MVNITION
AGAINST
MANS
MISERY
,
AND
Mortalitie
.
CHAP.
1.
The
vanity
of
all
knowledge
without
the
right
knowledge
of
ourselues
.
CVRIOSITY
,
that
is
,
excessiue
care
for
thinges
impertinent
,
and
litle
or
no
care
for
thinges
important
,
is
a
vice
so
grosse
and
sensible
,
that
the
very
Gentils
by
the
light
of
nature
in
part
perceived
it
,
and
so
farre
as
they
perceived
it
,
reproved
and
condemned
it
.
[
a
](A12558-e11820-b)
a
Plut.
de
Curiositate
.
One
of
them
hath
written
a
whole
treatise
of
this
argument
.
[
b
](A12558-e11830-b)
b
●encca
ad
Luc
epist.
1.
An
other
complaines
that
a
great
part
of
our
life
slideth
awaie
while
we
doe
evill
things
,
a
greater
while
we
do
nothing
,
the
greatest
of
all
while
we
doe
things
impertinent
,
and
that
concerne
vs
not
.
No
marvaile
then
if
the
sonnes
of
light
,
that
is
,
they
that
haue
beene
called
to
the
saving
knowledge
of
God
in
Christ
,
reveiled
by
the
Gospel
haue
so
sharply
censured
this
vice
,
as
[
c
](A12558-e11840-b)
c
August
.
de
Trin.
l.
4.
c
,
1.
one
of
them
doth
in
this
maner
,
The
knowledge
of
the
world
for
the
most
part
is
accompanied
with
arrogancie
,
and
curiositie
,
whence
it
commeth
to
passe
,
that
the
world
is
ignor
an
t
of
things
necessarie
to
be
knowne
,
because
it
learneth
things
needlesse
to
be
knowne
.
Alas
what
folly
is
it
for
men
to
take
such
paines
in
the
search
of
thinges
,
that
,
as
the
[
d
](A12558-e11860-b)
d
Sen.
ep.
45
sage
Gentill
saith
,
neither
hurt
him
that
is
ignorant
of
them
,
nor
profitte
him
that
knowes
them
;
&
in
the
mean
season
neglect
the
things
that
tend
to
their
true
happines
,
&
can
only
procure
their
sound
comfort
&
content
:
at
whome
[
e
](A12558-e11870-b)
e
Bernat
▪
de
Consid.
l.
4.
Bernard
iustly
scoffeth
,
Doubtlesse
,
saith
he
,
they
very
wisely
weigh
and
measure
things
,
who
haue
:
greatest
care
for
the
smallest
things
,
and
small
or
no
care
for
the
greatest
thinges
.
But
the
checke
which
[
f
](A12558-e11910-b)
f
Luk.
10
v.
41.43
.
our
Lord
Iesus
Christ
himself
giveth
to
this
fault
in
reproving
Martha
that
in
some
sort
was
guilty
thereof
,
should
most
moue
vs
.
Martha
,
Martha
,
saith
he
,
thou
art
troubled
about
many
things
,
one
thing
is
necessarie
,
Marie
hath
chosen
the
good
part
,
which
shall
not
be
taken
from
her
.
2
And
this
vice
&
vanitie
is
so
much
the
greater
,
because
not
only
the
knowledge
of
things
meerely
impertinent
,
and
superfluous
,
is
vnprofitable
without
the
knowledge
of
those
things
that
belong
to
our
true
happinesse
:
but
even
the
knowledge
of
things
in
part
and
in
some
degree
necessary
is
so
also
.
[
*
](A12558-e11960-b)
*
Grammar
.
What
is
the
skill
of
Grammar
worth
,
to
know
how
to
speake
by
rule
,
3
Now
if
the
knowledge
of
things
in
their
place
,
and
degree
necessarie
,
be
so
vnavailable
,
and
of
so
smal
account
,
without
the
knowledge
of
those
things
which
belong
to
our
everlasting
happinesse
and
welfare
:
much
more
is
the
knowledge
of
things
superfluous
,
vnprofitable
,
and
meerely
vaine
.
It
behoveth
vs
then
to
haue
speciall
care
to
knowe
those
thinges
which
so
deepely
concerne
vs
,
and
to
make
vse
of
that
excellent
speech
[
*
](A12558-e12050-b)
*
Aeschylus
.
of
the
very
prophane
Greek
Poet
,
that
he
is
wise
,
not
who
knowes
many
things
,
but
who
knowes
profitable
things
:
and
doubtlesse
true
it
is
which
a
famon●
Christian
author
wrote
long
agoe
,
that
[
g
](A12558-e12070-b)
g
August
do
trin.
l.
4.
c.
1.
that
soule
is
more
to
bee
commended
which
knowes
her
owne
infirmity
,
then
that
which
not
knowing
this
labors
to
knowe
the
compasse
of
the
world
,
the
courses
of
the
starres
,
the
bottome
of
the
earth
,
the
height
of
the
heavens
.
Digressions
in
speech
and
words
are
odious
much
more
indeeds
and
action
,
and
not
only
odious
,
but
also
dangerous
and
pernicious
.
And
yet
if
wee
duely
examine
our
courses
,
wee
shall
finde
our
whole
life
to
bee
nothing
else
but
digressions
,
and
impertinencies
:
and
it
is
greatly
to
bee
lamented
that
many
thousands
even
of
those
that
professe
christianity
,
go
out
of
the
world
before
they
consider
wherefore
they
came
into
it
.
CHAP.
2.
A
generall
consideration
of
mans
miserie
.
1.
OF
what
importance
the
knowledge
of
our selues
is
,
we
haue
heard
in
the
former
Chapter
.
Nowe
this
knowledge
of
our selues
consists
in
these
two
points
:
the
knowledge
of
our
misery
,
and
of
the
remedies
against
our
misery
.
Our
misery
is
two
folde
,
or
lieth
in
two
kindes
of
evils
,
the
evils
which
we
doe
,
and
the
evils
which
we
suffer
,
or
as
[
a
](A12558-e12130-b)
a
Tertull
,
contra
Marcion
.
l.
2.
c.
14.
Divines
long
agoe
haue
distinguished
them
,
the
evils
of
fault
,
&
the
evils
of
paine
,
that
is
,
sinne
and
the
punishment
of
sinne
.
Now
although
the
laws
of
Method
&
order
require
that
I
should
first
speak
of
the
first
▪
namely
the
evils
of
faulte
,
as
being
the
cause
of
the
later
,
to
weet
the
evils
of
paine
:
yet
because
we
are
more
moved
with
the
punishments
of
sinne
,
then
with
sin
it selfe
,
I
will
begin
with
that
which
is
most
sensible
,
applying
my selfe
herein
to
our
corruption
and
grosnesse
.
2
The
evils
of
paine
are
of
two
sorts
.
For
the
punishment
of
sin
is
either
temporall
,
to
weete
all
the
miseries
of
this
present
life
;
or
eternall
,
that
is
to
say
,
the
tormentes
of
hell
in
the
life
to
come
.
The
former
are
so
palpable
,
that
the
meere
natural
man
feeles
them
,
&
grones
vnder
the
burden
of
them
,
as
the
complaints
of
the
very
heathen
manifestly
testifie
.
[
b
](A12558-e12150-b)
b
Sen.
praefat
,
in
natural
.
question
.
Seneca
the
miracle
of
nature
for
morall
learning
,
cries
out
thus
,
Ah
what
a
base
and
abiect
creature
is
man
,
except
he
advance
&
lift
vp
himselfe
aboue
man
,
that
is
,
aboue
the
condition
and
state
of
man
,
[
c
](A12558-e12180-b)
c
Plin.
natural
.
hist.
l.
2
,
cap.
7.
An
other
saies
that
this
only
is
certaine
that
nothing
is
certaine
,
and
that
there
is
not
a
more
miserable
,
nor
yet
for
all
that
a
more
proude
creature
than
man
.
And
[
d
](A12558-e12200-b)
d
Idem
lib.
7
in
prooem.
againe
,
that
it
is
vncertaine
,
whether
nature
bee
a
kinder
mother
,
or
harder
step
mother
to
man
kind
.
[
e
](A12558-e12220-b)
e
Cic.
de
repub.
lib.
3.
apud
August
.
contra
Iulian
.
lib.
4
c.
14
,
&
15
A
third
renowned
for
his
learning
and
eloquence
,
complaines
,
that
Nature
hath
brought
man
forth
into
the
world
,
not
as
a
mother
but
as
a
step
mother
with
a
body
,
naked
,
weake
,
and
sickly
,
and
a
minde
,
distracted
with
cares
,
deiected
with
feares
,
faint
for
labour
,
and
addicted
to
lust
,
and
pleasures
.
And
hence
grew
that
common
speech
among
the
Gentils
related
by
[
f
](A12558-e12240-b)
f
Aristot
.
in
Eudemo
apud
Plutare
consolat.
ad
Apolon
.
Aristotle
,
repeated
[
g
](A12558-e12260-b)
g
Cic.
Tu●c
.
quaest.
lib.
1.
by
Cicero
,
&
[
h
](A12558-e12280-b)
h
Plut.
ibid.
Plutarch
,
&
fathered
by
all
three
vpon
Silenus
,
that
the
best
thing
in
the
world
was
not
to
be
borne
,
the
next
to
die
soonest
.
And
[
i
](A12558-e12320-b)
i
Senec.
consolat.
ad
Polyb.
e
28.
Seneca
againe
exclaimes
that
our
whole
life
is
a
penance
.
Which
the
Thracians
confirmed
by
their
practise
,
celebrating
their
childrens
birth
with
weeping
and
lamentation
,
but
their
death
with
ioy
&
mirth
,
as
[
k
](A12558-e12360-b)
k
Herodot
.
lib.
5.
Solin
.
Poly.
hist.
cap.
15
Val
Maxim.
lib.
2
cap.
6.
divers
ancient
writers
recorde
,
thereby
insinuating
that
our
life
was
nothing
but
miserie
,
and
death
the
ende
of
miserie
.
But
[
l
](A12558-e12370-b)
l
Bern
de
consid
.
l.
2.
a
Christian
author
more
effectually
expresseth
this
point
thus
in
substance
,
that
if
the
greatest
man
in
the
world
do
in
a
holy
meditation
strip
himselfe
out
of
his
robes
and
ornaments
of
state
,
which
hee
neither
brought
into
the
world
with
him
at
his
birth
,
nor
shall
carrie
out
of
the
world
with
him
at
his
death
,
he
shall
find
himselfe
to
be
nothing
but
a
man
naked
,
poore
,
pitcous
,
and
to
be
pitied
,
lamenting
that
he
is
a
man
,
blushing
that
he
is
naked
,
weeping
that
hee
is
borne
,
and
murmuring
that
he
is
at
all
.
3
And
thus
much
in
generall
(
for
particularitie
would
bee
infinite
)
of
mans
misery
in
regard
of
temporall
paine
,
which
is
all
that
the
heathen
&
infidel
apprehendeth
For
as
for
any
eternall
punishment
for
sinne
after
this
life
,
hee
never
dreames
of
it
,
nay
makes
a
iest
of
it
,
as
wee
by
Gods
assistance
shall
see
*
hereafter
.
4.
But
the
Christian
proceedeth
further
,
and
touching
evills
of
paine
is
most
troubled
with
feare
of
eternal
punishment
for
sinne
in
the
world
to
come
.
Hee
hath
learned
out
of
Gods
word
[
m
](A12558-e12420-b)
m
Exod.
20.
v.
5.
that
God
is
a
iealous
God
and
full
of
indignation
when
he
is
dishonoured
,
and
we
knowe
that
ielousie
is
the
anger
of
angers
,
[
n
](A12558-e12450-b)
n
Exod.
34.
v.
7.
that
the
will
in
no
wise
absolue
the
wicked
and
vngogly
,
[
o
](A12558-e12470-b)
o
Hab.
1.
v.
13
that
his
eies
are
so
pure
,
that
they
cannot
endure
to
beholde
iniquitie
,
[
p
](A12558-e12490-b)
p
Rom.
2
,
v.
6
that
hee
rewardeth
every
man
accerding
to
his
workes
,
[
q
](A12558-e12510-b)
q
Vers
9.
that
tribulation
and
anguish
shall
bee
vpon
every
soule
that
sinneth
,
that
the
sinner
daily
heapeth
vp
wrath
against
the
day
of
wrath
,
and
declaration
of
the
righteous
iudgement
of
God
,
[
s
](A12558-e12540-b)
s
Heb.
10.
vers.
31.
that
it
is
a
fearefull
thing
to
fall
into
the
hands
of
the
living
God
,
[
t
](A12558-e12560-b)
t
Rom
5.
vers.
12.
that
death
came
into
the
world
by
sinne
,
[
u
](A12558-e12580-b)
u
Rom.
6.
vers.
21.
and
is
the
end
&
reward
of
sinne
,
[
x
](A12558-e12600-b)
x
Heb.
9.
vers.
27.
that
after
death
commeth
iudgement
.
[
y
](A12558-e12620-b)
y
2.
Cor.
5.
vers.
10.
and
that
we
must
all
appeare
before
the
iudgement
seate
of
Christ
to
receiue
our
meed
according
to
that
which
wee
haue
done
in
the
flesh
,
whether
it
bee
good
or
evill
,
[
z
](A12558-e12640-b)
z
Matth.
8.
vers.
12.
&
Marc.
9.
v.
that
whosoever
shall
be
condemned
in
this
iudgement
,
shall
bee
cast
for
ever
into
vtter
darknes
where
there
is
weeping
and
gnashing
of
teeth
.
[
a
](A12558-e12660-b)
a
Aug.
in
locos
aliquot
ep.
ad
Rom.
numero
.
42.
Finally
,
the
Christian
considers
as
Saint
Augustine
saies
,
that
every
man
by
sinning
selleth
his
soule
to
the
devil
,
taking
the
sweetnesse
of
temporarie
pleasure
for
the
price
thereof
.
And
thus
much
for
the
evils
of
paine
that
make
mans
state
so
miserable
.
5
The
seconde
braunch
of
mans
miserie
,
are
the
evils
of
fault
,
or
his
sinnes
,
which
indeede
is
the
greatest
part
of
his
miserie
,
although
commonly
it
be
least
felt
,
and
the
Infidel
scarse
feeles
it
at
all
.
For
as
[
b
](A12558-e12690-b)
b
Sen.
ep.
●8
a
Heathen
himselfe
well
observed
,
Men
are
not
greaved
for
their
faults
before
they
be
greeved
with
the
bad
successe
of
their
faults
;
that
is
,
they
are
not
sorie
for
doing
ill
,
but
for
speeding
ill
,
not
that
they
are
naught
,
but
that
they
are
wretched
,
in
a
word
,
they
greeue
that
they
are
miserable
,
not
that
they
are
wicked
and
worthie
to
be
miserable
,
that
they
are
punished
,
not
that
they
haue
deserved
to
bee
punished
.
Which
is
verified
not
only
in
the
common
sort
of
whome
he
meant
it
,
but
of
the
best
amongst
the
Gentils
,
yea
of
himselfe
too
.
For
howsoever
they
seeme
to
teach
sometimes
that
vice
is
an
evill
of
it selfe
,
as
[
c
](A12558-e12710-b)
c
Plato
de
Repub
l
4.
Plato
divinely
affirmes
that
no
man
can
doe
wrong
to
another
,
but
first
hee
must
doe
wrong
to
himselfe
,
and
[
d
](A12558-e12740-b)
d
Plutarch
.
quod
solum
vitium
sufficiat
ad
hominem
miserum
reddendum
.
another
hath
written
a
whole
Treatise
to
proue
,
that
vice
alone
is
sufficient
to
make
a
man
miserable
which
worke
of
his
is
pittifully
mangled
by
iniurie
of
time
yet
they
only
apprehend
vice
as
a
political
or
at
the
most
a
morall
evill
:
a
politicall
evill
for
as
much
as
it
made
men
subiect
to
punishment
,
and
obnoxious
to
publike
iustice
;
or
as
a
morall
evill
that
stained
and
impaired
their
reputation
and
credit
in
the
world
,
&
hindered
that
delight
which
they
tooke
in
admiration
of
their
own
imaginarie
excellencie
,
which
was
a
meere
shaddow
or
rather
a
detestable
idoll
.
6
But
the
Christian
,
at
least
the
true
Christian
is
more
moved
with
sin
than
with
the
punishment
of
sinne
and
apprehends
sin
not
only
as
a
politicall
or
morall
evill
,
but
as
a
spirituall
evill
,
that
is
to
say
,
as
it
defileth
the
soule
and
makes
it
odious
vnto
God
,
and
defaceth
his
image
in
vs
,
after
the
which
we
were
first
made
,
transforming
vs
into
the
image
&
likenes
of
Satan
his
and
our
sworne
enemie
,
in
a
word
as
it
dayly
worketh
in
vs
in
gratitude
,
disobedience
and
rebellion
against
the
most
high
,
in
whome
wee
liue
,
moue
,
and
haue
our
being
.
Our
sinnes
then
are
the
evils
of
evils
,
and
it
is
an
vncontroulable
principle
in
Divinity
,
that
the
least
evill
of
faulte
is
worse
then
the
greatest
evil
of
pain
and
that
wee
are
bound
rather
to
endure
the
greatest
evill
of
paine
,
then
to
commit
the
least
evill
of
faulte
.
For
as
long
as
we
bee
meerely
passiue
and
suffer
only
,
although
the
things
bee
not
only
grievous
,
but
also
infamous
,
they
cannot
hurt
vs
,
nor
endanger
vs
,
but
that
rule
will
ever
hold
that
no
man
is
hurt
but
by
himselfe
.
Wherefore
[
e
](A12558-e12780-b)
e
August
.
de
Civit.
Dei
lib
●
.
cap.
19
S.
Augustine
saies
of
the
ravishing
of
Lucretia
by
Tarquinius
,
that
Tarquinius
&
Lucretia
were
two
,
&
yet
it
was
but
one
of
them
that
committed
adultery
.
7
Sinne
then
I
say
is
that
which
principallie
makes
a
man
miserable
,
sin
is
the
very
leprosie
of
the
soule
,
sinne
transformes
a
man
into
a
monster
,
and
makes
him
a
base
degenerate
creature
,
yea
the
worst
of
all
sensitiue
creatures
.
This
hath
so
altered
man
,
that
,
as
[
f
](A12558-e12830-b)
f
Idem
Ibid.
lib
1
▪
c.
2●
.
S.
Augustin
elegantly
expresseth
it
,
he
that
should
haue
beene
spirituall
in
his
flesh
,
is
now
fleshly
in
his
spirite
:
his
meaning
is
,
that
whereas
if
man
had
continued
in
his
innocencie
,
his
flesh
should
haue
beene
in
a
manner
spirituall
,
because
all
the
senses
and
motions
of
the
flesh
shoulde
haue
beene
comely
,
regular
and
holy
,
nowe
his
very
spirit
is
become
fleshly
,
because
all
the
operations
and
motions
of
the
very
minde
and
soule
are
inordinate
and
vitious
.
And
how
fowly
sin
hath
deformed
vs
,
and
distempered
nature
,
and
what
confusion
it
hath
wrought
in
vs
appeareth
by
this
,
that
whereas
the
soule
in
man
,
whom
some
haue
sitly
tearmed
a
little
world
,
is
the
principle
agent
,
&
the
body
the
instrument
,
reason
the
Soveraigne
,
and
appetite
and
sense
the
subiects
,
sin
hath
turned
this
little
world
quite
vpside
downe
.
The
body
is
become
the
master
,
and
the
soule
the
servant
;
or
rather
,
the
body
a
Lord
,
and
the
soule
a
slaue
:
appetite
and
sense
command
and
sway
,
reason
is
brought
into
subiection
vnto
them
,
and
must
do
as
they
wil
haue
it
.
Thus
as
the
common
saying
is
,
the
cart
drawes
the
horse
.
The
soule
should
lift
vp
the
body
,
but
the
body
pulles
downe
the
soule
,
and
forceth
her
to
suspend
her
proper
operations
,
that
appetite
and
sense
may
act
all
.
Wee
place
cur
happines
not
in
things
proper
to
vs
,
as
the
right
vse
of
reason
,
contemplation
of
heavenly
things
,
vnion
with
God
,
and
the
like
,
which
indeed
are
the
life
of
the
soule
,
but
in
things
common
to
vs
,
and
beastes
,
in
the
satisfying
,
or
rather
glutting
of
appetite
&
sense
,
although
[
g
](A12558-e12880-b)
g
Sen.
ep
93
the
very
Gentill
could
say
,
that
pleasure
is
the
chiefe
good
of
beastes
.
Nay
sinne
makes
vs
worse
then
beastes
.
For
although
beasts
are
guided
in
all
their
actions
with
sense
and
appetite
only
,
yet
are
sense
and
appetite
in
them
so
regular
and
vniforme
,
that
they
hold
one
constant
course
,
only
seeking
to
satisfie
nature
,
not
to
oppresse
it
,
and
therefore
neither
surfe
it
with
eating
,
nor
are
drunken
with
drinking
,
nor
in
copulation
betweene
male
and
female
exceede
the
necessitie
of
generation
for
multiplication
and
continuance
of
their
like
,
which
being
accomplished
,
they
afterwardes
liue
most
temperately
,
and
in
all
these
things
,
as
we
vse
to
say
doe
but
their
kinde
.
And
all
this
they
doe
being
destitute
of
reason
and
discourse
,
herein
more
happy
then
man
[
h
](A12558-e12900-b)
h
Bernard
.
in
Cantic
.
serm.
8.
as
S.
Bernard
well
saith
,
that
they
are
not
iudged
,
because
they
themselues
cannot
iudge
.
But
man
on
whom
God
hath
bestowed
reason
to
conduct
,
and
direct
him
in
his
doings
,
disdaineth
to
be
governed
by
reason
,
yea
purposely
rebelleth
against
it
,
&
thinkes
it
his
glory
to
bee
vnresonable
,
he
despiseth
even
pleasure
it selfe
if
it
be
naturall
,
and
such
as
God
alloweth
him
,
vsing
artificiall
enforcements
as
it
were
to
disguise
Gods
ordinances
,
and
to
forge
newe
delights
of
his
own
,
although
sometimes
they
be
rather
torments
then
delights
.
Of
all
materiall
and
visible
creatures
he
onely
knowes
order
,
and
yet
onelie
breaks
order
,
herein
inferior
not
only
to
beasts
▪
but
to
senslesse
and
lifelesse
creatures
.
The
sea
in
ebbing
&
flowing
,
the
sun
and
moone
in
rising
and
setting
,
the
starres
in
moving
and
turning
,
the
very
earth
in
springing
and
withering
keepe
a
certaine
order
whereas
man
must
needes
be
exorbitant
and
out
of
course
,
as
if
his
reason
had
been
given
him
to
make
him
mad
and
void
of
reason
.
8
And
which
not
a
little
aggravates
this
part
of
his
miserie
,
hee
is
so
intangled
in
the
snares
of
sinne
,
that
of
himselfe
hee
cannot
possibly
vntwine
himselfe
,
nay
to
speake
properly
,
hee
truelie
desires
not
to
vntwine
himselfe
,
but
whereas
all
other
prisoners
loath
and
hate
their
fetters
the
sinner
loues
his
,
he
is
in
bondage
and
yet
is
well
pleased
with
his
bondage
.
One
would
thinke
that
necessity
and
willingnesse
were
incomparible
,
and
coulde
not
stande
togither
,
yet
sinne
hath
ioined
them
in
one
,
men
cannot
chuse
but
sinne
,
and
yet
are
willing
to
sin
Thus
,
[
i
](A12558-e12940-b)
i
Bernar
in
Cant.
serm.
81.
as
a
divine
author
complaineth
after
a
strange
maner
,
neither
necessitie
can
excuse
the
will
,
be
cause
it
is
willing
,
nor
yet
the
will
shake
of
necessitie
because
it
is
content
to
bee
allured
to
evill
,
and
to
be
over-ruled
by
such
necessity
;
So
that
this
is
after
a
sort
a
willing
necessity
,
a
favorable
or
gentle
violence
,
flattering
vs
while
it
forceth
vs
,
and
forcing
vs
while
it
flattereth
vs
.
9
And
hence
it
is
,
that
men
often
relapse
into
the
verie
same
sinnes
which
they
had
formerly
renounced
and
abiured
The
verie
Gentiles
perceived
and
condemned
this
vanity
or
rather
madnesse
of
men
so
farre
forth
as
it
was
a
morall
evill
,
the
extent
whereof
we
haue
seene
before
,
[
k
](A12558-e12970-b)
k
See
Barth
Keckerman
System
.
Eth.
lib.
3.
cap.
3.
Polybius
was
wont
to
say
,
that
others
thought
a
man
to
be
the
wisest
creature
that
was
,
but
for
his
part
hee
thought
him
to
bee
the
most
foolish
,
because
other
creatures
woulde
beware
of
those
things
by
whom
they
had
bin
once
hurt
,
wheras
man
oftentimes
fals
backe
againe
into
the
same
vices
:
And
[
l
](A12558-e13000-b)
l
Sen.
ep.
20
▪
&
de
vita
beata
ca.
28
as
Seneca
expresses
it
,
returneth
to
the
thinges
which
he
had
given
over
,
and
condemned
,
forsaking
what
hee
longed
for
,
and
againe
longing
for
what
he
had
forsaken
,
thus
our
loue
and
loathing
of
the
very
same
thinges
play
their
parts
by
turnes
,
and
desire
and
remorse
devide
our
life
betweene
them
.
And
herein
againe
we
must
needs
acknowledge
that
sinne
makes
vs
worse
then
beasts
.
For
saith
[
m
](A12558-e13020-b)
m
Hieron
.
ep.
10.
ad
.
Furiam
.
S.
Ierom
,
the
very
seely
beasts
and
wandering
birds
will
not
bee
taken
twice
in
the
same
traps
or
snares
,
&
yet
foolish
man
relapseth
often
into
the
same
vices
,
that
is
indeed
,
is
often
taken
in
the
very
same
snares
of
sinne
and
Satan
.
This
is
the
sinners
Labyrinth
,
or
maze
,
whereinto
being
once
entred
he
of
himselfe
can
never
get
out
of
it
.
10
This
I
say
is
the
evil
of
evils
,
&
makes
man
miserable
,
even
sin
considered
in
it selfe
,
without
regarde
of
any
punishment
either
temporal
or
eternall
,
which
notwithstanding
inseperably
accompany
the
same
.
And
surely
the
spiritual
man
cannot
chuse
but
be
ashamed
of
himselfe
,
yea
loath
himselfe
,
and
conceiue
indignation
against
himselfe
when
he
seriously
considereth
his
sinnes
barely
in
themselus
,
both
for
the
important
reasons
before
specified
,
and
also
because
it
is
an
intollerable
ingratitude
against
God
,
that
he
having
made
all
other
things
for
man
,
and
man
for
himselfe
,
those
other
things
do
still
serue
man
,
&
yet
man
will
not
serue
God
.
O
what
vnkindnes
is
this
that
God
should
make
all
creatures
serue
vs
,
yea
and
a
great
many
of
them
to
maintaine
our
life
by
their
death
,
and
yet
wee
should
refuse
to
serue
him
?
This
should
most
pinch
man
;
&
doth
the
spiritual
man
.
