
the
different
temper
of
the
brain
requisite
for
such
furniture
.
Some
are
of
great
reading
,
but
of
so
slipperie
memorie
,
as
they
are
like
Water-conduits
,
which
what
they
continually
receav
in
at
one
end
,
they
let
out
as
fast
at
the
other
.
Some
again
are
meer
Ind●xes
,
serving
for
nothing
but
to
shew
,
where
,
and
in
what
Authours
,
things
are
to
be
found
;
by
benefit
of
their
strong
memorie
.
There
are
also
of
those
great
Book-men
,
that
know
better
the
most
other
mens
judgments
,
then
their
own
,
in
matters
of
controversie
,
through
injudiciousnesse
,
or
irresolution
;
and
if
they
come
to
settle
upon
any
rather
opinion
,
then
perswasion
,
it
is
commonly
according
to
the
last
Bool
which
they
read
.
It
is
best
for
ordinarie
capacities
to
travell
in
some
few
Books
(
though
by
occasion
they
may
step
into
many
)
and
the
same
picked
by
good
advice
,
of
unpartiall
,
and
experienced
men
;
and
those
throughly
to
digest
,
and
discourse
upon
;
as
it
is
best
for
weak
stomacks
to
eat
of
few
,
and
wholesom
dishes
:
Which
may
also
be
done
for
further
use
,
extention
,
and
applycation
,
then
the
Authour
himself
conceaved
,
or
at
least
,
expressed
.
And
though
Lucilius
wished
,
that
his
Books
might
be
read
neither
of
men
verie
learned
,
nor
altogether
unlearned
;
lest
the
one
should
understand
nothing
,
and
the
other
more
then
he
intended
:
Yet
indeed
he
reads
a
Book
ill
,
that
understands
not
something
more
either
in
,
or
,
at
least
,
by
it
,
then
the
Authour
himself
did
in
penning
it
.
As
the
maladies
of
the
minds
of
many
have
been
cured
by
reading
of
Books
;
so
have
the
diseases
of
the
bodyes
of
some
,
and
those
such
as
wanted
no
other
Medicines
;
if
we
may
beleev
Histories
:
As
of
Alphonsus
King
of
Spain
,
by
reading
of
Livy
;
and
of
Ferdinand
King
of
Sicily
,
by
reading
of
Quintus
Curtius
.
The
cure
is
both
more
common
,
and
more
excellent
,
which
the
reading
of
the
Holy
Scriptures
affoard
.
CAP.
XXIIII
.
Of
good
intentions
.
A
Good
meaning
no
more
sufficeth
to
make
a
good
action
,
then
a
fair
mark
doth
to
make
a
good
shot
,
by
an
unskilfull
Archer
.
This
hath
been
fully
verified
in
the
Iews
,
who
out
of
no
lesse
good
end
,
then
the
zeal
of
God
,
and
desire
(
such
as
it
was
)
to
do
him
pleasing
service
,
persequuted
Christ
,
and
his
disciples
to
the
death
.
What
intention
could
be
better
,
or
action
worse
?
We
must
not
therefore
take
the
sanctuarie
of
fools
by
good
meanings
,
without
knowledg
:
but
first
setting
our
faces
towards
heauen
by
meaning
well
,
must
further
so
far
honor
God
,
and
humble
our
selvs
unto
him
,
as
to
resigne
our
whole
man
also
into
his
hands
,
to
be
guided
by
him
in
the
way
thither
:
joyning
our
prayers
with
his
,
who
had
lesse
need
to
fear
stepping
aside
that
way
,
then
wee
,
and
yet
said
,
With
myne
whole
heart
have
I
sought
thee
;
o
let
me
not
wander
from
thy
commaundements
.
And
yet
albeit
a
good
end
alone
suffice
not
;
yet
there
is
nothing
eyther
good
,
or
tolerable
without
it
,
no
not
though
it
have
never
so
good
successe
.
Although
the
good
meaning
excuse
not
wholy
yet
the
evill
wholy
condems
.
This
good
intention
And
this
,
where
it
is
found
God
so
much
regardeth
,
as
he
sometimes
prevents
an
evill
action
in
him
,
in
whom
he
sees
a
good
intention
;
as
is
to
be
seen
in
Abimele●k
king
of
Gerar
,
whom
God
kept
from
sinning
against
him
,
and
suffered
not
to
touch
Sarah
Abrahams
wife
,
because
he
had
taken
her
into
his
house
,
in
the
integrity
of
his
heart
.
Sometimes
also
God
rewards
the
good
purpose
,
yea
though
he
refuse
the
work
intended
,
as
incompetent
,
for
some
speciall
cause
;
as
in
David
,
when
he
would
haue
built
the
Lord
an
means
well
,
yea
though
the
work
be
evill
,
which
he
doth
,
makes
the
divell
(
after
a
sort
)
serv
God
in
it
.
He
that
doth
that
which
is
good
in
it self
for
an
evill
end
,
makes
God
serv
Sathan
:
He
that
doth
that
which
is
evill
for
a
good
end
,
makes
Sathan
therein
(
though
not
warrantably
)
serv
God
;
as
the
means
serv
the
end
.
And
considering
how
litle
truly-good-doing
there
is
amongst
men
,
in
comparison
;
it
were
well
there
were
more
good
meaning
,
yea
though
it
were
without
knowledg
.
By
which
both
fewer
mischeifs
would
be
done
,
&
they
that
are
done
would
therein
be
lesse
heynous
.
We
measure
things
(
sayth
by
the
ends
of
goodnes
;
and
so
better
misse
,
and
we
shall
misse
lesse
,
in
the
means
,
then
in
the
end
.
He
who
hath
the
mark
in
his
ey
,
and
aymes
at
it
,
will
hardly
misse
so
much
,
as
he
that
takes
a
wrong
mark
to
shoot
at
.
And
for
true
goodnes
;
He
who
gets
this
generall
grace
,
to
have
his
heart
indeed
,
and
seriously
bent
upon
the
course
of
piety
towards
God
,
and
innocency
towards
men
,
the
Lord
wil
not
so
far
suffer
to
erre
in
his
way
,
as
to
misse
of
heauen
in
the
end
,
notwithstanding
his
particular
aberrations
of
humayn
frailty
;
which
God
will
cover
under
the
veyl
of
his
rich
mercy
,
by
the
persons
sincere
fayth
,
and
generall
repentance
.
CHAP.
XXV
.
Of
Means
.
MEans
are
so
called
of
the
middle
place
which
they
hold
,
betweene
the
efficient
and
finall
causes
;
serving
the
one
for
the
furthering
,
and
atcheiving
of
the
other
.
And
so
all
creatures
,
whether
persons
,
or
things
,
come
under
this
account
,
in
respect
of
him
,
from
whom
,
and
for
whom
all
things
are
.
God
is
able
without
meanes
to
doe
whatsoever
work
of
power
he
doth
,
or
can
doe
by
them
:
and
the
reason
is
playne
,
for
that
he
both
creates
,
and
provides
the
meanes
;
and
also
giues
the
blessing
upon
them
,
by
which
they
are
avayleable
.
Neyther
(
if
we
minde
it
)
hath
the
Lord
ever
done
greater
workes
then
those
,
which
the
hand
of
his
power
hath
wrought
eyther
immediately
;
or
by
meanes
very
weake
,
and
feeble
;
which
being
improved
by
Gods
omnipotency
haue
produced
wonderfull
effects
.
Thus
God
and
froggs
could
plague
Pharaoh
and
all
Egipt
:
So
can
the
H.
Ghost
and
simple
preaching
make
men
wise
unto
salvation
.
God
often
useth
meanes
verie
weake
and
base
,
not
because
he
wants
better
;
but
partly
for
his
owne
glory
:
as
first
for
the
glorie
of
his
goodnes
,
that
being
so
mightie
,
and
excellent
in
majestie
,
he
will
vouchsafe
to
imploy
them
:
and
secondly
of
his
greatnes
,
in
bringing
to
passe
what
he
will
by
them
,
as
he
tould
Gedeon
,
the
people
were
too
many
for
him
to
saue
Israel
by
.
when
men
make
wars
they
ge●t
the
powerfullest
helps
they
can
,
therein
bewraying
their
owne
weaknes
:
whereas
God
,
on
the
contrary
wanting
no
mans
help
,
oft
times
makes
choyse
of
weake
meanes
,
as
needing
none
:
Partly
,
the
Lord
doth
this
for
the
means
themselvs
,
that
they
which
God
so
farr
honours
,
specially
for
good
to
men
,
should
not
be
despised
:
and
partly
for
others
;
that
none
should
be
overmuch
affected
with
,
or
to
them
.
To
trust
to
means
is
Idolatry
:
to
abuse
them
,
want
of
wisdom
,
or
of
conscience
,
or
both
:
to
neglect
them
,
eyther
desperatenes
,
when
a
man
is
without
hope
of
good
by
them
;
or
presumptuous
tempting
of
God
,
when
he
expects
good
without
them
;
or
sloath
,
when
he
will
not
trouble
himself
with
them
.
With
all
which
,
unthankfulnes
to
the
Lord
is
joyned
,
who
provides
them
as
helps
against
our
infirmities
:
and
therewith
profane
sawcines
also
,
if
with
the
contempt
of
the
means
which
we
have
,
we
long
after
such
as
we
have
not
;
as
did
the
Israelites
in
the
wildernes
,
in
loathing
lusting
after
flesh
;
and
the
Iewes
in
despiseing
Christs
miracles
upon
earth
,
and
desiring
to
see
a
signe
from
heaven
of
him
.
We
must
then
(
as
one
sayth
)
mingle
our
owne
sweate
with
faith
to
make
a
sweete
odour
withall
to
God
.
For
though
his
power
be
not
bound
to
means
,
yet
his
will
bindes
us
to
such
,
as
he
in
mercie
affoardeth
;
partly
as
helps
of
our
fayth
,
which
need
such
glasses
wherein
to
see
Gods
helping
hand
;
and
partly
to
exercise
our
obedience
;
and
partly
to
stir
up
our
diligence
.
And
this
we
must
do
the
rayther
,
for
that
when
God
purposeth
good
to
,
or
by
a
man
eyther
,
he
commonly
provides
him
means
accordingly
:
which
,
when
opportunity
servs
,
he
expecteth
he
should
use
,
in
good
conscience
,
for
atteyning
to
the
good
unto
which
they
,
as
it
were
,
lead
him
;
which
to
neglect
,
is
to
disobey
a
kynde
of
reall
calling
from
God
.
In
the
carefull
use
of
naturall
means
we
shew
most
wisdom
,
and
that
we
are
not
like
beasts
without
understanding
:
and
of
supernaturall
means
,
prayer
,
and
the
like
,
the
most
grace
:
and
that
we
are
not
as
men
which
know
not
God
.
A
man
must
be
sure
in
his
most
carefull
use
of
means
alwayes
to
bear
in
mynde
the
end
for
which
he
useth
them
;
that
he
be
not
like
the
messenger
,
who
so
myndes
his
way
,
as
he
forgets
his
errand
;
To
sever
the
means
,
and
end
to
which
they
lead
ordinately
,
is
vanity
,
in
all
courses
:
in
divine
matters
,
mere
madnes
.
He
that
sinning
without
repentance
,
looks
to
escape
hell
,
separates
the
end
from
the
means
:
He
that
without
fayth
,
and
obedience
lookes
for
heauen
,
separates
the
means
from
the
end
,
which
he
aymes
at
.
Both
would
pervert
Gods
word
,
and
work
of
providence
.
CHAP.
XXVI
.
Of
Labour
,
and
Idlenes
.
GOD
,
who
would
have
our
first
father
,
in
dressing
the
Garden
;
and
when
he
had
sinned
,
to
eat
his
bread
with
the
sweat
of
his
brows
,
would
haue
none
of
his
sinfull
posteritie
lead
their
life
in
Idlenes
;
no
nor
without
exerciseing
themselvs
diligently
in
some
lawfull
calling
,
or
other
.
I
say
diligently
:
For
as
poore
men
play
for
recreation
,
now
and
then
:
so
do
rich
men
work
.
But
that
sufficeth
not
.
For
God
who
hath
in
the
naturall
body
appointed
unto
every
member
its
office
,
and
function
,
which
it
is
constantly
to
exercise
;
would
have
no
member
in
any
societie
,
or
body
of
men
ordinarily
unimployed
.
Neyther
doth
that
man
(
how
great
,
or
rich
soever
)
keep
a
good
conscience
before
God
,
who
makes
labour
but
an
accessorie
,
and
not
a
principall
,
and
that
which
takes
up
his
ordinarie
tyme
.
Man
is
borne
to
sore
labour
,
in
body
,
or
minde
,
as
the
spark
to
fly
upward
.
In
heauen
is
onely
rest
without
labour
:
in
hell
,
restles
payn
and
torment
:
and
as
sin
makes
the
earth
(
which
is
between
both
)
liker
to
hell
,
then
heauen
;
so
God
for
sin
hath
given
to
the
sons
of
man
soar
travail
to
afflict
them
upon
The
weakning
of
the
endowments
of
nature
;
whereas
labour
brings
strength
to
the
body
,
and
vigour
to
the
mynde
:
yea
the
consumption
of
grace
,
as
rust
consumes
the
iron
for
want
idlenes
brings
bodily
poverty
like
an
armed
man
:
it
brings
not
onely
spirituall
povertie
in
graces
with
it
,
but
withall
,
a
legion
of
vices
,
like
so
many
armed
divels
;
puffing
up
the
flesh
with
pride
,
and
makeing
the
heart
Sathans
anvile
,
(
who
is
commonly
least
idle
,
when
men
are
most
)
whereon
to
forge
a
thowsand
vanities
,
and
sinfull
lusts
,
as
having
a
fit
opportunity
to
perswade
men
to
doe
evill
,
when
he
findes
them
doing
nothing
;
that
so
they
,
who
will
not
sweat
in
earth
,
eyther
with
the
king
Alphonsus
sayd
that
God
,
and
nature
had
given
kings
hands
as
well
as
other
men
)
might
sweat
in
hell
:
and
that
if
they
will
not
bear
their
part
in
the
payns
of
men
,
they
might
partake
in
the
payns
of
the
if
we
doe
that
which
is
good
,
and
well
done
,
though
with
labour
,
and
paynefulnes
;
the
labour
is
soon
over
,
and
gone
,
whereas
the
goodnes
and
reward
thereof
remayns
behinde
.
Proud
folk
despise
labour
,
and
them
that
use
it
:
And
so
it
would
be
thought
by
many
,
far
meaner
then
Iosephs
brethren
)
Pharaoh
;
Of
what
occupation
they
were
?
And
this
difference
I
have
observed
,
for
the
matter
in
hand
,
that
whereas
in
plentifull
countryes
,
such
as
our
own
,
it
is
half
a
shame
to
labour
:
in
such
others
,
as
wherein
art
and
industry
must
supply
natures
defects
,
as
in
the
country
where
I
haue
last
lived
,
it
is
a
shame
for
a
man
not
to
work
,
and
exercise
himself
in
some
one
or
other
lawfull
vocation
.
And
,
in
truth
,
there
is
more
comfort
to
a
good
man
in
that
which
he
gets
,
or
saves
by
his
labour
,
and
providence
,
and
Gods
blessing
thereupon
;
then
in
that
which
comes
to
him
any
other
way
.
For
he
considers
it
not
onely
as
a
fruit
of
Gods
loue
,
but
withall
,
as
a
reward
of
his
obedience
unto
Gods
commandement
of
labour
and
travayl
to
be
undergone
in
this
world
of
the
children
of
men
.
It
is
a
blessing
upon
every
one
that
feareth
the
Lord
,
and
walks
in
his
wayes
,
that
he
shall
eat
the
labour
of
his
hands
.
And
,
he
that
without
his
own
labour
eyther
of
body
or
mynde
,
eats
the
labour
of
other
mens
hands
onely
,
and
lives
by
their
sweat
,
is
but
like
unto
lice
,
and
such
other
vermine
.
Let
every
godly
Christian
,
in
his
place
,
say
with
Christ
,
I
must
work
the
works
of
him
that
sent
me
,
while
it
is
day
:
the
night
cometh
when
no
man
can
work
.
Longa
quiescendi
tempora
fata
dabunt
.
It
is
a
great
blessing
,
when
God
gives
a
man
grace
,
and
wisdom
to
take
payns
about
things
first
lawfull
,
and
secondly
profitable
.
The
diligent
in
evill
are
but
like
the
divill
,
who
compasseth
the
earth
,
and
that
like
a
roaring
lyon
,
seeking
whom
he
may
devour
.
Such
do
best
,
when
they
do
least
.
The
life
of
others
is
i●
quieta
inertia
,
Labour
spent
upon
things
eternall
must
not
be
counted
lost
,
or
too
much
:
seeing
temporall
things
of
any
worth
are
not
usually
obteyned
without
it
.
And
surely
,
if
heaven
,
and
happines
could
be
had
with
so
litle
payns
and
trouble
,
as
the
world
reckons
;
it
were
strange
,
if
they
were
worth
the
haveing
.
And
yet
how
many
might
obteyn
the
pearl
of
Christ
promised
with
lesse
payns
,
then
they
take
for
Labour
not
for
the
meat
which
perisheth
:
but
for
that
meat
,
which
endureth
unto
eternall
life
,
sayth
Christ
our
Lord
.
CAP.
XXVII
.
Of
Callings
.
THE
effectuall
calling
of
a
Christian
is
that
by
which
the
Lord
first
differenceth
actually
,
and
in
the
person
himself
,
the
elect
from
the
reprobate
:
and
by
which
the
called
approacheth
,
and
draweth
nigh
unto
God
that
calleth
him
:
and
that
takes
away
his
sin
,
which
separated
betweene
the
Lord
,
and
him
;
both
by
justifying
,
and
sanctifying
him
.
This
generall
calling
of
a
Christian
is
incomparably
more
excellent
,
and
honourable
,
then
any
particular
calling
,
and
state
whatsoever
.
By
it
we
are
blessed
with
all
spirituall
blessings
in
heauenly
things
both
for
grace
,
&
glory
.
It
alone
is
properly
an
holy
calling
,
hallowing
all
other
These
two
mayn
priveledges
of
Gods
providence
the
elect
before
their
effectuall
calling
are
made
partakers
of
,
aboue
others
.
The
former
that
into
what
other
,
or
howsoever
otherwise
greivous
sins
they
fall
,
yet
they
are
kept
by
the
power
of
the
Lord
,
from
sinning
against
the
Holy
Ghost
,
of
which
there
is
no
forgivenes
:
And
this
the
Apostle
insinuates
,
where
he
testifyes
of
himself
,
that
before
his
calling
by
grace
,
he
was
a
blasphemer
,
and
pers
quuter
;
but
doing
it
of
ignorance
,
in
unbeleif
,
he
obteyned
mercy
:
which
if
he
had
done
of
malicious
knowledg
,
he
could
not
possibly
have
done
.
The
second
priveledg
is
,
that
though
such
a
man
may
fall
into
great
dangers
,
so
as
there
is
oft
but
a
step
between
him
and
death
;
yet
still
God
will
rescue
,
and
keep
him
alive
,
till
he
be
effectually
called
to
the
participation
of
his
grace
in
Christ
:
witnesse
the
Iaylour
in
Philippi
.
God
calls
a
thanked
God
,
that
he
was
not
like
the
Publican
,
and
other
sinners
.
For
whatsoever
not
like
other
men
,
who
haue
been
made
partakers
of
as
great
,
and
ample
outward
means
,
and
provokations
of
grace
,
as
they
have
been
.
A
lawfull
calling
is
necessarie
for
every
lawfull
work
:
the
generall
calling
of
a
Christian
,
before
we
can
perform
any
Christian
work
aright
:
and
so
a
particular
calling
to
this
,
or
that
state
of
life
,
before
we
perform
the
works
thereof
.
The
inward
calling
is
requisite
in
regard
of
God
,
who
knows
the
inwards
of
the
man
,
and
with
what
heart
,
and
affection
he
undertakes
any
state
,
or
action
:
so
is
the
outward
also
,
because
God
is
the
God
of
order
.
Also
,
when
a
man
knows
himself
to
be
orderly
called
to
a
condition
of
life
,
he
both
sets
himself
more
chearfully
,
and
roundly
to
the
works
thereof
,
wherein
he
is
assured
he
servs
Gods
providence
by
his
order
,
and
appoyntment
:
and
with
fayth
expects
a
blessing
from
God
upon
his
endeavours
in
that
course
of
life
,
in
which
his
hand
hath
set
him
;
and
with
all
,
bears
with
comfort
the
crosses
befalling
him
therein
:
as
wee
see
in
David
;
whose
sheild
of
comfort
against
all
darts
of
danger
was
,
that
God
had
selected
him
unto
himself
,
and
annoynted
him
his
king
upon
Sion
the
mountayn
of
his
holynes
.
Litle
account
is
made
by
many
of
a
lawfull
outward
calling
:
whereas
indeed
it
is
that
alone
,
by
which
all
states
(
save
those
that
are
naturall
,
and
so
are
subject
neyther
to
election
nor
change
)
are
both
constituted
,
and
continued
.
For
what
makes
him
,
who
yesterday
was
none
,
to
day
to
be
a
magistrate
in
the
common
wealth
;
minister
in
the
Church
;
steward
in
the
family
,
or
any
other
officer
,
or
member
in
any
orderly
society
,
but
an
orderly
outward
calling
by
them
,
who
have
lawfull
authority
to
confer
that
state
upon
him
?
This
being
neglected
opens
a
gap
to
all
confusion
in
all
states
.
The
gifts
of
a
man
enable
him
to
his
office
;
his
grace
sanctifyes
both
the
gifts
,
and
office
to
the
person
;
his
inward
calling
perswades
his
heart
to
undertake
the
outward
in
desire
to
glorify
God
,
and
in
love
to
Abilitie
for
a
mans
calling
is
greatly
to
be
desired
for
many
reasons
.
For
,
first
,
it
is
a
thing
well-pleasing
in
Gods
sight
,
specially
in
the
most
serviceable
courses
of
life
,
as
we
may
see
in
Salomon
,
who
being
called
to
the
state
of
pleased
God
greatly
.
Secondly
,
He
whom
God
calls
to
a
place
,
or
sets
over
a
busines
,
he
enables
accordingly
;
as
he
did
the
same
Salomon
,
being
set
over
a
people
many
in
number
,
as
the
sand
by
the
sea
shore
,
with
wisdom
,
and
largenes
of
heart
,
as
the
sand
by
the
sea-shore
.
Thirdly
,
It
is
great
case
to
a
man
,
when
he
is
mayster
of
his
place
,
and
course
,
and
able
to
play
with
it
:
otherwise
,
if
he
be
compelled
to
strive
continually
with
it
;
it
will
both
make
his
life
burthensome
;
and
force
him
at
some
time
,
or
other
,
to
let
fall
the
works
thereof
,
as
unable
to
weild
it
.
Yet
if
such
a
one
be
willing
,
and
able
to
bear
it
out
,
it
is
a
good
way
for
him
to
grow
to
great
perfection
,
by
daily
improveing
his
abilitie
to
the
full
:
as
Milo
by
using
to
bear
a
calf
every
day
,
proved
able
to
bear
him
,
when
he
was
grown
an
oxe
.
Fourthly
,
It
is
an
honour
to
a
man
to
be
excellent
in
his
faculty
,
yea
though
it
be
mean
in
it self
.
And
so
men
excelling
in
mean
trades
,
or
callings
are
more
regarded
,
then
those
who
are
mean
in
more
excellent
faculties
.
One
sayth
truly
,
that
even
plowmen
and
sheep-heards
being
excellent
are
applauded
.
Lastly
,
the
more
excellent
any
profession
is
,
it
finds
the
fewer
,
whose
worth
can
answer
its
excellencie
.
Although
callings
most
usefull
,
and
necessarie
,
are
most
despised
by
prowd
folks
;
both
because
they
are
ordinary
and
common
;
and
followed
by
mean
,
and
ordinary
persons
:
yet
it
stands
with
a
good
conscience
to
provide
,
that
our
course
of
life
be
such
,
as
in
which
we
benefit
humayne
societyes
.
And
an
uncomfortable
thing
it
is
to
him
,
that
hath
any
either
feare
of
God
,
or
love
to
men
,
to
spend
his
dayes
,
and
labour
in
such
a
course
,
as
by
which
more
hurt
then
good
comes
to
the
world
.
It
is
a
good
and
godly
course
for
a
person
diligently
to
read
,
and
seriously
to
meditate
upon
such
places
of
holy
Scripture
,
as
concern
his
,
or
her
speciall
calling
:
as
,
for
the
magistrate
diligently
to
read
Deut.
1.
16.
&c.
the
minister
1
Tim.
3.
and
so
for
husband
,
and
wife
;
father
,
and
childe
;
mayster
and
servant
;
and
the
rest
:
that
by
so
doing
we
may
both
more
fully
learn
,
and
better
remember
,
and
conscionably
practise
the
particular
duetyes
,
in
which
God
would
have
us
exercise
our
generall
christian
graces
.
CHAP.
XXVIII
.
Of
the
use
,
and
abuse
of
things
.
WE
are
said
to
enjoy
God
alone
,
and
to
use
the
use
,
as
though
we
used
them
not
:
others
,
as
though
used
them
.
The
World
,
and
all
things
serving
for
this
life
,
we
ought
to
use
with
a
kinde
of
indifferency
,
and
without
setting
the
affections
of
our
hearts
upon
it
,
or
them
,
how
busy
soever
our
hands
be
about
them
:
spirituall
good
things
,
on
the
contrary
,
and
which
concern
our
eternall
happines
,
we
ought
to
use
,
as
using
them
indeed
,
with
all
earnest
bent
of
affection
upon
them
;
and
as
not
suffering
our
selvs
,
at
any
hand
,
to
be
disappoynted
of
the
fruit
of
them
.
God
(
sayth
the
wise
man
)
hath
made
every
thing
beautifull
in
his
time
:
and
indeed
,
every
thing
is
good
for
something
:
(
I
mean
every
thing
that
God
hath
made
;
for
there
are
many
vayn
and
leaud
devises
of
men
,
which
are
truly
good
for
nothing
)
as
,
on
the
other
side
,
nothing
is
good
for
every
thing
.
And
hereupon
Prometheus
told
the
Satyre
,
when
he
would
haue
kissed
the
fire
,
upon
his
first
seeing
it
,
that
if
he
did
so
,
it
would
burn
his
lips
,
as
not
being
for
that
use
,
but
to
minister
heat
,
and
light
.
Some
things
alwayes
bear
,
as
it
were
,
their
use
on
their
backs
,
and
cause
also
the
right
use
of
other
things
,
where
they
are
found
;
as
the
sanctifying
graces
of
Gods
spirit
,
which
yet
some
use
more
fully
,
and
faythfully
then
others
;
and
this
is
also
a
grace
of
God
:
whereas
all
other
things
haue
theyr
good
in
theyr
useing
,
and
not
in
their
owning
.
And
a
great
poynt
of
wisdom
,
and
advantage
for
good
it
is
to
apply
things
to
their
right
use
,
and
end
,
whether
great
,
or
smal
.
He
that
can
doe
this
spiritually
,
is
happy
,
though
he
have
receaved
but
one
pound
for
others
five
,
or
ten
.
As
on
the
other
side
,
how
many
were
,
(
though
not
happy
,
yet
)
lesse
miserable
,
if
they
altogether
wanted
the
wit
,
learning
,
riches
,
and
authority
;
which
they
want
grace
to
use
,
according
to
the
will
of
the
giver
?
A
man
hath
that
most
,
and
best
,
whereof
he
hath
the
(
lawfull
)
use
.
And
hereupon
a
follower
of
a
great
Lord
was
wont
to
say
,
that
he
had
,
in
effect
,
as
much
,
as
his
Lord
;
though
he
were
owner
of
little
,
or
nothing
:
considering
how
he
had
the
use
of
his
gardens
,
and
galleryes
,
to
walk
in
;
heard
his
musick
,
with
as
many
ears
,
as
he
did
;
hunted
with
him
in
his
parkes
;
and
ate
,
and
drank
of
the
same
,
that
he
did
,
though
a
litle
after
him
;
and
so
for
the
most
other
delights
,
which
his
Lord
enjoyed
.
And
,
in
truth
,
what
great
difference
is
there
,
save
in
the
proud
,
and
covetous
minde
of
a
man
,
whether
he
himself
,
or
another
be
owner
of
the
good
things
;
whereof
he
with
him
,
hath
the
lawfull
use
,
and
benefit
?
Distinction
must
be
put
between
the
things
themselvs
,
and
their
casuall
,
and
personall
abuses
:
otherwise
the
natures
of
the
things
can
neither
be
rightly
conceaved
of
,
nor
expressed
.
Neyther
doth
the
abuse
of
good
things
so
take
away
,
or
make
forfeyture
of
the
use
,
as
that
the
counsayl
of
Lycurgus
the
vines
cut
down
,
because
men
were
sometimes
druncken
with
the
grapes
.
Yet
may
the
abuse
of
a
thing
be
so
common
,
and
notorious
;
and
the
use
so
small
,
or
needlesse
;
as
better
want
the
small
use
,
then
be
in
continuall
danger
of
the
great
abuse
of
it
.
The
best
things
abused
become
the
worst
,
both
naturally
,
and
morally
,
by
reason
of
a
greater
force
in
them
then
in
other
things
.
which
we
must
not
therefore
superstitiously
disavow
,
or
cease
to
account
the
best
,
as
they
are
;
but
we
must
thereby
be
warned
to
use
them
the
more
warily
,
that
we
may
enjoy
their
full
goodnes
;
and
not
prejudice
them
by
abuse
:
Otherwise
,
we
shall
be
lyable
to
the
curse
of
a
greater
then
A
istippus
,
who
wished
a
plague
upon
those
wantons
,
who
by
their
abuseing
it
,
had
defamed
a
sweet
oyntment
,
wherein
he
took
delight
.
All
evil
stands
in
the
abuse
of
good
.
And
good
things
the
first
cupp
quenches
thirst
,
the
second
procures
chearfulnes
,
the
third
drunkennes
,
and
the
fourth
madnes
:
or
by
applying
them
unaptly
,
or
to
wrong
ends
,
or
persons
;
as
when
one
offers
light
to
the
blynde
,
or
speech
to
him
that
is
deaf
,
or
wisdom
to
a
brutish
man
;
or
as
when
cowards
fight
with
their
tongues
,
and
swash-bucklers
dispute
with
their
swords
:
or
in
regard
of
their
supernaturall
use
,
when
we
referre
not
all
to
the
glory
of
God
,
and
our
own
,
and
others
eternall
good
,
and
welfare
:
which
are
the
utmost
ends
of
all
things
.
CAP.
XXIX
.
Of
Riches
,
and
Poverty
.
IT
is
the
first
degree
of
riches
to
have
what
is
necessarie
;
the
next
to
have
what
is
enough
.
And
indeed
,
he
is
a
rich
man
,
who
wants
no
outward
means
,
wherewith
to
mainteyne
himself
,
and
his
,
plentifully
,
in
that
state
of
life
,
in
which
God
hath
set
him
,
whether
high
,
or
low
:
and
he
poore
,
on
the
contrary
,
to
whom
that
proportion
is
wanting
.
And
hence
it
comes
to
passe
,
that
there
are
poore
kings
,
and
rich
coblers
;
poore
landlords
,
and
rich
tenants
:
as
there
are
warm
dayes
in
winter
,
and
cold
in
summer
;
respecting
the
season
of
the
yeare
.
Besides
,
if
a
person
have
the
possession
,
and
not
the
use
of
riches
,
and
be
sick
of
that
disease
,
which
Salomon
saw
,
and
experience
of
all
ages
confirms
to
be
common
among
men
;
namely
of
a
man
,
to
whom
God
hath
given
riches
,
wealth
,
and
honour
,
so
that
he
wanteth
nothing
for
his
soul
of
all
that
he
desyreth
:
and
yet
God
giveth
him
not
power
to
eat
thereof
;
I
would
not
call
him
,
but
rayther
his
chests
and
storchouses
rich
;
seeing
,
he
as
well
wants
that
which
he
hath
(
in
regard
of
its
use
,
and
end
)
as
that
which
he
hath
not
.
A
freind
of
myne
in
the
university
was
wont
to
tell
me
merily
,
and
wittily
,
that
surely
there
was
something
in
this
mony
,
more
,
and
better
,
then
he
,
and
I
saw
:
seeing
such
a
great
wise
,
and
learned
man
(
whom
he
would
name
)
loved
it
so
well
;
and
such
another
,
as
wise
and
learned
as
he
,
as
well
as
he
;
and
so
a
third
,
and
a
fourth
.
He
knew
well
ynough
,
it
was
not
any
good
in
it
,
which
we
saw
not
;
but
lust
,
and
filthy
coveteousnes
in
them
,
whose
learning
,
and
wisdom
should
have
taught
them
to
despise
,
and
ha●e
such
basemyndednes
.
And
in
truth
,
if
in
any
other
thing
,
basenes
of
mynde
is
seen
in
the
love
of
mony
,
and
so
they
are
justly
contemned
in
the
eyes
of
others
,
that
are
enamoured
of
it
.
Some
do
make
theyr
belly
theyr
God
;
and
those
are
men
of
an
abject
spirit
:
others
their
riches
,
(
for
covetousnes
is
idolatry
)
and
that
in
a
special
work
of
devotion
,
by
trusting
to
them
,
which
no
man
the
life
,
&
belly
(
for
which
food
is
)
are
better
then
food
;
and
yet
food
for
the
belly
is
the
best
part
of
riches
;
and
that
of
which
alone
Adam
in
innocency
stood
need
.
If
men
were
not
above
measure
infatuated
with
sensuallitie
,
they
,
who
know
inward
good
things
,
would
not
affect
outward
inordinately
.
That
fools
,
and
idiots
,
that
know
no
better
things
,
should
love
mony
,
is
not
strange
:
For
oxen
love
grasse
;
and
swyne
draffe
;
and
every
creature
naturally
the
best
thing
which
it
knows
:
But
that
wise
,
and
learned
men
,
and
they
who
know
the
good
things
of
the
minde
,
specially
the
good
things
of
God
in
his
word
,
should
so
doat
upon
it
,
is
most
vile
,
and
monstrous
.
Some
love
mony
for
it self
,
and
for
the
bare
possession
of
it
,
and
because
they
delight
to
tell
their
pence
:
but
that
is
the
case
of
few
of
learning
,
or
wisdom
.
But
as
mouls
by
digging
in
the
earth
rayse
up
hils
:
so
do
they
hope
to
clyme
up
by
this
basenes
;
as
being
set
a
work
,
this
way
,
by
ambition
,
for
the
most
part
;
which
too
often
breeds
in
the
breasts
of
men
rarely
endowed
;
as
the
cancker
doth
in
sweet
flowers
.
For
such
men
esteeming
themselvs
worthy
of
account
in
the
world
for
their
excellency
:
and
perceaving
riches
the
readyest
way
to
procure
it
,
or
make
way
for
it
;
they
lay
hold
thereof
with
both
hands
:
and
being
seduced
with
the
love
of
mony
for
that
end
,
do
for
the
getting
,
peirce
themselvs
through
with
many
sorrows
.
The
blessing
of
the
Lord
maketh
rich
.
If
wealth
come
a
man
,
though
he
can
go
afoot
,
yet
will
rayther
chuse
to
ride
.
Secondly
,
to
free
us
from
such
temptations
unto
sin
,
as
povertie
minister
unto
us
,
and
ours
,
more
plentifull
matter
of
exerciseing
vertue
,
and
Both
poverty
and
riches
,
if
they
be
in
any
extreamity
,
to
give
him
neyther
of
both
;
but
to
feed
him
with
food
convenient
for
him
.
And
,
in
truth
,
the
middle
state
is
freest
from
the
greatest
danger
eyther
of
sin
,
or
misery
,
in
the
world
:
as
Icarus
his
father
told
him
,
that
the
middle
way
was
safest
for
his
waxen
wings
,
neyther
to
be
moystned
with
the
water
,
nor
molten
with
the
heat
of
the
sunne
.
And
of
the
two
states
,
the
wise
man
insinuates
in
that
his
prayer
to
the
Lord
,
that
the
temptations
of
riches
are
the
more
dangerous
.
Povertie
may
drive
a
man
to
steale
,
or
deal
unjustly
with
others
;
and
after
to
lye
,
or
,
it
may
be
,
and
,
as
the
Holy
Ghost
insinuates
,
by
swearing
to
take
the
name
of
God
in
vain
,
to
cover
it
:
But
if
a
man
be
rich
,
and
full
,
he
is
in
danger
to
deny
God
,
and
to
say
in
pride
,
and
contempt
of
him
in
effect
,
as
Pharaoh
did
,
who
is
the
Lord
?
For
hardly
doth
any
thing
cause
the
mynd
to
swell
more
with
pryde
,
then
riches
;
both
by
reason
of
the
ease
,
and
plenty
of
worldly
good
things
,
which
they
bring
with
them
:
as
also
of
the
credit
,
which
rich
men
,
or
their
purses
,
have
in
the
world
;
and
both
those
specially
,
if
they
have
gotten
their
wealth
by
their
own
art
,
or
industrie
.
He
that
is
proud
in
a
poore
estate
,
would
in
a
rich
be
intollerable
before
men
,
as
he
is
in
the
meane
while
abhominable
in
Gods
sight
:
He
that
is
humble
in
a
prosperous
,
is
a
good
scholler
of
Christ
,
and
hath
taken
out
a
hard
lesson
,
which
the
Apostle
would
haue
Timothy
to
charge
the
rich
withall
;
not
be
high
minded
,
nor
trust
in
uncertayn
riches
From
rich
mens
pride
in
themselvs
ariseth
commonly
contempt
of
others
,
specially
of
the
poore
.
I
have
known
Nabals
,
who
,
in
my
conscience
,
have
,
thought
,
that
all
that
were
not
rich
,
were
fools
;
notwithstanding
any
eminencie
in
them
of
gifts
,
or
graces
.
But
thus
to
mock
,
or
despise
the
poore
,
is
to
reproach
God
that
made
him
so
:
and
besides
,
if
the
person
be
wise
,
and
godly
,
as
he
may
well
be
;
for
any
bar
that
his
povertie
the
poore
who
walketh
in
his
uprightnes
,
is
better
then
he
that
is
perverse
in
his
way
though
rich
;
as
also
,
that
a
poore
,
and
wise
child
is
better
then
an
old
,
and
foolish
king
;
we
should
have
that
strength
of
fayth
against
sense
,
and
carnall
reason
;
as
,
in
all
resolvednes
,
to
prefer
an
honest
,
or
wise
poore
man
before
a
rich
Naball
.
Besides
,
though
still
the
rich
man
be
,
and
will
be
wise
in
his
own
eyes
;
yet
the
poore
that
hath
understanding
searcheth
him
out
:
and
by
searching
oftens
findes
,
that
litle
witt
(
being
imployed
wholy
thereabout
)
and
lesse
grace
,
servs
to
get
wealth
with
.
A
poore
,
and
playn
person
seeing
a
Dives
ruffle
in
silcks
,
&
glitter
in
gold
,
and
silver
,
is
half
readie
to
worship
him
,
as
a
petty
God
,
many
times
:
But
after
findes
by
his
speech
,
and
other
caryage
,
by
which
a
fool
▪
and
wise
man
are
differenced
,
that
if
he
had
so
done
,
he
had
but
worshipped
a
golden
calf
.
God
sends
poverty
upon
men
to
humble
them
,
both
in
the
want
of
bodily
comforts
,
and
specially
in
regard
the
contempt
,
which
it
ever
casts
upon
men
in
the
worlds
ey
.
And
blessed
indeed
are
they
,
who
by
povertie
,
and
other
worldly
crosses
are
humbled
so
,
as
to
poore
in
spirit
:
not
being
of
those
,
of
whom
the
complaynt
is
,
that
they
are
humiliati
,
not
humiles
.
As
a
rich
man
be
humble
,
he
is
not
of
the
rich
of
the
world
:
so
,
if
a
poore
man
be
proud
,
he
is
not
of
the
Lords
poore
,
and
blessed
the
pride
of
many
(
as
was
said
of
Diegenes
)
may
be
seen
through
their
rags
.
And
who
ever
saw
any
prouder
,
then
some
such
worms
,
as
in
whom
no
others
could
discern
any
thing
outward
or
inward
,
(
saving
the
divell
)
that
should
make
them
so
?
God
in
his
good
,
and
wise
providence
many
tymes
sends
poverty
,
and
other
calamities
upon
such
,
to
restreyn
them
;
whose
overswellings
of
pride
,
if
they
enjoyed
a
prosperous
state
,
would
make
them
both
odious
,
and
troublesome
to
all
societies
.
There
be
some
,
who
out
of
a
kynde
of
naturall
diligence
,
patience
,
parsimony
,
and
contentment
with
mean
things
,
seem
so
fitted
for
a
poore
,
and
mean
state
,
as
that
if
they
were
ever
pressed
with
want
,
they
would
ever
be
good
,
and
vertuous
;
but
being
rich
,
and
wealthy
,
are
eyther
base
mynded
,
or
arrogant
,
in
the
eyes
of
all
men
:
There
are
also
,
who
by
their
kynde
,
and
courteous
disposition
seem
so
fitted
for
prosperitie
,
and
plentie
,
that
if
they
ever
enjoyed
it
,
they
would
be
no
meanly
good
people
;
and
yet
falling
into
a
poore
,
and
needie
condition
,
they
appear
not
onely
impatient
,
but
unconscionable
also
.
But
the
truth
is
,
that
howsoever
some
be
fitter
for
the
one
estate
then
the
other
,
and
so
carry
it
better
to
the
world
;
yet
he
that
is
not
,
in
his
measure
,
fit
for
eyther
,
is
indeede
fit
for
neyther
.
The
Apostle
had
learned
,
and
so
must
all
good
Christians
with
him
,
both
to
be
full
,
and
to
be
hungry
;
both
to
abound
,
and
to
suffer
need
.
He
that
is
not
faithfull
in
a
litle
,
would
not
be
faythfull
in
a
great
deal
;
and
so
,
is
any
broken
with
an
afflicted
state
,
save
he
,
who
is
too
much
inveigled
with
a
prosperous
.
He
again
,
whose
course
is
either
to
high
,
or
too
low
,
in
plentie
,
would
never
keep
a
mean
in
want
.
The
over-valuation
of
riches
drives
divers
men
to
divers
,
yea
contrarie
appearances
:
some
to
make
themselvs
rich
,
though
they
have
nothing
:
and
others
,
to
make
show
of
poverty
,
though
they
have
all
aboundance
.
The
former
so
much
esteem
of
riches
,
and
think
them
so
much
esteemed
of
by
others
,
as
that
,
if
they
seem
not
to
the
world
to
have
them
,
their
life
is
a
death
unto
them
:
and
therefore
they
will
be
sure
to
make
a
fayr
outside
,
and
appear
rich
,
though
they
be
nothing
lesse
.
The
other
esteeming
themselvs
happy
in
having
,
and
keeping
them
;
conceal
,
and
spare
that
theyr
treasure
what
they
can
;
least
by
haveing
it
known
,
they
should
be
occasioned
,
one
way
,
or
other
,
to
diminish
it
.
Both
are
injurious
to
God
,
to
other
men
,
and
to
themselvs
.
To
God
,
in
belying
him
;
the
former
,
as
if
he
had
given
them
that
which
he
hath
not
:
the
latter
,
as
not
haveing
given
them
that
which
he
hath
.
To
others
;
the
former
,
in
getting
into
their
hands
the
riches
,
which
they
cannot
satisfy
for
;
or
credit
,
which
they
deserv
not
:
the
latter
by
with-holding
both
from
God
and
men
their
due
.
To
themselvs
;
the
former
,
in
frustrateing
the
occasion
of
The
Apostle
poynts
at
some
Christians
(
so
called
)
that
will
be
rich
,
even
,
whether
God
will
,
or
no
;
and
say
he
what
he
will
,
and
almost
do
he
what
he
can
,
to
hinder
it
.
They
will
be
rich
(
if
it
may
be
)
keeping
fayth
,
and
good
conscience
in
outward
profession
;
If
that
will
not
be
,
they
will
be
rich
without
them
;
and
rayther
loose
their
own
souls
then
not
gayn
the
world
.
But
wo
be
unto
them
;
for
they
run
greedily
after
the
errour
of
Balaam
;
and
CHAP.
XXX
.
Of
Sobriety
.
THE
grace
of
God
(
in
Christ
,
&
his
gospell
)
which
hath
appeared
,
teacheth
us
as
well
to
live
soberly
,
as
iustly
,
and
godlily
in
the
world
.
And
he
that
is
not
sober
in
himself
,
useing
,
and
desireing
moderately
,
the
good
things
of
this
naturall
life
,
as
meat
,
drink
,
apparrell
,
sleep
,
pastime
,
credit
,
and
the
rest
;
will
neyther
converse
righteously
with
men
,
nor
piously
with
God
.
He
that
takes
more
to
himself
,
then
is
due
to
him
;
cannot
give
eyther
God
,
or
men
theyr
due
.
