THE
FOLIE
OF
MAN
.
CONSIDERYNG
how
we
are
created
of
two
partes
,
that
is
to
wete
,
of
soule
and
of
bodie
,
the
one
wherof
is
most
noble
,
and
the
other
most
vile
:
th
one
celestiall
,
and
thother
terrestriall
:
the
one
eternall
,
and
the
other
mortall
.
Ought
it
not
to
be
called
an
expresse
Folie
,
that
we
vniuersally
geuyng
our selfes
to
the
satisfaction
and
pleasure
of
this
vile
earthly
&
mortall
part
,
doe
no
more
regarde
that
whiche
is
noble
,
celestiall
and
immortall
,
than
as
if
we
had
nothyng
to
doe
withall
?
Truely
,
lyke
as
he
deserueth
not
to
be
reputed
wise
,
that
appliyng
all
his
studie
to
the
trimmyng
of
his
garmentes
,
suffreth
his
body
to
perishe
for
hunger
and
disease
:
Euin
so
nother
ought
he
to
be
allowed
,
that
folowyng
the
vanitees
of
the
bodie
,
habandoneth
his
soule
:
the
bodie
beyng
none
other
but
the
apparaile
to
the
soule
,
as
the
garmentes
to
the
bodie
.
And
well
doe
we
deserue
to
be
reputed
vnwyse
,
whan
(
beyng
on
the
one
parte
conformable
vnto
brute
beastes
,
and
of
the
other
syde
partakers
of
diuinitee
)
attendyng
onely
to
the
ornament
of
the
earthly
part
,
we
do
as
muche
as
lieth
in
vs
to
transforme
that
diuinitee
that
we
haue
,
into
earthlinesse
.
Wherfore
the
prophete
iustly
saieth
,
The
man
in
honour
comparyng
his
degree
,
Seeth
not
how
like
vnto
a
brute
beast
is
he
.
For
though
we
see
this
Folie
to
be
euident
,
yet
the
more
part
of
vs
continually
wrappe
our selfes
in
it
:
because
(
of
worldly
wisedome
)
thei
ar
reputed
most
prudent
,
that
most
can
fasten
theim
selfes
therin
.
Of
whiche
our
folie
there
is
not
one
kinde
alone
,
but
many
and
diuers
,
some
moued
through
one
opinion
,
and
some
through
an
other
:
some
drawen
by
one
affection
,
&
some
by
an
other
:
alwaies
bestowyng
their
study
how
best
they
maie
please
the
bodie
.
For
some
apply
theyr
whole
hert
and
minde
to
satisfie
the
pleasures
of
theyr
earthly
senses
.
Some
other
thynke
the
beautie
or
valiauntnesse
of
the
body
woorthy
to
be
preferred
before
all
other
thinges
:
some
attend
onely
to
the
getting
and
heaping
vp
of
richesse
.
Some
other
esteeme
no
felicitee
to
be
compared
vnto
the
atteignyng
of
dignitees
and
honors
:
and
many
thinke
lordshippe
and
dominion
to
be
that
onely
felicitee
▪
that
none
maie
be
greater
or
equal
:
and
finally
there
wanteth
not
also
of
theym
,
that
settle
all
their
desires
to
the
gettyng
of
glory
and
fame
.
Unto
the
studie
of
whiche
thynges
(
if
I
be
not
deceiued
)
the
most
part
of
al
liuing
men
haue
bent
their
thoughtes
and
trauailes
.
Wherfore
examynyng
theim
by
one
and
one
,
I
determine
nowe
to
see
whether
there
be
any
thyng
in
any
of
theim
,
that
shoulde
cause
vs
thervpon
so
muche
to
fixe
our
desyres
.
¶
That
the
pleasures
of
the
body
oughe
not
to
be
folowed
.
AS
for
the
pleasure
that
trauaileth
our
senses
,
is
none
other
but
a
craftie
flatterer
,
that
with
his
faulse
swetenesse
,
and
with
his
feigned
pleasauntnesse
geueth
to
vnderstand
the
ill
to
be
good
,
and
the
noysome
to
be
profitable
.
For
that
soule
,
whiche
suffreth
hir selfe
to
be
tangled
with
the
allurynges
of
pleasure
,
muste
needes
at
length
fynde
hir selfe
captiue
and
thrall
vnto
the
bodie
:
as
the
diuine
Plato
well
reherseth
,
saieyng
,
Pleasure
lyke
a
driuen
nayle
fasteneth
the
soule
to
the
bodie
,
and
ioygneth
it
so
harde
together
,
that
it
maketh
it
become
corporall
.
Wherof
it
foloweth
,
that
she
(
the
soule
I
saie
)
estemeth
those
thynges
to
be
true
,
that
the
bodie
presenteth
vnto
hir
:
and
consequently
delityng
in
that
that
the
bodie
deliteth
,
must
nedes
departe
farre
from
euery
high
and
honourable
consideracion
:
as
it
semeth
the
good
Romaine
well
vnderstode
,
who
hauyng
heard
a
philosopher
of
Athenes
saie
,
that
euery
thing
ought
to
be
doen
to
th
entent
to
atteigne
pleasure
,
praied
god
to
geue
that
opinion
vnto
Pyrrhus
and
to
the
Samnites
(
than
enemies
to
the
Romaine
people
)
thynkyng
by
that
meane
,
the
Romains
shoulde
easily
atteigne
victorie
against
theim
,
as
by
the
exaumple
of
Anniball
it
did
well
appeare
,
To
whom
the
pleasures
of
Capua
were
more
noysome
,
Than
were
the
battailes
of
Trasimene
and
Cannas
to
Rome
.
Wherfore
not
without
cause
did
the
citee
of
Sparta
longe
tyme
withhold
the
eies
of
hir
citisins
farre
from
the
delices
of
Asia
:
and
Scipio
Emilius
(
sent
into
Spaine
)
incontinently
as
he
arriued
at
the
armie
,
commaunded
that
all
those
thynges
,
whiche
serued
the
army
for
pleasure
,
shoulde
immediately
be
taken
awaie
.
For
the
whiche
bothe
the
Lacedemoniens
and
Scipio
deserued
no
lesse
commendacion
,
than
Xerxes
mearited
blame
in
rewardyng
theym
that
were
new
inuentours
of
deliciouse
thinges
,
and
so
did
Tyberius
th
emperour
in
erectyng
a
new
office
ouer
the
pleasures
in
Rome
.
But
what
woordes
maie
be
sufficient
woorthily
to
derect
the
vilenesse
of
Aristippus
?
Who
beyng
nourisshed
with
moste
holie
erudicion
in
the
schole
of
Socrates
,
(
onely
to
atteigne
pleasure
)
disposed
hym selfe
to
liue
in
the
court
of
Denys
the
tyranne
,
supportyng
to
be
spitted
on
,
and
a
thousande
other
villainies
,
whiche
he
regarded
not
as
longe
as
he
myght
with
pleasure
fill
his
bealy
.
And
therfore
did
Diogenes
woorthily
call
hym
the
kynges
dogge
:
For
though
he
had
called
hym
the
kynges
swyne
,
me
seemeth
he
shoulbe
haue
dooen
him
no
great
wronge
.
And
lyke
as
this
mans
life
(
of
all
men
of
good
opinion
)
deserueth
reproche
,
euin
so
the
sentence
of
Epicure
(
who
otherwise
had
ben
a
verie
commendable
man
)
maie
rather
a
great
deale
be
folowed
than
defended
:
in
that
he
saied
,
he
knewe
not
how
to
finde
any
pleasant
thyng
,
if
the
taste
of
meates
and
the
vse
of
venereall
thynges
were
taken
awaie
.
¶
How
abhominable
the
vice
of
glotonie
is
.
TOuchyng
the
fyrst
wherof
(
which
is
the
pleasure
in
eatyng
and
drinkyng
)
I
can
not
see
what
greatter
enemie
nature
maie
haue
.
For
wheras
she
hath
geuen
vs
appetite
to
conserue
our
lifes
withall
,
we
contrariwyse
liue
onely
to
serue
our
appetites
,
as
it
doeth
well
appeare
by
the
deserued
rewarde
that
foloweth
therof
vnto
theim
,
that
with
delicate
meates
and
drinkes
spend
theyr
lyues
.
For
they
in
maner
enioie
nothyng
of
that
taste
that
nature
hath
graunted
vs
,
whan
in
steede
of
appetite
that
shulde
call
theim
to
their
meates
,
thei
are
faine
a
thousande
waies
to
deuise
how
thei
maie
gette
theim selfes
an
appetite
▪
and
so
doe
lacke
the
true
pleasure
and
swetenesse
of
that
,
wherin
thei
most
delite
.
Truely
,
better
sauour
did
Persians
fynde
in
theyr
Nasturtio
(
a
grosse
meate
that
they
vsed
)
than
euer
did
Marke
Antonie
,
or
Cleopatra
,
in
theyr
moste
sumptuouse
and
prodigall
bankettes
,
or
than
euer
didde
Uitellius
amongest
all
the
sauourye
delycacyes
brought
hym
from
so
many
countreis
,
and
beyonde
so
many
seas
.
And
therfore
muche
commendable
was
the
aunsweare
of
Alexander
vnto
the
queene
of
Caria
,
who
daiely
sente
hym
exquisite
meates
diligently
dressed
:
beyng
this
,
That
his
cookes
were
better
than
hirs
to
make
his
meate
sauourie
,
meanyng
his
trauaile
by
nyght
that
made
hym
dyne
well
,
and
his
sobre
diner
that
made
him
to
suppe
well
.
Artaxerxes
,
brother
vnto
Cyrus
,
hauyng
lost
his
prouision
in
a
certeine
discoumfiture
,
was
constreigned
to
eate
barly
bread
and
dried
figges
for
verie
hunger
,
whiche
so
muche
pleased
hym
,
that
he
saied
:
O
what
a
pleasure
is
this
,
that
I
neuer
tasted
the
like
before
?
Wherfore
I
conclude
it
to
be
muche
superfluouse
the
studie
and
sekyng
for
the
varietee
or
deintethnesse
of
meates
:
seyng
the
delite
of
the
taste
consisteth
not
in
the
qualitees
of
them
,
but
in
the
appetite
of
the
man
.
Besydes
that
the
true
waie
,
longe
to
enioie
a
pleasant
taste
,
is
a
sobre
life
:
For
who
otherwise
dooeth
seeke
it
,
thynkyng
to
satisfie
him selfe
,
hyndreth
surelie
the
longe
tyme
that
he
myght
els
enioie
:
nothyng
in
this
worlde
being
a
greatter
shortner
of
mans
life
than
the
pleasing
of
the
mouth
,
whiche
bringeth
hym
to
a
thousande
infyrmitees
,
the
most
greuouse
that
man
maie
haue
.
And
what
other
waie
is
there
that
can
so
soone
consume
our
substaunce
and
patrimonies
?
what
thyng
can
so
soone
take
from
vs
our
senses
and
vnderstandyng
?
what
thyng
is
more
apte
to
make
vs
disclose
our
secretes
?
And
is
there
any
other
,
that
so
promptly
bringeth
vs
in
sklaunder
and
quarelles
as
it
?