And
this
is
the
proper
difference
betweene
morall
repentance
,
&
Theologicall
repentance
,
that
by
the
former
men
are
grieved
that
they
haue
offended
against
honesty
,
but
,
by
the
latter
that
they
haue
offended
against
piety
.
This
made
[
n
](A12558-e13050-b)
n
Rom.
7
,
●
.
24
.
the
blessed
Apostle
to
cry
out
against
the
bondage
of
sin
in
this
passionate
mann●r
.
O
wretched
man
that
I
am
,
who
shal
d●l●uer
me
from
the
body
of
death
?
He
[
o
](A12558-e13070-b)
o
2.
Corinth
11.
vers
23.
else
where
makes
mention
of
his
imprisonments
,
his
whippings
,
his
stoning
,
and
sundry
other
extremities
,
which
hee
had
indured
,
but
none
of
these
made
him
crie
when
he
spake
of
them
,
only
when
he
comes
to
speake
of
his
bondage
vnder
the
tyranny
of
sinne
,
then
he
cannot
chuse
but
breake
out
into
wofull
exclamation
.
And
the
same
affection
although
not
the
same
degree
of
affection
is
in
all
the
godly
,
that
abhorre
sinne
even
as
hell
it selfe
[
p
](A12558-e13080-b)
p
Aug
epist
,
144.
as
S.
Augustine
notably
saith
.
Hee
that
is
afraid
of
hell
fire
,
is
not
afraid
to
sin
but
to
burne
;
he
is
afraid
to
sin
,
that
hateth
sin
it self
as
he
hateth
hell
fire
.
And
thus
haue
I
in
generall
decyphred
and
discovered
mans
miserie
,
I
say
only
in
general
,
for
to
anatomize
it
in
particular
,
were
to
roaue
in
a
sea
that
hath
neither
bottome
nor
shoare
.
It
remaineth
that
we
should
nowe
come
to
the
true
remedies
thereof
but
that
I
thinke
it
expedient
first
to
speake
of
the
cause
thereof
,
sith
the
knowledge
of
the
cause
of
any
evil
brings
great
light
to
the
cure
;
and
before
that
againe
to
shewe
mans
grosse
ignoraunce
of
the
right
causes
of
his
misery
,
and
this
God
willing
shall
be
the
argument
of
the
next
Chapter
.
CHAP.
3.
The
gentils
miserable
ignoraunce
of
the
true
cause
of
mans
miserie
.
1
We
haue
heard
in
the
former
chapter
,
that
mans
misery
is
so
sensible
,
that
the
very
heathens
haue
apprehended
it
,
and
much
complained
thereof
,
specially
of
the
evils
that
man
suffers
in
this
world
:
for
as
for
the
evils
which
he
doth
,
which
are
far
the
greater
,
&
of
greater
force
to
make
him
miserable
,
they
were
but
coldly
touched
therewith
.
But
as
concerning
the
cause
,
either
of
the
one
,
or
the
other
kinde
of
miserie
,
they
were
altogither
ignorant
thereof
,
&
therfore
no
marvel
if
they
knewe
not
the
true
remedies
either
against
the
one
or
the
other
.
And
surely
touching
the
cause
of
mans
misery
their
conceipts
&
coniectures
were
so
strange
,
that
it
is
doubtful
whether
we
should
more
piety
them
,
or
laugh
at
them
.
2
The
general
conceipt
of
the
most
sufficient
among
them
,
much
more
of
the
vulgar
sort
was
that
the
first
branch
of
mans
misery
,
namely
the
manifold
and
grievous
evils
which
he
suffereth
in
this
life
,
grew
from
this
,
that
Gods
providence
was
confined
in
the
higher
parts
of
the
worlde
,
and
descended
not
nor
extended
to
things
below
the
moone
.
Of
this
opinion
were
manie
Philosophers
.
Many
▪
saith
[
a
](A12558-e13170-b)
a
August
.
de
Genesi
ad
literam
.
S.
Augustine
,
haue
thought
,
that
indeede
the
high
partes
of
the
worlde
are
governed
by
Gods
providence
,
but
that
this
lowe
parte
of
the
earth
and
the
aire
next
aboue
it
,
where
windes
and
clowds
do
rise
,
are
rather
tossed
to
&
fro
by
casuall
motions
.
In
this
error
was
Aristotle
himselfe
,
who
thought
that
Gods
care
for
the
affaires
of
the
world
,
reached
not
below
the
moone
,
as
a
great
many
of
the
chiefest
ancient
fathers
report
of
him
,
but
aboue
the
rest
[
b
](A12558-e13200-b)
b
Ambrol
.
de
offic.
lib.
1.
ca.
13.
S.
Ambrase
,
who
most
excellently
confures
that
his
profane
fancie
at
large
,
and
I
cannot
here
omit
one
golden
speech
of
his
that
way
,
[
*
](A12558-e13220-b)
*
Qu●s
ope●ator
negligat
operis
●ui
curam
?
Quis
deserat
aut
destitu●
at
quod
iple
condendum
putatits
Si
iniutia
est
regere
,
non
ne
est
maior
iniuria
fecil
se●
Cum
aliquid
non
fecisse
nulla
sit
iniustitia
non
curare
antem
quod
feceris
summa
est
inclementia
.
What
workeman
,
saith
he
,
can
neglect
the
care
of
his
worke
?
who
can
forsake
and
abandon
that
which
himselfe
thought
meete
to
make
?
if
it
be
a
wrong
to
God
to
rule
,
was
it
not
a
greater
wrong
in
him
to
make
?
Sith
not
to
haue
made
a
thing
at
al
is
no
iniustice
,
but
not
to
care
for
that
which
one
hath
made
,
is
greater
crueltie
.
Thus
the
most
iudicious
Philosopher
dreamed
that
God
had
no
care
of
men
nor
their
affaires
,
and
therefore
no
marvaile
if
he
in
[
c
](A12558-e13250-b)
c
Plaut
cap.
in
prologo
.
the
Poet
,
speaking
popularly
cry
out
,
[
*
](A12558-e13260-b)
*
Enim
vero
Dii
no●
qua
fipilas
homines
habent
.
that
the
Gods
made
tennisbals
of
men
,
tossing
them
to
and
fro
they
cared
not
how
Hence
then
,
namely
from
Gods
neglect
and
contempt
of
men
&
their
affaires
,
some
held
that
mans
so
miserable
state
in
this
world
did
proceed
.
3
Others
thinking
this
too
grosse
,
&
that
such
an
imputation
did
much
derogate
from
the
wisedome
&
goodnes
of
god
,
devised
another
shift
and
starting
hoale
to
helpe
the
matter
,
to
weete
that
mens
soules
were
created
long
before
their
bodies
,
and
lived
in
heaven
,
but
committing
some
great
offence
there
,
were
condemned
to
be
ioined
vnto
bodies
here
on
earth
,
and
so
to
endure
those
infinite
miseries
wherevnto
mans
life
is
subiect
,
by
way
of
penance
for
the
faults
they
had
done
in
heaven
.
And
this
being
first
forged
by
heathens
,
seemed
so
probable
,
and
was
so
plausible
,
that
afterwards
many
great
persons
in
the
very
Church
also
greatly
liked
it
,
and
set
it
abroach
.
Touching
the
Gentils
[
d
](A12558-e13290-b)
d
Cicero
in
Hortensio
apud
Aug.
contra
Iuli●
an
.
l.
4.
c.
12.
&
15.
Tully
himselfe
professed
his
approbation
of
this
opinion
,
namely
that
we
were
borne
into
this
wretched
worlde
for
some
fowle
matters
committed
before
in
a
former
world
to
suffer
punishment
here
for
the
same
.
Who
also
compares
mans
case
herein
to
that
of
those
,
which
fel
into
the
hands
of
theeues
of
Tuscany
mentioned
by
Aristotle
,
who
were
dealt
with
after
this
lamentable
manner
The
one
halfe
of
them
were
left
aliue
the
other
halfe
murthered
,
then
the
living
were
bound
backe
to
backe
to
the
dead
,
and
so
rotted
with
them
;
and
that
even
so
our
soules
were
coupled
with
our
bodies
,
as
the
living
with
the
dead
for
the
greater
torment
And
as
for
Divines
in
the
Church
,
that
they
also
applauded
to
this
invention
and
vaine
imagination
,
appeareth
by
the
testimonie
of
S.
[
e
](A12558-e13320-b)
e
Hieronim
.
epist.
8
ad
Demetriad
.
Ierem
,
who
warneth
a
religious
woman
of
his
time
to
take
heed
of
the
Origenists
who
vsed
to
buzze
into
the
eares
of
the
simpler
,
that
very
reason
constrained
them
to
beleeue
,
that
mens
soules
had
lived
in
heaven
first
,
and
that
for
some
old
faults
committed
there
,
they
were
punished
here
,
&
adiudged
to
be
put
into
bodies
as
into
prisons
,
and
to
doe
penance
in
this
vale
of
teares
.
And
the
reason
that
constrained
them
to
bee
of
this
minde
,
was
forsooth
,
that
yong
children
many
times
were
borne
deformed
and
monstrous
,
were
subiect
to
sicknesse
,
and
greevous
pangs
,
&
often
times
were
punished
with
death
it selfe
before
they
had
actually
offended
,
which
could
notstand
with
Gods
iustice
,
vnlesse
they
had
sinned
before
their
comming
into
the
world
.
The
vanitie
of
which
imagination
shall
,
God
willing
appeare
hereafter
.
Thus
they
seeling
this
part
of
mans
misery
and
not
knowing
the
cause
thereof
,
runne
into
many
sottish
errors
[
f
](A12558-e13340-b)
f
August
.
●bi
supta
hac
s●●ct
.
lit
.
margin
.
d.
as
S.
Augustine
saith
of
Tullie
,
Hee
sawe
the
thing
but
knew
not
the
cause
of
it
.
4
And
as
for
the
cause
of
the
other
and
greater
evill
,
namely
sinne
,
the
generall
opinion
and
conceit
was
,
that
it
proceeded
only
,
either
from
il
education
,
or
at
the
least
from
mans
bad
husbanding
of
his
owne
free
will
which
was
equally
inclinable
to
good
or
evill
.
Which
if
they
had
vnderstood
of
the
first
man
Adara
when
he
fell
,
had
beene
true
and
sound
:
but
of
this
they
never
dreamed
.
They
thought
that
man
considered
in
the
state
of
corrupt
nature
,
or
as
hee
is
now
of
himselfe
,
was
without
sinne
by
birth
,
and
had
equall
power
to
do
good
or
evill
,
to
be
vertuous
or
vitious
,
and
as
I
said
,
that
it
was
only
bad
education
and
imitation
of
the
bad
,
or
bad
imploiment
of
his
freewill
&
naturall
faculties
of
his
soule
,
that
made
him
naught
;
in
which
errour
wee
finde
the
very
best
and
wisest
to
haue
been
[
g
](A12558-e13380-b)
g
Cie
,
Aead
.
quae
〈◊〉
lib.
●woud●
:
&
Tusculan
lib.
4.
The
Stoicks
,
the
best
of
all
Philosophers
for
moralitie
,
were
so
blinded
herein
,
that
they
thought
even
good
and
lawfull
affections
to
be
meerely
of
ill
custome
,
not
of
nature
,
much
more
that
corrupt
and
evill
affections
were
so
.
And
[
h
](A12558-e13390-b)
h
Seneca
epist
22.
Seneca
brings
in
nature
complaining
of
her
children
as
degenerate
,
and
telling
them
that
she
brought
the
forth
with
out
passions
,
and
evill
desires
&
lusts
,
without
feares
,
without
superstition
,
without
trechery
,
&
the
like
;
&
[
i
](A12558-e13410-b)
i
Seneca
c.
pist.
116.
in
an
other
place
makes
this
the
only
cause
that
we
are
naught
,
because
wee
will
not
vse
the
strength
which
nature
hath
given
vs
to
shake
of
our
vices
,
which
is
abundantly
sufficient
to
doe
it
.
Not
to
bee
willing
saith
hee
,
is
the
cause
hereof
:
but
not
to
be
able
is
made
the
pretence
and
colour
.
CHAP.
4.
That
as
the
Gentiles
knewe
not
the
true
cause
of
mans
misery
so
nether
did
they
know
the
vtmost
height
of
it
.
1
AS
wee
haue
seene
in
the
former
Chapter
that
the
blinde
heathens
knew
not
the
cause
of
mans
misery
,
so
it
resteth
to
bee
here
declared
that
they
knew
not
the
true
measure
and
greatnes
thereof
,
nay
were
meerly
ignorant
of
many
principall
branches
of
it
.
2
One
speciall
point
of
our
miserie
is
,
that
by
sinne
we
incurre
the
displeasure
of
God
,
and
become
liable
to
his
wrath
and
vengeance
,
who
by
nature
is
an
adversary
to
all
sinne
and
sinners
,
[
a
](A12558-e13510-b)
a
Ovid.
Amor
lib
3.
eleg.
3.
&
de
arte
amandi
.
lib.
1.
the
profane
Poet
imagined
,
that
God
did
wincke
at
mens
sins
,
yea
allow
them
,
nay
laugh
at
them
,
but
also
the
chiefe
Philosophers
thought
&
taught
that
God
was
not
offended
with
any
thing
that
men
did
,
much
lesse
would
punish
it
.
[
b
](A12558-e13520-b)
b
Sen.
ep.
31.
Seneca
the
most
morall
of
them
,
and
the
wonder
of
wit
tels
vs
,
that
no
man
knowes
God
,
and
that
many
thinke
ill
of
him
,
and
that
without
any
danger
.
In
[
c
](A12558-e13550-b)
c
Idem
de
bene
fici●s
lib.
7.
c.
1.
another
place
hee
thinkes
hee
hath
spoken
wisely
,
when
he
speakes
most
beastly
,
saying
that
one
principall
point
for
the
attainement
of
perfect
happinesse
is
,
to
shake
of
all
feare
of
God
and
man
,
and
to
resolue
that
we
are
not
to
feare
much
from
man
,
but
from
God
nothing
at
all
.
[
d
](A12558-e13560-b)
d
Idem
de
ira
l.
2.
c.
27.
In
another
,
that
there
are
some
that
haue
neither
will
nor
power
to
hurt
,
as
the
Gods
,
whose
nature
is
wholy
mild
and
gentle
,
and
who
are
of
power
only
to
relieue
and
cherish
,
but
not
to
annoy
or
affl
ct.
And
[
e
](A12558-e13580-b)
e
Plutarch
.
tractat
de
superstit
.
another
famous
both
for
his
learning
and
diligence
,
yea
for
his
vertue
too
,
so
far
as
heathnish
blindnes
would
permit
,
makes
it
flat
superstition
,
to
thinke
that
God
would
hurt
any
,
being
superlatiuely
good
,
yea
goodnes
it selfe
:
both
being
childishly
deceived
in
this
,
that
they
thought
,
that
for
God
to
punish
anie
for
their
wickednes
,
and
to
do
harme
were
all
one
,
[
*
](A12558-e13590-b)
*
See
Tertul
cent
.
Marci●
on
.
lib.
2.
c.
14.
&
Lactant.
de
ira
Dei
cap.
17.
whereas
it
is
a
maine
branch
of
his
goodnes
to
hate
evil
,
&
take
vengeance
on
evill
doers
.
Without
the
which
no
earthly
Prince
deserues
the
name
,
nor
can
maintaine
the
reputation
of
good
.
3
Secondly
they
bewraye
most
grosse
ignorance
touching
mans
misery
in
this
,
that
they
thinke
it
is
all
ended
by
death
:
whereas
the
far
greater
and
more
grievous
part
thereof
followeth
after
death
,
as
we
haue
hard
[
*
](A12558-e13610-b)
*
Chap.
2.
sect.
4.
before
.
Yet
herein
the
most
renowned
of
them
haue
shamefully
erred
,
&
drawne
others
into
error
.
[
f
](A12558-e13620-b)
f
Cie
Tusc.
quaest
●ib
1.
Tully
in
a
large
discourse
takes
it
for
granted
,
that
after
death
men
either
shall
be
happy
,
or
else
not
be
at
all
.
[
g
](A12558-e13640-b)
g
Senec
de
remediis
fortui
.
orum
Seneca
peremptorily
avoucheth
,
that
all
things
are
ended
by
death
,
yea
death
it selfe
.
Which
speech
of
his
[
h
](A12558-e13670-b)
h
Tertul.
de
resurrect.
carnis
cap.
2.
&
de
ani.
ma
cap.
42.
Tertullian
both
iustly
reproues
,
and
pithily
confutes
.
And
in
[
i
](A12558-e13690-b)
i
Sen.
conso
sat
,
ad
Matriam
.
c.
19
another
place
the
same
Seneca
more
distinctly
affirmeth
,
that
those
things
that
make
bell
so
terrible
vnto
vs
,
are
but
a
meer
fable
,
that
no
darknes
,
no
prison
,
no
lake
of
fire
are
appointed
for
any
after
death
,
that
there
shall
be
none
arraigned
,
no
iudge
to
condemne
,
that
those
that
devised
these
things
haue
but
frighted
vs
with
scarre-crowes
,
that
death
is
the
dissolution
and
end
of
all
griefes
,
beyond
which
our
evils
do
not
reach
.
The
same
in
effect
is
delivered
by
[
k
](A12558-e13720-b)
k
Epict.
dissertat
.
lib.
●
.
cap.
13.
Epictetus
,
otherwise
almost
more
then
an
humane
author
.
But
most
blindly
and
profanely
of
all
others
writes
[
l
](A12558-e13740-b)
l
Plin.
hist.
●at
.
lib
7.
cap
55.
Pliny
hereof
,
although
in
most
elegant
words
and
plausible
language
.
The
summe
whereof
is
this
that
all
men
are
in
the
same
case
after
their
last
day
,
as
they
were
before
the
first
day
,
and
that
there
is
no
more
feeling
either
in
the
body
or
soule
after
the
day
of
their
death
than
there
was
before
the
day
of
their
birth
,
that
they
may
thinke
otherwise
are
foolish
and
absurde
,
as
if
there
were
any
difference
betweene
the
manner
of
mans
breathing
,
&
other
creatures
,
or
as
if
there
were
not
many
other
creatures
of
longer
continuance
than
man
,
of
whose
eternitie
notwithstanding
no
man
dreames
,
that
these
are
but
childish
imaginations
,
and
false
conceipts
of
mortality
that
affects
immortality
.
and
woulde
never
haue
an
end
,
&c.
Thus
were
the
heathens
ignorant
of
the
chiefest
braunches
of
mans
passiue
misery
,
namelie
Gods
vengeance
on
sinners
,
and
the
full
execution
thereof
after
death
in
the
world
to
come
.
CHAP.
5.
That
the
Gentils
being
ignorant
both
of
the
cause
and
the
greatnesse
of
mans
misery
,
haue
grossely
erred
in
the
true
remedies
against
the
same
.
1
NOw
the
blinde
heathens
being
so
grossely
ignorant
both
of
the
cause
,
&
also
of
the
measure
&
greatnesse
of
mans
misery
,
it
must
needs
be
that
they
were
ignorant
of
the
true
remedies
for
the
same
.
The
things
that
make
mans
state
so
miserable
,
as
hath
*
formerly
beene
said
,
are
principally
two
,
the
evils
wee
suffer
,
2
For
let
vs
heare
what
they
can
say
touching
these
thinges
that
so
much
trouble
&
vex
vs
in
this
world
.
Indeed
men
haue
strained
their
spirits
to
the
highest
,
&
wonderously
laboured
to
fortifie
their
mindes
against
all
occurrents
of
that
nature
,
but
with
poore
and
pitifull
successe
For
if
we
reade
those
which
with
most
particularity
haue
handled
this
argument
,
as
two
specially
haue
done
[
a
](A12558-e13840-b)
a
Senec.
de
remediis
fortuit
.
the
one
ancient
,
[
b
](A12558-e13850-b)
b
Petrarch
.
de
remed.
vtriusque
fortunae
.
the
other
of
later
times
,
wee
shall
see
they
feed
vs
with
words
and
winde
,
and
giue
vs
only
verball
comforts
against
reall
evills
.
I
must
forbeare
the
particulars
,
and
insist
only
in
those
generall
remedies
wherein
all
agree
.
The
first
was
devised
by
the
founder
of
the
Stoicall
profession
Zeno
,
and
carries
a
goodly
shewe
of
securing
vs
that
way
.
[
c
](A12558-e13860-b)
c
Cic
Tuse
.
quaest.
lib.
2.
His
best
munition
against
this
branch
of
humane
misery
was
that
nothing
could
make
a
man
miserable
but
evill
,
that
onely
vice
is
evill
,
and
therefore
that
onely
vice
could
make
a
man
miserable
;
that
poverty
,
sicknesse
,
banishment
,
imprisonment
,
cold
,
hunger
,
famine
,
whipping
,
racking
,
cruell
kindes
of
death
,
were
no
vices
,
and
therefore
no
evills
;
no
evills
,
and
therefore
could
not
make
vs
miserable
.
And
[
d
](A12558-e13870-b)
d
Sence
.
de
constant
.
sapient
.
sive
de
tranquil
.
vi●e
.
lib.
2.
Seneca
straines
the
point
yet
farther
telling
vs
,
that
a
wise
and
vertuous
man
cannot
be
wronged
by
any
.
But
alas
,
what
poore
and
cold
comforts
are
these
?
What
,
is
sicknesse
,
imprison
.
famine
,
whipping
,
racking
,
hanging
,
burning
,
and
other
like
,
or
greater
torments
the
lesse
or
easier
,
because
I
am
told
they
are
no
evils
?
What
fond
cavillation
and
sophisticall
delusion
is
this
,
that
because
these
be
not
evils
of
fault
,
therefore
they
be
not
evils
of
paine
,
or
no
evills
at
all
.
[
e
](A12558-e13890-b)
e
Cicer.
qu●
supra
hac
sect.
lit
.
mar
.
giu
c.
A
heathen
author
himselfe
iustly
laughs
at
this
vanitie
,
and
pithily
confutes
it
The
Stoics
,
saith
he
,
conclude
by
certaine
v●ine
cavillations
,
that
pain●
,
or
griefe
is
no
evill
,
as
though
the
word
[
evil
]
did
trouble
vs
not
the
thing
.
Why
dost
thou
mocke
me
ô
Zeno
?
for
when
thou
deniest
that
which
is
so
terrible
to
me
to
be
an
evill
,
thou
dost
but
cousen
me
,
and
I
would
glodly
know
of
thee
,
why
that
which
seemes
to
mee
most
miserable
,
should
not
bee
evill
.
Thou
saist
that
nothing
is
evil
,
but
that
which
is
naught
and
dishonest
.
In
so
saying
thou
dost
but
returne
to
thy
olde
fooleries
:
for
by
all
this
thou
dost
not
take
away
the
things
that
torment
me
.
I
knowe
well
enough
that
paine
is
not
wickednesse
.
Never
tell
me
what
I
know
well
enough
already
,
proue
to
me
that
there
is
no
oddes
in
the
matter
,
whether
I
bee
in
paine
or
not
in
paine
.
And
here
it
is
worthy
of
observation
,
that
when
these
Gallants
that
thus
in
wordes
braved
al
outward
paine
and
griefe
incident
to
the
body
,
came
to
practice
&
action
,
they
recanted
these
brags
,
which
they
had
vttered
in
their
idle
speculations
.
So
Tullie
himselfe
who
much
inclined
to
this
paradox
of
the
Stoics
,
and
laboured
to
fortifie
his
spirit
thereby
against
these
evils
of
paine
,
when
it
came
to
triall
,
miserably
discovered
his
weaknesse
,
&
that
in
the
least
and
lightest
of
these
externall
crosses
,
namely
banishment
[
f
](A12558-e13940-b)
f
Dio
Cassious
hist
Roman
.
lib.
38.
For
hee
so
basely
behaved
himselfe
therein
,
that
one
Philiscus
of
his
olde
acquaintance
sharply
reproved
him
for
the
same
:
and
specially
because
himselfe
had
spoken
and
written
so
stoutly
in
contempt
of
all
such
casuall
grievances
,
&
given
very
good
counsell
to
others
.
Whose
poore
excuse
of
such
his
weakenesse
was
,
that
it
was
one
thing
to
advise
others
,
and
another
to
comfort
our selues
when
the
case
was
our
owne
.
But
most
memorable
to
this
purpose
is
the
behaviour
of
[
g
](A12558-e13960-b)
g
Cic.
Tusc.
quaest.
lib
2.
Heracleotes
Dionysius
Zenoes
own
scholler
,
by
whome
having
beene
taught
this
stout
contempt
of
paine
,
as
being
no
evill
,
afterwards
having
a
bitter
and
extreame
fit
of
the
stone
,
hee
recanted
his
error
,
and
cried
out
that
all
which
his
master
had
maintained
touching
that
point
was
false
,
&
that
hee
now
found
and
felt
the
contrary
,
namely
that
paine
was
an
evill
.
3
A
second
supposed
remedy
against
these
evils
of
pain
both
taught
and
practised
by
carnall
men
is
voluntary
death
,
or
selfe
murther
,
whereby
men
at
their
pleasure
might
free
themselues
from
all
these
evills
of
paine
.
Herevpon
[
h
](A12558-e13990-b)
h
Oedipus
apud
Sence
The●ai
act
1.
Sen.
1.
he
cries
out
in
the
Tragedy
,
that
death
is
to
be
found
every
where
,
and
that
God
in
this
hath
provided
wonderous
well
for
mankinde
:
that
,
whereas
any
man
may
take
our
life
from
vs
,
none
can
take
death
from
vs
,
meaning
that
none
can
let
vs
from
dying
,
having
power
to
kill
our selues
when
we
please
.
And
least
we
should
thinke
this
to
bee
but
a
Poeticall
fiction
whereby
men
are
made
to
speake
what
the
Poet
pleaseth
,
let
vs
heare
the
wisest
and
worthiest
of
the
Gentiles
speaking
in
good
earnest
of
this
matter
.
[
i
](A12558-e14020-b)
i
Quintil.
instit
.
or
at
.
li●
.
●●n
pro●emio
.
Quintilian
affirmes
that
no
man
is
long
in
paine
,
or
sorrow
,
vnlesse
it
bee
through
his
owne
fault
,
meaning
that
by
killing
himself
he
may
be
rid
of
it
when
he
pleaseth
.
Yea
even
Seneca
himselfe
appr●●ues
of
this
selfe-murther
or
killing
our selues
to
ende
all
paine
.
Are
we
in
distresse
and
miserie
?
Why
,
[
k
](A12558-e14070-b)
k
Sen
ep.
12
saith
hee
,
there
are
many
and
short
and
easie
waies
to
free
our selues
.
Let
vs
giue
thankes
to
God
,
that
no
man
can
be
compelled
to
liue
whether
he
will
or
no.
And
[
i
](A12558-e14090-b)
i
Idem
ep.
70.
againe
,
If
thou
wilt
follow
my
counsell
,
so
prepare
thy selfe
,
that
thou
maist
entertaine
death
,
nay
if
need
be
,
that
thou
maist
send
for
it
.
For
it
makes
no
matter
whether
death
come
to
vs
,
or
wee
goe
to
death
.
Yea
[
m
](A12558-e14110-b)
m
Sen.
ep.
71
hee
mockes
and
derides
those
that
made
any
scruple
thereof
.
And
[
n
](A12558-e14120-b)
n
Idem
de
ira
lib.
3.
c.