Nature
is
content
with
few
,
and
small
things
:
for
though
the
belly
will
be
craveing
,
yet
it
is
no
exacting
creditour
;
but
will
be
satisfied
with
a
small
proportion
:
which
to
presse
with
superfluityes
,
makes
things
eyther
unpleasant
,
or
hurtfull
.
It
is
reasonable
to
deal
with
,
if
we
give
it
but
what
we
owe
,
and
not
what
we
can
.
In
reproof
of
glut●ony
,
and
excesse
,
one
sayth
,
that
the
throat
hath
killed
more
then
the
sword
.
And
I
think
it
may
be
truly
sayd
,
that
how
hard
soever
it
have
gone
with
many
in
the
world
,
at
times
;
that
more
haue
receaved
hurt
by
eating
too
much
,
then
too
litle
.
And
though
many
be
of
mynde
,
that
by
devouring
a
great
deal
,
they
shall
make
their
bodyes
the
stronger
,
and
lives
the
longer
:
yet
is
there
reason
to
think
,
that
were
not
men
provoked
by
company
,
and
sensuall
objects
;
or
misled
by
inordinate
appetite
;
or
miswonted
by
custom
;
even
half
the
meat
and
drink
which
the
most
use
,
would
affoard
as
long
,
and
strong
a
state
of
body
,
and
bodily
health
,
as
they
do
enjoy
.
Moderate
dyet
(
sayth
one
)
is
good
both
for
the
soul
,
and
body
:
and
so
is
it
for
the
estate
also
▪
and
the
contrary
pernitious
;
God
both
saying
,
and
ordering
,
that
he
that
loveth
wyne
,
and
oyl
shall
not
be
rich
.
He
,
especially
that
will
this
worlds
goods
win
,
must
at
his
belly
begin
.
It
is
a
base
,
and
beastly
thing
,
for
a
man
to
give
himself
neyther
are
such
to
be
reckoned
(
sayth
one
)
among
men
but
beasts
.
But
for
a
man
to
be
so
inordinate
,
as
to
hurt
eyther
his
body
,
or
minde
by
excesse
(
as
a
riotous
youth
delivers
over
to
old
age
a
feeble
body
,
and
more
feeble
mynde
,
and
destitute
,
for
the
most
part
,
both
of
wisdom
,
and
grace
)
is
to
follow
the
basest
of
beasts
,
and
to
become
swynish
:
Few
other
beasts
save
Swyne
will
over-eat
themselvs
.
Neyther
is
it
any
sufficient
excuse
for
him
that
hath
plenty
to
be
excessive
;
more
then
for
the
cook
that
had
made
the
meat
oversalt
,
to
say
,
that
he
had
store
of
salt
by
him
.
Neyther
yet
excuseth
it
,
that
by
custom
some
are
able
(
as
they
say
)
to
bear
their
drink
,
and
not
be
overcome
by
it
.
For
,
albeit
drunckennes
in
this
be
very
odious
;
that
whereas
other
sins
deprive
persons
of
Gods
image
,
it
deprives
them
of
mans
;
leaving
them
the
use
neyther
of
reason
,
nor
speech
,
in
which
two
things
man
differs
specially
from
beasts
;
no
nor
of
sense
,
and
motion
accordingly
,
wherein
beasts
excell
stocks
and
stones
;
but
so
blockifyes
them
,
for
the
present
,
that
neyther
hand
,
nor
foot
,
can
do
their
office
:
yet
the
Lord
by
the
prophet
denounceth
a
wo
not
onely
against
them
that
are
mightie
to
drink
wine
,
and
men
of
strength
to
mingle
strong
drink
.
Considering
that
meat
,
(
and
so
for
other
bodily
makes
us
not
the
more
acceptable
before
God
;
and
that
God
will
destroy
both
the
belly
(
in
that
use
)
and
meat
:
it
should
teach
us
,
in
the
mean
while
,
moderately
to
use
all
things
for
the
belly
,
and
naturall
life
.
But
if
,
besides
these
considerations
,
we
weigh
with
our
selvs
,
how
unworthy
our
sins
make
us
of
the
least
comfort
by
any
of
Gods
creatures
;
specially
,
if
with
these
things
concerning
our
selvs
,
we
weigh
how
many
in
the
world
,
and
those
of
the
Lords
faythfull
servants
,
stand
in
need
of
meat
,
drink
,
&c.
for
their
naturall
necessitie
;
If
there
be
in
us
eyther
fear
of
God
,
or
love
of
men
,
it
will
work
in
us
a
great
conscience
not
to
mispend
any
thing
vaynly
,
or
riotously
,
wherewith
we
might
comfort
the
hearts
of
them
that
need
it
.
And
they
who
in
this
case
will
not
be
warned
by
Moses
,
and
the
Prophets
;
nor
by
Christ
and
the
Apostles
neyther
;
shall
torment
of
the
flame
of
hel
,
for
their
excesse
in
themselvs
,
and
unmercifulnes
towards
others
.
The
speciall
use
of
wine
,
and
strong
drink
is
,
that
the
heavy
of
heart
,
and
readie
to
perish
might
drink
,
and
forget
his
povertie
,
and
miserie
.
But
the
abuse
is
more
common
then
the
use
;
by
which
the
strong
,
and
stout
take
the
greatest
part
therein
;
drinking
many
times
,
till
they
forget
both
God
,
and
them
selvs
;
whilst
the
other
languish
in
want
,
and
sorrow
.
Christ
,
and
his
Apostles
oftens
joyn
in
their
exhortations
When
thou
sittest
to
eat
with
a
ruler
(
sayth
the
wise
consider
diligently
,
what
is
before
thee
,
and
put
thy
knife
to
thy
throat
,
if
thou
be
a
man
given
to
thine
appetite
.
They
that
eat
with
rulers
,
or
where
there
is
varietie
of
delicates
,
are
apt
enough
to
consider
diligently
what
is
before
them
;
but
it
is
for
the
most
part
,
not
to
restreyn
their
appetite
,
as
it
should
be
;
but
rayther
to
provoke
it
.
But
a
wise
man
will
consider
of
his
temptations
,
to
escape
the
danger
of
them
:
a
foole
to
provoke
himself
to
swallow
them
the
more
greedily
,
as
the
fish
doth
the
bayt
with
the
hook
under
it
.
He
onely
is
not
overtaken
with
unlawfull
things
,
who
inureth
himself
,
at
times
,
to
absteyn
from
many
things
lawfull
.
He
that
will
go
as
near
the
ditch
,
as
he
can
,
will
at
some
time
,
or
other
,
fall
in
:
So
he
who
will
take
all
the
libertie
,
that
possibly
he
may
lawfully
,
cannot
but
fall
into
many
unlawfull
things
.
Thereupon
,
Austins
mother
would
not
allow
the
young
mayds
committed
to
her
government
,
to
drink
as
much
water
as
they
would
:
least
afterwards
,
becomming
wives
,
and
having
plentie
,
they
should
use
excesse
in
wyne
.
CHAP.
XXXI
.
Of
Liberality
,
and
its
contraries
.
LIberalitie
teacheth
us
to
bestow
our
worldly
goods
,
when
,
upon
whom
,
and
as
we
ought
,
in
obedience
unto
God
,
and
for
mens
good
.
This
is
to
be
done
without
hope
of
requitall
from
them
;
as
not
being
a
mercinary
vertue
,
his
dutie
to
others
,
and
not
to
profit
from
them
.
Els
it
is
not
liberality
rightly
performed
,
but
a
bargayn
well
made
.
Neyther
be
accounted
liberalitie
,
which
is
done
for
vayn
glory
;
seeing
the
work
is
named
from
the
affection
:
Least
of
all
that
,
when
men
give
to
some
,
that
they
may
take
from
not
a
benefit
which
wants
the
best
part
of
it
,
namely
,
to
be
given
in
iudgment
:
neyther
is
that
liberalitie
,
which
wants
that
part
;
but
the
casting
away
of
a
mans
goods
.
This
vertue
exercised
in
great
states
,
and
gifts
,
is
called
bountie
,
and
a
hingly
vertue
:
But
may
preserv
the
due
respect
of
liberalitie
in
the
smallest
matters
,
and
by
the
poorest
persons
,
if
it
be
constant
:
which
rayther
teacheth
to
give
a
litle
to
many
,
then
much
to
few
.
This
was
verifyed
in
the
churches
of
Macedonia
,
towards
the
poore
Saints
in
Ierusaelem
;
whose
deep
povertie
abounded
unto
their
rich
liberalitie
.
The
same
is
confirmed
,
by
our
Saviours
testimonie
of
the
poore
widows
contribution
of
two
mites
,
that
she
gave
therein
more
then
all
the
rich
men
.
None
can
give
more
,
and
liberall
,
then
he
that
leavs
himself
litle
,
or
nothing
.
On
the
contrary
;
None
can
spare
more
,
and
therein
be
more
covetous
,
then
he
,
that
will
not
do
the
litle
which
he
can
do
,
and
his
neighbour
stands
in
need
of
.
It
is
the
dangerous
errour
of
poore
men
,
that
onely
the
rich
are
covetous
,
or
liberall
.
They
may
be
,
and
oft
are
,
as
very
mizers
,
and
odiously
covetous
in
their
penny
;
as
the
other
in
their
pound
.
So
may
they
be
as
liberall
.
Every
one
,
sayth
Solomon
,
is
a
freind
to
a
man
of
gifts
:
which
have
in
them
,
sayth
another
,
a
kinde
of
secret
force
to
draw
the
mindes
of
men
,
as
the
loadstone
draweth
iron
:
and
that
not
onely
of
them
that
desire
to
use
the
liberalitie
of
others
;
but
of
such
also
,
as
neither
need
,
nor
would
use
the
same
▪
Look
what
liberalitie
looseth
a
man
in
his
purse
,
it
gets
him
in
a
better
place
;
not
onely
in
heauen
,
but
in
earth
also
,
and
the
best
place
there
,
the
hearts
of
men
,
and
their
loving
affection
.
On
the
contrarie
,
covetous
men
are
contemned
,
and
hated
,
not
onely
of
them
,
whom
they
wrong
by
unjust
getting
,
or
keeping
;
but
by
all
others
that
know
them
,
though
all
dare
not
so
manifest
.
Their
credit
with
others
,
and
comfort
in
themselvs
is
onely
in
their
purses
.
It
is
a
question
amongst
learned
men
,
whether
of
the
two
extreames
of
liberalitie
;
prodigalitie
in
the
excesse
,
or
covetousnes
in
the
defect
,
is
worse
:
but
something
the
lesse
needfull
to
be
determined
,
considering
how
often
they
meet
together
in
the
same
person
,
and
beget
eyther
the
other
.
Many
lust
,
and
desire
to
have
(
and
sometimes
that
they
may
consume
upon
their
pleasures
:
like
unto
kites
,
and
gleads
,
and
other
ravenous
birds
,
who
are
ever
watching
,
and
catching
for
prey
,
and
yet
remain
ever
caryon-lean
,
converting
the
greatest
part
of
their
nourishment
into
long
feathers
.
As
some
desire
riches
that
they
may
haue
them
:
so
a
great
part
of
the
covetousnes
reigning
in
the
world
,
is
to
maintayn
prodigall
expences
:
that
look
what
covetousnes
hath
gathered
together
,
ryot
may
lash
out
and
consume
.
For
men
,
as
well
as
women
,
he
was
prodigall
of
his
own
,
and
covetous
of
other
mens
;
so
the
greatest
mispenders
,
for
the
most
part
,
are
constreyned
to
be
as
great
misgetters
,
to
feed
one
vice
by
another
.
Hence
some
borrow
without
means
,
or
meaning
,
to
pay
again
;
circumvent
others
,
if
they
haue
more
cunning
then
they
;
oppresse
them
,
if
they
have
more
power
;
and
some
are
driven
to
plain
theeverie
,
violent
,
or
secret
.
Yet
if
we
will
compare
together
these
two
naughts
,
we
shall
finde
covetousnes
the
worse
of
the
twayn
.
For
,
first
,
it
is
the
root
of
all
evill
:
for
that
there
is
no
evill
fruit
but
will
grow
of
it
.
Iudas
sould
Christ
for
it
:
And
manie
thousand
daylie
sell
their
bodies
and
souls
to
sin
,
and
hell
for
it
;
and
would
sell
Christ
,
if
he
were
in
their
hands
:
whereas
wise
men
,
and
lawyers
count
the
prodigall
raither
vayn
,
or
at
the
worst
,
but
half
mad
,
and
not
capable
of
governing
his
own
goods
;
then
mischeivous
.
Secondly
,
Covetousnes
is
●●
the
Apostle
called
Idolatrie
,
not
in
the
common
condition
of
all
sinns
,
in
which
men
either
in
affection
,
or
effect
,
esteeme
of
transitorie
vanities
aboue
God
;
and
despise
him
,
in
comparison
of
them
;
but
especially
for
that
they
put
more
confidence
in
their
riches
,
for
their
safetie
,
and
welfare
,
then
they
do
in
Gods
providence
;
and
by
them
promise
themselvs
all
aboundance
of
happines
.
This
madnes
befals
not
the
but
half-mad
prodigals
.
Thirdly
,
The
covetous
doth
good
to
none
,
nor
to
himself
neither
;
wanting
as
well
the
things
he
hath
,
as
the
things
he
hath
not
;
God
not
giving
him
power
to
eat
of
,
and
use
his
riches
.
Whereas
the
prodigall
doth
good
to
manie
,
though
not
well
.
Fourthly
,
Covetousnes
is
a
base
,
and
beggarlike
vice
:
Prodigalitie
a
worshipfull
,
honourable
,
and
kingly
sin
.
Fiftly
,
Povertie
,
and
want
(
the
fruits
of
prodigallitie
)
prove
,
oft
times
▪
good
scool-masters
to
the
ding-thrift
,
for
his
bettering
;
as
we
see
it
fell
out
with
the
prodigall
son
:
But
the
effects
of
Covetousnes
the
prodigall
drawes
him
dry
;
but
the
gettings
of
the
other
serve
to
feed
his
disease
,
which
causeth
him
,
dropsie-like
,
the
more
he
hath
,
to
desire
the
age
is
some
remedie
against
other
vices
,
(
specially
against
prodigalitie
)
which
grows
old
,
and
decayes
with
the
person
,
in
whom
it
is
;
)
Covetousnes
then
grows
young
:
so
as
they
who
are
but
thriftie
in
youth
,
are
usually
covetous
in
age
.
And
though
it
seem
,
and
indeed
be
unreasonable
,
that
the
lesse
way
men
have
to
go
,
they
should
be
carefull
for
the
more
viandour
,
and
provision
,
for
their
journey
;
yet
are
there
divers
colourable
occasions
,
though
no
just
causes
of
this
maladie
.
As
first
,
age
being
impotent
,
and
unable
to
susteyn
it self
,
is
occasioned
the
more
carefully
to
seek
,
and
g●t
riches
,
as
a
staffe
to
lean
on
.
But
for
this
,
we
shall
never
see
any
more
greedie
,
then
such
as
have
more
then
enough
for
many
ages
:
their
aboundance
no
more
quenching
their
lust
,
then
fuell
doth
the
flame
.
Secondly
,
the
aged
are
oft
charged
with
families
,
and
freinds
,
for
whom
they
are
to
provide
;
from
which
burden
youth
is
free
:
for
children
are
not
to
lay
up
for
the
parents
,
but
parents
for
the
children
.
a
man
,
though
he
be
alone
,
and
have
no
second
,
neyther
child
,
nor
brother
,
puts
no
end
of
labour
to
get
,
nor
is
ever
satisfyed
with
riches
.
I
have
not
in
my
life
observed
any
more
given
to
covetousnes
,
then
such
as
have
not
,
nor
are
like
to
have
children
to
leave
their
goods
to
.
Thirdly
,
the
other
lusts
of
prodigal
youth
languishing
in
age
,
the
heart
(
not
being
set
upon
God
,
and
true
goodnes
,
which
alone
could
fill
,
and
satisfy
it
)
findes
onely
the
lust
of
coveting
riches
a
fit
guest
to
harbour
in
it
;
wherewith
the
flesh
mainteyns
it self
,
that
it
fall
not
wholly
into
decay
.
So
Symonides
,
being
accused
of
covetousnes
,
answered
,
that
whereas
the
delight
of
all
other
pleasures
was
gone
,
he
nourished
his
age
with
that
alone
profitable
pleasure
.
And
lastly
,
which
is
worst
of
all
,
though
God
have
set
religion
,
and
covetousnes
at
such
variance
,
that
they
can
not
possibly
reign
in
one
person
:
None
can
serve
God
,
and
mammon
:
And
again
,
He
that
loveth
this
world
,
the
love
of
God
dwelleth
not
in
him
:
yet
we
see
it
,
that
religion
working
in
persons
a
loathing
of
excesse
in
worldly
vanities
,
their
flesh
so
works
with
it
,
as
it
disposeth
very
manie
to
such
a
warines
,
as
between
which
,
and
playn
covetousnes
there
is
too
near
affinitie
.
Yea
how
many
have
I
known
,
who
having
passed
the
danger
of
the
high-way
ground
,
and
understood
the
word
of
God
preached
,
the
stonie
ground
too
,
in
undergoing
some
troubles
,
and
persequutions
for
the
same
:
yet
nourishing
in
themsevs
too
much
love
,
and
care
of
worldly
riches
,
have
had
all
their
goodnes
choaked
before
the
harvest
,
by
those
dangerous
thornes
?
Against
this
so
dangerous
,
deceitfull
,
and
close-cleaving
evill
,
we
are
,
first
,
to
get
into
our
hearts
fayth
in
Gods
providence
,
as
well
,
and
as
much
,
for
the
good
things
of
the
life
present
,
life
everlasting
,
how
oft
soever
he
say
over
his
creed
.
Such
a
man
mocks
with
God
,
in
making
a
shew
of
trusting
him
with
that
,
which
in
truth
he
profanely
despiseth
:
whereas
,
for
worldly
good
things
which
he
desires
in
earnest
,
he
will
trust
God
no
further
then
he
sees
him
.
Though
the
Lords
love
shew
forth
it self
more
in
heavenly
,
then
in
earthly
things
;
yet
his
truth
bindes
him
alike
to
performance
,
as
he
hath
promised
:
upon
which
,
he
that
dares
not
rest
for
the
lesser
,
makes
but
a
shew
of
resting
for
the
greater
.
Secondly
,
we
must
get
contentation
with
that
which
we
have
,
seeing
God
hath
said
to
us
,
I
will
▪
never
leav
thee
,
nor
forsake
thee
:
esteeming
,
and
saying
with
our
selvs
,
that
this
which
we
enjoy
with
a
good
conscience
,
and
by
means
lawfull
,
diligently
used
,
is
our
alotment
from
God
,
by
the
sanctified
use
whereof
,
he
will
provide
competently
for
our
temporall
state
,
and
further
our
eternall
.
Thirdly
,
considering
,
how
uncerteyn
means
of
our
good
,
even
for
this
life
,
all
earthly
things
are
;
and
how
,
many
times
they
become
the
very
snare
thereof
,
as
in
the
case
of
Naboth
;
and
how
the
covetous
is
an
idolater
,
and
hath
no
inheritance
in
the
kingdom
of
Christ
,
and
of
God
)
it
is
both
sin
,
and
folly
,
inordinately
to
affect
the
getting
,
or
keeping
of
them
.
the
Pharisees
being
covetous
,
mocked
at
Christ
,
when
they
heard
him
speak
against
their
joyning
the
serving
the
mammon
of
unrighteousnes
,
with
the
serving
of
God
:
so
men
,
in
all
ages
,
becomeing
rich
by
covetousnes
,
and
proud
by
riches
;
are
ready
to
mock
at
whatsoever
God
,
or
man
can
say
against
their
gaynfull
wickednes
.
Considering
how
many
poore
people
want
,
and
of
those
not
a
few
,
the
living
members
of
Christ
Iesus
;
we
ought
to
make
great
conscience
eyther
of
spending
prodigally
,
or
sparing
covetously
any
thing
lesse
,
or
more
,
wherewith
we
might
comfort
them
,
and
shew
them
mercy
:
how
much
more
,
of
that
whereby
we
should
deal
justly
with
them
in
giving
them
their
due
?
which
should
first
be
done
.
CHAP.
XXXII
.
Of
Health
,
and
Phisick
.
HEalth
is
the
greatest
bodily
blessing
,
which
God
bestows
upon
any
in
this
life
:
yet
is
it
one
of
the
least
regarded
:
partly
by
reason
of
its
commonnes
to
al
sorts
of
people
,
poore
and
rich
,
fools
and
wise
,
the
vilest
and
most
excellent
otherwise
:
partly
,
for
that
it
is
a
naturall
good
thing
,
which
we
bring
,
for
the
most
part
,
into
the
world
with
us
,
and
so
oftens
preserv
,
without
any
sensible
change
:
And
accordingly
,
we
see
,
that
no
man
is
the
more
honoured
for
his
health
;
which
can
scarse
be
sayd
of
any
other
good
thing
whatsoever
.
The
benefit
of
this
most
sweet
sause
of
al
other
goods
is
scarsly
Orpheus
his
song
,
but
much
more
our
own
experience
teacheth
us
,
that
nothing
is
avaylable
to
men
without
health
:
neyther
riches
,
nor
honour
,
nor
the
greatest
delights
for
belly
,
or
back
,
which
the
earth
can
affoard
.
This
blessing
therefore
,
where
it
is
,
may
be
set
alone
against
many
other
wants
:
and
God
acknowledged
to
deal
graciously
with
us
in
bestowing
it
,
though
with
the
want
of
many
other
outward
good
things
:
which
though
others
enjoy
,
yet
without
it
,
they
want
the
comfortable
use
of
them
;
&
have
lesse
joy
of
their
lives
by
far
,
then
we
by
it
,
without
them
.
The
best
rule
in
physick
is
to
preserv
health
by
the
use
of
things
wholesome
,
and
eschewing
what
is
noxious
,
and
hurtfull
,
either
in
matter
,
or
manner
,
or
measure
:
and
that
betimes
,
and
before
distempers
have
taken
too
deep
root
,
or
that
the
strength
of
nature
be
too
much
impayred
by
the
inordinate
appetites
,
and
licentiousnes
of
unadvised
youth
.
We
say
in
the
proverb
,
At
fortie
years
every
man
is
either
a
fool
,
or
a
physition
.
But
because
most
are
fools
so
long
before
,
&
that
in
their
best
years
,
it
is
too
late
for
them
to
become
physitions
at
this
age
;
&
the
after
years
are
constreyned
to
bear
the
manifold
infirmities
,
&
diseases
which
are
owing
to
inordinat
youth
.
And
a
happy
thing
it
were
,
considering
how
few
young
folks
will
regard
,
or
beleev
these
things
,
till
they
be
taught
them
by
miserable
experience
,
that
wise
parents
,
and
governers
would
so
shew
their
care
over
their
children
,
pupils
,
and
servants
;
that
where
they
cannot
disswade
the
affection
,
they
might
yet
prevent
the
using
of
those
unwholesom
,
&
hurtful
youth-banes
,
unto
which
inordinate
appetite
carryes
young
folk
headlong
.
I
have
marvailed
oft
at
the
aversnes
of
many
,
specially
of
the
meaner
sort
,
from
physick
,
in
time
of
sicknes
:
but
more
at
their
unreasonable
choyse
of
physitions
,
when
they
use
it
.
How
ordinarie
a
thing
is
it
with
a
number
,
that
if
but
theyr
horse
,
or
cow
be
sick
,
or
but
in
danger
;
they
will
let
them
blood
,
or
get
them
a
mash
;
or
run
to
a
leach
for
them
?
who
yet
for
themselvs
,
or
their
nearest
freinds
will
neyther
seek
,
nor
willingly
be
perswaded
to
use
the
counsail
,
or
help
of
a
physitian
.
The
reasons
hereof
I
conceav
to
be
,
eyther
,
for
that
men
are
prone
,
and
ready
to
perswade
themselvs
,
and
to
be
perswaded
by
their
freinds
,
that
they
shall
do
wel
enough
without
such
helps
,
and
that
manie
times
out
of
a
superstitious
presumption
of
Gods
speciall
help
,
where
mans
is
neglected
:
or
,
on
the
contrary
,
when
they
are
heartlesse
,
and
dispair
of
good
thereby
.
But
yet
more
strange
is
the
choyse
which
many
make
,
when
they
use
means
.
For
though
in
all
other
courses
,
men
seek
for
such
,
as
are
most
skilfull
;
yet
in
this
they
are
not
onely
more
readie
to
beleev
any
that
professeth
himself
a
physition
,
then
of
any
other
facultie
;
A
penny-worth
for
a
penny
)
would
finde
,
that
lighter
gayns
comming
thicker
,
would
make
heavier
purses
.
Fourthly
,
their
administring
of
medicines
usually
lesse
offensive
,
and
loathsome
unto
nature
:
which
,
it
may
be
,
the
others
skill
,
and
care
(
if
custome
made
not
men
lesse
compassionate
then
they
should
be
,
)
might
much
correct
:
though
it
can
not
be
denyed
,
that
by
Gods
providence
,
and
for
mans
sin
,
the
most
wholesom
things
eyther
naturally
,
or
morally
,
are
bitter
,
and
unpleasing
.
On
the
patients
part
this
aryseth
commonly
,
1.
from
a
suspition
,
least
they
being
mean
,
and
playn
persons
should
eyther
be
overreached
,
or
neglected
by
the
learned
.
2.
From
envy
,
which
the
learneds
arrogancy
also
oftens
occasioneth
.
3.
From
an
ambitious
desire
in
them
,
to
advance
those
of
their
own
order
;
as
of
old
,
the
citizens
of
Rome
would
have
the
cheif
officers
,
even
the
Consuls
,
and
Dictatours
created
,
One
speciall
use
of
a
skilfull
artist
is
to
discerne
aright
of
the
varietie
of
circumstances
that
fall
in
.
Simple
men
and
women
have
many
times
the
same
medicines
,
or
simples
,
at
least
,
with
the
most
skilful
doctours
:
But
wanting
art
,
and
skil
to
temper
,
and
apply
them
,
according
to
the
diversitie
of
the
estates
of
patients
,
and
varietie
of
accidents
within
,
and
without
the
sick
,
they
eyther
profit
not
;
or
hurt
one
way
,
what
they
profit
an
other
.
To
which
purpose
it
was
wittily
answered
of
the
physition
,
who
having
prescribed
a
medicine
to
his
patient
,
and
thereby
cured
him
;
and
being
asked
by
him
afterwards
,
why
the
same
medicine
,
which
the
same
person
,
falling
into
the
same
disease
again
,
took
himself
,
did
not
avayl
him
,
as
before
;
that
the
reason
was
,
because
he
(
the
physition
)
gave
it
him
not
.
Neyther
is
the
use
greater
of
the
skilfull
in
this
consideration
,
then
of
the
experienced
.
Physitians
(
sayth
one
,
and
truely
)
have
this
advantage
above
them
of
other
professions
;
that
the
sun
beholds
their
cures
,
and
the
earth
covers
their
faylings
.
They
that
dy
under
their
hands
,
or
by
their
default
,
are
past
complayning
of
them
:
they
that
recover
and
survive
,
though
,
sometimes
,
by
the
benefit
of
nature
alone
,
under
Gods
providence
,
will
repute
,
and
report
them
the
means
of
their
recovery
.
Which
consideration
makes
not
the
honest
,
and
conscionable
the
more
secure
;
but
the
more
carefull
of
their
account
to
be
given
unto
God
,
from
whose
eyes
nothing
is
covered
.
CHAP.
XXXIII
.
Of
Afflictions
.
AL
afflictions
are
for
sin
,
as
the
deserving
living
man
mourneth
for
the
punishment
of
his
sin
.
Whereupon
the
prophet
tels
the
Iews
,
that
their
own
wickednes
should
correct
them
.
Neyther
doth
God
punish
,
but
where
man
sins
,
sayth
one
.
Now
to
set
these
two
together
orderly
,
is
the
propertie
of
a
wise
man
:
our
sins
,
and
how
we
have
walked
contrarie
unto
God
;
but
we
must
withall
confesse
our
miserie
,
and
that
God
hath
walked
contrary
unto
us
,
and
brought
our
present
afflictions
upon
us
.
In
Confessing
our
sins
we
shame
our
selvs
,
and
declare
our
naughtines
:
but
in
ackowledging
our
selvs
honour
God
,
as
a
wise
,
powerfull
,
and
just
Iudg.
Notwithstanding
there
be
alwayes
the
desert
of
sin
procuring
punishment
:
yet
God
doth
not
alwayes
principally
aym
at
that
:
but
sometimes
that
his
power
may
be
seen
,
man
born
blinde
:
sometimes
for
the
honour
of
his
holy
name
,
having
been
blasphemed
of
his
enemies
by
the
by
testimonie
given
to
the
Steven
,
whose
sufferings
▪
sayth
one
)
exhort
to
the
confession
thereof
:
sometimes
for
the
tryall
of
our
faith
,
seeing
without
afflictions
neyther
others
knew
us
,
nor
we
our
selvs
,
and
for
the
shameing
of
the
divell
therein
,
the
sorrows
,
which
we
do
finde
in
it
,
and
like
foolish
travaylers
,
love
our
way
,
though
troublesome
,
in
stead
of
our
country
:
sometimes
,
to
prevent
some
sin
ready
to
break
out
in
us
;
as
physitians
let
blood
to
prevent
sicknes
:
Lastly
,
to
make
the
glorie
which
shall
be
shewed
,
and
whereof
our
afflictions
are
not
worthy
,
the
more
glorious
;
as
the
sun
is
,
when
the
clouds
are
driven
away
,
wherewith
,
for
a
time
,
it
hath
been
darkned
.
Now
,
as
it
were
to
be
wished
,
that
we
could
alwaies
certainly
know
the
Lords
particular
ends
in
afflicting
us
;
(
as
we
may
gather
much
ordinarily
,
by
the
knowledge
of
his
word
,
observation
of
his
dealing
towards
our
selvs
,
and
others
,
and
due
examination
of
our
estate
,
and
wayes
in
his
sight
)
so
is
it
most
necessarie
for
all
his
people
,
ever
to
hold
this
generall
conclusion
;
that
in
all
their
afflictions
the
justice
,
and
mercy
of
God
meet
together
:
and
that
he
begins
in
justice
,
and
wil
end
in
mercy
,
with
them
.
God
hath
in
a
peculiar
manner
entayled
afflictions
to
the
sincere
profession
of
the
gospel
,
above
that
of
the
law
before
Christ
.
The
law
was
given
by
Moyses
,
whose
ministerie
began
with
killing
the
Egiptian
,
that
oppressed
the
Israelite
;
and
was
prosequuted
with
leading
the
people
out
of
Egipt
,
through
the
sea
,
and
wildernes
,
with
great
might
,
and
a
strong
hand
;
and
lastly
,
was
finished
with
bloody
victorie
over
Sihon
,
and
Og
the
kings
of
Canaan
.
But
Christs
dispensation
was
all
of
an
other
kynde
:
his
birth
mean
;
his
life
sorrowfull
;
and
his
death
shamefull
.
And
albeit
the
love
of
God
towards
his
people
be
alwaies
the
same
in
it self
,
yet
is
the
manifestation
thereof
very
divers
.
Before
Christs
coming
in
the
flesh
,
in
whom
the
grace
of
God
appeared
,
God
shewed
his
love
more
fully
in
earthly
blessings
,
and
peace
;
and
more
sparingly
in
spirituall
,
and
heavenly
:
But
now
,
on
the
other
side
,
he
dealeth
forth
temporall
blessings
more
sparingly
;
and
spirituall
with
a
fuller
hand
.
It
is
not
unprobably
gathered
,
that
,
after
the
destruction
of
the
dragon
,
and
beast
,
and
recalling
of
the
Iewes
after
their
long
divorse
from
the
Lord
;
the
blessings
of
both
kindes
shall
meet
together
,
and
the
Church
enjoy
,
for
a
time
,
a
verie
gracefull
state
upon
earth
both
in
regard
of
spirituall
,
and
bodily
good
things
.
In
the
mean
while
,
many
would
fayn
have
their
worldly
advantage
,
and
the
obedience
of
the
gospell
to
agree
together
,
further
then
they
will
.
And
when
they
cannot
frame
the
world
and
their
worldly
conveniencie
to
the
gospell
;
they
will
fashion
the
gospel
to
the
world
,
and
to
their
carnall
courses
in
it
.
Pitty
it
is
,
that
such
men
were
not
of
the
Lords
councell
,
when
he
first
contrived
,
and
preached
his
gospel
;
that
they
might
have
helped
him
in
some
such
discreet
,
and
middle
course
,
as
might
have
served
the
turn
both
for
Heaven
,
and
earth
.
But
let
the
world
,
in
its
foolish
wisdom
,
say
and
do
what
it
will
,
or
can
;
the
way
is
narrow
,
which
leads
unto
life
:
and
considering
All
the
afflictions
which
Christians
suffer
are
not
afflictions
of
Christ
:
nor
all
the
crosses
which
they
take
up
,
the
crosses
of
Christ
.
The
afflictions
of
Christ
may
be
set
in
three
ranks
.
The
first
,
(
and
those
most
properly
so
called
)
are
when
men
for
Christs
cause
,
hate
,
revile
,
and
persequute
us
.
The
second
,
when
we
suffer
evils
,
which
we
might
be
free
from
,
and
escape
,
if
we
durst
deny
in
word
,
or
deed
any
part
of
Christs
truth
.
The
third
,
and
last
sort
are
,
such
as
befall
us
in
the
course
of
godlines
,
though
humayn
,
and
as
they
do
all
other
men
;
as
bodily
sicknes
,
death
of
freinds
,
crosses
,
and
losses
by
sea
,
and
land
,
and
the
like
.
If
we
be
members
of
Christ
our
such
afflictions
are
the
afflictions
of
Christ
;
els
the
mercy
shewed
,
and
good
done
to
such
were
not
done
to
Christ
.
But
now
,
if
he
that
in
his
person
is
a
true
Christian
,
suffer
for
evil
doing
,
he
takes
not
up
the
crosse
of
Christ
,
but
of
the
divel
therein
;
and
if
he
put
himself
upon
needlesse
danger
,
and
difficulties
,
he
takes
not
up
Christs
crosse
,
but
his
own
herein
:
and
so
hath
his
amends
in
his
own
hands
.
Yet
may
even
afflictions
so
coming
by
our
true
repentance
be
sanctified
unto
us
;
and
we
please
God
in
their
use
,
though
not
in
their
cause
.
Both
good
conscience
and
wisdom
must
be
used
in
applying
such
scriptures
,
as
speak
of
the
afflictions
of
Christians
for
well
doing
:
neyther
is
all
that
can
be
sayd
out
of
everie
text
thereabout
,
to
be
applyed
to
all
times
.
For
howsoever
hardly
at
any
time
,
or
in
any
place
,
things
go
so
well
,
especially
in
our
dayes
(
which
even
they
,
who
are
none
of
the
best
themselvs
,
will
confesse
,
yea
complayn
to
be
extreamly
evill
)
but
that
truth
goes
with
a
scratcht
face
,
lesse
,
or
more
;
yet
the
differences
of
times
and
state
of
things
must
be
observed
,
and
put
,
this
way
.
Yea
further
,
though
the
times
in
the
generall
should
be
very
evill
;
yet
for
a
person
,
who
himself
is
wel
furnished
with
earthly
good
things
,
wel
fed
,
and
glad
,
and
in
outward
peace
,
to
dwel
much
upon
the
afflictions
of
Christians
,
specially
with
application
to
the
present
state
of
things
,
is
not
to
hold
decorum
,
but
hath
an
appearance
more
oratour
,
then
preacher-like
.
We
are
never
simply
to
desire
crosses
,
because
they
are
naturall
evils
:
nor
to
abhor
from
them
,
because
we
know
they
work
together
with
our
election
,
calling
,
justification
,
sanctification
,
for
our
good
:
Not
as
causes
thereof
,
as
the
forenamed
are
;
for
the
effects
of
sin
cannot
be
the
causes
of
righteousnes
,
or
happines
:
nor
yet
as
means
properly
;
as
are
the
word
,
sacraments
,
prayer
,
and
examples
of
good
men
:
but
onely
as
occasions
capable
of
sanctification
to
our
use
,
which
sins
properly
are
not
,
as
having
no
good
in
them
,
as
such
;
whereas
afflictions
have
a
morall
good
in
them
,
as
they
are
of
God
,
and
by
him
inflicted
.
Though
to
speak
of
crosses
most
properly
,
God
sanctifies
us
to
them
,
in
giving
us
grace
to
make
a
right
use
of
them
.
And
considering
,
how
it
is
both
good
for
us
to
be
afflicted
,
and
that
God
hath
promised
,
that
no
good
thing
shall
be
lacking
to
them
that
fear
him
;
we
are
thus
to
make
account
;
that
God
afflicts
us
,
as
he
doth
,
not
onely
in
justice
for
sin
,
but
in
faythfulnes
also
;
that
is
,
both
in
mercy
,
and
in
truth
of
promise
:
and
must
accordingly
confesse
with
the
man
of
God
;
I
know
,
O
Lord
,
that
thy
judgments
are
righteous
;
and
that
thou
in
faithfulnes
hast
afflicted
me
:
and
so
must
learn
to
take
our
severall
crosses
at
Gods
hands
,
not
onely
patiently
,
but
thankfully
.
We
have
cause
to
thank
our
selvs
,
and
our
sins
,
that
wholesom
things
both
for
body
and
soul
are
for
the
most
part
bitter
and
greivous
to
our
nature
:
and
to
thank
God
,
that
makes
afflictions
bitter-sweets
,
by
turning
deserved
curses
into
fatherly
corrections
to
us
.
It
is
commonly
receaved
for
truth
,
that
in
all
adversitie
the
greatest
miserie
is
,
sometimes
to
have
been
happy
.
But
we
must
here
use
a
distinction
.
If
we
onely
respect
the
time
in
which
we
are
in
miserie
apart
from
the
former
time
,
we
are
both
more
sensible
of
our
present
miserie
,
by
remembring
our
former
happines
;
and
also
more
tender
,
and
delicate
,
and
so
lesse
able
to
bear
it
:
But
if
we
consider
our
whole
life
together
;
then
the
lesse
time
we
are
afflicted
,
the
lesse
our
afflictions
are
,
in
that
respect
,
and
so
must
be
mynded
of
us
.
It
is
not
nothing
,
that
God
hath
given
us
to
passe
over
some
part
of
our
dayes
in
peace
,
and
with
comfort
:
neyther
must
we
be
so
unthankfull
,
as
to
account
it
no
benefit
,
because
it
is
past
:
but
we
must
,
contrarywise
,
something
quiet
ourselvs
in
our
present
affliction
with
the
remembrance
of
Gods
goodnes
in
our
former
peace
;
as
did
our
example
of
patience
,
who
in
the
extreamitie
of
his
present
distresse
sayd
,
shall
we
receav
good
at
the
hand
of
God
,
and
shall
we
not
receav
evill
?
Reason
teacheth
this
(
except
in
a
case
,
when
God
lifts
up
a
man
on
high
,
that
he
may
the
more
violently
through
him
down
)
how
much
more
,
fayth
;
which
perswades
the
godly
mans
heart
,
that
the
Lord
loves
him
as
well
,
&
as
much
,
in
his
after
afflicted
estate
▪
as
he
did
before
in
his
prosperous
;
as
the
gold-smith
esteems
his
gold
as
much
,
though
melting
in
the
furnace
;
as
glittering
in
the
shop
:
and
that
the
same
God
will
both
give
patience
,
and
strength
of
fayth
,
according
to
the
tryall
;
and
encrease
of
strength
,
if
he
encrease
the
affliction
;
as
also
full
deliverance
in
due
time
.
He
will
redeem
Israel
from
all
his
trouble
.
As
even
good
men
perform
their
whole
duetie
to
God
,
with
some
corruption
mingled
among
:
so
God
promiseth
(
and
performeth
accordingly
)
the
good
things
of
this
life
,
with
exception
of
the
crosse
,
and
tribulation
.
If
we
could
amend
the
one
,
God
would
leav
The
Lord
who
tryed
Abraham
in
his
son
Isaak
,
whom
he
loved
;
and
the
rich
young
man
in
his
riches
which
he
loved
,
knows
well
in
what
veyn
to
strike
a
man
,
that
the
blood
may
follow
.
The
more
we
love
any
earthly
thing
,
we
are
the
more
in
danger
to
be
crossed
in
,
or
about
it
.
Not
that
God
envyes
our
delights
,
as
one
man
often
envyes
anothers
:
but
eyther
because
we
do
,
or
lest
we
should
surfet
in
affections
towards
it
.
Most
men
are
moved
too
much
with
their
own
miseryes
in
this
world
,
melting
in
them
,
as
wax
in
the
sun
,
so
as
they
are
unapt
to
hold
any
impression
eyther
of
fayth
,
or
reason
:
but
are
too
litle
moved
with
other
mens
calamities
,
not
affoarding
them
so
much
as
a
compassionate
affection
.
Yet
may
,
and
doth
the
contrary
extream
of
over
pittying
others
also
,
prevayl
with
some
.
Against
both
which
it
is
good
to
consider
,
that
eyther
we
,
and
they
reap
spirituall
benefit
by
our
afflictions
,
or
no.
If
the
former
;
that
may
,
and
ought
to
moderate
the
greif
:
If
not
;
there
is
cause
of
greater
greif
for
after
greater
afflictions
to
come
upon
us
,
and
them
.
A
man
may
much
encrease
,
or
lessen
a
crosse
by
the
course
,
which
he
suffers
his
mynde
to
run
,
in
it
;
seeing
all
crosses
have
some
conveniencies
joyned
with
them
;
as
all
commodities
have
some
discommodities
.
If
a
man
set
his
thoughts
a
work
upon
the
inconveniencies
,
and
discommodityes
alone
,
which
are
in
it
,
he
shall
heap
sorrow
upon
sorrow
.
But
if
,
on
the
contrary
,
he
draw
into
consideration
such
conveniencyes
,
as
usually
fall
in
with
their
contraryes
;
he
shall
alwaies
finde
some
matter
of
ease
:
and
sometimes
,
meat
comes
out
of
the
eater
,
and
that
which
at
first
seemed
a
crosse
,
is
rayther
a
benefit
.
It
is
a
most
dangerous
thing
for
any
to
deem
his
afflictions
extraordinarie
;
least
by
so
doing
,
he
prejudice
himself
against
ordinary
comforts
;
which
we
should
with
readynes
,
and
thankfulnes
embrace
;
and
not
look
for
angels
from
heaven
to
comfort
us
,
or
for
manna
from
heaven
to
feed
us
.
CHAP.
XXXIIII
.
Of
Injuries
.
AN
Injurie
(
say
the
Lawyers
)
is
whatsoever
is
not
done
justly
.
In
one
,
and
the
same
act
may
be
found
both
sin
against
God
,
and
injurie
against
man
.
And
therefore
in
cases
of
wrong
done
either
by
violence
,
or
deceit
,
the
offender
,
under
the
law
,
was
bound
both
to
make
restitution
to
the
wronged
,
and
also
to
bring
his
trespas
offering
to
the
priest
,
to
make
an
atonement
for
him
before
the
Lord
.
Sometimes
the
sin
is
taken
away
,
and
the
iniurie
remayns
;
as
when
the
person
which
hath
wronged
another
,
truly
repents
;
but
is
not
able
to
make
satisfaction
:
Sometimes
,
on
the
other
side
,
the
injurie
is
taken
away
,
and
the
sin
remayns
;
viz.
when
the
offender
makes
satisfaction
by
compulsion
,
or
for
shame
;
but
repents
not
before
God
:
Sometimes
both
are
taken
away
,
and
sometimes
neyther
;
as
both
or
neyther
satisfaction
to
men
,
and
repentance
towards
God
is
performed
.
Between
the
injurying
,
and
offending
of
a
man
there
is
this
difference
;
that
we
may
injurie
him
that
is
altogether
ignorant
of
it
;
but
can
offend
onely
him
that
takes
knowledg
of
some
evil
in
truth
,
or
appearance
,
done
by
us
,
whether
with
injury
,
or
not
.
The
more
power
any
hath
to
do
hurt
,
without
worldly
prejudice
to
himself
therein
,
the
more
carefull
had
he
need
be
,
that
he
take
not
to
himself
any
lawlesse
liberty
that
way
;
remembring
alwayes
that
he
hath
also
a
master
in
that
he
who
is
higher
then
the
highest
regardeth
:
who
also
may
with
more
right
,
and
reason
destroy
him
for
ever
,
then
he
(
how
great
soever
)
do
the
least
hurt
to
the
sillyest
worm
,
that
crawls
upon
the
face
of
the
earth
.
They
who
use
injurious
dealings
themselvs
hate
them
in
others
,
and
them
that
offer
them
;
as
do
they
also
who
take
knowledge
of
them
.
For
whom
men
fear
,
they
hate
:
Now
there
is
cause
for
all
to
fear
him
(
to
his
power
)
that
hurts
any
;
seeing
in
wronging
one
,
he
threatens
all
that
he
hath
power
to
hurt
.