No
surely
:
and
therfore
saith
the
prophete
Esaie
well
:
Wo
bee
to
theim
that
rise
early
to
go
to
the
tauernes
.
¶
How
abhominable
Lecherie
is
.
BUt
to
come
vnto
thother
pleasure
,
that
Epicure
esteemeth
to
consist
in
carnall
copulacion
,
the
same
is
called
of
Plato
a
vehement
and
furiouse
pleasure
.
And
before
hym
Sophocles
the
Poete
hadde
named
it
a
fierse
and
a
cruell
tyranne
:
not
without
good
cause
.
For
this
furie
obteigneth
no
sooner
the
dominion
ouer
mans
minde
,
but
that
it
so
doeth
rauishe
him
,
that
skarcely
may
he
attend
to
any
other
thyng
:
&
though
well
he
happen
to
fynde
his
owne
errour
,
yet
for
all
that
,
ceaseth
he
not
to
folow
it
.
He
seeth
the
better
,
but
hym
nothyng
it
dooeth
preuaile
,
For
folowyng
the
woorse
he
sheweth
hym selfe
al
fraile
.
And
what
other
affection
hath
there
ben
seen
,
that
euer
hath
brought
man
and
woman
to
so
headlong
entreprises
,
to
so
perillous
workes
,
&
to
so
wicked
dedes
,
as
this
?
Truely
(
as
I
beleue
)
none
.
For
this
enduced
Semiramis
to
the
vnlaufull
embracinges
of
hir
owne
sonne
.
And
this
made
Artaxerxes
vnto
.ccclx.
women
that
he
kepte
,
to
ioygne
in
the
noumbre
of
his
concubines
.ii.
of
his
owne
daughters
.
What
shall
I
saie
of
Euridice
,
Queene
of
Macedonie
,
that
to
geue
hir
realme
vnto
an
adoulterer
,
poysoned
hir
owne
soonnes
?
What
of
Cambises
,
and
of
Caligula
,
that
violated
theyr
owne
systers
?
I
woull
not
speake
of
the
vnnaturall
vse
of
Tyberius
:
and
woull
also
passe
ouer
in
silence
the
abhominacion
of
Nero
,
of
Heliogabalus
,
&
of
other
Romaine
emperours
,
whose
vices
to
remembre
maketh
me
to
abhorre
the
rehersall
of
theyr
names
.
Yet
will
I
not
forgette
Ruben
and
Absalon
,
that
shamed
not
to
couple
with
their
fathers
women
.
But
he
that
woul
well
vnderstande
,
how
venemouse
a
pestilence
this
furie
is
,
let
him
behold
Salomon
(
the
lyght
of
sapience
)
who
hauyng
,
DCC
.
wyfes
,
and
.
CCC
.
concubines
,
ouercomen
of
rage
,
suffered
hym selfe
to
fall
from
the
true
god
,
and
to
be
ledde
into
idolatrie
,
I
forbeare
the
most
filthie
examples
,
wherof
the
holie
scriptures
are
no
lesse
full
then
the
profane
:
and
wyll
onely
reherse
the
vnbrideled
appetite
of
theim
that
haue
been
enduced
to
embrace
and
to
vse
the
dead
carcasses
:
whiche
both
in
the
auncient
and
also
in
the
later
memories
are
euident
,
besides
that
I
coulde
reken
How
Pasiphe
so
foule
applied
hir
beastly
wit
,
That
in
a
cowes
hyde
to
a
bull
hir selfe
she
knitte
.
Whiche
I
saie
not
to
geue
auctoritee
withall
vnto
the
fable
,
but
vnder
this
fable
to
saie
,
that
peraduenture
in
these
our
daies
there
haue
been
knowen
more
than
one
of
suche
exaumples
,
no
lesse
foule
,
odious
and
abhominable
then
the
filthie
vice
is
wherof
thei
procede
:
whiche
being
so
abhominable
as
it
is
,
is
many
tymes
cruelly
auenged
with
iust
dolour
.
For
there
is
no
iniurie
so
bitter
,
nor
none
that
so
promptely
moueth
the
people
vnto
armes
against
the
bloudde
and
agaynst
the
lyfe
not
onelie
of
the
meane
sort
,
but
also
many
times
of
their
owne
soueraigne
lordes
.
Rome
neuer
refused
the
yoke
of
tyrannie
till
the
violatyng
of
Lucrece
:
and
the
tenne
rulers
were
susteigned
vntill
that
the
chastitee
of
Uirginia
was
tempted
.
Shall
I
saie
that
the
force
vsed
against
Pausania
caused
the
death
of
kyng
Philip
?
yea
and
more
,
many
times
not
onely
the
iniuries
,
but
false
suspicions
haue
caused
subiectes
to
take
the
weapon
in
hand
against
their
princes
,
as
it
is
redde
of
Ippoclo
kyng
of
Chii
,
and
of
a
noumbre
of
others
.
And
what
cruell
vengeaunces
doe
we
read
in
the
scriptures
,
that
haue
folowed
for
this
vice
?
Besides
the
general
floud
that
destroied
all
the
world
,
and
the
.v.
citees
consumed
with
celestiall
fyre
.
Was
not
the
defilyng
of
Dina
daughter
of
Iacob
,
occasion
,
that
all
the
men
of
Salen
were
hewen
to
peeces
?
and
for
the
violence
dooen
to
the
wyfe
of
the
leuite
,
was
not
the
tribe
of
Beniamin
brought
to
destruction
?
And
of
late
daies
for
their
disordinate
life
in
this
vice
,
were
not
all
the
frenchemen
in
Sicile
slaine
at
the
ringyng
of
the
euensonge
bell
?
wherof
yet
remaigneth
the
prouerbe
of
the
Sicilian
euensonge
.
We
therfore
seyng
how
muche
this
vice
is
foule
,
perillous
,
and
damnable
,
ought
by
so
muche
the
rather
with
reason
to
refreigne
and
gouerne
our
appetites
:
like
as
the
holie
ghoste
by
the
prophete
dooeth
admonisshe
vs
,
Be
not
as
horse
or
moyses
without
intelligence
.
Psal.
31.
That
by
bitte
and
bridle
are
broughte
to
obedience
.
For
the
nature
of
this
plage
vnto
our
soules
is
suche
,
that
we
nother
delite
in
the
passed
pleasure
,
nor
yet
can
be
satisfied
with
the
present
:
and
that
whiche
we
loke
for
tourmenteth
vs
still
:
so
that
I
can
not
see
,
why
it
ought
not
more
to
be
abhorred
than
desyred
.
And
seeyng
bothe
this
and
all
other
corporall
pleasures
to
be
short
and
vaine
,
whiche
also
doe
let
and
remoue
our
soules
from
vertuouse
and
laudable
woorkes
,
and
from
our
health
:
reason
woulde
,
we
shoulde
not
suffre
our
most
noble
soules
by
those
meanes
to
be
made
subiectes
vnto
our
most
vile
bodies
:
beyng
assured
,
that
in
our
images
created
to
the
lykenesse
of
god
,
we
are
celestial
and
immortal
creatures
,
wheras
in
our
mortal
images
we
are
no
better
than
wourmes
fode
.
¶
That
Beautie
is
a
vaine
thyng
.
AS
for
our
bodily
beautie
I
see
no
cause
that
shoulde
moue
vs
theron
to
ground
our
thoughtes
.
Nor
I
woull
not
now
goe
about
to
declare
▪
how
Plato
doeth
call
vs
from
the
beautie
of
our
bodies
,
to
the
beautie
of
our
myndes
.
But
is
there
any
thyng
in
it
other
than
as
the
pleasantnesse
of
a
new
floure
,
that
beyng
fresshe
and
fayre
in
the
mornyng
,
sheweth
it selfe
at
nyght
all
pale
and
wythered
?
the
smothe
and
tender
skynne
becometh
wrinkeled
and
lothesome
:
the
lyght
of
the
sparklyng
lookes
become
darke
,
the
aborne
or
golden
heare
either
forsake
vs
,
or
become
hoar
:
the
ruddie
lyres
of
the
younge
faces
become
pale
and
ill
coloured
,
the
tender
beardes
become
crespie
,
and
the
vpright
persones
become
arches
.
So
that
vnto
them
that
in
the
fondenesse
of
theyr
beautie
haue
ouer
muche
delited
,
there
resteth
none
other
but
a
certaine
bitter
memorie
,
that
maketh
theim
to
saie
with
the
Poete
,
Werie
that
I
am
,
helas
what
was
I
?
And
this
is
it
that
so
muche
causeth
the
saieyng
of
Lais
the
harlotte
to
be
commended
,
in
that
she
consecrated
hir
lokyng
glasse
vnto
Uenus
:
because
she
woulde
not
see
hir
presente
astate
,
and
what
she
had
been
she
coulde
not
see
.
Wherfore
seeyng
beautie
to
be
so
vaine
and
transitoriouse
a
thyng
,
the
persons
of
moste
liuely
spyrite
haue
verie
little
estemed
it
.
Spurina
feared
not
to
mangle
hir
visage
,
therby
to
auoyde
suspicion
of
adoultrie
.
And
Zopyrus
,
for
the
seruice
of
his
maister
,
kyng
Darius
▪
cutte
of
his
owne
nose
and
eares
.
¶
That
force
and
valiauntnesse
is
vayne
.
THe
lyke
whereof
(
that
hath
been
spoken
by
beautie
)
maie
also
be
saied
by
force
,
and
by
thother
prosperitees
of
the
body
.
For
though
king
Lisimacus
slew
the
Lyon
,
yet
was
not
his
honor
so
great
therfore
as
his
blame
was
,
in
that
at
the
instaunce
of
Arsinoe
he
poysoned
his
owne
sonne
Agatocles
,
a
valiaunt
younge
man
,
whom
he
alreadie
had
ordeined
to
be
his
successour
in
the
realme
:
and
through
whose
vertue
he
had
atchieued
many
victories
.
But
beholde
,
he
that
had
ouercomen
a
Lyon
▪
was
ouercome
of
a
woman
.
And
although
Maximinus
the
emperour
was
so
stronge
and
deliuer
of
hym selfe
,
that
he
ouerthrew
all
that
euer
wold
wrastle
with
him
,
that
he
wold
tire
any
horse
in
rennyng
,
and
doe
a
thousande
other
feates
in
such
wise
that
he
purchaced
therby
the
surname
of
Milo
:
yet
was
his
gouerne
so
ill
,
that
he
and
his
son
bothe
were
slain
of
his
owne
souldiours
,
with
that
celebrated
rumour
,
that
pitie
it
were
any
one
dogge
shoulde
liue
of
an
ill
litter
.
And
had
it
not
been
better
for
hym
,
to
haue
been
lesse
stronge
and
cruell
,
and
more
iust
and
quiete
,
that
he
&
his
might
haue
enioied
the
Romaine
empire
?