15
in
another
place
,
saith
he
,
Which
way
soever
thou
lookest
,
there
is
an
ende
of
all
evils
to
bee
found
.
Dost
thou
see
an
high
and
steepe
place
,
by
falling
down
from
it
,
thou
shalt
fall
into
liberty
;
feest
thou
such
a
sea
,
such
a
river
,
or
such
a
pitte
,
liberty
lies
in
the
bottome
of
them
,
if
thou
haue
the
loart
to
cast
thy selfe
into
them
.
Dost
thou
see
a
tree
whereon
others
haue
beene
hanged
,
there
hangs
liberty
,
if
thou
wilt
hang
thy selfe
.
Dost
thou
see
thy
owne
necke
,
throate
,
heart
▪
&c
,
they
are
all
places
of
escape
to
flie
away
from
bondage
.
Are
these
too
hard
and
painfull
meanes
to
get
out
,
and
wouldst
thou
yet
knowe
the
way
to
liberty
?
Every
vaine
in
thy
body
is
a
way
to
it
.
[
o
](A12558-e14140-b)
o
Sen.
ep
,
89.
Againe
he
tels
vs
,
that
if
sicknesse
bee
incurable
,
and
disable
the
soule
to
execute
her
proper
actions
,
shee
may
as
well
goe
out
of
such
a
body
at
her
pleasure
,
as
a
man
may
out
of
a
rotten
and
ruinous
tenement
,
or
dwelling
house
.
So
[
p
](A12558-e14150-b)
p
Epict.
dissertat
lib.
2.
cap.
16.
Epictetus
himselfe
the
wonder
of
humane
both
wisdome
and
piety
,
saies
that
as
they
are
fooles
,
who
when
they
haue
sufficiently
refreshed
themselus
at
a
feast
,
yet
will
sit
longer
,
yea
even
vntill
they
loath
their
meate
,
and
are
ready
to
vomitte
,
so
they
are
fooles
,
that
having
had
their
fill
of
this
present
life
,
yet
will
liue
longer
.
And
in
[
q
](A12558-e14170-b)
q
Epict.
lib.
1
dissert.
c.
24
another
place
,
Even
as
,
quoth
hee
,
boyes
when
they
are
wearie
of
any
player
sport
vse
to
say
,
I
will
play
no
longer
:
so
men
when
they
are
weary
of
living
,
must
say
,
I
will
liue
no
longer
.
And
therefore
in
[
r
](A12558-e14200-b)
r
Idem
lib.
1.
cap.
sen.
dissertat
.
9.
an
other
place
hee
laughes
at
their
simplicity
that
complaine
of
poverty
&
want
,
What
fooles
,
saith
hee
,
are
they
that
when
they
haue
filled
their
bellies
to
day
,
sit
weeping
and
pensiue
bethinking
what
they
shall
eate
to
morrow
.
Base
slaue
,
if
thou
haue
meate
,
thou
hast
it
:
if
thou
hast
it
not
,
thou
maist
be
packing
out
of
the
world
,
the
dore
is
open
.
So
[
s
](A12558-e14230-b)
s
Sen.
ep.
12.
Seneca
highly
commends
that
speech
of
Epicurus
,
that
indeed
it
was
a
misery
to
liue
in
necessitie
,
but
that
there
was
no
necessity
for
a
man
to
liue
in
necessitie
.
Meaning
that
every
man
by
killing
himselfe
might
free
himselfe
from
it
.
Yea
which
is
strange
[
t
](A12558-e14270-b)
t
Plato
de
legibus
l.
9.
Plato
himselfe
,
that
approached
so
neere
to
Christian
truth
in
many
points
,
although
he
appoint
some
publike
infamy
in
the
maner
of
burial
for
those
that
kill
themselues
,
yet
it
is
with
divers
exceptions
,
and
amongst
others
this
is
one
,
if
a
man
so
doe
by
meanes
of
povertie
and
want
.
And
to
conclude
[
u
](A12558-e14300-b)
u
Plin.
nat.
hist.
lib.
2.
cap.
63.
Plinie
would
haue
vs
beleeue
,
that
our
mother
the
earth
having
pitty
vpon
vs
,
doth
bring
forth
poysons
,
that
we
may
dispatch
our selues
out
of
this
wretched
world
when
there
shall
be
due
occasion
.
And
this
was
practised
by
those
that
were
counted
very
worthy
men
,
[
x
](A12558-e14330-b)
x
Plutarch
.
in
vita
Caton
.
Do
Cassius
●ist
Roman
,
lib.
43.
as
by
Cato
when
Pompey
whose
part
hee
had
taken
was
overthrowne
by
Caesar
,
killing
himselfe
,
as
it
was
conceived
,
principally
because
he
would
not
be
beholding
to
Caesar
for
his
life
,
or
at
least
would
not
be
put
to
death
at
his
pleasure
.
[
y
](A12558-e14380-b)
y
Cornel.
Nepo●
in
vita
Tit●
Pompon
.
Attici
.
Likewise
by
Pomponius
Atticus
,
who
being
impatient
of
a
cruell
diseale
that
tooke
him
in
his
olde
age
,
willingly
famished
himselfe
to
death
,
and
could
not
bee
dissuaded
from
so
doing
by
the
prayers
and
teares
of
his
nearest
and
dearest
allies
and
friends
.
But
particulars
of
this
nature
are
infinite
,
and
therefore
let
these
suffise
.
4
Now
howe
poore
a
remedie
this
is
for
a
man
to
kill
himselfe
when
he
is
in
misery
,
may
sufficiently
appeare
by
that
which
hath
already
beene
spoken
touching
the
wofull
state
of
man
after
this
life
dying
out
of
Gods
favour
,
as
they
that
thus
make
away
themselues
needs
must
.
So
that
this
is
not
to
avoid
misery
,
but
to
change
misery
,
yea
to
change
the
lesser
miseries
for
the
greater
,
and
as
wee
vse
to
speak
,
to
leap
out
of
the
frying
pan
into
the
fire
.
Yea
the
Gentils
themselues
saw
at
last
the
vanitie
&
absurdity
of
this
remedy
,
deriding
those
that
because
they
would
not
be
put
to
death
by
others
,
put
themselues
to
death
.
[
z
](A12558-e14410-b)
z
Sen.
ep.
71
Seneca
,
who
as
wee
haue
seene
so
much
favoured
this
prophane
conceipt
,
yet
in
some
places
forgetting
himselfe
,
truely
saies
,
that
it
is
follie
for
a
man
to
die
for
feare
of
death
:
and
[
a
](A12558-e14440-b)
a
Martial
epigt
.
lib
22.
epigram
.
80
another
saies
it
is
madnesse
,
[
*
](A12558-e14450-b)
*
Hic
rogo
no
●uror
est
ne
moriare
mo●i●
.
I
pray
thee
,
saith
he
,
is
not
this
madnes
to
dy
least
thou
shouldst
die
?
Others
haue
seene
the
vnlawfulnes
hereof
,
namely
[
b
](A12558-e14480-b)
b
Cicero
de
senect.
&
in
somnio
Scipionis
.
that
this
is
to
forsake
the
standing
wherein
God
our
Generall
hath
placed
vs
,
and
to
refuse
&
shun
the
office
which
God
hath
assigned
vs
in
this
world
:
[
c
](A12558-e14500-b)
c
Arist.
Eth
lib
3.
cap.
7.
others
,
obserue
the
basenesse
of
it
,
that
it
is
a
token
of
a
coward
,
and
not
of
a
valiant
man
,
sith
valure
consists
in
a
patient
enduring
of
al
extremities
.
And
therfore
[
d
](A12558-e14520-b)
d
Martial
.
epigram
.
the
very
profane
Poet
scoffes
at
Cato
for
killing
himselfe
,
of
whom
we
haue
heard
before
,
truely
affirming
,
that
it
is
an
easie
matter
to
contemne
death
in
our
misery
,
&
that
he
is
the
valiant
man
that
can
patietly
beare
miserie
.
Yea
[
e
](A12558-e14550-b)
e
Virgil
,
Aed
.
lib.
6.
some
haue
gone
farther
,
and
seene
the
danger
hereof
also
,
namely
that
it
is
punished
in
the
life
to
come
,
placing
those
that
haue
offended
that
way
in
hell
,
&
that
in
such
torments
,
as
they
wish
themselues
backe
againe
,
&
vpon
that
condition
would
be
content
to
endure
al
the
miseries
incident
to
this
life
.
Lo
the
poore
remedies
that
nature
can
teach
vs
against
this
first
kinde
of
evils
,
namely
the
evils
which
we
suffer
.
5
Now
touching
the
evils
which
wee
do
,
which
as
hath
beene
shewed
,
we
should
hold
the
greatest
,
as
naturall
men
haue
lesse
knowne
and
felt
them
than
the
former
,
so
haue
they
beene
lesse
either
carefull
or
able
to
finde
out
any
sound
and
effectuall
remedies
against
them
,
nay
I
may
boldly
speake
it
,
that
as
they
giue
vs
foolish
Physicke
against
the
former
,
so
they
giue
vs
ranck
poison
against
the
later
.
And
as
it
fals
out
in
bodily
diseases
,
that
i●
the
Physitian
mistake
the
causes
of
them
,
they
apply
medicines
cleane
contrary
,
and
such
as
exasperate
the
evill
not
asswage
it
;
so
it
fareth
with
the
maladies
of
the
minde
,
if
they
that
professe
skil
to
cure
them
erre
in
the
originall
ground
of
them
,
insteed
of
healing
them
they
poyson
them
and
make
them
far
worse
.
6
The
guilt
of
sinne
which
al
men
carry
in
their
bosome
tels
them
that
sinne
needes
some
purgation
and
expiation
,
or
else
they
must
incurre
the
indignation
and
vengeance
of
God
.
But
when
it
comes
to
particulars
,
what
the
true
meanes
of
delivering
vs
from
the
danger
of
sinne
should
be
,
here
the
wit
of
man
is
a
ground
and
vtterly
amazed
and
confounded
,
and
the
best
remedies
it
can
devise
in
this
case
are
either
foolish
as
wee
haue
seene
they
were
against
the
first
kind
of
evils
,
namely
of
paire
,
or
els
impious
and
wicked
.
7
[
f
](A12558-e14590-b)
f
See
Natal
.
Comes
Mythiol
.
l.
1.
c.
11.12
.
Some
thought
that
sinne
was
blotted
out
&
Gods
wrath
appeased
by
offering
of
flowers
,
franckincense
,
and
other
sweete
perfumes
,
but
suppose
that
every
meane
person
coulde
be
as
liberal
that
way
as
Alexander
the
great
,
[
g
](A12558-e14610-b)
g
Plutarch
.
Apopht
Regum
.
&
Imperat
.
who
vsed
to
sacrifice
with
so
much
franckincense
at
a
time
,
that
Leonidas
his
steward
reproved
him
for
it
,
telling
him
that
hee
must
first
conquer
the
country
where
frankincense
grew
,
before
he
wasted
it
so
prodigally
,
suppose
,
I
say
,
every
man
could
be
so
costly
in
that
respect
.
yet
who
that
is
well
advised
,
can
dreame
,
that
the
sweet
smell
of
hearbs
&
perfumes
can
take
away
the
filthy
stinke
of
sinne
?
Others
thought
by
certain
washigns
with
peculiar
&
hallowed
waters
the
filth
of
sinn
was
washt
away
,
as
if
that
which
made
the
skin
cleane
,
made
the
heart
also
cleane
,
and
that
purifie
the
minde
which
never
came
neere
the
minde
.
Others
truely
iudging
these
cures
to
bee
light
,
and
superficial
,
though
it
must
be
death
and
bloud
at
least
that
must
do
away
sinne
,
vsually
killed
beasts
of
al
sorts
in
great
abundance
,
and
sacrificed
them
to
appease
Gods
anger
,
and
make
satisfaction
for
their
transgressions
.
But
heare
againe
reason
awaked
will
tell
vs
,
that
if
all
men
còuld
bee
as
bountifull
as
Iulian
the
Roman
Emperour
vsually
was
,
[
h
](A12558-e14640-b)
h
Ammian
.
Marcellin
.
lib.
25.
of
whom
the
iest
went
,
that
if
he
had
returned
with
victorie
in
his
last
actions
against
the
Parthians
,
the
very
kinde
and
race
of
buls
,
oxen
,
and
kyne
would
haue
beene
extinguished
by
meanes
of
his
monstrous
excesse
in
sacrificing
of
beasts
,
if
,
I
say
,
everie
man
could
and
should
be
at
such
cost
that
way
:
yet
what
strange
blindnesse
were
it
to
thinke
that
the
bloud
of
beasts
could
purge
the
sinnes
of
men
,
or
that
man
should
commit
the
fault
,
and
beastes
should
beare
the
punishment
of
it
?
8
But
the
remedies
which
the
natural
man
devised
against
this
second
branch
of
our
misery
namely
sinne
,
were
not
only
foolish
,
but
also
wicked
&
pernicious
For
first
,
some
looking
further
into
the
matter
,
and
considering
that
it
was
no
reason
,
that
man
should
offende
and
beastes
should
be
punished
,
&
die
for
his
offences
,
perceived
that
in
all
equitie
man
must
be
punished
for
the
faults
of
man
.
[
i
](A12558-e14670-b)
i
See
Natal
.
Comes
Mythol
.
l.
1.
c.
8.
And
therefore
most
nations
vsed
to
sacrifice
certaine
men
at
certaine
times
of
the
yeare
to
make
an
atonement
for
the
sinnes
of
all
the
rest
.
So
[
k
](A12558-e14680-b)
k
Plutarch
tractat
.
de
supe●stit
.
the
Carthaginians
sacrificed
their
own
children
to
Saturne
,
being
present
thereat
,
and
looking
on
,
and
such
as
had
no
children
of
their
owne
,
bought
the
children
of
the
poorer
sort
,
as
if
they
had
beene
lambs
,
or
goates
,
and
the
order
was
,
that
the
very
mothers
of
them
must
be
present
at
the
sacrifice
without
making
any
shewe
of
sorrowe
or
compassion
at
the
sight
,
and
if
they
did
,
they
forfeited
the
price
of
them
,
and
yet
their
children
were
sacrificed
neverthelesse
.
The
wickednes
whereof
is
so
palpable
,
that
[
l
](A12558-e14710-b)
l
Silius
Ita
li
cus
lib.
4.
Lucret
.
lib.
2.
some
of
the
heathenish
idolatours
themselues
perceived
it
,
and
cried
out
against
it
,
yea
[
m
](A12558-e14720-b)
m
Plutarch
.
quo
supra
.
some
were
so
moved
therwith
,
that
they
disputed
the
point
whether
Atheisme
were
not
far
better
,
then
superstition
,
and
much
inclined
to
the
affirmatiue
part
.
[
n
](A12558-e14730-b)
n
Lucret.
quo
supra
.
Others
here
vpon
directly
became
Atheists
,
crying
out
that
religion
was
the
cause
of
all
impiety
.
And
which
is
yet
more
strange
,
the
Gentils
were
so
blinde
in
this
point
,
that
some
of
them
,
[
o
](A12558-e14740-b)
o
Strab.
〈◊〉
.
as
the
Leucades
,
yearly
made
choice
of
some
notorious
malefactour
,
&
sacrifized
him
for
the
whole
,
as
though
his
death
could
expiate
the
sins
of
others
,
who
had
deserved
many
deathes
for
his
owne
sinnes
:
whereas
indeede
[
p
](A12558-e14760-b)
p
Bernard
.
ad
Milites
templi
,
c.
4.
the
death
of
the
best
man
now
in
the
state
of
sinne
cannot
profit
an
other
,
si●h
every
man
oweth
a
death
for
himself
.
But
as
hath
beene
said
,
this
remedy
is
not
only
foolish
&
vnprofitable
,
but
also
impious
and
detestable
,
[
q
](A12558-e14770-b)
q
Ang.
de
●ivit
.
Deili
.
6.
cap.
12.
making
God
more
cruell
than
any
man
;
for
what
man
,
although
iustlie
angrie
,
would
bee
appeased
by
such
a
bloudie
&
barbarous
meanes
?
How
were
they
blinded
that
thought
one
sinne
was
a
remedie
for
an
other
,
&
that
so
hainous
a
sinne
as
murther
;
that
they
purged
sinne
,
when
they
added
sin
to
sinne
,
that
they
appeased
Gods
wrath
when
they
most
grievously
kindled
it
?
9
Secondly
for
cure
of
this
so
great
an
evill
,
namely
sinne
,
they
sent
vs
to
a
supposed
power
in
our selues
,
whereby
we
are
able
,
if
we
please
,
to
shake
of
all
sinne
,
yea
vtterly
to
conquer
the
least
evill
motions
and
affections
of
the
minde
as
we
haue
heard
[
*
](A12558-e14790-b)
*
Char.
Sect.
4.
before
,
and
so
insteed
of
healing
sin
thrust
vs
into
one
of
the
greatest
sins
in
the
world
,
namely
pride
&
selfe
liking
.
Hence
came
that
saying
that
went
for
a
principle
among
them
,
[
r
](A12558-e14800-b)
r
Vnusqui●que
fortune
suae
faber
.
that
every
mon
was
the
forger
of
his
owne
fortune
,
that
is
,
had
power
to
frame
and
shape
his
owne
state
and
condition
,
&
to
make
himselfe
good
or
bad
,
happy
or
miserable
.
So
[
s
](A12558-e14820-b)
s
Ovid.
de
Ponto
eleg.
●
.
ad
Germanicum
.
one
flatters
a
great
man
.
The
Gods
grant
thee
l●ng
life
,
for
as
for
other
things
thou
wilt
giue
them
to
thy selfe
;
and
[
t
](A12558-e14840-b)
t
Horat
,
ep.
18.
lib.
1.
another
flatters
himselfe
to
the
same
effect
,
saying
,
It
is
enough
that
I
pray
to
Iupiter
for
long
life
and
riches
,
for
as
for
a
good
mind
and
vertu●
,
I
will
giue
that
to
my selfe
.
Neither
are
wee
to
thinke
that
these
were
only
Poeticall
florishes
,
sith
the
best
Philosophers
in
their
most
serious
discourses
and
meditations
affirme
&
maintaine
as
much
or
rather
more
sometimes
.
[
u
](A12558-e14860-b)
u
Arist.
Eth.
Aristotle
layeth
this
for
a
ground
,
that
both
vertue
and
vice
are
in
our
power
,
or
else
we
were
neither
to
bee
praised
for
well
doing
,
nor
dispraised
for
ill
doing
:
&
[
x
](A12558-e14890-b)
x
Cie
de
natura
Deorum
lib.
3.
Cicero
,
most
profanely
a
voucheth
,
that
wee
truly
&
iustly
glory
of
our
vertue
,
which
we
would
never
doe
,
if
it
were
the
gift
of
God
,
and
not
a
thing
of
our
owne
.
And
[
y
](A12558-e14920-b)
y
Sen.
ep
31
Seneca
is
angry
with
those
that
trouble
the
Gods
with
their
prayers
that
they
might
be
happy
,
saying
withall
,
make
thy selfe
happy
,
as
if
he
had
saide
.
It
is
a
matter
in
thine
own
power
,
what
needest
thou
be
beholden
to
God
for
it
?
Nay
[
z
](A12558-e14950-b)
z
Idem
ep.
54.
hee
goeth
farther
and
tels
vs
,
that
in
some
respect
,
man
hath
the
advantage
of
God
himselfe
;
sith
God
is
happy
by
the
benefit
of
nature
,
but
that
man
is
happy
by
his
ow●e
good
hushanding
of
his
minde
,
being
indifferent
liable
to
felicitie
or
misery
:
that
is
,
God
is
happy
of
necessity
,
but
a
wise
and
vertuous
man
by
election
and
choice
,
for
as
much
as
whereas
he
might
be
either
miserable
or
happy
,
he
by
his
free
choise
&
wise
managing
of
his
will
makes
himselfe
happy
▪
To
conclude
[
a
](A12558-e14970-b)
a
Senec.
de
vita
beata
c.
8.
he
affirmes
that
one
principall
step
and
degree
vnto
happinesse
is
for
a
man
to
admire
himselfe
,
that
is
,
to
d●ate
vpon
his
owne
excellencie
.
10
But
alas
what
poore
comfort
is
there
in
all
this
.
For
first
,
so
far
of
is
it
that
man
hath
any
such
power
to
shake
of
sinne
,
as
hee
is
of
himselfe
in
irremediable
bondage
vnto
it
,
as
hath
[
b
](A12558-e15000-b)
b
Chap.
2.
Sect.
8.
already
beene
declared
,
neither
is
hee
naught
by
ill
education
,
or
custome
,
but
by
birth
,
or
rather
before
his
birth
,
as
shall
God
willing
appeare
[
c
](A12558-e15010-b)
c
Chap.
6.
Sect.
4.1
.
hereafter
:
so
that
to
bid
a
man
not
to
sin
,
is
to
bid
him
not
to
eate
when
he
is
hungry
,
not
to
drinke
when
hee
is
thirsty
,
not
to
sleepe
when
hee
is
drowsie
,
and
overwatched
,
or
rather
indeed
,
to
bid
him
not
be
hungry
,
not
to
be
thirsty
,
not
to
be
sleepy
or
drowsie
;
yea
it
is
al
one
,
as
to
bid
water
not
to
moisten
,
fire
not
to
heate
,
the
sea
not
to
ebbe
or
flow
,
the
sunne
not
to
moue
,
sith
he
can
no
more
of
himselfe
forbeare
to
sinne
,
than
those
creatures
can
suspend
such
their
natural
actions
and
motions
.
11
Yea
not
only
is
this
remedy
also
vaine
,
but
here
vnder
colour
and
shew
of
remedy
,
is
there
most
deadlie
poison
ministred
vnto
vs
.
Being
dead
lie
sicke
we
are
made
beleeue
wee
are
hoale
,
being
by
nature
[
d
](A12558-e15030-b)
d
Eph
2.3
.
as
the
Apostle
tels
vs
the
children
of
wrath
,
and
[
e
](A12558-e15040-b)
e
Psal
51.7
.
as
the
kingly
Prophet
saith
,
formed
and
conceived
in
sinne
,
we
are
tolde
,
that
we
may
chuse
whether
we
will
be
guilty
of
sin
,
or
no
,
and
that
sin
comes
only
of
ill
custome
;
being
most
miserable
bond-flaues
,
wee
are
borne
in
hand
that
we
are
free
men
,
or
might
be
free
men
if
wee
woulde
our selues
,
the
falshood
whereof
hath
been
shewed
before
;
having
iust
occasion
to
hang
downe
our
heades
we
are
counselled
to
beare
them
aloft
,
&
to
looke
bigge
,
and
whereas
we
should
be
ashamed
of
our selues
,
&
loath
our selues
we
are
taught
to
admire
our selues
&
doate
vpon
our selues
,
which
is
the
very
high
way
to
make
vs
incapable
of
mercy
and
favour
.
For
as
[
f
](A12558-e15050-b)
f
Aug.
delibe●o
Arbitrio
lib.
3.
S.
Augustine
well
saith
,
What
can
be
more
vnworthy
of
mercy
than
prowde
misery
?
And
indeed
he
makes
himselfe
vnworthy
of
pitty
,
that
stands
vpon
high
&
prowd
tearmes
,
when
nothing
can
releeue
him
,
but
pitty
.
The
dissembling
of
miserie
,
saith
[
g
](A12558-e15090-b)
g
Ber.
serm.
quodam
.
Bernard
,
shuts
out
mercie
:
and
they
shall
never
be
accepted
as
worthy
,
that
presume
they
are
worthy
.
Many
in
regard
of
this
life
haue
perished
without
mercie
,
because
in
their
stoutnesse
they
would
not
bee
beholden
vnto
mercie
.
It
were
easie
to
giue
instances
hereof
both
in
ancient
and
later
times
,
but
generality
herein
is
sufficient
It
must
be
humiliation
and
submission
,
that
must
procure
offendours
favour
;
not
presumption
or
peremptory
standing
vpon
their
iustification
in
a
bad
cause
.
To
counsell
the
malefactour
to
plead
his
innocency
when
his
capitall
offence
is
notorious
and
manifest
,
what
is
it
else
,
but
to
helpe
him
the
sooner
to
the
gallowes
?
Whereas
perhaps
by
confessing
himselfe
guilty
,
and
suing
for
a
pardon
in
time
,
hee
might
haue
beene
acquitted
.
And
thus
wee
haue
seene
that
all
the
remedies
which
naturall
reason
hath
beene
able
to
devise
against
our
misery
,
that
is
,
against
the
evils
which
we
suffer
,
or
the
evils
which
we
doe
,
against
our
paines
and
punishmentes
,
or
against
our
sinnes
which
are
the
cause
therof
,
are
either
vaine
and
ridiculous
,
or
impious
and
pernicious
.
CHAP.
6.
That
true
religion
revealed
vnto
vs
by
Gods
worde
only
discovereth
vnto
vs
the
cause
of
our
miserie
.
1
HOw
ignorant
the
naturall
man
is
touching
the
cause
of
his
misery
,
hath
sufficientlie
appeared
by
things
already
spoken
.
It
remaineth
that
wee
nowe
shewe
the
true
cause
thereof
,
which
only
[
a
](A12558-e15150-b)
a
Gen
c.
3.
Gods
word
notifies
vnto
vs
:
and
that
is
,
that
our
first
parents
Adam
and
Eue
beeing
created
by
God
and
placed
in
Paradise
in
a
most
happy
and
pleasant
state
of
life
,
only
restrained
from
tasting
of
the
fruit
of
one
only
tree
,
to
weete
the
tree
of
the
knowledge
of
good
and
evill
,
as
a
triall
of
their
subiection
and
loyalty
,
by
the
Divels
suggestion
Gods
deadly
enemy
&
theirs
,
presumed
to
eate
thereof
,
and
so
lost
the
loue
,
and
favour
of
God
,
and
incurred
his
displeasure
and
indignation
,
and
consequently
became
subiect
to
al
misery
&
calamity
not
only
in
this
life
,
but
also
in
the
life
to
come
.
2
It
may
seeme
that
this
offence
was
not
so
hainous
nor
deserved
such
severe
punishment
.
But
we
must
consider
that
many
and
grievous
iniquities
yea
abominations
lurked
in
this
fact
.
For
first
of
all
,
God
having
expresly
told
them
that
whensoever
they
shoulde
taste
of
this
forbidden
fruite
,
they
should
die
the
death
,
that
is
,
they
should
surely
die
,
they
harkening
to
the
serpent
telling
them
the
contrary
make
God
a
lyer
,
yea
take
the
Devils
word
before
his
.
Now
how
great
a
wickednes
this
was
,
the
simplest
may
easily
perceiue
.
Secondly
here
was
great
ingratitude
and
vnthankfulnes
.
The
Devill
tels
them
that
God
had
dealt
craftily
with
them
in
telling
them
there
was
such
daunger
in
eating
of
that
fruit
,
whereas
indeede
it
had
that
vertue
to
make
them
equall
to
himselfe
,
and
therefore
in
pollicie
he
forbade
them
to
taste
of
it
.
Which
necessarily
argues
that
they
were
malecontent
with
their
present
estate
,
as
if
God
had
dealt
niggardly
with
them
,
and
had
not
bestowed
so
much
vpon
them
as
hee
might
haue
done
,
and
so
in
effect
,
that
the
Devill
would
by
his
counsell
and
advise
do
more
for
than
then
God
had
done
or
woulde
doe
.