Yet
if
we
will
look
upon
things
a
litle
spiritually
,
such
persons
are
more
to
be
pittied
,
then
eyther
hated
,
or
feared
;
as
being
,
(
though
cruell
to
others
,
yet
)
more
to
themselvs
:
hurting
others
in
their
bodies
,
and
bodily
themselvs
in
their
hearts
,
and
consciences
before
the
Lord
,
which
is
far
the
greatest
damage
.
And
upon
this
ground
it
was
,
that
the
ancient
father
desyred
Scapula
,
pitty
himself
,
if
he
would
not
pittie
the
Christians
,
whom
he
cruelly
persequuted
,
seeing
the
most
hurt
came
to
himself
thereby
.
When
therefore
we
thus
suffer
any
heynous
injuries
of
any
kinde
by
any
,
we
must
pray
the
Lord
both
to
deliver
us
out
of
their
hands
,
and
them
out
of
the
divels
,
whose
instruments
they
are
,
in
so
doing
.
For
any
one
man
whosoever
to
offer
injurie
to
any
other
whomsoever
,
is
unnaturall
,
and
inhumayn
:
but
especially
odious
in
these
four
sorts
of
persons
:
The
first
is
Magistrates
,
and
men
in
authoritie
,
whom
God
hath
therefore
furnished
therewith
,
that
they
might
prevent
,
and
redresse
injuries
by
others
;
and
exequute
wrath
upon
evill
doers
.
Which
if
they
become
themselvs
,
they
transform
the
image
of
the
Lords
power
,
and
justice
,
which
they
susteyn
,
into
the
image
of
Gods
enemy
,
Sathan
,
whom
therein
they
resemble
;
and
become
,
after
a
sort
,
wickednesses
in
high
places
,
as
the
divels
are
.
The
second
are
freinds
,
whose
office
it
is
by
help
,
counsayl
,
riches
,
or
wronged
freinds
;
and
if
no
other
way
,
at
least
,
by
condoling
with
them
,
and
comforting
them
.
A
man
that
hath
freinds
should
shew
himself
friendly
the
injuries
offered
by
freinds
,
or
by
others
,
be
lesse
tolerable
?
Answer
must
be
made
with
distinction
;
that
some
injuries
are
such
,
and
so
notorious
,
as
cannot
stand
with
a
true
freindly
heart
,
but
do
plainly
discover
an
evil
,
and
enimious
affection
:
and
of
these
by
false
freinds
David
(
and
worthily
)
complayns
,
as
more
greivous
then
by
strangers
.
in
that
place
,
where
the
fear
of
God
was
not
.
The
fourth
,
and
last
are
men
themselvs
oppressed
by
others
,
specially
lying
under
the
injuries
of
the
times
.
When
one
poore
man
oppresseth
another
,
it
is
like
a
sweeping
rayn
,
which
leaveth
no
food
.
Yet
is
it
found
by
certain
experience
,
that
it
oft
rayns
from
this
coast
;
and
that
the
poore
by
oppressing
one
another
,
teach
the
rich
to
oppresse
both
:
and
this
not
onely
in
bodily
things
,
but
in
spirituall
also
:
none
being
found
more
injurious
,
and
unmercifull
,
then
are
some
(
out
of
the
favours
of
the
times
themselvs
)
to
others
,
that
are
a
litle
more
in
their
disgrace
,
then
they
.
None
of
the
heathens
were
so
cruelly
bent
against
the
christians
,
as
the
Iews
,
though
themselvs
but
scattered
amongst
the
Heathens
,
to
be
tolerated
by
them
.
Such
should
think
of
the
brethren
of
Ioseph
,
who
being
themselvs
in
danger
to
be
violently
oppressed
,
remembred
,
and
bewayled
the
violence
,
and
wrong
,
which
they
had
formerly
brother
Ioseph
.
There
are
two
things
causing
inordinate
stirring
,
and
indignation
at
injuries
offered
:
the
one
naturall
;
the
other
morall
.
The
naturall
is
the
aboundance
of
hoat
choler
boyling
in
the
veyns
,
by
which
the
blood
,
and
spirits
are
attenuated
,
and
so
apt
to
be
inordinately
stirred
,
and
inflamed
,
upon
apprehension
of
a
wrong
done
.
This
cause
may
something
be
helped
by
naturall
means
,
and
medicines
;
and
the
effect
by
true
wisdom
,
and
government
,
which
represseth
all
inordinate
motions
in
the
minde
.
The
morall
cause
is
pride
,
and
self-love
:
for
men
having
themselvs
in
high
estimation
,
make
account
▪
that
if
they
be
a
litle
wronged
,
some
great
,
and
heynous
offence
is
committed
,
and
that
at
which
there
is
just
cause
of
high
indignation
.
The
injury
to
such
seems
great
,
because
they
seem
great
to
themselvs
:
whereas
to
him
that
is
litle
,
and
lowly
in
his
own
eyes
,
injuryes
and
wrongs
seem
lesse
:
specially
if
he
set
this
low
price
,
and
valuation
upon
himself
,
in
conscience
of
his
sins
against
God
:
as
it
was
with
It
is
wisdom
,
in
cases
,
not
to
seem
to
take
knowledge
of
an
injurie
:
as
eyther
,
when
it
is
small
,
and
scarse
worthy
the
myndeing
;
and
such
the
stately
gravitie
of
some
persons
make
many
to
be
,
which
to
others
seem
intollerable
;
witnesse
Cato
,
who
being
asked
pardon
of
him
that
had
given
him
a
bob
on
the
mouth
,
answered
,
that
there
was
no
injurie
done
,
and
so
no
pardon
needfull
:
or
when
the
greatnes
,
(
and
mallice
withall
)
of
the
injurious
is
such
,
as
that
to
expostulate
a
wrong
is
to
provoke
to
the
doubling
of
it
:
to
which
purpose
his
answer
fitted
well
,
that
sayd
,
he
had
grown
old
in
a
tyrants
court
,
by
thanking
men
,
when
he
had
received
an
injurie
from
them
.
Sometimes
,
again
,
it
is
wisdom
to
let
persons
know
,
that
we
account
our
selvs
yll
used
by
them
,
and
that
cheifly
,
when
our
expostulation
is
like
to
prove
their
warning
;
by
working
eyther
fear
,
or
shame
in
them
.
If
the
commendation
given
of
Caesar
had
not
been
by
to
forget
nothing
but
injuries
;
he
though
a
pagan
,
might
therein
have
been
a
mirrour
to
all
Christians
;
considering
the
mischeivousnes
of
our
corrupt
nature
this
way
,
which
is
apter
to
remember
a
wrong
done
,
then
any
thing
els
,
specially
then
a
benefit
;
because
,
as
one
sayth
,
we
account
thanks
a
burden
,
and
revenge
an
ease
.
In
regard
whereof
it
was
not
without
cause
,
that
Christ
our
Lord
in
our
directorie
of
prayer
,
which
we
must
dayly
use
,
reinforceth
as
we
forgive
them
that
trespasse
against
us
;
the
petition
being
,
Forgive
us
our
trespasses
;
adding
therein
,
that
if
we
forgive
not
▪
them
that
trespasse
against
us
,
neyther
will
our
heavenly
father
forgive
us
.
And
this
exhortation
,
sayth
one
,
if
we
be
not
more
hard
,
then
iron
,
and
steel
,
cannot
but
soften
us
,
and
make
us
appeasable
,
and
ready
to
remit
offences
;
considering
how
many
,
and
great
our
offences
are
against
the
Lord
;
for
which
he
both
so
justly
might
,
and
so
easily
could
take
revengment
upon
us
.
And
since
vengeance
is
the
Lords
,
and
that
he
will
repay
,
we
must
beware
we
take
it
not
further
into
our
hands
,
then
God
gives
it
us
:
lest
medling
with
edged-tools
,
in
Gods
shop
,
we
surely
cut
our
selvs
deep
,
howsoever
they
scape
,
against
whom
we
use
them
.
And
,
besides
the
conscience
of
offending
God
by
revenge
,
in
wish
,
word
,
or
deed
,
we
may
take
instances
of
inducement
to
forgivenes
,
from
circumstances
of
all
the
persons
that
injurie
us
.
If
it
be
a
meaner
person
then
our
selvs
,
that
wrongs
us
;
let
us
forgive
him
,
in
pittie
of
his
weaknes
:
If
our
superiour
,
let
us
pittie
,
and
forgive
our
selvs
:
the
former
Many
who
think
it
divelish
(
as
indeed
it
is
)
to
offer
an
injurie
,
think
it
but
manly
to
requite
it
.
But
it
is
,
(
sayth
evill
as
well
to
requite
,
as
to
offer
;
since
God
forbids
both
.
And
there
is
,
sayth
another
,
onely
this
difference
between
them
;
that
he
who
offers
the
injury
,
is
before
in
mischief
;
and
he
that
requites
it
,
comes
after
therein
,
as
fast
as
he
can
.
With
which
two
joyn
a
third
witnesse
saying
,
that
to
render
evil
for
evill
,
is
to
make
two
divels
for
one
.
Not
to
be
revenged
for
an
injury
done
is
not
alwayes
to
forgive
it
.
For
this
may
be
through
want
of
power
,
or
of
courage
,
or
in
a
kinde
of
haughtines
of
mynde
,
when
a
man
esteems
himself
above
the
wrong
done
,
or
scorns
to
fyle
his
fingers
with
his
adversarie
.
Neyther
yet
is
it
sufficient
(
though
it
be
a
great
thing
)
that
we
wish
him
no
hurt
who
hath
wronged
us
;
but
we
ought
further
also
so
to
keep
our
hearts
,
that
they
rejoyce
not
at
his
fall
,
or
slumbling
,
by
any
other
means
;
least
the
Lord
see
,
and
it
displease
him
,
and
he
turn
his
wrath
from
him
upon
us
.
All
the
other
wayes
we
may
be
accessory
before
;
this
way
,
after
the
fact
.
Notwithstanding
,
we
may
,
&
have
cause
to
be
glad
,
if
the
injurious
,
and
oppressours
be
restreyned
by
some
work
of
Gods
over-ruling
providence
;
that
the
fox
being
chayned
up
may
no
more
worry
the
lambs
:
But
this
is
not
to
rejoyce
for
his
hurt
;
but
for
his
good
.
Lastly
,
as
God
forgives
injuries
against
him
(
which
all
sins
are
)
if
for
the
same
he
hate
not
the
person
so
sinning
,
though
he
both
be
angry
at
him
,
and
correct
him
;
and
therein
provide
for
the
repayring
of
the
honour
of
his
majestie
impeached
by
him
:
so
may
men
forgive
injuries
done
against
them
,
in
CHAP.
XXXV
.
Of
Patience
.
IT
is
our
sinfull
condition
that
makes
us
subject
to
crosses
:
our
humayn
,
that
makes
us
sensible
of
them
:
without
which
sense
of
them
we
were
no
more
patient
in
bearing
them
,
then
the
stone
is
patient
,
upon
which
the
weight
of
the
wall
lyeth
.
But
in
the
bearing
of
such
evils
as
are
brought
upon
us
,
or
befall
us
,
with
equanimitie
,
and
moderation
,
true
patience
is
seen
.
The
grace
it self
must
be
in
us
,
even
without
crosses
,
and
we
by
it
in
heart
martyrs
,
without
fire
,
or
sword
:
but
so
can
that
affliction
worketh
patience
,
that
is
,
occasions
the
exercise
,
inches
e●ns
;
till
by
tryall
of
evils
,
they
finde
the
contrarie
.
But
patience
tryed
by
afflictions
,
and
found
firm
,
and
good
,
gives
,
above
other
graces
,
experimentall
assurance
of
Gods
love
.
Whereupon
the
Apostle
,
in
the
place
forenamed
,
gives
it
alone
the
honour
of
working
experience
:
And
no
marvayl
;
seeing
by
it
God
gives
a
poore
,
and
feeble
creature
such
experience
of
his
powerfull
grace
,
and
goodnes
,
for
the
bearing
,
and
bearing
out
of
those
crosses
,
and
miseries
,
both
inward
,
and
outward
;
which
,
without
this
staf
of
supportance
,
were
intollerable
.
Neyther
is
the
work
of
Gods
goodnes
lost
in
them
,
to
whom
he
imparts
this
grace
;
seeing
by
it
,
if
by
any
other
,
they
shew
forth
the
vertues
of
God
;
and
honour
him
in
so
many
of
his
attributes
,
in
the
exercising
of
it
.
As
first
,
of
his
will
both
commanding
,
and
approving
it
:
as
Christ
tels
the
church
and
Angell
at
Ephesus
:
I
know
thy
works
,
and
labour
,
and
patience
.
Secondly
,
of
his
justice
,
as
acknowledging
really
,
that
all
the
afflictions
,
which
they
suffer
,
are
lesse
,
without
comparison
,
then
their
sins
deserv
.
Thirdly
,
of
his
power
,
and
that
both
over
them
,
with
which
they
struggle
not
,
but
making
a
vertue
of
necessitie
,
quietly
bear
what
he
layes
upon
them
:
and
also
in
them
,
in
susteyning
them
,
that
they
faynt
not
under
their
burden
.
Fourthly
of
his
wisdom
,
in
effectuall
acknowledgment
,
that
he
hath
his
good
,
&
holy
ends
of
his
so
dealing
with
them
,
though
oft
times
not
so
particularly
known
to
them
.
Lastly
,
of
his
goodnes
,
in
dealing
with
them
in
their
chastisements
,
as
with
sons
,
for
their
profit
,
and
that
they
might
be
partakers
of
his
holynes
:
without
which
last
,
all
the
rest
how
honourable
soever
to
God
,
are
uncomfortable
unto
man
.
Vpon
this
goodnes
of
God
,
we
do
in
our
afflictions
specially
exercise
the
two
mayn
graces
of
Fayth
,
and
Hope
.
Fayth
,
perswading
our
hearts
,
that
God
loves
us
as
well
in
our
greatest
afflictions
,
as
out
of
them
,
and
will
do
us
nothing
but
good
by
them
,
is
as
the
foundation
for
this
bulwork
of
patience
.
Hope
assureth
us
of
happy
issue
out
of
them
all
;
which
if
we
wanted
,
what
would
it
avayl
us
though
we
had
the
strength
of
men
,
and
angels
to
bear
miseries
?
Some
Christians
have
sayd
,
that
Patience
is
a
miserable
remedy
.
But
how
much
better
said
the
Heathen
Byas
,
that
he
onely
is
miserable
that
wants
patience
,
for
the
bearing
of
his
a
salv
for
all
soars
:
and
the
need
of
patience
,
that
having
done
the
will
of
God
,
they
might
receav
the
promise
:
With
which
accords
an
others
exhortation
,
that
patience
may
have
its
perfit
work
in
the
Saints
,
that
they
may
be
perfit
,
and
intire
,
lacking
nothing
.
A
man
would
think
in
reason
,
that
he
who
hath
done
the
will
of
God
,
and
been
carefull
in
all
things
to
keep
a
good
conscience
towards
God
,
and
men
,
should
have
nothing
lacking
,
for
the
receaving
of
the
promised
reward
.
But
the
wisdom
of
God
tels
us
,
that
we
must
first
doe
our
duetie
in
all
things
;
and
then
afterwards
,
suffer
evill
with
patience
,
before
we
receav
the
reward
promised
.
In
which
our
patient
suffering
for
,
or
in
the
way
of
righteousnes
,
we
please
God
more
(
if
it
may
be
)
then
in
our
former
weldoing
;
as
Christ
our
Lord
performed
the
greatest
work
of
his
obedience
unto
his
father
,
and
of
our
redemption
therein
,
by
his
innocent
,
and
patient
suffering
of
death
.
Of
all
manner
of
crosses
none
are
so
hard
to
bear
by
Gods
servants
,
without
despayr
,
as
those
,
wherein
the
Lord
seems
,
to
theyr
sense
,
and
reason
,
to
be
their
enemy
,
by
passive
patience
;
and
may
,
or
can
say
,
or
do
nothing
in
defending
himself
,
or
offending
an
adversarie
.
A
blow
,
or
wound
receaved
in
fight
,
or
action
,
is
scarse
perceaved
:
But
if
a
man
must
sit
still
,
and
suffer
himself
to
be
bobbed
on
the
mouth
;
or
,
as
the
Prophet
sayth
,
must
give
his
back
to
the
smyters
,
and
his
cheeks
to
them
that
pluck
of
the
hayr
,
or
must
be
coupt
up
alone
in
a
dungeon
,
or
prison
,
where
none
may
come
at
him
,
this
goes
near
him
,
and
tryes
his
patience
,
and
how
he
hath
hearkened
to
the
Lord
God
,
the
holy
one
of
Israell
,
saying
,
In
returning
and
rest
shall
ye
be
saved
;
in
quietnes
,
and
in
confidence
shall
be
your
strength
.
Where
mens
injuries
are
joyned
,
and
concur
with
Gods
providence
in
a
crosse
,
there
the
flesh
and
fleshly
passions
take
more
libertie
.
I
haue
known
some
,
who
have
atteyned
to
a
good
measure
of
patient
bearing
calamities
and
crosses
by
other
ordinarie
hand
of
Gods
providence
;
and
yet
have
been
most
impatient
of
any
prejudice
,
or
damage
by
mens
injurious
dealing
.
And
this
may
seem
not
to
want
reason
.
To
be
stirred
against
God
for
a
crosse
,
is
divelish
;
against
unreasonable
creatures
,
brutish
;
but
hath
a
shew
of
manlines
,
for
a
man
to
be
stirred
against
a
man
that
injuries
him
.
But
be
the
shew
what
it
will
,
the
truth
of
the
ground
,
for
the
most
part
,
is
;
that
pride
causeth
this
swelling
of
the
heart
against
him
,
who
is
deemed
to
injurie
us
,
specially
if
we
conceav
it
to
be
out
of
contempt
;
whereof
all
men
are
impatient
.
Against
the
pang
of
impatiencie
this
way
,
it
is
best
we
labour
,
not
to
overvalue
our
selvs
;
nor
easily
to
think
that
others
dispise
us
;
and
,
as
we
have
Iob
for
a
pattern
of
patience
,
so
to
follow
his
steps
;
who
,
looking
through
the
violence
,
and
wrongs
of
men
(
the
Sabeans
,
and
Chaldeans
,
)
beheld
,
by
the
eye
of
fayth
,
which
sees
a
far
of
,
Gods
providence
,
as
the
soul
of
the
worlds
body
,
and
ruling
all
things
in
it
;
and
thence
took
instruction
for
quiet
,
and
patient
submission
unto
the
Lord
:
seeing
,
&
saying
in
all
the
outragious
practises
against
him
by
the
divell
,
and
wicked
men
;
that
God
who
had
given
,
had
taken
away
.
CHAP.
XXXVI
.
Of
Peace
.
THE
Hebrews
by
comprehending
under
the
name
of
peace
,
all
both
safety
,
&
prosperitie
,
whether
bodily
,
or
spirituall
,
do
shew
therein
how
both
pleasant
,
and
profitable
a
thing
peace
is
,
for
all
persons
,
and
societies
.
And
though
to
strive
,
contend
,
yea
and
wage
war
also
,
be
in
cases
,
and
at
times
,
not
onely
lawfull
,
but
also
necessarie
;
yet
are
they
never
so
much
as
tolerable
for
themselvs
,
but
onely
for
peace
,
as
the
launching
of
the
wound
is
for
the
cureing
of
it
.
From
peace
with
God
through
the
forgivenes
of
sins
by
faith
,
in
league
with
the
stones
of
the
field
,
and
at
peace
with
the
beasts
of
the
field
,
are
at
peace
with
him
.
I
add
,
that
though
he
be
burnt
in
the
fire
,
drowned
in
the
water
,
or
otherwise
killed
▪
yet
that
fire
,
water
,
and
other
instrument
of
his
bodily
destruction
;
and
therewith
,
all
other
creatures
,
are
in
a
kinde
of
secret
league
with
him
,
and
do
even
in
killing
work
for
his
spirituall
,
and
eternall
good
.
And
if
they
which
are
at
peace
with
a
king
have
his
subjects
at
peace
with
them
;
how
much
more
shall
Gods
servants
,
and
people
,
have
all
the
creatures
in
heaven
,
and
earth
at
peace
with
them
,
for
their
true
good
,
by
the
favour
of
him
their
absolute
king
,
and
Lord
.
God
to
shew
how
peaceable
man
should
be
,
hath
denyed
him
such
instruments
of
offence
,
and
naturall
weapons
,
as
many
other
creatures
are
furnished
withall
;
of
which
some
have
horns
,
some
hoofs
,
some
paws
,
some
tushes
,
some
talents
:
But
,
alasse
,
how
hath
sin
armed
man
with
hatred
,
and
mallice
;
and
they
with
weapons
of
violence
,
and
destruction
?
so
as
more
men
are
destroyed
by
men
,
then
by
all
other
creatures
.
When
the
Lord
would
shew
himself
to
Elijah
,
he
did
it
not
in
the
great
,
and
strong
winde
,
nor
in
the
earthquake
,
the
fire
;
but
in
the
small
still
voyce
,
which
came
after
them
.
And
when
he
would
have
a
temple
built
to
dwell
in
,
he
would
not
have
David
build
it
,
because
his
hands
were
full
of
blood
,
though
of
Gods
enemies
:
but
Salomon
neither
hammer
,
nor
ax
,
nor
tool
of
yron
heard
in
the
house
.
As
the
spirit
of
a
man
doth
not
quicken
any
member
of
the
body
,
but
as
it
is
united
to
it
;
so
neyther
doth
the
spirit
of
God
any
member
of
the
Church
,
but
being
united
in
the
bond
of
peace
.
God
would
have
Christians
,
if
it
be
possible
,
and
as
much
as
in
them
lyeth
,
to
have
peace
with
all
men
.
But
in
some
cases
,
and
specially
,
where
this
cannot
be
done
without
sin
,
on
their
part
;
it
lyeth
not
in
them
to
have
peace
,
but
in
the
other
,
which
would
put
upon
them
the
necessitie
of
sinning
.
And
in
such
a
case
,
they
must
rayther
want
peace
with
men
,
which
is
a
crosse
;
then
with
God
,
which
is
a
greater
crosse
,
and
a
sin
also
.
The
Apostle
that
bids
follow
peace
with
all
men
,
adds
in
the
and
holynes
,
without
which
no
man
shall
see
the
Lord
.
Such
may
be
the
case
,
as
a
man
may
see
God
without
peace
with
men
;
because
it
may
be
their
fault
,
and
not
his
:
so
can
he
not
possibly
without
holynes
,
of
which
no
man
fayls
but
by
his
own
fault
,
and
sin
.
The
contention
which
makes
us
nearer
God
,
is
better
then
the
peace
that
separates
us
from
him
.
They
are
not
most
unpeaceable
alwayes
,
who
dissent
most
from
others
,
whether
in
opinion
,
or
practise
:
but
they
who
eyther
affect
differences
,
or
carry
them
turbulently
,
whether
small
,
or
great
,
when
they
fall
in
.
A
feirce
horse
may
be
so
whistled
,
or
yoaked
,
as
he
may
draw
in
the
same
waggon
quietly
with
others
,
eyther
gentle
,
or
head-strong
;
so
may
a
violent
,
and
turbulent
person
go
on
in
the
same
course
quietly
a
long
time
,
because
it
pleases
him
,
or
because
he
is
strongly
yoaked
,
though
without
all
true
love
of
,
or
earnest
pursuit
after
peace
.
But
the
Lord
would
have
us
not
onely
to
be
held
in
peace
by
others
,
and
to
hold
peace
when
it
seems
to
fly
from
us
.
Many
can
cry
aloud
for
peace
,
and
against
peace-breakers
:
and
can
speak
very
glorious
things
in
commendation
of
so
profitable
,
and
pleasant
a
good
,
whereby
to
perswade
others
to
it
.
But
what
is
this
peace
,
unto
which
not
a
few
of
those
good
oratours
so
earnestly
,
and
eloquently
perswade
?
Surely
too
often
nothings
els
but
eyther
a
cursed
consent
in
evill
,
or
servile
subjection
to
their
,
or
their
masters
wils
,
and
lusts
,
without
regard
eyther
of
equitie
,
or
reason
.
They
would
willingly
have
peace
;
that
is
,
they
would
do
what
they
list
,
and
have
others
do
the
same
their
lists
also
,
how
unreasonable
soever
.
But
this
(
saith
is
not
to
follow
peace
,
but
to
command
it
.
The
divell
himself
would
have
such
peace
,
and
hath
with
his
;
(
when
the
strong
man
armed
keeps
his
house
,
all
things
that
he
hath
are
in
peace
)
and
upon
condition
that
he
might
rule
in
,
and
over
them
after
his
wicked
will
.
But
to
follow
after
peace
aright
is
clean
an
other
,
and
the
same
an
excellent
thing
;
requiring
at
the
least
these
three
particular
vertues
.
First
,
a
truely
affectioned
heart
unto
it
,
in
conscience
of
God
,
and
love
to
men
,
out
of
a
due
valuation
of
its
excellencie
;
as
Elisha
loving
,
and
reverencing
his
master
Eliah
,
would
follow
after
him
,
and
not
leave
him
.
The
second
is
,
to
deal
justly
,
and
equally
with
all
men
,
without
wronging
any
.
It
is
double
injury
to
beat
men
causelesly
till
they
cry
,
and
then
to
beat
them
for
crying
.
Thus
many
breed
strife
by
injury
,
and
oppression
;
and
then
cry
out
against
it
;
as
Athalyah
cryed
out
of
treason
.
There
are
two
freinds
(
sayth
the
Father
)
Righteousnes
and
Peace
;
He
that
will
have
the
one
,
must
do
the
other
.
All
would
have
peace
;
but
all
will
not
do
righteousnes
.
But
he
that
puts
the
one
away
,
and
loves
not
the
freind
of
peace
;
peace
loves
not
him
,
nor
will
come
at
him
.
A
third
thing
,
is
forbearance
of
others
,
what
may
be
,
though
in
our
own
wrong
.
For
considering
how
ready
all
sorts
of
It
is
ill
when
good
men
have
not
peace
,
and
unity
amongst
themselvs
;
and
as
yll
,
yea
worse
,
when
there
is
peace
amongst
wicked
,
and
godles
persons
;
seeing
thereby
their
strength
in
evill
is
encreased
.
It
is
better
the
work
of
God
go
on
weakly
,
as
it
doth
,
when
peace
among
the
good
is
wanting
;
then
the
divels
work
strongly
,
as
it
doth
,
in
the
conspiracie
of
wicked
men
.
It
is
therefore
a
speciall
a
fire
may
come
out
from
Abimelech
,
and
devour
the
men
of
Shechem
:
and
from
the
men
of
Shechem
,
and
devour
Abimelech
:
by
which
God
makes
one
of
them
the
others
exequutioner
in
his
just
judgment
;
and
therewith
provides
many
times
for
the
peace
of
his
people
,
whose
utter
ruine
otherwise
,
their
accord
in
evill
and
violence
against
them
,
would
endanger
.
CHAP.
XXXVII
.
Of
Societie
,
and
Freindship
.
GOD
hath
made
man
a
sociable
creature
;
and
hath
not
onely
ordeyned
severall
societies
,
in
which
persons
are
to
unite
themselvs
for
theyr
mutuall
welfare
;
but
withall
so
dispensed
his
blessings
,
as
that
no
man
is
so
barren
,
but
hath
something
wherewith
to
profit
others
:
nor
any
so
furnished
,
but
that
he
stands
need
of
others
to
supply
his
wants
.
The
head
cannot
say
to
the
foot
,
(
much
lesse
the
foot
I
have
no
need
of
thee
.
And
the
lesse
need
thou
,
by
reason
of
thine
aboundance
of
bodily
,
or
spirituall
endowments
,
hast
of
others
;
the
more
neede
they
have
of
thee
,
and
thy
plentie
.
To
which
purpose
tended
his
saying
,
who
having
many
servants
,
some
better
,
and
some
worse
;
and
being
moved
by
one
to
disburden
himself
of
such
as
were
unprofitable
,
and
to
keep
the
rest
,
answered
;
that
he
stood
need
of
the
better
;
and
the
worse
of
him
.
The
king
himself
is
served
by
the
feild
;
Some
wrong
humayn
societies
by
being
too
divine
;
many
more
,
and
much
more
,
by
being
too
bestiall
.
By
the
former
I
understand
such
as
in
the
profession
of
devotion
towards
God
swallow
up
,
&
dissolv
such
naturall
,
&
civill
bonds
,
as
wherein
God
hath
tyed
them
unto
men
;
by
chusing
solitarie
,
and
monasticall
lives
.
All
Christians
have
their
conversation
in
heaven
,
and
to
use
this
world
,
as
though
they
used
it
not
:
And
herein
such
as
are
called
to
the
holy
ministerie
ought
to
be
ensamples
to
others
,
and
to
go
before
them
;
but
not
to
hide
themselvs
in
holes
from
them
,
as
melancholick
monks
do
.
So
for
others
;
the
lesser
helps
,
and
provocations
of
grace
they
can
have
from
them
with
whom
they
are
occasioned
to
converse
;
they
are
to
be
the
more
frequent
with
God
in
the
personall
exercises
of
pietie
:
but
so
as
they
take
heed
that
they
wrong
not
father
,
and
mother
by
their
Corban
:
nor
make
a
speciall
calling
of
the
common
works
of
all
christians
.
Others
are
grown
more
out
of
kinde
,
who
take
greater
delight
in
the
following
,
and
fellowship
of
horses
,
and
hauks
,
and
dogs
,
then
in
mens
companie
.
Such
have
drunk
deep
of
the
cup
of
Circes
,
by
which
she
is
said
to
have
transformed
men
into
beasts
.
That
which
was
Nabuchad-nezzars
punishment
,
they
make
their
cheif
pleasure
.
As
God
hath
established
fellowships
,
and
communities
of
men
to
procure
their
mutuall
good
;
and
to
fence
them
the
better
,
on
everie
side
,
against
evill
;
so
sin
and
wickednes
being
the
greatest
,
and
onely
absolute
evill
;
christians
are
most
bound
by
vertue
of
their
association
,
to
help
,
and
assist
,
within
the
bounds
of
the
callings
in
which
God
hath
set
them
,
their
brethren
,
and
associates
against
it
:
according
He
that
bears
with
the
vices
of
his
freind
makes
them
his
own
.
Hence
all
Israel
was
punished
,
and
is
sayd
to
have
sinned
,
for
not
preventing
,
or
reforming
one
Achans
transgression
.
The
sin
of
another
,
goes
into
a
man
,
nor
comes
out
of
him
might
defile
him
:
but
when
eyther
I
doe
something
for
the
furthering
of
it
,
which
I
should
not
do
;
or
neglect
something
which
I
should
perform
in
my
place
for
the
preventing
,
or
reforming
of
it
;
by
these
means
I
become
accessorie
eyther
before
,
or
after
the
fact
;
and
not
otherwise
.
Although
it
be
to
be
desyred
,
and
that
,
unto
which
we
are
bound
,
as
humanitie
,
&
our
speciall
places
,
and
occasion
will
permit
;
that
we
converse
onely
with
such
,
as
eyther
may
make
us
better
,
which
is
wisdom
;
or
which
we
are
like
to
make
better
,
which
is
charity
:
yet
will
a
good
,
and
wise
man
make
good
use
of
all
companies
.
Amongst
the
good
he
will
learn
to
love
goodnes
the
more
:
amongst
the
evill
(
and
most
amongst
the
worst
)
the
more
to
hate
evill
.
But
yet
notwithstanding
,
there
is
a
difference
.
In
evill
company
we
see
what
to
avoid
;
which
is
good
:
but
in
good
,
what
to
follow
;
which
is
better
.
Besides
,
there
is
danger
(
if
of
no
worse
thing
)
lest
the
edg
of
our
zeal
against
evill
should
be
taken
of
,
if
we
be
occasioned
continually
to
be
grateing
against
it
.
The
spirit
of
grace
,
and
goodnes
had
need
to
be
strong
in
him
,
that
is
not
tyred
with
continuall
struglings
,
and
stryvings
with
the
mallice
of
others
.
He
that
,
at
the
first
,
with
righteous
Lot
vexeth
his
righteous
soul
dayly
with
the
wicked
deeds
of
them
,
with
whom
he
liveth
,
yet
will
in
time
,
be
in
danger
,
to
be
vexed
dayly
lesse
,
and
lesse
,
with
them
,
as
things
growing
by
custom
,
more
familiar
to
him
.
Also
there
is
a
second
danger
,
lest
living
amongst
fools
,
or
wicked
persons
,
we
content
our
selvs
with
the
litle
model
of
goodnes
,
or
wisdom
which
we
have
;
because
we
are
some
body
in
comparison
of
them
,
(
as
he
that
hath
but
half
an
eye
,
is
a
king
amongst
them
that
are
blinde
:
)
whereas
amongst
the
wise
,
and
good
,
we
have
still
matter
of
imitation
,
and
provocation
to
aspire
unto
greater
perfection
in
goodnes
.
I
conclude
with
that
of
the
father
.
If
men
good
,
and
bad
be
joyned
together
in
speciall
bond
of
societie
,
they
eyther
quickly
part
,
or
usually
become
alike
.
Friendship
eyther
takes
,
or
makes
men
alike
.
Much
acquayntance
shews
eyther
great
imployment
in
the
world
,
which
puts
men
necessarily
upon
the
acquayntance
of
many
:
or
great
ability
,
and
endowments
,
which
draw
the
acquaintance
of
many
to
a
man
,
for
their
benefit
:
or
an
ambitious
heart
,
which
seeks
to
be
known
and
acknowledged
by
many
:
or
an
idle
head
,
that
hath
litle
els
to
do
,
but
to
occupy
it self
,
in
seeking
,
or
getting
freinds
.
As
many
,
who
,
if
they
walked
alone
,
would
,
by
reason
of
their
richer
apparrell
,
be
thought
men
of
better
estate
,
then
they
are
:
and
others
meaner
then
they
are
,
by
reason
of
their
russet
coats
:
who
yet
both
are
discerned
of
what
condition
,
and
rank
they
be
,
by
their
companions
and
consorts
:
so
the
vertuous
,
or
vitious
dispositions
of
men
are
much
discovered
by
the
company
,
which
they
affect
,
and
with
which
they
sort
with
most
gladnes
,
and
content
:
For
like
will
to
like
,
whether
good
,
or
evill
.
There
is
a
difference
between
love
,
goodwill
,
and
freindship
.
love
,
and
goodwill
,
for
our
mutual
good
.
Now
though
divers
other
contracts
be
more
streyt
in
severall
relations
;
yet
is
there
in
this
of
freindship
a
kinde
of
inwardnes
,
arising
from
conformitie
of
judgment
,
and
affections
(
the
conjunction
of
the
minde
being
the
nearest
kindred
)
There
is
a
freind
(
sayth
Salomon
)
that
sticketh
closer
then
a
brother
:
And
Moses
passing
from
brother
as
his
own
soul.
Such
a
freind
Ionathan
was
;
whose
love
to
David
passed
the
love
of
women
.
Him
whom
we
are
to
take
so
near
unto
us
,
so
constantly
to
keep
,
and
so
freely
to
communicate
withall
,
we
must
not
lightly
make
choyse
of
;
nor
as
the
manner
of
many
is
,
by
meeting
together
at
a
feast
;
or
playing
a
game
at
bowls
,
or
tables
;
or
lodging
in
one
Inn
:
but
eyther
after
long
experience
,
and
having
,
as
the
proverb
is
,
eaten
a
bushell
of
salt
together
:
or
upon
some
singular
,
and
extraordinary
motive
,
or
tryall
.
And
as
Christ
committed
not
himself
to
the
Iews
,
because
he
knew
their
hearts
;
so
neyther
are
we
easily
to
commit
our
selvs
to
men
,
because
we
know
not
their
hearts
.
We
are
wisely
to
judg
before
,
but
freely
to
credit
after
,
the
knot
of
freindship
tyed
:
yet
so
as
we
try
the
wisdom
,
secrecy
,
&
faithfulnes
of
our
freinds
in
smaller
matters
,
before
we
trust
them
in
greater
;
as
men
use
to
try
,
whether
their
vessels
will
hould
water
,
or
no
,
before
they
put
wyne
into
them
.
And
albeit
that
christian
love
,
which
is
the
bond
of
perfection
,
and
first
fruits
of
the
spirit
,
be
Husha●
the
kings
the
disciple
whom
he
Many
complayn
of
the
perfidiousnes
of
freinds
,
&
how
vilely
they
have
been
used
by
them
whom
they
have
trusted
:
and
not
without
cause
;
it
being
as
vile
,
as
common
,
to
deccav
him
,
whom
we
could
not
have
deceaved
,
if
he
had
not
trusted
us
:
But
if
all
things
be
rightly
weighed
,
the
most
have
most
cause
to
complain
of
themselvs
,
for
makeing
no
better
choyse
.
He
is
but
right
served
,
in
all
mens
judgments
,
that
hath
his
broath
running
out
,
which
he
puts
into
a
riven
dish
.
And
first
,
God
is
love
;
and
no
marvayl
with
whom
he
had
taken
sweet
counsayl
,
and
walked
into
the
house
of
God
,
as
a
freind
.
But
on
the
contrarie
,
he
that
leagues
himself
with
a
vayn
,
and
godles
person
,
especially
with
respect
and
liking
to
any
vanity
,
or
leaud
quality
in
him
;
if
he
be
deceaved
by
him
afterwards
,
(
as
like
enough
he
will
be
)
may
go
to
the
divell
to
complayn
;
upon
whose
word
,
in
effect
,
he
took
him
.
Some
do
discover
their
pryde
,
and
ambition
by
affecting
acquaintance
,
and
societie
with
their
superiours
;
thereby
eyther
to
become
,
or
to
seem
greater
then
they
are
.
So
do
others
not
a
litle
,
if
not
more
,
bewray
their
pride
,
by
affected
sorting
with
much
meaner
persons
then
themselvs
;
that
they
may
have
honour
,
and
respect
from
them
,
and
domineer
amongst
them
:
which
in
truth
,
though
under
an
appearance
of
humilitie
,
shews
the
prouder
minde
.
It
was
swelling
pride
in
Caesar
,
that
he
rayther
desired
to
be
the
first
in
the
least
village
of
Italie
,
then
the
second
in
Rome
it self
.
He
that
will
throughly
reform
,
and
correct
his
faults
,
had
need
eyther
of
singular
circumspection
,
and
jealousy
over
himself
,
and
his
wayes
,
for
the
finding
out
of
his
own
faylings
:
or
of
faythfull
freinds
who
will
seriously
admonish
him
;
in
which
dutie
christian
freindship
is
specially
differenced
from
all
other
:
or
els
of
bitter
enemyes
,
who
will
not
spare
,
nor
fayl
to
cast
his
faults
in
his
teeth
;
that
so
he
may
make
a
medicine
of
their
mallice
,
as
physitions
make
triacle
of
venemous
serpents
.
And
as
Iason
had
his
impostume
opened
,
and
so
healed
by
his
enemies
sword
,
in
the
wars
,
which
his
freinds
the
physitions
could
not
cure
;
so
we
receav
sometimes
,
that
good
by
our
enemyes
reproaches
,
which
our
freinds
eyther
cannot
,
or
will
not
affoard
us
,
by
their
loving
,
and
faythfull
advertisements
.
A
wise
man
makes
better
use
of
his
enemies
,
then
a
fool
of
his
freinds
.
To
him
that
knows
the
use
of
true
freindship
,
no
earthly
thing
is
more
delightfull
,
then
the
sweet
societie
of
wise
,
and
honest
freinds
,
whether
for
recreation
after
studie
,
or
labour
;
or
communication
in
a
prosperous
state
;
or
comfort
in
an
afflicted
.
He
that
so
esteems
not
this
benefit
,
is
unworthy
of
it
.
Yet
,
for
my self
,
though
I
have
ever
thus
valued
truly
loving
freinds
;
notwithstanding
,
considering
unto
how
many
dangers
,
and
calamities
mine
afflicted
state
hath
been
exposed
,
I
have
counted
it
a
benefit
,
that
I
have
not
had
many
such
,
as
were
in
danger
to
take
excessive
sorrow
for
my
miserie
that
hath
,
or
could
befall
me
.
Some
freinds
,
in
this
respect
,
have
a
very
ill
,
and
unfreindly
fashion
.
If
any
good
come
to
them
,
they
conceal
it
from
their
freinds
:
if
any
hurt
,
they
hasten
to
fill
their
ears
with
that
,
to
the
utmost
.
Such
are
more
perversly
chyldish
,
then
children
.
For
as
they
will
streight
complayn
to
their
mothers
,
of
any
hurt
that
befals
them
:
so
,
on
the
other
side
,
if
any
good
come
to
them
,
though
it
be
but
an
apple
,
or
nut
;
they
will
as
readily
run
,
and
acquaynt
them
with
it
also
.
Such
persons
are
commonly
lovers
of
themselvs
,
envious
,
and
unthankfull
.
We
,
on
the
contrarie
,
should
rayther
hasten
,
and
desire
to
manifest
to
our
freinds
matter
of
gladnes
,
when
good
befals
us
;
then
of
sorrow
,
in
our
crosses
:
and
shew
therein
both
our
love
towards
them
,
in
procuring
their
rejoycing
with
us
;
and
also
our
wisdom
,
and
strength
of
fayth
,
and
patience
,
in
the
silent
swallowing
of
our
sorrows
,
without
greiving
our
freinds
more
then
needs
must
.
So
we
read
of
the
woman
,
that
had
lost
her
peice
;
she
lighted
the
candle
,
swept
the
house
,
and
sought
it
diligently
;
and
all
this
she
did
alone
:
but
when
she
had
found
it
,
then
she
called
in
her
freinds
,
and
neighbours
to
rejoyce
with
her
.
It
is
best
mourning
alone
;
and
best
rejoycing
with
companie
.
Some
freinds
are
rayther
to
be
used
,
then
trusted
:
namely
such
as
are
more
able
,
then
entire
,
or
free-hearted
:
Some
agayn
are
rayther
to
be
trusted
,
then
used
,
saue
in
case
of
necessitie
,
and
then
also
sparingly
:
and
those
are
such
,
as
whose
truly
loving
affections
exceed
their
abilitie
.
And
in
these
considerations
,
the
proverb
oft
times
fitteth
:
Rich
mens
purses
,
and
poore
mens
hearts
.
Wealth
maketh
many
freinds
,
and
povertie
tryeth
them
;
as
the
winde
shews
which
clouds
have
rayn
in
them
,
and
which
not
.
And
so
,
though
the
rich
have
the
more
freinds
;
yet
the
poores
better
appear
to
be
faythfull
,
in
giving
testimony
that
they
love
their
freinds
for
God
,
and
the
persons
themselvs
:
which
to
know
is
not
a
small
priveledg
,
that
poore
men
have
above
others
;
who
can
hardly
discern
,
whether
their
persons
,
or
riches
be
loved
.
A
freind
(
sayth
the
wise
man
)
loveth
at
all
times
:
and
a
brother
is
born
for
adversity
.
He
sayth
not
,
A
freind
is
born
for
prosperitie
;
though
it
be
one
end
of
freindship
,
that
we
might
have
with
whom
to
communicate
,
and
rejoyce
in
a
prosperous
state
of
things
;
but
for
adversity
;
this
being
the
more
principall
end
(
specially
in
our
sinfull
,
and
sorrowfull
state
)
for
which
God
hath
linked
men
together
in
all
societies
:
which
the
wiser
sort
of
the
heathen
have
seen
by
the
dim
light
of
nature
,
and
that
it
apperteyns
specially
to
the
office
of
a
true
freind
to
ease
his
freinds
greif
by
speach
,
to
affoard
him
counsayl
in
doubtfull
cases
,
to
drive
away
sadnes
by
his
chearfulnes
,
and
to
refresh
him
with
his
very
presence
.
And
for
such
persons
in
societies
,
as
,
in
effect
,
make
account
,
that
they
are
onely
for
other
mens
prosperitie
,
and
not
for
their
afflicted
state
;
and
that
others
are
for
their
help
,
and
benefit
;
and
they
for
their
own
:
these
are
the
verie
moths
,
and
caterpillers
of
family
,
church
,
and
common
wealth
:
and
so
far
from
deserving
the
fellowship
of
men
,
as
they
are
scarse
worthy
of
the
flocks
,
and
heards
of
beasts
:
of
which
divers
are
helpfull
to
their
fellow
,
as
they
are
able
,
and
the
other
need
.
As
none
can
sin
against
the
Holy
Ghost
,
and
irremissibly
,
but
they
,
whom
God
hath
receaved
into
some
degree
of
fellowship
with
him
,
at
least
,
in
the
knowledg
of
the
truth
:
so
there
is
no
so
great
enmitie
amongst
any
others
,
as
amongst
them
;
who
of
freinds
become
enemies
.
A
brother
offended
is
harder
to
be
wonn
,
then
a
strong
citty
:
such
contentions
are
like
the
bars
of
a
castle
.
A
twyne
thread
,
if
it
be
broken
,
is
more
easily
knit
together
,
then
a
cable
.