But
neither
his
force
,
nor
yet
his
allectorie
(
a
iewell
that
is
reputed
to
geue
victorie
)
through
whiche
he
had
atteigned
so
many
victories
,
could
defende
him
from
the
handes
of
his
owne
men
,
as
the
saiyng
of
the
prophete
verifieth
,
Neuer
deliuered
shal
be
the
puissaunt
,
For
his
greatnesse
,
be
he
euer
so
valiaunt
.
So
that
me
semeth
,
I
may
wel
conclude
,
that
neither
in
beautie
,
nor
in
force
,
nor
yet
in
any
other
prosperitee
,
man
ought
to
put
his
felicitee
:
because
they
are
all
subiectes
vnto
time
,
vnto
infirmitee
and
to
a
thousande
other
mischiefes
.
Besydes
that
there
be
diuers
brute
beastes
,
that
in
diuers
kyndes
excede
man
in
the
excellence
of
giftes
of
theyr
bodies
,
the
egle
and
the
harte
are
quicker
of
syght
:
the
wilde
bore
and
the
mole
are
subtiller
of
hearyng
:
the
dogge
and
the
gripe
smell
farther
of
a
great
deale
:
and
many
beastes
there
be
that
liue
longer
then
man
:
and
many
that
are
more
lyght
,
more
stronger
and
more
galiarde
than
he
.
Wherfore
we
ought
not
to
put
so
muche
of
our
felicitee
in
any
kynde
of
our
owne
corporall
force
.
¶
That
riches
deserue
not
to
be
esteemed
.
BUt
come
we
now
vnto
richesse
,
the
thing
vniuersally
so
muche
desired
and
holden
so
deare
:
though
in
verie
deede
it
neither
deserueth
so
to
be
desyred
▪
nor
yet
is
woorthie
to
be
made
so
much
of
as
it
is
,
because
that
being
subiect
vnto
the
power
of
variable
fortune
:
our
thoughtes
(
how
muche
so
euer
thei
be
enclined
)
can
not
be
surely
stayed
in
theim
.
For
theyr
propretee
is
suche
,
that
who
so
spendeth
them
,
can
not
haue
them
▪
and
who
that
kepeth
theim
vnspent
,
enioyeth
theim
not
:
and
yet
dooe
we
geue
our selfes
so
muche
to
the
gettyng
of
theim
,
that
some
cease
not
to
wade
thorough
the
large
seas
enuironned
on
all
sydes
with
death
,
now
into
the
east
,
and
now
into
the
weast
,
and
many
times
into
the
new
world
,
to
become
riche
.
Some
other
,
not
contented
with
the
haboundaunce
of
those
fruites
,
that
our
mother
the
earthe
dooeth
bringe
foorthe
vnto
our
vse
,
forbeare
not
to
entre
into
it
,
serchyng
the
secrete
veynes
therof
to
gette
out
the
golde
and
siluer
,
with
the
other
metalles
.
Some
other
thinke
it
no
peine
to
weare
harneyse
,
to
suffer
hunger
and
thyrste
,
heate
and
colde
,
to
lie
and
slepe
on
the
bare
earthe
,
and
to
putte
also
his
life
in
continuall
aduenture
for
the
onely
hope
of
a
faire
daie
,
to
make
him selfe
riche
with
other
mens
gooddes
.
Some
other
bestowe
all
theyr
lyues
in
theyr
countyng
houses
,
imagenyng
how
they
maie
best
gaine
(
be
it
lawfull
or
vnlawfull
they
passe
not
)
and
many
of
theim
can
not
be
restreigned
neit
by
the
law
of
god
,
nor
yet
of
man
,
but
that
thei
will
laie
out
theyr
money
to
vsurie
.
Some
other
kepe
open
shoppes
of
ghostly
thinges
,
sellyng
not
onely
the
thynges
that
ought
not
to
be
solde
:
but
also
those
that
are
impossible
to
be
bought
.
And
finally
noumbres
there
be
,
that
bestow
theyr
labour
in
most
vile
and
dishonest
exercises
,
onely
to
th
entent
to
become
riche
.
For
there
is
not
so
mischieuouse
nor
so
vile
a
thing
in
all
this
world
to
be
doen
▪
as
men
for
the
gaine
of
money
woul
not
offre
theim selfes
to
dooe
.
Whiche
caused
the
great
disciple
of
Socrates
to
say
,
that
there
was
nothing
in
this
world
more
perniciouse
than
golde
and
siluer
,
as
the
holy
scriptures
in
the
Ecclesiastes
dooe
testifie
.
There
is
nothyng
more
mischiuous
than
a
couetous
man
,
whither
mountest
thou
in
pride
thou
earth
and
asses
?
There
is
nothyng
more
wicked
than
the
loue
of
money
.
For
who
loueth
it
,
selleth
his
owne
soule
.
And
he
that
woull
see
plentie
of
examples
of
the
naughtinesse
and
mischiefes
,
that
through
this
blinde
couetousenesse
haue
ben
committed
:
let
him
call
to
mind
the
histories
of
the
Romaine
emperours
,
in
the
whiche
he
shall
see
the
re●raite
of
all
filthinesse
.
There
shall
he
see
,
how
for
euery
lyght
accusa●ion
princes
gooddes
in
maner
of
all
partes
of
the
world
were
confiscate
:
and
that
the
kinges
,
who
yelded
them selfes
vnder
their
obedience
,
if
thei
brought
any
treasures
with
theim
,
lost
not
onely
theyr
treasures
,
but
theyr
lifes
withall
.
If
by
theyr
testamentes
they
had
made
any
other
heyres
to
theyr
realmes
,
or
to
theyr
richesse
▪
thei
brake
those
testamentes
.
And
if
by
theyr
testamentes
they
had
ordeined
the
emperours
to
be
theyr
heyres
,
liuyng
to
recouer
health
,
the
emperours
would
cause
theim
to
be
slaine
.
They
spoyled
the
temples
,
and
defaced
the
images
of
theyr
owne
goddes
made
of
golde
or
siluer
:
they
helde
open
market
of
other
mens
lifes
,
and
also
of
their
owne
iustice
:
And
finally
there
was
nothyng
(
how
shamefull
so
euer
it
were
)
that
they
would
forbeare
to
doe
for
money
.
Yea
and
not
so
much
as
the
princes
of
the
people
of
god
,
but
that
they
haue
been
corrupted
with
the
lyke
iniquitee
.
For
the
children
of
Samuel
,
leauyng
the
fathers
steppes
,
peruerted
their
own
iudgementes
for
couetousenesse
.
Like
as
the
kynge
Acab
caused
Nabot
to
be
slaine
,
to
haue
his
goodes
.
And
Saul
,
against
the
speciall
commaundement
of
god
,
saued
the
heardes
of
the
Amalechites
:
wherof
there
folowed
vpon
him
the
losse
of
his
reigne
▪
with
possession
of
the
wicked
spyrite
.
It
should
be
all
to
long
to
reherse
the
notable
examples
conteigned
in
the
auncient
histories
,
of
the
detestable
woorkes
that
men
haue
attempted
through
the
vnsaciable
thyrste
for
golde
.
And
yet
one
shall
I
recite
hapned
of
later
tyme
.
¶
Maomada
the
Moore
kyng
of
Granata
,
beyng
in
the
warres
persecuted
by
other
Moores
,
made
his
recourse
for
succour
vnto
kynge
Peter
of
Castiglia
,
and
commyng
vnto
hym
,
brought
with
hym
a
great
quantitee
of
treasure
,
whiche
treasure
,
so
muche
tempted
the
kyng
Peter
,
that
he
not
onely
toke
it
from
the
Moore
,
but
also
caused
him
to
die
of
the
shotre
of
arrowes
:
and
was
the
fyrste
hym selfe
that
shotte
at
hym
.
Wherof
the
miserable
kynge
woorthily
reproued
hym
,
saiyng
,
that
shamefully
violatyng
his
owne
faieth
against
all
law
of
humanitee
and
nature
,
he
triumphed
ouer
a
kyng
that
had
put
hym selfe
into
his
handes
.
These
be
the
fruites
that
growe
vpon
the
ill
graffe
of
the
gredie
desyre
to
haue
.
And
yet
is
there
nothing
to
be
had
,
but
that
whiche
God
promyseth
by
the
mouthe
of
his
prophete
Ieremie
:
That
the
gooddes
of
couetouse
men
shall
not
be
enioied
of
their
owne
heires
:
He
gathereth
treasures
,
and
woteth
not
for
whom
.
who
loueth
money
can
neuer
be
satisfied
.
¶
That
honour
is
not
to
be
sought
for
.
BUt
what
shall
I
saie
of
them
,
that
feede
vpon
the
winde
of
ambicion
?
Truely
none
other
,
but
that
they
whiche
be
moste
ambiciouse
,
and
moste
deligent
in
purchasyng
of
honours
and
other
dignitees
,
they
are
least
woorthy
to
haue
them
.
For
(
according
to
the
saiyng
of
Plato
)
the
good
shippemaisters
ought
to
be
sought
for
,
and
praied
to
gouerne
the
shippes
,
rather
than
thei
shulde
seeke
to
be
receiued
.
And
lyke
as
it
is
meeter
,
that
the
diseased
seke
to
the
phisician
for
counsaile
,
than
that
the
phisician
shuld
go
about
to
seke
for
the
sicke
:
Euin
so
,
he
that
knoweth
him selfe
apte
vnto
magistrate
,
dignitee
or
office
,
shuld
rather
abyde
till
he
be
called
therunto
,
than
to
seeke
for
theim
hym selfe
:
and
reason
woulde
,
that
he
shulde
be
sought
vnto
,
desyred
and
praied
:
as
Paulus
Emilius
declared
well
,
whan
beyng
elected
consull
against
Persa
kyng
of
Macedonie
,
in
stede
of
thankyng
the
people
,
saied
,
that
he
accepted
that
office
for
their
benefite
,
and
therefore
entended
not
to
thanke
theim
.
for
if
they
knewe
any
man
meeter
vnto
that
entreprise
than
he
,
he
prayed
theim
not
to
spare
theyr
newe
election
,
and
he
gladlie
shoulde
be
contented
to
forgoe
the
charge
therof
:
by
reason
of
whiche
offre
he
was
the
more
honourablie
confyrmed
in
that
Consulate
.
Neuerthelesse
,
offices
maie
be
wel
and
worthily
sued
for
▪
as
often
as
the
sutour
defyreth
that
office
for
the
benefite
of
a
commen
wealth
,
and
not
of
hym selfe
.
The
example
wherof
hath
ben
well
seen
in
the
olde
Cato
,
who
(
coueryng
to
be
Censor
,
and
hauyng
many
concorrentes
that
desyred
the
same
)
in
steede
of
the
flatery
and
praiers
that
the
others
vsed
,
saied
to
the
people
:
This
people
hath
nede
of
a
seuere
phisicion
to
geue
theim
a
stronge
purgacion
:
and
because
I
am
such
a
one
,
as
can
minister
it
accordyngly
,
therfore
geue
it
me
:
and
so
with
seueritee
obteined
that
,
whiche
other
men
by
flaterie
and
friendship
trauailed
for
.