Thirdly
&
principally
,
here
was
high
treason
against
the
most
high
,
accompanied
with
detestable
blasphemie
.
For
they
eating
of
the
forbidden
fruit
,
because
as
the
Devill
informed
them
therby
they
should
be
equall
to
God
,
manifestly
shewed
that
they
disdained
to
be
Gods
vnderlings
,
and
to
hold
a
happines
from
him
by
inferiority
and
dependancie
,
and
would
be
happy
absolutely
,
and
of
themselues
without
being
any
way
beholding
to
God
for
the
same
.
Now
when
the
subiect
denieth
homage
and
fealty
to
the
Soveraigne
,
the
Creature
to
the
Creator
,
man
to
God
,
what
can
it
bee
but
high
treason
,
yea
highest
treason
as
committed
against
the
highest
?
Besides
it
could
bee
no
lesse
than
abhominable
blasphemy
,
that
a
mortal
man
should
so
much
as
admit
a
thought
to
make
himselfe
equal
to
the
immortal
God
,
much
more
to
desire
it
,
yea
to
attempt
it
.
3
And
yet
further
this
doth
not
a
little
aggravat
their
sin
,
that
they
then
had
absolute
power
not
to
sinne
.
To
expresse
this
pointe
,
I
had
rather
vse
Saint
Augustines
wordes
then
mine
own
.
If
,
saith
[
b
](A12558-e15210-b)
b
Aug.
de
eivitat
Dei
li.
14.
c.
15.
he
,
any
man
thinke
that
Adams
condemnation
was
either
too
heavy
,
or
vniust
:
surely
hee
knowes
not
howe
to
weigh
the
matter
,
namely
how
great
the
iniquity
of
sinning
was
,
when
there
was
so
great
easines
not
to
sin
.
And
a
little
after
,
Where
there
is
great
punishment
threatned
for
disobedience
,
and
the
matter
commanded
by
the
creatour
to
be
obeyed
,
so
easie
,
who
can
sufficiently
declare
how
great
a
wickednesse
it
is
not
to
obey
in
a
matter
so
easie
,
&
where
there
is
so
great
power
to
obey
and
so
greate
danger
for
not
obeying
?
4
I
omit
many
other
considerations
which
might
farther
aggravat
the
greatnesse
of
our
first
parents
sin
.
But
that
which
hath
beene
alreadie
saide
may
suffice
.
Only
this
I
thought
good
not
to
omit
,
that
it
may
be
replied
by
some
,
that
howe
great
soever
their
personall
offence
were
,
yet
what
reason
is
it
that
their
posterity
shoulde
beare
the
smart
thereof
,
and
that
in
so
hard
measure
,
as
wee
see
and
feele
by
common
experience
,
that
they
doe
?
The
answere
is
easie
,
that
Adam
had
either
happinesse
or
miserie
in
his
owne
hands
,
not
onely
for
himselfe
but
for
all
his
:
and
therefore
by
making
himselfe
miserable
willinglie
,
I
meane
,
at
least
,
willingly
doing
the
thing
that
iustly
made
him
miserable
hee
also
iustly
drewe
miserie
vpon
all
his
.
We
see
that
even
humane
iustice
punisheth
the
children
for
the
offense
of
the
fathers
.
He
that
commits
treason
not
only
dyeth
himselfe
for
it
,
but
brings
miserie
vpon
all
his
children
,
who
by
his
offense
loose
all
their
goods
and
lands
that
otherwise
should
haue
descended
vnto
them
,
as
also
if
the
parties
so
offending
bee
of
such
quality
and
ranke
,
their
nobility
and
advantages
of
birth
,
and
parentage
.
Again
,
we
as
commonly
kill
the
yong
foxes
,
wolues
,
and
such
like
ravenous
and
noisome
beasts
as
the
old
,
although
as
yet
they
haue
done
no
actuall
harme
,
because
we
knowe
they
are
of
the
same
nature
,
that
the
olde
are
,
and
lacke
not
malice
but
time
to
hurt
and
destroy
.
Much
more
therfore
may
God
,
that
more
hates
malignitie
of
nature
in
man
,
than
man
doeth
in
beastes
,
manifest
his
wrath
against
mankinde
even
in
their
infancie
,
knowing
that
the
roote
and
seede
of
all
evill
lurkes
in
them
from
the
wombe
,
yea
in
the
wombe
,
and
that
the
poison
of
sinne
and
wickednesse
is
even
incorporated
into
their
essence
.
And
this
is
the
cause
of
all
those
miseries
and
extremities
which
many
times
wee
see
yong
children
to
endure
.
The
ignoraunce
of
which
point
drewe
the
Gentiles
out
of
the
Church
,
and
hereticks
in
the
Church
into
that
ridiculous
errour
*
before
specified
,
This
was
,
saith
[
c
](A12558-e15290-b)
c
Aug.
de
civit
Dei
lib.
6
cap.
13.
S.
Augustine
,
a
perverse
haughtinesse
,
to
forsake
that
originall
cause
wherevnto
only
the
soule
ought
to
cleaue
,
&
after
a
sort
to
become
his
owne
originall
,
that
is
,
to
leaue
God
,
and
goe
about
to
be
his
owne
God
,
and
to
be
happy
without
being
beholding
to
God
for
it
.
And
a
little
after
,
Man
by
affecting
to
be
more
then
he
was
,
is
now
lesse
then
hee
was
:
and
while
he
made
choice
to
be
sufficient
of
himselfe
,
forsook
him
that
only
coulde
be
sufficient
for
him
.
And
[
d
](A12558-e15320-b)
d
Ambro.
de
Elia
&
ieinmio
cap
4.
S.
Ambrose
brings
in
God
expostulating
&
reasonning
the
matter
with
man
after
his
fall
,
thus
,
Didst
thou
thinke
to
bee
like
vnto
vs
?
therefore
sith
thou
wouldst
be
what
thou
wast
not
,
thou
hast
ceased
to
be
what
thou
wast
.
And
[
c
](A12558-e15350-b)
c
Bernard
.
tractat
.
de
gratia
&
libero
arbit
.
S.
Bernard
verie
sweetly
expresseth
this
point
,
saith
he
,
they
(
to
wit
our
first
parents
)
which
woulde
needes
be
their
owne
,
became
not
only
their
owne
,
but
the
Devils
also
,
that
is
,
the
Divels
slaues
,
held
in
bondage
by
him
at
his
pleasure
,
as
[
f
](A12558-e15390-b)
f
2.
Tim.
2.36
.
the
Apostle
speakes
.
This
was
a
wofull
alteration
that
man
who
was
the
sonne
of
God
,
while
hee
would
be
Gods
equall
,
ceased
not
only
to
be
his
sonne
,
but
also
his
servant
and
became
the
servant
of
sinne
and
Sathan
And
what
a
miserie
it
is
to
be
in
bondage
vnto
sin
,
yea
what
an
evil
sin
of
it
se●fe
is
,
CHAP.
7.
The
true
remedies
which
Christian
Religion
affordeth
against
the
first
kind
of
mans
miserie
,
that
is
,
the
evils
of
paine
.
1
WHat
poore
&
cold
comfort
naturall
men
,
yea
the
best
of
naturall
men
,
and
as
it
were
the
flower
of
them
haue
beene
able
to
finde
out
against
mans
double
miserie
,
namely
the
evils
of
paine
,
and
the
evils
of
fault
,
that
is
,
the
evils
which
he
suffereth
,
and
the
evils
which
hee
doth
,
sufficiently
appeareth
by
things
*
before
spoken
.
2
The
first
consolation
then
against
all
worldly
miseries
,
is
this
,
that
whereas
of
themselues
they
are
tokens
of
Gods
wrath
&
displeasure
,
and
a
part
of
his
iustice
vpon
sinners
beginning
in
this
world
,
and
ending
in
the
worlde
to
come
,
or
rather
to
speake
properly
never
ending
,
and
are
a
tast
,
and
as
it
were
fore-runners
of
hell
torments
;
now
cleane
contrary
,
vnto
all
that
are
in
Christ
,
and
by
faith
in
Christ
stand
reconciled
vnto
God
,
whereof
by
Gods
assistance
wee
shall
●eare
more
at
large
in
the
next
Chapter
,
they
are
signes
and
pledges
of
his
loue
and
favour
.
A
strange
alteration
,
that
they
which
before
were
heralds
of
defiance
,
shoulde
now
bee
messengers
of
peace
,
and
proclaimers
of
amity
and
loue
:
yet
that
the
case
thus
standeth
,
is
manifest
by
Gods
expresse
testimonies
.
My
sonne
,
saith
[
a
](A12558-e15480-b)
a
Prov.
3
11.
&
12.
Salomon
,
that
is
God
by
Salomon
,
despise
not
the
chastisement
of
the
Lord
,
nor
be
wearie
of
his
correction
:
For
the
Lord
correcteth
every
one
that
he
loueth
▪
as
a
father
doth
the
sonne
to
whom
he
wisheth
good
.
And
the
[
b
](A12558-e15510-b)
b
Heb.
12.5
.
&
6.
Vers.
7.
&
8.
Apostle
repeating
it
almost
word
for
word
,
*
inferreth
out
of
it
by
necessary
consequence
,
that
affliction
beeing
the
badge
of
all
Gods
sonnes
,
therefore
they
that
tasted
not
of
it
were
bastardes
and
not
sonnes
.
And
so
[
c
](A12558-e15520-b)
c
Apoc.
3.19
.
Christ
himselfe
professeth
to
the
Church
of
Laodicea
,
that
hee
dealt
thus
with
all
that
he
loved
,
namelie
that
he
exercised
them
with
affliction
As
many
,
saith
he
,
as
I
loue
,
I
rebuke
,
and
chastise
.
Thus
all
afflictions
&
worldly
crosses
to
the
faithful
are
so
many
tokens
,
sent
from
heaven
to
earth
from
God
to
man
,
from
Christ
to
the
Christian
,
to
assure
vs
of
loue
and
favor
;
&
who
would
not
be
glad
,
nay
prowd
to
receiue
loue
tokens
from
an
earthlie
king
,
how
much
more
from
the
king
of
heaven
?
3
Secondly
it
is
to
be
considered
that
these
evils
of
paine
are
not
only
comfortable
for
testification
,
but
also
proficable
in
operation
,
&
bring
forth
most
notable
effects
in
the
godly
.
So
saith
[
d
](A12558-e15570-b)
d
Ps
119.
v.
67.
&
71.
David
,
Before
I
was
afflicted
,
went
astray
:
but
now
doe
I
keepe
thy
commandements
.
And
againe
,
It
is
good
for
mee
that
I
haue
beene
in
trouble
,
that
thereby
I
might
learne
thy
statutes
.
And
[
e
](A12558-e15600-b)
e
Heb.
12.10
.
the
holy
Apostle
is
bold
to
say
,
that
God
chastiseth
vs
for
our
good
,
that
wee
may
be
made
partakers
of
his
holinesse
:
nowe
all
chast●sement
for
the
present
seemeth
not
to
be
ioyous
,
but
grievous
;
but
afterward
it
bringeth
the
quiet
fruit
of
righteousnes
to
them
that
are
exercised
thereby
.
And
[
f
](A12558-e15620-b)
f
Rom.
5.
●
.
3.4.5
.
S.
Paule
goeth
yet
further
,
affirming
that
afflictions
to
those
that
are
in
Christ
,
minister
matter
not
only
of
profit
,
but
also
of
glorie
.
Therefore
,
saith
hee
,
Wee
glory
in
tribulation
,
knowing
that
tribulation
bringeth
patience
,
and
patience
experience
,
and
experience
hope
,
and
hope
maketh
not
ashamed
.
4
And
hence
it
is
that
Divines
reach
that
afflictions
to
speak
properly
,
vnto
the
godly
are
not
punishments
but
ought
to
bee
tearmed
by
some
other
name
So
saith
[
g
](A12558-e15670-b)
g
Chrysost.
in
1.
Corin.
hom.
28.
S.
Chrysostome
;
wee
are
not
punished
,
but
instructed
:
so
that
our
affliction
is
for
admonition
,
not
for
condemnation
;
for
Physicke
,
not
for
torment
;
for
correction
,
not
for
vexation
.
That
is
in
a
word
,
all
our
tribulations
are
for
instruction
,
not
for
destruction
.
5
The
very
heathens
could
see
that
some
benefit
did
grow
from
trouble
&
miserie
.
As
first
,
that
it
was
a
counterpoyson
against
the
danngers
of
too
much
prosperity
,
as
pride
,
riot
,
wantonnes
,
and
the
like
,
which
haue
been
the
bane
of
many
men
.
[
h
](A12558-e15700-b)
h
Herod
.
l.
3
Amasis
king
of
Aegypt
desired
that
he
&
his
might
tast
of
adversity
,
and
vnderstanding
of
the
incomparable
prosperity
of
Policrates
Prince
of
Samos
,
who
was
so
luckie
in
all
his
affaires
,
that
when
of
purpose
he
had
cast
his
signet
that
had
in
it
an
Emerald
of
wondrous
value
,
into
the
sea
,
he
had
it
brought
to
him
again
in
the
belly
of
a
fish
that
shortly
after
was
served
in
at
his
table
,
hee
presently
renounced
the
amitie
and
league
that
had
beene
long
betweene
them
,
suspecting
that
some
great
mischiefe
would
befall
him
,
wherein
hee
would
be
loath
to
share
with
him
:
as
indeede
it
fell
out
;
for
being
craftily
trained
into
the
hands
of
his
enemies
he
was
crucified
aliue
.
Yea
[
i
](A12558-e15740-b)
i
Iuvenal
.
Satyr.
6.
the
verie
Poet
observed
and
complained
,
[
*
](A12558-e15750-b)
*
Heu
patimur
longae
pacis
malasaevior
armis
Luxuria
incumbit
&c.
that
in
his
time
they
were
even
sicke
with
ease
&
prosperity
;
&
more
plagued
with
peace
,
than
ever
they
had
beene
with
wars
.
And
[
k
](A12558-e15770-b)
k
Sen.
ep
52.
the
Philosopher
wittily
saies
of
Hanniball
effeminated
by
ease
&
delicacie
,
that
he
overcame
by
armes
:
but
was
himselfe
overcome
by
vices
:
[
l
](A12558-e15800-b)
l
Idem
ep.
19.115
.
who
also
notes
,
that
this
was
the
spoile
of
Mecoenas
,
and
not
only
of
him
,
but
generally
of
very
many
whom
prosperity
brought
to
a
madnes
of
vanity
&
luxury
.
Againe
they
saw
that
sometime
crosses
occasioned
encrease
of
iudgement
,
and
bred
an
experimentall
knowledge
which
was
not
a
little
to
be
esteemed
.
So
[
m
](A12558-e15810-b)
m
Chion
in
ep.
quadam
Chion
gaue
harty
thankes
to
the
crosse
windes
that
kept
him
at
Byz
ārium
against
his
will
:
because
by
this
meanes
he
grew
acquainted
with
Zenophon
arrived
there
during
his
constrained
stay
,
&
greatly
benefited
him selfe
by
conference
&
intercourse
with
him
.
And
[
n
](A12558-e15830-b)
n
Plutarch
.
Apopht
.
Regum
&
Imperat
.
Themistocles
being
banished
by
his
vnkinde
country
,
was
wont
to
say
to
his
followers
,
Except
we
had
been
vndone
we
had
beene
vndone
.
So
much
did
hee
thinke
hee
had
gained
by
his
banishment
;
because
he
thereby
grew
in
favour
with
the
king
of
Persia
,
and
was
greatly
advaunced
and
enriched
by
him
.
6
How
much
more
than
may
Christians
picke
profite
out
of
adversitie
,
yea
such
profit
as
the
blinde
Gentils
never
dreamed
of
?
For
all
that
they
gained
or
possibly
could
gaine
by
adversity
,
was
but
a
civill
&
morall
wisdome
,
or
reformation
of
their
outward
behaviour
in
this
present
worlde
and
in
regard
of
men
:
But
the
Christian
taketh
out
farre
higher
lessons
from
adversity
.
7
For
first
hereby
they
learne
contempt
of
the
world
,
which
is
no
small
matter
.
For
how
dangerous
a
thing
the
loue
of
the
worlde
is
appeares
by
this
that
it
is
incompatible
with
the
loue
of
God
,
&
cannot
stand
with
it
.
Know
yee
not
,
saith
[
o
](A12558-e15900-b)
o
Iam.
44
,
S.
Iames
,
that
the
friendship
of
the
worlde
,
is
enmitie
with
God
?
Whosoever
then
will
be
n
friend
of
the
world
,
becommeth
the
enemie
of
God
.
And
saith
[
p
](A12558-e15920-b)
p
Ioh.
1.2
.
vers.
15.
S.
Iohn
,
See
that
yee
loue
not
the
world
,
nor
the
things
of
the
worlde
:
if
any
man
loue
the
world
,
the
loue
of
the
father
is
not
in
him
.
Thus
we
see
that
of
necessitie
wee
must
bee
out
of
loue
with
the
world
,
if
we
woulde
bee
in
loue
with
God
:
enemies
with
the
world
,
or
else
we
cannot
be
friends
with
God
.
The
contempt
of
the
world
then
toucheth
vs
as
neerely
as
our
verie
salvation
,
neither
can
there
bee
any
salvation
without
it
.
But
now
what
can
so
well
teach
vs
the
contempt
of
the
world
,
as
experience
of
the
vanities
and
miseries
of
the
world
?
It
is
then
a
speciall
token
of
Gods
loue
and
favour
when
he
by
afflictions
&
crosses
makes
the
worlde
bitter
and
vnsavorie
vnto
vs
,
therby
to
waine
vs
from
the
loue
therof
.
As
mothers
or
nurses
when
they
would
weyne
sucking
children
do
vse
to
annoint
their
teates
with
wormewoode
or
some
other
bitter
thing
,
thereby
to
make
them
weary
of
sucking
,
and
to
leaue
the
sweet
for
avoyding
of
the
bitter
,
so
God
when
hee
woulde
weyne
his
children
from
the
loue
of
the
world
,
by
adversities
and
crosses
maketh
it
bitter
and
vnsavory
to
them
,
least
they
should
too
deepely
sucke
in
the
poyson
thereof
,
yea
even
sucke
themselues
to
death
,
as
carnall
men
that
liue
in
all
prosperity
&
iolity
vsually
doe
,
according
to
that
saying
of
wise
[
q
](A12558-e15940-b)
q
Pro.
1.32
.
Salomon
,
that
the
ease
of
fooles
killeth
them
,
and
the
prosperity
of
the
foolish
destroieth
them
;
by
fools
meaning
the
wicked
,
whom
prosperity
makes
wanton
and
foolish
,
depriving
them
of
all
spirituall
vnderstanding
,
if
they
had
any
,
or
else
keeping
them
from
ever
having
any
.
And
this
as
[
r
](A12558-e15960-b)
r
Ier.
48.11
.
Ieremie
or
rather
the
Lord
by
Ieremie
witnesseth
was
the
over
throw
and
ruine
of
the
Moabits
,
because
[
r
](A12558-e16000-b)
r
Ierem.
48.
ver.
11.
Moab
was
quiet
even
from
his
youth
,
and
sate
vpon
the
Lees
,
nor
was
powred
out
from
vessell
into
vessel
,
nor
lead
into
captivitie
.
Thus
a
flattering
world
poysoneth
▪
but
a
frowning
world
preserveth
:
a
flattering
world
defileth
,
a
frowning
world
purifieth
:
in
a
word
,
a
flattering
world
damneth
a
frowning
world
saveth
.
And
who
woulde
not
bee
content
to
haue
the
world
his
stepmother
,
so
that
hee
may
haue
God
his
father
?
And
how
necessary
it
is
that
the
world
should
bee
a
step-mother
vnto
vs
that
wee
might
not
over
loue
it
,
appears
by
that
golden
speech
of
[
s
](A12558-e16020-b)
s
Augustine
.
an
ancient
divine
;
Behold
,
saith
he
,
the
world
is
stormie
and
tempestuous
,
and
yet
wee
loue
it
,
what
should
we
doe
if
it
were
calme
?
How
wouldst
thou
imbrace
and
cole
a
beautifull
worlde
,
that
makest
so
much
of
a
fowle
and
deformed
world
?
howe
greedily
wouldest
thou
gather
the
roses
of
it
,
that
canst
hardly
hold
thy
hands
from
the
thornes
of
it
?
That
is
,
how
should
we
doare
vpon
the
world
,
if
it
were
an
indulgent
mother
;
that
can
scarse
forbeare
to
loue
it
,
being
a
curst
stepmother
?
8
Besides
the
miseries
of
this
life
do
serue
notably
to
mortifie
our
lusts
,
and
concupiscenses
.
For
,
as
prosperity
is
oile
to
kindle
them
:
so
adverfity
is
water
to
coole
and
quench
them
.
Hereby
anger
is
mitigated
,
lust
abated
,
pride
deiected
,
and
in
a
word
,
all
inordinate
affections
&
desires
rectified
.
Hence
it
is
that
affliction
in
holy
scripture
is
often
tearmed
a
fornace
,
yea
a
fiery
fornace
:
because
it
purgeth
out
our
corruptions
,
and
maketh
seperation
betweene
the
golde
and
the
drosse
of
our
soules
,
betweene
our
vices
and
our
vertues
.
And
hence
it
commeth
,
that
our
very
enimies
are
our
servants
and
procure
our
good
,
when
they
seeme
most
to
hurt
&
annoy
vs
.
Wouldst
thou
know
how
this
comes
to
passe
,
saith
[
t
](A12558-e16070-b)
t
Augustin
.
de
tempor
.
sermo
78
,
S.
Augustine
?
Why
they
so
serue
vs
as
files
and
hammers
serue
gold
;
as
milles
serue
wheate
,
as
ovens
serue
for
the
baking
&
making
of
bread
,
finally
as
straw
,
and
chaffe
in
the
fornace
serveth
gold
,
where
the
chaffe
is
co●sumed
to
nothing
,
but
the
gold
remaineth
yea
is
made
better
then
it
was
,
being
purified
thereby
.
Which
resemblances
,
if
wee
well
marke
them
,
are
very
proper
&
excellent
.
For
one
would
thinke
that
the
file
by
galling
,
&
the
hammer
by
beating
should
marre
the
golde
;
&
yet
they
both
better
it
:
one
would
thinke
that
the
chaffe
which
nourisheth
the
fire
in
the
Goldsmiths
fornace
should
be
hurtfull
to
the
gold
,
as
also
the
mil
to
the
wheate
which
it
grindeth
to
powder
,
and
the
oven
to
the
loaues
which
it
burneth
and
scorcheth
with
so
violent
heare
;
and
yet
are
all
these
things
brought
to
their
perfection
by
the
things
which
in
shew
so
much
annoy
them
:
gold
by
the
file
,
hammer
,
&
burning
chaffe
;
wheare
by
the
mill
,
&
loaues
by
the
oven
;
And
so
a
true
Christian
is
purified
and
perfected
by
the
things
that
threaten
him
destruction
,
namely
by
crosses
and
●ffictions
.
9
Neither
doe
the
miseries
of
this
life
only
mortifie
our
vices
,
but
also
either
breed
,
or
at
least
increase
many
excellent
vertues
in
vs
,
as
hath
in
part
*
alreadie
beene
touched
.
And
therfore
[
u
](A12558-e16100-b)
u
In
this
chap.
sect.
3.
●
2.
Corinth
4
vers.
16.
the
blessed
Apostle
ioineth
both
these
benefits
together
,
saying
that
while
our
outward
man
perisheth
,
our
inward
man
is
renued
thereby
:
meaning
,
that
as
afflictions
do
weaken
and
consume
our
naturall
life
;
so
they
strengthen
&
further
our
spiritual
life
.
And
ô
happy
losse
that
causeth
such
gain
,
ô
happy
smart
that
causeth
such
ease
,
yea
ô
happy
death
that
causeth
such
a
life
.
Thus
we
ever
come
out
of
affliction
better
than
we
were
before
.
Wherof
we
haue
a
notable
resemblance
,
or
rather
a
type
&
prefiguration
in
the
children
of
Israels
bondage
in
Aegypt
recorded
by
[
x
](A12558-e16120-b)
x
Genes
15.
ver.
13.
&
14
Moses
in
his
holy
historie
.
God
fore-told
that
they
should
be
slaues
in
Aegypt
for
many
yeares
,
and
suffer
great
affliction
there
:
but
yet
that
in
the
end
they
should
come
out
of
it
,
and
that
with
advantage
,
namely
with
gold
,
silver
,
iewels
,
and
far
greater
substance
than
they
had
when
they
went
thither
,
as
[
y
](A12558-e16140-b)
y
Exod
12.
v.
35.36
,
&
the
event
indeed
manifestly
shewed
.
Even
so
it
fareth
with
all
true
Christians
;
they
must
go
into
Aegypt
,
and
endure
bondage
there
,
that
is
,
they
must
suffer
many
troubles
and
miseries
in
this
life
:
but
they
shall
come
out
of
them
in
better
case
then
they
were
before
.
But
what
?
doe
Gods
children
come
out
of
their
troubles
and
adversities
with
more
gold
,
and
silver
,
or
with
better
apparell
then
they
had
before
,
as
the
Israelites
did
out
of
Aegypt
?
No
surely
:
but
yet
with
far
more
pretious
things
then
golde
,
or
silver
,
or
gorgeous
attire
,
namely
with
more
knowledge
,
with
more
wisedome
,
with
more
potience
,
with
more
humility
,
with
more
zeale
,
with
more
contempt
of
this
transitory
life
,
aed
more
longing
after
the
life
to
come
,
which
is
eternall
.
Now
what
goodly
treasures
are
these
,
and
how
farre
more
pretious
then
those
which
the
Israelites
brought
out
of
Aegypt
after
their
long
bondage
and
manifold
grievances
there
?
[
z
](A12558-e16150-b)
z
Tertull
de
p.
●
.
entia
.
c.
7
Tertullian
saith
strangly
,
Let
the
whole
world
perish
so
that
I
may
gaine
patience
.
If
hee
helde
that
one
vertue
of
patience
worth
the
buying
at
so
high
a
rate
,
even
with
the
losse
of
the
whole
world
:
how
much
more
should
we
thinke
so
many
other
vertues
together
with
it
,
worth
the
buying
with
some
short
&
transitory
adversities
and
crosses
of
the
world
?
10
Last
of
all
a
true
Christian
hath
by
the
benefit
of
his
holy
profession
this
notable
comfort
against
the
miseries
of
this
present
life
,
that
making
such
religious
vses
thereof
,
as
hath
beene
said
,
he
is
acquitted
of
eternall
miseries
of
the
life
to
come
.
So
[
a
](A12558-e16190-b)
a
Luc.
16.
ver.
25.
Abraham
from
heaven
tels
the
rich
glutton
in
hel
,
Remember
,
saith
he
,
that
thou
receivedst
good
thing
in
this
life
&
Lazarous
evill
:
therefore
now
is
he
comforted
,
at
thou
art
tormented
.
And
,
saith
[
b
](A12558-e16230-b)
b
1
Corinth.
11.
vers.
32.
S
Paul
,
When
we
are
iudged
of
the
Lord
,
wee
are
corrected
to
the
ende
we
should
not
be
damned
with
the
world
.
Thus
,
if
God
correct
vs
,
the
Divell
shall
haue
nothing
to
doe
with
vs
.