And
the
hard
Adamant
,
if
it
hap
to
be
beaten
in
peices
with
the
hammer
,
flyes
into
such
small
dust
,
as
is
scarse
discernable
.
And
no
marvayl
,
if
,
where
men
look
for
love
,
and
kindenes
,
they
finde
,
in
truth
,
or
supposition
,
the
contrary
,
&
that
which
agrees
not
with
a
freindly
affection
;
that
there
they
conceave
most
indignation
,
and
greatest
matter
of
alienation
.
It
is
therefore
requisite
,
that
a
freind
shew
himself
freindly
,
for
the
preserving
inviolated
that
bond
of
in
their
freindship
there
is
more
hurt
,
or
danger
,
then
in
their
hatred
;
it
is
yet
better
we
untwyne
,
then
break
the
coard
of
former
as
the
storks
,
when
the
winter
is
over
,
do
affect
their
former
CHAP.
XXXVIII
.
Of
Credit
,
and
good
name
.
CRedit
,
and
good
name
with
men
so
follows
vertue
,
and
good
deserts
(
like
the
shadow
the
body
)
as
it
remayns
notwithstanding
Gods
good
gift
,
sundry
wayes
.
First
,
in
bestowing
upon
men
vertue
,
and
goodnes
to
deserv
it
:
for
which
also
the
gifts
of
God
are
to
be
the
more
welcom
.
Secondly
,
in
guiding
them
to
manifest
,
and
improve
their
endowments
to
the
advantage
of
their
good
name
;
not
as
stage-players
,
but
as
good
stewards
of
the
gift
of
God
that
way
.
Thirdly
,
by
moving
the
hearts
of
other
men
to
have
them
in
due
respect
,
and
estimation
:
to
which
purpose
it
is
sayd
of
Ioseph
,
and
others
(
though
of
most
singular
desert
in
regard
of
men
)
that
God
gave
them
favour
in
their
eyes
.
Many
rayther
desire
a
great
name
,
then
a
good
:
and
therefore
rayther
enterprise
great
,
then
good
matters
.
Some
matters
greatly
great
;
as
they
in
the
East
,
who
to
get
them
a
name
,
would
build
a
tower
,
whose
top
should
reach
heaven
.
Such
also
was
the
levell
of
the
huge
,
and
high
Pyramides
built
by
the
Egiptian
kings
.
Some
,
things
greatly
strange
though
mean
,
as
Parmeno
in
his
artificiall
imitation
of
the
gruntling
of
a
sow
.
Some
,
greatly
dangerous
;
as
those
Funambuli
,
who
rayther
will
venture
their
necks
,
then
want
a
name
.
Some
again
,
things
,
if
no
otherwise
,
yet
greatly
odious
;
as
Herostratus
,
in
burning
the
temple
of
Diana
,
in
Ephesus
,
with
wilde
fire
.
And
so
Pilate
is
famous
for
crucifying
Christ
;
and
Iudas
for
betraying
him
:
so
is
Ieroboam
known
by
this
brand
,
He
that
made
Israel
to
sin
.
But
a
great
name
so
got
,
and
left
to
posteritie
,
is
like
to
the
great
stinck
of
a
lamp
,
or
candle
,
when
it
is
gone
out
:
whereas
the
memoriall
of
the
righteous
is
blessed
;
and
the
smell
of
the
costly
oyntment
of
spykenard
,
wherewith
Mary
annoynted
our
Lords
feet
:
the
sweet
sent
whereof
filled
the
whole
house
.
And
this
good
name
of
the
godly
,
and
This
good
name
is
rayther
to
be
chosen
then
great
riches
,
This
credit
,
and
good
name
we
may
desire
,
as
a
good
pleasing
naturall
thing
,
and
for
our
more
comfortable
living
amongst
men
:
and
so
David
prayed
sundry
times
in
one
Psalm
,
that
God
would
turn
away
reproach
from
him
,
which
he
so
feared
.
But
this
good
name
,
and
note
with
men
,
we
are
specially
to
desire
to
honour
God
withall
,
and
to
further
,
and
prefer
goodnes
with
others
:
as
otherwise
,
so
chiefly
,
by
the
good
regard
,
and
respect
,
wherein
they
have
us
,
to
advantage
the
example
,
and
other
provocations
of
vertue
,
and
godlynes
proceeding
from
us
,
for
more
ready
imitation
by
,
and
better
acceptance
with
them
.
And
them
,
who
thus
labour
to
honour
God
with
the
honour
,
and
respect
,
which
he
vouch
safes
them
from
others
,
he
will
surely
honour
with
men
(
so
far
as
is
meet
)
and
with
himself
for
ever
.
Whereas
the
vaynglorious
,
and
ambitious
,
that
eyther
seek
honour
above
their
desert
,
or
onely
thereby
to
advance
themselvs
,
and
theirs
,
above
other
men
;
they
lift
up
themselvs
against
God
,
and
climbe
higher
,
then
that
the
bow
will
bear
them
:
and
God
,
first
or
last
,
will
throw
them
down
into
perdition
.
And
whereas
God
would
have
us
seek
good
name
,
&
fame
by
well
doing
;
if
any
seek
it
by
evill
,
(
as
in
evill
times
,
and
companyes
too
many
do
,
as
Austin
confesseth
not
onely
in
lust
of
the
thing
,
but
for
prayse
by
it
,
amongst
his
consorts
;
and
sometimes
also
slaundered
himself
with
the
evils
,
which
he
had
not
done
,
lest
seeming
more
chast
he
should
be
more
contemptible
then
the
rest
)
such
do
no
better
then
set
the
divell
in
Gods
place
,
and
glory
in
their
shame
,
whose
end
,
without
repentance
,
is
damnation
.
For
God
will
keep
his
place
in
heaven
;
and
from
him
shall
men
at
length
,
and
for
ever
,
receave
prayse
for
wel-doing
;
and
not
from
the
divell
for
evill
.
Neyther
yet
is
credit
alwayes
gotten
with
men
,
by
following
it
,
no
more
then
a
mans
shadow
is
:
but
he
that
seeks
to
honour
God
in
his
mayn
intention
,
God
will
cause
some
strinkling
of
his
own
prayse
to
reach
unto
him
;
and
covering
his
sins
from
his
divine
eyes
,
will
so
farr
,
as
is
meet
,
cover
them
from
the
eyes
of
men
also
;
and
therewith
,
as
it
were
,
commend
his
vertues
to
their
acceptation
:
specially
,
if
withall
,
such
a
man
joyn
with
his
zealous
heart
towards
God
,
good
thoughts
,
and
speeches
of
other
men
,
&
good
doings
unto
them
.
God
will
provide
,
that
others
shall
mete
the
like
measure
to
him
again
,
in
thinking
,
and
speaking
well
of
him
.
As
the
whitenes
of
the
Ethiopians
teeth
is
the
more
remarqueable
by
reason
of
the
blacknes
of
his
whole
body
:
so
are
the
few
vertuous
doings
of
some
persons
the
more
noted
;
and
they
the
more
famous
for
the
same
;
by
reason
of
their
contrarie
course
in
evill
.
Things
eyther
rare
in
themselvs
,
or
not
expected
from
such
or
such
persons
,
are
most
observed
:
so
are
the
commendable
actions
,
in
them
,
whose
ordinarie
course
in
evill
gives
men
litle
cause
to
look
for
better
.
And
by
this
means
it
comes
to
passe
,
that
divers
(
specially
great
men
,
who
have
many
trumpetters
of
their
few
vertues
,
and
scarse
any
that
dare
so
much
as
see
their
vices
)
get
often
times
a
greater
name
of
just
,
mercifull
,
and
pious
,
for
some
one
,
or
a
few
works
of
those
kyndes
(
like
the
Ethiopians
teeth
;
)
though
in
a
course
of
injustice
,
and
impietie
;
then
many
others
do
by
the
constant
practise
of
those
,
and
other
vertues
.
Seeing
honour
,
and
respect
is
in
the
hand
of
the
honouring
,
and
not
of
the
honoured
;
we
are
for
the
right
valuation
of
mens
credits
in
the
world
,
to
have
speciall
regard
to
the
persons
that
honour
others
;
whether
by
praysing
them
,
or
otherwise
.
For
fools
will
prayse
men
lightly
,
and
at
a
venture
:
flatterers
,
having
linguas
venales
,
for
their
own
advantage
:
vayn
and
leaud
persons
,
such
as
are
like
themselvs
;
in
praysing
of
whom
,
they
prayse
themselvs
by
reflexion
:
But
to
be
praysed
by
them
,
who
themselvs
are
prayse-worthy
,
is
both
a
reward
of
vertue
,
and
a
blessing
of
God
.
But
above
all
things
,
we
must
remember
,
that
whatsoever
eyther
we
think
,
or
speak
of
our
selvs
,
or
others
of
he
,
whom
the
Lord
commendeth
,
is
approved
:
without
,
or
against
whom
,
he
that
would
be
commended
of
men
,
shall
not
be
defended
of
men
,
when
God
judgeth
him
;
nor
delivered
by
men
,
when
God
condemneth
him
.
And
what
doth
it
advantage
him
,
that
runns
a
race
,
that
the
standers
by
approve
of
his
running
;
if
the
Agonothetes
,
or
Iudges
of
the
course
disalow
him
?
And
what
will
it
avayl
any
,
if
all
men
,
and
Angels
should
extoll
him
never
so
highly
,
and
even
clap
their
hands
at
him
,
in
admiration
of
his
excellencie
;
if
God
the
judg
of
all
,
and
by
whose
sentence
he
is
eternally
happie
,
or
miserable
,
should
condemn
him
,
and
cast
him
of
,
as
unworthy
?
Let
our
mayn
care
then
be
,
that
wee
may
alwayes
be
accepted
of
God
:
And
for
acceptance
lest
any
think
of
us
above
that
which
indeed
there
is
cause
:
and
if
we
be
approved
,
or
happen
to
be
praysed
by
any
;
let
us
with
the
godly
Father
(
considering
both
our
wants
,
and
other
things
amisse
)
take
thereby
occasion
of
blushing
in
our
selvs
:
begging
at
Gods
hands
,
that
he
would
make
us
answerable
to
the
good
,
that
any
think
,
or
speak
of
us
.
CHAP.
XXXIX
.
Of
Contempt
,
and
Contumelie
.
COntumelie
hath
a
sting
;
as
the
saying
is
:
and
is
hard
to
be
born
eyther
by
wise
or
good
men
,
how
mean
otherwise
soever
.
Even
the
worm
being
troden
upon
will
turn
again
:
neyther
can
any
esteem
eyther
so
highly
of
another
,
or
so
meanly
of
himself
,
as
to
think
he
deservs
to
be
contemned
by
him
.
And
therefore
Ionathan
,
though
can
better
endure
paynfull
stripes
,
then
contumelious
words
.
And
hence
it
is
,
that
povertie
is
more
greivous
unto
many
then
other
ordinarie
crosses
,
because
it
brings
with
it
more
contempt
in
the
eyes
of
others
.
Now
,
although
the
fear
of
God
in
a
person
,
should
,
in
all
equitie
,
procure
him
honour
,
and
respect
from
all
:
yet
as
the
phylosopher
advised
,
in
his
time
,
Wouldst
thou
take
up
the
study
of
wisdom
,
prepare
thy self
to
become
a
laughing
stock
to
many
,
&c.
so
in
approved
himself
to
God
in
honour
,
and
dishonour
:
yea
the
son
himself
,
the
author
,
and
finisher
of
our
fayth
,
who
for
the
joy
set
before
indured
the
crosse
,
but
also
despised
the
shame
.
And
this
the
more
carefully
we
must
do
,
because
the
divel
will
never
fayl
to
stir
up
his
cruell
instruments
to
ply
the
servants
of
God
,
with
the
most
sharp
,
and
byteing
rods
of
contempt
,
and
vilitie
,
in
the
middest
of
theyr
other
most
greivous
afflictions
;
as
is
to
be
seen
in
Christ
our
Lord
,
and
Many
buy
at
a
dear
rate
the
use
of
a
few
contemptuous
speaches
,
and
that
not
onely
at
the
hands
of
superiours
,
and
equals
;
but
oft
times
,
of
meaner
persons
,
then
themselvs
:
with
whom
they
loose
more
love
,
and
respect
by
one
contumelious
passion
,
then
they
can
recover
by
many
freindly
actions
.
Yea
men
(
so
impatient
are
all
of
contempt
)
are
better
satisfied
and
contented
with
a
respective
denyall
of
a
benefit
,
then
with
a
contumelious
graunt
of
it
;
yea
,
I
add
further
,
with
a
playn
injurie
of
some
kinde
,
then
with
a
favour
so
sauced
:
because
in
some
injuries
persons
are
thought
worthy
to
be
mynded
,
though
not
for
good
towards
them
:
in
the
other
case
,
worthy
to
be
despised
,
even
by
them
from
whom
they
receav
good
.
He
that
despiseth
the
poore
,
eyther
such
in
estate
,
or
naturally
despiseth
God
that
made
him
so
:
at
which
he
is
alwayes
as
truely
displeased
in
a
measure
,
as
he
was
at
the
children
,
upon
whom
he
sent
a
shee-bear
to
teare
them
in
pieces
,
for
mocking
at
the
prophets
bald-head
,
though
he
do
not
so
visibly
manifest
his
anger
.
He
that
despiseth
a
man
for
the
grace
of
God
appearing
in
him
(
which
is
too
frequent
in
ours
,
and
all
evil
dayes
)
despiseth
,
and
almost
despyteth
the
verie
spirit
of
God
,
which
made
him
so
.
But
he
that
despiseth
a
wicked
,
and
vile
person
,
in
liew
of
his
vilenes
,
despises
the
divell
,
and
sin
,
that
made
him
so
.
And
albeit
the
followers
of
Christ
should
not
come
near
a
proud
,
or
disdaynfull
spirit
:
yet
ought
they
to
get
,
and
mainteyn
in
themselvs
a
kinde
of
spirituall
highnes
of
minde
,
by
which
,
vileny
,
and
a
vile
person
for
contemptible
in
their
eyes
:
and
vices
,
as
said
one
,
not
onely
odious
,
but
ridiculous
.
Some
have
gotten
the
foxes
cunning
,
in
scorning
the
grapes
for
their
sowernes
,
which
for
their
height
he
could
not
reach
to
;
affecting
the
contempt
of
that
good
which
they
want
,
and
cannot
obteyn
;
that
so
they
may
seem
to
want
it
upon
judgment
,
as
a
thing
not
worthie
the
having
;
and
not
of
impotencie
.
So
some
contemn
learning
,
others
policy
,
others
other
things
,
as
unworthie
their
having
;
which
they
indeed
are
unworthy
to
have
,
and
unable
to
attain
to
.
Others
partially
say
,
with
Salomons
buyer
,
that
things
are
Lot
sayd
of
Zoar
,
which
he
would
have
God
spare
for
his
cause
,
Is
it
not
a
litle
one
?
Lastly
,
there
are
,
who
,
in
vilifie
,
and
debase
,
what
they
can
,
such
persons
,
and
things
,
as
they
either
have
oppressed
unjustly
,
or
mean
to
oppresse
.
Thus
Saul
purposing
to
oppresse
David
,
still
terms
him
,
in
contempt
,
The
sonn
of
Ishai
:
So
the
Ephramites
term
the
Gileadites
,
for
like
purpose
,
fugitives
of
Ephraim
amongst
the
Ephramites
,
and
amongst
the
a
Samaritan
,
and
Gal●lean
:
And
wicked
men
now
the
faithfull
servants
of
Christ
,
Lutherans
,
Hugonites
,
Calvinists
,
and
by
other
more
contemptible
names
,
that
so
they
may
make
themselvs
,
and
others
the
better
beleev
,
that
it
matters
not
,
what
is
done
to
,
or
becomes
of
so
vile
,
and
unworthie
persons
.
But
men
are
men
,
though
they
be
sowed
in
bears
skins
,
that
dogs
might
worrie
them
:
And
the
contempt
cast
upon
the
Lords
servants
,
by
those
carnall
and
craftie
enemies
,
neyther
makes
the
oppressed
by
them
lesse
precious
in
Gods
sight
,
nor
their
oppressions
lesse
odious
.
Men
,
on
the
contrarie
,
when
they
have
in
hand
any
thing
hard
,
or
greivous
to
an
other
,
should
bethink
themselvs
of
what
is
good
,
and
commendable
in
the
person
;
that
thereby
they
may
breed
in
their
hearts
due
respect
of
him
,
and
not
wrong
him
:
If
the
grace
of
God
,
though
in
never
so
great
weaknes
;
that
we
wrong
not
it
.
If
the
image
of
his
authoritie
,
wisdom
,
or
other
honourable
attribute
;
that
we
wrong
not
it
:
If
nothing
els
,
yet
that
he
is
a
man
,
and
so
deservs
all
humayn
respect
to
be
given
unto
him
,
as
the
Apostle
bids
,
Honour
all
men
.
Men
say
,
Familiaritie
breeds
contempt
;
whereupon
many
fearing
to
be
contemned
by
others
,
dispose
themselvs
to
contemn
others
by
a
supercilious
,
and
overly
behaviour
.
But
as
there
is
a
mean
in
familiaritie
,
as
in
all
other
things
;
so
they
most
fear
contempt
by
it
,
who
have
least
worth
in
them
,
to
free
themselvs
therefrom
:
and
therefore
in
jealousie
,
and
consciousnes
of
their
own
wants
,
take
up
a
theatricall
,
and
affected
strangenes
,
and
statelynes
,
specially
towards
their
inferiours
,
and
equals
.
Such
are
like
the
asse
in
the
Lions
skin
:
but
by
braying
when
they
should
roar
,
are
discovered
,
and
become
more
ridiculous
,
then
if
they
had
alwayes
shewed
their
asses
ears
.
Considering
how
greivous
a
thing
,
and
hard
to
be
born
contempt
is
;
it
is
wisdom
in
a
man
,
not
easily
to
think
himself
despised
by
others
;
and
that
even
for
his
own
peace
.
But
if
an
injurie
be
offered
,
rayther
,
if
it
may
be
,
to
impute
it
to
unadvisednes
,
or
negligence
,
or
almost
to
any
other
originall
,
in
the
offerer
,
then
to
contempt
.
Besides
,
an
aptnes
to
conceave
a
contempt
shews
a
minde
uncharitable
,
discontented
,
and
usually
proud
withall
,
as
looking
too
much
for
respect
.
he
that
judgeth
himself
despised
by
another
,
(
specially
being
troubled
at
it
)
honoureth
him
therein
:
since
it
cannot
be
,
but
that
he
desires
to
be
respected
of
him
,
with
whose
contemptuous
cariage
towards
him
he
is
troubled
.
CHAP.
XL.
Of
Envie
.
ENvie
is
a
greif
conceived
at
the
good
of
another
;
specially
by
him
that
wants
it
himself
:
whereof
the
highest
degree
is
,
so
to
envy
it
to
him
,
as
we
desire
it
our
selvs
.
It
is
a
verie
shamefull
affection
,
and
which
no
man
will
own
,
how
many
so
ever
use
it
.
Some
will
confesse
,
and
professe
,
upon
occasion
,
that
they
hate
,
or
fear
,
or
scorn
others
:
but
none
that
they
envie
anie
.
And
no
marvayl
;
for
though
many
deserv
to
be
It
is
like
a
fire
ascending
upwards
,
still
ayming
at
that
like
smoak
,
not
onely
in
the
former
respect
;
but
also
for
that
,
as
smoak
is
greatest
at
first
,
and
before
the
fire
burn
clear
,
but
after
the
flame
bursts
out
,
vanisheth
away
:
so
is
envy
greatest
in
the
first
rising
of
any
in
vertue
,
or
honour
,
or
other
eminent
good
;
but
by
continuance
of
time
,
and
vertue
in
the
envied
is
tyred
out
,
and
gives
over
.
He
that
envyeth
maketh
another
mans
vertue
his
vice
,
as
an
other
mans
happines
his
torment
:
whereas
,
he
that
rejoyceth
at
the
prosperitie
of
another
,
(
even
thereby
,
if
no
other
way
)
is
partaker
of
the
same
.
Yet
were
this
vice
the
more
tolerable
,
if
,
besides
men
,
our
selvs
,
and
others
;
we
in
it
did
not
so
directly
wrong
the
Lord
;
and
that
(
which
is
worst
)
even
in
his
goodnes
,
which
it
not
onely
perverts
,
as
other
vices
do
,
but
abolishes
,
as
much
as
it
can
.
It
is
(
and
worthily
)
accounted
in
some
,
horrible
impiety
,
to
complayn
of
God
,
that
he
made
the
world
no
better
:
But
what
is
it
then
to
quarrell
with
him
for
making
it
so
good
?
As
in
truth
,
an
envious
person
doth
:
saying
unto
God
,
in
effect
,
why
hast
thou
bestowed
this
vertue
,
this
knowledg
,
this
honour
,
these
riches
,
or
the
like
good
upon
this
man
,
or
woman
?
So
the
first
labourers
in
the
vyneyard
sayd
of
the
last
,
to
him
which
hyred
them
;
why
givest
thou
so
much
unto
them
?
How
injurious
soever
notwithstanding
this
cancker
worm
is
both
to
God
,
and
men
;
yet
is
it
in
this
point
most
just
;
that
it
punisheth
and
tormenteth
,
with
no
small
torment
,
him
in
whom
consuming
his
heart
,
as
rust
doth
the
yron
,
whereon
it
groweth
;
and
rotting
his
verie
bones
,
The
good
gifts
of
God
,
as
riches
,
honour
,
wit
,
learning
,
&c.
in
any
eminencie
often
endanger
their
owners
by
puffing
them
up
with
pride
in
themselvs
:
And
if
they
have
the
grace
,
and
modestie
to
use
them
aright
;
yet
are
they
dangerous
to
others
,
becoming
oftens
fewell
to
kindle
their
fire
of
envy
withall
.
And
so
it
fell
out
between
Ioseph
,
and
his
brethren
;
David
,
and
King
Saul
;
and
many
mo
:
verifying
that
of
the
wise
man
:
Everie
perfection
of
work
is
the
envy
of
a
man
from
his
neighbour
.
can
stand
against
it
.
Not
Adam
in
the
Pharisees
.
And
in
this
regard
,
a
mediocritie
in
any
good
is
the
more
thankfully
to
be
accepted
from
God
;
considering
unto
what
danger
this
way
,
all
eminencie
exposeth
a
man
.
The
highest
trees
are
soonest
,
and
soarest
shaken
with
tempests
.
The
best
remedy
for
preventing
envy
by
others
is
to
carry
a
low
Sayl
in
the
most
prosperous
gayl
that
can
blow
:
and
to
ascribe
the
good
a
man
hath
rayther
to
any
other
cause
,
then
to
himself
,
or
his
own
wit
,
industry
,
or
worth
any
way
.
Therein
he
least
disparageth
others
that
want
it
,
and
so
frees
himself
best
from
their
envy
at
him
.
CHAP.
XLI
.
Of
Slaunder
.
HE
is
a
Slaunderer
,
who
wrongs
his
neighbours
credit
,
eyther
by
unjust
raysing
,
or
upholding
an
evill
report
against
him
.
Of
which
two
,
viz.
the
raysing
,
or
receaving
a
false
report
,
(
seeing
that
if
there
were
no
receavers
,
there
would
be
no
theevs
)
one
of
good
skill
in
discerning
doubteth
whether
is
more
damnable
.
We
must
then
get
amongst
others
,
this
mark
of
him
that
shall
sojourn
in
the
Lords
tabernacle
,
and
dwell
in
his
holy
hold
up
a
reproach
against
our
neighbour
.
Though
the
North
winde
be
an
angry
countenance
to
drive
away
a
backbyting
tongue
.
As
a
man
may
be
wounded
in
his
body
with
the
sword
taken
out
of
his
own
hand●
so
may
he
in
his
credit
,
by
the
injurious
relation
of
the
very
thing
,
which
his
hand
hath
done
,
or
tongue
spoken
.
And
the
same
also
sometimes
being
good
in
it self
;
and
eyther
wrested
to
some
other
sense
then
he
intended
;
as
were
the
words
of
Christ
by
false
witnesses
:
or
craftily
made
an
opportunitie
whereupon
to
build
some
false
,
but
colourable
insinuation
of
evill
;
as
was
Davids
being
at
Nob
with
the
High
priest
,
by
Doeg
:
Sometimes
also
being
evill
;
as
when
men
without
just
,
and
necessarie
occasion
blaze
abroad
the
faults
of
others
;
eyther
in
idlenes
,
for
want
of
other
talk
;
or
of
hatred
,
by
way
of
revenge
;
or
in
flatterie
,
to
please
other
men
;
or
in
envy
,
as
grudging
at
their
good
name
.
And
it
may
wel
be
thought
,
that
persons
oftner
calumniate
others
of
love
to
themselvs
,
then
of
hatred
to
them
:
thinking
therein
to
build
their
own
credit
,
upon
the
ruines
of
other
mens
:
which
is
,
as
if
one
,
to
make
his
own
garment
seem
the
fayrer
,
should
cast
mire
upon
his
neighbours
.
Some
slaunders
are
such
as
confute
themselvs
in
the
being
so
great
,
or
so
senselesse
,
as
are
incredible
:
or
when
the
known
qualitie
of
the
person
accused
,
fastens
a
slaunder
upon
the
accusation
:
as
did
Platoes
with
Diogenes
,
when
he
heard
one
accuse
him
of
evill
.
Some
also
there
are
,
which
turn
to
the
advantage
of
the
slaundereds
credit
afterwards
,
namely
such
,
as
a
litle
time
will
plainly
manifest
to
have
been
false
,
and
feyned
.
For
then
they
,
who
before
have
wronged
them
,
through
credulitie
,
will
hold
themselvs
their
debters
for
amends
afterwards
;
which
also
it
may
come
to
passe
they
may
make
them
,
by
not
beleeving
some
ill
(
though
just
)
report
of
them
,
in
after
time
.
Slaunderers
of
any
others
may
rightlyest
be
called
divelish
,
Their
throat
is
an
open
sepulcher
;
with
their
tongue
they
have
used
deceipt
;
the
poyson
of
asps
is
under
their
lips
;
whose
mouth
is
full
of
cursing
,
and
bitternes
.
And
truely
it
may
be
,
he
should
not
much
misse
the
mark
,
that
affirmed
,
slaunders
,
and
false
reports
to
have
raysed
as
great
,
and
many
quarrels
amongst
equals
;
conspiracies
from
inferiours
;
and
from
superiours
violent
oppressions
;
as
all
injuries
in
truth
offered
,
or
other
provocations
whatsoever
.
Men
commonly
with
one
stroak
wound
,
or
kill
but
one
:
whereas
a
slaunderous
blow
reacheth
to
many
.
He
wounds
himself
with
his
own
slaunderous
tongue
;
his
mouth
making
his
flesh
to
sin
:
He
wounds
him
in
the
ear
,
to
whom
he
slaundereth
;
specially
if
credulous
,
as
the
most
are
,
in
receaving
false
reports
:
And
as
for
him
,
whom
he
slaundereth
,
he
wounds
him
in
his
good
name
(
though
him
onely
by
suffering
evill
,
the
former
two
as
workers
of
it
)
and
withall
,
oftens
makes
way
by
so
doing
for
further
wrong
to
be
offered
him
,
eyther
by
himself
,
or
others
.
Thus
Maximinus
the
tyrant
set
awork
certain
vile
persons
to
accuse
the
Christians
of
heynous
evils
,
that
so
he
might
persequute
them
with
more
shew
of
reason
:
like
as
men
,
when
they
would
have
their
dogs
killed
,
give
out
,
that
they
are
mad
.
David
never
complayns
of
the
sharpnes
of
the
swords
of
the
Philistims
,
or
other
enemyes
;
but
of
the
sharp
swords
of
the
tongue
of
slaunderers
,
he
oft
,
and
piteously
complains
,
in
the
book
of
the
Psalms
,
as
peirceing
deeper
then
the
former
.
And
yet
for
fence
against
those
sharp
swords
God
hath
put
into
the
hands
of
his
innocent
servants
two
bucklars
:
the
one
inward
,
viz.
a
conscience
,
upon
due
knowledg
,
and
examination
,
excusing
before
God
;
and
this
is
of
proof
:
The
other
,
such
a
conversation
before
men
,
as
may
ward
our
credit
and
good
name
from
being
wounded
in
the
eyes
of
such
as
know
us
,
and
are
equally
mynded
;
and
such
,
as
are
not
apt
eyther
greedily
to
devour
,
or
lightly
to
admit
slaunders
,
and
vituperies
raysed
against
us
.
Better
never
accused
,
then
quit
,
though
after
the
clearest
,
and
most
honourable
manner
,
that
may
be
:
seeing
after
a
bold
slaunder
something
ever
will
stick
behinde
:
by
which
the
ignorant
of
the
truth
will
be
abused
,
and
adversaries
take
advantage
to
upbrayd
.
But
how
great
soever
matter
of
greif
or
shame
unjust
slaunder
causeth
;
yet
he
that
is
reproached
for
well
doing
,
hath
the
spirit
of
glory
resting
upon
him
,
and
being
innocent
,
may
say
,
that
the
evill
is
not
against
him
,
but
against
another
,
whom
the
slaunderer
takes
him
to
be
.
The
advised
consideration
partly
of
the
cause
,
and
partly
of
the
end
,
which
the
Lord
will
make
,
aboundantly
sweetens
all
the
sowrnes
of
the
reproaches
,
which
he
suffers
:
and
such
a
one
may
know
himself
to
have
atteyned
to
the
highest
pitch
of
Christianitie
,
and
conformitie
with
Christ
,
when
for
wel-doing
he
is
ill
dealt
with
.
It
is
kingly
,
sayth
one
,
say
we
,
to
do
well
,
and
to
be
ill
spoken
of
.
Yet
is
it
not
enough
,
that
when
we
are
slaundred
,
we
be
from
under
the
desert
of
it
directly
:
but
we
must
withall
consider
,
whether
we
have
not
drawn
it
upon
our
selvs
deservedly
,
in
regard
of
God
by
slaundering
others
,
&
that
so
God
payes
us
home
in
our
kinde
:
or
by
some
other
scandalous
sin
,
which
the
Lord
will
punish
in
us
by
slaunderous
tongues
;
as
he
did
David
by
Shemei
:
or
whether
we
have
not
given
vehement
occasion
of
mens
suspecting
us
;
and
so
accusing
our
selvs
as
one
sayth
,
of
suspicion
;
what
marvayl
,
if
others
think
,
and
speak
evill
of
us
?
CHAP.
XLII
.
Of
Flatterie
.
THE
reproof
by
Diogenes
is
not
more
tyrants
are
the
worst
of
all
wild
beasts
,
so
are
they
of
all
tame
.
And
yet
there
is
(
and
the
same
verie
common
)
a
worse
beast
,
then
eyther
of
them
severally
;
to
wit
,
a
monster-gendred
of
them
both
.
Men
flatter
their
superiours
,
or
others
able
to
oppose
them
;
to
the
intent
they
may
tyrannize
over
their
inferiours
the
more
freely
,
without
danger
,
or
fear
:
and
so
become
both
flatterers
,
and
tyrants
.
A
man
needs
no
other
flatterer
then
his
own
partiall
heart
to
infatuate
him
.
Notwithstanding
,
though
few
would
rayther
buy
a
false
,
then
a
true
glasse
to
see
their
faces
in
:
yet
how
fewer
are
there
so
truely
ha●eing
their
own
vices
,
as
that
they
had
not
rayther
seek
,
or
at
least
,
enterteyn
such
freinds
,
as
may
rayther
cover
their
faults
by
flatterie
,
then
cure
them
by
faythfull
reproofs
?
And
this
benefit
men
of
a
poore
,
and
despised
condition
may
set
against
divers
miseryes
incident
thereunto
:
that
they
are
thereby
out
of
danger
of
being
much
flattered
.
Every
one
will
be
bould
to
call
a
poore
man
fool
,
or
knave
,
and
to
speak
of
,
and
to
him
,
all
the
ill
which
he
knows
,
&
more
also
.
Whereas
the
rich
,
and
mightie
in
the
world
are
,
for
the
most
part
,
soothed
up
,
to
their
destruction
;
as
the
fat
ox
is
clawed
by
the
same
hand
that
strikes
him
down
.
And
this
is
just
from
God
upon
the
most
of
them
,
because
they
desire
rayther
to
be
pleased
by
flatteries
,
then
bettered
by
hearing
the
truth
.
Few
coming
near
Davids
order
,
will
say
as
he
did
,
Let
the
righteous
smite
me
,
it
shall
be
a
kindenes
:
let
him
reprove
me
,
it
shall
be
a
pretious
oyl
.
Where
yet
the
as
worms
soonest
breed
in
soft
and
sweet
woods
:
so
gentle
and
noble
spirits
do
most
easily
admit
▪
flatteryes
.
He
that
reads
the
Epistles
dedicatorie
of
learned
me●s
books
in
all
faculties
,
divinitie
not
excepted
;
if
eyther
he
knew
not
the
contrarie
,
by
experience
,
or
suspected
not
,
how
easily
ambition
(
the
canker
of
learning
,
and
mother
of
flatterie
)
might
grow
in
learned
mens
breasts
:
would
soon
be
brought
to
think
,
that
almost
all
the
great
men
in
the
world
were
so
good
,
so
vertuous
,
so
religious
,
such
,
&
so
wise
,
and
worthy
patriots
,
as
nothing
more
could
be
wished
,
or
hoped
for
.
But
how
oft
,
God
and
men
know
,
whilst
they
labour
to
honour
many
of
them
unjustly
,
do
they
most
justly
shame
themselvs
,
in
proclayming
those
things
of
their
benefactours
to
the
world
,
with
all
confidence
,
which
a
modest
man
that
knows
the
persons
,
cannot
read
without
blushing
?
and
giving
men
just
cause
to
suspect
(
as
Lactantius
speaks
of
a
Philosopher
in
Bithynia
,
writing
against
Christians
,
and
pouring
out
himself
into
the
write
their
books
rayther
to
flatter
in
their
prefaces
,
then
for
other
matters
prosequ●ted
in
the
treatises
themselvs
.
Flatterie
is
in
all
cases
,
and
persons
a
base
sin
,
and
which
will
make
one
man
(
dog-like
)
to
fawn
upon
another
,
for
a
morsell
of
bread
:
But
in
the
ministers
of
Gods
holy
word
,
above
all
other
men
,
it
is
most
pernitious
.
For
whereas
in
other
cases
a
man
makes
himself
a
claw-back
;
in
this
he
makes
God
himself
,
in
whose
name
he
speaks
,
no
better
,
what
in
him
lyes
:
Besides
that
,
he
turns
into
deadly
poyson
the
onely
sovereign
medcine
of
the
soul.
This
made
the
Apostle
take
God
to
witnesse
,
that
he
never
used
flattering
words
:
and
to
protest
against
others
,
that
they
in
doing
it
,
served
not
the
Lord
Iesus
,
but
their
own
bellyes
.
flattered
Lords
,
and
maysters
,
how
lowd
soever
they
professe
themselvs
their
obedient
servants
:
but
they
have
a
base
mayster
,
whom
they
serve
,
and
are
ashamed
to
own
;
their
belly
,
and
the
divell
in
it
.
It
is
not
for
nothing
that
the
prophets
,
and
Apostles
have
so
thundered
against
the
flatterers
of
the
mightie
;
who
both
look
so
much
for
it
,
as
that
they
think
themselvs
half
maligned
,
and
if
they
be
but
sparingly
flattered
;
and
yet
are
so
deeply
endangered
by
it
.
Here
notwithstanding
,
we
must
beware
,
that
to
avoyd
the
note
of
flatterers
we
become
not
raylers
,
affecting
to
speak
evill
of
dignities
,
eyther
CHAP.
XLIII
.
Of
Suspicion
.
SVspicion
(
as
it
is
commonly
taken
)
is
,
as
it
were
,
a
looking
under
an
hidden
thing
,
with
an
inclination
to
judg
it
evill
,
and
amisse
.
It
sets
the
person
suspected
in
a
kinde
of
middle
state
,
(
but
something
bended
the
worse
way
)
and
neyther
quit
,
because
he
is
suspected
:
nor
condemned
,
because
he
is
but
suspected
.
He
that
should
deal
by
all
persons
,
and
things
,
as
Caesar
his
wife
,
whom
he
put
away
,
because
she
was
suspected
of
uncleannes
,
though
solemnly
cleared
in
judgment
;
should
leav
himself
neyther
friend
,
nor
wit
,
nor
honestie
neyther
:
For
all
these
,
and
whatsoever
els
he
hath
that
good
is
,
are
subject
to
unjust
suspicion
,
by
others
.
Suspicion
indeed
,
how
unjust
so
ever
is
a
blemish
,
and
so
may
justly
occasion
refusall
,
where
there
is
free
libertie
;
but
not
rejection
in
way
of
punishment
,
This
is
to
right
a
former
wrong
by
a
second
greater
.
Some
suspect
all
men
,
and
some
none
:
both
are
in
fault
;
the
former
in
the
more
sinfull
fault
;
the
latter
in
the
more
honest
,
but
more
dangerous
to
themselvs
.
And
yet
even
for
that
;
there
want
not
,
who
by
causlesse
suspicion
teach
their
servants
,
friends
,
yea
wives
,
and
to
deceav
them
.
For
many
respecting
more
their
credit
with
men
,
then
a
good
conscience
before
God
,
by
being
suspected
(
though
causlesly
)
grow
desperate
:
yea
think
themselvs
half
priviledged
to
deceav
them
that
suspect
them
;
seeing
that
by
so
doing
,
they
but
become
that
,
which
they
are
deemed
to
be
before
.
It
is
best
therefore
,
first
not
to
suspect
without
good
cause
:
next
,
not
to
bewray
our
suspicion
,
except
we
have
great
hope
to
over-aw
thereby
the
suspected
person
.
There
are
many
unreasonably
(
though
not
altogether
unoccasioned
)
transported
from
the
one
of
the
extreams
formerly
mentioned
to
the
other
:
who
being
at
first
credulous
,
and
light
of
beleif
,
and
thereby
oft
deceaved
;
at
length
come
to
trust
none
;
but
would
burn
,
as
they
say
,
their
shirt
,
if
they
thought
it
knew
their
secrets
:
&
therefore
set
it
down
for
a
rule
,
to
have
al
men
in
jealousie
.
Such
overwise
men
are
like
the
fool
,
that
because
the
sive
deceaved
him
,
and
let
his
drink
run
out
,
would
not
trust
his
dish
with
it
afterwards
.
Howsoever
things
fall
out
,
it
is
best
to
keep
our
byasse
alwayes
on
the
right
side
:
and
to
encline
still
to
a
better
,
rayther
then
to
a
worse
opinion
of
men
▪
then
they
deserv
.
For
though
it
be
best
of
all
,
to
judg
of
others
just
as
they
are
:
yet
seeing
,
that
is
alwayes
hard
,
and
sometimes
impossible
;
we
shall
lesse
offend
God
in
judging
of
men
too
well
(
though
sometimes
to
our
own
damage
)
then
too
ill
,
with
certain
injurie
to
them
,
and
sin
in
our
selvs
,
in
the
violation
of
is
not
suspicious
.
The
generall
cause
of
suspicion
is
the
want
of
this
true
love
,
whose
propertie
is
to
beleev
all
things
,
and
to
hope
all
things
,
which
with
reason
,
can
be
beleeved
,
or
hoped
for
:
and
so
men
are
in
danger
to
presume
of
,
and
promise
to
themselvs
more
good
of
their
wives
,
and
children
,
and
friends
,
whom
they
entirely
love
,
then
there
is
cause
;
rayther
then
otherwise
.
Notwithstanding
,
a
very
inordinate
,
and
doating
affection
also
breeds
causlesse
jealousie
.
Another
generall
cause
of
suspicion
is
the
knowledge
and
consciousnes
which
persons
have
of
their
own
inability
,
and
weaknes
any
way
.
Of
beasts
,
and
birds
,
hares
and
doves
,
and
such
impotent
,
and
unarmed
creatures
;
and
of
men
&
women
;
the
childish
;
weak
,
silly
,
and
decrepit
are
most
given
to
suspicion
,
as
being
most
subject
to
be
circumvented
,
or
oppressed
.
So
it
hath
been
observed
,
how
the
Scythians
,
and
other
barbarous
nations
have
laboured
to
supply
Men
muse
,
as
they
use
:
and
suspect
others
by
themselvs
:
as
is
common
with
all
leaud
persons
.
He
that
is
good
himself
,
doth
not
easily
suspect
an
other
to
be
evill
:
nor
the
evill
,
that
an
other
is
good
.
Besides
,
an
evill
conscience
accusing
men
,
and
women
,
that
they
in
truth
deserv
not
love
,
nor
respect
,
nor
credit
,
easily
perswades
them
,
that
they
are
not
loved
,
nor
respected
,
nor
credited
by
others
.
Lastly
,
it
is
oftens
a
punishment
from
God
,
that
as
a
man
in
debt
,
suspects
that
every
bush
which
he
sees
,
is
a
sargeant
to
arrest
him
;
so
they
which
are
without
true
grace
,
and
assurance
of
the
pardon
of
their
sinns
from
him
,
should
be
suspicious
,
that
every
one
would
deceav
,
or
hurt
them
otherwise
.
It
was
Gods
curse
upon
Cain
,
when
he
had
killed
his
brother
Abel
,
that
every
one
that
he
mett
with
,
would
kill
him
.
Notwithstanding
all
these
things
;
sometimes
God
sends
a
spirit
of
jealousie
upon
interessed
persons
,
for
the
discoverie
Eli
did
Hannah
for
druncken
,
because
her
lips
went
,
and
her
voice
was
not
heard
:
nor
yet
to
be
so
fondly
charitable
,
as
not
to
see
the
spots
of
mens
leprosie
breaking
out
in
their
foreheads
.
We
are
not
onely
by
innocencie
to
prevent
just
blame
;
but
withall
,
by
christian
care
,
and
wisdom
,
to
provide
that
we
hurt
not
our
good
name
by
coming
under
colourable
suspicion
of
evill
.
We
provide
things
honest
before
God
by
preserving
innocency
:
but
before
men
,
by
giving
no
probable
cause
of
their
suspecting
us
.
And
so
doing
,
if
yet
God
by
his
providence
,
so
order
,
that
we
come
under
it
;
we
must
bear
it
patiently
,
as
a
burden
layd
upon
us
by
him
;
eyther
to
prove
us
;
as
it
was
not
the
least
tryall
upon
Iob
,
to
be
suspected
by
his
freinds
,
and
others
,
of
hypocrisy
:
or
,
it
may
be
,
to
warn
us
to
take
heed
of
some
sin
,
of
which
we
are
in
danger
,
though
not
guiltie
:
it
may
be
,
for
our
present
peace
,
and
safety
,
as
it
happened
to
David
,
by
being
suspected
of
the
Lords
of
the
Phylistims
;
or
,
it
may
be
,
for
their
just
punishment
,
by
whom
we
are
unjustly
suspected
;
as
in
the
same
Davids
case
,
in
being
suspected
by
king
Saul
of
affecting
the
kingdom
;
to
his
own
great
harm
in
wanting
him
,
and
the
worthyes
with
him
in
the
battle
with
the
Philistims
.
CAP.
XLIIII
.
Of
Appearances
.
IT
is
the
royall
prerogative
of
Gods
infinite
wisdom
to
judg
of
persons
,
&
things
,
as
,
in
truth
,
they
are
.
It
is
mens
,
yea
angels
unperfit
condition
,
in
comparison
,
(
under
which
God
hath
humbled
them
)
to
judg
of
the
one
,
and
other
,
according
to
outward
appearances
;
leaving
to
him
alone
and
the
persons
themselvs
,
the
hidden
things
of
the
hea●●
.
To
appear
evill
to
a
righteous
judgment
,
is
alwaies
evill
,
whether
the
person
be
evill
,
or
good
.
If
evill
,
his
evill
appearance
is
but
his
inward
evil
manifested
to
be
,
as
it
is
;
and
his
inside
turned
outward
:
If
good
;
he
slaunders
himself
in
appearing
evill
.
He
that
makes
an
ill
shew
,
we
may
well
account
evil
,
and
corrupt
,
ordinarily
;
seeing
all
(
save
in
the
case
of
some
speciall
temptation
)
desire
to
seem
,
as
good
,
as
they
are
,
&
to
put
the
fayrest
side
outward
.
He
that
is
once
well
known
to
me
for
good
,
and
vertuous
I
will
alwayes
esteem
so
,
except
I
come
to
take
certeyn
knowledg
of
his
after-declyning
to
evill
.
So
,
on
the
contrarie
,
if
I
have
once
rightly
and
certeynly
branded
a
man
for
evil
,
I
shall
not
easily
come
to
think
good
of
him
,
except
his
after-repentance
as
playnly
appear
to
me
.
The
reason
is
,
because
bare
time
makes
none
of
evill
good
;
or
of
good
evill
:
but
onely
confirms
men
in
that
which
they
are
,
whether
the
one
,
or
other
.