This
kynde
of
requiring
and
receiuyng
of
offices
and
dignitees
,
are
commendable
and
woorthy
,
wheras
the
more
part
of
vs
prouoked
of
our
owne
peruerse
opinions
,
entreate
,
praie
,
and
almoste
begge
for
it
:
one
while
of
the
prince
,
and
an
other
of
the
people
.
And
many
tymes
the
princes
either
for
bribes
,
or
through
affection
,
geue
those
offices
and
dignitees
,
not
to
theim
that
deserue
and
are
woorthy
of
theim
,
but
to
suche
as
are
most
agreable
vnto
theyr
appetites
:
like
as
the
people
(
who
Plato
compareth
to
a
great
beast
)
furiously
without
discrecion
grant
their
fauours
here
and
there
,
wherof
it
foloweth
,
that
oftentymes
,
whan
we
thinke
to
be
honoured
and
exalted
,
with
shame
and
reproche
we
finde
our selfes
ouerthrowen
.
Yea
and
how
many
times
haue
the
people
dooen
their
best
to
put
theim
vnto
rebuke
,
that
haue
been
woorthy
men
?
The
histories
declare
euidently
the
repulses
geuen
by
the
people
of
Rome
vnto
the
Tuberones
,
to
the
Metelli
,
the
Emilii
,
the
Scipions
,
the
Marii
,
and
the
Catones
,
and
not
yet
contented
with
those
repulses
,
howe
manie
of
the
moste
noble
citisins
haue
the
wicked
people
ben
accustomed
to
hate
and
persecute
?
Did
not
the
Romaines
banisshe
the
great
Camillus
?
Didde
they
not
expell
Cicero
,
father
of
theyr
countrey
and
of
eloquence
?
Did
not
bothe
the
famous
and
worthy
Scipions
Nasica
and
Africanus
,
die
banished
in
exile
?
And
the
Atheniens
also
were
no
lesse
vncurteise
towardes
the
rareste
of
theyr
commen
wealthe
,
for
they
made
the
worthy
Miltiades
to
die
in
prison
,
and
banisshed
the
wyse
Themistocles
,
the
liberall
Cimon
,
and
the
iust
Aristides
out
of
theyr
citee
.
The
like
wherof
hath
happened
in
all
other
commen
wealthes
,
as
well
auncient
as
present
.
And
why
shoulde
they
not
?
hauing
the
examples
of
the
grauest
Romaines
and
of
the
best
learned
Atheniens
before
theim
?
As
for
princes
,
that
exalte
the
vnwoorthy
and
suppresse
the
vertuouse
,
because
there
are
so
many
examples
seen
of
it
daily
,
I
shall
not
nede
to
reherse
the
auctoritee
of
the
histories
therunto
,
but
this
woulle
I
saie
,
that
neither
the
princes
,
nor
yet
the
commen
wealthes
,
can
dishonour
the
vertuouse
by
not
exaltyng
theim
vnto
the
degrees
of
honour
,
rather
in
not
callyng
theim
,
thei
dishonour
theim selfes
and
the
places
also
,
in
whiche
they
create
the
vnwoorthy
men
.
For
(
as
Plato
saieth
)
he
that
is
woorthie
of
an
office
or
dignitee
,
is
officer
and
of
dignitee
in
dede
,
and
not
he
whom
fauour
or
fortune
graunteth
it
vnto
.
And
therfore
I
saie
,
vaine
is
their
enterprise
,
that
in
sekyng
of
dignitees
and
offices
consume
theyr
lifes
.
For
if
thei
would
consider
what
I
haue
saied
,
and
what
the
places
of
honour
be
,
and
that
the
honour
and
reuerence
,
whiche
is
vsed
,
is
dooen
more
to
the
place
than
to
the
person
,
sittyng
there
in
maner
as
the
countrefaict
dooeth
in
an
enterlude
,
perchaunce
many
there
be
,
that
woulde
eschewe
the
vanitee
therof
,
whiche
now
pursue
it
withall
theyr
power
.
But
this
pestilence
is
so
great
,
that
not
the
temporall
but
the
spiritual
haue
ben
tempted
withall
,
insomuche
that
Christ
hym selfe
hath
been
sued
vnto
for
the
sittyng
on
his
right
and
lefte
hande
in
his
kyngdome
:
that
thei
wist
not
what
thei
asked
:
so
maie
we
saie
vnto
our selfes
,
that
seekyng
degrees
and
honors
(
whiche
can
not
long
endure
)
we
seeke
we
wote
not
what
.
¶
That
dominion
ought
not
to
be
desired
.
LOrdship
surelie
in
apparaunce
is
a
goodly
thyng
,
to
the
eie
onely
,
that
seeth
no
more
but
the
outward
partes
therof
.
But
he
that
woull
penetrate
further
,
shall
perchaunce
see
,
that
within
foorth
it
is
all
an
other
mattier
.
And
to
treate
iustlie
therof
it
behoueth
vs
fyrst
diligently
to
consider
,
that
there
bee
two
kyndes
of
lordes
,
the
lawfull
and
the
tyranne
.
¶
What
a
lawfull
lorde
is
.
IF
he
be
a
lawfull
lorde
,
it
behoueth
him
principallie
to
thinke
,
that
he
is
ordeyned
of
God
ouer
his
people
as
his
lieutenaunt
,
to
gouerne
them
and
to
kepe
theim
in
lyke
maner
,
as
he
gouerneth
and
preserueth
the
whole
worlde
:
and
ought
to
knowe
,
that
those
people
are
none
of
his
,
nor
prepared
for
his
profite
,
but
rather
that
he
is
geuen
vnto
theim
as
a
minister
,
as
Paule
saieth
to
the
Romaines
.
The
prince
is
gods
minister
vnto
men
for
their
wealth
,
and
is
a
minister
to
auenge
with
wrath
the
ill
workes
of
the
wicked
:
by
reason
wherof
he
ought
not
to
haue
regard
vnto
his
owne
interest
,
but
to
the
wealth
and
benefite
of
them
that
are
committed
to
his
charge
.
His
office
is
to
prouide
,
that
they
maie
well
and
honestly
lyue
:
He
muste
kepe
them
from
the
assault
and
violence
of
straungers
:
It
apperteigneth
vnto
him
,
to
kepe
them
in
peace
and
concorde
:
he
ought
to
determine
their
causes
with
iustice
,
seyng
that
eche
man
maie
haue
his
owne
,
with
chastisyng
the
ill
,
and
rewardyng
and
honoryng
the
good
:
he
muste
ordeine
iudges
and
magistrates
,
not
for
money
,
for
ambicion
,
or
for
affection
,
but
accordyng
to
theyr
woorthinesse
and
merites
,
and
ought
to
committe
that
charge
vnto
euerie
man
,
that
the
appoincted
man
is
moste
apte
to
entreprise
.
And
wheather
it
be
in
peace
or
in
warre
,
openly
or
priuilie
,
speakyng
or
doyng
,
alwaies
it
shal
be
necessarie
for
hym
to
folowe
the
lawes
,
and
not
to
departe
from
theim
,
but
to
be
an
executour
of
them
.
For
(
as
Plato
saieth
)
he
that
gouerneth
accordyng
to
the
lawes
,
is
trulie
a
kyng
and
a
lawfull
lorde
.
And
he
that
departeth
from
them
(
as
the
same
Plato
affirmeth
)
is
a
tyranne
.
But
admitte
Plato
were
not
a
sufficient
aucthor
vnto
this
sentence
,
Moyses
him selfe
,
speaking
of
the
institucion
of
a
kynge
saieth
,
that
he
ought
to
be
with
the
law
,
and
to
reade
in
it
all
the
daies
of
his
life
:
to
the
ende
that
he
learne
how
to
feare
his
lord
God
,
how
to
kepe
the
woordes
of
his
law
,
and
the
constitucion
of
the
same
,
and
how
to
put
it
in
execucion
.
And
besides
that
Samuel
hauyng
annoyncted
Saul
,
and
made
him
kynge
of
Israell
,
wrote
the
lawe
that
he
ought
to
obserue
in
a
boke
,
and
set
it
in
the
sight
of
God
.
Nowe
if
this
be
the
right
office
of
a
lorde
,
wherof
groweth
this
great
desire
of
dominion
,
seyng
that
the
lorde
ought
to
be
subiect
vnto
them
that
seme
subiectes
vnto
him
?
and
that
for
the
great
businesse
thereof
he
can
skarcely
finde
leysure
to
slepe
?
Many
times
reasoning
with
my selfe
about
these
thynges
,
and
callyng
to
remembrance
Alexander
(
whom
the
worlde
hath
surnamed
the
great
,
and
in
whom
by
all
likelihode
there
haue
been
diuers
great
giftes
of
actiuitee
)
me
seemeth
he
wanted
the
principallest
condicion
that
belonged
to
a
kyng
.
Whiche
is
,
that
he
knew
not
what
was
the
office
of
a
king
.
For
whan
he
had
vainely
conceiued
in
his
minde
an
opinion
to
conquere
all
the
worlde
,
he
saied
on
a
tyme
,
Whan
we
haue
gotten
this
worlde
,
what
shall
we
than
dooe
?
¶
What
a
tyranne
is
.
ANd
now
that
I
haue
declared
▪
what
a
lawfull
lorde
ought
to
be
,
it
maie
easily
be
considered
,
what
a
tyranne
is
,
and
in
few
woordes
to
descriue
hym
He
that
maketh
his
wil
a
law
,
and
for
hym selfe
woorketh
al
,
A
tyranne
(
I
saie
)
and
not
a
prince
you
maie
hym
cal
.
And
lyke
as
these
kynde
of
men
,
appearyng
gloriousely
to
the
sight
,
accompanied
and
enuironned
of
a
numbre
of
gentilmen
and
ministers
that
folow
theim
and
serue
theim
,
doe
represent
a
certaine
outwarde
similitude
of
felicitee
:
Euin
so
inwardely
they
are
on
the
tother
syde
turmented
with
corsies
and
passions
of
the
minde
,
that
nother
theyr
gardes
,
nor
theyr
armures
can
defende
theyr
ill
consciences
from
the
infernall
furies
.
Thei
neuer
haue
good
time
nor
rest
.
In
company
of
theyr
owne
wyfes
(
whiche
is
wont
to
be
most
comfortable
vnto
man
)
they
haue
almost
no
ioie
,
and
amongest
theyr
owne
children
(
wherin
man
shuld
reioice
)
they
seeme
to
be
amonge
theyr
enemies
.
Of
the
sweete
fruite
of
friendship
they
neuer
taste
,
because
that
not
findyng
in
theyr
owne
hertes
to
loue
any
man
,
they
can
not
conceiue
how
any
man
should
loue
them
againe
.
If
they
eate
or
drinke
,
they
feare
poyson
:
If
they
slepe
,
thei
dreame
of
armes
,
bloud
,
persecucion
and
death
:
and
continually
suspect
that
,
whiche
they
know
theim selfes
woorthy
to
haue
,
and
are
a
fearde
of
as
many
as
be
theyr
subiectes
.
Wherof
it
foloweth
,
that
they
trust
no
man
.