And
how
happy
would
the
sonne
thinke
himselfe
,
that
having
deserved
to
bee
strangled
by
the
hangman
,
might
scape
by
whipping
,
and
the
whipping
too
referred
to
his
owne
father
?
Thus
the
evils
of
paine
or
the
afflictions
of
this
life
to
a
true
Christian
minister
many
comforts
,
&
yeeld
them
many
benefits
,
so
that
we
should
rather
desire
them
,
then
bee
overmuch
afraid
of
them
,
or
dismaide
with
them
,
Therefore
[
c
](A12558-e16250-b)
c
Bern
in
Cant.
ser.
42
S.
Bernards
meditation
is
excellent
touching
this
point
,
that
God
is
never
more
angry
then
when
he
is
not
angry
,
that
is
,
when
hee
sheweth
no
tokens
of
his
displeasure
by
correcting
vs
.
For
although
this
may
seeme
to
be
mercy
and
favor
,
yet
saith
he
I
will
none
of
this
mercy
;
this
mercy
is
worse
then
all
wrath
or
anger
.
To
conclude
,
let
vs
make
such
holy
vses
of
the
miseries
which
we
endure
in
this
life
,
as
hath
beene
shewed
;
and
they
shall
serue
vs
for
an
acquittance
of
al
miseries
,
and
torments
in
the
life
to
come
.
CHAP.
8.
That
the
Christian
religion
only
affordeth
vs
true
remedy
against
the
second
kinde
of
evils
,
that
is
the
evils
which
wee
doe
,
or
our
sinnes
.
1
THAT
the
greatest
evils
in
this
worlde
,
are
the
evils
which
wee
doe
,
that
is
,
our
sinnes
hath
been
[
*
](A12558-e16330-b)
*
Chap.
2.
Sect
5.
already
sufficiently
declared
:
[
*
](A12558-e16340-b)
*
Chap.
5.
Sect.
7.
&
8.
as
also
that
the
best
remedies
that
naturall
men
,
though
never
so
wise
&
learned
haue
beene
able
to
devise
against
the
same
,
are
of
no
force
,
nay
that
they
are
rasher
poysons
then
medicines
.
Let
vs
now
see
what
helpes
and
comforts
Divinity
and
true
religion
will
afford
vs
againe
the
same
.
2
And
first
wee
must
admit
it
for
a
ground
that
neither
our selues
,
nor
any
other
like
vnto
our selues
,
(
that
is
,
meere
men
)
can
remedy
this
matter
;
that
is
,
deliver
vs
from
sinne
.
For
both
we
and
they
are
so
captivated
&
enthralled
therevnto
,
that
wee
cannot
possibly
free
our selues
from
it
,
as
hath
beene
[
*
](A12558-e16360-b)
*
Chap.
2.
Sect.
8.1
&
Chap.
6.
Sect
4.
before
declared
,
wherevnto
we
may
adde
that
golden
speech
of
[
a
](A12558-e16370-b)
a
Bern.
trac●
de
gratia
&
libero
arbitrio
.
Bernard
,
that
although
power
were
given
to
mans
will
to
stand
&
not
fal
:
yet
not
a
power
to
rise
againe
,
if
it
did
fall
.
For
it
is
not
so
easie
for
a
man
to
come
out
of
a
pit
,
as
to
fall
into
a
pit
.
It
is
in
vain
then
to
seeke
helpe
either
from
our selues
or
others
like
vnto
our selues
,
in
this
case
,
namely
against
sinne
.
3
Here
mans
state
being
both
so
miserable
,
and
also
so
remediles
,
God
steps
in
to
stelpe
him
,
when
hee
was
not
able
to
helpe
himselfe
,
and
after
an
incomprehensible
manner
so
tempered
mercy
and
iustice
one
with
the
other
,
that
neither
sinne
shoulde
bee
simply
pardoned
,
nor
yet
the
sinner
be
condemned
,
but
that
both
the
offense
should
be
punished
,
and
yet
the
offender
absolved
.
This
may
seeme
strange
,
and
indeed
is
most
strange
,
&
therefore
[
b
](A12558-e16410-b)
b
Rom
16.
ver.
25.
&
Colos.
1.
vers
,
20.
in
the
scriptures
is
called
a
mistery
,
yea
a
hidden
mistery
,
yea
a
mistery
hidden
from
the
beginning
of
the
world
vntill
the
fulnesse
of
time
,
that
is
,
vntill
the
time
appointed
by
God
in
his
infinit
wisdome
for
the
revelation
thereof
.
This
mistery
in
few
wordes
is
,
that
God
sent
his
only
sonne
Iesus
Christ
into
the
worlde
to
take
vpon
him
the
nature
of
man
in
the
wombe
,
and
of
the
substance
of
the
virgin
▪
Mary
,
and
in
this
nature
to
preach
all
truth
and
to
fulfill
all
righteousnesse
in
his
life
,
and
afterwardes
to
suffer
a
most
both
ignominious
and
painful
death
vpon
the
crosse
,
that
by
his
bloud
he
might
wash
away
mans
sins
,
&
so
reconcile
to
himselfe
all
those
that
by
faith
embraced
him
as
their
redeemer
,
and
applyed
to
themselues
that
most
glorious
and
soveraigne
sacrifice
of
his
death
and
passion
.
The
summe
whereof
,
[
c
](A12558-e16450-b)
c
Ioh.
3.16
.
the
Evangelist
comprehends
in
these
few
but
golden
words
;
So
God
loved
the
world
,
that
he
gaue
his
only
begotten
sonne
,
to
the
end
that
whosoever
beleeved
in
him
,
should
not
perish
,
but
haue
life
everlasting
.
For
the
better
vnderstanding
wherof
we
must
obserue
that
the
humane
nature
in
Christ
is
not
a
distinct
and
severall
person
by
it selfe
,
as
Peter
,
Iohn
,
and
such
like
:
but
so
vnited
to
the
divine
nature
that
did
assume
it
,
as
they
both
make
but
one
person
,
so
that
all
that
is
in
it
,
is
truely
said
to
be
Gods
,
and
al
that
was
done
by
it
;
to
be
done
by
God
;
[
d
](A12558-e16480-b)
d
Act.
20.28
.
his
bloud
was
Gods
bloud
,
his
death
Gods
death
,
&c:
which
necessarily
:
implyeth
the
perfection
of
all
his
actions
,
beeing
the
actions
of
him
that
was
God
as
well
as
man
,
and
both
God
and
man
in
one
person
.
Secondly
we
must
note
that
all
that
hee
did
or
suffered
in
his
humane
nature
thus
vnited
to
the
divine
,
he
did
and
suffred
for
vs
,
that
we
might
haue
the
benefite
of
it
:
he
tooke
our
evils
vpon
him
,
our
sinnes
and
death
due
to
our
sins
;
and
imparted
his
good
things
to
vs
,
his
innocency
,
obedience
,
holines
and
righteousnesse
,
&
finally
his
sufferings
partly
in
his
life
time
,
but
principally
at
his
death
vpon
the
crosse
his
humiliation
is
our
exaltation
,
his
condemnation
our
absolution
,
his
death
our
life
.
4
This
course
was
most
effectuall
and
availeable
in
this
case
,
yea
in
the
apprehension
of
man
only
of
force
&
possibilitie
to
remedy
this
branch
of
our
miserie
,
namely
our
sinnes
,
and
condemnation
for
sinne
.
For
first
,
[
e
](A12558-e16500-b)
e
Chrysost.
in
prior
ep.
ad
Timoth.
hom.
7.
he
that
is
to
reconcile
persons
that
are
at
variance
&
difference
one
with
the
other
,
must
haue
interest
in
both
;
else
is
he
vnfit
to
reconcile
them
,
and
bring
them
friends
:
wherefore
God
and
man
being
at
variance
,
it
was
requisite
that
he
which
shoulde
reconcile
them
shoulde
be
both
God
&
man
.
Againe
man
having
sinned
,
iustice
required
that
man
should
be
punished
,
&
having
sinned
vnto
death
should
be
punished
with
death
;
but
now
a
meer
mans
death
could
not
salue
the
matter
for
as
formerly
hath
been
shewed
,
the
death
of
one
sinner
cannot
pay
the
debt
and
death
of
another
,
every
sinner
owing
a
death
for
himselfe
.
And
besides
,
he
that
was
to
deliver
others
from
the
danger
of
penalty
and
death
was
not
only
to
suffer
death
,
but
also
to
vanquish
&
overcome
death
which
a
meere
man
could
never
haue
don
God
could
not
dy
,
&
man
could
not
recover
himselfe
,
when
he
should
dy
:
wherefore
the
Mediatour
was
to
be
man
to
suffer
death
,
and
God
to
vanquish
death
Thus
as
[
f
](A12558-e16510-b)
f
Anse●m
.
tract
cur
Deus
homo
a
Divine
of
middle
times
sweetly
saith
,
Sith
such
a
satisfaction
was
requisite
as
none
but
God
could
make
,
&
none
but
man
was
bound
to
make
:
he
that
was
to
make
it
,
was
to
bee
both
God
and
man
.
Thus
our
Christian
religion
only
directs
vs
to
the
meanes
wherein
there
is
possibility
of
saving
vs
from
our
sins
,
and
hence
it
is
,
[
g
](A12558-e16530-b)
g
Mat.
1.
v.
2●
that
Christ
had
the
name
of
Iesus
,
that
is
,
of
a
Saviour
,
as
he
that
only
could
and
would
do
this
so
great
a
worke
.
5
And
that
he
as
well
would
do
it
,
as
could
do
it
,
yea
therefore
only
was
incarnated
and
suffered
death
that
he
might
do
it
,
is
most
evident
.
[
h
](A12558-e16570-b)
h
Cyp.
de
Idolor
.
vanitate
.
Christ
was
made
that
which
man
was
,
that
man
might
be
made
that
which
Christ
was
.
And
,
as
[
i
](A12558-e16590-b)
i
Bernard
.
in
vigilia
nativit
.
Domini
.
Bernard
saith
,
why
was
the
son
of
God
made
the
sonne
of
man
,
but
that
the
sonnes
of
men
might
be
made
the
sonnes
of
God
?
Surely
[
k
](A12558-e16610-b)
k
Gregor.
homi●
34.
in
●vangel
.
this
cannot
but
yeeld
man
boldnes
with
God
,
that
God
himselfe
is
become
man
.
[
l
](A12558-e16630-b)
l
August
in
Psal.
148.
There
is
no
cause
nowe
why
man
should
doubt
of
living
for
ever
,
sith
God
hath
died
for
him
.
For
shal
not
he
liue
for
ever
,
for
whome
hee
died
that
liues
for
ever
?
Verily
it
is
nothing
so
strange
that
mortall
man
should
liue
,
as
that
●he
immortal
God
should
die
,
specially
since
this
death
of
the
son
of
God
was
vniust
&
without
cause
in
respect
of
himselfe
,
and
therefore
must
needs
be
available
for
some
others
,
as
[
m
](A12558-e16640-b)
m
August
de
temp.
serm.
101.
S.
Augustin
excellently
saies
,
Death
could
not
be
conquered
but
by
death
,
therefore
Christ
suffered
death
that
an
vniust
death
might
overcome
iust
death
,
and
that
he
might
deliver
the
guilty
iustly
,
by
dying
for
them
vniustly
.
And
thus
[
n
](A12558-e16670-b)
n
August
.
de
verbis
Domini
secund
Lucan
;
&
de
temp.
serm.
141.
by
taking
vpon
him
our
punishment
,
without
taking
vpon
him
our
fault
;
he
hath
discharged
vs
both
of
the
punishment
,
and
the
fault
.
And
that
by
good
right
,
[
o
](A12558-e16690-b)
o
Bernard
.
ad
milites
templi
,
c.
4.
sith
although
because
he
was
man
he
could
die
,
yet
because
he
was
iust
,
he
ought
not
to
haue
died
,
&
he
that
had
no
cause
to
die
for
himselfe
,
in
reason
and
equity
should
not
die
for
others
vnprofitably
.
Neither
surely
did
hee
,
but
to
greatest
purpose
,
namely
,
that
the
sonne
of
God
dying
for
the
sonnes
of
men
,
the
sons
of
men
might
be
made
the
sonnes
of
God
,
as
we
heard
before
out
of
S.
Bernard
,
yea
that
of
bad
servants
men
might
be
made
good
sonnes
,
as
[
p
](A12558-e16730-b)
p
Aug.
ser.
28
Saint
Augustine
speaketh
:
and
this
glorious
mystery
of
our
Saviours
incarnation
and
passion
must
needes
bring
foorth
glorious
effects
,
[
q
](A12558-e16750-b)
q
Ansel
.
in
c
●
.
ep.
ad
Eph
this
strange
and
vnspeakeable
loue
of
God
that
his
only
sonne
should
die
for
vs
,
that
a
Lord
should
die
for
servants
,
the
creatour
for
the
creature
,
God
for
man
,
this
strange
loue
I
say
,
must
needs
be
of
strange
operation
,
as
it
is
[
r
](A12558-e16780-b)
r
Bern.
feria
4.
heb
dom.
paenolae
.
even
to
make
of
sinners
iust
men
,
of
slaues
brethren
,
of
captiues
fellow
heires
,
and
of
banisht
persons
kings
.
6
Why
then
shoulde
our
sins
dismay
vs
,
if
we
be
vnfainedly
sorrie
for
them
,
and
by
faith
haue
recourse
vnto
Christ
that
hath
borne
the
punishment
of
them
?
O
let
vs
thinke
vpon
this
comfortable
change
,
[
s
](A12558-e16810-b)
s
August
.
m
Psal.
2●
.
c.
narrat
.
2.
that
Christ
made
our
faults
his
faults
,
that
hee
might
make
his
righteousnesse
our
righteousnesse
.
[
t
](A12558-e16830-b)
t
Iust.
Martyr
ad
Diagnetum
.
O
sweet
exchange
,
o
vnsearchable
skill
,
that
the
vnrighteousnes
of
many
should
bee
hidden
in
one
that
is
righteous
,
&
the
rightteousnesse
of
one
should
cause
many
that
are
vnrighteous
to
be
accounted
righteous
.
Although
we
bee
not
,
nor
cannot
bee
without
sinne
,
yet
as
long
as
our
sins
are
not
imputed
to
vs
,
they
cannot
hurr
vs
.
The
princely
prophet
David
as
[
u
](A12558-e16860-b)
u
August
.
in
Psal.
32.
c
▪
na●rat
.
2.
S.
Augustine
well
obserues
,
saies
not
they
are
happy
that
haue
no
sinne
,
but
whose
sinnes
are
covered
.
Surely
if
God
haue
covered
our
sinnes
,
he
will
not
see
them
;
if
he
will
not
see
them
,
he
wil
not
examin
them
;
if
he
will
not
examine
them
,
he
will
not
punish
them
.
[
x
](A12558-e16900-b)
x
August
.
in
Psal.
119.
According
to
the
groundes
of
our
Christian
faith
,
they
are
accounted
for
no
sinners
,
to
whome
their
sinnes
are
not
imputed
,
&
[
y
](A12558-e16920-b)
y
Idem
de
nuptiis
&
concupise
.
cap
26
.
not
to
be
held
guilty
of
sinne
is
not
to
haue
sinne
,
or
,
to
bee
without
sinne
.
Do
we
fail
in
our
obedience
to
the
law
of
God
&
many
times
break
his
commandements
?
Why
[
z
](A12558-e16950-b)
z
Idem
retract
.
lib
11
▪
cap.
19.
all
the
commandements
are
then
held
to
be
kept
,
when
all
is
pardoned
that
is
not
kept
.
[
a
](A12558-e16970-b)
a
Bernard
in
Cantic
.
serm
33
&
in
Annunciat
Mariae
serm
It
is
then
a
sufficient
righteousnesse
to
haue
our
vnrighteousnes
forgiven
,
and
to
haue
him
only
favorable
to
vs
whome
only
wee
haue
offended
.
True
it
is
that
that
which
is
done
cannot
but
be
done
,
and
yet
not
being
imputed
,
it
is
all
one
,
as
if
it
had
not
beene
done
.
7
This
plea
must
needs
confound
the
Devil
,
and
put
him
to
silence
.
For
[
b
](A12558-e16990-b)
b
Bernard
.
if
Adams
sinne
could
make
vs
guilty
shall
not
Christs
righteousnes
much
more
make
vs
innocent
?
Shall
there
be
more
vertue
in
the
seed
of
the
first
Adam
,
then
in
the
bloud
of
the
second
Adam
?
Doubtlesse
the
greatest
force
and
efficacy
is
ever
in
the
greater
and
stronger
agent
,
and
therefore
Christ
is
fat
more
able
to
saue
then
Adam
to
condemne
,
and
why
should
not
wee
haue
righteousnes
from
another
,
as
well
as
wee
had
guiltinesse
from
another
?
[
c
](A12558-e17020-b)
c
p.
190.
Christ
was
made
righteousnesse
vnto
vs
by
God
the
father
:
and
shall
not
that
righteousnesse
be
ours
which
was
made
over
to
vs
,
and
made
over
by
God
himselfe
?
Carnall
generation
from
Adam
shall
never
be
of
such
force
to
damne
vs
,
as
spirituall
regeneration
in
Christ
to
saue
vs
.
And
if
Sathan
say
vnto
vs
that
a
bad
father
soulde
vs
,
wee
may
presently
answere
that
a
good
brother
hath
ransomed
vs
.
8
Finally
,
what
could
wee
wish
more
?
[
d
](A12558-e17040-b)
d
An●elm
.
cur
Deus
homo
lib
▪
2
.
Being
miserable
creatures
,
and
not
able
to
free
our selues
from
the
bondage
of
sinne
and
Satan
,
God
the
father
saies
vnto
every
one
of
vs
,
take
my
sonne
and
giue
him
for
thee
,
and
the
sonne
himselfe
saith
,
take
me
&
redeeme
thy selfe
with
me
.
[
e
](A12558-e17050-b)
e
Idem
in
meditat
.
What
sweeter
entreatie
can
there
bee
,
then
to
intreate
the
father
in
the
sonnes
name
,
yea
for
his
only
begotten
and
most
dearely
beloued
sonnes
sake
?
By
this
kind
of
mediation
many
captiues
haue
been
set
free
,
many
malefactors
haue
obtained
their
pardon
,
many
that
every
houre
looked
for
the
stroak
of
death
haue
had
their
liues
given
them
.
O
happy
and
thrice
happy
are
they
that
are
allowed
this
favorable
and
gratious
accesse
vnto
the
father
in
the
name
of
his
sonne
,
&
can
plead
thus
,
O
Lord
remember
what
a
good
sonne
hath
suffered
,
and
forget
what
a
bad
seruant
hath
done
.
9
There
remaineth
yet
another
singular
consolation
against
so
great
an
evill
,
to
wit
sinne
,
and
that
is
,
that
God
in
his
infinite
wisdome
turneth
our
very
sinnes
themselues
to
our
benefit
and
advantage
,
so
farre
of
is
it
that
they
shall
condemne
vs
.
[
f
](A12558-e17080-b)
f
Rom
8.
vers.
28.
The
Apostle
saith
that
all
things
worke
togither
for
the
good
of
those
that
loue
God
,
[
g
](A12558-e17100-b)
g
Bernard
.
serm.
de
falac
praesentis
vitae
,
&
in
Psal.
15.
serm.
2.
which
is
so
true
,
that
even
the
things
which
properly
are
not
thinges
but
the
corruptions
of
thinges
,
as
griefe
,
sicknesse
,
death
,
and
finally
sinne
it selfe
doe
so
.
The
latter
may
seeme
strange
,
and
yet
it
is
true
,
namely
that
even
sinne
worketh
for
the
good
of
the
faithfull
,
yea
sinne
is
made
a
medicine
for
sinne
.
We
know
how
foule
a
sinne
pride
is
,
and
how
deepely
it
is
rooted
in
our
corrupt
nature
,
or
rather
incorporated
into
it
,
[
h
](A12558-e17110-b)
h
Hier.
ep.
30
wee
had
rather
bee
without
golde
it selfe
then
without
pride
and
selfe
liking
.
[
i
](A12558-e17120-b)
i
Bernard
.
●pist
▪
143
.
To
doe
greate
workes
and
haue
humble
thoughts
is
far
a
harder
matter
then
much
fasting
,
long
watching
,
and
other
the
like
corporal
afflictions
.
Nay
to
doe
any
good
worke
be
it
never
so
meane
and
not
to
glory
in
it
,
is
a
vertue
that
is
found
but
in
few
,
and
yet
to
be
proud
of
well
doing
,
is
little
better
then
ill
doing
.
And
[
k
](A12558-e17130-b)
k
August
de
tempor
.
serm.
49.
some
haue
ventured
to
affirme
that
an
humble
sinner
is
better
than
one
that
is
proud
for
doing
good
,
and
that
God
is
more
pleased
with
humilitie
in
ill
doing
,
then
with
pride
in
wel
doing
.
At
least
this
we
may
be
bold
to
say
[
l
](A12558-e17140-b)
l
Gregor.
Moral
.
lib.
19
c
,
12.
&
13.
that
pride
marres
the
luster
&
grace
of
our
best
actions
and
makes
them
meerely
vnprofitable
vnto
vs
,
and
they
that
overcome
their
vices
,
by
being
prowd
of
it
,
are
overcome
by
that
which
they
had
overcome
,
&
foiled
by
their
own
victorie
.
We
see
then
of
what
necessity
humilitie
is
,
without
which
all
vertues
are
no
vertues
,
and
how
abominable
pride
is
,
that
in
a
maner
turneth
all
vertues
into
vices
.
Whence
[
m
](A12558-e17150-b)
m
Aug.
ep.
52
S.
Augustin
professeth
,
that
if
he
were
demanded
what
were
the
first
point
of
Christianitie
,
he
would
answer
humility
,
if
what
were
the
second
,
he
would
likewise
say
humility
,
if
what
the
third
,
his
answer
also
should
be
,
humilitie
,
[
n
](A12558-e17180-b)
n
Cic.
de
orat
.
lib.
3.
even
as
the
Orator
being
asked
what
was
the
first
,
second
and
third
point
of
eloquence
,
answered
still
,
vtterance
.
Now
there
is
nothing
so
effectuall
to
kill
that
monster
of
pride
,
and
to
breed
this
excellent
vertue
of
humilitie
,
as
sinne
it selfe
,
when
God
giues
vs
grace
to
bee
humbled
with
the
consideration
thereof
.
[
o
](A12558-e17200-b)
o
August
.
●e
Civ
.
Dei
.
lib.
11.
c.
14.
We
may
then
be
bold
to
say
that
it
is
profitable
even
for
good
men
to
fall
into
some
manifest
sin
that
they
might
be
displeased
with
themselues
,
who
fell
by
pleasing
themselues
.
In
a
word
the
sinne
of
pride
cannot
be
cured
but
by
other
sinnes
which
makes
vs
ashamed
of
our selues
,
[
p
](A12558-e17210-b)
p
Ezech.
6.
vers.
9.
&
20.
vers.
43.
&
36
▪
vers
,
31.
yea
and
even
to
loath
our selues
,
and
to
blush
to
our selues
,
when
sometimes
others
commend
and
extoll
vs
,
that
are
not
privie
to
our
faults
.
So
by
this
means
we
are
preserved
both
from
flattering
our selues
and
also
from
applauding
to
others
when
they
flatter
vs
,
yea
from
taking
pleasure
in
their
iust
praises
,
[
q
](A12558-e17220-b)
q
Hieron
.
ep
32.
Aug.
ep
64.
which
is
exceedingly
dangerous
,
&
yet
almost
impossible
to
bee
avoided
saving
by
this
meanes
.
And
as
our
sinnes
and
slippes
keepe
vs
in
humilitie
,
so
doe
they
also
teach
vs
feare
,
care
,
and
circumspection
,
that
afterwards
we
will
not
so
easily
bee
overtaken
againe
,
so
that
we
may
well
conclude
with
[
r
](A12558-e17230-b)
r
Bern.
quo
supra
lit
.
marg.
g.
S.
Bernard
,
Doe
not
his
sinnes
turne
to
his
good
,
that
riseth
from
his
sinnes
more
humble
,
more
fearefull
,
more
carefull
and
warie
then
he
was
before
?
Doubtlesse
his
very
fall
is
happy
that
is
taken
vp
by
humilitie
.
This
is
the
vnsearchable
wisedome
and
inestimable
goodnesse
of
God
to
cure
sinne
by
sinne
,
and
to
turne
poyson
it selfe
into
a
medicine
.
CHAP.
9
Consolations
against
certaine
circumstances
of
sinne
,
namely
long
continuance
therein
,
before
our
conversion
;
and
relapse
into
it
after
our
conversion
.
1
Thus
we
haue
heard
what
remedies
Christian
religion
affordeth
against
sin
,
in
respect
of
the
substance
thereof
.
But
now
there
are
certaine
circumstances
of
sin
which
doe
not
a
little
aggravate
the
same
,
and
wherwith
the
conscience
many
times
is
much
terrified
.
Which
are
principally
two
,
late
repentance
for
sin
,
and
relapse
into
sin
after
repentance
.
2
Touching
the
former
,
to
weete
late
repentance
,
there
is
no
cause
,
why
we
should
be
dismaide
therewith
.
For
first
we
are
to
consider
,
that
although
we
liue
an
hundred
yeares
,
yea
many
hundred
yeares
,
if
it
could
bee
,
which
without
extraordinary
priviledge
never
to
be
hoped
for
,
cannot
possibly
be
:
yet
the
distance
of
time
betweene
the
day
of
our
birth
&
the
day
of
our
death
is
nothing
vnto
God
.
[
a
](A12558-e17300-b)
a
Psal.
90.
v.
4.
2.
Pet.
3.
v.
8.
For
as
the
Prophet
saies
,
&
the
Apostle
from
him
repeates
it
,
a
thousand
yeares
with
the
Lord
are
but
as
one
day
.
Howsoever
then
to
vs
things
are
said
to
bee
done
early
or
late
:
yet
in
respect
of
God
nothing
is
sooner
or
later
,
no
time
is
long
or
shorte
,
nay
no
time
is
either
past
or
to
come
,
but
al
time
is
present
vnto
him
.
Let
our
care
be
that
our
repentance
be
vnfaigned
,
&
it
shall
never
be
too
late
.
Againe
for
our
farther
comfort
herein
,
let
vs
obserue
,
[
b
](A12558-e17320-b)
b
Mat.
20.
v.
1.3
.
&c.
that
most
divine
parable
of
our
Saviour
Christ
touching
the
laborours
hyred
by
an
owner
of
a
vineyarde
to
worke
therein
,
some
of
them
early
in
the
morning
,
some
at
the
third
howre
of
the
day
,
some
at
the
ninth
,
some
at
the
eleventh
,
&
yet
when
they
came
to
receiue
their
wages
,
they
that
were
taken
vp
last
had
as
much
as
they
that
were
intertained
first
.
which
insinuats
that
so
wee
be
brought
to
serue
God
truly
&
faithfully
,
our
late
comming
to
his
service
,
shal
no
way
preiudice
our
confort
,
but
that
we
shall
be
as
well
accepted
,
as
they
that
began
long
hefore
vs
.
[
c
](A12558-e17330-b)
c
Epieur
apud
Laert
,
The
very
heathen
could
say
,
that
no
man
was
too
old
to
learne
those
things
which
concerned
the
health
of
the
minde
:
much
more
should
we
resolue
that
no
man
is
too
olde
to
learne
and
practise
those
things
which
pertaine
to
his
eternall
happines
,
&
welfare
.