Although
it
be
not
simply
a
sufficient
warrant
for
our
answerable
judgment
of
,
or
caryage
towards
persons
,
or
things
,
that
they
appear
good
or
evill
unto
us
;
because
we
often
err
in
our
judgments
about
them
,
through
ignorance
,
negligence
,
or
partialitie
:
yet
is
it
a
certeyn
rule
,
that
we
must
never
proceed
,
eyther
in
judgment
,
or
practise
against
appearances
:
for
in
so
doing
▪
we
condemn
our
selvs
in
the
thing
,
which
we
approve
;
if
it
appear
good
,
and
yet
we
condemn
it
:
so
do
we
also
in
the
thing
which
we
condemn
;
by
holding
any
course
of
approbation
towards
that
,
which
seems
evill
unto
us
.
Notwithstanding
,
such
is
the
force
of
outward
appearances
,
as
that
,
in
cases
,
they
bynde
us
in
conscience
,
both
for
judgment
,
and
practise
,
to
that
which
indeed
is
not
true
,
nor
due
;
but
wherein
we
are
altogether
deceaved
.
As
when
we
receav
a
matter
for
truth
(
which
yet
indeed
is
not
so
)
upon
the
clear
testimonie
of
two
,
or
three
witnesses
worthy
of
credit
,
so
far
as
we
can
discern
:
or
when
we
esteem
an
hypocrite
(
cunningly
dissembling
)
for
good
and
godly
,
as
did
Phillip
Simon
Magus
.
It
is
a
fortunate
sin
to
suspect
him
,
without
apparent
cause
,
that
dissembles
:
and
an
infortunate
vertue
to
be
deceaved
in
him
.
The
appearance
of
evill
(
by
the
Apostles
prescript
)
is
to
be
absteyned
from
.
Which
yet
we
must
not
understand
absolutely
hold
that
which
is
good
,
and
proved
so
to
be
;
so
if
any
thing
be
delivered
,
of
which
we
have
a
sinister
suspicion
,
as
fearing
that
some
poyson
cleaveth
to
it
,
though
not
plainly
so
discerned
by
us
,
we
with-hold
our
assent
,
till
by
fayth
we
can
receav
it
.
And
in
the
generall
,
that
,
if
a
thing
appear
amisse
,
and
evill
unto
others
,
especially
unto
weaker
brethren
,
though
it
be
not
such
of
it self
,
yet
we
forbear
it
;
except
eyther
conscience
of
duety
simply
binde
us
unto
it
;
or
that
some
greater
conveniency
appear
in
doing
it
,
then
is
the
inconveniency
of
,
or
to
others
,
in
misconceaving
of
us
,
and
our
doings
.
If
it
be
a
good
thing
to
appear
good
,
how
much
more
to
be
so
indeed
?
It
is
also
the
readiest
way
,
and
most
compendious
for
any
to
appear
,
and
be
thought
wise
,
vertuous
,
or
godly
;
to
be
,
in
truth
,
such
.
For
God
will
both
(
so
far
,
as
it
stands
with
his
glory
,
and
the
persons
good
)
give
occasion
of
manifestation
of
that
good
which
is
;
and
also
provide
,
that
others
may
accordingly
take
knowledg
of
it
.
And
though
many
things
be
secret
in
the
mean
while
;
yet
,
when
the
Lord
shall
come
,
he
will
both
bring
to
light
the
hidden
things
of
darknes
,
and
make
manifest
the
counsels
of
the
hearts
,
and
then
shall
everie
one
have
prayse
of
God
.
The
Lord
bestoweth
his
graces
upon
men
not
onely
for
their
own
good
,
but
for
the
good
of
others
also
:
and
that
,
as
otherwise
,
so
for
the
manifesting
,
and
shewing
forth
the
vertues
of
him
,
who
hath
called
them
out
of
darknes
,
into
his
marveylous
light
.
Who
must
therefore
provide
carefully
,
both
to
be
,
as
they
appear
,
for
their
own
comfort
;
and
to
appear
,
as
they
are
,
to
the
glory
of
God
,
and
good
of
men
.
Yet
so
as
their
first
,
and
greatest
care
herein
be
,
that
their
appearances
be
not
above
their
existences
;
and
that
they
make
shew
of
no
more
then
they
have
.
As
in
the
outward
estate
,
it
is
the
high
way
to
povertie
,
or
worse
,
for
a
mans
expences
to
exceed
his
receipts
;
&
his
layings
out
his
comings
in
:
so
in
the
spirituall
course
,
to
overstreyn
in
outward
manifestations
is
a
way
tending
to
all
impudent
,
and
desperate
hypocrisie
,
under
a
form
of
godlynes
,
without
the
power
thereof
.
And
for
other
gifts
,
as
knowledg
,
wisdom
,
learning
,
eloquence
,
or
the
like
;
he
that
in
the
manifestation
of
them
will
streyn
above
his
reach
,
may
easily
crack
his
credit
,
and
make
himself
ridiculous
to
others
;
like
the
stage-player
,
who
with
too
much
wypeing
of
his
borrowed
beard
puls
it
from
his
face
,
and
so
bewrayes
his
bare
chin
.
And
though
a
forth-putting
man
play
his
part
so
well
(
as
many
do
)
that
he
not
onely
satisfy
,
but
draw
into
admiration
his
simple
spectators
,
who
cannot
discern
between
shadow
,
and
body
;
yet
shall
he
hardly
,
or
not
at
all
,
escape
the
censure
of
vayn-glorious
,
and
arrogant
,
by
more
judicious
men
.
We
are
oftens
angry
,
and
offended
at
others
,
for
wronging
us
,
by
conceaving
a
worse
opinion
of
us
,
then
we
deserv
:
whereas
,
in
right
,
we
should
be
angry
at
our
selvs
,
for
giving
them
occasion
so
to
judg
,
by
our
ill
,
and
suspicious
appearances
.
For
,
albeit
thereby
,
he
,
whose
heart
,
and
way
is
upright
in
Gods
sight
,
loose
not
his
comfort
with
him
,
who
sees
the
heart
:
yet
by
his
misappearances
made
in
word
,
or
deed
,
he
may
justly
forfeyt
his
credit
with
men
;
to
whom
it
apperteyns
to
judg
of
the
tree
by
the
fruit
,
or
leavs
,
or
any
other
outward
mark
,
or
note
,
rayther
then
by
the
sap.
Cunning
naughtines
hath
oftens
more
credit
in
the
world
,
then
unadvised
honestie
.
CHAP.
XLV
.
Of
Offences
.
IT
must
needs
be
(
considering
mans
frailty
,
that
offences
come
,
sayth
Christ
our
Lord
:
but
w●
be
to
the
person
by
whom
they
come
.
Wo
be
to
him
,
first
,
that
gives
offence
;
next
,
to
him
that
takes
it
,
where
he
should
not
:
as
the
same
our
Lord
teacheth
els
where
,
saying
,
Blessed
is
he
,
whosoever
shall
not
be
offended
in
me
:
that
is
,
who
takes
not
occasion
of
stumbling
,
to
hinder
himself
in
the
way
of
godlynes
,
eyther
at
my
person
,
or
doctrine
,
or
works
,
or
followers
;
or
at
the
persequutions
,
and
contradictions
raysed
against
me
,
and
myne
,
by
myne
,
and
their
adversaries
.
And
considering
how
many
such
like
stumbling
stones
are
in
the
narrow
way
of
Christ
,
which
leads
unto
life
;
he
is
a
happy
man
indeed
,
that
hath
eyther
power
to
remove
them
,
or
wisdom
to
decline
from
them
,
or
nimblenes
of
grace
to
leap
over
them
.
Offence
may
be
given
,
where
none
is
taken
;
as
in
such
evill
actions
,
as
whereby
others
may
or
might
be
,
but
are
a
stone
of
stumbling
,
and
rock
of
offence
to
both
the
houses
of
Israel
;
and
so
are
many
good
,
and
lawfull
things
,
yea
necessarie
also
,
to
many
now
.
Offence
also
may
both
be
given
,
and
taken
in
the
same
action
:
and
that
eyther
in
things
simply
evill
;
as
when
one
provokes
,
and
an
other
is
provoked
to
evill
,
by
false
doctrine
,
corrupt
counsayl
,
ill
example
,
or
the
like
:
or
in
things
of
indifferent
nature
,
but
unseasonably
used
,
to
the
effectuall
hindrance
of
others
,
in
the
way
of
godlynes
.
In
such
cases
,
as
I
last
mentioned
,
offence
is
given
through
want
of
charitie
;
and
taken
through
want
,
or
weaknes
of
fayth
in
the
particular
.
God
would
have
us
walk
in
fayth
towards
him
,
and
love
receav
the
weak
,
offend
one
of
those
litle
ones
.
And
though
we
may
do
nothing
simply
evill
to
please
men
;
(
for
that
were
to
prefer
them
before
God
)
nor
betray
the
truth
to
gratifie
them
;
(
so
better
scandall
arise
,
then
truth
forsaken
)
yet
are
we
not
onely
to
do
,
or
leav
undone
things
of
indifferent
nature
,
wherein
we
have
libertie
,
for
the
preventing
of
offence
,
and
so
to
Paul
circumcised
Timothy
;
and
for
a
time
also
to
forbear
both
the
publishing
,
and
practising
of
some
truth
,
to
the
which
in
time
we
do
ow
testimony
both
wayes
.
Others
,
on
the
contrarie
,
are
so
full
of
charitie
towards
men
,
and
fear
of
offending
them
,
as
that
for
,
and
sometimes
under
pretence
thereof
,
they
will
both
adventure
to
do
many
things
,
which
God
plainly
enough
forbids
;
and
neglect
the
practise
of
other
things
commanded
them
,
and
all
Christs
disciples
,
in
his
gospell
.
Many
pretend
the
weaknes
of
others
,
where
,
in
truth
,
they
shew
their
own
weaknes
;
others
,
that
they
would
do
such
and
such
things
,
(
to
which
indeed
both
conscience
of
God
,
and
duty
to
men
bindes
them
)
but
for
offence
.
And
what
is
this
offence
many
times
?
Surely
oftens
nothing
els
but
the
waspishnes
of
some
peevish
and
imperious
persons
caryed
against
others
with
hatred
,
or
contempt
,
or
envy
,
or
divers
of
those
passions
.
But
this
is
not
to
respect
the
weak
in
fayth
,
but
the
strong
in
passion
.
To
be
offended
at
good
things
in
men
(
which
is
the
propertie
of
an
evill
minde
)
is
to
be
offended
at
God
in
men
:
To
be
offended
at
things
indifferent
,
is
to
be
offended
,
as
it
were
,
at
men
in
men
:
But
to
be
offended
at
evill
in
men
in
due
manner
,
and
measure
,
is
to
be
offended
at
the
divell
in
men
.
In
this
last
case
no
man
should
think
much
at
due
opposition
,
and
reproof
,
seeing
it
is
not
properly
against
him
,
but
against
Sathan
in
him
.
Readines
to
take
offence
,
and
exception
at
,
and
against
other
men
in
their
faylings
,
shews
eyther
weaknes
of
understanding
in
the
offended
,
when
they
discern
not
eyther
of
mens
temptations
,
under
which
they
lye
;
or
what
they
may
and
ought
to
bear
in
their
brethren
:
Or
it
shews
pride
which
makes
men
eyther
out
of
envy
apt
to
bark
at
others
upon
every
small
occasion
;
or
to
despise
them
in
their
wants
and
weaknesses
,
through
over-valuation
of
their
own
excellencie
;
whereas
,
on
the
contrarie
;
they
should
support
them
,
that
they
sinck
not
under
the
burden
of
their
infirmities
:
or
els
it
comes
from
hypocrisy
,
out
of
which
many
seek
to
cover
both
from
other
mens
eyes
,
&
from
their
own
also
,
their
proper
beam-like
corruptions
moats
in
their
brothers
eye
.
I
never
knew
any
more
forward
to
take
offence
;
then
such
as
were
most
apt
to
give
it
:
nor
any
more
hardly
brought
to
bear
with
saylings
at
the
hands
of
others
;
then
such
as
stood
in
greatest
need
to
have
both
God
,
and
men
to
bear
with
no
small
things
amisse
in
themselves
.
Oh
hypocrite
,
first
cast
out
the
beam
out
of
thine
own
ey
:
and
then
shalt
thou
see
clearly
to
cast
out
the
moat
out
of
thy
brothers
ey
.
None
should
plead
his
own
offence
against
a
thing
,
but
his
reason
;
nor
say
,
this
should
not
be
done
,
because
it
offends
me
:
but
it
offends
me
,
because
it
should
not
be
done
,
being
contrary
to
the
word
of
God
.
To
say
to
another
,
do
not
this
because
it
offends
God
,
shews
love
to
God
:
and
,
do
not
this
,
because
it
offends
others
,
love
to
men
:
But
to
say
,
do
it
not
,
because
it
offends
me
(
without
rendring
further
reason
against
it
)
is
from
playn
self-love
;
and
is
an
absurd
,
and
insolent
request
,
and
motion
.
All
should
take
care
not
to
offend
one
another
:
but
none
should
look
much
not
to
be
offended
by
others
:
for
that
is
to
nourish
weaknes
in
himself
,
and
to
provide
trouble
,
and
disquietnes
for
himself
before
hand
.
CHAP.
XLVI
.
Of
Temptations
.
GOD
tempts
a
man
,
and
Sathan
tempts
him
,
and
one
man
tempts
another
.
Gods
temptations
are
as
he
is
;
good
,
and
for
good
:
and
no
other
thing
,
but
so
many
tryals
of
the
fayth
,
patience
,
love
,
wisdom
,
and
obedience
of
his
creatures
:
not
that
he
might
know
them
(
for
he
understands
the
thoughts
a
far
of
)
but
that
they
might
have
use
,
&
make
manifestation
of
the
grace
of
the
heart
in
outward
acts
,
that
others
might
know
them
,
and
they
themselves
:
or
that
(
by
accident
,
as
they
speak
)
the
contrarie
vices
of
unbeleif
,
impatiencie
,
and
the
like
might
be
discovered
where
they
lye
hid
,
which
is
good
also
.
It
is
good
,
on
Gods
part
,
and
for
his
church
,
that
mens
naughtines
,
where
it
is
,
should
in
its
time
,
be
discovered
.
Where
also
we
gather
it
to
be
our
Saviours
meaning
to
teach
his
disciples
,
and
us
all
in
them
,
to
pray
against
temptations
,
our
heavenly
father
would
so
sweeten
the
bitternes
of
them
with
the
sprinklings
of
the
sence
of
his
love
in
Christ
,
as
that
they
may
not
be
excessive
,
or
intollerable
.
Sathans
temptations
,
on
the
contrarie
,
are
as
he
is
;
evill
,
and
for
evill
,
and
sin
:
eyther
outwardly
by
fitting
of
objects
,
or
stirring
up
of
instruments
,
or
provyding
of
furtherances
of
evill
of
all
sorts
:
or
in
regard
of
the
heart
and
soul
,
by
suggestion
of
evill
thereto
,
together
with
the
so
disposing
,
and
stirring
up
of
the
humours
of
the
body
,
as
that
they
may
be
ready
instruments
for
the
myndes
inordinate
passions
.
And
albeit
he
cannot
compell
eyther
the
understanding
to
assent
,
or
the
will
to
consent
,
or
the
affections
to
liking
;
and
so
not
the
body
to
the
acting
of
evill
:
yet
being
a
spirit
,
he
is
undoubtedly
able
to
unite
himself
in
his
suggestions
with
our
spirits
,
after
an
unknown
manner
;
and
the
same
also
verie
perswasive
,
specially
with
such
,
as
upon
whom
he
is
by
the
Lord
in
anger
let
loose
,
for
the
punishment
of
former
sins
by
latter
.
So
we
read
that
Sathan
filled
the
heart
of
Annanias
:
entred
into
the
heart
of
Iudas
:
works
in
the
children
of
disobedience
:
and
blyndes
the
minde
of
the
unbeleevers
.
Notwithstanding
all
which
his
both
power
and
mallice
;
seing
he
can
doe
nothing
to
hurt
,
but
by
the
permission
of
God
,
and
power
which
he
hath
from
him
;
and
that
justly
given
,
though
,
on
his
part
,
unjustly
used
;
we
are
still
to
remember
the
good
counsayl
by
one
given
us
,
never
to
fear
the
power
of
the
divell
more
then
the
offence
of
God
.
This
were
to
fear
the
exequutioner
more
then
the
judg
.
Though
a
man
cannot
be
drawn
away
,
but
by
his
own
to
suffer
temptations
,
which
is
humayn
;
and
divelish
onely
,
to
be
overcome
of
them
,
by
assent
,
consent
,
or
is
the
divels
sin
,
and
but
mans
crosse
,
as
one
sayth
,
in
the
temptation
.
If
the
thought
of
evill
arising
in
the
heart
be
such
,
as
unto
which
not
so
much
as
our
affections
do
encline
;
but
that
,
on
the
contrarie
,
we
wholly
abhor
from
it
,
in
the
very
first
rising
;
we
may
gather
it
to
be
rayther
by
suggestion
from
Sathan
,
then
of
our
own
concupiscence
.
And
as
it
is
not
in
our
power
to
avoyd
the
outward
presentations
of
evill
,
by
wicked
men
,
to
our
eye
,
or
ear
;
but
we
are
compelled
oftens
to
see
,
and
hear
their
unlawfull
works
,
and
Lot
the
Sodomites
:
so
neyther
seemeth
it
to
be
in
our
power
to
avoyd
the
bare
thoughts
of
evill
,
(
which
are
not
alwayes
evill
thoughts
)
by
Sathans
Suggestions
:
but
that
he
being
a
spirit
,
and
spirituall
wickednes
,
can
present
them
to
our
spirits
more
effectually
,
then
can
any
man
object
,
and
offer
outward
,
and
corporeall
provocations
to
our
outward
,
and
bodily
senses
.
As
Christ
our
Lord
,
after
the
glorious
testimonie
given
of
him
by
his
Father
from
heaven
,
and
by
the
Holy
Ghost
sitting
upon
him
in
the
form
of
a
dove
,
and
by
Ihon
the
baptist
both
in
word
,
and
deed
;
was
immediately
led
into
the
wildernes
,
by
the
spirit
,
to
be
tempted
of
the
divell
:
so
must
christians
make
account
,
after
the
speciall
testimonies
of
Gods
love
receaved
,
of
some
singular
combat
of
temptation
,
for
their
tryall
;
wherein
,
if
they
overcome
,
the
love
of
God
is
thereby
,
as
it
were
,
sealed
up
unto
their
hearts
.
Holy
men
therefore
prospering
in
vertue
must
exult
,
and
count
it
all
joy
,
when
they
fall
into
divers
temptations
,
and
are
exercised
in
them
by
the
divine
providence
,
for
the
tryall
of
their
fayth
:
and
therewith
of
Gods
gratious
power
,
which
is
perfited
in
their
weaknes
,
this
way
.
There
are
none
of
Gods
servants
,
but
in
the
case
of
temptation
have
reaped
the
fruit
of
his
singular
providence
towards
them
:
sometimes
in
preventing
such
temptations
,
as
if
they
had
come
upon
them
in
their
full
strength
,
would
have
been
most
like
,
if
not
clean
to
have
overthrown
them
,
yet
to
have
caused
their
greivous
fall
;
by
which
,
they
have
,
through
Gods
providence
sitting
at
the
stern
,
glyded
,
as
a
ship
by
the
side
of
a
rock
:
sometimes
in
guyding
them
even
in
the
verie
midst
of
temptations
compassing
them
about
,
like
so
many
sands
:
and
sometimes
by
helping
and
haleing
them
off
,
even
when
they
have
stuck
fast
,
and
been
ready
to
sinck
in
them
.
Many
have
been
the
bodily
dangers
known
,
and
not
known
,
which
,
by
Gods
good
providence
,
we
have
escaped
:
but
how
many
more
those
that
are
spirituall
;
in
which
we
had
been
utterly
swallowed
up
,
a
thousand
times
,
if
his
gratious
hand
from
heaven
had
not
releived
us
?
Now
,
besides
those
common
to
all
,
everie
person
hath
his
speciall
temptations
,
arising
eyther
from
his
temper
of
body
,
or
sex
,
or
age
,
or
education
,
or
custome
,
or
state
,
or
calling
,
or
company
,
or
other
occasion
,
against
which
he
must
watch
most
carefully
,
as
men
use
to
watch
in
the
gates
of
a
c●ity
beseiged
,
and
in
such
other
places
,
as
in
which
the
enemy
is
likest
to
make
his
assault
:
in
which
,
if
we
quit
our
selvs
as
men
,
and
stand
fast
,
we
shall
have
our
part
in
his
comforts
,
who
sayd
,
I
was
upright
with
him
,
and
I
kept
my self
from
mine
iniquitie
.
Some
have
thought
it
a
wise
Christian
course
in
the
confession
of
our
secret
sius
,
resydeing
in
the
heart
,
unto
God
,
not
to
use
the
outward
voyce
,
for
fear
of
acquainting
Sathan
with
them
thereby
,
and
so
of
advantageing
him
to
tempt
us
,
by
applying
himself
to
that
,
wherein
he
seeth
us
likest
to
sin
.
As
it
is
certain
that
he
knows
not
our
hearts
at
all
,
as
God
doth
,
by
immediate
insight
,
but
gathers
them
by
the
motions
,
and
manifestations
of
the
body
:
so
considering
that
Christ
our
Lord
teaching
us
to
pray
,
that
God
would
not
lead
us
into
temptation
,
but
deliver
us
from
the
evill
one
,
if
we
resist
him
,
he
will
fly
from
us
:
but
that
is
,
when
he
assalts
us
;
and
not
when
we
challenge
As
the
saylers
skill
is
seen
in
carrying
his
ship
through
a
storm
:
so
is
the
strength
of
fayth
in
vanquishing
dangerous
temptations
.
Yet
must
we
not
measure
the
state
of
a
man
too
much
by
that
which
befals
him
in
some
,
or
other
such
dangerous
tryall
.
There
are
few
so
evill
but
have
at
times
,
their
temptations
(
that
I
may
so
speak
)
to
some
particular
good
,
by
which
they
are
caryed
lesse
or
more
that
way
:
and
few
or
none
so
good
,
but
,
on
the
contrarie
,
have
temptations
to
evill
,
in
which
,
at
times
;
something
humayn
befals
them
.
Now
to
judg
of
mens
persons
according
to
some
such
few
particulars
,
contrary
to
their
generall
course
,
were
partiallitie
.
The
wicked
fall
not
into
evill
,
but
lye
groveling
in
evill
:
The
godly
fall
sometimes
by
occasion
;
but
God
is
faythfull
,
who
with
the
temptation
maketh
a
way
for
his
to
escape
,
by
their
renuall
have
power
,
and
prevayl
,
and
go
on
,
as
he
did
,
in
their
way
.
CAP.
XLVII
.
Of
Conscience
.
EVerie
mans
conscience
is
,
as
it
were
,
a
second
God
within
him
,
both
to
judg
of
his
actions
within
,
and
without
him
,
and
also
of
his
person
,
and
personall
state
,
and
whether
in
▪
it
he
be
accepted
of
God
,
or
not
.
And
surely
,
a
great
good
work
of
God
it
is
,
that
he
hath
created
,
and
set
such
an
overseer
as
this
conscience
is
,
in
the
soul
of
man
,
by
which
,
if
he
doe
any
thing
amisse
,
he
is
checked
in
secret
,
that
so
by
repentance
he
may
finde
mercy
at
Gods
hands
.
And
how
good
is
it
,
sayth
one
,
that
this
worm
should
be
felt
,
whilst
it
may
be
killed
;
and
gnaw
for
a
time
,
that
it
may
be
choaked
for
ever
?
As
,
on
the
contrary
,
if
a
man
do
the
thing
which
good
is
,
the
conscience
gives
boldnes
before
him
:
making
him
chearfull
even
in
the
sorrows
of
the
world
,
quiet
in
its
turmoyl
,
and
happy
in
all
extremitie
of
torments
,
and
withall
satisfying
him
with
the
testimony
from
within
himself
,
against
mens
unjust
accusations
.
This
Conscience
makes
a
man
eyther
a
conquerer
over
the
whole
world
,
or
a
craven
;
and
ready
,
specially
in
danger
,
and
being
wakened
,
to
thrust
his
head
in
a
hole
.
But
now
the
comforts
are
not
greater
in
having
this
good
conscience
,
then
are
the
dangers
in
mistaking
it
.
Many
do
craftily
pretend
it
without
cause
,
merely
for
their
credits
before
men
,
whose
hearts
condemn
them
before
God
:
and
whom
God
who
is
greater
,
will
condemn
much
consciences
are
benummed
;
and
seared
with
an
h●at
iron
;
who
by
practising
at
first
,
and
continuing
after
in
sins
against
their
naturall
conscience
,
have
obteyned
from
the
Lord
this
miserable
priveledg
,
and
seal
of
their
condemnation
,
that
their
mindes
should
be
voyd
of
understanding
,
and
hearts
of
sense
,
and
feeling
even
of
heynous
sins
,
in
time
.
Better
(
sayd
the
godly
martyr
)
sit
in
the
stocks
of
this
world
,
then
of
an
ill
,
or
accusing
conscience
:
And
yet
better
a
conscience
accusing
,
if
not
desperately
;
then
benummed
,
and
without
feeling
.
The
dead
flesh
must
be
eaten
out
of
the
wound
,
and
sorenes
come
before
soundnes
:
so
must
a
benummed
conscience
become
accusing
,
before
it
can
become
excusing
aright
.
The
larger
conscience
the
better
,
if
rightly
informed
.
To
know
that
to
be
lawfull
for
me
,
which
indeed
is
lawfull
,
is
the
perfection
of
understanding
,
and
strength
of
fayth
:
in
knowledg
,
and
fayth
.
But
we
must
here
put
a
difference
between
the
conscience
it self
,
and
the
use
of
it
:
for
the
largest
use
of
conscience
is
not
alwayes
best
,
though
the
judgment
be
.
Some
things
are
so
commaunded
,
as
they
absolutely
bynde
conscience
,
as
to
love
God
and
our
neighbour
,
&c.
Some
things
again
are
so
commanded
in
the
generall
,
as
for
example
,
the
obedience
of
the
Magistrate
,
keeping
peace
with
all
men
,
and
the
like
,
as
yet
they
have
this
particular
exception
.
If
we
can
without
sinning
on
our
parts
:
for
we
must
not
do
evill
that
we
may
do
good
.
But
yet
in
these
cases
we
are
to
be
as
large
,
as
we
can
,
and
to
go
as
far
,
as
possibly
we
can
see
it
lawfull
,
in
conscience
of
the
commandement
of
God
.
Other
things
are
in
their
kinde
indifferent
,
and
such
as
we
perform
for
our
profit
,
pleasure
,
credit
,
or
other
worldly
commoditie
.
In
these
we
are
to
use
lesse
liberrie
of
conscience
,
and
to
take
heed
that
we
give
not
the
divell
advantage
,
by
some
blast
of
temptation
,
or
other
,
to
blow
us
into
the
ditch
,
if
we
go
to
near
the
side
of
it
.
And
in
observing
this
difference
,
we
have
a
conscionable
use
of
our
conscience
.
It
is
a
great
question
,
whether
an
erroneous
conscience
be
to
be
followed
,
or
no
:
and
as
ill
resolved
by
many
affirmatively
,
after
much
dispute
.
Not
to
follow
it
is
evill
,
and
to
do
,
or
leav
undone
that
wherein
the
man
so
doing
,
or
not
doing
,
condemns
himself
;
and
therein
hath
God
also
condemning
him
:
To
follow
it
,
is
for
the
blinde
to
follow
the
blinde
(
the
blinde
person
his
blinde
conscience
)
into
the
ditch
;
and
to
have
God
condemning
him
in
his
word
,
though
he
justifie
himself
.
Besides
then
the
violation
of
the
conscience
,
which
is
alwayes
evill
,
and
a
by-path
on
the
left
hand
;
and
the
following
it
in
evill
,
as
a
by-path
on
the
right
(
which
is
sometimes
worse
,
then
the
former
,
as
in
sins
against
the
light
of
nature
;
)
there
is
a
third
,
and
midle
way
,
safe
and
good
;
and
that
is
,
the
informing
of
the
conscience
better
by
Gods
word
,
and
following
it
accordingly
;
unto
which
also
every
person
is
bound
,
for
the
duties
of
his
generall
,
and
speciall
calling
.
It
is
the
first
dutie
of
a
man
to
inform
his
conscience
aright
;
and
then
to
follow
the
direction
which
it
gives
.
A
good
conscience
is
as
the
ship
,
in
which
fayth
sayleth
to
heaven
:
and
which
they
that
put
away
,
make
shipwrack
of
fayth
.
We
must
therefore
first
get
a
good
conscience
by
the
sprinkling
of
the
heart
with
the
blood
of
Christ
from
presumptuous
sins
,
in
which
is
much
transgression
;
and
by
which
the
conscience
is
wasted
,
and
consumed
,
as
iron
by
the
rust
.
We
offend
too
much
,
alasse
,
through
ignorance
,
and
infirmitie
:
let
us
not
ad
to
provoke
the
Lord
by
sinns
against
conscience
:
in
which
we
sin
against
a
double
voyce
of
God
,
first
speaking
in
his
law
,
and
secondly
,
in
our
own
hearts
.
Where
this
is
,
no
marvayl
though
the
voyce
of
fayth
,
and
witnes
of
Gods
spirit
cease
:
and
that
the
conscience
so
violated
excuse
not
,
but
accuse
.
CHAP.
XLVIII
.
Of
Prayer
.
NO
christian
exercise
hath
so
many
counterfeyts
as
,
prayer
:
which
whilst
all
would
seem
to
practise
,
few
in
truth
,
&
experimentally
know
.
We
may
say
prayers
,
&
sing
prayers
,
and
read
prayers
,
and
hear
prayers
,
and
yet
not
pray
indeed
.
Yea
,
we
may
out
of
a
kinde
of
naturall
instinct
,
by
reason
of
the
indissolible
relation
between
the
creature
,
and
creatour
,
be
caryed
towards
God
,
so
far
as
to
appeal
unto
him
,
heartily
wish
good
from
him
(
wherein
,
as
one
sayth
,
the
soul
gives
testimonie
to
God
;
)
and
yet
be
far
from
praying
aright
;
that
is
,
from
making
known
our
requests
to
God
,
according
to
his
will
,
with
fayth
in
his
love
,
and
the
feeling
of
our
own
wants
,
in
our
hearts
.
And
the
reason
why
this
true
prayer
is
not
every
mans
work
,
is
,
because
God
must
first
work
it
in
mens
hearts
,
by
powring
upon
them
the
spirit
of
grace
,
and
supplication
,
thereby
to
teach
them
both
what
to
pray
,
as
they
ought
,
for
matter
;
and
how
,
for
without
the
hand-leading
of
which
spirit
we
dare
not
in
truth
approach
unto
God
,
but
do
,
by
reason
of
the
guilt
of
sin
,
flye
from
his
presence
,
as
Adam
did
,
how
nigh
unto
him
soever
we
seem
to
draw
.
Where
,
with
the
Apostle
,
I
speak
of
making
our
requests
known
to
God
,
my
meaning
is
not
,
that
we
pray
to
the
intent
to
inform
God
,
but
our
selvs
,
both
what
our
wants
are
,
which
we
desire
supply
of
;
and
from
whom
also
we
expect
it
:
nor
yet
to
move
God
to
doe
that
which
before
he
purposed
not
,
as
one
man
is
moved
by
the
importunity
of
another
;
but
to
move
our
selvs
,
and
make
our
own
hearts
beleev
the
performance
of
that
to
pray
unto
God
to
establish
his
house
,
because
God
had
revealed
unto
him
,
that
he
would
build
his
house
.
And
if
we
look
for
this
honour
at
our
childrens
hands
,
that
they
should
ask
of
us
such
things
,
as
they
want
,
and
as
we
purpose
to
bestow
upon
them
:
how
much
more
is
it
agreeable
to
our
duty
,
and
Gods
right
,
that
we
by
prayer
begg
at
his
hands
all
good
things
both
purposed
,
and
promised
by
him
afore
hand
.
By
this
all
things
are
sanctified
to
our
use
,
which
are
sanctified
in
themselvs
by
the
word
of
God
:
by
it
we
have
our
dayly
bread
,
in
what
aboundance
,
and
by
what
naturall
,
or
civill
right
soever
we
possesse
it
before
:
by
it
we
obteyn
many
good
things
of
all
sorts
,
at
Gods
hands
,
unto
which
we
could
atteyn
by
no
art
,
or
industry
,
or
other
help
:
as
the
favorites
of
kings
get
more
by
begging
,
then
any
other
can
do
by
any
other
facultie
.
Besides
,
as
by
conversing
with
men
,
we
do
by
litle
,
and
litle
,
learn
their
manners
,
and
have
bred
between
them
,
and
us
a
certain
mutuall
affection
:
so
by
our
conversing
with
God
in
prayer
,
we
learn
the
manners
of
heaven
,
and
feel
encrease
both
of
love
in
us
to
God
,
and
of
God
to
us
.
Lastly
,
by
prayer
we
obteyn
with
the
good
things
prayed
for
,
the
confirmation
of
our
fayth
in
Gods
goodnes
towards
us
,
whereof
he
giveth
us
testimonie
in
hearing
,
and
granting
our
requests
,
put
up
unto
his
majestie
.
And
in
this
respect
,
a
good
thing
receaved
by
prayer
hath
a
double
good
in
it
.
God
is
to
be
invocated
not
onely
with
the
heart
,
and
with
the
hand
also
;
as
Asa
and
the
men
of
Iudah
prayed
to
God
,
and
fought
with
in
his
youth
he
begged
of
God
chastitie
,
and
continencie
,
but
was
affrayd
,
lest
he
should
be
heard
too
soon
of
him
.
All
things
live
by
heat
:
and
the
life
of
prayer
stands
in
the
heat
of
earnest
,
and
fervent
desire
.
And
how
should
we
make
account
,
that
God
should
hear
us
,
if
we
hear
not
our
selvs
?
or
look
that
God
should
be
mindefull
of
us
,
if
we
our
selvs
mynde
not
,
with
intention
of
thought
,
and
desire
what
we
ask
of
him
?
I
,
prayed
,
when
I
was
litle
,
with
no
litle
affection
,
that
I
might
not
be
beaten
in
the
school
.
But
how
many
grown
men
pray
but
with
litle
,
(
if
any
)
affection
,
that
they
may
not
be
beaten
in
hell
?
Our
prayers
must
be
earnest
,
as
well
for
small
things
,
as
great
;
temporall
,
as
eternall
;
but
with
difference
of
degrees
of
earnestnes
,
according
to
the
degrees
of
goodnes
,
or
necessity
of
the
things
prayed
for
.
But
as
for
fayth
,
our
very
degree
should
be
the
same
,
whatsoever
the
thing
be
,
which
we
pray
for
,
according
to
Gods
will
:
seeing
the
truth
of
his
promise
,
upon
which
our
fayth
resteth
,
is
the
same
in
all
things
small
,
and
great
,
and
alwayes
infallible
.
We
ought
as
wel
,
and
as
much
to
beleev
a
small
thing
,
as
a
great
,
if
God
have
promised
it
,
and
as
he
hath
promised
,
because
his
truth
,
and
power
are
as
great
in
performing
all
things
,
though
with
different
degrees
of
his
love
.
He
hath
not
absolutely
promised
temporall
good
things
in
the
particulars
,
and
so
sometimes
denyes
them
in
love
to
his
children
,
as
seeing
them
unfitting
for
them
:
and
sometimes
again
he
grants
the
desires
of
his
enemies
in
wrath
,
and
indignation
;
as
he
did
of
the
rebellious
Israelites
desiring
quayls
.
Besides
,
if
the
Lord
should
not
sometimes
grant
unto
his
that
ask
them
,
the
good
things
of
this
life
,
even
plenteously
,
men
would
think
they
belonged
not
to
him
:
If
he
should
grant
them
to
all
,
and
alwayes
,
it
would
be
thought
,
that
for
them
,
and
them
alone
,
he
were
to
be
served
;
and
so
in
serving
him
men
should
not
be
godly
,
but
covetous
.
But
above
all
things
,
we
must
take
heed
we
ask
nothing
evill
of
God
:
for
that
were
to
transform
,
and
turn
him
,
what
in
us
lyes
,
into
Sathan
himself
.
Whosoever
,
sayth
one
,
will
bring
his
enterprizes
to
good
effect
,
must
begin
with
prayer
to
God
,
and
end
with
praysing
of
him
.
And
he
that
begins
not
his
work
in
that
manner
,
specially
being
of
any
difficultie
,
or
weight
,
is
in
danger
,
if
it
succeed
,
rayther
to
end
in
his
own
prayses
,
then
in
Gods
:
And
if
it
succeed
not
,
he
may
thank
his
own
prophanenes
in
passing
by
God
.
And
as
we
are
to
pray
upon
all
occasions
,
so
specially
in
the
time
of
trouble
;
as
children
are
alwayes
running
to
their
fathers
,
but
cheifly
,
when
they
get
hurt
,
or
fear
danger
.
Then
even
hypocrites
are
forced
to
God
;
and
this
partly
out
of
a
naturall
desire
of
releif
;
and
partly
by
a
naturall
perswasion
of
the
power
,
and
goodnes
of
the
creatour
,
by
which
he
is
able
,
and
willing
to
help
his
distressed
creature
:
and
so
Ionahs
maryners
in
the
extremitie
of
the
storm
,
went
every
one
to
his
God
.
But
as
God
is
a
sanctuarie
to
flye
unto
for
his
faithfull
servants
,
in
the
time
of
need
,
whither
he
leads
them
by
his
holy
spirit
given
them
:
so
is
it
not
fayth
,
but
impudency
,
for
hypocrites
,
and
such
as
in
their
quiet
,
&
prosperous
estate
,
have
not
hearkned
to
God
,
speaking
to
them
in
his
word
,
and
works
,
to
presse
upon
him
in
their
affliction
,
for
help
,
and
succour
,
without
true
,
and
unfeyned
repentance
,
and
sorrow
,
as
well
,
yea
more
,
for
sin
,
then
punishment
,
accompanying
it
.
And
though
they
call
upon
him
,
he
will
not
answer
:
though
they
seek
him
early
,
they
shall
not
finde
him
.
And
he
that
stoppeth
his
ears
at
the
cry
of
the
poore
,
shall
crye
himself
,
and
not
be
heard
,
how
much
more
he
that
stops
his
ears
against
the
Lord
calling
and
crying
unto
him
in
his
word
?
The
prayers
of
such
are
abhominable
,
and
sin
:
And
A
readines
to
pray
earnestly
to
God
for
good
things
,
&
the
same
improved
accordingly
,
is
a
kinde
of
pawn
from
heaven
to
him
that
hath
it
,
that
he
shall
receav
the
good
things
prayed
for
:
both
because
all
true
prayer
is
by
the
teachings
of
the
spirit
of
God
,
which
searcheth
the
minde
of
God
,
and
so
acquaynts
him
therewith
,
in
whom
it
dwels
:
and
also
because
such
a
disposition
hath
fayth
not
onely
joyned
with
it
as
a
companion
,
but
as
the
very
parent
of
it
:
which
fayth
on
mans
part
,
ever
presupposeth
a
promise
on
Gods
.
From
the
use
,
and
fruit
of
this
heavenly
grace
of
prayer
nothing
can
keep
him
,
that
keeps
himself
in
the
favour
of
God
;
though
many
things
can
from
other
exercises
of
religion
.
Not
want
of
fellowship
of
men
,
nor
solitarines
of
place
,
nor
depth
of
dungeon
,
nor
darknes
of
the
night
,
nor
thicknes
of
wals
neyther
:
but
his
devout
prayers
will
finde
way
of
ascending
unto
God
.
Blessed
be
his
name
,
who
hath
provided
for
his
poore
servants
in
their
most
dolefull
,
and
desolate
estate
,
this
ready
means
of
divine
comfort
,
whereof
they
,
in
whom
his
spirit
dwels
,
cannot
possibly
be
deprived
.
Prayer
in
secret
,
and
by
him
that
is
alone
with
God
,
hath
these
advantages
above
that
,
which
is
publique
,
and
in
the
church
:
First
,
that
it
is
lesse
in
danger
of
the
taynt
of
hypocrisy
.
The
proud
Pharisee
,
as
well
as
the
humble
publican
goes
to
the
temple
to
pray
:
And
the
hypocrites
love
to
pray
standing
in
the
Synagogu●s
,
and
in
the
corners
of
the
streets
,
that
they
may
be
seen
of
men
:
He
that
prayes
in
secret
,
doth
it
to
be
seen
of
God
.
Secondly
,
In
private
,
a
christian
may
descend
to
such
particulars
;
as
in
publique
,
or
before
others
,
he
will
not
,
nor
ought
to
mention
.
Thirdly
,
He
may
in
private
,
use
such
expressions
,
and
outward
manifestations
,
for
the
better
passage
of
his
hearts
affection
,
specially
being
perplexed
with
sorrow
,
or
fear
,
as
before
others
were
unseemly
,
and
immodest
.
In
that
day
of
the
great
mourning
in
Ierusalem
,
when
they
shall
look
upon
him
whom
they
have
peirced
,
and
shall
mourn
for
him
in
bitternes
;
everie
house
,
and
family
shall
mourn
apart
,
and
their
wives
apart
.
On
the
other
side
,
publique
prayer
wants
not
its
prerogatives
:
as
first
,
that
it
is
performed
in
the
order
,
and
ordinance
of
the
church
,
which
the
other
is
not
.
Secondly
,
that
in
the
Church
and
Congregation
,
many
agreeing
touching
a
thing
to
be
asked
,
have
a
speciall
promise
,
that
it
shall
be
done
for
them
of
their
father
in
heaven
;
upon
whom
they
set
,
by
their
prayers
,
in
a
troup
.
Lastly
,
in
our
publique
prayers
,
and
prayses
of
God
,
we
do
give
testimonie
of
his
providence
in
governing
the
world
,
and
all
our
affayrs
;
and
that
he
is
present
with
his
Church
,
and
hears
their
requests
;
for
the
convinceing
of
Atheists
,
and
Epicures
;
and
confirmation
of
others
in
beleeving
undoubtedly
his
care
over
his
people
,
and
servants
.
CHAP.
XLIX
.
Of
Oaths
,
and
Lots
.
THere
is
great
affinity
between
an
Oath
,
and
end
controversies
,
and
cause
contentions
to
cease
,
not
easily
,
or
conveniently
otherwise
to
be
decided
.
In
both
,
men
as
it
were
,
renounce
themselvs
,
and
all
other
creatures
;
and
appeal
to
Gods
speciall
providence
.
In
an
oath
we
appeal
to
God
,
as
a
wise
,
and
righteous
witnesse
,
and
judg
;
In
an
oath
we
desire
God
,
as
the
searcher
of
hearts
,
and
patron
of
truth
to
testifie
with
us
,
that
we
deceav
not
:
and
withall
,
to
take
vengeance
on
us
,
if
we
do
deceav
.
It
is
a
part
of
Gods
worship
,
though
much
used
civily
(
as
civill
things
are
religiously
)
:
in
which
we
make
clear
,
and
solemn
confession
of
Gods
presence
,
wisdom
,
truth
,
justice
,
and
omnipotency
.
There
is
in
it
no
shadow
of
any
shadow
,
or
type
:
and
therefore
no
colour
,
why
it
should
not
be
morall
,
and
perpetuall
,
and
as
lawfull
for
us
now
,
as
for
the
Church
before
Christ
.
It
must
be
taken
in
truth
,
in
wisdom
,
and
in
righteousnes
.
There
are
(
sayth
one
)
three
bonds
or
of
truth
.
First
,
a
bare
affirmation
:
Secondly
,
an
assertion
:
Thirdly
,
an
oath
.
In
the
first
of
the
three
we
onely
give
our
word
,
as
they
say
,
by
yea
,
or
nay
:
and
whatsoever
is
above
this
,
(
to
wit
,
in
ordinary
communication
)
is
of
evill
.
When
our
bare
word
will
not
be
taken
,
and
the
weight
of
the
matter
requires
it
,
we
do
pawn
our
best
jewels
,
as
our
truth
,
fayth
,
and
veritie
,
in
an
asseveration
;
as
Christ
our
Lord
confirmed
divers
his
weightie
sayings
with
a
doubled
Amen
.
But
now
,
if
men
will
not
accept
of
our
pledg
neyther
,
we
procure
God
for
our
surety
in
an
oath
:
unto
whose
justice
we
also
enter
counter-bond
,
for
punishment
by
him
,
if
we
deceav
.
And
an
oath
being
the
strongest
bond
of
truth
that
is
,
and
so
avowed
by
God
himself
,
who
when
he
would
confirm
unto
the
heyrs
of
promise
the
immutabilitie
of
his
counsayl
,
when
he
had
no
stronger
bond
,
interposed
an
oath
,
and
sware
:
and
when
he
had
no
greater
to
swear
by
,
sware
by
himself
;
it
followeth
,
that
they
,
who
are
eyther
without
conscience
what
they
swear
,
or
can
dispence
,
or
be
dispensed
with
to
their
own
hinderance
)
are
both
impious
towards
God
,
and
trea●herous
to
men
;
and
such
as
do
really
out-law
themselvs
from
all
humayn
societies
;
as
neyther
deserving
credit
with
them
,
nor
fellowship
amongst
them
.