And
some
there
haue
been
,
that
woulde
neuer
goe
to
bedde
with
theyr
owne
wyfes
,
but
that
thei
would
fyrst
serche
the
chamber
,
wheather
there
were
any
body
hidde
,
and
sometyme
serche
the
verie
clothes
of
the
bedde
for
feare
of
knifes
,
and
many
of
theim
woulde
cause
mens
beardes
&
theyr
owne
daughters
heare
,
for
dreade
of
lyke
foolisshenesse
to
be
cut
of
.
Amongest
all
other
Charles
the
.vii.
frenche
king
,
fearing
to
be
poysoned
,
rested
certaine
daies
without
takyng
any
meate
,
wherof
he
sickened
:
and
so
thinkyng
to
flee
death
,
fell
into
it
.
But
to
passe
ouer
the
rehersal
of
the
violent
and
shamefull
endes
,
that
numbres
of
them
haue
made
in
all
ages
and
in
all
nacions
,
I
conclude
,
that
there
is
none
astate
so
vnhappy
as
that
of
tyrannes
,
who
either
must
liue
miserablie
,
or
die
sklaunderfully
.
I
forbeare
to
reken
vppe
the
troubles
that
thei
haue
(
be
thei
lawfull
lordes
or
tyrannes
)
in
theyr
daiely
warres
,
the
losse
of
theyr
men
,
the
destruction
of
their
citees
,
the
spoyle
of
their
countreis
,
the
discoumfiture
of
theyr
armies
,
theyr
owne
captiuitee
,
and
a
thousande
other
aduersitees
,
that
are
commenlie
seen
.
So
that
in
effect
lordship
is
more
bitter
than
sweete
,
and
consequently
a
thyng
not
to
be
desyred
.
And
though
well
all
the
sweetenesse
of
the
worlde
were
to
be
founde
therin
,
yet
ought
we
not
therin
to
put
the
ende
of
our
desires
.
For
(
as
the
apostle
Iames
saieth
)
Our
life
is
none
other
but
a
vapour
,
whiche
appeareth
a
little
while
,
and
incontinently
is
dissolued
.
¶
That
fame
is
a
vaine
thyng
.
ANd
as
for
glorie
and
fame
,
it
is
true
that
it
semeth
euery
man
,
as
he
is
more
excellent
of
spyrite
,
the
more
doeth
he
desyre
it
:
whiche
is
clerely
seen
in
euery
studie
and
in
euery
arte
,
as
well
in
armes
as
in
learning
,
as
well
in
peincture
as
in
grauyng
,
bothe
in
the
handicraftes
,
and
also
in
housbandrie
,
in
all
trauailes
,
in
all
peines
,
and
in
all
perilles
,
it
seemeth
none
other
sauour
to
be
so
sweete
,
as
the
hope
to
atteigne
glorie
therof
.
Yea
and
further
,
this
desyre
is
so
farre
entred
into
our
myndes
,
that
they
whiche
write
bookes
in
dispraise
of
glorie
,
purtyng
to
theyr
names
,
seeke
that
whiche
they
persuade
other
men
to
auoyde
.
And
this
was
it
that
moued
Alexander
before
the
tombe
of
Achilles
to
sighe
and
saie
,
Happie
wast
thou
Achilles
suche
grace
to
fynde
,
As
the
verse
of
Homer
to
kepe
thyne
actes
in
mynde
.
And
the
same
was
it
that
moued
Iulius
Caesar
at
the
sight
of
the
image
of
Alexander
to
sighe
,
because
at
that
age
that
Alexander
had
doen
so
many
thynges
,
he
yet
had
dooen
nothyng
woorthy
of
memorie
.
The
lyke
of
whiche
thyng
that
hapned
vnto
Caesar
of
Alexander
,
happened
also
to
Themistocles
of
Miltiades
,
whose
tropheys
(
notable
markes
of
passed
victories
)
woulde
not
suffer
hym
to
slepe
.
And
lyke
as
Alexander
for
the
desyre
of
glorie
was
liberall
vnto
writers
,
euin
so
was
Caesar
diligent
in
writyng
his
owne
commentaries
,
to
helpe
theim
that
woulde
write
of
hym
.
And
Themistocles
saied
,
that
he
coulde
heare
no
sweeter
voice
than
of
theim
that
shoulde
syng
his
owne
praises
.
Some
moued
through
this
desyre
haue
builded
citees
,
and
called
them
after
theyr
owne
names
:
some
haue
made
theim
goodly
houses
,
with
puttyng
vnto
theim
lykewise
the
titles
of
theyr
names
:
some
haue
sette
vp
goodly
sepultures
,
and
some
goodly
images
,
thynkyng
to
make
theim selfes
therwith
perpetuall
.
But
what
is
all
this
,
in
respect
of
the
life
it selfe
,
whiche
many
men
haue
spente
onely
for
loue
of
this
glorie
and
fame
.
For
examples
wherof
I
coulde
reken
vp
noumbres
of
men
,
that
who
by
one
waie
and
who
by
an
other
,
haue
disposed
theim selfes
vnto
wilfull
death
.
And
amongest
all
other
,
Empedocles
in
hope
to
deifie
his
name
,
Threw
hym selfe
quicke
into
Ethnas
flame
.
But
what
folowed
therof
?
In
stede
of
the
godhead
that
he
presupposed
should
haue
folowed
,
he
hath
left
behynde
hym
a
notable
memorie
of
his
folie
.
And
yet
not
contented
with
this
,
there
haue
been
some
,
that
with
their
naughty
and
wicked
dooynges
haue
sought
to
purchace
immortalitee
vnto
their
names
:
as
Caligula
,
seeyng
nothyng
woorthie
wherof
there
shoulde
remayne
any
memorie
of
hym
,
wisshed
,
that
in
his
tyme
there
myghte
some
notable
●uyne
happen
,
that
shoulde
geue
men
cause
to
reherse
his
name
.
And
the
emperour
Adrian
caused
those
to
be
slayne
,
that
he
myght
here
shoulde
excell
him
in
any
thyng
,
to
the
entent
he
myght
remayne
as
most
excellent
of
his
tyme
.
Besides
this
,
there
haue
been
temples
burned
,
and
other
fouler
thynges
dooen
onely
for
the
desire
of
fame
,
whiche
to
recyte
here
shoulde
be
bothe
to
longe
and
also
to
odiouse
.
In
effect
the
prouocacion
of
this
desire
is
suche
,
that
like
as
in
commendable
thynges
it
maketh
men
hardie
,
euen
so
in
dishonest
thynges
it
maketh
theim
desperate
.
Wherfore
I
shall
not
neede
to
perswade
,
how
muche
vanitee
is
therin
.
And
yet
whan
I
consider
,
how
the
learned
men
compare
the
earth
vnto
the
firmament
,
as
a
small
poincte
almoste
inuisible
:
I
can
not
chose
but
aske
,
wheather
our
fame
can
passe
the
termes
of
this
poinct
or
not
?
I
beleue
no.
Or
rather
I
beleue
,
that
it
can
not
extende
to
the
full
termes
therof
:
because
the
more
parte
of
this
poincte
is
occupied
of
waters
:
and
of
that
parte
that
yet
remaineth
drie
,
no
small
porcion
is
without
habitacion
.
Because
the
heauens
dooe
not
allowe
the
sites
therof
to
susteygne
man
,
either
for
the
extreme
heate
,
or
for
the
extreme
colde
,
besides
the
numbres
of
desertes
that
are
occupied
with
wilde
beastes
:
In
suche
wise
that
of
this
poinct
there
resteth
a
small
parte
inhabited
.
And
yet
for
all
that
the
same
small
parte
is
deuyded
into
so
many
nacions
,
that
I
thynke
there
be
no
one
nacion
,
that
knoweth
all
the
rest
,
nor
that
is
knowen
vnto
all
the
rest
.
Furthermore
the
tonges
be
so
diuers
,
that
I
doubt
wheater
there
be
so
many
diuers
kyndes
of
beastes
,
as
there
be
langages
of
men
.
Besides
that
,
the
customes
of
countreis
do
so
much
vary
,
that
the
thyng
whiche
is
commendable
one
where
,
is
not
allowable
an
other
where
.
And
what
shall
I
saie
than
to
theim
,
that
(
vnderstanding
one
tonge
)
are
very
few
of
a
whole
nacion
that
can
skylle
of
the
memorie
of
antiquitees
?
or
to
whose
eares
the
notable
auncient
thynges
are
rehersed
?
All
whiche
thynges
considered
,
I
rest
in
maner
astonied
with
my selfe
,
to
thynke
how
after
the
diuision
of
this
poynct
,
the
fame
of
the
moste
famouse
hath
hir
feathers
so
clipped
,
that
hir
whynges
woull
not
beare
hir
to
flie
through
a
small
parte
of
the
inhabitauntes
of
the
least
poynct
of
that
other
poinct
.
And
then
if
we
woull
consider
,
howe
our
fame
can
haue
no
place
in
any
parte
of
the
tyme
passed
,
and
than
remembre
againe
,
that
noumbres
of
famouse
men
,
whiche
haue
been
in
the
old
worldes
,
are
now
cleane
forgotten
,
the
lyke
wherof
maie
happen
vnto
vs
:
I
thynke
,
though
well
we
were
assured
,
that
our
fame
shoulde
dure
to
the
worldes
ende
,
we
shoulde
not
yet
settle
our
felicitee
therin
.
For
a
thousande
yeres
in
respect
of
the
eterni●ee
is
as
the
twinklyng
of
an
eie
.
It
is
written
,
that
nere
vnto
the
riuer
Hypa●●s
there
brede
certaine
little
beastes
,
whiche
liue
but
one
daie
,
and
yet
I
saie
theyr
life
hath
more
proporcion
towardes
the
whole
tyme
of
the
worlde
,
than
our
fame
maie
haue
towardes
the
eternitee
.
And
here
in
earth
we
can
hope
to
haue
none
eternitee
,
because
as
the
apostle
Peter
affyrmeth
,
the
elementes
shall
be
destroied
by
fyre
,
and
the
earthe
withall
that
is
conteined
in
hir
,
shall
with
fyre
be
consumed
.
And
finally
,
if
it
were
possible
the
earth
shoulde
endure
for
euer
,
and
our
fame
spreade
thoroughe
the
whole
worlde
likewyse
immortall
,
what
were
we
the
better
?
Or
what
could
we
(
from
whom
all
feelyng
is
vtterly
taken
)
enioie
therof
?
¶
Conclusion
of
the
humaine
miserie
and
vanitee
.
COnclude
therfore
,
that
there
is
verie
little
felicitee
or
stedfastnesse
to
be
founde
in
these
thynges
,
wherin
the
most
of
vs
vse
to
fixe
our
myndes
,
and
to
applie
our
trauaile
.
For
euident
it
is
,
that
our
studies
in
this
behalfe
are
none
other
than
expresse
vanitees
and
folie
.
And
therfore
saieth
the
prohete
,
The
astate
of
man
is
none
other
than
vanitee
plaine
,
For
he
consumeth
his
life
in
thoughtes
and
trauailes
vaine
.