[
d
](A12558-e17350-b)
d
Ioh.
11.
vers.
32.
Christ
raised
Lazirus
our
of
his
graue
;
even
after
he
had
laine
so
long
there
that
hee
stunke
:
&
therefore
can
raise
vs
out
of
the
graue
of
sin
,
although
we
haue
laine
so
long
therein
,
that
we
seeme
past
recoverie
,
as
the
sisters
of
Lazarus
imagined
of
their
brother
.
Let
vs
therefore
assure
our selues
ᵒ
that
while
wee
bee
yet
in
this
world
,
[
e
](A12558-e17390-b)
e
Cyp.
cont.
Demetrianum
our
repentance
can
never
be
too
late
,
but
that
there
is
a
passage
from
our
mortal
stroake
to
immortality
,
[
f
](A12558-e17400-b)
f
Hier.
ep.
7.
And
that
we
should
not
despaire
in
this
regard
,
God
hath
left
vs
a
notable
example
[
g
](A12558-e17410-b)
g
Luc.
23.
v.
40.41
▪
4●
.
43
in
holy
Scripture
,
where
we
read
that
the
penitent
theefe
found
present
passage
from
the
gibbet
to
heaven
.
Nay
where
God
vouchsafeth
the
grace
to
repent
truely
,
there
may
be
a
benefit
in
repenting
lately
,
yea
a
double
benefit
,
namely
fervencie
and
constancie
in
the
worship
and
service
of
God
Fervency
,
because
having
lost
so
much
time
we
should
labour
to
fetch
it
vp
and
recover
it
by
diligence
and
industrie
,
&
thinke
wee
can
never
serue
God
enough
,
because
it
was
so
long
before
we
began
to
serue
him
,
whom
wee
should
▪
haue
served
ever
[
h
](A12558-e17420-b)
h
Seneca
Nat
quaest.
l.
3.
in
praef.
And
herein
we
are
to
imitate
travailers
,
which
by
reason
of
some
impediments
and
lets
haue
staide
behinde
their
fellows
:
the
later
they
set
out
,
the
faster
they
travaile
,
and
by
haste
&
speed
make
amendes
for
their
slownesse
and
slacknes
.
So
late
conversion
shoulde
not
discourage
vs
from
serving
of
God
:
but
encourage
vs
to
serue
him
more
fervently
.
The
second
advantage
that
may
bee
made
of
late
repentance
is
constancie
.
And
indeed
this
benefit
doth
ordinarily
follow
it
.
Many
seeme
to
repent
for
sinne
before
they
know
what
sin
is
,
or
at
least
effectually
apprehende
the
daunger
thereof
,
and
therefore
commonly
are
soone
drawne
into
sinne
againe
,
&
so
drawne
againe
into
it
,
as
they
wil
never
after
be
drawne
out
of
it
,
therefore
never
attaining
to
sound
repentance
,
because
their
repentaunce
was
too
young
,
not
repenting
when
they
should
,
because
they
repented
before
they
truely
could
.
But
contrarily
they
most
loath
sin
,
that
see
their
folly
and
madnes
in
serving
it
so
long
,
[
i
](A12558-e17430-b)
i
Luc.
7.47
.
and
the
more
&
greater
the
woundes
of
a
sinfull
soule
are
,
the
more
&
greater
will
her
loue
bee
to
Christ
her
heavenly
Physitian
.
In
a
word
[
k
](A12558-e17450-b)
k
Sen.
ibid.
as
the
very
heathen
hath
well
observed
,
The
surest
passage
from
vice
to
vertue
is
by
the
bridge
of
repentance
;
and
we
then
most
constantly
cleaue
to
that
which
is
good
,
when
we
haue
beene
oftenest
,
and
deep
liest
stung
by
evill
.
Thus
when
God
giveth
spirituall
wisdome
to
the
sinner
,
his
late
repentaunce
shall
rather
be
advantageous
,
than
damnable
to
him
.
3
The
second
circumstance
which
maketh
sin
to
terrible
in
our
apprehension
,
&
indeed
so
dangerous
in
it selfe
is
relapse
into
the
same
sinnes
after
repentance
.
How
great
an
evill
this
is
[
*
](A12558-e17480-b)
*
Chapt.
2.
Sect.
9.
hath
already
in
part
been
declared
.
But
we
may
further
consider
,
that
this
is
a
step
&
degree
to
the
feareful
state
of
those
,
of
whom
[
l
](A12558-e17490-b)
l
2.
Pet.
●
.
●2
.
S.
Peter
speaketh
,
the
same
is
happened
vnto
them
which
is
vsed
to
bee
spoken
in
the
true
proverbe
,
The
dogge
is
turned
to
his
own
vomit
againe
,
&
the
sow
that
was
washed
,
to
her
wallowing
in
the
mire
.
We
should
with
feare
and
trembling
thinke
vpon
that
,
[
m
](A12558-e17520-b)
m
Mat
13
,
43.
&c.
which
our
Saviour
Christ
delivereth
in
the
Gospell
,
that
when
the
vncleane
spirit
is
gone
out
of
a
man
,
if
he
returne
&
enter
into
him
againe
,
he
bringeth
seaven
other
spirits
with
him
worse
than
himselfe
,
&
taketh
stronger
possession
in
him
than
he
had
before
,
so
that
the
last
state
of
that
man
is
worse
than
the
first
.
4
But
yet
if
through
frailty
we
be
overtaken
even
thus
far
also
as
to
relapse
into
the
same
offenses
:
yet
must
we
not
despaire
by
&
by
,
but
there
are
some
comforts
,
&
remedies
left
vs
against
this
so
dangerous
a
temptation
.
5
And
first
let
vs
consider
,
that
the
worthiest
servants
of
God
were
not
all
togither
free
from
this
relapse
into
the
selfe
same
sinnes
.
[
n
](A12558-e17560-b)
n
Gen.
1●
.
8
.
&c.
&
20.2
.
&
●
.
Abraham
twice
denied
&
disclaimed
his
own
wife
,
there
by
greatly
engaging
&
endangering
her
chastity
,
&
after
a
sorte
becomming
a
bawde
vnto
her
;
which
proceeded
from
infidelity
,
for
that
he
could
not
rest
vpon
Gods
protection
,
but
would
provide
for
his
safety
by
devises
and
shifts
of
his
owne
.
And
[
o
](A12558-e17580-b)
o
Mat.
26
.
6●
.
&c.
Peter
denied
his
Master
Christ
not
once
,
nor
twice
but
thrice
,
&
that
every
time
in
worse
so
t
than
other
,
first
by
simple
deniall
,
secondly
by
oath
,
thirdly
by
imprecation
and
cursing
.
[
p
](A12558-e17600-b)
p
Rom.
7.15
.
&
1●
.
The
Apostle
Paul
when
he
saies
of
himself
,
that
which
I
doe
,
I
allow
not
:
for
what
I
woulde
that
do
I
not
,
but
what
I
hate
,
that
do
I
,
speakes
not
of
some
one
evill
act
,
but
of
the
whole
course
of
his
life
,
which
argues
not
only
his
doing
,
but
his
often
doing
of
what
he
would
not
,
and
offending
sundry
times
in
the
same
things
.
But
more
manifest
is
that
which
hee
testifieth
of
himselfe
[
q
](A12558-e17630-b)
q
2
Cor
▪
12.7
&c.
in
an
other
place
,
that
hee
was
vexed
with
a
pricke
or
sting
in
the
flesh
,
even
the
messenger
of
S●●ā
that
buffeted
him
,
as
he
speaketh
,
&
that
he
had
prayed
thrice
to
haue
it
taken
away
,
but
could
not
prevaile
in
that
his
suit
,
but
yet
received
sufficient
confort
against
al
danger
thereof
.
Here
it
is
apparant
that
the
Apostle
oftentimes
offended
in
the
samething
,
although
he
do
not
specifie
what
it
was
,
&
it
were
fond
curiositie
in
vs
to
be
inquisitiue
that
way
.
6
Furthermore
most
comfortable
in
this
case
is
the
doctrine
of
our
Saviour
Christ
,
[
r
](A12558-e17670-b)
r
M●t.
18.
v.
21.22
.
where
beeing
a●ked
of
Peter
,
how
often
hee
was
to
forgiue
his
brother
that
offended
against
him
,
whether
vntill
seaven
times
or
no
,
answeareth
him
,
that
hee
was
to
doe
it
not
seaven
times
,
but
seaventie
times
seaven
times
.
So
[
s
](A12558-e17700-b)
s
Luk.
17.4
.
in
an
other
place
instructing
his
disciples
in
general
touching
the
same
point
hee
saith
.
If
thy
brother
sinne
against
thee
seaven
times
in
a
day
;
&
seaven
times
a
day
come
againe
vnto
thee
,
&
say
,
it
repenteth
mee
:
thou
shalt
forgiue
him
.
Doubtlesse
hee
that
enioyneth
vs
to
bee
mercifull
one
to
another
,
although
wee
often
commit
the
same
offenses
one
against
an
other
,
vpon
acknowledgement
of
the
faults
and
sorrow
for
the
same
:
will
be
mercifull
vnto
vs
vpon
our
repentance
&
submission
,
although
we
often
offend
him
in
the
same
manner
.
He
will
not
practise
lesse
mercy
towards
vs
,
than
he
requireth
that
wee
should
practise
one
towards
another
.
Our
mercie
is
but
a
sparckle
of
his
infused
into
vs
by
his
spirit
:
and
shall
a
sparke
doe
more
than
the
whole
fire
?
shall
there
bee
more
in
the
streame
then
in
the
fountaine
,
more
in
the
river
than
in
the
maine
sea
?
7
And
here
we
are
farther
to
note
that
the
true
nature
of
our
iustification
consists
not
only
in
a
general
pardon
of
sins
past
,
but
in
a
particular
application
of
the
pardon
of
sin
graunted
vs
in
Christ
to
our
particular
offences
committed
in
the
whole
course
of
our
life
,
and
that
there
is
place
not
only
for
our
first
repentance
,
but
for
dayly
repentaunce
according
to
our
dayly
sins
.
And
surely
[
t
](A12558-e17730-b)
t
●●●sat
.
6
▪
1●
.
Christ
would
not
haue
commaunded
vs
to
pray
for
dayly
forgiuenes
of
sins
,
if
he
woulde
not
dayly
forgiue
them
,
not
often
invite
vs
to
repentance
,
if
he
would
not
pardon
vs
vpon
our
repentance
,
and
as
[
u
](A12558-e17740-b)
u
Ter●ul
de
paenit
.
ca.
5.
Tertullian
pithily
saies
God
woulde
not
threaten
him
that
doth
not
repent
:
if
hee
woulde
not
pardon
him
that
doeth
repent
.
This
is
the
state
of
a
Christians
life
[
x
](A12558-e17770-b)
x
August
.
de
Temp
●erm.
47
&
G●eg
.
in
Cant.
c.
4.
that
notwithstanding
their
sinnes
,
they
continue
righteous
through
the
dayly
forgiuenes
of
sinne
,
and
recaine
their
righteousnes
by
bewayling
their
vnrighteousnes
,
so
it
be
vnder
faith
in
Christ
.
[
y
](A12558-e17780-b)
y
Aug
quest.
Evang
▪
●ib.
2.
quae●t.
33
,
S.
Augustine
is
bold
to
saie
,
that
Christ
is
then
slaine
to
every
man
,
when
he
beleeveth
that
be
was
slain
.
Thus
saith
for
often
woundes
hath
often
salues
,
or
rather
one
and
the
selfesame
salue
,
which
beeing
often
applied
is
sufficient
to
cure
our
often
wounds
.
Wherefore
let
vs
not
be
ashamed
to
bee
beholden
to
this
remedie
.
[
z
](A12558-e17810-b)
z
Bernard
.
ep.
112.
Let
vs
be
ashamed
that
we
ran
away
,
but
not
ashamed
to
returne
into
the
fielde
againe
,
and
figh●
againe
after
flying
away
.
[
a
](A12558-e17820-b)
a
Tertul.
d●
poenit
.
ca.
▪
7.
Let
it
grieue
vs
to
offende
againe
;
but
not
to
repent
againe
:
let
it
grieue
vs
to
come
in
daunger
againe
but
not
to
be
delivered
againe
.
When
we
are
in
danger
let
it
g●●eu●
vs
to
fal
sicke
againe
;
but
not
to
bee
cured
againe
.
Indeed
we
should
desire
and
striue
not
to
sin
:
but
[
b
](A12558-e17830-b)
b
Cypri
.
ep.
33.
as
the
first
degree
of
happinesse
is
not
to
sin
;
so
the
second
is
to
confesie
our
sins
,
&
to
be
sorry
for
them
.
And
true
sorrowe
for
sin
in
a
manner
maketh
sin
to
bee
no
sin
,
as
not
only
the
Gentill
saith
[
c
](A12558-e17840-b)
c
Sen.
Agamemn
.
act
2
in
the
Poet.
[
*
](A12558-e17850-b)
*
Quem
poenitet
pecaste
pene
est
innocens
.
He
that
is
sorry
that
hee
hath
done
evill
is
almost
innocent
:
but
also
[
d
](A12558-e17870-b)
d
Tertull
ad
Senator
.
Apo●tolat
.
Non
erit
in
culpa
quem
poeniter
ante
fuisse
.
an
ancient
Christian
authour
sticks
not
to
say
;
*
He
shall
not
be
in
fault
,
that
is
sorie
he
hath
beene
in
fault
.
Wherefore
to
conclude
this
point
,
let
this
bee
our
resolution
[
e
](A12558-e17890-b)
e
Tertul.
de
poenit
c.
7.
that
howe
often
so
ever
we
haue
offended
,
yet
there
is
place
for
reconciliation
,
and
that
God
not
only
may
be
pacified
by
ou●
submission
and
humiliation
,
but
that
hee
is
verie
willing
and
desirous
it
should
bee
so
,
and
that
therefore
[
f
](A12558-e17900-b)
f
Epiphan.
haeres.
59.
five
lib.
2.
Tom
,
1.
While
as
yet
we
are
in
this
wo●ld
combatting
with
sin
,
there
is
a
rising
after
our
falling
,
there
is
yet
hope
,
as
yet
a
salue
,
as
yet
time
,
for
confession
,
&
pardon
.
CHAP.
10.
Of
the
greatnesse
of
Gods
mercie
,
wherewith
the
greatnesse
of
sinne
hath
no
proportion
.
1
IF
yet
we
desire
to
be
farther
conforted
and
armed
either
against
the
substance
of
sinne
,
or
those
foresaid
circumstances
thereof
,
that
so
augment
the
terrour
of
it
,
we
must
lastlie
consider
the
infinit
greatnes
of
Gods
mercy
and
goodnes
,
that
needes
must
be
of
greater
force
to
saue
vs
than
our
sins
can
be
to
condemne
vs
.
Here
we
are
entring
into
a
sea
that
hath
neither
bo●tome
,
nor
shoare
.
For
as
all
other
of
Gods
attributs
are
infinit
,
so
is
his
mercy
also
;
which
that
we
may
the
better
know
,
it
is
to
be
noted
,
that
there
are
no
qualities
in
God
,
but
that
all
that
is
in
him
is
his
verie
essence
.
God
then
is
not
accidentallie
iust
wise
,
mercifull
,
and
the
like
:
but
essentially
,
that
is
,
to
speake
properly
hee
is
not
iust
,
but
iustice
it selfe
;
not
wise
,
but
wiledome
it selfe
;
not
mercifull
,
but
mercy
it selfe
.
This
shewes
how
great
his
mercy
is
,
or
rather
it
shewes
it
not
,
for
what
can
shewe
vs
that
which
is
incomprehensible
?
But
yet
this
in
parte
insinuates
the
greatnes
of
Gods
mercie
,
namely
that
it
is
as
great
as
himselfe
,
and
that
no
mar●
vaile
,
sith
it
is
himselfe
.
But
first
let
vs
heare
what
himselfe
testifieth
of
himselfe
that
way
that
only
is
able
perfectly
to
know
himselfe
.
2
The
Lord
,
[
a
](A12558-e17980-b)
a
Psal.
113.
ver
8.
&
seq.
saith
David
,
is
mercifull
and
gratious
,
of
long
suffering
,
and
pienteous
with
goodnes
,
hee
chideth
not
for
ever
,
nor
keepeth
his
anger
alwaies
,
hee
dealeth
not
with
vs
according
to
our
sinnes
,
nor
rewardeth
vs
according
to
our
iniquities
,
but
as
high
as
the
heavens
are
aboue
the
earth
,
so
much
doth
his
mercie
giue
beyond
them
that
feare
him
,
as
far
as
the
East
is
from
the
w●st
,
so
far
doth
he
remoue
our
sinnes
from
vs
,
as
a
father
hath
pitty
on
his
children
,
so
hath
the
Lord
pitty
on
them
that
feare
him
;
for
he
knoweth
whereof
we
are
made
,
hee
remembreth
that
we
are
but
dust
.
Here
we
haue
not
only
a
profession
of
the
greatnes
of
Gods
mercy
in
expresse
words
,
but
also
a
liuely
resemblance
thereof
by
most
proper
comparisons
,
yea
most
forcible
arguments
also
and
reasons
for
proofe
thereof
,
as
God
willing
,
shall
hereafter
be
observed
.
[
b
](A12558-e18000-b)
b
Esai
49.
vers.
15.
Againe
saith
the
Lord
,
Can
the
mother
forget
her
young
childe
,
and
not
haue
pitty
of
the
son
of
her
wombe
?
but
be
it
that
a
mother
may
forget
,
yet
will
not
I
forget
thee
saith
the
Lord
.
And
[
c
](A12558-e18020-b)
c
Esay
55.
v
7.
●9
.
in
the
same
Prophet
,
to
weete
Esay
,
Let
the
wicked
forsake
his
evill
waies
,
&
the
vngodly
his
imaginations
,
&
retur●e
vnto
the
Lorde
,
and
hee
will
haue
mercie
on
him
,
and
to
our
God
,
for
he
is
full
of
compassion
.
For
my
thoughts
are
not
as
your
thoughts
nor
my
waies
as
your
waies
,
but
as
high
at
the
heavens
are
aboue
the
earth
,
so
high
are
my
waies
aboue
your
waies
,
and
my
thoughts
aboue
your
thoughts
.
And
so
[
d
](A12558-e18040-b)
d
ser.
3.
●
.
in
Ieremie
,
If
a
man
bee
divorced
from
his
wife
,
&
shee
departing
from
him
shall
bee
marryed
to
an
other
,
shall
he
take
her
againe
,
should
not
the
land
be
defiled
thereby
?
But
thou
hast
plaide
the
whore
with
many
lovers
,
&
y●t
returne
to
me
,
●aith
the
Lord
.
And
in
[
e
](A12558-e18060-b)
e
Ezech
18.
ver.
23
31.
Ezechiell
hee
even
mourneth
for
the
follie
and
obstinacie
of
his
people
,
that
woulde
not
returne
vnto
him
and
liue
.
Am
I
delighted
with
the
death
of
a
sinner
,
saith
the
Lorde
,
and
not
rather
with
this
that
hee
should
returne
from
his
waies
and
liue
?
Why
will
yee
die
ô
house
of
Israell
?
Out
of
these
Scriptures
&
the
like
we
may
gather
many
consolations
wherby
to
be
perswaded
of
the
forgiuenesse
of
our
sins
.
And
first
let
vs
consider
that
Gods
loue
infinitely
exceedeth
any
loue
that
is
to
be
found
in
the
creatures
,
being
as
farre
aboue
it
as
the
heavens
are
aboue
the
earth
,
or
the
vtmost
endes
of
the
worlde
are
distant
one
from
an
other
.
And
yet
wee
see
that
the
loue
which
is
in
the
creatures
is
of
greate
force
,
and
produceth
very
strange
effects
;
and
speciallie
that
loue
wherewith
God
here
compareth
his
,
namely
that
of
parents
towards
their
children
,
who
loue
them
,
yea
tenderly
loue
them
,
even
when
they
are
vnworthy
of
their
loue
,
and
gladly
embrace
any
submission
from
them
.
[
f
](A12558-e18090-b)
f
Teren.
Andr●a
.
Act.
5.
scen.
3.
Propeccato
magno
paulum
●upplicii
satis
est
patri
.
Even
nature
hath
taught
men
to
plead
this
,
*
That
a
father
is
satis
fied
with
a
little
punishment
for
a
great
offence
.
Nay
we
see
that
fathers
cannot
but
loue
their
stubborne
children
,
that
refuse
to
submit
themselues
.
yea
that
stand
at
open
defiance
with
them
,
whereof
the
Scripture
affordeth
vs
a
notable
example
.
[
g
](A12558-e18110-b)
g
2.
Sam.
15
ver.
1.2
,
&c.
Absalon
most
vnnaturally
rebelled
against
his
father
king
David
▪
after
that
hee
had
pardoned
him
for
a
cruell
and
odious
murther
;
and
sought
to
depriue
him
both
of
crowne
and
life
.
For
●in
kings
these
both
goe
togither
,
who
leaue
to
bee
men
when
they
leaue
to
be
kings
,
&
can
no
longer
hold
their
liues
than
they
hold
their
soveraignety
.
Hee
I
say
,
vnnaturally
rebelled
against
so
kinde
a
father
,
and
was
vp
in
armes
against
him
.
And
yet
see
howe
his
father
was
affected
towards
him
Having
raised
an
armie
to
suppresse
him
,
[
h
](A12558-e18140-b)
h
Chap.
18.5
.
&
12.
hee
chargeth
his
two
principall
captaines
that
they
should
deale
gently
with
Absalon
for
his
sake
.
[
i
](A12558-e18160-b)
i
Vers.
31.32
33.
And
when
afterwarde
he
had
newes
that
he
was
slaine
,
he
made
most
pitifull
lamentation
for
him
,
crying
out
;
My
son
Absalon
,
my
son
,
my
son
Absalon
,
woulde
God
I
had
dyed
for
thee
,
would
God
I
were
in
thy
steed
,
ô
Absalon
my
sonne
,
my
sonne
.
Thus
nature
forced
him
to
loue
even
a
rebellious
sonne
.
But
most
memorable
is
that
which
happened
in
our
age
at
Castillion
vpon
Loing
in
France
.
[
k
](A12558-e18210-b)
k
Bodin
de
repub.
lib.
1.
cap.
4.
A
father
offering
to
giue
his
son
a
blow
for
some
misdemeanor
,
the
sonne
ran
him
through
with
his
sword
.
Here
the
miserable
father
perceiving
himselfe
wounded
to
death
,
never
left
crying
after
his
son
as
long
as
he
coulde
crie
,
that
hee
should
flie
and
shift
for
himselfe
,
least
iustice
shoulde
take
hold
on
him
.
O
admirable
force
of
fatherly
loue
,
that
the
father
shoulde
tender
the
sonnes
life
that
deprived
the
father
of
life
.
But
God
doth
not
only
compare
his
loue
to
a
fathers
loue
but
also
to
a
mothers
loue
,
which
commonly
is
the
more
tender
of
the
two
,
that
sex
being
passion
arely
indulgent
And
of
what
force
a
mothers
loue
is
even
towards
wicked
and
vngratious
children
the
same
author
in
the
same
place
specifieth
by
the
example
of
a
woman
of
the
same
nation
,
who
having
a
sonne
that
vsed
her
most
outragiously
,
reviled
her
,
beare
her
,
threw
her
at
his
feete
,
and
amongst
many
other
indignities
committed
one
against
her
which
I
thinke
vnmeet
to
be
mentioned
in
particular
;
yet
would
never
complaine
to
authority
of
him
:
and
when
the
magistrates
of
their
owne
accord
tooke
notice
thereof
▪
and
holding
the
example
into
lerable
,
convented
him
before
them
,
&
gaue
sentence
of
death
against
him
;
the
mother
came
crying
and
howling
in
most
pitifull
sort
,
denying
all
the
wrongs
and
outrage
,
he
had
done
vnto
her
.
And
no
marvell
that
the
parents
loue
of
their
children
is
so
tender
,
and
vehement
,
sith
wee
see
howe
strong
and
strange
the
affection
of
very
beastes
is
towardes
their
young
ones
.
The
loue
of
their
young
ones
,
[
l
](A12558-e18230-b)
l
Sen
ep.
75
saith
Seneca
,
forceth
wild
beasts
to
runne
vppon
the
hunters
iavelin
or
speare
;
[
m
](A12558-e18250-b)
m
Nat.
Comes
de
venat
.
lib.
2.
and
they
vsually
either
recover
them
or
die
in
attempting
to
recover
them
.
Nowe
these
strong
instincts
of
loue
in
the
creatures
are
derived
from
God
,
and
infused
into
them
by
him
.
I
speake
of
the
substance
and
soundnesse
thereof
.
For
as
for
the
irregularitie
of
it
specially
in
men
,
it
proceedes
not
from
creation
,
but
from
corruption
&
depravation
.
But
I
say
,
this
loue
,
yea
this
fervency
of
loue
in
the
creatures
comes
from
divine
instinct
.
Now
if
God
himselfe
infuse
so
much
loue
into
his
creatures
,
how
great
is
the
loue
that
is
in
himselfe
?
Doubtlesse
here
that
principle
in
Philosophie
must
needs
be
verified
,
that
that
which
makes
another
thing
to
be
so
or
so
,
must
needes
bee
more
so
it selfe
.
And
therefore
sith
God
makes
the
creatures
to
loue
so
strongly
,
doubtlesse
hee
himselfe
doth
loue
more
strongly
,
as
wee
herd
before
out
of
Esay
that
the
tendrest
humane
loue
was
inferiour
to
his
,
even
the
loue
of
a
mother
towards
her
child
,
and
that
although
a
mother
might
forget
her
childe
,
yet
hee
would
not
forget
his
people
.
And
no
marvell
that
his
loue
is
so
greate
,
he
being
loue
it selfe
.
For
so
wee
finde
in
Scripture
,
not
onely
that
God
is
loving
,
[
n
](A12558-e18270-b)
n
1.
Ioh.
4.
●
16.
but
also
that
God
is
loue
.
God
saith
not
that
hee
is
power
,
or
iustice
,
although
hee
might
truely
say
so
,
but
when
hee
would
define
himselfe
and
tell
what
he
is
,
hee
makes
choice
of
this
attribute
of
loue
and
saith
he
is
loue
,
which
notably
argueth
how
greate
and
strong
his
loue
is
.
3
Furthermore
we
see
by
the
former
testimonies
of
Scripture
,
that
his
loue
is
transcendent
,
and
aboue
rule
.
He
hath
limited
mans
loue
,
&
mercie
,
and
there
are
many
cases
wherein
men
may
not
shewe
mercy
.
The
husband
as
we
heard
out
of
Ieremie
,
might
not
take
his
wife
againe
,
that
had
plaid
the
whore
,
and
departing
from
him
had
coupled
her selfe
to
another
man
.
[
o
](A12558-e18310-b)
o
1
Sam.
2.
v.
37.
&c.
Elie
the
high
Priest
was
severely
punished
for
being
too
mercifull
to
his
prophane
sonnes
.
Saul
&
Ahab
both
lost
their
kingdoms
for
shewing
mercy
to
their
prisoners
contrary
to
Gods
minde
,
[
p
](A12558-e18350-b)
p
1.