Secondly
,
we
must
swear
in
judgment
,
with
prudent
consideration
of
the
thing
together
with
the
circumstances
,
to
which
we
so
streytly
bynde
our
selvs
:
as
in
an
oath
promissorie
,
first
,
that
it
be
possible
unto
us
;
els
we
mock
both
men
to
whom
,
and
God
,
by
whom
we
swear
:
Secondly
,
that
the
thing
be
lawfull
which
we
tye
our
selvs
unto
;
To
bynde
our
selvs
to
that
which
is
evill
by
an
oath
,
is
to
make
sure
work
to
do
evill
.
Lastly
,
the
matter
must
be
of
some
weight
,
and
such
as
becomes
the
Majestie
of
God
,
whom
we
thus
far
interest
in
it
.
Now
what
Christian
heart
(
any
way
tender
of
Gods
glorie
)
bleeds
not
at
the
worlds
impietie
this
way
?
which
fears
not
to
call
the
glorious
majestie
of
God
to
witnesse
,
upon
such
trifling
occasions
,
as
for
which
no
wise
man
but
would
be
ashamed
to
call
his
meanest
neighbour
,
yea
or
servant
eyther
?
Lastly
,
we
must
swear
in
righteousnes
,
according
to
his
meaning
(
being
made
known
unto
us
)
to
whom
,
and
for
whose
satisfaction
we
for
the
ending
,
and
not
the
beginning
of
strife
:
els
we
prostitute
Gods
name
eyther
to
our
own
,
or
other
mens
lusts
.
Common
,
and
light
swearing
argues
such
a
degree
of
irreverence
of
Gods
Majestie
,
as
we
may
truly
,
&
boldly
say
,
that
the
heart
of
a
common
,
and
customary
swearer
is
voyd
of
all
grace
,
and
true
fear
of
God
.
And
in
weighing
with
my self
with
admiration
,
and
horrour
,
the
customarie
swearing
amongst
so
many
;
considering
that
there
is
nothing
in
it
,
as
in
other
sins
,
eyther
profitable
,
or
pleasant
,
or
of
credit
in
the
world
,
or
that
brings
eyther
reasonable
,
or
sensuall
good
;
I
have
made
account
,
that
,
besides
imitation
of
one
another
;
and
custom
,
which
makes
it
half
naturall
to
some
;
and
a
conscience
guiltie
of
want
of
credit
in
others
,
which
moves
many
to
swear
that
they
may
be
beleeved
;
and
want
of
wit
in
not
a
few
,
who
strive
by
accessory
oaths
to
supply
their
defect
of
matter
,
or
other
inabilitie
of
speach
;
there
is
in
this
swearing
▪
veyn
a
deeper
mysterie
of
mischeif
,
then
ordinary
:
and
that
indeed
,
men
take
it
up
(
specially
,
in
the
divels
intention
,
who
sets
them
a
work
;
and
not
a
litle
in
their
own
)
in
direct
opposition
of
God
,
and
because
he
in
his
law
hath
so
severely
prohibited
it
.
If
God
had
not
in
his
word
so
expresly
,
and
severely
forbidden
it
,
as
he
hath
done
,
certeynly
there
would
not
be
the
least
part
of
it
used
,
that
is
.
Gracelesse
men
seem
therein
,
to
affect
a
professed
contempt
of
God
;
and
withall
,
an
opinion
from
men
,
that
they
fear
nothing
;
neyther
God
,
nor
divell
,
as
they
say
.
But
God
will
make
them
feel
,
that
fear
not
the
guilt
of
taking
his
glorious
name
in
vayn
,
which
all
creatures
This
sin
being
directly
against
Gods
majestie
;
he
reservs
,
by
his
providence
,
the
punishment
of
it
ordinarily
to
himself
:
spiritually
,
by
hardnes
of
heart
,
and
impenitencie
in
this
life
,
usually
to
the
end
thereof
:
and
both
bodily
,
and
ghostly
,
by
hell-fire
for
ever
Where
it
is
also
like
,
that
the
divels
,
and
damned
men
do
,
and
will
swear
,
and
curse
in
their
utter
rejection
from
God
,
and
intollerable
torment
;
and
so
make
their
sin
,
and
course
of
blaspheaming
as
endlesse
,
as
their
punishment
for
it
.
CHAP.
L.
Of
Zeal
.
ZEal
is
by
some
well
defyned
the
heat
,
and
intention
of
all
affections
;
and
not
eyther
any
one
simple
affection
,
or
composition
of
divers
:
I
add
of
the
understanding
also
:
So
men
meditate
zealously
,
and
love
zealously
,
and
hate
zealously
,
and
rejoyce
zealously
,
and
mourn
zealously
,
and
with
great
intention
of
heart
.
The
like
is
to
be
sayd
of
all
the
rest
of
the
affections
.
As
nothing
lives
without
naturall
heat
;
so
neyther
lives
he
the
life
of
Christ
indeed
,
who
is
destitute
of
christian
zeal
to
warm
him
in
his
affections
,
and
actions
,
specially
in
matter
of
Gods
worship
,
and
service
;
in
which
whether
wrong
,
or
right
,
luke-warmnes
is
odious
,
and
loathsom
.
The
Lord
spue
out
of
his
mouth
the
luke-warm
,
whether
wyne
,
or
water
.
Worldly
wise-men
despise
zeal
,
as
prejudiciall
to
wisdom
,
&
discretion
:
So
Festus
judged
Paul
mad
;
&
Michall
accounted
David
as
one
of
the
fools
,
for
the
singular
zeal
of
God
which
they
manifested
.
But
even
foolishnes
of
God
is
wiser
then
men
.
Yet
is
it
certeyn
,
that
men
of
great
knowledg
,
and
judgment
do
seldom
make
that
manifestation
of
Zeal
,
which
weaker
persons
do
.
The
former
have
their
spirits
most
in
their
brayns
,
and
are
exercised
specially
in
the
disquisition
and
discerning
of
truth
from
falshood
,
and
of
good
from
evill
:
The
latter
have
them
most
in
their
hearts
,
and
accordingly
give
themselvs
to
the
affectionate
pursuit
of
that
,
which
they
conceav
to
be
true
,
and
good
;
and
alike
to
the
avoyding
,
and
impugning
of
the
contrarie
.
Some
deceav
others
by
the
pretence
of
zeal
,
which
they
put
on
for
their
advantage
,
as
stage-players
do
vizours
,
till
their
part
be
played
:
And
thus
Ismaell
deceaved
the
fortie
men
of
Samaria
with
his
crocodiles
tears
.
Also
there
are
not
a
few
,
who
deceav
both
others
,
and
themselvs
,
by
seeming
to
both
,
eyther
to
have
the
Zeal
of
God
,
which
they
wholly
want
;
or
much
more
,
then
they
have
:
And
of
this
number
was
Iehu
,
how
loud
soever
he
cryed
to
Ionadab
,
Behold
the
zeal
,
which
I
have
for
the
house
of
the
Lord
:
Iehues
zeal
,
there
are
two
other
properties
:
the
one
suspitious
,
where
it
is
found
;
and
the
other
odious
.
The
former
is
a
furious
march
against
evill
,
without
an
answerable
pursuit
of
,
and
affection
unto
the
contrarie
good
:
Many
are
vehemently
carryed
against
Antichristian
devises
in
truth
,
or
so
appearing
unto
them
:
in
whom
yet
appears
litle
love
and
affection
to
that
which
is
of
Christ
in
their
own
judgment
.
Such
are
rayther
carried
by
their
own
flesh
,
then
led
by
the
spirit
of
God
.
The
other
is
crueltie
.
To
be
aright
,
and
truely
zealous
cannot
but
be
good
;
seeing
so
many
(
and
those
wise
men
)
desire
,
at
times
,
to
seem
so
,
though
they
be
not
.
True
zeal
must
be
for
God
,
and
from
God
,
and
according
to
God
:
and
having
God
both
for
beginning
,
and
end
,
and
rule
of
direction
;
it
cannot
but
it self
be
good
,
and
godly
.
It
must
be
for
the
Lord
,
and
for
the
furtherance
of
his
glorie
in
the
obedience
of
his
will
,
and
in
mans
salvation
;
and
not
for
our
own
,
or
other
mens
by-purposes
.
And
if
it
so
fall
out
,
that
by
one
and
the
same
thing
Gods
cause
,
and
our
own
profit
,
credit
,
or
other
worldly
advantage
be
promoted
;
we
had
need
keep
a
jealous
eye
over
our
selvs
,
that
we
serv
not
our
turn
on
God
,
by
making
his
ends
,
as
it
were
,
a
bridg
to
our
own
,
as
Iehu
did
.
Secondly
,
as
the
fire
of
the
altar
came
from
heaven
;
so
must
our
coal
of
zeal
be
fetched
thence
,
as
being
the
work
of
Gods
spirit
in
our
hearts
,
in
the
use
of
prayer
,
meditation
upon
the
word
of
God
read
,
and
heard
,
the
examples
of
others
godly
(
as
it
were
,
ryding
in
the
fierie
chariot
of
Elyas
)
and
the
like
holy
means
;
by
which
this
divine
fire
is
kindled
,
and
nourished
in
mens
breasts
.
Thirdly
,
it
must
be
according
to
God
,
both
for
the
qualitie
of
the
matter
,
and
quantity
of
the
intention
of
affection
.
For
the
former
,
It
is
good
alwayes
(
even
then
,
and
then
onely
)
to
be
zealous
in
a
good
matter
;
and
that
neyther
lightly
presumed
,
nor
partially
conceipted
so
to
be
,
but
certeynly
known
:
els
we
burn
not
sweet
incense
with
holy
fire
,
but
dirt
;
and
doung
in
stead
thereof
.
Our
zeal
also
must
be
apportioned
to
the
object
;
and
that
not
onely
considered
in
it self
,
but
also
in
the
circumstances
attending
upon
it
:
in
regard
whereof
,
things
not
alwayes
the
most
good
,
or
evill
in
themselvs
,
may
justly
deserv
at
our
hands
,
a
great
bent
eyther
of
love
to
them
,
or
hatred
against
them
.
And
amongst
other
circumstances
we
must
be
carefull
so
far
to
have
respect
to
that
of
persons
,
as
to
hate
evill
most
in
them
whose
persons
we
most
love
;
and
so
in
our
wives
,
children
,
and
friends
,
more
then
in
strangers
;
and
in
our
selvs
most
of
all
.
And
he
that
hath
not
learnt
to
bear
things
amisse
in
others
,
which
he
will
not
bear
in
himself
,
hath
eyther
too
much
fleshly
zeal
,
or
too
litle
spirituall
,
or
both
:
which
two
oftens
lodg
in
one
breast
:
by
which
it
comes
to
passe
,
that
many
are
earnest
to
pluck
the
moat
out
of
their
brothers
eye
,
that
perceav
not
the
beam
in
their
own
.
Notwithstanding
,
as
it
doth
not
detract
eyther
from
the
dignitie
,
or
necessitie
of
naturall
heat
in
our
bodyes
,
that
there
is
found
in
some
,
an
agueish
,
and
unnaturall
heat
far
greater
then
the
naturall
;
so
neyther
,
in
truth
,
and
just
valuation
of
things
,
doth
it
derogate
from
the
excellencie
,
and
necessitie
of
the
heat
of
true
zeal
,
and
life
of
grace
in
the
godly
,
consisting
therein
;
that
many
are
zealous
amisse
,
whether
knowing
,
(
and
so
deceaving
others
)
:
or
not
knowing
,
(
and
so
deceaving
themselvs
)
of
what
spirit
they
are
.
CAP.
LI.
Of
Hypocrisie
.
HYpocrites
have
their
names
from
stage-players
,
Noahs
sons
did
their
fathers
.
And
as
such
persons
are
never
constant
;
for
none
can
long
play
the
counterfeyt
untyred
:
so
neyther
are
they
free
in
any
one
kinde
of
good
;
but
have
a
goodnes
rayther
like
the
water
in
a
dead
pit
,
forced
out
at
tymes
,
with
buckets
;
then
of
a
living
spring
,
which
sends
out
its
streams
freely
,
and
constantly
.
Yea
further
,
as
Iacob
(
though
for
his
fathers
blessing
he
covered
his
hands
,
and
neck
very
cunningly
)
was
bewrayed
by
his
tongue
and
voyce
:
so
,
hardly
can
a
counterfeyt
carry
his
matters
so
close
,
but
that
oft
times
,
even
in
one
and
the
same
work
,
there
will
be
found
a
jarr
of
the
parts
one
with
another
;
so
as
eyther
the
tongue
will
check
the
hands
,
or
the
hands
the
tongue
,
or
both
mutually
;
to
the
shewing
,
and
shaming
of
all
.
When
great
hypocrites
,
and
deep
dissemblers
are
left
of
God
to
fall
into
any
grosse
,
or
scandalous
evill
,
they
seldom
,
or
never
recover
their
former
shew
of
religion
:
neyther
(
as
one
sayth
)
will
the
lambs
skin
,
which
the
wolf
wears
,
being
once
shorn
,
ever
grow
agayn
:
but
God
in
judgment
leaving
them
in
some
speciall
temptation
to
grosse
wickednes
,
in
which
they
loose
their
credit
in
the
world
,
which
alone
they
sought
,
and
so
break
the
hedg
which
formerly
restreyned
them
,
doth
punish
their
former
close
dissimulation
with
after
open
profanenes
.
Young
hypocrites
commonly
prove
old
Atheists
.
It
may
well
be
sayd
,
as
it
is
in
the
Proverb
,
that
,
Hypocrisie
is
spun
with
a
fine
thread
:
considering
how
hypocrites
deceav
,
and
over-reach
others
;
and
oft
times
,
weaker
persons
those
that
are
wiser
then
they
;
how
much
more
,
considering
,
how
thereby
they
deceav
themselvs
.
In
which
latter
there
is
a
transgression
and
evill
both
in
deceaving
,
and
being
deceaved
.
For
albeit
a
man
may
often
without
sin
be
deceaved
by
another
;
yet
never
so
by
himself
:
seeing
the
spirit
of
a
man
may
(
if
it
do
not
)
alwayes
know
the
things
of
a
man
.
This
self
deceavablenes
ariseth
in
men
eyther
from
presumption
,
when
they
think
they
need
not
;
or
from
slouth
,
that
they
will
not
take
the
payns
;
or
from
an
evill
conscience
,
that
they
dare
not
trye
,
and
examine
themselvs
,
and
their
works
,
and
estates
with
God
,
as
they
ought
.
Besides
hypocrites
by
false
appearances
getting
credit
with
others
,
come
to
esteem
themselvs
better
then
they
are
,
because
others
esteem
them
so
.
This
hypocrisie
is
indeed
not
onely
a
base
,
but
a
foolish
evill
.
Base
in
dissembling
the
evill
,
which
it
hath
,
and
is
ashamed
of
:
and
in
counterfeyting
the
good
,
which
it
hath
not
,
and
is
ashamed
to
seem
to
want
:
And
therefore
notably
proud
people
(
scorning
,
as
they
use
to
boast
,
to
dissemble
)
seldom
come
under
this
coat
;
but
do
usually
appear
to
men
,
as
voyd
of
grace
and
goodnes
,
as
they
are
before
God
.
Foolish
it
is
,
if
in
nothing
els
,
yet
in
covering
from
men
that
evill
,
which
God
seeth
,
and
hateth
,
and
will
punish
with
infinitely
greater
both
losse
,
and
shame
,
and
torment
,
then
any
,
or
all
men
will
,
or
can
:
and
not
onely
the
evill
dissembled
,
but
therewith
the
dissimulation
also
:
which
men
legally
do
not
.
Great
must
the
hypocrites
portion
be
in
Gods
plagues
;
with
whom
as
the
principall
,
the
apparantly
evill
,
as
but
an
accessorie
,
hath
his
portion
It
is
one
thing
to
doe
a
work
in
hypocrisie
,
which
onely
hypocrites
doe
;
and
an
other
thing
to
do
it
with
hypocrisie
;
which
is
still
ready
,
alasse
,
to
mingle
it self
with
the
work
of
Gods
grace
in
all
our
best
actions
;
as
Tobyah
,
and
the
rest
of
the
heathen
would
have
mingled
themselvs
with
the
Lords
people
in
the
building
of
his
temple
.
The
same
may
be
sayd
of
unbelief
,
indevotion
,
&
the
like
corruptions
.
It
is
no
marvayl
,
that
Atheist
,
and
Epicures
judg
all
that
make
shew
of
pietie
and
godlynes
(
specially
above
the
size
,
&
custome
of
the
times
)
conceipted
,
fantasticall
,
and
very
hypocrites
;
seeing
they
measure
others
by
themselvs
:
And
knowing
,
that
if
they
should
make
the
semblance
of
godlines
,
which
the
others
do
,
it
should
be
no
better
in
them
,
then
hypocrisy
,
and
fancie
;
they
conclude
the
same
roundly
upon
others
,
from
their
own
premises
.
And
of
this
they
are
also
desirous
to
perswade
both
themselvs
,
and
others
:
Themselvs
,
for
a
kinde
of
envious
comfort
in
evill
,
that
others
are
as
ill
as
they
;
and
for
their
own
hardning
out
of
that
imagination
:
Others
,
for
their
miserable
credit
,
when
they
are
not
thought
leaud
alone
.
They
being
themselvs
Sad●cees
,
would
fayn
think
others
,
&
have
them
thought
Pharisees
by
others
.
A
tang
of
this
also
is
to
be
found
even
in
them
,
who
are
not
voyd
of
all
goodnes
,
towards
such
,
as
a
litle
overstep
them
in
the
wayes
of
godlynes
.
Though
hypocrisie
be
in
it self
a
verie
odious
thing
,
and
so
evill
as
it
corrupts
all
good
in
him
,
in
whom
it
reigns
;
making
both
his
works
of
devotion
,
and
of
mercy
abhominable
to
the
Lord
:
yet
considering
how
litle
true
good
is
in
the
world
;
it
were
well
(
for
others
,
at
least
)
that
there
were
more
hypocrisie
in
many
,
then
there
is
.
Which
would
help
both
to
represse
in
them
many
grosse
enormities
,
for
shame
,
and
to
keep
credit
with
men
;
which
now
shamelesly
they
practise
:
and
also
provoke
them
to
many
outward
good
works
(
for
the
good
of
others
at
the
least
)
which
now
they
wholy
,
and
boldly
neglect
in
professed
godlesnes
,
and
dishonesty
.
Besides
,
hypocrisie
yeilds
,
though
it
intend
it
not
,
a
full
and
loud
testimonie
to
true
vertue
and
godlines
:
seeing
no
man
ordinarily
desires
to
seem
but
good
.
Now
if
it
be
a
thing
so
desireable
,
even
by
their
testimonie
,
who
want
goodnes
,
to
appear
good
;
how
much
more
to
be
so
in
deed
:
what
is
the
emptie
shadow
to
the
solid
body
?
To
shut
up
this
Head
:
As
the
shadow
follows
the
body
,
so
doth
the
name
,
and
fame
of
good
;
true
goodnes
,
with
equally-mynded
men
.
And
in
stead
of
a
thousand
compasses
of
devise
which
men
fetch
about
to
obteyn
the
name
of
good
,
and
vertuous
,
this
one
short
,
and
right-on
way
of
being
good
indeed
would
serv
the
turn
for
the
procureing
it
from
all
indifferent
,
and
wise
judges
.
The
most
compendious
way
to
this
honour
is
,
that
in
truth
a
man
be
,
as
he
would
be
accounted
,
sayth
the
Heathen
:
how
much
more
ought
Christians
,
who
are
perswaded
of
Gods
providence
in
ordering
this
,
and
all
his
other
blessings
upon
themselvs
,
and
others
,
thus
both
to
say
,
and
think
,
and
proceed
accordingly
?
And
look
what
recompence
of
honour
,
or
other
reward
,
this
playn
,
and
homely
uprightnes
(
which
of
all
other
vertues
Laudatur
,
&
alget
)
is
denyed
from
men
;
God
who
seeth
,
and
loveth
it
,
will
plenteously
supply
.
Blessed
are
the
perfit
in
way
:
who
walk
in
the
Law
of
Iehovah
.
To
chuse
the
right
way
of
Gods
law
first
,
and
then
to
walk
uprightly
in
it
,
is
to
be
guided
by
Gods
own
spirit
to
heaven
.
CHAP.
LII
.
Of
Sin
,
and
punishment
from
God
.
WHatsoever
swarveth
from
the
law
of
God
(
written
in
the
table
of
the
heart
,
or
of
stone
)
whether
in
our
nature
,
or
actions
,
eyther
in
the
not
being
of
that
which
should
be
,
or
being
of
that
which
should
not
be
(
which
two
are
alwayes
joyned
together
in
originall
sin
,
and
oftens
in
actuall
)
is
sin
,
and
evill
:
yea
the
greatest
;
yea
the
onely
evill
indeed
.
Sin
is
worse
then
the
divell
,
as
having
made
him
evill
,
whom
God
made
good
:
yea
then
all
punishments
,
yea
then
hell
it self
,
which
God
prepared
,
and
made
(
and
is
therefore
punish
sin
,
and
sinners
by
.
And
accordingly
,
it
was
godlily
sayd
of
one
,
that
if
sin
,
and
hell
were
set
before
him
,
the
one
on
the
one
side
,
and
the
other
on
the
other
;
&
that
he
must
needs
go
through
the
one
of
them
;
he
would
rayther
enter
upon
hell
,
then
sin
.
But
blessed
be
God
,
who
will
assuredly
keep
them
from
hell
,
whose
hearts
are
so
set
to
keep
themselvs
from
sin
,
by
his
grace
.
This
sin
is
incident
onely
to
reasonable
creatures
:
God
the
creator
being
above
sin
;
and
unreasonable
creatures
beneath
it
.
For
the
disorders
in
bruit
beasts
;
they
are
not
there
is
no
law
;
but
punishments
of
mans
sin
against
God
;
who
hath
subjected
them
to
vanitie
,
thereby
to
testifie
how
greatly
he
is
offended
at
mans
,
for
whom
at
first
he
made
them
,
and
all
other
creatures
in
a
more
excellent
state
.
The
case
of
children
is
otherwise
,
as
being
reasonable
creatures
,
made
after
Gods
image
in
Adam
,
and
having
the
law
written
in
their
hearts
,
as
a
subject
capable
both
of
good
and
evill
;
which
bruits
are
not
.
Although
sin
be
onely
in
reasonable
creatures
,
yet
is
it
a
most
unreasonable
thing
:
otherwise
it
were
not
sin
,
save
as
it
crosses
true
reason
,
eyther
by
lust
against
reason
,
or
shew
of
reason
against
truth
.
So
for
particular
enormities
;
the
more
unreasonable
,
the
more
sinfull
:
as
lusts
against
nature
;
adulterie
in
a
maryed
person
;
pryde
in
a
mean
,
prodigalitie
in
a
needy
;
covetousnes
in
him
that
abounds
in
riches
;
prophanenes
in
a
preacher
;
and
so
of
all
other
vices
.
All
sins
,
save
that
first
of
Adam
,
and
mens
very
last
,
are
both
sins
in
themselvs
,
and
effects
of
former
sin
,
and
causes
of
latter
:
and
that
not
onely
by
Gods
just
,
though
severe
judgment
,
in
punishing
one
by
another
;
but
oft
times
also
by
a
kinde
of
naturall
,
and
necessarie
coherence
,
and
affinitie
.
Sometimes
one
sin
brings
on
an
other
by
provoking
unto
it
,
as
rash
anger
unto
strife
:
sometimes
to
Peters
denying
of
Christ
did
his
after
forswearing
him
:
sometimes
to
conceal
it
,
as
all
other
evils
draw
on
lying
;
and
theft
murther
many
times
:
sometimes
to
mainteyn
it
,
as
pride
doth
covetousnes
,
and
oppression
;
and
sometimes
to
countenance
it
,
that
it
be
not
disgraced
,
as
Herods
rash
oath
drew
after
it
the
beheading
of
Iohn
the
Baptist
.
is
drawn
away
from
God
,
conception
of
lust
:
which
that
it
may
bring
forth
sin
in
outward
act
,
and
exequution
,
wants
nothing
but
opportunitie
.
This
sin
perfited
by
a
continued
course
therein
without
repentance
,
brings
forth
death
unavoydably
.
He
therefore
that
begins
to
do
evill
,
or
to
forsake
that
which
is
good
,
in
the
affection
of
his
heart
,
is
like
him
that
puts
his
feet
into
a
pit
,
and
lets
the
hold
of
his
hands
go
:
and
without
Gods
gratious
hand
catching
hold
of
him
,
can
never
stay
,
till
he
come
to
the
bottom
of
the
pit
of
perdition
.
And
no
marvayl
of
this
progresse
in
evill
;
seeing
everie
sin
(
how
small
soever
in
degree
)
hath
joyned
with
it
the
contempt
of
God
.
As
therefore
the
safest
way
against
the
flame
is
to
quench
the
spark
,
by
which
it
may
be
kindled
;
so
against
this
fire
of
hell
,
to
quench
betymes
the
spark
of
concupiscence
,
and
lust
.
This
is
done
partly
by
withdrawing
from
it
the
occasions
,
and
incitements
of
,
and
unto
sin
;
which
are
as
fewell
for
nourishing
it
:
as
if
it
be
the
lust
of
anger
,
and
revenge
;
not
to
give
ear
to
as
a
deaf
man
that
hear●
not
:
If
of
uncleanenes
;
not
to
look
upon
a
mayd
:
If
of
drunckennes
,
or
excesse
that
way
;
not
to
look
upon
the
wine
,
when
it
is
red
;
&c.
The
second
help
is
by
smothering
the
corruption
in
the
beginning
;
which
as
fire
,
if
it
have
no
vent
,
goes
out
;
but
getting
passage
,
breaks
out
into
a
flame
.
Lastly
,
as
water
(
fires
contrarie
)
quencheth
it
;
so
do
the
spirituall
means
of
grace
,
as
prayer
,
meditation
upon
Gods
word
,
and
the
like
,
quench
by
degrees
,
the
sparks
of
sin
,
and
fire
of
hell
.
The
greatnes
of
the
sin
is
not
alwayes
to
be
esteemed
by
the
thing
done
.
For
,
as
much
crookednes
may
be
found
in
a
small
line
;
so
may
a
great
evill
be
committed
in
a
small
matter
.
Hereupon
,
he
that
but
gathered
sticks
on
the
Sabaoth
with
a
high
hand
,
(
viz.
in
contempt
stoned
to
death
without
mercy
The
sin
is
also
greater
,
as
the
temptation
,
or
occasion
is
lesse
;
and
therefore
the
rich
man
,
that
having
many
sheep
of
his
own
took
his
poore
neighbours
lamb
,
to
enterteyn
his
stranger
withall
,
was
adjudged
worthy
of
death
;
whether
we
take
the
words
,
as
they
seemed
to
David
,
or
as
Nathan
meant
them
.
Likewise
,
the
forecasting
of
evill
exceedingly
aggrevates
it
:
as
with
him
devised
mischeif
upon
his
bed
,
and
after
,
set
himself
in
a
way
to
practise
it
:
Others
are
overtaken
by
sin
,
but
such
overtake
sin
.
So
doth
it
not
a
litle
,
if
men
sin
,
that
they
may
sin
:
as
it
seems
many
swear
,
that
they
may
swear
:
and
as
Austin
confesseth
of
himself
,
that
being
a
boy
,
he
stole
apples
,
and
cast
them
away
,
when
he
had
done
.
He
stole
,
that
he
might
steal
.
Lastly
,
sin
becomes
more
sinfull
,
if
it
have
scandall
,
and
offence
of
men
,
or
other
damage
joyned
with
it
.
Yet
even
for
the
least
sin
;
(
if
any
sin
by
any
,
being
against
Gods
infinite
majestie
,
may
be
accounted
litle
)
if
God
should
presse
the
same
upon
the
conscience
,
and
suffer
Sathan
to
urge
it
to
the
full
;
it
would
be
a
burthen
intollerable
:
and
such
as
neyther
the
heavens
could
bear
;
for
the
angels
that
sinned
were
cast
from
thence
:
nor
paradise
;
for
Adam
for
transgression
was
driven
from
thence
:
nor
the
earth
;
for
that
swallowed
up
Dathan
and
Abiram
for
their
sin
:
neyther
could
any
men
,
or
angels
undergo
it
,
without
being
born
down
into
the
bottom
of
hell
by
it
:
and
there
onely
it
rests
,
as
in
its
proper
center
.
Happy
are
they
,
who
in
the
sense
,
and
feeling
of
the
intollerable
burthen
come
to
Christ
by
fayth
,
that
he
may
ease
them
.
The
sin
against
the
Holy
Ghost
,
which
shall
never
be
forgiven
in
this
world
,
or
the
world
to
come
,
is
not
onely
committed
by
them
,
who
have
sometimes
professed
the
gospell
;
but
by
others
also
,
though
never
coming
so
far
;
but
being
convinced
of
the
truth
thereof
,
do
maliciously
hate
,
blaspheme
,
and
persecute
it
:
and
therein
sin
against
the
work
of
the
Holy
Ghost
in
their
own
hearts
.
And
this
Christ
insinuates
against
the
Scribes
,
&
The
Lord
oftens
punisheth
men
in
the
same
kinde
,
●ea●●d
unto
them
with
the
measure
,
wherewith
they
meat
to
others
.
he
dr●●●ed
Ph●rao●
in
the
sea
,
who
had
formerly
drowned
the
Israelitish
infants
:
and
served
king
A●o●●bezek
,
as
he
had
served
other
kings
before
.
And
this
God
doth
to
make
his
justice
the
more
conspicuous
;
and
that
mens
punishments
may
be
as
glasses
,
wherein
their
sins
may
be
seen
more
clearly
;
if
not
for
their
repentance
;
yet
for
the
warning
of
others
.
When
I
seriously
weigh
and
consider
the
fearfull
&
greivous
punishments
,
which
God
(
so
good
,
and
gratious
hath
partly
exequuted
,
in
this
life
;
as
upon
the
old
world
;
Sodom
,
and
Gomorrah
;
Corah
,
and
his
company
;
and
the
like
:
and
partly
threatned
;
as
in
the
end
of
this
life
,
in
the
soul
;
so
in
the
end
of
the
world
,
both
in
soul
and
body
;
and
the
same
for
measure
,
intollerable
;
and
endles
in
continuance
:
Lord
,
think
I
,
what
sin
can
procure
such
punishment
?
But
when
,
on
the
contrarie
,
I
consider
the
horrible
contempt
of
God
,
&
his
word
,
even
in
them
to
whom
it
is
dayly
and
diligently
offered
:
Lord
,
think
I
,
what
punishment
can
be
sufficient
for
such
sin
?
What
is
it
then
?
Man
is
fearfully
wicked
in
sinning
:
and
God
fearfully
just
in
punishing
;
where
by
fayth
,
and
repentance
mercy
is
not
obteyned
.
My
flesh
trembleth
for
dread
of
thee
:
and
I
fear
for
thy
judgments
.
CHAP.
LIII
.
Of
Rewards
,
and
punishments
by
men
.
MEN
that
are
able
,
and
ready
accordingly
to
reward
the
vertues
of
good
men
,
and
well-deserving
,
do
therein
not
onely
give
them
,
and
God
in
them
,
their
due
;
but
doe
give
others
incouragement
also
to
apply
themselvs
to
vertuous
courses
,
which
finde
so
good
acceptance
,
and
reward
at
mens
hands
,
specially
at
theirs
,
who
are
of
place
,
and
abilitie
in
the
world
.
Whereas
,
on
the
contrarie
,
for
such
to
favour
wicked
,
and
leaud
persons
,
is
really
to
invite
,
and
perswade
men
to
evill
,
and
litle
better
then
plainly
to
hyre
both
them
,
and
others
to
doe
naughtily
.
The
former
in
that
their
approbation
,
and
remuneration
of
goodnes
,
and
vertue
,
bear
the
Image
of
God
,
who
plenteously
rewards
the
well-doers
:
the
latter
plainly
resemble
the
divell
,
who
offered
Christ
the
glorie
of
the
kingdoms
of
the
earth
,
if
he
would
fall
down
and
worship
him
.
It
is
a
known
,
and
approved
saying
,
that
by
rewards
and
punishments
societies
are
preserved
.
And
of
these
two
,
though
occasion
of
rewards
be
more
to
be
desired
;
yet
the
exequution
of
punishments
is
more
diligently
to
be
looked
unto
,
for
the
preserving
of
humayn
societies
.
The
reason
is
;
because
,
whereas
vertue
(
as
the
phylosopher
sayd
)
rewards
it self
;
or
more
truely
,
if
it
be
true
,
expects
it
reward
from
God
;
vice
,
and
vileny
,
on
the
contrary
,
can
be
restreyned
in
the
most
,
and
worst
,
onely
by
the
fear
of
in
mens
minde
,
and
writes
it
not
in
their
hearts
is
to
restreyn
lawlesse
persons
,
as
murtherers
,
There
is
then
a
mercifull
crueltie
,
when
men
save
,
by
severitie
,
the
persons
themselvs
that
are
punished
,
and
others
also
;
the
punishment
reaching
to
one
,
or
a
few
;
and
the
fear
,
and
warning
to
many
:
There
is
,
on
the
other
side
,
a
cruell
mercy
,
when
men
by
spareing
spoyl
both
the
persons
offending
,
and
others
;
who
by
their
impunity
take
boldnes
to
offend
.
This
foolish
pitty
spoyls
the
cittie
,
if
the
magistrate
use
it
:
so
doth
the
fond
love
of
parents
the
family
.
This
love
,
Salomon
(
respecting
the
effect
more
then
the
affection
)
cals
hatred
,
saying
:
He
that
spareth
his
rod
hateth
his
son
.
Notwithstanding
this
,
and
that
God
hath
left
power
,
and
charge
also
of
punishments
in
all
societies
,
family
,
church
,
and
common
wealth
,
which
they
that
exercise
,
bear
the
image
of
Gods
justice
,
and
holynes
;
the
honour
whereof
they
are
to
preserv
,
and
to
breed
,
and
continue
in
them
over
whom
they
are
set
,
a
reverend
aw
of
their
authoritie
for
their
good
:
yet
considering
both
mans
frailtie
,
and
pronenes
to
offend
;
and
miserie
in
suffering
for
offences
:
all
in
authoritie
should
still
encline
to
the
more
favourable
part
,
and
rayther
to
come
short
,
then
to
exceed
measure
in
punishing
even
where
the
offence
is
evident
;
and
where
it
is
doubtfull
,
to
forbear
,
at
any
hand
.
He
that
punisheth
another
,
whether
as
judg
,
or
exequutioner
eyther
,
must
know
legally
,
that
he
hath
done
evill
,
and
deserved
it
:
otherwise
the
authoritie
of
the
whole
world
cannot
bear
him
out
,
from
being
a
murtherer
before
God
.
The
law
which
sayth
.
Thou
shalt
not
murther
,
forbids
specially
violence
in
judgment
.
Besides
,
punishments
must
be
administred
with
sorrow
,
and
commiseration
;
as
rewards
with
joy
and
gladnes
.
It
is
pittie
men
should
deserv
punishments
;
and
deserving
them
,
pittie
but
they
should
have
them
:
yet
are
we
to
pitty
them
in
their
miserie
also
:
which
he
that
doth
,
remembers
himself
to
be
a
man
.
Lastly
,
it
is
worthy
the
observing
,
which
one
hath
,
that
in
all
punishments
respect
is
to
be
had
to
things
to
come
,
rayther
then
not
have
a
wise
man
punish
because
an
offence
is
committed
,
but
least
it
should
be
committed
afterwards
:
of
which
the
former
renders
this
reason
,
that
things
past
cannot
be
recalled
;
but
things
to
come
may
be
prevented
.
Temporary
torments
,
specially
those
more
great
,
are
greivous
to
conceav
of
;
how
much
more
to
undergoe
?
yet
will
the
sad
,
and
serious
consideration
of
those
that
are
eternall
eat
them
up
,
as
it
were
,
and
make
them
seem
nothing
in
comparison
.
Whereupon
it
was
,
that
Polycarpus
tould
the
proconsul
,
(
who
threatned
to
burn
him
,
if
he
did
not
renounce
Christ
)
Thou
threatnest
me
with
the
fire
,
which
would
burn
for
a
time
,
but
presently
after
should
be
extinguished
:
because
thou
art
ignorant
of
the
fire
of
the
judgment
to
come
,
prepared
for
the
eternall
punishment
of
the
wicked
.
Fear
not
them
then
which
kill
the
body
;
but
are
not
able
to
kill
the
soul
:
But
rayther
fear
him
who
is
able
to
destroy
both
soul
,
and
body
in
hell
.
CHAP.
LIIII
.
Of
the
Affections
of
the
minde
.
OVR
affections
,
as
love
,
sorrow
,
fear
,
and
the
rest
,
are
common
to
us
with
bruit
beasts
;
which
therefore
the
understanding
must
order
,
that
they
be
not
bruiteish
;
and
with
them
,
the
will
,
for
its
yeilding
of
consent
to
their
motions
,
or
withholding
it
from
them
.
But
as
the
litle
sticks
set
the
greater
wood
a
burning
:
so
do
they
most
what
set
the
understanding
,
and
will
aworking
in
sensuall
objects
.
For
example
.
One
sees
a
naturally
pleasing
good
thing
,
but
belonging
to
another
,
or
not
to
him
,
as
Achans
wedg
of
gold
:
His
affection
of
love
,
and
appetite
is
inordinately
caryed
unto
it
;
and
is
ready
to
sollicit
the
will
to
consent
to
the
getting
,
and
enjoying
of
it
.
But
now
,
if
the
understanding
do
its
dutie
,
it
steps
in
,
represseth
the
affection
,
and
restreyneth
the
will
,
by
discerning
,
and
discovering
,
that
the
good
thing
desyred
is
anothers
,
and
therefore
not
to
be
desyred
,
or
had
by
him
.
But
as
the
fumes
arysing
from
a
corrupt
stomack
darken
,
and
dim
the
bodily
eyes
:
so
in
sensuall
persons
the
understanding
is
commonly
(
besides
its
own
inherent
blyndnes
)
so
corrupted
with
partiall
,
and
brutish
affections
,
as
that
it
neglecteth
all
due
search
,
and
disquisi●ion
;
and
unadvisedly
judgeth
that
good
,
which
is
pleasing
to
appetite
,
and
sense
:
and
so
being
sweyed
,
and
led
by
the
affections
,
as
a
foolish
waggoner
by
his
horses
,
draws
with
it
the
wils
consent
;
which
obteyned
,
the
evill
is
done
in
Gods
account
,
and
wants
onely
opportunitie
for
outward
effect
.
Although
the
seat
of
the
affections
be
the
soul
,
whose
motions
they
are
,
and
not
the
bodyes
:
yet
do
they
more
or
lesse
vehemently
,
and
efficatiously
act
,
and
exercise
themselvs
,
as
the
blood
,
and
spirits
,
(
the
souls
immediate
instruments
)
are
more
,
or
lesse
fitted
to
their
hand
.
Hence
is
it
,
that
anger
in
the
heart
moved
by
some
occasion
,
is
so
vehement
in
a
cholerick
body
;
sorrow
,
or
fear
in
a
melancholick
;
and
so
for
the
rest
.
These
our
affections
are
eyther
merely
naturall
in
us
;
or
sanctifyed
by
grace
;
or
morally
corrupt
,
and
inordinate
.
Nature
(
and
so
naturall
affections
)
is
content
with
a
litle
:
corruption
not
with
a
great
deal
:
as
the
thirst
,
which
is
naturall
,
is
quenched
with
a
draught
,
or
two
;
but
that
which
is
unnaturall
,
and
agueish
,
not
with
a
whole
vessell
of
drink
.
This
and
the
reason
of
it
he
layes
down
wittily
,
that
sayth
,
Naturall
desires
are
finite
,
but
those
arysing
from
false
opinion
have
no
limits
:
as
he
that
goes
his
right
way
,
hath
some
end
of
his
journey
;
he
that
wanders
,
none
.
And
as
for
sanctified
affections
,
they
,
alasse
,
are
too
feeble
in
us
:
and
as
Iehu
was
known
by
his
furtous
marching
;
so
may
they
be
,
by
their
soft
,
and
lazy
pace
:
neyther
,
if
they
were
excessive
,
were
they
sanctified
,
that
is
,
directed
by
grace
,
and
good
reason
:
nor
are
they
easily
so
,
if
they
be
any
thing
vehement
;
but
have
commonly
too
much
flesh
mingled
with
them
.
And
no
marvayl
:
for
setting
our
affections
above
,
where
Christ
is
,
and
whither
the
spirit
of
flesh
,
lusting
the
contrarie
way
:
are
seen
a
far
of
,
as
needing
horses
of
the
soul
in
us
,
lest
by
misguidance
they
overthrow
all
.
And
as
for
violent
,
and
inordinate
affections
;
the
person
,
in
whom
they
are
found
,
how
wise
,
or
wel
meaning
soever
otherwise
,
or
howsoever
bent
upon
some
good
course
,
is
no
more
to
be
trusted
to
;
then
the
charyot
drawn
by
unbroken
horses
,
going
,
for
the
present
,
quietly
on
,
and
in
a
good
way
,
but
which
will
quickly
take
a
toy
,
and
indanger
the
overthrow
of
all
.
As
in
a
tempestuous
sea
,
the
waves
,
in
the
same
place
,
are
sometimes
lifted
up
;
and
the
depths
,
at
other
times
,
disclosed
:
so
in
an
unmortifyed
,
and
passionate
heart
,
one
unlawfull
,
&
inordinate
passion
often
breaks
into
the
contrarie
,
as
evill
,
and
inordinate
,
as
it
:
as
did
Ammons
inordinate
love
to
his
sister
Thamar
into
as
excessive
hatred
.
So
driven
by
the
divell
,
and
so
must
needs
go
,
and
run
too
;
though
up
,
and
down
the
same
way
;
and
forward
,
and
backward
,
after
his
will
.
As
in
a
fish-pond
some
one
great
pike
devours
both
the
lesser
fish
of
other
kindes
,
and
of
its
own
also
;
so
in
divers
,
some
one
affection
is
so
predominate
,
as
it
eats
up
not
onely
reason
,
and
conscience
,
but
with
them
,
almost
all
other
affections
.
Many
are
so
sowred
with
discontentment
,
and
sorrow
;
that
they
appear
to
have
place
left
for
nothing
els
in
their
heart
:
some
are
set
upon
so
merry
a
pin
,
as
if
they
had
the
image
of
laughter
which
Licurgus
set
up
for
the
Lacedemonians
ever
before
them
.
Others
again
are
so
overgrown
with
anger
;
as
they
seem
to
have
no
blood
but
choller
running
in
their
veyns
.
If
any
danger
be
comeing
towards
them
,
(
which
all
reason
would
teach
them
to
fear
specially
)
they
will
pick
a
quarrell
at
something
in
,
or
about
it
,
to
set
anger
,
and
indignation
awork
.
If
God
send
greivous
crosses
upon
them
,
and
thereby
call
them
to
mourning
;
it
shall
go
hard
but
they
will
finde
what
to
be
angry
at
,
in
some
person
,
or
other
,
to
turn
the
stream
that
way
.
It
is
some
disparagement
ordinarily
to
the
government
of
a
wise
man
(
specially
in
their
eyes
,
who
haue
no
share
in
the
motive
)
to
make
great
manifestation
of
affection
,
one
or
other
:
&
therefore
Ioseph
when
he
would
make
himself
known
affectionately
to
his
brethren
,
commanded
all
the
Egiptians
out
of
the
place
.
So
Zachariah
foretelling
the
extream
mourning
,
which
shall
be
by
the
familyes
in
Ierusalem
,
when
God
shall
pour
upon
them
the
spirit
of
grace
,
shews
,
that
every
family
shall
mourn
apart
,
and
their
wives
apart
.
Yet
are
there
cases
,
in
which
it
stands
as
well
with
wisdom
to
manifest
great
affections
,
as
with
grace
,
or
nature
to
have
them
.
And
this
David
prudently
considered
,
and
practised
,
Abners
Funerall
.
We
should
order
our
affections
before
we
have
any
speciall
provocations
;
and
set
down
with
our
selvs
(
what
may
be
)
before
hand
,
that
if
such
,
or
such
a
thing
come
to
passe
,
we
will
allow
it
such
,
and
such
a
measure
of
its
compatible
affection
,
and
no
more
:
that
as
feirce
dogs
,
though
provoked
by
other
mens
voyces
,
yet
are
quieted
by
their
masters
voyce
,
to
which
they
are
used
;
so
the
feirce
motions
of
the
minde
may
be
,
by
reasons
voice
,
with
which
they
are
formerly
acquainted
,
for
that
purpose
,
made
still
,
and
quiet
.
These
motions
and
affections
are
well
ordered
,
when
according
to
the
varietie
,
and
weight
of
objects
.