And
imagenyng
(
saith
he
)
we
leade
our
lifes
,
meanyng
,
that
we
imagine
it
possible
for
vs
to
be
happie
in
this
darkenesse
,
and
in
these
vanitees
,
whiche
in
vaine
we
busie
and
trauaile
our selfes
to
gette
.
Wherof
it
foloweth
,
that
thinkyng
to
become
happie
,
we
finde
our selfes
ouerthrowen
in
vnhappinesse
and
miserie
.
For
what
greatter
miserie
can
there
be
,
than
hauyng
habandoned
the
charge
of
our
soules
for
contentacion
of
our
bodies
,
that
we
can
now
finde
nothyng
,
wherin
we
maie
well
delite
or
be
iustly
satisfied
?
These
thinges
here
before
rehersed
are
they
,
wherunto
(
as
I
haue
saied
)
mens
thoughtes
are
generally
geuen
.
Finally
amongest
the
philosophers
there
haue
been
diuers
opinions
,
wherin
shoulde
consist
the
ende
of
all
goodnesse
.
And
they
all
togethers
wantyng
the
lyght
of
the
trouth
,
went
about
to
finde
this
goodnesse
in
the
bodies
of
this
worlde
.
But
seeyng
the
worlde
is
compounded
and
corruptible
,
sufferyng
mutacion
and
alteracion
,
it
is
impossible
to
fynd
any
stedfastnesse
in
it
.
And
therfore
those
wisemen
of
the
world
with
theyr
doctrines
,
haue
remaigned
wrapped
in
a
labyrinthe
of
ignoraunce
:
nor
there
hath
not
been
seen
amongest
theim
any
lyght
of
the
trouth
,
sauyng
onely
in
the
doctrine
of
Plato
,
The
greatest
goodnesse
.
ANd
because
the
greatest
goodnesse
is
it
,
that
for
it selfe
is
desyred
to
be
gotten
,
whiche
ones
gotten
maie
so
quiete
vs
,
that
we
neede
not
to
desyre
nor
to
seke
any
further
.
Therfore
dooeth
Plato
determine
,
it
can
be
none
other
,
but
god
onely
(
though
he
cal
hym
not
by
that
name
)
as
he
in
whom
all
bountie
and
perfection
consisteth
,
or
that
is
the
bountie
and
perfection
it selfe
.
And
if
a
gentile
,
borne
in
the
darkenesse
of
this
worldely
ignoraunce
,
out
of
the
law
of
god
,
out
of
the
light
of
the
trouth
,
and
out
of
the
fauour
of
grace
,
did
see
and
perceiue
,
that
here
in
earth
we
can
haue
no
felicitee
nor
stedfastnesse
:
how
muche
more
oughte
we
that
haue
the
cleere
knowlage
of
the
true
doctrine
,
of
the
true
law
,
the
true
lyght
and
the
gift
of
grace
?
how
much
more
(
say
I
)
ought
we
to
know
the
infyrmitee
and
miserie
of
mortal
thinges
?
and
knowyng
them
,
to
vnfolde
our selfes
out
of
theim
,
and
to
lifte
vp
our
thoughtes
vnto
the
true
and
eternall
felicitee
?
It
is
written
in
the
epistle
to
the
Hebrews
,
that
we
haue
no
stedfast
abidyng
here
:
but
that
we
seke
one
,
whiche
shall
be
our
habitacion
.
And
where
is
it
?
truely
none
other
but
that
,
towardes
the
which
nature
hath
so
framed
vs
,
that
thitherwardes
we
haue
our
faces
reised
.
To
heauen
,
to
heauen
I
saie
,
together
with
our
eies
we
ought
to
addresse
our
thoughtes
:
and
that
with
a
readie
mynde
,
because
,
as
the
diuine
Poete
writeth
▪
The
heauens
folowyng
their
course
still
about
dooe
tourne
,
Shewyng
vs
the
pleasures
of
their
most
beautifull
fourme
.
For
in
dede
bothe
night
and
daie
dooeth
the
heauen
styll
twynde
about
vs
,
in
a
maner
callyng
vs
thither
,
and
folowyng
vs
with
the
ornament
of
hir
flambyng
beauties
:
and
as
it
were
saiyng
vnto
vs
:
O
howe
fayre
is
it
that
here
is
hidde
from
you
,
if
those
lightes
that
glister
in
me
,
and
that
seeme
so
faire
vnto
you
,
be
none
other
but
shadowes
in
comparison
of
the
superiour
beauties
,
Whiche
you
earthlimen
,
that
wormes
J
maie
well
cal
,
Must
ascende
vnto
,
to
supplie
the
angelles
fal
.
And
there
is
nothyng
can
be
saied
more
proprelie
,
because
that
like
as
the
silke
wormes
,
hauyng
finisshed
their
worke
,
getteth
theim
whynges
,
euen
so
we
that
haue
wrought
christenlie
,
shall
be
apte
to
take
our
flighte
thither
,
whereas
we
shall
be
accompanied
of
angels
.
Wherfore
nowe
syns
our
propretee
is
suche
,
lette
vs
awake
from
our
longe
drowsie
slepe
,
and
beatyng
our
whynges
together
mount
on
the
tippe
toe
,
Appliyng
wel
our
eies
towardes
that
twyndyng
lewre
,
That
our
celestiall
kynge
hath
made
for
vs
so
pure
.
Our
lewre
is
heauen
,
with
whiche
the
supernall
faukener
reclaimeth
vs
,
to
the
entent
we
shuld
flee
therunto
,
and
thervpon
rest
vs
.
Wherfore
liftyng
our
eies
vnto
heauen
,
and
our
mindes
aboue
heauen
:
and
confessyng
our
passed
errours
,
the
vanitees
of
our
present
lyfe
,
and
the
waies
of
the
worlde
,
despisyng
also
the
worldly
doctrines
:
let
vs
now
beginne
with
an
hote
desyre
to
saie
with
the
prophete
,
Who
shal
geue
me
the
feathers
of
a
doue
,
That
J
maie
flee
to
rest
me
there
aboue
.
Of
our selfes
we
can
not
lyfte
vs
from
the
earth
,
to
put
vs
on
the
waie
towardes
that
celestiall
countrey
,
if
we
be
not
holpen
and
guided
the
waie
.
Who
than
shall
helpe
vs
?
who
shall
feather
our
whynges
?
and
who
shall
be
our
guide
in
so
stype
and
longe
a
vyage
,
as
from
the
earth
vnto
heauen
?
Surely
a
small
labour
it
is
for
vs
,
amongest
our selfes
to
finde
hym
that
shal
be
our
skoute
,
and
that
shall
geue
vs
not
the
feathers
of
a
doue
,
nor
of
an
Egle
,
but
angelles
feathers
to
carie
vs
vpon
the
whynges
of
the
winde
:
amongest
vs
is
the
light
that
lightneth
euery
man
,
whiche
cometh
into
this
worlde
:
and
amongest
vs
is
that
soonne
of
the
celestiall
father
,
whiche
hath
geuen
vs
power
to
become
sonnes
of
god
.
And
now
being
become
sonnes
of
god
,
ought
we
to
doubt
,
that
he
our
father
woul
not
draw
vs
his
sonnes
vnto
hym
?
No
,
no
,
truely
no
:
Let
vs
apply
our selfes
therfore
to
seke
this
waie
,
and
let
vs
this
daie
beginne
to
seke
this
lyght
,
and
this
sonne
of
God
:
because
(
as
th
apostle
Iames
writeth
)
we
know
not
what
shall
be
to
morow
.
¶
Christ
is
the
waie
,
the
verifee
,
and
the
life
.
THe
right
way
to
atteine
the
greattest
goodnesse
,
and
to
goe
vnto
the
true
and
perfite
felicitee
,
is
that
whiche
Esaie
prophecied
should
be
called
the
waie
of
holinesse
:
wherin
a
spotted
man
shoulde
not
put
his
feete
.
And
this
is
none
other
but
our
sauiour
Iesu
Christ
(
who
saiyng
,
I
am
the
waie
,
the
veritee
,
and
the
life
,
and
that
none
cometh
to
the
father
but
by
my
meane
)
reacheth
vs
,
that
we
ought
to
seeke
none
other
waie
:
because
that
he
beyng
the
waie
,
we
beyng
with
hym
,
shall
be
sure
not
to
wander
:
and
he
beyng
the
veritee
,
we
ought
not
to
feare
▪
that
we
shoulde
be
deceiued
,
and
he
also
beyng
the
life
we
are
sure
,
that
he
woull
not
let
vs
fall
into
the
shadow
of
death
.
And
seyng
furthermore
,
that
he
is
the
light
,
it
is
to
be
supposed
,
that
those
waies
,
whiche
are
farre
from
him
,
are
da●●enesse
,
and
who
that
walketh
in
the
darke
,
woteth
not
whither
he
goeth
.
Besides
that
the
highe
father
hath
witnessed
for
hym
,
saiyng
,
This
is
my
welbeloued
sonne
,
in
whom
I
haue
pleased
my selfe
,
heare
him
:
whiche
declareth
,
that
there
is
none
other
waie
to
come
vnto
hym
.
¶
Christ
vniteth
man
vnto
god
▪
HE
than
is
the
true
meane
betwene
god
and
vs
:
as
he
that
in
his
godhead
beyng
true
soonne
of
god
,
is
one selfe
thyng
with
God
:
and
that
in
his
manhode
beyng
true
sonne
of
man
,
is
one selfe
thyng
with
man
.
Through
which
vnion
that
he
hath
with
god
and
with
man
,
he
beyng
meane
,
dooeth
so
vnite
man
with
god
,
that
man
entreth
into
god
,
and
god
into
man
:
as
Christ
him selfe
witnesseth
,
saiyng
:
I
am
in
the
father
,
and
he
is
in
me
,
and
you
in
me
and
I
in
you
:
For
if
we
be
in
Christ
,
and
he
in
the
father
,
it
foloweth
also
,
that
we
are
in
the
father
:
And
if
Christ
be
in
vs
,
and
the
father
in
hym
,
consequently
must
the
father
also
be
in
vs
.
¶
The
life
of
Christe
in
this
worlde
.
BUt
for
all
this
I
maie
not
forgette
to
saie
,
that
he
hath
spoken
these
thynges
vnto
them
that
shall
kepe
his
commaundementes
,
whiche
commaundementes
are
those
,
that
he
with
his
owne
workes
and
woordes
hath
declared
vnto
vs
.
And
as
longe
as
we
folowe
the
waies
of
the
worlde
and
of
the
fleshe
,
it
is
impossible
for
vs
to
walke
after
his
examples
,
or
to
put
his
wordes
in
execucion
.
For
he
neuer
sought
the
pleasures
of
delicate
meates
,
nor
of
precious
wines
:
but
fasted
and
suffred
hunger
and
thirste
.
And
in
his
hunger
had
stones
presented
vnto
him
,
went
seekyng
fruite
on
the
trees
,
and
founde
none
,
for
thirste
demaunded
water
of
a
straunge
woman
,
and
in
his
last
thyrst
was
fedde
with
a
most
bitter
drinke
.
He
habandoned
all
other
corporall
delites
,
and
kept
the
floure
of
his
virginitee
immaculate
:
and
so
much
loued
clennesse
,
that
he
wolde
be
borne
of
a
mayde
.