Sam.
15.
the
former
to
Agag
.
[
q
](A12558-e18370-b)
q
1
King
●0
the
later
to
Benhadad
:
yea
[
r
](A12558-e18390-b)
r
Deut
13.
〈◊〉
.
6
7
8.
God
made
a
generall
law
in
expresse
tearmes
,
that
parents
should
not
pitty
nor
spare
their
owne
naturall
children
if
they
became
Idolaters
,
and
worshipped
strange
Gods
,
nor
brother
the
brother
,
nor
husband
the
wife
,
no
not
his
tenderly
beloved
wife
;
that
their
eie
shoulde
not
spare
them
,
but
their
hands
should
bee
vpon
them
first
,
to
stone
them
to
death
.
In
these
,
and
many
other
cases
men
might
not
shew
mercy
:
and
if
they
notwithstanding
would
be
merciful
to
others
,
they
became
cruell
to
themselues
,
pulling
down
Gods
vengance
vpon
their
own
heads
.
Thus
mans
mercy
is
bounded
,
but
Gods
is
boundles
,
and
transcendent
,
so
that
he
can
and
doth
shewe
mercy
even
in
the
cases
that
men
may
not
.
As
appeares
by
that
before
alleaged
out
of
Ieremie
,
that
although
the
husband
might
not
take
againe
his
wife
that
had
gone
a
who
ring
from
him
:
yet
God
was
ready
to
receaue
his
people
although
they
had
committed
spirituall
whoredome
,
&
that
with
many
lovers
,
that
is
,
had
defiled
themselues
with
many
sorts
of
Idolatry
.
And
by
this
priviledge
of
vnlimited
mercie
God
comforteth
his
Church
and
people
[
s
](A12558-e18410-b)
s
Esay
55.
v.
v.
7
,
8
,
9.
in
Esaie
,
as
we
haue
heard
,
chiding
them
for
their
infidelitie
,
that
reasoned
thus
,
We
haue
so
grievously
sinned
against
the
Lord
,
that
there
is
no
returning
vnto
him
,
or
hope
of
pardon
.
What
?
Saith
God
,
Will
you
measure
my
mercy
by
your
mercy
?
Why
,
there
is
as
great
oddes
betweene
my
waies
,
and
your
waies
;
my
thoughts
and
your
thoughts
,
that
it
,
between
my
mercy
and
your
conceipts
of
my
mercy
:
as
there
is
distance
between
heaven
and
earth
.
O
comforte
more
worth
than
a
thousand
worlds
if
there
were
so
many
.
The
Lorde
doth
not
say
,
that
his
waies
and
thoughts
of
knowledge
and
wisdome
,
but
his
waies
and
thoughts
of
mercy
,
are
as
far
aboue
ours
,
as
the
heavens
are
aboue
the
earth
.
And
why
then
should
we
doubt
whether
a
mercy
of
such
extent
either
could
not
,
or
would
not
relieue
our
miserie
?
4
Besides
this
,
let
vs
waigh
how
the
Lord
inviteth
vs
to
returne
vnto
him
,
speaking
thus
in
effect
to
the
sin
full
soule
;
I
knowe
thou
hast
shamefully
straied
from
mee
;
I
knowe
thou
hast
given
mee
too
too
many
occasions
vtterly
to
cast
thee
off
,
and
to
accept
of
no
submission
:
but
yet
returne
to
mee
and
thou
shalt
bee
welcome
.
Thou
hast
monstrously
defiled
&
deformed
thy selfe
:
yet
wash
and
purifie
thy selfe
,
nay
suffer
mee
to
wash
&
purifie
thee
,
[
t
](A12558-e18470-b)
t
Esa.
1.18
.
and
if
thy
sinnes
were
as
purple
,
they
shall
be
made
as
white
as
snowe
;
and
if
they
were
as
redde
as
scarlet
,
they
shall
be
as
wooll
.
Nether
doth
God
desire
only
that
wee
should
returne
to
him
,
but
pittieth
our
obstinacy
when
wee
will
not
returne
,
as
he
saith
in
Ezekiel
,
O
house
of
Israel
,
why
will
yee
die
?
[
u
](A12558-e18490-b)
u
Luk.
19.
vers.
41.42
.
And
so
Christ
in
the
Gospell
bemoaneth
the
incorrigible
perversnesse
and
frowardnesse
of
the
Iewes
that
would
not
imbrace
mercy
when
it
was
offered
vnto
them
,
even
weeping
for
the
same
,
[
x
](A12558-e18500-b)
x
Matth
23.
vers
▪
13.
and
breaking
out
into
an
affectionate
complaint
,
saying
,
O
Ierusalem
,
Ierusalem
,
how
often
would
I
haue
gathered
thy
children
,
even
as
a
hen
gathereth
her
chicken
vnder
her
wings
.
but
yee
would
not
?
Now
hee
that
inviteth
vs
to
returne
vnto
him
,
yea
that
lamenteth
our
folly
and
frowardnes
,
that
we
will
not
returne
;
will
he
not
receiue
vs
when
we
doe
returne
?
Yes
doubtlesse
.
For
sure
,
[
y
](A12558-e18520-b)
y
Tertul.
de
poenit
.
c.
8.
as
an
ancient
Divine
pithilie
&
comfortably
saith
,
God
would
not
threaten
him
that
repenteth
not
,
except
hee
would
pardon
him
that
doth
repent
.
5
Moreover
let
vs
out
of
the
same
places
of
Scripture
obserue
that
God
doth
not
only
promise
to
bee
mercifull
,
but
also
sheweth
reasons
,
why
he
wil
be
mercifull
,
nay
in
a
sort
he
must
be
mercifull
.
Besides
that
which
hath
beene
spoken
hereof
incidentally
&
as
it
were
by
the
way
,
namely
that
his
mercy
is
not
a
quality
in
him
but
his
very
essence
,
and
that
there
is
no
proportion
betweene
mans
tendrest
mercy
and
his
;
it
is
more
specially
to
be
considered
,
that
he
duly
waigheth
our
case
and
fraile
state
,
namely
that
wee
cannot
but
offend
,
&
that
if
he
should
deale
extreamely
with
vs
,
wee
must
needes
be
destroyed
,
but
he
graciously
beareth
with
our
frailtie
,
knowing
of
what
brittle
mettle
wee
are
made
,
and
promiseth
[
z
](A12558-e18550-b)
z
Esay
.
57.
v.
15
▪
16.
that
although
hee
bee
most
high
,
and
inhabit
eternitie
,
yet
hee
will
vouchsafe
to
dwell
with
the
humble
and
contrite
,
that
he
will
not
alwaies
striue
,
nor
bee
angry
for
ever
,
because
if
he
should
,
every
spirit
should
be
overwhelmed
and
the
soules
which
he
had
made
.
Thus
he
counteth
vs
no
match
for
him
,
and
thinks
it
no
conquest
to
destroy
vs
,
nay
rather
rekons
this
to
be
his
honour
and
glorie
to
pardon
and
forgiue
,
and
to
saue
where
he
hath
iust
cause
to
condemn
.
In
a
word
,
as
a
man
disdaines
to
shew
his
strength
vpon
a
child
:
so
God
disdaines
to
shewe
his
strength
vpon
man
.
Which
speeches
and
the
like
plainely
testifie
howe
easily
God
will
accept
of
our
submission
,
and
what
wrong
we
doe
not
only
to
our selues
but
also
to
him
,
when
we
imagine
he
is
so
severe
and
righteous
that
he
can
not
or
will
not
pardon
our
sinnes
,
when
we
confesse
them
and
are
hartely
sory
for
them
,
whereas
hee
even
delighteth
to
doe
it
,
and
takes
pleasure
in
it
,
[
a
](A12558-e18570-b)
a
Psal.
51.
v.
18.
according
to
that
in
the
Psalmist
,
that
a
bruised
spirit
and
a
contrite
heart
are
a
sacrifice
to
God
.
Thus
God
drawes
arguments
both
from
our
imperfection
,
and
his
owne
perfection
,
to
perswade
vs
of
his
readinesse
to
pardon
,
and
to
let
vs
see
how
easily
it
may
be
done
.
6
To
conclude
looking
backe
to
the
foundation
of
his
mercy
,
namely
the
incomprehensible
misterie
of
the
incarnation
and
passion
of
his
sonne
Iesus
Christ
[
*
](A12558-e18600-b)
*
Chap.
8.
throughout
before
declared
,
wee
must
needes
see
that
his
loue
towards
mankinde
is
infinit
,
and
because
infinite
,
therefore
greater
then
our
greatest
sinnes
.
[
b
](A12558-e18610-b)
b
Cyprian
.
sermon
de
patientia
.
Christs
bloud
washed
even
them
that
shed
it
,
vpon
their
repentance
;
and
whom
then
can
it
not
wash
?
God
would
haue
his
owne
and
only
sonne
to
dy
,
that
man
might
liue
,
&
was
content
that
his
bloud
should
be
our
ransome
.
Doubtlesle
then
,
saith
[
c
](A12558-e18620-b)
c
Augustin
.
Ie●m
.
10●
.
Augustine
,
hee
that
bought
vs
with
so
great
a
price
,
will
not
haue
vs
cast
away
.
Let
vs
then
haue
refuge
to
this
infinit
mercy
of
God
▪
and
our
sinnes
will
vanish
away
as
a
bubble
.
Our
sinnes
,
saith
[
d
](A12558-e18650-b)
d
Basil
in
.
regul.
contract
quaest.
●3
.
Basil
,
may
both
be
measured
&
numbred
;
but
it
is
impossible
that
Gods
goodnes
should
be
measured
,
or
his
mercies
numbred
.
Let
vs
then
resolue
,
[
e
](A12558-e18670-b)
e
Anselm
.
in
Meditat.
that
,
although
our
offenses
haue
deserved
damnation
,
&
our
repentance
bee
not
sufficient
for
satisfaction
:
yet
Gods
mercy
is
greater
then
all
transgression
,
yea
that
as
far
as
God
is
superiour
to
man
,
so
farre
is
our
wickednesse
inferiour
to
his
goodnesse
.
Wee
may
then
with
[
f
](A12558-e18690-b)
f
Bernard
.
feria
4.
hebdom
.
poenosae
.
Bernard
reason
thus
;
What
,
shall
mis●rie
overcome
mercy
;
&
shall
not
mercy
rather
conquer
miserie
?
Yes
sure
[
g
](A12558-e18720-b)
g
Chrysost.
proaem
in
E●ai
.
our
sicknesse
hath
measure
;
but
the
medicine
is
without
measure
:
and
shal
not
vnlimited
goodnesse
prevaile
against
limited
wickednesse
?
or
shal
not
a
salue
of
infinit
vertue
,
cure
a
soare
of
finite
malignity
?
Gods
mercy
is
a
huge
,
yea
a
boundlesse
,
and
bottomlesse
sea
,
and
our
sinnes
compared
therevnto
are
but
as
a
little
sparkle
:
now
,
saith
Chrysostome
,
suppose
that
a
little
sparkle
should
fall
into
the
maine
sea
,
could
it
abide
there
,
would
it
not
instantly
be
extinguished
,
and
never
appeare
more
?
Doubtlesse
so
great
a
water
must
needes
out
of
hand
quench
so
small
a
fire
,
yea
a
sparkle
onely
of
fire
.
Away
then
with
despaire
,
and
let
vs
assure
our selues
,
[
h
](A12558-e18750-b)
h
Gregor.
Moral
.
lib.
3●
cap.
11.
as
Gregorie
well
saith
,
that
despaire
for
sinne
is
worse
then
sinne
it
se●fe
.
CHAP.
11.
The
Christians
peculiar
comfories
against
death
and
the
terrours
thereof
.
1
DEath
beeing
the
greatest
temporall
punishment
for
sinne
,
it
may
seeme
to
some
that
I
should
haue
spoken
thereof
[
*
](A12558-e18820-b)
*
Chap.
7.
sect.
2.
&
se●
before
,
when
I
hanled
the
remedies
against
all
temporarie
evils
which
wee
suffer
in
this
life
.
Notwithstanding
I
haue
purposely
,
reserved
the
handling
thereof
vnto
this
place
;
because
it
may
bee
obiected
against
our
deliverance
from
sinne
by
Christ
declared
in
the
Chapter
next
before
going
,
that
for
al
that
the
faith
full
die
as
well
as
other
men
,
and
cannot
not
possibly
escape
death
,
but
must
be
and
are
subiect
to
the
vniversall
lawe
of
inevitable
mortalitie
.
Besides
,
the
chiefe
and
soveraigne
remedy
against
this
evill
namely
death
is
our
deliverance
from
sin
,
&
therefore
I
thought
good
to
speake
of
that
before
,
that
so
I
might
be
the
briefer
here
,
referring
the
Reader
to
the
former
chapter
,
for
particularity
,
and
contenting
my selfe
heere
with
a
generall
repetition
and
application
thereof
.
2
First
then
as
for
death
,
we
are
to
consider
,
that
it
is
chiefly
sinne
that
makes
it
so
terrible
vnto
vs
,
&
therefore
[
a
](A12558-e18840-b)
a
1
Corinth.
15.
vers.
56.
the
Apostle
saith
,
that
sin
is
the
sling
of
death
.
Now
,
as
wee
haue
seene
at
large
[
*
](A12558-e18860-b)
*
8.9.10
.
in
some
former
chapters
,
we
are
so
delivered
from
sin
in
Christ
that
it
cannot
hurt
vs
,
nay
is
converted
to
our
benefit
and
profit
,
&
therefore
Death
having
her
strength
from
sinne
is
not
to
be
feared
,
sith
sinne
which
is
her
sting
,
is
overcome
.
What
need
we
feare
the
snake
that
hath
lost
her
sting
?
Surely
the
snake
that
hath
lost
her
sting
can
only
hisse
,
and
keep
a
noise
,
but
cannot
hurt
:
&
therefore
we
see
that
many
having
taken
out
the
sting
will
carry
the
snake
in
their
very
bosomes
without
any
feare
.
Even
so
although
we
carry
death
in
our
bodies
,
yea
in
our
bosomes
and
bowels
:
yet
sinne
which
was
her
sting
being
pulled
out
,
she
can
only
hisse
and
stirre
,
shee
may
,
and
ordinarily
doeth
looke
black
and
grimme
,
but
yet
cannot
any
way
annoy
vs
.
3
Which
will
bee
the
more
manifest
,
if
we
weigh
that
Christ
our
head
hath
conquered
and
quelled
this
Gyant
;
so
that
none
that
bee
his
,
neede
stand
in
feare
thereof
Death
[
b
](A12558-e18890-b)
b
1.
Corinth
15.
v.
55
saith
S.
Paul
,
is
swallowed
vp
in
victorie
;
&
,
[
c
](A12558-e18910-b)
c
Revelat.
1.
v.
18.
Christ
was
dead
,
but
now
he
liveth
,
and
that
forever
,
and
hath
the
keyes
of
hell
and
death
,
as
he
himselfe
testifieth
of
himselfe
.
Now
he
that
hath
the
keyes
of
a
place
hath
the
command
of
it
;
it
is
as
much
then
as
if
it
had
been
said
he
had
the
command
of
death
,
&
power
to
dispose
of
death
at
his
pleasure
.
And
will
Christ
that
hath
such
an
enemie
at
his
mercy
let
him
annoy
his
deare
friends
,
nay
his
owne
members
,
and
so
in
effect
himselfe
?
No
,
no
,
he
conquered
death
for
vs
not
for
himselfe
,
sith
death
had
no
quarrell
to
him
;
by
his
vniust
death
then
hee
hath
vanquished
our
iust
death
,
as
we
heard
[
*
](A12558-e18930-b)
*
Chap.
8.
Sect.
5.
before
out
of
Augustin
.
[
d
](A12558-e18950-b)
d
Bernard
.
ad
mi●i●es
Templi
sermon
.
4.
The
death
of
Christ
is
the
death
of
our
death
,
sith
he
dyed
that
we
might
liue
,
and
how
can
it
bee
,
but
that
they
should
liue
for
whom
life
it selfe
dyed
?
Surely
death
by
vsurping
vpon
the
innocent
fors●●ted
her
right
to
the
guilty
,
&
[
e
](A12558-e18970-b)
e
Hieron
ad
Heliodor
.
While
shee
devoured
wrongfully
,
was
her selfe
devoured
.
4
Yea
,
in
that
Christ
hath
vanquished
death
,
we
also
may
be
truely
said
to
haue
vanquished
it
,
hee
beeing
our
head
,
and
wee
his
members
,
for
where
the
head
is
a
conquerour
,
the
members
cannot
be
captiues
.
[
f
](A12558-e19000-b)
f
Tertul
de
resurre●t
.
carms.
●
.
●1.
Let
vs
then
reioice
,
we
haue
already
seyzed
vpon
heaven
in
Christ
,
who
hath
carried
our
flesh
thither
in
his
owne
person
,
as
an
earnest
pennie
and
pledge
of
the
whole
summe
that
in
time
shall
be
brought
thither
.
We
may
then
boldly
say
,
[
g
](A12558-e19020-b)
g
Augustin
.
in
Psal
,
148.
there
is
somewhat
of
ours
aboue
already
;
yea
,
the
best
part
of
vs
namely
our
head
,
and
are
the
members
farre
from
the
head
?
[
h
](A12558-e19050-b)
h
Idem
in
Psa●
.
88.
Yea
,
we
may
assure
our selues
,
that
,
being
members
of
such
a
head
.
yea
body
to
it
,
we
are
in
●ff●ct
where
ou●
head
is
For
saith
Augustin
,
this
body
cannot
bee
beheaded
:
but
if
the
head
triumph
forever
,
the
members
must
needes
triumph
for
ever
also
.
And
that
wee
haue
this
benefite
by
Christs
ascension
into
heaven
before
hand
for
vs
,
[
i
](A12558-e19080-b)
i
Bern.
serm.
de
eo
quod
legitur
apud
Iob.
in
sex
tribulatio
.
nibus
&c.
Bernard
excellently
sheweth
,
Bee
it
,
saith
he
,
that
only
Christ
is
entred
into
heaven
:
yet
I
trowe
,
whole
Christ
must
enter
,
and
if
whole
Christ
,
then
the
body
as
well
as
the
head
,
yea
every
member
of
the
body
.
For
this
head
is
not
to
bee
found
in
the
kingdome
without
his
members
.
Hence
it
is
that
the
Scripture
speakes
of
the
faithfull
as
already
raised
from
the
dead
,
&
placed
in
heaven
with
Christ
,
yea
as
of
them
that
shall
not
,
nor
cannot
die
,
as
[
k
](A12558-e19120-b)
k
Ioh.
11.
vers.
26.
Hee
that
liveth
and
beleeveth
in
me
,
shall
never
die
.
And
[
l
](A12558-e19140-b)
l
Ioh
5.
v.
24.
againe
,
Verily
,
verily
,
I
say
vnto
you
,
whosoever
heareth
my
word
,
and
beleeveth
in
him
that
sent
me
hath
eternall
life
,
and
shall
not
come
into
iudgement
,
but
hath
passed
from
death
to
life
.
And
,
Hee
saith
[
m
](A12558-e19170-b)
m
Ephes.
2.
v.
6.
S.
Paul
,
hath
raised
vs
vp
togither
,
&
hath
placed
vs
togither
in
heaven
with
Christ
.
He
saith
not
,
he
will
raise
vs
vp
,
hee
will
place
vs
in
heaven
with
Christ
:
but
he
hath
so
raised
and
placed
vs
,
which
is
spoken
both
for
the
certaintie
thereof
,
&
also
for
the
streight
vnion
betweene
the
head
and
the
body
,
by
means
whereof
that
which
is
already
actually
accomplished
in
the
head
,
is
said
to
bee
so
also
in
the
body
.
In
a
word
,
the
head
being
aboue
water
,
the
body
can
never
bee
drowned
,
although
it
bee
never
so
much
beaten
and
tossed
with
waues
.
And
thus
much
for
our
first
and
principall
defense
against
death
,
the
sum
whereof
is
this
,
that
it
is
not
onelie
a
weakenesse
,
but
also
a
shame
for
the
members
to
fear
an
enemy
which
the
head
hath
already
conquered
&
subdued
.
5
There
are
also
diverse
other
Christian
comfortes
against
death
,
which
I
wil
briefly
touch
.
And
first
,
as
we
heard
[
*
](A12558-e19200-b)
*
Chap.
7.
Sect.
2.
&
leq
before
,
that
all
other
evils
of
paine
are
to
a
Christian
chaunged
into
another
nature
,
and
of
punishments
become
favours
and
benefits
:
so
is
it
also
in
this
of
death
.
For
now
it
is
not
a
token
of
Gods
anger
for
sin
,
but
an
argument
of
his
loue
and
mercy
;
it
is
not
properly
death
,
but
a
bridge
by
which
wee
passe
to
a
better
life
,
from
corruption
to
incorruption
,
from
mortality
to
immortality
,
from
earth
to
heaven
,
that
is
in
a
word
,
from
vanity
and
miserie
,
to
ioy
and
felicity
.
And
who
would
not
willingly
passe
over
this
bridge
whereby
hee
passeth
from
all
cares
and
sorrowes
,
and
passeth
to
all
delights
and
pleasures
;
leaveth
all
miseries
behinde
him
,
&
hath
all
contentation
and
happinesse
before
him
?
6
The
Gentils
taking
it
for
graunted
that
after
death
either
wee
should
be
happy
,
or
not
be
at
all
,
and
so
concluding
that
at
least
death
would
free
vs
from
all
evill
and
misery
,
therevpon
made
litle
reckoning
of
death
,
nay
manie
times
voluntarilie
procured
their
own
death
,
and
imbraced
it
as
a
rich
treasure
,
as
wee
haue
[
*
](A12558-e19220-b)
*
Chap.
4.
Sect
3.
&
Chap.
5.
Sect
3.
already
heard
.
But
how
fowly
they
were
mistaken
herein
,
hath
withall
beene
sufficiently
declared
.
It
is
the
Christian
only
that
enioyeth
this
benefite
by
death
,
namely
the
exemption
from
all
cares
and
troubles
,
and
an
ende
of
all
sorrowes
.
Wherefore
the
death
of
the
godly
is
called
[
n
](A12558-e19230-b)
n
Esai
.
57.
vers.
2.
Dan.
12.
v.
2.
1.
Thes.
4.
vers.
13.14
.
Revel.
14.
v.
13.
in
Scripture
by
the
names
of
bedde
,
of
rest
,
sleepe
▪
peace
,
and
such
like
.
being
all
names
of
benefite
and
commodity
.
How
sweet
is
peace
to
them
that
haue
beene
vexed
with
warres
and
broiles
;
how
plesant
is
the
bedde
,
rest
,
&
sleepe
to
the
weary
and
those
that
are
overwatched
?
The
labourer
is
glad
when
his
daies
work
is
done
;
the
traveller
reioiceth
when
he
is
come
to
his
waies
ende
;
the
marriner
and
passenger
thinke
themselues
happy
when
they
arriue
in
the
harbour
;
and
all
men
shun
paine
and
desire
ease
abhorre
daunger
and
loue
securitie
.
It
were
madnes
then
for
a
Christian
to
feare
so
advantageous
a
death
;
and
to
wish
for
continuance
of
so
wretched
a
life
.
I
conclude
this
pointe
with
that
elegant
laying
[
o
](A12558-e19240-b)
o
Tertul.
de
testim
.
animae
.
cap.
4.
of
Tertullian
;
That
is
not
to
bee
feared
which
sets
vs
free
from
all
that
is
to
be
feared
.
And
indeed
what
weaknesse
&
folly
is
it
to
fear
a
superfedeas
against
all
the
things
which
heare
we
do
feare
?
7
But
the
true
Christian
hath
yet
a
farre
greater
benefit
by
death
.
For
it
doth
not
only
put
an
end
to
the
evils
of
paine
,
but
also
to
the
evils
of
fault
;
not
only
to
the
punishments
for
sin
,
but
to
sinne
it selfe
,
Now
we
haue
often
heard
before
,
that
the
evils
of
fault
are
farre
worse
then
the
evils
of
paine
;
yea
,
that
the
least
sinne
is
more
to
be
abhord
and
shund
,
than
the
greatest
punishment
for
sinne
.
H●w
welcome
then
should
death
bee
vnto
vs
,
that
endeth
not
only
our
sorrowes
,
but
also
our
sinnes
?
As
long
as
wee
liue
here
,
and
beare
about
vs
these
earthly
tabernacles
,
wee
daily
multiply
our
rebellings
against
God
,
and
sustaine
a
fierce
conflict
,
and
continual
combat
in
our
very
bosomes
,
while
[
p
](A12558-e19280-b)
p
Galat.
5.17
.
the
flesh
lusteth
against
the
spirit
,
and
the
spirit
against
the
flesh
,
and
[
q
](A12558-e19300-b)
q
Rom.
7
.
2●
.
the
lawe
in
our
members
rebelleth
against
the
lawe
of
our
minde
,
as
S.
Paule
speaketh
,
and
leadeth
vs
captiues
to
the
law
of
sin
which
is
in
our
members
.
O
bondage
of
all
bondages
,
to
be
in
bondage
vnto
sin
.
[
r
](A12558-e19340-b)
r
Sen
ep
37.
&
39.
The
Gentill
that
apprehended
vice
only
as
a
morall
evill
,
could
say
,
that
men
beeing
in
bondage
to
their
lusts
were
more
cruellie
handled
by
them
,
than
any
slaues
were
by
the
most
cruell
maisters
.
Howe
much
more
should
wee
that
feele
sin
as
al
spiritual
evill
,
and
groane
vnder
the
burden
thereof
,
account
the
bondage
there
of
intollerable
,
and
worse
than
subiection
to
the
most
barbarous
Tyrant
in
the
world
?
And
how
welcome
should
he
be
that
would
set
vs
free
from
the
same
?
Now
it
is
death
and
only
death
that
can
doe
this
for
vs
,
and
indeede
doth
it
for
vs
.
What
great
cause
them
haue
wee
with
all
willingnesse
to
imbrace
it
?
[
s
](A12558-e19360-b)
s
Diogenes
Laertius
vit
,
Phil.
l●●
,
7.
Zeno
the
founder
of
the
Stoicall
sect
helde
it
lawfull
for
them
that
had
loathsome
diseases
,
which
were
incurable
to
kill
themselues
,
that
so
they
might
be
rid
of
them
and
[
t
](A12558-e19380-b)
t
Con.
Nepos
in
vita
Titi
Pomp.
Attici
.
See
also
the
like
of
Tullius
Marcellinus
in
Seneca
ep.
78.
Pomponius
Atticus
,
&
others
put
it
in
practise
.
If
they
counted
it
a
benefite
to
be
delivered
from
a
loathsome
disease
of
the
body
by
an
vnlawfull
and
wicked
death
:
we
haue
reason
to
think
it
a
benefite
,
yea
a
singular
benefite
to
be
ridde
of
a
loathsome
and
incurable
disease
of
the
soule
,
namely
sinne
,
by
a
lawful
death
,
which
it
pleaseth
God
to
send
vnto
vs
.
8
But
death
doth
more
for
vs
than
all
this
.