To
be
greatly
affected
with
small
occurrences
,
is
womanlike
weaknes
:
litle
with
great
matters
,
stoicall
block●shnes
.
And
me-thinks
,
he
that
hath
a
life
to
loose
and
considers
it
well
,
should
not
easily
come
to
fear
excessively
the
losse
of
his
goods
:
nor
he
the
losse
of
his
bodily
life
,
who
hath
a
soul
to
loose
,
or
save
for
ever
.
And
therefore
Christ
our
Lord
bids
,
Fear
not
him
that
can
kill
the
body
,
but
fear
him
,
who
can
cast
both
body
,
and
soul
into
hell
.
As
physitions
fearing
a
mans
over-bleeding
at
the
nose
,
open
a
veyn
in
the
arm
,
thereby
to
turn
the
course
of
the
blood
another
way
:
so
we
▪
finding
one
affection
,
or
other
inordinate
in
us
,
and
like
to
overflow
;
if
we
cannot
so
rule
,
and
represse
it
,
as
is
meet
,
by
good
reason
,
shall
do
well
to
set
some
other
affection
a
working
by
some
moveing
,
and
lawfull
object
;
that
so
the
stream
being
turned
another
way
,
we
may
disappoint
the
passion
,
which
we
cannot
so
well
order
.
For
example
,
If
a
man
finde
himself
in
danger
of
exo●bitancy
in
anger
,
it
is
good
for
him
to
set
afoote
sorrow
,
or
fear
,
by
some
such
lawfull
object
,
as
God
offers
him
:
and
so
for
other
passions
of
the
minde
.
Or
if
the
stream
of
the
affection
happ
to
run
so
strong
,
as
that
we
can
not
well
turn
it
another
way
;
it
is
wisdom
to
get
it
upon
some
such
object
in
the
same
way
,
as
wherein
it
may
freely
take
its
scope
:
as
the
horse
that
can
not
be
stayed
,
yet
may
be
guided
into
such
a
way
,
as
in
which
there
is
no
great
danger
,
how
fast
soever
he
runs
;
which
may
also
be
so
heavie
,
as
will
keep
him
from
running
fast
in
it
.
Thus
,
if
sorrow
,
fear
,
or
anger
be
like
to
work
inordinately
in
us
,
let
us
set
them
upon
our
sins
;
and
so
the
danger
of
all
excesse
will
soon
be
over
,
for
the
most
part
.
And
indeed
,
it
is
no
small
point
of
christian
wisdom
,
for
a
man
to
provide
fit
matter
for
his
affections
(
especially
predominant
in
him
)
to
be
exercised
in
.
Is
any
among
you
afflicted
?
sayth
the
Apostle
,
let
him
pray
:
Is
any
merry
?
let
him
sing
Psalmes
.
And
by
this
means
he
shall
neyther
loose
his
own
advantage
for
good
;
nor
further
Sathans
for
evill
,
by
any
passion
,
or
affection
in
him
.
CAP.
LV.
Of
Fear
.
FEar
hath
onely
evill
for
the
object
;
eyther
evill
in
it self
;
as
is
sin
:
or
to
him
that
feareth
;
as
are
the
effects
thereof
;
temporall
,
or
eternall
punishment
,
and
the
anger
of
God
inflicting
them
.
It
is
a
base
affection
,
and
the
cognisance
of
the
creatures
infirmitie
,
shewing
him
to
be
subject
to
evill
;
from
the
fear
whereof
onely
the
creatour
is
absolutely
free
.
And
so
,
whereas
courage
,
and
stoutnes
of
heart
(
though
none
of
the
best
)
procures
unto
men
a
kinde
of
respect
in
the
eyes
of
others
:
fear
,
though
better
used
,
makes
them
more
contemptible
.
A
lyon
is
more
regarded
,
then
many
oxen
;
though
one
oxe
be
of
more
use
both
for
labour
,
and
meat
,
and
otherwise
;
then
many
lyons
.
But
God
loves
rayther
a
good
,
then
a
great
heart
.
And
in
the
law
,
Gods
sacrifices
were
to
be
offered
of
lambs
,
and
kids
,
and
doves
,
and
pigeons
(
fearfull
creatures
,
and
innocent
withall
)
;
and
not
of
Lyons
,
and
Eagles
;
though
they
be
the
kings
of
beasts
,
and
birds
.
There
is
in
man
,
a
threefold
fear
of
God
,
arising
from
a
threefold
apprehension
of
his
Majestie
:
the
first
,
is
of
God
,
as
our
glorious
creatour
,
and
governour
;
&
this
is
naturall
:
The
second
,
as
of
a
just
,
and
angry
Lord
;
which
is
servile
:
The
third
,
as
of
our
gratious
Father
in
Christ
;
called
,
and
being
filiall
.
All
these
are
found
in
the
true
fearers
of
God
in
this
life
:
though
the
midle
least
,
(
which
per●it
love
driveth
out
)
and
in
them
the
The
holy
fear
of
God
the
Scriptures
put
many
times
for
the
whole
service
of
God
,
as
being
a
generall
vertue
diffusing
it self
into
all
the
parts
thereof
.
For
we
must
trust
to
God
with
fear
,
love
him
with
fear
,
obey
him
with
fear
:
and
in
conscience
,
and
consideration
of
his
excellencie
,
&
our
own
frailtie
,
work
out
our
salvation
with
fear
and
trembling
:
he
is
blessed
,
who
feareth
alwaies
:
that
is
,
who
sets
himself
in
Gods
sight
continually
,
making
him
the
judg
of
all
his
wayes
,
and
works
,
out
of
a
serious
consideration
within
himself
,
unto
what
sin
,
and
miserie
for
sin
,
he
is
exposed
,
poore
creature
,
as
he
is
.
Besides
,
this
fear
of
God
,
is
called
the
beginning
of
wisdom
;
and
that
partly
,
because
the
true
reverence
of
his
Majestie
in
the
heart
makes
a
man
carefull
,
and
studuous
to
know
,
and
do
the
things
which
please
him
,
and
to
avoyd
the
contrarie
:
as
also
for
that
God
blesseth
such
an
affection
with
good
understanding
,
and
reveals
his
secrets
to
them
that
fear
him
.
Whereas
,
on
the
other
side
,
a
prophane
heart
is
commonly
punished
with
a
foolish
head
,
and
minde
void
of
discerning
,
specially
in
particulars
,
what
is
good
,
or
evill
.
God
would
have
them
that
hearken
unto
him
,
not
onely
safe
,
but
also
secure
,
and
quiet
from
fear
of
hurt
,
and
evill
.
not
to
fear
,
and
propound
arguments
of
encouragement
unto
them
:
Not
to
exempt
their
hearts
wholly
from
fear
,
for
that
were
to
exalt
them
above
the
condition
of
mortall
,
and
frayl
men
;
but
so
far
to
bring
that
unruly
passion
under
the
regiment
of
fayth
,
as
that
by
it
a
man
be
not
drawn
to
do
any
thing
evill
,
and
unlawfull
;
nor
to
forbear
any
requisite
good
in
his
place
;
nor
to
be
divided
in
his
heart
;
nor
to
shame
himself
;
nor
to
discourage
others
in
that
which
is
good
.
It
is
wisdom
for
us
so
farr
to
fear
an
evill
,
as
to
quicken
our
carefull
use
of
all
good
means
to
escape
it
;
or
being
a
crosse
inevitable
to
prepare
us
the
more
patiently
to
bear
it
,
as
not
comeing
unlooked
for
:
In
which
regard
,
Christ
spake
to
his
disciples
,
before
they
should
not
be
offended
.
And
further
to
fear
evill
,
fear
we
dare
not
doe
that
,
which
apperteyns
to
our
calling
;
or
be
driven
by
it
,
to
do
that
which
becomes
not
pietie
.
Otherwise
,
to
be
fearfull
of
heart
,
and
yet
not
to
be
overcome
by
it
,
more
commends
a
man
,
then
if
he
were
without
fear
.
This
fear
though
it
be
something
excessive
,
if
not
extream
,
hath
this
good
in
it
,
that
it
makes
a
man
the
more
circumspect
,
and
causeth
him
to
call
his
wits
,
and
other
helps
,
about
him
,
as
men
in
danger
use
to
doe
:
It
helps
in
deliberation
,
and
preparation
;
though
it
hinder
something
in
exequution
.
But
and
if
it
once
get
dominion
over
a
man
,
and
rule
in
him
;
there
is
no
such
cruell
,
and
tyrant-like
master
within
,
or
without
him
.
It
makes
him
cruell
,
and
a
tyrant
to
others
,
from
whom
it
may
any
way
be
suspected
,
that
danger
can
come
unto
him
;
and
provokes
to
the
oppression
of
whatsoever
is
in
his
way
.
Neyther
yet
doth
it
exercise
lesse
tyranny
over
the
fearfull
himself
.
It
bereavs
him
of
the
use
of
understanding
;
drives
sleep
from
his
eyes
,
which
sorrow
procures
;
disables
the
tongue
from
speaking
;
and
all
the
other
parts
of
the
body
from
doing
their
office
,
by
withdrawing
the
blood
,
and
spirits
from
them
to
the
affrighted
heart
.
And
whereas
men
by
serious
consideration
,
and
thought
of
things
in
hand
are
holpen
against
most
other
affections
;
the
objects
of
fear
the
more
they
are
mynded
,
and
thought
upon
,
are
the
more
terrible
.
Some
have
through
extreamitie
of
fear
become
grey-headed
in
a
week
or
two
,
as
one
M.
Ba●ning
of
●ondon
,
as
I
have
heard
:
and
some
in
one
night
,
as
is
testified
of
the
Duke
of
Mantua●s
●●●sman
F●a●●●s
us
Gonzaga
,
unto
whom
(
being
committed
to
prison
vpon
suspicion
of
reason
)
thought
and
care
,
in
one
night
brought
grey
hayr
,
by
subduction
of
nourishment
.
And
if
we
would
further
and
in
another
and
worse
kinde
,
take
knowledg
of
this
tyrants
cruelty
,
in
constreyning
even
good
men
to
do
evill
;
we
may
see
Abraham
,
for
fear
,
denying
his
wife
;
David
his
reason
,
Peter
his
master
Christ
in
his
person
;
and
many
continually
in
his
truth
,
lesse
,
or
more
.
He
is
a
man
,
that
can
overcome
excessive
fear
by
reason
:
but
a
child
of
God
,
that
can
overcome
i●
▪
by
true
,
and
sound
fayth
in
Gods
good
providence
over
him
.
Some
,
though
lambs
amongst
lyons
,
yet
are
lyons
amongst
lambs
;
feirce
,
and
terrible
towards
their
underlings
,
which
cannot
,
or
dare
not
resist
them
:
and
like
the
young
ruffian
in
the
Poet
,
tha●
sh●wed
his
courage
in
beating
a
sill●-woman
;
and
poore
bond
slave
,
that
durst
not
strike
they
have
a
mayster
in
heaven
;
whose
terrours
if
they
knew
,
with
the
Apostle
;
spake
●o●ghly
to
the
people
under
him
;
but
had
no
courage
against
the
king
of
Egipt
:
and
so
litle
against
Ieroboam
that
rebelled
against
him
,
as
that
his
own
son
Abijah
taxed
him
of
tendernes
,
that
is
,
feeblenes
of
heart
,
after
his
death
.
Such
another
also
was
Naball
:
so
evill
,
that
none
of
his
servants
,
might
speak
to
him
:
but
perceaving
himself
to
have
been
in
danger
(
though
it
were
over
)
by
David
,
whom
,
and
whose
men
he
had
rated
,
and
reviled
,
in
his
druncken
securitie
;
at
the
very
hearing
of
it
,
his
heart
dyed
in
him
,
and
he
became
like
a
stone
.
These
lyons
paws
,
and
roarings
amongst
the
poore
beasts
,
are
odious
in
civill
administrations
;
more
in
domesticall
;
most
of
all
in
church-governments
,
where
they
are
found
;
which
ought
to
CHAP.
LVI
.
Of
Anger
.
ANger
(
as
fear
,
and
sorrow
,
and
other
affections
of
aversnes
)
hath
onely
evill
(
in
truth
,
or
appearance
for
the
object
,
on
which
it
worketh
.
But
whereas
fear
,
and
sorrow
out
of
a
kinde
of
impotency
,
withdraw
the
person
fearing
,
or
sorrowing
,
from
the
evill
feared
,
or
sorrowed
for
;
A●ge●
in
the
strongest
of
a●●●ffections
)
intends
the
driveing
away
,
and
d●pe●i●g
of
the
evill
;
at
,
and
against
which
it
riseth
.
Which
,
being
also
,
as
Chrisipp●s
cals
it
,
and
experience
confirms
,
a
blinde
thing
▪
there
is
nothing
so
sacred
,
and
precious
which
it
will
spare
;
but
without
difference
it
flyeth
(
where
the
wings
are
not
clipt
)
upon
friends
,
as
well
as
foes
;
and
upon
unreasonable
creatures
,
as
well
,
as
upon
men
.
And
so
Zerxes
in
anger
bet
the
sea
,
and
threatned
the
mountayns
,
if
they
hindred
his
passage
.
Yea
it
will
not
spare
the
truth
it self
,
if
it
be
against
its
purpose
:
No
nor
God
neyther
,
as
we
may
see
not
onely
in
furious
blasphemers
,
or
peircers
of
God
(
as
the
word
imports
;
)
but
even
in
the
prophet
himself
,
who
to
the
death
at
God
,
for
sparing
Ninive●
.
It
is
therefore
rightly
called
a
short
fury
,
as
differing
from
playn
madnes
in
nothing
,
but
time
.
And
,
in
truth
,
it
is
pittie
,
that
they
,
in
whom
it
reigns
(
specially
pleasing
themselvs
in
its
fits
)
are
not
chayned
up
like
mad
men
;
or
that
they
have
eyther
riches
,
or
strength
,
or
authoritie
,
or
wit
,
or
any
thing
els
to
hurt
with
.
It
were
good
he
had
no
other
thing
in
his
power
,
who
is
not
in
his
own
power
;
If
a
wrathfull
man
saw
himself
in
a
glasse
,
when
his
fit
is
his
eyes
burning
,
his
lips
●umbling
,
his
face
pale
,
his
teeth
gnashing
,
his
mouth
foaming
,
and
other
parts
of
his
body
trembling
,
and
shaking
:
or
but
some
of
these
deformities
:
he
would
(
and
worthily
)
loath
,
himself
,
and
it
may
be
amend
things
,
for
after
,
as
some
have
done
.
But
if
the
same
person
saw
the
face
of
his
soul
,
in
the
glasse
of
Gods
word
,
and
the
deformities
thereof
in
Gods
sight
;
he
would
much
more
abhor
himself
,
and
start
aside
,
as
terrified
at
the
sight
of
so
hideous
a
monster
.
This
rash
upon
which
if
the
sun
be
let
go
down
,
&
that
it
lodg
all
night
in
the
heart
,
it
becomes
mallice
by
the
morning
.
Men
nourish
it
in
pride
,
and
because
they
will
not
give
place
to
other
men
;
not
considering
;
that
in
so
doing
,
they
give
place
to
the
divell
,
and
become
like
making
of
friendship
with
an
angry
man
,
and
walking
with
the
furious
,
for
fear
of
learning
his
wayes
,
and
getting
a
snare
to
the
soul.
For
though
all
affections
becoming
inordinate
,
are
vicious
,
and
that
God
would
have
his
servants
watch
diligently
against
the
excesses
of
sorrow
,
fear
,
joy
,
and
the
like
:
yet
doth
he
never
give
warning
of
the
fellowship
of
such
,
as
in
whom
they
reign
,
for
fear
of
learning
them
:
Neyther
is
there
that
danger
of
smitling
by
other
passions
,
which
is
by
this
.
If
Salomon
were
a
wise
man
,
and
took
not
his
marks
amisse
,
who
so
oft
,
and
plainly
sets
out
a
fool
by
rash
anger
,
and
wrath
;
there
are
many
more
fools
in
the
world
,
then
go
in
the
mo●ly
coats
;
and
the
same
no
small
fools
neyther
:
considering
how
many
(
specially
of
them
who
take
a
priveledg
from
their
greatnes
,
to
give
scope
to
their
passions
)
eyther
affect
,
or
give
way
to
inordinatenes
in
this
kinde
:
as
if
otherwise
they
could
not
sufficiently
manifest
their
wisdom
and
discerning
,
and
goodnes
in
dislikeing
,
and
greatnes
in
controuling
things
amisse
in
others
.
But
as
vainglorious
men
desire
to
shew
their
authoritie
in
needles
commands
:
so
do
fools
affect
the
shewing
of
their
wisdom
,
goodnes
,
and
greatnes
,
in
needles
anger
.
The
links
whereof
a
chayn
may
be
made
to
tye
up
this
feirce
dog
,
that
he
do
not
more
hurt
,
then
good
in
byteing
,
and
commit
not
a
greater
offence
by
unadvisednes
,
then
the
person
hath
done
,
which
he
is
set
upon
;
are
specially
these
:
First
,
lowlines
of
minde
,
by
which
he
that
thinks
not
himself
great
,
thinks
no
great
hurt
done
if
he
be
a
litle
wronged
:
Whereas
on
the
otherside
,
the
high
mynded
conceavs
great
indignation
,
that
his
understanding
should
be
opposed
;
his
authoritie
neglected
;
his
will
crossed
;
his
credit
impeached
;
or
any
thing
sayd
or
done
importing
any
undervaluation
of
his
presumed
worth
of
himself
.
Christ
the
Lord
teacheth
both
by
example
,
and
doctrine
,
that
humilitie
,
and
meeknes
is
not
easily
,
no●
provoked
to
anger
at
such
as
wrong
us
;
but
rayther
moves
to
pittie
them
,
as
the
Father
wished
Scapula
(
a
great
persequuter
of
the
Christians
)
that
if
he
would
not
spare
them
,
he
should
spare
himself
,
who
should
have
the
worst
of
it
.
A
fourth
is
a
litle
delay
,
and
forbearance
eyther
for
the
inward
working
,
or
outward
uttering
of
anger
,
whilst
we
gather
our
wits
about
us
:
which
he
that
can
bring
himself
to
,
will
oftens
by
finding
just
cause
of
anger
at
himself
,
forbear
being
angry
at
others
.
And
to
neyther
do
,
n●r
speak
any
thing
in
anger
;
till
he
had
sa●d
over
the
Greek
A●phabet
.
A
fifth
is
,
not
to
take
libertie
to
be
a
litle
angry
at
tr●●●e●
:
for
he
that
will
not
keep
from
extreamitie
●●
great
matters
.
The
last
is
to
avoyd
occasions
of
provocation●
,
whether
persons
,
or
things
:
which
whilst
angry
folk
,
for
the
most
part
▪
aff●ct
,
they
gather
such
for
the
fire
,
wherewith
to
burn
themselvs
;
hasten
to
discover
their
own
sh●me
;
&
make
w●y
for
the
divels
temptations
,
unto
which
they
give
way
afterwards
.
CHAP.
LVII
.
Of
Humilitie
,
and
Meeknes
.
HVmilitie
is
that
vertue
by
which
we
are
taught
to
v●lue
according
to
,
&
not
ab●ve
the
worth
,
ourselvs
,
and
all
the
good
things
▪
which
God
●ath
given
us
.
I
say
,
according
to
the
worth
;
for
men
may
,
as
one
sayth
,
not
subj●ct
,
but
a●j●ct
themselvs
:
and
sometimes
,
we
see
men
,
specially
pressed
with
great
burdens
of
temptations
,
in
a
kinde
of
abjectnes
of
minde
,
to
moulder
away
,
and
make
their
gold
litle
better
then
drosse
,
by
undervaluing
Gods
goodnes
towards
them
.
Such
are
unthankfull
to
God
,
uncomfortable
in
themselvs
,
and
unprofitable
unto
others
,
in
comparison
.
Besides
,
there
is
an
humble
hypocrisy
,
when
men
so
subj●ct
thems●lvs
to
others
(
specially
superiours
)
as
they
reverence
their
vi●es
;
or
suffer
their
reason
,
(
more
,
if
their
fayth
,
and
consciences
)
to
be
captived
to
their
lusts
:
And
hence
comes
the
worshiping
of
Angels
,
of
will
worship
:
in
which
the
sh●w
of
●isdom
in
the
inventers
,
&
imposers
;
and
of
humilitie
in
the
followers
bear
●w●y
.
Lastly
,
there
is
a
desperate
humilitie
,
when
out
of
an
evill
,
and
accusing
conscience
,
a
man
knows
,
and
judges
himself
out
of
Gods
favour
,
and
a
vile
person
.
But
now
the
most
of
this
humilitie
hath
joyned
with
it
no
small
pride
.
That
of
the
first
kinde
is
very
rare
:
and
the
infinitely
more
common
,
and
dangerous
disease
is
the
overswelling
of
the
heart
,
through
excesse
of
self-love
,
and
presumption
.
Self-love
disposeth
a
person
to
think
himself
,
and
to
desire
to
be
thought
of
others
to
have
the
excellency
,
which
he
hath
not
.
Herewith
the
minde
is
easily
corrupted
,
and
vayn
man
induced
to
presume
of
that
goodnes
in
himself
,
which
he
wants
;
and
to
be
lifted
up
with
that
,
which
he
hath
.
Many
by
stouping
loose
of
their
bodily
height
:
but
few
stoop
too
low
,
in
conceipt
of
themselv●
.
Yet
as
Christ
Iesus
ceased
not
to
be
God
,
though
he
humbled
himself
to
the
taking
upon
him
the
form
of
a
servant
:
so
neyther
is
any
man
eyther
in
truth
,
crosse
to
the
height
of
his
glory
,
and
exaltation
:
he
that
will
make
any
high
building
in
christianitie
,
must
first
think
of
,
and
lay
this
low
foundation
of
humilitie
.
This
lowlynes
of
minde
is
the
mother
of
meeknes
,
as
Christ
insinuates
,
saying
,
Learn
of
me
,
for
I
am
lowly
and
meek
.
The
humbly-mynded
,
if
a
crosse
come
,
or
injurie
be
offered
,
bears
them
moderately
,
as
thinking
moderately
of
himself
:
yea
meanly
in
regard
of
his
sins
,
and
the
miserie
to
which
they
expose
him
.
The
proud
through
want
of
consciousnes
hereof
,
if
he
be
a
litle
crossed
;
is
feirce
,
and
violent
:
●ove
dignas
concipit
iras
.
What
?
He
?
A
man
of
his
worth
so
to
be
used
?
specially
by
such
a
one
?
And
as
the
boar
whe●s
,
and
sharpens
his
●uskes
in
his
own
foam
;
so
doth
a
proud
person
whet
,
and
sharpen
his
heart
,
hands
,
and
tongue
to
indignation
,
and
revenge
in
the
froathy
,
and
foamish
imagination
of
his
own
worth
.
Seeing
that
in
evill
dayes
the
meek
and
milde
in
spirit
following
Christs
example
,
who
was
as
a
lamb
dumb
before
the
shearer
,
not
opening
his
mouth
,
are
in
danger
not
onely
to
be
shorn
,
but
to
be
flayed
also
;
the
most
in
the
wisdom
and
lust
of
the
flesh
,
think
it
better
to
●owl
with
the
departing
from
evill
,
specially
the
meek
to
Gods
promises
,
that
he
shall
inherit
the
earth
:
and
that
God
will
arise
to
judgment
,
to
save
all
the
meek
of
the
earth
:
and
that
he
will
see
,
and
hear
,
and
in
due
time
right
the
wrongs
meek
Moses
,
though
he
passe
them
by
,
and
as
a
deaf
man
hears
not
:
But
for
the
violent
,
and
self-avenger
,
he
puts
himself
out
of
Gods
protection
,
and
goes
upon
his
own
hazzard
.
As
the
stommack
swels
eyther
with
good
meat
excessively
used
,
or
with
winde
,
and
ill
humours
:
so
there
is
●carse
any
thing
eyther
so
good
,
or
so
evill
;
but
mans
corrupt
heart
takes
occasion
of
prydeing
,
and
puffing
up
its
self
by
it
.
The
prophet
speaks
of
some
,
who
boasted
in
evill
:
whose
glorying
was
in
their
shame
.
bely
themselvs
to
get
matter
of
glorying
in
mischief
;
as
Austin
confesseth
he
in
his
youth
had
done
.
Fools
glory
in
their
mo●ley
coats
;
and
therein
shew
why
they
wear
them
:
But
worse
then
mad
are
they
who
glory
in
sin
,
and
are
lift
up
for
that
,
which
cast
the
Angels
from
heaven
;
Adam
out
of
Paradise
;
and
Nabuchadnezzar
out
of
his
kingdom
amongst
the
beasts
of
the
feild
:
and
which
will
cast
all
into
hell
,
that
delight
in
it
.
As
wicked
men
pride
themselvs
in
their
evils
:
so
are
the
good
in
danger
to
be
enamoured
of
their
goodnes
.
And
as
he
that
beseigeth
a
cittie
,
if
he
can
neyther
obteyn
it
by
composition
,
nor
take
it
by
assault
,
nor
constreyn
it
by
hunger
,
will
,
in
the
last
place
,
if
he
can
,
undermine
,
and
blow
it
up
with
gunpouder
:
So
our
,
and
Gods
enemy
,
Sathan
,
when
he
cannot
corrupt
,
or
destroy
Gods
servants
otherwise
,
attempts
(
and
that
oft
successively
)
the
lifting
them
up
with
vayn
conceiptednes
of
themselvs
,
and
their
own
worth
.
The
holy
Apostle
was
in
danger
to
be
exalted
above
measure
with
the
number
of
revelations
;
for
the
a
messenger
of
Sathan
to
buffet
him
,
So
God
for
the
keeping
,
and
driveing
of
pride
from
his
servants
,
sometimes
brings
great
afflictions
upon
them
;
and
humbles
them
thereby
;
and
sometimes
he
doth
this
,
by
suffering
them
to
fall
into
other
sins
,
to
remedy
that
greater
sin
of
pride
:
as
men
use
to
drive
out
a
greater
pin
with
another
somewhat
smaller
.
How
close
doth
this
corruption
cleav
unto
us
,
and
how
dangerous
is
it
withall
;
for
the
purging
out
of
which
,
the
Lord
useth
such
a
medicine
?
There
are
in
this
pride
many
strange
touches
:
some
being
proud
in
,
and
some
of
their
humilitie
.
Of
the
first
sort
were
they
,
who
being
vaynly
puffed
up
by
their
fleshly
mind●
,
in
voluntarie
humblenes
worsh●ped
Angels
:
From
a
touch
refr●ct●rily
refused
to
suffer
Christ
to
wash
his
feet
.
There
is
also
danger
of
Sir
knight
.
Besides
all
these
,
many
will
goe
on
their
tiptoes
,
though
barefoot
:
being
proud
of
no
man
knows
what
eyther
within
,
or
without
them
:
and
none
more
then
they
.
There
want
not
,
also
amongst
the
rest
,
who
put
out
pride
to
usurie
,
that
by
forbearing
it
a
while
,
and
u●ing
for
it
,
humble
,
and
submissive
appearances
,
they
might
after
receav
it
with
advantage
.
Of
this
sort
are
they
,
who
use
to
dispraise
themselvs
,
that
others
may
the
more
commend
Herod
shewed
how
desirous
he
was
of
honour
from
his
subjects
,
by
the
honour
which
he
gave
to
Caesar
,
and
Agrippa
.
Lastly
,
there
are
who
put
on
pride
,
by
strutting
,
and
looking
,
and
speaking
stately
,
and
other
affected
forth-puttings
,
to
free
themselvs
from
contempt
.
Such
are
like
Esops
Asse
,
in
the
Lyons
skin
:
and
have
like
successe
with
him
,
in
the
end
.
The
proud
so
loves
himself
,
as
none
other
can
endure
the
proud
,
so
he
resists
them
:
and
no
proud
exalts
himself
most
directly
against
&
above
Persons
are
vulgarly
most
noted
for
proud
by
their
apparaell
.
And
indeed
by
it
(
if
eyther
too
costly
for
stuffe
,
or
affected
for
fashion
,
or
curiously
put
on
)
not
onely
the
flag
of
pride
,
as
Augustin
cald
it
,
is
displayed
;
but
the
vice
nourished
.
Many
say
to
their
fine
cloaths
,
Saul
said
to
Samuel
,
Honour
me
before
the
people
.
And
this
also
they
may
effect
with
them
that
know
them
not
,
nor
their
estates
,
and
may
get
them
more
credit
with
such
,
then
they
deserv
;
for
which
they
are
to
answer
God
:
But
to
them
that
know
them
,
and
their
condition
,
they
thereby
make
themselvs
a
by-word
,
and
ridiculous
for
their
pride
,
and
vanitie
.
A
second
mark
of
pride
may
be
taken
from
mens
lof●ie
eyes
,
stretched
forth
necks
,
and
other
the
like
strutting
gestures
.
Thraso
like
.
The
speciall
remedyes
against
pride
are
,
first
,
Consideration
how
God
forbids
,
hates
,
and
resists
the
proud
:
who
will
therefore
have
a
fall
,
if
not
upon
earth
,
into
hell
.
Secondly
,
Meditation
upon
our
sins
,
and
miserie
for
the
same
.
Thirdly
,
Thinking
ra●ther
what
good
we
have
not
,
then
what
we
have
.
Fourthly
,
That
,
if
in
any
it
is
God
that
hath
differenced
us
:
and
that
having
receaved
it
,
we
should
not
glory
,
as
if
we
had
not
receaved
it
.
Fiftly
,
that
others
are
instruments
of
Gods
glory
,
and
of
good
to
men
,
as
well
as
we
.
CHAP.
LVIII
.
Of
Modestie
.
MOdestie
adorns
other
vertues
,
and
good
the
keeper
of
other
vertues
)
be
more
serviceable
;
yet
none
is
more
gracefull
,
in
the
eyes
of
others
,
then
this
mayden
,
and
sw●et
grace
,
modestie
.
For
this
,
some
have
thought
our
saviour
bare
that
singular
affection
to
the
beloved
disciple
.
And
what
a
loadstone
it
is
to
draw
mens
affections
,
we
all
finde
in
our
own
experience
;
as
being
prone
in
matters
,
of
comparison
,
and
controversie
between
others
,
rayther
to
favour
the
more
modest
,
then
the
more
able
,
or
more
worthy
eyther
otherwise
.
Where
it
is
,
it
covers
many
faults
,
and
inabilities
from
being
seen
:
and
where
they
do
appear
,
procures
sometimes
excuse
,
and
alwayes
commiseration
.
It
commends
a
Man
not
onely
for
that
which
he
hath
;
but
often
even
for
that
which
he
hath
not
:
For
as
some
by
arrogateing
to
themselvs
something
which
they
have
not
,
or
know
not
,
give
others
occasion
to
think
them
destitute
of
that
which
they
have
,
or
know
indeed
:
so
others
modestie
in
the
things
,
which
they
have
receaved
,
procures
unto
them
often
times
,
the
opinion
,
from
other
men
,
of
having
that
which
in
truth
they
want
.
Even
a
fool
,
when
he
holdeth
his
peace
,
(
which
modestie
will
teach
him
to
do
)
is
accounted
wise
.
It
is
an
odious
thing
to
see
men
deserving
litle
to
arrogate
much
to
themselvs
:
which
yet
is
as
usuall
,
as
for
a
wyndy
stommack
to
swell
;
and
that
specially
,
in
vain
confidence
,
and
conceipt
of
knowledg
:
whereas
men
of
understanding
indeed
,
are
more
modestly
mynded
.
The
formers
brayn
,
by
streytnes
of
apprehension
,
can
hold
but
one
thing
at
once
:
whereas
men
of
larger
discourse
so
apprehend
this
,
or
that
reason
for
,
or
against
a
matter
,
as
that
at
the
same
instant
,
other
things
also
offer
themselvs
to
their
consideration
,
which
may
justly
occasion
modest
doubting
about
it
.
And
as
an
advised
person
by
the
reflection
of
his
understanding
,
knows
his
knowledg
;
so
doth
he
his
ignorance
;
as
we
see
a
shadow
by
the
light
about
it
,
without
which
,
all
would
be
black
darknes
.
So
Menedemus
was
wont
to
say
,
that
men
comeing
to
studie
in
Athens
,
were
at
first
wise
men
,
after
that
,
very
punyes
,
and
ignorants
:
as
leather
vessels
,
or
bags
,
being
emptie
,
are
stiffe
,
and
hard
:
but
being
filled
with
●●quour
,
are
soft
and
plyable
:
so
is
it
with
men
commonly
,
as
they
have
lesse
,
or
more
knowledg
.
This
tincture
of
vertue
,
as
Diogenes
cals
it
,
though
it
be
more
usefull
for
the
young
,
then
old
;
and
for
women
,
then
men
,
for
the
covering
of
their
infirmities
;
which
through
immodest
boldnes
,
irrespectivenes
,
and
want
of
fear
of
shame
,
and
reproof
,
(
in
which
modestie
consists
)
they
served
God
amongst
the
Ephesians
in
modestie
of
minde
,
and
many
tears
:
giveing
therein
an
ensample
to
all
,
how
far
they
ought
to
put
from
them
a
secure
,
and
impudent
heart
,
&
countenance
.
And
though
that
monster
of
men
Caligula
accounted
it
the
most
commendable
thing
in
his
nature
,
that
he
was
ashamed
of
dogs
face
,
as
the
proverb
is
:
or
as
the
prophet
speaks
,
a
wh●res
forehead
,
that
refuses
to
be
ashamed
.
It
is
pi●ttie
any
should
speed
so
well
,
by
mere
boldnes
,
without
reason
or
other
defect
,
as
many
do
:
who
become
thereby
of
audacious
impudent
,
having
once
broken
the
bounds
of
modestie
,
specially
to
their
advantage
.
Towards
men
of
such
foreheads
the
proverb
must
be
put
in
practise
,
A
bold
begger
must
have
a
bold
nay-sayer
.
It
was
the
unrighteous
judg
,
that
did
that
for
the
widows
importunitie
,
Peter
and
Iohn
with
the
other
Apostles
prayed
to
the
for
boldnes
in
the
speaking
of
his
word
.
Many
others
also
pray
for
boldnes
,
as
they
did
;
but
forget
,
that
they
are
not
Apostles
,
nor
infallibly
directed
,
as
they
were
.
Who
,
if
they
knew
themselvs
aright
,
and
how
prone
they
are
to
speak
their
own
word
in
stead
of
Gods
,
would
rayther
pray
for
modestie
and
advisednes
,
that
they
rush
not
upon
the
rock
of
errour
.
Besides
,
they
so
prayed
in
regard
of
the
threatnings
of
unbeleevers
,
with
whom
they
had
to
do
.
But
amongst
brethren
,
and
christians
,
let
us
rayther
affect
the
lambs
bleat
,
then
the
Lions
roar
.
CHAP.
LIX
.
Of
Mariage
.
GOD
hath
ordeyned
maryage
,
amongst
other
good
means
,
for
the
benefit
of
mans
naturall
,
and
spirituall
life
,
in
an
individual
societie
,
as
the
Lawjers
speak
,
between
one
man
,
and
one
woman
:
and
hath
blessed
it
alone
with
this
prerogative
,
that
by
it
,
in
lawfull
order
,
our
kinde
should
be
preserved
,
and
posteritie
propagated
.
And
though
the
Lord
have
sometimes
suffered
,
&
that
almost
unreproved
by
the
prophets
,
other
bodily
conjunctions
,
then
between
the
proper
husband
and
wife
;
and
altogether
unpunished
by
the
magistrate
:
and
withall
shewed
the
effect
of
his
powerfull
providence
,
as
still
he
doth
,
so
far
,
as
for
the
procreateing
of
children
,
in
that
disorder
:
yet
did
he
never
approve
of
any
other
,
or
exempt
the
same
from
guilt
of
sin
,
in
the
court
of
conscience
;
and
seldom
from
manifest
signes
of
his
displeasure
;
as
experience
,
and
the
scriptures
teach
.
Not
onely
heathen
poets
(
which
were
more
tolerable
)
but
also
wanton
Christians
,
have
nick-named
women
,
necessarie
none
fit
,
and
good
enough
for
the
man
;
he
made
the
woman
of
a
rib
of
him
,
and
for
a
help
unto
him
:
Some
have
sayd
,
and
that
(
in
their
own
,
and
others
judgment
)
both
wittily
,
and
devoutly
,
that
Mariage
fils
the
earth
,
and
virginitie
heaven
:
But
others
have
better
answered
,
How
should
heaven
be
full
,
if
the
earth
were
empty
?
I
ad
,
that
(
because
Christ
hath
sayd
,
that
the
children
of
the
regeneration
neyther
marry
wives
,
nor
are
marryed
,
but
are
like
the
angels
in
heaven
.
many
,
whilst
they
would
,
by
preposterous
imitation
,
become
like
the
angels
in
heaven
,
have
in
truth
become
liker
the
divels
in
hell
:
for
they
also
neyther
marry
wives
,
nor
are
marryed
.
But
this
is
,
indeed
,
the
very
dr●gs
of
poperie
,
to
place
speciall
pietie
in
things
eyther
evill
;
or
indifferent
,
at
the
best
,
as
is
abstinence
from
mariage
,
and
the
mariage
bed
:
which
is
no
more
a
vertue
,
then
abstinence
from
wine
,
or
other
pleasing
naturall
things
.
Both
maryage
,
and
wine
are
of
God
,
and
good
in
themselvs
;
eyther
of
them
may
in
their
abuse
,
prejudice
the
naturall
,
or
spirituall
life
:
neyther
of
them
is
unlawfull
,
no
not
for
them
which
simply
need
them
no●
:
which
also
not
to
need
,
argues
bodily
strength
in
the
one
;
but
a
kinde
of
weaknes
in
the
other
.
The
ancient
heathen
used
to
place
Mercurie
by
Venus
,
to
God
cast
Adam
into
a
heavie
sleep
,
whilst
he
prepared
;
and
made
him
a
wife
of
one
of
his
ribs
;
that
the
affections
ought
to
sleep
about
this
work
,
&
the
reason
to
w●k●
;
how
do
they
misse
,
whose
manner
is
to
have
their
affections
onely
wakeing
,
or
working
in
this
busines
▪
whilst
their
reason
,
and
conscience
also
is
fast
asleep
?
I
have
alwayes
thought
,
that
good
men
crossed
with
ill
wives
,
or
good
wives
with
ill
husbands
,
are
ordinarily
least
to
be
pittyed
of
any
others
in
misery
:
considering
how
wilfully
,
and
presumptuously
(
for
the
most
part
)
they
tempt
God
in
their
choyse
.
I
ad
herewithall
,
that
there
is
no
one
particular
,
in
which
men
;
and
women
bewray
,
whether
their
hearts
be
set
upon
worldly
riches
,
and
honours
or
sensual
pleasures
,
on
the
one
side
▪
or
,
on
the
other
side
,
upon
the
nourishing
,
and
promoteing
of
vertue
,
and
godlynes
both
in
themselvs
,
and
their
posteritie
,
then
in
their
choyse
this
way
.
When
the
sons
of
God
take
for
wives
the
daughters
of
men
,
Gyants
are
born
,
and
all
monstrous
confusion
followeth
,
Some
marry
by
their
eye
,
as
did
those
sons
of
God
formerly
mentioned
;
and
therein
follow
favour
,
which
is
deceip●full
,
and
beauty
,
which
is
a
vain
thing
:
others
by
their
fingers
,
as
mynding
what
the
woman
is
worth
,
in
the
seaven
mayds
,
is
the
more
beautifull
,
and
desireable
)
they
marry
not
onely
the
daughters
of
such
,
or
such
men
,
but
the
daughters
of
God
himself
.
A
woman
that
feareth
the
Lord
,
she
shall
so
be
praysed
:
and
the
man
so
We
say
,
In
wiveing
,
and
thriveing
take
counsayl
of
all
the
world
;
and
so
men
had
need
.
But
in
this
busines
affection
so
far
over-rules
reason
in
the
most
,
as
they
could
willingly
make
their
choyse
without
the
counsayl
of
their
nearest
,
and
wisest
freinds
.
Herein
therefore
freinds
should
be
officious
,
and
forth
▪
putting
;
and
that
both
in
love
of
their
freinds
,
and
for
their
own
sakes
also
:
who
so
oft
as
their
freind
marryes
,
make
an
adventure
;
and
the
same
full
of
danger
,
whether
they
shall
not
wholly
,
or
in
a
great
measure
,
loose
their
freind
;
which
is
oftens
seen
.
Herein
parents
specially
must
both
preserv
the
right
which
God
,
and
nature
hath
given
them
;
and
do
the
dutie
,
which
the
one
,
and
other
hath
layd
upon
them
:
as
accounting
their
children
theirs
,
most
of
all
other
things
.
Whom
if
they
this
way
bestow
conveniently
,
and
in
due
time
;
they
provide
well
both
for
them
,
and
themselvs
.
For
them
,
in
preventing
two
dangerous
evils
;
uncleannes
,
and
unfit
matching
.
For
themselvs
,
according
to
the
saying
of
Democritus
,
that
he
who
gets
a
good
husband
to
his
daughter
,
findes
another
son
:
as
he
looseth
his
daughter
,
that
gets
an
ill
one
.
The
vertue
of
the
wife
is
the
housbands
ornament
,
so
is
the
housbands
the
wives
much
more
.
And
therefore
Philons
wife
being
demanded
,
why
she
alone
went
so
plainly
apparreled
,
made
answer
,
that
her
housbands
vertues
were
ornament
sufficient
for
her
.
If
her
practise
were
a
rule
,
and
that
housbands
vertues
were
to
be
measured
by
their
wives
homelynes
in
at●yre
;
eyther
fewer
housbands
would
be
thought
vertuous
then
are
;
or
more
wives
●ound
soberly
apparreled
then
are
.
After
goodnes
fitnes
in
maryage
is
most
to
be
regarded
:
&
that
so
much
,
that
,
as
,
for
a
pare
of
gloves
,
or
yoak
of
oxen
,
two
alike
,
though
meaner
both
of
them
are
fitter
,
and
better
for
use
,
then
if
the
one
were
more
excellent
;
So
in
this
maryage
pare
,
and
yoak
,
the
woman
best
qualifyed
is
not
alwayes
the
best
wife
for
every
man
;
nor
every
man
the
best
qualifyed
the
fittest
housband
for
every
woman
:
but
two
more
alike
,
though
both
meaner
,
sort
better
usually
.
And
according
to
this
,
Pittacus
being
demanded
by
a
freind
what
kinde
of
wife
he
should
marry
,
answered
▪
one
fit
for
him
.
Fitnes
of
years
is
requisite
,
that
an
old
head
be
not
set
upon
young
shoulders
;
nor
the
contrarie
,
which
is
worse
:
Fitnes
in
estate
,
lest
the
excelling
person
despise
the
other
,
or
draw
him
to
a
course
above
his
reach
:
Fitnes
for
course
of
life
,
and
disposition
unto
it
;
the
dislike
whereof
in
either
by
other
breeds
many
discontentments
.
Lastly
agreement
of
affection
,
and
inclination
,
what
may
be
,
to
all
good
persons
,
and
things
.
Onely
,
it
is
good
,
if
the
one
be
too
fierie-hoat
,
and
suddeynly
moved
;
that
the
other
can
cast
on
the
more
cold
water
of
forbearance
.
But
now
seeing
there
is
seldom
,
or
never
found
such
conformitie
betweene
man
,
and
wife
,
but
that
differences
will
arise
,
and
be
seen
;
and
so
the
one
must
give
way
,
and
apply
unto
the
other
:
this
God
,
and
nature
layeth
upon
the
As
the
glasse
,
sayth
one
,
though
never
so
rich
of
gold
,
and
pearl
,
if
it
represent
not
the
face
of
him
that
looks
into
it
,
is
not
to
be
regarded
;
so
neyther
is
the
wife
,
how
well
endowed
soever
otherwise
,
except
she
frame
,
and
compose
her self
,
what
may
be
,
unto
her
housband
,
in
conformitie
of
manners
.
Many
common
graces
,
and
good
things
are
requisite
both
for
housband
,
and
wife
:
But
more
specially
the
Lord
requires
in
the
man
love
,
and
wisdom
;
and
in
the
woman
Christs
to
his
church
;
holy
for
qualitie
,
and
great
for
quantitie
,
both
intensively
,
and
extensively
.
Her
person
,
and
whatsoever
is
good
in
her
he
must
love
fervently
;
mending
,
or
bearing
(
if
not
intollerable
)
what
is
amisse
:
by
the
former
of
which
two
he
makes
her
the
better
;
and
himself
by
the
latter
.
And
if
her
faylings
,
and
faults
be
great
,
he
by
being
inured
to
bear
them
patiently
,
is
the
fitter
to
converse
quietly
,
and
patiently
with
other
perverse
persons
abroad
;
as
Socrates
sayd
,
he
was
,
by
bearing
the
dayly
home-brawlings
of
Zantippe
.