In
the
beautie
of
his
bodie
he
delited
not
,
suffryng
hym selfe
to
be
spytte
vpon
,
to
be
haled
and
torne
.
He
vsed
not
his
force
,
whan
hauyng
ouercome
the
world
with
the
prince
therof
,
he
woulde
suffre
hym selfe
to
be
taken
and
bound
of
them
that
fell
at
his
worde
.
He
estemed
so
muche
richesse
,
that
all
the
riche
men
of
the
world
beyng
but
his
dispensours
,
he
yet
woulde
be
borne
in
a
stable
,
and
liuyng
here
in
the
earth
amongest
men
(
wheras
the
foxes
haue
their
buries
,
and
the
birdes
theyr
nestes
)
he
had
no
place
to
put
in
his
heade
.
Of
honours
he
was
so
studiouse
,
that
though
honour
proprelie
apperteigned
vnto
him
,
yet
woulde
he
vse
grossely
the
companie
of
the
publicanes
and
commen
people
:
and
in
steede
of
an
honourable
tribunall
wolde
ascende
on
the
tree
of
the
crosse
betweene
two
theues
.
And
vnto
lordship
he
clymbed
so
,
that
beyng
kyng
of
kynges
,
and
lorde
of
lordes
,
he
liued
still
priuately
,
and
as
a
subiect
sent
Peter
a
fisshyng
to
paie
the
duetie
vnto
the
customers
:
and
fledde
from
theim
that
would
haue
made
him
kynge
.
As
for
fame
he
was
no
more
studiouse
therof
,
than
of
the
other
worldly
vanitees
.
For
he
beyng
the
same
that
onely
deserueth
glorie
,
commaunded
the
sicke
that
he
had
healed
,
not
to
publisshe
his
woorkes
abroade
:
and
suffred
not
the
diuels
to
tell
what
he
was
.
And
if
he
,
in
whom
was
all
pleasures
,
all
beautie
,
and
all
power
:
and
from
whom
procedeth
all
richesse
,
all
honours
,
and
all
empires
,
and
he
who
is
kyng
of
all
true
glorie
,
liuyng
in
this
worlde
with
vs
,
despised
all
these
thynges
,
geuyng
vs
example
to
dooe
the
like
,
why
dooe
we
with
so
muche
studie
and
trauaile
folow
the
contrarie
?
If
we
woull
be
ioygned
with
Christ
,
it
behoueth
vs
not
to
folow
the
waies
of
the
worlde
and
of
the
fleshe
.
Because
that
his
procedynges
hauyng
been
farre
of
from
those
,
he
that
walketh
by
theim
taketh
a
diuerse
waie
from
Christ
:
And
the
more
we
goe
in
theim
,
the
further
we
separate
our selfes
from
him
:
as
dyuers
lynes
that
drawen
streight
from
one
poinct
,
the
longer
that
thei
goe
,
the
more
different
thei
be
.
And
syns
we
haue
brieflie
declared
by
his
example
,
whiche
is
the
waie
to
goe
vnto
eternall
blisse
,
I
woull
we
see
now
,
as
neere
as
we
can
,
what
the
waie
that
his
woorde
teacheth
vs
is
.
¶
Eternall
life
.
HE
than
addressing
him selfe
towardes
his
celestiall
father
,
saieth
on
this
wise
:
This
is
euerlastyng
life
,
that
they
knowe
the
onely
God
,
and
that
Iesu
Christ
,
whom
thou
hast
sent
.
Unto
whiche
knowlage
we
must
beleeue
,
that
we
neither
by
the
subtiltee
of
our
owne
wittes
,
nor
yet
by
the
profoundenesse
of
our
sciences
,
can
euer
atteigne
,
the
thing
beyng
of
so
ample
,
so
vnmeasurable
,
and
so
incomprehensible
a
greatnesse
as
it
is
.
¶
The
knowlage
of
God
.
FOr
that
knowlage
,
that
we
muste
hope
to
haue
of
hym
,
muste
come
by
grace
through
the
light
of
him
,
that
maie
lighten
our
vnderstandynges
,
and
open
the
eies
of
our
myndes
:
and
rest
we
shall
in
continuall
darknesse
,
if
those
inwarde
eies
receiue
not
lyght
by
that
supernall
sonne
,
as
our
naturall
eies
haue
power
to
discerne
the
thynges
of
this
worlde
by
the
sonne
that
we
daiely
see
.
And
therfore
saied
the
apostle
true
:
that
we
know
not
god
,
if
fyrst
he
know
not
vs
.
For
lyke
as
if
our
mortall
eie
woull
see
the
soonne
,
it
is
fyrste
necessarie
that
the
sonne
shew
hym selfe
:
Euin
so
willyng
with
the
eies
of
our
mynde
to
see
god
,
it
behoueth
hym
fyrst
with
the
light
of
his
owne
lyght
to
discouer
hym selfe
vnto
vs
:
which
the
diuine
bountee
hath
doen
,
not
onely
by
geuyng
vs
moste
largely
of
his
grace
,
and
sendyng
into
th
earth
his
onely
begotten
sonne
:
who
is
(
as
it
hath
ben
saied
)
the
true
light
,
and
it
that
lightneth
euery
man
commyng
into
this
world
:
But
also
by
the
continuall
sendyng
of
the
holy
ghost
into
the
hertes
of
his
elected
,
with
faieth
to
kendle
in
theim
the
light
of
his
grace
.
This
light
than
of
the
euerlastyng
sonne
beyng
spredde
ouer
vs
,
hath
discouered
vnto
our
eies
the
light
of
our
immortall
part
:
by
the
whiche
beholdyng
god
through
Christe
,
we
maie
by
our
faieth
in
Christ
come
to
the
knowlage
of
god
.
But
to
this
faieth
and
belefe
there
behoueth
no
small
consideracion
:
For
we
must
kepe
the
waie
of
lyfe
,
mainteignyng
our
faieth
liuely
with
good
woorkes
.
Because
that
like
as
workes
without
faieth
are
not
receiued
of
god
for
iust
,
Not
they
that
heare
the
law
,
but
thei
that
fulfill
the
law
shall
be
iustified
before
god
:
dooyng
vs
to
vnderstande
,
that
though
we
haue
our
iustificacion
of
faieth
:
Yet
in
maner
it
suffiseth
vs
not
without
workes
.
And
Iames
the
apostle
writeth
,
that
if
any
man
saie
,
he
hath
faieth
,
and
woorketh
not
,
his
faieth
is
dead
:
and
folowyng
,
in
speakyng
of
Abrahams
iustificacion
,
he
saith
,
That
through
his
workes
he
was
iustified
,
hauyng
offred
his
son
Isaac
vnto
the
aulter
:
and
that
faieth
did
helpe
hym
to
woorke
,
whiche
faieth
thorough
the
worke
was
made
perfite
.
And
addeth
furthermore
these
wordes
:
Behold
therfore
,
that
man
is
iustified
by
his
dedes
and
not
by
his
faith
onely
.
To
the
prouffe
wherof
he
alleageth
an
other
example
of
Raab
,
who
for
sauing
the
messengers
of
the
people
of
god
,
was
saued
hir selfe
,
and
saieth
on
this
wyse
:
Likewyse
was
not
Raab
the
harlot
iustified
by
hir
woorkes
,
hauyng
receiued
the
messengers
,
and
conueyed
them
awaie
?
Wherfore
he
concludeth
,
that
as
the
body
without
spyrite
is
dead
,
euin
so
is
faieth
without
woorkes
.
But
this
(
you
must
consider
)
he
hath
not
written
to
extoll
workes
withall
,
or
to
take
from
God
any
parte
of
his
glorie
(
who
of
his
diuine
bountee
by
meere
grace
&
by
faieth
onely
dooeth
iustifie
vs
)
but
to
the
entent
that
beyng
already
assured
in
faieth
,
we
shuld
be
the
more
ready
with
good
workes
to
confirme
and
encrease
our
faieth
.
For
this
liuely
and
woorkyng
faieth
is
it
that
Christ
meaned
,
whan
he
saied
:
So
let
your
light
shine
in
the
sight
of
men
,
that
they
maie
see
your
good
woorkes
.
For
if
you
kepe
your
faieth
closed
in
your
hertes
without
woorkyng
,
it
can
geue
no
light
at
all
:
as
it
maie
appeare
also
by
that
other
saiyng
of
Christe
:
I
am
the
vine
,
and
you
the
braunches
:
and
they
that
brynge
foorth
no
fruite
shall
be
shredde
awaie
.
For
Christe
beyng
our
bodie
,
and
we
his
membres
:
he
woulde
we
shulde
know
,
that
he
woull
not
take
theim
for
his
membres
,
that
woull
not
trauaile
by
well
woorkyng
to
perseuere
in
hym
,
as
it
is
euident
by
exaumple
of
the
curse
he
gaue
vnto
the
fygge
tree
,
that
he
founde
fruitelesse
.
¶
But
because
this
matter
is
more
then
euident
,
it
is
tyme
we
enter
to
diffine
what
those
thinges
ought
to
be
,
whiche
we
shoulde
woorke
,
willyng
to
remaine
in
the
astate
of
Iesu
Christ
.
And
where
can
we
so
well
learne
it
,
as
of
Christ
him selfe
?
who
(
hauyng
saied
before
,
that
all
the
law
and
prophetes
depended
on
two
commandementes
,
that
is
to
wete
,
on
the
loue
of
god
and
of
the
neighbour
)
the
last
euennyng
that
he
supped
with
his
beloued
disciples
,
knowyng
he
shuld
no
more
eate
as
a
mortall
man
with
theim
,
he
shewed
theim
right
well
,
how
perfectly
he
loued
them
.
For
after
that
he
had
wasshed
theyr
feete
,
and
licenced
Iudas
to
goe
about
his
bargaine
,
he
ordeigned
his
testament
,
in
the
whiche
amongest
other
thynges
,
the
woordes
of
his
wyll
were
these
.
¶
The
testament
of
Christ
.
I
Geue
you
a
new
commaundement
,
that
you
loue
well
to
gethers
:
As
I
haue
loued
you
,
so
loue
you
one
an
other
:
and
therby
shall
men
know
that
you
are
my
disciples
,
if
you
haue
charitee
amongest
you
.
O
ardent
loue
of
the
diuine
benignitee
.
O
liberall
benignitee
of
the
diuine
loue
.
He
saied
not
,
as
he
had
saied
before
vnto
the
people
,
that
the
principall
commaundement
was
,
Thou
shouldest
loue
God
with
all
thyne
hert
,
with
all
thy
minde
,
and
all
thy
soule
,
and
that
the
second
was
:
Thou
shuldest
loue
thy
neighbour
as
thy selfe
.
No
,
he
saied
not
so
,
but
the
sweete
Iesu
saied
:
I
geue
you
a
new
commaundement
,
a
light
commaundement
doe
I
geue
you
,
whiche
I
my selfe
haue
first
fulfilled
towardes
you
:
and
that
is
,
that
without
further
burden
of
the
law
you
shall
be
friendes
amongest
your selfes
,
and
that
you
loue
one
an
other
as
I
haue
loued
you
:
and
you
shal
be
knowen
for
my
disciples
,
not
if
you
loue
celebrate
or
worship
me
▪
but
if
you
loue
amongest
your selfes
,
and
if
charitee
be
with
you
.