For
it
doth
not
only
free
vs
from
all
evils
,
and
from
that
evil
of
evils
,
sinne
;
but
puts
vs
into
actual
possession
of
all
good
things
,
yea
of
such
good
thinges
as
our
eies
haue
not
seene
,
our
eares
haue
not
heard
,
neither
are
our
harts
able
to
conceiue
;
&
brings
vs
to
that
place
,
where
if
there
were
place
for
any
passion
,
we
should
be
angry
with
death
for
not
bringing
vs
thither
sooner
.
But
I
reserue
a
more
particular
declaration
of
that
point
,
vnto
the
thirteenth
and
last
chapter
.
CHAP.
12.
Consolations
against
the
terrours
of
the
generall
iudgement
.
1
THERE
is
yet
an
other
thing
which
considered
in
it selfe
is
a
greater
branch
and
part
of
mans
misery
in
regard
of
passiue
evils
,
than
all
the
rest
;
namely
,
the
last
and
generall
iudgement
,
where
all
flesh
shal
be
arraigned
before
Gods
Tribunall
bar
to
giue
an
account
of
all
they
haue
done
,
&
to
receiue
their
recompense
accordingly
.
The
terror
wherof
I
had
rather
expresse
in
[
a
](A12558-e19450-b)
a
Anselm
.
in
libro
medita
tionum
.
Anselmes
wordes
,
than
in
mine
own
O
hard
distresse
,
saith
he
,
on
one
side
wil
be
our
sinnes
accusing
vs
,
on
the
other
side
iustice
terrifying
vs
;
vnder
vs
the
gulfe
of
hell
gaping
,
aboue
vs
the
iudg
frowning
;
within
vs
a
conscience
stinging
,
without
vs
the
world
burning
.
Which
way
then
shall
the
sianer
thus
surprised
turne
himselfe
?
To
hide
our selues
will
be
impossible
;
to
appeare
will
be
intolerable
.
Wherewithal
then
shal
miserable
man
arme
himselfe
against
this
so
great
terrour
,
&
danger
?
Surely
our
Christian
profession
affordeth
munition
against
this
assault
also
.
2
And
first
that
which
hath
beene
spoken
against
the
feare
of
death
in
the
former
chapter
,
serveth
also
here
against
the
feare
of
the
last
iudgment
.
For
that
which
made
the
first
death
so
terrible
and
dangerous
,
the
same
maketh
the
second
death
also
so
to
bee
,
namely
sinne
:
and
as
deliverance
from
sinne
doth
,
as
we
there
heard
,
free
vs
from
al
annoyance
by
the
first
death
;
so
doth
it
also
from
all
annoyance
by
the
second
death
,
that
is
,
eternal
condemnation
at
the
last
iudgement
.
They
that
in
Christ
are
conquerers
over
the
first
death
;
shall
not
,
nor
cannot
bee
conquered
by
the
second
death
:
and
[
b
](A12558-e19500-b)
b
Rev.
2c
.
6.
on
those
that
haue
their
part
in
the
first
resurrection
;
the
second
death
shall
haue
no
power
,
saith
the
spirit
.
That
is
,
condemnation
cannot
take
hold
on
those
whom
God
hath
gratiously
called
to
the
knowledge
and
love
of
his
saving
truth
reveiled
by
the
Gospell
.
3
But
to
come
to
more
peculiar
comforts
against
this
matter
of
terrour
and
amazement
,
let
vs
farther
consider
that
Christ
had
mercy
on
vs
when
we
were
meere
strangers
to
him
,
nay
even
,
when
we
were
his
enemies
,
as
[
c
](A12558-e19540-b)
c
Rom.
5.
v.
8.9.10
.
S.
Paul
well
vrgeth
,
God
herein
,
saith
he
,
commended
his
loue
towards
vs
,
that
when
we
were
sinners
Christ
dyed
for
vs
:
being
then
now
iustified
by
his
bloud
;
much
more
shall
we
be
saved
by
him
from
that
wrath
.
Note
that
he
saith
,
from
that
wrath
,
that
is
,
from
the
wrath
of
the
last
iudgement
.
For
if
,
saith
he
,
when
we
were
enemies
,
we
were
reconciled
vnto
God
,
by
the
death
of
his
sonne
:
much
more
being
reconciled
,
wee
shall
be
saved
by
his
life
.
Wee
may
easilie
perceiue
the
force
of
the
Apostles
comfortable
reasoning
:
to
wit
,
that
sith
Christ
died
for
vs
when
wee
were
sinners
,
that
is
,
nothing
but
sin
;
surely
hee
will
saue
vs
being
now
righteous
in
him
:
if
wee
were
pardoned
through
his
death
,
when
we
were
enimies
;
wee
shall
much
more
bee
saved
by
his
life
,
now
that
we
are
friendes
.
For
how
incredible
is
it
,
nay
rather
,
how
impossible
,
that
he
which
pardoneth
an
enemy
,
should
condemne
a
friend
?
He
loved
vs
,
when
wee
bare
the
image
of
the
devill
:
and
will
hee
not
much
more
loue
vs
now
since
he
hath
in
parte
repaired
his
fathers
image
in
vs
,
and
confirmed
vs
to
himselfe
.
We
were
deare
to
him
,
when
there
was
no
iot
of
goodnesse
in
vs
:
&
can
hee
reiect
vs
nowe
that
wee
haue
some
good
things
in
vs
,
although
but
weake
,
specially
hee
himselfe
being
the
author
and
former
of
them
by
the
grace
of
his
holy
spirit
?
And
so
[
d
](A12558-e19610-b)
d
Bernard
.
epist.
190.
Bernard
reasons
.
For
having
spoken
of
our
calling
vnto
the
grace
of
the
Gospell
,
he
inferres
this
;
beeing
thus
puld
out
of
the
power
of
darknesse
,
I
will
not
now
feare
to
be
reiected
by
the
father
of
light
,
being
iustified
freely
in
the
bloude
of
his
sonne
.
Why
it
is
he
that
iustifieth
,
&
who
is
it
that
shall
condemne
?
Surely
hee
will
not
condemne
the
iust
,
that
had
mercie
on
a
sinner
,
&c.
Thus
wee
see
he
reasoneth
from
that
which
GOD
hath
done
for
vs
already
,
to
that
which
he
will
doe
;
yea
,
in
a
sort
,
must
doe
for
vs
here
after
.
And
we
must
all
reason
after
the
same
manner
,
and
saie
everie
one
to
his
owne
soule
with
[
e
](A12558-e19640-b)
e
Augustin
.
in
Psal.
96.
Saint
Augustine
,
Thou
wast
wicked
,
and
hee
dyed
for
thee
;
thou
art
now
iustified
,
and
will
hee
forsake
th●e
?
4
Moreover
,
to
take
away
the
terrour
of
the
last
iudgement
,
consider
who
shall
be
the
Iudge
:
even
Christ
himself
that
was
thy
redeemer
.
And
howe
canne
wee
feare
such
a
iudge
?
How
happy
in
our
case
,
that
hee
must
be
our
iudge
,
that
was
himself
iudged
for
vs
?
He
is
our
husband
and
wee
his
wife
;
&
by
whom
would
the
wife
chuse
to
be
iudged
,
but
by
the
husband
,
specially
by
so
kinde
a
husbande
as
wee
haue
[
*
](A12558-e19670-b)
*
Chapt.
10.
Sect.
2.
marginal
.
letter
d.
before
heard
him
to
be
,
who
sheweth
that
favour
that
no
husband
doth
:
yea
he
is
our
head
,
&
we
are
his
members
,
&
wil
the
head
giue
sentence
of
condemnation
against
his
own
members
?
This
in
effect
were
to
giue
sentence
against
himself
He
is
our
advocat
and
Proctor
,
&
how
happy
would
we
think
our selues
if
in
causes
touching
this
life
our
own
atturney
might
be
our
iudg
?
He
is
now
thine
advocate
,
[
f
](A12558-e19710-b)
f
August
.
in
Psal.
51.
saith
Augustine
that
hereafter
shall
be
thy
iudge
.
Let
vs
then
assure
our selues
,
he
will
not
condemne
vs
,
that
hath
already
been
,
condemned
for
vs
.
5
Yea
,
so
farre
of
is
it
,
that
the
last
and
generall
iudgement
shoulde
be
terrible
vnto
vs
,
that
it
should
rather
minister
matter
of
great
ioy
and
comfort
vnto
vs
.
And
therefore
our
Lord
and
Saviour
Iesus
Christ
having
set
downe
the
chiefe
signes
and
tokens
that
should
go
before
the
day
of
iudgment
,
saith
to
the
faithful
,
[
g
](A12558-e19740-b)
g
Luc.
21.28
When
yee
see
these
things
begin
to
come
to
passe
,
looke
vp
,
and
lift
vp
your
heads
,
for
your
redemption
draweth
neere
.
So
that
by
Christes
owne
exhortation
in
this
place
,
when
wee
thinke
vpon
the
last
iudgement
,
we
haue
cause
to
reioice
,
not
to
fear
;
to
lift
vp
our
heads
,
not
to
hang
them
downe
.
And
that
for
sundry
reasons
,
but
I
will
specifie
one
or
two
that
are
most
materiall
,
&
fittest
to
cleare
this
truth
.
6
And
first
,
for
as
much
as
the
dissolving
of
the
world
is
for
our
ful
deliveraunce
from
the
bondage
of
the
world
,
the
manner
of
dissolving
it
must
needes
bee
comfortable
vnto
vs
,
although
in
it selfe
otherwise
terrible
.
Wee
see
that
in
particular
humane
iudgements
,
the
things
that
are
terrible
to
malefact
ours
,
are
comfortable
to
good
subiects
;
and
that
which
amaseth
the
theefe
,
reviveth
the
true
man
.
The
maiestie
of
the
iudges
,
their
scarlet
robes
,
whose
very
colour
threatens
death
,
their
guard
that
environ
them
with
holdbards
,
yea
the
gibbet
,
&
the
hangman
are
pleasing
sightes
to
the
good
who
knowe
that
all
this
is
for
their
maintenance
,
and
sauegard
,
although
they
miserably
terrify
the
wicked
,
for
whose
destruction
they
are
prepared
.
Even
so
the
comming
of
Christ
in
maiestie
and
glorie
,
the
troupe
and
traine
of
Angels
that
attend
on
him
,
the
shrill
sounde
of
the
trumpet
summoning
all
flesh
to
appeare
are
before
his
iudgement
seate
,
at
this
great
and
generall
assises
,
and
all
other
solemnities
belonging
to
the
pompe
and
magnificence
thereof
.
wil
cheere
vp
the
faithfull
;
knowing
that
all
this
is
to
doe
them
iustice
touching
all
the
wrongs
and
oppressions
which
they
haue
sustained
at
the
hands
of
the
wicked
,
and
terrifie
and
daunt
the
wicked
only
,
that
now
must
come
to
an
account
for
all
their
enormities
and
outrages
.
And
as
it
fareth
with
them
that
are
narrowly
besieged
in
a
strong
castle
,
when
a
puissant
armie
is
raised
to
rescue
them
,
&
draweth
neere
to
the
place
,
and
is
come
within
sight
,
the
neighing
and
trampling
of
the
horses
,
the
glitring
of
the
armour
,
the
clashing
together
of
the
weapons
,
the
noise
of
drum
&
trumpet
are
most
pleasing
vnto
them
,
yea
the
very
roaring
of
the
canon
is
the
sweetest
musicke
that
ever
they
heard
because
they
knowe
that
all
this
is
to
raise
the
siege
,
and
set
them
free
:
even
so
the
faithfull
,
being
straightly
besieged
in
this
world
as
in
an
impregnable
fort
,
by
the
flesh
,
sinne
and
the
devill
,
when
Christ
shall
come
in
the
clowds
with
power
and
maiesty
,
when
the
glorious
army
of
Angels
shall
march
onward
with
him
as
their
generall
,
when
the
last
trumpet
shall
be
sounded
,
yea
when
the
earth
shal
tremble
,
the
sea
roare
,
the
sunne
shall
be
darkned
,
the
moon
turned
into
bloud
the
stars
fal
from
heaven
,
in
a
worde
the
elements
dissolved
,
and
the
heavens
shall
melt
,
and
bee
shriveled
vp
like
a
scroale
of
parchment
,
the
faithfull
shall
reiolce
at
the
sight
,
as
knowing
that
al
this
is
but
to
raise
the
long
and
grievous
siege
which
they
endured
in
this
world
,
&
to
set
them
at
liberty
for
ever
;
yea
to
put
them
in
possession
of
a
heavenly
kingdome
where
they
shal
raigne
for
ever
in
vnspeakable
blisse
.
7
Finally
,
that
we
may
see
what
folly
it
is
to
be
afraide
of
this
iudgement
,
we
must
remember
,
that
we
our selues
shall
be
iudges
there
.
So
Christ
telleth
Peter
,
he
and
the
rest
that
had
followed
him
in
the
regeneration
,
that
is
,
at
the
last
iudgement
,
when
the
worlde
should
be
refined
.
should
sit
vpon
twelue
throans
,
&
iudge
the
twelue
tribes
of
Israel
:
which
being
somewhat
obscurely
vttered
,
Christ
there
alluding
to
the
present
state
of
things
,
the
number
of
the
twelue
tribes
of
Israell
,
and
of
his
twelue
Apostles
,
[
i
](A12558-e19830-b)
i
1.
Cotin●●
c.
v.
2.3
.
S.
Paul
expresseth
more
cleerely
,
applying
it
in
generall
to
all
the
faithfull
vnder
the
new
Testament
,
affirming
that
the
Saints
shall
iudge
the
world
yea
the
Angels
,
that
is
to
say
,
wicked
men
and
wicked
spirits
.
And
hence
[
k
](A12558-e19870-b)
k
Tertul.
exhortat
.
ad
Martyres
cap.
2.
Tertullian
notably
comforteth
and
encourageth
the
Martyrs
that
were
in
durance
daily
expecting
the
Iudges
comming
,
and
to
receiue
sentence
of
death
.
Perhaps
,
saith
hee
,
the
Iudge
is
looke
for
;
yea
but
you
shall
iudge
your
iudges
themselues
.
Were
it
not
then
great
folly
to
feare
that
iudgement
,
wherein
wee
our selues
shall
sit
as
iudges
,
iudges
,
as
I
haue
said
,
of
all
wicked
both
men
and
spirits
,
that
is
,
of
all
our
enimies
that
haue
oppressed
vs
?
For
although
Christ
our
head
principally
and
properly
shall
be
the
iudge
:
yet
we
that
are
his
members
,
shall
haue
a
braunch
of
his
authority
,
and
shall
be
as
it
were
,
ioined
in
commission
with
him
.
Let
vs
not
then
feare
this
last
and
generall
iudgement
:
the
bench
,
not
the
barre
,
is
our
place
there
.
CHAP.
13.
The
ioies
of
heaven
,
and
glorious
state
of
the
faithfull
after
death
.
1
BVT
that
which
most
of
all
should
comfort
vs
against
our
misery
&
mortality
here
,
and
the
terror
either
of
particular
iudgement
by
death
,
or
vniversall
iudgement
at
the
last
day
,
is
this
,
that
not
only
all
these
cannot
hurt
vs
,
nay
are
made
many
waies
profitable
vnto
vs
in
this
world
,
but
that
through
them
we
passe
to
a
most
happy
state
in
the
world
to
come
,
the
excellency
whereof
requires
the
tongue
and
penne
rather
of
Angels
then
of
men
to
describe
it
,
or
rather
cannot
be
perfectly
expressed
by
Angels
themselues
.
I
must
be
content
then
darkly
to
shadow
it
out
,
sith
liuely
representation
of
it
is
meerely
impossible
.
2
And
first
the
benefits
and
comforts
of
this
life
although
miserable
,
as
we
haue
heard
,
doe
argue
that
a
far
better
state
is
reserved
for
vs
in
heaven
.
We
see
that
God
even
here
on
earth
notwithstanding
our
sinnes
,
whereby
we
daily
offend
him
,
vouchsafeth
vs
many
pleasures
,
and
furnisheth
vs
not
only
with
matters
of
necessity
,
but
also
of
delight
.
There
is
[
a
](A12558-e19960-b)
a
Pas●
10●●
a
whole
Psalme
spent
only
on
this
matter
,
a
Psalme
worthy
to
be
written
in
letters
of
gold
in
papers
,
walles
,
&
windowes
,
but
specially
to
be
imprinted
in
every
godly
heart
for
the
admirable
excellency
thereof
.
God
causeth
,
[
b
](A12558-e19980-b)
b
Cyprian
.
de
patienti●
saith
S.
Cyprian
,
the
sunne
to
rise
&
set
in
order
,
the
seasons
to
obey
vs
,
the
elements
to
serue
vs
,
the
windes
to
blow
,
the
springs
to
flow
,
corne
to
growe
,
fruits
to
ripen
,
gardens
and
orchards
to
fructifie
and
aboud
,
woods
to
rustle
with
leaues
,
meaddowes
to
shine
with
flowers
&c.
And
[
c
](A12558-e20000-b)
c
Chry●ōst
.
de
compunct
cordis
,
lib.
2.
Chrysostome
excellently
handling
the
same
point
,
further
shewes
that
God
hath
in
a
sorte
made
the
night
more
beutifull
then
the
day
by
infinit
variety
of
bright
,
and
glittering
starres
,
that
hee
hath
beene
more
mercyfull
to
man
then
man
would
haue
been
to
himselfe
,
who
of
greedinesse
woulde
haue
overtoiled
himselfe
,
but
that
God
made
the
night
of
purpose
for
his
rest
;
in
a
word
he
saies
,
and
truely
saies
even
of
these
earthly
benefits
&
commodities
,
that
although
we
were
never
so
vertuous
,
nay
if
wee
should
die
a
thousand
deaths
wee
should
not
be
worthy
of
them
.
And
[
d
](A12558-e20020-b)
d
Silv.
Italic
lib.
15.
the
very
heathen
Poet
considering
this
,
could
not
chule
but
breake
out
into
admiration
,
saying
[
*
](A12558-e20030-b)
*
Quantas
●pse
Deus
●●●tos
generavit
in
vsus
Res
homini
plenaque
dedit
bona
,
gaudia
de●tra
O
how
many
things
hath
God
created
for
mans
delight
,
and
heaped
ioies
vpon
him
with
a
bounteful
hand
?
And
all
this
hath
God
done
,
as
Cyprian
saies
in
the
place
before
alleadged
,
to
good
and
bad
,
to
the
harmelesse
and
harmefull
,
to
the
iust
and
vniust
,
to
the
religious
and
prophane
,
finally
to
the
thankefull
and
vnthankfull
.
Whence
wee
may
well
reason
thus
,
that
if
God
deale
so
gratiously
with
vs
on
earth
,
hee
will
doe
much
more
to
vs
in
heaven
;
if
he
bestow
such
benefits
vpon
strangers
,
nay
vpon
enimies
,
hee
hath
better
things
for
his
friends
;
if
hee
deale
so
bountifully
with
slaues
,
hee
will
be
more
bountifull
towards
his
sonnes
.
For
who
ever
vsed
his
slaues
as
well
as
his
children
?
3
Againe
the
excellency
of
his
creatures
argues
a
greater
,
yea
incomparably
greater
excellency
in
the
Creatour
,
[
c
](A12558-e20070-b)
c
Bernard
.
in
festo
omniū●●●vorum
as
Bernard
well
obserues
:
Thou
wondrest
,
saith
hee
,
at
brightnesse
in
the
sunne
,
beautie
in
flowers
,
savory
relish
in
bread
,
fertilitie
in
the
earth
;
now
consider
that
all
these
are
the
gifts
of
God
,
&
there
is
no
doubt
,
but
he
hath
reserved
much
more
to
himselfe
,
than
he
hath
communicated
&
imparted
to
the
creatures
.
Therefore
when
we
meet
with
any
thing
that
is
excellent
in
the
creatures
wee
may
say
to
our selues
,
how
much
more
excellent
is
hee
that
gaue
them
this
excellencie
;
when
we
finde
admirable
wisdome
in
men
,
[
f
](A12558-e20110-b)
f
Seneca
de
beneficiis
lib.
2.
cap.
●9
how
they
rule
al
creatu●es
,
by
cunning
overcome
them
that
are
farre
stronger
then
themselues
,
overtake
them
that
are
swifter
then
themselues
,
out
runne
the
sunne
and
moone
in
discourse
,
telling
many
yeares
before
hand
what
courses
they
must
hold
when
they
shall
be
eclipsed
,
&c.
let
vs
say
to
our selues
,
how
wise
is
that
God
that
gaue
such
wisdome
vnto
men
?
When
wee
see
any
thing
strong
,
as
the
Elephant
,
the
Whale
,
winde
,
Thunder
,
&
the
like
,
let
vs
say
,
how
strong
is
that
God
that
made
them
so
strong
;
when
wee
see
rare
beautie
in
men
or
women
,
or
most
glorious
colours
in
flowers
,
birds
,
&
other
creatures
,
let
vs
say
,
how
faire
is
that
God
that
made
these
so
faire
;
when
wee
taste
things
that
are
exceeding
sweete
and
comfortable
,
let
vs
say
how
sweete
is
that
God
that
gaue
them
this
sweetnes
?
And
from
al
these
let
vs
conclude
,
that
if
the
creatures
can
afford
vs
such
delight
,
what
will
the
creatour
himselfe
doe
,
when
wee
shall
immediately
enioy
his
presence
in
the
world
to
come
.
Surely
this
world
compared
to
the
world
to
come
,
is
but
the
gate
house
or
porters
lodge
to
the
most
magnificent
pallace
,
and
if
the
gatehouse
be
so
faire
,
how
faire
and
glorious
is
the
pallace
it selfe
.
4
Moreover
consider
what
odd●s
there
is
betweene
Gods
mediate
presence
and
his
immediate
presence
,
to
enioie
him
in
the
creatures
,
and
to
enioy
him
in
himselfe
.
The
creatures
,
yea
the
most
excellent
creatures
,
are
as
it
were
a
vaile
or
curtaine
drawne
betweene
God
and
vs
.
Nowe
then
when
this
curtaine
shall
be
drawne
aside
,
and
we
shall
see
God
face
to
face
,
how
glorious
will
that
sight
be
?
Wee
are
here
,
saith
[
g
](A12558-e20150-b)
g
Bernard
.
de
consid
.
Divine
Bernard
,
beholden
to
the
creatures
,
yea
to
the
creatures
inferiour
to
our selues
:
For
the
very
sunne
,
moone
,
and
slartes
although
they
bee
superiour
to
vs
in
place
,
yet
are
they
our
inferiours
in
dignitie
,
and
it
is
a
kind
of
disgrace
for
the
superiour
to
stande
in
neede
of
the
inferiour
,
and
yet
from
this
neede
are
none
of
the
sonnes
of
men
free
,
vntill
they
be
brought
into
the
gracious
liberty
of
the
sons
of
God
.
Then
indeede
shall
the
glorified
person
be
no
more
beholden
to
the
creatures
.
For
what
need
is
there
of
any
staires
to
ascend
by
,
when
hee
is
now
set
in
the
throane
,
there
he
sees
the
word
,
and
in
the
worde
all
thinges
made
by
the
worde
,
neither
needeth
to
begge
of
the
things
that
are
made
,
the
knowledge
of
him
by
whom
they
were
made
.
Yea
not
only
this
curtain
of
the
creatures
shall
be
taken
away
,
but
also
that
of
the
word
and
sacraments
;
For
[
h
](A12558-e20170-b)
h
Corinth.
13.
v.
8.
as
the
blessed
Apostle
saith
,
prophesie
shall
cease
&
tongues
shall
faile
,
and
knowledge
shall
be
abolished
,
that
is
to
saie
,
knowledge
gotten
by
outward
instruction
,
and
the
ministrie
of
men
,
yea
faith
and
hope
shall
resigne
their
offices
,
neither
shall
we
haue
any
more
vse
of
them
,
wee
shall
haue
both
immediate
knowledge
and
actuall
fruition
of
all
good
things
,
yea
of
God
who
is
goodnesse
it selfe
,
and
who
there
shall
bee
all
in
all
to
vs
.
[
i
](A12558-e20180-b)
i
Ibid.
Wee
see
here
in
a
glasse
,
&
as
it
were
in
a
mist
or
fogge
,
but
there
we
shall
see
face
to
face
,
we
know
here
but
in
part
,
but
there
wee
shall
knowe
perfectly
.
The
Apostle
is
bolde
to
lay
that
all
the
knowledge
we
haue
here
is
as
the
knowledge
and
stuttering
of
a
young
childe
,
yea
that
his
owne
knowledge
too
was
such
,
although
hee
were
an
Apostle
,
and
a
principall
Apostle
,
and
thereby
insinuates
that
our
knowledge
here
is
as
far
inferiour
to
the
knowledge
which
we
shall
haue
there
,
as
the
knowledge
of
a
childe
that
stuttereth
,
and
cannot
yet
speake
plaine
is
to
the
knowledge
of
the
greatest
clerke
in
the
worlde
.
[
k
](A12558-e20190-b)
k
Plate
in
Phaed.
The
very
heathen
thought
this
to
be
one
great
benefit
,
that
men
,
specially
wise
men
had
by
death
,
that
their
knowledge
was
perfected
in
the
other
worlde
,
and
that
none
could
possibly
attaine
to
perfect
wisdome
vntill
they
came
thither
.
How
much
more
should
wee
count
this
an
inestimable
benefit
,
that
in
the
life
to
come
we
shall
haue
the
perfect
knowledge
of
heavenly
things
?
Doubtlesse
as
farre
as
this
wide
worlde
exceedes
for
light
and
comfort
the
narrow
and
darke
wombe
of
the
mother
wherein
the
childe
was
wrapped
before
it
was
borne
,
so
much
doth
that
other
world
whereinto
the
faithfull
after
this
life
are
received
,
exceede
this
world
;
and
consider
then
how
great
and
glorious
this
alteration
and
change
will
bee
.
There
shall
bee
tranquilitie
without
storme
,
liberty
without
restraint
,
society
without
loathsomnesse
,
serenity
without
cloude
,
ioy
without
interruption
,
eternity
without
cessation
.
[
l
](A12558-e20200-b)
l
Revel.
2●
.
vers.
23.
This
heavenly
citty
shall
haue
no
need
of
the
light
either
of
sunne
or
moone
,
for
the
glory
of
God
illuminates
it
,
and
the
Lambe
is
the
light
thereof
.
And
here
,
[
m
](A12558-e20210-b)
m
1.
Corin●
.
15.
v.
28.
as
the
Apostle
saith
,
God
shall
be
all
in
all
:
meate
to
our
tast
,
beauty
to
our
eies
,
perfumes
to
our
smell
,
musicke
to
our
eares
.
what
shall
I
say
more
,
[
n
](A12558-e20220-b)
n
Psalm
87
vers.
3.
glorious
things
are
spoken
of
this
citty
of
God
but
all
that
can
bee
spoken
thereof
is
vnder
truth
,
and
[
o
](A12558-e20230-b)
o
1.
King
.
10
v
7.
as
the
Queene
of
Saba
said
of
Salomons
court
,
much
more
will
the
faithfull
say
of
the
Court
of
heaven
when
they
come
there
,
that
the
one
halfe
of
the
excellencie
and
glory
thereof
was
not
tolde
vnto
them
.
To
the
which
place
God
for
his
Christs
sake
bring
vs
,
to
whome
with
the
holy
Ghost
,
three
persons
&
one
God
be
ascribed
all
glory
,
honor
,
and
praise
for
euer
and
euer
.
Amen
.
Christianus
Ouranopolitanus
.