Neyther
sufficeth
it
,
that
the
housband
walk
with
his
wife
as
a
man
of
love
;
but
before
as
a
man
of
understanding
:
which
God
hath
therefore
affoarded
him
,
and
means
of
obteyning
it
above
the
woman
,
that
he
might
guide
,
and
goe
before
her
,
as
a
fellow
heyr
of
eternall
life
with
him
.
It
is
monstrous
,
if
the
head
stand
where
the
feet
should
be
:
and
double
pittie
,
when
a
Naball
,
and
Abigail
are
matched
together
.
Yea
experience
teacheth
,
how
inconvenient
it
is
,
if
the
woman
have
but
a
litle
more
understanding
(
though
he
be
not
wholly
without
)
then
her
housband
hath
.
In
the
wife
is
specially
required
a
reverend
subjection
in
things
to
her
housband
.
Lawfull
,
I
mean
,
for
her
to
obey
in
,
yea
though
not
lawfull
for
him
to
require
of
her
.
He
ought
to
give
honour
to
the
wife
,
as
to
the
weaker
first
in
transgression
,
hath
brought
her self
under
her
desire
should
be
subject
to
her
housband
,
who
by
her
seduction
glory
in
their
shame
,
and
in
their
housbands
shame
also
:
and
whilst
they
refuse
a
crosse
,
chuse
a
sin
of
rebellion
,
both
against
God
,
and
their
housbands
.
Which
shall
not
escape
unpunished
from
God
:
though
many
fond
housbands
nourish
them
therein
;
and
by
pampering
,
and
puffing
them
up
by
delicate
fare
,
costly
apparrell
,
and
idlenes
,
teach
them
to
despise
both
them
themselvs
,
and
all
others
.
Mariage
hath
divers
ends
that
make
it
convenient
;
and
one
that
makes
it
necessarie
,
for
the
most
;
which
is
the
preventing
of
that
most
foul
,
and
filthy
sin
of
adulterie
.
And
this
brand
it
deservs
in
speciall
manner
;
seeing
,
he
who
coupleth
himself
with
an
harlot
becomes
one
body
with
sins
against
his
own
body
.
Not
that
he
sins
not
against
his
own
soul
too
;
or
that
▪
all
others
sinning
,
sin
not
against
both
body
,
and
soul
;
but
in
regard
of
that
speciall
blot
,
and
blemish
wherewith
this
sin
steyns
the
body
;
which
never
after
can
be
wiped
of
,
though
the
guilt
of
the
sin
may
be
repentance
.
He
that
committeth
adultery
lacketh
understanding
;
getteth
a
wound
,
and
dishonour
,
and
his
reproach
shall
not
be
wiped
away
,
sayth
Salomon
.
As
maryage
is
a
medicine
against
uncleannes
:
so
adulterie
is
the
disease
of
maryage
;
and
divorce
the
medicine
of
adulterie
:
though
not
properly
for
the
cureing
of
the
guiltie
,
but
for
the
easing
of
the
innocent
:
which
remedy
he
may
,
but
is
not
simply
bound
to
use
,
as
some
are
the
former
.
Some
have
sayd
,
that
he
who
conceals
the
fault
of
his
wife
this
way
,
becomes
a
patron
of
her
●●●●hynes
:
but
this
is
rightly
restreyned
by
others
to
certain
cases
.
The
divorce
giving
of
the
bill
commanded
,
and
that
for
the
advantage
of
the
divorced
,
and
to
testifie
,
that
the
housband
had
so
freed
the
wife
,
as
he
might
not
require
her
after-returning
unto
him
,
though
he
would
.
This
permission
unto
the
Iews
being
onely
for
the
hardnes
of
their
hearts
,
may
whose
hearts
should
be
more
softned
by
the
blood
of
Christ
.
As
a
man
may
surfet
at
his
own
table
,
or
be
drunken
with
his
own
drink
;
so
may
he
play
the
adulterer
with
his
own
wife
,
both
by
inordinate
affection
,
and
action
.
For
howsoever
the
mariage
bed
cover
much
inordinatenes
this
the
bed
which
is
honourable
,
and
undefiled
in
its
right
use
,
become
CAP.
LX.
Of
Children
,
and
their
education
.
GOD
,
that
made
all
things
good
,
and
blessed
God
created
our
first
parents
,
male
and
female
,
and
blessed
them
,
saying
,
Be
fruitfull
,
and
multiplie
,
and
fill
the
earth
.
This
order
then
set
he
hath
preserved
to
this
day
,
and
mankinde
by
it
.
By
this
,
parents
when
they
are
dead
,
live
in
their
children
,
as
parts
of
them
,
and
imps
taken
from
their
stock
,
&
in
speciall
manner
,
one
with
them
.
This
onenes
Gods
gratious
covenant
with
the
faythful
and
their
seed
confirms
,
and
commends
:
blessing
even
the
godly
dead
parents
in
their
living
children
;
and
so
cursing
the
wicked
in
theirs
;
and
that
oftens
,
sundry
ages
afterwards
;
as
both
the
Scriptures
,
common
sense
,
and
experience
teach
.
Such
parents
as
leav
their
seed
under
Gods
covenant
,
and
blessing
,
as
heyrs
of
their
fathers
pietie
,
as
Ambrose
sayd
of
Theodosius
,
provide
a
good
litle
ones
,
liveing
,
or
dying
into
blessing
.
The
generation
of
the
upright
shall
be
blessed
:
but
the
posteritie
of
the
wicked
shall
be
cut
off
.
And
as
we
judg
of
the
tree
be
known
by
the
fruit
;
so
do
we
of
children
by
their
parents
,
till
coming
to
years
of
discretion
they
chuse
their
own
way
.
Not
that
grace
is
derived
by
naturall
generation
,
but
by
the
supernaturall
covenant
with
beleevers
,
and
their
seed
,
confirmed
in
Christ
,
and
according
to
the
election
of
grace
;
so
where
it
follows
not
,
usually
the
negligence
,
and
indulgencie
of
the
parents
;
and
alwayes
the
parties
proper
rebellion
is
the
cause
thereof
;
as
we
may
see
,
both
in
the
word
of
God
,
and
dayly
experience
.
We
read
of
Dionisius
the
tyrant
,
that
,
meaning
to
revenge
himself
upon
Dion
,
who
made
war
against
him
,
he
caused
his
son
(
whom
he
had
in
his
power
)
to
be
brought
up
in
riot
,
and
wantonnes
.
This
labour
many
save
their
enemies
,
and
do
it
themselvs
,
and
so
prove
miserable
parents
of
dissolute
children
.
It
was
an
odious
thing
in
the
Israelites
to
sacrifice
to
divels
their
sons
,
and
daughters
which
they
had
born
unto
God
,
and
whom
he
avoweth
for
his
children
.
Which
,
in
a
spirituall
sense
,
we
certeynly
do
,
if
we
eyther
neglect
instructing
them
;
or
praying
to
God
for
them
;
or
walking
exemplarily
,
as
we
ought
,
before
them
;
or
correcting
them
duely
;
or
any
other
such
means
,
as
by
which
the
seeds
of
grace
may
grow
,
and
prosper
in
them
.
And
let
us
remember
,
that
as
bruits
bring
forth
in
their
kinde
,
and
all
parents
their
children
;
so
we
(
being
in
the
Lords
covenant
of
grace
)
bring
forth
,
as
by
nature
ours
,
so
by
supernatural
covenant
and
grace
,
his
children
also
;
and
that
he
trusts
bringing
them
up
for
him
,
and
in
his
nourture
,
and
instruction
;
which
is
a
great
matter
,
and
wherein
we
must
deal
faythfully
with
him
;
that
so
under
his
blessing
,
we
may
fit
them
for
his
heavenly
inheritance
,
provided
for
them
with
us
.
It
is
a
during
fruit
of
Gods
gracious
covenant
,
when
good
parents
by
their
godly
care
have
gracious
children
;
and
that
by
which
our
fayth
is
much
confirmed
.
Children
,
in
their
first
dayes
,
have
the
greater
benefit
of
good
mothers
,
not
onely
because
they
suck
their
milk
,
but
in
a
sort
,
their
manners
also
,
by
being
continually
with
them
,
and
receaving
their
first
impressions
from
them
.
But
afterwards
,
when
they
come
to
riper
years
,
good
fathers
are
more
behooffull
for
their
forming
in
vertue
,
and
good
manners
,
by
their
greater
wisdom
and
authoritie
:
and
oft
times
also
,
by
correcting
the
fruits
of
their
mothers
indulgencie
,
by
their
severitie
.
They
are
a
blessing
great
,
but
dangerous
.
They
come
into
the
world
at
first
with
danger
both
in
respect
of
themselvs
,
as
passing
sometimes
,
from
the
womb
to
the
grave
;
sometimes
being
born
deformed
in
body
,
sometimes
uncapable
of
understanding
:
as
also
in
regard
of
the
Mother
;
the
first
day
of
their
being
in
the
world
being
oftens
her
last
in
it
.
After
their
coming
into
the
world
through
so
many
dangers
,
they
come
even
into
a
world
of
dangers
.
In
their
infancie
,
how
soon
is
the
tender
bud
nipped
or
bruised
by
sicknes
,
or
otherwise
?
In
their
ventersom
dayes
,
into
how
many
needles
dangers
do
they
throw
themselvs
(
in
which
many
perish
)
besides
those
into
which
God
brings
them
,
and
that
all
their
life
long
?
Above
all
other
,
how
great
,
and
many
are
their
spirituall
dangers
both
for
nourishing
,
and
encreasing
the
corruption
which
they
bring
into
the
world
with
them
;
and
for
diverting
them
from
all
goodnes
,
which
Gods
grace
,
and
mens
endeavour
might
work
in
them
?
These
dangers
,
and
difficulties
,
howsoever
they
make
not
Gods
blessings
in
giving
children
to
be
no
blessings
;
or
deserving
to
be
lightly
esteemed
;
yet
should
they
moderate
our
desire
of
them
,
and
greif
for
their
want
:
that
none
should
say
eyther
to
God
,
or
one
to
another
,
as
Rahell
did
to
Iakob
,
Give
me
children
,
or
els
I
dye
:
specially
if
we
weigh
Many
bodily
diseases
are
hereditarie
;
and
so
are
many
spirituall
,
in
a
sort
;
and
that
both
by
naturall
inclination
,
and
morall
imitation
much
more
:
that
,
as
the
Lord
sayth
Israell
,
Thou
art
thy
mothers
daughter
,
so
may
it
be
sayd
of
many
,
that
they
are
their
fathers
and
mothers
sons
,
and
daughters
in
evill
.
Yet
,
if
it
so
come
to
passe
,
that
God
vouchsafe
grace
to
the
childe
of
a
wicked
father
,
and
that
he
see
the
sins
which
he
hath
done
:
he
commonly
hates
them
more
vehemently
,
then
if
they
had
been
in
a
stranger
:
and
good
reason
,
considering
how
they
have
been
his
dearest
parents
ruine
.
Yea
further
,
even
where
grace
is
wanting
,
the
child
,
oft
tymes
,
by
observing
,
and
sometimes
by
feeling
also
the
evils
of
his
fathers
sin
,
is
driven
though
not
from
his
evill
way
into
a
good
way
,
yet
into
the
contrary
evill
.
Thus
a
covetous
father
oftens
makes
a
prodigall
son
;
so
doth
a
prodigall
a
covetous
.
The
son
of
the
covetouse
takeing
knowledg
how
odious
his
fathers
covetousnes
is
to
all
;
and
therewith
perswading
himself
,
and
being
perswaded
by
others
about
him
,
that
there
is
enough
,
and
,
more
then
enough
for
him
;
takes
occasion
as
prodigally
to
pour
our
,
as
his
father
hath
mizerly
hoarded
up
:
as
on
the
contrarie
,
the
son
of
the
prodigall
both
seeing
,
&
feeling
the
hurt
of
his
parents
lavishnes
,
is
thereby
provoked
to
lay
the
harder
about
him
,
for
the
repayring
of
his
fathers
ruines
.
Love
rayther
descends
,
then
ascends
;
as
streams
of
water
do
:
and
no
marvayl
,
if
men
love
where
they
live
,
as
parents
doe
in
children
,
and
not
they
in
them
.
Hence
also
is
it
,
that
grandfathers
are
more
affectionate
towards
their
childrens
children
,
then
to
their
immediates
;
as
seeing
themselvs
further
propagated
in
them
,
and
by
their
means
proceeding
on
to
a
further
degree
of
eternity
;
which
all
desire
naturally
,
if
not
in
themselvs
,
yet
in
their
posteritie
.
And
hence
it
is
,
that
children
brought
up
with
their
grandfathers
,
or
grandmothers
,
seldom
do
well
;
but
are
usually
corrupted
by
their
too
great
indulgencie
.
It
is
much
controverted
,
whether
it
be
better
,
in
the
generall
,
to
bring
up
children
under
the
severitie
of
discipline
,
and
the
rod
;
or
no.
And
the
wisdom
of
the
flesh
out
of
love
to
its
own
,
alleges
many
reasons
to
the
contrarie
:
But
say
men
what
they
will
,
or
can
,
the
wisdom
of
God
is
best
;
and
that
sayth
,
that
foolishnes
is
bound
up
in
the
heart
of
a
child
,
which
the
rod
of
correction
must
drive
out
:
he
,
who
spares
his
rod
,
hurts
his
son
;
not
in
the
affection
of
person
,
but
effect
of
thing
.
And
surely
there
is
in
all
children
(
though
not
alike
)
a
stubbernnes
,
and
stoutnes
of
minde
arising
from
naturall
pride
,
which
must
,
in
the
first
place
,
be
broken
,
and
beaten
down
;
that
so
the
foundation
of
their
education
being
layd
in
humilitie
,
and
tractablenes
,
other
vertues
may
,
in
their
time
,
be
built
thereon
.
This
fruit
of
naturall
corruption
,
and
root
of
actuall
rebellion
both
against
God
,
and
man
must
be
destroyed
,
and
no
manner
of
way
nourished
;
except
we
will
plant
a
noursery
of
contempt
of
all
good
persons
,
and
things
,
and
of
obstinacie
therein
.
It
is
commendable
in
a
horse
,
that
he
be
stout
,
and
stomackfull
,
being
never
to
be
left
to
his
own
government
,
but
alwayes
to
have
his
rider
on
his
back
,
and
the
bit
in
his
mouth
.
But
who
would
have
his
childe
like
his
horse
in
his
bruitishnes
?
Indeede
such
as
are
of
great
stomack
,
being
throughly
broken
,
and
informed
,
become
verie
serviceable
,
for
great
designes
:
els
,
of
horses
they
become
asses
,
or
worse
:
as
Themistocles
his
mayster
told
him
,
when
he
was
a
childe
,
that
eyther
he
would
bring
some
great
good
,
or
some
great
hurt
to
the
common
wealth
.
Neyther
is
there
need
to
fear
,
left
by
this
breaking
,
the
children
of
great
men
should
prove
base
spirited
,
and
abject
and
so
unapt
to
great
imployments
:
for
being
Adams
sons
,
whose
desire
was
to
have
been
like
unto
God
;
and
having
those
advantages
for
maysterfulnes
,
and
highthoughts
,
which
great
mens
children
want
not
,
(
unto
whom
great
affayrs
are
appropriated
usually
)
they
will
not
easily
be
found
unfurnished
of
stomack
,
and
stoutnes
of
minde
more
then
enough
;
wherein
a
litle
is
dangerous
,
specially
for
making
them
unmeet
for
Christs
yoak
,
learn
of
him
,
who
was
lowly
,
and
me●k
.
For
the
beating
,
and
keeping
down
of
this
stubbornnes
parents
must
provide
carefully
for
two
things
:
First
that
childrens
wils
,
and
wilfulnes
be
restreyned
,
&
repressed
,
and
that
in
time
;
lest
sooner
then
they
imagine
,
the
tender
sprigs
grow
to
that
stiftnes
,
that
they
will
rayther
break
then
bow
.
Children
should
not
know
(
if
it
could
be
kept
from
them
)
that
they
have
a
will
in
their
own
,
but
in
their
parents
keeping
:
neyther
should
these
words
be
heard
from
them
,
save
by
way
of
consent
,
I
will
,
or
I
will
not
.
And
if
will
be
suffered
at
first
to
swey
in
them
in
small
,
and
lawfull
things
,
they
wil
hardly
after
be
restreyned
in
great
,
and
ill
matters
,
which
their
partiall
conceipt
,
and
inexperienced
youth
with
the
lusts
thereof
,
and
desire
of
libertie
,
shall
deem
small
,
and
lawfull
,
as
the
former
.
And
though
good
education
,
specially
the
grace
of
God
may
afterwards
purge
out
much
other
evill
,
and
weaken
this
also
:
yet
will
such
unbroken
youth
most
commonly
draw
after
it
great
disquietnes
in
crosses
,
when
they
fall
;
and
in
the
whole
course
of
life
,
a
kinde
of
unweyldines
,
inflexibilitie
,
and
obstinacie
,
prejudiciall
to
the
partyes
themselvs
,
and
uncomfortable
(
at
least
)
to
such
as
converse
with
them
.
The
second
help
is
an
inureing
of
them
from
the
first
,
to
such
a
meannes
in
all
things
,
as
may
rayther
pluck
them
down
,
then
lift
them
up
:
as
by
plain
,
and
homely
dyet
,
and
apparrel
;
sending
them
to
school
betimes
;
and
bestowing
them
afterwards
,
as
they
are
fit
,
in
some
course
of
life
,
in
which
they
may
be
exercised
diligently
,
and
the
same
rayther
under
then
above
their
estate
:
by
not
abetting
them
one
against
another
,
nor
against
any
,
(
specially
before
their
faces
)
without
great
cause
:
nor
by
makeing
them
men
,
and
women
,
before
they
become
good
boyes
,
and
girls
.
How
oft
have
I
observed
,
that
parents
,
who
have
neyther
fayled
in
diligent
instructing
of
their
children
,
nor
in
giving
them
good
example
,
nor
in
correcting
them
duely
,
have
onely
by
streyning
too
high
this
way
,
eyther
endangered
,
or
utterly
overthrown
their
posteritie
?
hereby
lifting
them
up
in
their
vayn
hearts
,
and
teaching
them
to
despise
both
mean
things
,
and
persons
;
and
themselvs
also
,
many
times
,
amongst
others
:
thereby
drowning
them
(
Icarus
like
)
in
a
sea
of
mischeif
,
and
misery
,
by
their
flying
too
high
a
p●●ch
.
And
this
must
be
the
more
mynded
,
because
there
is
in
men
an
inbred
desire
,
and
that
inordinate
usually
,
to
hoyse
up
their
children
,
as
high
,
as
may
be
:
so
as
they
half
think
they
do
them
wrong
,
if
they
set
them
not
higher
,
or
as
high
,
at
least
,
as
themselvs
;
almost
whether
God
will
,
or
no.
Yea
what
place
affoards
not
some
such
,
as
make
themselvs
their
childrens
slaves
;
not
careing
how
basely
they
themselvs
grovell
in
the
earth
,
so
they
may
set
them
on
their
tiptoes
?
But
first
of
all
for
childrens
competent
education
,
specially
for
their
disposeing
in
some
particular
course
(
on
which
all
are
to
settle
at
last
,
though
some
libertie
of
stepping
this
way
,
or
that
be
given
them
for
a
while
;
as
a
man
though
for
his
pleasure
he
see
many
places
,
yet
seeks
his
abode
in
some
one
in
the
end
)
there
is
required
in
their
parents
a
through
discerning
,
and
right
judgment
of
their
disposition
:
which
is
as
difficult
,
as
necessarie
.
The
difficultie
aryseth
from
the
partiality
of
parents
towards
their
own
:
for
that
,
as
the
crow
thinks
her
own
bird
fayrest
,
so
do
they
commonly
their
children
towardlyer
,
and
better
then
they
are
,
or
then
any
other
indifferent
judg
doth
.
This
partiality
in
many
is
so
grosse
,
as
they
not
onely
deem
small
good
things
in
them
great
,
and
great
evils
small
;
but
oftens
account
the
same
things
well
becomeing
them
,
and
commendable
,
which
in
others
they
would
censure
as
undecent
,
and
it
may
be
,
enormous
.
This
perni●ous
errour
ariseth
from
self
love
.
For
,
as
in
nature
,
the
object
cannot
be
seen
,
which
is
eyther
too
near
the
eye
,
or
too
far
from
it
;
so
neyther
can
the
disposition
of
that
●●i●de
be
rightly
discerned
,
which
lyeth
too
near
his
fathers
heart
.
And
yet
is
the
knowledg
of
this
so
necessarie
,
that
we
build
not
eyther
upon
a
vain
,
or
uncerteyn
foundation
,
with
great
hazzard
of
losse
,
both
of
labour
,
and
expence
,
in
sorting
our
childe
to
his
particular
calling
,
and
course
of
life
;
as
all
without
it
,
is
but
a
verie
rash
adventure
.
For
as
none
is
fit
for
everie
course
,
nor
hardly
any
for
many
,
in
any
great
degree
;
so
everie
one
is
fit
for
one
,
or
other
:
to
which
if
his
ability
,
and
disposition
be
applyed
,
with
any
convenient
diligence
on
his
part
,
and
helps
by
others
;
he
may
easily
come
to
a
mediocritie
therein
,
if
not
to
some
rarenes
.
Hence
was
it
,
that
fathers
in
some
places
,
used
to
lead
their
children
to
the
shops
of
all
kinde
of
artificers
,
to
try
how
they
could
both
handle
their
tools
,
&
like
their
works
;
that
so
they
might
bestow
them
accordingly
.
Some
wise
men
also
have
wished
,
that
there
might
be
established
,
by
publique
authoritie
,
a
course
for
the
due
tryall
,
and
choyce
of
wits
for
severall
sciences
.
And
surely
,
where
there
goes
not
before
a
naturall
aptnes
(
and
morall
disposition
also
for
some
callings
)
;
there
will
follow
nothing
but
losse
:
losse
of
time
,
losse
of
labour
,
losse
of
charges
,
and
all
;
as
when
the
seed
is
cast
into
the
barren
ground
.
And
as
the
midwife
how
skilfull
soever
in
her
art
,
cannot
make
the
woman
to
be
delivered
,
that
was
not
first
with
childe
;
so
neyther
can
the
best
maysters
make
their
schollers
,
or
servants
,
to
bring
forth
sciences
,
unlesse
they
have
an
aptnes
thereunto
first
conceaved
in
their
brayns
.
There
is
running
in
the
breasts
of
most
parents
a
strong
stream
of
partiall
affection
towards
some
one
,
or
other
of
their
children
,
above
the
rest
,
eyther
for
its
beautie
,
or
wit
,
or
likenes
to
themselvs
,
or
some
other
fancyed
good
in
it
;
which
is
alwayes
dangerous
;
and
oft
hurtfull
.
Sometimes
the
Lord
takes
away
such
before
the
rest
,
to
punish
the
fathers
fondnes
:
And
most
commonly
such
if
surviveing
,
prove
the
worst
of
all
the
rest
,
as
growing
hereby
proud
,
and
arrogant
in
themselvs
,
presumptuous
upon
their
fathers
love
,
and
contemptuous
of
the
rest
of
their
brethren
,
and
sisters
;
as
we
may
see
in
Esau
,
Absolom
,
and
Adoniah
,
their
fathers
darlings
;
and
in
many
mo
,
in
our
dayly
experience
.
And
though
they
in
themselvs
(
which
they
seldom
are
free
from
)
be
not
corrupted
with
pride
;
yet
will
the
rest
seldom
,
or
never
escape
the
infection
of
envy
at
it
;
as
is
to
be
seen
in
Iosephs
brethren
.
It
is
naturall
for
parents
tenderly
to
love
all
their
children
;
and
best
for
them
to
be
as
equall
towards
all
,
as
may
be
,
reserving
the
bestowing
of
their
best
and
greatest
love
,
till
they
see
,
where
God
bestows
his
.
And
if
so
be
they
cannot
,
or
will
not
command
their
inordinate
affections
,
as
they
should
;
yet
it
is
wisdom
to
conceal
them
from
their
children
;
whom
els
they
may
hurt
so
many
wayes
;
as
the
ape
is
said
,
many
times
to
kill
her
young
ones
by
too
streyt
embraceing
them
.
The
Lord
promises
,
and
affoards
long
life
to
such
as
honour
father
,
and
mother
:
whose
dayes
if
he
shorten
in
this
life
for
their
good
,
he
lengthens
out
with
immortalitie
in
glory
.
On
the
other
side
,
he
cuts
off
from
the
disobedient
children
suddeynly
,
and
sundry
wayes
:
And
if
he
give
them
long
life
,
it
is
for
a
curse
unto
them
.
They
also
oftens
dye
without
children
themselvs
;
and
if
not
;
their
children
oftener
pay
them
that
which
is
due
,
and
owing
them
from
their
parents
.
The
historie
is
note
worthy
of
the
father
who
being
drawn
by
his
son
to
the
threshold
of
the
house
,
by
the
hayr
of
the
head
;
cryed
to
him
,
to
draw
him
no
further
;
for
that
he
had
drawn
his
father
no
further
.
And
how
should
they
expect
honour
from
their
children
,
who
have
dishonoured
their
parents
?
or
a
happy
life
,
who
despise
the
author
of
their
life
under
God
?
This
honour
is
due
not
onely
to
them
by
whom
we
have
our
being
;
but
to
them
also
by
whom
our
well-being
is
furthered
.
CHAP.
LXI
.
Of
Youth
,
and
Old
age
.
THat
cittie
,
or
common
wealth
(
sayth
one
)
flourisheth
most
,
where
old
mens
counsayl
,
and
young
mens
swords
are
in
request
.
And
a
litle
(
sayth
another
)
avail
weapons
abroad
,
and
in
the
hands
of
young
men
;
if
there
be
not
counsayl
at
home
,
and
in
the
breasts
of
the
aged
.
And
as
some
fruits
are
ripe
before
others
,
and
divers
fit
for
divers
seasons
of
the
year
:
so
God
,
and
nature
hath
so
ordayned
,
that
the
bodyes
of
young
men
should
be
ripe
in
their
youth
,
&
fittest
for
bodily
employments
,
by
reason
of
their
naturall
heat
,
and
spirits
:
and
the
counsayls
of
old
men
in
their
age
,
through
their
long
experience
,
and
observation
.
Things
go
well
,
where
both
do
their
parts
in
societies
.
It
is
worthily
sayd
of
one
,
that
Childehood
should
be
manly
,
that
is
,
not
without
all
wisedom
:
and
age
childe-like
,
that
is
,
without
pride
,
and
arrogancy
.
Yet
may
the
aged
above
the
younger
sort
,
chalenge
,
and
use
a
kinde
of
authority
,
and
confidence
in
their
words
,
&
caryage
.
So
is
there
to
be
permitted
unto
childhood
that
childeishnes
,
which
without
violence
to
nature
,
&
the
God
thereof
,
cannot
be
driven
from
it
.
Many
,
in
pride
,
striving
,
and
streyning
to
have
their
children
men
,
and
women
too
soon
,
and
ere
they
be
full
boyes
,
and
girls
;
force
them
above
their
pace
;
and
eyther
cause
them
to
tyre
,
as
discouraged
;
or
occasion
them
to
content
themselvs
,
in
after
time
,
with
certayn
manly
forms
,
without
substance
,
unseasonably
forced
upon
them
,
in
their
childehood
.
Fruits
ripened
by
art
,
before
their
time
,
are
neyther
toothsom
,
nor
wholesom
:
So
children
made
men
when
they
should
be
children
,
prove
children
when
they
should
be
men
.
Notwithstanding
stubbornnes
,
and
corruption
cannot
too
soon
be
forced
out
of
them
:
Neyther
is
half
that
libertie
to
be
given
to
the
younger
sort
,
which
they
would
take
;
not
knowing
,
nor
being
easily
brought
to
beleiv
,
how
slipperie
their
state
is
,
till
they
come
to
feel
it
by
their
fals
:
which
if
they
did
,
they
would
not
complayn
with
the
foolish
young
man
,
in
the
poet
,
that
all
parents
keeping
any
hand
over
their
children
are
injurious
unto
them
.
As
all
men
are
to
honour
all
men
,
because
they
are
men
,
blushing
a
vertue
in
young
folks
,
though
a
fault
in
the
aged
.
Many
parents
desire
to
have
their
young
ones
trayned
up
in
such
exercises
,
and
courses
,
as
may
inbolden
them
:
But
they
should
,
for
the
most
part
,
provide
much
better
for
them
,
(
specially
in
our
audacious
age
)
if
they
got
them
held
constantly
in
courses
of
modestie
,
and
●hamefastnes
;
that
so
Demetrius
might
have
his
wish
in
them
;
which
was
,
that
young
folks
would
reverence
their
fathers
at
home
,
all
men
abroad
,
and
themselvs
being
alone
.
The
Apostle
writeing
to
Timothie
warns
him
to
fly
the
lusts
of
youth
.
If
Timothy
,
who
was
brought
up
in
the
knowledg
of
the
Scriptures
from
a
childe
,
and
who
had
profited
so
well
therein
,
and
whose
place
in
the
church
was
so
eminent
for
the
teaching
,
and
governing
of
others
,
stood
in
need
of
such
advertisement
,
and
warning
;
what
warning
can
be
sufficient
for
ordinarie
young
people
to
eschew
and
fly
from
such
lusts
,
and
vanities
,
as
to
follow
after
them
,
and
unto
which
the
heat
and
heedlesnes
of
youth
carryeth
them
?
It
is
indeed
a
great
mercy
of
God
,
when
young
persons
get
over
that
their
slipperie
,
and
inexperienced
state
without
eyther
such
publique
scandall
,
or
secret
wound
of
conscience
,
as
the
scar
whereof
they
carry
to
their
graves
with
them
.
How
much
more
,
and
greater
a
mercy
is
it
,
when
they
receav
the
grace
to
consecrate
their
youth
and
best
dayes
to
God
in
holynes
?
offering
their
souls
,
and
bodyes
as
the
sacrifices
of
young
lambs
unblemished
,
upon
the
Lords
altar
.
Wicked
men
,
who
hate
goodnes
both
in
youth
,
and
age
,
use
to
say
,
young
saints
,
old
divels
:
But
the
truth
is
young
divels
old
Beelzebubs
,
for
the
most
part
.
To
whom
yet
,
if
God
,
in
singular
grace
,
vouchsafe
repentance
in
after
age
;
what
a
corasive
will
it
be
to
the
heart
of
such
a
convert
,
casting
back
his
eyes
to
his
youth
consumed
in
lusts
,
and
vanitie
,
to
think
how
great
dishonour
he
hath
brought
to
Gods
name
,
and
hindrance
to
others
salvation
;
which
he
may
repent
of
,
but
cannot
redeem
?
On
the
contrarie
,
sweet
is
the
remembrance
in
old
age
of
a
youth
led
in
true
vertue
,
and
godlynes
.
Some
would
enjoy
both
the
honour
of
age
,
and
liberty
of
youth
:
But
curled
grey
hayr
is
not
comely
.
Eyther
state
hath
its
benefit
,
and
burden
alotted
of
God
.
He
that
obteyns
the
benefit
must
be
content
to
bear
the
burden
.
Young
men
must
be
content
to
want
the
honour
,
which
is
due
to
the
aged
of
their
order
otherwise
,
in
regard
of
the
image
of
Gods
eternitie
,
which
they
bear
:
And
so
must
the
aged
be
content
to
forbear
even
the
lawfull
libertie
,
&
delights
of
youth
.
Multitude
of
years
should
teach
wisdom
,
sayth
young
Elihu
three
ancients
.
And
this
the
younger
sort
should
with
reverence
,
and
may
with
good
reason
look
for
,
at
their
elders
hands
,
considering
their
long
experience
,
and
manifold
advantages
above
them
,
for
the
getting
of
wisdom
.
This
wisdom
makes
their
age
honourable
indeed
,
and
their
grey
head
a
crown
of
glory
,
being
founded
in
the
way
of
righteousnes
:
whereas
an
elementarie
old
man
,
having
no
other
argument
to
prove
that
he
hath
lived
long
,
but
his
grey
hayrs
,
and
wrinkled
forehead
,
is
a
contemptible
,
and
ridiculous
creature
.
How
many
such
a
b
c
old
folks
are
there
in
the
world
,
whose
grey
hayrs
promise
wisdom
,
&
knowledg
;
and
to
whom
opportunitie
,
and
means
of
atteyning
it
hath
not
been
wanting
;
who
yet
being
proved
,
and
known
,
will
appear
very
babes
in
understanding
,
and
such
as
,
for
that
skill
,
had
need
to
begin
to
live
againe
?
This
is
not
meerly
a
want
of
wit
in
them
,
or
of
the
love
of
knowledg
eyther
;
but
withall
a
curse
of
God
upon
them
,
usually
punishing
a
lustfull
,
and
rechlesse
youth
with
a
doltish
age
:
in
whom
the
proverb
is
true
,
in
another
sense
:
Ab
equis
ad
asinos
:
Such
of
young
horses
become
old
asses
.
A
wise
man
should
live
well
in
youth
,
and
before
old
age
come
,
that
he
may
dye
well
in
age
,
if
it
come
;
and
may
be
ready
for
death
,
as
the
white
regions
are
for
the
harvest
:
and
Solon
was
bold
upon
his
old
age
to
oppose
himself
to
Pisystratus
the
tyrant
.
One
adviseth
to
be
old
betimes
,
that
so
we
may
be
old
long
.
But
who
would
desire
to
be
that
lo●g
,
which
is
but
a
long
infirmitie
;
Save
as
age
accompanyed
with
CAP.
LXII
.
Of
Death
.
NAturall
death
stands
in
the
separation
of
the
soul
from
the
body
:
spiritúall
of
the
soul
,
and
whole
man
from
God
,
in
respect
of
grace
:
eternall
in
respect
both
of
grace
,
and
glorie
,
with
the
sense
of
the
contrarie
evils
.
By
sin
death
in
all
three
degrees
came
into
the
God
onely
have
immortalitie
,
and
unchangeablenes
from
,
and
in
himself
,
and
that
all
creatures
upheld
by
the
word
of
his
power
,
and
by
a
continuall
influx
from
eye
out
,
then
ever
akeing
)
better
never
to
have
been
born
,
or
by
death
utterly
to
be
abolished
,
as
the
bruit
beasts
are
;
then
to
live
,
and
continue
alwayes
accursed
,
and
miserable
.
By
naturall
death
divers
men
,
how
like
soever
they
have
been
in
their
temporall
state
,
become
most
unlike
in
their
eternall
:
the
wicked
miserable
without
hope
;
and
the
godly
happy
without
fear
:
And
by
the
same
death
,
both
they
and
all
other
,
in
other
things
,
altogether
alike
,
how
unlike
soever
they
have
been
in
them
formerly
.
After
death
remayns
no
naturall
or
civill
relation
;
as
of
father
,
son
;
housband
,
wife
;
or
the
like
:
all
these
are
for
this
life
onely
.
The
liveles
earth
unto
the
body
returns
,
is
altogether
uncapable
of
them
:
so
is
the
soul
,
being
a
spiritual
substance
,
whether
in
heaven
or
hell
.
With
them
in
glory
,
after
the
end
of
God
shall
be
all
in
all
:
and
men
shall
be
like
the
angels
,
neyther
taking
wives
,
nor
giving
in
mariage
,
nor
remayning
maryed
.
Peter
and
Paul
neyther
are
,
nor
shall
be
Apostles
there
;
neyther
is
the
virgin
Mary
Christs
mother
there
:
but
they
onely
remayn
those
persons
which
sometimes
,
upon
earth
,
had
these
states
,
and
relations
upon
them
.
If
there
be
any
naturall
,
or
bodily
difference
after
death
,
it
is
,
that
the
bodyes
of
the
richer
s●inck
the
more
by
reason
of
their
greater
fulnes
,
and
aboundance
whilst
they
lived
.
And
for
the
good
,
and
bad
,
which
are
mingled
together
in
this
life
,
but
cannot
agree
;
death
parts
them
for
ever
:
being
hastened
of
the
Lord
,
that
the
godly
dying
may
no
more
be
vexed
with
,
or
by
the
wicked
:
nor
the
wicked
any
longer
persequute
the
godly
.
If
men
should
live
alwayes
in
the
world
,
or
but
so
long
in
our
age
,
as
did
the
first
patriarks
;
to
what
a
height
would
many
come
in
worldly
happines
,
or
misery
?
How
extreamly
rich
would
many
be
?
how
many
extreamly
poore
?
How
mightie
,
and
powerfull
some
?
how
dejected
,
and
depressed
many
more
?
But
the
wise
providence
of
God
is
to
be
honoured
herein
:
by
which
it
comes
to
passe
,
that
the
more
men
are
set
to
drive
things
to
extreamitie
,
the
lesse
time
should
be
allowed
them
for
their
courses
one
or
other
in
the
world
.
Onely
man
being
both
mortall
,
and
reasonable
,
can
think
of
his
death
.
Not
the
angels
;
for
though
they
can
by
understanding
conceav
of
death
,
yet
are
they
by
their
spirituall
state
,
set
without
the
reach
of
it
:
nor
bruit
beasts
,
though
mortall
;
because
it
is
not
perceaved
by
sight
,
or
other
sense
;
but
being
a
privation
,
to
wit
,
of
life
,
is
onely
discernable
by
understanding
.
If
a
beast
see
never
so
many
of
its
own
kinde
slaughtered
before
its
eyes
,
it
fears
not
death
,
which
it
sees
not
;
though
it
may
fear
the
instrument
which
it
sees
,
or
other
terrible
,
and
sensible
object
.
And
hence
it
comes
to
passe
,
that
the
more
brutish
men
are
,
they
have
the
lesse
thoughts
or
fear
of
death
for
the
most
part
.
It
is
appointed
unto
men
once
to
dye
ordinarily
;
and
after
this
the
judgment
.
I
say
,
as
the
Apostle
means
,
ordinarily
:
for
some
dye
not
,
but
are
changed
onely
:
Some
dye
twice
,
as
Phillips
deaths
head
were
set
before
us
.
For
though
the
thoughts
of
death
be
not
sufficient
to
rayse
the
heart
to
heavenly
things
;
yet
are
they
so
avaylable
to
draw
it
from
earthly
(
which
is
first
to
be
done
)
as
no
thing
is
more
,
then
the
frequent
,
and
serious
meditation
thereof
.
We
should
think
seriously
of
that
part
of
our
life
,
which
remayns
unfinished
,
that
we
may
provide
things
necessarie
for
it
:
and
also
of
our
death
,
that
we
may
cut
off
superfluityes
;
and
use
that
moderately
,
which
we
must
not
use
long
.
The
saying
,
Nothing
more
certayn
then
death
,
and
yet
nothing
more
uncertayn
then
the
hour
of
death
is
common
,
and
commonly
abused
.
The
certayntie
of
it
should
teach
us
moderation
in
the
use
of
the
world
,
and
all
worldly
things
,
we
abuse
them
not
:
because
the
fashion
of
this
world
passeth
away
.
But
contrary-wise
,
many
take
hereby
occasion
to
lay
the
faster
hold
of
it
,
eyther
in
the
profits
thereof
for
themselvs
,
or
theyrs
;
or
pleasures
;
saying
,
let
us
eat
,
and
drink
;
to
morrow
we
shall
dye
.
And
whereas
God
would
have
us
ignorant
of
our
last
day
,
and
hour
,
that
suspecting
it
alwayes
,
we
might
alwayes
be
ready
;
we
are
apt
,
on
the
contrarie
,
because
we
know
not
the
certayn
tyme
,
to
be
the
lesse
ready
at
all
times
:
and
(
which
is
worse
)
not
to
take
warning
neyther
,
as
we
ought
,
by
any
,
or
all
those
known
messengers
of
death
;
which
are
reckned
three
:
1.
Casual●ie
,
Weaknes
,
and
3.
age
:
the
first
shewing
our
death
to
be
doubtfull
;
the
second
and
third
to
be
near
,
and
at
hand
.
Hardly
any
so
old
,
but
thinks
he
may
yet
live
a
year
;
or
so
sick
,
but
that
he
may
live
a
day
longer
.
Not
onely
the
foolish
,
but
even
the
wise
virgins
are
too
prone
to
slumber
,
if
the
bridegroome
defer
his
coming
a
litle
.
Few
regard
the
good
counsayl
given
,
to
account
every
day
the
day
of
our
death
,
and
as
that
,
watch
because
they
know
not
what
hour
the
Lord
w●●l
the
servant
that
so
doth
,
and
is
ready
;
blessed
is
he
,
whom
his
Lord
when
he
cometh
,
findes
so
doing
.
Young
folk
may
dye
shortly
;
but
the
aged
cannot
live
long
.
The
green
apple
may
be
pluckt
off
,
or
shaken
down
,
by
violence
;
but
the
ripe
will
fall
of
it self
.
It
is
wisdom
therefore
to
provide
for
death
in
youth
,
(
there
being
many
more
that
dye
in
youth
,
or
childehood
,
then
that
survive
till
old
age
)
;
but
madnes
it
is
to
neglect
preparation
,
when
age
commeth
:
Though
in
truth
few
dye
well
in
age
,
that
have
not
lived
well
in
youth
.
That
we
may
once
dye
the
great
death
aright
,
and
in
peace
;
it
is
requisite
,
that
we
dye
dayly
many
litle
deaths
,
both
by
outward
afflictions
;
&
inward
mortifyings
of
our
worldly
,
and
corrupt
lusts
.
We
should
so
live
,
as
being
content
to
dye
,
when
God
calls
us
hence
:
and
that
upon
knowledg
of
the
nature
,
cause
,
and
event
of
death
;
and
out
of
a
good
conscience
towards
God
,
and
men
:
And
not
in
senseles
blockishnes
,
overcomeing
death
,
as
the
most
do
,
by
forgetting
it
;
as
if
a
man
overcame
his
enemy
,
by
getting
as
far
from
him
as
he
could
:
nor
yet
by
desperate
wearisomnes
of
life
for
any
troubles
in
it
;
but
as
being
willing
,
yea
desyrous
to
live
to
serv
Gods
providence
for
good
,
upon
earth
.
It
is
ill
(
sayth
the
wise
heathen
)
to
wish
death
;
but
worse
to
fear
it
.
best
for
them
to
be
dissolved
,
and
to
be
with
the
Lord
:
To
fear
it
,
as
being
in
it
them
that
desire
to
be
dissolved
,
and
to
be
with
Christ
,
that
they
do
not
dye
onely
patiently
;
but
even
dye
with
delight
,
and
live
patiently
:
yet
nature
causeth
,
that
not
onely
they
that
know
they
must
dye
,
as
all
doe
;
but
they
also
which
beleev
,
that
after
death
they
shall
enjoy
a
more
happie
state
,
desire
the
deferring
of
it
:
so
loath
to
Pretious
in
the
sight
of
the
Lord
is
the
death
of
his
saincts
,
put
their
tears
in
his
bottle
,
he
will
not
neglect
their
blood
,
nor
easily
suffer
it
to
be
shed
:
Neyther
doth
death
,
when
it
comes
,
part
him
,
and
them
;
though
it
part
man
,
and
man
;
yea
man
and
wife
;
yea
man
in
himself
,
his
soul
,
and
body
.
Freinds
shew
themselvs
faythfull
in
sticking
to
their
freinds
in
sicknes
,
and
all
other
afflictions
:
but
they
(
how
affectionate
soever
)
must
leav
them
in
death
:
and
are
their
dead
buried
out
of
their
sight
.
But
the
fruit
of
Gods
love
reacheth
un●o
death
it self
:
in
which
he
doth
his
beloved
ones
the
greatest
good
,
when
freinds
can
do
no
more
for
them
.
He
that
sayd
,
Before
death
,
and
the
funerall
no
man
is
happy
,
spake
the
truth
,
as
he
meant
,
of
the
happines
which
can
be
found
in
worldly
things
.
But
both
he
,
and
they
,
who
have
so
admyred
his
saying
,
should
have
considered
,
that
he
who
is
not
happie
before
death
in
worldly
things
,
cannot
be
happy
in
them
,
by
it
;
which
deprives
him
of
them
all
,
and
of
life
it self
,
which
is
better
then
they
,
and
for
which
they
are
.
But
miserable
indeed
is
the
happines
,
whereof
a
man
hath
neyther
beginning
,
nor
certain●ie
,
but
by
ceasing
to
be
a
man
.
The
godly
are
truly
happy
both
in
life
and
death
:
the
wicked
in
neyther
.
We
are
not
to
mourn
for
the
death
of
our
christian
freinds
,
as
they
which
are
without
hope
:
eyther
in
regard
such
as
are
asleep
with
Iesus
,
God
will
bring
with
him
to
a
more
glorious
life
,
in
which
we
(
in
our
time
,
and
theirs
shall
ever
remayn
with
the
Lord
,
and
them
:
Not
of
our
selvs
,
as
if
that
,
because
they
had
left
us
,
God
had
left
us
also
.
But
we
should
take
occasion
by
their
deaths
to
love
this
world
the
lesse
,
out
of
which
they
are
taken
;
&
heaven
the
more
,
whether
they
are
gone
before
us
,
and
where
we
shall
ever
enjoy
them
.
Amen
.
FINIS
.