Beholde
here
,
howe
many
waies
,
and
by
howe
many
meanes
our
sweete
sauiour
goeth
about
to
draw
vs
easelie
vnto
saluacion
.
He
with
this
one
lighte
commaundement
enduceth
vs
to
the
fulfillynge
of
the
whole
law
:
whiche
dependyng
before
on
two
commaundementes
(
the
loue
of
God
and
of
the
neighbour
)
is
now
comprehended
in
this
one
new
commaundement
on
this
wise
:
Our
sauiour
Christ
beyng
man
amongest
vs
,
was
one
of
vs
that
shoulde
loue
amongest
our selfes
:
and
so
louyng
hym
(
beyng
also
God
)
it
came
to
passe
,
that
we
loued
god
,
by
reason
wherof
in
this
one
commaundement
was
the
whole
law
fulfilled
,
whiche
before
Christes
incarnacion
was
impossible
,
God
and
man
beyng
through
our
defaulte
of
nature
and
rebellion
plainly
separate
.
But
now
that
Christ
,
bothe
by
grace
and
by
nature
had
ioygned
theim
togethers
,
¶
The
loue
of
God
towardes
vs
.
NOw
than
hath
our
lorde
for
fulfillyng
of
his
law
commanded
vs
to
loue
amongest
our selfes
,
&
how
?
euen
as
he
hath
loued
vs
.
But
how
hath
our
lorde
loued
vs
?
So
muche
,
that
it
can
not
be
expressed
.
For
(
besides
that
he
hath
created
vs
of
naught
,
and
fourmed
vs
vnto
his
owne
image
and
likenesse
,
and
hath
ordeyned
vs
ouer
all
the
woorkes
of
his
handes
,
hauyng
put
all
thinges
vnder
our
feete
)
wheras
we
by
disobedience
tourned
our
backes
vnto
hym
:
and
throughe
our
owne
faulte
and
wilfulnesse
are
becomen
rebelles
against
him
:
he
to
reconcile
vs
vnto
him
,
hath
willed
hym selfe
to
dooe
penaunce
for
our
sinne
,
and
to
make
vs
apte
to
ascende
vnto
him
(
as
the
prophete
saieth
in
his
psalmes
)
he
made
the
heauens
to
encline
and
descended
vnto
vs
,
Of
god
he
became
man
to
make
vs
parttakers
of
his
diuinitee
,
Of
immortal
he
made
hym selfe
mortal
,
to
geue
vs
his
eternitee
.
Of
impassible
he
made
hym selfe
passible
to
delyuer
vs
from
passion
,
beyng
pure
and
vncreate
,
he
toke
on
hym
an
earthelie
bodie
,
to
make
our
soules
and
bodies
glorified
:
He
dwelled
in
the
erth
to
make
vs
citisins
of
heauen
:
He
suffred
hunger
and
thyrst
to
feede
vs
with
Ambrosia
,
and
with
angelles
foode
:
He
suffred
him selfe
to
be
tempted
of
the
diuel
,
to
deliuer
vs
from
his
temptacions
:
He
wolde
be
taken
and
bounde
,
to
loose
and
deliuer
vs
out
of
the
chaines
of
our
enemie
:
He
suffred
him selfe
to
be
scourged
and
tourmented
,
to
drawe
vs
out
of
peine
and
tourmentes
:
He
refused
not
to
be
reised
vp
on
the
crosse
,
to
reise
vs
vnto
eternall
triumph
:
Nor
yet
refused
to
be
wounded
with
speare
and
nayles
,
to
heale
our
incurable
woundes
:
he
suffered
a
crowne
of
prickyng
thornes
,
to
crowne
vs
with
the
crowne
of
glory
:
he
willed
to
die
,
to
purchace
our
lifes
:
and
descended
vnto
hell
,
to
make
vs
ascende
vnto
heauen
.
These
thynges
hath
our
sauiour
dooen
for
our
loue
,
besydes
infinite
others
,
whiche
I
shulde
not
be
hable
to
reherse
,
though
well
I
had
all
the
tounges
bothe
of
men
and
of
angelles
.
And
yet
for
all
the
feruent
loue
that
he
hath
borne
vs
,
and
for
all
the
wonders
that
he
hath
doen
and
suffred
for
vs
,
he
requyreth
no
more
of
vs
but
loue
,
and
how
?
Not
for
him selfe
alone
,
but
in
token
that
we
are
his
,
he
hath
entred
into
our
company
,
and
rekenyng
him selfe
as
one
of
vs
,
hath
willed
vs
in
louyng
one
an
other
,
to
loue
hym
amongest
our
selfes
.
But
peraduenture
some
may
thinke
this
an
harde
commandement
,
that
we
should
loue
no
lesse
amongest
our selfes
,
than
as
he
hath
loued
vs
:
because
his
loue
beyng
infinite
,
it
is
impossible
our
loue
shoulde
be
equall
therunto
.
Wherfore
it
is
to
be
noted
,
that
Iesu
Christe
,
who
descended
from
the
boasome
of
the
eternall
father
into
this
vale
of
miserie
,
to
make
vs
an
easie
waie
vnto
paradise
,
neither
commaundeth
vs
impossibilitee
,
nor
yet
any
thyng
that
shoulde
be
ouer
harde
for
vs
to
fulfill
.
For
he
saieth
not
,
that
we
shuld
loue
so
muche
amongest
our selfes
,
as
he
hath
loued
vs
:
but
that
we
shuld
loue
togethers
in
like
maner
as
he
hath
loued
vs
,
as
it
were
to
saie
.
¶
What
our
mutuall
loue
ought
to
be
.
I
Woull
not
that
you
loue
togethers
as
worldly
men
are
wont
to
dooe
,
whose
workes
and
loue
tende
proprely
vnto
theyr
owne
wealth
and
profite
.
For
all
the
benefites
that
they
doe
towardes
theyr
neighbours
,
are
doen
in
hope
of
some
delite
,
profite
or
honour
,
that
shulde
folow
therof
.
I
woull
not
(
saieth
Christ
)
that
you
loue
after
that
sorte
,
but
you
ought
to
loue
together
,
as
you
haue
seen
me
loue
you
,
whiche
hath
ben
not
for
mine
owne
interest
,
but
altogether
for
your
wealth
,
your
benefite
,
and
your
exaltacion
.
So
than
shall
you
loue
togethers
,
that
eche
man
shall
desire
to
helpe
other
without
respect
vnto
any
interest
of
his
owne
:
and
so
(
in
mine
opinion
)
shall
we
fulfill
the
sentence
of
those
wordes
of
our
sauiour
,
whan
this
loue
amongest
our selfes
is
free
and
liberall
,
and
not
vttered
of
purpose
as
a
merchaundise
.
Finally
it
is
a
wonder
to
consider
the
vnspeakeable
bountee
,
the
incomparable
benignitee
,
and
the
incomprehensible
loue
of
Christ
towardes
vs
,
who
not
contented
by
his
owne
exaumple
to
prouoke
vs
curteslie
to
loue
togethers
,
hath
yet
further
bounde
hym selfe
,
for
the
loue
amongest
our selfes
,
and
for
the
charitee
that
we
shal
be
knitte
togethers
in
,
to
reward
vs
most
largelie
,
saiyng
:
If
we
helpe
one
an
other
in
our
necessitees
,
if
we
visite
one
an
other
,
and
receiue
one
an
other
,
all
the
good
that
we
shall
doe
vnto
our
neighbours
,
we
shall
doe
vnto
hym
:
and
there
shall
not
be
one
draught
of
colde
water
geuen
,
but
that
he
woull
see
it
rewarded
.
And
with
what
rewarde
?
The
good
deede
to
be
multiplied
by
an
hundrethfolde
,
and
to
geue
vs
euerlastyng
life
withall
.
This
shal
be
the
rewarde
of
our
loue
.
And
our
loue
is
it
that
must
make
vs
whynges
to
brynge
vs
vp
into
the
true
waie
towardes
the
high
felicitee
.
For
our
loue
and
beyng
in
charitee
togethers
,
is
it
that
reiseth
vs
vp
,
and
that
knitteth
vs
vnto
god
,
as
the
deerelie
beloued
apostle
of
Christe
saith
:
god
is
charitee
,
and
he
that
dwelleth
in
charitee
,
dwelleth
in
God
,
and
god
in
hym
.
¶
The
conclusion
of
our
doynges
,
what
they
ought
to
be
.
NOw
hauyng
founde
,
what
the
true
felicitie
of
man
is
,
and
what
is
the
meane
and
waie
to
brynge
hym
thereunto
,
shakyng
of
all
these
shorte
worldely
pleasures
,
the
fraile
corporall
prosperitees
,
the
corruptible
richesse
,
the
ambiciouse
and
inconstant
honours
,
the
great
and
perillouse
lordeshippes
,
and
the
transitorie
smoke
of
mortall
fame
:
lette
vs
dispose
our selfes
with
all
our
hertes
and
with
all
our
myndes
vnto
this
moste
holy
loue
,
that
Christe
calleth
vs
vnto
,
and
vnto
this
moste
gloriouse
charitee
,
that
knitteth
vs
together
with
God
:
and
so
louynglie
togethers
,
lette
vs
feede
Christ
in
the
hungrie
,
geue
him
drinke
with
the
thirstie
,
cloathe
hym
in
the
naked
,
herboroughe
hym
with
the
herboroughlesse
,
visite
hym
in
the
sicke
,
redeeme
hym
with
the
captiues
,
and
burie
hym
with
the
deade
.
And
this
not
with
our
handes
onelie
,
but
enforcyng
vs
to
haue
our
myndes
open
towardes
Christ
,
let
vs
teache
the
rude
,
counsaile
the
ignoraunt
,
reproue
theim
that
erre
,
comforte
the
afflicted
,
and
beare
pacientlie
all
iniuries
,
forgeuyng
theim
that
offende
vs
,
and
praiyng
for
our
enemies
.
Of
all
whiche
thinges
let
vs
frely
make
a
present
vnto
Christe
,
in
yeldyng
vnto
hym
by
our
lyberalytee
towardes
our
neighbours
,
that
whiche
he
most
liberaly
hath
geuen
vs
.
And
so
vnited
in
charitee
amongest
our selfes
,
as
true
membres
of
that
bodie
,
wherof
Christ
is
the
head
,
we
shall
finde
our selfes
by
Christ
also
vnited
vnto
God
:
and
with
our
myndes
all
separated
from
the
face
of
these
vaine
,
mortall
and
earthlie
thynges
,
attendyng
onely
vnto
the
true
celestiall
and
euerlastyng
goodnesse
,
enflambed
with
feruent
desire
therof
,
we
shall
beginne
to
saie
vnto
hym
with
the
prophete
,
Than
shal
be
satisfied
our
cheere
,
Whan
that
thy
glorie
shall
appeere
.
FINIS
.